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주석[칼빈] — 호세아 13장 · 이스라엘의 몰락

요약
칼빈 주석 · 섹션 16개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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1절 카드 ↗

Interpreters agree not in their view of this verse. Some say that trembling was excited in Israel when Ephraim, that is, Jeroboam, who was born of that tribe, exhorted the people to worship the calves. By the word רתת , retat , “trembling,” they understand, that the people were so astonished, that they without thought immediately obeyed the will, or rather the humour, of their impious king. And if this sense be approved, the word, trembling, may be in another way explained, even in this, — that the people did not immediately embrace that perverted worship, but dreaded, as is wont to be the case with regard to new things, and which seem to have nothing reasonable in their favour. But these expounders wholly depart, in my judgement, from the intention of the Prophet; for, on the contrary, he sets forth here the twofold state of the kingdom of Israel, that it might hence be manifest that the ten tribes had been through their own fault rejected by the Lord, and had thus fallen from that dignity unto which the Lord had raised them. He therefore says, When Ephraim spake formerly, his voice dreaded, (89) and he raised himself in Israel; that is, among the whole race of Abraham. But now he is dead, or is fallen , after he has begun to sin in Baal. Then, in the first sentence, the Prophet records the honours with which God had favoured that tribe. Ephraim, we know, was the younger of the sons of Joseph. Manasseh ought not only to have had the pre-eminence, but also to have reigned alone in that family; for the people were divided into twelve tribes. But God intended to raise up two chiefs in the house of Joseph, and preferred the younger to the first-begotten. Hence Ephraim, who had increased in number and power, and had at length obtained the royal dignity, ought to have acknowledged the singular favour of God. And by way of reproach, the Prophet here says, that all trembled at the single voice of Ephraim; that is, when he became endued with authority, and then, that he was exalted in Israel. He ought to have been deemed of no account, he ought to have been inferior to his brother, who was the first-born, and yet he excelled all the tribes. Since, then, God had conferred so much honour on the tribe of Ephraim, the more grievous was his fault, that he afterwards had fallen away unto idols; yea, that he began his reign with superstition, when God was pleased to choose and anoint Jeroboam king. And surely that he, when raised beyond all hope to the throne by the hand of God, should, instead of testifying his gratitude, immediately corrupt the whole worship of God, this was extremely inconsistent. But the Prophet says, in the second place, that they died from the time they had thus fallen away from true and lawful worship, in order that they might understand that they received the just reward of their impiety when God’s hand was opposed to them, when they were oppressed by adversity. We now perceive the obvious meaning, of the Prophet to be, that the Israelites formerly flourished, especially the tribe of Ephraim, from whom Jeroboam arose, so that, by their voice alone, they subdued all their neighbours, and that beyond the expectation of men, they suddenly emerged and erected a new kingdom among the children of Abraham. He afterwards adds, that after they had sinned by Baal, they became dead: for God deprived the tribe of Ephraim of the power with which he had before adorned him, so that they were but little short of being destroyed. For though his kingdom had not wholly fallen, it had yet come to such an extremity that the Prophet might justly say that they, who were so far removed from their former state, were dead. But when he says that they sinned by Baal, he does not mean that this was the beginning of their idolatry; for Jeroboam at first made the calves, and it was his successor who built Baal, and borrowed that superstition, as it is supposed, from the neighbouring Sidonians. But God records here what is more grievous, and less excusable, — that the Israelites polluted themselves with the filth of the Gentiles, so that they differed nothing from the profane and unbelieving, who had no acquaintance with sound doctrine. We are moreover taught in this place, that when kings are endued with any authority, when they are strong in power, all this comes from God; for unless God strikes terror into men, no one would receive the yoke of another, at least all would desire equality, or one would raise himself above others. It is then certain, that when any one excels among many in power, this is done through the secret purpose of God, who constrains to order the common people, and causes them not to deny obedience to the command of one man. This is what Hosea now teaches, when he upbraids the tribe of Ephraim with respect to this terror; for if Ephraim had been formidable through his own power, there would have been no room for the Prophet’s reproof: but as this was the peculiar gift of God, the Prophet justly says, that the tribe of Ephraim were in great honour until they had fallen into superstition. Let us now proceed — (89) Horsley appears to have adopted Calvin’s view of this sentence. His version is this, — “When Ephraim spake, there was dread.” return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/hos-13-1

Source

해석자들은 이 절에 대한 견해가 일치하지 않는다. 어떤 이들은 에브라임, 즉 그 지파에서 태어난 여로보암이 백성에게 송아지들을 예배하도록 권면할 때 이스라엘에 떨림이 일어났다고 말한다. '레타트(떨림)'라는 단어로, 그들은 백성이 너무 놀라서 즉시 자신들의 불경한 왕의 의지를, 아니 변덕을 생각 없이 따랐다고 이해한다.

그러나 이 해석자들은 선지자의 의도에서 완전히 벗어난 것 같다. 반대로 선지자는 이스라엘 왕국의 두 가지 상태를 보여주어, 열 지파가 자신들의 잘못으로 주께 버림받았고, 따라서 주께서 그들을 높이셨던 그 존귀에서 떨어졌음이 명백해지도록 한다. 따라서 그는 말한다. "에브라임이 이전에 말하였을 때, 떨림이 있었고, 이스라엘 중에 자신을 높였다." 즉, 아브라함의 모든 자손들 사이에서.

"그러나 이제 그는 죽었다, 혹은 바알로 죄를 짓기 시작한 후에 쓰러졌다."

첫 번째 문장에서 선지자는 하나님이 그 지파에 주신 영예를 기록한다. 에브라임은 우리가 알듯이 요셉의 아들들 중 더 젊은 자였다. 므낫세가 단지 우위를 가질 뿐만 아니라 또한 그 가족 안에서 홀로 다스렸어야 하였다. 그러나 하나님은 요셉의 집에 두 족장을 세우시려 하셨고, 더 젊은 자를 만아에 앞서 세우셨다.

따라서 에브라임은, 수와 힘이 증가하여 마침내 왕의 존귀를 얻게 되었을 때, 하나님의 특별한 은혜를 인정해야 하였다. 선지자는 책망의 방식으로 에브라임의 한 마디 말에 모두가 떨었다고 말한다. 그가 권세를 받게 되었을 때, 그는 이스라엘 중에 높아졌다는 것이다. 그는 형인 만아에게 열등해야 하였고, 아무것도 아닌 자로 여겨져야 하였다. 그러나 그가 모든 지파들을 능가하였다.

따라서 하나님이 에브라임 지파에 그처럼 많은 영예를 주셨으므로, 그들이 후에 우상들로 타락하였을 때 그 잘못이 더욱 심각하였다. 나아가 그들은 하나님이 여로보암을 왕으로 선택하고 기름 부으시기를 기쁘게 여기셨을 때 미신으로 그 통치를 시작하였다. 하나님의 손으로 왕좌에 올려진 자가 감사를 증거하는 대신 즉시 하나님의 모든 예배를 부패시켰다는 것은 극히 일관성 없는 것이었다.

두 번째 부분에서 선지자는 그들이 진정하고 합법적인 예배에서 타락한 후 죽었다고 말한다. 이는 그들이 하나님의 손이 그들에게 대항하였을 때, 역경으로 억압되었을 때, 경건치 않음의 정당한 보수를 받았음을 이해하도록 하기 위함이다.

이 구절에서 또한 하나님이 그들에게 비밀스러운 목적으로 사람들에게 공포를 일으키신다는 것을 배운다. 그분이 이것을 하지 않으신다면, 아무도 다른 이의 멍에를 받아들이지 않을 것이다. 따라서 어떤 이가 많은 이들 사이에서 권력으로 탁월할 때, 이것은 하나님의 비밀한 뜻으로 이루어진다.

원주석

2절 카드 ↗

In this verse the Prophet amplifies the wickedness of the people, and says, that they had not only in one day cast aside the pure worship of God, and entangled themselves in superstitions; but that they had been obstinate in their own depravity. They have added, he says , to their sin, and have made a molten thing of their silver When Israel, as we have said, departed from the worship of God, they made calves, and made them under a specious appearance; but when many superstitions were added, one after another, there was, as it were, an accumulation of madness, as if the Israelites designedly wished to subvert the law of God, and to show that they cared nothing for the only true God, by whom they had been redeemed. This is the reason why the Prophet says that they made progress in wickedness, and observed no moderation in sinning, and this is what usually happens, unless God draws men back. As soon as they fall away, they rush headlong into evil; for they take a greater liberty in sinning, after they have turned their back on God. Hence this reproof of the Prophet ought to be noticed, for he inveighs against the obstinate wickedness of Israel; and says, that they made for themselves of their silver a molten thing As we have seen above, they abused the gifts of God by devoting to superstition what the Lord had destined for their use. The end for which God has bestowed silver, we know, is, that men may carry on commerce with one another, and apply it also to other useful purposes. But when they make to themselves gods of silver, there is an astonishing stupidity in their ingratitude, for they pervert the order of nature, and forget that silver is given for another end, and that is as we have said for their use. The Prophet at the same time intimates, that the Israelites were less excusable, inasmuch as when they were enriched, they became proud of their wealth. Satiety, we know, is the cause of wantonness, as, it will be shortly stated again. But what the Prophet adds ought to be especially observed, According to their own understanding Here he severely reproves the Israelites, because they had not subordinated all their thoughts to God, but, on the contrary, followed what pleased themselves. It was then according to their own invention The word which the Prophet uses is not unsuitable, though “understanding,” the word which the Prophet adopts, is among the Hebrews taken in a good sense. But what is treated of here is the worship of God, with respect to which all the prudence, all the reason, all the wisdom of men, and, in short, all their senses, ought to be suspended: for if, in this case, they of themselves adopt any thing, be it ever so little, they inevitably vitiate the worship of God. How so? Because obedience, we know, is better than all sacrifices. This then is the rule, as to the right worship of God, — that men must become foolish, that they must not allow themselves to be wise, but that they are only to give ear to God, and to follow what he commands. But when men’s presumption intrudes, so that they devise a new mode of worship, they then depart from the true God, and worship mere idols. The Prophet then by the word, understanding, condemns here whatever pleases the judgement and reason of men; as though he said, “The true rule of religion, as to the worship of God, is, that nothing human is to be mingled, that no one is to bring forward what is his own, or what seems good to himself.” In short, the understanding of men is here opposed to the command of God; as though the Prophet said, “One great difference between the true worship of God and all fictitious and degenerated modes of worship, is obedience to the word of God; if we be wise according to our own judgement, all we do is corrupt.” How so? Because whatever men devise of themselves is a pollution of divine worship. Hence Paul, in Colossians 2:0 , (90) refutes all the fancies of men by this one argument, “They are,” he says, “the traditions of men, though they may have the show of wisdom.” We now apprehend what the Prophet meant, and why he added the word “understanding;” it was, that the Israelites might learn, that all the worship which was in use among them, was perverted and vicious; for it was not founded on the command of God, but flowed from a different source, even the understanding of men. It then follows, as we have said before, that in religion nothing is to be attempted by us, but we are to follow this one law in worshipping God — simply to obey his word. He afterwards adds, Idols, the work of artificers altogether The Prophet, in the second place, derides the grossness which had fascinated the minds of the people, as they worshipped in the place of God the works of men. For it is usual with all the Prophets, in order to render the stupidity of men as it were palpable, to show that it is wholly unreasonable to worship idols; for a material cannot with any propriety be worshipped. When there is before us a great mass or a great heap of gold or silver, no one imagines that there is in it any divinity: when one passes through a wood, he transfers not to trees the glory due to God; and the same may be said of stones. But when the hand of the artificer is applied, the plate of gold begins to be a god; so also the trunk of a tree seems to put on the glory of God, when it receives a certain form from the workman; and the same is the case with other things. Now it is extremely absurd to suppose that an artificer, as soon as he has hewn some wood, or as soon as he has melted gold or silver, can make a god, and convey divinity to a dead thing; and yet it is well known that this is thought everywhere to be the case. Superstitious men allege in excuse, that this does not proceed from the hand of the artificer, but that as they wish for some sign of God’s presence, and as they cannot otherwise set forth what God is, God is in that form. But this still remains true, that workmen by their skill make gods of lifeless things,

Pericope (part_of)

절 (explains)

bible-text/hos-13-2

Source

선지자는 여기서 백성의 사악함을 더 크게 묘사하고, 그들이 단지 하루 만에 하나님의 순수한 예배를 내던지고 미신들에 빠진 것이 아니라 자신들의 타락 안에서 완고하였다고 말한다. "그들이 죄에 더하였다." 이스라엘이 하나님의 예배에서 떠날 때, 그들은 송아지들을 만들었다. 그러나 많은 미신들이 차례로 더해졌을 때, 마치 광기의 축적이 있는 것 같았다. 이스라엘이 의도적으로 하나님의 율법을 전복하고 유일한 참 하나님을 아무것도 아닌 것으로 여기기를 원하는 것처럼.

이것이 선지자가 그들이 죄에서 나아갔고, 죄 짓는 데 어떤 절제도 지키지 않았다고 말하는 이유이다. 이것이 하나님이 사람들을 뒤로 이끌지 않는 한 일어나는 일이다. 그들이 즉시 악 안으로 돌진하기 때문이다.

"그들이 자신들의 은으로 자신들을 위해 녹인 것을 만들었다." 그들이 미신에 헌신함으로써 하나님의 선물들을 남용하였다. 하나님이 은을 주신 목적은 사람들이 서로 통상을 하고 다른 유익한 용도에 사용하도록 하기 위함이다. 그러나 그들이 은으로 자신들을 위해 신들을 만들 때, 그들은 자연의 질서를 왜곡하는 것이다.

"자신들의 지혜에 따라." 선지자는 이스라엘 사람들이 자신들의 모든 생각을 하나님께 종속시키지 않고 오히려 자신들이 기쁘게 여기는 것을 따랐다고 여기서 심하게 꾸짖는다. 이것이 사람의 발명이었다. 선지자가 사용하는 단어는 히브리어에서 좋은 의미로 쓰이는 '지혜'이지만, 하나님의 예배에 관한 한 사람의 모든 분별, 모든 이성, 모든 지혜와 감각은 보류되어야 한다. 그들이 이 경우에 자신들의 것에서 어떤 것이든 채택한다면, 그들은 필연적으로 하나님의 예배를 타락시킨다.

"인간 지혜"는 여기서 하나님의 명령에 반대된다. "하나님의 참된 예배와 모든 허구적이고 타락한 예배 방식 사이의 한 가지 큰 차이는 하나님의 말씀에 대한 순종이다. 우리가 자신의 판단에 따라 지혜롭다면, 우리가 하는 모든 것은 부패한 것이다." 따라서 사람들이 스스로 고안해 내는 것은 무엇이든 신성한 예배의 오염이다.

"장인들이 전부 만든 우상들." 선지자는 두 번째로 백성의 마음을 사로잡은 무감각함을 조롱한다. 그들이 하나님의 자리에 사람들의 작품을 예배하였기 때문이다. 모든 선지자들이 이런 방식으로 하는데, 우상들을 예배하는 것이 전혀 이치에 맞지 않음을 보임으로써 사람들의 어리석음을 말하자면 실감나게 만들기 위함이다.

원주석

3절 카드 ↗

The Prophet employs here four similitudes to show the condition of Israel. How much soever they flourished for a time, and might be deemed happy, their state would yet be fading and evanescent. They shall be, he says, as the morning cloud: though they be loftily proud, the Lord will yet shake off from them whatever power they may have. Secondly, they shall be as the dew that rises up in the morning — having nothing substantial in them. Thirdly they shall be as the chaff which from the floor is driven by a whirlwind And, lastly they shall be, he says, as the smoke ; for as the smoke produces thick darkness, and, after having gone out of the chimney, disperses and disappears, so these proud people, how much soever they may have praised themselves, would not continue in a permanent condition. We hence conclude, that the Israelites were not so much like the dead, but that yet they had some power remaining in them: for God would have otherwise threatened to no purpose, that they should be made like a cloud, and the dew, and the chaff, and the smoke: but they had been already in a great measure consumed. And God denounces on them here utter destruction, that they might not think that they had already suffered the last punishment, and that they might not suppose that they could gather new strength: for proud men entertain vain confidence, through which they remove to a distance the judgement of God. Lest, then, they should delude themselves with such allurements, the Prophet here declares that their condition would be fading, such as would soon come to ruin. It follows — return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/hos-13-3

Source

선지자는 이스라엘의 상태를 보이기 위해 여기서 네 가지 비유를 사용한다. 그들이 잠시 번성하고 행복하다고 여겨질지라도, 그들의 상태는 사라지고 덧없을 것이다. "그들은 아침 구름 같을 것이다." 그들이 아무리 오만하게 자만할지라도, 주께서 그들이 가진 어떤 권능이든 그들에게서 떨어버리실 것이다. 둘째로, "그들이 아침에 사라지는 이슬 같을 것이다." 그들 안에 어떤 실질도 없다는 것이다. 셋째로, "타작마당에서 회오리바람에 날리는 쭉정이 같을 것이다." 마지막으로, "그들이 연기 같을 것이다." 연기가 짙은 어둠을 만들었다가 굴뚝에서 나와 흩어져 사라지듯, 이 오만한 백성이 아무리 자신들을 칭찬하여도 영구한 상태를 유지하지 못할 것이다.

이로부터 이스라엘 사람들이 죽은 자들과 같지는 않았으나, 그들에게는 아직 어느 정도의 권능이 남아 있었음을 알 수 있다. 그렇지 않으면 하나님이 그들이 구름, 이슬, 쭉정이, 연기처럼 될 것이라고 위협하셔도 아무 소용이 없었을 것이다. 하나님은 그들이 이미 마지막 형벌을 받았다고 생각하거나 새 힘을 모을 수 있다고 가정하지 않도록 완전한 멸망을 선언하신다.

원주석

4절 카드 ↗

The Prophet now repeats the sentence which we have noticed in the last chapter for the sake of amplifying the sin of the people. For had they never known sound doctrine, had they never been brought up in the law, there would have been some colour for alleviating their fault; because they might have excused themselves by saying, that as they had never known true religion, they had gone astray according to the common practice of men; but as they had from infancy been taught sound doctrine, as God had brought them up as it were in his own bosom, as they had learned from their first years what it was to worship God purely, when they thus retook themselves to the superstitions of the heathens, what could there be for an excuse for them? We then see the bearing of the complaint, when God says, that he had been the God of Israel from the land of Egypt I am then , he says, Jehovah your God . By calling himself Jehovah , he glances at all their fictitious gods; as though he said “I am doubtless justly, and in mine own rights your God; for I am of myself — I am the Creator of the world, no one can take away my power: but whence have these their divinity, except from the madness of men?” He says further, I am thy God, O Israel; that is, “I have manifested myself to thee from the land of Egypt, from thy very nativity. When I redeemed thee from Egypt I brought thee out as it were from the womb to the light of life; for Egypt was to thee like the grave. Thou didst then begin to live, and to be some sort of people, when I stretched forth my hand to thee.” And now also ought to be noticed what I have said before, that the people were redeemed on this condition, that they should devote themselves wholly to God. As we are at this day Christ’s, and no one of us ought to live according to his own will, for Christ died and rose again for this end, that he might be the Lord of the living and of the dead: so also then, the Israelites had been redeemed by God, that they might offer themselves wholly to Him. And since God ruled by this right over the people of Israel, how shameful and inexcusable was their defections when the people wilfully abandoned themselves to the superstitions of the Gentiles? A God, he says, besides me thou oughtest not to know These words the Prophet had not before used. This sentence, then, is fuller, for it more clearly explains the import of what he had said, that God had purchased Israel for himself by bringing them out of Egypt, and that is, that Israel ought to have been content with this one Redeemer, and not to seek for themselves other gods. A God, then, besides me thou shalt not know. For if this one God was sufficient for redeeming his people, what do the people now mean, when they wander, and seek aid here and there? For they ought to render to God the life received from him, which they now enjoy, and ought to acknowledge to be sufficiently safe under his protection. We now then see why this was added, Thou shalt not know a God besides me A reason, confirmatory of this, follows: For no one, he says, is a Saviour except me The copulative ו , vau, ought to be regarded here as a causative, For no one, etc. , or, Surely no one is a Saviour except me. And this is a remarkable passage; for we learn that the worship of God does not consist in words, but in faith, and hope, and prayer. The Papists of the present day think that they do not profane the worship of God, though they fly to statues, though they pray to dead men, though they look here and there for the accomplishment of their hopes. How so? Because they ever retain the only true God, that is, they do not ascribe the name of God to Christopher or to Antony. The Papists think themselves free from all blame, since God retains his own name. But we see how differently the matter is regarded by the Lord. “I am,” he says, “the only true God.” How is this? “Because I am the only Saviour: feign not to thyself another God, for thou shalt find none that will save thee.” Then God puts an especial value on the honour that is due to him from hope and prayer; that is, when our soul recumbs on him alone, and when we seek and hope for salvation from no other but from him. We see then how useful is the doctrine contained in this passage, in which the Prophet clearly shows, that the Israelites acted absurdly and shamefully when they formed another god for themselves, for no Saviour, except the one true God, can be found. return to ' Top of Page ' <a name="verse-5" class="com-number"

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선지자는 이제 마지막 장에서 언급한 것을 반복한다. 백성의 죄를 더 크게 만들기 위함이다. 그들이 건전한 교리를 전혀 알지 못하였다면, 그들이 참 종교를 알지 못하였기 때문에 사람들의 공통적인 관습에 따라 길을 잃었다고 핑계할 수 있는 어느 정도의 색깔이 있었을 것이다. 그러나 그들이 유아기부터 건전한 교리를 가르침받았으므로, 그들이 이방인들의 미신들로 돌이켰을 때 무슨 변명이 있을 수 있겠는가?

"나는 이집트 땅으로부터 여호와 네 하나님이다." 자신을 여호와라고 부르심으로써 그는 그들의 모든 허구적인 신들을 넌지시 가리키신다. 마치 그분이 말씀하시는 것처럼. "나는 의심할 여지 없이 정당하게, 내 고유한 권리로 네 하나님이다. 왜냐하면 나는 자존하며, 세상의 창조주이기 때문이다." "나는 이집트 땅으로부터 너의 하나님이다." 즉, "나는 네 첫 출생부터 나 자신을 너에게 나타내었다. 내가 이집트에서 너를 구출하였을 때, 나는 너를 말하자면 자궁에서 생명의 빛으로 이끌어 내었다. 이집트가 너에게는 무덤과 같았기 때문이다. 내가 너에게 손을 내밀었을 때 너는 살기 시작하였다."

그는 또한 이전에 언급한 것을 덧붙인다. 백성이 이 조건으로 구속되었다는 것이다. 그들이 하나님께 완전히 자신을 헌신해야 한다는 것이다. 오늘날 우리도 그리스도의 것이며, 우리 중 아무도 자신의 뜻대로 살아서는 안 된다. 그리스도가 산 자와 죽은 자의 주가 되시기 위해 죽으시고 다시 사셨기 때문이다.

"나 외에 다른 하나님을 알지 말라." 이 말들을 선지자가 이전에 사용하지 않았다. 이 문장은 더 충분하다. 왜냐하면 그것이 하나님이 이스라엘을 이집트에서 이끌어 내심으로 자신을 위해 구매하셨다고 말한 것의 의미를 더 명확히 설명하기 때문이다. 이 유일한 구속자로 만족해야 하였고, 다른 신들을 구하지 말았어야 하였다. 이유가 뒤따른다. "나 외에는 구원자가 없기 때문이다." 이것이 주목할 만한 구절이다. 하나님의 예배가 말들에 있는 것이 아니라 믿음과 소망과 기도에 있음을 배우기 때문이다.

원주석

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He afterwards adds Thee I knew in the desert, in the land of droughts God here confirms the truth that the Israelites had acted very absurdly in having turned their minds to other gods, for he himself had known them. The knowledge here mentioned is twofold, that of men, and that of God. God declares that he had a care for the people when they were in the desert; and he designates his paternal solicitude by the term, knowledge: I knew thee; that is, “I then chose thee a people for myself, and familiarly manifested myself to thee, as if thou were a near friend to me. But then it was necessary that I should have been also known by thee.” This is the knowledge of men. Now when men are known by God, why do they not apply all their faculties, so that they may remain fixed on him? For when they divert them to other objects, they extinguish, as much as they can, this benefit of God. So also Paul speaks to the Galatians, ‘After ye have known God, or rather after ye are known by him,’ ( Galatians 4:9 .) In the first clause, he shows that they had done very wickedly in retaking themselves to various devices after the light of the gospel had been offered to them: but he increases their sin by the next clause, when he says, ‘Rather after ye are known by him;’ as though he said, “God has anticipated you by his gratuitous goodness. Since, then, God has thus first known you, and first favoured you with his grace, how great and how shameful is now your ingratitude in not seeking to know him in return?” We now then see why the Prophet added that the Israelites had been known by God in the desert, in the land of droughts And there is an express mention made of the desert: for it was then necessary for the people to be sustained miraculously by the Lord; for except God had rained manna from heaven, and had also given water for drink, the people must have miserably perished. Since, then God had thus supported the people contrary to the usual course of nature, so that without his paternal care there could have been no hope of life, the Prophet now rightly adds, In the desert, in the land of droughts; that is, in that dry solitude, where not a grain of corn grew, so that the people could not live except God had, as it were, with his own hand, given them meat, and put it in their mouth. We now see that the extreme impiety of the people is here manifestly proved; for having been taught in God’s law, and been encouraged by so many benefits, they yet went astray after profane superstitions. And the Prophet, at the same time, adds — return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

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"나는 광야에서, 가뭄의 땅에서 너를 알았다." 하나님은 여기서 이스라엘 사람들이 다른 신들에게 마음을 돌린 것이 매우 부당하였음을 확인하신다. 그분 자신이 그들을 알고 계셨기 때문이다. 여기서 언급되는 지식은 두 가지이다. 하나님의 지식과 사람의 지식.

하나님은 그들이 광야에 있을 때 백성을 돌보셨음을 선언하신다. 그리고 그분은 자신의 부성적 배려를 '지식'이라는 용어로 표현하신다. "나는 너를 알았다." 즉, "나는 그때 너를 나를 위한 백성으로 선택하였고, 마치 네가 나의 가까운 친구인 것처럼 너에게 친밀하게 나 자신을 나타내었다." 그러나 그때 나도 너에게 알려질 필요가 있었다. 이것이 사람의 지식이다.

광야의 명시적 언급이 있다. 주께서 이례적인 방법으로 백성을 부양해야 하셨기 때문이다. 만나가 하늘에서 비처럼 오지 않았고 마실 물도 주어지지 않았다면, 백성은 비참하게 멸망하였을 것이다. 따라서 하나님이 자연의 일반적인 과정에 반하여 그처럼 백성을 부양하셨으므로, 선지자가 '광야에서, 가뭄의 땅에서'라고 덧붙이는 것은 적절하다.

원주석

6절 카드 ↗

The Prophet shows here that the people were in every way intractable. He has indeed handled this argument in other places; but the repetition is not superfluous. After he had said that the people were ungrateful in not continuing in the service of their Redeemer, by whom they had been so kindly and bountifully treated in the desert, where they must have perished through famine and want, had not the Lord in an unwonted manner brought them help in their great necessity, he now adds, “The Lord would have also allured you by other means, had you not been of a wholly wild and barbarous disposition: but it is hence manifest, that you are utterly disobedient; for after you have been brought out of the desert, you came to rich pastures.” For the land of Israel is here compared to rich and fertile pastures; as though he said, “God has placed you in an inheritance where you might eat to the full, as when a shepherd leads his sheep to a spot especially fertile.” What did take place? To their pastures they came, and were filled; they were filled, and elevated became their heart, and they forgat me Since, then, the Israelites had extinguished the memory of their redemption, after the Lord had fed them when hungry in the desert, and since in their fulness they rejected God, and shook off his yoke, and, like ferocious horses, kicked against him, it became evident that their nature was so unnameable, that they could by no means be reduced to obedience or submission. We shall defer the rest till tomorrow. return to ' Top of Page ' <a name="verse-7" class="com-number"

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선지자는 여기서 백성이 모든 면에서 다루기 어려웠음을 보인다. "그들이 자신들의 목초지로 왔고, 배불렀다. 그들이 배불렀고, 그들의 마음이 높아졌다. 그래서 그들이 나를 잊었다." 하나님이 광야에서 그들이 굶주릴 때 먹이셨으나, 이스라엘 사람들이 그 구원의 기억을 소멸시켰고, 자신들의 배부름에 하나님을 거부하고 그분의 멍에를 흔들어버렸다. 사나운 말들처럼 그분을 향해 발길질하였다. 그들의 본성이 너무 다루기 어려워서 아무 방법으로도 순종으로 이끌 수 없었음이 명백하게 되었다.

원주석

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The Prophet denounces again on the Israelites the vengeance of God; and as they were become torpid through their own flatteries, as we have already often observed, he here describes the terrible judgement of God, that he might strike fear into the obstinate, so that they might at length perceive that they had to do with God, and begin to dread his power. And this, as we have said, was very necessary, when the Prophets intended to awaken hypocrites; for self- confidence so inebriates them, that they hesitate not to despise all the threatenings of God: and this is the reason why he adopts these three similitudes. He first compares God to a lion, then to a leopard, and then to a bear. I will be, he says, like a lion, like a leopard , and then like a bear God, we know, is in his own nature merciful and kind; when he says that he will be like a lion, he puts on as it were another character; but this is done on account of men’s wickedness, as it is said in Psalms 18:26 , ‘With the gentle, thou wilt be gentle; with the perverse, thou wilt be perverse.’ For, though God speaks sharply and severely through his Prophet, he yet expresses what we ought to remember, and that is, that he thus speaks, because we do not allow him to treat us according to his own nature, that is, gently and kindly; and that when he sees us to be obstinate and unnameable, he then contends with us (so to speak) with the like contumacy; not that perversity properly belongs to God, but he borrows this similitude from men, and for this reason, that men may not continue to flatter themselves when he is displeased with them. I shall therefore be like a lion, like a leopard in the way As to the word Assur, interpreters take it in various ways. Some render it, Assyria, though it is here written with Kamets: but the Hebrews consider it as an appellative, not the name of a place or country. Some again render it thus, “I will look on them,” and derive it from שור , shur , and take א aleph , as designative of the future tense. Others derive it from אשר , asher, and will have it to be in the conjugation Pual: and here they differ again among themselves. Some render it, “I will lay in wait for them:” and others think it to be Shoar, “I will be a layer in wait like a leopard.” But this variety, with regard to the meaning of the passage, is of but little moment; for we see the drift of the Prophet’s object. He intends here to take away from hypocrites their vain confidence, and to terrify them with the apprehension of God’s vengeance which was impending. He therefore says that though God had hitherto spared them, nay, had in a manner kindly cherished them, yet since they continued to provoke his wrath, their condition would soon be very different; for he would come against them like a lion ; that is, he would leap on them with the greatest fury; he would also be like a leopard: and a leopard, we know, is a very cruel beast: and, lastly, he compares him to a bereaved she-bear, or, a bereaved bear. return to ' Top of Page ' <a name="verse-8" class="com-number"

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선지자는 이스라엘 사람들에게 하나님의 복수를 다시 선고한다. 그들이 자신들의 아첨으로 무감각해졌으므로, 그는 완고한 자들을 두려움으로 쳐서 그들이 마침내 하나님과 상대하고 있음을 인식하고 그분의 권능을 두려워하기 시작하도록 하나님의 두려운 심판을 묘사한다.

그는 먼저 하나님을 사자에, 그런 다음 표범에, 그런 다음 곰에 비교한다. "나는 사자 같을 것이다, 표범 같을 것이다." 하나님이 본성상 자비롭고 친절하신 것을 우리는 안다. 그분이 사자 같을 것이라고 말씀하실 때, 그분은 말하자면 다른 성격을 입으신다. 그러나 이것은 사람의 사악함 때문에 이루어진다. 시편 18편에서처럼. "온유한 자에게 온유하게, 완고한 자에게 완고하게." 선지자는 하나님이 자신의 본성에 따라, 즉 온화하고 친절하게 우리를 대하시도록 허용하지 않을 때 이렇게 되신다는 것을 표현한다.

"나는 따라서 표범처럼 그들을 엿볼 것이다." '앗수르'라는 단어에 대해 해석자들은 다양한 방식으로 취한다. 어떤 이들은 앗시리아로 번역하고, 어떤 이들은 '바라볼 것이다'로, 어떤 이들은 '매복할 것이다'로 번역한다. 그러나 이 다양함은 구절의 의미에 별로 중요하지 않다. 선지자가 이 구절에서 의도하는 것은 위선자들에게서 그들의 헛된 확신을 빼앗고, 곧 닥칠 하나님의 복수에 대한 공포로 그들을 두려움에 떨게 하는 것이다.

"자녀들을 빼앗긴 곰처럼." 자녀를 빼앗긴 곰이 가장 사납다는 것을 우리는 안다.

원주석

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But he afterwards adds, I will rend, or will tear , the inclosure of their heart . They who understand the enclosure of the heart to be their obstinate hardness, seem to refine too much on the words of the Prophet. We know, indeed, that the Prophets sometimes use this mode of speaking; for they call that a hard heart, or a heart covered with fatness, which is not pliant, and does not willingly receive sound doctrine. But the Prophet rather alludes to the savageness of the bear, when he says, I will rend or tear in pieces the membrane of the heart, and will devour you as a lion. For it is the most cruel kind of death, when the lion with his claws and teeth aims at the heart itself and tears the bowels of man. The Prophet therefore intended to set forth this most cruel kind of death. “I will therefore,” he says, “tear asunder the pericardium, or the enclosure of the heart.” I do not at the same time say, that the Prophet does not allude to the hardness of the people, while he retains his own similitude. And the beast of the field shall rend them He speaks now without a similitude; for God means that all the wild beasts would be his ministers to execute his judgement. “I will then send all the beasts of the field to rend and tear them, so that nothing among them shall remain safe.” We now see the purport of this passage, and to what use it ought to be applied. If we are by nature so slothful, yea, and careless, and when God does not stir us up, we indulge our own delusions, we ought to notice those figurative representations which tend to shake off from us our tardiness and show to us how dreadful the judgement of God is. For the same purpose are those metaphors respecting the eternal fire and the worm that never dies. For Gods seeing the feelings of men to be so torpid has in Scripture applied those things which may correct their sluggishness. Whenever then God puts on a character not his own, let us know that it is through our fault; for we suffer him not to deal with us according to his own nature, inasmuch as we are intractable. Let us go on — return to ' Top of Page ' <a name="verse-9" class="com-number"

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"나는 그들의 심장 막을 찢을 것이다." 어떤 이들은 심장의 둘레를 그들의 완고한 굳음으로 이해하지만, 이는 선지자의 말들을 너무 세밀하게 다듬는 것 같다. 선지자는 오히려 곰의 사나움을 암시한다. "나는 심장 막 혹은 심장의 둘레를 찢어버리고, 사자처럼 너희를 삼킬 것이다." 사자가 발톱과 이빨로 심장 자체를 목표로 하고 사람의 창자를 찢을 때 가장 잔인한 죽음이기 때문이다.

"들의 짐승이 그들을 찢을 것이다." 이제 그는 비유 없이 말한다. 하나님이 자신의 심판을 집행하기 위해 모든 들짐승들을 자신의 도구들로 사용하실 것이라는 의미이다.

우리가 본성상 게으르고 무관심하며, 하나님이 우리를 자극하지 않으실 때 자신들의 망상에 탐닉한다면, 우리의 게으름을 떨쳐버리고 하나님의 심판이 얼마나 두려운지를 보여주는 그 비유들에 주목해야 한다.

원주석

9절 카드 ↗

In the first place, God upbraids the Israelites for having in their perverseness rejected whatever was offered for their safety: but he proceeds farther and says, that they were past hope, and that there was a hidden cause which prevented God from helping them, and bringing them aid when they laboured under extreme necessity. He has destroyed thee, Israel, he says. Some consider the word, calf, to be understood, “The calf has destroyed thee:” but this is strained. Others think that there is a change of person: and I am inclined to adopt this opinion, as this mode of speaking we know, is very common: Destroyed thee has Israel; thou art the cause of thine own destruction, or, “Israel has destroyed himself.” Though then there is here a verb of the third person, and there is afterwards added an affixed pronoun at the second person, we may yet thus render the passage, “Israel has destroyed himself.” At the same time, when I weigh more fully every particular, this passage, I think, would be better and more fitly explained by being taken indefinitely: “Something has destroyed thee, Israel:” as though he said, “Inquire now who has destroyed thee.” God then does not here name Israel as the author, nor does he point out any as the author of their ruin; but yet he shows that Israel was lost, and that the cause of their destruction was to be sought in some one else, and not in him. This is the meaning. Then it is , Something has destroyed thee, Israel; for in me was thy help God shows and proves that Israel, who had been hitherto preserved, is now destroyed through their own fault; for God had once adopted the people, and for this end, that he might continue to show his favour towards them. If then the wickedness and ingratitude of the people had not hindered, God would have been doubtless always like himself, and his goodness towards that people would have flowed in a continuous and uniform stream. This is what he means in the second clause, when he says, In me was thine help; by which he seems to say, “How comes it, and what is the reason, that I do not now help thee according to my usual manner? Thou hast indeed found me hitherto to be thy deliverer: though thou hast often struggled with great and grievous dangers, I was yet never wanting to thee; thou hast ever found from me a prompt assistance. How comes it now that I have cast thee away, that thou criest in vain, and that no one brings thee any help? How comes it, that thou art thus forsaken, and receives no relief whatever from my hand, as thou hast been wont to do? And doubtless I should never be wanting to thee, if thou wouldest allow me; but thou closest the door against me, and by thy wickedness spurnest my favour, so that it cannot come to thee. It then follows, that thou art now destroyed through thy own fault: Something then has destroyed thee He speaks here indefinitely; but this suspended way of expression is more emphatical when he shows that Israel was without reason astonished, and had also without reason expostulated with God. “There is then no ground for contending with God, as if he had frustrated thy expectation, and despised thy desires and crying; God indeed is consistent with himself, for he is not changeable;” as though he said, “Their perdition is from another cause, and they ought to know that there is some hindrance, why God should not extend his hand to help them, as he has hitherto usually done.” We now perceive the mind of the Prophet: he in the first place records what God had been hitherto to the people; and then he takes for granted that he does not change, but that he possesses a uniform and unwearied goodness. But since he had hitherto helped his people, he concludes, that Israel was destroyed through some other cause, inasmuch as God brought him no aid; for unless Israel had intercepted God’s goodness, it would have certainly flowed as usual. It then appears that its course was impeded by the wickedness of the people; for they put as it were an obstacle in its way. And this passage teaches us, that men in vain clamour against God in their miseries: for he would be always ready to help them, were they not to spurn the favour offered to them. Whenever then God does not help us in our necessity, and suffers us to languish, and as it were to pine away in our afflictions, it is doubtless so, because we are not disposed to receive his favour, but, on the contrary, we obstruct its way; as it is said by Isaiah, “Shortened is not the Lord’s hand, that it cannot save, nor is my ear heavy, that it does not hear. Your sins, he says, have set up a mound between you and me,” ( Isaiah 59:1 .) To the same purpose are the words of the Prophet here when he says, that we ought to inquire what the cause of our destruction is, when the Lord does not immediately deliver us: for as he has once given us a taste of his goodness so he will continue to do the same to the end; for he is not wearied in his kindness, nor can his bounty be exhausted. The fault then belongs to us. We hence see how remarkable is this passage, and what useful instruction it contains. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/hos-13-9

Source

먼저 하나님은 이스라엘 사람들이 자신들의 완고함 안에서 그들의 안전을 위해 제공된 모든 것을 거부하였다고 꾸짖으신다. "그것이 너를 멸하였다, 이스라엘." 어떤 이들은 인칭이 바뀌었다고 생각한다. 나는 이 의견을 받아들인다. "이스라엘이 자신을 멸하였다." 즉, "이스라엘이 자신의 멸망의 저자이다." 혹은 이것이 부정칭으로 취해지는 것이 더 적합하다. "어떤 것이 너를 멸하였다, 이스라엘." 마치 그분이 말씀하시는 것처럼. "이제 누가 너를 멸하였는지 물으라."

하나님은 여기서 이스라엘을 저자로 이름하시지도 않고, 그들의 멸망의 저자로 어느 누구도 지목하시지 않는다. 그러나 이스라엘이 멸망하였고, 그 멸망의 원인을 다른 누군가에게서 찾아야 한다는 것을 보이신다. 그것이 그분이 아니라는 것이다.

"나 안에 네 도움이 있었기 때문이다." 하나님은 지금까지 보존된 이스라엘이 이제 그들 자신의 잘못으로 멸망하였음을 보이신다. 하나님이 한때 그 백성을 입양하셨고, 이는 그분이 계속 호의를 보이시기 위함이었다. 따라서 백성의 사악함과 배은망덕함이 방해하지 않았다면, 하나님은 의심할 여지 없이 항상 자신과 같으셨을 것이고 그분의 선하심이 계속 균일하게 흘렀을 것이다. 이것이 그분이 두 번째 절에서 의미하는 것이다. "나 안에 네 도움이 있었다." 즉, "내가 너를 도왔는데, 어떻게 이제 내가 너를 버렸느냐? 어떤 장애물이 있느냐? 그 장애물은 너 자신이다. 너의 사악함이 나의 호의가 네게 오는 것을 막는다."

이 구절이 매우 주목할 만하고 그것이 포함하는 유익한 가르침이 있음을 본다. 인간이 자신들의 비참함 속에서 하나님을 향해 헛되이 불평하기 때문이다. 그분은 그들이 제공된 호의를 짓밟지 않는다면 항상 그들을 돕기에 준비되어 있을 것이기 때문이다. 하나님이 우리의 필요 중에 우리를 돕지 않으실 때, 그것은 우리가 그분의 호의를 받을 준비가 되어 있지 않기 때문이다.

원주석

10절 카드 ↗

He afterwards more fully confirms the same by saying, I will be; and then he says, Thy king, where is he? By saying, ‘I will be,’ God retreats what he had before declared, that he would always be the same; for, as James says ‘No overshadowing happens to him,’ ( James 1:17 .) Hence ‘I will be;’ that is, “Though the Israelites rail against me, that I do not pursue my usual course of kindness, it is yet most false; for I remain ever the same, and am always ready to show kindness to men; for I do not, as I have elsewhere declared, forsake the works of my hands, ( Psalms 138:8 .) Seeing then that I thus continue my favour towards men, it must be that the way to my favour is closed up by their wickedness. Let them therefore examine themselves, when they cry and I answer not. When in their evils they in a manner pine away, and find no relief, let them acknowledge it to be their own fault; for I would have made myself the same as ever I have been, and they would have found me a deliverer, had not a change taken place in them.” We now comprehend the meaning of the Prophet in the ninth verse, and as to the expression, אהי , aei, I will be, in the verse which follows. He then says, Where is thy king? God again reproaches the Israelites for having reposed their confidence in their king and other earthly helps, by which they thought themselves to have been well fortified. Where is thy king? he says. He derides the Israelites; for they saw that their king was now stripped of every power to help, and that all their princes were destitute both of prudence and of all other means. Since then there was no protection from men, the Prophet shows now that Israel had but a vain trust, when they thought themselves safe under the shadow of their king, when they considered themselves secure as long as they were governed by prudent men. All these things, he says, are vain. But we must ever bear in mind what he had said before I will be; for had not this shield been set up, hypocrites would have ever said in return, “Where now is God? What is his purpose? Why does he delay?” Hence God mentioned before that he was ready to help them, but that they by their wickedness had closed up the way. But he further derides them for having in vain placed their hope and their help in their king and princes. Where is thy king, he says, that he may save thee in all thy cities? It is not without reason that the Prophet mentions cities, because the Israelites despised all threatening, while their cities were on every side unassailable and strong to keep out enemies. Hence when God threatened them by his Prophets, they regarded what was said to them as fables, and thus defended themselves, “How can enemies assail us? Though there were hundred wars nigh at hand, have we not cities which can resist the onsets of enemies? We shall therefore dwell in safety, and enjoy our pleasures, though God should shake heaven and earth.” Since then they were so inebriated with this false confidence, the Prophet now says, “I know that you excel in having great and many cities; but as you deem them as your protection, God will show that this hope is vain and deceptive. Where then is thy king, that he may save thee in thy cities? And though thy king be well furnished with an army and with defences, it will yet avail thee nothing, when God shall once rise up against thee.” But he subjoins, And thy judges of whom thou hast said, Give me a king and princes? Here the Prophet ascends higher; for he shows that the people of Israel had not only sinned in this respect, that they had placed their hope in their king, and in other helps; but that they had also chosen for themselves a king, whom God had not approved. For David, we know, was anointed for this end, that he might unite together the whole body of the people; and God intended that his Church and chosen people should remain under one head, that they might be safe. It was therefore an impious separations when the ten tribes wished for themselves a new king. How so? Because a defection from the kingdom of David was as it were a denial of God. For if it was said to Samuel, ‘Thee have they not rejected, but me, that I should not reign over them,’ ( 1 Samuel 8:7 ,) it was certainly more fully verified as to David. We now then see what the Prophet meant: after having inveighed against the false confidence of the people for thinking that they were safe through the power of their king, he now adds, “I will advance to another source: for thou didst not then begin to sin, when thou didst transfer the glory of God to the king, but when thou didst wish to have a kingdom of thine own, being not content with that kingdom which he had instituted in the person of David.” The Prophet does now then accuse the people of defection, when a new king, that is, Jeroboam, was elected by them. For though it was done according to the certain purpose of God, as we have elsewhere observed, yet this availed nothing to alleviate the fault of the people; for they, as far as they could, renounced God. As the foot, if cut off from the body, is not only a mutilated and useless member, but immediately putrefies; so also was Israel, being like a half part of a torn and mutilated body; and they must have become putrified, had they not been miraculously preserved. But at the same time God here justly condemns that defection, that Israel, by desiring a new king, had broken asunder the sacred unity of the Church and introduced an impious separation. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/hos-13-10

Source

"나는 있을 것이다." 그리고 그는 말한다. "네 왕이 어디 있느냐?" "나는 있을 것이다"라고 말씀하심으로써 하나님은 자신이 항상 같으심을 반복하신다. 야고보가 말하는 것처럼, "그분에게는 변화가 없다"(약 1:17).

그러나 그는 덧붙인다. "네 왕이 어디 있느냐, 네 모든 성들에서 너를 구원하기 위해?" 하나님은 이스라엘 사람들이 자신들의 왕에게 의지하였음을 조롱하신다. 선지자는 성들을 언급하는 데 이유가 있다. 이스라엘 사람들이 자신들의 성들이 견고하고 공격받기 어렵다고 여겼기 때문이다. 따라서 그들은 하나님의 위협을 들어도 그것이 우화인 것처럼 무시하였다. "어떻게 적들이 우리를 공격하겠느냐?" 따라서 선지자는 말한다. "나는 너희가 크고 많은 성들을 가지고 있다는 것을 안다. 그러나 하나님이 너희에 대항하여 일어나실 때, 그것은 너희에게 소용없을 것이다."

"그리고 너의 재판관들이 어디 있느냐, 내가 왕과 방백을 내게 달라 하였다 함이여?" 여기서 선지자는 더 높이 올라간다. 이스라엘 백성이 단지 자신들의 왕에게 소망을 두었다는 점에서만 죄를 지은 것이 아니라, 하나님이 승인하지 않으신 왕을 자신들을 위해 선택하였다는 것이다.

다윗이 온 백성을 하나의 몸으로 연합시키기 위해 기름 부음을 받았다는 것을 우리는 안다. 다윗의 왕국에서의 이탈은 하나님을 부인하는 것이나 같았다. "나는 사무엘에게 말하기를, 그들이 너를 거부한 것이 아니라 나를 거부하였다고 하였다"(삼상 8:7). 이제 선지자가 의미하는 것을 이해한다. 그들의 왕의 능력으로 자신들이 안전하다고 생각하는 백성의 거짓 확신에 대해 책망한 후, 그는 덧붙인다. "나는 다른 근원으로 나아갈 것이다. 네가 하나님의 영광을 왕에게 돌렸을 때 비로소 죄를 짓기 시작한 것이 아니라, 다윗의 인격 안에 그분이 세우신 왕국으로 만족하지 않고 자신들만의 왕국을 원하였을 때였다."

원주석

11절 카드 ↗

These are the princes, of whom thou hast said, Give me a king and princes. I gave to thee in my wrath, and took away in my fury; that is “It was a cursed beginning, and it shall be a cursed end; for the election of Jeroboam was not lawful; but through an impious wilfulness, the people then rebelled against me, when they revolted from the family of David.” Nothing successful could then proceed from so inauspicious a beginning. For it is only then an auspicious token, when we obey God, when his Spirit presides over our counsels, when we ask at his mouth, and when we begin with prayer to him. But when we despise the word of God, and give loose reins to our own humour, and fix on whatever pleases us, it cannot be but that an unhappy and disastrous issue will follow. God therefore says, that he gave them a king in his wrath; as though he said, “Ye think that you have done nobly, when Jeroboam was raised to the throne, that he might become eminent: for the kingdom of Judah was then far inferior to that of Israel, which not only excelled in power, but also in the number of its subjects. Ye think that you were then happy, because Jeroboam ruled over you: but he was given you in the anger and wrath of God,” saith the Prophet. “But God commanded Jeroboam to be anointed.” True, it was so: but this, says God, I did in my wrath; and now I will take away in my fury; that is, “I will deprive you of that kingdom which I see is the cause of your blindness. For if that kingdom remains entire, I shall be nothing, the authority of my word will be of no weight among you. It is then necessary that this kingdom should be wholly subverted; for ye began to be unhappy as soon as ye sought a new king.” We now understand what the Prophet means. At the same time, we learn from this passage, that God so executes his judgements, that whatever evil there is, it ought to be ascribed to men. For the raising of Jeroboam to the kingdom, we certainly allow to have been rash and unjust; for thereby was violated that celestial decree made known to David, “My Son art thou, I have this day begotten thee. Ask of me, and I will give thee the Gentiles,’ etc., ( Psalms 2:7 .) But who appointed Jeroboam to be king? The Lord himself. How could it be, that God raised Jeroboam to the throne, and that he yet by his decree set David, not only over the children of Abraham, but also over the Gentiles, with reference to Christ who was to come? God seems here to be inconsistent with himself. By no means; for when he set David over his chosen people, it was a lawful appointment: but when he raised Jeroboam to the throne, it was a singular judgement; so that in God there is no inconsistency. The people at the same time, who by their suffrages adopted Jeroboam and made him their king, acted impiously and perversely. “Yet God seems to have directed the whole by his providence.” True; for before the people knew any thing of the new king, God had already determined to elect him and resolved also to punish in this way the defection and ingratitude of Solomon. All these things are true, that is, that God by his secret counsel had directed the whole business, and yet that he had no participation in the sin of the people. Thus let us learn wisely to admire the secret judgements of God, and not imitate those profane cavillers, who make a great noise, because they cannot understand how God thus makes use of wicked men, and how he directs for the best end what is done by men wickedly and foolishly. As they do not perceive this, they conclude that if the Lord governs all things, he must be the author of sin. But the Scripture, as we see, when it speaks of the wrath and fury of God, does at the same time set forth to us his rectitude in all his judgements, and distinguishes between God and men, even as the difference is great; for God does not turn the perverse designs of men to answer their own ends — he is a just judge. And yet his purpose is not always apparent to us: it is, however, our duty reverently and with chastened minds to admire and adore those mysteries which surpass our comprehension. It follows — return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/hos-13-11

Source

"내가 노 중에 네게 왕을 주었고, 내 진노 중에 빼앗았다." 즉, "그것은 저주받은 시작이었고, 저주받은 끝이 될 것이다. 여로보암의 선택은 합법적이지 않았기 때문이다. 불경한 완고함으로 백성이 다윗 가문에서 이탈하였을 때 나에게 반역하였다."

하나님은 백성에게 자신의 진노 안에서 왕을 주셨다고 말씀하신다. "너희가 여로보암이 보좌에 올려졌을 때 잘 하였다고 생각한다. 그러나 그가 하나님의 분노와 진노 안에서 너희에게 주어졌다." "나는 그들에게 자신들을 눈멀게 하는 그 왕국을 박탈할 것이다. 나 안에서 아무것도 되지 않을 것이다. 나의 말씀의 권위가 너희에게 아무 무게도 없을 것이다. 따라서 이 왕국이 완전히 전복되는 것이 필요하다."

이것이 선지자가 의미하는 것이다. 동시에, 우리는 이 구절에서 하나님이 자신의 심판들을 집행하심으로써 어떤 악이 있든 그것은 사람들에게 귀속되어야 한다는 것을 배운다. 하나님이 여로보암을 왕좌에 올리셨으나, 그분의 비밀한 목적에서 그렇게 하셨다. 백성은 그들의 분에서 불경하고 삐뚤어지게 행동하였다.

원주석

12절 카드 ↗

He says, first, that sealed is the iniquity of Ephraim, and that hidden is his sin; by which words he means, that hypocrites in vain flatter themselves while God suspends his vengeance; for though he may connive for a time, yet he does not sleep; nor ought it to be believed that he is blind, but he seals up the sins of men, and keeps them inclosed until the proper time for revealing them shall come. This is the chief point; but the Prophet has expressed something more. For as Jeremiah says, ‘The sin of Judah is written with a pen of iron, with the point of a diamond,’ ( Jeremiah 17:1 ;) so now also does Hosea say, that the iniquity of Ephraim was sealed up. For writings may perish, when they spread abroad: but what is laid up and put under a seal always remains. What, then, Hosea now means is, that the people flattered themselves in vain, while a truce was granted them; for the Lord kept their sins under his seal; as though he said “God forgets not your iniquity: as he, however, spares you only for a time, it would be far better to suffer immediate punishment, for thus the memory of your sin would pass away; but he now carefully keeps all your iniquities as it were under seal, and your sins are laid up in store.” We now see that what the Prophet means in this verse is, that the Israelites had made such advances in their sins, that now no pardon or remission could be hoped for. “God then shall never be propitious to you, for your sin is sealed up.” And this sentence applies to all those who disguise themselves before God, when he does not severely treat them, but, on the contrary, kindly sustains and bears with them. Since, then, they thus disappointed his forbearance, it was necessary that this should befall them, that he should seal up their iniquities, and keep inclosed their sins. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/hos-13-12

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"에브라임의 불의가 봉인되었다. 그의 죄가 숨겨졌다." 이 말들로 그는 위선자들이 하나님이 복수를 미루시는 동안 스스로를 기쁘게 하는 것이 헛된 일임을 의미한다. 그분이 잠시 눈을 감으실지라도, 그분은 잠들지 않으신다. 그분이 눈이 멀었다고 믿어서는 안 된다. 그분은 사람의 죄들을 봉인하시고, 그것들을 드러낼 적절한 때가 올 때까지 닫아 두신다.

선지자는 더 많은 것을 표현하였다. 예레미야가 말하는 것처럼. "유다의 죄가 쇠 붓으로, 다이아몬드 끝으로 기록되었다"(렘 17:1). 마찬가지로 호세아도 에브라임의 불의가 봉인되었다고 말한다. 글들은 퍼지면 사라질 수 있다. 그러나 보관되고 봉인된 것은 항상 남아 있다. 따라서 선지자가 이 절에서 의미하는 것은 백성이 일시적인 중단이 허용되는 동안 헛되이 스스로를 기쁘게 한다는 것이다. 하나님이 그들의 죄들을 봉인 아래 보관하시기 때문이다. "하나님이 너희의 불의를 잊지 않으신다. 그분이 잠시만 너희를 아끼신다. 그분이 너희의 모든 불의들을 말하자면 봉인 아래 주의 깊게 보관하신다."

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He afterwards says, that the sorrows of one in travail would come on this proud and rebellious people. He pursues the same subject, but under another figure; for by the sorrows of one in travail he points out the sudden destruction which befalls careless men. And this mode of speaking is common in Scripture. There will come then the sorrows of one in travail on these men; that is, “As they promise to themselves continual peace, and are now awakened by any threatenings, and as they proudly despise both my hand and my word, a sudden destruction shall crush them.” Thus much as to the beginning of the verse, There shall come on them the sorrows of one in travail He then adds, He is an unwise son, that is, he is altogether foolish. Here God reprobates the extreme madness of the people of Israel, as though he had said, “If any particle of sound understanding remained in this people, they would at least perceive the judgement which is impending; and there would then be some hope of a remedy: but this people are now wholly infatuated.” And this proves their folly, for they ought not, he says, to stay in the breaking forth of children This clause, however, some interpreters explain thus, “The time will come, they will not stay in the breaking forth of children.” But rather the contrary is meant by the words; for the Prophet means, that when the time of birth came, the people would stop in the breaking forth; which they would not do, were they endued with a right and sound mind. It must be noticed, that the Prophet alludes to the time of birth; for he had said before, that the sorrows of one in travail would come on the people of Israel; he now declares that these sorrows would be filial. Though a woman be in labour and in great danger in giving birth, she is yet freed in a moment, and as Christ says, joy and gladness arise from that sorrow, ( John 16:21 .) But the Prophet says that this bringing forth would be very different; for it would be an abortion, and the child would be retained to putrefy in the womb. If a woman in the very birth restrains effort and shrinks in her strength, she destroys the child and herself at the same time; for she cannot bring forth without exertion. Since then the safety of the woman depends on the exertion made, the Prophet now says, that the contrary would be the case with the people of Israel. They are, he says, like a woman in travail; but they are at the same time blinded with folly, for they retain the child in the womb and make no effort: so this parturition must at last be fatal to them. Why? Because they make no effort to bring forth the child. The Prophet by these figurative representations no doubt glances at the obstinate hardness of the people; for when they ought to bewail and humble themselves under the mighty hand of God, we know how perversely they hardened themselves against all punishment. Since, then, this people did thus as it were champ the bridle, and at the same time make hard their heart, partly by their fierce temper, partly by stupidity, partly by desperation, it was no wonder that the Prophet said that they were an unwise and insane people , for they stayed at the breaking forth of children; that is they made no effort to obtain the wished-for end to their evils. For when the Lord afflicts us, and we bring forth, this bringing forth is our deliverance. Now, how can there be deliverance except we hate ourselves for our sins, except we raise up our minds to God, and thus open a passage for God’s grace? But when we oppose God pertinaciously through our fierceness and stupidity, it is the same as if one closed up every avenue. We now then see how appropriate is this metaphor used by the Prophet, when he says that the people were mad; for when the time of bringing, forth came, they stayed in the breaking forth ; that is, at the opening of the womb, for this is what the Prophet means by the word. Since then they stayed in the very opening, and restrained, as it were, every effort, and ceased from all strivings, they must have perished. We now see what the obstinacy of men produces when they harden themselves, when they thus contracts as it were, within narrow limits their heart and mind and all their faculties. For when a woman who is in travail restrains all efforts, she wilfully seeks death for herself: so they do the same who harden themselves against all punishments, and especially when the time of birth is come; and to this the word, breaking forth, refers: for when the Lord strikes us not only once, but continues to lay on us many stripes, so that we must either repent or perish for ever, it is the ripened time for bringing forth; for God then leads us to an extremity, and nothing remains for us but to humble ourselves under his mighty hand or to perish. The Prophet then calls that condition, the breaking forth, in which obstinate men continue, who will not obey God. It is necessary to join with these verses the two which follow: this I shall do to-morrow. return to ' Top of Page ' <a name="verse-14" class="com-number"

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"산통이 그에게 올 것이다." 선지자는 동일한 주제를 계속하지만 다른 형상으로 표현한다. 해산하는 자의 고통으로 그는 부주의한 자들에게 닥치는 갑작스러운 멸망을 지적한다. "이들에게 산통이 올 것이다." 즉, "그들이 계속적인 평화를 약속하고 지금 어떤 위협에도 깨어나지 않으므로, 갑작스러운 멸망이 그들을 부수어버릴 것이다."

"그는 지혜롭지 않은 아들이다." 하나님은 이스라엘 백성의 극단적인 광기를 책망하신다. 마치 그분이 말씀하시는 것처럼. "만일 이 백성에게 건전한 이해의 어떤 입자라도 남아 있다면, 적어도 닥쳐오는 심판을 인식하였을 것이다. 그러면 치료의 어떤 소망이 있을 것이다. 그러나 이 백성은 이제 완전히 무감각해졌다." 그들의 어리석음은 이것에서 증명된다.

선지자는 임박한 해산의 시간을 암시한다. 해산하는 여자가 큰 위험에 처하여 있을지라도, 그녀는 순식간에 자유롭게 된다. 그리스도가 말씀하시듯, 그 고통으로부터 기쁨과 즐거움이 생긴다(요 16:21). 그러나 선지자는 이 해산이 매우 다를 것이라고 말한다. 그것이 유산이 될 것이며, 아이가 뱃속에서 썩도록 붙잡힐 것이다.

선지자가 비유들로 말하는 것이 의심할 여지 없이 백성의 완고한 굳음을 암시한다. 그들이 하나님의 강한 손 아래 슬퍼하고 자신들을 낮추어야 할 때, 그들이 어떻게 완고하게 모든 형벌에 저항하는지를 우리는 안다. 따라서 이 백성이 말하자면 재갈을 씹으며, 동시에 부분적으로는 사나운 성품으로, 부분적으로는 어리석음으로, 부분적으로는 절망으로 마음을 굳게 하였으므로, 선지자가 그들을 지혜 없고 정신 나간 백성이라고 말한 것은 놀랍지 않다.

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The Prophet, I doubt not, continues here the same subject, namely, that the Israelites could not bear the mercy offered to them by God, though he speaks here more fully. God seems to promise redemption, but he does this conditionally: they are then mistaken, in my judgement, who take these words in the same sense as when God, after having reproved and threatened, mitigates the severity of his instruction, and adds consolation by offering his grace. But the import of this passage is different; for God, as we have already said, does not here simply promise salvation, but shows that he is indeed ready to save, but that the wickedness of the people, as it has been said, was an impediment in the way. Let us, however, more carefully examine the words. From the hand of the grave, he says. By the hand he doubtless means power: for Jerome does nothing but trifle, when he speaks here of works, and says that the works of the grave are our sins. But this is far away from the mind of the Prophet. It is indeed a metaphor common in Scripture, that the hand is put for power or authority. Then it is, I will redeem them from the power of the grave, I will redeem them from death; that is, except they resist, I will become willingly their Redeemer. Some have therefore rendered the passage in the subjunctive mood, “From the hand of the grave I would redeem them, from death I would deliver them.” But there is no need to change the tense, though, as I have said, they who do so faithfully set forth the design of the Prophet. But lest any one say that this is too remote from the words, the text of the Prophet may be very well understood, though the future tense be preserved. I will then redeem them, as far as this depends on me; for a condition is to be introduced as though God came forth and declared that he was present to fulfil the office of a Redeemer. What, then, does stand in the way? Even the hardness of the people; for they would have preferred to perish a hundred times rather than to turn to the Lord, as we shall presently see. He afterwards adds, I will be thy perdition, O death; I will be thy excision, O grave. By these words, the Prophet more distinctly sets forth the power of God, and magnificently extols it, lest men should think that there is no way open to him to save, when no hope according to the judgement of the flesh appears. Hence the Prophet says, “Though men are now dead, there is yet nothing to prevent God to quicken them. How so? For he is the ruin of death, and the excision of the grave;” that is, “Though death should swallow up all men, though the grave should consume them, yet God is superior to both death and the grave, for he can slay death, for he can abolish the grave.” We now perceive the real meaning of the Prophet. And we may learn from this passage, that when men perish, God still continues like himself, and that neither his power, by which he is mighty to save the world, is extinguished, nor his purpose changed, so as not to be always ready to help; but that the obstinacy of men rejects the grace which has been provided, and which God willingly and bountifully offers. This is one thing. We may secondly learn, that the power of God is not to be measured by our rule: were we lost a hundred times, let God be still regarded as a Saviour. Should then despair at any time so cast us down, that we cannot lay hold on any of God’s promises, let this passage come to our minds, which says, that God is the excision of death, and the destruction of the grave. “But death is nigh to us, what then can we hope for any more?” This is to say, that God is not superior to death: but when death claims so much power over men, how much more power has God over death itself? Let us then feel assured that God is the destruction of death, which means that death can no more destroy; that is, that death is deprived of that power by which men are naturally destroyed; and that though we may lie in the grave, God is yet the excision of the grave itself. This is the application of what is here taught. But some one gives this version, “I will be thy perdition to death,” as if this was addressed to the people: it is an absurd perversion of the whole passage, and deprives us of a most useful doctrine. But many interpreters, thinking this passage to be quoted by Paul, have explained what is here said of Christ, and have in many respects erred. They have said first, that God promises redemption here without any condition; but we see that the design of the Prophet was far different. They have then assumed, that this is said in the person of Christ, “From the hand of the grave will I redeem them.” They have at the same time thought, with too much refinement, that the grave or hell is put for the torments with which the reprobate are visited, or for the place itself where they are tormented. But the Prophet repeats the same thing in different words, and well known is this character of the Hebrew style. The grave then here differs not from death; though Jerome labours and contends that the grave means what is wholly different from death: but the whole of what he says is frivolous. They have then been deceived as to these words. And then into the words of the Prophet “I will be thy excision, O hell, (or grave,”) they have introduced the word, bait, and have allegorically explained it of Christ, that he was like a hook: for as a worm, when fastened to the hook, and swallowed by a fish, becomes death to it; so also Christ, as they have said, when committed to the sepulchre, became a fatal bait; for as the fish are taken by the hook, so death was taken by the bait of the death of Christ. And these vain subtilties have been received with great applause: hence under the whole Papacy it is received without doubt as a divine truth, that Christ was the bait of death. But yet let any one narrowly examine the words of the Prophet, and he will see that they have ignorantly and shamefully abused the testimony of the Prophet. And we

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"나는 그들을 무덤의 권세에서 구속하겠다. 나는 그들을 사망에서 건져내겠다." 선지자는 하나님이 단순히 구원을 약속하시는 것이 아니라 그분이 구원할 준비가 되어 있으나 백성의 사악함이 그 길을 막는다고 말씀하심을 보인다고 나는 확신한다. 우리는 말들을 더 조심스럽게 검토해야 한다.

"무덤의 손에서." 손은 의심할 여지 없이 권세나 권위를 의미한다. 어떤 이들은 이 구절을 가정법으로 번역하였다. "무덤의 손에서 내가 그들을 구속하겠다, 사망에서 내가 그들을 건져내겠다." 그러나 시제를 바꿀 필요가 없다. 이것은 그분이 달려오셔서 구속자의 역할을 수행할 준비가 되어 있다고 선언하시는 것처럼 이해될 수 있다.

"오 사망아, 내가 너의 재앙이 될 것이다. 오 무덤아, 내가 너의 멸망이 될 것이다." 이 말들로 선지자는 하나님의 권능을 더 명확히 나타내고 위엄있게 높인다. 육체의 판단에 따라 아무 소망이 보이지 않을 때 구원할 길이 그분에게 없다고 사람들이 생각해서는 안 되도록. "사람들이 이미 죽었을지라도, 하나님이 그들을 살리시는 것을 막는 것이 없다. 왜냐하면 그분이 사망의 멸망이시고 무덤의 소멸이시기 때문이다." 즉, "사망이 모든 사람을 삼킨다 할지라도, 무덤이 그들을 소멸한다 할지라도, 하나님은 사망과 무덤보다 우월하시다. 그분이 사망을 죽이실 수 있고, 무덤을 폐하실 수 있기 때문이다."

이 구절에서 우리는 사람들이 멸망할 때 하나님은 여전히 자신과 같이 계심을 배운다. 그분의 권능이 소멸되지 않고, 그분의 뜻이 변하지 않으신다. 그분은 항상 도울 준비가 되어 계시다. 그러나 사람들의 완고함이 예비된 은혜를 거부한다. 또한 하나님의 권능을 우리의 자로 재어서는 안 됨을 배운다. 우리가 백 번 멸망하여도, 하나님이 여전히 구원자로 여겨져야 한다.

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God again confirms what had been said that Israel in vain trusted in their strength and fortresses and that certain destruction was nigh them on account of their sins which they followed without any limits or restraint. But the Prophet begins with these words, He among brethren will increase He alludes, I doubt not, (as other interpreters have also noticed,) to the blessing of the tribe of Ephraim, which is mentioned in Genesis 48:0 ; for we know that though Ephraim was the younger, he was yet placed first by Jacob, so that he was preferred in honour to his brother, who was the firstborn: and further, the prophecy, we know, which Jacob then announced, was really fulfilled; for the tribe of Ephraim excelled, both in number and in other respects, all the rest, except only the tribe of Judah. Ephraim had evidently gained high eminence among the whole people. But when he ought to have ascribed all this to the gratuitous goodness of God, he became inflated with pride. This ingratitude the Prophet now reproves, He , he says, among his brethren will increase: but whence this increase? Whence was this so great a dignity, except that he was preferred to Manasseh, who by right of nature was the first? Now it was not enough for this wretched people to forget so great a favour of God, without at the same time abusing their wealth in fostering pride, and without hardening themselves in contempt of God. For whence came so great an audacity in their rebellion, whence so great stupidity and so great a madness as to despise the judgement of God, except from this — that they had increased among their brethren? Though, then, he increases among his brethren, yet there shall come an east wind, the wind of Jehovah, which shall dry his spring, and his fountain shall be dried up Here God declares what had been before mentioned, that it was in his power to take away from the people of Israel what he had gratuitously bestowed, as he could dry up the fountains whenever he wished. And he applies a most suitable similitude. As the east wind, he says, dries and burns up, and if it long prevails, the fountains will be dried up; so will I, he says, dry up all the springs of Ephraim. Whether or not he thinks that he possesses more vigour than fountains, which have an exhaustless source, it is certain that fountains dry up whenever it so pleases me. I will then dry up the springs and fountains of Ephraim: though he thinks that he draws from a deep fountain, yet the wind, when it shall rise, will dry up his whole vigour and moisture. We now understand what the Prophet means. Now as to the words, some render קדים , kodim, improperly, the south wind; for it means the east wind: and then others incorrectly explain the wind of Jehovah, as meaning a strong wind. I indeed allow that what is unusual is often said to be divine; but in this place the Prophet intended to express, that God has winds ever ready, by which he can dry up whatever vigour there may be or seem to be in men. Hence the name of Jehovah is set in opposition to natural causes or means. It shall not then be a fortuitous wind that shall dry up the springs of Ephraim, but one raised up by the counsel and certain purpose of God; as though he said, “This wind will be the scourge of God.” We are then taught here, that when God for a time blesses us, we must beware lest we abuse his favour and entertain a false confidence, as we see that Ephraim had done: for he flourished among his brethren, and then raised up his head; and thus he obliterated God’s favour through his pride and haughtiness. We ought then, when prosperous, ever to fear, lest something like this should happen to us. The more kindly then God deals with us, the more constantly ought we to be roused up to pray to him, that he may be pleased to carry on his work to the end, lest we slumber in our enjoyments while God is indulgent to us. This, in the first place, we ought to bear in mind. Then we must also notice the warning of the prophet, that God can suddenly, and, as it were, in a moment, upset the prosperity of men, that there is nothing in this world which cannot be immediately changed whenever God withdraws from us his favour. This comparison then ought often to occur to us; when the air is tranquil, when the season is quiet, a wind will in a moment rise up, which will dry the earth, which will also make dry the fountains; and yet the vigour of fountains seems to be perpetual; what then may not happen to us? Cannot the Lord at any moment make us dry, since we have in ourselves no source of strength? He might indeed have said in this place what we find in the 40 th chapter of Isaiah (98) that man is like the flower that soon fadeth; but he intended to express something more profound; for this people, being deeply fixed in their own strength, thought that they were supplied by exhaustless fountains, and that their vigour could not be dried up: hence he says, “Though thou hast fountains and springs, yet God will dry thee up; for he will find a wind that has power, as experience proves, to dry up springs and fountains.” But it follows, It will rob the treasure of every desirable vessel This may seem to be improperly applied to wind; but yet the meaning of the Prophet is sufficiently clear, even this, that nothing shall remain untouched in the tribe of Ephraim, when the Lord shall raise up his wind. “However hidden,” he seems to say, “your treasures may be, yet this wind shall penetrate into the inmost recesses, so that nothing shall be safe from its violence.” In short, the Prophet means, that the force of God’s vengeance would be so violent, that Ephraim could not be secure in any of his fortresses; for the wind of God would penetrate unto the very inmost springs of the earth. This is the meaning. It follows — (98) Isaiah 40:6 . — fj. return to ' Top of Page ' <a name="verse-16" class="com-number"

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하나님은 이스라엘이 자신들의 힘과 요새를 의지하는 것이 헛됨을 다시 확인하신다. "그가 형제들 중에 번성하겠지만." 나는 의심할 여지 없이 이것이 창세기 48장에 언급된 에브라임 지파의 복을 암시한다고 생각한다. 에브라임이 더 젊었지만 야곱에 의해 먼저 놓였다는 것을 우리는 안다. 이 예언이 실제로 성취되었다. 에브라임 지파가 유다 지파를 제외하고 수와 다른 면에서 모든 나머지를 능가하였기 때문이다.

에브라임이 형제들 사이에서 높이 탁월해졌음이 분명하다. 그러나 이것을 하나님의 거저 주시는 선하심에 귀속시켜야 하였을 때, 그는 교만으로 부풀었다. 선지자는 이 배은망덕을 꾸짖는다. "그가 형제들 중에 번성하겠지만, 동풍이 올 것이다, 여호와의 바람이." 그것이 그의 샘을 말리고, 그의 근원이 마를 것이다.

하나님은 여기서 이스라엘 왕국에 거저 주신 것을 원하실 때마다 빼앗는 것이 그분의 권한에 있음을 선언하신다. 그는 매우 적절한 비유를 적용한다. "동풍이 마르게 하고 태우듯이, 만약 그것이 오래 지속된다면 샘들이 마를 것이다. 마찬가지로 나는 에브라임의 모든 샘들을 마르게 할 것이다." 에브라임이 고갈되지 않는 샘에서 길어 올린다고 생각하는지 그렇지 않은지 상관없이, 샘들은 내가 기쁘게 여길 때마다 마른다는 것이 확실하다.

여호와의 바람은 하나님이 항상 준비된 바람을 갖고 계시며, 그것으로 사람들 안에 있거나 있어 보이는 어떤 활력도 말리실 수 있음을 의미한다. 여호와의 이름이 자연적인 원인들이나 수단들에 대립하여 설정된다. 에브라임의 샘들을 마르게 할 것은 우연한 바람이 아니라 하나님의 뜻과 확실한 목적으로 일으켜진 것이다.

"그의 보물의 창고를 모든 귀한 그릇의 것을 약탈할 것이다." 이것이 바람에 적용되는 것이 부적합하게 보일 수 있다. 그러나 선지자의 의미는 주께서 자신의 바람을 일으키실 때 에브라임 지파에서 아무것도 손대지 않은 채 남아 있지 않을 것이라는 것이다.

원주석

16절 카드 ↗

This is the conclusion of the discourse: this verse has then been improperly separated from the former chapter (99) ; for the Prophet enters not here on a new subject, but only confirms what he had said of the ultimate destruction of Samaria and of the whole kingdom. Samaria then shall be desolated; as though he said “I have already often denounced on you what you believe not, that destruction is nigh at hand; of this be now persuaded; but if you believe not, God will yet execute what he has determined, and what he now pronounces by my mouth.” At the same time he adds the cause, For they have provoked their God That they might not complain that they were severely dealt with, he says, that they only suffered the punishment which they deserved. He also specifies the kind of destruction that was to be, They shall fall by the sword, their children shall be dashed in pieces, and their pregnant women shall be torn asunder, that the child may be extracted from the womb. In saying that the citizens of Samaria, and the inhabitants of the whole country, shall fall by the sword, he doubtless intimates that God would make use of this kind of punishment by sending for enemies who would consign them to destruction. We now then see what is included in the words of the Prophet. He first shows that it was all over with Samaria and the whole kingdom of Israel; as God could by no means bring them to repentance, he would now take vengeance on so desperate an obstinacy. He afterwards shows that God would do this justly, because he had been provoked; and, lastly, he shows what kind their punishment would be. That they might not think that the Assyrians would come by chance, the Prophet says that this army, which was to invade and destroy the country of Samaria, would be, as it were, conducted by the hand of God; for though the Assyrians wished to extend their own borders, and were influenced by their own avarice and cupidity, yet God would use them as instruments to execute his own judgement; and that they might know how dreadful the vengeance would be, he relates two kinds of evils, — that their children would be dashed in pieces, and that their women would be rent asunder, and their offspring extracted from their wombs. Even to speak of this is horrible; and it is what never takes place, except when enemies are greatly enraged and extremely provoked. We now then comprehend the meaning of the Prophet. But if any one objects and says, that infants, and babes as yet concealed in the wombs of their mothers, deserve not such a grievous punishment, as they have not hitherto merited such a thing; it may be answered, that the whole human race are guilty before God, so that infants though not yet come forth to the light, are yet included as being under guilt; so that God cannot be charged with cruelty, though he may use his own right towards them. And further, we hear what he declares in many places, that he will devolve the sins of parents on their children. Since it is so, let us learn to acquiesce in these awful judgements of God, though very repugnant to our feelings; for we know that we must not contend with God, and that it would be extreme presumption to do so; nay, it would be impious audacity. Though then the reason for this punishment may not appear to us, we ought yet reverently to regard this judgement of God. We may moreover thus reason — If infants be not spared, even those as yet hid in the mother’s womb, what will become of adults? what will become of the old, who through their whole life have continued to provoke the vengeance of God? The Lord no doubt intended by these words to terrify those godless despisers of his word, with whom he had to do. “How great a judgement,” he says, “hangs over you, and how tremendous! since your infants shall not be exempted: for I shall involve you in the same judgement, when they shall be dashed against the stones, after having been drawn out of their mothers’ womb. When such a dreadful punishment shall be inflicted on them, what shall be done to you? for the cause of the evil exists in you.” We have now then explained this verse. Then follows an exhortation. (99) The fourteenth chapter begins in the original with this verse; but it has been thought better to retain the division of our own version. return to ' Top of Page ' Hosea Hos 12 Hosea Hos Hosea Hos 14 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Hosea 13". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ hosea-13.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%;marg

Pericope (part_of)

절 (explains)

bible-text/hos-13-16

Source

이것이 담화의 결론이다. 이 절은 이전 장에서 불당하게 분리되었다. 선지자는 여기서 새 주제를 시작하지 않고, 사마리아와 온 왕국의 궁극적인 멸망에 대해 말한 것을 단지 확인한다. "사마리아가 황폐할 것이다." 마치 그가 말하는 것처럼. "나는 이미 네가 믿지 않는 것, 즉 멸망이 가까이 있다는 것을 여러 번 선언하였다. 이제 이것을 확신하라."

동시에 그는 원인을 덧붙인다. "그들이 자신들의 하나님을 도발하였기 때문이다." 그들이 엄하게 다루어진다고 불평하지 않도록, 그는 그들이 당연한 형벌을 받을 뿐이라고 말한다. 그는 또한 멸망의 종류를 구체적으로 밝힌다. "그들이 칼에 엎드러질 것이다. 그들의 자녀들이 부서질 것이다. 그리고 그들의 임신한 여인들이 갈라질 것이다."

사마리아 시민들과 온 나라의 거민들이 칼에 엎드러질 것이라고 말함으로써, 그는 하나님이 그들을 파멸로 이끌 적들을 보내심으로써 이 종류의 형벌을 사용하실 것임을 암시한다. 앗시리아인들이 자신들의 영토를 확장하고 싶고 자신들의 탐욕과 욕심에 의해 동기부여되었지만, 하나님이 그들을 자신의 심판을 집행하기 위한 도구로 사용하실 것이라는 것이다.

어떤 이가 어아이들이, 아직 어머니의 뱃속에 숨겨진 아기들이 그런 무거운 형벌을 받을 자격이 없다고 반박한다면, 이 답이 주어질 수 있다. 온 인류가 하나님 앞에 유죄이므로, 아직 빛 밖에 나오지 않은 유아들도 죄 아래 포함된다. 따라서 하나님이 그들에게 자신의 권리를 사용하실지라도 잔인함으로 비난받으실 수 없다. 또한 그분이 많은 곳에서 선언하시는 것처럼, 그분이 자녀들에게 부모의 죄들을 돌리실 것이다.

또한 이렇게 추론할 수 있다. 아기들이, 심지어 아직 어머니의 뱃속에 숨겨진 자들도 아끼지 않으신다면, 온 생애 동안 하나님의 복수를 도발하기를 계속한 성인들에게는 무슨 일이 일어나겠는가? 주께서 의심할 여지 없이 이 말들로 자신의 말씀을 경멸하는 불경한 자들을 두려움에 떨게 하려 하셨다. "자녀들조차 면제받지 못하는데, 너희에게는 어떤 심판이 걸려 있겠느냐?"

원주석

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