1절 카드 ↗
Here the Prophet exhorts the Israelites to repentance, and still propounds some hope of mercy. But this may seem inconsistent as he had already testified that there would be no remedy any more, because they had extremely provoked God. The Prophet seems in this case to contradict himself. But the solution is ready at hand, and it is this, — In speaking before of the final destruction of the people, he had respect to the whole body of the people; but now he directs his discourse to the few, who had as yet remained faithful. And this distinction, as we have reminded you in other places, ought to be carefully noticed; otherwise we shall find ourselves perplexed in many parts of Scripture. We now then see for what purpose the Prophet annexed this exhortation, after having asserted that God would be implacable to the people of Israel; for with regard to the whole body, there was no hope of deliverance; God had now indeed determined to destroy them, and he wished this to be made known to them by the preaching of Hosea. But yet God had ever some seed remaining among his chosen people: though the body, as a whole, was putrid and corrupt; yet some sound members remained, as in a large heap of chaff some grains may be found concealed. As God then had preserved some (as he is wont always to do,) he sets forth to them his mercy: and as they had been carried away, as it were by a tempest, when iniquity so prevailed among the people, that there was nothing sound, the Prophet addresses them here, because they were not wholly incurable. Let us then know that the irreclaimable, the whole body of the people, are now dismissed; for they were so obstinate that the Prophet could address them with no prospect of success. Then his sermon here ought to be especially applied to the elect of God, who, having fallen away for a time, and become entangled in the common vices of the age, were yet not altogether incurable. The Prophet now exhorts them and says Return, Israel, to Jehovah thy God; for thou hast fallen by thine iniquity This reason is added, because men will never repent unless they are made humble; and whence comes true and genuine humility, except from a sense of sin? Unless then men become displeased with themselves, and acknowledge that they are worthy of perdition, they will never be touched by a genuine feeling of penitence. These two things are then wisely joined together by Hosea, that Israel had fallen by their iniquities, and then, that it was time to return to Jehovah. How so? Because, when we are convinced that we are worthy of destruction, nays that we are already doomed to death for having so often provoked God, then we begin to hate ourselves; and a detestation of sin drives us to seek repentance. But he says, Turn thou, Israel, to thy God The Prophet now kindly invites them; for he could not succeed by severe words without mingling a hope of favour, as we know that there can be no hope of repentance without faith. Then the Prophet not only shows what was necessary to be done, but says also, ‘Thou art Israel, thou art an elect people.’ He does not, however, as it has been already stated, address all indiscriminately, but those who were the true children of Abraham, though they had for a time degenerated. “Turn thou, Israel, then to thy God; for how much soever thou hast for a time fallen away, yet God has not rejected thee: only return to him, and thou shalt find favour, for he is placable to his own people.” return to ' Top of Page ' <a name="verse-2" class="com-number"
Pericope (part_of)
- part_of
pericope/per-hos-14-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여기서 선지자는 이스라엘 사람들을 회개로 권면하고, 자비의 어느 정도의 소망을 여전히 제시한다. 그러나 이것이 모순되는 것처럼 보일 수 있다. 그가 이미 어떤 치료도 없을 것이라고, 왜냐하면 그들이 하나님을 극도로 도발하였기 때문이라고 증언하였기 때문이다. 그러나 해결책은 즉시 제시된다. 앞에서 백성 전체의 최종적인 멸망에 대해 말할 때 그는 전체 몸을 지목하였다. 그러나 이제 그는 아직 신실한 채 남아 있는 소수에게 자신의 담화를 향한다.
이 구분이 다른 곳에서 상기시켰듯이 주의 깊게 주목되어야 한다. 그렇지 않으면 성경의 많은 부분에서 어려움에 처하게 될 것이다. 따라서 선지자가 이 권면을 이스라엘 백성에게 하나님이 달래지지 않으실 것이라고 주장한 후에 덧붙인 이유를 이제 이해한다. 전체 몸에 관한 한 구원의 소망이 없었기 때문이다.
그러나 하나님은 항상 자신이 택하신 백성 중에 어떤 씨를 보존하셨다. 몸 전체가 부패하고 타락하였을지라도, 어떤 건전한 지체들이 남아 있었다. 왕겨의 큰 더미 속에 어떤 낟알들이 숨겨져 있는 것처럼. 하나님이 어떤 이들을 보존하셨으므로, 그분이 그들에게 자신의 자비를 제시하신다.
"이스라엘아, 여호와 네 하나님께로 돌아오라. 네가 네 불의로 엎드러졌음이니라." 이 이유가 덧붙여진다. 왜냐하면 사람들이 낮아지지 않는 한 결코 회개하지 않기 때문이다. 그리고 진정한 겸손은 어디서 오는가? 죄에 대한 감각으로부터이다. 따라서 사람들이 자신에게 불만족하고 자신들이 멸망받기에 합당하다고 인정하지 않는 한, 그들은 결코 진정한 회개의 느낌으로 감동받지 않는다. 따라서 이 두 가지가 호세아에 의해 현명하게 연결된다. 이스라엘이 자신들의 불의로 엎드러졌다는 것, 그리고 이제 여호와께로 돌아올 때라는 것.
"이스라엘아, 네 하나님께로 돌아오라." 선지자는 이제 친절하게 그들을 초대한다. 그가 호의의 소망을 섞지 않고 엄격한 말들로만은 성공할 수 없기 때문이다. 믿음 없이는 회개의 소망이 없다는 것을 우리는 안다. 선지자는 무엇이 이루어져야 하는지를 보일 뿐만 아니라 또한 말한다. "너는 이스라엘이다, 너는 택하신 백성이다." 그는 그러나 모두에게 무차별적으로 말하지 않고, 비록 잠시 타락하였을지라도 아브라함의 진정한 자녀들인 자들에게 말한다. "그러므로 이스라엘아, 네 하나님께로 돌아오라. 네가 잠시 타락하였을지라도 하나님이 너를 버리지 않으셨기 때문이다. 오직 그분께로 돌아오라, 그러면 너는 은혜를 찾을 것이다."
원주석
- 번역원본
commentary-section/cal-hos-14-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
He afterwards shows the way of repentance: and this passage deserves to be noticed; for we know that men bring forward mere trifles when they speak of repentance. Hence when the word, repentance, is mentioned, men imagine that God is to be pacified with this or that ceremony, as we see to be the case with those under the Papacy. And what is their repentance? Even this, — if on certain days they fast, if they mutter short prayers, if they undertake vowed pilgrimages, if they buy masses, — if with these trifles they weary themselves, they think that the right and the required repentance is brought before God: but all this is altogether absurd. As then the world understands not what repentance means, and to what it leads, the Prophet here sets forth true repentance by its fruits. He therefore says, Take with you words, and turn to Jehovah; and say to him, Take away all iniquity and bring good, and we will render to thee the calves of our lips When he bids them to take or find words to present instead of sacrifice, he no doubt alluded to what the law teaches. First, it is certain that the Prophet speaks not of feigned words; for we know what God declares by Isaiah, ‘This people draw nigh me with their lips, but their heart is from me far distant,’ ( Isaiah 29:13 .) But he bids them to take words, by which they might show what was conceived and felt in their heart. Then he means this first, that their words should correspond with their feeling. It must, secondly, be noticed, that the Prophet speaks not here of any sort of words, but that there is to be a mutual relation between the words of God and the words of men. How are we then to bring words to God, such as prove the genuineness of our piety? Even by being teachable and submissive; by suffering willingly when he chastises us, by confessing what we deserve when he reproves us, by humbly deprecating vengeance when he threatens us, by embracing pardon when he promises it. When we thus take words from God’s mouth, and bring them to him, this is to take words according to what the Prophet means in this place. We hence see the import of the Prophet’s exhortation, when he bids us to take words: but I cannot proceed further now. return to ' Top of Page ' <a name="verse-3" class="com-number"
Pericope (part_of)
- part_of
pericope/per-hos-14-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그는 다음에 회개의 길을 보인다. 이 구절은 주목할 가치가 있다. 사람들이 회개에 대해 말할 때 단순한 사소한 것들을 내놓기 때문이다. 교황제 아래 있는 자들처럼. 그들의 회개는 무엇인가? 어떤 날들에 금식하고, 짧은 기도들을 중얼거리고, 성지 순례를 약속하고, 미사를 사는 것이다. 그들이 이 사소한 것들로 자신들을 지치게 한다면 올바르고 요구되는 회개가 하나님 앞에 드려진다고 생각한다. 그러나 이것이 모두 전혀 터무니없다.
따라서 선지자는 여기서 참된 회개를 그 열매들로 설명한다. "말씀들을 가지고 여호와께로 돌아오라. 그분께 말하라, 모든 불의를 없애 주소서."
그가 희생 제물 대신 말씀들을 가져오도록 명할 때, 그는 의심할 여지 없이 율법이 가르치는 것을 암시한다. 선지자가 꾸며낸 말들에 대해 말하지 않는 것은 확실하다. 하나님이 이사야를 통해 선언하시는 것을 우리는 안다. "이 백성이 입술로는 나를 가까이하나 그들의 마음은 나에게서 멀리 떠났다"(사 29:13). 그는 그들의 마음 안에 잉태되고 느낀 것을 보일 수 있는 말씀들을 가져오도록 명한다.
따라서 그는 첫째로 그들의 말씀들이 그들의 감정과 일치해야 한다는 것을 의미한다. 둘째로, 선지자가 어떤 종류의 말씀들에 대해서도 말하지 않고, 하나님의 말씀들과 사람들의 말씀들 사이에 상호 관계가 있어야 한다는 것을 주목해야 한다. 어떻게 하면 우리가 경건함의 진실성을 증명하는 그런 말씀들을 하나님께 드릴 수 있는가? 가르침을 받고 복종함으로써이다. 그분이 우리를 책망하실 때 우리가 기꺼이 고난을 받고, 우리가 당연한 것을 고백하고, 그분이 위협하실 때 복수를 겸손하게 애원하고, 그분이 약속하실 때 용서를 받아들임으로써이다.
원주석
- 번역원본
commentary-section/cal-hos-14-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
This verse ought to be joined with the last, as the Israelites show here more clearly and fully in what they had sinned, and, at the same time, give proof of their repentance; for when they say, The Assyrian shall not save us, we shall not mount on horses, we shall not say to the work of hands, Our gods, it is to be understood as a confession, that they had in these various ways roused against themselves the vengeance of God; for they had hoped for safety from the Assyrians, ran here and there, and had thus alienated themselves from God; they had also fled to statues and idols, and had transferred to dumb images the honour due to the only true God. We hence see, that though the faithful speak of future time, they yet indirectly confess that they had grievously sinned, had forsaken the only true God, and transferred their hopes to others, either to the Assyrians or to fictitious gods. But at the same time, they promise to be different in future; as though he said, that they would not only be grateful to God in celebrating his praises, but that their way of living would be also new, so as not to abuse the goodness of God. This is the substance of what is here said. By saying, The Assyrian shall not save us, they doubtless condemned, as I have already stated, the false confidence with which they were before deluded, when they sought deliverance by means of the Assyrians. There is, indeed, no doubt, but that the Israelites were ever wont to pretend to trust in the name of God; but in thinking themselves lost without the succour of the Assyrians, they most certainly defrauded God of his just honour, and adorned men with spoils taken from him. For except we be convinced that God alone is sufficient for us, even when all earthly aids fail us, we do not place in him our hope of salvation; but, on the contrary, transfer to mortals what belongs alone to him. For this sacrilege the Israelites therefore condemn themselves, and, at the same time, show that the fruit of their repentance would be, to set their minds on God, so as not to be drawn here and there as before, or to think that they could be preserved through the help of men. Let us hence learn, that men turn not to God, except when they bid adieu to all creatures, and no longer fix their hopes on them. This is one thing. What follows, On a horse we shall not mount, may be explained in two ways; — as though they said, that they would no longer be so mad as to be proud of their own power, or consider themselves safe because they were well furnished with horses and chariots; — but the clause may be more simply explained, as meaning, that they would not as before wander here and there to procure for themselves auxiliaries; We shall not then mount a horse, but continue quiet in our country; and this sense seems more appropriate. I do not then think that the Prophet brings forward any new idea, but I read the two sentences conjointly, The Assyrian shall not save us, we shall not then mount on a horse, that is, that we may ride in haste; for they had wearied themselves before with long journeys: as soon as any danger was at hand, they went away afar off into Assyria to seek help, when God commanded them to remain quiet. The meaning of this will be better understood by referring to other passages, which correspond with what is here said. God says by Isaiah, ‘On horses mount not; but ye said, We will mount: then mount,’ says he, ( Isaiah 30:16 .) Here is a striking intimation, that the Jews against God’s will rode and hastened to seek aids. “I see you,” he says, “to be very prompt and swift: then mount, but it shall be for the purpose of fleeing.” We see what was the design of this reproof of the Prophet; it was to show that the Jews, who ought to have remained still and quiet, fled here and there for the sake of seeking assistance. So also in this place, when they would show the fruit of their repentance, they say, “We will not hereafter mount a horse, for the Lord, who promises to be our aid, is not to be sought as one far off: we will not then any more fatigue ourselves in vain.” It seems to me that this is what is meant by the Prophet. Then he adds, And we shall not say, Our gods, to the work of our hands. As they had spoken of the false trust they placed in men, so now they condemn their own superstition. And these are the two pests which are wont to bring destruction on men; for nothing is more ruinous than to transfer our hope from God; and this is done in two ways, either when men trust in their own strength, or pride themselves on human aids and despise God, as if they can be safe without him, — or when they give up themselves to false superstitions. Both these diseases ever prevail in the world, when men entangle themselves in their own superstitions, and form for themselves new gods, from whom they expect safety; as we see to be the case with those under the Papacy. God is almost of no account with them, Christ is not sufficient. For how comes it that they contrive so many patrons for themselves, that they devise so many guardianships, except that they despise the help of God, or so extenuate it, that they dare not to hope for salvation from him? We hence see that superstition draws men away from God, and becomes thus the cause of the worst destruction. But there are some, who are not thus given up to superstitions, but who derive a hope from their own valour or wisdom; for the children of this world are inflated with their own strength; and when princes have their armies prepared, when they have fortified cities, when they possess abundance of money, when they are strengthened by many compacts, they are blinded with false confidence. So then this verse teaches us, that these are two destructive pests, which commonly draw men away from real safety; and if then we would repent sincerely from the heart, we must purge our minds from these two evils, so that we may not ascribe any thing to our own strength or to earthly helps, nor form any ido
Pericope (part_of)
- part_of
pericope/per-hos-14-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 절은 이스라엘 사람들이 어디서 죄를 지었는지를 더 명확하고 충분히 보이고, 동시에 자신들의 회개의 증거를 주는 마지막 절과 연결되어야 한다. "앗시리아가 우리를 구원하지 못할 것이다. 우리가 말을 타지 않겠다. 우리가 우리 손의 작품들에게 다시는 우리의 신들이라고 말하지 않겠다."
이것이 고백으로 이해되어야 한다. 그들이 앗시리아에서 구원을 희망하였고, 여기저기 달려가며 하나님에게서 소외되었고, 우상들과 형상들로 달아나서 귀먹은 형상들에게 유일한 참 하나님에 대한 명예를 전가하였다는 것이다. 따라서 신실한 자들이 미래 시제로 말할지라도, 그들은 간접적으로 자신들이 심하게 죄를 지었고, 유일한 참 하나님을 버렸고, 자신들의 소망을 다른 자들에게로, 앗시리아에게로 혹은 허구적인 신들에게로 전가하였음을 고백한다.
동시에 그들은 미래에는 다를 것이라고 약속한다. "우리가 하나님의 찬양을 축하하는 데 감사할 뿐만 아니라, 또한 우리의 삶의 방식도 새로울 것이다."
"앗시리아가 우리를 구원하지 못할 것이다." 이것으로 그들은 앗시리아인들을 통해 구원을 구하였던 거짓 확신을 정죄한다. 앗시리아인들 없이는 자신들이 망하였다고 생각하였을 때, 그들은 하나님에게서 당연한 명예를 빼앗고, 그것으로 사람들을 장식하였다. 하나님 혼자로 우리에게 충분하다는 것을 확신하지 않는 한, 우리는 그분 안에 구원의 소망을 두지 않는 것이다.
"우리가 말을 타지 않겠다." 이것은 두 가지로 설명될 수 있다. 그들이 말들과 병거들로 충분히 무장되었기 때문에 자신들이 안전하다고 생각하는 교만함으로 더 이상 미치지 않을 것이라고 말하는 것처럼. 혹은 더 단순하게 더 이상 동맹군을 구하러 이리저리 방황하지 않겠다는 의미로. 즉, "그러면 우리가 급히 말을 타지 않겠다. 위험이 닥치면 앗시리아까지 먼 길을 가지 않겠다."
"우리 손의 작품들에게 우리의 신들이라고 더 이상 말하지 않겠다." 사람들에 대한 거짓 신뢰에 대해 말한 것처럼, 이제 그들은 자신들의 미신을 정죄한다. 이것들이 사람들에게 파멸을 가져오는 두 가지 역병이다. 하나님에게서 우리의 소망을 전가하는 것과 거짓 미신들에 자신을 내어주는 것. 이 두 가지 질병이 세상에 항상 만연하다.
원주석
- 번역원본
commentary-section/cal-hos-14-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
God here confirms what we have observed respecting his gratuitous reconciliation, nor is the repetition useless; for as men are disposed to entertain vain and false hopes, so nothing is more difficult than to preserve them in dependence on the one God, and to pacify their minds, so that they disturb not nor fret themselves, as experience teaches us all. For when we embrace the promises of free pardon, our flesh ever leads us to distrust, and we become harassed by various fancies. “What! can you or dare you promise with certainty to yourself that God will be propitious to you, when you know that for many reasons he is justly angry with you?” Since, then, we are so inclined to harbour distrust, the Prophet again confirms the truth which we have before noticed, which is, that God is ready to be reconciled, and that he desires nothing more than to receive and embrace his people. Hence he says, I will heal their defections The way of healing is by a gratuitous pardon. For though God, by regenerating us by his Spirit, heals our rebellion, that is, subdues us unto obedience, and removes from us our corruptions, which stimulate us to sin; yet in this place the Prophet no doubt declares in the person of God, that the Israelites would be saved from their defections, so that they might not come against them in judgement, nor be imputed to them. Let us know then that God is in two respects a physician while he is healing our sins: he cleanses us by his Spirit, and he abolishes and buries all our offences. But it is of the second kind of healing that the Prophet now speaks, when he says, I will heal their turnings away: and he employs a strong term, for he might have said, “your faults or errors” but he says, “your defections from God;” as though he said, “Though they have so grievously sinned, that by their crimes they have deserved hundred deaths, yet I will heal them from these their atrocious sins, and I will love them freely.” The word נדבה , nudebe, may be explained either freely or bountifully. I will then love them bountifully, that is, with an abounding and not a common love; or I will love them freely, that is gratuitously. But they who render the words “I will love them of mine own accord,” that is, not by constraint, pervert the sense of the Prophet; for how frigid is the expression, that God is not forced to love us; and what meaning can hence be elicited? But the Lord is said to love us freely, because he finds in us no cause of love, for we are unworthy of being regarded or viewed with any favour; but he shows himself liberal and beneficent in this very act of manifesting his love to the unworthy. We then perceive that the real meaning of the Prophet is this, that though the Israelites had in various ways provoked the wrath of God, and as it were designedly wished to perish, and to have him to be angry with them; yet the Lord promises to be propitious to them. In what way? Even in this, for he will give proof of his bounty, when he will thus gratuitously embrace them. We now see how God becomes a Father to us, and regards us as his children, even when he abolishes our sins, and also when he freely admits us to the enjoyment of his love. And this truth ought to be carefully observed; for the world ever imagines that they come to God, and bring something by which they can turn or incline him to love them. Nothing can be more inimical to our salvation than this vain fancy. Let us then learn from this passage, that God cannot be otherwise a Father to us than by becoming our physician and by healing our transgressions. But the order also is remarkable, for God puts love after healing. Why? Because, as he is just, it must be that he regards us with hatred as long as he imputes sins. It is then the beginning of love, when he cleanses us from our vices, and wipes away our spots. When therefore it is asked, how God loves men, the answer is, that he begins to love them by a gratuitous pardon; for while God imputes sins, it must be that men are hated by him. He then commences to love us, when he heals our diseases. It is not without reason that he adds, that the fury of God is turned away from Israel. For the Prophet intended to add this as a seal to confirm what he taught; for men ever dispute with themselves when they hear that God is propitious to them. “How is this, that he heals thine infirmities? for hitherto thou hast found him to be angry with thee, and how art thou now persuaded that his wrath is pacified?” Hence the Prophet seals his testimony respecting God’s love, when he says, that his wrath has now ceased. Turned away then is my fury “Though hitherto I have by many proofs, manifested to thee my wrath, yet I now come to thee as one changed. Judge me not then by past time, for I am now pacified to thee, and my fury is from thee turned away It follows — return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
- part_of
pericope/per-hos-14-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
하나님은 여기서 거저 주시는 화해에 관해 우리가 관찰한 것을 확인하신다. 반복이 불필요하지 않다. 사람들이 헛되고 거짓된 소망을 품는 경향이 있으므로, 그들을 하나의 하나님에 대한 의존에 보존하고 그들의 마음을 평안하게 하여 스스로를 혼란시키거나 불안하게 하지 않도록 하는 것보다 더 어려운 것이 없기 때문이다.
"나는 그들의 배교를 치유하겠다." 치유의 방법은 거저 주시는 용서에 의해서이다. 하나님이 성령으로 우리를 거듭나게 하심으로써 우리의 반역을 치유하시는 것이 사실이지만, 이 구절에서 선지자는 의심할 여지 없이 하나님의 인격으로 이스라엘 사람들이 그들의 배교에서 구원받을 것이라고 선언한다. 그것들이 심판 중에 그들에게 오거나 그들에게 귀착되지 않도록.
하나님은 두 가지 면에서 우리의 죄들을 치유하시는 의사이심을 알자. 그분은 성령으로 우리를 깨끗케 하시고, 또한 우리의 모든 죄들을 폐하고 묻으신다. 선지자가 말하는 것은 두 번째 종류의 치유이다. "나는 그들의 배교를 치유하겠다." 그는 강한 용어를 사용한다. 단순히 "너희의 잘못이나 오류들"이라고 말할 수도 있었는데, "하나님에게서의 너희의 배교"라고 말한다. 마치 그분이 말씀하시는 것처럼. "그들이 아무리 심하게 죄를 지어 자신들의 범죄들로 백 번의 죽음을 받아 마땅할지라도, 나는 그들을 이 극악한 죄들에서 치유하겠다. 나는 그들을 거저 사랑하겠다."
'나다바'라는 단어는 거저 또는 풍성하게로 설명될 수 있다. "나는 그들을 풍성하게 사랑하겠다." 즉, 넘치고 보통이 아닌 사랑으로. "나는 그들을 거저 사랑하겠다." 즉, 거저. 하나님이 우리 안에 사랑의 아무 원인도 찾지 않으시기 때문이다. 우리가 어떤 은혜나 호의로도 여겨지거나 바라보아질 자격이 없기 때문이다. 그러나 그분은 합당하지 않은 자들에게 자신의 사랑을 나타내시는 이 행위에서 자신이 너그럽고 혜택을 베푸심을 보이신다.
"나의 진노가 이스라엘에서 떠나갔다." 선지자는 하나님의 사랑에 관한 자신의 증언을 여기서 확인한다. 하나님이 그들에게 호의적이라고 들을 때 사람들이 항상 자신들과 다투기 때문이다. "이것이 어떻게 가능한가, 그분이 너의 연약함을 치유하신다는 것이?" 따라서 선지자는 하나님의 진노가 이제 그쳤다고 말한다. "내 진노가 떠나갔다. 내가 지금까지 많은 증거로 나의 진노를 네게 나타내었으나, 이제는 변화된 자로 네게 온다. 그러므로 지난 시간으로 나를 판단하지 말라. 내가 이제 너와 화해하였고 내 진노가 너에게서 떠나갔다."
원주석
- 번역원본
commentary-section/cal-hos-14-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
The Prophet now again repeats what he had said, that God, after restoring the people to favour, would be so beneficent, as to render apparent the fruit of reconciliation. Seeing that the Israelites had been afflicted, they ought to have imputed this to their own sins, they ought to have perceived by such proofs, the wrath of God. They had been so stupid as to have on the contrary imagined, that their adversities happened to them by chance. The Prophet had been much engaged in teaching this truth, that the Israelites would be ever miserable until they turned to God, and also, that all their affairs would be unhappy until they obtained pardon. He now speaks of a change, that God would not only by words show himself propitious to them, but would also give a proof by which the Israelites might know that they were now blessed, because they had been reconciled to God; for his blessing would be the fruit of his gratuitous love. Thus then ought this sentence, I will be to Israel as the dew, to be connected: He intimates that they were before dry, because they had been deprived of God’s favour. He compares them to a rose or lily: for when the fields or meadows are burnt up by the heat of the sun, and there is no dew distilling from heaven, all things wither. How then can lilies and roses flourish, except they derive moisture from heaven, and the dew refreshes the grounds that they may put forth their strength? The reason then for the similitude is this, because men become dry and destitute of all vigour, when God withdraws his favour. Why? Because God must, as it were, distil dew, otherwise, as it has been said, we become wholly barren and dry. I will be then as dew to Israel And further, He shall Flourish as the lily, and his roots he shall send forth Some render ויך , vaic , “and he will strike;” and נכה , nuke, means to strike. Others render the words, “His branches will extend:” but the verb is in the singular number, and the noun, “roots,” is in the plural. The Prophet then speaks of Israel, that he strikes his roots; but he means to fix in a metaphorical sense: he will then fix his roots. As when we strike, we fetch a blow, and extend our arms; so he will spread forth his roots as Libanus. This is the second effect of God’s favour and blessing; which means, that the happiness of the people would be perpetual. With regard to the rose or lily, the meaning of the metaphor is, that God would suddenly, and as in a moment, vivify the Israelites, though they were like the dead. as in one night the lily rises, and unexpectedly also the rose; so sudden would be the change signified by this metaphor. But as the lilies and the roses soon wither, it was not enough to promise to Israel that their salvation would come suddenly; but it was needful to add this second clause, — that though they would be like lilies and roses, they yet would be also like tall trees, which have deep roots in the ground, by which they remain firm and for a long time flourish. We now then perceive the meaning of the Prophet. He mentions here the twofold effect of God’s blessing as to the Israelites, — that their restoration would be sudden, as soon as God would distil like the dew his favour upon them, and also that this happiness would not be fading, but enduring and permanent. And the words may be rendered, as Libanus, or as those of Libanus: as Libanus he shall cast forth his roots, as the trees which grow there; or, he shall cast forth his roots as the trees which are in Libanus. But as to the sense there is no difference. It follows — return to ' Top of Page ' <a name="verse-6" class="com-number"
Pericope (part_of)
- part_of
pericope/per-hos-14-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 다시 하나님이 백성을 은혜로 회복시키신 후 그처럼 자비로우셔서 화해의 열매가 나타나도록 하실 것이라고 반복한다. "나는 이스라엘에게 이슬 같을 것이다." 그들이 이전에 건조하였음을 암시한다. 하나님의 은혜를 빼앗겼기 때문이다. "그가 장미나 백합 같이 꽃피울 것이다." 밭이나 목초지가 태양의 열로 타버리고 하늘에서 이슬이 내리지 않으면 모든 것이 시든다. 그러면 백합과 장미가 어떻게 번성하겠는가? 하늘에서 수분을 끌어오고, 이슬이 땅을 상쾌하게 하여 힘을 낼 수 있도록 하지 않으면 안 된다. 비유의 이유는 이것이다. 하나님이 자신의 은혜를 거두실 때 사람들이 건조해지고 모든 활력을 잃기 때문이다.
"나는 이스라엘에게 이슬 같을 것이다. 그가 장미 같이 꽃피울 것이다. 그의 뿌리를 내릴 것이다." 어떤 이들은 "치다"로, 어떤 이들은 "뻗친다"로 번역한다. 선지자는 이스라엘에 대해 말하며 그가 뿌리를 내린다고 한다. 즉, 그가 뿌리를 깊이 박을 것이다. 우리가 칠 때 팔을 펴듯이 그가 레바논처럼 뿌리를 뻗을 것이다. 이것이 하나님의 은혜와 복의 두 번째 효과이다. 백성의 행복이 영구적일 것이라는 것을 의미한다.
장미나 백합에 관한 은유는, 하나님이 이스라엘 사람들을 죽은 자들처럼 있다가도 갑자기, 말하자면 순간적으로 살리실 것이라는 것이다. 하룻밤에 백합이 일어나고 장미가 예기치 않게 피듯이. 변화가 그처럼 갑작스러울 것이다. 그러나 백합과 장미가 빨리 시드므로, 이스라엘에게 그들의 구원이 갑자기 오겠다고 약속하는 것으로는 충분하지 않았다. 두 번째 절이 필요하였다. 비록 백합과 장미 같을지라도, 그들이 또한 땅에 깊이 뿌리를 내려 오랫동안 견고하고 번성하게 남아 있는 키 큰 나무들 같을 것이라는 것.
원주석
- 번역원본
commentary-section/cal-hos-14-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
The Prophet goes on with the same subject, but joins the beginning of the first verse with the second clause of the former verse. He had said that the roots of the people would be deep when God should restore them. Now he adds, that their branches shall go on He mentions here “to go on” metaphorically for extending far; for branches of trees seem to go on, when they extend and spread themselves far and wide. His branches, then, shall go on; which means, that a tree, after striking roots, remains not in the same state, but grows and spreads forth its branches in all directions. In short, God promises a daily increase to his blessing, after he has once begun to show himself bountiful to the people of Israel. “I will then be bountiful at the beginning; and further, he says, my blessing shall, as time passes, increase and be multiplied.” He afterwards adds, His comeliness shall be like the olive The Prophet accumulates similitudes, that he might more fully confirm the people. And we certainly see that the minds of men grow faint, when they look for prosperity from this or that quarter; for there is hardly one in a hundred who is fully persuaded that when God is propitious, all things turn out well and happily: for men regard not the love of God when they wish things to be well with them, but wander here and there through the whole world; and now they seek prosperity from themselves, then from the earth, now from the air, then from the sea. Since then it is so difficult to impress this truth fully on the hearts of men, that the love of God is the fountain of all blessings, the Prophet has collected together a number of similitudes to confirm what he teaches. Then his comeliness, he says, shall be like the olive; and further, his fragrance like that of Libanus: and odoriferous trees, we know, grow on Mount Libanus. But by these various similes the Prophet shows that the state of the people would be prosperous and happy as soon as they should be received by God into favour. He afterwards adds, the dwellers under his shadow shall return; but I defer this till to-morrow. return to ' Top of Page ' <a name="verse-7" class="com-number"
Pericope (part_of)
- part_of
pericope/per-hos-14-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 동일한 주제를 계속하지만, 이전 절의 두 번째 절과 첫 번째 절의 처음을 연결한다. 그는 백성의 뿌리가 하나님이 그들을 회복시키실 때 깊어질 것이라고 말하였다. 이제 그는 "그의 가지들이 나아갈 것이다"라고 덧붙인다. 그는 여기서 '나아가다'를 멀리 뻗어나가다는 은유적 의미로 사용한다. 나무의 가지들이 나아가는 것처럼 보이는 것은 그것들이 뻗어나가고 사방으로 퍼질 때이다.
"그의 아름다움이 감람나무 같을 것이다." 선지자는 비유들을 축적하여 백성을 더 충분히 확신시킨다. 사람들의 마음이 이리저리에서 번성을 기대할 때 기진맥진해지기 때문이다. 하나님이 호의적이실 때 모든 것이 잘 되고 행복하게 된다고 충분히 확신하는 자가 백 명 중에 거의 없다. 사람들은 모든 것이 자신들에게 잘 되기를 바랄 때 하나님의 사랑을 존중하지 않고 온 세상에 이리저리 방황한다. 따라서 이 진리가 사람들의 마음에 충분히 새겨지기 어려우므로, 선지자는 자신이 가르치는 것을 확인하기 위해 많은 비유들을 모았다.
"그의 향기가 레바논 같을 것이다." 향기로운 나무들이 레바논 산에서 자란다는 것을 우리는 안다. 그러나 이 다양한 비유들로 선지자는 그들이 하나님의 은혜 안으로 받아들여지자마자 백성의 상태가 번성하고 행복할 것임을 보인다.
"그의 그늘 아래 거하는 자들이 돌아올 것이다." 이에 대해서는 다음 절에서 다룬다.
원주석
- 번역원본
commentary-section/cal-hos-14-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
The dwellers under his shadow shall return , (so it is literally;) they shall revive themselves with corn , (or, revive as the corn ;) they shall grow as the vine: his odour shall be as the wine of Libanus . The Prophet proceeds with the same subject, that God would show himself bountiful to his people, that it might plainly appear from their different state that they had before suffered just punishment. And he says, The dwellers under his shadow shall return. But the verb ישבו , ishibu , in this place rightly means, “to be refreshed,” as in Psalms 19:7 ; where the law of God is spoken of as משיבת , meshibet , converting the soul; which signifies the same as refreshing or restoring the soul. So the Prophet intimates, that after the Israelites shall begin to flourish again, their shadow would be vivifying, such as would restore and refresh those lying under it. He calls the “dwellers under his shadow”, all those who belong to the people; and compares the common state of the people of Israel to a tree full of leaves, which extends its branches far and wide, so that they who flee under its shadow are defended from the heat of the sun. We now see the design of this metaphor, and what the Prophet means by the verb ישבו , ishibu He afterwards adds They shall vivify themselves with corn, or, revive as corn . If we read the word in the nominative case, the preposition כ , caph, is to be understood. The ablative case is more approved by some, “They shall vivify themselves with corn.” But the former sense seems more suitable; for, as I have said yesterday, the Prophet, as he handles a truth difficult to be believed, does on this account accumulate similitudes, such as serve for confirmation. Hence they shall revive as corn; that is, they shall increase. As from one grain, we know, many stalks proceed; so also, since the prophet speaks of the increase of the people after their restoration to God’s favour, he says that they would grow like corn. But he adds, They shall germinate as the vine This similitude strengthens what I have just said, that the people are compared both to trees and to corn, and also to vines. And what is said of dwellers ought not to appear strange, for he wished more fully to express how this common benefit would come, that is, to every one. He afterwards adds, His odour shall be as the wine of Libanus; that is, when they shall germinate as the vine, they shall not produce common or sour wine, but the sweetest, such as is made on Mount Libanus, and which is of the best odour. But the Prophet means no other thing than that the Israelites will be happy, and that their condition will be prosperous and joyful, when they shall be converted from their superstitions and other vices, and shall wholly surrender themselves to be governed by God. This is the meaning. Let us now proceed — return to ' Top of Page ' <a name="verse-8" class="com-number"
Pericope (part_of)
- part_of
pericope/per-hos-14-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"그의 그늘 아래 거하는 자들이 돌아올 것이다. 그들이 곡식처럼 되살아날 것이다." 이 동사의 의미는 시편 19편 7절에서처럼 "새롭게 되다", "회복되다"이다. 하나님의 율법이 영혼을 회복시킨다고 거기서 말한다. 선지자는 이스라엘 사람들이 다시 번성하기 시작하면 그들의 그늘이 생명을 줄 것이라고, 그것이 그 아래 누워있는 자들을 회복시키고 상쾌하게 할 것이라고 암시한다. "그의 그늘 아래 거하는 자들"이라고 그가 부르는 것은 백성에게 속한 모든 자들이다.
"그들이 곡식처럼 되살아날 것이다." 선지자는 믿기 어려운 진리를 다루고 있으므로, 확인에 도움이 되는 비유들을 축적한다. "그들이 곡식처럼 번성할 것이다." 하나의 낟알에서 많은 줄기가 나온다는 것을 우리는 안다. 따라서 선지자가 하나님의 은혜에 회복된 후의 백성의 증가에 대해 말하면서, 그들이 곡식처럼 자라날 것이라고 말한다.
"그들이 포도나무처럼 싹트겠고." 이 비유는 내가 방금 말한 것을 강화한다. "레바논 포도주 같은 향기를 발하리라." 그들이 포도나무처럼 싹틀 때 보통의 혹은 신 포도주가 아니라 가장 달콤한 것, 레바논 산에서 만들어진 것 같은 것을 생산할 것이다.
선지자가 다른 것을 의미하지 않는다. 이스라엘 사람들이 자신들의 미신들과 다른 죄들에서 돌아서서 하나님의 통치를 받도록 완전히 자신들을 내어드릴 때 행복하고 그들의 형편이 번성하고 즐거울 것이라는 것이다.
원주석
- 번역원본
commentary-section/cal-hos-14-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
8절 카드 ↗
The Prophet again introduces the Israelites speaking as before, that they would deplore their blindness and folly, and renounce in future their superstitions. The confession then which we have before noticed is here repeated; and it is a testimony of true repentance when men, being ashamed, are displeased with themselves on account of their sins, and apply their minds to God’s service, and detest their whole former life. To this subject belongs what the Prophet now says. It is a concise discourse; but yet its brevity contains nothing obscure. Ephraim, he says, What have I to do with idols? There is indeed a verb understood, ‘Ephraim “shall say”, What have I to do with idols?’ But still it is evident enough what the Prophet means. There is then in these words, as I have said, a sincere confession; for the ten tribes express their detestation of their folly, that they had alienated themselves from the true God, and became entangled in false and abominable superstitions: hence they say, What have we to do with idols? and when they add, any more, they confess that their former life had been corrupt and vicious: at the same time they announce their own repentance, when they say that they would have nothing more to do with fictitious gods. The reason follows, because God will hear and look on Israel, so as to become to him a shady tree. Some so explain this, as though God promised to be propitious to Israel after they had manifested their repentance. But they pervert the sense of the Prophet; for, on the contrary, he says, that after the Israelites shall perceive, and find even by the effect, that God is propitious to them, they will then say, “How foolish and mad we were, while we followed idols? It is now then time that our souls should recumb on God.” Why? “Because we see that there is nothing better for us than to live under his safeguard and protection; for he hears us, he regards us, he is to us like a shady tree, so that he protects us under his shadow.” We now perceive how these two clauses are connected together; for God shows the reason why Ephraim will renounce his idols because he will perceive that he was miserably deceived as long as he wandered after his idols. How will he perceive this? Because he will see that he is now favoured by the Lord, and that he was before destitute of his help. When God then shall give such a proof to his people, he will at the same time produce this effect, that they will cast away all false confidences, and confess that they were miserable and wretched while they were attached to idols. He therefore says, I have heard and favoured him What is then later in the words of the Prophet goes before; it precedes in order of things this clause, Ephraim shall say, What have I to do with idols? In saying, I will be as a shady fir-tree, and adding at the same time, From me is thy fruit found, the two similitudes seem not to accord; for, as it is well known, the fir-tree bears no fruit. Why then is fruit mentioned? The answer is that these two similitudes are not connected. For when God compares himself to a fir-tree, he speaks only of protection: and we know that when one seeks a cooling shade, he may find it under a fir-tree; besides, it is always green, as we all know, when leaves fall from other trees; and further, its height and thickness afford a good shadow. The reason, then, why God promises to be like a fir-tree to his people is this, because all who will fly under his shadow shall be preserved from the heat. But the meaning of the second similitude, that God would supply his people with fruit, is different. The Prophet had said before that the Israelites would be like a tree, which fixes its roots deep in the ground. He now transfers the name of a tree to God. Both these things are true; for when God makes us fruitful we are branches set in the best vine; and it is also true, that the whole fruit we have is from him; for all vigour would fail us, except God were to supply us with moisture, and even life itself. We now then see that there is no inconsistency in the words of the Prophet, as the object is different From me then is thy fruit found; as though God said, that the Israelites, if wise, would be content with his favour; for they who seek support from him will be satisfied; because they will find from him fruit sufficiently rich and abundant. We now then understand what is meant. But it follows — return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
- part_of
pericope/per-hos-14-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 다시 이스라엘 사람들이 전에처럼 말하는 것을 소개한다. 그들이 자신들의 눈멂과 어리석음을 통탄하고 미래에는 자신들의 미신들을 포기할 것이다. 따라서 이전에 우리가 언급한 고백이 여기서 반복된다. 사람들이 부끄러워하고 자신들의 죄들로 인해 자신에게 불만족하고, 하나님의 섬김에 자신들의 마음을 쏟고, 자신들의 이전 삶 전체를 혐오할 때, 그것이 진정한 회개의 증거이다.
"에브라임이 말할 것이다, 내가 우상들과 무슨 상관이 있으리요?" 거기서 동사가 이해된다. "에브라임이 말하겠다, 내가 우상들과 무슨 상관이 있으리요?" 이것은 진정한 고백이다. 그들이 참 하나님에게서 소외되고 거짓되고 가증한 미신들에 얽혔던 자신들의 어리석음을 혐오하기 때문이다. "우상들과 내가 무슨 상관이 있으리요?" 그들이 "더 이상"을 덧붙일 때, 그들의 이전 삶이 부패하고 악하였음을 고백한다. 동시에 그들은 더 이상 허구적인 신들과 관계하지 않을 것이라고 말함으로써 자신들의 회개를 선언한다.
이유가 뒤따른다. 하나님이 이스라엘을 들으시고 그를 그늘진 나무처럼 될 것이기 때문에.
어떤 이들은 이것을 하나님이 회개를 나타낸 후에 이스라엘에게 호의적이실 것이라는 약속으로 설명한다. 그러나 그들은 선지자의 의미를 왜곡한다. 오히려 반대로 그는 이스라엘 사람들이 하나님이 그들에게 호의적임을 인식하고 심지어 그 효과에 의해 발견한 후에 말할 것이라고 한다. "우리가 우상들을 따르는 동안 얼마나 어리석고 미쳤는가? 따라서 이제 우리의 영혼이 하나님께 의지할 때이다." 왜? "우리가 그분 아래 사는 것보다 더 좋은 것이 없음을 보기 때문이다. 그분이 우리를 들으시고, 우리를 돌아보시고, 우리에게 그늘진 나무와 같으셔서 우리를 그분의 그늘 아래 보호하신다."
"나는 그를 들었고, 호의적으로 보았다." 이것이 선지자의 말들에서 더 나중에 있다. 하나님이 그처럼 자신의 백성에게 증거를 주실 때, 그분은 동시에 이 효과를 만들어내실 것이다. 그들이 모든 거짓 확신들을 내던지고, 자신들이 우상들에 붙어 있는 동안 비참하고 버림받았음을 고백할 것이다.
"나는 그에게 그늘진 전나무 같을 것이다." 그는 동시에 덧붙인다. "네 열매가 내게서 발견된다." 두 비유가 일치하지 않는 것처럼 보인다. 전나무가 열매를 맺지 않기 때문이다. 그러나 이 두 비유가 연결되지 않는다는 것이 답이다. 하나님이 자신을 전나무에 비교하실 때 그분은 오직 보호에 대해서만 말씀하신다. 우리는 전나무 아래서 시원한 그늘을 찾을 수 있다는 것을 안다. 나아가 다른 나무들에서 잎이 떨어질 때 전나무는 항상 푸르다. 그리고 그 높이와 두께가 좋은 그늘을 제공한다. 따라서 하나님이 자신의 백성에게 전나무 같을 것이라고 약속하시는 이유는 그분의 그늘 아래 피하는 모든 자들이 열기로부터 보존될 것이기 때문이다.
두 번째 비유의 의미는 다르다. 하나님이 자신의 백성에게 열매를 공급하실 것이라는 것이다. 선지자가 이전에 이스라엘이 땅에 깊이 뿌리를 내리는 나무와 같을 것이라고 말하였다. 이제 그는 나무의 이름을 하나님께 전가한다. 이 두 가지가 모두 사실이다. 하나님이 우리를 열매 맺게 하실 때 우리는 가장 좋은 포도나무에 접붙인 가지들이기 때문이다. 또한 우리가 가진 온 열매가 그분에게서 온다는 것도 사실이다.
원주석
- 번역원본
commentary-section/cal-hos-14-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
The Prophet, I have no doubt, very often inculcated what he here says, and frequently recalled it to mind, for we know that he had a constant struggle with extreme obstinacy. It was not only for one day that he found the people hard and perverse, but through the whole course of his preaching. Since then the Israelites continued, either openly to despise the Prophet’s teaching, or at least to regard as fables what they heard from his mouth, or to chide him in words, and even to threaten him, when he treated them with severity and when the Prophet saw that the wickedness of the people was irreclaimable, he, being armed with confidence, no doubt went forth very often among them, and said “Ye think that you shall be unpunished, while ye make a mock of what I teach; ye shall surely find at last that the ways of the Lord are right.” And I have already reminded you, that the Prophets, after having harangued the people at large and in many words, reduced at last into brief heads what they had taught; for it is not probable, that since Hosea had so long discharged the office of a teacher, he had spoken only these few things, which might have been gone through in three hours. This is absurd. But when he had diligently attended to the office deputed to him, he afterwards, as I have said, collected together these few chapters, that the remembrance of his teaching might be perpetuated. What he was constrained then often to repeat, he now lays down at the end of his book, that it might be as it were a complete sealing up of his teaching. Who is wise, he says, and he will understand these things? who is intelligent, and he will know them? This interrogatory mode is expressive; for Hosea was amazed at the fewness of those who yielded themselves to be taught by God. The Israelites no doubt, arrogated to themselves great wisdom, as ungodly men are wont to do. For they seem to themselves to be then especially acute, when they laugh at every thing like piety, when they treat God’s name with scorn, and indulge themselves, as we see at this day, in their own impiety. And this diabolical rage lays hold on many, because they think that they would be very simple and stupid, were they to embrace any thing the Scripture contains. “O! what is faith but foolish credulity?” This is the thought that comes to their minds. There are also filthy dogs, who hesitate not to vomit forth such a reproach as this, “Only believe! But what is this thy believing, but wilfully to give up all judgement and all choice, and to allow thyself to be like mute cattle driven here and there? If then thou art wise, believe nothing.” Thus godless men speak; and hence, as I have said, they pride themselves on their own acuteness, when they can shake off every fear of God and all regard for divine truth. There were many such, we may easily believe, in the time of the Prophet. Since then the whole land was filled with dreadful contempt of God, and yet men commonly thought themselves wise, nay, imagined in their deep thoughts, as Isaiah says, (101) that they could deceive God, he now asks, Who is wise, and he will understand? As though he said, “I indeed see, that if I believe you, ye are all wise; for, imitating the giants, ye dare to rise up against God, and ye think yourselves ingenious when ye elude every truth, when ye proudly tread religion under foot; in this way ye are all wise. But at the same time, if there be any grain of wisdom in you, you must surely acknowledge me to be sent by God, and that what I declare is not the invention of men, but the word of the living God.” We now then see what force there is in this question, when the Prophet says, Who is wise, and he will understand these things? Who is intelligent, and he will know them? We at the same time see that the Prophet here condemns all the wisdom of men, and as it were thunders from heaven against the pride of those who thus presumptuously mock God; for how much soever they imagined themselves to be pre-eminent, he intimates that they were both blind and stupid and mad. Who then is wise? he says. But at the same time, he shows that the true wisdom of men is to obey God and to embrace his word; as it is said in another place, that wisdom and the beginning of wisdom is the fear of God, ( Proverbs 1:7 .) Whosoever then wishes to be truly wise, he must begin with the fear of God and with reverence to his word; for where there is no religion, men cannot certainly understand any thing aright. Let us suppose men endued, not only with great clearness of mind, but also with the knowledge of all the sciences; let them be philosophers, let them be physicians, let them be lawyers, let nothing be wanting to them, except that they have no true knowledge of eternal life, would it not be better for them to be mere cattle than to be thus wise, to exercise their minds for a short time on fading things, and to know that all their highly valued treasure shall perish with their life? Surely to be thus wise is far more wretched than if men were wholly void of understanding. Justly then does the Prophet intimate here that those were not only foolish, but also mad, and wholly destitute of all understanding, who regarded not celestial truth, and were deaf to the Prophets, and discerned not when God spake, nor understood the power of his word. All then who are not thus wise, the Prophet justly says, are utterly void of all prudence and judgement: he therefore repeats the same thing, Who is wise, and he will understand these things? Who is intelligent, and he will know them? that is, “If any excels others, he ought surely to show in this particular his wisdom, and if any one is endued with common understanding, he ought to know what this doctrine means, in which the image and glory of God shine forth brightly. All then who know and understand nothing in this respect are no doubt altogether foolish.” He afterwards adds, For right are the ways of Jehovah He alleges this truth in opposition to the profane
Pericope (part_of)
- part_of
pericope/per-hos-14-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자가 여기서 말하는 것을 매우 자주 강조하고 기억하게 하였다는 것은 의심할 여지 없다. 그가 극단적인 완고함과 끊임없이 싸웠다는 것을 우리는 알기 때문이다. 이스라엘 사람들이 지속적으로 선지자의 가르침을 공개적으로 경멸하거나 적어도 그의 입에서 들은 것을 우화로 여겼거나 선지자가 그들을 심하게 대할 때 말로 꾸짖고 심지어 위협하였다. 선지자가 백성의 사악함이 구제불능임을 보았을 때, 확신으로 무장하여 의심할 여지 없이 그들에게 나아가 종종 말하였다. "너희가 내가 가르치는 것을 조롱하는 동안 벌받지 않을 것이라고 생각한다. 마침내 여호와의 길이 옳다는 것을 너희가 발견할 것이다."
선지자들이 백성에게 길게 많은 말로 설교한 후 마지막으로 자신들이 가르친 것을 간략하게 요약하였다는 것을 나는 이미 상기시켰다. 호세아가 그처럼 오랫동안 가르치는 직분을 수행하면서 세 시간이면 다 말할 수 있는 이 몇 가지 말들만 하였다는 것은 가능성이 없다. 그가 위임받은 직분에 부지런히 참여한 후, 자신의 가르침의 기억이 영구화될 수 있도록 이 몇 장들을 수집하였다. 그가 자주 반복하도록 강요받았던 것을 그는 이제 자신의 책 끝에서 말하자면 완전한 봉인처럼 제시한다.
"누가 지혜로우냐? 그가 이것들을 깨달을 것이다. 누가 총명하냐? 그가 그것들을 알 것이다." 이 반어적인 방식이 표현력이 있다. 호세아가 하나님에게 가르침을 받도록 자신들을 내어드리는 자들이 얼마나 적은지에 놀랐기 때문이다. 이스라엘 사람들은 의심할 여지 없이 큰 지혜를 자신들에게 주장하였다. 불경한 자들이 늘 그러하듯이. 그들은 경건과 같은 모든 것을 비웃을 때, 하나님의 이름을 경멸로 대할 때 특히 예리하다고 스스로 생각하는 것 같다. 또한 "오직 믿으라! 그러나 이 믿음이 무엇이냐, 자발적으로 모든 판단과 선택을 포기하고 말 못하는 짐승처럼 이리저리 끌려다니도록 허용하는 것이 아니냐? 따라서 네가 지혜롭다면 아무것도 믿지 말라"고 말하는 더러운 개들도 있다.
따라서 불경한 자들이 말한다. 그러므로 그들이 하나님을 향한 모든 두려움과 신성한 진리에 대한 모든 배려를 떨쳐버릴 수 있을 때 자신들의 예리함을 자랑한다. 이런 자들이 선지자 시대에도 많았을 것임을 우리는 쉽게 믿는다. 따라서 온 땅이 하나님에 대한 두려운 경멸로 가득 찼으나 사람들이 일반적으로 자신들을 지혜롭다고 생각하였으므로, 그는 이제 물어본다. "누가 지혜로우냐? 그가 깨달을 것이다." 마치 그가 말하는 것처럼. "나는 실로, 너희를 믿는다면, 너희가 모두 지혜롭다는 것을 안다. 너희가 하나님을 향해 일어나고, 모든 진리를 피할 때 자신들이 재주 있다고 생각하기 때문이다. 이런 식으로 너희가 모두 지혜롭다. 그러나 동시에, 만일 너희 안에 지혜의 어떤 낟알이 있다면, 너희는 내가 하나님에 의해 보내진 것을 인정해야 한다."
"여호와의 길이 옳다." 그는 프로페인 경멸자들에 반하여 이 진리를 주장한다. "나는 너희 심판을 존중한다; 그러나 여호와의 길이 옳다. 너희가 그것을 비웃을 때, 그것은 여전히 의롭고 공의롭고 불변하다." 그는 자신의 가르침에 대한 책임을 지지 않는다. 오히려 하나님 자신으로부터 가르침을 끌어온다. 그것은 말하자면 어느 높은 왕좌에서 내려오는 판결이다. "그것이 의롭다고, 여호와 자신이 선언하신다."
"의인은 그 안에서 행하리라. 그러나 죄인들은 그 안에서 걸려 넘어질 것이다." 선지자는 마지막으로 모든 책임을 사람들 자신에게 돌린다. 의인들은 여호와의 길 안에서 행할 것이다. 하나님이 우리에게 제시하시는 것에 복종하는 자들이 의인들이다. 그들이 어떻게 되는가? 그들이 그 안에서 행한다. 즉, 그들이 그 안에서 번성한다. 그들이 마침내 도달하는 것이 무엇인가? 구원이다. 그러나 죄인들은 걸려 넘어질 것이다.
이 마지막 절의 목적은 방금 기술된 두 종류의 사람들의 결과를 통해 선지자 자신의 담화와 가르침의 유익을 보이는 것이다. "이것들을 깨닫는 자가 있느냐? 이것들을 아는 자가 있느냐? 그가 의인임을 자신의 삶으로 증명할 것이다. 이 안에 걸려 넘어지는 자는 죄인임을 보인다. 그러므로 나는 하나님의 길의 이 결과를 여기에 덧붙인다. 의인들이 거기서 행하고 죄인들은 거기서 걸려 넘어진다는 것이다." 이것이 호세아의 마지막 교훈이고 봉인이다.
원주석
- 번역원본
commentary-section/cal-hos-14-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역