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주석[칼빈] — 호세아 8장 · 우상과 동맹 심판

요약
칼빈 주석 · 섹션 14개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

Interpreters nearly all agree in this, that the Prophet threatens not the kingdom of Israel, but the kingdom of Judah, at the beginning of this chapter, because he names the house of God, which they take to be the temple. I indeed allow, that the Prophet has spoken already, in two places, of the kingdom of Judah, but as it were in passing. He has, it is true, introduced some reproofs and threatening, but so that the distinction was quite clear; and we see that he now goes to the kingdom of Judah, but in the second verse, he names Israel, and yet continues his discourse. To thy mouth, he says, the trumpet, etc . ; and afterwards he adds, To me shall they cry, My God; we know thee, Israel. Here, certainly, the discourse is addressed to the ten tribes. I am therefore by no means induced to explain the beginning of the chapter by applying it to the kingdom of Judah: and I certainly do wonder that interpreters have mistaken in a matter so trifling; for the house of God means not only the temple, but also the whole people. As Israel retained this boast, that they were a people holy to God, and that they were his family, he says, “Put or set the trumpet to thy mouth, and proclaim the war, which is now nigh at hand; for the enemy hastens, who is to attack the house of God, that is, this holy people, who cover themselves with the name of God, and who, trusting in their election and adoption, think that they shall be free from all evils; war shall come as an eagle against this house of God.” Had the Prophet added any thing which could be referred peculiarly to the kingdom of Judah, I should willingly accede to their opinion, who think that the house of God is the sanctuary. But let the whole context be read, and any one may easily perceive, that the Prophet speaks of Israel no less in the first verse than in the second and third. For, as it has been said, he lays down no difference, but pursues throughout his teaching or discourse in the same strain. He says first, A trumpet to thy mouth, or, “Set to thy mouth the trumpet.” It is an exhibition, ( hypotyposis ;) for we know that God, in order to affect more powerfully the people, clothes his Prophets with various characters. The Prophet then is introduced here as a herald who proclaims war, or a messenger, or by whatever name you may be pleased to call him. Here then the Prophet is commanded, not to speak with his mouth, but to show by the trumpet that war was nigh, as though God himself by his trumpet declared war against Israel, which was to be carried on soon after by earthly enemies. The enemies were soon after to come, and the herald was to come in the usual manner to declare war. The Greeks call them κηρρυκες , proclaimers , we say, “ Les heraux “. As these earthly kings have their proclaimers, or κηρυκες , or heralds, or messengers, who proclaim war; so the Lord sends his Prophet with the usual charge to declare war: “Go then, and let the Israelites know, not now by thy mouth, but even by thy throat, by the sound of the trumpet, that I am an enemy to them, and that I am present with a strong army to destroy them.” It is indeed certain that the Prophet did not use a trumpet; but the Lord by this representations as I have already said increased the reality of what was taught that the Israelites might perceive, that it was not in sport or in play that the Prophet threatened them, but that it was done seriously, as though they now saw the heralds who was to proclaim war; for this was not usually done except when the army is already prepared for battle. He then says, As an eagle against the house of Jehovah We have already said what the Prophet means by the house of Jehovah, even that people who thought that they would be exempt from every evil, because they had been adopted by the Lord. Hence the Israelites called themselves God’s household; and though under this cover, they impiously and profanely abandoned themselves to every kind of turpitude, yet they thought that they were on the best of terms with God himself. “There shall come,” he says, “a common ruin to you all; this boasting shall not prevent me from taking vengeance at last on your sins.” But he adds As an eagle, that the Israelites might not think that there was to be a long delay; for the impious procrastinate, when they see any danger at hand. Hence, that the Israelites might not continue torpid in their vices, the Prophet says, that the destruction of which he spoke would be like the eagle; for in a moment the eagle goes over an immense distance, and we wonder when we see it over our heads, though a little before it did not appear. So also the Prophet says, that destruction, though not yet seen, was however nigh at hand, that being smitten with terror, though now late, yet as the Lord was thus urging them, they might return to him. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/hos-8-1

Source

해석자들은 거의 모두 선지자가 이 장의 첫머리에서 이스라엘 왕국이 아니라 유다 왕국을 위협한다고 동의하는데, 그들이 하나님의 집이라고 취하는 성전을 언급하기 때문이다. 나는 실로 선지자가 이미 두 곳에서 유다 왕국에 대해 말한 것을 인정한다. 그러나 말하자면 지나가면서였다. 그가 사실 어떤 책망과 위협을 도입하였으나, 구별이 충분히 명확하였다. 그리고 우리는 그가 이제 유다 왕국으로 가는 것을 보지만, 두 번째 절에서 그는 이스라엘을 지명하고 여전히 담론을 계속한다. "네 입에 나팔을"이라고 그가 말하고, 그 후에 그는 덧붙인다. "그들이 내게 부르짖을 것이다, 나의 하나님, 우리가 당신을 압니다, 이스라엘이여." 여기서 담론은 확실히 열 지파에게 향해져 있다. 나는 그러므로 장의 시작 부분을 유다 왕국에 적용하여 해석하도록 전혀 이끌리지 않는다.

하나님의 집은 성전만을 의미하는 것이 아니라 온 백성을 의미하기도 하기 때문이다. 이스라엘이 자신들이 하나님께 거룩한 백성이며 그분의 가족이라는 자랑을 유지하였으므로, 그는 말씀하신다. "네 입에 나팔을 두어 지금 가까이 온 전쟁을 선포하라. 원수가 하나님의 집을 공격하러 서둘러 오기 때문이다. 이 거룩한 백성, 그들은 하나님의 이름으로 자신을 가리고, 자신들의 선택과 양자됨을 믿어 모든 악들에서 자유로울 것이라고 생각한다. 전쟁이 독수리처럼 이 하나님의 집에 올 것이다."

선지자가 유다 왕국에 특별히 귀속될 수 있는 어떤 것을 덧붙였다면, 나는 하나님의 집이 성소라고 생각하는 사람들의 의견에 기꺼이 동의하겠다. 그러나 전체 문맥을 읽어보면, 선지자가 두 번째와 세 번째 절에서와 마찬가지로 첫 번째 절에서도 이스라엘에 대해 말한다는 것을 쉽게 알 수 있다. 말한 것처럼 그는 어떤 차이도 두지 않고, 처음부터 끝까지 같은 방식으로 가르침이나 담론을 추구한다.

그는 먼저 말한다. "나팔을 네 입에," 또는 "나팔을 네 입에 두어라." 이것은 생생한 묘사이다. 하나님이 백성에게 더 강력하게 영향을 미치기 위해 그분의 선지자들에게 다양한 성격을 부여하신다는 것을 우리는 알기 때문이다. 선지자는 여기서 전쟁을 선포하는 전령이나 사자로 소개된다. 선지자는 입으로 말하는 것이 아니라 나팔로 전쟁이 가까웠음을 보이라고 명령받는다. 마치 하나님 자신이 나팔로 이스라엘에게 전쟁을 선포하시는 것 같다. 그것은 지상의 원수들에 의해 곧 수행될 것이었다. 나팔 소리로 선지자는 하나님이 그들에게 적이시며 그들을 멸하기 위해 강한 군대와 함께 임재하심을 이스라엘에게 알린다.

이어서 그는 말한다. "여호와의 집에 대하여 독수리처럼." 우리는 이미 선지자가 여호와의 집으로 의미하는 것을 말하였다. 즉, 자신들이 주에 의해 채택되었기 때문에 모든 악에서 면제될 것이라고 생각하였던 그 백성이다. "그러므로 독수리처럼"이라고 그가 말하는데, 이스라엘 자손들이 어떤 오랜 지연이 있을 것이라고 생각하지 않도록 하기 위해서이다. 독수리는 순간적으로 광대한 거리를 가로지르고, 잠시 전에 나타나지 않았더라도 우리 머리 위에 있을 때 우리는 놀란다. 마찬가지로 선지자는 아직 보이지 않는 파멸이 가까이 있다고 말한다. 공포에 사로잡혀, 비록 늦었지만 주께서 그들을 재촉하시므로 그들이 그분께 돌아올 수 있도록.

원주석

2절 카드 ↗

By the Prophet saying, To me shall they cry, some understand that the Israelites are blamed for not fleeing to God; and they thus explain the Prophet’s words, “They ought to have cried to me.” It seems to others to be an exhortation, “Let the Israelites now cry to me.” But I take the words simply as they are, that is that God here again touches the dissimulation of the Israelites, They will cry to me, We know thee; and to this the ready answer is Israel has cast away good far from himself; the enemy shall pursue him I thus join together the two verses; for in the former the Lord relates what they would do, and what the Israelites had already begun to do; and in the latter verse he shows that their labour would be in vain, because they ever cherished wickedness in their hearts, and falsely pretended the name of God, as it has been previously observed, even in their prayers. Israel, then will cry to me, My God, we know thee. Thus hypocrites confidently profess the name of God, and with a lofty air affirm that they are God’s people; but God laughs to scorn all this boasting, as it is vain, and worthy of derision. They will then cry to me; and then he imitates their cries, My God, we know thee When hypocrites, as if they were the friends of God, cover themselves with his shadow, and profess to act under his guardianship, and also boast at the same time of their knowledge of true doctrine, and boast of faith and of the worship of God; be it so, he says, that these cries are uttered by their mouths, yet facts speak differently, and reprove and expose their hypocrisy. We now then see how these two verses are connected together, and what is the Prophet’s object. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/hos-8-2

Source

선지자가 "그들이 내게 부르짖을 것이다"라고 말할 때, 어떤 이들은 이스라엘 자손들이 하나님께 피하지 않은 것으로 비난받는다고 이해한다. 그들은 선지자의 말들을 이렇게 설명한다. "그들이 내게 부르짖었어야 한다." 어떤 이들에게는 이것이 권면처럼 보인다. "이스라엘 자손들이 이제 내게 부르짖게 하라." 그러나 나는 말들을 있는 그대로 단순히 취한다. 즉, 하나님이 여기서 이스라엘 자손들의 위장을 다시 지적하신다는 것이다.

"그들이 내게 부르짖을 것이다, 우리 하나님, 우리가 당신을 압니다." 이에 대한 즉각적인 대답이 있다. "이스라엘이 자신에게서 선한 것을 멀리하였다. 원수가 그를 추격할 것이다." 나는 이 두 절을 이렇게 연결한다. 전자에서 주께서 그들이 무엇을 할 것인지, 이스라엘 자손들이 이미 무엇을 시작하였는지를 전하신다. 그리고 후자의 절에서 그분은 그들의 수고가 헛될 것임을 보이신다. 그들이 항상 사악함을 품어 왔고, 이전에 관찰한 것처럼 기도에서조차 하나님의 이름을 거짓으로 가장하였기 때문이다.

이스라엘이 내게 부르짖을 것이다 — "나의 하나님, 우리가 당신을 압니다." 위선자들은 이렇게 담대하게 하나님의 이름을 공언하고, 거만하게 자신들이 하나님의 백성임을 단언한다. 그러나 하나님은 이 모든 자랑이 헛되고 조소받을 만한 것으로 비웃으신다. 그들이 그들의 입에서 부르짖음을 낼 것이다. 그러면 그분은 그들의 부르짖음을 모방하신다. "나의 하나님, 우리가 당신을 압니다." 위선자들이 마치 하나님의 친구인 것처럼 그분의 그림자로 자신을 가리고, 그분의 보호 아래 행동한다고 주장하며, 동시에 참된 교리에 대한 지식, 믿음과 하나님의 예배를 자랑할 때; 그럴지라도, 사실들은 달리 말하고 그들의 위선을 책망하고 폭로한다고 그는 말한다. 우리는 이제 이 두 절이 어떻게 연결되는지, 그리고 선지자의 목적이 무엇인지 알게 된다.

원주석

3절 카드 ↗

The verb זנח , zanech, means “to remove far off,” and “to throw to a distance;” and sometimes, as some think, “to detest.” There is here, I doubt not, an implied contrast between the rejection of good and the pursuing of which the Prophet speaks afterwards, Israel has driven good far from himself; some expound טוב , thub, of God himself, as if it was of the masculine gender: but the Prophet, I have no doubt, simply accuses the Israelites of having receded from all justice and uprightness; yea, of having driven far off every thing right and just. Israel , then, has repelled good; the enemy, he says, will pursue him There is a contrast between repelling and pursuing, as though the prophet said, that the Israelites had by their defection obtained this, that the enemy would now seize them. There is then no better defense for us against all harms than attention to piety and justice; but when integrity is banished from us, then we are exposed to all evils, for we are deprived of the aid of God. We then see how beautifully the Prophet compares these two things — the rejection of good by Israel — and their pursuit by their enemies. He then adds — return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/hos-8-3

Source

히브리어 동사 '자나크'는 "멀리하다"와 "멀리 던지다"를 의미한다. 그리고 때로는 어떤 이들이 생각하듯 "혐오하다"를 의미한다. 선한 것의 거부와 선지자가 이후에 말하는 추격 사이에는 암묵적인 대비가 있다. "이스라엘이 선한 것을 자신에게서 멀리 하였다." 어떤 이들은 '토브'를 하나님 자신으로 설명한다. 그것이 남성형인 것처럼. 그러나 선지자는 의심할 여지 없이 이스라엘 자손들이 모든 의와 공정함에서 물러섰다고, 나아가 올바르고 공정한 모든 것을 멀리 쫓아버렸다고 단순하게 비난한다.

이스라엘이 선한 것을 거부하였다. 그러면 그는 말한다. "원수가 그를 추격할 것이다." 거부하는 것과 추격받는 것 사이에 대비가 있다. 마치 선지자가, 이스라엘 자손들이 그들의 이탈로 원수가 이제 그들을 붙잡을 것을 얻었다고 말하는 것 같다. 그러므로 우리에게 모든 해악을 막는 최선의 방어는 경건과 의에의 주의이다. 그러나 정직이 우리에게서 추방될 때, 우리는 하나님의 도움을 박탈당하므로 모든 악들에 노출된다. 선지자가 이 두 가지를 얼마나 아름답게 비교하는지 알게 된다. 이스라엘의 선한 것의 거부 — 그리고 원수들에게 의한 그들의 추격.

원주석

4절 카드 ↗

The Prophet here notices two things, with respect to which he reprobates the perfidy and impious perverseness of the people, — they had, against the will of God, framed a religion for themselves, — and they had instituted a new kingdom. The salvation of that people, we know, was, as it were, founded on a certain kingdom and priesthood; and by these two things God testified that he was allied to the children of Abraham. We know where the happiness of the godly is deposited, even in Christ; for Christ is to us the fulness of a blessed life, because he is a king and a priest. Hence I have said, that through a certain kingdom and priesthood did the favor of God towards the people then shine forth. Now when the Israelites overturned the kingdom, which God by his own authority instituted, and when they corrupted and adulterated the priesthood, did they not, as it were, designedly extinguish the favor of God, and strive to annihilate whatever was needful for their salvation? This then is what the Prophet now speaks of, that is, that the Israelites in changing the kingdom and priesthood had undermined the whole appointment of God, and openly showed that they were unwilling to be ruled by God’s hand; for they would have never dared to turn asides even in the least degree, from the kingdom of David, nor would they have dared to set up a new and spurious priesthood, if any particle of the fear of God had prevailed in their hearts. We now perceive the design of the Prophet, which interpreters have not sufficiently considered; for some refer this to the covenants, as it seemed strange to them, that the Israelites should be so severely reproved for setting up Jeroboam as their king, since Ahijah the Shilonite had already declared by God’s command, that it would be so. But they attend not sufficiently to what the Prophet had in view; for, as I have already said, when God instituted the priesthood, there shone forth in it the image of Christ the Mediator, whose office it is, to intercede with God that he might reconcile him to men; and then in the person of David shone forth also the kingdom of Christ. Now when the people tumultuously chose a new king for themselves without any command from God, and when they built for themselves a new temple and altar contrary to what the law prescribed, and when they divided the priesthood, was not all this a manifest corruption, a denial of religion? It is hence evident that the Israelites were in both these respects apostates; for they forsook God in two ways, — first, by separating from the house of David, — and then by forming for themselves a strange worship, which God had not commanded in his law. With regard to the first, he says, They have caused to reign, but not through me; they have instituted a government, and I knew it not, that is, without my consent; for God is said not to know what he does not approve, or that concerning which he is not consulted. But some one may object and say, that God knew of the new kingdom since he was the founder of it. To this the answer is, that God so works, that this pretext does not yet excuse the ungodly, since they aim at something else, rather than to execute his purpose. As for instance, God designed to prove the patience of his servant Job: the robbers who took away his property, were they excusable? By no means. For what was their object, but to enrich themselves by injustice and plunder? Since then they purchased their advantage at the expense of another, and unjustly robbed a man who had never injured them, they were destitute of every excuse. The Lord, however, did in the meantime execute by them what he had appointed, and what he had already permitted Satan to do. He intended, as it has been said, that his servant should be plundered; and Satan, who influenced the robbers, could not himself move a finger except by the permission of God; nay, except it was commanded him. At the same time, the Lord had nothing in common or in connection with the wicked, because his purpose was far apart from their depraved lust. So also it must be said of what is said here by the Prophet. As God intended to punish Solomon, so he took away the ten tribes. He indeed suffered Solomon to reign to the end of his days, and to retain the government of the kingdom; but Rehoboam, who succeeded him, lost the ten tribes. This did not happen by chance; for God had so decreed; yea, he had declared that it would be so. He sent Ahijah the Shilonite to offer the kingdom to Jeroboam, who had dreamt of nothing of the kind. God then ruled the whole by his own secret counsel, that the ten tribes should desert their allegiance to Rehoboam, and that Jeroboam, being made king, should possess the greater part of the kingdom. This, I say, was done by God’s decree: but yet the people did not think that they were obeying God in revolting from Rehoboam, for they desired some relaxation, when they saw that the young king wished tyrannically to oppress them; hence they chose to themselves a new king. But they ought to have endured every wrong rather than to deprive themselves of that inestimable blessing, of which God gave them a symbol and pledge in the kingdom of David; for David, as it has been said, did not reign as a common king, but was a type of Christ, and God had promised his favor to the people as long as his kingdom flourished, as though Christ did then dwell in the midst of the people. When therefore the people shook off the yoke of David, it was the same as if they had rejected Christ himself because Christ in his type was despised. We hence see how base was the conduct of the people in joining themselves to Jeroboam. For that sedition was not merely a proof of levity, as some people do often rashly upset the state of things; it was not merely a rash levity, but an impious denial of God’s favor, the same as if they had rejected Christ himself. They had also, in this way, torn themselves from the body of the Church; and though the kingdom of Israel s

Pericope (part_of)

절 (explains)

bible-text/hos-8-4

Source

선지자는 여기서 두 가지에 주목하여 백성의 배신과 불경한 완악함을 책망한다. 그들이 하나님의 뜻에 반하여 자신들을 위한 종교를 만들었다 — 그리고 그들이 새로운 왕국을 세웠다. 그 백성의 구원이, 우리는 알듯이, 어떤 왕국과 제사장직에 기초를 두고 있었다. 이 두 가지를 통해 하나님은 그분이 아브라함의 자녀들과 동맹하셨음을 증언하셨다.

그들이 나를 통하지 않고 왕들을 세웠다고 그는 말한다. "그들이 통치를 제도화하였으나 나는 그것을 알지 못하였다." 즉, 나의 동의 없이. 하나님은 그분이 승인하지 않거나 그분이 자문받지 않은 것을 알지 못하신다고 한다. 그러나 누군가는 하나님이 새 왕국의 창시자이셨으므로 그것을 알고 계셨다고 반대할 수 있다. 이에 대한 대답은, 하나님이 이런 식으로 일하시지만 이 구실이 불경한 자들을 변명하지 못한다는 것이다. 그들이 그분의 목적을 수행하기보다는 다른 무언가를 목표로 하기 때문이다.

하나님이 그의 종 욥을 시험하려 하셨다. 그의 재산을 빼앗은 강도들이 변명받을 수 있었는가? 전혀. 그들의 목적은 불의와 약탈로 자신들을 부유하게 하는 것이었기 때문이다. 그러므로 여기서 말해지는 것도 마찬가지이다. 하나님이 솔로몬을 벌하려 하셨으므로, 그분은 열 지파를 빼앗으셨다. 여로보암의 왕이 됨은 하나님의 작정에 의해 이루어졌다. 그러나 백성이 르호보암에게서 이탈할 때 하나님께 순종한다고 생각하지 않았다. 그들은 어떤 완화를 원하였다. 그러므로 그들이 자신들을 위해 새 왕을 선택하였다. 그러나 그들이 모든 잘못을 견디는 것이 낫지 않았겠는가? 하나님이 다윗의 왕국에서 그들에게 상징과 보증을 주신 그 헤아릴 수 없는 복을 자신들에게서 빼앗지 않도록.

다윗은 보통 왕으로 다스린 것이 아니라 그리스도의 모형이었고, 하나님은 그분의 은총을 그의 왕국이 번성하는 한 백성에게 약속하셨다. 백성이 다윗의 멍에를 벗어던졌을 때, 그것은 마치 그들이 그리스도 자신을 거부한 것과 같았다. 여로보암에게 합류한 백성의 행동이 얼마나 악한지 알게 된다. 그 반란은 단순한 경솔함의 증거가 아니었다. 그것은 하나님의 은총에 대한 불경한 거부였다.

원주석

5절 카드 ↗

The Prophet goes on with the same subject; for he shows that Israel perished through their own fault, and that the crime, or the cause of destruction, could not be transferred to any other. There is some ambiguity in the words, which does not, however, obscure the sense; for whether we read calf in the objective case, or say, thy calf has removed thee far off, it will be the same. Some say, “has forsaken thee,” as they do above, “Israel has forsaken good;” but the sense of throwing away is to be preferred. Thy calf, then, Samaria, has cast thee off, or, “The Lord has cast far off thy calf.” If we read thy calf in the “objective” case, then the Prophet denounces destruction not only on the Israelites, but also on the calf in which they hoped. But the probable exposition is, that the calf had removed far off, or driven far Samaria or the people of Samaria; and this, I have no doubt, is the meaning of the words; for the Prophet, to confirm his previous doctrine, seems to remind the Israelites again, that the cause of their destruction was not anywhere to be sought but in their wickedness, and especially because they, having forsaken the true God, had made an idol for themselves, and formed the calf to be in the place of God. Now, it was a stupidity extremely gross and perverse, that having experienced, through so many miracles, the infinite power and goodness of God, they should yet have betaken themselves to a dead thing. They forged for themselves a calf! Must they not have been moved, as it were, by a prodigious madness, when they did thus fall away from the true God, who had so often and so wonderfully made himself known to them? Hence God says now Thy calf O Samaria; that is “The captivity which now impends over thee will not happen by a fortuitous chance, nor will it be right to ascribe it to the wrong done by enemies, that they shall by force take thee to distant lands; but thy very calf drives thee away God had indeed fixed thee in this land, that it might be to thee a quiet heritage to the end; but thy calf has not suffered thee to rest here. The land of Canaan was indeed thy heritage, as it was also the Lord’s heritage; but after God has been banished, and the calf has been introduced in his place, by what right can you now remain in the possession of it? Thy calf, then, expels thee, inasmuch as by thy calf thou hast first attempted to banish the true God.” We now perceive the mind of the Prophet. He afterwards says that his anger kindled against them He includes here all the Israelites, and shows that it cannot be otherwise, but that God would inflict on them extreme vengeance, inasmuch as they were not teachable, (as we have before often observed,) and could not be turned nor reformed by any admonitions. How long, he says, will they be not able to attain cleanness , or innocence? He here deplores the obstinacy of the people, that at no period or space of time had they returned to a sane mind, and that there was no hope of them in future. How long then will they not be able to attain innocence? “Since it is so; that is, since they are unimpressible, ( incompatibiles ) as they commonly say, since they are void of all purity or innocence, I am, therefore, now constrained to adopt the last remedy, and, that is, to destroy them.” Here God shuts the mouth of the ungodly, that they could not object that the severity which he so rigidly exercised towards them was immoderate. He refutes their calumnies by saying, that he had patiently borne with them, and was still bearing with them. But he saw them to be so obstinate in their wickedness, that no hope of them could be entertained. It follows — return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/hos-8-5

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선지자는 같은 주제를 계속한다. 이스라엘이 자신의 잘못으로 멸망하였음을 보이며, 범죄의 원인이 다른 누구에게도 돌려질 수 없다는 것이다. "네 송아지가, 오 사마리아여, 너를 멀리하였다." 만약 우리가 송아지를 주격으로 읽는다면, 선지자는 이스라엘 자손들뿐만 아니라 그들이 의지하였던 송아지에게도 멸망을 선포한다. 그러나 더 적합한 설명은, 송아지가 사마리아 또는 사마리아 백성을 멀리 몰아냈다는 것이다.

선지자는 이스라엘 자손들에게 그들의 멸망의 원인이 사악함 외에 어디서도 찾을 수 없다는 것을 상기시킨다. 특히 참 하나님을 버리고 자신들을 위해 우상을 만들어 송아지를 하나님의 자리에 둔 것 때문이다. 그런데 이것은 몹시 심한 어리석음이었다. 그들이 그토록 많은 기적들을 통해 하나님의 무한한 능력과 선하심을 경험하였으면서도 죽은 것에 의지하였기 때문이다.

따라서 하나님은 이제 말씀하신다. "사마리아야, 네 송아지." 즉, "지금 네 위에 임박한 포로는 우연히 일어나지 않을 것이며, 원수들이 강제로 너를 먼 땅으로 데려간 잘못 때문이라고 귀속시키는 것이 옳지 않다. 하지만 네 송아지가 너를 몰아낸다. 하나님은 참으로 이 땅에서 영원한 안식처로 너를 고정시키셨다. 그러나 하나님이 추방되고 그분의 자리에 송아지가 들어온 후, 무슨 권리로 네가 여기 머물 수 있겠는가? 네 송아지가 너를 내쫓는다. 그것은 네 송아지로 인해 네가 먼저 참 하나님을 추방하려 했기 때문이다."

그런 다음 그는 말한다. "그의 분노가 그들을 향해 불붙었다." 그는 여기서 온 이스라엘을 포함하며, 그들이 어떤 훈계로도 돌이켜 개혁될 수 없었기 때문에 하나님이 극심한 복수를 가하지 않을 수 없었음을 보인다. "그들이 얼마나 오랫동안 깨끗함을 얻을 수 없을 것인가?" 그는 여기서 백성의 완고함을 슬퍼한다. 어느 시기에도 그들이 건전한 마음으로 돌아오지 않았고, 미래에 그들에게서 아무런 소망도 없다는 것을. 그러므로 하나님은 마지막 치료책을 채택하여 그들을 멸망시키지 않을 수 없다고 말씀하신다.

원주석

6절 카드 ↗

The beginning of this verse is not rightly explained, as I think, by those who so connect the pronoun demonstrative הוא , eva, as if it had an interposed copulative; and this ought to be noticed, for it gives a great emphasis to the Prophet’s words. Even this is from Israel But what does the Prophet mean? He means this, that the calf was from Israel, as they had long before, at the beginning, formed to themselves a calf in the desert. But we do not yet clearly apprehend the mind of the Prophet, unless we perceive that there is here an implied comparison. For he accuses the Israelites of being the first founders of this superstition, and that they had not been, as it were, deceived by others; for they had not borrowed this corruption from the Gentiles, as it had been at times the case; but it was, so to speak, an intrinsic invention. From Israel, he says, it is; that is, “I find that you are now the second time the fabricators of this impious superstition. Could your fathers, when they forged a calf for themselves in the desert, make excuse (as they did) and say, that they were led by the faith of others? Could they plead that this cause of offence was presented to them by the Gentiles, and that they were ensnared, as it often happens, when some draw others into error? By no means. As then your fathers, when no one tempted them to superstition, became the founders of this new superstition through their own inclination, and, as it were through the instigation of the devil, so this calf is the second time from Israel, for ye cannot otherwise account for its origin, ye cannot transfer the fault to other nations; within, within,” he says, “has this evil been generated.” We now perceive the meaning of the Prophet, which is, that this superstition was not derived from others, but that Israel, under the influence of no evil persuader, had devised for themselves, of their own accord, this corruption, through which they had departed from the true and pure worship of God. It ia indeed true, that oxen and calves were worshipped in Egypt, and the same also might be said of other nations; but rivalship did not influence the people of Israel. What then? It cannot certainly be denied, but that they had stimulated themselves to this impious denial of God. The same thing may be brought against the Papists of this day; that is, that the filthy mass of superstitions, by which the whole worship of God is corrupted by them, has been produced by themselves. If they object and say, that they have borrowed many rites from the heathens: this is indeed true; but was it the imitation of heathens which led them to these wicked inventions? By no means, but their own lust has led them astray; for being not content with the simple word of God, they have devised for themselves strange and spurious modes of worship; and afterwards additions were made according to the caprices of individuals: thus it has happened, that they are sunk in the deepest gulf. Whence then have the Papists so many patrons, on whom relying, then despise Christ the Mediator? Even because they have adopted them for themselves. Whence also have they so many ungodly ceremonies, by which they pervert the worship of God? Even because they have fabricated them for themselves. We now then see how grievous was the accusation, that the calf was even from Israel. “There is no reason then”, the Lord says, “for you to say that you have been deceived by bad examples, like those who are mixed with profane heathens and contract their vices, as contagion creeps in easily among men, for they are by nature prone to vice; there is no reason,” he says, “for any one to make an objection of this kind.” Why? “Because the calf your fathers made for themselves in the desert was from Israel; and this calf also is from Israel, for it was not thrust upon you by others, but Jeroboam, your king, made it for you, and you willingly and applaudingly received it.” The workman, he says, made it, and it is not God Here the Prophet derides the stupidity oú the people; and there are many other like places, which occur everywhere, especially in the Prophets, in which God reprobates this madness of having recourse to modes of worship so absurd. For what is more contrary to reason than for man to prostrate himself before a dead piece of wood or before a atone, and to seek salvation from it? The unbelieving indeed put on their guises and say that they seek God in heaven, and, because idols and images are types of God, that they come to him through them; but yet what they do appears evident. These pretencea are then altogether vain, for their stupidity is openly seen, when they thus bend their knees before a wood or stone. Hence the Prophet here inveighs against this senseless stupidity, because man had made the idol. “Can a mortal man make a god? Ye do certainly ascribe divinity to the calf; is this in the power of the workman? Man has not bestowed life on himself, and cannot for one moment preserve that life which he has obtained at the pleasure of another; how then can he make a god from wood or stone? What sort of madness is this?” He then adds, It is not God, for in fragments shall be the calf of Samaria The Prophet shows here from the event, how there was no power or no divinity in the calf, because it was to be reduced to fragments. The event then would at length show how madly the Israelites played the fool, when they formed to themselves a calf, to be as it were the symbol of the divine presence. We now see what the Prophet means: for he enhances the sin of Israel, because they had not been enticed by others to depart from the pure and genuine worship of God, but they had been their own deceivers. This is the meaning. It follows — return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/hos-8-6

Source

이 절의 시작 부분은 지시대명사 '후'를 삽입된 접속사와 연결하는 자들에 의해 올바르게 설명되지 않는다. 이것은 선지자의 말들에 큰 강조를 더해준다. "이것도 이스라엘에게서 왔다." 선지자가 의미하는 것은, 송아지가 이스라엘에게서 왔다는 것이다. 그들이 오래 전 광야에서의 처음부터 자신들을 위해 송아지를 만들었기 때문이다. 선지자는 이스라엘 자손들이 이 미신의 최초 창시자들이었음을 비난한다. 그들이 다른 사람들에게서 이것을 빌려오지 않았기 때문이다. 이 부패는 이방인들에게서 도입된 것이 아니었다. "이스라엘에게서 왔다." 즉, "나는 이제 당신들이 이 불경한 미신의 두 번째 창시자들임을 안다."

선지자는 이 미신이 다른 이들에게서 파생된 것이 아니라, 이스라엘이 어떤 악한 유혹자의 영향 없이 자발적으로 마귀의 충동에 의한 것처럼 자신들의 성향으로 이 부패를 고안하였다고 말한다. 오늘날의 교황주의자들에게도 같은 것이 적용될 수 있다. 즉, 그들에 의해 하나님의 모든 예배가 부패되는 미신들의 더러운 무더기가 그들 자신에 의해 만들어졌다는 것이다. 그들이 이방인들에게서 많은 의식들을 빌려왔다고 반대할지라도, 이방인들의 모방이 그들을 이 사악한 발명들로 이끈 것이 아니다. 그들 자신의 욕망이 그들을 그릇된 길로 이끌었다.

그런 다음 그는 말한다. "장인이 그것을 만들었으니 그것은 하나님이 아니다." 선지자는 여기서 백성의 어리석음을 조롱한다. 사람이 자신에게 생명을 주지 못하였고, 다른 분의 기쁘심으로 얻은 생명을 한 순간도 보존할 수 없는데, 어찌 나무나 돌로 신을 만들 수 있겠는가? 이것이 어떤 종류의 광기인가? "그것은 하나님이 아니다. 사마리아의 송아지는 조각들로 될 것이기 때문이다." 선지자는 여기서 사건으로부터, 송아지 안에 아무런 능력이나 신성이 없었음을 보인다. 그것이 조각들로 부서질 것이기 때문이다.

원주석

7절 카드 ↗

The Prophet here shows by another figure how unprofitably the Israelites exercised themselves in their perverted worship, and then how vainly they excused their superstitions. And this reproof is very necessary also in the present day. For we see that hypocrites, a hundred times convicted, will not yet cease to clamour something: in short, they cannot bear to be conquered; even when their conscience reproves them, they will still dare to vomit forth their virulence against God. They will also dare to bring forward vain pretences: hence the Prophet says, that they have sown the wind, and that they shall reap the whirlwind. It is an appropriate metaphor; for they shall receive a harvest suitable to the sowing. The seed is cast on the earth, and afterwards the harvest is gathered: They have sown, he says, the wind, they shall then gather the whirlwind, or, the tempest . To sow the wind is nothing else than to put on some appearance to dazzle the eyes of the simple, and by craft and guise of words to cover their own impiety. When one then casts his hand, he seems to throw seed on the earth, but yet he sows the wind. So also hypocrites have their displays, and set themselves in order, that they may appear wholly like the pious worshipers of God. We hence see that the design of the Prophet’s metaphor, when he says that they sow the wind, is to show this, that though they differ nothing from the true worshippers of God in outward appearance, they yet sow nothing but wind; for when the Israelites offered their sacrifices in the temple, they no doubt conformed to the rule of the law, but at the same time came short of obedience to God. There was no faith in their services: it was then wind; that is, they had nothing but a windy and an empty show, though the outward aspect of their service differed nothing from the true and legitimate worship of God. They then sow the wind and reap the whirlwind. But we cannot finish to-day. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/hos-8-7

Source

선지자는 여기서 다른 비유로 이스라엘 자손들이 그들의 왜곡된 예배에서 얼마나 무익하게 수고하였는지, 그리고 그들이 자신들의 미신들을 어떻게 헛되이 변명하였는지 보인다. 이 책망은 오늘날도 매우 필요하다. 위선자들이 백 번 확신을 받아도 여전히 무언가를 큰 소리로 말하기를 멈추지 않을 것임을 우리는 보기 때문이다. 요컨대 그들은 정복당하는 것을 견딜 수 없다. 심지어 양심이 그들을 꾸짖을 때도 여전히 하나님을 향해 독기를 내뿜을 것이다.

따라서 선지자는 그들이 바람을 심었고, 회오리바람을 거둘 것이라고 말한다. 그것은 적절한 은유이다. 그들은 씨 뿌리기에 맞는 수확을 받을 것이기 때문이다. 씨가 땅에 뿌려지면, 그 후에 수확이 거두어진다. 그들은 바람을 심었다고 그는 말한다. 그러면 그들은 회오리바람을, 즉 폭풍을 모을 것이다. 바람을 심는 것은 단순한 사람들의 눈을 현혹하기 위해 어떤 외관을 내세우고, 교활함과 말의 위장으로 자신들의 불경함을 가리는 것 외에 아무것도 아니다.

누군가가 씨를 뿌릴 때, 그는 땅에 씨를 던지는 것처럼 보인다. 그러나 그가 바람을 뿌린다. 위선자들도 자신들의 과시를 갖고 있으며, 마치 완전히 경건한 하나님의 예배자들 같아 보이도록 자신들을 정리한다. 선지자의 은유의 목적이 이제 분명하다. 그가 그들이 바람을 심는다고 말할 때, 그들이 외관에서 하나님의 참된 예배자들과 전혀 다르지 않음에도, 바람 외에 아무것도 심지 않는다는 것을 보이기 위해서이다. 이스라엘 자손들이 성전에서 제물을 드릴 때 율법의 규정을 따랐음은 의심할 여지가 없다. 그러나 동시에 그들은 하나님께 순종하는 것에 미치지 못하였다. 그들의 예배에 믿음이 없었다. 그것은 바람이었다.

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He uses the same word as before when he spake of the meal, and says, that not only the provision of Israel shall be devoured, but also the people themselves; and he upbraids the Israelites with their miseries, that they might at length acknowledge God to be adverse to them. For the Prophet’s object was this — to make them feel their evils, that they might at length humble themselves and learn suppliantly to pray for pardon. For it is a great wisdom, when we so far profit under God’s scourges, that our sins come before our eyes. He therefore says, Israel is devoured and is like a cast off vessel, even among the Gentiles, when yet that people excelled the rest of the world, as the Lord had chosen them for himself. As they were a peculiar people, they were superior to other nations; and then they were set apart for this end, that they might have nothing in common with the Gentiles. But he says now that this people is dispersed, and everywhere despised and cast off. This could not have been, except God had taken away his protection. We hence see that the Prophet had this one thing in view — to make the Israelites feel that God was angry with them. It now follows return to ' Top of Page ' <a name="verse-9" class="com-number"

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그는 양식에 대해 말할 때 이전과 같은 단어를 사용하고, 이스라엘의 양식만이 아니라 백성 자신도 삼켜질 것이라고 말한다. 그리고 이스라엘 자손들이 그들의 불행을 인식하여 마침내 하나님이 그들에게 반대하신다는 것을 인정하도록 그들을 꾸짖는다. 선지자의 목적은 이것이었다 — 그들이 자신들의 악들을 느끼게 하여 마침내 겸손하게 용서를 구하는 법을 배우도록. 하나님의 채찍 아래 그렇게 유익을 받아 죄가 우리 눈앞에 나타날 때, 그것은 큰 지혜이기 때문이다.

그는 따라서 말한다. "이스라엘이 삼켜졌다. 그리고 이제 그들은 이방인들 사이에서 버려진 그릇 같다." 그 백성이 세상의 나머지보다 뛰어났는데도. 주께서 자신을 위해 그들을 선택하셨기 때문이다. 선별된 백성으로서 그들은 다른 민족들보다 우월하였다. 그들이 이방인들과 아무것도 공통되게 없도록 구별된 것이다. 그러나 그는 이제 이 백성이 흩어지고 어디서나 경멸받고 버려졌다고 말한다. 하나님이 그분의 보호를 거두어들이지 않으셨다면 이것이 일어날 수 없었다. 선지자가 이스라엘 자손들로 하여금 하나님이 그들에게 진노하신다는 것을 느끼게 하는 한 가지를 목표로 하였음을 알게 된다.

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Here again the Prophet derides all the labour the people had undertaken to exempt themselves from punishment. For though hypocrites dare not openly and avowedly to fight against God, yet they seek vain subterfuges, by which they may elude him. So the Israelites ceased not to weary themselves to escape the judgment of God; and this folly, or rather madness, the Prophet exposes to scorn. They have gone up to Assyria, he says, as a wild ass alone; Ephraim had hired lovers In the first clause he indirectly reprobates the brutish wildness of the people, as though he said, “They are like the wild animals of the wood, which can by no means be tamed.” And Jeremiah uses this very same similitude, when he complains of the people as being led away by their own indomitable lust, being like the wild ass, who, snuffing the wind, betakes himself, in his usual manner, to a precipitant course, ( Jeremiah 2:24 .) Probably he touches also, in an indirect way, on the unbelief of the people in having despised the protection of God; for the people ought not to have thus hastened to Assyria, as if they were destitute of every help, because they knew that they were protected by the hand of God. And the Prophet here reproves them for regarding as nothing that help which the Lord had promised, and which he was really prepared to afford, had not the Israelites betaken themselves elsewhere. Hence he says, Ephraim, as a wild ass, has gone up to Assyria; he perceived not that he would be secure and safe, provided he sheltered himself under the shadow of the hand of his God; but as if God could do nothing, he retook himself to the Assyrians: this was ingratitude. And then he again takes up the similitude which we have before noticed, that the people of Israel had shamefully and wickedly departed from the marriage-covenant which God had made with them: for God, we know, was to the Israelites in the place of a husband, and had pledged his faith to them; but when they transferred themselves to another, they were like unchaste women, who prostitute themselves to adulterers, and desert their own husbands. Hence the Prophet again reproves the Israelites for having violated their faith pledged to God, and for being like adulterous women. He indeed goes farther, and says, that they hired adulterers for wages. Unchaste women are usually enticed by the charms of gain; for when adulterers wish to corrupt a woman, they offer gifts, they offer money. He says that this practice was inverted; and the same thing is expressed by the Prophet Ezekiel; who, after having stated that women are usually corrupted by having some gain or some advantage proposed to them, adds, ‘But thou wastest thine own property, and settest not thyself to hire, but on the contrary thou hirest wantons,’ ( Ezekiel 16:31 .) So the Prophet speaks here, though more briefly, Ephraim, he says, has hired lovers return to ' Top of Page ' <a name="verse-10" class="com-number"

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여기서 다시 선지자는 백성이 형벌에서 자신들을 면제하기 위해 맡겼던 모든 수고를 조롱한다. 위선자들이 공개적으로 하나님을 대적하여 싸우려 하지 않으면서도 그분을 교묘히 피할 수 있는 헛된 도피처를 구하기 때문이다. 이스라엘 자손들이 하나님의 심판을 피하기 위해 수고하기를 멈추지 않았다. 이 어리석음, 혹은 오히려 광기를 선지자는 폭로한다.

"그들이 혼자인 들나귀처럼 앗시리아로 올라갔다. 에브라임이 사랑하는 자들을 고용하였다." 첫 번째 구절에서 그는 간접적으로 백성의 짐승 같은 야성을 꾸짖는다. 마치 그가 말하는 것 같다. "그들은 결코 길들여질 수 없는 숲의 야생 동물들 같다." 예레미야도 이와 같은 비유를 사용하여, 백성이 자신들의 길들일 수 없는 욕정에 이끌려, 바람을 맡으며 늘 하는 대로 험한 코스로 달려가는 들나귀처럼 배반하였다고 한다.

선지자는 또한 간접적으로, 백성이 하나님의 보호를 경멸하여 불신앙을 지적한다. 백성이 그렇게 앗시리아로 서둘러가지 않았어야 하였다. 그들이 하나님의 손에 의해 보호받는다는 것을 알았다면, 마치 모든 도움이 없는 것처럼. 따라서 그는 말한다. "에브라임이 들나귀처럼 앗시리아로 올라갔다. 그는 하나님의 손의 그늘 아래 피한다면 안전하고 확실할 것임을 인식하지 못하였다. 하나님이 아무것도 하실 수 없는 것처럼 앗시리아인들에게로 가버렸다. 이것이 배은망덕이다."

그는 이스라엘 자손들이 부정하게 그리고 사악하게 하나님이 그들과 맺으신 혼인 계약을 떠났다고 다시 비유를 든다. 하나님이 이스라엘에게 남편의 자리에 계셨고 그들에게 신의를 약속하셨음을 우리는 안다. 그러나 그들이 다른 데로 전가하였을 때, 자신의 남편을 버리고 간음자들에게 몸을 맡기는 정숙하지 않은 여성들 같았다. 선지자는 더 나아가 그들이 대가를 주고 간음자들을 고용하였다고 말한다. 정숙하지 않은 여성들은 보통 이득의 매력에 이끌린다. 그러나 에스겔 선지자가 말하는 것처럼, 이스라엘은 반대였다. "에브라임이 사랑하는 자들을 고용하였다."

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But it follows, Though they have hired among the nations, now will I gather them . This place may be variously expounded. The commonly received explanation is, that God would gather the hired nations against Israel; but I would rather refer it to the people themselves. But it admits of a twofold sense: the first is, that the great forces which the people has on every side acquired for themselves, would not prevent God from destroying them; for the verb קבף , kobets , which they render, “to gather,” often means in Hebrew to throw by a slaughter into an heap, as we say in French, Trousser , (to bundle.) And this meaning would be very suitable — that though they extended themselves far and wide, by gathering forces on every side, they would yet be collected in another way, for they would be brought together into a heap. The second sense is this — that when Israel should be drawn away to the Gentiles, the Lord would gather him; as though he said, “Israel burns with mad lusts, and runs here and there among the Gentiles; this heat is nothing else than dispersion; it is the same as if he designedly wished to destroy the unity in which his safety consists; but I will yet gather him against his will; that is, preserve him for a time.” It then follows, They shall grieve a little for the burden of the king and princes . The word which the Prophet uses interpreters expound in two ways. Some derive יחלו , ichelu , from the verb חל , chel , and others from חלל , chelal , which means, “to begin;” and therefore give this rendering, “They shall begin with the burden of the king and princes;” that is, They shall begin to be burdened by the king and princes. Others offer this version, “They shall grieve a little for the burden of the king and princes;” that is, They shall be tributaries before the enemies shall bring them into exile; and this will be a moderate grief. If the first interpretation which I have mentioned be approved, then there is here a comparison between the scourges with which God at first gently chastised the people, and the last punishment which he was at length constrained to inflict on them; as though he said, “They complain of being burdened by tributes; it is nothing, or at least it is nothing so grievous, in comparison with the dire future grief which their last destruction will bring with it.” But this clause may well be joined with that mitigation which I have briefly explained, and that is, that when the people had willingly dispersed themselves, they had been preserved beyond expectation, so that they did not immediately perish; for they would have run headlong into destruction, had not God interposed an hindrance. Thus the two verses are to be read conjointly, They ascended into Assyria as a wild ass ; that is, “They showed their unnameable and wild disposition, when thus unrestrainedly carried away; and then they offer me a grievous insult; for as if they were destitute of my help, they run to the profane Gentiles, and esteem as nothing my power, which would have been ready to help them, had they depended on me, and placed their salvation in my hand.” He then reproaches their perfidy, that they were like unchaste women, who leave their husbands, and abandon themselves to lewdness. Then it follows, Though they do this , that is, “Though having despised my aid, they seek deliverance from the profane Gentiles, and though they despise me, and choose to submit themselves to adulterers rather than to keep their conjugal faith with me, I will yet gather them , when thus dispersed.” The Lord here enhances the sin of the people; for he did not immediately punish their ingratitude and wickedness, but deferred doing so for a time; and in his kindness he would have led them to repentance, had not their madness been wholly incurable: though then they thus hire among the Gentiles, I will yet gather them , that is, “preserve them;” and for what purpose? That they may grieve a little, and that is, that they may not wholly perish, as persons running headlong into utter ruin; for they seemed designedly to seek their last destruction, when they were thus wilfully and violently carried away to profane nations. That is indeed a most dreadful tearing of the body, which cannot be otherwise than fatal. They shall , however, grieve a little ; that is, “I will so act, that they may by degrees return to me, even by the means of moderate grief.” We hence see more clearly why the Prophet said, that this grief would be small, which was to be from the burden of the king and princes. It was designed by the Israelites to excite the Assyrians immediately to war; and this would have turned out to their destruction, as it did at last; but the Lord suspended his vengeance, and at the same time mitigated their grief, when they were made tributaries. The king and his counsellors were constrained to exact great tributes; the people then grieved: but they had no other than a moderate grief, that they might consider their sins and return to the Lord; yet all this was without any fruit. Hence the less excusable was the obstinacy of the people. We now perceive what the Prophet meant. It now follows — return to ' Top of Page ' <a name="verse-11" class="com-number"

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"그들이 이방인들 중에서 고용하였어도 이제 내가 그들을 모을 것이다." 이 구절은 다양하게 설명될 수 있다. 일반적으로 받아들여지는 설명은, 하나님이 이스라엘에 대항하여 고용된 나라들을 모을 것이라는 것이다. 그러나 나는 그것을 백성 자신에게 귀속시키는 쪽을 선호한다.

그것은 이중적인 의미를 허용한다. 첫 번째는, 백성이 모든 방향에서 자신들을 위해 얻은 큰 군사력이 하나님이 그들을 멸망시키는 것을 막지 못할 것이라는 것이다. 두 번째 의미는 이것이다 — 이스라엘이 이방인들에게 끌려갈 때, 주께서 그를 모을 것이라는 것이다. 마치 그가 말하는 것 같다. "이스라엘이 미친 욕망으로 불타오르며 이방인들 사이 여기저기 달린다. 이 열기는 흩어짐에 불과하다. 이제 내가 그의 의지에 반하여 그를 모을 것이다." 그러면 그는 덧붙인다. "왕과 방백들의 짐으로 인해 조금 슬퍼할 것이다."

만약 내가 언급한 첫 번째 해석이 승인된다면, 하나님이 처음에 부드럽게 백성을 징계하신 채찍과 그분이 마침내 가하지 않을 수 없었던 마지막 형벌 사이의 비교가 있다. 마치 그가 말하는 것 같다. "그들이 세금으로 부담받는 것을 불평한다. 그것은 아무것도 아니다, 혹은 적어도 그들의 마지막 멸망이 가져올 무서운 미래의 슬픔에 비해 아무것도 아니다." 하나님은 왕들과 방백들이 큰 세금을 거두도록 강요받았다. 백성이 슬퍼하였다. 그러나 그것은 그들이 자신들의 죄를 고려하고 주께로 돌아올 수 있도록 하기 위한 완화된 슬픔에 불과하였다. 그러나 이 모든 것이 어떤 열매도 맺지 않았다. 따라서 백성의 완고함이 더 덜 변명될 수 없었다.

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The Prophet here again inveighs against the idolatry of the people, which was, however, counted then the best religion; for the Israelites, as it has been said were become hardened in their superstitions, and had long before fallen away from the pure and lawful worship of God. And we know, that where error has once prevailed, it attains firmness by length of time: hence the Israelites had become hardened in their perverted and fictitious worship. They thought that they did the most meritorious deed whenever they sacrificed, while at the same time, they provoked in this way the wrath of God more and more against themselves. And as they had become thus hardened, the Prophet says, that they multiplied for themselves altars for the purpose of sinning, and that there would be altars for them to sin It was (as I have already said) most difficult to persuade theme that their altars were for the purpose of sinnings and that the more attentive they were in worshipping God, the more grievously they sinned. We see how Papists of this day glory in their abominations. It is certain that they do nothing but what is accursed before God; for there reigns among them every kind of filthiness, and there is no purity whatever: they therefore continue to offend God as it were designedly. Put at the same time it is their highest holiness to multiply altars: the same also was the prevailing error in the Prophet’s time. This was the reason why he said, that altars were multiplied in order to sin Who at this day can persuade the Papists, that many chapels as they build, are so many sins by which they provoke the wrath of God? But the faithful ought to be content, not with one altar, (for there is now no need of an altar,) but they ought to be content with a common table. The Papists, on the contrary, build altars to themselves without end, where they sacrifice; and they think that God is thus bound to them as by so many chains: as many chapels as are under the papacy are, they think, so many holds for God, ( dei carceres , ) and that God is there held inclosed. But if any one should say, that so many fiends ( Diabolos ) dwell in such places, we know how furiously angry they would be. It is then no superfluous repetition, when the Prophet says, that altars were multiplied in order to sin; and then, that altars would be for sin: for in the second clause, he speaks of the punishment which God would inflict on superstitious men. In the first clause, he shows that their good intentions were frivolous, and that they were greatly deceived, when at their pleasure they devised for themselves various forms of worship. This is one thing. Then it follows, There shall then be to them altars to sin; as they would not willingly repent, nor embrace salutary admonitions, God would at last really show how much he valued what they called their good intentions; for now a dreadful vengeance was at hand, which would prove to them, that in increasing altars, they did nothing else but increase sins. It then follows — return to ' Top of Page ' <a name="verse-12" class="com-number"

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선지자는 여기서 다시 백성의 우상숭배를 규탄한다. 그것이 당시에는 최선의 종교로 여겨지고 있었음에도. 이스라엘 자손들이 그들의 미신에 완고해졌고, 그들이 오래전에 순수하고 합법적인 하나님의 예배에서 타락하였기 때문이다. 우리는 일단 오류가 만연하면 세월이 지남에 따라 견고해진다는 것을 안다. 따라서 이스라엘 자손들은 그들의 왜곡되고 허구적인 예배에 굳어졌다.

그들은 제물을 드릴 때마다 가장 공로 있는 일을 한다고 생각하였으나, 동시에 그렇게 함으로써 하나님의 진노를 더욱 더 자신들에게 대적시키고 있었다. 선지자는 말한다. "그들이 죄를 짓기 위해 자신들을 위해 많은 제단을 쌓았다. 그들에게 제단들이 죄를 짓게 될 것이다." 이것이 선지자의 시대에 만연하였던 오류였다. 따라서 그는 죄를 짓기 위해 제단들이 증가되었다고 말한다.

오늘날의 교황주의자들에게 많은 예배당들이 그것으로 하나님의 진노를 자극하는 죄들이라는 것을 누가 설득할 수 있겠는가? 그러나 신실한 자들은, 이제 제단이 필요 없으니, 하나의 공통된 상으로 만족해야 한다. 교황주의자들은 반대로 끝없이 제단을 세운다. 그들은 하나님이 이렇게 그토록 많은 사슬로 자신들에게 묶인다고 생각한다.

첫 번째 구절에서 그는 그들의 선의가 경박하고 그들이 크게 속임을 받았다는 것을 보인다. 두 번째 구절에서 그는 하나님이 미신적인 사람들에게 가하실 형벌에 대해 말한다. 제단을 늘림으로써 그들이 죄를 늘리는 것 외에 아무것도 하지 않았음을 그들에게 보일 것이다.

원주석

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The Prophet shows here briefly, how we ought to judge of divine worship, and thus intends to cut off the handle from all devices, by which men usually deceive themselves, and form disguises, when at any time they are reproved. For he sets the law of God, and the rule it prescribes, in opposition to all the inventions of men. Men think God unjust, except he receives as good and legitimate whatever they imagine to be so; but God, as it is said in another place, prefers obedience to all sacrifices. Hence the Prophet now declares, that all the superstitions, which then prevailed among the people of Israel, were condemned before God; for they obeyed not the law, but had spurious and perverted modes of worship, which they had invented for themselves. We then see the connection of what the Prophet says: he had said in the last verse, that they had multiplied altars for the purpose of sinning; but so great, as I have said, was the obstinacy of the people, that they would by no means bear this to be told to them; he then adds in the person of God, that his law had been given them, and that they had departed from it. We hence see, that there is no need of using many words in contending with the superstitious, who daringly devise various kinds of worship, and wholly different from what God commands; for they are to be distinctly pressed with this one thing, that obedience is of more account with God than sacrifices, and further, that there is a certain rule contained in the law, and that God not only bids us to worship him, but also teaches us the way, from which it is not lawful to depart. Since, then, the will of God is known and made plain, why should we now dispute with men, who close their eyes and wilfully turn aside, and deign not to pay any regard to God? I have written then, the Lord says: and to give this truth more weight, he introduces God as the speaker. It would have indeed been enough to say, “God has delivered to you his law, why should you not seek knowledge from this law, rather than from your own carnal judgment? Why do you wish thus licentiously to wander, as if no restraint has been put upon you?” But it is a more emphatical way of speaking, when God himself says, I have written my law, but they have counted it as something foreign; that is, as if it did not belong to them. But he says, that he had written to Israel. He does not simply mention writing, but says, that the treasure had been deposited among the people of Israel; and the worse the people were, because they acknowledged not that so great an honor had been conferred on them, for this was their peculiar inheritance. I have written then my law, “and I have not written it indiscriminately for all, but have written it for my elect people; but they have counted it as something extraneous.” For the word may be rendered in either way. He adds, The great things, or, the precious, or, the honorable things of my law . Had he said, “I have written to you my law,” the legislator himself was doubtless worthy, to whom all ought to submit with the greatest reverence, and to form their whole life according to his will; but the Lord here extols his own law by a splendid eulogy, and this he does to repress the wickedness of men, who obscure its dignity and excellency: I have written, he says , the great things of my law “How much soever they may despise my law, I have yet set forth in it a wisdom which ought to be admired by the whole world; I have in it brought to light the secrets of heavenly wisdom. Since then it is so, what excuse can there be for the Israelites for despising my law?” He says, that they counted it as something foreign, when yet they had been brought up under its teaching, and the Lord had called them to himself from their very infancy. Since then they ought to have acknowledged the law of God as a banner, under which the Lord preserved them, he here reproaches them for having counted it as something extraneous. It then follows — return to ' Top of Page ' <a name="verse-13" class="com-number"

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선지자는 여기서 간략하게, 우리가 어떻게 신성한 예배를 판단해야 하는지 보이고, 사람들이 자신들을 속이고 책망받을 때 변장하는 모든 고안들에서 빌미를 잘라내려 한다. 그는 하나님의 율법과 그것이 규정하는 규칙을 모든 사람의 발명들에 대립시킨다. 사람들은 자신들이 좋다고 상상하는 것은 무엇이든 선하고 적법하다고 하나님이 받으시지 않으면 하나님이 불공평하다고 생각한다. 그러나 하나님은 다른 곳에서 말하듯이 모든 제물보다 순종을 선호하신다.

선지자는 이제 당시 이스라엘 백성 사이에 만연했던 모든 미신들이 하나님 앞에 정죄받는다고 선언한다. 그들이 율법에 순종하지 않고, 자신들이 고안한 불순하고 왜곡된 예배 방식을 가지고 있었기 때문이다. 선지자가 말하는 것의 연결을 알게 된다. 그들이 죄를 짓기 위해 제단을 증가시켰다고 마지막 절에서 말하였다. 이제 하나님의 인칭으로 율법이 그들에게 주어졌고 그들이 그것에서 떠났다고 덧붙인다.

"내가 글로 써서 내 율법의 큰 것들을 내려주었거늘 그들은 이것을 이상한 것으로 여겼다." 하나님이 자신의 율법을 글로 써서 그분의 선택된 백성에게 주셨다는 것은 충분하였다. 그들이 그것을 이상한 것으로 여겼다는 것이 더 심한 것이다. 그들이 하나님의 율법을 마치 그것이 그들과 관계없는 것처럼 무시하였기 때문이다. 그분은 단순히 글로 쓴 것이 아니라, 이스라엘 자손들을 위해 글로 썼다고 말한다. 그러므로 그들이 이렇게 큰 명예가 그들에게 부여되었음을 인정하지 않았을 때, 그들은 더 나빴다.

원주석

13절 카드 ↗

Interpreters think that the Israelites are here derided because they trusted in their own ceremonies, and that their sacrifices are reproachfully called flesh. But we must see whether the words of the Prophet contain something deeper. For the word הבהב , ebeb, some rightly expound, in my judgment, as meaning “sacrifices,” either burnt or roasted; it is a word of four letters. Others derive it from יהב , ieb, which signifies “to give gifts;” and hence they render thus, “sacrifices of my gifts;” and this is the more received opinion. I view the Prophet here as not only blaming the Israelites for putting vain trust in their own ceremonies, which were perverted and vicious; but also as adducing something more gross, and by which it could be proved, that their folly was even ridiculous, yea, to profane men and children. When we only read, The sacrifices of my gifts, which they ought to have offered to me, the sense seems frigid; but when we read, “The sacrifices of my burnt-offerings! they offer flesh”, the meaning is, So palpable is their contempt, that they cannot but be condemned even by children. How so? Because for burnt-offerings they offer flesh to me; that is they fear lest any portion of the sacrifices should be lost: and when they ought, when offering burnt-sacrifices, to burn the flesh, they keep it entire, that they may stuff themselves. Hence they make a great display in sacrificing: and yet it appears to be palpable mockery, for they turn burnt-offerings into peace-offerings, that the flesh may remain entire for them to eat it. And no doubt, it has ever been a vice dominant in hypocrites to connect gain with superstitions. How much soever, then, idolaters may show themselves to be wholly devoted to God, they yet will take care that nothing be lost. The Prophet then seems now to reprove this vice; I yet allow that the Israelites are blamed for thinking that God is pacified by sacrifices which were of themselves of no value, as we have had before a similar declaration. But I join both views together — that they offered to God vain sacrifices without piety, and then, that they offered flesh for burnt-offerings, and thus fed themselves and cared not for the worship of God. The sacrifices then of my burnt-offerings they offer; but what do they offer? Flesh Nor does he seem to have mentioned in vain the word flesh. Some say that all sacrifices are here called flesh by way of contempt; but there seems rather to me to be a contrast made between burnt sacrifices and flesh; because the people of Israel wished to take care of themselves and to have a rich repast, when the Lord required a burnt-offering to be presented to him: and he afterwards adds, and they eat By the word eating, he confirms what I have already said, that is, that he here reproves in the Israelites the vice of being intent only on cramming themselves, and of only putting forth the name of God as a vain pretence, while they were only anxious to feed themselves. It is the same with the Papists of our day, when they celebrate their festivals; they indulge themselves, and think that the more they drink and eat, the more God is bound to them. This is their zeal; they eat flesh, and yet think that they offer sacrifices to God. They offer, then, their stomach to God, when it is thus well filled. Such are the oblations of the Papists. So also the Prophet now says, “They eat the flesh which they ought to have burned.” The Lord, he says, will not accept them Here again he briefly shows, that while hypocrites thus make pretences, they are self-deceived, and will at last find out how vainly they have lied to God and men: “God will not accept them.” He here repudiates, in the name of God, their sacrifices; for whatever they might promise to themselves, it was enough that they devised for themselves these modes of worship; for God had never commanded a word respecting them. It then follows, Now will he remember their iniquity, and visit their sins The Prophet denounces a future punishment, lest hypocrites should flatter themselves, when God’s fury is not immediately kindled against them, for it is usual with them to abuse the patience of God. Hence Hosea now forewarns them, and says, “Though God may connive for a time, there is yet no reason for the Israelites to think that they shall be free from punishment: God will at length,” he says, “remember their iniquity.” He uses a common form of speaking, which everywhere occurs in Scripture: God is said to remember when he really, and as with a stretched-out hand, shows himself to be an avenger. “The Lord now spares you; but he will, in a short time, show how much he abominates these your impure sacrifices: He will remember, then, your iniquity Visitation follows this remembering, as the effect the cause. They shall flee, he says, to Egypt The Prophet, I doubt not, intimates here, that vain would be all the escapes which the Israelites would seek; and though God might allow them to flee to Egypt, yet it would be, he says, without any advantage: “Go, flee to Egypt, but your flight will be useless.” The Prophet expressed this distinctly, that the people might know that they had to do with God, against whom they could make no defense, and that they might no longer deceive themselves by foolish imaginations. And though the people were blinded by so great an obstinacy, that this admonition had no effect; yet they were thus rendered the more inexcusable. It now follows — return to ' Top of Page ' <a name="verse-14" class="com-number"

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해석자들은 이스라엘 자손들이 자신들의 의식들을 신뢰하였기 때문에 여기서 조롱받는다고 생각하며, 그들의 제물들이 경멸스럽게 육체라 불린다고 한다. 그러나 우리는 선지자의 말들이 더 깊은 무언가를 담고 있는지 봐야 한다. 선지자는 이스라엘 자손들이 왜곡되고 악한 자신들의 의식들에 헛된 신뢰를 둔 것만을 비난하는 것이 아니라, 더 심한 것을 제시하는 것 같다.

해석이 어떻게 되든, 선지자의 의도는 선명하다. 그들이 뚜렷하게 이것 하나로 압박받아야 한다는 것이다 — 순종이 하나님께 제물보다 중요하며, 나아가 율법에 포함된 특정 규칙이 있고, 하나님은 우리에게 그분을 예배하도록 명하실 뿐만 아니라 또한 그로부터 벗어나는 것이 허용되지 않는 방법을 가르치신다는 것이다. 따라서 하나님의 뜻이 알려지고 명백해졌으므로, 눈을 감고 의도적으로 돌아서서 하나님에 대한 어떤 존중도 기울이지 않는 사람들과 왜 이제 논쟁해야 하는가?

"내가 나의 번제의 제물들을 그들이 바쳤다. 그러나 그들이 육체를 바쳤다." 그들은 자신들을 꽉 채우는 것에만 집중하였고, 하나님의 이름을 단지 헛된 구실로 내세웠다. 따라서 그들은 하나님께 자신들의 위장을 바쳤다. 이것이 오늘날 교황주의자들의 봉헌물이다. "주 여호와가 그것들을 받지 않으실 것이다." 그는 여기서 하나님의 이름으로 그들의 제물들을 거부한다. 그가 무엇이든 명령한 것 없이 그들 스스로 이 예배 방식들을 고안하였기 때문이다.

이어서 말한다. "이제 그분이 그들의 불의를 기억하시고 그들의 죄를 방문하실 것이다." 선지자는 미래의 형벌을 선포한다. 위선자들이 하나님의 분노가 즉시 불붙지 않을 때 스스로를 기쁘게 하지 않도록. 그들이 이집트로 피할 것이다. 선지자는 이스라엘 자손들이 구하려는 모든 도피가 헛될 것임을 여기서 암시한다. 하나님이 그들을 이집트로 피하게 허락하실지라도, 아무 유익도 없을 것이다. 백성이 그들이 하나님을 상대한다는 것을, 아무런 방어도 할 수 없다는 것을 알고, 어리석은 상상들로 더 이상 자신을 속이지 않도록.

원주석

14절 카드 ↗

Here the Prophet concludes his foregoing observations. It is indeed probable that he preached them at various times; but, as I have already said, the heads of the sermons which the Prophet delivered are collected in this book, so that we may know what his teaching was. He then discoursed daily on idolatry, on superstitions, and on the other corruptions which then prevailed among the people; he often repeated the same threatenings, but afterwards collected into certain chapters the things which he had spoken. The conclusion, then, of his former teaching was this, that Israel had forgotten his Maker, whilst for himself he had been building temples He says, that he forgot his Maker by building temples because he followed not the directions of the law. We hence see that God will have himself to be known by his word. Israel might have objected and said, that no such thing was intended, when he built temples in Dan and Bethel, but that he wished by these to retain the remembrance of God. But the Prophet here shows that God is not truly known, and that men do not really remember him, except when they worship him according to what the law prescribes, except when they submit themselves wholly to his word, and undertake nothing,and attempt nothing, but what he has commanded. What then the superstitious say is remembrance, the Prophet here plainly testifies is forgetfullness. The case is the same at this day, when we blame the Papists for their idols; their excuse is this, that what they set forth is in pictures and statues the image of God, and that images, as they say, are the books of the illiterate. But what does the Prophet answer here? That Israel forgot his Maker There was an altar in Bethel, and there Israel was wont to offer sacrifices, and they called this the worship of God; but the Prophet shows that each worship was accursed before God, and that it had no other effect than wholly to obliterate the holy name of God from the minds of men, so that the whole of religion perished. Remarkable then is this passage; for the Prophet says, that the people forgot God their Maker, when they built temples for themselves But what was in the temples so vicious, as to take away the remembrance of God from the world? Even because God would have but one temple and altar. If a reason was asked, a reason might indeed have been given; but the people ought to have acquiesced in the command of God. Though God may not show why he commands this or that, it is enough that we ought to obey his word. Now, then, it appears, that when Israel built for himself various temples, he departed from God, and for this reason, because he followed not the rule of the law, and kept not himself within the limits of the divine command. Hence it was to forget God. We now apprehend the object of the Prophet. Though then they were wont to glory in their temples, and there to display their pomp and splendor, and proudly to delight in their superstitions, yet the Prophet says, that they had forgotten their Creator, and for this reason only, because they had not continued in his law. He says, that they had forgotten God their Maker; by the word Maker, the Prophet alludes not to God as the framer of the world and the creator of men, but he applies it to the condition of the people. For, as we well know, the favor of God had been peculiar towards that people; he had not only made them, as a part of the human race, but also formed them a people to himself. Since then God had thus intended them to be devoted to him, the Prophet here increases and enhances their sin, when he says, that they obeyed not his word, but followed their own devices and depraved imaginations. return to ' Top of Page ' Hosea Hos 7 Hosea Hos Hosea Hos 9 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Hosea 8". 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Pericope (part_of)

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여기서 선지자는 이전의 관찰들을 결론짓는다. 그가 여러 시기에 전파하였을 가능성이 있다. 그러나 이미 말한 것처럼, 선지자가 전달한 설교의 요점들이 이 책에 수집되어 있으므로 우리는 그의 가르침이 무엇인지 알 수 있다. 선지자는 매일 우상숭배, 미신, 그리고 당시 백성 사이에 만연하였던 다른 부패들에 대해 말하였다. 그는 자주 같은 위협을 반복하였으나, 이후 자신이 말한 것들을 특정 장들에 모았다.

그의 이전 가르침의 결론은 이것이었다. "이스라엘이 그의 창조자를 잊었다. 그는 자신을 위해 성전들을 세웠기 때문이다." 그는 이스라엘이 성전들을 세움으로써 그의 창조자를 잊었다고 말한다. 그렇기 때문에 그가 율법의 지시를 따르지 않은 것이다. 따라서 하나님은 그분의 말씀으로 알려지기를 원하신다는 것을 알게 된다.

이스라엘 자손들이 반대할 수 있었다. 단이나 벧엘에 성전들을 세울 때 그런 것을 의도하지 않았고, 하나님의 기억을 유지하고 싶었다고. 그러나 선지자는 여기서, 하나님이 율법이 규정하는 것에 따라 예배받지 않으면, 사람들이 그분을 진정으로 알지 못하며 진정으로 그분을 기억하지 못한다고 보인다. 위선자들이 기억이라고 부르는 것을 선지자는 여기서 망각이라고 분명히 증언한다.

성전이 이스라엘 자손들로 하여금 세상에서 하나님의 거룩한 이름을 완전히 지워버리고 온 종교가 소멸하도록 할 만큼 그토록 악한 것이 무엇인가? 바로 하나님이 오직 하나의 성전과 제단을 원하셨기 때문이다. 이스라엘 자손들이 스스로 다양한 성전들을 세울 때 그들이 하나님에게서 떠났고, 오직 이런 이유 때문이었다. 그들이 율법의 규정을 따르지 않고 신성한 명령의 한계 내에 스스로를 두지 않았기 때문이다. 따라서 그것이 하나님을 잊는 것이었다.

그가 하나님을 "그의 창조자"라고 말할 때, 선지자는 세상의 창시자이자 사람들의 창조자로서의 하나님을 암시하는 것이 아니라, 백성의 상태에 그것을 적용한다. 주의 은총이 그 백성에게 특별하였음을 우리는 안다. 그분이 단지 인류의 일부로 그들을 만드신 것뿐만 아니라, 또한 그분 자신을 위한 백성으로 형성하셨다. 하나님이 그들을 그분께 헌신되도록 의도하셨으므로, 선지자는 그들이 그분의 말씀에 순종하지 않고 자신들의 고안과 타락한 상상들을 따랐을 때 그들의 죄를 더욱 심화시키고 증가시킨다.

원주석

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