언어
챗봇 KG 근거 인용 · draft✕
홈 › 주석[칼빈] › 요엘 › 2장

주석[칼빈] — 요엘 2장 · 여호와의 날과 성령

요약
칼빈 주석 · 섹션 31개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
← 1장3장 →

1절 카드 ↗

This chapter contains serious exhortations, mixed with threatening; but the Prophet threatens for the purpose of correcting the indifference of the people, whom we have seen to have been very tardy to consider God’s judgments. Now the reason why I wished to join together these eleven verses was, because the design of the Prophet in them is no other than to stir up by fear the minds of the people. The object of the narrative then is, to make the people sensible, that it was now no time for taking rest; for the Lord, having long tolerated their wickedness, was now resolved to pour upon them in full torrent his whole fiery. This is the sum of the whole. Let us now come to the words. Sound the trumpet, he says, in Zion; cry out in my holy mountain; let all the inhabitants of the earth tremble. The Prophet begins with an exhortation. We know, indeed that he alludes to the usual custom sanctioned by the law; for as on festivals trumpets were sounded to call the people, so also it was done when anything extraordinary happened. Hence the Prophet addresses not each individually; but as all had done wickedly, from the least to the greatest, he bids the whole assembly to be called, that they might in common own themselves to be guilty before God, and deprecate his vengeance. It is the same as though the Prophet had said that there was no one among the people who could exempt himself from blame, for iniquity had prevailed through the whole body. But this passage shows that when any judgment of God is impending, and tokens of it appear, this remedy ought to be used, namely, that all must publicly assemble and confess themselves worthy of punishments and at the same time flee to the mercy of God. This, we know, was, as I have already said, formerly enjoined on the people; and this practice has not been abolished by the gospel. And it hence appears how much we have departed from the right and lawful order of things; for at this day it would be new and unusual to proclaim a fast. How so? Because the greater part are become hardened; and as they know not commonly what repentance is, so they understand not what the profession of repentance means; for they understand not what sin is, what the wrath of God is, what grace is. It is then no wonder that they are so secure, and that when praying for pardon is mentioned, it is a thing wholly unknown at this day. But though people in general are thus stupid, it is yet our duty to learn from the Prophets what has always been the actual mode of proceeding among the people of God, and to labor as much as we can, that this may be known, so that when there shall come an occasion for a public repentance, even the most ignorant may understand that this practice has ever prevailed in the Church of God, and that it did not prevail through inconsiderate zeal of men, but through the will of God himself. But he bids the inhabitants of the land to tremble . By these words he intimates, that we are not to trifle with God by vain ceremonies but to deal with him in earnest. When therefore, the trumpets sound, our hearts ought to tremble; and thus the reality is to be connected with the outward signs. And this ought to be carefully noticed; for the world is ever disposed to have an eye to some outward service, and thinks that a satisfaction is given to God, when some external rite is observed. But we do nothing but mock God, when we present him with ceremonies, while there is no corresponding sincere feeling in the heart; and this is what we shall find handled in another place. The Prophet now adds threatening, that he might stir up the minds of the people: For coming, he says, is the day of Jehovah for nigh it is. By these words he first intimates that we are not to wait until God strikes us, but that as soon as he shows signs of his wrath, we ought to anticipate his judgment. When God then warns us of his displeasure, we ought instantly to solicit pardon: nigh, he says, is the day of Jehovah. What follows has a regard to the end which we have mentioned; for the Prophet paints the terrible judgment of God with the view of rousing minds wholly stupid and indifferent. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-1

Source

이 장은 심각한 권면과 경고가 혼합되어 있다. 그러나 선지자가 경고하는 것은 백성의 무관심을 교정하기 위함이다. 우리는 그들이 하나님의 심판들을 고려하는 데 매우 느렸음을 보았다. 이제 이 열한 절들을 함께 묶고 싶었던 이유는 선지자의 의도가 두려움으로 백성의 마음을 일깨우는 것 외에 다른 것이 아니기 때문이다. 그 서사의 목적은 백성이 이제 쉬고 있을 때가 아니라는 것을 느끼도록 하는 것이다. 주님이 오랫동안 그들의 악함을 참으셨으나 이제는 자신의 분노를 가득 쏟아부을 결심을 하셨기 때문이다.

"시온에서 나팔을 불어라." 선지자는 율법으로 인가된 일상적인 관습을 암시한다. 축제 때 나팔을 불어 백성을 불렀듯이 특별한 사건이 생겼을 때도 그렇게 하였다. 선지자는 각자에게 개인적으로 말하지 않는다. 가장 작은 자부터 가장 큰 자까지 모두가 범죄하였으므로, 그는 모든 집회를 불러 하나님 앞에서 공통으로 죄있음을 시인하고 그분의 진노를 달래도록 한다.

이 본문은 우리에게 하나님의 어떤 심판이 임박하여 그 징조들이 나타날 때, 이 치료책을 사용해야 함을 보여준다. 즉 모두가 공개적으로 집회를 열어 형벌 받을 자격이 있음을 고백하고 동시에 하나님의 자비로 피해야 한다. 오늘날 금식을 선포하는 것이 새롭고 이상한 일로 여겨질 것이다. 왜? 대다수가 굳어졌기 때문이다. 그들은 일반적으로 회개가 무엇인지 알지 못하며, 따라서 회개의 고백이 무엇을 의미하는지도 이해하지 못한다. 죄가 무엇인지, 하나님의 진노가 무엇인지, 은혜가 무엇인지를 이해하지 못한다.

"땅의 모든 주민을 두려워하게 하라." 이 말들로 그는 우리가 헛된 의식들로 하나님과 장난치지 말고 진지하게 대해야 함을 암시한다. 나팔이 울릴 때 우리의 마음이 두려워 떨어야 하며, 이처럼 실재가 외적 표징들과 연결되어야 한다.

"여호와의 날이 가까웠다." 이 말들로 그는 하나님이 우리를 치실 때까지 기다리지 말아야 함을 처음으로 암시한다. 하나님이 자신의 진노의 징조들을 보이자마자 우리가 그분의 심판을 예방해야 하기 때문이다.

원주석

2절 카드 ↗

And then he says, A day of darkness and of thick darkness, a day of clouds and of obscurity, as the dawn which expands over the mountains. By calling it a dark and gloomy day, he wished to show that there would be no hope of deliverance; for, according to the common usage of Scripture, we know that by light is designated a cheerful and happy state, or the hope of deliverance from any affliction: but the Prophet now extinguishes, as it were, every hope in this world, when he declares that the day of Jehovah would be dark, that is, without hope of restoration. This is his meaning. When he says afterwards, As the dawn which expands, etc . , he mentions this to signify the celerity with which it would come; for we know how sudden is the rising of the dawn on the mountains: the dawn spreads in a moment on the mountains, where darkness was before. For the light penetrates not immediately either into valleys or even into plains; but if any one looks at the summits of mountains, he will see that the dawn rises quickly. It is then the settle as though the Prophet said, “The day of the Lord is nigh, for the Lord can suddenly stretch forth his hand, as the dawn spreads over the mountains.” He then mentions its character, A people great and strong to whom there has not been the like from the beginning, or from ages and after whom there will be no more the like, to the years of a generation and a generation. Here the Prophet specifies the kind of judgment that would be, of which he had generally spoken before; and he shows that what he had hitherto recorded of God’s vengeance ought not to be so understood as that God would descend openly and visibly from heaven, but that the Assyrians would be the ministers and executioners of his vengeance. In short, the Prophet shows here that the coming of that people ought to have been as much dreaded as if God had put forth his hand and executed on his people the vengeance deserved by their sins. And by these words he teaches us, that men gain nothing by being blind to the judgments of God; for God will notwithstanding execute his works and use the instrumentality of men; for men are the scourges by which he chastises his own people. The Chaldeans and the Assyrians were unbelievers; yet God used them for the purpose of correcting the Jews. This the Prophet now shows, that is, that God was the avenger in these very Assyrians, for he employed them as the ministers and executioners of his judgment. We see at the same time that the Prophet describes here the terrible wrath of God to shake off from the Jews their tardiness; for he saw that they were not moved by all his threatening, and ever laid hold on some new flattering pretenses. This is the reason why he gives such a long description. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-2

Source

"어둠과 흑암의 날, 구름과 흑암의 날." 그가 어둡고 침침한 날이라고 부를 때, 구원의 소망이 없을 것임을 보이려 하였다. 성경의 일반적인 용례에서 빛은 기쁘고 행복한 상태나 어떤 고난에서의 구원의 소망을 나타낸다. 그러나 선지자는 이제 여호와의 날이 어두울 것이라고, 즉 회복의 소망이 없을 것이라고 선언함으로써 이 세상의 모든 소망을 꺼버리는 것과 같다.

"산들 위에 퍼지는 새벽빛처럼." 이것은 그것이 올 빠름을 나타내기 위해 언급한다. 새벽빛이 산들 위에 얼마나 갑자기 떠오르는지 우리는 안다. 빛은 골짜기나 평원에는 즉시 침투하지 않는다. 그러나 산봉우리들을 바라보면 새벽이 빠르게 떠오름을 볼 것이다. 이것은 선지자가 말하는 것과 같다. "주의 날이 가깝다. 주님이 산들 위에 새벽빛처럼 순식간에 손을 뻗으실 수 있기 때문이다."

"크고 강한 백성이 온다. 예로부터 없었던 것이요 이후 세세에도 없을 것이다." 여기서 선지자는 그가 이전에 일반적으로 말했던 심판의 종류를 명시한다. 하나님이 공개적으로 하늘에서 내려오시는 것이 아니라 앗시리아인들이 그분의 진노의 집행자와 사역자가 될 것임을 보인다. 선지자는 우리에게 사람들이 하나님의 심판들에 눈을 감아도 아무것도 얻지 못한다고 가르친다. 하나님이 그럼에도 자신의 일들을 실행하시고 사람들을 도구로 사용하시기 때문이다. 선지자는 또한 여기서 유대인들의 태만함을 떨쳐버리기 위해 하나님의 끔찍한 진노를 묘사한다.

원주석

3절 카드 ↗

Before them, he says, the fire will devour, and after them the flame will burn. He means that the vengeance of God would be such as would consume the whole people: for God has in various ways begun to chastise the people, but, as we have seen, without any advantage. The Prophet then says here that the last stroke remained, and that the Lord would wholly destroy men so refractory, and whom he could not hitherto restore to a sound mind by moderate punishments. For he had in a measure spared them, though he had treated them sharply and severely, and given them time to repent. Hence, when the Prophet saw that they were wholly irreclaimable, he says, that it now only remained that the Lord should at once utterly consume them. He adds, As the garden of Eden the land is before them, and after them it is the land of solitude; and so ( and also ) there will be no escape from them . Here the Prophet warns the Jews, that though they inhabited a most pleasant country and one especially fruitful, there was no reason for them to flatter themselves, for God could convert the fairest lands into a waste. He therefore compares Judea to the garden of Eden or to Paradise. But such also was the state of Sodom, as Moses shows. What did it avail the Sodomites that they dwelt as in Paradise, that they inhabited a rich and fertile land, and thought themselves to be nourished as in the bosom of God? So also now the Prophet says, “Though the land is like Paradise, yet when the enemy shall march through it, a universal waste shall follow, a scattering shall everywhere follow, there shall be no cultivation, no pleasantness, no appearance of inhabited land, for the enemy will destroy every thing ” His purpose was to prevent the Jews, by confiding in God’s blessing, which they had hitherto experienced, from heedlessly disregarding in future his vengeance; for his wrath would in a moment consume and devour whatever fruitfulness the land had hitherto possessed. This is the meaning. He therefore concludes that there would be no escape from these enemies, the Assyrians, because they would come armed with a command to reduce to nothing the whole land. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-3

Source

"그들 앞에서 불이 삼키고, 그들 뒤에서 불꽃이 태우리로다." 그는 하나님의 진노가 온 백성을 소비할 것임을 의미한다. 하나님은 다양한 방식으로 백성을 징계하기 시작하셨지만 유익이 없었다. 선지자는 마지막 일격이 남아 있으며, 주님이 그처럼 반항하는 자들을 완전히 멸하실 것이라고 말한다.

"그들 앞에서는 에덴 동산 같고, 그들 뒤에서는 황량한 광야 같도다." 선지자는 유대인들이 아무리 기쁘고 비옥한 나라에 살더라도 스스로를 자랑할 이유가 없음을 경고한다. 하나님이 가장 아름다운 땅도 황무지로 만드실 수 있기 때문이다. 그래서 그는 유대를 에덴 동산이나 낙원에 비유한다. 소돔도 마찬가지였다. 소돔 사람들이 마치 낙원에 거하듯이, 풍요롭고 비옥한 땅에 살면서 하나님의 품에서 양육받는다고 생각하였다. 그러나 그것이 그들을 구원하지 못하였다. 선지자는 말한다. "그 땅이 낙원 같을지라도, 원수가 그 사이를 통과하면 보편적인 황폐함이 뒤따를 것이다."

원주석

4절 카드 ↗

He afterwards adds many similitudes, which any one of himself can sufficiently understand: I shall not therefore be long in explaining them, and many words would be superfluous. As the appearance of horses their appearance, and as horsemen, so will they run. This verse sets forth again the suddenness of vengeance, as though the Prophet had said, that long distance would be no obstacle, for the Assyrians would quickly move and occupy Judea; for distance deceived the Jews, and they thought that there would be a long respite to them. Hence the Prophet here removes this vain confidence, when he says that they would be like horses and horsemen. He then adds, — return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-4

Source

"그 모양은 말 같고, 그 달리는 것은 기병 같도다." 이 절은 다시 보복의 갑작스러움을 나타낸다. 선지자가 말하는 것과 같다. "앗시리아인들이 멀리 있다고 오랜 유예가 있을 것으로 생각하지만, 그들이 말과 기병처럼 빠르게 움직여 유대를 점령할 것이다." 선지자는 이 비유를 언급함으로써 이 헛된 확신을 제거한다.

원주석

5절 카드 ↗

Like the sound of chariots. They expound מרכבות merecabut , chariots, though the Hebrews rather think them to be harnesses or saddles as we call them; but yet I prefer to view them as chariots; for what the Prophet says, that they shall leap on the tops of mountains like the sound of chariots, would not be suitably applied to the trappings of horses. They then shall leap on tops of mountains — but how? as chariots, that is, they shall come with great force, or make a great and terrible noise. And he speaks of the tops of mountains for there we know the noise is greater when there is any commotion. The Prophet, therefore, does in every way amplify God’s vengeance, that he might awaken the Jews, who by their indifference had too long provoked the Lord’s wrath. Like the sound, he says, of the flame of fire, or of a fiery flame, devouring the stubble . He compares the Assyrians to a flame, which consumes all things; and he compares the Jews to stubble, though they thought themselves fortified by many forces and strongholds. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-5

Source

"병거 소리 같고." 그들이 산꼭대기들 위에서 병거 소리처럼 뛰어다닐 것이다. 우리가 알듯이 소요가 있을 때 산에서 소음이 더 크다. 선지자는 모든 방식으로 하나님의 진노를 증폭시켜 유대인들이 너무 오랫동안 주님의 진노를 도발해온 그들의 무관심에서 깨어나도록 한다. "불꽃이 그루터기를 사르는 소리 같도다." 그는 앗시리아인들을 모든 것을 소비하는 불꽃에, 유대인들을 그루터기에 비유한다. 비록 그들이 많은 군대와 요새로 방비되었다고 생각하였을지라도.

원주석

6절 카드 ↗

At length he adds, As a strong people, prepared for battle; their face the people will dread, and all faces shall gather blackness. By these words the Prophet intimates that the Assyrians at their coming would be supplied with such power as would, by report only, lay prostrate all people. But if the Assyrians should be so formidable to all people, what could the Jews do? In short, the Prophet here shows that the Jews would by no means be able to resist enemies so powerful; for they would by their fame alone so lay prostrate all people, that none would dare to rise up against them. He then compares them to giants. As giants, he says, they will run here and there; as men of war they will climb the wall, and man (that is, every one) in his ways shall walk. The Prophet heaps together these various expressions, that the Jews might know that they had to do with the irresistible hand of God, and that they would in vain implore assistance here and there; for they could find no relief in the whole world, when God executed his vengeance in so formidable a manner. He says further, they shall not stop their goings, though some render the words, “They shall not inquire respecting their ways;” for he had said before, “They shall proceed in their ways:” then the meaning is, They shall not come like strangers, who, when they journey through unknown regions, make anxious inquiries, whether any be lying in wait, whether there be any turnings in the road, whether the ways be difficult and perplexed: They shall not inquire, he says; they shall securely proceed, as though the road was open to them, as though the whole country was known to them. This part also serves to show celerity, that the Jews might dread the vengeance of God the same as if it was quite nigh them. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-6

Source

"그들 앞에서 백성들이 떨며, 모든 얼굴은 참담하도다." 이 말들로 선지자는 앗시리아인들이 올 때 그 소문만으로도 모든 백성이 엎드려질 것임을 암시한다. 앗시리아인들이 그처럼 두려운 존재라면 유대인들이 어떻게 할 수 있겠는가?

"그들은 용사처럼 달리며 군인처럼 성벽에 오른다." 선지자는 이 다양한 표현들을 쌓아올린다. 유대인들로 하여금 자신들이 하나님의 저항할 수 없는 손과 맞서고 있음을 알게 하려는 것이다. 그들이 각자 자기 길로 나아가며 멈추지 않는다. 마치 그들이 자국을 여행하는 것처럼 아무도 방해받지 않으며 안전하게 나아간다.

원주석

8절 카드 ↗

He then adds, A man shall not push his brother. By this mode of speaking the Prophet means that they would come in perfect order, so that the multitude would create no confusion, as it is mostly the case: for it is very difficult for an army to march in regular order without tumult, like two or three men walking together. For when a hundred horsemen march together some commonly hinder others. When therefore so large a number assemble together, it can hardly be possible for them not to retard and impede one another. But the Prophet declares that this would not be the case with the Assyrians, for the Lord would direct their goings. Though then the Lord would bring so large a multitude, it would yet be so well arranged and in such order, that no one would push his companion, or be any hindrance to him. A man, he says, shall in his way proceed, even without any impediment. And on swords they shall fall, and shall not be wounded: that is, they shall not only be strong men of war, so that they shall intrepidly face every kind of danger; but they shall also escape unhurt from all weapons; though they may rush on swords like madmen and show no care for themselves, they shall not yet be wounded. But this may be taken in a still simpler way, “They shall not be wounded” that is, as if they could not be wounded. And it seems to me to be the genuine sense of the Prophet, that they would not entertain any fear of death, so as cautiously to attack their enemies, but would with impunity provoke death itself by casting themselves on the very swords: they would not then fear any wound, but dare to face swords as if they were wholly harmless to them. Some render the word, “they shall not covet;” and then the word means as if the Prophet had said, that they would not be covetous of money. But this meaning can hardly suit this place; and we see that the best sense seems to be, that they would heedlessly rush on swords, as though they could not be wounded. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-8

Source

"그들은 서로 밀지 아니하고, 각기 정도로 행하며." 이 말하기 방식으로 선지자는 그들이 완벽한 질서 속에 올 것임을 의미한다. 많은 무리도 혼란을 일으키지 않는다. 그처럼 많은 수가 함께 모이면 서로 방해하는 것이 대부분이지만, 선지자는 앗시리아인들은 그렇지 않을 것이라고 선언한다. 주님이 그들의 행진을 인도하시기 때문이다.

"칼날에 달려들어도 상하지 아니한다." 그들은 강한 군인들이어서 모든 위험에 담대하게 맞서기만 하는 것이 아니라, 모든 무기에서도 다치지 않고 벗어날 것이다. 그들이 미친 사람처럼 칼날로 돌진하더라도 다치지 않을 것이다. 이것이 선지자의 진정한 의미로 보인다. 그들이 죽음을 두려워하지 않아서, 신중하게 적들을 공격하지 않고 마치 자신들이 전혀 해를 받지 않을 것처럼 죽음 자체에 도전한다는 것이다.

원주석

9절 카드 ↗

It afterwards follows, Through the city shall they march; over the wall shall they run here and there; into houses shall they climb; through the windows shall they enter like a thief. The Prophet here shows that the Jews in vain trusted in their fortified cities, for the enemies would easily penetrate into them. They shall march, he says, through the city, that is, as though there were no gates to it. The meaning then is, that though Judea abounded in cities, which seemed impregnable and appeared sufficient to arrest the course of enemies, as it had happened almost always, so that great armies were forced to desist when any strong fortified city stood in their way; yet the Prophet says that cities would be no impediment to the Assyrians at their coming to Judea, for they would march through the city, as along a plain road, where no gates are closed against them. They shall then march through the midst of cities as through a plain or open fields. To the same purpose is what follows, They shall run here and there over the wall, he says. These are indeed hyperbolical words; yet, when we consider how slow men are to fear punishment, we must allow that the Prophet in these expressions does not exceed moderation. They shall then run up and down through the city; that is, “In vain you expect that there will be to you any rest or quietness, for ye think that you sill be able for a time to sustain the onsets of your enemies: This,” he says, “will by no means be the case, for they shall run here and there over the wall, as though it were a plain. Besides, they shall climb into the houses, and enter in through the windows, and do this as a thief; that is, though there should be no hostile attack, yet they shall stealthily and secretly penetrate into your houses: when there will be a great tumult, when the whole regions shall meet in arms, and when ye will think yourselves able to resist, they will then as thieves quietly enter into your houses and come in through the windows, and ye shall not be able to close up the passage against them.” return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-9

Source

"성읍 가운데로 행하며, 성 위에서 뛰어다니며, 집들에 올라가며, 도둑처럼 창으로 들어가도다." 선지자는 유대인들이 자신들의 요새화된 도시들을 믿는 것이 헛됨을 보인다. 적들이 쉽게 침투하기 때문이다. 그들이 성읍을 행진할 것이다. 마치 문이 없는 것처럼. 요새화된 도시가 아무리 많아도 앗시리아인들에게는 장애가 되지 않는다. 그들은 평원을 지나가듯 성읍 가운데로 행진할 것이다.

"성 위에서 뛰어다닌다." 이것은 과장된 표현이다. 그러나 사람들이 형벌을 두려워하는 데 얼마나 느린지를 생각하면 선지자가 이 표현에서 절제를 벗어나지 않음을 인정해야 한다. "집들에 올라가며, 도둑처럼 창으로 들어간다." 적들이 무력을 사용하지 않더라도 몰래 은밀하게 집에 침투할 것이다.

원주석

10절 카드 ↗

Then he adds, Before their face shall the earth tremble, and in anguish shall be the heavens; the sun and the moon shall become dark, and the stars shall withdraw their brightness. The Prophet speaks here more hyperbolically; but we must ever remember that he addressed men extremely stupid: it then behaved him to speak in an unusual manner, that he might touch their feelings; for it avails nothing to speak in all ordinary way to perverse men, especially to those who have divested themselves of all shame, and whom Satan has fascinated, so that they fear nothing and grieve at nothing. When therefore each stupidity lays hold on the minds of men, God must thunder that his word may be heard. As then the listlessness of the people was monstrous, so it was necessary, so to speak, for the Prophet to utter monstrous words. This is the reason why he now says, Before their face (namely, that of the enemies) shall the land tremble; and then he adds, The heavens also shall be in anguish ; not that the heavens would fear the Assyrians; but the Prophet intimates that such would be the vengeance, that it would terrify the whole world; and this he intimates, that the Jews might cease to expect any subterfuges, for they flattered themselves, as though they could fly on the clouds, or could find for themselves some hiding-places or some corners at a distance. The Prophet gives them to understand that the whole world would be full of horror, when the Lord would come furnished with his army. He speaks also of the sun and the moon; as though he said, “There will be no more any hope of aid from created things; for the vital light itself shall fail, when the Lord shall pour forth the flood of his fury: The sun and the moon, he says, shall become dark; and the stars shall withhold their brightness. Though then ye lift up your eyes, not even a spark of light will there be to comfort you, for darkness on every side will cover you; and ye shall know by heaven as well as by earth that God is angry with you. Here, in short, he shuts up against the Jews every avenue to hope; for not only the Assyrian will rage on earth, but God will also give signs of vengeance from heaven, so that the sun will be constrained to show such a sign, as well as the moon and all the stars. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-10

Source

"그 앞에서 땅이 진동하며, 하늘이 떨며, 해와 달이 어두워지며, 별들이 그 빛을 거두도다." 선지자는 더욱 과장하여 말한다. 그러나 그가 극도로 둔한 사람들에게 말했음을 항상 기억해야 한다. 비범한 방식으로 말하는 것이 필요하여 그들의 감각을 건드려야 하였다. 완고한 사람들에게 보통 방식으로 말하는 것은 아무 소용이 없다. 사탄이 매혹하여 아무것도 두려워하거나 슬퍼하지 않게 된 자들에게는 더욱 그러하다. 따라서 하나님이 자신의 말씀이 들리도록 천둥을 치셔야 한다.

"그들 앞에서 땅이 진동하고, 하늘도 떨린다." 하늘이 앗시리아인들을 두려워하는 것이 아니다. 선지자는 그 보복이 온 세상을 두려움에 떨게 할 것임을 암시한다. 유대인들이 어디론가 피하거나 멀리 숨을 곳을 찾을 것을 기대하지 않도록. "해와 달이 어두워진다." 주님이 자신의 분노의 홍수를 쏟을 때 생명의 빛 자체도 실패할 것이다. 눈을 들어도 한 줄기 빛도 없을 것이다. 하늘에서도 땅에서도 하나님이 분노하신다는 것을 알게 될 것이다.

원주석

11절 카드 ↗

He at last adds, And Jehovah will utter his voice before his army. The Prophet seems in this verse to anticipate whatever objection men might adduce. “O! thou denounces on us great terrors, and as if the Assyrians were not to be counted as men, as if no other people were in the world, as if there was no other army, as if there were no other forces, as if none else had courage; but if the Assyrians are at this day formidable, they have yet neighbors who can gather a force sufficient easily to oppose them ” And Egypt was then a populous country, and well fortified; and who would not have said that the Egyptians were equal to the Assyrians? and the Jews also thought themselves safe through a treaty with them. And then there was Syria; and there were many kingdoms, with which the Jews might have boasted that they were surrounded, so that no access to them was open to the Assyrians; for however insufficient were the people of Moab or the people of Amman, yet they were all joined together, even Edom, and Ammon, and Moab: and then Tyrus and Sidon, and the many neighboring kingdoms, might certainly have been sufficient to resist the Assyrians. Now, that no one might object all this, the Prophet shortly anticipates it by saying, that God would be the leader of his army; as though he had said, “I have already declared this to be the hand of God: for the Assyrians will not come here of their own accord; that is, without being stirred up by God: but as this truth has not as yet sufficiently moved your feelings, know that God will be the leader of this army: God will send forth his voice before his army. ” Here he distinctly calls the Assyrians the attendants of God; they shall not then come as soldiers hired by their own king, they shall not come as carrying on war for an earthly king, but the Lord himself shall guide them, and by his voice encourage them. By this expression the Prophet shows that the Jews would not have a contest with one nation only, but also with God himself and with all his celestial power. He therefore says, God will utter his voice before his army; for very great will be his camp. He again repeats that the multitude which was to execute the biddings of God would be so great, that the Jews would seek forces in vain to resist it. Strong, he says, is he who executes his word. He expresses more clearly what I have stated already, that though cupidity impelled the Assyrians, that though they were intent on rapine and plunder, yet they would not come merely through an impulse of their own, but that the Lord would prepare them and use them as his instruments: “ Powerful, then, is he who does the word of God; that is, who executes his command; not that the Assyrians designed to show regard to God or to offer to him their service, as the faithful do, who willingly devote themselves to Him; but that the Lord by his secret providence guided them and employed them to punish his own people. He afterwards adds in the last place, For great will be the day of Jehovah and terrible, and who will endure it? In this clause he shows that the vengeance would be such as would reduce the Jews to nothing, and that it was now time to repent, and that if they still turned a deaf ear to what the Prophet denounces, God would punish their perverseness. Now with regard to what he says, that strong is he who does the word of God, we have elsewhere reminded you that men serve God in two ways, — they either execute his commands willingly, or are led to do so by a blind impulse. The angels and the faithful perform God’s commands, because they are guided by the spirit of obedience; but the wicked also, and the devil who is their head, fulfill God’s biddings; this, however, is not to be imputed to them as obedience, for they are only led by their own wicked purposes, and seek to destroy, as far as they can, the whole government of God; but they are constrained, willing or unwilling, to obey God, not of their own accord or willingly, as I have said, but the Lord turns all their efforts to answer the end which he has decreed. Whatever, then, Satan and the wicked attempt to do, they at the same time serve God and obey his commands; and though they rage against God, he yet holds them in by his bridle, and also so guides their attempts and their purposes as to answer his own ends. In this sense, then, it is, that Joel says, that the Assyrians would do the word of God; not that it was their purpose to obey God, not that God had commanded them anything, but he puts the word of the Lord here for his secret purpose. As, then, the wicked perform no voluntary obedience to God, but constrained, when they execute God’s commands; so there is a twofold command or word of God: there is the command by which he teaches his own children and leads them to obey him; and there is another, a hidden command, when he deigns not to address men, and shows not what pleases him or what he means to do, but suffers them to be led by their own sinful desires; in the meantime, he has his own secret purpose, which by them he executes though without their intention. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-11

Source

"여호와께서 자기 군대 앞에서 소리를 지르시매, 그 진영은 심히 크도다." 선지자는 사람들이 제기할 수 있는 모든 반론을 예방하는 것처럼 보인다. "당신은 우리를 큰 두려움으로 위협하고 마치 앗시리아인들이 사람으로 여겨지지 않는 것처럼, 세상에 다른 백성도 없는 것처럼 말한다. 앗시리아인들이 지금 두렵기는 하지만 그들을 쉽게 대적할 수 있는 충분한 군대를 모을 수 있는 이웃들이 있다." 이 모든 것에 대해 선지자는 하나님이 그 군대의 지도자가 되실 것이라고 간단히 예방한다. "내가 이것이 하나님의 손이라고 이미 선언하였다. 앗시리아인들이 스스로 오는 것이 아니라 하나님이 그들을 일으키셨다. 하나님 자신이 이 군대를 이끄실 것이며 그분의 음성으로 그들을 격려하실 것이다."

여기서 선지자는 유대인들이 한 나라와만 싸우는 것이 아니라 하나님 자신과 그분의 모든 천상의 권세와도 싸워야 한다는 것을 분명히 보인다.

"그분의 말씀을 행하는 자가 강하다." 선지자는 이미 말한 것을 더 명확히 표현한다. 앗시리아인들이 탐욕에 의해 부추겨지고 약탈과 전리품에 혈안이 되어 있었지만, 그들이 단지 자신들의 충동에 의해서가 아니라 주님이 그들을 준비시키시고 자신의 도구로 사용하신다는 것이다. "강하다"고 할 때 앗시리아인들이 하나님의 명령을 이행한다는 의미이다. 앗시리아인들이 하나님을 존중하거나 그분께 봉사하려 한 것이 아니라, 주님이 그분의 비밀한 섭리로 그들을 인도하여 자신의 백성을 징벌하는 데 사용하셨다는 뜻이다.

"여호와의 날이 크고 심히 두렵도다. 당할 자가 누구이겠느냐?" 이 마지막 절에서 그는 보복이 유대인들을 아무것도 아닌 것으로 만들 것이며, 회개할 때가 왔다는 것을 보인다.

원주석

12절 카드 ↗

The Prophet, having proclaimed the dreadful judgment which we have noticed, now shows that he did not intend to terrify the people without reason, but, on the contrary, to encourage them to repentance; which he could not do without offering to them the hope of pardon; for as we have said before, and as it may be collected from the whole of Scripture, men cannot be restored to the right ways except they entertain a hope of God’s mercy inasmuch as he who has been ungodly, when he despairs, wholly disregards himself, observing no restraint. Hence the Prophet now represents God as propitious and merciful, that he might thus kindly allure the people to repentance. He says first, And even now the Lord says, Turn ye to me. The Prophet exhorts the people, not in his own name, but speaks in the person of God himself. He might indeed have borne witness to the favor which he proclaimed; but the discourse becomes more striking by introducing God as the speaker. And there is a great importance in the words, even now; for when one considers what we have noticed in the beginning of the chapter, a prospect of relief could hardly have been deemed possible. God had, indeed, in various ways, tried to restore the people to the right way; but, as we have seen, the greater part had become so void of feeling, that the scourges of God were wholly ineffectual; there remained, then, nothing but the utter destruction which the Prophet threatened them with at the beginning of the second chapter. Yet, in this state of despair, he still sets forth some hope of mercy, provided they turned to him; even now, he says. The particles וגם ugam are full of emphasis, “even now” that is, “Though ye have too long abused God’s forbearance, and with regard to you, the opportunity is past, for ye have closed the door against yourselves; yet even now, — which no one could have expected, and indeed what ought to be thought incredible by yourselves, — even now God waits for you, and invites you to entertain hope of salvation.” But it was necessary that these two particles, even now, should be added; for it is not in the power of men to fix for themselves, as they please, the season for mercy. God here shows the acceptable time, as Isaiah says ( Isaiah 49:8 ) to be, when he has not yet rejected men, but when he offers to be propitious. We must then remember that the Prophet gives not here liberty to men to delay the time, as the profane and scorners are wont to do, who trifle with God from day to day; but the Prophet here shows that we must obey the voice of God, when he invites us, as also Isaiah says, ‘Behold now the time accepted, behold the day of salvation: seek God now, for he is near; call on him while he may be found.’ So then, as I have reminded you, these two particles, even now, are added, that men may be made attentive to the voice of God when he invites them, that they may not delay till tomorrow, for the Lord may then close the door, and repentance may be too late. We at the same time see how indulgently God bears with men, since he left a hope of pardon to a people so obstinate and almost past recovery. Even now, he says, turn ye to me with your whole heart. The Prophet here reminds us that we must not act feignedly with God; for men are ever disposed to trifle with him. We indeed see what almost the whole world is wont to do. God graciously meets us and is ready to receive us unto favor, though we have a hundred times alienated ourselves from him; but we bring nothing but hypocrisy and disguise: hence the Prophet declares here distinctly, that this dissimulation does not please God, and that they can hide nothing, who only pretend some sort of repentance by external signs, and that what is required is the serious and sincere feeling of the heart. This is what he means by the whole heart; not that perfect repentance can be formed in men, but the whole or complete heart is opposed to a divided heart: for men well understand that God is not ignorant; yet they divide their heart, and when they bestow some portion on God, they think that he is satisfied; and in the meantime there remains an interior and some hidden perverseness, which separates them far from God. This vice the Prophet now condemns, when he says, Turn with the whole heart. He then shows that it is an hypocrisy abominable to God, when men keep the greater part of their heart, as it were, closed up, and think it enough, if only they bring, so to speak, some volatile feeling. He afterwards adds, fasting, and weeping, and mourning; and by these words he shows how grievously they had sinned; as though he said, that they deserved not only one kind of destruction, but were worthy of hundred deaths; that God therefore would not now be content with any common repentance, and except they came suppliantly and deeply felt their own guilt. It is indeed true, that we ought daily and even constantly to sigh, because we continue almost every hour to provoke God’s wrath against us; but the Prophet here speaks of solemn fasting, because the people had so grievously offended God that there was required some extraordinary confession, such as he here describes. Come then to me with fasting, and weeping, and wailing ” that is “Show at length that you are guilty and submissively deprecate the vengeance which ye have through your wickedness deserved.” He speaks like a judge, when he tells the criminal, not to act dissemblingly, but simply to confess his fault. The guilty are indeed wont to weave many excuses to avoid punishment; but when the judge deems a man guilty, and he is abundantly proved to be so, he says, “What good can you do? for these your shuffling and subterfuges make your case worse: for now I hold you bound, and you cannot escape by these shifts, and will only the more provoke my displeasure. If then you wish me to show you favor, own how grievously you have offended, and without any coloring; confess now that you are worthy of death, and that nothing else remains fo

Pericope (part_of)

절 (explains)

bible-text/jol-2-12

Source

"여호와의 말씀이니라. 너희는 지금이라도 온 마음으로 내게 돌아오라." 선지자는 그가 선포한 무서운 심판을 고하고 나서, 까닭 없이 백성을 두렵게 하려 한 것이 아니라 오히려 그들을 회개로 격려하려 하였음을 보인다. 그리고 이것은 용서의 소망을 제시하지 않고는 할 수 없는 것이었다. 사람들은 하나님의 자비에 대한 소망을 갖지 않으면 올바른 길로 돌이킬 수 없기 때문이다.

"지금이라도." 이 표현에 큰 강조가 있다. "너희가 너무 오랫동안 하나님의 오래 참으심을 남용하였고, 너희 자신에 관해서는 문이 닫혔다. 그러나 지금이라도 — 아무도 기대하지 못하였고, 너희 자신이 믿기 어려운 것이지만 — 하나님이 너희를 기다리시며 구원의 소망을 갖도록 초대하신다." 그러나 이 두 단어가 덧붙여진 이유는 사람들이 자기 마음대로 은혜의 시기를 정할 수 없기 때문이다. 하나님은 여기서 은혜의 때를 보여주신다. 아직 사람들을 거절하지 않으셨고 자비를 베풀려 하시는 때이다.

"금식하며 울며 애통하며 온 마음으로 내게 돌아오라." 선지자는 하나님과 거짓으로 행하지 말아야 함을 상기시킨다. 사람들은 항상 그분과 장난치려 한다. 선지자는 하나님이 이 교활함을 기뻐하지 않으시며, 외적 표징들로만 어떤 회개를 흉내 내는 자들이 아무것도 숨길 수 없다고 선언한다. 요구되는 것은 마음의 진지하고 진실한 감정이다.

"온 마음"으로는 완전한 회개를 의미하는 것이 아니라, 나누어진 마음과 대비된다. 사람들은 하나님이 무지하지 않으심을 잘 이해하면서도 마음을 나누어 일부를 하나님께 드리면 그분이 만족하신다고 생각한다. 선지자는 이 악을 여기서 정죄한다. "온 마음으로 돌아오라."

원주석

13절 카드 ↗

He then subjoins, Rend your heart, and not your garments, and turn to Jehovah your God. The Prophet again repeats that we ought to deal sincerely with God; for all those ceremonies, by which men imagine that they discharge their duties, are mere mockeries, when they are not preceded by a pure and sincere heart. But as they were wont under mournful circumstances to rend their garments, he therefore says, “God has become now insensible to these customs; for with regard to men, ye are ceremonious enough, and more than enough: ye indeed rend your garments, and thus draw pity from men, and yet your heart remains whole, there is no rending, no opening; Rend then your heart, ” that is, “Leave off thus to mock God, as ye have been wont to do, and begin with your heart.” It is indeed certain that the orientals were given to many ceremonies; but the vice the Prophet here condemns in the Jews is natural as it were to all men; so that every one of us is inclined to hypocrisy, and has need of having his attention drawn to the sincerity of the heart. We must then remember that this truth is to be set forth at all times and to all nations. Let any one search himself and he will find that he labors under this evil, — that he would rather reed his garment than his heart. And since the Jews usually observed this custom, the Prophet does not without reason deride it, and say, that it was of no account with God except they rent their hearts. But when he bids them to rend their hearts and not their garments, though he seems to repudiate that external practice, he does not yet distinctly condemn it, but intimates that it was a lawful thing, provided the heart was rent. Now this expression, Rend the heart, ought not to be deemed harsh, for it is to be referred to the external practice: when they rent the garments, they made themselves naked before God and put off all ornaments; but he wished them to be displeased with themselves, and rather to make bare the heart itself. The heart of hypocrites, we know, is wrapped up, and they ever have recourse to hiding places, that they may avoid the presence of God. Then the similitude is most suitable, when the Prophet bids them to rend the heart. Besides, the passage is clear enough, and needs not many remarks; it means, that God regards the real feeling of the heart, as it is said in Jeremiah [ Jeremiah 4:14 ]; he is not content with ocular obedience, such as men exhibit, but he would have us to deal with him in sincerity and truth. Hence he repeats again, Turn to Jehovah your God. Here the Prophet shows, from what God is, that men foolishly and grossly deceive themselves when they would please God with their ceremonies: “What!” he says, “have you to do with a child?” For the import of the words is this, — “When an offense against man is to be removed, ye anxiously come to him: now when ye perceive that God is angry with you, ye think that he will be propitious to you, if ye only trifle with him; can God bear such a reproach?” We hence see what the Prophet means when he says, Turn to Jehovah your God; that is, “Remember that you have not to do with a block of wood or with a stone, but with your God, who searches hearts, and whom mortals can by no crafts deceive ” The same is said by Jeremiah, ‘Israel, if thou turnest, turn to me,’ ( Jeremiah 4:1 ;) that is, “Pretend not to turn by circuitous courses and windings, but come in a direct way, and with a real feeling of heart, for I am he who calls thee ” So also now the Prophet says, Turn to Jehovah your God Then follows the promise of pardon, For he is propitious and merciful. We have already said that repentance is preached in vain, except men entertain a hope of salvation; for they can never be brought to fear God truly, unless they trust in him as their Father, as it is stated in Psalms 130:4 ‘With thee is propitiation that thou mayest be feared.’ Hence, whenever the Prophets were anxious to effect anything by their doctrine, while exhorting the people to repentance, they joined to the invitation “Come,” the second part, “Ye shall not come in vain.” This “Come,” comprehends all exhortations to repentance; “Ye shall not come in vain,” includes this testimony respecting God’s grace, that He will never reject miserable sinners, provided they return to him with the heart. The Prophet then now engaged on this second head; God, he says, is propitious and merciful. And this connection is to be observed by us; for as Satan fills us with insensibility when God invites us, so also he draws us away into despair when God denounces judgment, when he shows that it is not time for sleep. “What good will you gain?” Thus Satan by his craft disheartens us, that we may labor in vain, when we seek to be reconciled to God. Hence, whenever Scripture exhorts us to repentance, let us learn to join this second part, “God invites us not in vain.” If then we return to him, he will be instantly inclined to grant forgiveness; for he wills not that miserable men should labor in vain or be tormented. This is the benefit of which the Prophet speaks when he says that God is propitious and merciful. He afterwards adds, that he is slow to wraths and abundant in goodness . These testimonies respecting God occur often in other places; and all the Prophets, as well as David, have borrowed these declarations from Ephesians 2:6 ; where the nature of God is described; and He is said there to be propitious and merciful, slow to wrath, and abundant in goodness. Though there is no need of dwelling longer on these words, as we perceive the Prophet’s design; yet more extended remarks will not be superfluous since the Prophet so much at large recommends the mercy of God. Though men too much indulge themselves in security, yet when God calls them to himself, they are not able to receive his favor; though he may testify twice or thrice that he will be propitious to them, yet he cannot persuade them but with great difficulty. This is the reason why the Prophet, after

Pericope (part_of)

절 (explains)

bible-text/jol-2-13

Source

"너희는 옷을 찢지 말고 마음을 찢고 너희 하나님 여호와께로 돌아올지어다." 선지자는 다시 하나님과 진정성 있게 대해야 함을 반복한다. 사람들이 자신들이 의무를 다한다고 상상하는 모든 의식들은, 순수하고 진실한 마음이 선행되지 않으면 단순한 조롱에 불과하다. 슬픔에 처했을 때 옷을 찢는 것이 관습이었으므로 선지자는 말한다. "하나님은 이제 이 관습에 무감각해지셨다. 사람들에게는 의식적이지만, 마음은 그대로다. 마음에는 찢음도 열림도 없다. 그러므로 마음을 찢어라."

그가 옷이 아닌 마음을 찢으라고 할 때 그 외적 관습을 정죄하는 것이 아니라, 마음이 찢어지는 한 그것이 합법적인 것임을 암시한다. 위선자들의 마음은 감싸져 있어 하나님의 면전을 피하기 위한 은신처를 항상 찾는다.

"여호와 너희 하나님께로 돌아오라." 사람들이 어떻게 자신들의 의식으로 하나님을 기쁘시게 하려 할 때 어리석게 크게 스스로를 속이는지를 그가 보인다. "너희는 어린아이를 상대하는 것처럼 행동하느냐? 너희가 하나님이 너희에게 분노하심을 인식하면서 그분을 약간 가지고 논다면 그분이 자비하실 것이라고 생각하느냐? 하나님이 그런 모욕을 참으실 수 있겠느냐?"

"그는 은혜로우시며 자비하시며 노하기를 더디하시며 인자가 크시도다." 다른 많은 곳에서 이 하나님에 대한 증언들이 나온다. 선지자들과 다윗이 모두 이 선언들을 출애굽기에서 빌렸다. 하나님의 본성이 거기서 묘사된다. 사람들이 하나님의 은혜를 받아들이는 데 크게 어려움을 겪기 때문에 선지자는 이처럼 폭넓게 하나님의 자비를 권고한다.

원주석

14절 카드 ↗

The Prophet seems at first sight to leave men here perplexed and doubtful; and yet in the last verse, as we have seen, he had Offered a hope of favor, provided they sincerely repented. Hence the Prophet seems not to pursue the same subject, but rather to vary it: and we have already said, that all exhortations would be frigid, nay, useless, by which God stirs us up to repentance, except he were to testify that he is ready to be reconciled. Seeing then that the Prophet here leaves the minds of men in suspense, he seems to rescind what he has before alleged respecting God’s mercy. But we must understand that this is a mode of speaking which often occurs in Scripture. For wherever God is set forth to us as one hardly willing to pardon, it is done to rouse our slothfulness, and also to shake off our negligence. We are at first torpid when God invites us, except he applies his many goads; and then we act formally in coming to him: it is hence needful that both these vices should be corrected in us, — our torpor must be roused, — and those self-complacences, in which we too much indulge ourselves, must be shaken off. And this is the object of the Prophet; for he addresses, as we have seen, men almost past recovery. If he had only said, God is ready to pardon, if he had used this way of speaking, they would have come negligently, and would not have been sufficiently touched by the fear of God: hence the Prophet here, as it were, debates the matter with them, “Even though we ought justly to despair of pardon, (for we are unworthy of being received by God,) yet there is no reason why we should despair; for who knows ” which means “God is placable and we must not despair.” The Prophet then sets forth here the difficulty of obtaining pardon, not to leave men in suspense, for this would be contrary to his former doctrine; but to create in them a desire for the grace of God, that they might by degrees gather courage, and yet not immediately rise to confidence, but that they might come anxiously to God, and with much deliberation, duly considering their offenses. We now understand the purpose of the Prophet. But this will be easier understood by supposing two gradations in repentance. Then the first step is, when men feel how grievously they have offended. Here sorrow is not to be immediately removed after the manner of impostors, who cajole the consciences of men, so that they indulge themselves, and deceive themselves, with empty self-flatteries. For the physician does not immediately ease pain, but considers what is more necessary: it may be he will increase it, for a thorough clearing may be needful. So also do the Prophets of God, when they observe trembling consciences, they do not immediately apply soothing consolations, but on the contrary show that they ought not, as we have already said, to trifle with God, and exhort them while willingly running to God, to set before them his terrible judgment, that they may be more and more humbled. The second step is, when the Prophets cheer the minds of men, and show that God now willingly meets them, and desires nothing more than to see men willing to be reconciled to him. The Prophet is now urging them to take the first step, when he says, Who knows whether the Lord will turn? But some may object and say, “Then the Prophet has spoken inconsistently; for first he has described God as merciful, and has spoken of his goodness without any reserve; and then he throws in a doubt: he seems here to observe no consistency.” I answer, that the Prophets of God do not always very anxiously hold to what seems consistent in their discourses; and farther, that the Prophet has not spoken here in vain or inconsiderately; for he, in the first place, generally sets forth God as merciful, and afterwards addresses particularly a people who were almost past recovery, and says, “Though ye think that it is all over with you as to your salvation, and ye deserve to be rejected by God, yet ye ought not to continue in this state; rather entertain a hope of pardon ” This is what the Prophet had in view; he throws in no doubt, so as to make the sinner uncertain, whether or not he could obtain pardons; but as I have said, he wished only to rouse torpidity, and also to shake off vain self-flatteries. He then adds, And leave after him a blessing. We here see more clearly what I have already said, that the Prophet, considering the state of those whom he addressed, states a difficulty; for the Jews were not to escape temporary punishment, and the Prophet did not intend to dismiss them in a secure state, as though God would inflict on them no punishment; nay, he wished to bend their necks that they might receive the strokes of God, and calmly submit to his correction. But all hope might have been lost, when the Jews saw, that though the Prophet had declared that God would be propitious, they were yet not spared, but suffered severe punishment for their sins, — “What does this mean? Has God then disappointed us? We hoped that he would be propitious, and yet he ceases not to be angry with us.” Hence the Prophet now subjoins, Who knows whether he will leave behind him a blessing? What is this — behind him? What does it mean? Even this, that as God was to be a severe judge to punish the people’s wickedness, the Prophet now says, “Though God beats you with his rods, he can yet relieve you by administering comfort. Ye indeed think that you are beaten almost to death; but the Lord will temperate his wrath, so that a blessing will follow these most grievous punishments ” We now, then, understand the purpose of the Prophet: for he does not simply promise pardon to the Jews, but mitigates the dread of punishment, that is, that though God would chastise them, he would yet give place to mercy. Then God will leave behind him a blessing; that is “These strokes shall not be incurable ” And this admonition is very necessary, whenever God deals severely with us; for when we feel his wrath, we then think

Pericope (part_of)

절 (explains)

bible-text/jol-2-14

Source

"그가 뜻을 돌이키사 복을 남기사 너희 하나님 여호와께 소제와 전제를 드리게 하시리라." 선지자는 여기서 사람들을 당혹스럽게 두는 것처럼 보인다. 그러나 이것은 성경에 자주 나오는 말하기 방식이다. 하나님이 좀처럼 기꺼이 용서하려 하지 않으시는 것처럼 나타내는 것은 우리의 게으름을 일깨우고 우리의 부주의를 떨쳐버리기 위한 것이다.

선지자는 이중의 의도를 가지고 있다. 먼저 회개에서 두 단계를 생각해야 한다. 첫 번째 단계는 사람들이 자신들이 얼마나 심하게 죄를 지었는지를 느끼는 것이다. 두 번째 단계는 선지자들이 사람들의 마음을 격려하고 하나님이 기꺼이 그들을 만나시며 자신과 화목하려는 사람들을 만나기를 원하신다는 것을 보일 때이다.

"그가 뒤에 복을 남기겠느냐?" '뒤에'가 무엇을 의미하는가? 하나님이 백성의 악함을 벌하시는 엄격한 심판자가 되실 것이지만, 선지자는 말한다. "비록 하나님이 막대기로 너희를 치실지라도, 그분은 여전히 위안을 주심으로 너희를 구원하실 수 있다. 너희가 거의 죽도록 맞았다고 생각하지만, 주님이 자신의 진노를 조절하시어 이 가장 무거운 형벌들 뒤에 복이 따를 것이다."

원주석

15절 카드 ↗

Here again the Prophet reminds them that there was need of deep repentance; for not only individuals had transgressed, but the whole people had become guilty before God; and we also know how many and grievous their sins had been. There is no wonder then that the Prophet requires a public profession of repentance. He bids them first to sound the trumpet in Zion. This custom, as we have seen at the beginning of the chapter, was in common use under the Law; they summoned their meetings by the sound of trumpets. There is then no doubt but that the Prophet here refers to an extraordinary meeting. They sounded the trumpets whenever they called the people to the festivals. But it must have been unusual for the Jews to proclaim a fast on account of God’s heavy judgment, which was to come on them unless it was prevented. He then shows the purpose of this, bidding them to sanctify a fast By this word קדש kodesh , he means a proclamation for a holy purpose. Sanctify, then a fast , that is, Proclaim a fast in the name of God. We slightly touched on the subject of fasting in the first chapter, but deferred a fuller discussion to this place. Fasting, we know, is not of itself a meritorious work, as the Papists imagine it to be: there is, indeed, strictly speaking, no work meritorious. But the Papists dream that fasting, in addition to its merit and worth, is also by itself of much avail in the worship of God; and yet fasting, when regarded in itself is an indifferent work. (5) It is not then approved by God, except for its end; it must be connected with something else, otherwise it is a vain thing. Men, by private fastings prepare themselves for the exercise of prayer, or they mortify their own flesh, or seek a remedy for some hidden vices. Now I do not call fasting temperance; for the children of God, we know, ought through their whole life to be sober and temperate in their habits; but fasting, I regard that to be, when something is abstracted from our moderate allowance: and such a fast, when practiced privately, is, as I have said, either a preparation for the exercise of prayer, or a means to mortify the flesh, or a remedy for some vices. But as to a public fast, it is a solemn confession of guilt, when men suppliantly approach the throne of God, acknowledge themselves worthy of death, and yet ask pardon for their sins. Fasting then, with regard to God, is similar to black and mean garments and a long beard before earthly judges. The criminal goes not before the judge in a splendid dress, with all his fine things, but casts away every thing that was before elegant in his appearance, and by his uncombed hair and long beard he tries to excite the compassion of his judge. There is, at the same time, another reason for fasting; for when we have to do with men, we wish to please their eyes and conciliate their favor; and he who fasts, not only testifies openly that he is guilty, but he also reminds himself of his guilt; for as we are not sufficiently touched by the sense of God’s wrath, those aids are useful which help to excite and affect us. He then who fasts, excites himself the more to penitence. We now perceive the right use of fasting. But it is of public fasting that the Prophet speaks here. For what purpose? That the Jews, whom he had before summoned, might present themselves before God’s tribunal, and that they might come there, not with vain excuses, but with humble prayer. This is the design of fasting. We now see how foolishly the Papists have abused fasting; for they think it to be a meritorious work; they imagine that God is honored by abstinence from meat; they also mention those benefits of fasting to which I have referred; but they join fasts with festivals, as if there was some religion in abstaining from flesh or certain meats. We now then perceive by what gross puerilities the Papists trifle with God. We must then carefully notice the end in view, whenever the Scripture speaks of fasting; for all things will be confounded, except we lay hold on the principle which I have stated — that fasting ought ever to be connected with its end. We shall now proceed. (5) Medium opus , “a middle work, neutral, neither good nor bad”. — Ed. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-15

Source

"너희는 시온에서 나팔을 불고 금식을 정하고 성회를 소집하라." 선지자는 여기서 깊은 회개가 필요하다고 다시 상기시킨다. 개인만이 아니라 온 백성이 하나님 앞에 죄있게 되었기 때문이다. 선지자가 나팔을 불도록 명하는 것이 이상하지 않다. 이 관습은 율법 아래서 일반적으로 사용되었다. 나팔 소리로 축제를 위해 백성을 소집하였다. 그는 특별한 회집을 가리킨다.

"금식을 거룩하게 하라." '코다쉬'는 거룩히 여기다와 준비하다를 의미한다. 즉 하나님의 이름으로 금식을 선포하라는 것이다.

금식에 관해 우리는 가르침을 받아야 한다. 금식은 그 자체로 공로 있는 행위가 아니다. 금식은 그 목적과 연결될 때만 하나님이 인정하신다. 목적 없이 단독으로 금식하는 것은 헛된 것이다. 공개 금식은 사람들이 겸손하게 하나님의 보좌 앞에 나아가 자신들이 사망 받을 자격이 있음을 시인하면서도 죄 사함을 구하는 죄의 엄숙한 고백이다.

원주석

16절 카드 ↗

Proclaim, he says, a meeting עצרה otsare is not properly an assembly, but the deed itself: (6) hence also the word is transferred to festivals. Proclaim, then, a meeting, call the people, sanctify the assembly. The word, sanctify, seems to be taken here in a sense different from what it had been before. The people, in order to engage in holy services, performed those rites, as it is well known, by which they cleansed themselves from their pollutions. No one entered the temple without washing; and no one offered a sacrifice without abstaining from an intercourse with his wife. The Prophet then alludes to these legal purgations when he says Sanctify the assembly. He afterwards adds, Bring together the old, gather the young sucking the breasts. With regard to the old, we have said before that they are separately named, because they ought to have taken the lead by their example; and further a greater guilt belonged to them, for we know that it is a duty incumbent on the old to govern others, and, as it were, to hold the reins. But when the old themselves become dissolute, and restrain not the lusts of the young, they are doubly culpable before God. It is no wonder then that the Prophet bids here the old to be called; for it became them to be the leaders of others in confessing their repentance. But what follows seems strange. He would have the young, sucking the breasts, to be assembled. Why are these brought in as involved in guilt? Besides, the people were to own their repentance; and yet infants are without understanding and knowledge; so that they could not humble themselves before God. It must, then, have been a mockery and a vain show; nay, the Prophet seems to encourage the people in hypocrisy by bidding young infants to assemble together with men and women. To this I answer, that children ought to have been brought together, that those grown up and advanced in years might through them perceive what they deserved; for the wrath of God, we know, reached to the very infants, yea, and to brute animals: when God puts forth his hand to punish any people, neither asses nor oxen are exempt from the common scourge. Since, then, God’s wrath comes upon brute animals and upon young infants, it is no wonder that the Lord bids all to come forth publicly and to make a confession of repentance; and we see the same to have been the case with brute animals; and when, if the Lord grants, we shall come to the Prophet Jonah, we shall then speak on this subject. The Ninevites, when they proclaimed a fast, not only abstained themselves from meat and drink, but constrained also their oxen and horses to do the same. Why? Because the very elements were involved, as it were, with them in the same guilt: “Lord, we have polluted the earth; whatever we possess we have also polluted by our sins; the oxen the horses, and the asses, are in themselves innocent, but they have contracted contagion from our vices: that we may therefore obtain mercy, we not only offer ourselves suppliantly before thy face, but we bring also our oxen and horses; for if thou exercises the fullest severity against us, thou wilt destroy whatever is in our possession.” So also now, when the Prophet bids infants to be brought before God, it is done on account of their parents. Infants were in themselves innocent with regard to the crimes of which he speaks; but yet the Lord could have justly destroyed the infants together with those of advanced age. It is then no wonder that in order to pacify God’s wrath the very infants are summoned with the rest: but as I have already said, the reason is on account of their parents, that the parents themselves might perceive what they deserved before God, and that they might the more abhor their sins by observing that God would take vengeance on their children, except he was pacified. For they ought to have reasoned from the less to the greater: “See, if God exercises his own right towards us, there is destruction not only hanging over us, but also over our children; if they are guilty through our crimes, what can we say of ourselves, who are the authors of these evils? The whole blame belongs to us; then severe and dreadful will be God’s vengeance on us, except we be reconciled to him.” We now then perceive why infants were called, together with their parents; not that they might confess their penitence, as that was not compatible with their age, but that their parents might be more moved, and that such a sight might touch their feelings, and that dread might also seize them on seeing that their children were doomed to die with them for no other reason, but that by their contagion and wickedness they had infected the whole land and everything that the Lord had bestowed on them. He afterwards subjoins, Let the bridegroom go from his closet, or recess, and the bride from her chamber. It is the same as though the Prophet had bidden every joy to cease among the people; for it was of itself no evil to celebrate nuptials; but it behooved the people to abstain from every rejoicing on seeing the wrath of God now suspended over them. Hence, things in themselves lawful ought for a time to be laid aside when God appears angry with us; for it is no season for nuptials or for joyful feasts, when God’s wrath is kindled, when the darkness of death spreads all around. No wonder, then, that the Prophet bids the bridegroom and the bride to come forth from their chamber, that is, to cast aside every joy, and to defer their nuptials to a more suitable time, and now to undergo their delights, for the Lord appeared armed against all. It would have been then to provoke, as it were, His wrath, to indulge heedlessly in pleasures, when he wished not only to terrify, but almost to frighten to death those who had sinned; for when the Lord threatens vengeance, what else is indifference but a mockery of his power? “I have called you to weeping and wailing; but ye have said, ‘We will feast:’ as I live, saith the Lord, this iniquity shal

Pericope (part_of)

절 (explains)

bible-text/jol-2-16

Source

"백성을 소집하고, 성회를 거룩하게 하고, 장로를 모으고, 어린 아이와 젖먹는 아이를 모으라." 그는 또한 장로들이 모이도록 명한다. 그가 노인들로 시작하는데, 그것이 합당하기 때문이다. 공직을 맡은 자들의 죄책감이 항상 가장 크다.

다음으로 그는 어린아이들이 모이도록 명한다. 이것이 이상해 보인다. 아이들이 회개를 고백할 수 없기 때문이다. 그러나 어린아이들이 모여야 했던 것은 성인들이 그들을 통해 자신들이 받아 마땅한 것을 인식하도록 하기 위함이다. 하나님의 진노는 어린아이들에게까지 미쳤고 심지어 짐승들에게까지 미쳤다. 따라서 하나님의 진노가 짐승들과 어린아이들에게까지 미치므로, 주님이 공개적으로 나타나 모두가 회개를 고백하도록 명하셨다.

"신랑은 골방에서 나오고, 신부는 침실에서 나올지어다." 이것은 마치 선지자가 백성들 사이에서 모든 기쁨을 그치도록 명한 것과 같다. 결혼 잔치 자체는 악한 것이 아니었다. 그러나 하나님의 진노가 그들 위에 드리워졌을 때 백성이 모든 기쁨에서 자제해야 하였다. 따라서 그 자체로는 합법적인 것들도 하나님이 우리에게 분노하실 때 잠시 내려놓아야 한다.

원주석

17절 카드 ↗

Then it follows, Between the court and the altar let the priests, the ministers of Jehovah, weep. It was the priests’ office, we know, to pray in the name of the whole people; and now the Prophet follows this order. It was not, indeed, peculiar to the priests to pray and to ask pardon of God; but they prayed in the name of all the people. The reason must be well known to us; for God intended by these legal types to remind the Jews, that they could not offer prayers to him, except through some mediator; the people were unworthy to offer prayers by themselves. Hence the priest was, as it were, the middle person. The whole of this is to be referred to Christ; for by him we now pray; he is the Mediator who intercedes for us. The people stood then afar off, we now dare to come nigh to God; for the vail is rent, and through Christ we are all made priests. Hence, we are allowed in familiar way and in confidence to call God our Father: and yet without Christ’s intercession, no access to God would be open to us. This then was the reason for the legal appointment. Hence the Prophet now says, Let the priests weep ; not that he wished the people in the meantime to neglect their duty; but he expresses what had been prescribed by the law of God; that is, that the priests should offer supplications in the name of the people. And he says, Between the court and the altar; for the people remained in the court, the priests themselves had a court by its side which they called the sacerdotal court; but the people’s court was over against the sanctuary. Then the priest stood, as it were, in the middle between God, that is, the ark of the covenant, and the people: the people also were standing there. We now perceive that what the Prophet meant was, that the people had the priests as their mediators to offer prayers; and yet the confession of them all was public. He calls the priests the ministers of Jehovah, as we have before found. He thus designates their office; as though he had said, that they were not more worthy than the rest of the people, as though they excelled by their own virtue or merits; but that the Lord had conferred this honor on the tribe of Levi by choosing them to be his ministers. It was then on account of their office that they came nearer to God, and not for any merit in their own works. He further adds, Spare, Lord , or be propitious to, thy people; and give not thy heritage to reproach, that the Gentiles may rule over them . Here the Prophet leaves nothing to the priests, but to flee to God’s mercy; as though he had said that now no plea remained for the people, and that they were greatly deceived if they pretended any excuse, and that their whole hope was in God’s mercy. He afterwards shows the ground on which they were to seek and to hope for mercy; and he calls their attention to God’s gratuitous covenant, Give not thy heritage for a reproach to the Gentiles. By these words he shows, that if the Jews depended on themselves, they were past recovery; for they had so often and in such various ways provoked God’s wrath, that they could not hope for any pardon: they had also been so obstinate that the door as it were had been closed against them on account of their hardness. But the Prophet here reminds them, that as they had been freely chosen by God as his peculiar people, there remained for them a hope of deliverance, but that it ought not to have been sought in any other way. We now then understand the design of the Prophet, when he speaks of God’s heritage; as though he had said, that the people could now undertake nothing to pacify God, had they not been God’s heritage: Give not then thy heritage to reproach. He had in view the threatening, which he had before mentioned; for it was an extreme kind of vengeance, when the Lord determined to visit his people with utter destruction; after having worn them out and consumed them by famine and want, God resolved wholly to consume them by the sword of enemies. It is then to this vengeance that he now alludes when he says, That the Gentiles may not rule over them . It is therefore absurd, as many do, to connect with this the discourse concerning the locusts: such a thing is wholly inconsistent with the design of the Prophet. (7) It is then added, Why should they say among the people, Where is their God? The Prophet now adduces another reason, by which the Jews might propitiate God, and that is, because his own glory is concerned: this reason has indeed an affinity to the former, for God could not expose his heritage to the reproaches of the Gentiles without subjecting also his holy name to their blasphemies. But the Prophet shows here more distinctly that God’s glory would be subject to reproach among the nations, if he dealt with the people according to the full demands of justice; for the Gentiles would contemptuously deride him, as though he could not save his people. Hence in this second clause he reminds us, that when engaged in seeking pardon, we ought to place before our eyes The glory of God, that we ought not to seek our own salvation without remembering the holy name of God, which ought of right to be preferred to all other things. And at the same time he strengthens also the hope of the people, when he teaches that the glory of God is connected with the salvation of those who had sinned; as though he had said, “God, that he may provide for his own glory, will have mercy on you.” They must then have come more willingly to God’s presences when they saw that their salvation was connected with the glory of God, and that they would be saved that the name of God might be preserved safe and free from blasphemies. We now then perceive what the Prophet meant in this verse: he first strips the Jews of all confidence in works, showing that nothing remained for them except they fled to God’s free mercy. He then shows that this mercy is folded on God’s gratuitous covenant, because they were his heritage. In the third place, he shows that God w

Pericope (part_of)

절 (explains)

bible-text/jol-2-17

Source

"제사장들 곧 여호와를 섬기는 자들은 주의 전 앞 제단과 뜨락 사이에서 울며, '주여, 주의 백성을 긍휼히 여기소서'라고 말할지어다." 우리가 알듯이 제사장의 직무는 온 백성의 이름으로 기도하는 것이었다. 선지자는 이 질서를 따른다. 제사장들이 단독으로 기도하고 용서를 구하는 것이 그들에게만 특별히 속한 것은 아니었다. 그들이 모든 백성의 이름으로 기도하였다. 하나님이 이 법적인 모형들로 유대인들에게 어떤 중보자 없이는 기도를 드릴 수 없다는 것을 상기시키려 하셨기 때문이다. 이것 전체가 그리스도를 가리킨다.

"이방인들이 그들을 다스리지 못하게 하소서." 여기서 선지자는 유대인들이 자신들에 관해서는 아무것도 취할 수 없으며, 변명을 가지고 와도 그것이 그들의 경우를 더 나쁘게 할 뿐임을 보인다. 그들의 모든 소망은 하나님의 자비에 있다.

"어찌하여 이방인들이 '그들의 하나님이 어디 있느냐?' 말하게 하겠습니까?" 이 말로 선지자는 하나님의 영광이 걸려 있음을 보인다. 하나님은 자신의 유업을 이방인들의 모욕에 노출시키지 않고서는 그분의 거룩한 이름도 그들의 신성모독에 노출시킬 수 없었다. 선지자는 죄지은 자들의 구원이 하나님의 영광과 연결되어 있음을 가르친다. 하나님의 이름이 모독을 받지 않도록 하나님이 그들에게 자비를 베푸실 것이다.

원주석

18절 카드 ↗

The Prophet here again repeats, that prayers would not be in vain, provided the Jews truly humbled themselves before God. Then God, he says, will be jealous for his land and spare his people. He confirms what I have already said that God would deal mercifully with his people, because they were his heritage, that is because he had chosen them for himself. For the title of heritage, whence does it proceed except from the gratuitous covenant of God? for the Jews were not more excellent than others, but election was the only fountain from which the Jews had to draw any hope. We now then see why these words, God will be jealous for his land, are added; as though he said “Though this land has been polluted by the wickedness of men, yet God has consecrated it to himself: He will, therefore, regard his own covenant, and thus turn away his face from looking on their sins.” He will spare, he says, his people, that is, his chosen people: for, as I have said, the Prophet no doubt ascribes here the safety of the people, and the hope of their safety, to the gratuitous election of God; for the jealousy of God is nothing else but the vehemence and ardor of his paternal love. God could not, indeed, express how ardently he loves those whom he has chosen without borrowing, as it were, what belongs to men. For we know that passions appertain not to him; but he is set forth as a father, who burns with jealousy when he sees his son ill-treated; he acknowledges his own blood, his bowels are excited, — or, as a husband, who, on seeing dishonor done to his wife, is moved; and though he had been a hundred times offended, he yet forgets every offense; for he regards that sacred union between himself and his wife. Such a character, then, does God assume, that he might the better express how much and how intensely he loves his own elect. Hence he says, God will be jealous for his land. As he has hitherto been inflamed with just wrath, so now a contrary feeling will overcome the former; not that God is agitated by various passions, as I have already said, but this mode of speaking transferred from men, is adopted on account of our ignorance. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-18

Source

"여호와께서 자기 땅을 위하여 질투하시며, 자기 백성을 불쌍히 여기리라." 선지자는 기도가 헛되지 않을 것임을 다시 반복한다. 유대인들이 참으로 하나님 앞에 겸손하다면 말이다.

"여호와가 그의 땅을 위하여 질투하신다." 선지자는 하나님이 자신의 백성을 자유롭게 선택하신 것에서 이 칭호가 나온다고 말한다. 유대인들이 다른 이들보다 탁월하지 않았지만 선택이 유대인들이 어떤 소망을 이끌어낼 수 있었던 유일한 샘이었다. "자기 백성을 불쌍히 여기신다." 선지자는 의심할 여지 없이 여기서 백성의 안전과 그 안전의 소망을 하나님의 자유로운 선택에 귀속시킨다. 하나님의 질투는 그분이 선택하신 자들에 대한 그분의 부성적 사랑의 열심과 열정 외에 다른 것이 아니다.

원주석

19절 카드 ↗

He afterwards says, God has answered (8) and said to his people, Behold, I will send to you corn, wine, and oil. The Prophet does not here recite what had been done, but, on the contrary, declares, that God in future would be reconciled to them; as though he said, “I have hitherto been a herald of war, and bidden all to prepare themselves for the coming evil: but now I am a messenger to proclaim peace to you; if only you are resolved to turn to God, and to turn unfeignedly, I do now testify to you that God will be propitious to you; and as to your prayers know that they are already heard; that is, know that as soon as they were conceived, they were heard by the Lord.” Hence he says, He has answered ; that is “If, moved by my exhortation, ye return with sincerity to God, he will meet you, nay, he has already met you; he waits not until ye have done all that ye ought to do; but when he bids you to come to his temple and to weep, he at the same time wipes off your tears, he removes every cause of sorrow and anxiety.” God, then, has answered; that is, “I am to you a certain and sufficient witness, that your prayers have been already accepted before God, though, as I have before reminded you, ye have not offered them.” And, at the same time, he speaks of the effect, Behold, I will send to you corn, wine, and oil; and ye shall be satisfied. Here, by the effects, he proves that God would be propitious; for want of food was the first evidence of God’s displeasure, to be followed by the destruction which the Prophet had threatened. What does he say now? God will restore to you abundance of corn, wine, and oil; and he says further, I will not give you to the Gentiles for a reproach that they may rule over you We now then apprehend the meaning of the Prophet; for he not only promises that God would be placable but also declares that he was already placable; and this he confirms by external tokens; for God would immediately remove the sins of his wrath, and turn them into blessings. Hence he says, ‘He will give you abundance of corn, wine, and oil, so as fully to satisfy you.’ As they had perceived that God was angry with them by the sterility of the land, and also by its produce being consumed by chafers, by locusts, and other animals or insects; so now the Lord would testify his love to them by the abounding fruitfulness of every thing. And then he joins another sentence, I will not give you any more for a reproach to the Gentiles . When he says, “any more,” he intimates that they had been before exposed to reproach; and we indeed know that they were then suffering many evils; but there remained that destruction of which we have heard. God does then here promise, that they should no more be subject to the reproaches of the Gentiles provided they repented; for the Prophet ever speaks conditionally. It now follows — (8) There is no reason for rendering this in the past tense: it is in the same predicament with the verb, “will be jealous,” in the former verse, and ought to be rendered like it in the future time, “will answer.” The comment founded on this rendering, though true in itself, is yet too refined, and suits not this place. — Ed. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-19

Source

"여호와께서 자기 백성에게 응답하여 이르시기를 '내가 너희에게 곡식과 새 포도주와 기름을 주리니 너희가 이것으로 만족할 것이다.'" 선지자는 여기서 이미 일어난 것을 서술하는 것이 아니라, 하나님이 앞으로 그들과 화목하실 것이라고 선언한다. 마치 그가 말하는 것처럼. "내가 전에 전쟁의 전령이었고, 모두에게 오는 악을 준비하도록 명하였다. 그러나 지금 나는 너희에게 평화를 선포하는 사신이다. 너희가 진실로 하나님께 돌아오기로 결심한다면, 나는 이제 하나님이 너희에게 자비하실 것을 증언한다. 너희 기도들이 이미 들렸음을 알라. 즉 그것들이 하나님께 상달되자마자 들렸음을 알라."

"내가 너희에게 곡식과 새 포도주와 기름을 주리니." 하나님이 자비하실 것이 효과로 증명된다. 식량의 부족이 하나님의 불쾌하심의 첫 증거였다. 그렇다면 하나님이 자신을 증명하실 것이다. "내가 이방인들에게 너희를 더 이상 모욕거리가 되게 하지 않겠다." 그가 '더 이상'이라고 말할 때 그들이 전에 모욕에 노출되었음을 암시한다.

원주석

20절 카드 ↗

In this verse he more fully confirms the Jews, that they might not be afraid of reproach from the Gentiles. It may have been that the Assyrians were now in readiness, prepared for war; it was then difficult to free the Jews from every fear. The Prophet had said generally that they would be no more subject to the mockeries of the Gentiles; but yet fear could not but be felt by them. “We see the Assyrians already armed; and what can we expect but to be devoured by them? for we are not able to resist them.” Anxiety then must have constantly tormented the Jews, had he not distinctly and in express words declared, “It is in God’s power to drive away the Assyrians, and to confound all their attempts.” The Prophet, therefore, is now on this subject. The Northlander, (9) he says, will I remove far from you. The Chaldeans and the Assyrians, we know, were northward of Judea. He then means here by the North those enemies, whose preparations terrified the Jews. Hence he says, I will drive them from you, and drive them far into a land of desert and of drought (10) . By these words he intimates, that though furnished with the greatest forces, and gaping for the land of Judea, and ready in their cupidity to devour it, the Syrians would yet return home without effecting anything; I will cast them into a desert land. In vain, he says, they covet your abundance, and desire to satisfy themselves with the fertility of your land; for I will drive them and their dread away. He then adds, His face to the east sea, and his rear to the hindmost sea; that is, I will scatter them here and there, so that his front shall be to one sea, (supposed to be the Salt Sea,) and his extremity to the hindermost sea, which was doubtless the Mediterranean: for the Salt Sea was east to the Jews, that is, it lies, as it is well known, towards the east. We now perceive in part what the Prophet means. But it must, at the same time, be added, that the Prophet removes fear from the Jews, which occupied their minds by observing the power of the Assyrians so great and extensive. “What is to be done? though God is present with us, and protects us by his help, yet how will he resist the Assyrians, for that army will fill the land”. “God will yet find means,” says the Prophet; “though the Assyrians should occupy the whole land, from the Salt or the East Sea to the Meridian or Mediterranean Sea, yet will God drive away this vast multitude: there is no reason then that ye should fear.” Hence the Prophet has designedly set forth how terrible the Assyrian forces would be, that he might show that they could not be resisted, unless the Lord should disperse them and disappoint all their efforts. At last he adds, And his ill savor shall ascend: but I am not able to finish to-day. (9) Dr. Henderson agrees with Calvin in rendering this word, Northern or Highlander, and quotes Coverdale as rendering it, Him of the North. He considers this word as of “prime importance in the interpretation of this prophecy.” Locusts visited Palestine not from the north, but from the south. “That, however,” he adds, “which determines the question, is the addition of the patronymic י to צפון , indicating that the North was not merely the quarter whence the subject of the discourse came, but that its native country lay to the North of Palestine; just as התימני , the Temanite, means the Southern, etc. — Ed. (10) Literally, “Into a land dry and desolate.” — Ed. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-20

Source

"내가 북방 군대를 너희에게서 멀리 쫓아내어 건조하고 황폐한 땅으로 몰아내리니." 그는 유대인들이 이방인들의 모욕을 두려워하지 않도록 더 충분히 확증시킨다. 앗시리아인들이 이미 준비되어 전쟁 준비가 되어 있었을 때 유대인들을 두려움에서 해방시키기가 어려웠다. 선지자가 일반적으로 말하였다. 하나님이 이방인들의 조롱에 더 이상 노출되지 않도록 할 것이라고. 그러나 불안이 끊임없이 유대인들을 괴롭혔을 것이다. "앗시리아인들이 이미 무장하였다. 우리가 그들에게 삼켜지는 것 외에 무엇을 기대할 수 있겠는가?" 따라서 선지자는 여기서 "하나님이 앗시리아인들을 몰아낼 수 있다"고 분명하고 명시적으로 선언한다.

"그의 앞부분은 동해로, 그의 뒤부분은 서해로." 선지자는 앗시리아 군대가 아무리 많고 광범위할지라도 하나님이 이 큰 무리를 몰아내실 방법을 찾으실 것임을 보인다. 동해(사해)에서 서해(지중해)까지 군대가 차지하더라도 하나님이 이 광대한 군대를 흩으실 것이다.

원주석

21절 카드 ↗

Here he shows that God would have his turn to exalt himself, which the Assyrian presumptuously attempted to do. For God seems for a time to lie still, when he withholds himself, when he puts not forth his power, but waits to see the tendency of the insane conspiracies and the Satanic madness of those who rise up against him and his Church. But having for a time thus restrained himself, he at length comes forth; and this is what the Prophet means when he says, God has highly exalted himself to do his purpose. The Assyrian first attempted this; but now the Lord in his turn will raise up himself. God indeed could have done this before, but he would not; and we see this to be his usual mode of proceeding, to connive at the presumption of men, till the ripened time comes which he has predetermined; and then he dissipates in a moment their enterprises. God, then, has now nobly exalted himself; therefore rejoice and exult, O Land . But he says first, Fear not, O Land; and then, Exult and rejoice For it was necessary, in the first place, to remove the fear with which the minds of all were now seized. The Prophet, then, begins with consolation; for the Jews could have hardly entertained any joy, except the fear that oppressed them was first shaken off. Hence the Prophet maintains due order by saying, “Fear not, O Land, but rather exult and rejoice.” He afterwards subjoins — return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-21

Source

"땅이여, 두려워하지 말고 기뻐하고 즐거워할지어다. 여호와께서 큰일을 행하셨음이로다." 그는 하나님이 앗시리아인들이 건방지게 시도하였던 것에서 자신의 차례를 가지실 것임을 보인다. 하나님은 한동안 자신을 자제하시는 것처럼 보이신다. 그분이 뒤로 물러나시고 그분의 권능을 드러내지 않으시며, 자신과 그분의 교회에 대항하는 자들의 정신 나간 음모들의 끝이 어디로 향하는지 보기를 기다리실 때. 그러나 잠시 후 그분이 앞으로 나오신다. 이것이 선지자가 말하는 의미이다.

"두려워 말라, 오 땅이여." 기쁨을 가질 수 있기 전에 먼저 두려움을 제거하는 것이 필요하였다. 그러므로 선지자는 "두려워 말라"는 위안으로 시작한다.

원주석

22절 카드 ↗

Here the Prophet turns his address to the beasts; not that his instruction suited them; but it was a more efficacious mode of speaking, when he invited the very beasts to a participation of the people’s joy; for except the Jews had been made to know that God’s wrath was now nigh at hand, no consolation which the Prophet has hitherto applied would have been of any weight with them. But now since they perceived that God’s wrath did not only suspend over them, but extended much farther, even to the beasts, and since the Lord would have mercy on them, so that his blessing would be partaken in common by the beasts and brute animals, the address was far more impressive. We hence see that the Prophet, for the best reason, directed his discourse to the very beasts, though destitute of mind and discernment. For in addressing brute animals he addressed men with double force; that is, he impressed their minds more effectually, so that they might seriously confess how great was God’s wrath, and also how great would be his blessing. Beasts, he says , fear not. Then the beasts of the field ought to have dreaded the judgment of God which he had before denounced; for except God had been pacified to his people, the fire of his wrath would have consumed the whole land, trees and pastures; so all the beasts must have been famished. But now when God is reconciled to his people, his blessing will smile on the brute animals. What then is to be said of men? For God is properly propitious to them, and not to brute animals. We hence see that the fruit of reconciliation is made more evident, when it is in part extended to the brute creation. He therefore says , Fear not, ye beasts of the field: for the pastures of the desert will grow, the trees will bring forth their fruit. By these words the Prophet intimates, that had God’s wrath toward his people been implacable, the sterility of the land would not have been improved. Now then whence came so sudden a change that the pastures grew, that the trees produced their fruits, both the fig-tree and the vine, except that God was pleased to bless the land, after having received men into favor? We now then apprehend the meaning of the Prophet, even this, — that the land would be made by an angry God to execute his judgment, and that there would be no remedy for the barrenness of the land until men propitiated God. This is the sum of the whole. It now follows — return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-22

Source

"들짐승들아, 두려워하지 말지어다. 광야 풀밭에 싹이 나며 나무가 열매를 맺으며 무화과나무와 포도나무도 힘을 내는도다." 선지자는 이제 짐승들에게 말한다. 그의 가르침이 그들에게 맞지 않기 때문이 아니라, 짐승들까지도 백성의 기쁨에 참여하도록 초대할 때 더 효과적인 말하기 방식이기 때문이다. 이 담화가 훨씬 더 인상적이었다. 백성이 하나님의 진노가 짐승들에게까지 미쳤음을 알았기 때문이다.

"짐승들아, 두려워 말라." 짐승들도 하나님의 심판을 두려워해야 하였다. 하나님이 백성에게 화목하지 않으셨다면 그분의 진노의 불이 온 땅을, 나무들과 목초지를 소비하였을 것이다. 그러나 하나님이 백성과 화목하실 때 그분의 복이 짐승들에게도 미칠 것이다. 그렇다면 사람들에 대해서는 무엇을 말하겠는가? 하나님이 짐승들이 아닌 사람들에게 자비로우시기 때문이다. 따라서 화목의 열매가 부분적으로 짐승들에게까지 미칠 때 더욱 분명해진다.

원주석

23절 카드 ↗

He now exhorts the Jews also to rejoice, but in a way different from that of the land and of the beasts. Rejoice, he says, in your God. For the beasts and the sheep, while rejoicing, cannot raise their thoughts higher than to their food: hence, the joy of brute animals, as they say, terminates in its object. But the Prophet sets forth God before the Jews as the ground of their joy. We then see how he distinguishes them from brute animals from the land and other elements; for he not only bids them to rejoice in meat and drink, in the abundance of provisions, but he also bids them to rejoice in the Lord their God; and he says no more, “The land will yield its strength, or the vines and fig-trees, or the trees, will produce their fruit, and the pastures will grow;” no, he speaks not now in this manner, but he says “God himself will give you rain:” for he had to do with men, endued with understanding, yea, with those very Jews who had been from their childhood taught in the law of God: he speaks, not only of the land, not only of bread and wine, but of the Giver himself. He then reminds them of God’s blessing, and declares that God would be so propitious to them as to pour down his grace upon them, and act the part of a father and a guardian towards them. God then, he says, will bring forth or give to you rain according to what is necessary. Some translate המורה emure a teacher; and the meaning of the word, we know, is doubtful. At the same time מורה mure is very often taken for rain, and sometimes generally, and sometimes for a particular kind of rain, as we shall presently see. Though then מורה mure signifies a teacher, yet the context here seems not to allow that sense. They who have thus taken it seem to have been led by this one reason, — that it is absurd to set in the first place, and as it were on a higher grade, those fading blessings which belong only to the support and nourishment of the body. But this reason is very foolish; for the Prophets, we know, lead children as it were by initial principles to a higher doctrine. No wonder then that the Prophet here affords them a taste of God’s favor in blessings belonging to the body; he afterwards ascends higher, as we shall see: and this view is certainly what the context demands; for the Prophet says at last, “I will hereafter pour my Spirit on all flesh,” etc. In these words the Prophet commends the favor of God, which ought to be held as the most valuable: but he begins now with temporal benefits, that he might lead by degrees, and by various steps, a people, rude and weak, to something higher. Then the word, teacher, by no means suits this place; and we must mark also what immediately follows. He introduces a word derived from מורה mure ; he afterwards adds מורה mure the second time, which no doubt, means rain; all confess this, and confess it to be taken for rain in the same verse. When all agree then on this point, it seems somewhat strained to render it in the same verse a teacher and also rain; especially since we find that the Prophet’s object is this, — to make the people to recognize God’s blessing in outward things. There is also another thing which has lead astray these interpreters. There follows immediately the word לצדקה latsadke , according to what is just. When they join together these word, המורה לצדקה emure latsadke , they ask, What is the rain of righteousness? They have hence thought that a teacher is here meant. But we know that משפט and צדקה meshapheth and tsadke are often taken in Scripture for a just measure, for equity. “God then will not deal with you unequally as hitherto; but having been reconciled to you, he will reassume the part of a father, and will also observe towards you a legitimate order; for things have been on both sides in confusion, inasmuch as ye have been carrying on war against God, and your wickedness has subverted the whole order of nature. But now, God being pacified towards you, there will be on both sides an equable state of things, everything will be in a fitting condition; he will not deal with you any more in an irregular manner.” We now then perceive the real meaning of the Prophets and see how frivolous are the reasons which influenced these interpreters, who have rendered the words, “Teacher of righteousness.” I do not love strained expositions. Let us now return to the words of the Prophet: He will give to you, he says, rain according is what is fit; then he adds, He will make to descend on you showering rain, (using another word;) and he adds again the word מורה mure , which, no doubt, means rain, and no one denies this. But yet it seems that the word גשם geshem has here a specific meaning, and some think it to be a violent shower, occasioned by a storm or tempest; and yet we may gather from many parts of Scripture that the word means rain in general. Now מורה mure seems here to be taken for the rain of September, which the Greeks call τξωιμον, προιμον ; and so they call מלקוש melkush οψιμον, opsimon , or the latter rain, as a common interpreter has rendered it. And the cultivated land, we know, needs these two rains, that is, after sowing, and when the fruit is ripening, — after sowing, that the ground by receiving moisture may make the seed to grow; for it then wants moisture to nourish the roots. Hence, the rain of September or October, which is after sowing, is rightly called seasonable rain; and the Greeks, as I have already said, call it πρωιμον proimon ; and James, following them, so calls it in James 5:7 , ‘He will give you rain,’ he says, ‘both of the first time and the late rain,’ that is, of the month of March. For in those warm climates the harvests we know, is earlier than with us. We here gather the corn in July but they gather it there in May. The fruit then ripens with them in March, when they need the late rain. And in Jeremiah 5:24 it appears quite evident, that מורה mure , as in this place, is called the rain, which comes down after sowing; for God says there,

Pericope (part_of)

절 (explains)

bible-text/jol-2-23

Source

"시온의 자녀들아, 기뻐하며 너희 하나님 여호와 안에서 즐거워할지어다. 그가 너희를 위하여 이른 비를 적당하게 내리시리니." 선지자는 유대인들에게도 기뻐하라고 권면하지만 땅과 짐승들의 경우와는 다른 방식으로 한다. 짐승들과 양들이 기뻐하더라도 음식 이상으로 생각을 높일 수 없다. 그러나 선지자는 유대인들에게 기쁨의 근거로서 하나님 자신을 제시한다.

"너희 하나님 여호와 안에서 기뻐하라." 그는 더 이상 땅이나 떡과 포도주에 대해서만 말하지 않고, 주는 분 자신에 대해 말한다. 그들은 하나님의 복을 상기하고 하나님이 그들에게 그처럼 자비로우시어 자신의 은혜를 그들에게 쏟아부으시고 아버지와 보호자의 역할을 하실 것임을 상기시킨다.

"가을비가 너희에게 적당히 내린다." '모레'라는 단어의 의미는 의심스럽다. '가르치는 자'를 의미하기도 하며 '비'를 의미하기도 한다. 그러나 문맥이 '비'를 지지하며, '모레'가 여기서 9월이나 10월의 비, 즉 파종 후 비를 의미하는 것처럼 보인다. '말코쉬'가 늦은 비를 의미한다는 것은 모두가 인정한다. 그 경작지는 우리가 알듯이 이 두 비를 필요로 한다. 씨앗을 뿌린 후 땅이 씨앗이 자랄 수 있도록 수분을 공급받기 위함이고, 열매가 익어갈 때도 수분이 필요하다.

원주석

24절 카드 ↗

He goes on with the same subject in this verse, and shows the effects of rain; for when the earth is irrigated and satiated with sufficient moisture, it brings forth fruit, rich and plentiful. God then will cause that the rains shall not be useless, for the floors shall be full of wheat, and the fats shall overflow with wine as well as oil. He afterwards adds — return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-24

Source

"마당에는 밀이 가득하고 독에는 새 포도주와 기름이 넘치리로다." 그는 비의 효과를 계속해서 보여준다. 땅이 충분한 수분으로 관개되고 포화될 때 풍성하고 풍부한 열매를 맺는다. 그러므로 하나님이 비가 쓸모없지 않도록 하실 것이다.

원주석

25절 카드 ↗

The Prophet confirms what he had previously said, and states what is of an opposite character, — that God can as easily restore a rich fruitfulness to the land as he had before rendered it barren by sending devouring insects. I will give you years, (for the other years,) he says; and that the Jews might more fully understand that all this was in God’s hand, he expressly declares that the cankerworms, the chafers, and the locusts (11) , were his army and as it were his hired army, whom he had employed as it seemed good to him. The spoilers, then, which had destroyed the whole produce of the land, were, as the Prophet declares, the messengers of God: it was not, he says, by chance that the locusts, or the cankerworms, or the chafers came; but God hired these soldiers, they were his forces and his army to distress the whole people; then famine and want consumed them. It is not then to no purpose that the Prophet mentions here that these destructive insects were God’s army; it is to show more fully what is here promised; for God, who had by this army devoured the whole increase of the land, can now easily restore plenty for the barrenness of past years. Now, when any one lays down his arms, the land is afterwards cultivated, and brings forth its usual fruit: so the Lord also now shows, that the land had been barren, because he had sent forth his army, which laid waste its whole produce. But now, he says, when I shall restore you to favor, there will be no army to devour your fruit: the land then will nourish you, for there will be nothing to prevent you to receive its wonted produce. Had not the Jews been made assured that the land had been sterile, because the locusts, and the chafers, and the cankerworms, were the army which the Lord had prepared they might have ever dreaded these spoilers: “Surely the locusts will spring up, the chafers and the cankerworms will come, to devour all the fruit.” The Prophet shows that this happened not by chance: “Now then, when God shall be reconciled to you, the land will yield its increase, and nothing shall hinder you from enjoying its abundance.” By calling this army great , he shows that God has no need of strong forces to subdue men; for when he prepares locusts and insects, which are but little things, they snatch food from the mouths of men and leave them in want; though no one puts forth a sword against them, they yet pine away with hunger. The Prophet then derides here the arrogance of men, and shows that God needs not do much, when he intends to reduce them to nothing. Let us now proceed — (11) There are four sorts mentioned in Hebrew as in the first chapter : one of them is omitted here and in the Latin text. — Ed. return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-25

Source

"내가 전에 너희에게 보낸 나의 군대 곧 메뚜기와 느치와 황충과 팥중이가 먹어버린 것을 배로 보상하여 주리라." 선지자는 이전에 말한 것을 확증하며 반대 성격의 것을 말한다. 하나님이 해충들을 보내어 땅을 황폐하게 하신 것처럼 쉽게 풍성한 열매를 회복하실 수 있다는 것이다.

"팥중이와 느치와 메뚜기." 선지자는 이 해로운 곤충들이 하나님의 군대이며 하나님이 그들을 기쁘신 대로 사용하셨음을 명시적으로 선언한다. 메뚜기들과 느치들이 온 땅의 소산을 파괴하였던 것이 우연이 아니라 하나님이 이 군인들을 고용하셨다는 것이다. 이제 그분이 이들을 해산하시므로, 땅이 다시 경작되고 일상적인 열매를 맺을 것이다. 이것이 주의 깊게 주목해야 할 것이다. 이 파괴적인 곤충들이 지나갔던 것이 우연이 아님을 알게 되었다면, 이제 하나님이 너희를 은혜로 받으실 때 아무것도 열매를 즐기는 것을 막지 않을 것이다.

이 군대를 "크다"고 부를 때, 하나님이 사람들을 정복하기 위해 강한 군대가 필요하지 않으심을 보인다. 작은 메뚜기들과 곤충들이 사람들의 입에서 음식을 빼앗고 그들을 필요 속에 남겨둔다.

원주석

26절 카드 ↗

He now concludes what he has hitherto said of God’s blessing. As the Jews were starving while God was offended, so he promises that when reconciled to him they should have abundance of produce from the land: Ye shall eat plentifully, he says, and satisfy yourselves. But he mentions also their gratitude; for it was an evidence of true repentance when they praised the name of God, whom they understood to be the giver of their abundance; for he had before proved that the land was under his power, when he consumed its whole substance, so that none of it came to supply the wants of man. Hence the Prophet exhorts them to give thanks, that they might thus declare that they from the heart repented. Ye shall then praise the name of Jehovah your God”. Why? “ Because he will deal with you wonderfully . He takes away here every plea for ignorance. We know how difficult it is to lead men to do this act of religion, for which we yet confess that we were born; for what is more natural than to acknowledge God’s bounty towards us, when we enjoy many blessings? But yet, though God in various ways stimulates us, he cannot draw from us genuine gratitude. This is the reason why the Prophet now says, “God will deal with you wonderfully: though ye are stupid, God will yet by his power awaken you; for he will not deal with you in a common way.” He then mentions something miraculous, that he might leave to the Jews no excuse, in case they considered not God’s bounty and perceived not in this change, first, what they had deserved and then how merciful God had been to them: for this change could not have been ascribed to chance; nor was it a common thing, that when the Jews had been for four successive years nearly consumed with wants and when the enemy was at hand, they should see the land now fruitful, that they should see it freed from destructive insects, that they should be also at peace, and not disturbed by the dread of any foreign enemy. Since the Lord, then, would beyond hope give them a serene instead of a turbulent sky, should not such a wonderful change deeply affect them? This is what the Prophet now means, — “As the Lord will deal with you wonderfully, there will be no excuse for your torpidity, if ye will not be diligent in praising his name.” Not ashamed, he says, shall my people be for ever. The Jews are here reminded by implication of their former disgrace; for they had been greatly confounded; though enemies touched them not, no, not even with their finger, they yet died through famine; an enemy was also prepared, as we have seen, to destroy them. They were therefore frightened with dread, and also perplexed with their own evils, by which God had almost worn them out. The Prophet says now, My people shall not be ashamed for ever, intimating that God would at length relieve his people from their evils, that they might not, as hitherto, be ashamed. He at last subjoins — return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-26

Source

"너희는 먹어 배부르고, 너희 하나님 여호와의 이름을 찬양할 것이다." 선지자는 하나님의 복에 관해 이제까지 말한 것을 마무리한다. 유대인들이 하나님이 분노하시는 동안 굶주리고 있었으므로, 이제 그분과 화목할 때 땅의 소산이 풍부하게 주어질 것이다. 그는 또한 그들의 감사를 언급한다. 하나님을 찬양하는 것은 그들의 풍요의 제공자가 하나님임을 이해하였을 때 진정한 회개의 증거이기 때문이다.

"그가 너희를 위하여 기이하게 행하셨음이로다." 그는 여기서 무지의 변명을 모두 제거한다. 하나님이 일반적인 방식이 아닌 기이한 방식으로 그들을 대하실 것이다. 선지자는 이 변화가 너무나 놀라운 것이어서 하나님의 선하심을 인식하지 못한다면 변명의 여지가 없음을 보인다.

"나의 백성은 결코 수치를 당하지 아니하리로다." 유대인들은 전에 크게 당황하였음을 상기시킨다. 그러나 하나님이 마침내 자기 백성을 그들의 악들에서 구원하실 것이며, 그들이 전처럼 더 이상 수치를 당하지 않을 것이다.

원주석

27절 카드 ↗

He repeats the same sentence; and in the beginning of the verse he unfolds what I have already said — that the miracle would be such as to constrain the people to praise God. Ye shall know that I am in the midst of Israel: and this was the case, because God showed not in an ordinary way his kindness to them, and especially because it had been foretold, and also because this reason had been adduced — that God was mindful of his covenant. The manner, then, in which he dealt with them, and farther, the prediction itself, left to the people no pretext for ignorance. Hence the Prophet now says, ‘Ye shall know that I am in the midst of Israel,’ and still more, ‘that I am Jehovah your God.’ By these words the Prophet reminds us, that the deliverance of the people from their evils was to be wholly ascribed to the gratuitous mercy of God; for we have already seen, that things would have been past hope, had not this consolation been added — ‘Turn ye even now to me.’ The Prophet therefore repeats, that there would be no other reason why God would deal so kindly with his people, and so mercifully spare them, but this — that he dwelt in the midst of Israel: but whence was this dwelling, except that God had gratuitously chosen this people? This indeed availed much to raise up the people; for how could they have hoped that God would be propitious to them, had they not been reminded of this truth that God was dwelling in the midst of them? Not because they were worthy, but because he deigned to come down to them. He afterwards adds, And none else . By this sentence the Prophet more sharply stimulates them to return immediately to God; for if they deferred longer disappointment would be in delay. That the Jews, then, might not, after their usual manner, procrastinate, he says that there is no other God; and thus he shows that there was no remedy for their evils, except they sought to be reconciled to God. “There is then no God besides me, and I dwell in the midst of thee.” The Lord claims to himself every power, and then kindly invites the people to himself, and for this reason, — because he dwells in the midst of them. That the people, then, might not form other expectations, God shows that all their hope was in him alone. He farther shows, that salvation was not to be sought afar off, provided the people had not forgotten the covenant, that God was dwelling in the midst of them. But a higher doctrine follows — return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-27

Source

"그런즉 이스라엘 가운데 내가 있다는 것을 너희가 알 것이라." 그는 같은 말을 반복한다. 기적이 하나님을 찬양하도록 백성을 강요할 것이라는 것이다. 이것은 평범한 방식으로 하나님이 그들에게 자비를 보이셨기 때문만 아니라, 그것이 예언되었고 또한 그 이유 — 하나님이 자신의 언약을 기억하셨다 — 가 제시되었기 때문이다.

"나 외에는 다른 이가 없다." 선지자는 유대인들이 더 이상 평소처럼 지체하지 않도록 이 말로 그들을 더 날카롭게 자극한다. 주님이 모든 권능을 자신에게 주장하시고, 그분이 그들 가운데 거하시기 때문에 그들을 친절하게 자신에게 초대하신다. 따라서 백성이 다른 기대를 갖지 않도록 하나님은 모든 권능이 자신에게 있음을 보이신다. 그분은 또한 구원이 멀리 있지 않음을 보이신다. 그들이 하나님이 그들 가운데 거하신다는 언약을 잊지 않았다면.

원주석

28절 카드 ↗

We have explained why the Prophet began with earthly blessings. One may indeed think that this order is not regular; for Christ does not in vain remind us, that the kingdom of God ought to be first sought, and that other things shall be added in their place, ( Matthew 6:33 ;) for food, and every thing that belongs to this frail life, are, as it were, additions to the spiritual life. But the Prophet designedly mentioned first the evidence of God’s favor in outward benefits; for we see how slow the perceptions of men are, and how slothful they are in seeking spiritual life. As, then, men rise to things above with so much difficulty, the Prophet makes use of the best helps; and we must indeed be dealt with as we usually deal with children. For as there is not so much discernment in them as to be influenced by reasons, we set before them what is suitable to their weak and simple comprehension; so the Prophet did; for he showed first that God would be kind to the Jews in food for the body, and having used this as a help, he then added, Afterwards I will pour my Spirit upon all flesh. By these words the Prophet reminds us, that people act absurdly when they are satisfied with vanishing things, when they ask of God nothing more excellent than to be pampered like brute animals; for in what do the children of God differ from asses and dogs, except they aspire after spiritual life? The Prophet, then, after having set before them lower things, as though they were children, now brings before them a more solid doctrine, (for thus they were to be led,) and affords them a taste of the favor of God in its external signs. “Ascend, then, now,” he says, “to spiritual life: for the fountain is one and the same; though when earthly benefits occupy and engross your attention, ye no doubt pollute them. But God feeds you, not to fill and pamper you; for he would not have you to be like brute animals. Then know that your bodies are fed, and that God gives support to you, that ye may aspire after spiritual life; for he leads you to this as by the hand; be this then your object.” We now, then, understand why the Prophet did not at first speak of the spiritual grace of God; but he comes to it now. He began with temporal benefits, for it was needful that an untutored people should be thus led by degrees, that on account of their infirmity, sluggishness, and dullness, they might thus make better progress, until they understood that God would for this end be a Father to them. return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-28

Source

"그 후에 내가 내 영을 모든 육체에 부어 주리니." 우리는 선지자가 왜 외적 복들로 시작하였는지를 설명하였다. 어떤 이는 이 순서가 규칙적이지 않다고 생각할 수 있다. 그리스도가 먼저 하나님의 나라를 구하라고 우리에게 상기시키기 때문이다. 그러나 선지자는 의도적으로 외적 유익에서 하나님의 은혜의 증거를 먼저 언급하였다. 사람들의 지각이 얼마나 느리고 영적 생명을 구하는 데 얼마나 게으른지를 알기 때문이다.

선지자는 이제 더 굳건한 교리를 가져온다. "당신들은 이제 영적 생명으로 올라오라. 샘은 하나이며 동일하다. 하나님이 여러분의 몸을 먹이는 것은 여러분을 마치 짐승처럼 가득 채우고 살찌우기 위함이 아니다. 그분이 여러분을 이끄신다. 그러므로 여러분의 목적이 이것이 되어야 한다."

원주석

29절 카드 ↗

As the particle גם gam amplifies in Hebrew, it seems singular that the Prophet now limits to a few a gift common to all; for he had previously said, “Upon all flesh will I pour out my Spirit;” and now, “Upon servants and handmaids;” and he puts down “Also”. If he had simply said “Upon servants and handmaids will I pour out my Spirit,” there would have been no inconsistency, for it would have been the explanation of his former statement; for we know that what the Prophet says of all men must be taken with exception, inasmuch as many who were unbelievers were without this gift, and even those who before excelled in some sort of divine knowledge; we indeed know that the Jews were blinded, and we also know that not all among the common people were partakers of this excellent gift. There is no doubt, therefore, but that this which is said of “all flesh,” must be limited to the Church. It would not, then, have appeared strange, had the Prophet now added, “Upon servants and handmaids ; ” but the particles וגם ugam , “And also,” create difficulty: it is a way of speaking to enlarge on what has been said, but here it seems not to enlarge; for to pour out the Spirit upon all the people, is more than to pour it out on servants and handmaids. The solution is twofold: the particles וגם ugam are sometimes to be taken confirmatively. ‘I have blessed him,’ said Isaac of his son Jacob, ‘and also blessed shall he be.’ So in this place we may take the words of the Prophet to be, yea surely , being a repetition serving to confirm what had been said: but I prefer another sense; for the Prophet, I doubt not, meant here to add something more incredible than what he had previously said, “ Upon servants and maid-servants will I pour out my Spirit,” that is, even upon those who were before Prophets; for they shall be enriched with a new gift, and shall gain increasing knowledge after the restoration of the Church, which is now approaching. We apprehend this to be the meaning of the Prophet. He had promised the grace of the Spirit to the whole body of the faithful, which appears, as I have said, from comparing the ancient state with our own: but now, after having spoken of the mass or the common people, he comes to the Prophets, who were superior to others who before performed the office of teaching, who attained rank and degree in the Church; these also shall gain accessions; that is, “My Spirit shall not only be conspicuous in the ignorant and the common people, but also in the Prophets themselves.” Surely it is a greater thing when they are taught who were before superior to others, and whom the Lord had set over the Church, and when they appear as new men, after having received a gift which the Lord had not previously conferred on them. When, therefore, new light appears in such men, it is certainly a greater thing than when the Spirit is poured out on the common people. We now then see the Prophet’s meaning as to the servants and the handmaids. (12) He then repeats, In those days, intimating that so sudden and incredible the change will be, that Prophets will seem to have been before untaught men; for a much more excellent doctrine shall be given them. Then God shall so pour out his Spirits that all the ancient prophecies will appear obscure and of no value, compared with the great and extraordinary light which Christ, the Sun of Righteousness, will bring at his rising. And he mentions “handmaids”, for there were, we know, Prophetesses under the Law. Let us now go on — (12) However true in itself is what is here advanced, yet the exposition seems rather too refined, and what the passage does not require. The difficulty stated will vanish, when we consider that “all flesh” is a general expression, afterwards particularized and limited: and “and all flesh,” according to what is subsequently specified, evidently means all conditions of men, men in all states and of every age, and not the whole of mankind. “And also,” in verse 29, is very emphatical, as the persons afterwards mentioned were of the lowest grade, “servants and handmaids,” that is, slaves: and such were many of the first converts to Christianity. See Galatians 3:28 ; Colossians 3:11 . Though the word for ‘servants’ does not necessarily mean those in a servile condition, yet it has that meaning. The same is true of the word for handmaids. Hagar, expressly called a bondwoman by Paul, is called by this name, Genesis 16:1 . And to view the words as signifying slaves, would make the prophecy more striking, as being literally fulfilled at the first promulgation of the Gospel. return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-29

Source

"그때에 내가 또 내 영을 남종과 여종에게 부어 주며." '게임'이라는 입자가 히브리어에서 강화하므로, 선지자가 이제 모두에게 공통된 은사를 소수로 제한하는 것이 이상하게 보일 수 있다. 그는 전에 "모든 육체에"라고 말하였고 이제 "남종과 여종에게"라고 한다. 만약 단순히 "남종과 여종에게"라고 말하였다면 전진 진술의 설명으로 보였을 것이다.

하지만 '그리고 또한'이라는 입자가 어려움을 만든다. 이 해결책을 선호한다. 선지자는 그가 이전에 말한 것보다 더 믿기 어려운 것을 덧붙이려 하였다. "남종과 여종에게도 내 영을 부어주겠다. 전에 선지자들이었던 자들에게도. 그들이 교회 회복 후 새로운 은사를 받아 더 많은 지식을 얻게 될 것이다." 이것이 선지자의 의미이다. 그는 믿는 자들 전체에게 성령의 은혜를 약속하였다. 이제 교회에서 다른 이들보다 뛰어났던 선지자들에게도 추가가 있을 것이다.

원주석

30절 카드 ↗

The Prophet seems here to contradict himself; for he had hitherto promised that God would deal kindly and bountifully with his people; and every thing he has said tended to elevate the spirits of the people and fill them with joy: but now he seems again to threaten them with God’s wrath and to strike miserable men with fear; who had not as yet a breathing time; for at the time the Prophet spoke, the Jews, we know, were in the greatest sorrow. What then is his purpose in adding a new cause of grief, as though they had not sorrow and lamentation enough? But it is rather an admonition than a threatening. The Prophet warns them of what would be, lest the faithful should promise themselves some happy condition in this world, and an exemption from all cares and troubles; for we know how prone men are to self-indulgence. When God promises any thing, they flatter themselves and harbor vain thoughts, as though they were beyond the reach of harm, and free from every grief and every evil. Such indulgence the flesh contrives for itself. Hence the Prophet reminds us, that though God would bountifully feed his Church, supply his people with food, and testify by external tokens his paternal love, and though also he would pour out his Spirit, (a token far more remarkable,) yet the faithful would continue to be distressed with many troubles; for God designs not to deal too delicately with his Church on earth; but when he gives tokens of his kindness he at the same time mingles some exercises for patience, lest the faithful should become self-indulgent or sleep on earthly blessings, but that they may ever seek higher things. We now then understand the Prophet’s design: he intends not to threaten the faithful, but rather to warn them, lest they should deceive themselves with empty dreams, or expect what is never to be, that is, to enjoy a happy rest in this world. Besides, the Prophet regards also another thing: we know indeed that men are hardly led to seek the grace of God, except when they are, as it were, forcibly drawn; hence spiritual life is neglected, and whatever belongs to the celestial kingdom, when we have all kinds of supplies on earth. The Prophet then commends here the spiritual grace of which he speaks, for this reason, — that the condition of men would be miserable, were not the Lord to exhilarate their minds and refresh them with the comfort which we have already noticed. — How so? There will be prodigies in heaven and on earth, the sun shall be turned into darkness, and the moon into blood, and all things shall be in disorder and in horrible darkness. What then would become of men, were not God to shine on them by the grace of his Spirit, to support them under such a confusion in heaven and on earth, and to show himself to be their Father? We then see that this was added for the fuller commendation of God’s grace, that men might know, that they would be much more miserable if God called them not to himself by the shining light of his Spirit. And that this was the Prophet’s design, we may learn from the discourse of Christ, which he made to his disciples a short time before his death. They asked what would be the sign of his coming, when he reminded them of the destruction of the temple, ( Matthew 24:3 ). They thought that he would immediately accomplish that triumph of which they had heard, that they would be made participators of that eternal beatitude of which Christ had so often spoken to them. Christ then warned them not to be deluded with so gross a notion. He spoke of the destruction of Jerusalem, and then declared that all these things would be only the presages of evils — “These,” he says, “shall be only the preludes; for tumults will arise, wars shall be, and all places will be full of calamities; in a word, there will be an immense mass of all evils.” As Christ then corrected the mistake, with which the minds of the disciples were imbued, so the Prophet here checks vain imaginations, lest the faithful should think that Christ’s kingdom would be earthly, and fix their minds on corn and wine, on pleasures and quietness, on the conveniences of the present life: I will give you , he says, prodigies in heaven and on earth blood, fire, and dark clouds; the sun all be turned into darkness, and the moon into blood, before it shall come — the day of Jehovah, great and terrible return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-2-30

Source

"내가 하늘과 땅에 이적을 베풀리니 곧 피와 불과 연기 기둥이라. 해가 변하여 어두워지고 달이 변하여 피같이 되리로다." 선지자는 여기서 자신과 모순되는 것처럼 보인다. 그가 하나님이 백성에게 친절하고 관대하게 대하실 것을 약속하였는데, 이제 다시 새로운 슬픔의 원인으로 그들을 두렵게 하는 것처럼 보이기 때문이다.

그러나 이것은 위협이라기보다 경고이다. 선지자는 믿는 자들이 이 세상에서 어떤 행복한 상태를 기대하지 않도록 경고한다. 우리는 사람들이 스스로를 방종하게 두는 경향이 얼마나 강한지를 안다. 하나님이 무엇을 약속하면, 그들은 모든 슬픔과 악에서 벗어나 있는 것처럼 허망한 생각을 품는다. 선지자가 여기서 믿는 자들이 비록 하나님이 교회를 넉넉히 먹이시고 외적 표징들로 아버지의 사랑을 증언하시더라도, 또 성령을 부어주시더라도, 여전히 많은 고난으로 괴로움을 당할 것이라고 상기시킨다. 하나님은 교회를 이 땅에서 너무 연약하게 대하려 하지 않으시기 때문이다.

또한 선지자는 다른 것도 생각한다. 선지자가 말하는 영적 은혜를 추천하기 위함이다. 사람들이 이 땅에서 편안한 안식을 즐길 때 영적 생명과 천국 왕국에 속한 모든 것이 무시된다. 선지자는 하나님이 이미 언급한 위안으로 그들의 마음을 기쁘게 하시지 않는다면 사람들의 상태가 비참할 것이라고 말한다. 왜? 하늘과 땅에 놀라운 일들이 있을 것이기 때문이다. 해가 어두워지고 달이 피로 변하고 모든 것이 혼란하고 끔찍한 어둠 속에 있을 것이다. 하나님이 자신의 성령의 은혜의 빛으로 그들을 비추시지 않고, 하늘과 땅의 그런 혼란 속에서 그들을 지지하시고 자신이 그들의 아버지임을 보이시지 않는다면 사람들이 어찌 되겠는가?

원주석

31절 카드 ↗

We now see why the Prophet adds here this sad catalogue, and how well these things harmonize together, — that God would testify his paternal love by the manifestation of Christ, — and that he would exhibit tokens of his wrath, which would fill the whole world with anxiety and fear. What he says of blood and darkness is, no doubt, to be taken metaphorically for a disordered state of things; for we know that calamities are often compared to obscurity and darkness. It is the same as though he said, “So great will be the succession of evils, that the whole order of nature will seem to be subverted that the very elements will put on a new form; the sun, which illuminates the earth, will be turned into darkness, the moon into blood; the calamities which shall come will take away every token of God’s kindness. Then nothing will remain, but that men, sunk, as it were, in the deepest abyss of all evils, will seek some spark of grace from God and never find it; for heaven will be dark, the earth will be covered with thick darkness.” We then see that the Prophet does not express what would be, word for word, nor is he to be understood as speaking, as they say, literally, but he uses a figurative mode of speaking, by which he sets forth such a dreadful state of things, that the very elements would put on a new appearance; for the sun would not any more perform its office, and the moon would refuse its light to the earth. As God, then, would take away all tokens of his favor, so the Prophet, by blood, by darkness and by dark clouds, sets forth metaphorically that sorrows by which the minds of men would necessarily be possessed. Now if any one asks, why by the coming of Christ was God’s wrath more stirred up against men? for this may seem to be without reason. To this I answer, that it was, as it were accidental: for if Christ had been received as he ought to have been, if all embraced him with due reverence, he would have certainly been the giver, not only of spiritual grace, but also of earthly happiness. The felicity of all, then, would have in every respect been made complete by the coming of Christ, had not their wickedness and ingratitude kindled up anew the wrath of God; and we see what a flood of evils burst forth immediately after the preaching of the gospel. Now when we consider how severely God afflicted his people formerly, we cannot but say that much heavier have been the calamities inflicted on the world since the manifestation of Christ, — whence this? Even because the world’s ingratitude had arrived to its highest point, as indeed it is at this day: for the light of the gospel has gone forth again, and God has exhibited himself to the world as a Father, and we see how great is the wickedness and perversity of men in rejecting the gifts of God; we see some contemptuously rejecting the Gospel, and others impelled by satanic fury to resist the doctrine of Christ; we see them making a boast of their blasphemies, and we see them kindled with cruel rage and breathing slaughters against the children of God; we see the world full of ungodly men and of the despisers of God; we see an awful contempt of God’s grace prevailing everywhere: we see such an unbridled licentiousness in wickedness, that it ought to make us ashamed of ourselves and weary of our life. Since, then, the world is so ungrateful for such a favor, is it a wonder that God should show more dreadful tokens of his vengeance? For certainly at this day, when we closely examine the condition of the world, we find that all are miserable, and even those who applaud themselves, and whom the world admire as semigods. How can it be otherwise? The common people, doubtless, groan under their miseries, and that because God thus punishes the contempt of his grace, which he has again offered to us, and which is so unworthily rejected. Inasmuch, then, as so base an ingratitude on the part of men has provoked God’s wrath, it is no wonder that the sound of his scourges is everywhere heard: for the servant who knows his lord’s will and does it not, is worthy, as Christ declares, of heavier stripes, ( Luke 12:47 ) And what happens through the whole world is, that after God has shone by his gospel, after Christ has everywhere proclaimed reconciliation, they now openly fall away, and show that they prefer having God angry than propitious to them: for when the gospel is rejected, what else is it but to declare war against God, and to scorn and not to receive the reconciliation which God is ready to give, and of which he treats of his own accord with men? It is then no wonder that the Prophet says here, that the world would be full of darkness after the appearance of Christ, who is the Sun of Righteousness, and who has shone upon us with his salvation: but it was, as it were, accidental, that God exhibited himself with so much severity to the world, when yet it was the acceptable time, when it was the day of salvation and of good-will; for the world suffered not that to be fulfilled which God had promised to us by the Prophet Joel, nor received the Spirit of adoption, when they might have safely fled to God; nay, when God was ready to cherish them in his own bosom. But since they were refractory and untractable, it was necessary for God to visit such perverseness in an unusual manner. It is no wonder then that the Prophet says, that in those days there shall be prodigies in heaven and on earth, for the sun shall be turned into darkness, etc., before it shall come — the day of Jehovah, great and terrible It may be asked what day the Prophet refers to: for he has hitherto spoken of the first coming of Christ; and there seems to be some inconsistency in this place. I answer, that the Prophet includes the whole kingdom of Christ, from the beginning to the end; and this is well understood, and in other places we have stated that the Prophets common speak in this manner: for when the discourse is concerning Christ’s kingdom, they sometimes refer to its commen

Pericope (part_of)

절 (explains)

bible-text/jol-2-31

Source

"여호와의 크고 두려운 날이 이르기 전에 해가 어두워지고 달이 핏빛 같이 변하리라." 선지자는 여기서 문자적으로 표현하는 것이 아니라, 아주 끔찍한 상태를 비유적 방식으로 나타낸다. 요소들 자체가 새로운 모습을 취하는 것처럼. 해는 더 이상 그 역할을 하지 않고 달은 땅에 빛을 거부할 것이다. 하나님이 모든 자비의 표징들을 거두어 가시므로, 선지자는 피와 어둠과 짙은 구름으로 사람들의 마음을 반드시 사로잡을 슬픔을 비유적으로 나타낸다.

이제 어떤 사람이 왜 그리스도의 오심으로 하나님의 진노가 사람들에게 더 격렬해졌는지를 물을 수 있다. 이에 대해 나는 대답한다. 만약 그리스도가 마땅히 받으셔야 할 방식으로 받아들여졌다면, 그분이 영적 은혜뿐 아니라 이 땅의 행복도 주셨을 것이다. 그러나 세상의 사악함과 배은망덕이 하나님의 진노를 새롭게 불타오르게 하였다. 복음의 빛이 다시 나왔고 하나님이 자신을 세상에 아버지로 나타내셨는데, 사람들이 하나님의 선물들을 거부하는 데 얼마나 사악하고 비뚤어졌는지를 우리는 본다.

원주석

32절 카드 ↗

We said yesterday that the Prophet denounced future calamities, that he might thus stimulate men, distressed by many evils, to seek God: we indeed know how tardy we are by nature, except the Lord goads us continually. The subject, then, on which we discoursed yesterday tended to show, that as so many and so grievous calamities would press on the Jews, all would be miserable who fled not to God, and that this consolation only would remain to them in their extreme evils: but now the Prophet seasonably adds, Whosoever shall call on the name of the Lord shall be delivered. Having then stimulated men to seek God, he now gives them firm assurance of being saved, provided they in sincerity and from the heart fled to God. This is indeed a remarkable passage, for God declares that the invocation of his name in a despairing condition is a sure port of safety. What the Prophet had said was certainly dreadful, — that the whole order of nature would be so changed, that no spark of light would appear, and that all places would be filled with darkness. What, therefore, he says now is the same as though he declared, that if men called on the name of God, life would be found in the grave. They who seem to be even in despair, and from whom God seems to have taken away every hope of grace, provided they call on the name of God, will be saved, as the Prophet declares, though they be in so great a despair, and in so deep an abyss. This circumstance ought to be carefully noticed; for if any one takes this sentence of the Prophet by itself, though then it would not be frigid, it would not yet be so striking; but when these two things are joined together, — that God will be the judge of the world, who will not spare the wickedness of men, but will execute dreadful vengeance, — and that yet salvation will be given to all who will call on the name of the Lord, we see how efficacious the promise is; for God offers life to us in death, and light in the darkest grave. There is, therefore, great importance in the expression, והיה ueie , ‘Then it shall be;’ for the copulative is to be regarded as an adverb of time, ‘Then whosoever shall invoke the name of the Lord,’ etc. And he uses the word “deliver;” for it was needful to show that the saved differ nothing from the lost. Had the Prophet used the word “preserve,” he would have spoken less distinctly; but now when he promises deliverance, he bids us to set up this shield against trials even the heaviest; for God possesses power sufficiently great to deliver us, provided only we call on him. We now then understand what the Prophet had in view: He shows that God would have us to call on him not only in prosperity, but also in the extreme state of despair. It is the same as though God had called to himself the dead, and declared that it was in his power to restore life to them and bring them out of the grave. Since then God invites here the lost and the dead, there is no reason why even the heaviest distresses should preclude an access for us or for our prayers; for we ought to break through all these obstacles. The more grievous, then, our troubles are, the more confidence we ought to entertain; for God offers his grace, not only to the miserable, but also to those in utter despair. The Prophet did not threaten a common evil to the Jews, but declared that by the coming of Christ all things would be full of horror: after this denunciation he now subjoins, ‘Whosoever shall call on the name of the Lord shall be delivered.’ But as Paul cites this place in Romans 10:11 , and extends it to the Gentiles, we must inquire in what sense he takes the testimony of the Prophet. Paul means to prove that adoption was common to the Gentiles, that it was lawful for them to flee to God, and familiarly to invoke him as a Father: ‘Whosoever,’ he says, ‘shall call on the name of the Lord shall be saved.’ He hence proves that the Gospel ought to have been preached even to the Gentiles, as invocation arises from faith: for except God shines on us by his word, we cannot come to him; faith, then, is ever the mother of prayer. Paul seems to lay stress on the universal particle, Whosoever ; as though he said, that Joel did not speak of the Jews only, but also of the Gentiles, that he testified that God would indiscriminately, and without exception, receive all who would seek him. But Paul appears to misapply the Prophet’s words; for Joel no doubt addresses here the people, to whom he was appointed as a teacher and prophet. What Paul then applies generally to all mankind seems not to have been so intended by the Prophet. But to this there is an easy answer; for the Prophets after having spoken of the kingdom of Christ, had no doubt this truth in view, that the blessing in the seed of Abraham had been promised to all nations; and when he afterwards described the miserable state in which the whole world would be, he certainly meant to rouse even the Gentiles, who had been aliens from the Church, to seek God in common with his elect people: the promise, then, which immediately follows, is also addressed to the Gentiles, otherwise there would be no consistency in the discourse of the Prophet. We therefore see that Paul most fitly accommodates this place to his subject: for the main thing to be held is this, that the blessing in Christ was promised not only to the children of Abraham but also to all the Gentiles. When, therefore, the Prophet describes the kingdom of Christ, it is no wonder that he addresses the Jews and Gentiles in common: and then, what he said of the state of the world, that it would be full of horrible darkness, undoubtedly refers, not to the Jews only, but also to the Gentiles. Why was this done, except to show that nothing else remains for them but to flee to God? We then see that an access is here opened to the Gentiles that they may with one consent call on God together with the Jews. If there is promised salvation and deliverance to all who shall call on the name of the Lord, i

Pericope (part_of)

절 (explains)

bible-text/jol-2-32

Source

"여호와의 이름을 부르는 자는 구원을 얻으리니." 우리는 어제 선지자가 미래의 재앙들을 선고한 것은 많은 악들로 고난받는 사람들을 하나님을 구하도록 자극하기 위함이었다고 말하였다. 이제 선지자는 적절하게 덧붙인다. "주의 이름을 부르는 자는 구원을 받을 것이다." 사람들을 하나님을 구하도록 자극한 후, 이제 그들이 진심으로 하나님께 피한다면 구원받을 확실한 보장을 준다.

이것은 진실로 주목할 만한 본문이다. 하나님이 여기서 가장 절망적인 상태에서 자신의 이름을 부르는 것이 확실한 안전항이라고 선언하시기 때문이다. 선지자가 말한 것은 확실히 끔찍하였다. 자연의 전체 질서가 바뀌고 빛의 한 줄기도 없을 것이며 모든 곳이 어둠으로 가득할 것이라고. 그러므로 그가 이제 말하는 것은 이것이다. "비록 사람들이 절망 속에 있을지라도, 하나님께서 그들에게서 모든 구원의 소망을 빼앗아 가신 것처럼 보일지라도, 하나님의 이름을 부르는 자는 구원받을 것이다."

이 상황은 주의 깊게 주목해야 한다. 만약 이 선지자의 문장을 그 자체로 취한다면, 그것이 냉담하지는 않더라도 그다지 두드러지지 않을 것이다. 그러나 두 가지 것이 함께 연결될 때 — 하나님이 세상의 심판자가 되어 사람들의 사악함을 용납하지 않으시고 끔찍한 보복을 집행하실 것이라는 것, 그러나 주의 이름을 부르는 모든 자에게 구원이 주어질 것이라는 것 — 우리는 그 약속이 얼마나 효력이 있는지를 본다. 하나님이 우리에게 사망 안에서 생명을, 가장 어두운 무덤 안에서 빛을 제공하시기 때문이다.

바울이 로마서 10:11에서 이 본문을 인용하여 이방인들에게까지 확대한다. 바울은 이방인들에게도 입양이 공통된 것임을, 그들이 하나님께 피할 수 있고 아버지로서 친밀하게 그분을 부를 수 있음을 증명하려 한다. "주의 이름을 부르는 자는 구원을 받는다." 그는 이것으로 복음이 이방인들에게도 전파되어야 한다는 것을 증명한다.

선지자의 의도는 의심할 여지 없이 이것이다. 그리스도의 왕국에 대해 말할 때, 아브라함의 씨 안에서 복이 모든 나라에 약속되었다는 진리를 염두에 두었다. 그가 미래에 온 세상이 비참한 상태에 있을 것이라고 묘사하였을 때, 그는 확실히 교회에서 소외되었던 이방인들까지도 선택된 백성과 함께 하나님을 구하도록 자극하려 하였다. 따라서 즉시 따르는 약속도 이방인들에게 향한다. 그렇지 않으면 선지자의 담화에 일관성이 없을 것이다.

원주석

← 1장3장 →
바이블위키 biblewiki.net · PD/CC0 · status:draft (verified 승격은 사람만) · 요약은 구조 정보만 제공하며 본문 원문을 왜곡하지 않습니다 · Karpathy LLM Wiki 패턴