1절 카드 ↗
1. When Jehovah brought back the captivity of Zion, etc . It is unnatural and forced to suppose, with some expositors, that this is a prediction of what was to come. For my part I have no doubt that the Psalm was composed upon the return of the Jewish people from the Babylonish captivity; and for this reason I have translated the verb בשוב , beshub, in the past tense. Now, whoever was the author of it, (88) whether one of the Levites or one of the Prophets, he affirms that the manner of their deliverance was too wonderful to be attributed to fortune, in order to lead the faithful to the conclusion that the prophecy of Jeremiah, which had assigned seventy years as the term of the captivity, was truly fulfilled. ( Jeremiah 25:12 , and Jeremiah 29:10 .) By the verb dream, which expresses the astonishing character of the event, he teaches us that there is no room left for ingratitude. As often as God works by ordinary means, men, through the malignity of their natures, usually exercise their ingenuity in devising various causes of the deliverance wrought, in order to darken the grace of God. But the return of the Jewish people from the Babylonish captivity, having been a miracle of such splendor as was sufficient to swallow up and confound all the thoughts of men, it compels us to own that it was a signal work of God. This is the reason why the Prophet compares this deliverance to a dream. “So far,” he materially says, “is any mind from comprehending this unparalleled benefit of God, that the bare thinking upon it transports us with amazement, as if it were a dream, and not an event which had already taken place. What impiety, then, will it be, not to acknowledge the author of it.” Moreover, he does not mean that the faithful were so dull of understanding as not to perceive that they were delivered by the hand of God, but only that, judging according to carnal sense and reason, they were struck with astonishment; and he was apprehensive lest, in reasoning with themselves about that redemption, as about an ordinary thing, they should make less account of the power of God than it became them to do. The noun שיבת , shibath, translated captivity, might be rendered bringing back, as some do, which would give greater elegance to the expression of the Psalmist, as in that case שיבת would be a noun of the same verb which is used in the beginning of the verse. (89) As, however, this makes little difference in regard to the sense, it is enough to have noticed it to my readers in passing. (88) Grotius and Amyraldus suppose that it was compiled by Ezra, after the Jews had begun to return from Babylon. (89) That is, it would be derived from שוב , shrub, he returned; whereas if it is rendered captivity, it is derived from שבה , shabah, he led captive. The English Bible translators seem to have been uncertain whether שיבת , shibath, is to be considered as derived from the first of these verbs or from the second, their reading in the text being, “turned back our captivity,” and their marginal rendering being, “returned the returning.” There is a play upon the words, שוב , “turn,” and שיבת , “captivity.” It is to be observed that the concluding part of the above sentence in the text is from Calvin’s French Commentary. There is nothing to represent it in the Latin Version. return to ' Top of Page ' <a name="verse-2" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-126-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여호와께서 시온의 포로를 돌려보내실 때에 — 일부 주석가들처럼 이것이 앞으로 일어날 것에 대한 예언이라고 가정하는 것은 부자연스럽고 억지이다. 나로서는 이 시편이 유대 백성의 바벨론 포로 귀환을 계기로 지어진 것임을 의심하지 않는다. 그래서 나는 동사 "돌아올 때에"를 과거 시제로 번역했다. 이제, 그 저자가 누구였든, 레위인이었든 선지자들 중 하나였든, 그는 그들의 구원의 방식이 너무나 놀라운 것이어서 우연으로 돌릴 수 없다고 확언한다. 이는 포로 기간을 70년으로 정한 예레미야의 예언이 진정으로 성취되었다는 결론으로 신자들을 이끌기 위함이다(예레미야 25:12, 29:10). 사건의 놀라운 성격을 표현하는 "꿈꾸는 것 같았다"는 동사로 그는 배은망덕할 여지가 없다는 것을 가르친다. 하나님께서 통상적인 수단으로 일하실 때마다, 사람들은 그들의 악한 본성으로 인해 하나님의 은혜를 가리기 위해 구원의 다양한 원인들을 고안하는 데 재주를 부리는 것이 보통이다. 그러나 유대 백성의 바벨론 포로 귀환은 인간의 모든 생각을 압도하고 혼돈시키기에 충분한 그러한 찬란한 기적이어서, 우리로 하여금 그것이 하나님의 현저한 역사임을 인정하지 않을 수 없게 한다. 이것이 선지자가 이 구원을 꿈에 비유하는 이유이다. "이 비길 데 없는 하나님의 은혜를 마음이 파악하기는커녕, 그것을 생각하는 것만으로도 우리는 이미 일어난 사건이 아니라 꿈인 것처럼 경탄 속으로 빨려 들어간다"고 그는 실질적으로 말한다. "그렇다면 그 저자를 인정하지 않는 것은 얼마나 불경건한 것인가." 더욱이 그는 신자들이 하나님의 손에 의해 구원받았다는 것을 지각하기에 너무 이해력이 둔했다는 것을 의미하지 않는다. 단지 육적 감각과 이성에 따라 판단하면서 그들이 경탄에 사로잡혔다는 것이다. 그리고 그는 그들이 그 구원에 대해 평범한 것처럼 스스로 추론하면서 마땅히 해야 할 것보다 하나님의 능력을 덜 중요하게 여길까봐 염려했다.
원주석
- 번역원본
commentary-section/cal-psa-126-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
2. Now shall our mouth be filled with laughter. The adverb of time, אז , az, is commonly translated then; but as the verbs are in the future tense, I have thought that it might not be improper to translate tires — grow shall our mouth be filled, and now shall they say. If, however, we admit what some Hebrew Doctors affirm, that the force of this particle is to change the future tense into the past, the adverb then will be the appropriate word. The design of the Prophet is not at all obscure. He would have the people so to rejoice on account of their return, as not to bury in forgetfulness the grace of God. He therefore describes no ordinary rejoicing, but such as so fills their minds as to constrain them to break forth into extravagance of gesture and of voice. At the same time he intimates that there was good ground for this joy, in which it became the children of God to indulge, on account of their return to their own land. As there was at that period nothing more wretched than for them to live in captivity, in which they were in a manner dispossessed of the inheritance God had promised them; so there was nothing which ought to have been more desirable to them than to be restored. Their restoration to their own country having been therefore a proof of their renewed adoption by God, it is not surprising to find the Prophet asserting that their mouth was filled with laughter, and their tongue with exultation. With a similar joy does it become us at the present day to exult when God gathers together his Church and it is an undoubted evidence that we are steel-hearted, if her miserable dispersion does not produce in our minds grief and lamentation. The Prophet proceeds farther, declaring that this miracle was seen even by the blind; for in that age of the world, as is well known, the heathen were wandering in darkness like blind men, no knowledge of God having shone upon them; and yet God’s power and operation were so conspicuous in that event, that they burst forth into the open acknowledgment that God had done great things for his people. So much the more shame-fill then was the indifference of the Jews to be accounted, if they did not freely and loudly celebrate God’s grace, which had acquired so much renown among the unbelieving. The form of speech employed is also to be marked, which forcibly expresses the idea intended to be conveyed, that the mighty power of God in this deliverance was known by the Gentiles. In the following verse the Prophet repeats in his own person, and in that of the Church, the words uttered by the heathen in the last member of the preceding verse. Let us at least, as if he had said, put forth a confession corresponding to that which God has extorted from the unbelieving Gentiles. When he adds that they were glad, there is an implied antithesis between this fresh joy and the long continued sorrow with which they were afflicted in their captivity, he expressly declares that joy was restored to them, to enable them the better to estimate the dismal condition from which they had been extricated. return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-126-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그 때에 우리 입에는 웃음이 가득하고 우리 혀에는 찬양이 찼었도다 — "그 때에"라는 시간 부사는 보통 "그때"로 번역된다. 그러나 동사들이 미래 시제에 있으므로, 나는 "이제 우리 입이 가득 찰 것이요 이제 그들이 말할 것이라"로 번역하는 것이 부적절하지 않다고 생각했다. 그러나 일부 히브리어 학자들이 주장하는 것처럼, 이 불변화사의 힘이 미래 시제를 과거로 바꾸는 것이라면, "그때"가 적절한 단어일 것이다. 선지자의 의도는 전혀 불분명하지 않다. 그는 백성이 귀환을 기뻐하되 하나님의 은혜를 망각 속에 묻어버리지 않도록 하려 한다. 그러므로 그는 그들의 마음을 너무나 가득 채워 몸짓과 목소리의 넘침으로 터져 나오지 않을 수 없게 만드는 평범하지 않은 기쁨을 묘사한다. 동시에 그는 자신의 나라로 귀환하는 것으로 인해 하나님의 자녀들이 마음껏 누려야 할 이 기쁨의 좋은 근거가 있다는 것을 암시한다. 그 기간에 그들에게 포로 생활보다 더 비참한 것은 없었다. 그 안에서 그들은 하나님께서 약속하신 기업에서 말하자면 쫓겨난 것과 같았다. 따라서 그들에게 회복보다 더 바람직한 것은 없었을 것이다. 그러므로 자신들의 나라로의 귀환이 하나님에 의한 새로운 입양의 증거였으므로, 선지자가 그들의 입이 웃음으로, 혀가 기쁨으로 가득 찼다고 확언하는 것은 놀랍지 않다. 오늘날에도 하나님이 그분의 교회를 모으실 때 우리가 유사한 기쁨으로 환호하는 것이 마땅하다. 그리고 그녀의 비참한 흩어짐이 우리 마음에 슬픔과 탄식을 일으키지 않는다면, 우리가 굳은 마음을 가졌다는 것은 의심할 여지 없는 증거이다. 선지자는 더 나아가, 이 기적이 눈 먼 자들까지도 보았다고 선언한다. 그 세상의 시대에 이방인들은 맹인처럼 어둠 속에서 방황하고 있었고, 하나님에 대한 어떤 지식도 그들에게 비치지 않았다는 것은 잘 알려진 것이다. 그럼에도 불구하고 그 사건에서 하나님의 능력과 역사가 너무나 눈에 띄어서, 그들은 하나님께서 그분의 백성을 위해 큰 일을 하셨다는 공개적인 인정을 터뜨렸다. 따라서 유대인들이 불신자들 사이에서 그토록 유명해진 하나님의 은혜를 자유롭고 크게 기리지 않는다면 그들의 무관심은 더욱 수치스러운 것으로 여겨져야 한다.
원주석
- 번역원본
commentary-section/cal-psa-126-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
4. O Jehovah! bring back our captivity. The second part of the Psalm, as I have said, contains a prayer that God would gather together the residue of the captives. The Holy Spirit endited this form of prayer for the Jews who were already come home to their own country, that they might not forget their poor brethren who were still in exile. All the Jews, no doubt, had a door opened to them, and perfect liberty granted them, to come out of the land of their captivity, but the number of those who partook of this benefit was small when compared with the vast multitude of the people. Some were kept from returning by fear, and others by sloth and want of courage, on seeing such perils at hand as they apprehended they had not power to overcome, choosing rather to lie torpid in their own filthiness, than to undertake the hardship of the journey. It is probable also that many of them preferred their present ease and comfort to eternal salvation. What the Prophet Isaiah had foretold was no doubt fulfilled, ( Isaiah 10:22 ,). That although the people were in number as the sand of the sea, yet only a remnant of them should be saved. Since, then, many openly refused the benefit when it was offered them, and as there were not; wanting many difficulties and impediments to be encountered by those who availed themselves of this liberty granted them by the good pleasure of the king, (92) so that it was only a few of sounder judgment and of a more intrepid heart, who dared to move a foot — and even they with reluctance, — it is no wonder that the Prophet requires the Church still to make supplication to God for the bringing back of the captivity. Along with this, the state of those who had already returned is also to be noted; for their land being in the possession of strangers, who were all their inveterate and sworn enemies, they were no less captives in their own country than among the Babylonians. It was therefore necessary, on a twofold account, that the Church should earnestly beseech God to gather together such as were dispersed; first, that he would give courage to the timid, awaken the torpid, cause the besotted to forget their pleasures, and stretch forth his hand to be a guide to all; and, secondly, that he would settle the body of the people who had returned in liberty and ease. As to the similitude which follows, many think the sense to be, that the bringing back of their captivity prayed for would be as grateful to them as if water should flow through a desert. (93) We know how grievous and painful a thing it is to travel in a hot country through and sands. The south, is taken for the wilderness, because the region on the south of Judea was waste and almost uninhabitable. Yet it seems to me more just to say, that the grace of God is here magnified, and still more enlarged by the Prophet’s comparing it to a miracle. “Although it is a difficult matter,” he substantially says, “for the dispersed remnant to be again united into one body, yet God, if he please, can do this, just as he can cause rivers of water to flow through a parched desert.” He, at the same time, alludes to the road intervening between Judea and Babylon, as appears from the situation of the two countries. Thus the words will not require any supplement, the meaning being simply this, that the bringing back of their captivity would be as if a river should run through a barren and and country. And, certainly, to open up a way for the people who, so to speak, were swallowed up in a deep gulf, was as if a course had been opened up for irrigating waters to flow through a desert. (92) “ Precaria libertas .” — Lat. “ Ceste liberte obtenue d’eux par le bon plaisir du Roy .” — Fr. (93) Walford reads, “like the streams of the south.” — “In the southern districts of Palestine and Arabia,” says he, “the heat is so vehement during some seasons as to dry up the rivers completely, and parch the soil. When rains come, the torrents again flow, and the soil is refreshed and verdant; — a delightful image of the joy experienced by captives on returning to their native land.” return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-126-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여호와여, 우리의 포로를 남방 시내들 같이 돌려보내소서 — 내가 말한 것처럼, 시편의 두 번째 부분은 하나님께서 포로들의 남은 자들을 함께 모아주시기를 구하는 기도를 담고 있다. 성령은 이미 자기 나라로 귀환한 유대인들을 위해 이 기도의 형식을 주셨는데, 그들이 여전히 포로 상태에 있는 가난한 형제들을 잊지 않도록 하기 위함이다. 의심할 여지 없이 모든 유대인에게 문이 열리고 포로 땅에서 나올 완전한 자유가 주어졌지만, 이 은혜에 참여한 사람들의 수는 방대한 백성의 무리에 비하면 작았다. 일부는 두려움으로, 다른 일부는 게으름과 용기 부족으로 돌아오지 않았다. 극복할 능력이 없다고 우려하는 위험들이 눈앞에 있는 것을 보고, 여행의 고난을 감수하기보다 자신의 더러움 속에 무기력하게 누워 있는 것을 선택했다. 또한 많은 이들이 영원한 구원보다 현재의 안락과 편안을 선호했을 가능성도 있다. 이사야 선지자가 예언한 것이 의심할 여지 없이 성취되었다(이사야 10:22). 즉 비록 백성이 바다의 모래처럼 많더라도, 그들 중 남은 자만이 구원받을 것이라는 것이다. 따라서 많은 이들이 은혜가 제공될 때 공개적으로 거부했고, 왕의 허락으로 주어진 이 자유를 이용하려는 자들에게도 맞서야 할 많은 어려움과 장애물이 있었으므로, 감히 발을 움직인 자들은 더 건전한 판단과 더 대담한 마음을 가진 소수에 불과했다. 그들도 마지못해 그렇게 했다. 따라서 선지자가 교회에게 여전히 포로 귀환을 위해 하나님께 간구하기를 요구하는 것은 놀랍지 않다. 이와 함께 이미 귀환한 자들의 상태도 주목해야 한다. 그들의 땅이 그들의 맹렬한 선서된 원수들인 이방인들의 손에 있었으므로, 그들은 바벨론인들 사이에서 못지않게 자기 나라에서도 포로와 같았다. 따라서 교회가 흩어진 자들을 모아주시기를 하나님께 간절히 탄원해야 할 두 가지 이유가 있었다. 첫째, 겁쟁이에게 용기를 주시고, 게으른 자를 깨우시고, 우둔한 자들로 하여금 그들의 즐거움을 잊게 하시며, 모든 이를 인도할 손을 내미시도록 하는 것이다. 둘째, 귀환한 백성의 무리를 자유와 안락 속에 정착시키시도록 하는 것이다. 뒤따르는 비유에 대해, 많은 이들은 그 의미가 구하는 포로 귀환이 사막에 물이 흐르는 것처럼 그들에게 감사하게 될 것이라는 것이라고 생각한다. 우리는 뜨거운 나라에서 모래밭을 통과하여 여행하는 것이 얼마나 힘들고 고통스러운 일인지 알고 있다. "남방"은 광야를 나타내는데, 유다 남쪽 지역이 황폐하고 거의 사람이 살 수 없는 곳이었기 때문이다. 그러나 내게는 하나님의 은혜가 여기서 찬양되고 더 나아가 선지자가 그것을 기적에 비교함으로써 더욱 확대된다고 말하는 것이 더 정확해 보인다. "비록 흩어진 남은 자들이 한 몸으로 다시 연합하는 것이 어렵지만, 하나님은 원하시면 마른 사막을 통해 물의 강들이 흐르게 하실 수 있는 것처럼 이것을 하실 수 있다"고 그는 실질적으로 말한다.
원주석
- 번역원본
commentary-section/cal-psa-126-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
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5. They who sow in tears shall reap in joy. This sentence , in my opinion, ought not less to be extended to the future than understood of the past. The carrying away of the Jews into Babylon was to them as a seed-time; (94) God having, by the prophecy of Jeremiah, encouraged them to hope for the harvest. Still, it was not without very great heaviness and anguish of heart that they were dragged into such long continued captivity. It was, as if in the time of dearth the poor husbandman, who already experiences the gnawings of hunger, were compelled to abridge himself of his ordinary food in order to provide for the coming year; and although this is a hard and distressing case, he is yet moved to sow from the hope of the harvest. The Jews then, when led into captivity, were, doubtless, no less sorrowful than he who, in the time of scarcity, casts the precious seed into the ground; but afterwards a joyful harvest followed, when they were delivered; for the Lord restored to them gladness, like that which is experienced in a most abundant increase. (95) I, however, also conceive that the Prophet exhorts the faithful to patience in reference to the future. The restoration of the Church was not yet completed, and even, for the two reasons which I have a little before specified, that period was evidently the time of sowing. Although the edict of the king frankly invited the Jews to return, yet only a few of many returned, gradually and fearfully, in small companies. Moreover, those who did so were unkindly and harshly welcomed by their neighbors, and to so much trouble were they subjected that their former bondage appeared equally tolerable. Whence we gather, that they had still to suffer — the full time of harvest, not having yet arrived; and, therefore, the Prophet, not without cause, exhorts them strenuously to labor, and to persevere in the midst of continual difficulties without fainting, until they found themselves placed in more favorable circumstances. With respect to the words, some translate. משך , meshech, a price; and others, a basket or seed vessel. (96) For the latter translation there is no foundation. Those who translate price quote in support of their version that passage in the book of Job 28:18 “The price of wisdom is above rubies.” But as the verb משך , mashach, from which this noun is derived, signifies to extend or to draw out, it may perhaps, both here and in that other place, be more fitly taken in its proper signification. In the text quoted from Job it is profound wisdom, and not intellectual acuteness, which is commended, and thus the extending of wisdom, that is to say, a continual course of wisdom, is, from its being deeply grounded, better than pearls. In like manner, in the passage before us, the drawing out of the seed is applied to the husbandmen themselves, implying, that they extend and prolong their life when they sow. If, however, the word price is preferred, the sense will be, that when corn is scarce, seed is committed to the ground with tears, because it is precious and costly. This doctrine extends still farther. Our life is, in other parts of Scripture, compared to the seed-time, and as it will often happen that we must sow in tears, it becomes us, lest sorrow should weaken or slacken our diligence, to raise our minds to the hope of the harvest. Besides, let us remember that all the Jews who were carried captives into Babylon did not sow; for as really among them, who had hardened themselves against God and the Prophets, had despised all threatenings, so they lost all hope of returning. Those in whom such despair brooded were consumed in their miseries; but those who were sustained by the promise of God, cherished in their hearts the hope of harvest, although in a time, of extreme scarcity they cast their seed into the ground, as it were, at venture. In order then that joy may succeed our present sorrow, let us learn to apply our minds to the contemplation of the issue which God promises. Thus we shall experience that all true believers have a common interest in this prophecy, That God not only will wipe away tears from their eyes, but that he will also diffuse inconceivable joy through their hearts. (94) “ Fuit Judteis sun migratio sationis instar .” — Lat. “ Le tranaport des Juifs en Babvlone leur a este comme un temps de semence ” — Fr (95) The word then may be prefixed to this verse: then, ie., when thou hast brought back the captives, they that sowed in tears shall reap in joy.” — Cresswell. (96) “ משך . This word has been variously interpreted; for as it is found only here and in Job 28:18 , its signification is uncertain. In the Syriac we have it rendered by a word which signifies a skin and hence J. D. Michaelis proposes to take משך for a sack made of skin. So Aben Ezra thinks ‘that it is the name of a measure in which there is seed.’ The author of Mendlessohn’s Beor, approves of this comment, and observes, that משך was a small cup made of skin.’ The root is משך , to draw out.’ We should, however, adhere as strictly to the meaning of the root if we render the expression as Gesenius has done, by the drawing of the seed, i.e., the strewing or sowing of the seed. I think, however, Michaelis’s rendering is the best, as fitting with the preceding word גסא ; and so we have carrying the sack of seed, at the end of the first hemistich, which corresponds with carrying his sheaves at the end of the second.” — Phillips. On the margin of our English Bible it is “seed-basket.” Street reads, “Bearing the vessel with the seed;” Horsley, “He that goeth, and weeping beareth the seed to be drawn forth; French and Skinner, “Bearing seed for his sowing;” Fry, “Sowing his seed,” observing, that משך expresses the action of casting the seed into the ground; and Walford, “Carrying seed for sowing.” “Literally it is,” says Cresswell, “a drawing forth of seed, i.e., as much as the sower, putting his hand into whatever contained the seed, could take out at once. Amos 9:13 .
Pericope (part_of)
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pericope/per-psa-126-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
눈물을 흘리며 씨를 뿌리는 자는 기쁨으로 거두리로다 — 내 의견으로는 이 문장이 과거에 대해 이해되는 것 못지않게 미래로도 확대되어야 한다. 유대인들의 바벨론 유배는 그들에게 씨 뿌리는 때와 같았다. 하나님께서 예레미야의 예언으로 수확에 대한 소망으로 그들을 격려하셨기 때문이다. 그러나 그토록 오랜 포로 생활로 끌려가면서 매우 큰 무거움과 마음의 고통 없이 한 것이 아니었다. 마치 기근의 때에 이미 배고픔의 통증을 겪고 있는 가난한 농부가 다가오는 해를 위해 마련하기 위해 자신의 일상 양식을 줄이도록 강요받는 것과 같다. 이것이 힘들고 고통스러운 경우이지만, 그는 수확의 소망으로 인해 씨를 뿌리도록 이끌린다. 따라서 포로로 끌려갈 때 유대인들은 의심할 여지 없이 기근의 때에 귀한 씨를 말하자면 모험을 감수하며 땅에 뿌리는 자만큼 슬펐다. 그러나 그 후 기쁜 수확이 뒤따랐는데, 그들이 구원받았을 때였다. 주님이 그들에게 가장 풍성한 증가를 경험할 때와 같은 기쁨을 회복시키셨기 때문이다. 그러나 나는 또한 선지자가 미래에 대해 신자들에게 인내를 권면한다고 생각한다. 교회의 회복이 아직 완성되지 않았고, 내가 조금 전에 밝힌 두 가지 이유로 그 기간은 분명히 씨 뿌리는 때였다. 왕의 칙령이 유대인들을 귀환으로 자유롭게 초청했지만, 많은 이들 중 소수만이 점차적으로 조심스럽게 작은 무리로 돌아왔다. 더욱이 그렇게 한 자들은 이웃들에게 불친절하고 가혹하게 환영받았고, 이전의 속박이 똑같이 참을 만하게 보일 정도로 많은 고난을 겪었다. 이로부터 그들이 여전히 고통을 받아야 했고, 충분한 수확의 때가 아직 오지 않았다는 것을 알 수 있다. 따라서 선지자가 이유 없이 그들에게 힘차게 일하고, 더 유리한 상황에 처하게 될 때까지 끊임없는 어려움 가운데서도 낙담하지 않고 인내하도록 권면하지 않는다. 이 교리는 더 멀리 확대된다. 우리의 삶은 성경 다른 곳에서 씨 뿌리는 때에 비교된다. 우리가 종종 눈물로 씨를 뿌려야 하는 때가 올 것이므로, 슬픔이 우리의 부지런함을 약화시키거나 늦추지 않도록, 우리는 수확의 소망으로 마음을 높여야 한다. 또한 바벨론에 포로로 끌려간 모든 유대인이 씨를 뿌린 것이 아니라는 것을 기억하자. 실제로 그들 중 하나님과 선지자들을 향해 마음을 굳힌 자들은 모든 위협을 멸시했고, 따라서 귀환의 모든 소망을 잃었다. 그런 절망이 깃든 자들은 그들의 비참함 속에서 소멸되었다. 그러나 하나님의 약속으로 지탱된 자들은 마음에 수확의 소망을 키웠다. 비록 극심한 기근의 때에 말하자면 모험을 감수하며 땅에 씨를 뿌리면서도. 따라서 현재의 슬픔 뒤에 기쁨이 뒤따르도록, 하나님이 약속하시는 결과를 묵상하는 데 마음을 쏟는 것을 배우자. 이처럼 우리는 모든 진정한 신자들이 이 예언에 공통적인 관심을 가지고 있다는 것을 경험할 것이다. 즉 하나님이 그들의 눈에서 눈물을 닦아주실 뿐 아니라, 이루 헤아릴 수 없는 기쁨을 그들의 마음에 충만하게 하실 것이라는 것이다.
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