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As I have before observed, Jonah seems here indirectly to intimate, (9) that he had been previously called to the office of a teacher; for it is the same as though he had said, that he framed this history as a part of his ordinary function. The word of God then was not for the first time communicated to Jonah, when he was sent to Nineveh; but it pleased God, when he was already a Prophet, to employ him among other nations. It might have been then, that he was sent to Nineveh, that the Lord, being wearied with the obstinacy of his own people, might afford an example of pious docility on the part of a heathen and uncircumcised nation, in order to render the Israelites more inexcusable. They made a profession of true religion, they boasted that they were a holy people; circumcision was also to them a symbol and a pledge of God’s covenant; yet they despised all the Prophets, so that their teaching among them was wholly useless. It is then probable that this Prophet was taken away from them, that the Ninevites by their example might increase the sin of Israel, for in three days they turned to God, after Jonah had preached to them: but among the Israelites and their kindred he had, during a long time, effected nothing, when yet his authority had been sufficiently ratified, and thus, as we have already said, in their favor: for Jonah had predicted, that the kingdom of Israel would as yet stand; and however much they deserved to perish, yet the Lord fulfilled what he had promised by the mouth at his servant. They ought then to have embraced his doctrine, not only because it was divine, but especially because the Lord had been pleased to show his love to them. I do not indeed doubt, but that the ingratitude of the people was in this manner arraigned, since the Ninevites repented at the preaching of Jonah, and that for a short time, while the Israelites ever hardened themselves in their obstinacy. And hence some have refinedly expounded that passage in Matthew 12:39 , ‘This perverse generation seeketh a sign, and a sign shall not be given to it, except the sign of Jonah the Prophet,’ as though this intimated, that the Gospel was to be preached to the Gentiles, inasmuch as Jonah was taken away from his own nation, and was given as a teacher to foreign and heathen nations. They therefore suppose, that we are to understand this as a prophecy respecting the future call of the Gentiles, as though Christ had said, that he would hereafter go to the Gentiles, after having found the wickedness of the chosen people past recovery. But as Christ expressly applies this comparison, we ought not to draw his words here and there. (10) He indeed confines the similitude to one particular thing, that is, “As Jonah had been three days in the whale’s bowels, so also he would be three days in the bowels of the earth;” as though he had said, that in this he would be like to Jonah, for he would be a Prophet brought to life again. And this was said designedly by Christ, because he saw that he was despised by the Jews, and that his labors were in vain: “Since ye now hear me not, and regard me as nothing, know that I shall be hereafter a new Prophet, even after my resurrection; so at length I shall begin to speak more effectually both to the Jews and to the Gentiles, as Jonah converted Nineveh, after having returned again to life.” This then is the simple meaning of the passage. Hence Jonah was not a type of Christ, because he was sent away unto the Gentiles, but because he returned to life again, after having for some time exercised his office as a Prophet among the people of Israel. They then who say that his going forth was a token of the call of the Gentiles, adduce indeed what is plausible, but it seems to be supported by no solid reason; for it was in fact an extraordinary thing. God, then, had not as yet openly showed what he would do at the coming of Christ. When Naaman the Syrian was converted to the faith, ( 2 Kings 5:15 ) and a few others, God changed nothing in his ordinary proceedings: for there ever existed the special call of the race of Abraham, and religion was ever confined within the ancient limits; and it remained ever true, that God had not done to other nations as he had to the Jews, for he had revealed to them his judgments, ( Psalms 147:20 .) It was therefore God’s will that the adoption of the race of Abraham should continue unaltered to the conning of Christ, so that the Jews might excel all other nations, and differ from them through a gratuitous privilege, as the holy and elect people of God. Those who adopt the contrary opinion say, that the Ninevites were converted to the Lord without circumcision. This is true; but I know not whether that was a true and legitimate conversion, which is hereafter mentioned; and of this, the Lord being willing, I shall again speak more fully: but it seems more probable, that they were induced by the reproofs and threatening of the Prophet, suppliantly to deprecate the impending wrath of God: hence God once forgave them; what took place afterwards does not clearly appear. It is certainly not probable that the whole city was converted to the Lord: for soon after that city became exceedingly hostile both to the Israelites and the Jews; and the Church of God was by the Ninevites continually harassed with slaughters. Since it was so, there is certainly no reason to think, that they had really and from the heart repented. But I put off a full discussion of this subject until we come to another passage. Let us go on now with our text. (9) Calvin lays no great stress on the circumstance of the Book commencing with a ו , but states what he thinks as its probable import. The fact that other Books, such as Joshua, Judges, 1 Samuel, Ezekiel, and other books, begin thus, is no proof that the copulative here does not intimate what is here stated. Marckius and Cocceius think that it imports a connection between the different Books of Scripture; and if so, why may it not intimat
Pericope (part_of)
- part_of
pericope/per-jon-1-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
칼빈은 요나서가 "그리고"라는 접속사로 시작하는 점에 주목하여, 요나가 이미 선지자로 활동 중이었음을 암시한다고 해석한다. 하나님의 말씀은 요나에게 처음 임한 것이 아니라, 이미 사역하던 선지자에게 다시 임한 것이다. 하나님은 이스라엘 백성의 완고함에 지치시어, 이방 민족인 니느웨가 회개하는 본을 보임으로써 이스라엘의 죄를 더욱 부각시키고자 하셨다. 이스라엘은 하나님의 언약 백성이라 자랑하면서도 선지자들을 무시했다. 그런데 니느웨는 요나의 설교 후 단 삼 일 만에 회개했다.
칼빈은 마태복음 12:39에서 그리스도가 "요나의 표적"을 언급한 것을 해석한다. 그것은 요나가 이방인에게 보내진 것이 이방인 선교의 예표라는 뜻이 아니라, 요나가 물고기 뱃속에서 나온 것처럼 그리스도도 죽음에서 살아나실 것이라는 의미다. 요나는 이방인 선교의 표적으로서가 아니라, 죽음 후 부활하는 선지자로서 그리스도를 예표한다.
원주석
- 번역원본
commentary-section/cal-jon-1-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
Arise, go to Nineveh, to that great city. Nineveh is called a great city, and not without reason; for it was in circumference, as heathen writers say, 400 stadia: and we shall see that Jonah was three whole days in going through the squares and streets of the city (11) . It hence follows, that it was a very large city, and this all allow. Profane writers call it Ninus, and say that it is a name derived from its founder; for it was Ninus, the son of Betas, who built it. But more correct is their opinion, who think that נינוה Ninue, is a Hebrew word: and hence what Herodotus and Diodorus, and others of the same class, say, is certainly fabulous, both as to the origin of the city and as to the whole progress of the kingdom, and their legends can easily be disproved by testimonies from holy Scripture. It is at the same time admitted by all, that Nineveh was a very large and a well fortified city. Babylon was afterwards built by Semiramis, who had been the wife of Betas: after her husband’s death she wished to show that she also excelled in mind and industry, and that she had wisdom above her sex. But with regard to the founder of Nineveh, it is certain that the city was first built by Asshur: whether it was enlarged by Ninus, I know not: this, then, I leave as uncertain; for I wish not to contend about what is doubtful. But it is certain, from what Moses has said, that the founder of this city was Asshur, ( Genesis 10:11 .) As to the largeness of the city, even if profane writers had not said a word, the testimony of Jonah ought to be sufficient to us. Now, since he is bidden to go and proceed to Nineveh, the Lord gives him some hope of success. He indeed wrought effectually by the hand of his servant, Nahum; who, though he continued at home, yet prophesied against the Ninevites; but with a different view, and for another end. For as the people were then miserably distressed, and saw the kingdom or monarchy of Assyria in a flourishing state, they must have despaired, had not some solace been afforded them. Hence Nahum showed that God would be a judge against the Ninevites; that though he for a time favored and spared them, there was yet impending over them the dreadful judgment of which he speaks. Nahum, then, was not given as a teacher to the Ninevites, but was only a proclaimer, that the Jews might strengthen their faith by this comfort — that they were not wholly rejected by the Lord, as he would some time avenge their wrongs. The case with Jonah was different: for he was sent to the city itself, to exhort the Ninevites to repent. Now the Lord, by speaking expressly of the largeness of the city, intended thus to prepare him with firmness, lest he should be frightened by the splendor, wealth, and power of that city: for we know how difficult it is to take in hand great and arduous undertakings, especially when we feel ourselves destitute of strength. When we have to do with many and powerful adversaries, we are not only debilitated, but our courage wholly vanishes away. Lest, then, the greatness of Nineveh should fill Jonah with terror, he is here prepared and armed with firmness. “ Go then to Nineveh, and let not the power of that monarchy prevent thee to fulfill what I command thee; which is, to show to the Ninevites their sins, and to denounce on them destruction, if they repent not.” We now then understand why Nineveh was called a great city: for had it not been for the reason just stated, it would not have been necessary that this should have been said to Jonah. The Israelites, I doubt not, knew well that it was a large city, and also possessed of strength and of a large number of men: but the Lord intended to set before his servant what might have been a hindrance to him in the discharge of his office; Go then to this great city. In short, God designed in this way to try Jonah, whether he would prefer his command to all the hindrances of this world. And it is a genuine proof of obedience when we simply obey God, however numerous the obstacles which may meet us and may be suggested to our minds, and though no escape may appear to us; yea, when we follow God, as it were with closed eyes, wherever he may lead us, and doubt not but that he will add strength to us, and stretch forth also his hand, whenever need may require, to remove all our difficulties. It was then the Lord’s purpose to deal thus with Jonah; as though he had said to him, “remember who I am, and be content with my authority; for I have ready at hand all resources; when any thing stands in your way, rely on my power, and execute what I command thee.” This is the import of the passage. Whenever then God demands any service from us, and we at the same time see that what the discharge of our duty demands is either difficult or apparently impossible, let this come to our minds, — that there is not anything in the whole world which ought not to give way to God’s command: we shall then gather courage and confidence, nor will anything be able to call us away from our duty and a right course, though the whole world were fighting against God. It now follows , Cry against her; for ascended has their wickedness before my presence. Cry, he says, against her: it was an unpleasant undertaking to cry out against her immediately at the beginning. We indeed know that men take pride in their power: and as there was then but one monarchy in the world, the seat of which was at Nineveh, a teacher could hardly expect to obtain a patient hearing, though he excelled in gracefulness of manner, and had acquired reputation, and brought an agreeable message. But Jonah was a foreigner, one unknown, and destitute of authority; and still more, he was immediately to denounce destruction on the Ninevites, to cry aloud, to reprove, to make a vehement proclamation, to threaten. How difficult was all this? We hence see how hard a command it was when God charged his Prophet to cry against Nineveh. It is now added, For their wickedness has ascended to me. By
Pericope (part_of)
- part_of
pericope/per-jon-1-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"일어나 저 큰 성읍 니느웨로 가서." 니느웨는 당시 세계 최대의 도시였다. 둘레가 400 스타디아에 달했고, 요나가 그 거리를 걷는 데 사흘이 걸렸다. 칼빈은 하나님이 니느웨를 "큰 성읍"이라고 강조하신 이유를 이렇게 설명한다: 그것이 요나를 움츠러들게 할 수 있는 요인이었기 때문이다. 그 권세와 부와 위세 앞에서 이름 없는 한 외국인이 어떻게 감히 나서서 경고를 외칠 수 있겠는가? 그러나 하나님은 "내 명령을 받은 자에게 세상의 그 어떤 장애도 방해가 되지 못한다"는 것을 보여 주려 하셨다. 진정한 순종은 눈을 감고 하나님을 따르는 것이다. 그분이 명하실 때, 모든 장애는 물러선다.
"그들의 악이 내 앞에 상달되었느니라." 이것은 하나님이 결코 악을 보지 못하시거나 더디 보신다는 뜻이 아니다. 사람들의 죄가 참을 수 없는 지경에 이르렀을 때 이 언어가 사용된다.
원주석
- 번역원본
commentary-section/cal-jon-1-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
Jonah now relates how he sought hiding-places, that he might withdraw himself from the service of God; not that he deceived himself with such a gross notion, as that he would be no longer under the power of God, after having passed over the sea; but he intended to shun, as it were, the light of the present life, by proceeding to a foreign country. He was, no doubt, not only in a disturbed state of mind, when he formed such a purpose, but was utterly confused. It may be asked, why Jonah thus avoided the command of God. The Jews, indulging in frigid trifles in divine things, say that he feared lest, when he came to Nineveh, he should be deprived of the prophetic spirit, as though he were not in the same danger by passing over the sea: this is very frivolous and puerile. And further, they blend things of no weight, when reasons sufficiently important present themselves to us. It was first a new and unusual thing for Prophets to be drawn away from the chosen people, and sent to heathen nations. When Peter was sent to Cornelius, ( Acts 10:17 ,) though he had been instructed as to the future call of the Gentiles, he yet doubted, he hesitated until he was driven as it were forcibly by a vision. What then must have come to the mind of Jonah? If only on account of one man the mind of Peter was disquieted, so as to think it an illusion, when he was sent a teacher to Cornelius, what must Jonah have thought, when he was sent to a city so populous? Hence novelty, doubtless, must have violently shaken the courage of the holy Prophet, and induced him to retake himself elsewhere, as one destitute of understanding. Again, doubt might have had an influence on him: for how could he have hoped that a people, who were notorious for their licentiousness, would be converted? He had indeed before an experience of the hardness of the chosen people. He had been faithfully engaged in his office, he had omitted nothing to confirm the worship of God and true religion among the people of Israel: but he had effected but little; and yet the Jews had been called from the womb. What then could he hope, when the Lord removed him to Nineveh? for unbridled licentiousness ruled there; there was also there extreme blindness, they had no knowledge of divine worship; in a word, they were sunk in extreme darkness, and the devil in every way reigned there. Doubt then must have broken down the spirit of Jonah, so that he disobeyed the command of God. Still further, the weakness of the flesh must have hindered him from following his legitimate call: “What then? even this, — I must go to the chief city of that monarchy, which at this day treads under its feet the whole earth; I must go there, a man obscure and despised; and then I must proclaim a message that will excite the greatest hatred, and instantly kindle the minds of men into rage; and what must I say to the Ninevites? ‘Ye are wicked men, God can no longer endure your impiety; there is, therefore, a dreadful vengeance near at hand.’ How shall I be received?” Jonah then, being still surrounded by the infirmities of the flesh, must have given way to fear, which dislodged the love of obedience. And I have no doubt, in my own mind, but that Jonah discussed these things within himself, for he was not a log of wood. And doubtless it was not to no purpose, as I have already said, that he mentions that the city was great. God indeed sought to remove what might prove an hindrance, but Jonah, on the other hand, reasoned thus, — “I see that I am to have a fierce contest; nay, that such a number of people will fall on me, enough to overwhelm me a hundred times, as the Lord has not in vain foretold me that the city is great.” And though he might have had some hope, if they had been chastised, that they would give God his due honor; yet he confesses, that this hindrance came to his mind, which prevented him to proceed in the course of his calling. Hence doubt, as well as the fear of the flesh made Jonah to stumble, and novelty also, as I have already said, must have perplexed him; so that he preferred to go down, as it were, to the grave, than to undertake an office which apparently had no reason in its favor. For why were the Prophets sent, except to effect something by their labor, and to bring forth some fruit? but of this Jonah had no hope. Some authority was also allowed the Prophets, at least they were allowed the liberty of teaching; but Jonah thought that all entrance was closed up against him: and still more, Jonah thought that he was opposing the covenant of the Lord, who had chosen one people only; and he also thought that he was, as it were, fixed to his own land, when he was appointed a Teacher in his own country; he therefore could not remove elsewhere without feeling a great repugnance. I hence think, that Jonah disobeyed the command of God, partly because the weakness of the flesh was an hindrance, partly because of the novelty of the message, and partly because he despaired of fruit, or of success to his teaching. But he doubtless grievously transgressed: for the first rule, as to all our actions, is to follow the call of God. Though one may excel in heroic virtues, yet all his virtues are mere fumes, which shine before the eyes of men, except the object be to obey God. The call of God then, as I have said, holds the first place as to the conduct of men; and unless we lay this foundation, we do like him who would build a house in the air. Disordered then will be the whole course of our life, except God presides over and guides us, and raises up over us, as it were, his own banners. As then Jonah subverted the first and the only firm foundation of a right conduct, what could have remained for him? There is then no reason for us to extenuate his fault, for he could not have sinned more grievously than by forsaking God, in having refused to obey his call: it was, as it were to shake off the yoke; and this he confesses himself. They therefore very childishly write who wish to
Pericope (part_of)
- part_of
pericope/per-jon-1-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
요나는 여호와의 낯을 피하려 다시스로 도망갔다. 칼빈은 요나가 하나님의 주권 밖으로 나갈 수 있다고 믿었다고 생각하지 않는다 — 그것은 너무 유치한 생각이다. 오히려 요나는 혼란하고 무질서한 마음 상태에서, 하나님의 빛 아래 사는 것 대신 외국 땅으로 도망침으로써 그 빛을 피하려 했다.
왜 요나는 도망쳤는가? 칼빈은 세 가지 이유를 제시한다. 첫째, 새로움 — 선지자가 이방 나라에 보내지는 것은 전례 없는 일이었다. 베드로조차 고넬료에게 보내질 때 망설였다. 둘째, 성공에 대한 절망 — 그는 이스라엘에서도 긴 세월 사역했지만 열매가 없었다. 하물며 극도의 악에 잠긴 이방 도시에서 무슨 희망이 있겠는가? 셋째, 육체의 두려움 — 세상 최강의 군주가 지배하는 도시에 가서 "너희는 망할 것이다"라고 외치는 것은 자살 행위처럼 보였다. 칼빈은 요나의 죄를 경감하지 않는다: 하나님의 부르심에 불순종한 것은 하나님의 최고 권위를 빼앗는 것이나 다름없다.
원주석
- 번역원본
commentary-section/cal-jon-1-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
Jonah declares here how he had been, as it were, by force brought back by the Lord, when he tried to flee away from his presence. He then says that a tempest arose in the sea; but he at the same time tells us, that this tempest did not arise by chance, as ungodly men are wont to say, who ascribe everything that happens to fortune. God, he says, sent a strong wind on the sea. Some give this renderings God raised up, deriving the verb from נטל , nuthel; but others derive it more correctly from טול , tul (13) , and we shall presently meet with the same word in the fifth verse. Now as to what took place, he says that there was so great a tempest, that the ship was not far from being broken. When he says, ‘The ship thought to be broken (14) the expression corresponds with the idiom of our language, la navire cuidoit perir But some take the ship for the passengers or the sailors; but this is strained; and we know that our common language agrees in many of its phrases with the Hebrew. Jonah then meant, that a tempest arose, not by chance, but by the certain purpose of God, so that being overtaken on the sea, he acknowledged that he had been deceived when he thought that he could flee away from God’s presence by passing over the sea. Though indeed the Prophet speaks here only of one tempest, we may yet hence generally gather, that no storms, nor any changes in the air, which produce rain or stir up tempests on the sea, happen by chance, but that heaven and earth are so regulated by a Divine power, that nothing takes place without being foreseen and decreed. But if any one objects, and says that it does not harmonize with reason, that, for the fault of one man, so many suffered shipwreck, or were tossed here and there by the storm: the ready answer to this is, — that though God had a regard only, in a special manner, to the case of Jonah, yet there were hidden reasons why he night justly involve others in the same danger. It is probable that many were then sailing; it was not one ship only that was on that sea, since there were so many harbors and so many islands. But though the Lord may involve many men in the same punishment, when he especially intends to pursue only one man, yet there is never wanting a reason why he might not call before his tribunal any one of us, even such as appear the most innocent. And the Lord works wonderfully, while ruling over men. It would be therefore preposterous to measure his operations by our wisdom; for God can so punish one man, as to humble some at the same time, and to chastise others for their various sins, and also to try their patience. Thus then is the mouth of ungodly men stopped, that they may not clamor against God, when he so executes his judgments as not to comport with the judgment of our flesh. But this point I shall presently discuss more at large: there are indeed everywhere in Scripture, instances in which God inflicted punishment on a whole people, when yet one man only had sinned. But when some murmur and plead that they are innocent, there is ever to be found a reason why God cannot be viewed as dealing cruelly with them; nay, were he pleased, he might justly treat them with much greater severity: in a word, though God may appear to deal severely with men, he yet really spares them, and treats them with indulgence. Let us now proceed — (13) This is no doubt its root. It is used when Saul is said to cast a javelin at David, 1 Samuel 18:11 , and when the Lord threatens to cast out the people from his land, Jeremiah 16:13 . It implies force and power. Coverdale’s rendering, as quoted by Henderson , strikingly conveys its meaning, “But the Lord hurled a great wynde into the sea.” — Ed. (14) This perhaps can hardly be said to be a Hebrew idiom. Marckius, and also Henderson , think it to be a metonymy, the ship is mentioned, instead of the mariners: there is in Luke 8:23 an opposite metonymy, the sailors are taken for the ship. Newcome renders the sentence, “and it was thought that the ship would be broken in pieces.” If the metonymy be admitted, the rendering would be, “and the mariners thought that they should be shipwrecked.” — Ed. return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jon-1-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"여호와께서 대풍을 바다 위에 내리시매." 폭풍은 우연이 아니었다. 이것이 이 구절의 핵심이다. 칼빈은 하나님의 섭리가 모든 바람과 폭풍을 포함한다고 가르친다. 하나님이 요나 한 사람 때문에 다른 승객들까지 위험에 빠뜨리셨다는 것이 부당하게 보일 수 있다. 칼빈의 대답은 이렇다: 하나님은 한 사람을 추적하시면서도 다른 사람들을 겸손하게 하시거나, 다른 죄들을 징계하시거나, 그들의 인내를 시험하실 수 있다. 하나님은 우리의 지혜의 척도를 초월하여 역사하신다. "배가 깨어지려 한다" — 히브리어 관용 표현으로 배가 침몰 직전에 이르렀음을 표현한다.
원주석
- 번역원본
commentary-section/cal-jon-1-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
This narrative, in which Jonah relates in order so many circumstances, is not without its use; for, as we shall presently see, he intended to set forth his own insensibility, and to lay it before us as painted before our eyes: and the comparison, which is implied in the circumstances, greatly illustrates the supine and almost brutal security of Jonah. He says first that the mariners (15) were afraid, and then, that each cried, that is, to his god and that they cast out into the sea the lading of the ship. As then they were all so concerned, was it not marvelous that Jonah, on whose account the sea was stormy, was asleep? Others were busy, they ran here and there in the ship, and spoiled themselves of their goods, that they might reach the shore in safety: they indeed chose to strip themselves of all they had rather than to perish; they also cried to their gods. Jonah cared for nothing, nay, he lay asleep: but whence came such a carelessness as this, except that he was not only become torpid, but that he seemed also to have been deprived of all reason and common feeling? There is no doubt then but that Jonah, in order to show this to have been the case, has here enumerated so many circumstances. He says that the mariners were afraid. We indeed know that sailors are not usually frightened by small or common storms; for they are a hardy race of men, and they are the less afraid, because they daily see various commotions in the air. When, therefore, he says that the sailors were afraid, we hence gather that it was not a moderate tempest, for such does not thus terrify men accustomed by long expert once to all sorts of storms: they, then, who had been previously hardened, were disquieted with fear. He afterwards adds, that they cried, each of them to his god. Jonah certainly ought not to have slept so soundly, but that he might rouse himself at almost any moment, for he carried in his heart his own executioner, as he knew that he was a fugitive: for we have said before, that it was not a slight offense for Jonah to withdraw himself from the presence of God; he despised his call, and, as far as he could, cast off the yoke, so as not to obey God. Seeing, then, that Jonah was ill at ease with himself, ought he not to have trembled, even while asleep? But while others cried to their false gods, he either despised, or at least neglected the true God, to whom he knew he was disobedient, and against whom he rebelled. This is the point of the comparison, or of the antithesis. But we at the same time see, how in dangers men are constrained to call on God. Though, indeed, there is a certain impression by nature on the hearts of men as to God, so that every one, willing or unwilling, is conscious that there is some Supreme Being; we yet by our wickedness smother this light, which ought to shine within us. We indeed gladly cast away all cares and anxieties; for we wish to live at ease, and tranquillity is the chief good of men. Hence it comes, that all desire to live without fear and without care; and hence we all naturally seek quietness. Yet this quietness generates contempt. Hence then it is, that hardly any religion appears in the world, when God leaves us in an undisturbed condition. Fear constrains us, however unwilling, to come to God. False indeed is what is said, that fear is the cause of religion, and that it was the first reason why men thought that there were gods: this notion is indeed wholly inconsistent with common sense and experience. But religion, which has become nearly extinct, or at least covered over in the hearts of men, is stirred up by dangers. Of this Jonah gives a remarkable instance, when he says that the sailors cried, each of them to his god We know how barbarous is this race of men; they are disposed to shake off every sense of religion; they indeed drive away every fear, and deride God himself as long as they may. Hence that they cried to God, it was no doubt what necessity forced them to do. And here we may learn, how useful it is for us to be disquieted by fear; for while we are safe, torpidity, as it is well known, soon creeps over us. Since, then, hardly any one of himself comes to God, we have need of goads; and God sharply pricks us, when he brings any danger, so as to constrain us to tremble. But in this way, as I have already said, he stimulates us; for we see that all would go astray, and even perish in their thoughtlessness, were he not to draw them back, even against their own will. But Jonah does not simply say, that each cried to God, but he adds, to his own god. As, then, this passage teaches, that men are constrained by necessity to seek God, we also, on the other hand, it shows, that men go astray in seeking God, except they are directed by celestial truth, and also by the Spirit of God. There is then some right desire in men, but it goes astray; for none will keep the right way except the Lord directs them, as it has been said, both by his word and his Spirit. Both these particulars we learn from the words of the Prophet: The sailors feared; men hardy and almost iron-hearted, who, like the Cyclops, despised God, — these, he says, were afraid; and they also cried to God; but they did not cry by the guidance of faith; hence it was, that every one cried to his own god. When we read this, let it first come to our minds that there is no hope until God constrains us, as it were, by force; but we ought to anticipate extreme necessity by seeking him willingly. For what did it avail the sailors and other passengers, to call once on God? It is indeed probable that, shortly after, they relapsed into their former ungodly indifference; after having been freed from their danger, they probably despised God, and all religion was regarded by them with contempt. And so it commonly happens as to ungodly men, who never obey God except when they are constrained. Let therefore every one of us offer himself willingly to God, even now when we are in no danger, and enjoy full quie
Pericope (part_of)
- part_of
pericope/per-jon-1-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선원들은 두려워하며 각자 자기 신에게 부르짖었다. 짐을 버려 배를 가볍게 하려 했다. 그런데 요나는 자고 있었다! 칼빈은 이 대조에서 요나 자신이 의도한 교훈을 읽는다: 자신의 무감각과 완고함을 있는 그대로 기록함으로써, 하나님의 은혜가 얼마나 놀라운지를 부각시킨 것이다. 선원들은 평소 어떤 폭풍에도 쉽게 두려워하지 않는 강인한 사람들이다. 그런 그들마저 두려워 울부짖을 만큼 엄청난 폭풍이었는데, 그 폭풍의 원인 제공자인 요나가 태평하게 자고 있었다는 것은 그의 완고함이 얼마나 극심했는지를 보여 준다.
각자 자기 신에게 부르짖었다 — 칼빈은 이것을 통해 인간 본성에 새겨진 종교심이 있음을 지적한다. 위험이 닥치면 인간은 하나님을 찾지 않을 수 없다. 그러나 그 탐구가 하나님의 말씀과 성령에 의해 인도되지 않으면, 각자 자신이 만든 신에게로 향하게 된다. 이것이 거짓 종교의 비극이다.
원주석
- 번역원본
commentary-section/cal-jon-1-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
Jonah relates here how he was reproved by the pilot or master of the ship (18) , inasmuch as he alone slept, while all the rest were in anxiety and fear. “What meanest thou, fast sleeper?” The pilot no doubt upbraids Jonah for his sleepiness, and reproves him for being almost void of all thought and reflection. What meanest thou, fast sleeper (19) , he says; when thou sees all the rest smitten with alarm, how canst thou sleep? Is not this unnatural? Rise, then, and call on thy God We see that where there is no rule of faith a liberty is commonly taken, so that every one goes astray here and there. Whence was it, that the pilot said to Jonah, Call on thy God, and that he did not confine him to any certain rule? Because it had been customary in all ages for men to be satisfied with some general apprehension of God; and then every one according to his own fancy formed a god for himself: nor could it have been otherwise, as I have said, while men were not restrained by any sacred bond. All agree as to this truth, that there is some God, and also that no dead idol can do anything, but that the world is governed by the providence and power of God, and further, that safety is to be sought from him. All this, has been received by the common consent of all; but when we come to particulars, then every one is in the dark; how God is to be sought they know not. Hence every one takes his own liberty: “For the sake of appeasing God I will then try this; this shall be my mode of securing his favor; the Lord will regard this service acceptable; in this way shall all my iniquity be expiated, that I may obtain favor with God.” Thus each invents for themselves some tortuous way to come to God; and then every one forms a god peculiar to himself. There can therefore be no stability nor consistency in men, unless they are joined together by some bond, even by some certain rule of religion, so that they may not vacillate, and not be in doubt as to what is right to be done, but be assured and certainly persuaded, that there is but one true God, and know what sort of God he is, and then understand the way by which he is to be sought. We then learn from this passage, that there is an awful license taken in fictitious religions, and that all who are carried away by their fancy are involved in a labyrinth, so that men do nothing but weary and torment themselves in vain, when they seek God without understanding the right way. They indeed run with all their might, but they go farther and farther from God. But that they, at the same time, form in their minds an idea of some God, and that they agree on this great principle, is sufficiently evident from the second clause of this verse, If so be that God will be Propitious to us. Here the pilot confines not his discourse to the God of Jonah, but speaks simply of a God; for though the world by their differences divide God, and Jonah worshipped a God different from the rest, and, in short, there was almost an endless number of gods among the passengers, yet the pilot says, If so be that God, etc.: now then he acknowledges some Supreme God, though each of them had his own god. We hence see that what I have said is most true, — that this general truth has ever been received with the consent of all, — that the world is preserved by the providence of God, and hence that the life and safety of men are in his hand. But as they are very far removed from God, and not only creep slowly, but are also more inclined to turn to the earth than to look up to heaven, and are uncertain and ever change, so they seek gods which are nigh to them, and when they find none, they hesitate not to invent them. We have elsewhere seen that the Holy Spirit uses this form of speaking, If so be, when no doubt, but difficulty alone is intended. It is however probable, that the pilot in this case was perplexed and doubtful, as it is usual with ungodly men, and that he could determine nothing certain as to any help from God; and as his mind was thus doubtful, he says, that every means of relief were to be tried. And here, as in a mirror, we may see how miserable is the condition of all those who call not on God in pure faith: they indeed cry to God, for the impulse of nature thus leads them; but they know not whether they will obtain any thing by their cries: they repeat their prayers; but they know not whether they pass off into air or really come to God. The pilot owns, that his mind was thus doubtful, If so be that God will be propitious to us, call thou also on thy God. Had he been so surely convinced, as to call on the true God, he would have certainly found it to have been no doubtful relief. However, that nothing might be left untried, he exhorted Jonah, that if he had a God, to call upon him. We hence see, that there are strange windings, when we do not understand the right way. Men would rather run here and there, a hundred times, through earth and heaven, than come to God, except where his word shines. How so? because when they make the attempt, an insane impulse drives them in different ways; and thus they are led here and there: “It may be, that this may be useful to me; as that way has not succeeded, I will try another.” God then thus punishes all the unbelieving, who obey not his word; for to the right way they do not keep: He indeed shows how great a madness it is, when men give loose reins to their imaginations, and do not submit to celestial truth. As to the words, interpreters translate them in different ways. Some say, “If so be that God will think of us;” others “If so be that God will favor us. עשת , oshit, is properly to shine; but when put as here in the conjugation Hithpael, it means to render one’s self clear or bright: and it is a metaphor very common in Scriptures that the face of God is cloudy or dark, when he is not propitious to us; and again, God is said to make bright his face and to appear serene to us, when he really shows himself kind and gracious to us. As then this mode
Pericope (part_of)
- part_of
pericope/per-jon-1-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선장이 와서 요나를 깨웠다: "자는 자여, 어찜이냐? 일어나서 네 하나님께 부르짖으라." 칼빈은 이 장면에서 아이러니를 본다. 이방인 선장이 선지자에게 기도하라고 깨워야 했다. "네 하나님께 부르짖으라" — 선장은 각 사람이 저마다의 신에게 부르짖어야 한다고 생각했다. 이것은 하나님에 대한 인류의 보편적 인식을 보여 주지만, 동시에 그 인식이 얼마나 모호하고 방향 없는지를 보여 준다. "혹시 하나님이 우리를 생각하실까" — "혹시"라는 표현이 불신자의 불확실한 상태를 드러낸다. 하나님을 참으로 아는 자는 그런 불확실성 속에 있지 않는다.
원주석
- 번역원본
commentary-section/cal-jon-1-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
Jonah did not without reason mention this, — that the passengers consulted together about casting lots; for we hence learn, that it was no ordinary tempest: it appeared then to be a token of God’s wrath. For, if strong wind arose, it would not have been so strange, for such had been often the case; and if a tempest followed, it would not have been a thing unusual. It must then have been something more dreadful, as it filled men’s minds with alarms so that they were conscious that God was present as an avenger: and we know, that it is not common with ungodly men to recognize the vengeance of Gods except in extreme dangers; but when God executes punishment on sins in an unusual manner, then men begin to acknowledge God’s vengeance. This very thing, Jonah now bears witness to, They said then each to his friend, Come, let us cast lots. Was it not an accustomed thing for them to cast lots whenever a tempest arose? By no means. They had recourse, no doubt, to this expedient, because they knew, that God had not raised up that tempest without some very great and very serious cause. This is one thing: but I cannot now pursue the subjects, I must therefore defer it until tomorrow. return to ' Top of Page ' <a name="verse-8" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jon-1-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"우리가 제비를 뽑자." 이것은 평소에 폭풍이 올 때 하는 행동이 아니었다. 이 폭풍은 범상하지 않았다. 선원들은 이것이 하나님의 진노의 표적임을 직감했다. 제비는 하나님이 인도하신다는 믿음 위에 행해졌다. 우연처럼 보이는 것 안에서도 하나님의 숨겨진 목적이 있다는 것을 그들은 본능적으로 알았다. 요나에게 제비가 떨어졌다.
원주석
- 번역원본
commentary-section/cal-jon-1-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
8절 카드 ↗
After the lot fell on Jonah, they doubted not but that he was the guilty person, any more than if he had been a hundred times proved to be so: for why did they cast lots, except that they were persuaded that all doubt could thus be removed, and that what was hid could thus be brought to the light? As then this persuasion was fixed in their minds, that the truth was elicited, and was in a manner drawn out of darkness by the lot, they now inquire of Jonah what he had done: for they took this as allowed, that they had to endure the tempest on his account, and also, that he, by some detestable crime, had merited such a vengeance at Gods hand. We hence see that they cast lots, because they fully believed that they could not otherwise find out the crime on account of which they suffered, and also, that lots were directed by the hidden purpose of God: for how could a certain judgment be found by lot, except God directed it according to his own purpose, and overruled what seemed to be especially fortuitous? These principles then were held as certain in a manner by men who were heathens, — that God can draw out the truth, and bring it to the light, — and also, that he presides over lots, however fortuitous they may be thought to be. This was the reason why they now asked what Jonah had done. Tell us, then, why has this evil happened to us, what is thy work? etc. By work here I do not mean what is wrong, but a kind of life, or, as they say, a manner of living. They then asked how Jonah had hitherto employed himself, and what sort of life he followed. For it afterwards follows, Tell us, whence comest thou, what is thy country, and from what people art thou? They made inquiries, no doubt, on each particular in due order; but Jonah here briefly records the questions. return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jon-1-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"네가 무슨 일로 이 재앙이 우리에게 임하였는지 고하라, 네 직업이 무엇이며, 네가 어디서 왔으며, 네 나라가 어디며, 어떤 백성이냐?" 칼빈은 그들이 제비로 이미 답을 얻었으므로, 이 질문은 요나에게 스스로 죄를 고백할 기회를 준 것이라고 해석한다.
원주석
- 번역원본
commentary-section/cal-jon-1-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
I now come to his answer, He said to them, I am an Hebrew; and I fear Jehovah the God of heaven, Who has created the sea and the dry land (24) Here Jonah seemed as yet to evade, yea, to disown his crime, for he professed himself to be the worshipper of the true God. Who would not have said, but that he wished here to escape by a subterfuge, as he set up his own piety to cover the crime before-mentioned? But all things are not here in the first verse related; for shortly after, it follows, that the sailors knew of Jonah’s flight; and that he had himself told them, that he had disobeyed God’s call and command. There is then no doubt but that Jonah honestly confessed his own sin, though he does not say so. But we know, that it is a mode of speaking common among the Hebrews to add in the last place what had been first said; and grammarians say, that it is ὕστερον προτερον , (last first,) when anything is left out in its proper place and then added as an explanation. When therefore Jonah says that he was an Hebrew, and worshipper of the true God, — this tended to aggravate his fault or crime rather than to excuse it: for had he said only, that he was conscious of having done wrong in disobeying God, his crime would not have appeared so atrocious; but when he begins by sayings that known to him was the true God, the framer of heaven and earth, the God of Israel, who had made himself known by a law given and published, — when Jonah made this introduction, he thereby removed from himself all pretenses as to ignorance and misconception. He had been educated in the law, and had, from childhood, been taught who the true God was. He could not then have fallen through ignorance; and further, he did not, as the others, worship fictitious gods; he was an Israelite. As then he had been brought up in true religion, his sin was the more atrocious, inasmuch as he had fallen away from God, having despised his command, and, as it were, shaken off the yoke, and had become a fugitive. We now then perceive the reason why Jonah called himself here an Hebrew, and testified that he was the worshipper of the true God. First, by saying that he was an Hebrew, he distinguished the God of Abraham from the idols of the Gentiles: for the religion of the chosen people was well known in all places, though disapproved by universal consent; at the same time, the Cilicians and other Asiatics, and also the Grecians, and the Syrians in another quarter, — all these knew what the Israelites gloried in, — that the true God had appeared to their father Abraham, and then made with him a gratuitous covenant, and also had given the law by Moses; — all this was sufficiently known by report. Hence Jonah says now, that he was an Hebrew, as though he had said, that he had no concern with any fictitious god, but with the God of Abraham, who had formerly appeared to the holy Fathers, and who had also given a perpetual testimony of his will by Moses. We see then how emphatically he declared, that he was an Hebrew: secondly, he adds, I fear Jehovah the God of heaven. By the word fear is meant worship: for it is not to be taken here as often in other places, that is, in its strict meaning; but fear is to be understood for worship: “I am not given”, he says, “to various superstitions, but I have been taught in true religion; God has made himself known to me from my childhood: I therefore do not worship any idol, as almost all other people, who invent gods for themselves; but I worship God, the creator of heaven and earth.” He calls him the God of heaven, that is, who dwells alone as God in heaven. While the others thought heaven to be filled with a great number of gods, Jonah here sets up against them the one true God, as though he said, “Invent according to your own fancy innumerable gods, there is yet but one, who possesses the highest authority in heaven; for it is he who made the sea and the dry land. (25) ” We now then apprehend what Jonah meant by these words: he shows here that it was no wonder that God pursued him with so much severity; for he had not committed a slight offense, but a fatal sin. We now see how much Jonah had profited since the Lord had begun severely to deal with him: for inasmuch as he was asleep yea, and insensible in his sin, he would have never repented had it not been for this violent remedy. But when the Lord roused him by his severity, he then not only confessed that he was guilty, or owned his guilt in a formal manner, ( defunctorie — as ridding one’s self of a business, carelessly;) but also willingly testified, as we see, before men who were heathens, that he was the guilty man, who had forsaken the true God, in whose worship he had been well instructed. This was the fruit of true penitence, and it was also the fruit of the chastisement which God had inflicted on him. If then we wish God to approve of our repentance, let us not seek evasions, as for the most part is the case; nor let us extenuate our sins, but by a free confession testify before the whole world what we have deserved. (24) This answer reverses the order of the questions. He answers the last question first. “Whence comest thou, and what is thy country?” The answer is, “I am Hebrew.” The previous question was, “What is thy work,” or occupation? To this he answers, “I fear Jehovah,” etc. This was his calling, his work, his occupation. “Fear,” of course, includes worship and service. This ought to be the work and occupation of all. But to the first question, as to what evil he had done, he gives no answer. Calvin supposes that the whole is not here related, but is to be gathered from what follows. It is, however, probable that he had previously told them, that is, before the storm arose, that he was fleeing from the presence of the Lord: he therefore left them to conclude what evil it was which he had done. It may be inquired why he said that he was “Hebrew,” and not that he was an Israelite, as the case really was, for he belonged to the ten tribe
Pericope (part_of)
- part_of
pericope/per-jon-1-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"나는 히브리 사람이요 바다와 육지를 지으신 하늘의 하나님 여호와를 경외하는 자니이다." 칼빈은 이것이 자기 합리화가 아니라 오히려 자기 죄를 더욱 선명하게 드러내는 고백이라고 설명한다. "나는 참 하나님의 예배자다" — 이 말은 그의 불순종을 더욱 부각시킨다. 무지에서 죄를 지은 것이 아니다. 진리를 알면서도 하나님을 떠난 것이다. 칼빈은 이것이 진정한 회개의 특징임을 지적한다: 핑계를 대거나 죄를 축소하지 않고, 자신이 얼마나 알고 있었는지를 공개적으로 인정하는 것이다.
원주석
- 번역원본
commentary-section/cal-jon-1-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
It then follows, that the men feared with great fear, and said, Why hast thou done this? (26) for they knew that he had fled from the presence of Jehovah, for he had told them. And this is not unimportant — that the sailors feared with great fear: for Jonah means that they were not only moved by what he said, but also terrified, so that they gave to the true God his glory. We indeed know that superstitious men almost trifle with their own idols. They often entertain, it is true, strange fears, but afterwards they flatter themselves, and in a manner cajole their own hearts, so that they can pleasantly and sweetly smile at their own fancies. But Jonah, by saying here that they feared with great fear, means that they were so smitten, that they really perceived that the God of Israel was a righteous judge, and that he was not such as other nations fancied him to be, but that he was capable of affording dreadful examples whenever he intended to execute his vengeance. We hence see what Jonah means, when he speaks of great fear. At the same time, two things ought to be noticed, — that they feared, because it was easy for them to conclude from the Prophet’s words, that the God of Israel was the only creator of heaven and earth, — and then, that it was a great fear, which, as I have said, must be considered as serious dread, since the fear which the unbelieving have soon vanishes. But with regard to the reproof which the sailors and other passengers gave to Jonah, the Lord returned to him this as a reward which he had deserved. He had fled from the presence of God; he had thus, as we have said taken away from God his supreme power: for what becomes of God’s authority when any one of us rejects his commands and flees away from his presence? Since Jonah then sought to shun God, he was now placed before men. There were present heathens, and even barbarians, who rebuked him for his sin, who were his censors and judges. And the same thing we see happening often. For they who do not willingly obey God and his word, afterwards abandon themselves to many flagrant sins, and their baseness becomes evident to all. As, then, they cannot bear God to be their Master and Teacher, they are constrained to bear innumerable censors; for they are branded by the reproaches of the vulgar, they are pointed at every where by the finger, at length they are conducted to the gallows, and the executioner becomes their chief teacher. The case was similar, as we see, with Jonah: the pilot had before reproved his torpor, when he said, Do thou also call on thy God; what meanest thou, O sleeper? thou liest down here like a log of wood, and yet thou sees us perplexed and in extreme danger. As, then, the pilot first so sharply inveighed against Jonah, and then all reproved him with one mouth, we certainly find that he was made subject to the condemnation of all, because he tried to deprive God of his supreme power. If at any time the same thing should happen to us, if God should subject us to the reproaches of men when we seek to avoid his judgment, let us not wonder. But as Jonah here calmly answers, and raises no clamor, and shows no bitterness, so let every one of us, in the true spirit of meekness, acknowledge our own sins; when charged with them, were even children our condemners, or were even the most contemptible of the people to rise up against us, let us patiently bear all this; and let us know that these kinds of censors befall us through the providence of God. It now follows — (26) מה - זאת עשית , — “What this thou hast done?” “ τί τουτο εποίησας — what this thou hast done?” — Sept. “ Quid ( i.e. , cur) hoc fecisti — why hast thou done this?” — Marckius; so Jerome, and Drusius, and Dathius. “What is this thou hast done?” — Henderson. It is not a question, requiring a reason for what he had done, but rather an exclamation — “What an evil is this which thou has done!” They judged of it by the effects; for they knew before that he had fled from the presence of the Lord; and now they perceived how great an evil it was. — Ed. return to ' Top of Page ' <a name="verse-11" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jon-1-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"사람들이 심히 두려워하여 그에게 이르되, 네가 어찌하여 이렇게 행하였느냐?" 요나가 여호와를 피하여 도망한다고 그들에게 알렸기 때문이다. 칼빈은 이 "심히 큰 두려움"이 일시적 공포가 아님을 강조한다. 그들은 이스라엘의 하나님이 정의로우신 심판자이심을 실제로 깨달았다. 요나는 하나님을 피하려다 이방인들의 꾸중을 듣게 되었다. 하나님의 심판을 피하려는 자는 사람들 앞에서 수치를 당하게 된다. 칼빈은 이것이 하나님의 섭리라고 말한다 — 우리가 하나님의 꾸중을 거부하면, 훨씬 굴욕적인 인간의 책망에 노출된다.
원주석
- 번역원본
commentary-section/cal-jon-1-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
The sailors asked counsel of Jonah; and hence it appears that they were touched with so much fear as not to dare to do any thing to him. We hence see how much they had improved almost in an instant, since they spared an Israelite, because they acknowledged that among that people the true God was worshipped, the supreme King of heaven and earth: for, without a doubt, it was this fear that restrained them from throwing Jonah immediately into the sea. For since it was certain that through his fault God was displeased with them all, why was it that they did not save themselves by such an expiation? That they then delayed in so great a danger, and dared not to lay hold instantly on Jonah, was an evident proof that they were restrained, as I have said, by the fear of God. They therefore inquire what was to be done, What shall we do to thee, that the sea may be still to us? (27) for the sea was going, etc. By going Jonah means, that the sea was turbulent: for the sea is said to rest when it is calm, but when it is turbulent, then it is going, and has various movements and tossings. The sea, then, was going and very tempestuous (28) We hence see that God was not satisfied with the disgrace of Jonah, but he purposed to punish his offense still more. It was necessary that Jonah should be led to the punishment which he deserved, though afterwards, he was miraculously delivered from death, as we shall see in its proper place. (27) Literally, “that the sea may cease from upon us.” The waves were rolling over them; hence מעלינו , from upon us. That the sea may be calm around us, is to give a meaning to the word which it never has. — Ed. (28) כי הים הולך ומער , “ ὅτι η θαλασσα επορευετο και εξηγειρε μαλλον κλυδωνα — for the sea went and more raised the swell.” — Sept. “ Quia mare ibat et intumescebat ; — for the sea did go and swell.” — Jerome, Grotius, and the Vulgate. “For the sea grew more and more tempestuous.” — Newcome. The verb הולך , connected as here with another verb, does not always mean increase, but continuance. See Genesis 8:3 ; Esther 9:4 . Literally it is, “For the sea was going on, and was tempestuous,” that is, it continued to be tempestuous. An increase of violence seemed not to have been hardly possible, for a shipwreck was previously dreaded. Jerome, in a strain rather imaginary, but striking, says, “ For the sea went and did swell, — it went , as it had been commanded, — it went, to manifest the vengeance of its Lord, — it went, to prosecute a runaway Prophet; and it swelled at every moment, and rose, as it were, in larger billows, while the mariners were delaying, to show that they could not put off the vengeance of its Creator.” — Ed. return to ' Top of Page ' <a name="verse-12" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jon-1-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"우리가 너를 어떻게 하여야 바다가 우리를 위하여 잔잔하겠느냐?" 선원들이 요나에게 물었다는 것은 그들이 즉시 그를 던지지 않았음을 보여 준다. 칼빈은 이것을 그들이 하나님에 대한 경외심으로 제지당한 것으로 해석한다. 요나가 참 하나님의 예배자임을 알게 된 그들은 함부로 행동하지 못했다. 이 두려움이 그들을 잠시 멈추게 했다. 바다는 계속 거칠어졌다.
원주석
- 번역원본
commentary-section/cal-jon-1-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
12절 카드 ↗
Jonah then answers, Take me, and throw me into the sea, and it will be still to you. It may be asked whether Jonah ought to have of his own accord offered himself to die; for it seemed to be an evidence of desperation. He might, indeed, have surrendered himself to their will; but here he did, as it were, stimulate them, “ Throw me into the sea , ” he says; “for ye cannot otherwise pacify God than by punishing me.” He seemed like a man in despair, when he would thus advance to death of his own accord. But Jonah no doubt knew that he was doomed to punishment by God. It is uncertain whether he then entertained a hope of deliverance, that is, whether he confidently relied at this time on the grace of God. But, however it may have been, we may yet conclude, that he gave himself up to death, because he knew and was fully persuaded that he was in a manner summoned by the evident voice of God. And thus there is no doubt but that he patiently submitted to the judgment which the Lord had allotted to him. Take me, then, and throw me into the sea Then he adds, The sea will be to you still Here Jonah not only declares that God would be pacified by his death, because the lot had fallen upon him, but he also acknowledges that his death would suffice as an expiation, so that the tempest would subside: and then the reason follows — I know, he says, that on my account is this great tempest come upon you. When he says that he knew this, he could not refer to the lot, for that knowledge was common to them all. But Jonah speaks here by the prophetic spirit: and he no doubt confirms what I have before referred to, — that the God of Israel was the supreme and only King of heaven and earth. This certainty of knowledge, then, of which Jonah speaks, must be referred to his own consciences and to the teaching of that religion in which he had been instructed. And now we may learn from these words a most useful instruction: Jonah does not here expostulate with God, nor contumeliously complain that God punished him too severely, but he willingly bears his charged guilt and his punishment, as he did before when he said, “I am the worshipper of the true God.” How could he confess the true God, whose great displeasure he was then experiencing? But Jonah, we see, was so subdued, that he failed not to ascribe to God his just honor; though death was before his eyes, though God’s wrath was burning, we yet see, that he gave to God, as we have said, the honor due to him. So the same thing is repeated in this place, Behold, he says, I know that on my account has this great tempest happened He who takes to himself all the blame, does not certainly murmur against God. It is then a true confession of repentance, when we acknowledge God, and willingly testify before men that he is just, though, according to the judgment of our flesh, he may deal violently with us. When however we give to him the praise due to his justice, we then really show our penitence; for unless God’s wrath brings us down to this humble state of mind, we shall be always full of bitterness; and, however silent we may be for a time, our heart will be still perverse and rebellious. This humility, then, always follows repentance, — the sinner prostrates himself before God, and willingly admits his own sin, and tries not to escape by subterfuges. And it was no wonder that Jonah thus humbled himself; for we see that the sailors did the same: when they said that lots were to be cast, they added at the same time, “Come ye and let us cast lots, that we may know why this evil has happened to us.” They did not accuse God, but constituted him the Judge; and thus they acknowledged that he inflicted a just punishment. And yet every one thought himself to have been innocent; for however conscience might have bitten them, still no one considered himself to have been guilty of so great a wickedness as to subject him to God’s vengeance. Though, then, the sailors thought themselves exempt from any great sin, they yet did not contend with God, but allowed him to be their Judge. Since then they, who were so barbarous, confined themselves within these bounds of modesty, it was no wonder that Jonah, especially when he was roused and began to feel his guilt, and was also powerfully restrained by God’s hand, — it was no wonder that he now confessed that he was guilty before God, and that he justly suffered a punishment so heavy and severe. We ought then to take special notice of this, — that he knew that on his account the storm happened or that the sea was so tempestuous against them all. The rest we defer until tomorrow. return to ' Top of Page ' <a name="verse-13" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jon-1-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"나를 들어 바다에 던지라, 그리하면 바다가 너희를 위하여 잔잔하리라." 칼빈은 요나가 스스로 죽음을 자청한 것이 절망의 표현이었는지, 아니면 하나님의 뜻에 대한 확신에서 나온 것인지를 논한다. 두 번째일 것이다. 제비가 자신에게 떨어진 것, 폭풍이 자신 때문에 왔다는 것을 그는 하나님의 분명한 심판으로 인식했다. 그래서 그 심판에 순종하여 자신을 내어 주었다. 여기서 칼빈은 진정한 회개의 또 다른 표지를 본다: 하나님의 심판과 다투지 않고 그것에 복종하는 것.
원주석
- 번역원본
commentary-section/cal-jon-1-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
13절 카드 ↗
This verse shows that the sailors and the rest were more inclined to mercy, when they saw that the holy Prophet was willing to undergo the punishment which he had deserved. When therefore, he confessed that he was guilty, and refused not to be punished, they became anxious to spare his life, though they were heathens, and also for the most part barbarians: and as each of them could not but be frightened with his immediate danger, the wonder is increased, that they had such regard for the life of one who alone was in fault, and who had now freely confessed this. But the Lord so turned their hearts, that they now saw more clearly how grievous a sin it was to flee away from the call of God, and not to yield obedience, as we have before observed, to his command. Many think that this is a light offense, and readily indulge themselves in it: but it is not in the power of men to weigh sins; the balance is deceitful when men estimate their sins according to their own judgment. Let us then learn to ascribe to God his own honor, — that he alone is Judge, and is far above us, and can alone determine how grievous or how slight any sin is. But common sense, except when men willfully deceive themselves by vain flatteries, clearly teaches this, — that it is no light offense when we evade the command of God; for, as we have stated, men do thus take away from God his supreme authority; and what is left to God, when he governs not the creatures whom he has formed, and whom he sustains by his power? The Lord, then, designed to show here, that his displeasure could not be otherwise pacified than by drowning Jonah in the sea; though, as we shall presently see, he had something greater in view. But, in the meantime, this is worthy of being observed, — that the Lord intended to make Jonah an example, that all may now know that he is not to be trifled with, but that he ought to be obeyed as soon as he commands any thing. The word which the Prophet uses has been variously explained by interpreters. חתר , chetar, is properly, to dig; so that some think it to be a metaphorical expression, as rowers seem to dig the sea; and this sense is not unsuitable. Others carry the metaphor still higher, — that the sailors searched out or sought means by which they might drive the ship to land. But the other metaphor, as being less remote, is more to be approved. The Latins call it to toil, ( moliri ) when the rowers not only apply gently their oars, but when they make a greater effort. The sailors, then, toiled to bring back the ship (29) But for what purpose? To spare the life of the man who had already confessed that he was guilty before God, and that the storm, which threatened them all with a shipwreck, had arisen through his fault: but he says that they could not, for the sea was tempestuous, as we have already seen in our yesterday’s lecture. (29) Literally, “and the men labored to return to dry land.” The ideal meaning of חתר is to dig, or to dig through, Job 24:16 ; Ezekiel 12:7 : but it is here in its secondary sense of laboring or toiling. להשיב , to return, must be taken here intransitively, though generally it bears in Hiphil a transitive sense. “ Καί παρεβιαζοντο οι ανδρες του επιστρεψαι προς την γην — And the men strove to return to land.” — Sept. And the men rowed hard to regain the land.” — Henderson. — Ed. return to ' Top of Page ' <a name="verse-14" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jon-1-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선원들은 요나를 던지지 않으려고 힘껏 노를 저어 육지로 돌아가려 했다. 그러나 바다는 더욱 거세졌다. 칼빈은 이 장면에서 이교도들조차 인간의 생명에 대한 자연적 경외심이 있음을 발견한다. 이미 죄를 고백한 자, 하나님의 심판을 받을 자라고 해도, 그 생명을 빼앗는 것을 그들은 두려워했다.
원주석
- 번역원본
commentary-section/cal-jon-1-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역
14절 카드 ↗
I come now to the second verse. They cried, he says, to Jehovah and said, We beseech (30) , Jehovah, let us not perish, we pray, on account of the life of this man, and give not, that is, lay not, innocent blood upon us (31) The Prophet now expresses more fully why the sailors toiled so much to return to port, or to reach some shore, — they were already persuaded that Jonah was a worshipper of the true God, and not only this, but that he was a Prophet, inasmuch as he had told them, as we have seen, that he had fled from the presence of God, because he feared to execute the command which we have noticed. It was therefore pious ( reverentia ) fear that restrained the sailors, knowing, as they did, that Jonah was the servant of the true God. They, at the same time, saw, that Jonah was already standing for his sin before God’s tribunal, and that punishment was demanded. This they saw; but yet they wished to preserve his life. Now this place shows, that there is by nature implanted in all an abhorrence of cruelty; for however brutal and sanguinary many men may be, they yet cannot divest themselves of this feeling, — that the effusion of human blood is hateful. Many, at the same time, harden themselves; but they apply a searing iron: they cannot shake off horror, nay, they feel that they are detested by God and by men, when they thus shed innocent blood. Hence it was that the sailors, who in other respects hardly retained a drop of humanity, fled as suppliants to God, when the case was about the death of man; and they said, אנה יהוה , ane Ieve , ‘We beseech Jehovah:’ and the expression is repeated; which shows that the sailors earnestly prayed that the Lord would not impute this as a sin to them. We hence see that though these men had never known the doctrine of the law, they were yet so taught by nature that they knew that the blood of man is dear and precious in the sight of God. And as to us, we ought not only to imitate these sailors, but to go far beyond them: for not only ought the law of nature to prevail among us, but also the law of God; for we hear what God had formerly pronounced with his own mouth, ‘Whosoever sheddeth man’s blood, shed shall his blood be,’ ( Genesis 9:6 .) And we know also the reason why God undertakes to protect the life of men, and that is, because they have been created in his image. Whosoever then uses violence against the life of man, destroys, as far as he can the image of the eternal God. Since it is so, ought not violence and cruelty to be regarded by us with double horror? We ought also to learn another thing from this doctrine: God proves by this remarkable testimony what paternal feeling he manifests towards us by taking our life under his own guardianship and protection; and he even proves that we are really the objects of his care, inasmuch as he will execute punishment and vengeance when any one unjustly injures us. We then see that this doctrine on the one side restrains us, that we may not attempt anything against the lives of our brethren; and, on the other side, it assures us of the paternal love of God, so that being allured by his kindness we may learn to deliver up ourselves wholly to his protection. I now come to the last clause of the verse, For thou, Jehovah, hast done as it has pleased thee. The sailors clearly prove here that they did not willingly shed innocent blood. How then can these two things agree, — that the blood was innocent, and that they were blameless? They adopted this excuse, — that they obeyed God’s decree, that they did nothing rashly or according to their own inclinations, but followed what the Lord had prescribed: though, indeed, God had not spoken, yet what he required was really evident; for as God demanded an expiation by the death of Jonah, so he designed to continue the tempest until he was thrown into the deep. These things the sailors now put forward. But we must notice, that they did not cast the blame on God, as blasphemers are wont to do, who, while they seek to exempt themselves from blame, find fault with God, or at least put him in their own place: “Why then,” they say, “does he sit as a judge to condemn us for that of which he is himself the author, since he has so decreed?” At this day there are many fanatics who thus speak, who obliterate all the difference between good and evil, as if lust were to them the law. They at the same time make a covert of God’s providence. Jonah wished not that such a thing should be thought of the sailors; but as they well understood that God governed the world justly, though his counsels be secret and cannot be comprehended by us, — as, then, they were thus convinced, they thus strengthened themselves; and though they gave to God the praise due to his justice, they at the same time trembled lest they should be guilty of innocent blood. We now then see how reverently these men spoke of God, and that so much religious fear possessed them, that they did not rob God of his praise, Thou Jehovah, they said, hast done as it has pleased thee (32) Do they here accuse God of tyranny, as though he confounded all things without any cause or reason? By no means. They took this principle as granted, — that the will of God is right and just, yea, that whatever God has decreed is beyond doubt just. Being then thus persuaded, they took the will of God as the rule for acting rightly: “As thou, Jehovah, hast done as it seemed good to thee, so we are blameless.” But at the same time it is proper also to add, that the sailors do not vainly talk here of the secret providence of God in order to impute murder to him, as ungodly men and profane cavilers do at this day: but as the Lord made known his purpose to them, they show that the storm and the tempest could not be otherwise calmed and quieted than by drowning Jonah: they therefore took this knowledge of God’s purpose as a certain rule to follow. At the same time they fled, as I have said, to God, and supplicated his mercy, lest in a matter so p
Pericope (part_of)
- part_of
pericope/per-jon-1-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"여호와여, 구하고 구하오니 이 사람의 생명 때문에 우리를 멸망시키지 마옵소서. 무죄한 피를 우리에게 돌리지 마옵소서." 칼빈은 이 기도에서 두 가지를 읽는다. 첫째, 선원들이 "여호와"라는 이름으로 기도했다는 것 — 이것은 각자 자기 신에게 부르짖던 처음과 다르다. 요나의 하나님이 진정한 하나님이심을 이제 그들은 인정한다. 둘째, "주께서 뜻하신 대로 하셨나이다" — 이것은 하나님의 섭리를 인정하는 고백이다. 그들은 하나님을 원망하거나 그분의 행위를 폭군의 행위로 비난하지 않는다. 하나님의 뜻이 옳다는 것을 그들은 인정하며, 그 뜻에 복종한다.
원주석
- 번역원본
commentary-section/cal-jon-1-14-14(Calvin, PD) - CC0-1.0 · Sonnet 번역
15절 카드 ↗
Jonah shows here that the tempest arose through his fault; for the issue proved this with certainty. The sailors had not only cast lots, but after Jonah was thrown into the sea the storm calmed, and the sea became still, — this sudden change sufficiently proved that Jonah was the only cause why they were so nearly shipwrecked. For if the sea had not calmed immediately, but after some interval of time, it might have been ascribed to chance: but as the sea instantly rested, it could not be otherwise said than that Jonah was condemned by the judgment of God. He was indeed cast into the sea by the hands of men; but God so presided, that nothing could be ascribed to men, but that they executed the judgment which the Lord had openly demanded and required from them. This, then, is the import of this verse. He now adds — return to ' Top of Page ' <a name="verse-16" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jon-1-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
요나를 바다에 던지자 바다의 성난 물결이 곧 잔잔해졌다. 이 즉각적인 변화가 모든 것을 증명한다. 만약 폭풍이 서서히 가라앉았다면, 우연이라 할 수 있었다. 그러나 요나가 던져지는 순간 바다가 잔잔해졌으므로, 이것은 하나님의 심판이었음이 명백해졌다.
원주석
- 번역원본
commentary-section/cal-jon-1-15-15(Calvin, PD) - CC0-1.0 · Sonnet 번역
16절 카드 ↗
Jonah now declares what fruit followed; and first, he says, that the sailors feared the true God. He uses here the proper name of God, Jehovah; for, as we have already seen, they were addicted to their own superstitions, as each of them cried to his own god: but it was a false notion; for they went astray after their own superstitions. The Prophet now points out the difference, — that they began to fear the true God. At the same time it may have been, that they afterwards relapsed into their own errors; yet it ought not to be overlooked that the Lord constrained them to entertain such a fear. The Hebrews, as it has been already said, sometimes take fear in a general sense, as meaning worship. It is said in 2 Kings 17:32 , of the new inhabitants of the land of Canaan, who had been removed from Persia, that they “feared God,” that is, that they imitated the legal rite in sacrifices while worshipping God. But there is an addition in this place, which shows that the meaning is more restricted, for it is said to have been a great fear. Then Jonah means that the sailors and the passengers were not only touched with the fear of God, but that they also had the impression that the God of Israel was the supreme King of heaven and earth, that he held all things under his hand and government. This fear no doubt led them to true knowledge so as to know that they were previously deluded, and that whatever the world had invented was mere delusion, and that the gods devised by the fancies of men were nothing else but mere idols. We now then perceive what Jonah means. But we must here say somewhat more at large of the fear of God. When the Scripture speaks of the fear of God, it sometimes means the outward worship, and sometimes true piety. When it designates the outward worship, it is no great thing; for hypocrites usually perform their ceremonies, and thus testify that they worship God: but yet, as they obey not God with sincerity of heart, nor bring faith and repentance, they do nothing but trifle. But the fear of God is often taken for true piety; and then it is called the beginning or the chief point of wisdom, or even wisdom itself, as it is in Job 28:28 . The fear of God, then, or that pious regard ( reventia ) by which the faithful willingly submit themselves to God, is the chief part of wisdom. But it also often happens that men are touched by servile fear, so as to have a desire to satisfy God, while, at the same time, they have even a wish to draw him down from his throne. This servile fear is full of perverseness; for they, at the same time, champ the bridle, as they cannot exempt themselves from his power and authority. Such was this fear of which Jonah speaks; for all those whom he mentions were not suddenly so changed as to devote themselves to the true God: they had not indeed made such a progress as this; it was not such real and thorough conversion of the soul as changed them into new men. How, then, is it said that they feared? even because the Lord extorted from them a confession at the time: it may have been that some of them afterwards made a greater progress; but I speak now generally of the whole. Because then it is said that they feared God, we are not hence to conclude that they really repented, so as to become wholly devoted to the God of Israel. But yet they were constrained to know and to confess that the God of Israel was the only and the true God. How so? because that dreadful judgment filled them with terror, so that they perceived that he alone was God who had heaven and earth under his command. We now then see how that fear is to be viewed, of which Jonah speaks. If they afterwards made no farther progress, it only served to condemn them, that these sailors, having perceived by a sure evidence who the only true God was, mingled with the worship of him their wicked and ungodly superstitions, as many do even in our day. The Papists hold this truth in common with us, — that there is one true God, the framer of heaven and earth, yea, they come still nearer, and say that the only-begotten Son of God is our Redeemer; but yet we see how they contaminate the whole worship of God, and turn his truth to a lie; for they blend the worship of God with that of idols, so that there is nothing pure among them. But this main truth is however of great service, when the Lord stretches forth his hand to miserable men; for if there was no conviction of this under the Papacy that the word of God is to be believed, and that Christ the Son of God is the King and Head of the Church, we must have had to employ against them a long circuitous argument; but now an access to them is easy: when we bring against them the Law, and the Prophets, and the Gospel, they are restrained by some measure of reverence, and dare not to reject the authority of the Supreme God. We then see, that this fear is in itself of no great value, if men remain fixed in their own mire; but when it is the Lords purpose afterwards to call them, this fear opens for them the door to true godliness. So it may have been, as I have said, that some of these sailors and passengers had afterwards made better progress. But this fear of itself could have done nothing more than to convict them, so that no excuse could avail them before God’s tribunal; for a proof had been given them, by which they might know that there was no other God than He who was then worshipped by the chosen people. He afterwards adds that they sacrificed a sacrifice to Jehovah (33) They were accustomed before to offer sacrifices to their idols; but now they testified that they worshipped the God of Israel; for this is what sacrifices signify. But it must at the same time be observed that they thereby expressed this confession, that God confirmed the truth of his word. When, therefore, they perceived that this whole affair was ordered by the will of God, they were constrained to bear witness that he was the true God: this was the end and design of sacrifices. It may,
Pericope (part_of)
- part_of
pericope/per-jon-1-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"그 사람들이 여호와를 크게 두려워하여 여호와께 제물을 드리고 서원을 하였더라." 칼빈은 이 경외심이 단순한 공포 이상이었다고 말한다. 그들은 이스라엘의 하나님이 하늘과 땅을 다스리는 유일한 하나님임을 고백했다. 그러나 칼빈은 이것이 완전한 회심을 의미하지는 않을 수도 있다고 신중하게 말한다. 이 경외심이 나중에 더 깊은 신앙으로 발전했는지는 모르지만, 적어도 그 순간 그들은 진리를 고백했다. 이것이 나중에 그들이 더 깊은 신앙으로 나아가는 발판이 될 수도 있다. 그리고 이것은 그들에게 변명의 여지를 제거하는 역할도 한다 — 진리를 보았으되 돌아서지 않는다면, 그것은 더 큰 정죄가 된다.
원주석
- 번역원본
commentary-section/cal-jon-1-16-16(Calvin, PD) - CC0-1.0 · Sonnet 번역
17절 카드 ↗
What the Prophet here briefly relates ought to be carefully weighed by us. It is easily passed over, when we read in a few words that Jonah was swallowed up by a fish, and that he was there three days and three nights: but though Jonah neither amplified or illustrated in a rhetorical manner what is overlooked by us, nor adopted any display of words, but spoke of the event as though it were an ordinary thing, we yet see what the event itself really was: Jonah was cast into the sea. He had been previously not only a worshipper of the true God, but also a Prophet, and had no doubt faithfully discharged his office; for God would not have resolved to send him to Nineveh, had he not conferred on him suitable gifts; and he knew him to be qualified for undertaking a burden so great and so important. As Jonah then had faithfully endeavored to serve God, and to devote himself to him through the whole of his past life, now that he is cast into the sea as one unworthy of the common light, that he is cut off from the society of men, and that he seems unworthy of undergoing a common or an ordinary punishment, but is exiled, as it were, from the world, so as to be deprived of light and air, as parricides, to whom formerly, as it is well-known, this punishment was allotted — as then Jonah saw that he was thus dealt with, what must have been the state of his mind? Now that he tells us that he was three whole days in the inside of the fish, it is certain that the Lord had so awakened him that he must have endured continual uneasiness. He was asleep before he was swallowed by the fish; but the Lord drew him, as it were, by force to his tribunal, and he must have suffered a continual execution. He must have every moment entertained such thoughts as these, “Why does he now thus deal with thee? God does not indeed slay thee at once, but intends to expose thee to innumerable deaths.” We see what Job says, that when he died he would be at rest and free from all evils, ( Job 14:6 .) Jonah no doubt continually boiled with grief, because he knew that God was opposed to and displeased with him: he doubtless said to himself, “Thou hast to do, not with men, but with God himself, who now pursues thee, because thou hast become a fugitive from his presence.” As Jonah then must have necessarily thus thought within himself of God’s wrath, his case must have been harder than hundred deaths, as it had been with Job and with many others, who made it their chief petition that they might die. Now as he was not slain but languished in continual torments, it is certain that no one of us can comprehend, much less convey in words what must have come into the mind of Jonah during these three days. But I cannot now discuss what remains; I must therefore defer it to the next lecture. return to ' Top of Page ' Obadiah Oba 1 Jonah Jon Jonah Jon 2 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Jonah 1". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ jonah-1.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-
Pericope (part_of)
- part_of
pericope/per-jon-1-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"여호와께서 이미 큰 물고기를 예비하사 요나를 삼키게 하셨으므로, 요나가 밤낮 삼 일을 물고기 뱃속에 있으니라." 칼빈은 이 단순한 기록 뒤에 담긴 요나의 고통을 묵상한다. 요나는 한때 하나님의 신실한 선지자였다. 그런 그가 이제 사람들의 삶에서 잘려나가, 빛도 공기도 없는 어두운 물고기 뱃속에 갇혔다. 이것은 고대에 가장 잔인한 범죄자에게 내리던 형벌인 마대 자루 형벌(parricide's sack)과 같다. 그 사흘 동안 요나는 끊임없이 자신의 죄와 하나님의 진노를 마주해야 했다. 잠 자던 요나를 하나님이 이제 강제로 당신의 법정으로 불러내신 것이다. 욥이 차라리 죽기를 간구했던 것처럼, 요나도 그 사흘 동안 수없이 죽음을 생각했을 것이다. 이 고통은 백 번의 죽음보다 더 가혹했을 것이다.
원주석
- 번역원본
commentary-section/cal-jon-1-17-17(Calvin, PD) - CC0-1.0 · Sonnet 번역