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The Prophet speaks here again against Jerusalem; for first, the Jews ought ever to have been severely reproved, as they were given to many sins; and secondly, because there was always there some seed which needed consolation: and this has been the way pursued, as we have hitherto seen, by all the Prophets. But we must also bear in mind, that the books now extant were made up of prophetic addresses, that we might understand what was the sum of the doctrine delivered. The Prophet here makes this charge against the Jews, that they were polluted and become filthy . And he addresses Jerusalem, where the sanctuary was; and it might therefore seem to have been superior to other cities; for God had not in vain chosen that as the place for his worship. But the Prophet shows how empty and fallacious was any boasting of this kind; for the city which God had consecrated for himself had polluted itself with many sins. The Prophet seems to allude to the ancient rites of the law, which, though many, had been prescribed, we know, by God, that the people might observe a holy course of life: for the ceremonies could not of themselves wash away their filth; but the people were instructed by these external things to worship God in a holy and pure manner. As then they often washed themselves with water, and as they carefully observed other rites of outward sanctity, the Prophet derides their hypocrisy, for they did not regard the real design of the ceremonies. Hence he says, that they were polluted, though in appearance they might be deemed the most pure; for they were defiled as to their whole life. (106) He adds that the city was היונה , eiune ; some render it the city of dove, or, a dove; for the word has this meaning: and they take it metaphorically for a foolish and thoughtless city, as we find it to be so understood in Hosea 7:11 ; where Ephraim was said to be a dove, because the people were void of reason and knowledge, and of their own accord exposed themselves to traps and snares. Some then consider this place to have this meaning,—that Jerusalem, which ought to have been wise, was yet wholly fatuitous and foolish. But it may be easily gathered from the context, that the Prophet means another thing, even this,—that Jerusalem was given to plunder and fraud; for the verb ינה , ine , signifies to defraud and to take by force what belongs to another; and it means also to circumvent as well as to plunder. He therefore means no doubt, that Jerusalem was a city full of every kind of iniquity, as he had before called it a polluted city; and then he adds an explanation. The Prophet in the first verse seems to have in view the two tables of the law. God, we know, requires in the law that his people should be holy; and then he teaches the way of living justly and innocently. Hence when the Prophet called Jerusalem a polluted city, he meant briefly to show that the whole worship of God was there corrupted, and that no regard for true religion flourished there; for the Jews thought that they had performed all their duty to God, when they washed away their filth by water. Such was the extremely foolish notion which they entertained: but we know and they ought to have known that the worship of God is spiritual. He afterwards adds, that the city was rapacious , under which term he includes every kind of injustice. It follows, She heard not the voice, she received not correction . The Prophet now explains and defines what the pollution was of which he had spoken: for true religion begins with teachableness; when we submit to God and to his word, it is really to enter on the work of worshipping him aright. But when heavenly truth is despised, though men may toil much in outward rites, yet their impiety discovers itself by their contumacy, inasmuch as they suffer not themselves to be ruled by God’s authority. Hence the Prophet shows, that whatever the Jews thought of their purity at Jerusalem, it was nothing but filth and pollution. He says, that they were unteachable, because they did not hear the Prophets sent to them by God. This ought to be carefully noticed; for without this beginning many torment themselves in the work of serving God, and do nothing, because obedience is better than sacrifice. If, then, we wish our efforts to be approved by God, we must begin with faith; for except the word of God obtains credit with us, whatever we may offer to him are mere human inventions. It is, in the second place, added, that they did not receive correction; and this was no superfluous addition. For when God sees that we are not submissive, and that we do not willingly come to him when he calls us, he strengthens his instruction by chastisements. He allures us at first to himself, he employs kind and gentle invitations; but when he sees us delaying, or even going back, he begins to treat us more roughly and more severely: for teaching without the goads of reproof would have no effect. But when God teaches and reproves in vain, it then appears that our disposition is wicked and perverse. So the Prophet intended here to show the wickedness of his people as extreme, by saying, that they heard not the voice nor received correction ; as though he had said, that the wickedness of his people was unhealable, for they not only rejected the doctrine of salvation, when offered, but also obstinately rejected all warnings, and would not bear any correction. But we must bear in mind, that the Prophet had to do with that holy people whom God had chosen as his peculiar treasure. There is therefore no reason why those who profess the name of Christians at this day should exempt themselves from this condemnation; for our condition is not better than the condition of that people. Jerusalem was in an especial manner, as we have already said, the sanctuary, as it were, of God: and yet we see how severely the Prophet reproves Jerusalem and all its inhabitants. We have no cause to flatter ourselves, except we willingly submit to God, and suffer
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선지자는 여기서 예루살렘을 다시 대적하여 말한다. 첫째로, 유대인들은 많은 죄에 빠져 있었으므로 항상 심하게 책망받아야 했다. 둘째로, 위로가 필요한 어떤 씨가 항상 거기 있었기 때문이다. 이것이 우리가 지금까지 보아온 모든 선지자들이 따른 방식이다. 그러나 우리는 또한 지금 현존하는 책들이 선지자적 설교들로 이루어졌음을 기억해야 한다. 우리가 전달된 교훈의 요약이 무엇인지 이해할 수 있도록.
선지자는 여기서 유대인들에게 이 고소를 제기한다—그들이 "더럽혀지고 부정하게 되었다"는 것. 그는 성소가 있던 예루살렘을 향해 말한다. 따라서 그것이 다른 도시들보다 우월한 것처럼 보일 수 있었다. 하나님이 그것을 예배의 장소로 선택하신 것이 헛되지 않았으므로. 그러나 선지자는 이런 종류의 자랑이 얼마나 공허하고 거짓인지를 보여준다. 하나님이 자신을 위해 거룩하게 하신 도성이 많은 죄로 스스로를 더럽혔기 때문이다.
선지자는 율법의 고대 의식들을 암시하는 것 같다. 그 많은 의식들이 백성이 거룩한 삶의 과정을 지키도록 하나님에 의해 규정되었음을 우리는 안다. 의식들은 그 자체로 그들의 더러움을 씻어낼 수 없었지만, 백성은 이 외적인 것들로 하나님을 거룩하고 순수한 방식으로 예배하도록 교훈을 받았다. 그들이 물로 자주 씻고 외적 거룩함의 다른 의식들을 주의 깊게 지켰으므로, 선지자는 그들의 위선을 조롱한다. 그들이 의식들의 진정한 목적을 고려하지 않았기 때문이다. 따라서 그는 외양으로는 가장 순수하다고 여겨질 수 있음에도 그들이 더럽혀졌다고 말한다. 그들이 삶 전체에서 더럽혀졌기 때문이다.
그는 도성이 "약탈하는"이라 덧붙인다. 일부는 이것을 비둘기의 도시 또는 비둘기라 번역하는데, 이는 어리석고 생각 없는 도성을 뜻하는 은유로 이해한다. 그러나 문맥에서 선지자가 다른 것, 즉 예루살렘이 약탈과 속임수에 내주었다는 것을 의미함이 쉽게 드러난다. 동사가 다른 이의 것을 속여서 빼앗는 것과 힘으로 빼앗는 것을 뜻하기 때문이다.
선지자는 첫 절에서 율법의 두 돌판을 염두에 두고 있는 것 같다. 하나님이 율법에서 자기 백성이 거룩하기를 요구하신다는 것을 우리는 안다. 그런 다음 그분은 의롭고 순수하게 사는 방식을 가르치신다. 따라서 선지자가 예루살렘을 더럽혀진 도성이라 부를 때, 그는 하나님의 전체 예배가 거기서 부패했고 참된 종교에 대한 어떤 관심도 거기서 번성하지 못했음을 간략히 보여주려 했다. 유대인들이 물로 더러움을 씻어냄으로써 하나님에 대한 모든 의무를 수행했다고 생각했기 때문이다. 그처럼 극도로 어리석은 관념을 그들이 품었다. 그러나 우리는 알고 그들도 알아야 했다—하나님의 예배는 영적이라는 것을.
"그녀가 목소리를 듣지 않고 교정을 받지 않는다." 선지자는 이제 그가 말한 오염이 무엇인지 설명하고 정의한다. 참된 종교는 가르침 받음으로 시작한다. 우리가 하나님과 그분의 말씀에 복종할 때, 그것이 진정으로 그분을 올바로 예배하는 일에 들어가는 것이다. 그러나 하늘의 진리가 멸시될 때, 사람들이 외적 의식에서 아무리 수고해도, 그들의 불경건이 완악함으로 드러난다. 하나님의 권위에 의해 다스림 받기를 허락하지 않기 때문이다. 따라서 선지자는 유대인들이 예루살렘에서 자신들의 순수함에 대해 어떻게 생각하든, 그것이 모두 더러움과 오염에 불과하다고 보여준다.
그는 그들이 가르침을 받으려 하지 않았다고 말한다. 하나님이 보내신 선지자들의 말을 듣지 않았기 때문이다. 이것은 신중하게 주목할 필요가 있다. 이 시작 없이는 많은 이들이 하나님을 섬기는 일에 자신을 괴롭히면서도 아무것도 하지 못한다. 순종이 제사보다 낫기 때문이다. 따라서 우리의 노력이 하나님의 승인을 받기를 원한다면, 우리는 믿음으로 시작해야 한다. 하나님의 말씀이 우리에게 신용을 얻지 못하면, 우리가 그분께 드리는 것이 무엇이든 인간적 발명에 불과하다.
원주석
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commentary-section/cal-zep-3-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
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The Prophet now explains what we have stated respecting plunder and fraud. He confirms that he had not without reason called Jerusalem היונה , eiune , a rapacious city, or one given to plunder; for the princes were like lions and the judges like wolves. And when he speaks of judges, he does not spare the common people; but he shows that all orders were then corrupt: for though no justice or equity is regarded by the people, there will yet remain some shame among the judges, so as to retain the people at least within some limits, that an extreme licentiousness may not prevail: but when robbery is practiced in the court of justice, what can be said of such a city? We hence see that the Prophet in these words describes an extreme confusion: The princes of Jerusalem, he says, are lions. And we have elsewhere similar declarations; for the Prophets, when it was their object to condemn all from the least to the greatest, did yet direct their discourse especially to the judges. And this is worthy of being noticed, for there was then no Church of God, except at Jerusalem. Yet the Prophet says, that the judges, and prophets, and priests, were all apostates. What comfort could the faithful have had? But we hence see that the fear of God had not wholly failed in his elect, and that they firmly and with an invincible heart contended against all offenses and trials of this kind. Let us also learn to fortify ourselves at this day with the same courage, so that we may not faint, however much impiety may everywhere prevail, and all religion may seem extinct among men. But we may also hence learn, how foolishly the Papists pride themselves in their vain titles, as though they thought that God was bound as it were to them, because they have bishops and pastors. But the Prophet shows, that even those who performed the ordinary office of executing the laws could yet be the wicked and perfidious despisers of God. He also shows, that neither prophets nor priests ought to be spared; for when God sets them over his Church, he gives them no power to tyrannize, so that they might dare to do anything with impunity, and not be reproved. For though the priesthood under the law was sacred, we yet see that it was subject to correction. So let no one at this day claim for himself a privilege, as though he was exempt from all instruction and reproof, while occupying a high station among the people of God. He distinguishes between princes and judges; and the reason is, because the kingdom was as yet standing. So the courtiers, who were in favor and authority with the king, drew a part of the spoil to themselves, and the judges devoured another part. Though Scripture often makes no difference between these two names, yet I doubt not but he means by שרים , sherim , princes, the chiefs who were courtiers; and he calls them שפטים , shepthim , judges, who administered justice. And he says that the judges were evening wolves, that is, hungry, for wolves become furious in the evening when they have been roaming about all day and have found nothing. As their want sharpens the savageness of wolves, so the Prophet says that the judges were hungry like evening wolves, whose hunger renders them furious. And for the same purpose he adds, that they broke not the bones in the morning ; that is, they waited not till the dawn to break the bones; (107) for when they devoured the flesh they also employed their teeth in breaking the bones, because their voracity was so great. We now apprehend the Prophet’s meaning. It afterwards follows— (107) This is the explanation of Grotius , Mede , and Henderson . The latter’s version is—“They gnaw no bones in the morning;” i.e. , all is devoured in the night. Newcome , adopting the conjecture of Houbigant, supposes the true reading to be [ ידמו ], and gives this rendering—“They wait not until the morning,” which seems to have no meaning in this connection. What Cocceius proposes is more probable—“Who have not gnawed in the morning;” and on this account they were exceedingly voracious in the evening. But the idea of our common version is very appropriate; it implies that they were like wild beasts prowling all night, and carrying as it were their prey to their dens, that they might devour it there in the morning. This is the view taken by Henry. “They devour the flesh,” says Adam Clarke , “in the night, and gnaw the bones, and extract the marrow afterwards.”— Ed. return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 이제 약탈과 속임수에 대해 말한 것을 설명한다. 그는 자신이 예루살렘을 약탈하는 도성이라 부른 것이 이유 없는 것이 아님을 확증한다. 방백들이 사자처럼, 재판관들이 이리처럼 행동했기 때문이다. 그가 재판관들에 대해 말할 때, 그는 일반 백성을 아끼지 않는다. 모든 계층이 당시 부패했음을 보여주기 때문이다. 백성 사이에 정의나 공평이 존중되지 않더라도, 재판관들 사이에는 어느 정도의 부끄러움이 남아 백성을 어느 한계 내에 억제하여 극단적 방종이 우세하지 않도록 할 것이다. 그러나 법정에서 강도질이 행해질 때, 그런 도시에 대해 무슨 말을 할 수 있겠는가?
따라서 선지자가 이 말들에서 극단적 혼란을 묘사하는 것을 우리는 본다. "예루살렘의 방백들은 사자들이다." 우리는 다른 곳에서도 유사한 선언들을 발견한다. 선지자들이 가장 작은 자에서 가장 큰 자까지 모두를 정죄하고자 할 때, 그들은 재판관들에게 특히 말을 집중했다.
이것은 주목할 만한데, 당시 하나님의 교회가 예루살렘에밖에 없었기 때문이다. 그럼에도 선지자는 재판관들과 선지자들과 제사장들이 모두 배교자들이었다고 말한다. 신실한 자들이 어떤 위로를 받을 수 있었겠는가? 그러나 우리는 여기서 하나님에 대한 두려움이 그분의 택함받은 자들에게서 완전히 사라지지 않았으며, 그들이 이런 모든 실족과 시험에 대항하여 굳건하고 불굴의 마음으로 버텼음을 본다. 불경건이 모든 곳에서 우세하고 사람들 사이에서 모든 종교가 소멸된 것처럼 보인다 해도, 우리도 오늘날 같은 용기로 자신을 무장하여 낙담하지 않도록 배우자.
그는 방백들과 재판관들을 구별한다. 왕국이 여전히 존재하고 있었기 때문이다. 왕의 총애와 권위를 가진 신하들은 약탈의 일부를 자신들에게 챙겼고, 재판관들은 또 다른 부분을 삼켰다. 그는 재판관들이 저녁 이리처럼, 즉 굶주린 상태라고 말한다. 이리는 종일 돌아다니다가 아무것도 찾지 못했을 때 저녁에 사납게 되기 때문이다. 그들의 굶주림이 이리의 야만성을 날카롭게 하듯, 선지자는 재판관들이 굶주린 저녁 이리처럼 배고프다고 말한다. 그리고 같은 목적으로 그는 "그들이 아침까지 뼈를 남기지 않는다"고 덧붙인다. 즉, 그들이 뼈를 부수기 위해 새벽까지 기다리지 않는다는 것이다. 그들이 고기를 삼킬 때 그들의 폭식이 너무 커서 뼈를 부수는 데도 이를 사용했기 때문이다.
원주석
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commentary-section/cal-zep-3-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
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The Prophet again reverts to the pollution and filth of which he has spoken in the first verse. He shows that he had not without reason cried against the polluted city; for though the Jews used their washings, they could not yet make themselves clean in this manner before God, as the whole of religion was corrupted by them. He says that the Prophets were light . He alone speaks here, and he condemns the many. We hence see that there is no reason why the ungodly should allege their great number, when God by his word accuses them, as the Papists do at this day, who deny it to be right in one or two, or few men, to speak against their impiety, however bad the state of things may be; there must be the consent of the whole world, as though the Prophet was not alone, and had not to contend with a great many. It is indeed true that he taught at the same time with the Prophet Jeremiah, as we have elsewhere seen; but yet hardly two or three did then discharge faithfully their office of teaching; and from this and other places we learn that the false Prophets, relying on their number, were on that account bolder. But Zephaniah did not for this reason cease to cry against them. However much then the false Prophets raged against him, and terrified him by the show of their number, he still exercised his liberty in condemning them. So at this day, though the whole world should unite in promoting impiety, there is yet no reason why the few should be disheartened when observing the worship of God perverted; but they ought on the contrary to encourage themselves by this example, and strenuously to resist thousands of men if necessary; for no union formed by men can possibly lessen the authority of God. It now follows that they were men of transgressions . What we render light, others render empty; ( vacuous ;) but the word פוחזים , puchezim , means strictly men of nought, and also the rash, and those who are void of judgment as well as of all moderation. In short, it is the same as though the Prophet had said that they were stupid and blind; and he says afterwards that they were fraudulent, than which there is nothing more inconsistent with the Prophetic office. But Zephaniah shows that the whole order was then so degenerated among the people, that the thickest darkness prevailed among those very leaders whose office it was to bring forth the light of celestial truth. And he makes a concession by calling them Prophets. The same we do at this day when we speak of Popish bishops. It is indeed certain that they are unworthy of so honorable a title; for they are blinder than moles, so that they are far from being overseers. We also know, that they are like brute beasts; for they are immersed in their lusts: in short, they are unworthy to be called men. But we concede to them this title, in order that their turpitude may be more apparent. The Prophet did the same, when he said, that the Jews did not draw nigh to their God; he conceded to them what they boasted; for they ever wished to be regarded as the holy and peculiar people of God: but their ingratitude did hence become more evident, because they went back and turned to another object, when God was ready to embrace them, as though they designedly meant to show that they had nothing to do with him. It is then the same manner of speaking, that Zephaniah adopts here, when he says, that the Prophets were light and men of transgressions. (108) He then adds, The priests have polluted the holy place. The tribe of Levi, we know, had been chosen by God; and those who descended from him, were to be ministers and teachers to others: and for this reason the Lord in the law ordered the Levites to be dispersed through the whole country. He might indeed have given them as to the rest, a fixed habitation; but his will was, that they should be dispersed among the whole population, that no part of the land should be without good and faithful ministers. The Prophet now charges them, that they had polluted the holy place. By the word קדש , kodash the Prophet means whatsoever is holy; at the same time he speaks of the sanctuary. Moreover, since the sanctuary was as it were the dwelling-place of God, when the Prophets speak of divine worship and religion, they include the whole under the word, Temple, as in this place. He says then that the sanctuary was polluted by the priests, and then that they took away or subverted the law. (109) We here see how boldly the Prophet charges the priests. There is then no reason why they who are divinely appointed over the Church should claim for themselves the liberty of doing what they please; for the priests might have boasted of this privilege, that without dispute everything was lawful for them. But we see that God not only calls them to order by his Prophets, but even blames them more than others, because they were less excusable. Now the Papists boast, that the clergy, even the very dregs collected from the filthiest filth, cannot err; which is extremely absurd; for they are not better than the successors of Aaron. But we see what the Prophet objects now to them,—that they subverted the law : he not only condemns their life, but says also, that they were perfidious towards God; for they strangely corrupted the whole truth of religion. The Papists confess, that they indeed can sin, but that the sin dwells only in their moral conduct. They yet seek to exempt themselves from all the danger of going astray. Though the Levitical priests were indeed chosen by the very voice of God, we yet see that they were apostates. But God confirms the godly, that they might not abandon themselves to impiety, though they saw their very leaders going astray, and rushing headlong into ruin. For it behaved the faithful to fortify themselves with constancy, when the priests not only by their bad conduct withdrew the people from every fear of God, but also perverted every sound doctrine; it behaved, I say, the faithful to remain then invincible. Though then at
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선지자는 첫 절에서 말한 오염과 더러움으로 다시 돌아간다. 그는 자신이 더럽혀진 도성을 향해 이유 없이 외친 것이 아님을 보여준다. 유대인들이 씻음의 의식을 사용했지만, 하나님 앞에서 이런 방식으로 자신들을 정결하게 할 수 없었다. 종교 전체가 그들에 의해 부패했기 때문이다.
그는 "선지자들이 경솔했다"고 말한다. 그 혼자만 말하면서 많은 이들을 정죄한다. 따라서 경건하지 않은 자들이 하나님이 말씀으로 그들을 고소할 때 자신들의 수에 의지할 이유가 없다. 오늘날 교황주의자들이 하듯이. 그들은 그들의 불경건에 대해 한두 사람이나 소수가 말하는 것이 옳지 않다고 부정한다. 전 세계의 동의가 있어야 한다고. 마치 선지자가 혼자가 아니었고 많은 이들과 다투어야 하지 않았던 것처럼. 그가 예레미야 선지자와 같은 시대에 살았지만, 그때 충실하게 가르치는 직분을 수행한 이는 둘이나 셋뿐이었음이 사실이다.
그는 그들이 "범법하는 자들"이라고 말한다. 우리가 '경솔한'으로 번역하는 것을 다른 이들은 '공허한'으로 번역한다. 히브리어 '푸체짐(puchezim)'은 엄밀히 헛된 자들을 뜻하고, 또한 무모하고 판단이 없으며 모든 절제도 없는 자들을 뜻한다. 요컨대 선지자가 그들이 어리석고 눈이 멀었다고 말한 것과 같다. 그리고 그는 이어서 그들이 사기꾼이었다고 말하는데, 선지자 직분과 이보다 더 모순되는 것은 없다. 그러나 스바냐는 당시 온 계층이 그처럼 퇴락하여, 하늘의 진리의 빛을 가져오는 것이 직무였던 바로 그 지도자들 사이에서 가장 두꺼운 어둠이 만연했음을 보여준다.
그런 다음 그는 "제사장들이 거룩한 곳을 더럽혔다"고 덧붙인다. 레위 지파가 하나님에 의해 선택되었음을 우리는 안다. 그들의 후손들은 다른 이들에게 사역자와 교사가 되어야 했다. 이 이유로 주님이 율법에서 레위인들이 온 나라에 흩어지도록 명하셨다. 따라서 주님의 직분을 맡은 자들이 자신들이 원하는 것은 무엇이든 자유롭게 할 수 있다고 주장할 이유가 없다. 선지자들에 의해 제사장들조차 다른 이들보다 더 책망을 받는다. 그들이 덜 용납될 수 있기 때문이다.
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Here the Prophet throws back against hypocrites what they were wont to pretend, when they sought wickedly to reject every instruction and all warnings; for they said, that God dwelt in the midst of them, like the Papists at the present day, who raise up this as their shield against us,—that the Church is the pillar of the truth. Hence they think that all their wicked deeds are defended by this covering. So the Jews at that time had this boast ever on their lips,—We are notwithstanding the holy people of God, and he dwells in the midst of us, for he is worshipped in the Temple, which has been built, not according to men’s will, but by his command; for that voice proceeded not from earth, but came from heaven, ‘This is my rest for ever, here will I dwell.’ Psalms 132:14 . Since then the Jews were inflated with this presumption, the Prophet concedes what they claimed, that God dwelt among them; but it was for a far different purpose, which was, that they might understand, that his hand was nigh to punish their sins. This is one thing. Jehovah is in the midst of them; Granted, he says; I allow that he dwells in this city; for he has commanded a temple to be built for him on Mount Sion, he has ordered a holy altar for himself; but why does God dwell among you, and has preferred this habitation to all others? Surely, he says, he will not do iniquity . Consider now what the nature of God is; for when he purposed to dwell among you, he certainly did not deny himself, nor did he cease to be what he is. There is therefore no reason for you to imagine, as though God intended, for the sake of those to whom he bound himself, to throw aside his own justice, or intended to pollute himself by the defilements of men. He warns the Jews, that they absurdly blended these things together. God then who dwells in the midst of you, will not do iniquity ; that is, He will not approve of your evil deeds; and though he may for a time connive at them, he will not yet bear with them continually. Do not therefore foolishly flatter yourselves, as though God were the approver of your wickedness. Some apply this to the people,—that they ought not to have done iniquity; but this is a strained exposition, and altogether foreign to the context. Most other interpreters give this meaning, that God is just and will do no iniquity, for he had sufficient reasons for executing his vengeance on a people so wicked. They hence think, that the Prophet anticipates the Jews, lest they murmured, as though the Lord was cruel or too rigid. He will not do iniquity, that is, Though the Lord may inflict on you a most grievous punishment, yet he cannot be arraigned by you as unjust; and ye in vain contend with him, for he will ever be found to be a righteous judge. But this also is a very frigid explanation. Let us bear in mind what I have already said,—that the Prophet here, by way of irony, concedes to the Jews, that God dwelt among them, but afterwards brings against them what they thought was a protection to them,— God dwells in the midst of you; I allow it, he says; but is not he a just God? Do not then dream that he is one like yourselves, that he approves of your evil deeds. God will not do iniquity; ye cannot prevail with him to renounce himself, or to change his own nature. Why then does God dwell in the midst of you? In the morning, in the morning, he says, his judgment will he bring forth to light ; the Lord will daily bring forth his judgment. How this is to be understood, we shall explain tomorrow. return to ' Top of Page ' <a name="verse-6" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 위선자들이 모든 교훈과 경고를 사악하게 거부하려 할 때 내세우던 것들에 대항한다. 그들은 하나님이 자신들 가운데 거하신다고 말했다. 유대인들이 항상 이것을 자랑했다—우리는 하나님의 거룩한 백성이고, 그분이 우리 가운데 거하신다. 그분이 인간의 뜻에 따라서가 아니라 그분의 명령에 의해 지어진 성전에서 예배를 받으시기 때문이다.
따라서 선지자는 그들이 주장하는 것을 양보한다—하나님이 그들 가운데 거하신다는 것. 그러나 그것은 전혀 다른 목적을 위해서다. 그들이 하나님의 손이 그들의 죄를 벌하기 위해 가까이 있음을 이해하도록 하기 위해서.
"여호와가 그들 가운데 계신다." 좋다, 그가 말한다. 나는 그분이 이 도성에 거하신다는 것을 인정한다. 그분이 시온 산에 성전을 지으라 명하셨고, 자신을 위한 거룩한 제단을 명하셨다. 그러나 하나님이 너희 가운데 거하시고 다른 모든 거처보다 이곳을 선호하신 것은 왜인가? "그분은 불의를 행하지 않으실 것이다." 이제 하나님의 본성이 무엇인지 고려하라. 그분이 너희 가운데 거하시기로 하셨을 때, 그분은 분명히 자신을 부인하지 않으셨고, 본래의 모습이기를 멈추지 않으셨다. 따라서 하나님이 자신과 결부시킨 자들을 위해 자신의 정의를 버리거나 사람들의 부정으로 자신을 더럽히려 했다고 상상할 이유가 없다. 선지자는 유대인들이 이것들을 어리석게 혼합한다고 경고한다.
일부는 이것을 백성에게 적용한다—그들이 불의를 행하지 말아야 한다고. 그러나 이것은 억지 해석이고 문맥과 전혀 맞지 않는다. 대부분의 다른 해석자들은 이 의미를 제시한다—하나님이 의로우시므로 불의를 행하지 않으실 것이며, 그처럼 악한 백성에게 그분의 진노를 집행할 충분한 이유가 있다고. 그들은 따라서 선지자가 유대인들이 하나님이 잔인하거나 지나치게 가혹하다고 투덜거리지 않도록 예방한다고 생각한다. 그러나 이것도 매우 냉랭한 설명이다.
내가 이미 말한 것을 기억하자—선지자는 여기서 아이러니로 유대인들에게 양보한다. 하나님이 그들 가운데 거하신다는 것. 그러나 그는 그들에게 보호라고 생각하는 것을 대항하여 말한다. 하나님이 너희 가운데 거하신다. 나는 그것을 인정한다, 그는 말한다. 그러나 그분은 의로운 하나님이 아니신가? 그분이 너희 자신과 같으신 분처럼, 너희의 악한 행동을 승인하신다고 꿈꾸지 말라. 하나님이 불의를 행하지 않으실 것이다. 너희는 그분을 자신을 부인하거나 자신의 본성을 바꾸도록 이길 수 없다.
"아침마다, 아침마다 그분의 심판을 빛으로 드러내실 것이다." 주님이 매일 그분의 심판을 드러내실 것이다.
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Here the Prophet shows in another way that there was no hope for a people, who could not have been instructed by the calamities of others, to seek to return to God’s favor. For God here complains that he had in vain punished neighboring nations, and made them examples, in order to recall the Jews to himself. Had they been of a sane mind they might have been led, by their quiet state, while God spared them, to consider what they had deserved—If this is done in the green tree, what at length will be done in the dry? They might then have thought within themselves, that a most grievous calamity was at hand, except they anticipated God’s wrath, which had grown ripe against them; and God also testified that he intended by such examples to stay the judgment which he might have already justly executed on them. As they then even hastened it, it is evident that their wickedness was past remedy. This is the sum of the whole. He says first, I have cut off nations ; by which words he shows that he warned the Jews to repent, not only by one example, but by many examples; for not one instance only of God’s wrath had appeared, but God had on all sides manifested himself to be a judge, in inflicting punishment on one nation after another. Since then they had been so often warned, we may hence learn that they were wholly blinded by their wickedness. He now enhances the atrocity of the punishment inflicted, and says, that citadels had been demolished and streets cut off, that no one passed through ; and then, that cities had been reduced to solitude, so that there was no inhabitant . For when punishment is of an ordinary kind, it is wont, for the most part, to be disregarded; but when God showed, by so remarkable proofs, that he was displeased with the nations, that is, with the ignorant, who in comparison with the Jews were innocent, how could such an instance as this be disregarded by the Jews, whom God thus recalled to himself, except that they were of a disposition wholly desperate and irreclaimable? We now then see why the Prophet enlarges on the punishments which, having been inflicted on the nations, ought to have been considered by the Jews. (111) He now subjoins the object which God had in view, I said, Surely thou wilt fear me . Here God assumes the character of man, as he does often elsewhere: for he does not wait for what is future, as though he was doubtful; but all things, as we know, are before his eyes. Hence God was not deceived, as though something had happened beyond his expectation; but as I have already said, he undertakes here the character of man; for he could not otherwise have sufficiently expressed how inexcusable the Jews were who had despised all his warnings. For what was God’s design when he punished the heathens, one nation after another, except that the Jews might be awakened by the evils of others, and not provoke his wrath against themselves? Paul makes use of the same argument. ‘On account of these things,’ he says, ‘the wrath of God comes upon all the unbelieving.’ Romans 1:17 . Inasmuch as men for the most part deceive themselves by self-flatteries and cherish with extreme indulgence their own wickedness, Paul says, that the wrath of God comes on the unbelieving: and it is a singular proof of God’s love, that he does not immediately assail us, but sets before us the examples of others. As when any one lays hold of his servant in the presence of his son, and punishes him severely, the son must be moved by the sight, except he be wholly an abandoned character: however, in such a case the father’s love manifests itself; for he withholds his hand from his son and inflicts punishment on the servant, and this for the benefit of his son, that he may learn wisdom by what another suffers. God declares in this place that he had done the same; but he complains that it had been without benefit, for the Jews had frustrated his purpose. It may be here asked, whether men so frustrate God that he looks for something different from what happens. I have already said, that God speaks after the manner of men, and in a language not strictly correct: and hence we ought not here to enter or penetrate into the secret purpose of God, but to be satisfied with this reason,—that if we profit nothing when God warns us either by his word or by his scourges, we are then equally guilty, as though he was deceived by us: and hence also the madness of those is reproved, who are unwilling to ascribe anything to God but what is conveyed in these common forms of speech: God says, that he wills the salvation of all, 1 Timothy 2:4 ;) hence there is no election, which makes a distinction between one man and another; but the Lord leaves the whole human race to their free-will, so that every one may provide for himself as he pleases; otherwise the will of God must be twofold. So unlearned men vainly talk; and such not only show their ignorance in religion, but are also wholly destitute of common sense. For what is more absurd than to conclude, that there is a twofold will in God, because he speaks otherwise with us than is consistent with his incomprehensible majesty? God’s will then is one and simple, but manifold as to the perceptions of men; for we cannot comprehend his hidden purpose, which angels adore with reverence and humility. Hence the Lord accommodates himself to the measure of our capacities, as this passage teaches us with sufficient clearness. For if we receive what the fanatics imagine, then God is like man, who hopes well, and finds afterwards that he has been deceived: but what can be more alien to his glory? We hence see how these insane men not only obscure the glory of God, but also labor, as far as they can, to reduce his whole essence to nothing. But this mode of speaking ought to be sufficiently familiar to us,—that God justly complains that he has been deceived by us, when we do not repent, inasmuch as he invites us to himself, and even stimulates us, I said, Surely thou wilt fear me This
Pericope (part_of)
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pericope/per-zep-3-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 다른 방식으로 보여준다—다른 이들의 재앙으로 교훈받아 하나님의 은혜로 돌아가기를 구하지 못하는 백성에게는 소망이 없다는 것. 하나님은 여기서 이웃 민족들을 헛되이 벌하셨다고 불평하신다. 그들을 예로 삼아 유대인들을 자신에게 돌아오게 하려는 것이었는데. 만약 그들이 건전한 마음을 가졌다면, 조용한 상태로, 하나님이 그들을 아끼시는 동안, 자신들이 받을 자격이 있는 것을 생각할 수 있었을 것이다. 이미 이렇게 하신다면, 나중에는 어떻게 하실까? 그들은 마음속으로 생각할 수 있었다—가장 심각한 재앙이 임박해 있다. 그들에게 맞서 성숙한 하나님의 진노를 앞지르지 않는다면. 하나님은 또한 그런 예들로 그들에게 이미 의롭게 집행하실 수 있었던 심판을 중단하려 하셨음을 증거하셨다. 그들이 오히려 그것을 서두르게 했으므로, 그들의 악함이 구제불능이었음이 분명하다.
"내가 민족들을 끊었다." 이 말들로 그는 하나님이 한 예만이 아니라 많은 예로 유대인들에게 회개하도록 경고하셨음을 보여준다. 하나님의 진노의 한 예만이 나타난 것이 아니라, 하나님이 사방에서 자신을 심판관으로 나타내시며 한 민족 후 다른 민족에게 형벌을 집행하셨다. 그처럼 자주 경고를 받았으므로, 그들이 자신들의 악함에 의해 완전히 눈이 멀었음을 여기서 배울 수 있다.
그는 이제 집행된 형벌의 흉악함을 증폭시킨다. 성채들이 허물어지고 거리들이 끊겨 아무도 지나가지 않는다고. 그런 다음 도시들이 적막하게 되어 아무 거주자가 없다고. 형벌이 평범한 종류일 때, 그것은 대체로 무시된다. 그러나 하나님이 그분이 민족들, 즉 유대인들에 비해 순진한 무지한 자들에게 불쾌하심을 그처럼 현저한 증거로 보여주셨을 때, 유대인들이 그런 예를 어떻게 무시할 수 있었겠는가? 그분이 이처럼 그들을 자신에게 돌아오게 하셨음에도. 그들의 기질이 완전히 절망적이고 구제불능이 아니었다면.
"내가 말했다, 분명히 너는 나를 두려워할 것이다." 여기서 하나님이 인간의 성격을 취하신다. 그분이 미래를 불확실하게 기다리시지 않는다. 그분에게는 모든 것이 눈앞에 있기 때문이다. 따라서 하나님이 기대를 벗어난 어떤 일이 일어났다는 것처럼 속으신 것이 아니다. 그분이 인간의 성격을 취하신다. 그렇지 않으면 경고를 모두 무시한 유대인들이 얼마나 변명의 여지가 없는지를 충분히 표현하실 수 없었을 것이기 때문이다. 하나님이 이방인들을 한 민족씩 벌하신 것의 목적이 무엇이었겠는가? 유대인들이 다른 이들의 악에 의해 깨어나서 자신들에게 그분의 진노를 도발하지 않도록 하는 것이 아니었겠는가?
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God here declares that the last end was near, since he had found by experience that he effected nothing by long forbearance, and since he had even found the Jews becoming worse, because he had so mercifully treated them. Some think that the address is made to the faithful, that they might prepare themselves to bear the cross; but this view is foreign to the subject of the Prophet: and though this view has gained the consent of almost all, I yet doubt not but that the Prophet, as I have now stated, breaks out into a complaint, and says, that God would not now deal in words with a people so irreclaimable. Look for me , he says; that is, I am now present fully prepared: I have hitherto endeavored to turn you, but your hearts have become hardened in depravity. But inasmuch as I have lost all my labor in teaching, warning, and exhorting you, even when I presented to you examples on every side among heathen nations, which ought to have stimulated you to repentance, and inasmuch as I have effected nothing, it is now all over with you— Look for me : I shall no more contend with you, nor is there any ground for you to hope that I shall any more send Prophets to you. Look then for me, until I shall rise —for what purpose? to the prey . Some render the word לעד , laod , forever; but the Prophet means, that God was so offended with the contumacy of the people, that he would now plunder, spoil and devour, and forget his kindness, which had been hitherto a sport to them—I shall come as a wild beast; as lions rage, lacerate, tear, and devour, so also will I now do with you; for I have hitherto too kindly and paternally spared you. We hence see that these things are not to be referred to the hope and patience of the godly; but that God on the contrary does here denounce final destruction on the wicked, as though he had said—I bid you adieu; begone, and mind your own concerns; for I will no longer contend with you; but I shall shortly come, and ye shall find me very different from what I have been to you hitherto. We now see that God, as it were, repudiates the Jews, and threatens that he would come to them with a drawn sword; and at the same time he compares himself to a savage and cruel wild beast. He afterwards adds— For my judgment is ; that is, I have decreed to gather all nations . We have elsewhere spoken of this verb אסף , asaph ; it is the same in Hebrew as the French trousser . It is then my purpose to gather, that is, to heap together into one mass all nations , to assemble the kingdoms , so that no corner of the earth may escape my hand. But he speaks of all nations and kingdoms, that the Jews might understand that his judgment could no longer be deferred; for if a comparison be made between them and the heathen nations, judgment, as it is written, is wont to begin with the house of God, 1 Peter 4:17 ; and further, they were less excusable than the unbelieving, who went astray, which is nothing strange, in darkness, for they were without the light of truth. God then threatens nations and kingdoms, that the Jews might know that a most dreadful punishment was impending over their heads, for they had surpassed all others in wickedness and evil deeds. (113) He afterwards adds— (113) This verse is considered by Newcome and Henderson to be addressed to the godly, to encourage them at the approaching calamities, while Piscator , Grotius , Marckius , and Dathius , agree with Calvin that it is an awful warning to the wicked Jews, spoken of in the preceding verse. Differing somewhat from Calvin , they regard the “nations” and “kingdoms” to be the Babylonians, who were composed of various nations and kingdoms, and “upon them” to be the Jews, and “the whole land” to be that of Judea. This view, no doubt, is the most consistent with the context. The objection made by Henderson , that the words expect , or wait for me , are ever used in a good sense, seems to have no force, for these words by themselves can mean neither what is good nor what is bad, the whole depends on the context. The verb [ חכה ] simply means to tarry, to wait —μενειν. The word “therefore” seems to connect this with the preceding verse, and there is nothing in the foregoing part of the chapter that alludes to the godly. Besides, the words which follow “wait for me” explain them, as will be seen by the following literal rendering of the whole verse— 8. Therefore wait for me, saith Jehovah, For the day of my rising to the prey! For my purpose is to gather nations, To assemble kingdoms, In order to pour on them my indignation, All the heat of my anger; For by the fire of my jealousy Shall be consumed the whole land. The “fire of God’s jealousy” sufficiently proves that what is meant is the land of Judea. (See chapter 1:18.)— Ed. return to ' Top of Page ' <a name="verse-9" class="com-number"
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pericope/per-zep-3-002
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
하나님은 여기서 마지막 끝이 가까워졌다고 선언하신다. 그분이 오랫동안 인내하셨음에도 아무것도 이루지 못하셨음을 경험으로 아셨기 때문이다. 심지어 그처럼 자비롭게 대하셨음에도 유대인들이 더 나빠졌음을 아셨기 때문이다.
"나를 기다리라." 즉, 내가 지금 완전히 준비가 되어 있다. 나는 지금까지 너희를 돌이키려 했다. 그러나 너희 마음이 타락 속에 굳어졌다. 가르치고 경고하고 권면하며, 너희 사방에서 이방 민족들 가운데 예들을 제시하여 회개하도록 자극했어야 했음에도 내가 아무것도 이루지 못했으므로, 이제 너희와는 끝이다. 나를 기다리라. 내가 더 이상 너희와 다투지 않을 것이다. 내가 선지자들을 더 보낼 것이라 소망하지 말라. 그러면 나를 기다리라, 내가 일어날 때까지.
무슨 목적으로? 약탈하기 위해. 일부는 '라오드(laod)'를 '영원히'로 번역한다. 그러나 선지자는 하나님이 백성의 완악함에 그처럼 진노하셔서 이제 약탈하고 빼앗고 삼키실 것임을 뜻한다. 그분의 자비를 잊으실 것이다. 그것이 지금까지 그들에게 스포츠였음에도. 내가 야수처럼 오겠다. 사자가 격노하고 찢고 삼키듯, 나도 이제 너희에게 그처럼 할 것이다. 내가 지금까지 너희를 너무 친절하고 부모처럼 아꼈기 때문이다.
"내 결정은." 즉, 나는 민족들을 모으기로 결정했다. "왕국들을 모아." 그래서 땅의 어떤 구석도 내 손을 피하지 못하도록. 그러나 그분이 모든 민족과 왕국에 대해 말씀하시는 것은, 유대인들이 심판이 더 이상 지체될 수 없음을 알게 하려는 것이다. 만약 그들과 이방 민족들을 비교한다면, 기록되어 있듯이, 심판은 하나님의 집에서 시작되는 것이 보통이다(벧전 4:17). 더 나아가, 그들이 어둠 속에서 방황하는 불신자들보다 덜 변명할 수 있었다. 그들에게는 진리의 빛이 없었기 때문이다. 따라서 하나님이 민족들과 왕국들을 위협하시는데, 유대인들이 가장 두려운 형벌이 자신들의 머리 위에 임박해 있음을 알게 하기 위해서다. 그들이 악과 악행에서 다른 모든 이들을 능가했기 때문이다.
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commentary-section/cal-zep-3-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
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The Prophet now mitigates the asperity of his doctrine, which might have greatly terrified the godly; nay, it might have wholly disheartened them, had no consolation been applied. God then moderates here what he had previously threatened; for if the Prophet had only said this—My purpose is to gather all the nations, and thus the whole earth shall be devoured by the fire of indignation, what could the faithful have concluded but that they were to perish with the rest of the world? It was therefore necessary to add something to inspire hope, such as we find here. We must at the same time bear in mind what I have reminded you of elsewhere—that the Prophet directs his discourse one while to the faithful only, who were then few in number, and that at another time he addresses the multitude indiscriminately; and so when our Prophet threatens, he regards the whole body of the people; but when he proclaims the favor of God, it is the same as though he turned his eyes towards the faithful only, and gathered them into a place by themselves. As for instance, when a few among a people are really wise, and the whole multitude unite in hastening their own ruin, he who has an address to make will make a distinction between the vast multitude and the few; he will severely reprove those who are thus foolish, and live for their own misery; and he will afterwards shape his discourse so as to suit those with whom he has not so much fault to find. Thus also the Lord changes his discourse; for at one time he addresses the ungodly, and at another he turns to the elect, who were but a remnant. So the Prophet has hitherto spoken by reproofs and threatening, for he addressed the whole body of the people; but now he collects, as I have said, the remnant as it were by themselves, and sets before them the hope of pardon and of salvation. Hence he says, But then (114) (for I take כי , ki , as an adversative) will I turn to the people a pure lip . God intimates that he would propagate his grace wider, after having cleansed the earth; for he will be worshipped not only in Judea, but by foreign nations, and even by the remotest. For it might have been objected, Will God then extinguish his name in the world? For what will be the state of things when Judea is overthrown and other nations destroyed, except that God’s name will be exposed to reproach! It will nowhere be invoked, and all will outvie one another in blasphemies against him. The Prophet meets this objection, and says, that God has in his own hand the means by which he will vindicate his own glory; for he will not only defend his Church in Judea, but will also gather into it nations far and wide, so that his name shall be everywhere celebrated. But he speaks first of a pure lip, I will turn , he says, to the nations a pure lip . By this word he means, that the invocation of God’s name is his peculiar work; for men do not pray through the suggestion of the flesh, but when God draws them. It is indeed true, that God has ever been invoked by all nations; but it was not the right way of praying, when they heedlessly cast their petitions into the air: and we also know, that the true God was not invoked by the nations; for there was no nation then in the world which had not formed for itself some idol. As then the earth was full of innumerable idols, God was not invoked except in Judea only. Besides, though the unbelieving had an intention to pray to God, yet they could not have prayed rightly, for prayer flows from faith. God then does not without reason promise, that he would turn pure lips to the nations; that is, that he would cause the nations to call on his name with pure lips. We hence then learn what I have stated—that God cannot be rightly invoked by us, until he draws us to himself; for we have profane and impure lips. In short, the beginning of prayer is from that hidden cleansing of the Spirit of which the Prophet now speaks. But if it be God’s singular gift, to turn a pure lip to the nations, it follows that faith is conferred on us by him, for both are connected together. As God then purifies the hearts of men by faith, so also he purifies their lips that his name may be rightly invoked, which would otherwise be profaned by the unbelieving. Whenever they pretend to call on God’s name, it is certain that it is not done without profanation. As to the word all , it is to be referred to nations, not to each individual; for it has not been that every one has called on God; but there have been some of all nations, as Paul also says in the first chapter of the first Epistle to the Corinthians 1 Corinthians 1:1 : for in addressing the faithful, he adds, ‘With all who call on the name of the Lord in every place’—that is, not only in Judea; and elsewhere he says, ‘I would that men would stretch forth hands to heaven in every place.’ ( 1 Timothy 2:8 .) He afterwards adds, That they may serve him with one shoulder ; that is, that they may unitedly submit to God in order to do him service; for to serve him with the shoulder is to unite together, so as to help one another. The metaphor seems to have been derived from those who carry a burden; for except each assists, one will be overpowered, and then the burden will fall to the ground. We are said then to serve God with one shoulder when we strive by mutual consent to assist one another. And this ought to be carefully noticed, that we may know that our striving cannot be approved by God, except we have thus the same end in view, and seek also to add courage to others, and mutually to help one another. Unless then the faithful thus render mutual assistance, the Lord cannot approve of their service. (115) We now see how foolishly they talk who so much extol free-will and whatever is connected with it: for the Lord demands faith as well as other duties of religion; and he requires also from all, love and the keeping of the whole law. But he testifies here that his name cannot be invoked, as the lips of all are polluted,
Pericope (part_of)
- part_of
pericope/per-zep-3-003
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 이제 자신의 교훈의 신랄함을 완화한다. 어떤 위로도 적용되지 않았다면, 그것이 신실한 자들을 크게 두렵게 했을 것이기 때문이다. 아니 그들을 완전히 낙담시켰을 것이다. 따라서 하나님은 여기서 이전에 위협하신 것을 절제하신다. 선지자가 오직 이것만 말했다면—민족들을 모두 모으기로 한 것이 내 목적이며, 그래서 온 땅이 진노의 불에 삼켜질 것이라고—신실한 자들이 자신들이 세상의 나머지와 함께 망할 것이라는 것 외에 무엇을 결론 내릴 수 있었겠는가? 따라서 소망을 불어넣는 무언가를 덧붙이는 것이 필요했다.
"그러나 그때에 내가 민족들에게 순수한 입술을 돌리겠다." 이 말로 하나님은 땅을 정화한 후 자신의 은혜를 더 넓게 전파하실 것임을 암시하신다. 그분이 유대에서만이 아니라 외국 민족들, 심지어 가장 먼 나라들에 의해서도 예배받으실 것이기 때문이다.
"순수한 입술"이라는 말로 그는 하나님의 이름을 부르는 것이 그분의 특별한 역사임을 뜻한다. 사람들이 육체의 제안으로 기도하는 것이 아니라 하나님이 그들을 이끄실 때이기 때문이다. 하나님이 모든 민족들에 의해 항상 불려졌음은 사실이다. 그러나 그들이 자신들의 청원을 공중에 무분별하게 던질 때, 그것은 올바른 기도 방식이 아니었다. 또한 우리는 민족들이 참 하나님을 불렀던 것도 아님을 안다. 당시 세상에 자신들을 위한 어떤 우상을 만들지 않은 민족이 없었기 때문이다. 따라서 하나님이 민족들에게 순수한 입술을 돌리시겠다고 약속하시는 것은 이유 없는 것이 아니다. 즉, 민족들이 순수한 입술로 그분의 이름을 부르도록 하겠다는 것이다.
우리는 여기서 내가 말한 것을 배운다—하나님이 우리를 자신에게 이끄실 때까지 우리는 그분을 올바로 부를 수 없다. 우리의 입술이 불경건하고 불순하기 때문이다. 요컨대, 기도의 시작은 선지자가 지금 말하는 성령의 그 숨겨진 정화에서 온다. 만약 그것이 하나님의 특별한 선물이라면, 민족들에게 순수한 입술을 돌리시는 것이라면, 믿음도 그분에 의해 우리에게 부여됨이 따라온다. 두 가지가 함께 연결되어 있기 때문이다.
그는 이어서 덧붙인다—그들이 "한 어깨로 그분을 섬기도록." 즉, 그들이 그분께 섬김을 드리기 위해 연합하여 하나님께 복종하도록. 한 어깨로 섬기는 것은 서로 도움을 주도록 함께 연합하는 것이다. 이 은유는 짐을 지는 자들에게서 비롯된 것 같다. 각각이 돕지 않으면 하나가 압도되고 짐이 땅에 떨어질 것이다. 따라서 우리가 서로를 돕기 위해 상호 동의로 노력할 때 한 어깨로 하나님을 섬긴다고 말해진다. 신실한 자들이 이처럼 서로 도움을 주지 않으면, 주님이 그들의 섬김을 승인하실 수 없다.
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- 번역원본
commentary-section/cal-zep-3-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
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Interpreters agree not as to the meaning of this verse; for some of the Hebrews connect this with the former, as though the Prophet was still speaking of the calling of the Gentiles. But others, with whom I agree, apply this to the dispersed Jews, so that the Prophet here gives hope of that restoration, of which he had before spoken. They who understand this of the Gentiles, think that Atharai and Phorisai are proper names. But in the first place, we cannot find that any nations were so called; and then, if we receive what they say, these were not separate nations, but portions of the Ethiopians; for the Prophet does not state the fact by itself, that Atharai and Phorisai would be the worshipers of God; but after having spoken of Ethiopia, he adds these words: hence we conclude, that the Prophet means this,—that they would return into Judea from the farthest region of the Ethiopians to offer sacrifices to God. And as he mentions the daughter of the dispersion, we must understand this of the Jews, for it cannot be applied to the Ethiopians. And this promise fits in well with the former verse: for the Prophet spoke, according to what we observed yesterday, of the future calling of the Gentiles; and now he adds, the Jews would come with the Gentiles, that they might unite together, agreeing in the same faith, in the true and pure worship of the only true God. He had said, that the kingdom would be enlarged, for the Church was to be gathered from all nations: he now adds, that the elect people would be restored, after having been driven away into exile. Hence he says, Beyond the rivers of Ethiopia shall be my suppliants : for עתר , otar , means to supplicate; but it means also sometimes to be pacified, or to be propitious; and therefore some take עתרים , otarim , in a passive sense, they who shall be reconciled to God; as though he had said, God will at length be propitious to the miserable exiles, though they have been cast away beyond the rivers of Ethiopia: they shall yet again be God’s people, for he will be reconciled to them. As David calls Him the God of his mercy, because he had found him merciful and gracious, ( Psalms 59:17 ,) so also in this place they think that the Jews are said to be the עתרי , the reconciled of Jehovah, because he would be reconciled to them. But this exposition is too forced: I therefore retain that which I have stated,—that some suppliants would come to God from the utmost parts of Ethiopia, not the Ethiopians themselves, but the Jews who had been driven there. To the same purpose is what is added, The daughter of my dispersed ; for פוף , puts , means to scatter or to disperse. (116) Hence by the daughter of the dispersed he means the gathered assembly of the miserable exiles, who for a time were considered as having lost their name, so as not to be counted as the people of Israel. These then shall again offer to me a gift , that is, they are to be restored to their country, that they may there worship me after their usual manner. Now though this prophecy extends to the time of the Gospel, it is yet no wonder, that the Prophet describes the worship of God such as it had been, accompanied with the ceremonies of the Law. We now then perceive what Zephaniah means in this verse,—that not only the Gentiles would come into the Church of God, but that the Jews also would return to their country, that they might together make one body. It follows,— (116) It is more consonant with the style of the Prophets to render the clauses apart, as Calvin does, than as it is done in our version, and by Newcome and Henderson . The auxiliary verb, as is often the case, is to be understood in the first clause,— From beyond the rivers of Cush shall be my suppliants; The daughter of my dispersed shall bring my offering. return to ' Top of Page ' <a name="verse-11" class="com-number"
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해석자들은 이 절의 의미에 대해 동의하지 않는다. 일부 히브리인들은 이것을 앞의 것과 연결하여, 선지자가 여전히 이방인들의 부르심에 대해 말하는 것처럼 이해한다. 그러나 나는 다른 이들과 함께 이것을 흩어진 유대인들에 적용한다. 선지자가 앞에서 말한 회복의 소망을 여기서 주기 위해서다.
"에티오피아 강 너머에서 내 탄원자들이 있을 것이다." '오타르(otar)'는 탄원하다를 뜻한다. 그러나 때로는 화해되다 또는 은혜로우시다를 뜻하기도 한다. 따라서 일부는 '오타림(otarim)'을 수동적 의미, 즉 하나님과 화해된 자들로 이해한다. 마치 그가 말하는 것처럼—하나님이 에티오피아 강 너머로 쫓겨난 비참한 유랑자들에게 마침내 은혜로우실 것이다. 그들이 아직 하나님의 백성이 될 것이다. 그분이 그들과 화해하실 것이기 때문이다. 그러나 이 해석은 너무 억지스럽다. 따라서 나는 내가 말한 것을 유지한다—에티오피아 끝에서 어떤 탄원자들이 하나님께 올 것이다. 에티오피아인들 자신이 아니라 거기로 몰려간 유대인들이.
같은 목적으로 "내 흩어진 자들의 딸"이 덧붙여진다. '푸쭈쉬(puts)'는 흩다 또는 분산시키다를 뜻한다. 따라서 흩어진 자들의 딸로 그는 비참한 유랑자들의 모임을 뜻한다. 그들이 한동안 이스라엘 백성으로 계산되지 않을 만큼 그들의 이름을 잃은 것처럼 여겨졌다. 이들이 다시 내게 예물을 드릴 것이다. 즉, 그들이 그들의 나라로 회복될 것이며, 거기서 평소 방식대로 나를 예배할 것이다.
원주석
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commentary-section/cal-zep-3-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
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Here the Prophet teaches us, that the Church would be different, when God removed the dross and gathered to himself a pure and chosen people: and the Prophet stated this, that the faithful might not think it hard that God so diminished his Church that hardly the tenth part remained; for it was a sad and a bitter thing, that of a vast multitude a very few only remained. It could not then be, but that the ruin of their brethren greatly affected the Jews, though they knew them to be reprobate. We indeed see how Paul felt a sympathy, when he saw that his own nation were alienated from God. Romans 9:6 . So it was necessary that some consolation should be given to the faithful, that they might patiently bear the diminution of the Church, which had been previously predicted. Hence the Prophet, that he might moderate their grief, says, that this would be for their good; for in this manner the reproaches were to be removed, by which the Jewish name had been polluted, and rendered abominable. Thou shalt not be ashamed , he says, for the sins by which I have been offended . Why? For thou shalt be cleansed; for it is God’s purpose to reserve a few, by whom he will be purely worshipped. Some think that he does not speak here of the remission of sins, but on the contrary, of a pure and holy life, which follows regeneration; as though he had said, "There will be no reason any more for thee to be ashamed of thy life; for when I shall chasten you, ye will then fear me, and your correction will be conducive to a newness of life: since then your life will not be the same as formerly, and since my glory shall shine forth among you, there will be no cause why ye should be ashamed.” But this is a strained view, and cannot be accommodated to the words of the Prophet; for he says, Thou shalt no more be ashamed of the sins by which thou hast transgressed against me . We hence see that this cannot be otherwise applied than to the remission of sins. But the last clause has led interpreters astray, for the Prophet adds, For I will take away from the midst of thee those who exult : but the Prophet’s design, as I have stated, was different from what they have supposed; for he shows that there was no reason for the Jews to lament and deplore the diminution of the Church because the best compensation was offered to them, which was, that by this small number God would be purely served. For when the body of the people was complete, it was, we know, a mass of iniquity. How then could Israel glory in its vast number, since they were all like the giants carrying on war against God? When now God collects a few only, these few would at length acknowledge that they had been preserved in a wonderful manner, in order that religion and the true worship of God should not be extinguished in the earth. We now perceive the Prophet’s design; but I will endeavor to render this clearer by a comparison: Suppose that in a city licentiousness of life so prevails that the people may seem to be irreclaimable; when it happens that the city itself falls away from its power and pristine state, or is in some other way reformed, not without loss, and is thus led to improve its morals, this would be a compensation to the good, and would give courage to the godly and ease their grief, so that they would patiently submit, though the city had not the same abundance, nor the same wealth and enjoyments. How so? because they who remained would form a body of people free from reproach and disgrace. When disease is removed from the human body, the body itself is necessarily weakened; and it is sometimes necessary to amputate a member, that the whole body may be preserved. In this case there is a grievous diminution, but as there is no other way of preserving the body, the remedy ought to be patiently sustained. In a similar manner does the Prophet now speak of the city Jerusalem: Thou shalt not be ashamed of the sins by which thou hast transgressed against me . How so? Because they were to be separated from the profane and gross despisers of God; for as long as the good and the evil were mixed together, it was a reproach common to all. Jerusalem was then a den of robbers; it was, as it were, a hell on earth; and all were alike exposed to the same infamy, for the pure part could not be distinguished, as a mass of evil prevailed everywhere. The Prophet now says, Thou shalt not be ashamed of thy former infamy. Why? “Because God will separate the chaff from the wheat, and will gather the wheat; ye shall be, as it were, in the storehouse of God; the chosen seed shall alone remain; there will be such purity, that the glory of the Lord shall shine forth among you: ye shall not therefore be ashamed of the disgraceful deeds by which ye are now contaminated.” We now apprehend the meaning of the words. But it may seem strange that the Prophet should say, that sins should be covered by oblivion, which the Jews ought indeed to have thought of often and almost at all times, according to what Ezekiel says, ‘Thou wilt then remember thy ways, and be ashamed,’ ( Ezekiel 16:61 ) that is, when God shall be pacified. Ezekiel says, that the fruit of repentance would be, that the faithful, covered with shame, would condemn themselves. Why so? Because the reprobate proceed in their wicked courses, as it were, with closed eyes, and as it has been previously said, they know no shame: though God charges them with their sins, they yet despise and reject every warning with a shameless front; yea, they kick against the goads. Since it is so, justly does Ezekiel say, that shame would be the fruit of true repentance, according to what Paul also says in the sixth chapter to the Romans ( Romans 6:21 ), “Of which ye are now ashamed.” He intimates, that when they were sunk in their unbelief, they were so given to shameful deeds, that they perceived not their abomination. They began therefore to be ashamed, when they became illuminated. The Prophet seems now to cut off this fruit from repent
Pericope (part_of)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 하나님이 찌꺼기를 제거하시고 순수하고 택함받은 백성을 자신에게 모으실 때 교회가 어떻게 다를 것인지를 가르친다. 선지자는 이것을 말했는데, 신실한 자들이 하나님이 교회를 그처럼 줄이셔서 열 번째밖에 남지 않는 것을 어렵게 여기지 않도록 하기 위해서다. 왜냐하면 수많은 무리에서 아주 소수만 남는 것이 슬프고 고통스러운 일이었기 때문이다. 따라서 형제들의 멸망이 유대인들에게 크게 영향을 미치지 않을 수 없었다. 비록 그들이 버림받은 자들임을 알았더라도. 따라서 신실한 자들에게 어떤 위로가 주어져야 했다. 교회의 감소를 인내하게 받아들이도록.
"너는 내가 불쾌히 여긴 죄들로 부끄럽지 않을 것이다." 왜냐고? "너는 정결해질 것이다." 하나님의 목적이 그분이 순수하게 예배받을 소수를 남기시는 것이기 때문이다. 일부는 이것이 죄 사함에 대해 말하는 것이 아니라, 반대로 중생 이후의 순수하고 거룩한 삶에 대해 말하는 것이라고 생각한다. 마치 그가 말하는 것처럼—"너의 삶에 대해 더 이상 부끄러울 이유가 없을 것이다. 내가 너희를 징계할 때, 너희가 나를 두려워할 것이고 너희의 교정이 삶의 새로움으로 이어질 것이다. 너희의 삶이 전처럼 같지 않고 내 영광이 너희 가운데 빛날 것이므로, 부끄러울 이유가 없을 것이다." 그러나 이것은 억지이다.
선지자는 "내가 너희 가운데서 기뻐하는 자들을 제거하겠다"고 말하면서 무엇을 보여주는가? 마치 유대인들이 이 큰 수가 없어짐을 슬퍼하고 탄식해서는 안 된다고. 가장 큰 보상이 그들에게 제공되기 때문이다—이 소수로 하나님이 순수하게 섬김을 받으실 것이라는 것이다. 전 백성의 무리가 온전할 때, 그것이 불의의 덩어리였음을 우리는 안다. 따라서 이스라엘이 하나님을 대항하여 전쟁을 수행하는 거인들처럼 모두 같았으므로, 어떻게 그 방대한 수를 자랑할 수 있었겠는가? 이제 하나님이 소수만 모으실 때, 이 소수가 결국 자신들이 놀라운 방식으로 보존된 것을 알게 될 것이다. 종교와 참 하나님의 예배가 땅에서 소멸되지 않도록 하기 위해서.
원주석
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commentary-section/cal-zep-3-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
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Here the Prophet pursues the same subject—that God would provide for the safety of his Church, by cutting off the majority of the people, and by reserving a few; for his purpose was to gather for himself a pure and holy Church, as the city had previously been full of all uncleanness. It ought, then, to have been a compensation to ease their grief, when the godly saw that God would be propitious to them, though he had treated them with great severity. And we must bear in mind what I have before stated—that the Church could not have been preserved without correcting and subduing that arrogance, which arose from a false profession as to God. Zephaniah takes it now as granted, that pride could not be torn away from their hearts, except they were wholly cast down, and thus made contrite. He then teaches us, that as long as they remained whole, they were ever proud, and that hence it was necessary to apply a violent remedy, that they might learn meekness and humility; which he intimates when he says, that the residue of the people would be humble and afflicted ; for if they had become willingly teachable, there would have been no need of so severe a correction. In short, though the faithful lament that God should thus almost annihilate his Church, yet in order that they might not murmur, he shows that this was a necessary remedy. How so? because they would have always conducted themselves arrogantly against God, had they not been afflicted. It was, therefore, needful for them to be in a manner broken, because they could not be bent. I will , then, he says, make the residue an afflicted and a poor people The word, עני , oni , means humble; but as he adds the word דל , dal , he no doubt shows that the Jews could not be corrected without being stripped of all the materials of their glorying. (118) They were, indeed, extremely wedded to their boastings; yea, they were become hardened in their contempt of God. He therefore says, that this fruit would at last follow, that they would trust in the Lord , that is, when he had laid them prostrate. This verse contains a most useful instruction: for first we are taught that the Church is subdued by the cross, that she may know her pride, which is so innate and so fixed in the hearts of men, that it cannot be removed, except the Lord, so to speak, roots it out by force. There is then no wonder that the faithful are so much humbled be the Lord, and that the lot of the Church is so contemptible; for if they had more vigor, they would soon, as is often the case, break out into an insolent spirit. That the Lord, then, may keep his elect under restraint, he subdues and tames them by poverty. In short, he exercises them under the cross. This is one thing. We must also notice the latter clause, when he says, They shall trust in the Lord , that is, those who have been reduced to poverty and want. We hence see for what purpose God deprives us of all earthly trust, and takes away from us every ground of glorying; it is, that we may rely only on his favor. This dependence ought not, indeed, to be extorted from us, for what can be more desirable than to trust in God? But while men arrogate to themselves more than what is right, and thus put themselves in the place of God, they cannot really and sincerely trust in him. They indeed imagine that they trust in God, when they ascribe to him a part of their salvation; but except this be done wholly, no trust can be placed in God. It is hence necessary that they who ascribe to themselves even the smallest thing, should be reduced to nothing: and this is what the Prophet means. Let us further know, that men do not profit under God’s scourges, except they wholly deny themselves, and forget their own power, which they falsely imagine, and recomb on him alone. But the Prophet speaks of the elect alone; for we see that many are severely afflicted, and are not softened, nor do they put off their former hardihood. But the Lord so chastises his people, that by the spirit of meekness he corrects in them all pride and haughtiness. But by saying, They shall trust in the name of Jehovah , he sets this trust in contrast with the pride which he had previously condemned. They indeed wished to appear to trust in the name of God, when they boasted of Mount Sion, and haughtily brought forward the adoption by which they had been separated from heathen nations; but it was a false boasting, which had no trust in it. To trust, then, in the name of Jehovah is nothing else than sincerely to embrace the favor which he offers in his word, and not to make vain pretenses, but to call on him with a pure heart and with a deep feeling of penitence. For the same purpose he adds, The residue of Israel shall no more work iniquity nor speak falsehood; nor shall there be found a deceitful tongue in their mouth . The Prophet continues the same subject—that the Church is not to be less esteemed when it consists only of a few men; for in the vast number there was great filth, which not only polluted the earth by its ill savor, but infected heaven itself. Since then Jerusalem was full of iniquities, as long as the people remained entire, the Prophet adduces this comfort, that there was no reason for sorrow, if from a vast number as the sand of the sea, and from a great multitude like the stars, God would only collect a small band; for by this means the Church would be cleansed. And it was of great importance that the filth should be cleansed from God’s sanctuary; for what could have been more disgraceful than that the holy place should be made the lodging of swine, and that the place which God designed to be consecrated to himself, should be profaned? As then Jerusalem was the sanctuary of God, ought not true religion to have flourished there? But when it became polluted with every kind of filth, the Prophet shows that it ought not to have seemed grievous that the Lord should take away that vast multitude which falsely boasted that they professed his name. They sh
Pericope (part_of)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 같은 주제를 계속한다—하나님이 다수를 끊어내고 소수를 남기심으로 자신의 교회의 안전을 도모하실 것이라는 것. 그분의 목적은 이전에 도시가 온갖 불결함으로 가득했으므로 순수하고 거룩한 교회를 자신에게 모으시는 것이다. 이것이 신실한 자들의 슬픔을 완화하기 위한 보상이 되었어야 했다. 경건한 자들이 하나님이 그들에게 비록 크게 엄하게 대하셨지만 은혜로우실 것임을 보았을 때.
"나는 그 남은 자들이 겸손하고 고통받은 자들이 되게 하겠다." 히브리어 '아니(oni)'는 겸손한 자를 뜻한다. 그러나 그가 '달(dal)'을 덧붙이므로, 유대인들이 그들의 자랑거리들의 모든 재료에서 벗어나지 않으면 교정받을 수 없었음을 의심할 여지 없이 보여준다. 그들은 참으로 자랑을 몹시 좋아했다. 아니 하나님에 대한 경멸 속에 굳어졌다. 따라서 그는 이 열매가 마침내 따라올 것이라고 말한다—그들이 "주님을 신뢰할 것이다." 즉, 그분이 그들을 쓰러뜨리셨을 때.
이 절에는 가장 유익한 교훈이 담겨 있다. 첫째, 교회가 십자가에 의해 굴복된다는 것을 배운다. 그래서 교회가 그처럼 사람들의 마음에 타고나고 고정된 교만을 알게 된다. 그 교만은 주님이 말하자면 강제로 뿌리 뽑지 않으면 제거될 수 없다. 따라서 신실한 자들이 주님에 의해 그처럼 크게 굴욕을 당하고, 교회의 처지가 그처럼 멸시받는 것에 놀랄 필요가 없다.
우리는 또한 후자 절을 주목해야 한다. "그들이 주님을 신뢰할 것이다." 즉, 가난해지고 궁핍해진 자들이. 여기서 우리는 하나님이 우리에게서 세상의 모든 신뢰를 빼앗으시고 모든 자랑의 근거를 제거하시는 목적이 무엇인지 본다. 그것은 우리가 오직 그분의 은혜에만 의존하도록 하기 위해서다. 이 의존성은 확실히 우리에게서 강요되어서는 안 된다. 하나님을 신뢰하는 것보다 더 바람직한 것이 무엇인가? 그러나 사람들이 자신들에게 옳은 것보다 더 많은 것을 빼앗고, 따라서 자신들을 하나님의 자리에 놓을 때, 그들은 진정으로 그리고 성실하게 그분을 신뢰할 수 없다. 따라서 아무리 작은 것이라도 자신들에게 돌리는 자들은 무로 환원되어야 한다는 것이 필요하다.
"그들이 더 이상 불의를 행하지 않고 거짓을 말하지 않을 것이다. 그들의 입에서 속이는 혀가 발견되지 않을 것이다." 선지자는 같은 주제를 계속한다—소수로만 이루어질 때 교회를 덜 존중해서는 안 된다는 것. 방대한 수에는 하나님의 성소를 불결한 냄새로 더럽혔을 뿐 아니라 하늘 자체도 감염시킨 큰 더러움이 있었기 때문이다. 예루살렘이 백성이 온전할 동안 불의로 가득했으므로, 선지자는 방대한 무리에서 소수만 하나님이 모으신다 해도 슬퍼할 이유가 없다는 위로를 제시한다. 이 방법으로 교회가 정결해질 것이기 때문이다.
원주석
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commentary-section/cal-zep-3-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
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The Prophet confirms what he has been teaching, and encourages the faithful to rejoice, as though he saw with his eyes what he had previously promised. For thus the Prophets, while encouraging the faithful to entertain hope, stimulate them to testify their gratitude, as though God’s favor was already enjoyed. It is certain, that this instruction was set before the Jews for this purpose,—that in their exile and extreme distress they might yet prepare themselves to give thanks to God, as though they were already, as they say, in possession of what they had prayed for. But we must remember the design of our Prophet, and the common mode of proceeding which all the Prophets followed; for the faithful are exhorted to praise God the same as if they had already enjoyed his blessings, which yet were remote, and seemed concealed from their view. We now then perceive what the Prophet meant in encouraging the Jews to praise God: he indeed congratulates them as though they were already enjoying that happiness, which was yet far distant: but as it is a congratulation only, we must also bear in mind, that God deals so bountifully with his Church as to stimulate the faithful to gratitude; for we pollute all his benefits, except we return for them, as it has been stated elsewhere, the sacrifice of praise: and as a confirmation of this is the repetition found here, which would have otherwise appeared superfluous. "Exult, daughter of Sion, shout, be glad; rejoice with all thine heart, daughter of Jerusalem.” (119) But the Prophet was not thus earnest without reason; for he saw how difficult it was to console the afflicted, especially when God manifested no evidence of hope according to the perception of the flesh; but his purpose was by this heap of words to fortify them, that they might with more alacrity struggle with so many hard and severe trials. He then adds, that God had taken away the judgments of Zion. By judgments, he means those punishments which would have been inflicted if it had been the Lord’s purpose to deal according to strict justice with the Jews, as when any one says in our language, J’ai brule tous tes proces . He intimates then that God would no more make an enquiry as to the sins of his people. The word משפט , meshiphath , we know, has various meanings in Hebrew; but in this place, as I have said, it means what we call in French, Toutes procedures . In short, God declares that the sins of his people are buried, so that he in a manner cuts off his character as a judge, and remits his own right, so that he will no more contend with the Jews, or summon them, as they say, to trial. Jehovah then will take away thy judgments (120) Then follows an explanation, By clearing he has turned aside all enemies ; (121) for we know that war is one of God’s judgments. As then God had punished the Jews by the Assyrians, by the Egyptians, by the Chaldeans, and by other heathen nations, he says now, that all enemies would be turned away. It hence follows, that neither the Assyrians nor the Chaldeans had assailed them merely through their own inclination, but that they were, according to what has been elsewhere stated, the swords, as it were, of God. It afterwards follows, The king of Israel is Jehovah in the midst of thee . Here the Prophet briefly shows, that the sum of real and true happiness is then possessed, when God declares, that he undertakes the care of his people. God is said to be in the midst of us, when he testifies that we live under his guardianship and protection. Properly speaking, he never forsakes his own; but these forms of speech, we know, are to be referred to the perception of the flesh. When the Lord is said to be afar off, or to dwell in the midst of us, it is to be understood with reference to our ideas: for we think God to be then absent when he gives liberty to our enemies, and we seem to be exposed as a prey to them; but God is said to dwell in the midst of us when he protects us by his power, and turns aside all assaults. Thus, then, our Prophet now says, that God will be in the midst of his Church; for he would really and effectually prove that he is the guardian of his elect people. He had been indeed for a time absent, when his people were deprived of all help, according to what Moses expresses when he says, that the people had deluded themselves, because they had renounced God, by whose hand they had been safely protected, and were also to be protected to the end. Exodus 32:25 He lastly adds, Thou shalt not see evil . Some read, “Thou shalt not fear evil,” by inserting י , iod ; but the meaning is the same: for the verb, to see, in Hebrew is, we know, often to be taken in the sense of finding or experiencing. Thou shalt then see no evil ; that is, God will cause thee to live in quietness, free from every disturbance. If the other reading, Thou shalt not fear evil, be preferred, then the reference is to the blessing promised in the law; for nothing is more desirable than peace and tranquillity. Since then this is the chief of temporal blessings, the Prophet does not without reason say, that the Church would be exempt from all fear and anxiety, when God should dwell in the midst of it, according to what he says in Psalms 46:1 . It now follows— (119) To give the words their specific meaning, they may be thus rendered,— Cry aloud thou daughter of Zion, Shout ye Israel; Rejoice and exult with all thine heart, Thou daughter of Jerusalem. The first two lines encourage the fullest expression of feelings, loud crying, and shouting like a trumpet; and then is set forth the character of these feelings; they were to be those of job and exultation. Our version, Newcome and Henderson , render the second line correctly, but not the first; and “Be glad and rejoice” are too feeble to express what the third line contains: for the exhortation is to “rejoice” and to “exult.” It was to be the loud cry of joy, and the shouting of exultation or triumph.— Ed. (120) Turned aside hath Jehovah th
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선지자는 자신이 가르쳐 온 것을 확증하고, 신실한 자들이 이미 눈으로 이전에 약속한 것을 보는 것처럼 기뻐하도록 권한다. 이렇게 선지자들은 신실한 자들이 소망을 품도록 격려하면서, 하나님의 은혜가 이미 누리는 것처럼 감사를 표현하도록 자극한다. 이 교훈이 유대인들에게 이 목적으로 제시된 것은 확실하다—그들이 유랑과 극도의 고통 속에서도 이미 기도한 것을 소유한 것처럼 하나님께 감사를 준비하도록.
"시온의 딸아 노래하라, 이스라엘아 외쳐라. 예루살렘의 딸아 즐거이 기뻐하여라." 그러나 선지자가 이처럼 열심인 것은 이유 없는 것이 아니었다. 그는 특히 하나님이 육체의 지각에 따른 소망의 증거를 나타내지 않으실 때, 고통받는 자들을 위로하는 것이 얼마나 어려운지 보았기 때문이다.
그는 "하나님이 시온의 심판들을 제거하셨다"고 덧붙인다. 심판들로 그는 주님이 유대인들과 엄한 정의에 따라 처리하기로 하셨다면 집행되었을 형벌들을 뜻한다. 마치 누군가가 우리 언어로 말하듯이—'나는 너의 모든 절차를 불태웠다.' 따라서 그는 하나님이 더 이상 자기 백성의 죄에 대해 심문하지 않으실 것임을 암시한다. 하나님이 말하자면 심판관으로서의 성격을 끊고, 자신의 권리를 포기하셔서 더 이상 유대인들과 다투거나 재판에 부르지 않으실 것이다.
"여호와께서 너의 원수들을 쫓아내셨다." 전쟁이 하나님의 심판 중 하나임을 우리는 안다. 따라서 하나님이 앗수르와 이집트와 갈대아와 다른 이방 민족들로 유대인들을 벌하셨으므로, 이제 모든 원수가 쫓겨날 것이라고 말씀하신다.
"이스라엘의 왕 여호와가 네 가운데 계신다." 선지자는 여기서 간략하게 진정하고 참된 행복의 요약이 무엇인지 보여준다—하나님이 자기 백성을 돌보신다고 선언하실 때. 하나님이 우리 가운데 계신다고 할 때, 우리가 그분의 보호와 보살핌 아래 산다고 증언하실 때다. 그는 마지막으로 "너는 악을 보지 않을 것이다"고 덧붙인다. 히브리어에서 '보다'는 동사가 발견하다 또는 경험하다의 의미로 자주 사용됨을 우리는 안다. 따라서 너는 악을 보지 않을 것이다—즉, 하나님이 너를 모든 혼란에서 자유롭게 조용히 살게 하실 것이다.
원주석
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commentary-section/cal-zep-3-14-14(Calvin, PD) - CC0-1.0 · Sonnet 번역
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The Prophet proceeds still to confirm the same truth, but employs a different mode of speaking. It shall, he says, be then said everywhere to Zion, Fear not, let not thine hands be let down , etc. For these words may no less suitably be applied to the common report or applause of all men, then to the prophetic declaration; so that the expression, It shall be said, may be the common congratulation, which all would vie to offer. The import of the whole is, that Jerusalem would be so tranquil that either the Prophets, or all with common consent would say, “Thou enjoyest thy rest: for God really shows that he cares for thee; there is therefore no cause for thee hereafter to fear.” For there is expressed here a real change: since the Jews had been before in daily fear, the Prophet intimates, that they would be so safe from every danger, as to be partakers of the long-wished-for rest, with the approbation even of the whole world. Hence, it shall be said—by whom? either by the Prophets, or by common report: it makes no great difference, whether there would be teachers to announce their state joyful and prosperous, or whether all men would, by common consent, applaud God’s favor, when he had removed from his people all wars, troubles, and fears, so as to make them live in quietness. It shall then be said to Jerusalem, fear not; Sion! let not thine hands be relaxed . By saying Fear not, and let not thine hands be relaxed, he intimates, that all vigor is so relaxed by fear, that no member can perform its function. But by taking a part for the whole, he understands by the word hands, every other part of the body; for by the hands men perform their works. Hence in Scripture the hands often signify the works of men. The meaning then is—that God’s Church would then be in such a state of quietness as to be able to discharge all its duties and transact its concerns peaceably and orderly. And it is what we also know by experience, that when fear prevails in our hearts we are as it were lifeless, so that we cannot raise even a finger to do anything: but when hope animates us, there is a vigor in the whole body, so that alacrity appears everywhere. The Prophet, no doubt, means here, that God thus succors his elect, not that they may indulge in pleasures, as is too often the case, but that they may, on the contrary, strenuously devote themselves to the performance of their duties. We ought therefore to notice the connection between a tranquil state and diligent hands; for, as I have said, God does not free us from all trouble and fear, that we may grow torpid in our pleasures, but that we may, on the contrary, be more attentive to our duty. Sion , then! let thine hands be no more torpid —Why? Jehovah , he says, in the midst of thee strong, will save . He repeats what he had said, but more fully expresses what might have appeared obscure on account of its brevity. He therefore shows here more at large the benefit of God’s presence—that God will not dwell idly in his Church, but will be accompanied with his power. For what end? To save. We hence see that the word גבור , gebur , ascribed to God, is very emphatical; as though he had said, that God would not be idle while residing in the midst of his Church, but would become its evident strength. And it is worthy of notice, that God exhibits not himself as strong that he may terrify his elect, but only that he may become their preserver. He afterwards adds, He will rejoice over thee with gladness . This must be referred to the gratuitous love of God, by which he embraces and cherishes his Church, as a husband his wife whom he most tenderly loves. Such feelings, we know, belong not to God; but this mode of speaking, which often occurs in Scripture, is thus to be understood by us; for as God cannot otherwise show his favor towards us and the greatness of his love, he compares himself to a husband, and us to a wife. He means in short—that God is most highly pleased when he can show himself kind to his Church. He confirms and shows again the same thing more clearly, He will be at rest (or silent) in his love . The proper meaning of חרש , charesh , is to be silent, but it means here to be at rest. The import is, that God will be satisfied, as we say in French, Il prendra tout son contentement ; as though he had said that God wished nothing more than sweetly and quietly to cherish his Church. As I have already said, this feeling is indeed ascribed to God with no strict correctness; for we know that he can instantly accomplish whatever it pleases him: but he assumes the character of men; for except he thus speaks familiarly with us, he cannot fully show how much he loves us. God then shall be at rest in his love; that is, “It will be his great delight, it will be the chief pleasure of thy God when he cherishes thee: as when one cherishes a wife most dear to him, so God will then rest in his love.” He then says, He will exult over thee with joy (122) These hyperbolic terms seem indeed to set forth something inconsistent, for what can be more alien to God’s glory than to exult like man when influenced by joy arising from love? It seems then that the very nature of God repudiates these modes of speaking, and the Prophet appears as though he had removed God from his celestial throne to the earth. A heathen poet says,— Not well do agree, nor dwell on the same throne, Majesty and love. (Ovid. Met. Lib. 2: 816-7.) God indeed represents himself here as a husband, who burns with the greatest love towards his wife; and this does not seem, as we have said, to be suitable to his glory; but whatever tends to this end—to convince us of God’s ineffable love towards us, so that we may rest in it, and being weaned as it were from the world, may seek this one thing only, that he may confer on us his favor—whatever tends to this, doubtless illustrates the glory of God, and derogates nothing from his nature. We at the same time see that God, as it were, humbles himself; for if it be asked
Pericope (part_of)
- part_of
pericope/per-zep-3-004
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여전히 같은 진리를 확증하지만 다른 말하는 방식을 사용한다. "그때에 시온에 대해 어느 곳에서나 말해질 것이다, 두려워하지 말라, 네 손을 내리지 말라." 이 말들은 예언적 선언에 못지않게 모든 사람의 공통된 소식이나 박수갈채에 적절하게 적용될 수 있다. 따라서 '말해질 것이다'는 표현은 모든 이들이 경쟁하여 드릴 공통된 축하일 수 있다. 전체의 의미는 예루살렘이 그처럼 평온하여, 선지자들이나 모두가 일치하여 말할 것이라는 것이다. "너는 안식을 누리고 있다. 하나님이 실제로 너를 돌보심을 보여주신다. 따라서 더 이상 두려워할 이유가 없다."
"두려워하지 말라"고 말하고, "시온아! 네 손을 내리지 말라"고 말함으로써 그는 모든 힘이 두려움에 의해 그처럼 이완되어 어떤 지체도 그 기능을 수행할 수 없음을 암시한다. 그러나 부분을 전체로 사용하여 그는 손이라는 단어로 다른 모든 신체 부분을 이해한다. 사람들이 손으로 그들의 일을 수행하기 때문이다. 따라서 성경에서 손은 종종 사람들의 일을 뜻한다. 의미는 이것이다—하나님의 교회가 그때 모든 의무를 수행하고 그 일들을 평화롭고 질서 있게 처리할 수 있도록 그러한 평온의 상태에 있을 것이라는 것이다.
"여호와가 네 가운데서 강하시고 구원하실 것이다." 그는 이미 말한 것을 반복하지만 더 충분하게 표현한다. 하나님이 교회 가운데 한가하게 거하지 않으시고, 그분의 능력과 함께하실 것임을 더 크게 표현한다. 무슨 목적으로? 구원하기 위해. 따라서 하나님에게 돌려진 '게부르(gebur)', 즉 강하심이라는 단어가 매우 강조적임을 우리는 본다. 마치 그분이 교회 가운데 거하시는 동안 한가하지 않으실 것이고, 그것의 분명한 힘이 되실 것이라고 말하는 것처럼.
그는 이어서 덧붙인다, "그분이 너로 인해 기쁨으로 기뻐하실 것이다." 이것은 그분이 가장 사랑하는 아내를 가장 부드럽게 사랑하는 남편처럼, 교회를 포용하고 소중히 여기시는 하나님의 무상적 사랑을 가리킨다. 그런 감정들이 하나님께 속하지 않음을 우리는 안다. 그러나 성경에서 자주 나타나는 이 말하는 방식은 이렇게 이해되어야 한다. 하나님이 달리 우리를 향한 그분의 은혜와 사랑의 크기를 보여주실 수 없으므로, 그분이 남편과 자신을 비교하시고 우리를 아내와 비교하신다. 요컨대, 그분이 교회에 친절하게 나타내실 수 있을 때 가장 크게 기뻐하신다는 것이다.
"그분이 그분의 사랑 안에서 조용하실 것이다." '하라쉬(charesh)'의 본래 의미는 침묵하다이지만, 여기서는 안식하다를 뜻한다. 의미는, 하나님이 프랑스어로 말하듯이, '일 프랑 드라 콩탕트망(Il prendra tout son contentement)'처럼 만족하실 것이라는 것이다. 마치 그분이 교회를 달콤하고 조용하게 소중히 여기시는 것 외에 아무것도 바라지 않으신다고 말하는 것처럼.
그는 이어서 말한다, "그분이 기쁨으로 너로 인해 기뻐하실 것이다." 이 과장된 표현들은 서로 모순되는 무언가를 설정하는 것처럼 보인다. 하나님의 영광에 사랑에서 나오는 기쁨으로 영향을 받는 사람처럼 기뻐하는 것이 얼마나 더 어긋난 것인가? 그러나 이 목적으로 향하는 것—우리에게 하나님의 형언할 수 없는 사랑을 확신시키는 것, 그래서 우리가 그 안에 안식하고, 세상에서 벗어나 그분이 우리에게 은혜를 베푸실 것을 구하도록—은 의심할 여지 없이 하나님의 영광을 빛나게 하고 그분의 본성에서 아무것도 빼앗지 않는다.
원주석
- 번역원본
commentary-section/cal-zep-3-16-16(Calvin, PD) - CC0-1.0 · Sonnet 번역
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He proceeds here with the same subject, but in different words; for except some consolation had been introduced, what the Prophet has hitherto said would have been frigid; for he had promised them joy, he had exhorted the chosen of God to offer praise and thanksgiving; but they were at the same time in a most miserable state. It was hence necessary to add this declaration respecting the exiles being gathered. But he says at the time . Some read, in respect to time; but this is obscure and strained. Others render it, at the time; but it means strictly from the time; though מ , mem , may sometimes be rendered as a particle of comparison. Interpreters do not seem to me rightly to understand the Prophet’s meaning: for I do not doubt but that he points out here the fixed time of deliverance, as though he had said, I will again gather thine afflicted, and those who have endured thy reproach. When? at the time, ממועד , memuod ; that is, at the determined or fixed time: for מועד , muod , is not taken in Hebrew for time simply, but for a predetermined time, as we say in French, Un terme prefix I will then gather thine afflicted , but not soon. Our Prophet then holds the faithful here somewhat in suspense, that they might continue in their watch tower, and patiently wait for God’s help; for we know how great is our haste, and how we run headlong when we hope for anything; but this celerity, according to the old proverb, is often delay to us. Since, then, men are always carried away by a certain heat, or by too much impetuosity, to lay hold on what may happen, the Prophet here lays a restraint, and intimates that God has his own seasons to fulfill what he has promised, that he will not do so soon, nor according to the will of men, but when the suitable time shall come. And this time is that which he has appointed, not what we desire. He then adds, Who have sustained reproach for her . In this second clause the Prophet no doubt repeats the same thing; but at the same time he points out, not without reason, their condition—that the Jews suffered reproach and contumely at the time of their exile, and that on account of being the Church; that is, because they professed to worship their own God; for on account of his name the Jews were hated by all nations, inasmuch as their religion was different from the superstitions of all heathens. It could not hence be, but that the unbelieving should vex them with many reproaches, when they were carried away into exile, and scattered in all directions. (123) He had said before, I will gather the afflicted; but he now adds, I will gather those who have sustained reproach. I have stated that some read, A burden upon her is reproach; but no sense can be elicited from such words. The Prophet does here no doubt obviate a temptation which awaited God’s children, who would have to experience in exile what was most grievous to be borne; for they were to be exposed to the taunts and ridicule of all nations. Hence he seasonably heals their grief by saying, that though for a time they would be laughed at by the ungodly, they would yet return to their own country; for the Lord had resolved to gather them. But we must ever remember what I have said—that God would do this in his own time, when he thought it seasonable. It follows— (123) This verse presents considerable difficulties, and has been variously rendered. The Septuagint and the Targum differ as much from one another, as they do from the Hebrew. None regard the former as at all suitable; but some, as Grotius and Dathius , take the meaning of the latter, though to reconcile it with the Hebrew is difficult. Marckius seems to have given the most probable meaning— Remotos a festivitate collegi, Ex to sunt, onus super eam opprobrium . Those driven away from festivity have I gathered, From thee they are — a burden on her is reproach. The word [ נוגי ], he derives from [ הגה ]. In this case it is literally, “my driven away,” or, “my removed” ones. [ מועד ] is assembling or meeting, as well as a fixed time or season; and the assembling was that on festal days: it may therefore be rendered, “festivals.” “From thee” is “Sion” in verse 16. Instead of “on her,” more than ten copies, as well as the Targum, have “on thee,” [ עליך ]; but an abrupt change of person is of frequent occurrence in the Prophets. Following the sense of the Targum, we may, perhaps, give the following version— The grieved for the festivals have I gathered from thee; They were a burden on thee, a reproach. The paraphrase of the Targum, as given by Dathius , is the following— Those who among thee have impeded the seasons of thy festivity, I will expel from thee; woe to them who have carried arms against thee, and loaded thee with reproaches. The “grieved for the festivals” were those who disliked them, who grudged the offerings that were to be made. The words are in the past tense, but future as to what is said; for the Prophets declare things as exhibited to them in a vision.— Ed. return to ' Top of Page ' <a name="verse-19" class="com-number"
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pericope/per-zep-3-004
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그는 여기서 같은 주제를 다른 말들로 계속한다. 어떤 위로가 소개되지 않았다면, 선지자가 지금까지 말한 것이 냉랭했을 것이기 때문이다. 그는 그들에게 기쁨을 약속했고, 택함받은 자들에게 찬양과 감사를 드리도록 권했다. 그러나 그들은 동시에 가장 비참한 상태에 있었다. 따라서 유랑자들이 모임에 관한 이 선언을 덧붙이는 것이 필요했다.
"그때에." 일부는 '시기에 관하여'로 읽는다. 그러나 이것은 불분명하고 억지스럽다. 다른 이들은 '그때에'로 번역한다. 그러나 엄밀히 '~부터'를 의미하며, 비교의 소사로도 사용될 수 있다. 나는 해석자들이 선지자의 의미를 올바르게 이해하지 못하는 것 같다고 생각한다. 나는 선지자가 여기서 구원의 정해진 시간을 가리킨다고 의심하지 않는다. 마치 그가 말하는 것처럼—나는 다시 너의 고통받는 자들을 모을 것이다. 언제? '메무에드(memuod)'에서, 즉 결정되거나 정해진 때에. '무에드(muod)'는 히브리어에서 단순한 시간이 아니라 미리 정해진 시간을 뜻하기 때문이다.
따라서 선지자는 신실한 자들을 여기서 어느 정도 유예 상태로 두어, 그들이 망루에 계속 있고 하나님의 도움을 인내하며 기다리도록 한다. 우리는 우리의 성급함이 얼마나 크고, 소망할 때 어떻게 돌진하는지를 안다. 그러나 이 서두름은 흔히 우리에게 지연이 된다. 사람들은 항상 어떤 열기 또는 너무 큰 충동에 의해 일어날 수 있는 것을 붙잡으러 가므로, 선지자는 여기서 억제를 두고, 하나님이 약속하신 것을 이루기 위해 자신의 계절이 있음을 암시한다. 그분이 곧 하지 않으실 것이고 사람들의 의지에 따라 하지 않으실 것이다. 적절한 때가 올 때.
그는 덧붙인다, "그녀로 인해 비방을 받은 자들." 이 두 번째 절에서 선지자는 의심할 여지 없이 같은 것을 반복한다. 그러나 동시에 이유 없이 그들의 상태를 가리키지 않는다—유대인들이 유랑 때 비방과 모욕을 당했다는 것과, 교회이기 때문에 그것이라는 것. 그들이 자신들의 하나님을 예배한다고 고백했기 때문이다. 유대인들의 종교가 모든 이방인들의 미신과 달랐으므로, 이 이름으로 유대인들은 모든 민족에게 미움을 받았다.
원주석
- 번역원본
commentary-section/cal-zep-3-18-18(Calvin, PD) - CC0-1.0 · Sonnet 번역
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He confirms here what I have referred to in the last verse that God would overcome all obstacles, when his purpose was to restore his people. On this the Prophet, as we have said, dwells, that the Jews might in their exile sustain themselves with the hope of deliverance. As, then, they could not instantly conceive what was so incredible according to the perceptions of the flesh, he testifies that there is sufficient power in God to subdue all enemies. At that time , he says, he repeats what had been stated before—that his people must wait as long as God pleases to exercise them under the cross; for if their option had been given to the Jews, they would have willingly continued at their ease; and we know how men are wont to exempt themselves from every trouble, fear, and sorrow. As therefore men naturally desire rest and immunity from all evil, the Prophet here exhorts the faithful to patience, and shows, that it cannot be that God will become their deliverer, except they submit to his chastisement; at that time then. It is ever to be observed, that the Prophet condemns that extreme haste which usually takes hold of men when God chastises them. However slowly then and gradually God proceeds in the work of delivering his own, the Prophet shows here, that there was no reason for them to despair, or to be broken down in their spirits. (124) He then subjoins, that he would save the halting, and restore the driven away . By these words he means, that though the Church would be maimed and torn, there would yet be nothing that could hinder God to restore her: for by the halting and the driven away he understands none other than one so stripped of power as wholly to fail in himself. He therefore compares the Church of God to a person, who, with relaxed limbs, is nearly dead. Hence, when we are useless as to any work, what else is our life but a languor like to death? But the Prophet declares here, that the seasonable time would come when God would relieve his own people: though they were to become prostrate and fallen, though they were to be scattered here and there, like a torn body of man, an arm here and a leg there, every limb separated; yet he declares that nothing could possibly prevent God to gather his Church and restore it to its full vigor and strength. In short, he means that the restoration of the Church would be a kind of resurrection; for the Lord would humble his people until they became almost lifeless, so as not to be able to breathe: but he would at length gather them, and so gather them that they would not only breathe but be replenished with such new vigor as though they had received no loss. I cannot finish the whole today. (124) The first clause in this verse is amended by Newcome and some other in conformity with the Septuagint: but this is a very unsafe process. Henderson’s version is—Behold, I will deal with all thine oppressors at that time. “Deal,” [ עשה ]; “ interficiam —I will slay,” Vulg. ; “ conficiam —I will make an end,” Drusius ; but to “deal with,” or “act against,” is the literal rendering. More is implied than what is expressed, which is often the case with words used in every language.— Ed. return to ' Top of Page ' <a name="verse-20" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그는 내가 마지막 절에서 언급한 것을 확증한다—하나님이 자기 백성을 회복하기로 하셨을 때 모든 장애물을 극복하실 것이라는 것. 선지자는 우리가 말했듯이 이것에 집중하여, 유대인들이 유랑 중에 구원의 소망으로 자신들을 지지하게 한다.
"그때에." 그는 이전에 말한 것을 반복한다—자기 백성이 십자가 아래서 하나님이 기뻐하시는 만큼 인내해야 한다. 만약 유대인들에게 선택권이 주어졌다면, 그들은 기꺼이 안이하게 지냈을 것이다. 사람들이 자신들을 모든 고통과 두려움과 슬픔에서 면제하려는 경향이 있음을 우리는 안다. 따라서 사람들이 자연적으로 안식을 원하고 모든 악으로부터의 면제를 원하므로, 선지자는 신실한 자들에게 인내를 권한다. 하나님이 자신들의 구원자가 되시는 것이 불가능하다고 보여주는데, 그들이 그분의 징계에 복종하지 않는 한.
"나는 절름거리는 자를 구원하고 쫓겨난 자를 돌아오게 하겠다." 이 말들로 그는 교회가 불구가 되고 찢겨도 하나님이 교회를 회복하는 것을 방해할 수 있는 것이 없음을 의미한다. 절름거리는 자와 쫓겨난 자로 그는 능력 없이 완전히 쓰러진 자들 외에 아무도 이해하지 않는다. 따라서 그는 하나님의 교회를 이완된 사지로 거의 죽어가는 사람에 비유한다. 따라서 우리가 어떤 일에도 쓸모없을 때, 우리의 삶이 죽음과 같은 쇠약 외에 무엇이겠는가? 그러나 선지자는 여기서 하나님이 자기 백성을 안도하실 적절한 때가 올 것임을 선언한다. 비록 그들이 쓰러지고 쓰러졌더라도, 이곳저곳에 흩어졌더라도, 사람의 몸처럼 찢겨졌더라도, 여기에 팔, 거기에 다리, 모든 사지가 분리되었더라도. 그럼에도 그분의 교회를 모으고 완전한 힘과 활력으로 회복하는 것을 막을 수 있는 것은 없다고 선언한다. 요컨대, 그는 교회의 회복이 일종의 부활이 될 것임을 의미한다.
원주석
- 번역원본
commentary-section/cal-zep-3-19-19(Calvin, PD) - CC0-1.0 · Sonnet 번역
20절 카드 ↗
He repeats the same things, with some change in the words; and not without reason, because no one of them thought that the Jews, who were cast as it were into the grave, would ever come forth again, and especially, that they would be raised unto such dignity and unto so elevated an honor. As then this was not probable, that Prophet confirms his prediction— I will restore you, says God, I will gather you, even because I have given you a name ; that is, it is my resolved and fixed purpose to render you celebrated: but here again are laid down the words we have already noticed. He afterwards adds— When I shall restore your captivities . The plural number is to be noticed; and not rightly nor prudently is what has been done by many interpreters, who have rendered the word in the singular number; for the Prophet mentions captivities designedly, as the Jews had not only been driven into exile, but had also been scattered through various countries, so that they were not one captive people, but many troops of captives. Hence his purpose was to obviate a doubt; for it would not have been enough that one captivity should be restored, except all who had been dispersed were collected into one body by the wonderful power of God. And hence he adds before your eyes, that the Jews might be convinced that they should be eye-witnesses of this miracle, which yet they could hardly conceive, without raising up their thoughts above the world. return to ' Top of Page ' Zephaniah Zep 2 Zephaniah Zep Haggai Hag 1 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Zephaniah 3". 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- part_of
pericope/per-zep-3-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그는 같은 것들을 반복한다, 말들을 약간 바꾸어. 이유 없이 아니다. 그들 중 아무도 무덤에 던진 것처럼 유대인들이 다시 나올 것이라고 생각하지 않았기 때문이다. 특히 그들이 그처럼 위엄과 높은 영예로 일으켜질 것이라고는. 이것이 개연성이 없었으므로 선지자는 자신의 예언을 확증한다.
"내가 너희를 돌이키겠다고 하나님이 말씀하신다. 내가 너희를 모으겠다. 심지어 내가 너희에게 이름을 주었기 때문이다." 즉, 너희를 유명하게 만드는 것이 나의 결심이고 확고한 목적이다. 그는 이어서 우리가 이미 주목한 말들을 다시 거론한다. 그는 덧붙인다, "내가 너희의 포로 됨을 돌이킬 때." 복수 형태가 주목할 만하다. 많은 해석자들이 단수로 번역한 것은 옳지 않고 신중하지 않다. 선지자는 의도적으로 포로 됨들을 언급한다. 유대인들이 유랑으로 몰려간 것뿐 아니라 다양한 나라들로 흩어졌기 때문이다. 그래서 그들은 하나의 포로 백성이 아니라 많은 포로들의 무리였다. 따라서 그의 목적은 의심을 미리 막는 것이었다. 하나의 포로 됨이 회복되는 것으로는 충분하지 않을 것이기 때문이다. 흩어진 모든 이들이 하나님의 놀라운 능력으로 하나의 몸으로 모이지 않는다면.
"너희의 눈앞에서." 유대인들이 자신들의 눈으로 그것을 목격하게 될 것임을 확신시키기 위해. 아직 거의 생각할 수 없는 이 기적을. 세상 너머로 자신들의 생각을 드높이지 않고서는.
원주석
- 번역원본
commentary-section/cal-zep-3-20-20(Calvin, PD) - CC0-1.0 · Sonnet 번역