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The substance of this chapter is, that it was God’s purpose to keep in firm hope the minds of the faithful during the exile, lest being overwhelmed with despair they should wholly faint. The Prophet had before spoken of God’s reconciliation with his people; and he magnificently extolled that favor when he said, ‘Ye shall be as in the valley of Achor, I will restore to you the abundance of all blessings; in a word, ye shall be in all respects happy.’ But, in the meantime, the daily misery of the people continued. God had indeed determined to remove them into Babylon. They might, therefore, have despaired under that calamity, as though every hope of deliverance were wholly taken from them. Hence the Prophet now shows that God would so restore the people to favor, as not immediately to blot out every remembrance of his wrath, but that his purpose was to continue for a time some measure of his severity. We hence see that this prediction occupies a middle place between the denunciation the Prophet previously pronounced and the promise of pardon. It was a dreadful thing, that God should divorce his people and cast away the Israelites as spurious children: but a consolation was afterwards added. But lest the Israelites should think that God would immediately, as on the first day, be so propitious to them as to visit them with no chastisement, it was the Prophet’s design expressly to correct this mistake, as though he said, ‘God will indeed receive you again, but in the meantime a chastisement is prepared for you, which by its intenseness would break down your spirits were it not that this comfort will ease you, and that is, that God, though he punishes you for your sins, yet continues to provide for your salvation, and to be as it were your husband.’ We now perceive the intention of the Prophet. But I shall first run over the words, and then return to the subject Jehovah said to me, Go yet and love a woman . There is no doubt but that God describes here the favor he promises to the Israelites in a type or vision: for they are too gross in their notions, who think that the Prophet married a woman who had been a harlot. It was then only a vision, as though God had set a picture before the eyes of the people, in which they might see their own conduct. And when he says, “yet”, he refers to the vision, mentioned in the first chapter. But he bids a woman to be loved before he took her to be the partner of his conjugal bed; which ought to be noticed: for God intends here to make a distinction between the people’s restoration and his hidden favor. God then before he restored the people from exile, loved them as it were in their widowhood. We now understand why the Prophet does not say, ‘Take to thee a wife,’ but, ‘love a woman.’ The meaning is this: God intimates, that though exile would be sad and bitter, yet the people, whom he treated with sharpness and severity, were still dear to him. Hence, Love a woman, who had been loved by a husband The word רע , ro, is here to be taken for a husband, as it is in the second chapter of Jeremiah, [ Jeremiah 3:20 ] where it is said, ‘Perfidiously have the children of Israel dealt with me, as though a woman had departed from her husband, מרעה , meroe,’ , or, ‘from her partner.’ And there is an aggravation of the crime implied in this word: for women, when they prostitute themselves, often complain that they have done so through too much severity, because they were not treated with sufficient kindness by their husbands; but when a husband behaves kindly towards his wife, and performs his duty as a husband, there is then less excuse for a wife, in case she fixes her affections on others. To increase then the sin of the people, this circumstance is stated that the woman had been loved by her friend or partner, and yet that this kindness of her husband had not preserved her mind in chastity. He afterwards says, According to the love of Jehovah towards the children of Israel; that is, As God loved the people of Israel, who yet ceased not to look to other gods. This metaphor occurs often in Scripture, that is, when the verb פנה “panah”, which means in Hebrew, to look to, is used to express hope or desire: so that when men’s minds are intent on any thing, or their affections fixed on it, they are said to look to that. Since then the Israelites boiled with insane ardor for their superstitions, they are said to look to other gods. It then follows, And they love flagons of grapes . The Prophet, I doubt not, compares this rage to drunkenness: and he mentions flagons of grapes rather than of wine, because idolaters are like drunkards, who sometimes so gorge themselves, that they have no longer a taste for wine; yea, the very smell of wine offends them, and produces nausea through excessive drinking; but they try new arts by which they may regain their fondness for wine. And such is the desire of novelty that prevails in the superstitious. At one time they go after this, at another time after that, and their minds are continually tossed to and fro, because they cannot acquiesce in the only true God. We now then perceive what this metaphor means, when the Prophet reproaches the Israelites, because they loved flagons of grapes. I now return to what the Prophet, or rather God, had in view. God here comforts the hearts of the faithful, that they might surely conclude that they were loved, even when they were chastised. It was indeed necessary that this difference should have been well impressed on the Israelites, that they might in exile entertain hope and patiently bear God’s chastisement, and rise that this hope might mitigate the bitterness of sorrow. God therefore says that though he shows not himself as yet reconciled to them, but appears as yet severe, at the same time he is not without love. And hence we learn how useful this doctrine is, and how widely it opens; for it affords a consolation of which we all in common have need. When God humbles us by adversities, when he sh
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이 장의 핵심은, 하나님의 목적이 포로 기간에도 신실한 자들의 마음을 확고한 소망 가운데 붙들어, 그들이 절망에 눌려 완전히 무너지지 않게 하려는 것이다. 선지자는 이전에 하나님이 백성과 화해하심에 대해 말했다. 그리고 그 은총을 웅장하게 찬양하며 말했다. "너희가 아골 골짜기에 있던 것처럼 되리라. 내가 모든 복의 풍성함을 너희에게 회복시키겠다. 한마디로 너희가 모든 면에서 행복하리라." 그러나 그 동안 백성의 일상적인 고난은 계속되었다.
하나님은 참으로 그들을 바벨론으로 제거하기로 결정하셨다. 그러므로 그들은 그 재앙 아래 구원의 모든 희망이 완전히 빼앗긴 것처럼 절망했을 것이다. 그러므로 선지자는 이제 하나님이 백성을 은총으로 회복시키시되, 즉시 자신의 진노의 모든 기억을 없애지 않으시고, 그의 의도가 얼마 동안 어느 정도의 엄중함을 계속 유지하시는 것임을 보여준다.
이로써 우리는 이 예언이 선지자가 이전에 선포한 선언과 사면의 약속 사이의 중간 자리를 차지함을 본다. 하나님이 자신의 백성을 이혼하시고 이스라엘 사람들을 사생아로 버리신 것은 두려운 일이었다. 그러나 위로가 나중에 더해졌다. 그런데 이스라엘 사람들이 하나님이 마치 첫날처럼 즉시 그들에게 은혜로우셔서 아무 징계도 내리지 않으실 것이라 생각하지 않도록, 선지자의 의도는 이 오해를 명시적으로 바로잡는 것이다. 마치 이렇게 말하는 것처럼. "하나님이 참으로 너희를 다시 받으실 것이다. 그러나 그 동안 너희에게 준비된 징계가 있다. 그 강렬함이 너희 정신을 무너뜨릴 것이지만, 이 위로가 너희를 쉽게 할 것이다. 즉 하나님이 비록 너희 죄 때문에 너희를 형벌하시나, 여전히 너희 구원을 돌보시며 말하자면 너희 남편으로 계신다."
"여호와께서 내게 이르시되 이스라엘 자손이 다른 신들을 섬기고 건포도 과자를 사랑할지라도 그들처럼 가서 음행한 여자를 사랑하라 하시기로." 하나님이 여기서 이스라엘 사람들에게 약속하신 은총을 예표나 환상으로 묘사하심은 의심의 여지가 없다. 선지자가 창녀였던 여자와 실제로 결혼했다고 생각하는 자들은 너무 단순한 생각을 가진 것이다. 이것은 다만 환상이었다. 하나님이 백성의 눈앞에 그림을 놓으신 것처럼, 그들이 그 안에서 자신들의 행위를 볼 수 있도록.
"아직"이라고 할 때 그는 첫 장에서 언급된 환상을 가리킨다. 그러나 그는 그녀를 결혼의 침대 동반자로 취하기 전에 여자를 사랑하라고 명하신다. 이것은 주목해야 한다. 하나님이 여기서 백성의 회복과 그의 숨겨진 은총 사이에 차이를 두고자 하시기 때문이다. 그러므로 하나님은 포로에서 백성을 회복시키기 전에, 말하자면 그들의 과부 시절에 그들을 사랑하셨다. 이로써 우리는 왜 선지자가 "아내를 취하라"가 아닌 "여자를 사랑하라"고 말하는지를 이해한다.
"남편에게 사랑을 받으나 간음을 행하는 여자를 사랑하라." 로(רע)라는 단어는 여기서 남편을 뜻한다. 예레미야 3장 20절에서처럼. 또한 이 단어에는 죄의 가중이 암시되어 있다. 여자들이 몸을 팔 때, 그들은 종종 남편에게 충분히 친절하게 대우받지 못했기 때문에, 즉 남편이 너무 가혹했기 때문에 그렇게 했다고 변명한다. 그러나 남편이 아내에게 친절하게 행하고 남편의 의무를 다할 때, 아내가 다른 이에게 마음을 두는 것은 변명의 여지가 더 적다. 그러므로 백성의 죄를 더욱 부각시키기 위해, 여자가 그녀의 친구 혹은 동반자에게 사랑받았으나, 그 남편의 친절도 그녀의 마음을 순결하게 지키지 못했다는 사실이 진술된다.
그는 이어서 말한다. "여호와의 이스라엘 자손에 대한 사랑 같이." 즉 "하나님이 이스라엘 백성을 사랑하셨던 것처럼, 그들이 그럼에도 다른 신들을 바라보기를 그치지 않았던 것처럼." "그들은 건포도 과자를 사랑한다." 선지자는 의심의 여지없이 이 광기를 술 취함에 비유한다. 그리고 그는 포도주 대신 건포도 과자를 언급한다. 우상 숭배자들은 때로 너무 많이 배를 채워 더 이상 포도주의 맛을 모르는 술꾼들과 같기 때문이다. 포도주의 냄새조차도 그들에게는 과음으로 인한 구역질을 일으킨다. 그러나 그들은 포도주에 대한 기호를 되찾기 위한 새로운 방법들을 시도한다. 미신을 가진 자들 사이에서 만연한 새로운 것에 대한 욕망이 이와 같다. 한때는 이것을 따르고, 다른 때는 저것을 따르며, 유일하신 참 하나님 안에서 쉬지 못하기 때문에 그들의 마음은 끊임없이 이리저리 흔들린다.
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These verses have been read together, for in these four the Prophet explains the vision presented to him. He says, first, that he had done what had been enjoined him by God; which was conveyed to him by a vision, or in a typical form, that by such an exhibition he might impress the minds of the people: I bought , he says, a wife for fifteen silverings, and for a corus of barley and half a corus; that is, for a corus (12) and a half. He tells us in this verse that he had bought the wife whom he was to take for a small price. By the fifteen silverings and the corus and half of barley is set forth, I have no doubt, her abject and mean condition. Servants, we know, were valued at thirty shekels of silver when hurt by an ox, ( Exodus 21:32 .) But the Prophet gives her for his wife fifteen silvering; which seemed a contemptible gift. But then the Lord shows, that though he would but scantily support his people in exile, they would still be dear to him, as when a husband loves his wife though he does not indulge her, when that would be inexpedient: overmuch indulgence, as it is well known, has indeed often corrupted those who have gone astray. When a husband immediately pardons an adulterous wife, and receives her with a smiling countenance, and fawningly humbles himself by laying aside his own right and authority, he acts foolishly, and by his levity ruins his wife: but when a husband forgives his wife, and yet strictly confines her within the range of duty, and restrains his own feelings, such a moderate course is very beneficial and shows no common prudence in the husband; who, though he is not cruel, is yet not carried away by foolish love. This, then is what the Prophet means, when he says, that he had given for his wife fifteen silverings and a corus and half of barley. Respectable women did not, indeed, live on barley. The Prophets then, gave to his wife, not wheat-flour, nor the fine flour of wheat, but black bread and coarse food; yea, he gave her barley as her allowance, and in a small quantity, that his wife might have but a scanty living. We now then understand the Prophet’s meaning. Some elicit a contrary sense, that the Lord would splendidly and sumptuously support the wife who had been an adulteress; but this view by no means harmonizes with the Prophet’s design, as we have already seen. Besides, the words themselves lead us another way. Jerome, as his practice is, refines in allegorizing. He says, that the people were bought for fifteen silverings, because they came out of Egypt on the fifteenth day of the month; and then he says, that as the Hebrew homer contains thirty bushels, they were bought for a corus and half, which is forty-five bushels. because the law was promulgated forty-five days after. But these are puerile trifles. Let then the simple view which I have given be sufficient for us, — that God, though he favored her, not immediately with the honor of a wife and liberal support, yet ceased not to love her. Thus we see the minds of the faithful were sustained to bear patiently their calamities; for it is an untold consolation to know that God loves us. If a testimony respecting his love moderates not our sorrows, we are very ill-natured and ungrateful. The Prophet then more clearly proves in these words, that God loved his people, though he seemed to be alienated from them. He might have wholly destroyed them: he yet supplied them with food in their exile. The people indeed lived in the greatest straits; and all delicacies were no doubt taken from them, and their fare was very sordid and very scanty: but the Prophet forbids them to measure God’s favor by the smallness of what was given them; for though God would not immediately receive into favor a wife who had been an adulteress, yet he wished her to continue his wife. (12) A Hebrew measure, containing 30 bushels, the load of a camel. — Ed. return to ' Top of Page ' <a name="verse-3" class="com-number"
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"내가 은 열다섯 개와 보리 한 호멜 반으로 나를 위하여 그를 샀다." 그는 여기서 취해야 할 아내를 적은 값으로 샀다고 말한다. 열다섯 은과 한 호멜 반의 보리는 의심의 여지없이 그녀의 비천하고 낮은 처지를 나타낸다. 종들은 소에게 상처를 입었을 때 은 삼십 세겔로 평가받았음을 안다(출애굽기 21:32). 그러나 선지자는 그녀에게 은 열다섯을 아내의 값으로 준다. 이것은 경멸스러운 선물처럼 보였다.
그러나 주께서는 여기서, 비록 포로 기간에 백성을 풍족하게 부양하지 않으시더라도, 그들이 여전히 그에게 소중할 것임을 보여주신다. 마치 남편이 그것이 적절하지 않을 때 그녀를 지나치게 관대하게 대하지는 않지만 아내를 사랑하는 것처럼. 지나친 관대함이 종종 빗나간 자들을 망쳤음은 잘 알려진 사실이다. 남편이 즉시 간음한 아내를 용서하고 환한 얼굴로 그녀를 받아들이며 자신의 권리와 권위를 내려놓고 우쭐거리며 자신을 낮추면, 그는 어리석게 행하는 것이요 경솔함으로 아내를 망친다. 그러나 남편이 아내를 용서하면서도 그녀를 의무의 범위 안에 엄격히 가두고 자신의 감정을 억제하면, 이런 온건한 방법이 매우 유익하며 남편의 드문 분별력을 보여준다. 잔인하지 않으면서도 어리석은 사랑에 쓸려가지 않는 것이다.
이것이 바로 선지자가 은 열다섯과 한 호멜 반의 보리를 아내의 값으로 주었다고 말할 때 의미하는 바다. 훌륭한 여자들은 참으로 보리로 살지 않았다. 선지자는 그의 아내에게 밀가루도, 고운 밀가루도 아닌, 검은 빵과 거친 음식을 주었다. 그는 그녀에게 보리를 허용량으로 주되 소량으로 주어, 그의 아내가 간소한 생활을 하도록 했다.
하나님이 간음한 아내였던 그녀를 화려하고 풍성하게 부양할 것이라는 반대 의미를 이끌어내는 이들이 있다. 그러나 이 견해는 우리가 이미 본 것처럼 선지자의 의도와 전혀 조화되지 않는다. 단순한 견해가 충분하다. 즉 하나님이 즉시 아내의 영예와 풍성한 부양으로 그녀를 호의적으로 대하지 않으셨지만, 그럼에도 그녀를 사랑하기를 그치지 않으셨다는 것이다. 이것이 신실한 자들의 마음이 재앙을 인내롭게 감당하도록 어떻게 지탱되었는지를 보여준다. 하나님이 우리를 사랑하신다는 것을 아는 것은 말할 수 없는 위로이기 때문이다.
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Hence he adds, I said to her, For many days shalt thou tarry for me, and thou shalt not become wanton, and thou shalt not be for any man, that is, ‘Thou shalt remain a widow; for it is for this reason that I still retain thee, to find out whether thou wilt sincerely repent. I would not indeed be too easy towards thee, lest I should by indulgence corrupt thee: I shall see what thy conduct will be: you must in the meantime continue a widow.’ This, then was God’s small favor which remained for the people, even a sort of widowhood. God might, indeed, as we have said, have utterly destroyed his people: but he mitigated his wrath and only punished them with exile, and in the meantime, proved that he was not forgetful of his banished people. Though then he only bestowed some scanty allowance, he yet did not wholly deprive them of food, nor suffer them to perish through want. This treatment then in reality is set forth by this representation, that the Prophet had bidden his wife to remain single. He says, And I also shall be for thee: why does he say, I also? A wife, already joined to her husband, has no right to pledge her faith to another. Then the Prophet shows that Israel was held bound by the Lord, that they might not seek another connection, for his faith was pledged to them. Hence he says, I also shall be for thee; that is, ‘I pledge my faith to thee, or, I subscribe myself as thy husband: but another time must be looked for; I yet defer my favor, and suspend it until thou givest proof of true repentance.’ “I also”, he says, “shall be for thee”; that is, ‘Thou shalt not be a widow in vain, if thou complainest that wrong is done to thee, because I forbid thee to marry any one else, I also bind myself in turn to thee.’ Now then is evident the mutual compact between God and his people, so that the people, though a state of widowhood be full of sorrows ought not yet to succumb to grief, but to keep themselves exclusively for God, till the time of their full and complete deliverance, because he says, that he will remain true to his pledge. “I will then be thine: though at present, I admit thee not into the honor of wives, I will not yet wholly repudiate thee.” But how does this view harmonize with the first prediction, according to which God seems to have divorced his people? Their concurrence may be easily explained. The Prophet indeed said, that the body of the people would be alienated from God: but here he addresses the faithful only. Lest then the minds of those who were healable should despond, the Prophet sets before them this comfort which I have mentioned, — that though they were to continue, as it were, single, yet the Lord would remain, as it were, bound to them, so as not to adopt another people and reject them. But we shall presently see that this prediction regards in common the Gentiles as well as the Jews and Israelites. return to ' Top of Page ' <a name="verse-4" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"내가 그에게 이르기를 너는 많은 날 동안 나와 함께 살되 음행하지 말며 다른 남자를 따르지 말라. 나도 네게 그리하리라." "너는 홀로 머물라. 내가 아직 너를 붙들어 두는 것은 이를 위함이다. 네가 진심으로 회개할는지 알아보려 함이다. 나는 관대함으로 너를 부패시킬 것을 원하지 않는다. 네 행위가 어떨지 보겠다. 그 동안 너는 과부로 머물러야 한다."
이것이 백성에게 남겨진 하나님의 작은 은총이었다. 일종의 과부 됨. 하나님은 우리가 말한 것처럼 그의 백성을 완전히 멸하실 수도 있으셨다. 그러나 그는 자신의 진노를 완화하시고 포로라는 형벌만 내리셨다. 동시에 그는 추방된 백성을 잊지 않으셨음을 증명하셨다. 그러므로 그는 단지 약간의 소량 허용만을 주셨지만, 그들을 양식에서 완전히 박탈하거나 궁핍으로 멸망하도록 내버려두지 않으셨다.
"나도 네게 그리하리라." 왜 그가 "나도"라고 말하는가? 이미 남편과 결합된 아내는 다른 이에게 믿음을 서약할 권리가 없다. 선지자는 이스라엘이 주께 매여 있어 다른 관계를 구해서는 안 됨을 보여준다. 그의 믿음이 그들에게 서약되었기 때문이다. 그러므로 그는 말한다. "나도 네게 그리하리라." 즉 "나는 너에게 내 믿음을 서약한다. 혹은 너의 남편으로 서명한다. 그러나 다른 때를 기다려야 한다. 내가 아직 내 은총을 유보하고, 네가 참된 회개의 증거를 줄 때까지 미룬다."
"나도 네게 그리하리라." 즉 "너는 헛되이 과부가 되지 않을 것이다. 내가 다른 사람과 결혼하는 것을 금하기 때문에 너에게 잘못이 행해진다고 불평한다면, 나도 나를 돌이켜 너에게 묶인다." 이것이 하나님과 백성 사이의 상호 계약이다. 과부의 상태가 슬픔으로 가득할지라도 백성이 낙심해서는 안 된다. 그들의 완전하고 충분한 구원의 때까지 오직 하나님만을 위해 자신들을 지켜야 한다. 그가 자신의 서약에 진실함을 유지하실 것이라고 말씀하시기 때문이다.
원주석
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commentary-section/cal-hos-3-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
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He afterwards adds , For many days shall the children of Israel abide He says, for many days, that they might prepare themselves for long endurance, and be not dispirited through weariness, though the Lord should not soon free them from their calamities. “Though then your exile should be long, still cherish,” he says, “strong hope in your hearts; for so long a trial must necessarily be made of your repentance; as you have very often pretended to return to the Lord, and soon after your hypocrisy was discovered; and then ye became hardened in your wilful obstinacy: it is therefore necessary that the Lord should subdue you by a long chastisement.” Hence he says, The children of Israel shall abide without a king and without a prince But it may still be further asked, What is the number of the days of which the Prophet speaks, for the definite number is not stated here; and we know that the exile appointed for the Jews was seventy years? ( Jeremiah 29:10 .) But the Prophet seems here to extend his prediction farther, even to the time of Christ. To this I answer, that here he refers simply to the seventy years; though, at the same time, we must remember that those who returned not from exile were supported by this promise, and hoped in the promised Mediator: but the Prophet goes not beyond that number, afterwards prefixed by Jeremiah. It is not to be wondered at, that the Prophet had not computed the years and days; for the time of the captivity, that is, of the last captivity, was not yet come. Shortly after, indeed, four tribes were led away, and then the ten, and the whole kingdom of Israel was destroyed: but the last ruin of the whole people was not yet so near. It was therefore not necessary to compute then the years; but he speaks of a long time indefinitely, and speaks of the children of Israel and says, They shall abide without a king and without a prince: and inasmuch as they placed their trust in their king, and thought themselves happy in having this one distinction, a powerful king, he says, They shall abide without a king, without a prince. He now explains their widowhood without similitudes: hence he says, They shall be without a king and a prince, that is, there shall be among them no kind of civil government; they shall be like a mutilated body without a head; and so it happened to them in their miserable dispersion. And without a sacrifice, he says, and without a statue. The Hebrews take מצבה , metsabe, often in a bad sense, though it means generally a statue, as a monument over a grave is called מצבה , metsabe, : but the Prophet seems to speak here of idols, for he afterwards adds, תרפים “teraphim”; and teraphim were no doubt images, ( Genesis 31:19 ,) which the superstitious used while worshipping their fictitious gods, as we read in many places. The king of Babylon is said to have consulted the teraphim; and it is said that Rachel stole the teraphim, and shortly after Laban calls the teraphim his gods. But the Hebrews talk idly when they say that these images were made of a constellation, and that they afterwards uttered words: but all this has been invented, and we know what liberty they take in devising fables. The meaning is, that God would take away from the people of Israel all civil order, and then all sacred rites and ceremonies, that they might abide as a widow, and at the same time know, that they were not utterly rejected by God without hope of reconciliation. It is asked, why “ephod” is mentioned; for the priesthood continued among the tribe of Judah, and the ephod, it is well known, was a part of the sacerdotal dress. To this I answer, that when Jeroboam introduced false worship, he employed this artifice — to make religion among the Israelites nearly like true religion in its outward form: for it seems to have been his purpose that it should vary as little as possible from the legitimate worship of God: hence he said, ‘It is grievous and troublesome to you to go up to Jerusalem; then let us worship God here,’ ( 1 Kings 12:28 .) But he pretended to change nothing; he would not appear to be an apostate, departing from the only true God. What then? “God may be worshipped without trouble by us here; for I will build temples in several places, and also erect altars: what hinders that sacrifices should not be offered to God in many places?” There is therefore no doubt but that he made his altars according to the form of the true altar, and also added the ephod and various ceremonies, that the Israelites might think that they still continued in the true worship of God. return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"이스라엘 자손들이 많은 날 동안 왕도 없고 지도자도 없이 지낼 것이라." 그는 많은 날이라고 말하여, 그들이 오래 견뎌내도록 준비하게 하고, 주께서 재앙에서 속히 자유하게 해주시지 않더라도 지쳐 낙심하지 않게 한다. "너희의 포로 생활이 길더라도 여전히 마음에 강한 소망을 품으라. 이토록 긴 회개의 시험이 반드시 필요하기 때문이다. 너희가 매우 자주 주께 돌아오는 척했으나 곧 너희의 위선이 드러났다. 그런 다음 너희가 의도적인 완고함 가운데 완악해졌다. 그러므로 주께서 오랜 징계로 너희를 복종시키는 것이 필요하다."
"이스라엘 자손들이 왕도 없고 지도자도 없이 지낼 것이라." 그들이 왕에게 신뢰를 두고 권세 있는 왕이라는 이 한 가지 탁월함을 가진 것으로 자신들이 행복하다고 생각했으므로, 선지자는 말한다. "왕도 없고 지도자도 없이 지낼 것이라."
"제사도 없고 주상도 없고 에봇도 없고 드라빔도 없이." 선지자는 여기서 비유 없이 그들의 과부 됨을 설명한다. "왕도 지도자도 없이, 즉 시민 정부의 어떤 형태도 없이 있을 것이다. 그들은 머리 없는 불구의 몸과 같을 것이다." 실제로 그들의 비참한 분산 가운데 그런 일이 일어났다.
드라빔(테라빔)은 의심의 여지없이 우상들이었다(창세기 31:19). 미신을 가진 자들이 거짓 신들을 예배하는 데 사용했던 것으로 많은 곳에서 읽을 수 있다. 바벨론 왕이 드라빔에게 묻는 것으로 말해지고, 라헬이 드라빔을 훔쳤다고 하며 이후 라반이 드라빔을 자신의 신들이라 부른다.
이 의미는 하나님이 이스라엘 백성에게서 모든 시민 질서를, 그리고 모든 거룩한 예식과 의식을 빼앗으실 것이라는 것이다. 그들이 과부처럼 지내면서 동시에 하나님께 화해의 희망 없이 완전히 버림받지 않았음을 알도록.
에봇이 언급된 것은 묻기도 한다. 제사장직은 유다 지파에 계속되었고, 에봇은 제사장 예복의 일부로 알려져 있기 때문이다. 여기에 대한 답은, 여로보암이 거짓 예배를 도입할 때 이 방법을 사용했다는 것이다. 이스라엘 사람들 사이에서 종교를 외형적으로 참 종교에 가깝게 만드는 것. 그의 목적은 합법적인 하나님 예배와 가능한 한 조금만 달라지도록 하는 것 같았다. 그러므로 그는 말했다. "예루살렘에 올라가는 것이 너희에게 너무 힘들고 번거롭다. 그러면 우리가 여기서 하나님을 예배하자"(열왕기상 12:28). 그러나 그는 아무것도 변경하지 않는 척했다. 유일하신 참 하나님에게서 떠나는 배교자처럼 보이기를 원하지 않았다.
원주석
- 번역원본
commentary-section/cal-hos-3-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
But it follows, Afterwards shall the children of Israel return and seek Jehovah their God, and David their king . Here the Prophet shows by the fruit of their chastisement, that the Israelites had no reason to murmur or clamour against God, as though he treated them with too much severity; for if he had stretched out his hand to them immediately, there would have been in them no repentance: but when thoroughly cleansed by long correction, they would then truly and sincerely confess their God. We then see that this comfort is set forth as arising from the fruit of chastisement, that the Israelites might patiently bear the temporary wrath of God. Afterwards , he says, they shall return ; as though he said, “They are now led away headlong into their impiety, and they can by no means be restrained except by this long endurance of evils.” They shall therefore return, and then will they seek Jehovah their God. The name of the only true God is set here in opposition, as before, to all Baalim. The Israelites, indeed, professed to worship God; but Baalim, we know, were at the same time in high esteem among them, who were so many gods, and had crept into the place of God, and extinguished his pure worship: hence the Prophet says not simply, They shall seek God, but they shall “seek Jehovah their God”. And there is here an implied reproof in the word אלהים “Elohehem”; for it intimates that they were drawn aside into ungodly superstitions, that they were without the true God, that no knowledge of him existed among them; though God had offered himself to them, yea, had familiarly held intercourse with them, and brought them up as it were in his bosom, as a father his own children. Hence the Prophet indirectly upbraids them for this great wickedness when he says, They shall seek their God. And who is this God? He is even Jehovah. They had hitherto formed for themselves vain gods: and though, he says, they had been deluded by their own devices, they shall now know the only true God, who from the beginning revealed himself to them even as their God. He afterwards adds a second clause respecting King David: but I cannot now finish the subject. return to ' Top of Page ' Hosea Hos 2 Hosea Hos Hosea Hos 4 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Hosea 3". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ hosea-3.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Vers
Pericope (part_of)
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pericope/per-hos-3-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"그 후에 이스라엘 자손이 돌아와서 그들의 하나님 여호와와 그들의 왕 다윗을 구할 것이라." 선지자는 여기서 징계의 열매로 이스라엘 사람들이 하나님이 그들을 너무 엄하게 대하신다고 투덜거리거나 부르짖을 이유가 없음을 보여준다. 만약 그가 즉시 그들에게 손을 뻗으셨다면 그들 안에 회개가 없었을 것이기 때문이다. 그러나 오랜 징계로 충분히 깨끗해지면, 그 때에 그들이 진정으로 참 마음으로 자신들의 하나님을 고백할 것이다.
"그들이 후에 돌아오리라." 마치 이렇게 말하는 것 같다. "그들은 지금 불경건 속으로 치닫고 있으며 이 오랜 악의 인내 외에는 그들을 제지할 수 없다. 그들이 이제 돌아와 여호와 그들의 하나님을 구할 것이다." 유일하신 참 하나님의 이름이 여기서 앞서처럼 모든 바알에 대조된다. 이스라엘 사람들은 참으로 하나님을 예배한다고 고백했다. 그러나 바알들이 그들 사이에서 높이 존중받았음을 안다. 그들이 수많은 신들이었고 하나님의 자리를 차지하여 그의 순수한 예배를 소멸시켰던 것이다. 그러므로 선지자는 단순히 "그들이 하나님을 구하리라"가 아니라 "그들이 여호와 그들의 하나님을 구하리라"고 말한다.
"그들의 왕 다윗." 선지자는 두 번째 절을 더한다. 이는 그리스도를 가리킨다. 하나님이 회복에 대해 말씀하실 때마다 신실한 자들의 관심을 항상 다윗에게, 즉 그리스도에게로 향하게 하시기 때문이다. "그들이 두렵고 떨림으로 여호와를 앙망하며 그의 은혜를 구하리라." 이 두렵고 떨림은 두려움을 나타내는 것이 아니라 오히려 경건한 공경을 나타낸다. 그들이 하나님의 엄위에 적절히 사로잡혀, 그의 은총을 겸손하고 진지하게 구할 것이라고.
이 마지막 구절에서 선지자는 분명히 말일에 관해 말한다. 이스라엘 사람들의 회복이 점차적이었기 때문이다. 그들이 그 날들에 여호와 그들의 하나님을 구할 것이라. 여기서 선지자는 이스라엘 뿐 아니라 온 교회를 포함한다. 이 예언은 유대인과 이방인 모두를 공통적으로 다루기 때문이다.
원주석
- 번역원본
commentary-section/cal-hos-3-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역