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주석[칼빈] — 예레미야 10장 · 우상과 참 하나님

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1절 카드 ↗

Jeremiah enters here on a new subject. Though he had, no doubt, taught this truth often, yet I consider it as distinct from what has gone before; for he begins here a new attack on those superstitions to which the Jews were then extremely addicted. He exhorts them first to hear the word of Jehovah; for they had so hardened themselves in the errors which they had derived from the Gentiles, and the contagion had so prevailed, that they could not be easily drawn away from them. This, then, is the reason why he used a sort of preface, and said, Hear ye the word of Jehovah, which he speaks to you, O house of Israel (1) He then mentions the error in which the Chaldeans and the Egyptians were involved; for they were, we know, very attentive observers of the stars. And this is expressly stated, because the Jews despised God’s judgments, and greatly feared what were foolishly divined. For when any one, by looking at the stars, threatened them with some calamity, they were immediately terrified; but when God denounced on them, as with the sound of a trumpet, a calamity by his Prophets, they were not at all moved. But it will be better to examine the very words of the Prophet, as then we shall more plainly see the drift of the whole. (1) Here the preceding lecture ends in the original; but in order to keep the chapters distinct, this section has been transferred to the present lecture. A similar arrangement is adopted as to the last lecture in this volume. — Ed . return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-10-1

Source

예레미야는 여기서 새로운 주제에 들어간다. 그는 이 진리를 자주 가르쳤겠지만, 나는 이것을 앞에서 다룬 것과 구별되는 새로운 내용으로 본다. 그는 유대인들이 그 당시 심하게 빠져 있던 미신들에 대한 새로운 공격을 시작하기 때문이다. 그는 먼저 그들에게 여호와의 말씀을 들으라고 권면한다. 그들이 이방인들로부터 가져온 오류에 너무 완고하게 굳어져 있었고, 그 오염이 너무 만연하여 쉽게 빠져나올 수 없었기 때문이다. 이것이 그가 이런 서문을 사용하여 "이스라엘 족속아, 여호와께서 너희에게 하시는 말씀을 들으라"고 한 이유이다. 그다음에 그는 갈대아인들과 이집트인들이 빠져 있던 오류를 언급한다. 그들이 별들을 매우 꼼꼼히 관찰하는 자들이었음은 잘 알려진 사실이다. 이것을 특별히 언급하는 이유는, 유대인들이 하나님의 심판을 멸시하면서도 어리석게 점쳐진 것들은 몹시 두려워했기 때문이다. 누군가가 별을 보며 재앙을 예고하면 즉시 공포에 사로잡히면서도, 하나님이 선지자들을 통해 나팔 소리처럼 재앙을 선포하실 때는 전혀 움직이지 않았다.

원주석

2절 카드 ↗

Learn not, he says, the way of the nations The Hebrew grammarians take אל , al את at. (2) Way, we know, is everywhere taken for all those customs and habits by which human life is regulated, He then forbids them to pay attention to the rules of life observed by the Gentiles. And one thing he specifies, Be not terrified by celestial signs. He afterwards shews how vain were the practices of the Gentiles; being devoted to idols, they worshipped them in the place of God, though framed by the skill of man. But there are other words added, For the heathens are terrified by them There is a threefold exposition of this clause. Some take כי , ki, properly a causative, in the sense of כ , caph, which denotes likeness, “as the Gentiles are terrified by them.” Others regard it as an adversative, “though,” and כי , ki, has often this meaning. There are also others who give this explanation, “For it is the case with the Gentiles, that they are terrified by them;” as though God had said, that it was extremely absurd in the Jews to be terrified by celestial signs, for they ought to have left this folly, or rather madness, to the Gentiles, as God regarded them as wholly blind. Let us now come to the subject. Learn not, he says, the way of the Gentiles This is a general precept. The law was to the Jews a rule which was sure, and prescribed to them the limits of duty; they ought, therefore, to have followed what God taught them in his law, and not to have turned aside either to the right hand or to the left, according to what Moses also had said. But as human minds are always wanton, they were very desirous of knowing what the Gentiles observed; but whenever this wantonness possesses men’s minds, they necessarily blend darkness with light. It was then, for this reason, that Jeremiah reminded them, that nothing was to be learnt from the Gentiles; as though he had said, “Ye ought to be satisfied with the simple doctrine of the law; for unless ye are content with having God as your teacher, ye will necessarily go astray: unless, then, ye seek wilfully to err, keep the way which is pointed out to you in the law, and turn not aside to the rites and practices of the Gentiles.” After having given them a general command not to turn aside from the plain doctrine of the law, he specifies one thing in particular, Be not terrified by celestial signs, that is, “Do not suppose that prosperity or adversity depends on the position or aspect of the stars.” There seems, however, to be here some inconsistency, for he mentions the stars as signs; it hence follows that something is intimated by their position; and Moses also says, that the sun and moon, and all the stars, (and especially the planets,) would be for signs. There are, at the same time, in the firmament, twelve signs by which astrologers especially make their calculations. Since then God has, from the beginning of the creation, appointed what they call the fixed stars in the firmament, as well as the planets, to be for signs, the Prophet seems not to have done right in forbidding the Jews to fear such signs; for these signs in the heavens are not the vain fictions of men, but what God has created and appointed; and we have already stated that the stars are not called signs through the foolish conceit of men, but this character was given them by God himself when they were first created; and if the stars presage to us either prosperity or adversity, it follows that they ought to be dreaded by us. But the Prophet here does not use the word signs in its proper meaning; for he refers not to its true origin, but accommodates himself to the notions which then prevailed; (3) and we must bear in mind what I have already said, that the Egyptians and Chaldeans were much given to that astrology, which is called at this day judiciary. The word itself may be allowed; but it has been long ago profaned by wicked and unprincipled men, whose object has been to make gain by mere falsehoods. There is no doubt but that the Egyptians and the Chaldeans were true astrologers, and understood the art, which in itself is praiseworthy; for to observe the stars, what else is it, but to contemplate that wonderful workmanship, in which the power, as well as the wisdom and goodness of God, shines forth? And, indeed, astrology may justly be called the alphabet of theology; for no one can with a right mind come to the contemplation of the celestial framework, without being enraptured with admiration at the display of God’s wisdom, as well as of his power and goodness. I have no doubt, then, but that the Chaldeans and the Egyptians had learned that art, which in itself is not only to be approved, but is also most useful, and contains not only the most delightful speculations, but ought also to contribute much towards exciting in the hearts of men a high reverence for God. Hence Moses was instructed from his childhood in that art, and also Daniel among the Chaldeans. ( Acts 7:22 ; Daniel 1:17 .) Moses learned astrology as understood by the Egyptians, and Daniel as known by the Chaldeans; but the art among them was at that time much adulterated; for they had mingled, as I have already said, foolish divinations with the true and genuine science. As then the Prophet’s meaning seems evident, the truth remains fixed, that the sun, and moon, and other planets, and the fixed stars in the firmament, are for signs. But we must notice also here the purpose for which God intended the sun and moon to be signs. His purpose was, that the lunar course should complete one month, and that the solar course should complete one year. And then the twelve signs were designed to answer another purpose: for when the sun is in Cancer it has not the same power and influence as when it is in Virgo; and it differs as to the other signs. In short, as to the order of nature, the stars, the planets, as well as the fixed stars, are to us for signs. We number the years by the solar course, and the months by the lunar; and then the

Pericope (part_of)

절 (explains)

bible-text/jer-10-2

Source

"이방인들의 길을 배우지 말라." 히브리 문법학자들은 '알'을 '엣'으로 받아들인다. '길'은 인간의 삶을 규율하는 모든 관습과 습관을 뜻한다. 선지자는 그들에게 이방인들이 지키는 삶의 규범들에 주의를 기울이지 말라고 명한다. 그중 한 가지를 특별히 말한다. "하늘의 징조를 두려워하지 말라." 그다음에 이방인들의 관행이 얼마나 헛된지를 보여준다.

이 절의 다음 구절 "이방인들이 그것을 두려워하기 때문이다"에 대한 해석은 셋으로 갈린다. 어떤 이들은 '키'를 인과 접속사가 아닌 유사의 의미로 받아들여 "이방인들이 두려워하는 것처럼"으로 읽는다. 또 어떤 이들은 역접어 "비록"으로 본다. 또 다른 이들은 "이방인들에게는 이런 일이 있어 그들이 두려워한다"는 뜻으로 설명한다. 마치 하나님이 유대인들이 하늘의 징조를 두려워하는 것은 매우 불합리하다고 하신 것처럼, 하나님이 그들을 완전히 맹목적인 자들로 간주하시기 때문에 이 어리석음을 이방인들에게 남겨두어야 했다는 것이다.

"이방인들의 길을 배우지 말라." 이것은 일반 명령이다. 율법은 유대인들에게 확실한 규칙이었고 의무의 한계를 규정하였다. 그러므로 그들은 하나님이 율법에서 가르치시는 것을 따르고, 좌로도 우로도 치우치지 않아야 했다. 모세도 그렇게 말하였다. 그러나 인간의 마음은 항상 방종하여 이방인들이 지키는 것을 알고 싶어 하였다. 그러나 이런 방종이 마음을 사로잡을 때 필연적으로 빛과 어둠이 뒤섞이게 된다. 선지자는 이방인들에게서 배울 것이 없다고 상기시킨다. "율법의 단순한 교훈에 만족하라. 하나님을 너희의 선생으로 삼지 않으면 반드시 곁길로 갈 것이다. 율법이 보여주는 길에서 떠나 이방인들의 의식과 관행으로 돌아서지 말라."

"하늘의 징조를 두려워하지 말라." 이것은 일견 모순처럼 보인다. 그는 별들이 징조라고 말하는 것 같으니, 그 위치에서 무언가 예시된다는 것이다. 모세도 해와 달과 모든 별이 징조가 될 것이라 하였다. 그러나 선지자는 이 단어를 정확한 의미로 쓰지 않았다. 그는 당시의 통념에 맞게 적응하여 말한 것이다. 이집트인들과 갈대아인들이 오늘날 사법점성술이라 불리는 것에 깊이 빠져 있었음을 기억해야 한다. 그들이 처음에는 진정한 천문학자들로서 학문 자체는 칭찬할 만한 것이었다. 별들을 관찰하는 것은 하나님의 권능과 지혜와 선하심이 빛나는 그 경이로운 솜씨를 묵상하는 일이기 때문이다. 점성술은 신학의 알파벳이라 정당하게 불릴 수 있다. 누구든 올바른 마음으로 하늘의 구조를 묵상하면, 하나님의 지혜와 권능과 선하심의 전시에 황홀함을 느끼지 않을 수 없다. 그러나 갈대아인들과 이집트인들은 그 학문을 어리석은 점술로 뒤섞어 타락시켰다.

원주석

3절 카드 ↗

The Prophet seems to break off his subject, and even to reason inconclusively; for he had said in the last verse, “Learn not the rites of the Gentiles, and fear not the celestial signs;” and he now adds, Because the rites of the Gentiles are vanity; for wood they cut down from the forest. He seems then, as though forgetting himself, to have passed off to idols. But we must observe, that the Jews were influenced by that ancient opinion, that the Chaldeans and the Egyptians were alone wise, and that they had acquired a fame of this kind among all nations. We find also that heathen writers, when speaking of the origin of the sciences, trace them up to the Chaldeans and the Egyptians; for with them, it is said, have originated astrology and all the liberal sciences. The Jews then, no doubt, allowed so much authority to the Chaldeans and the Egyptians, that their minds, being possessed by that prejudice, could discern nothing aright. The Prophet then shakes off from them this stupidity, and shews how foolish they were, who yet would have themselves to be alone deemed wise, and regarded others, compared with themselves, as barbarous and ignorant. We now then see why the Prophet connects idolatry with that false and spurious astrology which he had mentioned. He says, Laws: the word, חקות , chekut, means strictly, statutes. The word, חק chek, signifies to decree, or to write; and hence decrees are called חקות , chekut. The word Law is general; and one of those which are special and often occurs in Scripture, is the statute. Some render it “Edict;” and the verb means to publish by edict. But this word is often applied to ceremonies and rites. He then says, that the rites of the nations were vanity. He then proves this, Because they cut for themselves trees from the forest; and after having polished them by art, they think them to be gods. How detestable was this madness, to think that a tree, cut from the forest, was a god, as soon as it assumed a certain form or shape! As then a madness, so great and so monstrous, prevailed among the Chaldeans and the Egyptians, what right knowledge or judgment could have been in them? The Jews then were very foolish in thinking that they were very clear — sighted. “They are,” he says, “brute animals; for it is wholly contrary to reason to suppose that a god can be made from a dead piece of wood. When, therefore, the Chaldeans and the Egyptians amaze and astonish you through the influence of a false opinion, derived from nothing, that they are alone wise, do ye not see that ye are doubly and trebly mad? for where is their wisdom, when they thus make gods from trunks of trees?” We now then perceive the design of the Prophet: but as these circumstances have not been considered by interpreters, they have only elicited a frigid doctrine and gathered some general thoughts. But when any one rightly and carefully examines the design of the Prophet, he will find how important is what he teaches; and no one can otherwise rightly understand what Jeremiah means. A tree then does one cut, etc.: he uses the singular number. (4) He then adds, the work of the hands of the artificer by the ax He shews that nature itself is changed through the false imagination of men; for as soon as it takes a new form, it seems to be no longer a tree. The tree, while it grows, when it produces fruit, is not worshipped as God; but when it is cut down, the dead and dry trunk is substituted in the place of God: for what reason? even because the ax has been applied. Some render it “hatchet,” hache, ou doloire, which is the same; for there is no ambiguity in the meaning: they cut down trees from the forests; and then after the tree was formed by the ax and worked by the hands of the artificer, what follows was done to it — (4) This is not correct, the verb is plural, and there is no different reading. The Vulgate has led Calvin and our translators astray here. The other versions never changed the form of the sentence. The verse may be thus rendered, — 3. Verily, the customs of the nations are very vanity; For a tree from the forest they cut down, — The work of the hands of the worker with the ax! Then verbs in the plural number follow in the next verse, — 4. With silver and with gold they beautify, With nails and with hammers they fasten them, So that none may move them The verb for “move” is in Hiphil; it means in Kal to totter , “that none may cause them to totter.” But the Septuagint have rendered the verb “cut down” as a passive participle, כרות , transposing the ו ; and Venema takes this as the proper reading, — “For a tree from the forest is cut down.” But this does not run well with the following verse. The nations or heathens, is the nominative to all the verbs. Venema renders the last line of the fourth verse, — That nothing may make them to reel. He considers that לא means often “nothing; ” but it means also sometimes, “none,” or no one. — Ed return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-10-3

Source

선지자는 주제에서 벗어난 것처럼 보이고, 심지어 논리적이지 못하게 추론하는 것처럼 보인다. 앞 절에서 "이방인들의 의식을 배우지 말고 하늘의 징조를 두려워하지 말라"고 하였는데, 이제 "이방인들의 의식은 헛된 것이기 때문이다. 그들은 숲에서 나무를 베어 냈다"고 덧붙이기 때문이다. 마치 자신의 주제를 잊고 갑자기 우상들에 대해 말하는 것처럼 보인다. 그러나 우리는 유대인들이 갈대아인들과 이집트인들이 유일하게 지혜로우며 모든 나라에서 그런 명성을 얻었다는 오래된 견해에 영향을 받았음을 알아야 한다. 이방인 저자들도 학문의 기원을 말할 때 그것을 갈대아인들과 이집트인들로 거슬러 올라간다. 유대인들은 갈대아인들과 이집트인들에게 너무나 많은 권위를 허용하였으므로, 그 편견에 사로잡혀 아무것도 올바르게 분별할 수 없었다. 선지자는 그들에게서 이 어리석음을 떨쳐버리게 하고, 스스로만 지혜롭다 여기고 다른 이들을 야만인으로 무시하는 자들이 얼마나 어리석은지를 보여준다.

"의식들." '후카'라는 단어는 엄밀히 말해 법령을 뜻한다. '학'은 포고하거나 기록하는 것을 의미하며, 따라서 포고들을 '후카'라 부른다. 이 단어는 종종 예식과 의식에 적용된다. 선지자는 이방인들의 의식이 헛된 것이라 한다. 그것을 증명하기를, "그들이 숲에서 나무를 베어 내고, 장인의 손으로 다듬으면 신이라 생각한다. 이렇게 기이하고 흉악한 광기가 갈대아인들과 이집트인들 가운데 만연하였으니, 그들에게 어떤 올바른 지식이나 판단이 있을 수 있겠는가? 따라서 유대인들이 그들을 총명하다고 생각한 것은 참으로 어리석은 일이었다."

원주석

5절 카드 ↗

He goes on with the same subject, and borrows his words from the forty — fourth chapter of Isaiah ( Isaiah 44:0 ); for the passage is wholly similar. Jeremiah, being later, was induced to take the words from his predecessor, that his own nation might be more impressed, on finding that the same thing was said by two Prophets, and that thus they had two witnesses. He then says that these wise men, who filled the Jews with wonder and astonishment, adorned their images, or statues, with silver and gold, and afterward fixed them with nails and with hammers, that they might not move Some refer the last word to the metal, “that the pieces might not come off,” as the verb sometimes means to depart. But the simpler meaning is, that the statues were fixed by nails and hammers, that they might not be moved. Then the Prophet adds by way of concession, They are indeed erect as the palm-trees; and thus there appears in them something remarkable: but they speak not; and then, being raised they are raised, that is, they cannot move themselves; for they cannot walk Then he says, Be not afraid of them; for they do no evil, nor is it in their power to do good We now see what the Prophet meant to teach us, — that the wisdom of the Chaldeans, and also of the Egyptians, was celebrated throughout the world, and also so blinded the Jews, or so enraptured, them, that they thought that nothing proceeded from them but what deserved to be known and esteemed. In order therefore to remove and demolish this false notion, he shews that they were beyond measure foolish; for what could have been more sottish than to think that the nature of a tree is changed as soon as it receives a new form? How? By the hand of the artificer. Can it be in the power of man to make a god at his will? This is a folly which heathen authors have derided. Horace has this sentence: — “When the workman was uncertain whether to make a bench or Priapus, He chose rather to make a god.” (5) That poet, as he dared not generally to condemn the madness which then prevailed, indirectly shewed how shameful it was to make a log of wood a god, because the workman had given it a form. The very richest worshipped a wooden god, while he despised the artificer! He who would not have condescended to give the workman a cup of water, yet prostrated himself befbre the god which the workman had made! This then is what our Prophet now says, “Behold , with silver and gold do they adorn trunks of trees; they indeed stood up, for they are erect statues;” and he compares them to palm-trees, because they stood high: and he says, “but they speak not; they are raised up, for they have no life; hence fear them not:” and then he adds, “ They cannot do evil, and it is not in their power to do good.” The Prophet seems to speak improperly when he says that they were not gods, because they could do no evil; for it is wholly contrary to the nature of the only true God to do evil: but the Prophet, according to what is common, uses the word for the infliction of punishment. God, then, is said to do evil, not because he does harm to any one, not because he does wrong to any mortals, but because he chastises them for their sins. And it is a way of speaking derived from the common judgment of man, for we call those things evils which are afflictions to us; for famine, diseases, poverty, cold, heat, disgrace, and things of this kind, are called afflictions or adversities. Now, the Prophet says, that the idols of the Gentiles, or their fictitious gods, do no evil, that is, they have no power to inflict punishment on men. And this is taken from Isaiah. God uses there a twofold argument, while claiming divinity to himself alone: he says, “I alone am he who foresees and predicts future things;” and hence I am God alone; and then he says, “I alone am he who do good and evil;” hence I alone am God. ( Isaiah 45:22 ; Isaiah 48:3 .) He says, that he doeth evil, because he is the Judge of the world. We hence see that this expression is not to be taken in a bad sense, but, as I have said, it is to be taken in a sense used by men; for we consider and call those punishments, with which God visits us, evils. It follows — (5) Cum faber incertus scanmum faceretne Priapm, Maluit esse Demu .” — Hor. Lib. 1, Sat. 8. return to ' Top of Page ' <a name="verse-6" class="com-number"

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선지자는 이사야 44장에서 말씀을 가져와 같은 주제를 계속한다. 예레미야는 후대 사람으로서 선배 선지자의 말씀을 인용하였다. 그의 민족이 두 선지자가 같은 것을 말한 것을 발견하고 더 깊이 감동을 받도록 하기 위해서였다.

그는 이 지혜로운 자들이 우상을 은과 금으로 장식하고, 그다음에 못과 망치로 고정하여 움직이지 않게 하였다고 한다. 마지막 단어는 어떤 이들은 금속에 적용하여 "조각이 떨어지지 않도록"이라 하지만, 더 단순한 의미는 동상들이 못과 망치로 고정되어 움직이지 않도록 하였다는 것이다. 그다음에 선지자는 양보적으로 "그들은 야자수처럼 똑바로 서 있어 무언가 주목할 만한 것이 있는 것처럼 보인다"고 하지만, "그들은 말하지 못한다. 그들이 세움을 받아 있으니 스스로 움직일 수 없다." "그것들을 두려워하지 말라. 그것들은 악도 행하지 못하고, 선도 행할 능력이 없다."

선지자가 말하려는 것이 이제 분명하다. 갈대아인들의 지혜와 이집트인들의 지혜가 온 세상에서 명성을 얻어 유대인들을 매혹시켜 그들에게서 나오는 것이면 무엇이든 알 만하고 존중할 만하다고 생각하게 만들었다. 이 거짓된 견해를 제거하기 위해 선지자는 그들이 크게 어리석었음을 보여준다. 나무의 본성이 새로운 형태를 갖추자마자 바뀐다고 생각하는 것보다 더 어리석은 것이 무엇이겠는가? 사람의 손이 신을 마음대로 만들 수 있겠는가?

선지자가 악을 행하지 못하기 때문에 신들이 아니라고 할 때 부적절하게 말하는 것처럼 보인다. 그러나 선지자는 일반적인 용법으로 '악'을 징벌을 가하는 것으로 쓴다. 하나님은 어떤 사람에게도 해를 끼치시기 때문에 악을 행하신다고 하는 것이 아니라, 죄 때문에 그들을 징계하시기 때문이다. 그리고 이것은 인간의 일반적인 판단에서 나온 말하기 방식이다.

원주석

6절 카드 ↗

As the truth respecting the gods of the heathens, that they are mere figments, would be useless and of no moment, were not the knowledge of the, true God added, the Prophet now introduces God himself. And there is another reason; for no one could know that these wooden and stony gods are of no account, were not the truth respecting the true God to shine forth. Whosoever does not understand that there is a God, and does not know who or what he is, can never be really influenced by this truth, that the gods of the heathens are demons, and that all their superstitions are sacrilegious. We now then perceive why the Prophet turns to the true God: it was, that the brightness of God’s glory might dissipate the darkness in which the Gentiles were involved, and also, that true religion might really influence the hearts of men, so that by acknowledging the one true God, to whose power we ought to submit, they might not only despise and repudiate all idols, but also hate and abhor them. The rest to-morrow. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

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bible-text/jer-10-6

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이방 신들이 단순한 허구라는 진리는, 참 하나님에 대한 지식이 덧붙여지지 않으면 쓸모없고 아무런 의미가 없을 것이다. 선지자가 이제 하나님 자신을 소개하는 이유가 이것이다. 또 다른 이유도 있다. 참 하나님의 진리가 빛을 발하지 않으면 아무도 이방인들의 나무와 돌로 만든 신들이 아무 가치 없음을 알 수 없기 때문이다. 하나님이 계신다는 것을 이해하지 못하고, 그가 누구이며 어떤 분인지를 알지 못하는 사람은 이방인들의 신들이 귀신임을 실제로 깨달을 수 없다. 선지자가 참 하나님께로 눈을 돌리는 것은 하나님의 영광의 밝음이 이방인들이 빠져 있는 어둠을 쫓아버리도록 하기 위해서이다.

원주석

7절 카드 ↗

The Prophet exclaims, Who will not fear thee? This question is very emphatical, as though he indignantly rebuked the stupidity of all those who acknowledged not the only true God, as if he had said, “Whence is it that thou art not feared throughout the whole world? Surely were there a spark of right knowledge in men, they would acknowledge thee as the only true God, and having found this truth, would submit to thy power. When, therefore, men invent for themselves various gods, and when every one is led here and there without any judgment, it is a monstrous thing; for when the subject is pressed on the attention of the rudest, they confess that there, is some supreme deity, and are at length constrained to allow that there is but one true God; whence then is it that there is such a multitude and variety of gods in the world? How is it that they who hold this principle — that God ought to be worshipped — fall away, and adopt many gods, and never can determine who the true God is, or how he is to be worshipped?” We now understand the object of the Prophet in exclaiming, as through astonishment, Who will not fear thee, the King of nations? We know that the true God was then despised by the heathens; and we also know that his law was regarded with contempt, and even els an abomination: What then does this question mean? even what I have already stated: The Prophet indignantly says, that it was a monstrous thing, bordering on madness, that men paid no regard to the only true God, but went astray after their own foolish devices. And he calls him the King of the nations, not that the nations submitted to his authority, but because he manifested evidences of his power everywhere, which might have induced the rudest to shew him reverence, were they not extremely stupid. We then see that this is not said to the honor of the nations, but on the contrary, that their ingratitude might be exposed to shame in not honoring God, who manifested his power among them. Then follows what confirms this: For to thee it belongs; for among all the wise of the nations, and in all their kingdoms, from no time has there been one like to thee He says that it belongs to God, that is, that all the world should fear him. Some render יאתה iate, as a noun, and take it as signifying “honor;” and others render it “government,” or authority; but this cannot be received. He then says, it belongs to God. What? Some say, “glory or dominion belongs to thee.” But it must be referred to the beginning of the verse: there is here a figure called Zeugma, and the meaning is, God deserves this, that is, to be feared by all. H.e then speaks of fear, and says that it belongs to God. What is meant is, that the glory of God shines so much as to be sufficient to arrest and engage all the thoughts of men, and that they are therefore extremely stupid when they pass by and forsake him, and turn to their own devices, and invent gods according to their own fancies. (7) The Prophet then confirms what we have already said — that all men who worship not nor fear the only true God are detestable beings, because so much of his glory shines forth, that renders all bound to acknowledge him. It then follows, that those who are carried away into various superstitions are to the last degree stupid and brutish; for God renders his glory conspicuous everywhere, so that it ought to engage and occupy the thoughts of all men; and it would do so were they not led away by their own vanity. We hence also learn that the pretext of ignorance made by unbelievers is wholly vain. There are those who on the first view seem to be excusable for their error, as they have not been taught, and never understood who the true God is; but yet there is in them the blame of neglect as well as of wickedness, for they wilfully neglect and despise the only true God. As then the unbelieving take delight in their errors, they are to be held guilty. And this is what the Prophet means by saying that God was worthy of glory — the glory of being feared by all: and this he more fully confirms when he says, “Among all the wise, and in all kingdoms,” that is, among all the princes who seemed to excel in wisdom in governing the world, “no other God could be found throughout all the ages.” He repeats again the word מאין main, of which we spoke yesterday. (8) It is the same as though the Prophet had said, “Let all the wise men and philosophers come forth, let all those counsellors who assume great wisdom appear, and let them adduce whatever they can allege; doubtless God will ever defend his own glory against all their frivolous arguments, so that they must depart confounded; nor shall they be able, however willing they may be, to bring any solid objection against him.” By these words, then, the Prophet intimates that it is vain to boast of philosophic reasons, and that the counsels of princes, who esteem themselves very acute in civil affairs, will be adduced in vain; for all will be covered with shame, and be constrained to be silent, when God makes known his glory. Indeed the glory of God appears everywhere so conspicuously, that the rudest ought to perceive it, that the wise, who fly above the heavens as philosophers, who search all the secrets of nature, do not understand what is, as they say, abroad in the open air; for God manifests himself to the simple, and even to children. We now perceive the design of the Prophet, when he says, From no times has been found any like to God, not only among the vulgar or common men, but among the wise, and princes, and kings’ counsellors. He afterwards adds — (7) This verse is omitted in the Septuagint. The sentence, “To thee it belongs, is in the Vulgate and Syriac, “Thine is the honor;” and in the Targum and Arabic, “Thine is the kingdom.” Blayney gives this version, — “When he shall approach unto thee.” But this has hardly a meaning here, and far less has the rendering of Horsley, — “Surely unto thee shall be the coming;” i.e.,” The general coming, t

Pericope (part_of)

절 (explains)

bible-text/jer-10-7

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선지자는 "주를 두려워하지 않을 자가 누구이겠습니까?"라고 외친다. 이 질문은 마치 홀로 참 하나님을 인정하지 않는 자들의 어리석음에 분개하며 꾸짖는 것처럼 매우 강렬하다. "온 세상에서 주께서 두려워함을 받지 못함은 어디에서 비롯된 것입니까? 분명히 사람들에게 올바른 지식의 불꽃이 조금이라도 있다면, 그들은 주를 유일한 참 하나님으로 인정하고 그 권능에 복종할 것입니다."

선지자는 그를 "만국의 왕"이라 부른다. 이방 나라들이 그의 권위에 복종하기 때문이 아니라, 그가 자신의 권능의 증거를 도처에 나타내심으로써 가장 무지한 자도 경외하게 될 것이기 때문이다. 따라서 이것이 나라들의 영예를 위해 말해진 것이 아니라, 도리어 그들의 배은망덕을 드러내기 위해 말해진 것임을 알 수 있다. "그것은 주께 합당합니다." 어떤 이들은 이 단어를 명사로 받아들여 "영예"로 번역하고, 또 어떤 이들은 "통치"나 권위로 번역한다. 선지자의 의미는 하나님이 모든 사람으로부터 두려움을 받으시기에 합당하시다는 것이다. 이 경외함이 하나님께 합당하다는 것이다. 이방인들이 여기저기로 쏠리고 자신의 공상에 따라 신들을 만들어낼 때, 그것은 지극히 어리석고 야수 같은 것이다.

"그 나라의 모든 지혜로운 자 가운데, 그 모든 왕국에서, 주와 같은 이가 없었습니다." 선지자는 하나님의 영광이 너무나 밝게 빛나기 때문에 모든 사람의 생각을 사로잡기에 충분하다고 말한다. 따라서 그것을 지나쳐 버리고 자신의 공상들에로 돌아서 자신의 상상대로 신들을 만들어내는 자들은 지극히 어리석고 야수 같다는 것을 확증한다.

원주석

8절 카드 ↗

The Prophet shews here, in one sentence, that the wisest in the whole world could be proved guilty of the greatest madness, or of a twofold folly, because they willingly worshipped the trunks of trees, and they worshipped stones; for Under one kind he includes the other. There is no one, he says, however intelligent, who does not approve of the superstitions of the people, who does not bend the knee before a wood or a stone. There have been, indeed, a few in the world who ridiculed such sottishhess, but no one dared openly to condemn it, and no one introduced anything better. And even the Platonics hold that the Greeks had not without reason invented gods like men; and they say that there was not so much judgment among the barbarians as to form such ideas of the gods as were suitable to their nature. However this may have been, it is evident that the grossest superstitions of the nations were ever approved by all their wise men. The Prophet then shews that there was no need of a long discussion to discover the vanity of the wise; In one, in one thing, he says; and there is emphasis in this word, when he says, In one thing they are foolish and fatuitous; for there is to be understood a contrast, as though he had said, “I will not here join together many heads of accusation against them to expose their folly, one thing is sufficient; this one sentence is enough to condemn them, — that wood is the teaching of vanities.” (9) We have stated what the Prophet means,meven that all the wise, who together with the vulgar worshipped gods made of wood and stone, were very foolish: but we must notice the import of the expression, The teaching of vanities is the wood. It is, as we have said, an instance of a part being put for the whole; for under “wood” Jeremiah includes statues of stone, and others made of different materials; as though he had said, “Every form or effigy, representing a god, is the teaching of vanities.” He takes this as granted; and yet there had been, as we have lately stated, a great and fierce contention among the wise men on this subject; but the Prophet deigned not to contend or seriously to dispute with them, for the thing itself was sufficiently evident, that is, that nothing can be more absurd than to worship the trunk of a tree or a stone. Now we may from this passage draw a general truth, — that when men seek to represent God under any visible form, they give way to the delusions and impostures of Satan. Well known is that sentence of Gregory to Serenus, the Bishop of Marseilles, when that good man cast down the images which he saw led to ungodly worship, and purged the churches of Marseilles from such pollutions: Gregory, though a pious man, yet wrote very foolishly — that Serenus acted rightly and wisely in forbidding images to be worshipped, but that he yet acted inconsiderately by emptying the churches of them; for “they are,” he said, “the books of the simple:” this is the conclusion of his epistle. And it is ever in the mouth of Papists — that images are the books of the simple. At the same time I would they retained this truth avowed by Gregory, that they ought not to be worshipped. They worship and adore them, as it is well known, in the place of God. But as I have already said, that answer of Gregory was puerile and foolish: for we hear what the Prophet says, — that in wood and stone and in every outward representation there is vanity, as Habakkuk also in the second chapter, where He speaks of idols, calls an idol the teacher of vanity. Every statue, every image, by which foolish men seek to represent God, is a teacher of falsehood. So our Prophet says, — that the teaching of vanities is found in all statues, because God is thus misrepresented; for what can be in a wood or stone that is like the infinite power of God, or his incomprehensible essence and majesty? Men, therefore, offer a serious affront to God when they thus deform him, as Paul also in Romans 1:25 , says, — that the truth was thus changed into falsehood, that is, when he is supposed to have anything like to what external and dead figures have; as the same Paul further reasons in Acts 17:29 , when he says, Do ye think that God is like to wood or stone, to silver or gold? And his argument was at that time suitable; for he had to do with heafilens: he did not refer to the law, though he might have quoted a passage in Deuteronomy, where God reminded the people that he so appeared to them that they saw no similitude; and he might have referred to the testimonies of Isaiah, Jeremiah, and of the other Prophets; but as he addressed heathens, even the Athenians, he says, “One of your poets has said, that we are the offspring of God:” if we are then, He says, the offspring of God, do ye not draw God down from his celestial throne, when ye seek to delineate him according to your fancies, and suppose that he lies hid in wood or stone, in silver and gold? For some life appears at least in men, they are endued with mind and intelligence, and so far they bear some likeness to God: but a dead wood and stone, which are void of sense, — gold also and silver, which are metals without reason, which have no life, — what affinity, He says, can these have to God? This subject might be more copiously handled; but I merely explain what the Prophet means, and also shew the import of his doctrine, and how it may be applied for general instruction. It now follows — (9) The word באחת is rendered by the Versions and the Targum, alike, equally or together. Literally, “in one,” that is, altogether. Calvin rather refines here. The verse may be thus rendered, — But they are together brutish and stupid; The teaching of vanities the wood is. Literally, “the wood it,” but as Gataker says, the pronoun is often used in Hebrew for the substantive verb. The phrase is elliptical, no unusual thing in Hebrew. It may be thus, rendering in full, — The teaching of vanities, is the teaching of the wood, or respecting the wood. What they taught r

Pericope (part_of)

절 (explains)

bible-text/jer-10-8

Source

선지자는 온 세상에서 가장 지혜로운 자들이 이중적인 어리석음의 죄를 범했음을 한 문장으로 보여준다. 그들이 기꺼이 나무 토막들을 숭배하고 돌들을 숭배했기 때문이다. 한 종류를 말함으로써 다른 종류도 포함시킨다. 세상에는 이런 어리석음을 비웃은 소수가 있었지만, 그것을 공개적으로 비난하거나 더 좋은 것을 내놓은 이는 없었다. 심지어 플라톤주의자들도 그리스인들이 인간을 닮은 신들을 만들어낸 것에는 이유가 있다고 생각하였다.

"한 가지에서 그들은 어리석고 우둔하다." 이 말에는 강조가 있다. 마치 "나는 그들의 어리석음을 폭로하기 위해 많은 고소 사항을 모을 필요가 없다. 단 한 가지면 충분하다"는 것처럼. "나무는 헛된 것들의 가르침이다." 선지자는 부분으로 전체를 표현한다. '나무'에 석상과 다른 재료로 만든 것들을 포함시킨다. 마치 "신을 나타내는 모든 형태나 모습은 헛된 것들의 가르침이다"라고 한 것처럼. 여기서 일반적인 진리를 이끌어낼 수 있다. 사람들이 하나님을 눈에 보이는 형태로 나타내려 할 때, 그들은 사탄의 망상과 속임수에 빠진다는 것이다.

원주석

9절 카드 ↗

The Prophet, anticipating what might be said, refers to the splendor and pomp of idols, and declares that all was frivolous and extremely puerile. Whence was it that the world shewed so much honor to idols, except that their pomp dazzled the eyes of men? The devil has also by this artifice ever deluded the unbelieving; for he has exhibited in idols something that involved men’s minds in darkness. The Prophet then assails these foolish imaginations, and says, Silver is brought from Tharsis, that is, from Cilicia; for so the Scripture designates that transmarine country, which lies opposed to Judea; and we know that Cilicia was over against Judea; for the Mediterranean Sea intervenes between Syria and Cilicia; and the sea of Tharsis is what they call that part which extended towards Cilicia and Asia Minor. The Prophet then says; that it was brought from a far country. Well, he says, the fact is so; and then it is added that gold was brought from Uphaz Some have explained this last word wrongly, by saying that it means pure or fine gold; but it appears from this place and many others, that it is the name of a country, that is, Persia, or one not far from Persia: it was at least a country eastward of Judea. He then says, gold is brought from Uphaz; and he mentions the workmanship, the work of the artificer; that is, it is not silver and gold in its rude state; but they are so elegantly wrought, that they readily attract the eyes of men. Then he adds the hands (he speaks in the plural number) of the melter; that is, the silver and gold were melted and were made to assume a certain form; and then art was employed, which gave an increased polish to these forms which came out of the furnace. He afterwards says, The hyacinth and purple are their vestments; that is, it is not enough to have the precious metal, and that cast into an elegant and lovely form, but it must be clothed in purple and hyacinth. He says in the last place, that the work was that of the wise; that is, skillful men were chosen, who could in the most perfect manner give expression to every lineament; in short, nothing was left undone. (10) But the Prophet, though he concedes generally to the unbelieving that they added whatever could add beauty to their idols, yet declares that they were mere trumperies: they are puppets, he says; for man, who is a mortal, cannot make a god: and then, what can art and the toil and labor of man do in this respect? can he change the nature of things? can he make a god from wood and stone? and when a vestment covers the idol of gold or of silver, can it raise it above the heavens, that it may attain a new divinity? We hence see that the Prophet mentions all that was done, that he might taunt the heathens and ridicule their fatuitous trifles; for in their idols there was nothing real, nothing that could be dependd upon. He then subjoins — (10) The verse is literally thus, — 9. Silver extended, from Tarsis it is brought, And gold from Uphaz, — The work of the artizan And of the hands of the founder; Blue and purple their garments, — The work of the wise, all of them. The Septuagint and Arabic have “Mophaz;” the Vulgate, “Ophaz;” the Syriac and the Targum, “Ophir.” Probably the same country is meant, and that it had two names. “Blue” is rendered “hyacinth,” violet-color, by all the versions and the Targum. “Uphaz,” according to Bochart, was a country near the Ganges in India, and the same with Ophir. — Ed . return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-10-9

Source

선지자는 미리 제기될 수 있는 말을 예상하여 우상들의 화려함과 장엄함을 언급하고, 그것이 모두 경박하고 유치한 것임을 선포한다. 세상이 우상들에게 그토록 많은 경의를 표한 것은 그 화려함이 사람들의 눈을 현혹시켰기 때문 아니겠는가? 마귀도 이 기교로 불신자들을 항상 미혹하였다. 선지자는 이 어리석은 상상들을 공격한다.

"타르시스에서 은이 가져와졌다", 즉 길리기아에서. 성경은 이 이름으로 유대와 마주하는 해외의 나라를 부른다. "우바스에서 금이." 어떤 이들은 이 단어를 순금이나 정제된 금을 의미한다고 잘못 설명하지만, 이것은 페르시아 또는 페르시아 근방의 나라 이름이다. 선지자는 먼 나라에서 가져온 것들이라 말한다. 그다음에 솜씨를 언급하는데, 장인의 작업이니 은과 금이 거친 상태가 아니라 사람들의 눈을 쉽게 끌 정도로 솜씨 있게 가공된 것이다. 제련공의 손, 즉 은과 금이 녹여져 어떤 형태를 취했다. 그다음에 그 형태에 추가적인 광택을 주는 기술이 더해졌다. 그들의 의복은 청색과 자색이다. 즉 귀금속만으로는 충분하지 않아 자색과 청색으로 장식하였다. 마지막으로 작업이 지혜로운 자들의 것이라 한다. 즉 모든 선을 가장 완벽하게 표현할 수 있는 숙련된 자들이 선택되었다. 아무것도 빠뜨리지 않았다.

그러나 선지자는 불신자들에게 그들의 우상에 아름다움을 더할 수 있는 모든 것을 인정하면서도, 그것들이 단순한 인형에 불과하다고 선포한다. 사람은 죽을 존재이므로 신을 만들 수 없기 때문이다. 기술과 인간의 수고와 노력이 무엇을 할 수 있겠는가? 사물의 본성을 바꿀 수 있겠는가? 나무와 돌에서 신을 만들 수 있겠는가?

원주석

10절 카드 ↗

The Prophet here exults and triumphs in the name of his God, as though he had overcome and put to flight the erroneous notions of the heathens: for he had spoken, as it appears, contemptuously of their gross errors, and shewed that the wise men of the world were extremely sottish, who were so charmed with wood and stone. He now highly extols the glory of God, and says, But Jehovah is God; that is, let the nations worship their gods, let them recite fables as to their power, and falsely ascribe to them many miracles; but Jehovah, he says, is God When all things are faithfully examined, it will appear evident that He is the only true God, and all the gods of the heathens will of themselves vanish into nothing. This then is the meaning of the Prophet, as though he had said, God himself is sumcient to put to flight all the errors of the heathens, when his majesty appears; for so great is its brightness that it will reduce to nothing whatever the world admires. He then adds truth. He sets truth here in opposition to vanities. He had said that wood was the teaching of vanities; he now says, God is eternal truth; that is, he has no need of adventitious ornaments; they mask, he says, the idols of the heathens, they are clothed and adorned; but these things have nothing real in them: Jehovah is God the truth; that is, God borrows nothing from anything else, but is satisfied with himself, and his power possesses of itself sufficient authority. God then is truth, and God, he says, is life. After having said that God has real and solid glory in himself, he adds another proof, taken from what is known to men, even that God is life; for though God is in himself incomprehensible, yet he not only sets before our eyes evidences of his glow, but he also renders himself in a manner the object of feeling, as Paul says in Acts 14:17 . What he means is, that though men were blind, they could yet by feeling find out God. Though the blind have no sight, yet they can find their way by feeling; they go round a hall or a room, and by feeling find the door; and when they wish to enter into a room, they find the door by the same means. But there is no need, says Paul, for us to depart from ourselves; for whosoever will examine himself will find God within; for in him we live and move and have our being. ( Acts 17:28 .) Were we then to object and say, that God is incomprehensible, and that we cannot ascend to the height of his glory, doubtless there is life in us, and as we have life, we have an evidence of his divinity; for who is so devoid of reason as to say that he lives through himself? Since then men live not of themselves, but obtain life as a favor from another, it follows that God dwells in them. (11) Now, then, the Prophet, after having spoken of God’s essence, descends to what is more evident. And doubtless it is a real knowledge of God, not when we speculate in the air as philosophers do, but when we know by experience that there is one true God — how? because we exist. We exist not of ourselves, but in and through another, and that is, through the one true God. It hence follows that human life is a clear proof of one supreme God. God then is life and the King of ages For as the world has also been made, as years succeed years, and as there is in this revolution variety and yet such perfect order, who does not see in all this the glory of God? Now, then, we also perceive why the Prophet calls God the King of ages He then adds, Through his fury tremble will the earth, and the nations will not sustain his wrath As he could not succeed with the heathens, He warns liere the Jews not to provoke the wrath of God, who will be the Judge of the whole world, and will destroy the unbelievers, however blind in darkness they may be. He then warns the Jews not to close their eyes to the glory, which had been more fully open to them. But the Gentiles might by the works of nature have known God, and were inexcusable; yet, the knowledge of him was made plain to the Jews by the law. For this reason Jeremiah says, “Even though unbelievers now boldly despise God, yet when he shall appear as the Judge of the world, the whole earth must of necessity tremble, and will not be able to bear his presence, though they now proudly reproach true religion.” But it was not without reason that the Prophet took so much pains on this subject; for the ten tribes had been driven into exile, and the Assyrians and Chaldeans triumphed over God himself, as though he had been overcome, inasmuch as he did not defend the kingdom of Israel, which was under his care and protection; and the miserable Israelites could not but despond when they found themselves so distressed, and cruelly treated and oppressed by the most shameless tyranny; for what could they have thought, but that they had not been the objects of God’s care, and that his promises were vain, or that he possessed no sufficient power to preserve them? It is, then, for this reason that the Prophet now so highly extols the power and glory of God, that is, that their calamities might not deject them and lay prostrate the faith of those who thought that they were forsaken. And this will be more evident from the following verse, where the Prophet uses the Chaldee language; and this is the only verse in the whole book written in Chaldee; and the Chaldee differs much from the Hebrew. We have seen before that Daniel wrote in Chaldee, when he spoke of things pertaining to the Chaldeans; but when he addressed his own people and announced prophecies, belonging especially to the Church of God, he wrote in Hebrew. Hence the book of Daniel is written in Hebrew, except in those parts which he wished to be understood by the Chaldeans; and so does the Prophet in this place. (11) The verse, literally rendered, is as follows: — “But Jehovah, God the truth he, God the life and King eternal; At his wrath tremble will the earth, And not bear will the nations his indignation.” It is usual in Hebrew to put nouns

Pericope (part_of)

절 (explains)

bible-text/jer-10-10

Source

선지자는 이방 나라들의 잘못된 견해들을 이겨내고 물리친 것처럼 하나님의 이름으로 승리한다. "그러나 여호와는 참 하나님이시다." 나라들은 자신들의 신들을 숭배하고 그 능력에 관한 이야기를 들려주며 많은 기적을 거짓으로 귀속시킬 수 있다. 그러나 여호와는 하나님이시다. 모든 것을 충실히 검토하면, 그만이 유일한 참 하나님이심이 분명해질 것이고, 이방인들의 신들은 저절로 무로 사라질 것이다.

선지자는 진리를 덧붙인다. 그는 진리를 헛됨에 대립시킨다. 나무가 헛됨의 가르침이라고 했는데, 이제 하나님은 영원한 진리이시다. 하나님은 외적인 장식물이 필요 없다. 이방인들의 우상들은 가면을 쓰고 장식되었지만, 그것들에는 아무 실재하는 것이 없다. 여호와는 참 하나님, 진리이시다. 하나님은 다른 어떤 것에서도 빌리지 않으시고 자신으로 만족하시며, 그의 능력은 스스로 충분한 권위를 가진다.

"하나님은 생명이다." 하나님은 진정하고 견고한 영광을 자신 안에 가지신다고 하고, 사람들에게 알려진 것에서 또 다른 증거를 덧붙인다. 하나님은 살아있는 모든 것의 생명이다. 비록 하나님이 자신 안에서 불가해하시지만, 그는 자신의 영광의 증거들을 우리 눈앞에 놓아두실 뿐만 아니라, 자신을 감지될 수 있는 대상으로도 만드신다. 바울이 말하듯이 우리가 하나님 안에서 살고 움직이고 존재한다. 우리가 스스로 살지 않고 다른 이를 통해 생명을 은혜로 받는다면, 하나님이 우리 안에 거하신다는 것이 따른다. 인간의 생명은 한 지고한 하나님의 분명한 증거다.

"그의 진노로 땅이 진동하고, 나라들이 그의 분노를 견디지 못하리라." 하나님이 이방 나라들에 대해 성공하지 못했으므로, 그는 여기서 유대인들에게 전 세계의 재판자이신 하나님의 진노를 불러일으키지 말라고 경고한다. 예언자들이 하나하나 백성을 꾸짖었지만 아무런 효과가 없었다. 이스라엘 열 지파는 포로로 끌려갔고, 앗수르인들과 갈대아인들은 마치 하나님이 정복된 것처럼 그분 자신에 대해 개선가를 불렀다. 선지자가 하나님의 권능과 영광을 이토록 높이 선포하는 것은 그들의 재앙이 그들을 낙심시키고 그들이 버림받았다고 생각하는 자들의 믿음을 무너뜨리지 않도록 하기 위해서이다.

원주석

11절 카드 ↗

Now, the reason why he bids the Israelites to speak in the Chaldee language is, because they had been led into exile, and were mingled with the Assyrians and Chaldeans. He then required from those despised exiles an open and a bold confession, as though he had said, “Even though ye are now in the most miserable bondage, and though the Chaldeans disdainfully oppress you, as if ye were slaves, yet proclaim the glory of God and shrink not from an open confession of your religion, and say to them, in contempt of all their idols, perish must your gods from the earth and from under heaven, for they have not made heaven nor the earth.” We now understand the meaning of the Prophet. But the rest I shall defer until tomorrow. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-10-11

Source

선지자가 이스라엘 사람들에게 갈대아 언어로 말하라고 명하는 이유는 그들이 포로로 끌려가 앗수르인들과 갈대아인들 가운데 섞여 있었기 때문이다. 그는 그 경멸받는 망명자들에게 공개적이고 담대한 고백을 요구한다. 마치 "비록 너희가 지금 가장 비참한 노예 상태에 있고 갈대아인들이 너희를 종처럼 경멸하여 억압하더라도, 하나님의 영광을 선포하고 너희의 종교를 공개적으로 고백하기를 부끄러워하지 말라. 그들의 모든 우상을 경멸하며 이렇게 말하라. 하늘과 땅을 만들지 아니한 너희 신들은 땅에서, 하늘 아래서 망하리라."

이것이 선지자의 의미이다. 그러나 이 말이 갈대아어로 쓰인 유일한 구절임을 주목할 필요가 있다. 다니엘이 갈대아인들에게 관한 것을 말할 때는 갈대아어로 썼지만, 자기 백성에게 말하고 교회에 특별히 속한 예언들을 선포할 때는 히브리어로 썼다.

원주석

12절 카드 ↗

Jeremiah speaks now again in Hebrew, for he on purpose spoke in Chaldee, to shew that the ungodly were not to be given way to, if they blasphemed and wantonly derided the holy name of God. But as it is necessary that the confession of the mouth should proceed from faith, as fruit from the root, the Prophet here reminds the Israelites that there is but one true God; for, besides him who created the earth, set in order the world, and extended the heavens, there is no other to be found. Since, then, this cannot be said except of one, it follows that all the deities which the world devises for itself, are false and mere inventions of Satan, by which he deludes mankind. And doubtless no one can courageously oppose such errors, except he who believes in the one true God. We know that there were formerly some among the philosophers who jocularly and facetiously ridiculed the delirious notions of the vulgar; but no one in earnest undertook this cause, nor could they take upon themselves the defense of God’s glory, for he was unknown to them. It is therefore necessary, as I have said, that we should be really and truly grounded in the faith before the building can be carried on; for the profession, by which we ascribe glory to God, is, as it were, the superstructure, but faith, concealed within the heart, is the foundation. We now then understand the Prophet’s design in saying, that there is but one, who made the earth. He speaks indeed concisely; but what tie says has more force, when he does not mention God’s name, but sets before us his power, as though he had said, “There is one, there is one, who has created the earth; there is one, who has set in order the world and extended the heavens; as these things cannot be ascribed to many, it follows that men are very absurd in imagining that there are various gods.” He says that God created the earth by his power He alludes to the solid state of the earth. The philosophers indeed hold that the earth stands naturally in the middle of creation, as it is the heaviest element; and the reason they give that the earth is suspended in mid-air, is, because the center of the world attracts what is most heavy; and these things indeed they wisely discuss. Yet we must go further: for the center of the earth is not the main part of creation; it hence follows that the earth has been suspended in the air, because it has so pleased God. When, therefore, the Prophet commends God’s power in fixing the earth, he refers to its firm state. He then adds, There is one who hath by his wisdom set the world in order He does not indeed say that He is one, but this is what is implied. Though the term תבל , tabel, is taken for the earth, it has yet a wider meaning. The Prophet, I have no doubt, includes in it at least the sea. And we know that the Spirit has not spoken in the Law and the Prophets with rigorous exactness, but in a style suited to the common capacities of men. He says then that the world was set in order by God’s wisdom: for it is wonderful how the waters mingle with the earth, and yet retain their own habitation, and are restrained from covering the earth: in the earth also itself there is amazing variety; we see in one part mountains, in another small hills; there are meadows, forests, and fields for corn. Indeed, man’s industry contributes to this variety; but we see how God hath fitted the earth for different purposes, here then shines forth the wonderful wisdom of God. When again he speaks of the heavens, he says, that they have been expanded by God’s knowledge, He indeed employs various expressions, but he means the same thing, — that God’s singular wisdom may be seen in the earth and in the heavens. Some connect the following verse and explain the verb נטה nuthe, differently, — that God extends the heavens when he covers them with clouds; for the verb תתו , tatu, which means the same thing, follows: but the infinite mood is often to be taken for the preterite. As then this is a strained explanation, and too far-fetched, I reject it. The Prophet, no doubt, speaks of the original formation of the heavens: for when God covers the heavens with clouds, their true form does not appear; besides, the meaning of the verb is perverted, when taken to express the obscuring of the heavens by clouds. They who will impartially examine the passage, will be ready to admit, that the Prophet speaks of the expanding of the heavens. So the Scripture everywhere sets forth God’s wisdom as displayed by this wonderfill workmanship; and the heaven is said to have been expanded over the earth, so that it covers it around. ( Psalms 104:6 .) Now, though Jeremiah mentions only the word “heavens,” yet he includes the wonders which appear in them, such as that the sun performs its daily course — that it changes its track daily — that the planets have two motions — that they appear in different parts — and that the sun seems now to ascend and then to descend. In short, Jeremiah here extols all the secrets of astrology, when he says, that the heavens have been expanded by God, and expanded with singular and incomparable wisdom. Though, then, he only briefly touches on this wonderful workmanship of God, yet he would have us carefully to dwell on it in our meditations; for all errors and all fancies will soon vanish, when we duly consider the power and wisdom of God, as manifested in the creation of the heavens and of the earth, and in the order observable in the world. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-10-12

Source

예레미야는 이제 다시 히브리어로 말한다. 그는 의도적으로 갈대아어로 말하여, 불경건한 자들이 하나님의 거룩한 이름을 모독하고 방자하게 비웃더라도 굴복하지 않도록 하려 하였다. 그러나 입의 고백이 열매가 뿌리에서 나오듯 믿음에서 나와야 하므로, 선지자는 이스라엘 사람들에게 하나님은 오직 한 분이심을 상기시킨다. 땅을 창조하시고 세계를 질서 있게 하시고 하늘을 펼치신 분 외에 다른 신은 없다. 이것이 한 분에게만 해당될 수 없으므로, 세상이 스스로 고안하는 모든 신들은 거짓되고 사탄의 발명품들이라는 것이 따른다.

참 하나님을 진정으로 믿기 전에는 그런 오류들에 용감히 맞설 수 없다. 철학자들 가운데 이전에 군중의 황당한 견해들을 조롱한 이들이 있었지만, 아무도 진지하게 그 원인을 떠맡지 못하였다. 하나님이 그들에게 알려져 있지 않았기 때문이다. 따라서 먼저 믿음에 굳게 세워져야 건물이 세워질 수 있다. 하나님께 영광을 돌리는 고백은 위층과 같고, 마음 안에 숨겨진 믿음은 기초이다.

"하나님이 자신의 능력으로 땅을 지으셨다." 그는 땅의 단단한 상태를 암시한다. 지구는 창조의 중심에 있기 때문에 자연스럽게 중간에 서 있다고 철학자들은 주장한다. 지구가 공중에 떠 있는 이유를 그 무게 때문이라 한다. 그러나 더 나아가야 한다. 지구의 중심이 창조의 주요 부분이 아니기 때문에, 지구가 공중에 떠 있는 것은 하나님이 그렇게 기뻐하셨기 때문임이 따른다.

"그의 지혜로 세계를 세우셨다." 하나님이 한 분이라 말하지 않지만 그것이 함의된다. 비록 '타벨'이 땅을 뜻하지만 더 넓은 의미가 있다. 선지자는 적어도 바다를 포함시킨다. 하나님의 지혜로 세계가 질서 있게 되었다는 것이 놀랍다. 물이 땅과 섞이면서도 자신의 거처를 지키고 땅을 덮는 것을 억제받고 있다. 땅에도 놀라운 다양함이 있다. 한쪽에는 산들이, 다른 쪽에는 작은 언덕들이 있다. 초원, 숲, 곡식 밭이 있다. 하나님의 놀라운 지혜가 여기서 빛난다. 하늘에 대해서는 하나님의 지식으로 펼쳐졌다고 한다. 선지자는 다양한 표현을 쓰지만 같은 것을 의미한다. 땅과 하늘에서 하나님의 특별한 지혜가 보인다는 것이다.

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The Prophet then descends to the other works of God, to those which are changeable, for there is in nature a perpetual constancy as to the heavens and the earth; and there are many things subject to changes; as when God darkens the air, when he raises winds, when he pours down rain. These things happen not according to the settled order of the world of which he had spoken. We see then that the Prophet has hitherto referred to the fixed and regular government of the world, to what had been done at the creation. But now, as I have said, he sets before us things of another kind, — that God gives or sends forth, by his voice, abundance of waters from the heavens Some render המון emun, “sound;” but it is, on the contrary, to be taken for “multitude,” or abundance. Moreover, he takes “voice” for thunder: for though it often rains without thunder, yet when God thunders from heaven, there is a sudden change, which not only disturbs the air, but also fills us with dread. As then in this sudden and unexpected change the power of God more strikingly appears, the Prophet says, At his voice he gives abundance of waters He then says, he makes elevations to ascend; for we see that vapours arise from the earth and ascend upwards. Philosophers shew how this happens: but yet the power of God cannot be excluded, when we say that anything is done according to nature. For we hence more clearly see what the Prophet means, that is, that God has so set in order the world, that when he causes vapours to ascend, he shews that he rules in the heavens and on the earth. And he adds, from the extremity of the earth: for we see that vapors rise at a distance and immediately spread over our heads. Is not this wonderful? And were we not accustomed to such a thing, it could not but fill us with admiration. The Prophet then rouses men here from their torpor, that they may learn to consider what is presented to their view. He goes on and says, creating or making lightnings for the rain, or with the rain: for ל , lamed, is taken by some, as though he had said, that lightnings are mingled with rain: and doubtless we see that these things, fire and rain, are contrary to one another; yet fire generates water, and it dwells also in the midst of a mass of waters: it rains, and yet the air is at the same time kindled with lightnings. Since then God thus mingles contrary things, and makes fire the origin and the cause of rain, is it not so wonderful that it is sufficient, to move the very stones? How great then must be the stupidity of men, when they attend not to so conspicuous a work of God, in which they may see the glory of his wisdom as well as of his power! He then says, that God brings forth the wind from his treasures He calls hidden places the treasures of God; for whence the winds except from the caverns of the earth? Since, then, the earth, where it is hollow, generates winds, rightly does the Prophet say, that they were the bidden treasures of God. The philosophers also find out the cause why the winds arise from the earth; for the sun attracts vapors and exhalations; from vapors are formed clouds, snows, and rains, according to the fixed order of the middle region of the air. From the exhalations also are formed the thunders, lightnings, the comets also, and the winds; for the exhalations differ from the vapours only in their lightness and rarity, the vapors being thicker and heavier. Then from vapor arises rain; but the exhalation is lighter, and not so thick; hence the exhalations generate thunders as well as winds, according to the heat they contain. How, then, is it that the same exhalation now breaks forth into wind, then into lightnings? It is according to the measure of its heat; when it is dense it rises into the air; but the winds vanish and thus disturb the lower part of the world. These are the things said by philosophers; but the chief thing in philosophy is to have regard to God, who brings the winds out of his treasures, for he keeps them hidden. We wonder that the wind rises suddenly when it is quite calm; who ought not to acknowledge that winds are formed, and are sent here and there at God’s pleasure? And hence in Psalms 104:4 , they are called the swift messengers of God, “who makes spirits his messengers.” It follows: — return to ' Top of Page ' <a name="verse-14" class="com-number"

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bible-text/jer-10-13

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선지자는 이제 하나님의 다른 작품들로, 변하는 것들로 내려간다. 하늘과 땅에 관한 것들은 자연에서 영구적인 항상성이 있다. 그러나 많은 것들이 변화한다. 하나님이 공기를 어둡게 하시고, 바람을 일으키시고, 비를 내리실 때처럼. "그가 소리를 낼 때 하늘의 물의 풍성함을 주신다." '에문'을 어떤 이들은 "소리"로 번역하지만 반대로 "풍성함"이나 "많음"으로 받아들여야 한다. 그는 "소리"를 천둥으로 받아들인다. 비가 천둥 없이 자주 내리지만, 하나님이 하늘에서 천둥을 치실 때 갑작스러운 변화가 있어 공기를 소란하게 할 뿐만 아니라 두려움으로 채운다. 이 갑작스럽고 예기치 않은 변화에서 하나님의 권능이 더 두드러지게 나타나기 때문에, 선지자는 "그의 소리로 물의 풍성함을 주신다"고 한다.

"그는 안개가 땅 끝에서 올라오게 하신다." 철학자들은 이것이 어떻게 일어나는지 보여주지만, 자연에 따라 어떤 일이 일어난다고 할 때 하나님의 권능을 배제할 수 없다. "번개를 비와 함께 만드신다." 불과 비는 서로 반대되는 것인데, 불이 물을 낳고, 비가 내릴 때 공기가 동시에 번개로 불붙는다. 하나님이 이처럼 반대되는 것들을 섞으시고 불을 비의 원인으로 만드시니, 그것은 돌조차 움직일 만큼 경이롭다. "바람을 그 창고에서 내신다." 선지자는 숨겨진 장소를 하나님의 보화고라 부른다. 바람들이 땅의 공동 속에서 나오기 때문이다. 철학자들도 바람이 땅에서 나오는 이유를 찾는다. 그러나 철학에서 가장 중요한 것은 하나님을 주목하는 것이다.

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Some too refinedly explain the beginning of this verse — that their own subtlety or wisdom, which they arrogate, infatuates men, according to what Paul says, that men become vain in their minds, when they form an idea of God according to their own imagination. ( Romans 1:21 .) But the Prophet speaks more plainly, for he says, that all artificers were foolish The word lrnowledge is not to be taken here for knowledge of truth, but for the knowledge of artificers, whether carpenters or blacksmiths, or those who either melted or grayed or formed gods of wood, stone, and silver, as we may learn from the second clause of the verse. There is no difficulty as to what is meant, if we duly consider the words of the Prophet; he expresses the same thing in two ways; foolish, he says, are all our artificers; then he specifies one sort, every founder or melter, etc. We hence see that the Prophet does not use the word knowledge according to its strict meaning, but extends it to skill in workmanship. (13) But when he says that the artizans were foolish, he connects with them, no doubt, all the worshippers of false gods; but he reprobates their knowledge, who applied whatever skill and knowledge they had to so vain a purpose. Bellold, he says, the worker in gold, and every other artificer, think that they are very ingenious when they elegantly form an idol; they spend all their wits on so vain a thing; what is this but folly? But they think that they make a god by their own hands; yet they cannot change the nature of gold and silver. It is the form only that they add; but this form contains no life. Hence he subjoins, There is no spirit in them He had said before, that they who formed the graven image would be ashamed, or convicted of folly; for he had called them foolish and brutish. Now, בער , bor, in Hiphil, means to be foolish; but the noun means a brute animal. Hence he reproachfully compares these illustrious artizans, who gained repute by the elegant forms they gave to their gods, to asses, and oxen, and other brute animals. Some render נסך , nusak, “covering;” but it signifies, I doubt not, a molten image; for he repeats what he had said, that the founders would be ashamed of the graven image In short, He says, that the molten image was falsehood, for there was in, them no spirit He changes the number, but the meaning is evident. We have seen before that idols were said to be the teaching of vanities; for they were extremely deceived, and became wholly foolish, who ascribed the glory of God to wood and stone. The heathens might say, that they had never thought such a thing; but facies proved that they were liars and made only vain pretences; for why did they place confidence in their idols? — why did they bow down before them? — why did they address to them prayers and supplications? They then believed that God was present in the visible form. Now the Prophet says, that this was the teaching of vanities; because they who made a figure or image of God thought that he was like to gold and silver, and that he had some affinity to dead elements, destitute of reason and understanding. For the same purpose he now adds, that the molten image is falsehood; why? because the truth of God is turned into falsehood, as Paul says, ( Romans 1:25 .) It is, therefore, a monstrous absurdity when men imagine that wood or stone is an image of God; for there is no similarity, nor can such a thing enter into man’s mind without a grievous and an atrocious indignity being offered to God. The reason also is to be noticed, For there is no spirit in them God, so to speak, is the life of all things living; now, to call a dead thing an image of God, a thing in which there is no mind nor life, is it not to turn light into darkness? This reason, then, ought to be remembered by us; and it is a sufficient refutation of all such errors, when the Prophet says, that there is no spirit in idols, that is, in wood, stone, gold, and silver, and that they are therefore a He; for God will not have himself to be compared to dead things, without mind and life. He then adds — (13) The first, clause of this verse is rendered by the Sept. and Vulg., “Foolish has become every man by knowledge;” by the Syr., “Foolish have all men become without knowledge;” the Arab. and the Targ. convey the same idea with the last. Gataker takes this view and gives this version, “Every man is become brutish for want of knowledge.” But as the framers of idols were called, in Jeremiah 10:9 , “wise” or cunning men, it is more probable that their boasted knowledge is what is meant here. The verse may be thus rendered — 14. Brutish has every man become by his knowledge; Disgracefully has every founder done as to the graven image, For deception is his cunning; And no spirit is in them. To render the different parts of this verse correspondent, it is necessary to take הוביש as a Hiphil. The connection is between the first and last line, and between the two middle lines. Every man, both the carver and the founder, or melter, were brutish, in employing their knowledge and skill in making idols or images, because there was, after all their toil, no spirit, no life in them. Then the founder acted shamefully in taking the carved thing or image, to cover it with gold or silver, because what he melted was a mere deception. This verse is no prediction, but a representation of the extreme folly and stupidity of idol-makers. This is confirmed by the following verse. — Ed. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-10-14

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어떤 이들은 이 절의 시작 부분을 너무 정교하게 설명한다. 그러나 선지자는 더 단순하게 말한다. "모든 장인들이 어리석었다." '지식'이라는 단어는 여기서 진리의 지식이 아니라 장인들의 기술을 뜻한다. 목수들이든 대장장이들이든, 나무나 돌이나 은으로 신들을 녹이거나 조각하거나 만드는 자들이든. 선지자는 같은 것을 두 가지 방식으로 표현한다. "어리석다, 모든 장인들이. 그리고 한 종류를 특별히 말한다, 모든 주조공." 선지자는 '지식'이라는 단어를 엄밀한 의미로 쓰지 않고 장인 기술로 확장한다.

"금 세공인과 다른 장인들이 우상을 만들 때 매우 독창적이라 생각한다. 그들은 그토록 헛된 일에 모든 재주를 쏟는다. 이것이 어리석음이 아니고 무엇인가? 그들은 자신의 손으로 신을 만든다고 생각하지만, 금과 은의 본성을 바꿀 수 없다. 형태만 추가할 뿐이다. 그러나 이 형태에는 생명이 없다." 그래서 그는 "그 안에 생명이 없다"고 덧붙인다. 그는 앞서 새긴 우상을 만드는 자들이 부끄러움을 당할 것이라 하였다. 이제 '보에르'라는 동사를 짐승이라는 뜻의 명사에서 유래한 것으로 쓴다. 선지자는 이처럼 우상들에 우아한 형태를 부여함으로써 명성을 얻은 탁월한 장인들을 나귀, 소, 다른 짐승들과 비교한다. "그것은 헛된 작품이다." 선지자는 우상이 헛됨의 가르침이라 하였다. 나무와 돌에 하나님의 영광을 돌리는 자들은 완전히 어리석어진다. 그 안에 생명이 없기 때문에 우상은 거짓이다. 하나님의 진리가 거짓으로 바뀐다. 따라서 나무나 돌이 하나님의 형상이라 상상하는 것은 기괴한 불합리다.

원주석

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He confirms the same thing. What he called before falsehood, שקר , shikor, he calls now vanity, הבל ebel. They are vanity, he says. He had said that they were falsehood, which means, that men were grossly deceived when they sought the presence of God in dead things, now he says, that they were vanity, and also the work of illusions; but some render the last word “mockeries,” taking it in a passive sense; and hence the Chaldee interpreter renders it, “a thing worthy of ridicule and laughter.” (14) But I prefer to take it for imposture or deception. Jacob said to his mother, “I shall be found in the eyes of my father a deceiver;” but some render the word there “a mocker.” But Jacob, on the contrary, meant that he should be found out as one of no credit, or acting in guile, as though he had said, “I shall be an impostor, and rny father will flnd out the fraud.” So also in this place, he calls idols the work of deceptions, by which men infatuated themselves. He does not then teach us here that idols deserved to be ridiculed, but he refers to the madness of those who imagined that they were gods, for he had before called them vanity and falsehood; and there is no doubt but that in these various ways he repeats and confirms the same thing. He afterwards adds, In the time of their visitation they shall perish The pronoun “their” may be applied to idols or to the Chaldeans: when the time of visitation shall come; that is, when God shall punish the enemies of his Church, then their idols shall perish: or, when the time shall come for God to visit the idols, they shall perish. Either sense may be admitted; and indeed as to the subject in hand, there is no difference. The Israelites might have objected and said, “How is it then that false gods, whom men have devised for themselves, are worshipped, and are in great esteem and highly regarded? How does God suffer and overlook this?” The Israelites might have raised an objection of this kind. Therefore the Prophet answers them, They shall perish; but it shall be at the time of visitation (15) It is an exhortation to patience, that the faithful might not despond or be weakened in their hopes, though they saw silver gods carried on men’s shoulders, though they saw wood and stone set on elevated places, and incense burnt to them and sacrifices offered to them. Though then they saw idols in such esteem, they were not yet to despair or fall away from true religion, for the time of visitation was to be looked for, when God would execute his judgment on the false gods as well as on their worshippets. We now understand why he speaks of visitation. It follows — (14) So, substantially, is the version of the Sept., Vulg., Syr . , and Arab., — “ridiculous — worthy of laughter — foolish — ludicrous.” But the word means no such thing. The verb תעה means to wander, to err, to go astray; in Niphal, to be led astray, to be deceived; and Hiphil, to lead astray, to seduce, to deceive; and it is a Hiphil participle in Genesis 27:12 . It is here a reduplicate noun; and Blayney takes it as referring to persons, and not as an abstract noun — those who greatly err; and this is the best view, as the Prophet has been throughout describing the idol-makers — Vanity are they ( i.e., the idols,) The work of the grossly deluded: At the time of their visitation they shall perish; that is, the grossly deluded. He had before threatened ruin to idols; but he now threatens their makers. — Ed . (15) Scott quotes a sermon of Mede, in which he says, “Ye have heard the state of the times, wherein this prophecy is commanded; now let us consider the event. We have heard of the admired oracles of the Gentiles, of Apollo at Delphos, of Jupiter Ammon in Egypt, etc.; but all of them are long since perished. Where is now Bel, the god of Babylon, Nisroch, the god of Assyria, Baal and Astaroth, the gods of Zidonians, Milcom of the Ammonites, Chemosh of Moab, and Tammuz of the Egyptians? Even these also are perished with their names.” The partial fulfillment of this prophecy is an evidence of its complete fulfillment, when “the spirit of evil,” as Scott says, “whom all idolaters worship, shall be confined to the bottomless pit.” — Ed . return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

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선지자는 같은 것을 확증한다. 앞에서 거짓이라 한 것을 이제 허무라 부른다. "그것들은 허무이고 미혹의 작품이다." 어떤 이들은 마지막 단어를 수동적 의미로 받아들여 "조롱거리"로 번역한다. 갈대아 역자는 "웃음과 비웃음거리"로 번역한다. 그러나 나는 속임수나 기만으로 받아들이기를 선호한다. 그래서 선지자는 우상들이 조롱받을 만하다고 가르치는 것이 아니라, 그것들이 신이라 상상한 자들의 광기를 가리킨다.

"심판의 때에 그것들은 망할 것이다." '그들의'라는 대명사는 우상들이나 갈대아인들 중 어느 쪽에 적용될 수 있다. 하나님이 교회의 원수들을 벌하실 때, 그들의 우상들도 망할 것이다. 이스라엘 사람들은 이렇게 반박했을 수 있다. "그렇다면 어찌하여 사람들이 고안한 거짓 신들이 숭배를 받고 큰 존경을 받는가? 하나님이 어찌 이것을 묵인하시는가?" 선지자는 대답한다. "그것들은 망할 것이다. 심판의 때에." 이것은 인내에 대한 권면이다. 신실한 자들이 낙심하거나 희망이 약해지지 않도록 하기 위해서이다.

원주석

16절 카드 ↗

We have said before, that superstitions cannot be from the heart and boldly rejected, except the true God be known; for the heathens, even when they disapproved of the opinions of the vulgar, yet reasoned on both sides, and knew nothing certain, and had no sure faith. It is, therefore, necessary that we should have previously a knowledge of the true God. Hence the Prophets, whenever they spoke of idols, spoke also of the true God; for it would have been to little purpose to condemn these follies, except they represented God in his own real dignity. For this reason the Prophet says again, that God, who is the portion of Israel, is not like idols. He calls God the portion of Israel, that he might preserve the people in the pure truth of the law which they had learnt, and with which they had been favored; and thus he draws away the attention of the Israelites from all the inventions of men or of the heathens. The portion then of Israel is not like idols — how so? For he is the former of all things, that is, the creator of heaven and earth. Then he says, Israel is the rod of his inheritance (16) Rod may be taken for a measuring rod; and I think it ought to be so taken, for he mentions inheritance: for he took the comparison from common practice; as men are wont to measure fields and possessions by a rod. He therefore says, Israel is the rod, that is, the measuring rod of his inheritance He concludes by saying, Jehovah of hosts is his name (16) This clause is left out in the Septuagint, but retained by the Vulgate, the Targum, and the Syriac, though “rod’ is rendered “tribe” in the last; and so it may be rendered, for שבט means a tribe as well as a rod or scepter: and this meaning is the most suitable. God was the portion of Israel, and Israel was the tribe or nation whom God inherited or possessed as his inheritance, there being no other nation so favored. — Ed. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-10-16

Source

선지자는 이방인들의 우상들을 마음으로부터 담대하게 배척하려면 먼저 참 하나님을 알아야 함을 다시 말한다. 따라서 선지자들은 우상들에 대해 말할 때마다 참 하나님에 대해서도 말하였다. 이방 신들의 어리석음을 정죄하는 것만으로는 충분하지 않았기 때문이다. 이 때문에 선지자는 이스라엘의 분깃이신 하나님이 우상들과 같지 않다고 다시 말한다. 하나님을 이스라엘의 분깃이라 부른 것은 백성이 그들이 배운 율법의 순수한 진리 가운데 머물도록 하기 위해서이다. 그래서 이스라엘 사람들의 주의를 사람들이나 이방인들의 모든 고안들로부터 돌린다. "이스라엘의 분깃은 우상들과 같지 않다. 그가 만물의 조성자이시기 때문이다." 그다음에 "이스라엘은 그의 기업의 막대기이다"라고 한다. '막대기'는 측량 막대기로 받아들여야 한다고 생각한다. 선지자가 기업을 언급하기 때문이다. 사람들이 막대기로 밭과 소유지를 측량하는 일반적인 관행에서 비교를 가져왔다. 그러므로 "이스라엘은 막대기", 즉 그의 기업의 측량 막대기이다. "만군의 여호와는 그의 이름이다"는 결론으로 말한다.

원주석

17절 카드 ↗

The first verse which we have recited, the Rabbins think, is addressed to the Chaldeans, but in my view very incorrectly. Jeremiah had indeed said that all the nations who devised gods of stone and of other corruptible materials, were very foolish; but we have seen for what purpose he said this, even to confirm the Israelites, who were captives, and in addition to the disgrace of exile were greatly hated by the Chaldeans and the Assyrians; it was, I say, to confirm them, lest they should depart from the true worship of God, but constantly defend the honor of their God, from whom they expected restoration. It is, therefore, absurd for the Rabbins to explain this verse of the Chaldeans; for the two verses ought to be connected, gather thy merchandise, because thus saith Jehovah It is then strange that these interpreters apply the second verse to the Israelites, while they read the first by itself, as though they were not connected: yet a reason is given why he bids all wages to be gathered. But the meaning is simply this, — that the whole country would be exposed to the will of their enemies, that they might plunder it: as then devastation was nigh at hand, the Prophet bids those in fortified places to gather their wages, or to gather a gathering, (we shall hereafter speak of this expression.) Now, we have already stated in several places, that the Prophets ironically touched on the torpidity of the people; for plain truth would have had no effect, except it was urged on them as it were vehemently The Prophet then undertakes the character of a man, who brings warlike tidings, as we shall more clearly see presently. But in this place, as in some other places, he declares that nowhere in Judea would there be safety, except in fortresses; which yet would not be able to resist the attacks of enemies, as we shall hereafter see. As to the words, some give this rendering, “gather thy humiliation,” as כנע cano, means to be humble; but they apply the words to Babylon, as though the Prophet had said, “Now cease to subdue the remaining nations.” Thus they take the verb אסף asaph, in the sense of contraction, when some moderation is observed. But I have already said that this verse cannot refer to Babylon or to the Chaldeans. As then the Prophet addresses the Jews, and speaks of their effects, or of their merchandise, or precious things, which were wont to be gathered and laid up; as though he had said, “Gather thy gathering;” for the word כנע cano, means also to collect or to gather: and this is a suitable meaning, it being taken afterwards for doing business. But as to the subject itself there is no obscurity; for the Prophet shews that in a short time the whole of Judea would be laid waste by enemies; and as it was to be exposed to plunder, what is usual was to be done, that is, to gather whatever was valuable into fortified cities. In short, the Prophet here declares that war and ruin would come on the Jews, which would extend through the whole land; for by land he means the country, as distinguished from fortified towns. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-10-17

Source

랍비들은 이 절이 갈대아인들에게 말해진 것이라고 생각하지만, 내 생각으로는 매우 잘못된 것이다. 예레미야는 돌과 다른 썩어질 재료들로 만든 신들을 고안하는 모든 나라들이 매우 어리석다고 하였다. 그러나 우리는 이것을 왜 말하였는지를 보았다. 포로로 끌려가 갈대아인들과 앗수르인들에게 크게 증오받는 이스라엘 사람들을 확증하기 위해서였다. 참 하나님에 대한 경배로부터 떠나지 않고 그들의 하나님의 영예를 꾸준히 변호하도록 하기 위해서였다.

선지자는 두 절이 연결되어 있다고 본다. "요새 안에 사는 자여, 너의 물건을 싸라, 여호와가 이렇게 말씀하시기 때문이다." 두 번째 절은 모든 물건을 모으라고 명하는 이유를 제시한다. 그 의미는 단순하다. 온 나라가 적들의 의지에 노출될 것이므로, 선지자는 요새에 있는 자들에게 물건을 모으라 한다. 이처럼 황폐가 임박하였으므로 선지자는 이 말을 한다. 우리는 선지자들이 아이러니하게 백성의 무감각함을 지적하는 것을 여러 곳에서 보았다.

이 절에서 선지자는 전쟁 소식을 가져오는 사람처럼 말한다. 유대 어느 곳도 요새 외에는 안전하지 않을 것이라 선포한다. 그러나 그 요새들도 적의 공격에 저항할 수 없음을 뒤에서 보게 된다.

원주석

18절 카드 ↗

Then follows the reason, For thus saith Jehovah, Behold, I will with a sling cast out the inhabitants of the land Land here is to be taken in another sense, even for the whole country. Wherever then the Jews dwelt, the Lord, says the Prophet, will draw them forth, yea, east them out as with a sling. We now then see that the vengeance which the Jews despised is denounced on them, because they remained securely in their own delusions; and what still more provoked God’s wrath, they regarded all that Jeremiah said of his judgment as a fable. But he compares their violent exile to slinging, and represents the Lord as the slinger. We know that when a sling is flung and a stone is cast, the motion is very violent. Such a casting away is then what God here threatens the people with, — that he would violently throw them here and there, like stones when cast by a sling. And he says at this term or time, in order that the Jews might know that their calamity would be like a sudden storm. For they had often been subject to the assaults of enemies; but at one time they had delivered themselves, at another the Chaldeans and Assyrians had been constrained to turn aside to other quarters; or they had been miraculously delivered by God’s aid. They hoped that it would be the same always; and they thought also that by protracting the war they could disappoint their enemies, as they had often done; and further still, they expected aid from various quarters. Hence the Prophet says, that they would be so taken away, that God would at once cast them all out of the land, and east them out as it were in one day: at this time they, will I fling out the inhabitants of the land Then he says, And I will straiten them. Some render the verb transitively, as it is in Hiphil, “I will cause them to be besieged by their enemies,” and then, “that their enemies may find them.” But this seems forced. Others more correctly give this explanation of the last clause, “that they may find,” that is, as true, what had been so often foretold them. For, as we have said, the Prophets and their threatenings had been despised, as the Jews had hardened themselves in their impiety: therefore this interpretation may be allowed. But I prefer a more general meaning, — that they may find, even what they had sought; for they had in many and various ways provoked the wrath of God: it was therefore right that they should at last find that which they had by their perverse doings procured for themselves, according to what is said in Isaiah 57:10 , “They shall find the fruit of their own ways.” The Jews sought nothing less than the calamity which Jeremiah denounced on them: but they had really long sought it; for it was right that they should receive the wages due to their wickedness. Then it is, that they may find, that is, the reward of their own works. (17) It follows — (17) As to these two verses the early versions all differ from one another, as well as from our version and that of Calvin. The Targum comes the nighest to our version. I offer the following rendering, — 17. Gather from the land thy gains, Thou who dwellest in a fortress! 18. For thus saith Jehovah, — Behold I will sling out The inhabitants of the land at this time, And will fortress them, that they may be taken. The first verse is spoken ironically, recommending what they were doing. Then the Lord says what he would do: They were gathering their goods into fortresses in order to secure them, and the Lord says that he would violently fortress (as the word means literally) or drive into fortresses all the inhabitants of the land, and would do so, that they might be found or taken, that is, captives; there would be no need of collecting the people, for they would be driven into fortified cities, where the enemies would find them. This seems to be the meaning of this verse, which Horsley deemed “very obscure,” and elucidated “by no expositor.” — Ed. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-10-18

Source

이유가 뒤따른다. "여호와가 말씀하시기를, 보라, 내가 이번에는 땅의 주민을 새총으로 던지리라." 여기서 '땅'은 온 나라를 뜻한다. 유대인들이 어디에 살든 주님이 그들을 새총으로 돌을 던지듯 세차게 쫓아내실 것이다. 선지자는 그들의 폭력적인 추방을 새총 던지기에 비유하고 주님을 새총 던지는 자로 표현한다. 새총을 던져 돌을 날릴 때 그 움직임이 매우 격렬함을 우리는 안다. 그러한 추방을 하나님이 백성에게 위협하신다.

"이번에." 이는 유대인들이 자신들의 재앙이 갑작스러운 폭풍처럼 올 것임을 알도록 하기 위해 덧붙여진 것이다. 그들은 적의 공격을 여러 번 받았지만, 어떤 때는 스스로 벗어났고, 어떤 때는 갈대아인들과 앗수르인들이 다른 방향으로 돌아가거나 하나님의 도움으로 기적적으로 구원받았다. 그들은 항상 그럴 것이라 희망하였다. 따라서 선지자는 하나님이 한꺼번에 그들 모두를 땅에서 내쫓으실 것이라 한다.

원주석

19절 카드 ↗

The Prophet here no doubt speaks in the name of the whole people; for he saw that no one was moved by threatenings, though very grievous and severe; and this mode of speaking must be sufficiently known to us, for it is commonly used by all the prophets. They first, addressed the people; but when they saw that they produced no effect, in order to shew their indignation, they speak of themselves as in the presence of God: thus they rebuked the hardness and torpidity of men. So now does Jeremiah speak, Woe to me for my bruising! He did not grieve on his own account; but, as I have said, he represents the grief which the whole people ought to have felt, which yet they did not feel at all. As then they were so stupid, and proudly derided God and his threatenings, the Prophet shews to them, as it were in a mirror, what grievous and bitter lamentation awaited them. We must then bear in mind that the Prophet speaks not here according to the feeling which the people had, for they were so stupified that they felt nothing; but that he speaks of what they ought to have felt, as though he had said, — “Were there in them a particle of wisdom, they would all most surely bewail their approaching calamity, before God begins to make his judgment to fall on their heads; but no one is moved: I shall therefore weep alone, but it is on your account.” There is yet no doubt but he intended to try in every way whether God’s threatenings would penetrate into their hearts. He says that his smiting was full of pain; and then adds, And I said, Surely it is my stroke, and I will bear it. As I have already said, he does not relate what the Jews said or thought, but what would have been the case with them had they the smallest portion of wisdom. Some connect this with the following verse, as though the Prophet had said that he thought himself able to bear his grief, but was deceived, as he was at length constrained to succumb. But this is an incorrect view, and the passage runs better otherwise. The Prophet here reminds his own people with what feeling they ought to have regarded the fact, that God was angry with them; for he no doubt indirectly condemns their sottishness, because God’s hand was put forth to chastise them, and yet they disregarded the hand of him who smote them. He then relates what they ought to have thought and felt, when God shewed tokens of his wrath, — that they ought to have acknowledged that it was their own stroke, and that it was therefore to be borne: for it is the best preparation for repentance when the sinner acknowledges that he is justly smitten, and when he willingly receives the yoke. When, therefore, any one proceeds thus far, his conversion is half effected. The Prophet then teaches us here that the only remedy which remained for the Jews was to be fully convinced that they deserved the punishment which they endured, and then patiently to submit to God’s judgment, according to what a dutiful son does who suffers himself to be chastised when he offends. The word is used in another sense in Psalms 77:10 , “To die is my lot.” The Prophet has חלי , cheli, here; but there it is חלותי cheluti. That passage is indeed variously explained; but it seenis to be an expression of despair, when it is said, “To die is my lot;” that is, it is all over with me. But the Prophet here shews that it was the beginning of repentance, when the Jews confessed that they deserved their stroke; for no doubt there is here a comparison made between sin and its punishment, as though the Prophet had said, “We have thus deserved, and God allots to us the reward due to our sins.” It is one thing, — to give glory to God, by confessing that he inflicts due punishment; but it is not sufficient unless patience be added, — I will bear it; that is, I will submit to God. For there are many who, when convinced of their sins, do yet complain against their judge, and also raise a clamor. Hence the Prophet joins together these two things, — the confession of sin and patience; so that they who experience the severity of God quietly submit to him as long as He exercises towards them the office of a judge. (18) He afterwards adds — (18) Our translation, as to this verse, is nearly the Syriac. The Septuagint and Arabic have wandered much from the original; and so have the Vulgate and the Targum in some degree. The most literal is the version of Calvin. The terms here used, bruising, smiting, are commonly employed to designate great trouble and affliction, or distress; and this distress he describes in the verse that follows; and in the twenty-first verse the cause of it is set forth. And the distress corresponds with what he says in the eighteenth verse, where he says that the inhabitants would be driven from the land into fortresses, so that he would have none to set up his tent. All these verses seem connected. The literal rendering of this verse is as follows, — 19. Woe is to me, because of my bruising, (distress;) Grievous is my stroke; I have said, — Surely, this is grief! but I must bear it. Then he proceeds to state his distress: he had none even to assist him to pitch his tent, the people having all been driven to fortified cities. — Ed . return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-10-19

Source

선지자는 여기서 의심할 여지 없이 온 백성의 이름으로 말한다. 심각한 위협들도 아무도 감동시키지 못함을 보았기 때문이다. 이 말하기 방식은 모든 선지자들이 공통으로 사용하는 것으로 충분히 알려져 있다. 그들은 먼저 백성에게 말하였다. 그러나 아무런 효과도 없음을 볼 때, 자신들의 분개를 드러내기 위해 마치 하나님의 임재 앞에 있는 것처럼 자신에 대해 말한다.

"아, 나의 상처여!" 선지자는 자기 자신을 위해 슬퍼하는 것이 아니다. 이미 말했듯이 온 백성이 마땅히 느꼈어야 할 슬픔을 대표하여 표현한다. 그들이 너무 무감각하여 전혀 느끼지 못하였기 때문이다. 선지자는 그들에게 장차 얼마나 비통한 탄식이 기다리고 있는지를 마치 거울로 보여주듯 드러낸다. 선지자는 백성이 가지고 있던 감정에 따라 말하는 것이 아니라, 그들이 가졌어야 할 감정을 말한다.

"내 상처는 크다." 그다음에 "내가 말하기를, 참으로 이것이 나의 재앙이니 내가 담당하리라." 앞서 말했듯이, 그는 유대인들이 말하거나 생각한 것을 말하는 것이 아니라, 그들에게 조금이라도 지혜가 있었다면 그랬을 것을 말한다. 어떤 이들은 이것을 다음 절과 연결하여, 선지자가 자신의 슬픔을 견딜 수 있다고 생각했지만 결국 굴복하지 않을 수 없었다고 본다. 그러나 이것은 잘못된 이해이다. 선지자는 백성이 하나님의 진노의 징표를 볼 때 어떤 감정으로 받아들였어야 하는지를 상기시킨다. 죄인이 자신이 의롭게 맞는다는 것을 인정하고 기꺼이 멍에를 받아들일 때, 그것이 회개의 가장 좋은 준비이다. 유대인들에게 남아 있는 유일한 치료는 자신들이 받는 형벌이 마땅하다는 것을 충분히 확신하고, 그다음에 하나님의 심판에 인내로 복종하는 것임을 선지자는 가르친다.

원주석

20절 카드 ↗

This metaphor may have been taken from shepherds, and it seems suitable here; yet the prophets often compare the Church to a tent. Though indeed it is said elsewhere that the Church is built on the holy mountains, ( Psalms 87:1 ) and great firmness is ascribed to it, yet, as to its external condition, it may justly be said to be like a tent, for there is no fixed residence for God’s children on earth, for they are often constrained to ehange their place; and hence Paul speaks of the faithful as unsettled. ( 1 Corinthians 4:11 .) But as, in the next verse, mention is made of shepherds, the Prophet seems here to refer to the tents of shepherds. Though indeed he takes hereafter the similitude more generally, or in a wider sense, yet there is no reason why he should not allude to the shepherds of whom he afterwards speaks, and yet retain the metaphor which so often occurs in all the prophets. He then says that his tent was pulled down, and that all his cords were broken Some take the tent for the city of Jerusalem, but this is a strained view, and unsuitable. We have already said that the Prophet speaks here in the name of the whole people; and it is the same as though he compared the people to a man dwelling with his family in a tent. He adds, My children are gone forth from me The people then complain that they were deprived of all their children; nor was this all, but they were scattered here and there, which was worse than if they had been taken away by death. He afterwards says, And there is no one to extend my tent, and to set up my curtains Jeremiah shews that the people would be so bereaved as to have none to bring them any assistance, though in much want of it. No one then thought that such a thing would take place, and Jeremiah was held in contempt, and some raged against him, and yet He shewed what would be. And that what he said might be more forcible, and produce a stronger effect, he speaks in their name, like a poet in a play, who describes a miser, and mentions things suitable to his character, making use of such words and actions, so that he cannot but see, as it were in a mirror, his own disposition and conduct. So also the Prophet does here; for when He saw that the stupid people could not be moved by the simple truth, he told them what they all ought to have felt in their liearts, and to have testified by their mouths, — that they were solitary, deserted by all who belonged to them, and that there was no one to bring them any help. (19) But he pursues, as we have said, the same metaphor. It follows — (19) I should render the verse as follows — My tent, it is laid waste, And all my curtains, they are broken; My sons, they have left me, and there are none of them; No one extends any more my tent, and sets up my curtains. When the noun precedes its verb in Hebrew, I consider that it ought commonly to be rendered as above. “There are none of them,” that is, with me; not that they “were not,” that is, that they were dead. — Ed . return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-10-20

Source

이 비유는 목자들에게서 가져온 것일 수 있다. 선지자들은 종종 교회를 장막에 비유한다. 성경에서 교회가 거룩한 산들 위에 세워진다고 하고 큰 견고함이 있다고 하지만, 외적 상태에 관해서는 장막과 같다고 정당하게 말할 수 있다. 하나님의 자녀들에게 땅 위에 고정된 거처가 없어 종종 장소를 바꾸지 않을 수 없기 때문이다. 다음 절에서 목자들이 언급되므로, 선지자는 목자들의 장막을 가리키는 것 같다.

"나의 장막이 무너졌다." 선지자는 백성의 이름으로 말하고 있다. 마치 백성을 장막에서 가족과 함께 사는 사람에 비유하는 것과 같다. "나의 자녀들이 나를 떠나갔다." 백성은 모든 자녀를 빼앗겼다. 더욱이 그들이 이리저리 흩어졌으니 이는 죽음으로 빼앗긴 것보다 더 나쁜 것이었다. "나의 장막을 다시 세우고 나의 커튼을 고정시켜 줄 사람이 없다." 예레미야는 백성이 너무도 버림받아 크게 도움이 필요한 때에 도와줄 사람이 없을 것임을 보여준다. 선지자가 이 말을 한 당시 아무도 그런 일이 일어날 것이라 생각지 않았고 예레미야는 멸시를 받았다. 그러나 선지자는 그들이 느꼈어야 할 것을 그들의 이름으로 말하였다.

원주석

21절 카드 ↗

In the first place, he assigns a cause for the dreadful devastation of which he had spoken, and that was, because the shepherds were without thought and understanding. He still, as we see, goes on with his metaphor. Some confine this to the kings of Israel; but I do not agree with them: for I include under the name shepherds, the priests and the prophets as wen as the king and his counsellors. But Jeremiah did not mean to exempt the people from fault, when He, in an especial manner, accused the shepherds; but he only mentioned the origin and the primary cause of evils, — that the kings, the prophets, and the priests were blind, and thus destroyed the flock of God. We have observed elsewhere the same mode of speaking; and yet the prophets did not intend to extenuate the vices of the people, nor to absolve the lower orders. But as it mostly happens that the lower ranks, and those in humble stations, rely much on the chief men who occupy places of authority, it was necessary that the prophets should notice this evil: and we also know how nmch pride and arrogance there is in kings and priests, and in all those who elljoy any honor or dignity; for they think themselves exempt from the restraint of laws, and will not be reproved, as though they were sacred persons. It was, therefore, for this reason, that the Prophet reproved such with so much vehemence and severity. Hence, he says, The shepherds are infatuated The people, indeed, at that time repudiated the prophets, as the case is now under the Papacy. For even when the truth of God is dearly and perspicuously set forth, there are many who set up this shield, — that they believe their bishops, prelates, and kings, and others of a similar kind. When, therefore, Jeremiah saw that the pure truth of God was subverted by vain splendor, he found it necessary to expose the disguise, and, so to speak, to pull off the mask. It was, then, for this reason, that he said that the shepherds were infatuated. If the prophets were under this necessity, what ought to be done by us at this day, when we see that all those who unblushingly boast that they are the representatives of the Church are sheer impostors, and draw miserable souls into destruction? What else, I pray, ought to be done by us, but what we learn was done by the prophets? And how foolishly and childishly do the Papal bishops prattle, when they would have themselves exempted from all reproofs, because power and government is in their own hands! For they cannot surely assume to themselves more than what belonged formerly to the Levitical priests; for God had chosen them, and all the priests under the law might have justly boasted that they were appointed by divine authority: yet we see that they were reproved, and were said to be infatuated. The Pope and his bishops have not been appointed by God, nor have they any evidence of their calling. Though, then, they arrogate all things to themselves, and seem to do so by divine right, yet they cannot be deemed superior to the ancient priests: they must, therefore, become subject to the judgment which God denounces here by the mouth of his Prophet. He gives a reason why they were infatuated, because they sought not Jehovah We hence see, on the other hand, that true wisdom is to seek God. When, therefore, there is no care taken to seek God, however acute men may be, they must necessarily be altogether infatuated: and it was for this reason that Jeremiah called them who had not sought God foolish or fatuitous. This passage teaches us, that the only way of governing rightly is, when they who rule strive to give glory to God, and regard him in all their thoughts and actions: but when they act otherwise, they must necessarily play the feel and become infatuated, however wise they may appear to be. Hence he says, they have not prospered The verb שכל , shical, means to understand, and also to prosper. I see no reason for rendering it here, “they have not understood” or acted wisely; for it seems frigid, nor do I see what sense can be elicited. But the Prophet may be considered to have justly said, that neither the kings and their counsellors, nor the priests and the prophets ruled with any success, because they sought not God; and that as they had no care for true religion, they were become infatuated. (20) And what follows confirms this view, And all that was in their pastures, etc.; for the Prophet seems here to add to his general statement a particular thing, and thus to prove that the government was unhappily conducted, being under the curse of God, because true religion had been neglected. He then adds this special thing, — that the pastures had been deserted, that is, that the flock in the pastures had been wholly scattered. It follows — (20) The meaning of the verb שכל here is determined by the verb בער at the beginning of the verse: it is what is the reverse of that. Now בער is a verb derived from the name, which means a beast. To be like the beast is to be ignorant, stupid, void of reason and understanding: then שכל means here to act with knowledge, like one who possesses mind and reason. But then the shepherds did not act but like beasts who have no understanding. Then the verse may be thus rendered, — 20. For stupidly-ignorant have become the shepherds, And Jehovah they have not sought; Therefore wisely have they not acted, And every one from their pastures is scattered. The “scattering” was from the land or country to the fortified towns, referred to in Jeremiah 10:18 . They left the country, like sheep quitting their shepherds’ pastures, and visited towns. Then, in the next verse, the Prophet says, that even the towns also would be destroyed. In the first instance God would terrify them, and fling them, as it were, from the land, so that they would take shelter in fortresses: this would be owing to the foolish conduct or their shepherds. They would be driven, then, that their enemies might more easily find or take them: and in the following verse

Pericope (part_of)

절 (explains)

bible-text/jer-10-21

Source

선지자는 먼저 자신이 말한 끔찍한 황폐의 원인을 제시한다. 목자들이 생각이 없고 이해가 없었기 때문이다. 선지자는 왕들만을 목자라는 이름으로 가리키지 않는다. 나는 제사장들과 선지자들, 왕과 그 신하들을 모두 포함한다. 그러나 예레미야는 목자들을 특별히 고발할 때 백성을 허물에서 면제하려 한 것이 아니라, 재앙의 기원과 일차적 원인만을 언급하였다. 왕들과 선지자들과 제사장들이 맹목적이어서 하나님의 양 떼를 파멸시켰다는 것이다. 선지자들은 이런 방식으로 말하면서도 백성의 악함을 경감하거나 하급자들을 면죄하려 하지 않았다.

"목자들이 어리석어졌다." 그 이유가 제시된다. "그들이 여호와를 구하지 않았기 때문이다." 우리는 반대로, 하나님을 구하는 것이 참된 지혜임을 알게 된다. 하나님을 구하는 것에 대한 아무런 관심도 없을 때, 사람들이 아무리 예리하더라도 필연적으로 완전히 어리석어지게 된다. 올바르게 다스리는 유일한 방법은, 다스리는 자들이 하나님께 영광을 돌리고 모든 생각과 행동에서 그를 존중하는 것임을 이 구절이 가르친다. 그들이 달리 행동하면 지혜롭게 보이더라도 반드시 어리석어지게 된다.

"그들이 번성하지 못하였다." '샤칼'은 이해하다는 뜻도 있고 번성하다는 뜻도 있다. 왕들과 그 신하들, 제사장들과 선지자들 중 누구도 참된 종교에 대한 관심이 없었으므로 성공적으로 다스리지 못하였고, 어리석어졌다는 것이다. 특별한 것을 덧붙여 정부가 불행하게 운영되었음을 증명한다. "그들의 목장에 있는 모든 것이 흩어졌다." 목장이 버려지고 양 떼 전체가 흩어졌다는 것이다.

원주석

22절 카드 ↗

Jeremiah shews in this verse that prophetic doctrine was useless to an obstinate people; for there is a contrast, no doubt, to be understood betweenthe voice of God, which had constantly resounded in Judea, and the tumultuous clamours of enemies; for the prophets, one after another, had reproved the people, but without effect. Now, then, as they were deaf to God’s voice, the Prophet declares that new teachers were now come who would address them in another way, and in an unusual manner. The voice then of rumor is heard; “ye would not hear me and other servants of God; but a voice of rumor comes from the north: the Chaldeans shall be your teachers; I send you to their school, since I have spent my labor for many years in vain, as all those have done who before me diligently sought to lead you to the right way, whom God employed, and who faithfully endeavored to secure your safety; but they were no more attended to than I am, and therefore they ceased to teach you. I now turn you over to the Chaldeans; they shall teach you.” This is the simple meaning. The voice of rumor, he says, or literally, of hearing, שמועה , shimuoe, comes; that is, the voice which shall be heard, for they had closed their ears to the prophetic warnings; and a great tumult or commotion from the land of the north We now then see that the Chaldeans are set in opposition to the prophets, who had labored in vain among the Jews; as though Jeremiah had said that the Jews would, willing or unwilling, be made to attend to this tumultuous noise; and he says that it would be for the purpose of turning the cities of Judah to desolation and an habitation of dragons (21) It follows — (21) The verse may be thus rendered, — A sound is heard! — behold it comes, Even a great commotion, from the land of the North, To make the cities of Judah a desolation, The habitation of dragons. Blayney is right in taking the first words by themselves, but, “Hark, a voice!” is not a true version, שמועה is here a passive participle. — Ed return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-10-22

Source

예레미야는 이 절에서 선지자적 교훈이 완고한 백성에게 쓸모없었음을 보여준다. 하나님의 목소리가 유대에서 끊임없이 울려 퍼진 것과, 적들의 소란스러운 아우성 사이의 대비가 분명히 있다. 선지자들이 잇달아 백성을 꾸짖었지만 아무런 효과가 없었다. 그들이 하나님의 목소리에 귀를 막았으므로, 선지자는 다른 방식으로 그들에게 말하는 새로운 선생들이 올 것이라 선포한다.

"소문의 목소리가 들린다." "너희가 하나님의 다른 종들의 말을 듣지 않으려 하였다. 그러나 소문의 목소리가 북쪽에서 온다. 갈대아인들이 너희의 선생이 될 것이다. 내가 많은 해 동안 수고한 것이 헛되었으므로, 그리고 하나님께서 부리신 신실한 모든 이들이 그랬듯이, 나는 너희를 갈대아인들에게 넘겨준다." 이것이 단순한 의미이다. "들리는 목소리"가 온다. 그들이 선지자의 경고들에 귀를 닫았기 때문이다. 북쪽 땅에서 큰 소란이 온다. 갈대아인들이 선지자들에 대립되어 있다. 마치 예레미야가 유대인들이 기꺼이든 아니든 이 소란스러운 소리에 주목하게 될 것이라 한 것처럼, 유다의 성읍들을 황폐하게 하고 용들의 거처로 만들기 위해.

원주석

23절 카드 ↗

The Jews confine this to Sennacherib, who had, according to his own will, at one time resolved to attack the Ammonites, at another the Moabites, and to reduce them under his own power; but had been induced by a sudden impulse to go to Judea. But this is frivolous. The Prophet, I doubt not, referred to the Jews, who had for a long time been accustomed to dismiss every fear, as though they were able by their own counsels to consult in the best way for the public good: for we know, that whenever any danger was apprehended from the Assyrians, they usually fled for aid to Egypt or to Chaldea. Thus, then, they provided for themselves, so tlmt they thought that they took good care of their affairs, while they had recourse to this or that expedient; and then, when the prophets denounced on them the vengeance of God, they usually regarded only their then present state, as though God could not; in one instant vibrate his lightnings from the rising to the setting sun. Since then this security produced torpor and obstinacy, the Prophet in this passage justly exclaims, I know, Jehovah, that his way is not in man’s power; nor is it in the power of a person walking to direct his steps (22) We now perceive what the Prophet had in view; and this is ever to be remembered — that if we desire to read what has been written with profit, we must consider the meaning intended by the Holy Spirit, and then the purpose for which he has spoken. When we understand these things, then it is easy to make the application to other things: but he who does not weigh the end in view, ever wanders here and there, and though he may say many things, he yet does not reach the chief point. (23) But we must observe that the Prophet, as he had done before, spoke as though he had God alone as his witness, for he saw that his own people were so hardened, that he addressed his words to them in vain: he therefore turned to God, which was a proof that he despaired as to the disposition of the people, as though he had said, “I shall have nothing to do with this perverse people any more; for I have already found out by my experience that their perverseness is untameable. I am now therefore constrained, O Lord, to address thee as though I were alone in the world.” This is the reason why he spoke to God himself. We shall defer the rest fill to-morrow. (22) Literally rendered the verse is as follows: — I know, Jehovah, That not to a mortal is his way; Nor is it for man to walk And to stablish his steps. Such substantially is the meaning of the Targum, and of all the versions, except the Syriac, which Blayney has followed thus: I know Jehovah, that his way is not like that of men, Nor like a human being doth he proceed and order his going. This construction is wholly inadmissible. Had Jehovah been in the objective case, it would have את before it. See 1 Samuel 3:7 . Then the rest of the verse is a paraphrase and not a version; and such a paraphrase as the original will not bear. To “walk” and to “stablish” are in the same predicament, both infinitives; and so they are rendered in all the versions and the Targum. The design of the passage seems to be more correctly intimated by Gataker than by Calvin: — “Lord, we know well, that this army cannot come in but by thy permission; but since thou art resolved to chastise us, we beseech thee, in wrath remember mercy.” So in the next verse the Prophet says, “O Lord, correct me, but with judgment.” — Ed . (23) Or, as the French version has it, “does not reach the burden and knot of the subject.” return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-10-23

Source

유대인들은 이 절을 산헤립에게만 한정시켜 설명하는데, 내 생각에는 헛되고 어리석은 일이다. 선지자는 의심할 여지 없이 오랫동안 마치 자신들의 계략으로 가장 잘 국사를 처리할 수 있는 것처럼 모든 두려움을 물리쳐온 유대인들을 가리킨다. 앗수르인들로부터 어떤 위험이 예상될 때마다 그들은 보통 이집트나 갈대아에 도움을 구하러 갔다. 이처럼 그들은 자신들을 위해 대비함으로써 잘 처리하고 있다고 생각하였다.

선지자는 이 안일함이 무감각함과 완고함을 낳는 것을 보았으므로, 정당하게 외친다. "여호와여, 내가 알거니와 사람의 길이 자신에게 있지 않고, 걸어가는 자의 발걸음을 인도하는 것도 자신에게 있지 않나이다." 선지자가 의도한 것이 이제 이해된다. 언제나 이것이 기억되어야 한다. 기록된 것을 유익하게 읽으려면 성령이 의도하신 의미를 고려하고, 그다음에 그 목적을 고려해야 한다. 이것들을 이해하면 다른 것들에 쉽게 적용할 수 있다.

선지자가 하나님께만 하나님을 증인으로 말한 것도 주목해야 한다. 자기 백성이 너무 완고하여 그들에게 하는 말이 헛되다는 것을 알았기 때문이다. 따라서 그는 하나님께로 돌아섰다. 마치 "나는 이제 이 반역적인 백성과 더 이상 교류하지 않겠다. 나는 이미 경험으로 그들의 완고함이 억제할 수 없다는 것을 알았다. 따라서 주여, 마치 세상에 나 혼자인 것처럼 주님께 말씀드리지 않을 수 없습니다"라고 한 것처럼.

원주석

24절 카드 ↗

The Prophet again indirectly reproves and condemns the stupor of the people, because he saw that all his threatenings were despised. They had indeed been often punished, and they thought that they had escaped; and though an extreme calamity was approaching, they yet supposed that God was far from them; and thus they cherished their own delusions. Hence the Prophet alone personates the whole people, and undertakes a common and public lamentation. Chastise me, Jehovah, he says, but in judgment The Prophet doubtless is not here solicitous about his own safety only, nor does he plead his own private cause, but he supplicates for the whole people. But why does he speak of himself alone? Because he personated, as I have already said, the whole community, and thus reproved them for their insensibility, because they were not more attentive to the approaching judgment of God. In short, the Prophet here teaches them how they must all have felt, were they not wholly blinded and, as it were, given up to a reprobate mind;. and thus he shews, that the only thing that remained for them was suppliantly to ask pardon from God, and that they were not wholly to refuse all chastisement, but to supplicate forgiveness only in part, even that God would not exercise such severity as altogether to consume them. In this way he shews how atrocious were the sins of the people; for they were not simply and unreservedly to ask God to pardon them, but only to moderate his vengeance. When any one sins lightly, he may flee to God’s mercy, and say, “Lord, forgive me!” but they who have accumulated evils on evils, and after having been often warned have not repented, as though they purposely sought to arm God against themselves and to their own ruin, — can such seek entire exemption from all punishment? This would not be meet nor reasonable. The Prophet then shews here briefly, that the Jews had so far advanced in wickedness that God would not wholly forgive them, and that they were not to seek pardon without any chastisement, but only to ask of God, as I have said, to moderate his severity. David did the same thing, though he pleaded his own cause only, and not that of the people. He deprecated God’s wrath and indignation; he sought not to be so forgiven as to feel no chastisement; but as he dreaded God’s wrath he wished it to be in a measure averted. And hence, in another place, he thanks God that he had been lightly smitten by his hand, “Chastising, the Lord has chastised me, but doomed me not to death.” ( Psalms 118:18 ) But this ought to be especially observed as to the words of Jeremiah, — that the people ought not to have asked pardon unless they submitted to God’s chastisement, for they had most grievously and perversely sinned. We may hence also gather a general truth: the real character and nature of repentance is, to submit to God’s judgment and to suffer with a resigned mind his chastisement, provided it be paternal. For when God deals with us according to strict justice, all hope of salvation is extinguished, so that it cannot be that we shall from the heart repent. Let us then know that this is necessary in repentance — that he who has offended God should present himself willingly, and of his own accord, before his tribunal and bear his chastisement. For they who are so delicate and tender, that they cannot endure any of his scourges, seem to be still refractory and rebellious. Wherever, then, there is the true feeling of penitence, there is this submission connected with it, — that God should chastise him who has offended. But a moderation is needed, according to the promise, “I will chastise them, but with the hand of man; for my mercy will I not take away from them.” ( 2 Samuel 7:14 ; Psalms 89:33 ) This was God’s promise to Solomon; but we know that it belongs to all the members of Christ. Though then God indiscriminately punishes the sins of the whole world, there is yet a great difference between the elect and the reprobate, for God grants this privilege to his elect, — that he chastises them paternally as his children, while he deals with the reprobate as a severe judge, so that all the punishments which they endure are fatal, as they cannot see anything but God’s wrath in their judgments. The elect also have ever a reason for consolation, for they know God to be their Father; and though they may at first shun his wrath, and being smitten with terror, seek some hiding places, yet having afterwards a taste of his kindness and mercy they take courage; and thus their punishments, though much more grievous than those endured by the reprobate, are yet not fatal to them, for God turns them to remedies. We now then see what is the use and benefit of what the Prophet teaches, when he says, Chastise me, Jehovah, but only in judgment Judgment is to be taken here for moderation. The word משפט meshepheth, has indeed various meanings: but it is to be regarded here as signifying a measured portion; not that God ever exceeds due limits in inflicting punishment, but because men faint when he exercises rigor, as then there appears to them no hope of pardon. When God therefore executes only the office of a Judge, men must necessarily faint altogether: so Jeremiah means, that there would be no measured dealing, that is, that God’s judgment would not be endurable, except he dealt mercifully with him. (27) There is also set in opposition to this another clause, not in fury, or, not in wrath. Here then the want of moderation or excess is not opposed to a measured proportion, but the wrath of God. We also know that no passions belong to God; but, when God’s wrath or rigour appears, men must necessarily not only be terrified, but be also reduced to nothing: and yet in many places we read that` God is angry with his elect and the whole Church: but, this is to be referred to the outward appearance; for it is certain that the punishments with which God visits his own children are evidences of his paternal love, as in this way h

Pericope (part_of)

절 (explains)

bible-text/jer-10-24

Source

선지자는 다시 간접적으로 백성의 무감각함을 책망한다. 그들이 여러 번 형벌을 받았지만 피했다고 생각하였고, 극단적인 재앙이 다가오는데도 하나님이 멀리 계신다고 생각하며 자신들의 망상을 키웠기 때문이다. 따라서 선지자 혼자 온 백성을 대표하여 공적인 탄식을 표현한다.

"여호와여, 나를 징계하옵소서. 그러나 판단으로 하옵소서." 선지자는 의심할 여지 없이 여기서 자신의 안전만을 걱정하는 것이 아니라 온 백성을 위해 간구하고 있다. 그러나 그는 왜 자신 혼자에 대해 말하는가? 그가 온 공동체를 대표하기 때문이다. 그리고 그들이 다가오는 하나님의 심판에 더 주의를 기울이지 않는 것에 대한 그들의 무감각함을 책망한다. 선지자는 하나님께 간구하는 것만이 유일하게 남은 것임을 보여준다. 그들이 자신의 죄를 고백하되 전적인 면죄를 구하지 말고, 하나님께 그 진노를 완화해 주시기만 구해야 한다는 것이다.

"판단으로." '미쉬파트'라는 단어는 여기서 측정된 분량을 뜻한다. 하나님이 형벌을 가하실 때 결코 정당한 한도를 넘지 않으신다. 그러나 사람들은 하나님이 엄격함을 행사하실 때 넘어진다. 용서의 소망이 그들에게 없는 것처럼 보이기 때문이다. 따라서 예레미야는 그에게 자비를 베풀어 주시지 않으면 어떤 절제된 처리도, 즉 견딜 수 있는 하나님의 심판도 없을 것이라는 뜻이다.

이것에 대립되는 또 다른 절이 있다. "진노 가운데는 아니옵소서." 이것은 절제되지 않은 것이나 과도함이 아니라 하나님의 진노에 대립된다. 선지자가 자신과 온 백성을 하나님의 형벌에 복종시켰으므로, 그의 자녀들에게는 아버지의 사랑의 증거로서 돌아오는 선택받은 자들을 위한 특권, 즉 자비로 징계하시는 그 특권을 기억한다.

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The Prophet confirms his prayer by this reason — that God had sufficient ground for executing his vengeance on the wicked and ungodly heathens who were alienated from him; and there is no doubt but that he had respect to the promise to which we have referred; for the Prophet knew that what had been said once to David was promised to the whole Church throughout all ages. Hence He reminds God, as it were, of the difference which he had made between domestics and foreigners; as though he had said, “O Lord, though it is right and also useful for our salvation to be chastised by thy hand, yet thou dost not indiscriminately visit with vengeance the sins of men; for thou hast promised paternally to chastise thy children: but as to aliens, thou art their judge, so that they may be wholly destroyed. Now then, O Lord, shew that this has not been said in vain; and as thou hast been pleased to adopt us as thy peculiar people, forgive us according to thy paternal kindness.” Hence we see that the Prophet did not inconsiderately pour forth his prayer into the air, but had a regard to God’s promise, and referred to that difference which God himself was pleased to make between his Church and unbelievers. He then says, Pour forth thy wrath on the nations who know not thee: and he exaggerates what he says by adding, that Jacob had been devoured by these heathen nations as by wild beasts; as though he had said, “We have indeed sinned, O Lord; but (lost thou shew thyself to be the Judge of the world for our destruction, and yet sparest the Egyptians, the Assyrians, and the Chaldeans, who have so cruelly distressed us, yea, who have not only torn us, but have also wholly devoured us? (For he uses the word devour twice; and then he adds, They have consumed him; and lastly, His tents have they laid waste ) Since then they have so atrociously raged against thy people, are they to go unpunished, when thou castest us down, who are thine? Even had we given thee ever so great a cause for punishing us, still thine adoption should avail us; and thou mightest in the meantime execute thy judgment on the heathen nations.” There is no doubt but that the Prophet, or whoever he was who composed the seventy-ninth Psalm, borrowed the words used here, for it is there said, “Pour forth thy wrath on the nations who know not thee, and on the kingdoms which have not called on thy name; for they have consumed Jacob and his inheritance.” ( Psalms 79:6 ) It may be that Jeremiah himself wrote that Psalm, after having been driven into Egypt, when that city had been destroyed. It was, however, suitable to the time when dreadful scattering had happened; for the Psalm seems to have been composed for the benefit of the miserable, and as it were of the lost Church. It is yet more probable that it was written under the tyranny of Antiochus, or at the time when the cruelty of God’s enemies raged against his people. However this may be, the author of that Psalm wished to repeat what is contained here. It may now be asked, Whether it is right to pray for evils on the ungodly and wicked, while we are doubtful and uncertain as to their final doom. For as God has not made it known how he purposes to deal at last with them, the rule of charity ought on the contrary to turn us another way, — that we are to hope for their salvation and to pray God to forgive them: but the Prophet; consigns them only to destruction; and he speaks not according to his own private feeling, but dictates a prayer which all the faithful were to use. To this I answer, — that we are not to denounce a sentence on this or that man individually, and that our prejudging would be presumptuous, were we to consign individuals to eternal death and to pray for evil on them: but we may use this form of prayer generally with regard to the obstinate enemies of God, so as still to refer to him the certainty of the issue; and yet we are not to mix in one mass all those whom we know to be now ungodly, for this, as I have said, would be presumptuous It would then be more becoming in us to pray for the good of all and to wish their salvation, and, as far as we can, to promote it. Yet when we thus entertain love towards every individual, we may still so pray in general, that God would lay prostrate, consume, scatter, and reduce to nothing his enemies. There is then no doubt but that the Prophet here turns his own thoughts to God’s judgment, as though He had said, “Lord, it was thy work to make a distinction between domestics and aliens; it has pleased thee to adopt this people; what now remains, but that thou shouldest deal mercifully with them, inasmuch as thou sustainest towards them the character of a Father? As to the heathen nations, as they are aliens to thee and belong not to thy flock, destruction awaits them; let them therefore perish.” Now the Prophet in thus speaking of heathen nations, does not anticipate God’s judgment so as to restrain him from doing what he pleased: but he only mentions, as I have already said, what he derived from God’s word, — that some are elected, and that others are reprobates. He infers God’s election from his vocation or his covenant; and, on the other hand, he regards all those reprobate on whom God has not been pleased to bestow the privilege of his paternal favor. The question then is now solved: and hence it appears how it is lawful for us to pray for the destruction of the reprobate, and of those who despise God, — that our prayers ought not to anticipate God’s judgment, — and that we are not to determine as to individuals, but only remember this distinction — that God acts as a Father towards his elect, and as a judge towards the reprobate. Pour forth then thy wrath: as he had subjected himself and the whole people to God’s chastisements, so he says, Pour forth thy wrath; that is, deal with them with strict justice; but yet moderate thy wrath towards us, lest like the deluge it should swallow us up; for the word “pour forth” conveys this meaning. B

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bible-text/jer-10-25

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선지자는 기도를 이 이유로 확증한다. 하나님이 그분을 떠난 악한 이방 나라들에게 진노를 내리실 충분한 근거가 있다는 것이다. 선지자는 다윗에게 한 번 말씀하신 것이 온 시대를 통해 온 교회에 약속된 것임을 알았다. 따라서 그는 하나님께 자녀들과 외인들 사이에 두신 차이를 상기시킨다. "주여, 우리가 주의 손에 징계를 받는 것이 옳고 또 우리의 구원에도 유익하지만, 주는 사람들의 죄를 구별 없이 벌하지 않으십니다. 주는 자녀들을 아버지로서 징계하겠다고 약속하셨습니다. 외인들에 관해서는 주는 그들의 재판자이시므로 완전히 멸망시키실 것입니다. 주여, 이것이 헛된 말이 아님을 보여주소서. 주께서 우리를 주의 특별한 백성으로 삼으시기를 기뻐하셨으니, 주의 아버지의 인자하심을 따라 우리를 용서하소서."

"야곱을 삼키고 소멸시킨 나라들에게 주의 분노를 부으소서." 선지자는 이 이방 나라들이 맹수처럼 하나님의 백성을 집어삼켰다는 것으로 자신의 말을 강조한다. '삼키다'는 단어를 두 번 쓰고, "그를 소멸하였다"고 덧붙이고, 마지막으로 "그의 장막들을 황폐하게 하였다"고 한다.

"야곱을 알지 못하는 나라들에게 주의 분노를 부으소서." 예레미야가 이방 나라들에 대해 이렇게 말할 때, 하나님이 그가 원하는 대로 행하실 것을 제한하기 위해 하나님의 심판을 앞질러 정하는 것이 아니다. 그는 단지 하나님의 말씀에서 이끌어낸 것을 말한다. 어떤 이들은 선택받고, 다른 이들은 버림받는다는 것이다. 그는 하나님의 선택을 그의 소명이나 언약으로부터 추론한다. 반면에 하나님이 그의 아버지로서의 은혜의 특권을 베풀어 주시기를 기뻐하지 않으신 모든 자들을 버림받은 자들로 간주한다.

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