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The Prophet here inveighs against the vain hopes of the people, for they were inflated with such arrogance, that they despised all instruction and all admonitions. It was therefore necessary, in the first place, to correct this vice, and hence he says, Ephraim feeds on wind For when one gulps the wind, he seems indeed to fill his mouth, and his throat, and his chest, and his whole stomach; but there is nothing but air, no nourishment. So he says that Israel entertained indeed much confidence in their crafty ways, but it was to feed only on the wind. They dreamt that they were happy, when they secured confederacies, when they had both the Assyrians and the Egyptians as their associates. They are only blasts, says the Prophet; nay, he says, they are noxious blasts; for by the East he understands the east wind, which blows from the rising of the sun; and this, as they say, is in Judea a dry and often a stormy wind. Other winds either bring rain or some other advantage: but this wind brings nothing but drought and storms. It hence then appears that the Prophet meant that Israel, through this their vain confidence, procured for themselves many sorrows and ever remained void and empty. Ephraim then feeds on the wind, and further, he follows after the east wind Hosea explains afterwards his mind more clearly, He daily multiplies falsehood and desolation, he says. By falsehood he glances, I have no doubt, at the impostures by which the people deceived themselves, as hypocrites do, who, by sharpening their wits to deceive God, involve themselves in many fatal snares. So also is Israel said to have multiplied falsehood; for they made themselves so obstinate, as to become quite hardened against God’s teaching; and this obstinacy is called falsehood for this reason, for unbelieving men, as we see, fabricate for themselves many excuses; and though they be impostures, they yet think themselves safe against all the threatening of God, provided they set up, I know not what, something which they think will be sufficiently available. Hence the Prophet repeats again, that there was nothing but falsehood in all their crafty decrees. He then presses the point still more, and says, that it was “desolation”, that is, the cause of desolation. He then first derides the vain confidence of the people, because they thought that they could blind the eyes of God by their vain disguises; “This is falsehood,” he says “this is imposture.” Then he presses them more heavily and says “This is your perdition: you shall at last perceive, that you have gained nothing by your counsels but destruction.” How so? Because they made a covenant. I take this latter clause as explanatory: for if the Prophet had only spoken generally, the impiety of the people would not have been sufficiently exposed; and the masks of secure men must be torn away, and their crimes, as it were, painted, that they may be ashamed; for except they are drawn forth as it were before the public, and their turpitude exposed to the view of all, they will ever hide themselves in their secret places. This then is the reason why the Prophet here specifically points out their frauds, which he had before mentioned. Behold, he says, they made a covenant with the Assyrian, and carry their oil into Egypt; that is, they hunt for the friendship of the Assyrian on one side, and on the other they conciliate with great importunity the Egyptians; nay, they spare not their own goods, for they carry presents in order to gain them. We now then understand how Israel had multiplied falsehood and desolation; for they implicated themselves in illicit compacts. But why it was unlawful for them to fly to the Assyrians and Egyptians, we have explained elsewhere, nor is it needful here to repeat at large what has been said: God wished the people to be under his protection; and when God promised to be the defender of their safety, they ought to have been satisfied with his protection alone: but when they retook themselves to Egypt and to Assyria, it was a clear evidence of unbelief; for it was the same as to deny the power of God to be sufficient for them. And we also know that the Israelites never went to Assyria or to Egypt, except when they meditated the destruction of their own brethren; for they often laboured to overturn the kingdom of Judah: they only sought associates to gratify their own cruelty. But this one reason, however, was abundantly sufficient to condemn them, that they fortified themselves by foreign aids, when God was willing to keep them as it were inclosed under his own wings. Whenever then we attempt to provide for ourselves by unlawful means, it is the same thing as if we denied God; for he calls and invites us to come under his protection: but when we run in our thoughts here and there, and seek some vain helps, we grievously dishonour God: it is, as it were, to fly into Egypt or into Assyria. And for this purpose ought the doctrine of this verse to be applied. It follows — return to ' Top of Page ' <a name="verse-2" class="com-number"
Pericope (part_of)
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pericope/per-hos-12-001
절 (explains)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 백성의 헛된 소망들을 책망한다. 그들이 너무 오만하여 모든 가르침과 권면을 경멸하였기 때문이다. 따라서 먼저 이 악을 교정할 필요가 있었으므로, 그는 말한다. "에브라임이 바람을 먹는다." 사람이 바람을 삼킬 때, 그는 정말로 입과 목과 가슴과 배가 가득 찬 것처럼 보이나, 그것은 공기일 뿐 영양이 없다. 마찬가지로 그는 이스라엘이 자신들의 교활한 방법들에서 많은 확신을 품고 있었으나, 그것은 단지 바람을 먹는 것에 불과하다고 말한다. 그들은 앗시리아인들과 이집트인들을 자신들의 동맹자로 두면 행복하다고 꿈꾸었다. 선지자는 그것들이 단지 바람일 뿐이라고 말한다. 그것도 해로운 바람이다. 그가 동쪽 바람을 언급할 때, 해 뜨는 곳에서 부는 동풍을 의미하는데, 유다 땅에서 이 바람은 건조하고 종종 폭풍을 일으킨다. 다른 바람들은 비나 어떤 유익을 가져오지만, 이 바람은 가뭄과 폭풍만 가져온다. 따라서 선지자가 이스라엘이 이 헛된 확신으로 자신들에게 많은 슬픔을 자초하고 항상 공허하게 남아 있다는 것을 의미함이 분명하다.
"에브라임이 바람을 먹고, 나아가 동풍을 따라간다." 선지자는 그 다음에 자신의 마음을 더 명확하게 설명한다. "그가 날마다 거짓과 황폐를 증가시킨다." 거짓으로 그는 의심할 여지 없이 백성이 자신들을 속이는 위장에 대해 말한다. 위선자들은 자신들의 재치를 날카롭게 하여 하나님을 속이려다 자신들을 많은 치명적인 올무에 가두는 자들이다. 마찬가지로 이스라엘도 거짓을 증가시켰다고 한다. 그들이 하나님의 가르침에 대항하여 너무 완고해져서 완전히 굳어졌기 때문이다. 그리고 이 완고함은 거짓이라 불린다. 믿지 않는 자들이 자신들을 위해 많은 변명을 꾸며내기 때문이다. 그것들이 위장에 불과할지라도, 하나님의 위협에 대항하여 충분히 유효할 것이라고 생각하는 어떤 것을 내세우기만 하면 자신들이 안전하다고 생각한다.
그런 다음 선지자는 더 압박하여 말한다. "이것은 황폐이다." 즉, 황폐의 원인이다. "백성이 그들의 조약들을 맺었기 때문이다." 나는 이 마지막 절을 설명적인 것으로 취한다. 선지자가 일반적으로만 말하였다면, 백성의 불경이 충분히 드러나지 않았을 것이다. 안전한 자들의 가면은 벗겨져야 하고, 그들의 죄들은 말하자면 그림으로 그려져야 한다. 그래야 그들이 부끄러워하기 때문이다. 선지자는 그가 이전에 언급한 그들의 사기들을 여기서 구체적으로 지적한다. "보라, 그들이 앗시리아와 언약을 맺고, 기름을 이집트로 가져간다." 즉, 한편으로는 앗시리아의 우정을 추구하고, 다른 한편으로는 이집트인들을 설득하려 한다. 그들은 심지어 선물을 가져가기 위해 자신들의 재물까지 아끼지 않는다.
이스라엘이 앗시리아와 이집트로 달아나는 것이 왜 불법이었는지에 대해서는 다른 곳에서 이미 설명하였다. 하나님은 백성이 그분의 보호 아래 있기를 원하셨다. 하나님이 그들의 안전을 지키겠다고 약속하셨을 때, 그들은 그분의 보호만으로 만족해야 하였다. 그러나 그들이 이집트와 앗시리아로 갔을 때, 그것은 하나님의 능력이 그들에게 충분하지 않다고 부인하는 것과 같았다. 또한 이스라엘 자손들이 자신들의 형제인 유다 왕국을 전복시키기 위해 동맹자들을 구하였다는 것도 안다. 따라서 이 하나의 이유만으로도 그들을 정죄하기에 충분하였다. 우리가 불법적인 수단으로 자신을 보호하려 할 때마다, 그것은 하나님을 부인하는 것과 같다. 그분이 우리를 자신의 날개 아래 보호하시려 부르시고 초대하시기 때문이다. 그러나 우리가 이리저리 달려가며 헛된 도움을 구할 때, 우리는 하나님을 크게 모독한다. 그것은 이집트나 앗시리아로 달아나는 것과 같다.
원주석
- 번역원본
commentary-section/cal-hos-12-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
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It may seem strange that the Prophet should now say, that God had a controversy with Judah; for he had before said, that Judah stood faithful with the saints. It seems indeed inconsistent, that God should litigate with the Jews, and yet declare them to be upright and separate them from the perfidious and ungodly. What then does this mean? The Prophet, as we have said, spake comparatively of the tribe of Judah, when he said that they remained faithful with the saints: for he did not intend wholly to exculpate the Jews, who were also full of grievous evils; but he intended to praise the worship which as yet prevailed at Jerusalem, that the impiety of the ten tribes might appear less excusable, who of their own accord had departed from the rule which God had given. When any one at this day reproves the Papists, they say, that another mode of worship is unknown to them, and that they have been thus taught by their forefathers, and that the worship which they observe has so continued from antiquity, that they dare not either to change it or to deviate from it. Such might have been the excuse made by the Israelites. But the prophet charges them with voluntary defection, for the temple which God had chosen for himself stood in their sight; there the face of God was in a manner to be seen; for all things were arranged according to the heavenly pattern which had been shown to Moses in the mount. Since then pure religion was before their eyes, was not their sin proved by this very fact, that having neglected the word of God, they gave themselves up to new and fictitious modes of worship? The Prophet then had before praised the worship, but not the manners, of the tribe of Judah; and he now comes to their manners, and says, that there were many things in Judah which God would chastise. The Lord then hath a controversy with Judah; and he will begin with that tribe, and will then come down to the house of Jacob The Prophet, however, speaks here only in passing of the house of Judah, and touches but lightly on the controversy he had with that portion of the people. How was this? Because he was not a teacher, as it has been said already, set over the kingdom of Judah, but only over the Israelites. He now refers only to that kingdom for the purpose of striking terror into his own people: as though he said “Think ye that the forbearance of God is to be forever, because he has hitherto borne with you? Nay, God will begin to contend with the tribe of Judah. I have said, indeed, that they are innocent compared with you; but yet they shall not escape punishment; for in a short time God will summon them to judgement. If he will not spare the Jews, how can your great crimes go unpunished? For certainly you deserve hundred deaths in comparison with the Jews, among whom at least some integrity and uprightness exist; for they have made no change in the worship of God. Their life is corrupt; but yet the law of God and religion are not despised by them as they are by you. If then God will not spare them, much less will he spare you.” We now understand for what purpose the Prophet says that God had a controversy with Judah; for it was not his design to terrify the Jews themselves, or to exhort them to repentance, except it may be by the way; but his object was to present an example to the Israelites, that they might fear; for they ought to have thought within themselves, “If this shall be done in the green, what shall become of the dry tree? ( Luke 23:31 .) If God will exercise with so much severity his vengeance against our brethren the Jews, among whom pure religion as yet exists, what sort of end and how dreadful is that which awaits us, who have departed from the law, the worship, the teaching, and the obedience of God, who are become truce-breakers, and degenerate, and in every way profane?” Hence he immediately adds, And will punish Jacob “God will indeed begin with the tribe of Judah; this will be the prelude, and he will treat the Jews more mildly than you; but against you he will thunder in full force. It will not then be a remonstrance to draw you to repentance, but a punishment such as ye deserve; for he has already contended with you more than enough.” According to his ways. according to his doings, will he recompense him. He sets down here ways and doings, with no superfluous repetition, but to show that the repentance of this people had been already more than sufficiently looked for; for they had not ceased for a long time to pursue their own wickedness. The Prophet then, no doubt, condemns here the Jews for their perverse wickedness, that they never left off their sins, though they had now for a long time been admonished, and had been often reproved by the Prophets. It now follows — return to ' Top of Page ' <a name="verse-3" class="com-number"
Pericope (part_of)
- part_of
pericope/per-hos-12-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
유다에 대해 하나님의 소송이 있다고 선지자가 말하는 것이 이상하게 보일 수 있다. 앞에서 유다가 성도들과 함께 신실하게 있다고 하였기 때문이다. 하나님이 유대인들과 소송하시면서도 그들을 정직하다고 선언하고 배신하는 자들로부터 분리시키신다는 것이 일관성 없는 것처럼 보인다.
그러나 선지자가 유다 지파에 대해 비교적인 관점에서 말하였음을 기억해야 한다. 그는 유대인들을 완전히 무죄로 하려는 것이 아니었다. 그는 예루살렘에 아직 있던 예배를 칭찬하여, 자신들의 의지로 하나님이 정하신 규칙에서 떠난 열 지파의 불경이 더 변명할 여지가 없어 보이도록 하였다. 선지자는 지금 유다의 관습들로 와서, 하나님이 그 지파에서 징계하실 많은 것들이 있다고 말한다.
"주께서 유다와 소송하신다. 그리고 야곱의 집에 갚으실 것이다." 선지자는 자신의 백성에게 두려움을 주기 위해 유다 왕국을 언급한다. 마치 그가 말하는 것처럼. "하나님의 인내가 영원히 지속될 것이라고 생각하느냐? 하나님이 유다 지파와 소송하기 시작하실 것이다. 내가 그들이 너희에 비해 순수하다고 말하였으나, 그들도 형벌을 면하지 못할 것이다. 하나님이 그들을 재판으로 부르실 것이다. 그분이 유대인들을 아끼지 않으신다면, 너희의 큰 죄들이 어떻게 처벌받지 않겠느냐?"
"그의 행실과 행위에 따라 그분이 그에게 갚으실 것이다." 선지자는 두 단어 '행실과 행위'를 불필요하게 반복하는 것이 아니라, 이 백성의 참회를 위한 기다림이 이미 충분하고도 남았음을 보인다. 그들이 오랫동안 자신들의 사악함을 계속 추구하기를 그치지 않았기 때문이다.
원주석
- 번역원본
commentary-section/cal-hos-12-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
In all this discourse the Prophet condemns the ingratitude of the people; and then he shows how shamefully they had departed from the example of their father, in whose name they yet took pride. This is the substance. Their ingratitude is showed in this, that they did not acknowledge that they had been anticipated, (84) in the person of their father Jacob, by the gratuitous mercy of God. The first history is indeed referred to for this end, that the posterity of Jacob might understand that they had been elected by God before they were born. For Jacob did not, by choice or design, lay hold on the heel of his brother in his mother’s womb; but it was an extraordinary thing. It was then God who guided the hand of the infant, and by this sign testified his adoption to be gratuitous. In short, by saying that Jacob held the foot of his brother in his mother’s womb, the same thing is intended, as if God had reminded the Israelites, that they did not excel other people by their own virtue or that of their parents; but that God of his own good pleasure had chosen them. The same is alleged against them by Malachi, ‘Were not Jacob and Esau brethren? Yet Jacob I loved, and Esau I regarded with hatred,’ ( Malachi 1:2 .) For we know wish what haughtiness this nation has ever exalted itself. “But whence have ye arisen? Look back to your origin: ye are indeed the children of Abraham and Isaac. In what then do ye differ from the Idumeans? They have certainly been begotten by Esau; and Esau was the son of Isaac and the brother of Jacob, and indeed the first-born. Ye then do not excel as to any dignity that may exist in you. Own then your origin, and know that whatever excellency may be in you proceeds from the mere favour of God, and this ought to bind you more and more to him. Whence then is this pride?” Even thus does our Prophet now speak, Jacob held the foot of his brother in his mother’s womb; that is, “You have a near relationship with Esau and his posterity; but they are detested by you. Whence is this? Is it for some merit of your own? Boast when you can show that any thing has proceeded from you which could gain favour before God. Nay, your father Jacob, a most holy man indeed, while yet in his mother’s womb, laid hold on the foot of his brother Esau; that is, when he became superior to his brother and gained primogeniture, he was not grown up, and could do nothing by his own choice or power, for he was then inclosed in his mother’s womb, and had no worthiness, no merit. Your ingratitude is now then the more base, for God had put you under obligations to him before ye were born; in the person of the holy patriarch he chose you for his possession. But now, having forsaken him, and relinquished the worship which he has taught in his law, ye abandon yourselves to idols and impious superstitions. Bring now your pretences by which ye cover your impiety! Is not your baseness so gross and palpable, that you ought to be ashamed of it?” We now then understand the end for which the Prophet said that Esau’s foot was laid hold on by Jacob in his mother’s womb Moreover, this passage clearly shows that men do not gain the favour of God by their free-will, but are chosen by his goodness alone before they are born, and chosen, not on account of works, as the Papists imagine, who concede some election to God, but think that it depends on future works. But if it be so, the charge of the Prophet was frigid and jejune. Now since God through his good pleasure alone anticipates men, and adopts those whom he pleases, not on account of works, but through his own mercy, it hence follows that those who have been chosen are more bound to him, and that they are less excusable when they reject the favour offered to them. But here someone may object and say, that it is strange that the posterity of Jacob should be said to have been elected in his person, and yet they had in the meantime departed from God; for the election of God in this case would not be sure and permanent; and we know that whom God elects he also justifies, and their salvation is so secured, that none of them can perish; all the elect are also delivered to Christ as their preserver, that he may keep them by his divine power, which is invincible, as John teaches in chapter 10. (85) What then does this mean? Now we know, and it has been before stated, that the election of God as to that people was twofold; for the one was general, and the other special. The election of holy Jacob was special, for he was really one of the children of God; special also was the election of those who are called by Paul the children of the promise, ( Romans 9:8 .) There was another, a general election; for he received his whole seed into his faith, and offered to all his covenant. At the same time, they were not all regenerated, they were not all gifted with the Spirit of adoption. This general election was not then efficacious in all. Solved now is the matter in debate, that no one of the elect shall perish; for the whole people were not elected in a special manner; but God knew whom he had chosen out of that people; and them he endued, as we have said, with the Spirit of adoption, and supplied with his own grace, that they might never fall away. Others were indeed chosen in a certain way, that is, God offered to them the covenant of salvation; but yet through their ingratitude they caused God to reject them, and to disown them as children. But the Prophet subjoins, that Jacob by his strength had power with God, and had prevailed also with the angel He reproaches here the Israelites for making a false claim to the name of Jacob, since they had nothing in common with him, but had shamefully departed from his example. He had then power with the angel and with God himself; and he prevailed over the angel. But what sort of persons were they? As the heathen Poets called the Romans, when they became degenerated and effeminate, Romulidians, and said that they had sprung from those remarkab
Pericope (part_of)
- part_of
pericope/per-hos-12-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 모든 담화에서 선지자는 백성의 배은망덕을 정죄한다. 그런 다음 그는 그들이 자신들의 이름을 빌려 자랑하는 조상의 예에서 얼마나 부끄럽게 이탈하였는지를 보인다. 그들의 배은망덕은 이것으로 나타난다. 그들이 하나님의 거저 주시는 자비가 태어나기 전에 야곱의 인격 안에서 자신들을 앞질러 갔음을 인식하지 못하였다는 것이다.
첫 번째 역사가 언급되는 것은 야곱의 후손들이 태어나기 전에 하나님에 의해 선택받았음을 이해하도록 하기 위함이다. 야곱이 어머니 뱃속에서 형의 발꿈치를 잡은 것은 선택이나 계획으로 한 것이 아니었다. 그것은 비범한 일이었다. 하나님이 아기의 손을 이끄셨고, 이 표징으로 그분의 입양이 거저 주어지는 것임을 증언하셨다. 요컨대, 야곱이 어머니 뱃속에서 형의 발을 붙잡았다고 말하는 것은, 마치 하나님이 이스라엘 사람들에게 그들이 자신들의 덕이나 부모의 덕으로 다른 백성보다 탁월한 것이 아니라 하나님이 그분의 선하심으로 그들을 택하셨음을 상기시키는 것과 같다.
말라기도 이것을 비슷한 방식으로 그들에게 주장한다. "야곱과 에서가 형제들이 아니었느냐? 그런데 야곱은 내가 사랑하고, 에서는 미워하였다"(말 1:2). 이스라엘 사람들이 이집트에서의 해방으로 인해 하나님께 더 단단히 매여야 하였는데, 반대로 그들은 공개적이고 뻔뻔하게 하나님을 거부하였다. 또한 백성이 때때로 어떤 하나님의 선호를 자신들의 덕의 증거로 상상하는 오류도 여기서 바로잡힌다. 우리는 이 구절이 인간이 자유의지로 하나님의 호의를 얻는 것이 아니라 태어나기 전에 그분의 선하심만으로 택해짐을 명확히 보여준다는 것을 주목해야 한다.
선지자는 덧붙인다. 야곱이 힘으로 하나님과 겨루었다고. 그리고 또한 천사와 겨루어 이겼다고. 그는 여기서 이스라엘 사람들이 야곱의 이름을 거짓으로 주장한다고 책망한다. 이스라엘이 야곱 이름을 부적절하게 사용하고 있기 때문이다. 야곱이 천사와 하나님 자신과 겨루어 이겼는데, 오늘의 이스라엘은 어떠한가?
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And since this was especially worthy of being remembered, he repeats, that he had power with the angel, and prevailed . But we have already said how Jacob prevailed not indeed of himself, but because God had so distributed his power, that the greater part was in Jacob himself. I am therefore wont, when I speak of the wrestling and of the daily contests with which God exercises the godly, to adduce this similitude, — That God fights with us with his left hand, and defends us with his right hand, that is, he assails us in a weak manner, (so to speak,) and at the same time stretches forth his right hand to defend us: he displays, in the latter instance, his greater power, that we may become victorious in the struggle. And this mode of speaking, though at the first view it seems harsh, does yet wonderfully set forth the grace and goodness of God, inasmuch as he deigns to humble himself for our sake, so as to choose to concede to us the praise of victory; not indeed that we may become proud of ourselves, but that he may be thus more glorified, when he prefers exercising his power in defending us rather than in overwhelming us, which he could do with one breath of his mouth. For he has no need of making any effort to reduce us to nothing: if he only chooses to blow on the whole human race, the whole world would in a moment be extinguished. But the Lord fights with us, and at the same time suffers us not to be crushed; nay, he raises us up on high, and, as I have already said, concedes to us the victory. Let us now go on. The Prophet adds, that he wept and entreated: He wept, he says, and made supplication unto him Some explain this clause of the angel; but I know not whether weeping was suitable to him. The saying may be indeed defended that the angel was as it were a suppliant, when he yielded up the conquest to the holy man; for it was the same as though he who owns himself unequal in a contest were to throw himself on the ground. Then they explain weeping thus, “The angel entreated the patriarch when he said, ‘Let me go;’ and this was a confession of victory.” The sense would then be, that the patriarch Jacob did not gain any ordinary thing when he came forth a conqueror in the struggle; for God was in a manner the suppliant, for he conceded to him the name and praise of a conqueror. But I prefer explaining this of the patriarch, and to do so is, in my judgement, more suitable. It is not indeed said that Jacob wept; that is, it is not, I own, stated distinctly and expressly by Moses; but weeping may be taken for that humility which the faithful ever bring to the presence of God: and then weeping was meet for the patriarch; for he so gained the victory in the combat, that he did not depart without grief and loss, inasmuch as we know that his leg was put out of joint, and that his thigh was dislocated so that he was lame all his life. Jacob then obtained the victory, and there triumphed with God’s approbation: but yet he departed not whole, for God had left him lame. He felt then no small grief, since this weakness in his body continued through life. Hence weeping did not ill become the holy man, who was humbled in the struggle, though he carried away the palm of victory. And this ought to be carefully noticed; for here the Prophet meets all calumnies, when he so moderates the sentence, that he takes away nothing from God and his glory, though he thus splendidly adorns the victory of the patriarch. He was then a prince with God; he prevailed also, he became a conqueror, — but how? He yet wept and entreated him; which means, that there was no cause for pride that he carried away the palm of victory from the contest, but that God led him to humility even by the dislocation of his thigh or leg: and so he entreated him. The praying of Jacob is related by Moses, which he made, when he asked to be blessed. But the less, as the Apostle says, is blessed by the greater, ( Hebrews 7:7 .) Then Jacob did not exalt himself, as blind men do, who claim merit to themselves; but he prayed to God, and asked to be blessed by Him, who owned himself to be overcome. And this ought to be carefully observed, especially the additional circumstance; for we hence learn that there is no cause why they who are proved by temptations should flee away from God, though our flesh indeed seeks ease, and desires to be spared. But when a temptation is at hand, we withdraw ourselves, and there is no one who would not gladly make a truce, and also hide himself at a distance from the presence of God. Inasmuch then as we desire God to be far from us, when he comes forth as an antagonist to try our faith, this praying of Jacob ought to be remembered; for though he had his leg disjointed, though he was worn out with weariness, he did not yet withdraw himself, he did not wish the departure of the angel, but retained him as it were by force: “Thou shalt bless me; I would rather contend with thee, and be wholly consumed, than to let thee go before thou blesses me.” We hence see that we ought to seek the presence of God; though he may severely try us, though we may suffer much, though our strength fail, though we may be made lame through life, we ought not yet to shun the presence of God, but rather embrace him with both arms, and retain him as it were by force; for it is much better to groan under our burden, and to feel his power who is above us, than to continue free from toil, and to rot in our pleasures, as they do whom God forsakes. And we see how much such an indulgence ought to be dreaded by us; for unless we are daily sharpened by various temptations, we immediately gather rust and other evils. It is therefore necessary, in order that we may continue in a sound state, that our contests should be daily renewed: and hence I have said, that we ought to seek the presence of God, however severe the wresting may be. It follows, He found him in Bethel To remove every ambiguity, I would render it, “In Bethel he had found him.” It is inde
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 야곱이 천사와 겨루어 이겼다는 것을 특히 기억할 만한 것으로 반복한다. 그러나 우리는 이미 야곱이 자신으로 이긴 것이 아니라 하나님이 자신의 권능 중 더 큰 부분을 야곱 안에 두시는 방식으로 분배하셨기 때문이라고 말하였다.
나는 하나님이 경건한 자들과의 싸움에 대해 말할 때 이 비유를 자주 사용한다 — 하나님이 왼손으로 우리와 싸우시고, 오른손으로 우리를 지키신다는 것이다. 즉, 그분은 우리를 약하게 공격하시고(말하자면), 동시에 우리를 지키기 위해 오른손을 펴신다. 후자의 경우 더 큰 권능을 나타내신다. 이는 우리가 투쟁에서 승리자가 될 수 있도록 하기 위함이다. 그리고 이 말하기 방식이 처음에는 거칠게 보일지라도, 하나님의 은혜와 선하심을 놀랍게 나타낸다. 그분이 우리를 위해 자신을 낮추셔서, 우리에게 승리의 칭찬을 기꺼이 내주시기 때문이다. 우리가 자랑하도록 하기 위함이 아니라, 그분이 우리를 압도하는 대신 우리를 지키는 데 자신의 권능을 발휘하기를 선호하심으로써 더욱 영광받으시도록 하기 위함이다.
선지자는 야곱이 울고 간구하였다고 덧붙인다. 어떤 이들은 이것을 천사에게 귀속시키지만, 나는 그것이 족장에 대한 것이라고 설명하는 것을 선호한다. 야곱이 울었다고 명확하게 기록되지 않은 것은 사실이다. 그러나 울음은 신실한 자들이 항상 하나님 앞에 가져오는 겸손을 나타낼 수 있다. 또한 족장은 울음이 적합하였다. 그가 겨루는 자를 이겼으나, 고통과 손실 없이는 물러나지 않았기 때문이다. 우리는 그의 다리가 빠지고 허벅지가 탈구되어 평생 절었다는 것을 안다. 따라서 비록 그가 승리의 손바닥을 가져갔지만, 몸이 연약하여졌기 때문에 울음이 거룩한 사람에게 적합하지 않았던 것이 아니다.
선지자가 여기서 모든 중상을 차단하는 것을 주목해야 한다. 하나님의 권광에서 아무것도 빼앗지 않으면서도 족장의 승리를 그토록 찬란하게 장식하는 방식으로 판결을 조절하기 때문이다. 그가 하나님께 왕자였고, 이겼고, 정복자가 되었다 — 그러나 어떻게? 그는 여전히 울고 그분께 간구하였다. 즉, 그가 겨루기에서 승리의 손바닥을 가져간 것이 자랑할 이유가 없었다는 것이다. 우리 또한 이것을 주목해야 한다. 우리는 유혹받을 때 하나님을 피하려 해서는 안 된다. 비록 심하게 시험받아도, 하나님의 현존을 구해야 한다. 야곱이 다리가 탈구되고 지쳐 있었음에도 천사를 붙잡으려 하였기 때문이다.
"그가 벧엘에서 그분을 찾았다." 더 명확하게 하기 위해 나는 이것을 "벧엘에서 그분을 찾았다"고 번역하겠다.
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The Prophet is now here urgent on the people. Having referred to the example of the patriarch, he shows how unlike him were his posterity, with whom God could avail nothing by sound teaching, though he was constantly solicitous for their salvation, and stirred up his Prophets to bring back the lost and scattered to the way of safety. Since then it was so, the Prophet accuses them of ingratitude. But he speaks first of repentance; and then he shows that he and other ministers of God had laboured in vain; for such was the perversity of the people, that teaching had no effect. His sermon is short, but yet it contains much. Turn, he says, to thy God. He glances here at the apostasy of the people, by bidding them to turn to their God, and, at the same time, condemns whatever the Israelites were wont to set up as a defence, when the Prophets reproved them. For they wished their own fictitious modes of worship to come in as a reason; they wished the gods devised by themselves to occupy the place of the true God. The Prophet cuts off the handle from subterfuges of this kind by commanding the people to turn to their God. “Why,” he says, “you do indeed worship gods, and greatly weary yourselves in your superstitions; but confess that you are apostates, who have rejected the law delivered to you by the true God. Return, then, to your God.” And he calls God the God of Israel, not to honour them, but to-reproach them, because they had willingly and designedly cast off the worship of the true God, who had made himself known to them. There is afterwards shown the true way of repentance. The beginning of the verse, as I have already said, requires the people to repent; but as we know that men trifle with God when they are called to repentance, it is not in vain that a definitive, or, at least, a short description of repentance, is added by which is made evident what it is to repent, or to turn to God. Then the Prophet says, — Keep mercy, or kindness and judgement He begins with the second table, and then he adds piety towards God. But he lays down two things only, in which he included the whole teaching of the second table. For what is God’s design, from the fifth to the last commandment, but to teach us to shape our life according to the rule of love? We are then taught in the second table of the law how we ought to act towards our brethren; or if one wishes to have a shorter summary, in the second table of the law are shown the mutual duties of men. But the Prophet begins here with the second part of the law; for the Prophets are not wont strictly to observe order, Nor do they always observe a regular method; but it is enough with them to mention the main things by which they explain their subject; and hence, it is no wonder that the Prophet here, according to his usual manner, mentions love in the first place, and then goes on to the worship of God. This order, as I have said, is not indeed either natural or legitimate; but this is of no importance; nay, it was not without the best reason that the Prophets usually did this; for repentance is better tested by the observance of the second table, than by that of divine worship. For as hypocrites dissemble, and hide themselves with wonderful coverings, the Lord applies a touchstone, and this he does whenever he draws them to the light, and exposes to public view their frauds, robberies, cruelty, perjuries, thefts, and such like vices. Since, then, hypocrites can be better convicted by the second table of the law, the Lord rightly appeals to this when he speaks of repentance; as though he said, “Let it now be made evident what your repentance is, whether it be feigned or sincere; for if you act justly and uprightly towards your neighbours, if you observe equity and rectitude, it is a sure evidence of your repentance.” At the same time, the Prophet overlooks not the worship of God; for he adds, — Hope always in thy God By the word, hope, he first requires faith, and then prayer, which arises from it, and thanksgiving, which necessarily follows. Thus the whole worship of God is briefly included, as a part for the whole, in the word, hope. The meaning of the Prophet then is, that Israel, forsaking their own superstitions, should recumb on the one true God, and place all their salvation on him, that they should fly to him, and ascribe to him alone the praise due for all blessings. By so doing, they would restore the pure worship of God, and cast away all their adulterous superstitions. He had spoken already of the second table of the law. We hence see that repentance is nothing else but a reformation of the whole life according to the law of God. For God has explained his will in his law; and as much as we depart or deviate from it, so much we depart from the Lord. But when we turn to God, the true proof is, when we amend our life according to his law, and begin with worshipping him spiritually, the main part of which worship is faith, from which proceeds prayer; and when, in addition to this, we act kindly and justly towards our neighbours, and abstain from all injuries, frauds, robberies, and all kinds of wickedness. This is the true evidence of repentance. return to ' Top of Page ' <a name="verse-7" class="com-number"
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선지자는 이제 백성에게 강하게 촉구한다. 족장의 예를 언급한 후, 그는 그의 후손들이 얼마나 그와 달랐는지를 보인다. 하나님이 그들의 구원을 위해 그분의 선지자들을 계속 보내셨음에도 그들은 전혀 돌아오지 않았다. 따라서 선지자는 그들의 배은망덕을 고발한다.
"네 하나님께 돌아오라." 그는 먼저 백성의 배교를 지적하며, 돌아오라고 명하는 것으로 동시에 이스라엘이 자신들의 정당성을 내세울 때 내놓는 무엇이든 정죄한다. 그들은 자신들이 만들어낸 신들이 진정한 하나님의 자리를 차지하기를 원하였기 때문이다. "왜냐하면 네가 사실상 배교자들이기 때문이다."
그런 다음 참된 회개의 길이 제시된다. "인자함과 공의를 지키라." 그는 두 번째 계명으로 시작하여 하나님에 대한 경건함을 덧붙인다. 그는 여기서 두 가지를 제시하는데, 이것들 안에 두 번째 표의 모든 가르침이 포함된다. 하나님이 다섯 번째부터 마지막 계명까지 무엇을 원하시는가? 사랑의 규칙에 따라 우리의 삶을 형성하는 것이 아닌가? 선지자는 첫째로 사랑을 언급하고 그런 다음 하나님 예배로 나아간다. 이 순서가 자연스럽거나 적법하지 않다는 것을 나는 인정한다. 그러나 그것은 중요하지 않다. 사실 선지자들이 대개 이렇게 하는 데는 가장 좋은 이유가 있었다. 회개는 두 번째 표의 준수로 더 잘 시험되기 때문이다. 위선자들이 스스로를 속이고 놀라운 위장으로 숨어있으므로, 주께서 시금석을 적용하신다. 그분이 그들을 빛으로 끌어내실 때마다, 그들의 사기, 강탈, 잔인함, 위증, 절도와 같은 것들이 드러난다.
"항상 네 하나님을 소망하라." 그는 여기서 믿음을 요구하고, 그로부터 오는 기도와 반드시 따르는 감사를 요구한다. 따라서 하나님의 모든 예배가 소망이라는 단어 안에 간략히 포함된다. 즉, 이스라엘이 자신들의 미신들을 버리고 하나의 참 하나님께만 의지해야 하며, 모든 구원을 그분께 두어야 하고, 그분께 달려야 한다는 것이다.
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commentary-section/cal-hos-12-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
But while the Prophet exhorted the Israelites to repentance, he adds, that such was their perverseness, that it was done without any fruit. Canaan! he says; I read this by itself; for what some consider to be understood is frigid, as, “He was assimilated to, or was like Canaan, in whose hand,” etc . . But, on the contrary, the Prophet here condemns the Israelites by one word; as though he said, that they were wholly aliens, and unworthy to be called the children of Abraham. And thus what we say is often abrupt, when we speak indignantly. The Prophet then calls them “Canaan” through indignation; which means this, “Ye are not the children of Abraham; ye falsely boast of his name, which cannot be suitable to you; for ye are Canaan.” He afterwards adds In his hand is the balance of fraud, he loves to plunder, or to spoil. Literally it is, he loves to spoil. But the sense is clear, that they loved to plunder; that is, they were carried away with all greediness to acts of robbery. It must first be noticed, that the Prophet here exposes to infamy the carnal descendants of Abraham by calling them Canaan, and this imputation is often to be met with in the Prophets. And the reason why they were thus addressed was, that these senseless men were wont proudly to set up as their shield the distinction of their race. “What! we are a holy people.” Since by this pretence they rejected all the warnings of the Prophets, God casts back this reproach, “Ye are not the children of Abraham; but ye are Canaan:” as though he said, “Nothing in that nation has as yet changed, the Israelites are always like themselves.” The Lord had once cleansed the land of godless men: but when the descendants of Abraham became like the Canaanites, they were called the seed of Canaan; as though the same nation, which was there formerly, had still remained; for there was no difference in their manners, for they were equal or the same in depravity. But the reason follows why he calls them the race of Canaan even because they carried in their hand a deceitful balance, and devoted themselves with all avidity to plunder. The deceitful balance may be extended to their dissimulations, fallacies, and falsehoods, by which God, as he had before complained, was surrounded; but as it immediately follows, He loves robberies, I prefer to understand here those two modes of doing injury which include almost every kind of wickedness; for men either craftily defraud when they injure others, or they do harm to their neighbours by open force. Since, then, they who wrong their neighbours do either openly injure them, or circumvent the simple by their frauds and crafty dealings, Hosea lays down here, in the first place, the deceitful balance, and then he adds their greediness in spoiling or plundering. It is then the same as if he had said that they were fraudulent, and that they were also robbers who proceeded with open violence. He means that they were, without law or any restraint, addicted to acts of wrong and injustice, and were so intent on doing mischief, as to do it either by craft or by open force. There is then no wonder that they were called an uncircumcised race. Why? Because they had nothing to do with God, inasmuch as they had thus departed from his law; yea, they abhorred kindness and mercy. It also follows that they were void of all piety, since they were thus unmindful of all equity towards their neighbours. This is the meaning. 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
선지자가 이스라엘을 회개로 권면하는 동안, 그는 그러한 완고함 때문에 아무 열매가 없이 이루어졌다고 덧붙인다. "가나안!" 나는 이것을 독립적으로 읽는다. 선지자가 그들을 이방인과 같은 자라고 정죄하는 것이다. "이스라엘이 아니라, 너희는 가나안이다." 그런 다음 그는 덧붙인다. "그의 손에 사기의 저울이 있다. 그가 약탈하기를 좋아한다." 즉, 그들이 약탈에 대한 모든 탐욕에 빠져 있다는 것이다.
먼저 주목해야 할 것은, 선지자가 여기서 아브라함의 육적 후손들을 가나안이라 부름으로써 수치를 줬다는 것이다. 그 이유는 이 어리석은 사람들이 자신들의 혈통의 특권을 내세워 하나님의 경고들을 거부하는 것이 상례였기 때문이다. 따라서 하나님은 그들에게 이 오명을 돌리신다. "너희는 아브라함의 자녀가 아니다. 너희는 가나안이다." 마치 같은 민족이 여전히 거기 있는 것처럼이다. 이스라엘이 가나안 사람들과 같은 타락에 있었기 때문이다.
그들을 가나안의 자손이라 부른 이유가 뒤따른다. 그들이 손에 거짓 저울을 들고 강탈에 온전히 헌신하였기 때문이다. 거짓 저울은 그들의 위장, 거짓, 사기로 확장될 수 있다. 강탈하기를 좋아함은 공개적인 폭력을 의미한다. 선지자는 여기서 두 가지 악을 제시한다. 교활한 사기와 공공연한 폭력. 즉, 그들이 이웃에게 해를 끼치는 데 어떤 방법이든 가리지 않았다는 것이다.
원주석
- 번역원본
commentary-section/cal-hos-12-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
8절 카드 ↗
Here God complains by his Prophet, that the Israelites flattered themselves in their vices, because their affairs succeeded prosperously and according to their wishes: and it is a vice too common, that men felicitate themselves as long as fortune, as they commonly say, smiles on them, thinking that they have God then propitious to them. Since then the condition of the people was such, they despised all the Prophets and their reproofs. Of this hardihood the Lord now complains. Ephraim has said I am yet become rich There is an emphasis to be noticed in the adversative particle אך “ ach ”. It is sometimes in Hebrew a simple affirmative; but here the Prophet meant to express another thing, even this, that the Israelites laughed at all reproofs, because God seemed to be propitious to them, as though he manifested his favour by prosperity. “ I am, however, become rich; and therefore I care nothing for what the Prophets may say, for I am contented with my lot.” This, as I have said, is a common evil; and hence this passage ought to be carefully noted, lest when the Lord spares us for a time, we may think that we are innocent before him; for there is nothing more to be feared than the dazzling of our eyes by a prosperous and desirable state of things. Though the Lord then may bear with us, and not immediately draw forth his vengeance against us, but, on the contrary, cherish us as it were kindly in his bosom; yet if he reproves us by his word, we ought to attend to his threatenings. But they further add, All my labours shall not find iniquity, or, they shall not find iniquity in all my labours . Many read simply as the words are, “My labours shall not find iniquity:” but as the expression seems stiff, I have tried to render it smoother, as others also have done, “They shall not find iniquity in all my labours.” This boasting went farther, for the Prophet shows that the people were not only secure, because the Lord gave them some tokens of his paternal favour; but that they were also inebriated with this impious confidence, that God would not have favoured them had they not been exempt from every fault and vice: and this second clause ought to be carefully noticed. Now it is a depravity that is by no means to be endured, when men begin to despise God, because he deals kindly with them, and when they abuse his levity so as to condemn all his teaching and all his threatening; this is indeed a very great perversion: but when to all this is added such a pride, that ungodly and reprobate men persuade themselves that they are just, because God does not immediately punish them, — this is, as it were, a diabolical madness; and yet we see that it is a common thing. For godless men are not only proud of their wealth, they are not only inflated with their own power; but they also think that God is in some way under obligations to them. “Why! it must be that God regards me innocent, and pure from every vice, for he favours me: he then does not find in me what is worthy of punishment.” Thus the wicked raise up their horns against God, while he indulges them, and appears not so severe towards them as they have deserved. When at the present day we perceive these evils prevailing among the greater portion of mankind, there is no reason to feel astonished: but we ought at the same time to profit by the instruction of the Prophet, so that we may not be blinded by prosperity, and despise reproofs, and flatter ourselves in our sin; and also, that we may not accumulate for ourselves a store of God’s wrath, when he deals kindly with us. Let us not then abuse his forbearance; let us not think that we are innocent before him, because he does not immediately execute his judgements; but let us rather learn to make a scrutiny of ourselves, and to shake off our vices, so that we may humble ourselves under his hand, though he restrains himself from inflicting punishment. This is the application of the present doctrine. But we must notice what the Prophet adds, They shall not find iniquity in my labours; that is, iniquity shall not be found in my labours, because this is wickedness or a crime requiring expiation. I wonder that interpreters explain this place so frigidly; for they say, that there shall not be found in my labours iniquity or sin. But the Prophet does not set down a copulative, but uses the particle אשר , asher , which is to be taken here exegetically. And the meaning is, that hypocrites, while they claim to themselves the praise of innocence, for the sake of dissembling, detest ostensibly every wickedness and crime. “Iniquity shall not be found in my labours, for this is wickedness; far be it that I should be discovered to be a wicked person in my doings; for I am without fraud in all my dealings.” But is this the case? By no means; but as they judge of God’s favour by prosperous fortune, they think that God would not be so kind to them unless he regarded them as just and pure. Hence we see how securely hypocrites mock God, when they begin to despise his teaching and warnings. We need not then wonder that at this day so much perverseness prevails everywhere in the world. But let us also use this mode of teaching which the Prophet sets before us. Let us now proceed — return to ' Top of Page ' <a name="verse-9" class="com-number"
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절 (explains)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
하나님은 여기서 선지자를 통해 이스라엘 사람들이 자신들의 일들이 번성하고 원하는 대로 잘 되었기 때문에 자신들의 악들에서 스스로를 칭찬하였다고 불평하신다. "에브라임이 말하였다, 나는 부자가 되었다." 반대 접속사 '악'에 강조가 있다. "그래서 나는 선지자들이 뭐라 하든 상관없다. 번성했으므로 하나님이 나에게 호의적이다." 이것이 공통적인 악이다. 따라서 이 구절을 주의 깊게 주목해야 한다. 주께서 잠시 우리를 아끼실 때 그분 앞에 우리가 무죄하다고 생각해서는 안 된다.
"내 모든 수고에서 불법이 발견되지 않을 것이다." 이 자랑은 더 멀리 나아간다. 선지자는 백성이 단지 안전했을 뿐만 아니라 또한 이 불경한 확신에 취하였다고 보이기 때문이다. 하나님이 그들에게 호의적이었으므로 그들은 모든 잘못과 악으로부터 면제되었다는 것이다. 이것이 결코 용납되지 않는 타락이다. 인간이 하나님이 그들에게 친절히 대하시기 때문에 그분을 경멸하기 시작할 때, 그분의 모든 가르침과 위협을 정죄하기 위해 그분의 온화함을 남용할 때. 이것이 매우 큰 타락이다. 그러나 여기에 더하여 불경하고 버림받은 자들이 하나님이 즉시 그들을 벌하지 않기 때문에 자신들이 정의롭다고 스스로 확신할 때, 이것은 말하자면 마귀적인 광기이다.
원주석
- 번역원본
commentary-section/cal-hos-12-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
In the first clause God reproaches the Israelites for having forgotten the benefit of his redemption, the memory of which ought ever to have prevailed and flourished among them. I yet, he says, am thy God from the land of Egypt; that is, “It is strange that you are so forgetful that your redemption does not come to your mind, which yet ought to be well known, and be ever, as it were, before your eyes.” That was, as we know, a memorable instance of God’s kindness. But when he says that he is the God of that people from the land of Egypt, he points out the end of redemption, as though he said, “I redeemed thee for this end, that thou mightest be forever bound to me.” For we know that when he delivered that people from their cruel tyranny, he at the same time acquired for himself an eternal kingdom; he was then sanctified in his elect people. The end of redemption is then to be observed in the words of the Prophet, “I am,” he says, “thy God from the land of Egypt; how otherwise couldest thou have come forth from thy grave?” For they were like the dead, when God stretched out his hand to them. From the land of Egypt then I am thy God, which means this: “Since thou hast been so wonderfully restored from death to life by my favour, am not I thy God from that day? Thou owest then thyself and all thine to me; for I purchased thee for myself as a peculiar possession. When now thou detest petulantly to reject my Prophets, who speak in my name, it is surely an ingratitude not to be endured, that thou forgettest thy redemptions and the end for which I made known to thee my power and grace.” But as to the second clause, interpreters vary; some explain it in this way, that God would not cease to show mercy to the Israelites, however unworthy they were, I will make thee to dwell in thy tabernacles; and they take tabernacles, not strictly proper, for houses. Then they say, according to the days of Moed, that is, of ancient agreement, or, according to appointed days ; for God had promised to give the land of Canaan to the posterity of Abraham for their perpetual rest. But this exposition seems not suitable. Others say, that the Israelites are here reproved, because they neglected the command of God, who had instituted a festal-day, on which they were to commemorate yearly their redemption. We indeed know that there was the annual feast of tabernacles: so they think the meaning of the Prophet to be this “I not only once redeemed thee, but I also wished that there should be a memorial of this favour; and for what purpose have I commanded you to keep a yearly festival, except that ye might retain in your memory what otherwise might have been forgotten? But I have effected nothing by this rite, for I am now rejected, and my prophets possess no authority among you.” But this sense also is frigid. Some think that the Prophet here threatens the Israelites, as though he said, “God will again drive you out, that you may dwell in tents as you did formerly in the desert.” Though I do not reject this opinion, yet I think there is something more emphatical in the Prophet’s words, that is, that God here says in an indirect way, that there was need of a new redemption, that he might bind the people more to himself; as though he said, “I see that you are unmindful of my former redemption; for I see that you esteem it as nothing, as if it were obsolete; I must then lose all my labour, except the memory of my ancient favour be renewed: I will therefore make thee to dwell again in tents. It is necessary to eject thee again from thy heritage, and to restore thee again, and that in a manner unusual and least expected, that thou mayest understand that I am thy Redeemer. We now then apprehend what the Prophet meant. After God had said that he was the God of Israel from the land of Egypt, he then adds, “Inasmuch as your former redemption has lost all its influence through your wicked forgetfulness, I will become again your Redeemer; I will therefore make thee to abide or dwell in tents as formerly; as your first redemption avails nothing, I will add a second, that you may at length repent, and know how much you are indebted to me.” The days of Moed he takes for their manner of proceeding in the desert as described by Moses; for they assembled together for sacrifices from their camps. Hence God does not speak here of the convention he had made with his people, as if he pointed out some perpetual compact; but he calls those the days of Moed on which the Israelites were assembled, when they were located in their camps according to the account given by Moses. It now follows — return to ' Top of Page ' <a name="verse-10" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
하나님은 첫 번째 절에서 이스라엘 사람들이 구원의 유익을 잊었다고 책망하신다. "나는 여전히 이집트 땅으로부터의 네 하나님이다." 즉, "네가 그토록 잊어버리는 것이 이상하다. 너의 구원의 기억이 네 눈앞에 항상 있어야 하는데." 하나님이 그 백성에게서 영원한 왕국을 얻으셨다. 그분이 그들을 잔인한 폭정에서 구해 내셨기 때문이다.
두 번째 절은 해석자들이 다르다. 어떤 이들은 하나님이 그들이 아무리 부족할지라도 그들에게 자비를 보이기를 그치지 않으실 것이라는 약속이라고 설명한다. "나는 너를 장막들에 거하게 하겠다." 그러나 이 설명이 적합하지 않는 것 같다.
어떤 이들은 하나님이 이스라엘 사람들을 다시 내쫓아 그들이 이전에 광야에서 했던 것처럼 장막들에 거하게 할 것이라고 위협한다고 생각한다. 나는 이 의견을 거부하지 않지만, 선지자의 말들에 더 많은 강조가 있다고 생각한다. 즉, 하나님이 여기서 간접적으로 새로운 구원이 필요하다고 말씀하신다는 것이다. 마치 그분이 말씀하시는 것처럼. "나는 네가 나의 옛 구원을 무법하게 잊어버린 것을 본다. 나는 다시 네 구원자가 될 것이다. 나는 너를 다시 장막들에 거하게 하겠다. 너를 네 유산에서 다시 추방하고 또 너를 회복시켜야 한다. 그래서 나는 네 구원자임을 네가 알게 될 것이다."
원주석
- 번역원본
commentary-section/cal-hos-12-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
The Prophet amplifies the sin of the people in having always obstinately opposed God, so that they were without any pretext of ignorance: for men, we know, evade God’s dreadful judgement as long as they can plead either ignorance or thoughtlessness. The Prophet denies that the people had fallen through want of information, for they had been often, nay, continually warned by the Prophets. It then appears that this people were become, as it were, wilfully rebellious against God; for they had ever despised the Prophets, not once or twice, but when the Lord sent them in succession: I have spoken, he says, upon my prophets, or, by my Prophets ; for על , ol, is variously taken: ‘I have spoken upon my Prophets,’ that is, I have deposited with them the doctrine which ought to have restored you to the right way; and not only so, but I have multiplied visions; it has not been in one way that I have tried to gather you, but I have accumulated many visions: and then he says, In the hand of Prophets I have placed similitudes; that is, I have endeavoured in every way possible to restore you to a sound mind; for God speaks after the manner of men. He might indeed, if he chose, effect this by the secret movement of his Spirit; but it is enough to take away every excuse from men to allege the fact, that they obey not the word, and offer not themselves to God as submissive and teachable, when he by his Prophets cohorts them to repentance. It is then an enhancing of sin worthy of being noticed, when God remonstrates, and says, that he had uselessly spent all his efforts to collect the dispersed Israel, though he had constantly employed the labours of his Prophets. But this reproach may be also applied to us at this day; yea, whatever the Prophet has hitherto said may justly be turned against us. For we see how the world hardens itself against all warnings; and we see also how long the Lord suspends his judgements, and tolerates men who scoff at his forbearance. Then the same depravity rages now in the world, which the Prophet describes in this place. Besides, God has not only redeemed us from Egypt, but from the lowest hell, and we know that we have been redeemed by Christ for this end, — that we may be wholly devoted to God; for Christ died and rose again for this purpose, — that he might be the Lord of the living and of the dead. But we see how much is the perverseness of men, and how with impunity they grow wanton against God. Who among us remember that they are no longer their own, because they have been purchased by the blood of Christ? Few think of this. And not only this only true and perpetual redemption ought to be kept in mind by us; for the Lord again redeemed us when we were sunk in the gulf of Popery; and daily also does he renew the same kindness towards us; and yet we are so forgetful, that often the grace of God is not remembered by us. We now see how necessary is this doctrine even for our age. Besides, God, as I have already said, ceases not daily to stimulate and urge us; he multiplies prophecies and similitudes; that is, he in various ways accommodates himself to us; for by similitudes he means all forms of teaching. And doubtless we see that God in a manner transforms himself in his word, for he speaks not according to his own majesty, but as he sees to be suitable to our capacities and weakness; for the Scriptures set before us various representations, which show to us the face of God. Since God then thus accommodates himself to our rudeness, how great is our ingratitude, when no fruit follows? Let us then remember that the Prophet so reproved the men of his age, that he also speaks to us at this day. Let us now proceed — return to ' Top of Page ' <a name="verse-11" class="com-number"
Pericope (part_of)
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pericope/per-hos-12-002
절 (explains)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 백성이 항상 완고하게 하나님께 저항하였음을 밝힘으로써 백성의 죄를 더 크게 한다. 왜냐하면 사람들이 무지나 부주의를 주장할 수 있는 한, 그들은 하나님의 두려운 심판을 피할 수 있기 때문이다. 선지자는 백성이 정보의 부족으로 타락한 것이 아님을 부인한다. 그들이 선지자들에 의해 종종, 아니 끊임없이 경고받았기 때문이다.
"나는 선지자들을 통해 말하였다." 즉, "나는 그들에게 올바른 길로 너희를 회복시켰어야 할 가르침을 위탁하였다." "나는 많은 환상들을 증가시켰다." "나는 하나의 방식만으로 시도한 것이 아니라 많은 환상들을 쌓았다." "선지자들의 손에 비유들을 두었다." 즉, "나는 너희를 바른 마음으로 회복시키기 위해 가능한 모든 방법으로 노력하였다."
이것은 또한 우리 시대에도 적용될 수 있다. 우리는 세상이 모든 경고에 어떻게 굳어지는지, 또한 주께서 자신의 심판들을 얼마나 오래 유보하시고, 그분의 인내를 비웃는 자들을 얼마나 오래 참으시는지 본다. 그러므로 동일한 타락이 이제도 세상에서 맹위를 떨친다. 또한 하나님이 우리를 이집트에서만 아니라 가장 낮은 지옥에서 구속하셨다는 것, 우리가 그리스도에 의해 구속되었다는 것을 기억해야 한다. 그러나 우리는 인간들의 완고함이 얼마나 크고, 그들이 하나님께 얼마나 처벌받지 않고 방자하게 구는지를 본다. 우리 중 몇이나 우리가 그리스도의 피로 구매되었기 때문에 자신의 것이 아님을 기억하는가?
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It is an ironical question, when the Prophet says, Is there iniquity in Gilead ? and he laughs to scorn their madness who delighted themselves in vices so gross, when their worship was wholly spurious and degenerated. When they knew that they were perfidious towards God, and followed a worship alienated from his law, they yet were so perverse, that they proudly refused all admonitions. Since then they were blinded in their vices, the Prophet asks them ironically, Is there iniquity in Gilead? They are as yet doubtful, forsooth, whether they are guilty before God, whether they bear any blame. Surely, he says, they are vanity; that is, “How much soever they may seek specious pretences for themselves, and deny that they are conscious of doing wrong, and also introduce many reasons for doubt, that they may not be forced to own their sin, they yet, he says, are guilty of falsehood; all their glosses contain nothing solid, but they are mere disguises, which avail nothing before God.” We now then apprehend the meaning of the Prophet. But there is no doubt but that he also condemns here their perverted worship, by which the Israelites at the same time thought that they rendered the best service to God. But obedience, we know, is better than all sacrifices. The Prophet then inveighs here against all fictitious modes of worship, devised without God against the authority of God’s law. But at the same time, as we have just hinted, he indirectly exposes their thoughtlessness for imagining themselves excusable, provided they set up their own good intention, as it is commonly done, and say, that they built altars with no other design than to make known everywhere the name of God, to preserve among themselves some tokens of religion. Since, then, they thus raised up a cloud of smoke to cover their impiety, the Prophet says, “They indeed still inquire, as of a doubtful thing, whether there is iniquity in Gilead; let them inquire and dispute; surely,” he says, “they are vain;” literally, surely they have been falsehood: but he means that they foolishly brought forward those frivolous excuses, by which they tried to escape the crime and its punishment. How was it that they were vain? Because God values his own law more than all the glosses of men, and he will have all men to obey, without dispute, his own word: but when they thus licentiously depart from his commandments, it is what he cannot endure. They are then false and deceive themselves, who think that their own inventions are of any value before God. He then lays down their crimes In Gilgal, he says, have they sacrificed oxen Jerome translates, “They sacrifice to oxen,” and thinks that the Israelites are reprehended here for sacrificing to the calves: but this seems too remote from the words of the Prophet. The Prophet then mentions their sin — that they sacrificed oxen and multiplied altars. And yet it seemed to be a diligence worthy of praise, that they increased many altars, that they worshipped God everywhere, that they spared neither expense nor labour, that they were not content with few sacrifices, but added a great number; — all this seemed to deserve no common praise: but the Lord, as it has been already said, valued not these corrupt practices; for he would have himself to be alone worshipped by his people, and would have their piety to be attested by this single evidence — their obedience to his word. When we then turn aside from God’s word, nay, when we with loose reins abandon ourselves to new inventions, though we may plausibly profess that our object is to worship God, yet all this is a vain and fallacious pretence, as the Prophet here declares. Jerome is mistaken in thinking that Gilgal was a town in the tribe of Judah; and the supposition cannot suit this place: for Judah, we know, was then free from those gross pollutions; Judah was not as yet polluted with the defilements which the Prophet here condemns in the kingdom of Israel. It is then certain, that Gilgal was a town of Israel; and we know that a celebrated temple and altar were there: hence he especially points out this place. But he afterwards adds, Their altars are as heaps on the furrows of the field There was then we know, only one legitimate altar; and God would not have sacrifices offered to him, except in one place. Hence the more active the Israelites were in multiplying altars, the more they provoked the vengeance of God: how much soever it was their purpose to worship God, yet God spurned that foolish affectedness. We then see why the Prophet here compares the altars then erected in the kingdom of Israel to heaps of stones; as though he said “As one gathers stones into a heap, when the land is stony, that he may drive his plough more easily, so every one forms an altar for himself, as though he were raising up a hillock in his own field: thus it comes, that they perversely corrupt the pure and lawful worship which I have appointed.” We now then understand the meaning of the Prophet to be, that superstitious men gain nothing, when they boldly and openly boast that they worship God; for whatever disguise they may invent for themselves and others, the Lord yet abominates every thing that is contrary to his word: and our mode Of worshipping God is alone true and lawful, when we only follow what he prescribes, and allow to ourselves nothing but what is according to his command and appointment. This is the meaning. Let us proceed — return to ' Top of Page ' <a name="verse-12" class="com-number"
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"길르앗에 불법이 있느냐?" 선지자가 이것을 반어적인 질문으로 제기할 때, 그는 예배가 완전히 잘못되고 타락하였음을 알면서도 자신들의 악에서 자신을 기쁘게 한 그들의 광기를 조롱한다. 그들이 하나님을 향해 배신하였고 그분의 율법에서 이탈한 예배를 따른다는 것을 알면서도, 선지자의 모든 경고들을 교만하게 거부하였다. 그들은 사실상 자신들이 유죄인지 아닌지 모른 척하였다. "확실히 그들은 헛됨이다." 즉, "아무리 많은 구실과 위장을 찾더라도, 하나님 앞에서 아무 실속이 없다. 그것들이 단지 위장이기 때문이다."
그런 다음 그는 그들의 죄들을 제시한다. "길갈에서 그들이 황소들을 제사하였다." 황소들을 증가시키고, 도처에서 하나님을 예배하고, 비용을 아끼지 않고, 적은 제물에 만족하지 않고 많은 것을 드린 것이 칭찬받을 만한 일로 보였다. 그러나 주께서 이미 말씀하신 것처럼, 이 부패한 관습들을 기뻐하지 않으셨다. 하나님은 오직 자신만이 그의 백성에 의해 예배받기를 원하셨고, 그들의 경건이 하나의 증거로 나타나기를 원하셨다 — 그분의 말씀에 대한 순종. 따라서 우리가 하나님의 말씀에서 이탈할 때, 아무리 하나님을 예배한다고 공언할지라도, 그것은 모두 헛되고 기만적인 구실이다.
"그들의 제단들이 들판의 이랑들에 있는 돌무더기 같다." 우리는 하나의 합법적인 제단만 있었다는 것을 안다. 하나님이 한 장소 외에서 제물을 드리기를 원하지 않으셨다. 따라서 이스라엘 사람들이 제단들을 증가시키면 할수록 더욱 하나님의 진노를 일으켰다. 선지자가 여기서 이스라엘 왕국에 세워진 제단들을 돌무더기에 비유한 것은 놀랍지 않다. 마치 그가 말하는 것처럼. "누군가가 더 쉽게 쟁기질하기 위해 땅이 돌이 많을 때 돌들을 더미로 모으듯이, 각 사람은 자신의 들판에 언덕을 만드는 것처럼 자신을 위해 제단을 만든다."
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The Prophet now employs another kind of reproof, — that the Israelites did not consider from what source they had proceeded, and were forgetful of their origin. And the Prophet designedly touches on this point; for we know how boldly and proudly the people boasted of their own eminence. For as a heathen gloried that he was an Athenian, so also the Jews think that all we are brute animals, and imagine that they have a different origin from the rest of mankind, because they are the posterity of Abraham. Since then they were blinded by such a pride as this God meant to undeceive them, as he does here: “Jacob your father, who was he? What was his condition? What was his nobility? What was his power? What was his dignity and eminence according to the flesh? Yea, truly, he was a fugitive from his own country: had he always lived at home, his father was but a sojourner; but he was constrained to flee into Syria. And how splendidly did he live there? He was indeed with his uncle; but he was treated no better than if he had been some worthless slave: He served for a wife And how did he serve? He was a keeper of sheep. Go then now and boast of your dignity, as if ye were nobler than others, as if your condition were better than that of the common sort of people.” God then brings against them the condition of their father, in whose name they gloried, but who was an abject person and a fugitive, who was like a worthless slave, who was a keeper of sheep; who, in short, had nothing which could be deemed reputable among men. return to ' Top of Page ' <a name="verse-13" class="com-number"
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선지자는 여기서 또 다른 종류의 꾸짖음을 사용한다. 이스라엘 사람들이 자신들이 어디서 왔는지, 자신들의 기원을 잊어버렸다는 것이다. 선지자는 의도적으로 이 점을 건드린다. 우리는 백성이 자신들의 탁월함을 얼마나 대담하고 교만하게 자랑하였는지 안다.
"야곱이 시리아 들판으로 도망하였다." 하나님은 그들의 마음을 바로잡으시려 하신다. "너희 조상 야곱이 누구였느냐? 그의 형편이 어떠하였느냐? 그는 자신의 나라에서 도망한 자였다. 그가 집에 있었더라도 그의 아버지는 나그네였다. 그러나 그는 시리아로 도망하도록 강요받았다. 그곳에서 그가 얼마나 화려하게 살았느냐? 그는 삼촌과 함께 있었으나, 가치 없는 노예처럼 취급받았다. 그가 아내를 얻기 위해 봉사하였다. 그리고 어떻게 봉사하였느냐? 그는 양 치는 자였다. 자, 이제 가서 너희 신분을 자랑하라." 하나님은 그들이 자랑스럽게 여기는 조상의 형편을 그들에게 내놓으신다. 그는 비천하고 도망한 자였고, 가치 없는 노예 같았으며, 양 치는 자였다.
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commentary-section/cal-hos-12-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
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And God , he says, brought you up by a Prophet from Egypt, and by a Prophet you have been preserved This was, as it were, their second nativity. Some think that the comparison is between their first origin and their deliverance; as though Hosea had said, “Though you were born of a very poor and ignoble man, yet God has favoured you with singular privilege; for he gave Moses to be the minister of your liberation.” But in my judgement the Prophet speaks in a more simple way; for, first, he shows what was the first origin of the people, that they were from Jacob; and then he shows what was their second origin; for God had again begotten them when he brought them out of Egypt. And they were there, as it is well known, very miserable, and they did not come out by their own valour, they did not attain for themselves their liberty; but Moses alone extended his hand to them, having been sent for this end by God. Since the case was so, it was strange that they now provoked God, as he says in the last verse, by their altars. And it very frequently occurs in the Prophets, that God reminds the Israelites whence or from what source they had arisen, “Look to your origin, to the stone from which ye were cut off; for Abraham was alone and childless, and his wife also was barren;” and yet God multiplied their race, ( Isaiah 51:2 .) This was said, because the Israelites did not look to God, but in their adversity despaired, when no way appeared by which they could be restored; but in their prosperity they became proud, and regarded as nothing the favour of God. We then see what the Prophet had in view. The Lord says, “Acknowledge what you owe to me; for I have chosen Jacob your father, and have not chosen him because he was eminent for his great dignity in the world; for he was a fugitive and a keeper of sheep, and served for his wife. I afterwards redeemed you from the land of Egypt; and in that coming forth there was nothing that you did; there is no reason why you should boast that liberation was obtained by your velour; for Moses alone was my servant in that deliverance. I did then beget you the second time, when I redeemed you. How great is your ingratitude, when you do not own and worship me as your Redeemer?” We now then see that the Prophet thus treated the people of Israel, that it might in every way appear that they were unworthy of so many and so great benefits bestowed on them by God; for they had perverted all the works of God, and so perverted them, that they did not think that any thing, belonged to him, and they returned no thanks to God; nay, they extolled themselves, as if God had never conferred on them any kindness. But I will not dwell on the history of Jacob, for it is not necessary for elucidating the meaning of the Prophet, and it is well known: it is enough to refer only to what is suitable to this place. Jacob then fled into the country of Syria; and then he says, Israel served for a wife He mentions the name, Israel, after Jacob. The name, Israel, was noble and memorable; yea, it was given by God to the holy patriarch: but at the same time Jacob did not in himself or in his own person excel; he nevertheless served, and was in a most humble condition, and he served for a wife; that is, that he might have a wife; for we know how he made an agreement with his uncle Laban. Further, By a Prophet he brought them out of Egypt This was their second nativity: and by a Prophet Israel was preserved There is an allusion here to the word שמר , shimer ; for I take the word נשמר , nushimer, passively. He had said before that Jacob kept sheep; and he says now, נשמר , nushimer , kept was Israel by a Prophet; as though he said, “Ye now see that God has given you a reason for humility in your father, since he was suffered to be so miserably distressed; and shen he preserved you beyond the hope of men, and by no human means except by Moses, who was also a fugitives and who came forth as from a cave, for he was also a keeper of sheep. Since, then, ye have been thus kept by the favour of God, how comes it that your present condition fascinates you, and that ye consider not that you were once redeemed by the Lord for this end, that ye might be wholly devoted to him forever?” Now he adds — (I will also run over this verse, for there will be no lecture to-morrow, nor the day after) — return to ' Top of Page ' <a name="verse-14" class="com-number"
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"하나님이 선지자를 통해 이집트에서 너희를 인도하셨다." 이것이 말하자면 두 번째 출생이었다. 선지자는 먼저 백성의 첫 번째 기원을 보인다. 그들이 야곱에게서 나왔다는 것이다. 그런 다음 두 번째 기원을 보인다. 하나님이 그들을 이집트에서 이끌어 내실 때 그들을 다시 낳으셨다는 것이다. 그들이 거기서 매우 비참하였고, 자신들의 용기로 나온 것이 아니라 자신들의 자유를 스스로 얻지 않았다. 오직 하나님에 의해 이를 위해 보내진 모세만이 그들에게 손을 내밀었다.
선지자가 야곱이 봉사한 것을 언급할 때, '샤마르(지키다)'라는 단어와 다음 절에서 '이스라엘이 지켜졌다'는 수동형 사이에 암시적인 대조가 있다. 야곱은 양들을 지켰다. 마찬가지로 이스라엘도 선지자에 의해 지켜졌다. 양들을 치는 자가 또한 그분의 종이셨다. 모세도 도망한 자였고, 말하자면 동굴에서 나온 자였다. 그도 양 치는 자였기 때문이다. 따라서 하나님의 호의로 그들이 지켜졌으므로, 선지자는 그들이 어떻게 보답을 하였는지를 보인다.
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commentary-section/cal-hos-12-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역
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The Prophet says first, that Ephraim had provoked God by his high places Some, however, take the word תמרורים , tamerurim, for bitternesses. Then it is, “Israel or Ephraim have provoked God to bitterness.” But since this word in other places as in the thirty-first of Jeremiah, is taken for high places and as it clearly appears that the Prophet here inveighs avowedly against Israel and their vicious worship, I doubt not but that he points out these high places in which the Israelites appointed their false and impious modes of worship. Ephraim then have provoked him with their high places: (88) Ephraim having in so many ways immersed themselves in their superstitions, provoked God in their high places. Then his blood shall remain on him. As the word נתש , nuthesh, signifies “to pour out,” and signifies also to “remain,” some render it, “His blood shall remain;” others “Shall be poured upon him.” But this makes but a little difference as to what is meant; for the Prophet intends to show, that Ephraim would have to suffer the punishment of their impiety; as though he said, “They shall not at last escape from the hand of God, they shall receive the wages of their iniquities.” And his reproach shall his Lord return unto him Here he calls God himself the Lord of Israel, though Israel had shaken off the yoke, and alienated themselves from the service of God. They cannot, he says, escape the authority of God, though they have spurned his law; though they have become wanton in their superstitions, they shall yet know that they remain under the hand and power of God, they shall know that they effect nothing by this their petulance; though they thus wander after their abominations, yet the Lord will not lose his right, which he had obtained for himself by redeeming Israel. Their Lord then shall render to them their own reproach, of which they are worthy. (88) Calvin is not correct as to the meaning of this word. There is no instance in which it means “high places;” in Jeremiah 31:21 , to which reference is made, it means obelisks or pillars set up as way-marks. There is no doubt but that the word signifies here what is expressed in our version. Gesenius says, that it is to be taken here adverbially, and with him Newcome and most critics agree. Horsley renders the clause thus, — “Ephraim has given bitterest provocation.” return to ' Top of Page ' Hosea Hos 11 Hosea Hos Hosea Hos 13 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Hosea 12". 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Pericope (part_of)
- part_of
pericope/per-hos-12-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 먼저 에브라임이 자신들의 산당들로 하나님을 도발하였다고 말한다. 그는 이스라엘을 그들의 사악한 예배로 고발한다. 여기서 '타메루림'을 산당들로 이해할 수 있는데, 이스라엘이 자신들의 거짓되고 불경한 예배를 임명한 바로 그 장소들이다. 우리의 역본처럼 "쓴 도발"로 번역하는 것도 가능하다.
"에브라임이 쓴 도발들로 그분을 도발하였다." 즉, "에브라임이 자신들의 미신들에 그토록 많은 방식으로 잠기어 자신들의 산당들에서 하나님을 도발하였다." "그러면 그의 피가 그에게 머물 것이다." 선지자는 에브라임이 자신들의 불경의 형벌을 받아야 할 것임을 보인다. 마치 그가 말하는 것처럼. "그들이 결국 하나님의 손에서 피하지 못할 것이다. 그들이 자신들의 불법의 보수를 받을 것이다."
"그의 주께서 그에게 그의 치욕을 되돌려 주실 것이다." 여기서 하나님 자신을 이스라엘의 주라고 부른다. 비록 이스라엘이 멍에를 벗어 던지고 하나님의 섬김에서 자신들을 소외시켰다 할지라도. 그들이 그분의 율법을 차버렸으나 그들은 여전히 하나님의 권위 아래 있다는 것을 알게 될 것이다. 그들이 자신들의 가증한 것들을 따라 방황할지라도, 주께서는 자신의 권리를 잃지 않으실 것이다. 그들의 주께서 그러면 그들에게 마땅한 자신들의 치욕을 돌려주실 것이다.
원주석
- 번역원본
commentary-section/cal-hos-12-14-14(Calvin, PD) - CC0-1.0 · Sonnet 번역