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주석[칼빈] — 요엘 3장 · 만국 심판과 회복

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칼빈 주석 · 섹션 21개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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The Prophet confirms in these words what he had before taught respecting the restoration of the Church; for it was a thing difficult to be believed: when the body of the people was so mutilated, when their name was obliterated, when all power was abolished, when the worship of God also, together with the temple, was subverted, when there was no more any form of a kingdom, or even of any civil government, who could have thought that God had any concern for a people in such a wretched condition? It is then no wonder that the Prophet speaks so much at large of the restoration of the Church; he did so, that he might more fully confirm what would have otherwise been incredible. He therefore says, Behold, in those days, and at that time, in which I shall restore the captivity of Judah and Jerusalem, I shall then make all Gentiles to come down into the valley of Jehoshaphat . And the Prophet says this, because the Jews were then hated by all people, and were the execration and the dregs of the whole world. As many nations as were under heaven, so many were the enemies of the Jews. A fall then inter despair was easy, when they saw the whole world incensed against them: “Though God may wish to redeem us, there are yet so many obstacles, that we must necessarily perish; not only the Assyrians are enraged against us, but we have found even greater hatred in our own neighbors.” We, indeed, know that the Moabites, the Ammonites, the Syrians, the Sidonians, the Idumeans, the Philistines, and, in short, all in the surrounding countries, were very hostile to the Jews. Seeing then every access to their land was closed up to the Jews, it was difficult to entertain any hope of deliverance, though God encouraged them. For this reason the Prophet now says, that God would be the judge of the whole world, and that it was in his purpose and power to call together all the Gentiles, as though he said, “Let not the number and variety of enemies frighten you: the Assyrians alone, I know, are not your enemies, but also all your neighbors; but when I undertake the defense of your cause, I shall be alone sufficient to protect you; and however much all people may oppose, they shall not prevail. Then believe that I shall be a sufficient defender, and shall deliver you from the hand of all the nations ” We now perceive the Prophet’s design when he declares, that God would come to the valley of Jehoshaphat, and there call together all nations. But the Prophet says, In those days, and at that time, when the Lord shall restore the captivity of Judah and Jerusalem, etc. This time the Jews limit to their return: they therefore think, that when liberty to return was granted them by Cyrus and Darius, what the Prophet declares here was then fulfilled; Christian doctors apply this prediction to the coming of Christ; but both interpret the words of the Prophet otherwise than the drift of the passage requires. The Prophet, no doubt, speaks here of the deliverance we have just noticed, and at the same time includes the kingdom of Christ; and this, as we have seen in other parts, is very commonly done. While then the prophets testify that God would be the redeemer of his people, and promise deliverance from Babylonian exile, they lead the faithful, as it were, by a continuous train or course, to the kingdom of Christ. For what else was the Jewish restoration, but a prelude of that true and real redemptions afterwards effected by Christ? The Prophet then does not speak only of the coming of Christ, or of the return of the Jews, but includes the whole of redemption, which was only begun when the Lord restored his people from the Babylonian exile; it will then go on from the first coming of Christ to the last day; as though he said, “When God will redeem his people, it will not be a short or momentary benefit, but he will continue his favor until he shall visit with punishment all the enemies of his Church.” In a word, the Prophet here shows, that God will not be a half Redeemer, but will continue to work until he completes everything necessary for the happy state of his Church, and makes it in every respect perfect. This is the import of the whole. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-3-1

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선지자는 교회의 회복에 관해 이전에 가르친 것을 이 말들로 확증한다. 이것은 믿기 어려운 일이었기 때문이다. 백성의 몸이 그토록 훼손되고, 그들의 이름이 지워지고, 모든 권력이 폐지되고, 성전과 함께 하나님의 예배도 전복되었으며, 왕국의 형태도 시민 정부조차도 더 이상 없었을 때, 누가 하나님이 그처럼 비참한 상태의 백성을 돌보신다고 생각할 수 있었겠는가?

따라서 선지자가 교회의 회복에 대해 이처럼 폭넓게 말하는 것은 이상한 일이 아니다. 그렇지 않으면 믿기 어려웠을 것을 더 충분히 확증하기 위함이다. 그러므로 그는 말한다. "보라, 그 날들에, 그 때에, 내가 유다와 예루살렘의 포로를 돌이킬 때, 그때에 내가 모든 이방인들을 여호사밧 골짜기로 내려오게 할 것이다."

선지자가 이것을 말하는 것은 유대인들이 그때 모든 백성에게 미움을 받았고, 온 세상의 저주와 찌꺼기였기 때문이다. 하늘 아래 있는 나라들만큼이나 많은 유대인들의 원수들이 있었다. 그들이 자신들을 반대하여 온 세상이 격분한 것을 볼 때 절망에 빠지기 쉬웠다.

"하나님이 네게 나를 원하신다 해도 너무 많은 장애물이 있어서 우리가 반드시 멸망할 것이다. 앗시리아인들만 우리에게 분노한 것이 아니라 심지어 이웃들에게서도 더 큰 미움을 발견하였다." 모압인들, 암몬인들, 시리아인들, 시돈인들, 에돔인들, 블레셋인들, 그리고 주변 모든 나라들이 유대인들에게 매우 적대적이었음을 우리는 안다. 따라서 유대인들이 자신들의 땅으로 돌아갈 모든 길이 막혔을 때, 하나님이 그들을 격려하셨을지라도 구원의 소망을 품기가 어려웠다.

이런 이유로 선지자는 이제 하나님이 온 세상의 심판자가 되실 것이며, 모든 이방인들을 불러 모을 것이 그분의 목적과 권능 안에 있다고 말한다. 마치 그가 말하는 것처럼. "원수들의 수와 다양성에 두려워하지 말라. 앗시리아인들만 너희 원수가 아니라 모든 이웃도 그러하다는 것을 나는 안다. 그러나 내가 너희 사정을 떠맡을 때, 나 혼자만으로 너희를 보호하기에 충분할 것이다. 모든 백성이 반대할지라도 그들이 이기지 못할 것이다. 그러므로 내가 충분한 방어자가 될 것이며 모든 나라의 손에서 너희를 건지리라는 것을 믿어라."

"그 때에 주께서 유다와 예루살렘의 포로를 돌이킬 때." 유대인들은 이 때를 자신들의 귀환으로 제한한다. 따라서 그들은 고레스와 다리우스가 귀환 허가를 내렸을 때 선지자가 여기서 선언한 것이 성취되었다고 생각한다. 기독교 교사들은 이 예언을 그리스도의 오심에 적용한다. 그러나 양쪽 모두 본문의 흐름이 요구하는 것과 다르게 선지자의 말을 해석한다.

선지자는 의심할 여지 없이 여기서 우리가 방금 언급한 구원에 대해 말하며, 동시에 그리스도의 왕국을 포함한다. 선지자들이 하나님이 자신의 백성의 구속자가 되실 것을 증언하고 바벨론 포로에서의 구원을 약속할 때, 그들은 마치 연속적인 흐름이나 과정으로 믿는 자들을 그리스도의 왕국으로 인도한다. 유대인들의 회복이 그리스도에 의해 나중에 이루어진 그 참되고 실제적인 구속의 서막에 불과하였기 때문이다.

선지자는 그리스도의 오심만이나 유대인들의 귀환만을 말하는 것이 아니라, 주님이 바벨론 포로에서 자신의 백성을 회복하셨을 때 비로소 시작된 구속의 전체를 포함한다. 그것은 그리스도의 초림에서 마지막 날까지 계속될 것이다. 마치 그가 말하는 것처럼. "하나님이 자신의 백성을 구속하실 때, 그것은 짧거나 순간적인 혜택이 아니라, 자신의 교회의 모든 원수를 형벌로 방문하실 때까지 자신의 은혜를 계속하실 것이다." 선지자는 하나님이 절반의 구속자가 되지 않으실 것이며, 자신의 교회의 행복한 상태에 필요한 모든 것을 완성하시고 모든 면에서 온전하게 만드실 때까지 계속 일하실 것임을 보인다.

원주석

2절 카드 ↗

We also see that the Prophet Haggai speaks in the same manner of the second temple, — that the glory of the second temple shall be greater than that of the first, ( Haggai 2:3 ) He, however referred, no doubt, to the prophecy of Ezekiel; and Ezekiel speaks of the second temple, which was to be built after the return of the people from exile. Be it so, yet Ezekiel did not confine to four or five ages what he said of the second temple: on the contrary he meant that the favor of God would be continued to the coming of Christ: so also Joel means here, when he says, When God shall restore the captivity of Judah and Jerusalem, he will then call together all the nations; as though he said, “God will pour out not a small portion of grace, but will become the complete Redeemer of his people; and when the whole world shall rise against him, he will yet prevail; he will undertake the cause of his Church, and will secure the salvation of his people. Whosoever then will attempt to delay or hinder the restoration of the Church, shall by no means succeed; for the Lord, the defender of his people, will judge all nations.” Let us now see why the Prophet particularly mentions the valley of Jehoshaphat . Many think that valley to be intended, which was called the Valley of Blessing, where Jehoshaphat obtained a signal and a memorable victory, when yet he was not provided with large forces, and when many nations conspired against him. Though Jehoshaphat fought against a large army with a few people, he yet wonderfully succeeded; and the people there presented thanks to God, and gave a name to the place. Hence, many think that this valley is mentioned, that the Prophet might remind the Jews how wonderfully they were saved; for their enemies had come for the very purpose of destroying the whole of God’s people, and thought that this was wholly in their power. The memory then of this history must have animated the minds of the godly with a good hope; for God then undertook the cause of a small number against a vast multitude; yea, against many and powerful nations. And this view seems to me probable. Some place this valley of Jehoshaphat half way between the Mount of Olives and the city; but how probable their conjecture is I know not. Unquestionably, with regard to this passage, their opinion, in my judgment, is the most correct, who think that there is here a recalling to mind of God’s favor, which may in all ages encourage the faithful to entertain hope of their salvation. Some, however, prefer to take the word as an appellative; and no doubt יהושפט ieushaphath means the judgment of God; and so they render it, “The valley of the judgment of God.” If this is approved I do not oppose. And, doubtless, though it be a proper name, and the Prophet speak here of that holy King, to encourage the Jews to follow his example, he yet alludes, no doubt, to the judgment of God, or to the contest which he would undertake for the sake of his people: for it immediately follows וכ שפטתי עמם שם uneshaphathti omem shim , “And I will contend with them there:” and this verb is derived from שפט shephath . Hence also, if it be the proper name of a place, and taken from that of the King, the Prophet here meant, that its etymology should be considered; as though he said, “God will call all nations to judgment, and for this end, that he may dwell in the midst of his people, and really testify and prove this.” Some apply this passage to the last judgment, but in too strained a manner. Hence also has arisen the figment, that the whole world shall be assembled in the valley of Jehoshaphat: but the world, we know, became infected with such delirious things, when the light of sound doctrine was extinguished; and no wonder, that the world should be fascinated with such gross comments, after it had so profaned the worship of God. (13) But with respect to the intention of the Prophets he, no doubt, mentions here the valley of Jehoshaphat, that the Jews might entertain the hope that God would be the guardian of their safety; for he says everywhere that he would dwell among them, as we have also seen in the last chapter, “And God will dwell in the midst of you.” So also now he means the same, I will assemble all nations, and make them to come down to the valley of Jehoshaphat ; that is, though the land shall for a time be uncultivated and waste, yet the Lord will gather his people, and show that he is the judge of the whole world; he will raise a trophy in the land of Judah, which will be nobler than if the people had ever been safe and entire: for how much soever all nations may strive to destroy the remnant, as we know they did, though few remained; yet God will sit in the valley of Jehoshaphat, he will have there his own tribunal, that he may keep his people, and defend them from all injuries. At the same time, what I have before noticed must be borne in mind; for he names here the valley of Jehoshaphat rather than Jerusalem, because of the memorable deliverance they had there, when God discomfited so many people, when great armies were in an instant destroyed and without the aid of men. Since God then delivered his people at that time in an especial manner through his incredible power, it is no wonder that he records here the name of the valley of Jehoshaphat. I will contend, he says, with them there for my people, and for my heritage, Israel. By these words the Prophet shows how precious to God is the salvation of his chosen people; for it is no ordinary thing for God to condescend to undertake their cause, as though he himself were offended and wronged; and God contends, because he would have all things in common with us. We now then, see the reason of this contention, — even because God so regards the salvation of his people, that he deems himself wronged in their person; as it is said in another place, “He who toucheth you toucheth the apple of mine eye”. And to confirm his doctrine still more, the Prophet adds, For mine heritage, Isra

Pericope (part_of)

절 (explains)

bible-text/jol-3-2

Source

우리는 학개 선지자도 두 번째 성전에 대해 같은 방식으로 말한다는 것을 본다. "두 번째 성전의 영광이 첫 번째 것보다 클 것이다"(학 2:3). 그러나 그는 의심할 여지 없이 에스겔의 예언을 언급한다. 에스겔은 백성이 포로에서 돌아온 후 세워질 두 번째 성전에 대해 말한다. 그렇다 하더라도 에스겔은 두 번째 성전에 대해 말한 것을 네다섯 세대로 제한하지 않았다. 반대로 그는 하나님의 은혜가 그리스도의 오심까지 계속될 것임을 의미하였다.

요엘도 여기서 같은 것을 말한다. "하나님이 유다와 예루살렘의 포로를 돌이킬 때, 그분이 모든 나라를 불러 모으실 것이다." 마치 그가 말하는 것처럼. "하나님이 은혜의 소량을 부어주시는 것이 아니라, 자신의 백성의 완전한 구속자가 되실 것이다. 온 세상이 그분을 반대하여 일어날지라도 그분이 승리하실 것이다. 그분이 자신의 교회의 사정을 맡으시고 자신의 백성의 구원을 확보하실 것이다."

**여호사밧 골짜기.** 많은 이들이 이 골짜기를 '축복의 골짜기'로 생각한다. 여호사밧이 많은 군대와 음모를 꾸민 여러 나라들에 대항하여 대군 없이 현저하고 기억할 만한 승리를 거둔 곳이다. 여호사밧이 소수의 백성으로 큰 군대에 맞서 싸웠지만 기적적으로 성공하였다. 거기서 백성이 하나님께 감사를 드리고 그 장소에 이름을 붙였다. 따라서 많은 이들은 선지자가 이 골짜기를 언급함으로써 유대인들에게 그들이 얼마나 놀랍게 구원받았는지를 상기시키려 하였다고 생각한다. 이 견해가 나에게는 그럴듯해 보인다.

'여호사밧'이라는 이름의 어원도 주목할 만하다. 그것은 "하나님의 심판"을 의미하기 때문이다. 따라서 "하나님의 심판의 골짜기"로 번역될 수 있다. 선지자는 자신의 백성을 위해 그분이 맡으신 논쟁이나 경쟁을 암시하고 있음이 분명하다. 그것은 즉시 따라온다. "내가 거기서 그들과 논쟁하겠다." 이 동사는 '샤팟'에서 나왔다.

"내 백성 이스라엘 곧 내 유산을 위하여 거기서 그들과 논쟁하겠다." 이 말들로 선지자는 선택된 백성의 구원이 하나님께 얼마나 귀중한지를 보인다. 하나님이 그들의 사정을 마치 그분 자신이 모욕을 받고 불의를 당하신 것처럼 맡아 논쟁하시는 것은 보통 일이 아니기 때문이다. 그분은 우리와 모든 것을 공유하기를 원하시기 때문에 논쟁하신다. 하나님이 그들의 인격 안에서 자신이 불의를 당한다고 여기시기 때문이다. "너를 건드리는 자는 내 눈동자를 건드리는 것이다"라고 다른 곳에서 말씀하신 것처럼.

원주석

3절 카드 ↗

There follows now another indignity still greater; for they cast lot on God’s people, — On my people they have cast lot, and prostituted a boy for a harlot, and a girl have they sold for wine, that they might drink. By these words the Prophet enhances the injury done them; for the Jews had been reproachfully treated. Some measure of humanity is mostly shown when men are sold; but the Prophet here complains in the person of God, that the Jews had been exposed to sale, as though they were the off scourings of mankind, and of no account. They have cast lots he says; and this was to show contempt; and the Prophet expresses more clearly what he meant, and says, that a boy had been given for a harlot, and a girl for wine. Some consider the Prophet as saying, that boys were prostituted to base and scandalous purposes; but I prefer another view, — that the enemies sold them for a mean price to gratify their gluttony, or their lust; as though the Prophet had said, that the Jews had to endure a grievous reproach by being set to sale, as they say, and that at the lowest price. He farther adds another kind of contempt; for whatever price the enemies procured by selling, they spent it either on harlot or on feasting. We hence see that a twofold injury is here mentioned, — the Jews had been so despised as not to be regarded as men, and had been sold not for the usual prices, but had been disposed of in contempt by their enemies almost for nothing; — and the other reproach was, that the price obtained for them was afterwards spent on gluttony and whoredom: yet this people was sacred to God. Now this contumelious treatment, the Prophet says, God would not endure, but would avenge such a wrong as if done to himself. This is then the meaning. But the reason which induces me thus to interpret the Prophet is because he says that a girl was sold for wine, as the boy for a harlot; and the construction of the Prophet’s words is the same. It is indeed certain that in the latter clause the Prophet meant nothing else but that the price was wickedly spent for vile and shameful purposes; then the former clause must be understood in the same way. Let us proceed — return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-3-3

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"그들이 내 백성을 제비 뽑아 소년을 창기와 바꾸며, 소녀를 술과 바꿔 마셨도다." 선지자는 더욱 심각한 수치를 열거한다. 그들이 하나님의 백성 위에 제비를 뽑은 것이다. 이 말들로 선지자는 피해를 증폭시킨다. 사람들이 팔릴 때 일반적으로 어느 정도의 인간성이 나타난다. 그러나 선지자는 여기서 하나님의 이름으로 불평한다. 유대인들이 마치 인류의 찌꺼기요 아무것도 아닌 것처럼 판매에 노출되었다는 것이다.

"소년을 창기와 바꾼다." 어떤 이들은 소년들이 비천하고 수치스러운 목적을 위해 팔렸다고 생각한다. 그러나 나는 다른 견해를 선호한다. 즉 원수들이 자신들의 식욕이나 욕망을 채우기 위해 그들을 헐값에 팔았다는 것이다. 마치 선지자가 말하는 것처럼. "유대인들이 말하자면 경매에 올려지는 비참한 모욕을 당하였고, 그것도 가장 낮은 가격에." 나아가 그는 경멸의 또 다른 종류를 덧붙인다. 팔아서 얻은 값이 창기나 연회에 사용되었다는 것이다.

따라서 여기서 이중의 불의가 언급되는 것을 본다. 유대인들이 인간으로 여겨지지 않을 정도로 경멸받고 거의 아무것도 아닌 것에 팔렸다는 것, 그리고 그들에게서 얻은 값이 폭음과 음행으로 소비되었다는 것이다. 그러나 이 백성은 하나님께 거룩히 구별된 자들이었다. 이처럼 모욕적인 대우를 하나님이 참지 않으시고 자신에게 행해진 잘못처럼 보복하실 것이라고 선지자는 말한다.

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4절 카드 ↗

God expostulates here with Tyre and Sidon, and other neighboring nations, and shows that they vexed his people without cause Had they been provoked some excuse might have been made; but since they made war of their own accord, the wrong was doubled. This is what God means these words. What have ye to do with me, O Tyre and Sidon? He indeed continues the subject before explained: but he speaks of the concern here as hid own; he seems not now to undertake the protection of his own people, but detents his own cause. “What have ye to do with me?” he says. God then interposes himself; as though he said, that the Syrians and Sidonians were not only called by him to judgment because they had unjustly wronged his people, and brought many troubles on men deserving no such things; but he says also, that he stood up in his own defense. “What have I to do with you, O Syrians and Sidonians?” as we say in French, Qu’avons-nous a desmeller ? (what have we to decide?) Now the Prophet had this in view, that the Syrians and Sidonians became voluntary enemies to the Jews, when they had no dispute with them; and this, as we have said, was less to be borne. “What then have ye to do with me, O Syrians and Sidonians? Do I owe anything to you? Am I under any obligation to you? Do ye repay me my recompense?” that is, “Can you boast of any reason or just pretense for making, war on my people?” He then means, that there had been no wrong done to the Syrians and Sidonians, which they could now retaliate, but that they made an attack through their own wickedness, and were only impelled by avarice or cruelty thus to harass the miserable Jews: “Ye repay not,” he says, “a recompense to me; for ye cannot pretend that any wrong has been done to you by me.” But if ye repay this to me, he says, I will swiftly return the recompense on your head. גמל gimel means not only to repay, as the Hebrew scholars ever render it, but also to confer, to bestow, ( conferre, ut loquuntur Latine ) as it has been stated in another place. ‘What shall I repay to the Lord for all the things which he has recompensed to me?’ This is the common version; but it is an improper and inconsistent mode of speaking. David no doubt refers to God’s benefits; then it is, ‘What shall I repay for all the benefits which the Lord has bestowed on me?’ Then he who first does wrong, or bestows good, is said to recompense; and this is the sense in this place. ‘If ye,’ he says, ‘thus deal with me, “ swiftly ”, מהרה mere suddenly (for the word is to be taken as an adverb,) will I return recompense on your head;’ that is, “Ye shall not be unpunished, since ye have acted so unjustly with me and my people.” We now perceive the whole meaning of the Prophet: He enhances the crime of the Syrians and Sidonians, because they willfully distressed the Jews, and joined themselves to their foreign enemies, for the purpose of seizing on a part of the spoil. As, then, vicinity softened not their minds, their inhumanity was on this account more fully proved. But, as I have said, the Lord here places himself between the two parties, to intimate, that he performs his own proper office when he takes care of the safety of his Church. He afterwards shows that this wickedness should not be unpunished — If ye deal thus with me, he says, I shall swiftly (suddenly) return the recompense on your heads. This passage contains a singular consolation; for God declares that whatever evils the faithful endure belong to him, and also that he will not suffer those under his protection and defense to be distressed with impunity, but will quickly return recompense on the heads of those who unjustly injure his heritage. We now understand the Prophet’s design: he doubtless intended to support the minds of the godly with this thought, — that their afflictions are objects of concern with God and that he will shortly be the avenger of them, however necessary it may be that they should for a time be thus violently and reproachfully treated by wicked men. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-3-4

Source

하나님이 여기서 두로와 시돈, 그리고 다른 이웃 나라들과 논쟁하시며, 그들이 까닭 없이 자신의 백성을 괴롭혔음을 보이신다. 그들이 도발을 받았다면 어느 정도 변명이 가능하였을 것이다. 그러나 그들이 자발적으로 전쟁을 일으켰으므로 잘못이 배가 되었다. 이것이 하나님이 이 말들로 의미하시는 것이다.

"두로와 시돈아, 너희가 나와 무슨 상관이 있느냐?" 하나님은 자신의 사정을 변호하시는 것처럼 나타나신다. 마치 그가 말하는 것처럼. "시리아인들과 시돈인들은 자신들의 백성과 아무런 분쟁이 없었음에도 불구하고 자발적으로 유대인들의 원수가 되었다." 이것이 더 참기 어려운 것이다.

"너희가 나에게 보복하느냐? 내가 너희에게 빚진 것이 있느냐? 내가 너희에게 무슨 의무가 있느냐?" 그는 시리아인들과 시돈인들에게 아무런 잘못도 행해지지 않았음을, 그들이 자신들의 사악함으로 공격하였고 단지 탐욕이나 잔인함에 의해 비참한 유대인들을 이처럼 괴롭혔다는 것을 의미한다.

"만약 너희가 나에게 이것을 보복한다면, 내가 신속하게 그 보복을 너희 머리 위에 돌리겠다." 이 본문에는 독특한 위안이 담겨 있다. 하나님이 믿는 자들이 겪는 모든 악은 그분과 관련된 것이라고 선언하시기 때문이다. 또한 그분의 보호 아래 있는 자들이 처벌받지 않고 괴롭힘을 받도록 허용하지 않으실 것이며, 자신의 유산을 불의하게 해치는 자들의 머리 위에 신속히 보복하실 것이다.

원주석

5절 카드 ↗

Let us now proceed: He says that their silver and their gold had been taken away by the Syrians and the Sidonians. All who were the neighbors of that people, no doubt, derived gain from their calamity, as is usually the case. They were at first ill disposed towards them; there was then a new temptation; they gaped after booty: and they showed themselves openly their enemies, when they saw that there was hope of gain. Such was the case with the Syrians and Sidonians. There is no doubt, but that they sedulously courted the favor of the Assyrians, that they helped them with provisions and other things, that they might partake of the spoil. It was, therefore, no wonder that gold and silver was taken away by them, for the carriage of them to Assyria would have been tedious: and, as I have just hinted, it is usually the case, that conquerors gratify those by whom they have been assisted. Many extend this plunder generally to the whole wealth of the people; that is, that the enemies plundered what gold and silver there was in Judea, and that the Sidonians got a portion of it for themselves. But there seems to have been a special complaint, that the sacred vessels of the temple were taken away by the Syrians and Sidonians: I therefore prefer to render the word, temples, rather than palaces. Some say, ‘Ye have carried away my silver and my gold to your palaces.’ Though the word is capable of two meanings, yet the Prophet, I have no doubt, refers here to the temples. The Syrians, then, and the Sidonians profaned the silver and the gold of the temple by dedicating them to their idols; they adorned their idols with spoils taken from the only true God. This was the reason why God was so exceedingly displeased. There was, indeed, a cause why God, as we have said, contended for the whole nation of Israel: but it was a far more heinous wrong to spoil the temple, and to strip it of its ornaments, and then to adorn idols with its sacred vessels; for God was thus treated with scorn; and in contempt of him, the Syrians and Sidonians built, as it were, a trophy of victory in their own dens, where they performed sacrilegious acts in worshipping fictitious gods. Ye have taken away, he says, my gold and silver, and my desirable good things. God speaks here after the manner of men; for it is certain that even under the law he stood in no need of gold or silver, or of other precious things; he wished the temple to be adorned with vessels and other valuable furniture for the sake of the ignorant ( rudis — rude) people; for the Jews could not have been preserved in pure and right worship, had not God assisted their weak faith by these helps. ( adminiculis — props, aids) But yet, as obedience is acceptable to him, he says that whatever was an ornament in the temple was a desirable thing to him; while, at the same time, by speaking thus, he put on, as I have said, a character not his own, as he has no need of such things, nor is he delighted with them. We ought not, indeed, to imagine God to be like a child, who takes delight in gold and silver and such things; but what is said here was intended for the benefit of the people, that they might know that God approved of that worship, for it was according to his command. He therefore calls every thing that was in the temple desirable, Ye have, he says, carried away into your temples my desirable good things. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-3-5

Source

선지자는 이제 계속한다. 그는 시리아인들과 시돈인들이 자신들의 은과 금을 빼앗아 갔다고 말한다. 그 백성의 이웃들이 모두 그들의 재난에서 이익을 얻었을 것이다. 이것이 대개 일어나는 일이기 때문이다. 그들이 처음에 유대인들에게 악의를 품었다. 그리고 나서 새로운 유혹이 왔다. 그들이 전리품에 욕심을 냈다. 이익의 소망이 있을 때 그들은 공개적으로 적이 되었다. 이것이 시리아인들과 시돈인들의 경우였다.

"너희가 나의 은과 금을 가져가며 나의 아름답고 귀한 것을 너희 신전에 들였도다." 나는 이 단어를 궁전보다 성전으로 번역하는 것을 선호한다. 시리아인들과 시돈인들이 성전에서 훔친 은과 금을 자신들의 우상들에게 바침으로써 더럽혔다. 그들이 유일하신 참 하나님에게서 빼앗은 전리품으로 자신들의 우상들을 장식하였다. 이것이 하나님이 그토록 심하게 불쾌하신 이유였다.

하나님은 여기서 사람들의 방식으로 말씀하신다. 율법 아래서도 그분은 금이나 은이나 다른 귀한 것들을 필요로 하지 않으셨음이 확실하기 때문이다. 그분은 무지한 백성을 위해 성전을 그릇들과 다른 귀한 가구들로 장식하기를 원하셨다. 유대인들이 이 도움들이 없었다면 순수하고 올바른 예배 안에 보존될 수 없었을 것이기 때문이다. 그러나 순종이 그분께 기쁨이 되므로, 그분은 성전 안에 있는 것이 무엇이든 자신에게 바람직한 것이라고 말씀하신다.

원주석

6절 카드 ↗

It follows, And the children of Judah, and the children of Jerusalem, have ye sold to the children of the Grecians (14) . There is here another complaint subjoined, — that the Syrians and Sidonians had been sacrilegious towards God, that they had cruelly treated God’s afflicted people. In the last verse, God inveighed against the Syrians, and Sidonians for having prostituted to their idols gold and silver stolen from him; he now again returns to the Jews themselves, who, he says, had been sold to the children of the Grecians; that is, to people beyond the sea: for as Javan passed into Europe, he includes under that name the nations beyond the sea. And he says, that they sold the Jews to the Greeks that they might drive them far from their own borders, so that there might be no hope of return. Here the cruelty of the Syrians and Sidonians becomes more evident; for they took care to drive those wretched men far away, that no return to their country might be open to them, but that they might be wholly expatriated. We now perceive what the Prophet had in view: He intended that the faithful though trodden under foot by the nations, should yet have allayed their grief by some consolation, and know that they were not neglected by God; and that though he connived at their evils for a time, he would yet be their defender, and would contend for them as for his own heritage, because they had been so unjustly treated. He afterwards adds — (14) לבני היונים , to the children of the Ivanites, or Javanites. — Ed. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-3-6

Source

"또 유다 자손과 예루살렘 자손을 헬라 자손들에게 팔아 그들의 국경에서 멀리 떠나게 하였도다." 또 다른 불평이 덧붙여진다. 시리아인들과 시돈인들이 하나님께 신성 모독을 저질렀고, 하나님의 고난받는 백성을 잔인하게 대우하였다는 것이다. 하나님은 이제 유대인들 자신으로 돌아오신다. 유대인들이 헬라 자손들에게 팔렸다고, 즉 바다 너머의 사람들에게 팔렸다고 말씀하신다. 야완이 유럽으로 건너갔으므로, 선지자는 이 이름 아래 바다 너머의 나라들을 포함시킨다.

그는 유대인들이 그들의 귀환의 소망이 없도록, 완전히 추방되도록 헬라인들에게 팔렸다고 말한다. 시리아인들과 시돈인들의 잔인함이 여기서 더 분명해진다. 그 비참한 사람들을 멀리 몰아내어 자신들의 나라로 돌아올 길이 없도록 한 것이다. 선지자의 의도가 이제 분명하다. 비록 나라들에게 짓밟히더라도 믿는 자들이 어떤 위안으로 슬픔을 달래고 하나님이 자신들을 소홀히 하지 않으신다는 것을 알도록 의도하였다. 하나님이 잠시 그들의 악을 묵인하셨을지라도 그들의 변호자가 되실 것이며, 그들이 그처럼 불의하게 대우받았으므로 자신의 유산을 위해 논쟁하실 것임을 알도록.

원주석

7절 카드 ↗

The Prophet declares here more fully and expressly, that God had not so deserted the Jews, but that he intended, in course of time, to stretch forth his hand to them again. It was indeed a temporary desertion: but it behaved the faithful in the meantime to rely on this assurance, — that God purposed again to restore his people: and of this the Prophet now speaks, Behold, he says , I will raise them from the place unto which ye have sold them ; as though he said “ Neither distance of place, nor the intervening sea, will hinder me from restoring my people. ” As then the Syrians and Sidonians thought that the Jews were precluded a return to their country, because they were taken away into distant parts of the world, God says that this would be no obstacle in his way to collect again his Church. But it may he asked, When has this prediction been fulfilled? as we indeed know that the Jews have never returned to their own country: for shortly after their return from exile, they were in various ways diminished; and at length the most grievous calamities followed, which consumed the greatest part of the people. Since this then has been the condition of that nation, we ought to inquire whether Christ has collected the Jews, who had been far dispersed. We indeed know that they were then especially scattered; for the land of Judea never ceased to be distressed by continual wars until Jerusalem was destroyed, and the people were almost wholly consumed. Since then it has been so, when can we say that this prediction has been fulfilled? Many explain the words allegorically, and say, that the Prophet speaks of apostles and martyrs, who, through various persecutions, were driven into different parts; but this is a strained view. I therefore do not doubt, but that here he refers to a spiritual gathering: and it is certain that God, since the appearance of Christ, has joined together his Church by the bond of faith; for not only that people have united together in one, but also the Gentiles, who were before alienated from the Church, and had no intercourse with it, have been collected into one body. We hence see, that what the Prophet says has been spiritually fulfilled; even the children of Judah and the children of Jerusalem have been redeemed by the Lord, and restored again, not on foot or by sea; for Jerusalem has been built everywhere as it is said in Zechariah. I will therefore gather them, he says; and he adds, I will return recompense on your head He again confirms what he said before, — that though the ungodly should exult, while ruling over the children of God, their cruelty would not be unpunished; for they shall find that the Church is never neglected by God; though he may subject it to various troubles, and exercise its patience, and even chastise it, he will yet be ever its defender. It follows — return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-3-7

Source

선지자는 여기서 하나님이 유대인들을 그처럼 버리지 않으셨고 때가 되면 다시 그들에게 손을 뻗으실 것임을 더 충분하고 명확하게 선언한다. "보라, 내가 너희가 그들에게 팔린 곳에서 그들을 일으키리라." 마치 그가 말하는 것처럼. "거리도 사이에 있는 바다도 내가 내 백성을 회복하는 것을 막지 않을 것이다." 시리아인들과 시돈인들이 유대인들이 멀리 세상 끝으로 끌려갔으므로 자신들의 나라로 돌아올 수 없다고 생각하였다. 그러나 하나님은 이것이 자신의 교회를 다시 모으는 데 장애가 되지 않을 것이라고 말씀하신다.

언제 이 예언이 성취되었는가? 우리는 유대인들이 자신들의 땅으로 돌아온 적이 없다는 것을 안다. 이것은 영적 모임을 가리킨다는 것이 분명하다. 하나님이 그리스도의 출현 이후로 믿음의 유대로 교회를 하나로 묶으셨기 때문이다. 그 백성만 하나가 된 것이 아니라 전에 교회에서 소외되어 있던 이방인들도 한 몸으로 모아졌다. 따라서 선지자가 말한 것이 영적으로 성취되었다는 것을 볼 수 있다.

"내가 그들을 모으겠다." 그는 이전에 말한 것을 다시 확증한다. 악인들이 하나님의 자녀들을 다스리면서 기뻐할지라도 그들의 잔인함이 처벌받지 않을 것이라고.

원주석

8절 카드 ↗

The Prophet describes here a wonderful change: the Syrians and Sidonians did sell the Jews; but who is to be the seller now? God himself will take this office, — I, he says , will sell your children, as though he said, “The Jews shall subdue you and reduce you to bondage,” — by whose authority? “It shall be, as if they bought you at my hands.” He means that this servitude would be legitimate; and thus he makes the Jews to be different from the Syrians and Sidonians, who had been violent robbers, and unjustly seized on what was not their own: and hence the manner of the sale is thus described, — “I myself shall be the author of this change, and the thing shall be done by my authority, as if I had interposed my own name;” and the Jews themselves shall sell, he says, your sons and your daughters to the Sabeans, a distant nation; that is, the people of the East: for the Prophet, I doubt not, by mentioning a part for the whole, meant here to designate Eastern nations, such as the Persians and Medes; but he says, that the Tyrians and Sidonians shall be driven to the meet distant countries; for the Sabeans were very far distant from the Phoenician Sea, and were known as being very nigh the Indians. (15) But it may be asked here, When has God executed this judgment? for the Jews never possessed such power as to be able to subdue neighboring nations, and to sell them at pleasure to unknown merchants. It would indeed be foolish and puerile to insist here on a literal fulfillment: at the same time, I do not say, that the Prophet speaks allegorically; for I am disposed to keep from allegories, as there is in them nothing sound nor solid: but I must yet say that there is a figurative language used here, when it is said, that the Syrians and Sidonians shall be sold and driven here and there into distant countries, and that this shall be done for the sake of God’s chosen people and his Church, as though the Jews were to be the sellers. When God says, “I will sell,” it is not meant that he is to descend from heaven for the purpose of selling, but that he will execute judgment on them; and then the second clause, — that they shall be sold by the Jews, derives its meaning from the first; and this cannot be a common sake, as if the Jews were to receive a price and make a merchandise of them. But God declares that the Jews would be the sellers, because in this manner he signifies his vengeance for the wrong done to them; that is, by selling them to the Sabeans, a distant nation. We further know, that the changes which then followed were such that God turned upside down nearly the whole world; for he drove the Syrian and the Sidonians to the most distant countries. No one could have thought that this was done for the sake of the Jews, who were hated and abominated by all. But yet God declares, that he would do this from regard to his Church even sell the Syrians and the Sidonians, though it was commonly unknown to men; for it was the hidden judgment of God. But the faithful who had been already taught that God would do this, were reminded by the event how precious to God is his heritage, since he avenges those wrongs, the memory of which had long before been buried. This then is the import of the whole. The Prophet now subjoins — (15) “This prophecy was fulfilled before and during the rule of the Maccabees, when the Jewish affairs were in so flourishing a state, and the Phoenician and Philistine powers were reduced by the Persian arms under Artaxerxes Mnemon, Darius Ochus, and especially Alexander and his successors. On the capture of Tyre by the Grecian monarch, 13,000 of the inhabitants were sold into slavery. When he took Gaza also, he put 10,000 of the citizens to death and sold the rest, with the women and children, for slaves.” — Dr. Henderson. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-3-8

Source

"내가 너희 자녀를 유다 자손의 손에 팔면 그들이 사바 사람들 곧 먼 나라 사람들에게 팔리라." 선지자는 여기서 놀라운 변화를 묘사한다. 시리아인들과 시돈인들이 유대인들을 팔았다. 그러나 이제 누가 파는 자가 될 것인가? 하나님 자신이 이 직무를 취하실 것이다. "내가 너희 자녀를 팔겠다." 마치 그가 말하는 것처럼. "유대인들이 너희를 정복하고 종으로 삼을 것이다." 어느 권위에 의해서인가? "그것이 마치 그들이 내 손에서 너희를 산 것처럼 될 것이다."

이것이 이 판매의 방식이 그처럼 묘사되는 이유이다. "내 자신이 이 변화의 저자가 될 것이고, 그 일이 내 권위로 이루어질 것이다." 유대인들 자신이 너희 아들들과 딸들을 사바 사람들, 즉 동방 민족들에게 팔 것이라고 말한다. 선지자는 페르시아인들과 메디아인들 같은 동방 나라들을 가리키기 위해 부분으로 전체를 표현하였다. 그리고 그는 두로인들과 시돈인들이 가장 먼 나라로 몰려갈 것이라고 말한다.

이것이 하나님의 숨겨진 심판이었다. 그러나 하나님이 이것을 행하실 것이라고 이미 가르침을 받은 믿는 자들은 이 사건으로 하나님의 유산이 그분께 얼마나 귀중한지를 상기받았다. 그분이 그 기억이 이미 오래전에 묻혔던 불의들을 갚으셨기 때문이다.

원주석

9절 카드 ↗

Some think these words were announced lest the people, being terrified by their evils, should become wholly dejected; and they elicit this meaning, — that God placed this dreadful spectacle of evils before their eyes, that the Jews might prepare and strengthen themselves for enduring them; that though nations should everywhere rise up, they might yet abide arm in the hope, that God would be the defender of his own Church. But the Prophet, I doubt not, continues the same discourse, and denounces war on the heathen nations, who had molested the Church with so many troubles; Publish this, he says, among the nations, proclaim war, rouse the strong; let them come, let them ascend: and we know how necessary it was by such means to confirm what he had previously said: for the ungodly are moved by no threats, nay, they laugh to scorn all God’s judgments; while the faithful yielding to their evils, can hardly raise up their minds, even though God promises to be a helper to them. Except, then, the matter had been set forth as painted before their eyes they would not have experienced the power of consolation. Hence the lively representation we see here was intended for this end, — that the people, being led to view the whole event, might entertain hope of their future salvation, while they now saw God collecting his army, and mustering his forces to punish the enemies of his Church. The faithful, then not only hearing by mere words that this would be, but also seeing, as it were, with their eyes what the Lord sets forth by a figure, and a lively representation, were more effectually impressed and felt more assured that God would become at length their deliverer. We now then see why the Prophet here bids war to be everywhere announced and proclaimed, and also why he bids the strong to assemble, and all warlike men to ascend; as though he said, “The Lord will not disappoint you with empty words, but will come provided with an army to save you. When ye hear, then, that he will be the author of your salvation, think also that all nations are in his power, and that the whole world can in a moment be roused up by his rod, so that all its forces may from all quarters come together, and all the power of the world meet in obedience to him. Know, then, that being provided with his forces, he comes not to you naked, nor feeds you with mere words, as they are wont to do who have no help to give but words only: this is not what God does; for he can even to-day execute what he has denounced; but he stays for the ripened time. In the meanwhile, give him his honor, and know that there is not wanting the means to protect you, if he wished; but he would have you for a time to be subject to the cross and to tribulations that he may at length avenge the wrongs done to you.” It may be now asked who are the nations meant by the Prophet? for he said before, that God would visit all nations with punishment, whereas, there was then no nation in the world friendly to the Jews. But in this there is nothing inconsistent; for God caused all the enemies of the Church to assail one another on every side, and to destroy themselves with mutual slaughters. Hence, when he designed to take vengeance on the Tyrians and Sidonians, he roused up the Persian and Medes; and when he purposed to punish the Persian and Medes, he called the Greeks into Asia; and he had before brought low the Assyrians. Thus he armed all nations, but each in its turn; and one after the other underwent the punishment they deserved. And so the expression of the Prophet must not be taken in a too restricted sense, as though the Lord would at the same time collect an army from the whole world, to punish the enemies of his Church; but that he rouses the whole world, so that some suffer punishment from others; and yet no enemy of the Church remains unpunished. We now perceive the Prophet’s objects in saying, Publish this among the nations ; that is, God will move dreadful tumults through the whole world, and will do this for the sake of his Church: for though he exposes his people to many miseries, he will yet have the remnant, as we have before seen, to be saved. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-3-9

Source

"너희는 이것을 열방 중에 공포하라. 전쟁을 준비하고, 용사들을 격동시키라." 어떤 이들은 이 말들이 백성이 자신들의 악들로 완전히 낙담하지 않도록 선포된 것이라고 생각한다. 그러나 선지자는 의심할 여지 없이 같은 담화를 계속하며, 교회를 그토록 많은 고난으로 괴롭혀온 이교 나라들에게 전쟁을 선포한다.

"이것을 열방 중에 공포하라, 전쟁을 준비하라, 강자들을 일으켜라." 이것이 필요하였다. 악인들은 어떤 위협에도 움직이지 않으며, 심지어 하나님의 모든 심판을 비웃기 때문이다. 그리고 믿는 자들은 자신들의 악들에 굴복하여 하나님이 그들을 도우겠다고 약속하시더라도 마음을 거의 들어올리지 못한다.

"주님이 빈말로 너희를 실망시키지 않으시고 너희를 구원하기 위해 군대를 갖추고 오실 것이다. 그분이 너희의 구원의 저자가 되실 것이라고 들을 때, 모든 나라가 그분의 권능 안에 있음을 생각하라. 온 세상이 그분의 막대기로 한 순간에 일어나서 모든 방면에서 함께 모일 수 있다. 그러므로 그분이 군대를 갖추고 오셔서 단순한 말들만으로 너희를 먹이지 않으신다는 것을 알라."

어쩌면 이 나라들이 누구를 가리키는지 물을 수 있다. 하나님이 모든 나라를 형벌로 방문하실 것이라고 전에 말씀하셨고, 그때 세상에 유대인들에게 우호적인 나라가 없었기 때문이다. 그러나 여기에 일관성이 없는 것이 아니다. 하나님이 교회의 모든 원수들로 하여금 서로 사방에서 공격하고 서로 싸우다가 멸망하게 하셨기 때문이다.

원주석

10절 카드 ↗

He afterwards adds, Beat your plowshares into swords. When Isaiah and Micah prophesied of the kingdom of Christ, they said, ‘Beat your swords into pruninghooks, and your spears into plowshares’, ( Isaiah 2:4 .) This sentence is now inverted by Joel. The words of Isaiah and Micah were intended figuratively to show that the world would be at peace when Christ reconciled men to God, and taught them to cultivate brotherly kindness. But the Prophet says here, that there would be turbulent commotions everywhere, so that there would be no use made of the plough or of the pruninghook; husbandmen would cease from their labor, the land would remain waste; for this is the case when a whole country is exposed to violence; no one dares go out, all desert their fields, cultivation is neglected. Hence the Prophet says, ‘Turn your plowshares into swords, and your pruninghooks into spears;’ that is, field labor will cease, and all will strenuously apply themselves to war. And let the weak say, I am strong, for there will then be no exemption from war. Excuses, we know, availed formerly on the ground of age or disease, when soldiers were collected; and if any one could have pleaded disease, he was dismissed; but the Prophet says, that there will be no exemption then; “God”, he says, “will excuse none, he will compel all to become warriors, he will even draw out all the sick from their beds; all will be constrained to put on arms”. It hence appears how ardently the Lord loves his Church, since he spares no nations and no people, and exempts none from punishment; for all who have vexed the Church must necessarily receive their recompense. Since then God so severely punishes the enemies of his Church, he thereby gives a singular evidence of his paternal love to us. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-3-10

Source

"너희의 보습을 쳐서 칼을 만들고, 낫을 쳐서 창을 만들라. 약한 자도 나는 강하다 할지어다." 이사야와 미가가 그리스도의 왕국에 대해 예언하였을 때, 그들은 "칼을 쳐서 보습을 만들고, 창을 쳐서 낫을 만들라"고 말하였다(사 2:4). 이 말이 요엘에 의해 뒤집혀진다. 이사야와 미가의 말들은 비유적으로 그리스도가 사람들을 하나님과 화목시키고 형제적 친절을 갈고닦도록 가르칠 때 세상이 평화로울 것임을 보이려 하였다.

그러나 선지자는 여기서 모든 곳에 격렬한 소요가 있을 것이어서 쟁기나 낫이 사용될 여지가 없을 것이라고 말한다. 농부들이 수고를 그치고 땅이 황무지로 남을 것이다. 따라서 선지자는 말한다. "보습을 쳐서 칼을 만들고, 낫을 쳐서 창을 만들라." 이처럼 그분이 얼마나 열렬히 자신의 교회를 사랑하시는지가 나타난다. 어떤 나라도 어떤 백성도 형벌에서 면제되지 않기 때문이다. 교회를 괴롭혀온 모든 자는 반드시 자신들의 보복을 받아야 하기 때문이다.

원주석

11절 카드 ↗

At length he concludes, There will Jehovah overthrow thy mighty ones. Though the Prophet uses the singular number, “ thy ”, he no doubt refers to the whole earth; as though he said, “Whatever enemies there may be to my people, I will cut them down, however strong they may be.” We now perceive that everything the Prophet has hitherto said has been for this end — to show, that God takes care of the safety of his Church, even in its heaviest afflictions, and that he will be the avenger of wrongs, after having for a time tried the patience of his people and chastised their faults — that there will be a turn in the state of things, so that the condition of the Church will be ever more desirable, even under its greatest evils, than of those whom the Lord bears with and indulges, and on whom he does not so quickly take vengeance. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-3-11

Source

"내 주여, 주의 용사들을 내리소서." 선지자가 단수를 사용하지만 의심할 여지 없이 온 땅을 가리킨다. 마치 그가 말하는 것처럼. "내 백성에게 어떤 원수들이 있든 내가 그들을 끊어버리겠다. 그들이 아무리 강할지라도." 선지자가 이제까지 말한 것은 모두 이 목적을 위한 것이었다. 즉 하나님이 가장 무거운 고난 중에서도 자신의 교회의 안전을 돌보시며, 자신의 백성의 인내를 시험하시고 그들의 잘못을 벌하신 후, 불의의 보복자가 되실 것이라는 것이다.

원주석

12절 카드 ↗

The Prophet proceeds with the same subject, — that God will at length become an avenger of the wrongs of his people, when they shall be unjustly harassed by profane men. We indeed know that God does not immediately succor his servants but rests as though he did not regard their troubles; but this he does to try their patience; and then at a suitable time he declares that he had not been indifferent, but had noticed the evils done to them, and deferred punishment until the wickedness of his enemies had been completed. So he says now, that God will at length be the defender of his people against all the nations assembled from every quarter in the valley of Jehoshaphat. Of this valley we have said enough already. But the chief thing is, that the afflictions of the Church shall not go unpunished; for God at the right time will ascend his tribunal, and cause all nations from every part of the earth to assemble and to be there judged. Now it follows — return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-3-12

Source

선지자는 같은 주제를 계속한다. 하나님이 마침내 자신의 백성이 불경건한 사람들에게 불의하게 괴롭힘을 당할 때 그 불의의 보복자가 되실 것이라는 것이다. 우리는 하나님이 즉시 종들을 도우시지 않고 그들의 고난을 돌보지 않으시는 것처럼 쉬신다는 것을 안다. 그러나 그분은 그들의 인내를 시험하기 위해 이렇게 하신다. 그리고 적절한 때에 그분은 무관심하지 않으셨고 그들에게 행해진 악을 주목하셨으며, 원수들의 사악함이 완성될 때까지 형벌을 연기하셨음을 선언하신다.

"여호사밧 골짜기에서 온 사방으로부터 모인 모든 나라들에 대하여." 교회의 고난이 처벌받지 않을 것이다. 하나님이 적절한 때에 자신의 법정에 오르시고 땅 모든 곳에서 모든 나라를 모아 거기서 심판하실 것이기 때문이다.

원주석

13절 카드 ↗

As God defers his judgments when miserable men groan under their burdens, the Prophet uses a form of speech, which represents God as not delaying, but, on the contrary, as hastening to judgment, though this be not perceived by carnal minds; for these two things well agree together — God waiting his opportunity as to the ungodly and suspending the punishment they deserve — and yet quickly accelerating their destruction; for he is said to defer with respect to men, because one day with us is like a hundred years; and he is said to hasten, because he knows the exact points of time. So he says in this place, Put forth the sickle, for the harvest has ripened. He uses metaphorical words, but he afterwards expresses without a figure what he means and says, that their wickedness had multiplied But there are here two metaphors, the one taken from the harvest, and the other from the vintage. The Prophet calls those reapers who have been destined to execute his judgment; for God makes use as it were of the hired work of men, and employs their hands here and there as he wills. He afterwards adds another metaphor, taken from the vintage, Full, he says, are the presses and the vats overflow; and at last he expresses what they mean, — that their wickedness had multiplied, that is, that it was overflowing. God said to Abraham, that the wickedness of the Canaanites was not then completed; and long was the space which he mentioned for he said that after four hundred years he would take vengeance on the enemies of his people: that was a long time; and Abraham might have objected and said “Why should God rest for so long a time?” The answer was this, — that their wickedness was not as yet completed. But the Prophet says here, that their wickedness had multiplied; he therefore gives to God’s servants the hope of near vengeance, as when the harvest approaches and the vintage is nigh at hand; for then all have their minds refreshed with joy. Such is the Prophet’s design; to encourage the faithful in their hope and expectation of a near deliverance, he declares that the iniquities of their enemies had now reached their full measure, so that God was now ready to execute on them his vengeance. This is the purport of the whole. It follows — return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-3-13

Source

하나님이 비참한 사람들이 짐 아래 신음하는 동안 자신의 심판들을 연기하시므로, 선지자는 하나님이 지체하지 않으시고 오히려 심판으로 서두르시는 것처럼 나타내는 말하기 형식을 사용한다. 비록 육신적인 마음에는 이것이 인식되지 않을지라도.

"낫을 대라 추수 때가 이미 익었도다." 그는 비유적인 말들을 사용하지만, 나중에 비유 없이 자신이 의미하는 것을 표현한다. 그들의 사악함이 가득해졌다고. 여기에 두 가지 비유가 있다. 하나는 추수에서 취한 것이고, 다른 하나는 포도 수확에서 취한 것이다. 선지자는 그분의 심판을 집행하도록 정해진 자들을 추수꾼이라고 부른다. 하나님이 말하자면 사람들의 고용된 일을 사용하시고 원하시는 대로 그들의 손들을 여기저기 사용하시기 때문이다.

"포도주 틀이 가득하고 압착기가 넘치도다." 그들의 사악함이 가득해졌다는 것을 의미한다. 하나님이 아브라함에게 가나안인들의 사악함이 아직 완성되지 않았다고 말씀하셨다. 그러나 선지자는 여기서 그들의 사악함이 넘쳤다고 말한다. 따라서 그는 하나님의 종들에게 가까운 보복의 소망을 준다. 추수가 다가오고 포도 수확이 가까울 때처럼. 그때 모든 사람의 마음이 기쁨으로 상쾌해진다. 이것이 선지자의 의도이다. 믿는 자들이 가까운 구원의 소망과 기대 안에서 격려받도록, 원수들의 불의가 이제 그 가득한 분량에 이르러 하나님이 이제 그들에게 자신의 진노를 집행할 준비가 되셨음을 선언한다.

원주석

14절 카드 ↗

The Prophet confirms the same truth; but he multiplies words, because the devastation of the Church might have taken away all hope from God’s servants; for who could have said that the Church could be restored when it was so miserably wasted, yea, almost reduced to nothing? For the people were so scattered that the name of Israel was of no account. The people then had ceased to exist, for they had lost their name; in short, the constitution of the Church was dissolved, and all might have said, that the people were given up to thousand modes of destruction, as all execrated the name of Israel. Since it was so, whatever the Prophets said of the restoration of the people might certainly have seemed incredible. The repetition then is not superfluous, when the Prophet in various forms of words testifies and affirms that God would abide faithful, and that, though Israel should perish according to what men could see, yet God had power enough to vivify the people when dead: hence the Prophet speaks emphatically, Nations! Nations! for he assumes here the character of a herald, as indeed this office had been committed to him, and shows that his predictions would not be fruitless, that he declared not words which would vanish into air, but that whatever he declared in God’s name was full of power and energy. It might indeed have appeared ridiculous in the Prophet to summon all nations since his doctrine was laughed to scorn, even at Jerusalem. How could his voice penetrate to the utmost borders of the world and be there heard? Though hidden then was the power of this prediction, it yet showed itself at last, and it was really made evident that the Prophet spoke not in vain. Besides, he addresses the nations as though they could hear; but he raises thus his voice, and nobly triumphs over all the wicked for the sake of the godly, though the wicked then proudly ruled and with high disdain: “They shall come,” he says, “at length before God’s tribunal, though they now tread the Church under foot; yea, the nations, the nations.” He does not now mention the valley of Jehoshaphat, but of concision. חרוף cheruts some take for a fixed decree; but the word means a sledge or an instrument for threshing. We know not the mode of threshing used by the Jews, but it is evident from several passages that חרוף cheruts was an instrument with which they were wont to thresh; and I am inclined to adopt this sense; for the Prophet had first called God’s judgment a harvest, then he compared it to presses. But if the word “concision” is more approved, I object not; at the same time, I do not doubt but that the Prophet alludes to threshing, as he ascribes to God his own office, that of scattering nations, who seem now to have conspired for the destruction of the Church. If any one considers it to mean a fixed decree, or a cutting off, as it means in Isaiah, I make no objection; for many give this interpretation. I have, however, explained what I most approve. As to the drift of the subject, there is no ambiguity; the meaning of the Prophet is, — that God will so punish all the ungodly, that he will cut down and scatter them all, as when the corn is threshed on the floor. At last he adds, that nigh was the day of Jehovah in the valley of the sledge. He intimates, that though God as yet connived at their wickedness, yet the day was coming on, unknown indeed to men, and that he would come at length to that valley, that is, that he would inflict such punishment as would prove that he was the protector of his people. Of this valley we have spoken already; and no doubt he has throughout a reference to it, otherwise he would not have used a suitable language, when he said, Ascend into the valley. But what is to ascend into the valley? for, on the contrary, he ought to have spoken of descending. But he compares Judea with other parts of the world; and it is, as it is well known elevated in its situation. Then the higher situation of Judea well agrees with the ascent of which the Prophet speaks. But he ever means that God would so punish the nations as to make it evident that he did this in favor of his Church, as we shall soon see more clearly. But he says — return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-3-14

Source

선지자는 같은 진리를 확증한다. 그러나 그가 많은 말을 하는 것은 교회의 황폐함이 하나님의 종들에게서 모든 소망을 빼앗아 갔을 수 있기 때문이다. 백성이 그처럼 비참하게 황폐해지고 거의 아무것도 남지 않았을 때 교회가 회복될 수 있다고 누가 말할 수 있겠는가? 백성이 너무 흩어져서 이스라엘의 이름이 아무것도 아닌 것이 되었다. 이스라엘 이름을 모든 이들이 저주하였으므로 백성이 천 가지 멸망의 방식에 넘겨진 것처럼 보였다.

그처럼 믿기 어려운 것이었으므로, 선지자가 다양한 형태의 말로 하나님이 신실하게 머무르실 것임을 증언하고 확언하는 반복이 불필요하지 않다. "나라들이여! 나라들이여!" 그는 여기서 전령의 성격을 취한다. 이 직무가 그에게 맡겨졌기 때문이다. 그는 자신의 예언들이 헛되지 않을 것임을, 자신이 말한 것이 공중에 사라질 말이 아니라 하나님의 이름으로 선언한 것은 무엇이든 권능과 에너지로 가득하다는 것을 보인다.

"심판의 골짜기 가까이 주의 날이 왔다." 그는 하나님이 아직 그들의 사악함을 묵인하시더라도 그 날이 다가오고 있으며 마침내 그 골짜기에 오셔서 자신의 백성의 보호자임을 증명하는 그런 형벌을 집행하실 것임을 암시한다.

원주석

15절 카드 ↗

I have already explained this verse in chapter 2 : the Prophet, as we then stated, describes in these words the terrible judgment of God, in order to shake off the indifference of men, who carelessly hear and despise all threatening, except the Lord storms their hearts. These figurative expressions then are intended to awaken the ungodly, and to make them know that it is a serious matter when the Lord proclaims his judgment. Let us now go on with the passage — return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-3-15

Source

이 절은 이미 2장에서 설명하였다. 선지자는 우리가 거기서 말한 것처럼, 이 말들로 하나님의 무서운 심판을 묘사한다. 아무 위협을 들어도 경솔하게 경멸하는 사람들의 무관심을 떨쳐버리기 위함이다. 단 주님이 그들의 마음을 폭풍으로 휘저으시지 않는다면. 이 비유적인 표현들은 악인들을 깨우고, 주님이 자신의 심판을 선포하실 때 그것이 진지한 문제임을 알게 하기 위한 것이다.

원주석

16절 카드 ↗

The Prophet explains here more clearly his object, or the end for which he had hitherto spoken of God’s judgment; for what we have heard served only to spread terror: but now the Prophet shows that his purpose was to console the faithful, and to give some relief to their troubles and sorrows. This is the reason why he introduces God as roaring from Zion and crying from Jerusalem. Roaring is ascribed to God, inasmuch as he compares himself in another place to a lion, when representing himself as the faithful protector of the salvation of his people: “I will be,” he says, “like the lion, who suffers not the prey to be taken from him, but boldly defends it with all the fierceness he possesses: so also will I do, I will not suffer my people to be taken from me.” In this sense does the Prophet now say, that God will roar from Zion . God had been for a time despised; for the nations had prevailed against his chosen people, and plundered them at their pleasure; and God then exercised not his power. Since God had been for a time still, the Prophet says now, that he will not always conceal himself, but that he will undertake the defense of his people, and be like a lion; for he will rise up in dreadful violence against all his enemies. And tremble, he says, shall the heaven and the earth. As almost the whole world was opposed to his elect people, the Prophet carefully dwells on this point, that nothing might hinder the faithful from looking for the redemption promised to them: “Though the heaven and the earth,” he says, “raise oppositions God will yet prevail by his wonderful power. Tremble, he says, shall all the elements; what, then, will men do? Though they muster all their forces, and try all means, can they close up the way against the Lord, that he may not deliver his people?” We now understand the Prophet’s design in speaking of the shaking of heaven and earth. He at last adds, God will be a hope to his people, and strength to the children of Israel. In this part he gives a sufficient proof of what I have stated, — that he denounces extreme vengeance on the nations for the sake of his Church; for the Lord will at length pity his people, though they may seem to have perished before he succors them. However past hope then the people may be in their own estimation and in that of all others, yet God will again raise up the expectation of all the godly, who shall remain, and will inspire them with new courage. He speaks in general of the children of Israel; but what he says belongs only to the remnant, of which the Prophet had lately spoken; for not all, we know, who derive their origin from the fathers according to the flesh, were true Israelites. The Prophet refers here to the true Church; and hence Israel ought to be taken for the genuine and legitimate children of Abraham; as Christ, in the person of Nathanael, calls those true Israelites who imitated the faith of their father Abraham. I shall to-day finish this Prophet; I do not therefore dwell much on every sentence. It now follows — return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-3-16

Source

선지자는 여기서 자신의 의도나 이제까지 하나님의 심판에 대해 말한 목적을 더 명확하게 설명한다. 우리가 들은 것은 단지 공포를 퍼뜨리는 역할을 하였다. 그러나 이제 선지자는 자신의 목적이 믿는 자들을 위로하고 그들의 고난과 슬픔에 어떤 안도를 주는 것임을 보인다. 이것이 그가 하나님이 시온에서 포효하시고 예루살렘에서 소리를 지르신다고 소개하는 이유이다.

포효가 하나님께 귀속된다. 그분이 다른 곳에서 자신을 사자에 비유하셨기 때문이다. 자신을 자신의 백성의 구원의 신실한 보호자로 나타내실 때. "나는 사자처럼 될 것이다. 사자는 자신의 먹이가 빼앗기도록 허용하지 않고 자신이 가진 모든 사나움으로 담대히 그것을 방어한다. 나도 그렇게 할 것이다. 내 백성이 나에게서 빼앗기도록 허용하지 않을 것이다."

이 의미에서 선지자는 이제 하나님이 시온에서 포효하실 것이라고 말한다. 하나님이 한동안 경멸받으셨다. 나라들이 자신이 선택한 백성에게 승리하고 그들을 마음대로 약탈하였기 때문이다. 그러나 이제 선지자는 하나님이 항상 자신을 감추시지 않고, 자신의 백성의 변호를 맡으시며 사자처럼 모든 원수에게 무서운 폭력으로 일어나실 것이라고 말한다.

"하늘과 땅이 진동할 것이다." 거의 온 세상이 선택된 백성에게 반대하였으므로, 선지자는 믿는 자들이 약속된 구속을 기대하는 것을 아무것도 방해하지 못하도록 이 점을 신중하게 다룬다. "하늘과 땅이 반대로 일어날지라도 하나님이 그의 놀라운 권능으로 승리하실 것이다. 모든 요소들이 진동할 것이다. 그렇다면 사람들은 무엇을 하겠는가? 그들이 모든 군대를 모으고 모든 수단을 시도하더라도 주님이 자신의 백성을 구원하시는 것을 막을 수 있겠는가?"

"여호와께서 자기 백성의 피난처시며 이스라엘 자손의 요새시라." 이 마지막 부분에서 그는 내가 이미 말한 것의 충분한 증거를 준다. 그분이 교회를 위하여 나라들에게 극심한 보복을 선포하신다는 것이다. 주님이 마침내 자신의 백성을 불쌍히 여기실 것이다. 그들이 도움을 받기 전에 멸망한 것처럼 보일지라도. 따라서 백성이 자신들과 다른 모든 이들의 평가에서 소망이 없어 보일지라도, 하나님이 여전히 남을 경건한 자들의 기대를 다시 일으키시고 새로운 용기를 불어넣어 주실 것이다.

원주석

17절 카드 ↗

This is a confirmation of the preceding doctrine, ye shall know, he says, that I am your God. The Prophet intimates that the favor of God had been so hidden during the afflictions of the people, that they could not but think that they were forsaken by God. His word ought indeed to be sufficient for us in the greatest evils; for though God may cast us into the deepest gulfs, yet when he shines upon us by his word, it ought to be a consolation abundantly available to sustain our souls. But yet, unless God really appears, we are confounded, and ask where is his power. For this reason the Prophet now says, that the faithful shall at length know , that is, really know him as their God. There is a twofold knowledge, — the knowledge of faith, received from his word, — and the knowledge of experience, as we say, derived from actual enjoyment. The faithful ever acknowledge that salvation is laid up for them in God; but sometimes they stagger and suffer grievous torments in their minds, and are tossed here and there. However it may be with them, they certainly do not by actual enjoyment know God to be their Father. The Prophet therefore now treats of real knowledge, when he says, that they shall know that they have a God, — how are they to know this? By experience. Now this passage teaches us, that though God should not put forth his hand manifestly to help us, we ought yet to entertain good hope of his favor; for the Prophet spoke for this end, — that the godly might, before the event or the accomplishment of the prophecy should come, look to God and cast on him all their cares. Then the faithful, before they had real knowledge, knew God to be their Father, and hence hesitated not to flee to him though what the Prophet testified had not yet been visibly accomplished. Dwelling in Zion, the mountain of my holiness: This has been designedly added, that the faithful might know, that God made not a covenant in vain with Abraham, that mount Zion had not in vain been chosen, that they might there call on God; for we must have our attention called to the promises, otherwise all doctrine will become frigid. Now we know that all the promises have been founded on a covenant, that is, because God had adopted the people, and afterwards deposited his covenant in the hand of David, and then he designated mount Zion as his sanctuary. Since, then, all the promises flow from this fountain, it was necessary to call the attention of the Jews to the covenant: and this is the reason why the Prophet says now that God dwells in Zion; for otherwise this doctrine would no doubt only lead to superstition. God, indeed, we know, cannot be included within the circumference of any place, much less could he be confined to the narrow limits of the temple; but he dwelt on mount Zion on account of his own law, because he made a covenant with Abraham, and afterwards with David. It then follows, And Jerusalem shall be holy, and aliens shall not pass through it any more. While he declares that Jerusalem shall be holy, he exempts it at the same time from profanation. We know that it is a common mode of speaking in Scripture, and what often occurs, that God’s heritage is holy, and also, that they profaned it. Hence, when the people were exposed as a prey to the pleasure of their enemies, the heritage of God became forsaken and polluted, profane men trod Jerusalem as it were under foot. But now the Prophet exempts the holy city from this pollution, as though he said, “The Lord will not allow his people to be thus miserably harassed, and will show that this city has been chosen by him, and that he has in it his dwelling. Aliens then shall no more pass through it — Why? For it is first the holy city of God, and then, of his Church. But as this promise extends to the whole kingdom of Christ, God doubtless makes here a general promise, that he will be the protector of his Church, that it may not be subject to the will of enemies; and yet we see that it often happens otherwise. But this ought to be imputed to our sins, for we make the breaches. God would, indeed be a wall and a rampart to us, as it is said elsewhere, ( Isaiah 26:1 ;) but we betray his Church by our sins. Hence aliens occupy a place in it: Ye we see at this day; for Antichrist, as it has been foretold, has now for ages exercised dominion in God’s sanctuary. Since it is so, we ought to mourn at seeing God’s holy Church profaned. Let us yet know, that God will take care to gather his elect, and to cleanse them from every pollution and defilement. It follows — return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-3-17

Source

"그리하면 너희가 나는 너희 하나님 여호와인 줄 알 것이다." 이것은 앞의 교리의 확증이다. 선지자는 백성이 고난 중에 하나님의 은혜가 너무나 숨겨져 있어서 하나님이 자신들을 버렸다고 생각하지 않을 수 없었음을 암시한다. 물론 그분의 말씀이 가장 큰 악들 안에서 우리에게 충분해야 한다. 하나님이 우리를 가장 깊은 구덩이에 던지실지라도, 그분이 자신의 말씀으로 우리를 비추실 때 그것이 우리의 영혼을 지탱하기에 충분히 유효한 위안이 되어야 한다.

"너희가 정말로 알 것이다." 이중의 지식이 있다. 말씀에서 받은 믿음의 지식, 그리고 우리가 말하는 것처럼 실제 향유에서 나오는 경험의 지식. 믿는 자들은 항상 구원이 하나님 안에 쌓여 있다고 인정한다. 그러나 때때로 그들이 흔들리고 마음에 심한 고통을 겪으며 여기저기 흔들린다.

"시온 내 거룩한 산에 거하심이라." 이것이 의도적으로 덧붙여졌다. 믿는 자들이 하나님이 아브라함과 언약을 맺으신 것이 헛되지 않음을, 시온 산이 헛되이 선택된 것이 아님을 알도록. 거기서 그들이 하나님께 부를 수 있도록. 우리는 항상 약속들에 주의를 기울여야 한다. 그렇지 않으면 모든 교리가 냉담해질 것이다.

"예루살렘이 거룩하리로다. 이방인들이 다시는 그 사이로 지나지 아니하리로다." 그가 예루살렘이 거룩할 것이라고 선언하면서 동시에 거룩 모독에서 면제한다. 하나님의 유산이 거룩하지만 그것을 모독하였다는 것이 성경의 일반적인 말하기 방식임을 우리는 안다. 그러므로 백성이 원수들의 마음대로 먹이가 될 때, 하나님의 유산이 버려지고 더럽혀졌으며 불경건한 사람들이 예루살렘을 발로 짓밟았다.

그러나 이제 선지자는 거룩한 성을 이 오염에서 면제한다. 마치 그가 말하는 것처럼. "주님이 이 도시가 자신에 의해 선택되었고 거기서 자신이 거하심을 보이실 것이다." 그러나 이 약속이 그리스도의 온 왕국으로 확대되므로 하나님은 교회의 보호자가 되실 것이며 교회가 원수들의 의지에 복종하지 않도록 하겠다는 일반적인 약속을 여기서 하신다.

원주석

18절 카드 ↗

The Prophet here declares that God will be so bountiful to his people, that no good things will be wanting to them either in abundance or variety. When God then shall restore his Church, it will abound, he says, in every kind of blessing: for this is the meaning of this language, Distill new wine shall the mountains, and the hills shall make milk to run down; and all rivers also shall have abundant waters, and a fountain shall arise from the house of Judah to irrigate the valley of Shittim. We now perceive the design of Joel. But we must remember that when the Prophets so splendidly extol the blessings of God, they intend not to fill the minds of the godly with thoughts about eating and drinking; but profane men lay hold on such passages as though the Lord intended to gratify their appetite. We know, indeed, that God’s children differ much from swine: hence God fills not the faithful with earthly things, for this would not be useful for their salvation. At the same time, he thus enlarges on his blessings, that we may know that no happiness shall in any way be wanting to us, when God shall be propitious to us. We hence see that our Prophet so speaks of God’s earthly blessings, that he fills not the minds of the godly with these things but desires to raise them above, as though he said, that the Israelites would in every way be happy, after having in the first place been reconciled to God. For whence came their miseries and distresses of every kind, but from their sins? Since, then, all troubles, all evils, are signs of God’s wrath and alienation, it is no wonder that the Lord, when he declares that he will be propitious to them, adds also the proofs of his paternal love, as he does here: and we know that it was necessary for that rude people, while under the elements of the Law, to be thus instructed; for they could not as yet take solid food, as we know that the ancients under the Law were like children. But it is enough for us to understand the design of the Holy Spirit, namely, that God will satisfy his people with the abundance of all good things, as far as it will be for their benefit. Since God now calls us directly to heaven, and raises our minds to the spiritual life, what Paul says ought to be sufficient, — that to godliness is given the hope, not only of future life, but also of that which is present, ( 1 Timothy 4:8 ;) for God will bless us on the earth, but it will be, as we have already observed, according to the measure of our infirmity. The valley of Shittim was nigh the borders of the Moabites, as we learn from Numbers 25:1 , and Joshua 2:1 . Now when the Prophet says, that waters, flowing from the holy fountains would irrigate the valley of Shittim, it is the same as though he said, that the blessing of God in Judea would be so abundant, as to diffuse itself far and wide, even to desert valleys. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-3-18

Source

"그 날에 산들이 단 포도주를 떨어뜨리며, 작은 산들이 우유를 흘리며, 유다 모든 시내가 물이 흐르며, 여호와의 전에서 샘이 흘러나와 싯딤 골짜기에 물을 대리로다." 선지자는 하나님이 자신의 백성에게 그처럼 관대하시어 어떤 좋은 것도 부족하지 않을 것이라고 선언한다. 하나님이 교회를 회복하실 때, 그것이 모든 종류의 복으로 넘칠 것이다.

그러나 선지자들이 하나님의 복들을 그처럼 훌륭하게 찬양할 때, 그들은 경건한 자들의 마음을 먹고 마시는 것에 대한 생각들로 채우려 하지 않는다는 것을 기억해야 한다. 불경건한 사람들이 마치 주님이 자신들의 식욕을 채우려 하시는 것처럼 그런 본문들에 매달린다. 그러므로 하나님이 믿는 자들을 이 땅의 것들로 채우지 않으신다. 이것이 그들의 구원에 유익하지 않기 때문이다.

동시에 그분은 이처럼 자신의 복들에 대해 확장하여 말씀하신다. 하나님이 자신에게 자비하실 때 어떤 점에서도 어떤 행복도 부족하지 않을 것임을 우리가 알도록. 따라서 선지자는 먼저 하나님과 화목한 후 이스라엘인들이 모든 면에서 행복할 것임을 보인다.

그처럼 모든 고난들, 모든 악들이 하나님의 진노와 소외의 표징인 것처럼, 주님이 그들에게 자비하시다고 선언하실 때 자신의 부성적 사랑의 증거들을 덧붙이시는 것은 이상한 일이 아니다.

싯딤 골짜기는 민수기 25:1과 여호수아 2:1에서 볼 수 있듯이 모압 경계 근처에 있었다. 이제 선지자가 거룩한 샘들에서 흘러나오는 물들이 싯딤 골짜기에 물을 댈 것이라고 말할 때, 그것은 유다 안에 있는 하나님의 복이 광활한 메마른 골짜기들에까지 넓게 퍼져나갈 것이라고 말하는 것과 같다.

원주석

19절 카드 ↗

But he afterwards joins, that the Egyptians and Idumeans would be sterile and dry in the midst of this great abundance of blessings, for they were professed enemies to the Church. Hence God in this verse declares that they shall not be partakers of his bounty; that though all Judea would be irrigated, though it would abound in honeys milk, and wine, yet these would remain barren and empty; Mizraim, then, shall be a solitude, Edom shall be a desert of solitude. Why? Because of the troubles, he says, brought on the children of Judah. God again confirms this truth, that he has such a concern for his Church, that he will avenge wrongs done to it. God, then, does not always come to our help when we are unjustly oppressed, though he has taken us under his protection; but he suffers us for a time to endure our evils; and yet the end will show, that we have been ever dear to him and precious in his sight. So he says now, that for the harassments which the Egyptians and Idumeans occasioned to the children of Judah, they shall be destitute, notwithstanding the abundance of all good things. Because they shed, he says, innocent blood in their ( or, in their own) land. If we refer this to Egypt and Idumea, the sense will be, that they had not protected fugitives, but, on the contrary, cruelly slew them, as though they had been sworn enemies. Many, we know, during times of distress, fled to Egypt and Idumea, to seek refuge there. As, then, the Egyptians had been so inhuman towards the distressed, the Prophet threatens them with vengeance. But I prefer to view what is said as having been done in Judea; they have then shed innocent Blood, that is, in Judea itself. As God had consecrated this land to himself to pollute it with unjust slaughters was a more atrocious crime. Forasmuch then as the Egyptians and Idumeans thus treated the Jews, and slew them in their own country in a base manner, though they were abiding quietly at home, it is no wonder that God declares, that he would be the avenger of these wrongs. It follows — return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-3-19

Source

"애굽은 황무지가 되겠고, 에돔은 황량한 광야가 될 것이니." 그는 이처럼 큰 복들의 풍성함 중에 애굽인들과 에돔인들은 황폐하고 메마를 것이라고 덧붙인다. 그들이 교회의 공언된 원수들이었기 때문이다. 따라서 하나님은 이 절에서 그들이 자신의 관대함에 참여하지 않을 것임을 선언하신다.

"이는 유다 자손에게 포악을 행하여 무죄한 피를 흘렸음이라." 하나님이 이것으로 자신이 교회를 그처럼 돌보신다는 진리를 다시 확증하신다. 교회에 행해진 불의를 갚으실 것이기 때문이다. 하나님이 우리가 불의하게 억압받을 때 항상 즉시 도우러 오시지 않는다. 비록 그분이 우리를 자신의 보호 아래 두셨더라도. 그러나 그분이 잠시 우리가 악들을 겪도록 허용하신다. 그러나 결말이 우리가 항상 그분께 소중하고 그분의 눈에 귀하였음을 보여줄 것이다.

"그들이 유다 땅에서 무죄한 피를 흘렸도다." 나는 이것이 유대 땅에서 행해진 것으로 보는 것을 선호한다. 하나님이 이 땅을 자신에게 거룩히 구별하셨으므로 불의한 학살로 그것을 더럽히는 것이 더욱 잔인한 범죄였다. 따라서 애굽인들과 에돔인들이 이처럼 유대인들을 대우하고 조용히 집에 있는 그들을 비열하게 죽였으므로, 하나님이 이 불의들의 보복자가 되실 것이라고 선언하시는 것은 이상한 일이 아니다.

원주석

20절 카드 ↗

God here testifies that his redemption would not be for a short time, but that its fruit would be for a long, period, yea, perpetual: for it would be but a small thing for the Church to be redeemed, except God kept it safe under his own power. This second thing the Prophet now adds, — that Judah shall always remain safe, and that Jerusalem shall be for a continued succession of ages . The ungodly, we know, sometimes flourish for a time, though before God they are already doomed to destruction. But the Prophet here declares, that the fruit of the redemption he promises will be eternal: for God is not led to deliver his Church only for a moment, but he will follow it with perpetual favor, and remain constant in his purpose and ever like himself; he is therefore the eternal and faithful protector of his people. The last verse follows — return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jol-3-20

Source

"유다는 영원히 있겠고, 예루살렘은 대대로 있으리로다." 하나님은 여기서 자신의 구속이 짧은 기간이 아니라 그 열매가 긴 기간, 참으로 영원히 있을 것임을 증언하신다. 악인들이 하나님 앞에 이미 멸망으로 정해져 있더라도 때때로 잠시 번성한다는 것을 우리는 안다. 그러나 선지자는 여기서 그가 약속하는 구속의 열매가 영원할 것이라고 선언한다. 하나님이 단지 한 순간을 위해 교회를 구원하시려는 것이 아니라 영속적인 은혜로 그것을 따르시며 자신의 목적에 변함없이 있으시고 항상 자신과 동일하시기 때문이다. 따라서 그분은 자신의 백성의 영원하고 신실한 보호자이시다.

원주석

21절 카드 ↗

The beginning of the verse is in various ways explained. Some make a stop after cleanse thus, “I will cleanse, yet their blood I will not cleanse;” as though God had said, that he would forgive heathen nations all their other wrongs, but could not forgive them the great cruelty they had exercised against his elect. So the sense would be, “Avarice may be borne, I could pass by robberies; but, since they slew my people, I am in this case wholly unforgiving.” Hence, according to this view, God shows how precious to him is the life of his saints, inasmuch as he says, that he will not be pacified towards those ungodly men who have shed innocent blood. But this sense seems rather too forced. Others render thus, “Their blood will I cleanse, and will not cleanse,” that is, “I will cleanse the Jews from their defilements, but I will not use extreme severity;” as he says also in Isaiah 48:10 , ‘I will not refine thee as gold or silver, for thou wouldest turn all into dross.’ They hence think that God promises here such a cleansing of the Church, as that he would not use extreme rigor, but moderate his cleansing, as it is needful with regard to our defilements, of which we are all so full. But this sense seems to me more simple, — that God would cleanse the blood which he had not cleansed; as though he said, “I have not hitherto cleansed the pollutions of my people; they are then become, as it were, putrid in their sins; but now I will begin to purify all their wickedness, that they may shine pure before me.” There is a relative understood as is often the case in Hebrew. But נקה neke is taken in Jeremiah 30:11 , in another sense, that God will exterminate his Church: but we cannot in this place elicit any other meaning than that God will cleanse his Church from pollutions; for the Prophet, no doubt, means the defilements of which the people were full. They will not, then, be able to enjoy the favor of God while lying in their filth. Now God, in promising to be a Redeemer, comes to the very fountain and the first thing, — that he will wash away their filth; for how could God be the Redeemer of the people, except he blotted out their sins? For as long as he imputes sins to us, he must necessarily be angry with us, we must be necessarily altogether alienated from him and deprived of his blessing. He then does not say in vain that he will be a purifier; for when pollutions are cleansed, there follows another thing, which we have already noticed as to this, future redemption, and with this — He at last concludes and says And Jehovah shall dwell in Zion. The Prophet recalls again the attention of the people to the covenant; as though he said, “God has willingly and bountifully promised all that has been mentioned, not because the people have deserved this, but because God has deigned long ago to adopt the children of Abraham, and has chosen mount Zion as his habitation.” He shows then this to be the reason why God was now inclined to mercy, and would save a people, who had a hundred times destroyed themselves by their sins. return to ' Top of Page ' Joel Joe 2 Joel Joe Amos Amo 1 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Joel 3". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ joel-3.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{h

Pericope (part_of)

절 (explains)

bible-text/jol-3-21

Source

"내가 전에 그들의 피값을 갚지 아니하였거니와 지금은 갚으리라. 여호와는 시온에 거하시리로다." 이 절의 시작은 다양한 방식으로 설명된다. 어떤 이들은 "내가 정결하게 하겠다. 그러나 그들의 피를 정결하게 하지 않겠다"는 것이 더 간단한 의미라고 생각한다. 마치 하나님이 말씀하시는 것처럼. "나는 내 백성을 그들의 더러움에서 정결하게 할 것이다. 그들이 이제 자신들의 죄들 안에서 썩어가는 것처럼 되었다. 그러나 이제 내가 그들의 모든 사악함을 정화하기 시작하여 그들이 내 앞에서 순결하게 빛날 것이다."

"주님이 구속자임을 약속하실 때, 그분은 가장 근원적이고 첫 번째 것으로 오신다. 즉 자신들의 더러움을 씻어주시는 것이다. 하나님이 자신들에게 죄를 돌리시는 한 그분이 반드시 그들에게 분노하실 것이기 때문이다. 우리는 반드시 완전히 그분에게서 소외되고 그분의 복을 박탈당할 것이다. 그러므로 그분이 자신의 정화자가 되실 것이라고 말씀하시는 것이 헛되지 않다. 더러움이 정결해질 때 우리가 이미 이 미래의 구속에 관해 주목한 또 다른 것이 따른다."

마지막으로 "여호와가 시온에 거하리로다." 선지자는 언약으로 백성의 주의를 다시 불러온다. 마치 그가 말하는 것처럼. "하나님이 백성이 이것을 받을 자격이 있어서가 아니라 자신이 오래전에 아브라함의 자녀들을 입양하기를 기뻐하셨고 시온 산을 자신의 거처로 선택하셨기 때문에 이 모든 것을 기꺼이 관대하게 약속하셨다." 그는 이것이 하나님이 이제 자비로 기우시고 자신들의 죄들로 백 번이나 스스로를 멸망시킨 백성을 구원하실 이유임을 보인다.

원주석

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