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■ 요나 4장
1. 요나가 심히 싫어하고 노하여
But it displeased Jonah exceedingly , and he was very angry .
2. 여호와께 기도하여 가로되 여호와여 내가 고국에 있을 때에 이러하겠다고 말씀하지 아니하였나이까 그러므로 내가 빨리 다시스로 도망하였사오니 주께서는 은혜로우시며 자비로우시며 노하기를 더디하시며 인애가 크시사 뜻을 돌이켜 재앙을 내리지 아니하시는 하나님이신 줄을 내가 알았음이니이다
And he prayed unto the Lord , and said , I pray thee, O Lord , was not this my saying , when I was yet in my country ? Therefore I fled before unto Tarshish : for I knew that thou art a gracious God , and merciful , slow to anger , and of great kindness , and repentest thee of the evil .
3. 여호와여 원컨대 이제 내 생명을 취하소서 사는 것보다 죽는 것이 내게 나음이니이다
Therefore now, O Lord , take , I beseech thee, my life from me; for it is better for me to die than to live .
4. 여호와께서 이르시되 너의 성냄이 어찌 합당하냐 하시니라
Then said the Lord , Doest thou well to be angry ?
5. 요나가 성에서 나가서 그 성 동편에 앉되 거기서 자기를 위하여 초막을 짓고 그 그늘 아래 앉아서 성읍이 어떻게 되는 것을 보려 하니라
So Jonah went out of the city , and sat on the east side of the city , and there made him a booth , and sat under it in the shadow , till he might see what would become of the city .
6. 하나님 여호와께서 박 넝쿨을 준비하사 요나 위에 가리우게 하셨으니 이는 그 머리를 위하여 그늘이 지게 하며 그 괴로움을 면케하려 하심이었더라 요나가 박 넝쿨을 인하여 심히 기뻐하였더니
And the Lord God prepared a gourd , and made it to come up over Jonah , that it might be a shadow over his head , to deliver him from his grief . So Jonah was exceeding glad of the gourd .
7. 하나님이 벌레를 준비하사 이튿날 새벽에 그 박 넝쿨을 씹게 하시매 곧 시드니라
But God prepared a worm when the morning rose the next day , and it smote the gourd that it withered .
8. 해가 뜰 때에 하나님이 뜨거운 동풍을 준비하셨고 해는 요나의 머리에 쬐매 요나가 혼곤하여 스스로 죽기를 구하여 가로되 사는 것보다 죽는 것이 내게 나으니이다
And it came to pass, when the sun did arise , that God prepared a vehement east wind ; and the sun beat upon the head of Jonah , that he fainted , and wished in himself to die , and said , It is better for me to die than to live .
9. 하나님이 요나에게 이르시되 네가 이 박 넝쿨로 인하여 성냄이 어찌 합당하냐 그가 대답하되 내가 성내어 죽기까지 할지라도 합당하니이다
And God said to Jonah , Doest thou well to be angry for the gourd ? And he said , I do well to be angry , even unto death .
10. 여호와께서 가라사대 네가 수고도 아니하였고 배양도 아니하였고 하룻밤에 났다가 하룻밤에 망한 이 박 넝쿨을 네가 아꼈거든
Then said the Lord , Thou hast had pity on the gourd , for the which thou hast not laboured , neither madest it grow ; which came up in a night , and perished in a night :
11. 하물며 이 큰 성읍 니느웨에는 좌우를 분변치 못하는 자가 십이만여 명이요 육축도 많이 있나니 내가 아끼는 것이 어찌 합당치 아니하냐
And should not I spare Nineveh , that great city , wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand ; and also much cattle ?
■ 주석 보기
【욘4:1 JFB】욘4:1-11. Jonah Frets at God's Mercy to Nineveh: Is Reproved by the Type of a Gourd.
1. angry—literally, "hot," probably, with grief or vexation, rather than anger [Fairbairn]. How sad the contrast between God's feeling on the repentance of Nineveh towards Him, and Jonah's feeling on the repentance of God towards Nineveh. Strange in one who was himself a monument of mercy on his repentance! We all, like him, need the lesson taught in the parable of the unforgiving, though forgiven, debtor (마18:23-35). Jonah was grieved because Nineveh's preservation, after his denunciation, made him seem a false prophet [Calvin]. But it would make Jonah a demon, not a man, to have preferred the destruction of six hundred thousand men rather than that his prophecy should be set aside through God's mercy triumphing over judgment. And God in that case would have severely chastised, whereas he only expostulates mildly with him, and by a mode of dealing, at once gentle and condescending, tries to show him his error. Moreover, Jonah himself, in apologizing for his vexation, does not mention the failure of his prediction as the cause: but solely the thought of God's slowness to anger. This was what led him to flee to Tarshish at his first commission; not the likelihood then of his prediction being falsified; for in fact his commission then was not to foretell Nineveh's downfall, but simply to "cry against" Nineveh's "wickedness" as having "come up before God." Jonah could hardly have been so vexed for the letter of his prediction failing, when the end of his commission had virtually been gained in leading Nineveh to repentance. This then cannot have been regarded by Jonah as the ultimate end of his commission. If Nineveh had been the prominent object with him, he would have rejoiced at the result of his mission. But Israel was the prominent aim of Jonah, as a prophet of the elect people. Probably then he regarded the destruction of Nineveh as fitted to be an example of God's judgment at last suspending His long forbearance so as to startle Israel from its desperate degeneracy, heightened by its new prosperity under Jeroboam II at that very time, in a way that all other means had failed to do. Jonah, despairing of anything effectual being done for God in Israel, unless there were first given a striking example of severity, thought when he proclaimed the downfall of Nineveh in forty days, that now at last God is about to give such an example; so when this means of awakening Israel was set aside by God's mercy on Nineveh's repentance, he was bitterly disappointed, not from pride or mercilessness, but from hopelessness as to anything being possible for the reformation of Israel, now that his cherished hope is baffled. But God's plan was to teach Israel, by the example of Nineveh, how inexcusable is their own impenitence, and how inevitable their ruin if they persevere. Repenting Nineveh has proved herself more worthy of God's favor than apostate Israel; the children of the covenant have not only fallen down to, but actually below, the level of a heathen people; Israel, therefore, must go down, and the heathen rise above her. Jonah did not know the important lessons of hope to the penitent, and condemnation to those amidst outward privileges impenitent, which Nineveh's preservation on repentance was to have for aftertimes, and to all ages. He could not foresee that Messiah Himself was thus to apply that history. A lesson to us that if we could in any particular alter the plan of Providence, it would not be for the better, but for the worse [Fairbairn].
【욘4:1 CWC】There is only one instance of Jonah's prophesying to his own people of Israel, 왕하14:25. There he made a prediction concerning the restoration of the coasts of Israel, which was fulfilled in the reign of Jeroboam II about 800 B. C, showing that he lived earlier than that date. Of his personal history nothing further is known than what is found in this book.
Chapter 1.
Nineveh (2) was the capital of Assyria, and the reason Jonah sought to avoid the divine command against it (3) arose from his patriotism. As a student of the earlier prophets he knew what was to befall his nation at the hands of Assyria, and he shrank from an errand which might result favorably to that people, and spare them to become the scourge of Israel. The contents of the rest of this chapter require no comment till the last verse, where it is interesting to note that it is not said that a whale swallowed Jonah, but "a great fish" which "the Lord had prepared."
Chapter 2.
Is self-explanatory, but it is interesting to observe Jonah's penitence under chastisement (2), the lively experiences he underwent (3-6), his hope and expectation even in the midst of them (4), his unshaken faith (5), the lessons he learned (8), and the effect of it all on his spiritual life (9). God could now afford to set him at liberty (10).
Is This Historic?
The question will not down, "Is this chapter historic?" The evidence for it is found: (1) In the way it is recorded, there being not the slightest intimation in the book itself, or anywhere in the Bible, that it is a parable. (2) In the evidence of tradition, the whole of the Jewish nation, practically, accepting it as historic. (3) The reasonableness of it (see the remarks under chapter 3. (4) The testimony of Christ in 마12:38, and parallel places. There are those who read these words of the Saviour in the light of the argument of which they form a part, and say that they allude only to what He knew to be a parable, or an allegory, but I am not of their number. Jesus would not have used such an illustration in such a connection, in my judgment, if it were not a historic fact. (5) The symbolic or prophetic character of the transaction (see the remarks under chapter 4.
Worshiping the Fish God.
Chapter 3.
To grasp the significance of the events in this chapter it is necessary to know that the Ninevites worshiped the fish God, Dagon, part human and part fish. They believed he came up out of the sea and founded their nation, and also that messengers came to them from the sea from time to time. If, therefore, God should send a preacher to them, what more likely than that He should bring His plan down to their level and send a real messenger from the sea? Doubtless great numbers saw Jonah cast up by the fish, and accompanied him to Nineveh as his witnesses and credentials.
There are two side arguments that corroborate the historicity of this event. In the first place, "Oannes" is the name of one of the latest incarnations of Dagon, but this name with "J" before it is the spelling for Jonah in the New Testament. In the second place, there was for centuries an Assyrian mound named "Yunas," a corrupted Assyrian form for Jonas, and it was this mound's name that first gave the suggestion to archaeologists tha tthe ancient city of Nineveh might be buried beneath it. Botta associated "Yunas" with Jonah, and the latter with Nineveh, and so pushed in his spade, and struck the walls of the city -- E. B. Helme, D.D.
The Moral Miracle.
But before leaving this chapter observe that the moral miracle was greater than the physical. The sparing of a nation of confessed sinners, simply on their repentance and their giving heed to the message of the prophet, was mote astounding than the prophet's preservation in the fish's belly (5-10)!
Chapter 4.
Especially the opening verse (1-3), corroborates the view that patriotism led Jonah to flee from his divinely-imposed duty. He could not bear to see his enemy spared.
From verse 5 we gather that he waited in the hope of seeing the destruction of the city; and yet how gracious God was to his narrow-minded and revengeful servant (6)!
Jonah a Type of Israel.
But we should not conclude this lesson without speaking of the dispensational significance of Jonah and his mission, which is a contribution to its historicity. To illustrate: (1) Jonah was called to a world mission, and so was Israel.
(2) Jonah at first refused compliance with the divine purpose and plan, and so did Israel.
(3) Jonah was punished by being cast into the sea, and so was Israel by being dispersed among the nations.
(4) Jonah was not lost, but rather especially preserved during this part of his experience, and Israel is not being assimilated by the nations, but being kept for God.
(5) Jonah repentant and cast out by the fish, is restored to life and action again, and Israel repentant and cast out by the nations shall be restored to her former national position.
(6) Jonah, obedient, goes upon his mission to Nineveh, and Israel, obedient, shall ultimately engage in her original mission to the world.
(7) Jonah is successful in that his message is acted upon to the salvation of Nineveh, so Israel shall be blessed in that she shall be used to the conversion of the whole world.
【욘4:1 MHCC】What all the saints make matter of joy and praise, Jonah makes the subject of reflection upon God; as if showing mercy were an imperfection of the Divine nature, which is the greatest glory of it. It is to his sparing, pardoning mercy, we all owe it that we are out of hell. He wishes for death: this was the language of folly, passion, and strong corruption. There appeared in Jonah remains of a proud, uncharitable spirit; and that he neither expected nor desired the welfare of the Ninevites, but had only come to declare and witness their destruction. He was not duly humbled for his own sins, and was not willing to trust the Lord with his credit and safety. In this frame of mind, he overlooked the good of which he had been an instrument, and the glory of the Divine mercy. We should often ask ourselves, Is it well to say thus, to do thus? Can I justify it? Do I well to be so soon angry, so often angry, so long angry, and to give others ill language in my anger? Do I well to be angry at the mercy of God to repenting sinners? That was Jonah's crime. Do we do well to be angry at that which is for the glory of God, and the advancement of his kingdom? Let the conversion of sinners, which is the joy of heaven, be our joy, and never our grief.
【욘4:2 JFB】2. my saying—my thought, or feeling.
fled before—I anticipated by fleeing, the disappointment of my design through Thy long-suffering mercy.
gracious … and merciful, &c.—Jonah here has before his mind 출34:6; as Joel (Joe 2:13) in his turn quotes from Jonah.
【욘4:3 JFB】3. Jonah's impatience of life under disappointed hopes of Israel's reformation through the destruction of Nineveh, is like that of Elijah at his plan for reforming Israel (왕상18:1-46) failing through Jezebel (왕상19:4).
【욘4:4 JFB】4. Doest thou well to be angry?—or grieved; rather as the Margin, "Art thou much angry," or "grieved?" [Fairbairn with the Septuagint and Syriac]. But English Version suits the spirit of the passage, and is quite tenable in the Hebrew [Gesenius].
【욘4:5 JFB】5. made him a booth—that is, a temporary hut of branches and leaves, so slightly formed as to be open to the wind and sun's heat.
see what would become of the city—The term of forty days had not yet elapsed, and Jonah did not know that anything more than a suspension, or mitigation, of judgment had been granted to Nineveh. Therefore, not from sullennesss, but in order to watch the event from a neighboring station, he lodged in the booth. As a stranger, he did not know the depth of Nineveh's repentance; besides, from the Old Testament standpoint he knew that chastening judgments often followed, as in David's case (삼하12:10-12, 14), even where sin had been repented of. To show him what he knew not, the largeness and completeness of God's mercy to penitent Nineveh, and the reasonableness of it, God made his booth a school of discipline to give him more enlightened views.
【욘4:5 MHCC】Jonah went out of the city, yet remained near at hand, as if he expected and desired its overthrow. Those who have fretful, uneasy spirits, often make troubles for themselves, that they may still have something to complain of. See how tender God is of his people in their afflictions, even though they are foolish and froward. A thing small in itself, yet coming seasonably, may be a valuable blessing. A gourd in the right place may do us more service than a cedar. The least creatures may be great plagues, or great comforts, as God is pleased to make them. Persons of strong passions are apt to be cast down with any trifle that crosses them, or to be lifted up with a trifle that pleases them. See what our creature-comforts are, and what we may expect them to be; they are withering things. A small worm at the root destroys a large gourd: our gourds wither, and we know not what is the cause. Perhaps creature-comforts are continued to us, but are made bitter; the creature is continued, but the comfort is gone. God prepared a wind to make Jonah feel the want of the gourd. It is just that those who love to complain, should never be left without something to complain of. When afflicting providences take away relations, possessions, and enjoyments, we must not be angry at God. What should especially silence discontent, is, that when our gourd is gone, our God is not gone. Sin and death are very dreadful, yet Jonah, in his heat, makes light of both. One soul is of more value than the whole world; surely then one soul is of more value than many gourds: we should have more concern for our own and others' precious souls, than for the riches and enjoyments of this world. It is a great encouragement to hope we shall find mercy with the Lord, that he is ready to show mercy. And murmurers shall be made to understand, that how willing soever they are to keep the Divine grace to themselves and those of their own way, there is one Lord over all, who is rich in mercy to all that call upon him. Do we wonder at the forbearance of God towards his perverse servant? Let us study our own hearts and ways; let us not forget our own ingratitude and obstinacy; and let us be astonished at God's patience towards us.
【욘4:6 JFB】6. gourd—Hebrew, kikaion; the Egyptian kiki, the "ricinus" or castor-oil plant, commonly called "palm-christ" (palma-christi). It grows from eight to ten feet high. Only one leaf grows on a branch, but that leaf being often more than a foot large, the collective leaves give good shelter from the heat. It grows rapidly, and fades as suddenly when injured.
to deliver him from his grief—It was therefore grief, not selfish anger, which Jonah felt (see on 욘4:1). Some external comforts will often turn the mind away from its sorrowful bent.
【욘4:7 JFB】7. a worm—of a particular kind, deadly to the ricinus. A small worm at the root destroys a large gourd. So it takes but little to make our creature comforts wither. It should silence discontent to remember, that when our gourd is gone, our God is not gone.
the next day—after Jonah was so "exceeding glad" (compare 시80:7).
【욘4:8 JFB】8. vehement—rather, "scorching"; the Margin, "silent," expressing sultry stillness, not vehemence.
【욘4:9 JFB】9. (See on 욘4:4).
I do well to be angry, even unto death—"I am very much grieved, even to death" [Fairbairn]. So the Antitype (마26:38).
【욘4:10 JFB】10, 11. The main lesson of the book. If Jonah so pities a plant which cost him no toil to rear, and which is so short lived and valueless, much more must Jehovah pity those hundreds of thousands of immortal men and women in great Nineveh whom He has made with such a display of creative power, especially when many of them repent, and seeing that, if all in it were destroyed, "more than six score thousand" of unoffending children, besides "much cattle," would be involved in the common destruction: Compare the same argument drawn from God's justice and mercy in 창18:23-33. A similar illustration from the insignificance of a plant, which "to-day is and to-morrow is cast into the oven," and which, nevertheless, is clothed by God with surpassing beauty, is given by Christ to prove that God will care for the infinitely more precious bodies and souls of men who are to live for ever (마6:28-30). One soul is of more value than the whole world; surely, then, one soul is of more value than many gourds. The point of comparison spiritually is the need which Jonah, for the time being, had of the foliage of the gourd. However he might dispense with it at other times, now it was necessary for his comfort, and almost for his life. So now that Nineveh, as a city, fears God and turns to Him, God's cause needs it, and would suffer by its overthrow, just as Jonah's material well-being suffered by the withering of the gourd. If there were any hope of Israel's being awakened by Nineveh's destruction to fulfil her high destination of being a light to surrounding heathenism, then there would not have been the same need to God's cause of Nineveh's preservation, (though there would have always been need of saving the penitent). But as Israel, after judgments, now with returning prosperity turns back to apostasy, the means needed to vindicate God's cause, and provoke Israel, if possible, to jealousy, is the example of the great capital of heathendom suddenly repenting at the first warning, and consequently being spared. Thus Israel would see the kingdom of heaven transplanted from its ancient seat to another which would willingly yield its spiritual fruits. The tidings which Jonah brought back to his countrymen of Nineveh's repentance and rescue, would, if believingly understood, be far more fitted than the news of its overthrow to recall Israel to the service of God. Israel failed to learn the lesson, and so was cast out of her land. But even this was not an unmitigated evil. Jonah was a type, as of Christ, so also of Israel. Jonah, though an outcast, was highly honored of God in Nineveh; so Israel's outcast condition would prove no impediment to her serving God's cause still, if only she was faithful to God. Ezekiel and Daniel were so at Babylon; and the Jews, scattered in all lands as witnesses for the one true God, pioneered the way for Christianity, so that it spread with a rapidity which otherwise was not likely to have attended it [Fairbairn].
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.