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주석[칼빈] — 예레미야 11장 · 깨어진 언약

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1절 카드 ↗

Here the Prophet teaches us, that the Jews, though they continued to profess God’s holy name, were yet wholly perfidious, and had departed altogether from the law. The import of this discourse is, that the Jews gloried in the name of God, and yet were violaters of his covenant, for they had broken their faith pledged to God, and wholly cast aside the doctrine of the law. The Jews, no doubt, were often greatly exasperated against Jeremiah, as though he was pleading his own cause: it was therefore necessary to set before them their departure from the law, so that they might feel assured that their contention was not with Jeremiah but with Moses, and with God himself, the author of the law. They were doubtless exasperated with his doctrine; but Jeremiah could not spare them when he saw that they were so perverse. We may understand this better by an example: Though the Papists at this day openly repudiate everything adduced from the law, and the prophets, and the gospel, yet they dissemble on this point, and even affirm that they receive whatever proceeds from God. As they then shuffle and do so shamelessly, he who seeks to restore the pure worship of God and true religion, may deal with them in the same manner. As for instance, when any one of God’s servants meets the Papists, he may thus address them: — “Let not the dispute be now between us individually, but hear what God commanded formerly by Moses, and what he has more fully confirmed by his prophets, and at last by his only — begotten Son and his apostles; so that it is not right to do anything any longer against his word: now then attend to the law and the prophets.” We now understand what was God’s design in bidding his servant Jeremiah to speak these words. For, except we duly consider the unfaithfulness of that people, we shall feel surprised that the word covenant is so often mentioned, and it will appear unmeaning to us. But the Prophet, as I have said, when he saw that the Jews by their cavils made evasions, could not deal with them in any other way than by shewing that, they had violated God’s covenant and had thus become apostates, having wholly departed from the law. And he says that this was commanded them by God: nor is there doubt but that God not only suggested this to his servant, but dictated also to him the way and manner of speaking. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-11-1

Source

여기서 선지자는 유대인들이 하나님의 거룩한 이름을 고백하면서도 완전히 반역적이었으며 율법을 전적으로 저버렸음을 가르친다. 이 말씀의 요지는, 유대인들이 하나님의 이름을 자랑하면서도 그분의 언약을 어겼다는 것이다. 그들이 하나님께 서약한 신의를 저버리고 율법의 가르침을 완전히 내버렸기 때문이다. 유대인들은 분명히 예레미야에 대해 자주 크게 분개하였다. 마치 그가 자신의 소송을 변호하는 것처럼 여겼기 때문이다. 따라서 그들에게 율법으로부터의 이탈을 보여주어, 예레미야와 싸우는 것이 아니라 모세와, 율법의 저자이신 하나님 자신과 싸우는 것임을 알게 해야 했다.

오늘날 교황주의자들도 이와 마찬가지다. 그들은 율법과 선지자들과 복음에서 나온 모든 것을 공개적으로 거부하면서도 하나님으로부터 나오는 모든 것을 받아들인다고 주장한다. 따라서 하나님의 종이 그들을 대할 때 이렇게 말할 수 있다. "지금 우리 개인 사이의 다툼이 아니라, 하나님이 옛날에 모세를 통해 명령하신 것, 그리고 선지자들을 통해 더 충분히 확증하신 것을 들으라." 이것이 하나님이 그의 종 예레미야에게 이 말씀들을 하게 하신 목적이다. 그 백성의 불성실함을 적절히 고려하지 않으면, 언약이라는 말이 그토록 자주 언급되는 것이 왜인지 의아하게 여길 것이다. 선지자는 유대인들이 궤변으로 회피하려 하는 것을 보고, 그들이 하나님의 언약을 어겨 배교자들이 되었음을 보여주는 방법 외에 달리 대처할 수 없었다.

원주석

2절 카드 ↗

Rightly then does Jeremiah begin by saying, that this word was given to him. By using the plural number in the second verse, he no doubt shews that he had a few assistants remaining, whom God addressed in connection with him, that they might unite together in delivering his message. For though there were very few good men, yet Jeremiah was not wholly deprived of colleagues, who assented to and confirmed his doctrine. Baruch was one of them, and there were a few like him. These, then, God addresses in the second verse, when he says, Hear ye the words of this coveant, and say ye (30) to the men of Judah and to the citizens of Jerusalem Jeremiah indeed knew, and also those who were with him, that they brought forward nothing but what was in the law: but however conscious they were of their own sincerity, and could testify before God and his angels that they drew nothing from puddles but from a pure fountain, yet God intended to strengthen them against the contumacy of the people; for they had this objection ready at hand, “Ye indeed boast that whatever it pleases you to bring forward, is the word of God; but this we deny.” Since then the prophets had to undergo such a contest, it seemed good to God to strengthen their hands, that they might first be themselves assured, and then become fit and bold witnesses of his truth to others, having good authority, as it was derived from the law itself, and not from the devices of men. And we see to whom God intended this to be proclaimed, even to the men of Judah and to the citizens of Jerusalem The ten tribes, as it has elsewhere appeared, were now driven into exile; and here was the flower, as it were, of the chosen people; and having survived so many calamities, they thought that they had been preserved by Divine power, because religion and God’s worship prevailed among them. Thus they were inebriated with false notions and self — flatteries. Hence the Prophet, and those who were with him, are expressly bidden to declare, what we shall hereafter notice, to the citizens of Jerusalem and to the inhabitants of the land who remained, and thought that they were the chosen of God and would continue safe, even if all others were to perish. (30) So the Vulgate and the Targum, but the Septuagint, the Syriac, and Arabic, have the verb in the singular number, “and thou shalt say.” The ם at the end of the verb may be rendered “them;” so Blayney regards it. We may consider the end of this verse and the following as parenthetic; otherwise the particle “this” seems singular. It will thus appear to be “this covenant which I commanded your fathers.” Still the whole passage seems not to run well. I am disposed to render הזאת , “even these,” and to put a part in a parenthesis, thus, — 2. Hear ye the words of the covenant, even these, (and thou shalt speak them to every man of Judah and to the inhabitants of Jerusalem, 3. and thou shalt say to them, Thus saith Jehovah, the God of Israel,) 4. “Cursed is the man who hearkens not to the words of the covenant, even these, which I commanded your fathers in the day I brought them up from the land of Egypt, from the iron furnace, saying, “Hearken to my voice, and do ye according to all that I shall command thee; and ye shall be to me a people, 5. and I shall be to you a God; that I may confirm the oath which I have sworn to your fathers, to give them a land flowing with milk and honey, as it is this day.” — And I answered and said, Amen, O Jehovah. — Ed . return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-11-2

Source

예레미야가 두 번째 절에서 복수형을 쓰는 것은, 그에게 몇몇 조력자들이 있어 하나님이 그들 모두에게 함께 말씀하셨음을 보여준다. 그들이 연합하여 메시지를 전달하도록 하기 위해서였다. 비록 선한 사람들이 매우 적었지만, 예레미야는 그의 교훈을 동의하고 확증하는 동료들이 완전히 없지는 않았다. 바룩이 그 중 한 명이었고, 그와 같은 이가 몇 명 있었다. 하나님은 두 번째 절에서 이들에게 말씀하신다. "이 언약의 말씀을 들으라, 그리고 유다 남자들과 예루살렘 주민들에게 말하라."

선지자들은 자신들이 율법에서 나온 것 외에 아무것도 내세우지 않는다는 것을 알았다. 그러나 자신의 성실함을 아무리 확신하더라도, 백성의 완고함에 대항하여 하나님이 그들을 강건하게 하시는 것이 필요하였다. 백성이 "당신들이 내세우는 것이 하나님의 말씀이라 자랑하지만 우리는 그것을 부인한다"는 반박을 준비하고 있었기 때문이다. 하나님이 선지자들에게 이것을 선포하라 하신 대상, 즉 예루살렘 시민들과 남아있는 땅의 주민들은 자신들이 하나님의 선택된 자들이며, 비록 다른 이들이 모두 멸망하더라도 자신들은 안전할 것이라 생각하였다.

원주석

3절 카드 ↗

The Prophet afterwards shews more clearly that the command was especially given to him, for he uses the singular number, Thou shalt say to them Nor is it inconsistent that at first he joined others with himself; for God might have united the suffrages of the few who wished the restoration of pure religion among the people, while yet Jeremiah, who was superior to the rest, sustained the chief part. There is no doubt but that others were anxious by their consent to confirm his doctrine: but there was no emulation among them; and though he excelled them, he yet winingly admitted into a connection with himself all those whom he found to be united with him in so good and holy a cause. God then, in the last verse, spoke of them in common, for he wished all his servants to add their testimony to that of his Prophet; but now he addresses the Prophet alone, for his authority was greater. It follows, Thus saith Jehovah, the God of Israel, cursed the man who does not hearken to the words of this covenant As often as the word covenant is mentioned, Jeremiah no doubt cuts off every pretext for all those evasions to which the Jews, according to what we have said, had recourse: for they never winingly allowed that they took away anytiling from the law, though they yet despised Jeremiah, who was its true and faithful interpreter, who had blended with it nothing of his own, but only applied what had been taught by Moses to the condition of the people at that time. There is then to be understood an implied contrast between the word covenant and the doctrine of Jeremiah; not that there was any difference or contrariety, or that Jeremiah had anything apart from the law, but that he formed his discourse so as to suit the condition of the people. And there is a kind of concession, as though he had said, “I do not now demand to be heard by you, but hear only the law itself: I have hitherto brought forward nothing but what God has commanded; and I have taught nothing at variance with Moses; there has been nothing additional in my doctrine: but as I cannot convince you of this, I now give over speaking to you; Moses himself speaks, hear him.” By adding the pronoun demonstrative, “Hear ye the words of this covenant,” it is the same as though he had openly shewed them as by his finger, so that there was no room for any doubt. (31) He then upbraided them by pointing out the covenant, as though he had said, “What avails you to feign and to pretend that what we say is ambiguous, and to hold it as uncertain whether we are or not the servants of God? whether we speak by his Spirit? whether he himself has sent us? The thing is clear; this is the covenant.” We now perceive the force of this pronoun. But in referring to the curse, his purpose, no doubt, was to bend the stubbornness of the people. Had the Jews been teachable and submissive, God would have used a milder strain, and allured them by words of kindness and love: but as he had to do with perverse minds, he was under the necessity of addressing them in this manner, in order to strike them with terror, and to render them more attentive, and also to make them to hear with more reverence, as they usually treated with contempt what he had spoken before. We hence see why he began with mentioning a curse. God followed in the law another order; for he first introduced the rule of life, and added also promises to render the people wining to obey; and then he subjoined the curses. But Jeremiah here begins by saying, Cursed are all those who hear not the words of this covenant Why was this done? Even because he had already found out the hardness and the obstinate wickedness of the people. He then does not propound a simple doctrine, but before all things he sets before them the curse of God; as though he had said, “It is very strange that you have not hitherto been moved, since God’s curse has been so often denounced on you: as then ye are so stupid, before I begin to speak of God’s commands, his curse shall be mentioned to awaken your torpidity.” But we learn from the Prophet’s words that he alluded to the form prescribed in the law: for after Moses rehearsed all the precepts, he added, “Cursed is every one who turns aside to foreign gods;” and he commanded the people to respond, Amen; and, “Cursed is every one who curses father and mother,” and he bade them to respond, Amen; and after having narrated all the precepts, he added, “Cursed is every one who fulfils not all the words of this law,” and the people responded, Amen. ( Deuteronomy 27:15 ) The same form does Jeremiah now adopt when he says, “Declare then to the people, that they are all accursed who obey not my precepts;” and then the Prophet adds, I answered and said, Amen, O Jehovah But it must be observed, that the Prophet here personates as before the whole people; as though he had said, “I subscribe to God’s judgment, even though ye should be all gainsayers, as ye really are. Though then ye think that ye can escape from God’s hand, as though it were easy to elude the curse which is pronounced in his law, yet I subscribe with my own name, and answer before God, Amen, O Jehovah But we must notice also the other words, Cursed, he says, is every one who hears not the words of this covenant To hear, in this place, and in many other places, is to be taken for obeying. He then speaks of the words or of the covenant itself; for the expression may be taken in either sense, as God had made a covenant with the Jews and at the same time expressed words. I am inclined to consider the covenant itself as intended. God then says that he had made a covenant with them. There is yet a fuller explanation, The words which I commanded your fathers, he says, in the day when I brought them up from the land of Egypt, God shews here by a circumstance as to the time how inexcusable the Jews were; for he says that he gave the law to their fathers at the very time when they were extricated from death; as they were drawn out of the grave, a

Pericope (part_of)

절 (explains)

bible-text/jer-11-3

Source

선지자는 그다음에 명령이 특별히 자신에게 주어졌음을 더 분명히 보여준다. 단수형을 써서 "그들에게 말하라"고 하기 때문이다. 하나님이 처음에 다른 이들을 그와 함께 포함시키신 것과 모순이 없다. 그들 모두의 증언을 확보하되, 다른 이들보다 뛰어난 예레미야가 주된 역할을 맡기 때문이다. "이 언약의 말씀을 듣지 않는 사람은 저주를 받으리라." 언약이라는 단어가 언급될 때마다 예레미야는 유대인들이 사용하는 모든 회피 수단을 차단한다. 그들은 율법에서 아무것도 빼앗지 않는다고 결코 인정하지 않으면서도, 율법의 진실하고 신실한 해석자인 예레미야를 멸시하였다.

따라서 언약과 예레미야의 교훈 사이에 암묵적인 대조가 있다. 교훈에는 차이가 없지만, 선지자가 자신의 것을 말씀에 더하거나 뺀 것이 없음에도 유대인들이 그를 업신여겼기 때문이다. 그것은 마치 선지자가 이렇게 말한 것과 같다. "나는 더 이상 너희에게 귀를 기울여 달라 요구하지 않는다. 율법 자체를 들어라. 지금까지 내가 내세운 것은 모두 하나님이 명령하신 것이다. 나는 모세와 어긋나는 것을 가르친 적이 없다. 그러나 내가 너희를 납득시킬 수 없으므로, 이제 더 말하지 않겠다. 모세 자신이 말한다, 그를 들어라." 그가 "이 언약의 말씀을"이라고 지시 대명사를 덧붙인 것은 마치 손가락으로 분명히 가리키는 것과 같아서, 의심의 여지가 없다.

저주를 언급하는 목적은 백성의 완고함을 꺾기 위해서임이 분명하다. 유대인들이 가르침을 받아들이고 복종할 수 있는 자들이었다면, 하나님은 더 부드러운 어조를 사용하시고 친절과 사랑의 말로 그들을 이끄셨을 것이다. 그러나 완고한 마음들을 대하실 때, 하나님은 두려움으로 그들을 치고, 더 주의를 기울이게 하고, 이전에 하신 말씀들을 경멸로 대우하던 그들이 더 경외심으로 들을 수 있도록 이런 방식으로 말씀하셔야 했다. 선지자는 율법에서 규정된 형식을 언급하고 있다. 모세가 모든 계명을 낭독한 후 "다른 신들에게 돌아서는 자는 저주를 받을 것이다"라고 덧붙이고 백성에게 "아멘"으로 응답하게 하였다. 이와 동일한 형식을 예레미야도 사용하여 말한다.

선지자가 "아멘, 여호와여"라고 대답하고 말한 것에 주목해야 한다. 선지자는 백성이 무엇이라 말할지 기다리지 않았다. 대부분은 의심할 여지 없이 소란을 피우고 하나님과 모종의 회피책을 만들려 했기 때문이다. 그는 자신의 이름으로 저주를 받아들이며 응답하였다. "복종하지 않는 자는 저주를 받는다"는 말의 '복종하다'는 많은 곳에서 그러하듯이 '순종하다'는 의미이다. 하나님은 이집트 땅에서 그들을 이끌어 내신 날, 그들의 조상들에게 언약을 주셨다. 이 시기를 언급함으로써 유대인들이 얼마나 변명의 여지가 없는지를 보여주신다. 하나님이 그들을 죽음에서 건져내신 바로 그 순간에 율법을 주셨기 때문이다.

원주석

5절 카드 ↗

He adds, That I may establish the oath which I have sworn to your fathers, to give them a land abounding in milk and honey, according to what it is at this day Here he does not refer to the chief part of their happiness; but only the land of Canaan is mentioned as the pledge or the earnest of God’s favor; for his promise had regard to something much higher than to the land of Canaan. God had indeed promised this as an inheritance to the Israelites: but when he says, that he would be their God and they his people, the promise of eternal life and of celestial glory is included, according to what is said elsewhere, that he is not the God of the dead but of the living. ( Matthew 22:31 ) And we must ever bear in mind what is said by the Prophet Habakkuk, “Thou art our God, we shall not die.” ( Habakkuk 1:12 ) God then promised to the Israelites something far greater than the possession of the land, when he said, that he would be their God But that land was a symbol, an earnest and a pledge of his paternal favor. All these things well agree together. And to the same purpose is what the Prophet adds, that God had formerly sworn to their fathers, that he would give them that land by an hereditary right: and this promise had been fulfined to their posterity. Were any to lay hold on this only, — that God’s favor was seen in the land of Canaan, because they had obtained it through the expulsion of the heathens by God’s kindness, the view would be frigid, and the Prophet would diminish much from that promise which far exceeds all that man can conceive. Hence, as I have said, in speaking of the land of Canaan, he accommodates himself no doubt to the comprehension of a rude and ignorant people, and mentions the earnest and the pledge, that they alight see by their eyes, exhibited to them even in this world and in this frail life some evidence of that favor, which far surpasses all that can be desired in the world. Now, when he says, That I may establish (33) the oath which I have sworn to your fathers, God doubtless shews that though the Jews should obey him, they had not yet deserved by their obedience the inheritance promised before they were born. God then here proves that it was through his gratuitous kindness that; they became heirs of the land. How so? because they were not created when God sware to Abraham that he would give that land to him and to his posterity. As then the promise had been given long before, it follows that it could not be ascribed to the merits of the people, that they had at length in due time obtained the land. As to the oath, God by referring to it extols his favor; for he not only promised the land for an heritage to the children of Abraham, but he also added an oath, that the covenant might appear more sure. But the Prophet at the same time intimates, that they, if ungrateful to God, might justly be deprived of the promised inheritance; as though he had said, “There is no ground for you to expostulate with God, as though he defrauded you, were he to cast you out of the land; for God himself does not disinherit you, but your own wickedness; and ye are now unworthy, for God regards you not as his children.” While then the Prophet takes away every ground for boasting, that the Jews might not think that they possessed the land as a reward for their merits, he also reminds them that they might be justly deprived of their land, and that on account of their own fault, as they rendered not to God the service they owed to him. Hence he says, that I might establish the oath which I have sworn to your fathers A land, he says, flowing with milk and honey: this mode of speaking was often adopted by Moses, ( Exodus 3:8 , Exodus 3:17 ; Exodus 13:5 ; Exodus 33:3 ; Leviticus 20:24 ) The land was no doubt from the beginning very fertile; but it is probable that it became more fruitful after the people entered into it, for it was in a manner renewed; and it was God’s design to shew in a visible manner how great; Was the efficacy of his covenant. It was not then to no purpose that Moses said so often that it was a land flowing with milk and honey. He afterwards adds, According as it is at this day He produces witnesses; as though he had said, “God has dealt faithfully with you, for he has performed the faith pledged to your fathers, and has fulfined his oath: but now since ye have polluted this land, and the memory of God’s favor is as it were buried among you, and ye even tread under your feet his law — since then such great impiety averts his blessing from you, what remains for him to do, but to drive you away into exile?” We hence see that there is here to be understood an implied threatening, when he says that God had performed what he had promised to the fathers, and promised with this condition — that they were to obey his commands. We have already spoken of the Prophet’s answer. When he answered, Amen, he did not wait for what the people would say; for the greater part no doubt made a clamor and sought to make shifts with God. So great was their effrontery, that they often rose up insolently against the Prophets. Then as he knew that they were so refractory, he subscribed to the curse in his own name. It follows — (33) “Establish — στήσω ,” is the Septuagint; “awaken — suscitem ,” is the Vulgate; “perform,” is the Syriac; “confirm,” is the Targum. “To make to stand” is the literal meaning of the verb. Hence the most correct word is “confirm.” The connection of this verse is not with the immediately preceding words, but with “Hearken” and “do,” etc., at the middle of the former verse. Hearken and do, that I may confirm the oath, etc. — Ed. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-11-5

Source

"내가 너희 조상들에게 맹세한 것, 곧 젖과 꿀이 흐르는 땅을 주겠다는 것을 이루기 위하여." 여기서 그는 행복의 가장 중요한 부분을 가리키지 않는다. 가나안 땅만이 하나님의 호의의 보증이나 서약으로 언급될 뿐이다. 그분의 약속은 훨씬 더 높은 것을 향한 것이었기 때문이다. 하나님이 실로 이것을 이스라엘 사람들에게 기업으로 약속하셨다. 그러나 "내가 너희 하나님이 되고 너희는 내 백성이 되리라"고 하실 때, 다른 곳에서 "그는 죽은 자들의 하나님이 아니라 산 자들의 하나님이다"라고 하였듯이, 영원한 생명과 하늘의 영광의 약속이 포함되어 있다. 선지자 하박국이 "주여, 주는 우리 하나님이시니 우리가 죽지 않으리이다"라고 말하였음도 기억해야 한다. 따라서 하나님이 이스라엘 사람들에게 약속하신 것은 땅의 소유보다 훨씬 더 큰 것이었다. 그 땅은 하나님의 아버지의 호의의 상징이요, 서약이요, 보증이었다.

"내가 너희 조상들에게 맹세한 것을 이루기 위하여." 하나님은 유대인들이 순종하더라도 약속이 있기 전에 태어나지도 않았으므로 그들의 순종으로 약속된 기업을 얻은 것이 아님을 보여주신다. 따라서 하나님이 그들이 마침내 제때에 그 땅을 얻은 것이 그들의 공로 덕분이 아님을 증명하신다. 맹세에 관해서는, 하나님이 이것을 언급하심으로써 자신의 호의를 높이신다. 아브라함의 자녀들에게 기업으로 약속하셨을 뿐 아니라 맹세도 덧붙이셨으니, 언약이 더욱 확실하게 보이도록 하기 위해서다.

그러나 선지자는 동시에, 그들이 하나님께 감사할 줄 모른다면 약속된 기업을 빼앗기는 것도 정당하다는 것을 암시한다. 하나님이 그들의 기업을 박탈하시는 것이 아니라 그들 자신의 악함이 그렇게 하는 것이다. 선지자가 땅에 대해 말할 때, 무지하고 이해가 부족한 백성의 이해력에 자신을 맞추어 서약과 보증을 언급하는 것이다. "젖과 꿀이 흐르는 땅." 모세가 이 표현을 자주 사용하였다. 그 땅은 처음부터 매우 비옥하였지만, 백성이 들어간 후에는 더욱 풍요로워졌을 것이다. 그것은 어떤 의미에서 새로워진 것이다. "오늘과 같이." 증인들을 내세운다. "하나님이 너희에게 신실하셨다. 그분은 너희 조상들에게 약속하신 것을 이루셨다. 그러나 이제 너희가 이 땅을 더럽혔으므로, 하나님의 호의의 기억이 너희 가운데 묻혀 버렸고 심지어 그분의 율법을 짓밟고 있다. 그렇다면 하나님이 너희를 유배지로 보내시는 것 외에 무엇이 남겠는가?"

원주석

6절 카드 ↗

Here the Prophet explains more clearly why he had been commanded to promulgate the words of the covenant: for the greater part of the people were no doubt ready boldly to object and say, “What dost thou mean? Are not we the disciples of Moses? Thou, forsooth! thinkest that thou hast to do with a barbarous people. Have we not been from our childhood taught the law of God? Is it not daily enjoined on us? We are sufficiently instructed in this doctrine of which thou pretendest that we are ignorant. Be gone hence; and go either to the Chaldeans or to the Assyrians or to the Egyptians; for we understand what the law teaches.” There is then no doubt but that Jeremiah had been repulsed by this kind of insolence: he therefore shews that he had a just cause to set before them the law of God; for so great an oblivion had prevailed, that they did not know what God had formerly taught in his law: and besides, they and their fathers had been always rebellious, so that they had ever need of being taught, according to what is said by Isaiah, that the people were to be treated like children and taught, A, A; B, B, and that though the same things were repeated, they yet stopped at the rudiments and never made any progress. ( Isaiah 28:10 ) As then Isaiah reproached the people with tardiness in learning the law, so Jeremiah shews now that they were not to think it strange that God commanded his law to be proclaimed to them, because it had been hitherto despised by them. The rest we shall defer. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-11-6

Source

선지자는 언약의 말씀들을 선포하라고 명령받은 이유를 더 분명히 설명한다. 백성의 대부분은 분명히 이렇게 대담하게 반박할 태세였다. "무슨 뜻이냐? 우리가 모세의 제자들이 아닌가? 우리가 어린 시절부터 하나님의 율법을 배우지 않았는가? 우리가 네가 우리가 모른다고 주장하는 그 교훈에 대해 충분히 가르침을 받았다." 따라서 예레미야는 하나님이 자신에게 율법을 그들 앞에 펼치라 명령하신 정당한 이유가 있었음을 보여준다. 그토록 큰 망각이 팽배하여 하나님이 율법에서 옛날에 가르치신 것을 알지 못했기 때문이다. 또한 그들과 그들의 조상들은 항상 반역적이었으므로 항상 가르침이 필요하였다. 이사야가 지적하듯이, 백성을 어린아이처럼 대하여 가, 나, 다부터 가르쳐야 하고, 같은 것을 반복해도 입문 단계에서 멈추고 전혀 진보하지 않았다. 이사야가 율법을 배우는 데 느린 백성을 책망하였듯이, 예레미야도 지금 그들에게 율법이 선포되는 것을 이상히 여기지 말라고 보여준다. 그것이 지금까지 그들에게 무시되었기 때문이다.

원주석

7절 카드 ↗

We observed in the last Lecture the complaint which God made against his people, — that, he had tried every means to reconcile them to himself, but all in vain. But there is great weight and emphasis in these words, — that by protesting he protested, etc. ; as though he subjected himself to the judgment of a third party; for we are wont to protest against those who do not winingly come before the tribunal of a judge. God then takes this figure from the common practice of men, and says that he protested, and that not only once, but repeatedly. He afterwards adds that he had done this not only in one age, but from the time their fathers came forth from bondage to that day. It was then extreme perverseness, when God ceased not to call them to himself, and yet spoke to the deaf. But what follows is still more emphatical, — that he rose early: for to take this transitively as some do, is what I do not approve. God then says, that he was so solicitous about their welfare, that he rose early to call them. There is no doubt but that God applies here to himself what properly belonged to his Prophets, as he also concedes to his servants what rightly belongs to him, and what cannot be applied to men, except by way of concession. But God does here extol the authority of his word, when he says that he rose early; and at the same time he amplifies their ingratitude, inasmuch as they had despised him, when they saw that he, like the head of a family, provided for their welfare. We hence then learn how much God values his word; for he testifies that there is no difference between him and his servants, whose labors he employs in teaching his ChurJeremiah We also hence learn how inexcusable is our wickedness when we reject God speaking thus familiarly to us. We now then perceive the import of this passage. But it may, in the third place, be observed, that God’s name is in vain pretended, except when he himself speaks. The Papists of this day would have whatever they say, according to their own fancies, to be received without any dispute; but God shews in this place that he is not offended except when he is himself despised; and he at the same time declares that he is so connected with his prophets, that they bring nothing of their own, nor anything else except what proceeds from him. He now adds, that this only he required from his chosen people, to obey his voice The justness of this precept shews how base and wicked was the impiety of the people; and God also shews that they had not the pretext of error or of ignorance; for the only way of evading was to pretend that they wished no other thing than to render to God the worship due to him; but the rule he had prescribed in his law was such as could not be mistaken. It hence follows that they wilfully went astray after superstitions, for they were sufficiently taught in the law what God approved. This then is the reason why he so often repeats that he required nothing from the children of Abraham except to hear his voice. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-11-7

Source

하나님이 백성에 대해 하신 불평, 즉 그들을 자신에게 돌아오게 하기 위해 모든 수단을 시도했지만 모두 허사였다는 것을 앞 강의에서 살펴보았다. "그가 항의하고 또 항의하였다"는 말에는 큰 무게와 강조가 있다. 마치 제3자의 판단에 복종하는 것처럼. 사람들은 재판관의 법정에 자발적으로 나타나지 않는 자들에게 항의하는 것이 보통이다. 하나님은 여기서 일반적인 인간의 관행에서 이 비유를 가져오시고, 그분이 항의하셨는데 단 한 번만이 아니라 반복적으로 하셨다고 말씀하신다. 그다음에 이것을 한 세대에만 한 것이 아니라, 그들의 조상들이 속박에서 나온 때부터 그날까지 했다고 덧붙이신다.

그분이 일찍 일어나셨다는 것도 더 강조적이다. 어떤 이들이 하는 것처럼 이것을 타동사로 받아들이는 것은 바람직하지 않다. 하나님은 그들의 안녕에 너무 관심이 있어 일찍 일어나 그들을 부르셨다고 말씀하신다. 하나님은 여기서 자신의 종들인 선지자들에게 속하는 것을 자신에게 적용하신다. 하나님은 이렇게 일찍 일어나신다고 하심으로써 자신의 말씀의 권위를 높이신다. 동시에 그들의 배은망덕을 크게 부각시키신다. 가장의 도리를 다하여 그들의 안녕을 돌보았건만 그들이 그분을 멸시하였기 때문이다.

그가 그들에게 요구한 단 한 가지, 즉 그의 음성에 순종하라고 하셨다. 이 계명의 정당함이 백성의 비천하고 악한 불경건함을 보여준다. 그들에게 무지나 오류의 구실은 없다. 하나님을 경배하는 것 외에 다른 것을 원하지 않는다는 구실을 댈 수 있었을 것이다. 그러나 율법에서 규정된 규칙은 오해할 수 없는 것이었다. 그러므로 그들이 미신들을 따라 의도적으로 곁길로 갔다는 것이 따른다. 이것이 그분이 아브라함의 자녀들에게 그의 음성을 들으라는 것 외에 아무것도 요구하지 않으셨다고 그토록 자주 반복하는 이유이다.

원주석

8절 카드 ↗

It afterwards follows, Yet they heard not, and bent not, or inclined not their ear Here the Prophet does not accuse a few men of perverseness, but says that, from the time they had been redeemed, they had been rebellious against God: and he exaggerates their sin by saying that they inclined not their ear; for this was no doubt added for the sake of emphasis, as though the Prophet had said, — that it was only their own fault that the right way was not quite evident to them, for they deigned not to give ear to God. Now, it is a proof of extreme contempt, when we not only repudiate what God says to us, and refuse to obey his authority and advice, but when we close up every avenue, and, as Tar as we can, forbid him to speak to us; this is surely an extremity of insolence. It may indeed be, that one will hear another speaking, and yet will not do what he says; he still will shew some courtesy, lest a complaint of inattention be made; but it is an intolerable barbarity when we do not listen to the words of another. God here complains that the Israelites had not only been disobedient to him, after having been instructed, but that they had been so refractory, that they insolently rejected all the words of the prophets; which was not only a proof of base impiety, but also of barbarous perverseness. We now then understand what the Prophet means. He says, that they walked every one in the wickedness of his own evil heart (34) As he had before shewn that they had been in due time warned, it is clear that they followed not through mistake their impious superstitions, but because they rejected the true worship of God, and hearkened not to the teaching of the prophets. By saying that they walked every one, etc. , the Prophet doubtless intended to include them all as it were in one bundle; as though he had said, that they had not been drawn away by a sudden impulse, as it is often the case when an agitation is made by a few, and when the most follow, being driven as it were by a storm, and think not what they do; for thus some terror often seizes on the minds of the many, so that they go here and there without knowing where they are going. But the Prophet here teaches us that every one followed his own counsel; as though he had said that the worship of God had not been thus rejected by the influence of the multitude, but that each one had his own object, and had concocted the wickedness and the great sin of rejecting God. There is then more meaning and force in this way of speaking, than if he had said that they all walked in the wickedness of their own hearts. He further shews that they were all, from the least to the greatest, implicated, as they say, in the same impiety. He afterwards adds, that God had brought upon them the words, that is, the threatenings of the covenant By the words of the covenant he means not here the doctrine or precepts of the law. He indeed mentioned before the words of the covenant for the commands of God; but now, on finding that he had to do with refractory men, who were not capable of receiving any doctrine, he comes to threatenings. But God prescribes first in his law what he wins to be done, and then adds not only kind invitations, but also what is alluring, in order to conciliate the minds of men: but when there is no attention to obedience, and no care for it, he then comes to threatenings. Though the Prophet had omitted the promises, he had yet spoken previously of the law itself; but he says now that God had executed what he had denounced on them. He further says, Which I have commanded to be done; and they did them not There seems indeed to be a confusion here; for by the words of this covenant, h e no doubt means threatenings, as I have stated: then he immediately adds, which I have commanded to be done, and they did them not But, as I have already reminded you, the Prophet had previously, with sufficient clearness, taught them that the rule of a godly and holy life was set forth in the law; but he now refers especially to threatenings. It is then not strange that he speaks thus indistinctly, for the people had in a manner perverted the law. There were indeed in the law these two distinct things — doctrine, or a rule of life; and threatenings, which were added as stimulants to rouse the sloth of men, or rather to subdue their perverseness. But as the Israelite,and the Jews had not attended to the voice of God, the Prophet here blends threatenings with precepts. (35) We now understand what the Prophet means in this passage, when he says that he was sent by God to cry, Hear ye the words of this covenant; for they were forgetful of true religion; and such was their oblivion and impious’ contempt of the whole law, that they had need of being taught its first rudiments. This is one thing. He then shews how solicitous God had been about their welfare, so that he had not neglected any of the duties of the best of fathers, and that yet his labor had been all in vain; for they had not only been led away by their own lusts, but their inward wickedness had closed their ears, so that they deigned not to listen to God’s voice; and this had not been in one age only, but from the time they came out of Egypt to that day. It hence follows that they were justly punished, for God had tried all means before he had recourse to severity; but since he had adopted all kinds of ways to reform them, and all in vain, the only thing that remained was to punish them as men past all remedy. This is the import of the whole. He now adds — (34) On the meaning of these words, see a note in vol. 1. (35) There is certainly an incongruity in taking the expression, “the words of the covenant,” in two different senses. The verse is omitted in the Septuagint, but retained in the other versions and the Targum. This clause, in the Vulgate and Syriac, is thus given: “I have brought on them the words of this covenant.” The Targum is, “I have brought vengeance on them, because they undertook not the words of

Pericope (part_of)

절 (explains)

bible-text/jer-11-8

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"그들이 듣지 않고 귀를 기울이지 않았다." 선지자는 여기서 몇몇 사람만을 완고하다고 고발하지 않는다. 구속받은 때부터 그들이 하나님께 반역하였다고 말한다. "그들이 귀를 기울이지 않았다." 이것은 강조를 위해 덧붙인 것이다. 마치 선지자가 "하나님이 그들에게 올바른 길을 분명히 보여주셨는데도, 그분에게 귀를 기울이는 것조차 거부하였으니 이것은 그들 자신의 잘못이다"라고 한 것처럼. 하나님의 말씀을 듣지 않을 뿐만 아니라 그분이 말씀하시는 것을 막으려 한다는 것은 극도의 오만함이다. 그들은 "자기 마음의 악함의 완고함대로 걸었다." 선지자는 앞에서 그들이 제때에 경고를 받았음을 보여주었으므로, 그들이 실수로 불경건한 미신들을 따른 것이 아님이 분명하다. "각자가"라고 함으로써, 선지자는 의심의 여지 없이 그들 모두를 하나의 덩어리로 묶으려 한다. 갑작스러운 충동에 의해 이끌린 것이 아니라 각자가 자신의 결의를 따랐다는 것이다. 그러므로 하나님의 경배가 군중의 영향으로 거부된 것이 아니라, 각자가 하나님을 거부하는 악함과 중죄를 꾸몄다는 더 큰 의미가 있다.

그다음에 하나님이 그들에게 언약의 말씀들을 가져오셨다고 덧붙인다. 여기서 '언약의 말씀들'은 율법의 교훈이나 계명이 아니라 위협들을 뜻한다. 하나님이 율법에서 먼저 해야 할 것을 규정하시고, 그다음에 친절한 초청을 덧붙이시며, 마음을 얻기 위한 매력적인 것들도 더하신다. 그러나 순종에 대한 주의가 없을 때 하나님은 위협으로 넘어가신다. 선지자가 약속들을 생략하였지만, 이미 율법 자체에 대해 충분히 말하였다. 이제 하나님이 위협하신 것을 이행하셨다고 한다. 이것이 이 단락 전체의 요지이다. 하나님이 그들의 안녕에 대해 얼마나 관심을 기울이셨는지, 어떤 훌륭한 아버지의 의무도 소홀히 하지 않으셨으나 모두 헛되었음을 보여준다.

원주석

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Here the Prophet joins closer battle with the men of his age, and says, that they were worse than their fathers; for this is the meaning of the word, banding or joining together. For when the Israelites concurred in a body in ungodly superstitions, it was more excusable at the beginning, for they had not yet struck deep roots in true religion; but when God by his prophets had endeavored many times, and in various ways, to restore them to the right way, and when his diligence and assiduous efforts had proved fruitless, it was an evidence of confirmed and hopeless obstinacy. He then says, that this had been discovered; for this is what he means by saying, that it had been found out This verb is often used in Scripture in another sense, but it means here the same, as though he had said, that the conspiracy of the people had been discovered or proved, as it is said of thieves when found out, that they are caught in the very act. So God says here, that it was no matter of dispute whether the people had designedly and from sheer wickedness perverted his true and lawful worship; the conspiracy, (36) he says, is sufficiently notorious We then understand the meaning of the Prophet to be, — that not a part of the people was implicated in impiety, but that all, from the least to the greatest, were together defiled, and that this was done, not by some foolish impulse of the moment, but designedly, for they banded together; and further, that this was sufficiently evident, so that they could no longer contend as to the fact, for their wickedness was sufficiently manifest. And he says between Judah and Israel (37) There is here implied a sharp reproof; for we know that these two kingdoms had not only entertained a hidden grudge, but fiercely contended with one another, Since then the discord had been such between the ten tribes and the tribe of Judah, that it was as it were an insane hatred, so that they wished wholly to destroy one another, for the Jews sent for the Egyptians when the Israelites had called to arms the Syrians and the Assyrians for the destruction of Judah. Since then they so inimically treated one another for so many ages, what did this now mean? What a monstrous thing it was, that they conspired together to subvert the worship of God, to overturn everything true in religion, and to set up their own idols! We now then perceive the meaning of the Prophet; he intimates, that they had in all other things been enemies, and that they only united in this one thing, that is, in carrying on war against God, in subverting his worship, and rendering void his law. We hence see what the Spirit of God had in view in saying, that a conspiracy was found out; which was, that the Prophet might not use many words, as though the matter was doubtful! God then bids him positively to declare this fact, like at scribe who records the sentence of a judge; and thus God shews that he dealt with the Jews, as men deal with those who are condemned. (36) Rendered “ σύνδεσμος , binding together,” by the Sept., — “ conjuratio , confederacy, or conspiracy,” by the Vulg. and Arab., — “rebellion,” by the Syr. and Targ., — “combination,” as given by Gataker and Blayney, would express better the meaning of the original word. — Ed (37) There is here an oversight. “Israel” is not mentioned here, but the men of Judah and the inhabitants of Jerusalem. “Israel” is mentioned at the end of the next verse, as having with “Judah” annulled the covenant. — Ed. return to ' Top of Page ' <a name="verse-10" class="com-number"

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선지자는 여기서 자기 시대의 사람들에게 더 직접적으로 맞선다. 그들이 조상들보다 더 악하다고 하는데, 이것이 '결탁하다' 또는 '모의하다'는 단어의 의미이다. 이스라엘 사람들이 처음에는 불경건한 미신들에서 함께 동의하였을 때 더 용서받을 수 있었다. 아직 참된 종교에 깊이 뿌리를 내리지 않았기 때문이다. 그러나 하나님이 선지자들을 통해 여러 번 다양한 방식으로 그들을 올바른 길로 되돌리려 노력하였건만 결실을 맺지 못하였다면, 그것은 확고하고 가망 없는 완고함의 증거이다.

"이것이 발견되었다." 이것은 그들의 반역이 완전히 드러나고 증명되었다는 것이다. 선지자는 유대인들이 의도적으로 참되고 합법적인 하나님 경배를 타락시켰는지 아닌지에 대한 논쟁이 필요 없다고 선포한다. "결탁은 충분히 명백하다." 선지자의 의미는 이것이다. 백성의 일부만이 아니라 모두가, 작은 자로부터 큰 자까지, 함께 더럽혀졌다. 이것은 충동에 의해 이루어진 것이 아니라 의도적으로, 함께 결탁하여 이루어졌다. 더 나아가 이것은 충분히 명백하여 더 이상 사실에 대해 다툴 수 없다.

"유다와 이스라엘 사이에." 여기에는 날카로운 책망이 암시된다. 이 두 왕국이 숨겨진 원한만이 아니라 서로 맹렬히 다투었음을 알기 때문이다. 유다가 이스라엘의 멸망을 위해 시리아인들과 앗수르인들을 불렀을 때, 이스라엘은 이집트인들을 불렀다. 그토록 오랫동안 이처럼 원수처럼 지냈는데, 이제 이것이 무슨 의미인가? 하나님의 경배를 뒤엎고, 종교의 모든 진리를 전복시키고, 자신들의 우상들을 세우기 위해 모두 결탁하였다는 것이 얼마나 기이한 일인가! 선지자의 의미가 이제 이해된다. 그들은 다른 모든 것에서는 원수였지만, 오직 한 가지, 즉 하나님에 맞서 전쟁을 수행하고 그분의 경배를 전복시키며 율법을 무효로 만드는 것에서만 하나로 뭉쳤다는 것이다.

원주석

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He also adds, that they had returned, etc. He shews for what purpose they had conspired, even to return to the vices of their fathers, who had been before them Some render the word “ancestors;” but the meaning of the Prophet is not thus sufficiently expressed, for what he means is, that the Israelites had been refractory from the very beginning, so that God could never subdue their wayward dispositions. It must however be observed, that he speaks not of the most ancient, as הרשנים , erashnim arethe ancient who were before them; (38) but as there had been a continued succession or series of impiety, the Prophet calls them here, the former fathers, who had first begun to shake off the yoke of God even to that day. And he again mentions what we have before noticed, that they were unwining to hear Though ignorance does not wholly clear or absolve us, it yet extenuates a crime; but God shews that the Israelites had been disobedient from the beginning. Though he had by Moses sufficiently taught them, we yet find that they often rose up against Moses. If we inquire of their origin, it appears to have been marked with resolute impiety; they were unwining to obey God. He then adds, that they walked after alien gods that they might serve them There is ever an implied contrast between God and idols. God had given them evidences enough of his power and glory, and we may justly say, that he had sufficiently proved himself to he the only true God. How then was it that the; Israelites had given the preference to fictitious gods? Doubtless no unwining error could have been pretended. We hence see that they had rejected the true God and wilfully followed their own devices. He then says, that they might serve them But God had already bound them to himself, as he had redeemed them; when, therefore, they devoted themselves to alien gods, was not their ingratitude thus most fully proved? He at length subjoins, by way of explanation, Therefore the house of Israel and the house of Judah have dissolved my covenant He confirms what I have just said, — that they had not erred because the way was unknown, but because they were refractory and untameable in their disposition, and would not bear to hear God, thought he kindly shewed to them what they were to do. But the word covenant expresses more than this, — that God had not only delivered them his precepts by Moses, but had also adopted them as his own people, and at the same time pledged his faith to them, “I shall be your God, be ye my people,” ( Jeremiah 11:4 ) Since then God had so kindly allured them to himself, how monstrous was their rebellion, When they refused to hear his voice! With reference to this the word ברית , berit, is used; for God had not only delivered to them a rule of life, but also adopted them as his people, that they might be obedient to him. By saying that he made a covenant with their fathers, he refers to that time when he brought the people out of Egypt, for then was the race of Abraham united. They were indeed twelve distinct tribes; but there was one head over the people, there was one priesthood, and they formed afterwards one kingdom. God then shews, that though the ten tribes made for themselves in after time another king, and the tribe of Judah was then divided, and there were in this separation some special causes of enmity, they yet had always been of the same disposition, and proved how like their fathers they were, as though he i had said, “They were formerly one people, they are now two, yet they have conspired together; their iniquity is the same, in this they are united; and there is among them a binding together.” It follows — (38) The Sept. have “ τῶν πρότερον — who were before:” the Vulg. improperly joins it with “iniquities,” — “the former iniquities of the fathers;” the Syriac renders it “ancient,” and the Targum, “former,” both connecting it with “fathers.” The word means the “first,” rather than the “former.” If we take it as connected with “fathers,” then the first fathers with whom the covenant, after they came out of Egypt, was made, are meant; but it may be taken as in apposition with “fathers;” then the first who refused to hear God, are referred to. Taking this view, we may render the verse thus — 10. They have turned to the iniquities of their fathers — The first who refused to hearken to my words; And they have walked after alien gods to serve them: Annulled have the house of Israel and the house of Judah My covenant, which I made with their fathers. The word for “iniquities” means perversions, distortions, the turning of things to purposes not intended. These are the kinds of iniquities which are meant. Perverting the truth rather than denying or renouncing it, had ever been the sin of the Jews. Instead of worshipping God himself, they worshipped him by means of idols, and through the mediation of inferior gods. This was the perversion. Alien gods were mediators; hence they never renounced God’s worship. But God deemed this as an annulment of his covenant, by which they were required to worship him alone. — Ed. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

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bible-text/jer-11-10

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선지자는 그들이 조상들의 죄악으로 돌아갔다고 덧붙인다. 이는 이스라엘 사람들이 처음부터 완고하여, 하나님이 그들의 변덕스러운 성품을 결코 굴복시킬 수 없으셨음을 보여준다. 선지자는 가장 오래된 조상들에 대해 말하는 것이 아니라, 처음에 하나님의 멍에를 흔들어 떼기 시작하여 그날까지 이어진 조상들을 가리킨다. 그들이 "내 말씀을 듣기 싫어하였다"는 것이 또 언급된다. 무지가 죄를 완전히 면제하지는 않더라도 죄를 경감시키기는 하지만, 하나님은 이스라엘 사람들이 처음부터 불순종하였음을 보여주신다.

"그들이 이방 신들을 따라 그것들을 섬겼다." 하나님과 우상들 사이에는 항상 암묵적인 대조가 있다. 하나님은 그들에게 자신의 능력과 영광의 충분한 증거를 주셨다. 이스라엘 사람들이 어찌하여 만들어진 신들을 더 선호하였겠는가? 의도치 않은 오류를 핑계로 댈 수 없다. 그들이 참 하나님을 거부하고 의도적으로 자신들의 장치들을 따랐음이 분명하다. "그것들을 섬기기 위하여." 하나님은 그들을 자신에게 묶어 두셨다. 그들을 구속하셨기 때문이다. 따라서 그들이 이방 신들에게 자신들을 바쳤을 때, 그들의 배은망덕이 가장 충분히 증명되었다. "이스라엘의 집과 유다의 집이 내 언약을 어겼다." 이것은 앞서 말한 것을 확증한다. 그들이 길을 몰라서 불경건한 미신들을 따른 것이 아니라, 하나님의 음성을 듣기를 싫어하는 완고하고 억제할 수 없는 성품 때문이었다는 것이다. '언약'이라는 단어는 이것보다 더 많은 것을 표현한다. 하나님이 그들에게 율법만 주신 것이 아니라 자신의 백성으로 삼으시고 자신의 신의를 약속하셨기 때문이다. "내가 너희 하나님이 되겠다, 너희는 내 백성이 되라."

원주석

11절 카드 ↗

The Prophet now denounces on them a calamity; for it is probable that for many years he had been as their teacher threatening them, but all in vain. Hence he now confirms what we have before observed, — that their impious conspiracy was fully known and proved, so flint they were not now to be called or drawn before the judge’s tribunal, as they had so openly procured for themselves their own ruin. He then says, that God was, as it were, armed to take vengeance; I will bring, he says, upon them an evil from which they shall not be able to go away (39) Then he adds, and they shall cry to me, but I will not hear them By this latter clause he shews that no hope remained, as they could get no pardon from God, for he would no longer be entreated by them. The import of the whole is, — that they were so given up to destruction, that it was in vain for them to expect God’s mercy. God had indeed often promised in his law that he would be reconciled to them; but the Prophet says now that every hope was cut off, because they had rejected God’s covenant. Hence, whatever God had promised respecting his kindness and mercy, belonged to them no longer. Let us now learn also how to accommodate this doctrine to ourselves. And, first, we may remark, that there is a great difference between us, who have been plainly, and for a long time, taught what is the true and lawful worship of God, and those miserable people who were blind in darkness; hence much more atrocious is our sin and worthy of much heavier punishment. Then we may also add this, — that though God may for a time bear with us, the whole time of his forbearance will have to be accounted for. There is no day in which God does not accuse us; and thus he rises early, and thus he shews us what concern he has for our salvation; but if we remain asleep in our sloth, a threatening this day is suspended over our heads, and especially when we consider that God comes nearer, as it were, to us than to his ancient people. And hence we may also learn how much less tolerable is our ingratitude. It ought, therefore, to be carefully noticed, that God is armed against those before whom he has set his word, not only for one day but for many years, when he has found that he has labored in vain; and that when he is offended with their obstinate wickedness, there is no more any remedy. But it may be asked here, How is it that God declares here that he would not be propitious to the Israelites, though they even cried to him, when yet this promise so often occurs, “Call on me, and I will hear thee?” ( Psalms 50:15 ) Though God does not everywhere use such words, yet in many places he makes this promise. But still it may appear inconsistent that he closes up the door of mercy against those who flee to his mercy. But in the next verse he shews what this cry would be; for had they from the heart repented, doubtless his pardon would never have been denied: but we shall presently see that these cries would be rambling, vagrant, and confused; so that they would not direct their prayers to God, nor observe the way which is made known to us all; for they would cry Without repentance and faith, according to what follows; for the Prophet says — (39) The literal rendering is as follows: — 11. Therefore thus saith Jehovah, — Behold, I will cause to come on them an evil, From which they shall not be able to go forth: And they shall loudly cry to me, But I will not hearken to them. The third line in Welsh is literally the Hebrew, — (lang. cy) Yr hwn his gallant vyned allan ohono . Which they will not be able to go forth from it. The verb זעק is not merely to cry, but to cry loudly, or vehemently, or clamorously; the effect of great distress impatiently endured.Our version and Blayney are wrong in rendering ו And thought It is not what may have been, is meant, but what would be. It is expressly foretold what they would do; and corresponding with this are all the versions and the Targum. — Ed. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-11-11

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선지자는 이제 그들에게 재앙을 선포한다. 여러 해 동안 선생으로서 그들에게 위협하였지만 모두 허사였기 때문이다. "내가 그들에게 재앙을 가져오리니 그들이 그것을 피하지 못하리라." 그다음에 "그들이 내게 부르짖을 것이나 내가 듣지 않겠다"고 덧붙인다. 이 마지막 절로써 어떤 소망도 남아 있지 않음을 보여준다. 그들이 하나님으로부터 용서를 받을 수 없고, 그가 더 이상 그들에 의해 달래어지지 않으실 것이기 때문이다. 전체 의미는 이것이다. 그들이 하나님의 자비를 기대하는 것은 헛된 일이었다. 하나님이 그들이 자신에게 돌아오면 화해하겠다고 율법에서 자주 약속하셨지만, 선지자는 이제 모든 소망이 끊어졌다고 한다. 그들이 하나님의 언약을 거부하였기 때문이다.

그러나 하나님이 여기서 그들의 기도를 거부하신다고 선언하실 때, 어떤 의문이 제기될 수 있다. "너는 나를 부르라, 내가 너에게 응답하리라"는 약속이 자주 나타나기 때문이다. 이것이 서로 모순되는 것처럼 보이지 않겠는가? 그러나 다음 절에서 이 부르짖음이 어떤 것인지 보여준다. 그들이 진정으로 회개하였다면 하나님의 용서가 결코 거부되지 않았을 것이다. 그러나 그 부르짖음들은 방황하고 혼란스러운 것이어서, 그들이 하나님께 기도를 드리지 않고 알려진 길을 따르지 않을 것이다. 회개와 믿음 없이 부르짖을 것이기 때문이다.

원주석

12절 카드 ↗

The Prophet then shews in these words that they were not touched by a true and sincere feeling of repentance who cried thus indiscriminately to God and to idols. (40) But another question may be here raised, How could they flee to God and to foreign gods too? The ready answer is this, that the unbelieving, in a turbulent state of mind, turn here and there, so that they lay hold of nothing certain, or sure and fixed. This we see in the Papists — they cry to God and at the same time to a great number of gods. Let us therefore know, that there is in all the unbelieving a spirit, as it were, of giddiness, which turns them into different expedients, so that now they call on God, then they flee to their idols. Men naturally are led to God when any distress holds them bound; hence they call on God: but afterwards, being not satisfied with him alone, they betake themselves to their own devices, and heap together, as I have said, a vast multitude of gods. Since then we see this to be done under the Papacy in our day, we need not wonder that it was done formerly, and that the Jews were on this account condemned. The Prophet now addresses the Jews only; he had before spoken of the Israelites, but he now speaks especially to his own people, Go shall the cities of Judah and the citizens of Jerusalem, etc. What shall they do? They shall cry to their gods We hence see that their prayers were rambling, as though they poured them unto the air: therefore God could not have heard them. For whenever God promises to be propitious and appeasable he requires faith and repentance: but there was in this people an impious wantonness, and no faith, for they were entangled in their own superstitions. The meaning is, that the Jews, when oppressed by calamities, would make their prayers to the true God, but without understanding, without any discrimination, but on the contrary, in a confused state of mind: and that this would be sufficiently evident, for they would at the same time seek the aid of various idols, but that they would gain no help, either from God or from their idols; and why? because they would be unworthy to be heard by God, as they would not call on him in a right spirit, not with faith and repentance; and their idols would not be able to bring them any help. It hence follows that they would be altogether in a hopeless state. (40) But the most obvious meaning of the passage is, that the Jews would first cry to God, and that being not heard, they would then cry to alien gods. Hence our version renders the ו at the beginning of this verse, “Then,” and rightly too: so does the Syriac, though the other versions render it “And,” as Blayney does: and if so rendered, the connection would appear the same, — And go shall the cities of Judah and the inhabitants of Jerusalem, And they shall loudly cry to the gods, To whom they burn incense; But saving they will not save them At the time of their calamity. — Ed . return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-11-12

Source

선지자는 이 말씀들에서, 하나님과 우상들에게 무차별적으로 이렇게 부르짖는 자들이 진정하고 성실한 회개의 감정에 의해 감동받지 않았음을 보여준다. 그러나 여기서 또 다른 의문이 제기될 수 있다. 어떻게 그들이 하나님과 이방 신들에게 동시에 피할 수 있겠는가? 쉽게 대답할 수 있다. 불신자들은 어지러운 마음의 상태에서 이리저리 돌아다니며 확실하거나 확고한 것을 아무것도 붙들지 못한다. 교황주의자들에게서 이것을 볼 수 있다. 그들은 하나님께 부르짖으면서 동시에 많은 신들에게도 부르짖는다. 따라서 모든 불신자들 안에는 어떤 어지러움의 영이 있어 그들을 여러 방편으로 돌리게 한다. 이제 하나님을 부르고, 그다음에 우상들에게 도피한다.

"가라, 유다의 성읍들과 예루살렘 주민들아." 그들이 할 것은 "그들의 신들에게 부르짖는 것"이다. 따라서 그들의 기도들이 방황하였음을 알 수 있다. 마치 공중에 쏟아부은 것처럼. 유대인들이 재난에 압도될 때 참 하나님께도 기도를 드리겠지만, 이해 없이, 아무런 분별없이, 도리어 혼란된 마음의 상태로 그렇게 할 것이다. 이것이 충분히 명백할 것인데, 그들이 동시에 여러 우상들에게도 도움을 구할 것이기 때문이다. 그들은 하나님으로부터도 우상들로부터도 아무런 도움을 얻지 못할 것이다.

원주석

13절 카드 ↗

The Prophet shews here that the dews were not only polluted with one kind of superstition, but that they sought for themselves fictitious gods from all quarters, so that the land was fined and, as it were, deluged with innumerable superstitions. He says, that in proportion to the number of cities were the gods in the kingdom of Judah, and that in every city, in proportion to the number of streets, altars were built, that they might burn incense to Baal There seems, however, to be some inconsistency in the words; for if they all worshipped Baal, where could be found the multitude of gods which the Prophet condemns? It then follows, that there was everywhere the same form of superstition, or that they did not in every place burn incense to Baal. But from this place and from others we may gather that this is a common name; for though all idols had their distinctive names, yet this name was applied indiscriminately, and all idols had it in common. For what does Baal mean but a patron, or an inferior god, who procured the favor of the supreme God? The prophets often use the word in the plural number, and call the lesser or inferior gods Baalim, who were regarded as mediators or angels; and farther, they often mean all kinds of idols by Baal. There is to be understood here a figure, by which a part is taken for the whole; for the Prophet intended by the word to include all those gods which the Jews had devised for themselves, though their names were different. But what the Prophet condemned in the people was, as we see, daily practiced. For there is no end, when men once depart ever so little from the pure worship of the only true God: for when anything is blended with it, one error immediately produces another; so various errors will cumulate, tin men fall into a labyrinth from which there is no exit. This is clearly seen under the Papacy. At first Satan, by spurious pretences, led men away from the simple worship of God and his pure doctrine; and as there is in all an inbred curiosity, every one had a desire to add something of his own. Hence then it happened that so great a mass of errors and superstitions has prevailed. It is nothing strange, then, that the Prophet condemned the Jews, not only for having departed from the true and lawful worship of God, but also for having as many idols as cities, and for having so many forms of worship as there were streets in their cities. And we hence also learn that all the superstitions among the whole people had the same root; for though they differed in particulars, they all yet proceeded from the same principle; for every one wished to have his own God. It hence happened, that every city had its patron, and every family also devised a god for itself; for no one was satisfied with the common worship. It is then wholly necessary that we should faithfully worship the one true God; otherwise the Devil will immediately bring in strange gods and a mixed multitude of gods: so that it hence evidently appears, that we thus justly suffer for our impious levity in forsaking the fountain of living waters. He says that altars were built for reproach. (41) This may be referred to God, because they offered to God a heinous effrontery in setting up their profane altars in opposition to that one true altar which God had commanded to be built for him in the temple. But this is a strained interpretation. It is more suitable to refer this to the people, because they erected altars for themselves to their own shame, as though he had said that the Jews were themselves the authors of all their evils, so that they ought to consider them as due to their impiety, being the punishments inflicted by the Lord. It is the same as though he had said, “God will indeed chastise you, as ye are worthy of being so treated, but ascribe the whole fault to yourselves; for the altars, raised by your own hands, will be to you for reproach and shame.” He at length adds, To offer incense to Baal They sought doubtless the favor of the supreme God; but as they devised for themselves patrons, as mediators between them and God, according to the Platonic figment, which has prevailed in all ages, the Prophet here declares that their gods were as many as their cities, and even as many as their streets; for God does not admit those sophistical subtleties by which hypocrites seek to escape; for whenever his glory is transferred to others, he complains that new gods are introduced. (42) It follows — (41) The word is בשת . “ Bosheth, shame,” says Lowth, “was a nickname for Baal. (See Hosea 9:10 .) So Jerubbaal is called Jerubbosheth in 2 Samuel 11:21 .” The word is left out in the Septuagint; the other versions and the Targum render it differently; its meaning was evidently not understood. It may be rendered here “baseness,” or a base thing; the last clause is explanatory of this, — Ye have set up altars for a base thing — Altars to burn incense to a Baal. By putting the indefinite article we avoid the contrariety which Calvin refers to. It is given in the singular number in all the versions except the Vulgate, which has Baalim. — Ed . (42) The connection of this verse has not been pointed out by Calvin. It begins with “For,” or because; so that a reason is given for what has been said previously, and that is not found in it he immediately preceding verse, but at the end of the 11th, “I will not hearken unto them;” then what is said here is given as a reason. But if we render כי “though,” as it is often done, and not “For,” the connection is with the next preceding verse; their gods would not save them, “though” they were as many as their cities, etc. This seems to be the most natural connection. — Ed return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-11-13

Source

선지자는 여기서 유대인들이 하나의 미신만으로 더럽혀진 것이 아니라 사방에서 스스로 만들어낸 신들을 구하여, 그 땅이 수많은 미신들로 가득 찼으며 그것으로 넘쳤음을 보여준다. 유다 왕국에는 성읍의 수만큼 신들이 있었고, 모든 성읍에는 거리의 수에 따라 바알에게 분향하는 제단들이 세워졌다고 한다. 그러나 말씀에 일견 모순처럼 보이는 것이 있다. 그들이 모두 바알을 숭배하였다면, 선지자가 정죄하는 신들의 무리는 어디서 찾을 수 있겠는가? 그러나 이 이름은 모든 우상에 공통으로 적용되는 일반적인 이름임을 다른 곳에서 알 수 있다. 선지자들은 종종 그것을 복수형으로 쓰며 '바알림'이라 부른다. 선지자는 부분으로 전체를 나타내는 표현을 썼다. '바알'이라는 단어로 이름이 서로 달라도 유대인들이 만들어낸 모든 신들을 포함하려 하였다.

선지자가 백성에게서 정죄한 것이 오늘날에도 매일 행해지고 있음을 우리는 안다. 사람들이 단 하나뿐인 참 하나님의 순수한 경배에서 조금이라도 벗어날 때 거기에는 끝이 없다. 하나의 오류가 즉시 다른 오류를 낳고, 그래서 출구가 없는 미궁에 빠지게 된다. 교황 지배 아래서 이것이 명백히 보인다. 사탄이 처음에 거짓된 구실로 사람들을 하나님의 단순한 경배와 순수한 교훈에서 멀어지게 하였고, 모든 사람에게 타고난 호기심이 있어 각자가 무언가를 더하고 싶어 하였다. 따라서 그토록 큰 오류와 미신의 덩어리가 생겨났다.

"그들이 수치를 위한 제단들을 쌓았다." 이것은 백성에게 적용된다. 그들이 자기 자신에게 수치가 되는 제단들을 세웠다는 것이다. "유다의 성읍들은 너희 신들의 수와 같고." 그들이 하나님의 성전과 의식들을 거짓된 신들의 무리 및 자신들의 타락한 관행들과 뒤섞으려 한 것이다.

원주석

14절 카드 ↗

That the Jews might understand that a sore calamity was nigh, and that God would not be appeasable, the Prophet himself is forbidden to intercede for them. There is no doubt but that even when he reproved the people in the severest strain, he made supplications to God for them; for he sustained a twofold character: when he went forth as the herald of celestial vengeance, he thundered against the ungodly and the despisers of God; but at the same time he humbly supplicated pardon in behalf of lost and miserable men; for had he not been solicitous for the salvation of the people, had he not diligently prayed, it would not have been necessary to prohibit him to pray. It hence appears that the Prophet was diligent in these two things, that he severely reproved the people according to God’s command, and that he also was a suppliant in seeking God’s favor to the unworthy. This is one thing. Now then that God prohibits Jeremiah to pray, this was not done for his sake only, but he had a regard also to the whole people, that they might know that a sentence was pronounced on them, and that there was no hope left. We hence see that God positively declares that it was his purpose to destroy the people, and that therefore there was no room for prayer. But it may be asked, Whether the Prophet, by going on in praying, offended God? for we shall see that he was still so anxious for the welfare of the people that he ceased not to pray: and what is said of Jeremiah is true also of all the other prophets; and the faithful have ever prayed for pardon, though the state of things had been brought to an extremity. But we must observe, that God, when he thus issues a simple prohibition, often stimulates the prayers of his people, according to what we read of Samuel; for though he knew from God’s own mouth that Saul was rejected, he yet from love ceased not to seek his good and to intercede God for him. ( 1 Samuel 15:35 ; 1 Samuel 16:1 ) But the prophets doubtless paid regard to God’s counsel in this case: yet as God did not speak for the sake of Jeremiah, but of the people, the Prophet is not to be charged with rashness or presumption, or foolish obstinacy or inconsiderate zeal, for having afterwards prayed; for he knew that this was not so much for his sake as on account of the people. But there is another thing to be observed, — that Jeremiah was not forbidden to pray for the remnant, that is, for the elect, and for the seed from which the Church was afterwards to arise; but he was forbidden to pray for the whole body of the people: and no doubt he felt assured from that time that no remedy could be applied, and that the people would be driven into exile. This then is to be understood of the whole mass of the people; Jeremiah might still pray for the elect , and also for the new Church, that is, for the renewal of the Church: he was not indeed to pray that the Lord would not execute the vengeance which had been already decreed, for that could not be turned aside by any prayers. We now then understand the meaning of this passage, — that Jeremiah prayed daily for all men, and also for the renewal of the Church; but that he was to look for the calamity of exile as a certain thing, for this had been fixed by God. As to the words, Raise not for them a cry or a prayer, we have said elsewhere that there are two ways of speaking, which though different in some respects, are yet the same in meaning — to raise up and to cast a prayer. Hence the saints are said sometimes to cast their prayers: “Let my prayer be cast in thy presence.”’For no one is rightly prepared to call on God, except he is cast down in himself and laid prostrate. Hence the prayers of the saints are said to be cast on account of their humility; they are also said to be raised up on account of the fervor of their zeal, and also on account of their confidence. And that he repeats the same thing in different words is not without a meaning; for it is the same as though he had.said, “Thou wilt do nothing by beseeching, praying, interceding and supplicating.” God then confirms by these several words that he would not hereafter be reconciled to the people. It follows, For I will not hear them at the time when they shall cry to me There seems not to be a suitable reason given here, for God might have conceded to the Prophet what had not been denied to the ungodly and the rebellious: but he simply means that he would be a severe Judge in executing punishment, so that there would be no room for mercy: I will not then hear them; that is, “If even they cry, I will not hear them, (it is an argument from the greater to the less) much less then will I hear thee for them.” But why was not God propitious to his servant? To this I answer, that God is more ready to shew mercy when any one himself calls on him, than when he is supplicated by others. The meaning is, that whether they themselves prayed or employed others to pray for them, God would not be reconciled to them. What might be objected here has been elsewhere answered; for if they had from the heart and sincerely prayed, God would have no doubt heard them; for that promise never disappoints any, “Nigh is God to all who call upon him;” ( Psalms 145:18 ) but it is added, “in truth.” As then hypocrites are here spoken of who poured forth rambling and false prayers, and blended the worship of the true God with that of their own idols, it is no wonder that. God rejected their prayers, for our prayers are sanctified by faith and repentance. When, therefore, unbelief prevails, and when the heart cleaves perversely to wickedness, our prayers are polluted and presumptuous; for then the name of God is profaned. It is therefore not strange that God rejects those who call on him hypocritically. (43) It follows — (43) See a note in vol. 1. — Ed . return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-11-14

Source

유대인들이 심각한 재앙이 가까이 있음을 알고 하나님이 달래어지지 않으실 것임을 알도록, 선지자 자신이 그들을 위해 중보하는 것이 금지된다. 예레미야가 가장 엄하게 백성을 꾸짖을 때에도 그들을 위해 간구하였다는 것은 의심할 여지가 없다. 그는 이중적인 역할을 맡았다. 하늘의 진노의 사자로서 나아갈 때는 불경건한 자들과 하나님을 업신여기는 자들에게 우레를 쳤다. 그러나 동시에 그는 잃어버리고 비참한 자들을 위해 하나님 앞에 간구하였다. 그가 백성의 구원에 관심이 없었다면, 그에게 기도하지 말라는 명령이 필요하지 않았을 것이다.

이제 하나님이 예레미야에게 기도를 금하신 것은 그만을 위해서가 아니라, 그들에게 선고가 내려졌으며 어떤 소망도 남아 있지 않다는 것을 온 백성이 알도록 하기 위해서이다. 하나님은 자신의 목적이 백성을 멸망시키는 것이며, 따라서 기도의 여지가 없다고 분명히 선포하신다.

그러나 선지자가 계속 기도함으로써 하나님을 거슬렀는지 물을 수 있다. 우리는 그가 백성의 안녕에 대해 여전히 크게 관심을 가졌기 때문에 기도를 그치지 않았음을 볼 것이다. 그러나 선지자들이 하나님의 뜻에 유의하였다는 것도 알 수 있다. 하나님이 이것을 예레미야를 위해서가 아니라 백성을 위해 말씀하셨으므로, 선지자는 나중에 기도하였더라도 경솔함이나 어리석은 완고함의 죄가 없다. 또 다른 것도 관찰해야 한다. 예레미야는 온 백성을 위해서가 아니라, 즉 남은 자들인 선택된 자들을 위해서와 나중에 교회가 일어날 씨를 위해서 기도하는 것이 금지되지 않았다. 따라서 유배가 일어날 것이라는 확실한 것을 내다보면서도 교회의 갱신을 위해 기도할 수 있었다.

"그들을 위해 부르짖음이나 기도를 드리지 말라." 우리는 두 가지 다른 말하기 방식이 있다고 말했다. 기도를 드린다, 기도를 올린다. 성도들이 자신들을 엎드리고 낮추므로 그들의 기도는 부어진다고 한다. 또한 그들의 열정과 확신 때문에 올라간다고도 한다. 같은 것을 다른 말로 반복하는 것도 의미가 있다. "간구하고 기도하고 중보하고 탄원해도 아무 소용이 없을 것이다"라고 한 것과 같다. 하나님은 이 여러 말씀들로 더 이상 백성과 화해하지 않으실 것임을 확증하신다.

원주석

15절 카드 ↗

As the words are concise, this passage is in various ways perverted by interpreters: brevity is commonly obscure. But the explanation almost universally received is this, — that the Prophet in this sense, think also that the Temple is called his house, on account of his concern for religion, for which he was very zealous. As then he had preferred God’s Temple to all earthly things, they think that he thus spoke, What has my beloved to do in mine house? But Jonathan much more correctly applies the words to God; and doubtless, whoever wisely considers the Prophet’s words will wonder that so many learned men have been mistaken on a point by no means doubtful. God then, no doubt, speaks here; and he calls his people beloved on account of their adoption. But the expression is ironical: we cannot think otherwise when we consider how great was the impiety of the people, and how unworthy they were of such an honor on account of their ingratitude. It is yet not strange that they were called beloved, as in other places, for they had been chosen by God. They were in a similar way called “upright” in the song of Moses; and yet Moses, in that very song, declared how wickedly they had departed from their God. ( Deuteronomy 32:15 ) But he called them “upright” in reference to God; for though men do not answer to their vocation, yet the counsel of God remains firm, and can never be changed by the wickedness of men. Though then all had then become apostates, yet God did not suffer his covenant to be abolished, Hence Paul, in speaking of the Jews, in Romans 11:28 , when almost all had become the bitterest enemies to the gospel, and had, through their unfaithfulness, wholly forfeited their privileges, so as to become aliens, yet says that they were beloved on account of their fathers: “For you,” he says, “they are indeed for a time enemies;” which means, that God designed to give their place to the Gentiles, and to adopt them; and yet that, on account of his covenant, they remain, and will remain beloved, that is, with regard to the first adoption. I shall quote no other similar passages, for it is enough to understand the real meaning of the term: What then has my beloved to do in my house? which means, “Why do the Jews now pretend to come to the Temple to sacrifice to me? Why do they profess themselves to be my people? What have they to do with my house?” that is, “What have they to do with anything like holiness?” Hence he indirectly touches the Jews in two ways, — that they bad precluded themselves from the advantage of offering sacrifices in the temple, — and that it was an increase of their crime, that while they were God’s friends, that is, when he bestowed on them his favor, and embraced them as a father his own children, they yet carried on war with him as his avowed enemies, according to what is elsewhere said, “Ah! I will take vengeance on mine enemies.” ( Isaiah 1:24 ) We now see that this meaning is the most suitable. God shews that his temple was polluted by the Jews, when they thoughtlessly rushed there to offer their sacrifices; What have you, he says, to do with my house? Nearly the same thing is said in the first chapter of Isaiah; for God there contemptuously reproves the Jews because they trod the pavement of his temple: “I truly do not owe you anything; ye indeed come to my courts, but for what purpose? Ye only wear out the pavement of my temple: Stay then at home, and think not that I am bound to you because ye come to the temple.” So also in this place, What has my beloved to do with my house? He concedes to them the title Beloved, as though he had said, “Ye are, it is true, beloved, and ye think that God is bound to you; for, relying on the covenant which I made with your father Abraham, ye always continue to make this boasting — ‘We are the people of God and his heritage; we are a holy nation and a royal priesthood’ — Beloved ye are,” he says, “but what have you to do with my Temple?” Then he adds, For she has done abomination with many The gender is here changed, for the relative is feminine: but this mode of speaking is everywhere common, as the people are represented to us under the character of a woman. Then he in effect says, “Behold the daughter of my people hath done abomination with many.” The Jews were not to enter the Temple except they remained as it were fixed in its pure worship; for as it was the only true Temple, and had in it the only true altar, so they ought to have worshipped none but the only true God, and also to have observed one rule only in worshipping him. But he says here that they had done abomination; and thus he charged them with those impious devices, those spurious forms of worship which they had adopted, and thus departed from what had been prescribed to them; for abomination is set here in opposition to the law. He says further, that they did this with many. We hence see that the gate of the Temple was closed against them, for the Temple could not be separated from the law, nor yet from God, to whom it was dedicated The Jews, having forsaken the law, and adopted innumerable idols, thrust themselves into the Temple; and hence we see the reason why God complains that they still came to the Temple: “As then they have done abomination, and done it with many, they have no more anything to do with my law.” The Temple was a visible image of the one true God, and also the holy receptacle of his law. They despised the law, and gloried in innumerable gods: they sought thus to blend the sanctity of the Temple with a multitude of gods, and with their own depravations and devices. He says afterwards, that the flesh of the sanctuary had passed away from them: The flesh of the sanctuary have passed away Some apply this to all the faithful, according to that saying, “Silent before God let all flesh be,” ( Habakkuk 2:20 ) but this is forced, and without meaning. He speaks no doubt of sacrifices, and says, that the flesh of the sanctuary, that is, sacrifices, had dep

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bible-text/jer-11-15

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말씀이 간결하므로, 이 단락은 해석자들에 의해 다양한 방식으로 왜곡된다. 간결함은 흔히 모호하기 때문이다. 대부분 받아들여지는 설명은 이것이다. 선지자는 성전을 '그의 집'이라 부른다고 한다. 그러나 요나단은 이 말씀을 훨씬 더 정확하게 하나님께 적용한다. 하나님이 여기서 말씀하시는 것이 분명하다. 그분은 자신의 백성을 '사랑받는 자'라 부른다. 그러나 이 표현은 역설적이다. 백성의 불경건이 얼마나 컸으며 배은망덕 때문에 그들이 그런 영예를 얼마나 받을 자격이 없었는지를 생각할 때 달리 생각할 수 없다. 그들이 '사랑받는 자'라 불리는 것은 하나님의 선택 때문이다. 바울이 로마서 11장 28절에서 거의 모든 유대인들이 복음에 원수가 되었을 때에도 조상들 때문에 사랑받는 자들이라고 말하는 것과 같다.

"나의 사랑받는 자가 내 집에서 무엇을 하겠는가?" 즉 "유대인들이 이제 성전에 와서 내게 제사를 드린다는 척하는 것은 어떻게 된 것인가? 그들이 나의 집과 어떤 관계가 있는가?" 이것이 무슨 의미인지 알 수 있다. 그분은 두 가지 방식으로 유대인들을 간접적으로 건드린다. 그들이 성전에서 제사를 드리는 것의 이익에서 스스로를 배제하였다는 것, 그리고 하나님이 그의 친구들, 즉 자신의 자녀들을 아버지처럼 품으셨을 때 그들이 그분과 공공연한 원수처럼 전쟁을 수행하였다는 것이 그들의 죄를 더 크게 한다는 것이다.

"그가 많은 것들로 가증한 일을 행하였다." 여기서 성은 바뀐다. 상대 대명사가 여성이기 때문이다. 그는 "보라, 내 백성의 딸이 많은 것들로 가증한 일을 행하였다"고 한다. 유대인들은 그 순수한 경배에 고정된 상태로 성전에 들어가야 하였다. 그것이 유일한 참 성전이고 그 안에 유일한 참 제단이 있었기 때문이다. 그러므로 그들은 유일한 참 하나님만을 경배해야 하였다. 그러나 그는 여기서 그들이 가증한 일을 행하였다고 한다. 그들이 율법을 저버리고 무수한 우상들을 받아들였다. 성전의 거룩함을 많은 신들의 무리와, 자신들의 타락과 고안들과 뒤섞으려 하였다. "성전의 고기가 그들에게서 떠났다." 그는 의심할 여지 없이 희생물들에 대해 말하며, 희생의 고기가 그들로부터 사라졌다고 한다.

원주석

16절 카드 ↗

The Prophet says first that the Jews had indeed been for a time like a fruitful and a fair olive; then he adds, that this beauty would not prevent God from breaking its branches and entirely eradicating it. He afterwards confirms this declaration, and says, For God who had planted it, can also root it up whenever it pleases him. This is the import of the two verses. The Prophet no doubt derides here the vain confidence by which he knew the Jews were deceived: for they were so inebriated with their privileges that they dared to despise the very giver of them. Hence the Prophet thus addressed them, “Do ye think that so many vices will be unpunished? Ye omit nothing to kindle God’s wrath against you, — ye have polluted his Temple, ye have corrupted the whole of Divine worship, ye have despised the law; and can you think that the Lord will perpetually spare you?” But when the prophets thus assailed them, they had this answer, “What! will God leave his own Temple, concerning which he has sworn, This is my rest for ever? Is not this the Holy Land? And is not this also his heritage and his rest? And further, are we not his flock? Are we not his children? Are we not a holy people?” What then the Jews were wont arrogantly to claim, the Prophet concedes to them. “So,” he says, “ye are a green olive, a fair and tall olive, a fruitful olive; all this I grant; but cannot God kindle a fire to burn the branches and to reduce to nothing the whole tree?” We now then understand the design of the Prophet. return to ' Top of Page ' <a name="verse-17" class="com-number"

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절 (explains)

bible-text/jer-11-16

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선지자는 먼저 유대인들이 한때 열매 맺는 아름다운 감람나무 같았다고 한다. 그다음에 그 아름다움이 하나님이 가지들을 꺾고 완전히 뿌리 뽑는 것을 막지 못할 것이라 덧붙인다. 선지자는 이것으로 유대인들이 속은 헛된 확신을 조롱한다. 그들이 특권들로 너무 취하여 감히 그 특권들의 부여자를 업신여겼기 때문이다. 따라서 선지자는 이렇게 그들에게 말한다. "너희는 그토록 많은 악행들이 벌받지 않을 것이라 생각하는가? 하나님의 진노를 불태우는 것을 아무것도 게을리하지 않았다. 그런데도 주님이 영원히 너희를 아끼실 것이라 생각하는가?" 선지자들이 이렇게 그들을 공격할 때, 그들은 이렇게 대답하였다. "하나님이 '이것은 내 영원한 안식이니, 여기 내가 살리라'라고 맹세하신 자신의 성전을 버리시겠는가?" 선지자는 그들이 오만하게 주장하는 것들을 인정한다. "그렇다. 너희는 푸른 감람나무이다. 아름답고 높이 솟은 열매 맺는 감람나무이다. 이 모든 것을 인정한다. 그러나 하나님이 가지들을 태우고 온 나무를 없애버릴 불을 피우실 수 없겠는가?"

원주석

17절 카드 ↗

But the next verse must be joined, For Jehovah of hosts, who hath planted thee, etc. ; as though he had said, “Your beauty and whatever that is valuable in you, is it from you? Surely, all your dignity and excellency have proceeded from the gratuitous kindness of God: know ye then that nothing comes from you, but from God and from his good pleasure. Then Jehovah, who has planted you, can, when he pleases, pull up by the roots a tree which he has himself planted.” He says that it was a green olive, fair in fruit and form How so? Because God had favored them with much honor. This similitude is found in many other places, but yet it is various as to its meaning. It might indeed with regard to God’s dealings be applied to the whole people; but as hypocrites deserved to be spoiled and stripped of their privileges, so that which was offered to all in common, could only be really applied to the faithful, according to what David says, “I am a fruitful olive in the house of God.” ( Psalms 52:8 ) He then no doubt separated himself from hypocrites, as though he had said, “Even hypocrites seek to have a place in God’s Temple, and are as it were tall trees, but they are unfruitful: I shall then be a green olive in the house of God; but they will wither.” But the Prophet, as I have said, compares the Jews to a green olive on account of their adoption and the free favor shewn to them; for God had raised them unto a high state of excellency and honor. But after having thus spoken by way of concession, he then adds, At the sound of a great tumult, or of a great word, he will kindle his fire upon it, and broken shall be its branches Some, as I have said, render the last clause, “and they have broken its branches.” As to what is intended, there is nothing dubious; but if we take the verb in an active sense, something must be understood, that is, that enemies, who will be like fire, shall break its branches. (46) Then follows what I have said to be a confirmation, — that Jehovah, who had planted it, had spoken of or pronounced an evil, or a calamity against it. He thus shews that there was no reason for them to trust in their present beauty; for they had it not from themselves, but possessed it only at the will of another; for God who had planted them, could also destroy them. But on this subject more shall be said. (46) This clause is difficult. The versions give no assistance. The word המולה , or rather המלה , is rendered “circumcision” by the Septuagint, “speech’ by the Vulgate, “decree” by the Syriac, “tumult” by our version, and clamor by Blayney. It occurs only in one other place, Ezekiel 1:24 ; where it stands in apposition with the “voice of the Almighty,” which means there, and often elsewhere, “thunder:” and its meaning there is evidently the breaking of thunder or the thunderclap. It comes from מל , to cut, to break, to shiver. Then the noun is literally breaking, or crashing; it is the bursting noise of thunder. The other difficulty is עליה , rendered “upon it” in our version as well as in the early versions: but “it” is feminine in Hebrew, and “of it” after branches is masculine, the same gender with “olive.” None have accounted for this anomaly. Blayney has indeed made the word a participle to agree with fire, — “a fire mounting upwards;” but this can hardly be admitted. I would render the verse thus, — An olive, flourishing, beautiful in fruit, in form, Hath Jehovah called thy name: At the sound of a great thunderclap, — Kindled hath he a fire by it; And shivered have been its branches. The verb for “kindled” is in Hiphil, and “by it” is the “thunderclap,” which is feminine, and “its” is the “olive,” which is masculine. Houbigant refers this passage to thunder. The past tense is used for the future. He compares the nation to a flourishing tree, and then he speaks of its destruction by a fire kindled by the breaking of a thunder: the fire is the lightning. — Ed . return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-11-17

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다음 절도 함께 보아야 한다. "그를 심으신 만군의 여호와가 네게 재앙을 선포하였다." 마치 이렇게 말하는 것처럼. "너희의 아름다움과 가치 있는 모든 것, 그것들이 너희에게서 나왔느냐? 확실히 너희의 모든 위엄과 우수함은 하나님의 은혜로운 인자하심에서 나왔다. 그렇다면 너희에게서 나온 것은 아무것도 없고, 모든 것이 하나님과 그분의 기쁘신 뜻에서 나왔음을 알라. 그렇다면 너희를 직접 심으신 여호와가 자신이 심은 나무를 언제든지 뿌리 뽑으실 수 있다." 그는 열매와 형태에서 아름다운 "무성한 감람나무"라 하였는데, 이는 하나님이 그들에게 많은 명예를 베푸셨기 때문이다.

"큰 소란의 소리에." 어떤 이들은 이 마지막 절을 능동형으로 읽어, "그들이 그 가지들을 꺾었다"고 한다. 의도하는 바로는 의심스러운 것이 없지만, 능동형으로 읽는다면 무언가를 보충해야 한다. 적들이 불처럼 가지들을 꺾을 것이라는 뜻이다. "여호와가 자신이 심은 그것에 대해 재앙을 말씀하셨다." 이것이 확증으로 뒤따른다고 내가 말한 것이다. 그들이 자신들의 현재의 아름다움을 의지할 이유가 없다는 것이다. 그것은 자신들에게서 나온 것이 아니라 다른 이의 의지에 따라 가진 것이기 때문이다. 자신들을 심으신 하나님이 그들을 멸하실 수도 있다.

원주석

18절 카드 ↗

We know that they were all very wicked; and though they were proved guilty, yet they were not wining to yield, to acknowledge and confess their fault; but they raged against God and rose up against the prophets. And as they dared not to vomit forth their blasphemies against God, they assailed his servants and wished to appear as though their contest was with them. And this is not the vice only of one age, but we find that it prevails at this day; for when we boldly reprove hidden vices, immediately the profane make a clamor and say, “What! these divine; but who has made these things known to them? Have they this oracle from heaven?” As though, indeed, neither the word of God nor his Spirit can shew their power, except when children become judges! But the ungodly rise up against God’s servants for this end, that they may with impunity do this and that, and everything, except what may draw them before an earthly tribunal, and be proved by clear and many evidences For this reason the Prophet says, that made known, to him had been the vices of his own nation; as though he had said, “I see that you will be ready to raise an objection, as ye are wont proudly to resist all reproofs and threatenings, as though you contended only with men; but I testify to you now beforehand, that I bring nothing of my own, nor divine of myself what any one of you thinks within: but know ye that God, who knoweth the heart, has committed to me my office. He has then appointed me to be the herald of his vengeance, he has appointed me as a herald to denounce war on you. So I do not come nor act in my own name: there is, then, no reason for you to deceive yourselves, according to your usual manner, as though I presumptuously reproved you, when yet your vices are concealed, it being peculiar to God to know what is hid in the hearts of men. The recesses of the heart are indeed intricate, and great darkness is within; but God sees more dearly than men. Cease then to make this objection which ye are wont to raise against me, that I am presumptuous in bringing forth to light what lies hid in darkness, for God has appointed me to bring these commands to you: as he knows the heart, and as nothing escapes him, and as he penetrates into our thoughts and feelings, so he has also designed by his word which he has put in my mouth to render public what ye think is concealed.” We now see the design of the Prophet: but some take a different view, that God had made known to his servant Jeremiah the impious conspiracy of which he afterwards speaks, and thus connect the two verses. But I doubt not that the Prophet intended here to shew what and how much weight belonged to his doctrine, the credit and authority of which the Jews thought of detracting by boastfully alleging that he, a mortal man, assumed too much, and announced uncertain divinations. Hence, to repel such calum — nies, he wished to testify that he threatened them not inconsiderately, nor spoke what he supposed or conjectured, when he exposed their sins, but that he only declared faith. — fully what had been enjoined by God and revealed also by the Holy Spirit. This is what is meant. (48) It afterwards follows — (48) Calvin connects this verse with the foregoing, but most with what follows. The first verb in the Septuagint is a prayer, “Lord, make known to me, and I shall know.” The Syriac and Arabic are the same. The Vulgate takes the verb in the second person, “O Lord, thou hast made known,” etc. Venema seems to agree in part with Calvin; he connects the first clause with the foregoing, and the second with the following verse; and this appears to be the best construction. Then the ו is “when,” as it may be rendered when followed as here by אז , “then,” — When Jehovah made me to know, so that I knew these things; Then thou didst shew me their doings. That is, when Jehovah made known to him what he had previously related, he then shewed to him also the doings, or the purposes, of the men of Anathoth, which he afterwards more particularly mentions. — Ed . return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-11-18

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선지자는 자신의 백성에게서 그들의 악이 너무 크기 때문에 귀머거리에게 말하고 있다는 것을 알았다. 그러므로 그는 하나님께 말씀을 돌린다. 그들은 모두 하나님에 맞서 공개적으로 반대하였으므로, 그는 이렇게 말한다. "주님, 당신은 내 재판이 무엇인지 아십니다. 내가 당신을 신실하고 진실하게 섬기고 있음을 아십니다. 그러하오니, 내가 그들에 대한 주의 보복을 보게 하소서." 그들은 분명히 예레미야를 폄하하려 두 가지 방법을 사용하였다. "오, 그가 점을 친다!" 그다음에 그는 예레미야에게 어떤 언급도 없이 그들의 음모를 알았다는 것을 그들에게 소환한다. "나는 스스로 추측하지 않는다. 하나님의 영으로 내게 알려진 것을 선포할 뿐이다."

선지자는 이것으로써 자신의 교훈에 충분한 권위와 무게가 있음을 증명하려 하였다. 하나님의 종들이 그들의 직무를 정직하고 진실하게 이행할 때, 우리는 하나님의 심판을 피할 수 없다. 선지자들과 목사들도 이 단락에서 배워야 한다. 온 세상이 자신들에게 반대하더라도 그들의 목적에서 중단하거나 흔들리지 않고, 하나님이 자신들의 재판을 인정하심으로 충분히 여겨야 한다.

원주석

19절 카드 ↗

The Prophet adds here, as I think, that he did not retaliate private wrongs: for the Jews might, under this pretext, have rejected his doctrine, and have said, that he was moved by anger to treat them sharply and severely. And doubtless, whosoever allows his own reelings to prevail in the least degree, cannot teach in sincerity; for he who prepares himself for the prophetic office, ought to put off all the affections of the flesh, and to manifest a pure, and, so to speak, a limpid zeal, and also a calm mind, so that he may seek nothing, and have no object but the glory of God and the salvation of those to whom he is sent a teacher. Whosoever then is under the influence of private feelings cannot act otherwise than violently, so that he cannot either faithfully or profitably discharge the office of a prophet or a teacher. Hence the Prophet now adds, in the second place, that he did not plead his own cause, nor had respect, as they say, to his own person; for he knew not what the Jews had devised against him. They who join the two verses think that they have some reason for doing so, as they suppose that the Prophet now expresses more fully what he had before briefly touched upon: but if any maturely considers the whole passage, he will easily see that Jeremiah had another object in view, and that was, to secure authority to his doctrine. The Jews probably employed two ways to discredit the holy Prophet: “O, thou divinest! — the same thing, as we have said, is done now by many.” He therefore summons the Jews here before God’s tribunal, and shews that it was nothing strange, that he brought to light what they thought to be hidden, because it had been revealed to him by the Spirit of God. Even Christ said the same, “The Spirit, when he comes, shall judge the world.” ( John 16:8 ) The Spirit did not appear except in the doctrine of the Apostles; but he exercised by the Apostles his own functions. The Apostle also seems to have this in view in Hebrews 4:12 , when he says, that the word of God is like a two — edged sword, which penetrates into the inmost thoughts and hidden feelings, even to the marrow and bones, so as to distinguish between thoughts and feelings. Then the Prophet, in the first place, shews that it was nothing strange that he ascended above all human judgments, for he was endued with the authority of the Holy Spirit. And he adds, in the second place, that he was not influenced by carnal feelings, but by a pure zeal for God, for he knew not their wicked designs; and he says that he was like a lamb and an ox, or a calf. There is here no conjunction, and hence some join the two words, “And I am like a lamb a year old:” for the Hebrews, they say, call a lamb a year old כבש , cabesh, and then a ram; but this is, in my view, a forced meaning, and a copulative or a disjunctive may be supposed to be understood. I am then as a lamb or as a calf, which is led to the slaughter (to be sacrificed or kined) Here the Prophet intimates that he was not violent, as angry men are wont to be, who are excited either by indignation or great grief. He then testifies that he was moved by no such feeling, for he differed nothing from a lamb or a calf that is led to the slaughter. (49) For the sake of amplifying, he adds, I knew not that they devised devices against me, that is, this did not come to my mind. The Prophet, indeed, might have suspected or even have known this; but as he disregarded himself, and even his own life, he testifies here that he had acted with so much simplicity as not to regard what they planned and contrived. He then adds, Let us spoil wood in his bread They think rightly, according to my judgment, who consider that there is here a change of case; for it ought rather to be, “Let us spoil with wood his bread:” for that exposition is too unmeaning, “Let us spoil or destroy wood,” as though they spoke of a thing of no value: for what has this to do with the subject? On the contrary, if we retain, as they say, the letter, the Prophet might think that wood would be spoiled in bread, as it would become rotten: but wood in bread, except by becoming rotten, would do no harm. But doubtless the Prophet speaks here metaphorically, as David does in Psalms 69:22 , when he says, “They have put gall in my bread, and vinegar in my drink.” Jeremiah also, in Lamentations 3:15 , complains that his food was mingled with poison. Similitudes of this kind often occur; for when the very food of man is corrupted, there is no more any support for life. The meaning then is, that his enemies had acted cruelly towards the Prophet, as they sought in every way to destroy him, even by poison. Some take wood for poison, but I know not whether that can be done. They indeed imagine that a poisonous wood is what is here meant; but this is too refined. I take the meaning to be simply this, as though they had said, “Let us spoil with wood his food,” that is, “Let us give him wood instead of bread; and this, by its hardness, will hurt his teeth, ulcerate his throat, and cannot be digested so as to become nourishment.” To spoil this bread with wood is to cause the wood to spoil the food either by its hardness or by its putridity. In this sense there is nothing ambiguous. The ancients perverted this passage in the most childish manner when they applied it to the body of Christ. The Papists too, at this day, boast wonderfully of this allegory, though they make the most absurd use of it; for they seek to prove by it that bread is converted, or, as they say, transubstantiated into the body of Christ; and they quote Origen and Irenaeus, and others like them: “Behold, explained is that passage of Jeremiah, let us send wood for his bread, (such is the meaning of the Vulgate) for the body of Christ has been crucified;” and then they add, “For he said, ‘Take and eat, this is my body.’”We see how extremely absurd this is; and it must appear ridiculous even to children. But so great is the dishonesty and wantonness of the Papis

Pericope (part_of)

절 (explains)

bible-text/jer-11-19

Source

선지자는 여기서 사적인 잘못을 보복하지 않았다는 것을 덧붙인다. 유대인들이 이 구실로 그의 교훈을 거부하고, 그가 그들을 그토록 엄하고 심하게 대하는 것은 분노에 움직인 것이라 말할 수 있었기 때문이다. 사적인 감정이 조금이라도 자신을 이기도록 허용하는 자는 성실하게 가르칠 수 없다. 선지자직을 맡은 자는 모든 육신의 감정을 버려야 하고, 순수하고 맑은 열정과 차분한 마음을 드러내야 하며, 하나님의 영광과 자신에게 보냄을 받은 자들의 구원 외에 아무것도 구하지 않아야 한다.

따라서 선지자는 두 번째로 덧붙인다. 그들이 자신을 향해 꾸민 것을 알지 못하므로, 자신의 소송을 변호하거나 자신의 인격에 관심을 두지 않았다는 것이다. "나는 도살장으로 끌려가는 어린 양이나 송아지와 같다." 선지자는 여기서 자신이 격렬하지 않음을 암시한다. 화가 난 사람들이 분개나 큰 슬픔으로 격동되듯이 자신이 그런 감정에 의해 움직이지 않는다고 증언한다.

"나는 그들이 나를 향해 꾀를 꾸민 것을 알지 못하였다." 선지자는 이것을 알았을 수도 있다. 그러나 자신을 무시하고 심지어 자신의 생명도 무시하였으므로, 그들이 꾸미고 계획한 것에 주의를 기울이지 않았다. 그다음에 "그들이 빵에 나무를 넣어 망가뜨리자"고 덧붙인다. "그를 살아있는 자들의 땅에서 끊어버리자"는 구절도 있다. 다윗이 "빵에 쓸개를 넣었다, 목마를 때 내게 식초를 주었다"고 한 것처럼, 예레미야도 애가 3장 15절에서 음식이 독으로 섞인 것을 탄식한다. 이런 종류의 비유들이 종종 나타난다. 사람의 음식 자체가 변질되면 삶의 지지대가 더 이상 없기 때문이다. 그 의미는 단순히 이것이다. 그 원수들이 선지자를 독살하려 할 만큼 모든 방식으로 파멸시키려 잔인하게 행동하였다는 것이다.

교황주의자들은 이 단락에서 그리스도의 몸을 찾아내려 한다. 교황주의자들은 이 비유를 통해 빵이 그리스도의 몸으로 화체(transsubstantiation)된다는 것을 증명하려 하며, 오리게네스와 이레나이우스를 인용한다. "보라, 예레미야의 그 구절이 설명되었다. 그리스도의 몸이 십자가에 달렸다"고 하며 "이것은 내 몸이다"는 말씀을 덧붙인다. 이것이 얼마나 극도로 불합리한지를 알 수 있다. 어린아이들에게도 우스운 것이다.

원주석

20절 카드 ↗

Here the Prophet, after having found that the impiety of the people was so great that he was speaking to the deaf, turns his address to God: O Jehovah of hosts, he says, who art a great Judge, who searchest the reins and the heart, may I see thy vengeance on them The Prophet seems here inconsistent with himself;, for he had before declared that he was like a lamb or a calf, as though he had offered, as they say, his life a wining sacrifice; but here he seems like one made suddenly angry, and he prays for God’s vengeance. These things appear indeed to be very different; for if he had offered himself a victim, why did he not wait calmly for the event; why is he inflamed with so much displeasure? why does he thus imprecate on them the vengeance of God? But these things will well agree together, if we distinguish between private feeling and that pure and discreet zeal by which the meekness of truth can never be disturbed. For though the Prophet disregarded his own life, and was not moved by private wrongs, he was nevertheless not a log of wood; but zeal for God did eat up his heart, according to what is said in common of all the members of Christ, “Zeal for thine house hath eaten me, and the reproaches of those who upbraided thee have fallen on me.” ( Psalms 69:9 ; John 2:17 ; Romans 15:3 ) The Prophet then had previously freed himself from all suspicion by saying that he was prepared for the slaughter, as though he were a lamb or a calf; but he now shews that he was, notwithstanding, not destitute of zeal for God. Here then he gives vent to this new fervor when he says, “O Jehovah, who searchest the reins and the heart, may I see thy vengeance on them.” The Prophet, no doubt, was free from every carnal feeling, and pronounced what we read through the influence of the Spirit. Since then the Holy Spirit dictated this prayer to the holy man, he might still have offered himself a voluntary sacrifice, while yet he justly appealed to God’s tribunal to take vengeance on the impiety of a reprobate people; for he did not indiscriminately include them all, but imprecated God’s judgment on the abandoned and irreclaimable. It is indeed true, that we may regard the Prophet as predicting what he knew would happen to his people: and some give this explanation; they consider it as a prediction only and no prayer. But they are terrified without reason at the appearance of inconsistency, as they think it inconsistent in the Prophet to desire the perdition of his own people: for he might have wished it through the influ ence of that zeal, as I have said, which the Holy Spirit had kindled in his heart, and according to the words which the same Spirit had dictated. He calls God the Judge of righteousness; and he so called him, that he might wipe away and dissipate the disguises in which the Jews exulted when they sought to prove their own cause. By this then he intimates that they gained no — thing by their evasions, for these would vanish like smoke when they came before God’s tribunal. He, in short, means that they could not stand before the judgment of God. He then adds, that God searches the reins and the heart He says this, not only that he might testify his own integrity, as some suppose, but that he might rouse hypocrites. For he intimates that they stood safe before men, as they concealed their wickedness, but that when they came before God’s tribunal another kind of account must then be given; for God would prove and try them, as the word בחן , bechen, signifies: he would search the ruins and the heart, that is, their most inward feelings; For the Scripture means by reins all the hidden feelings or affections. He says, For to thee have I made known my judgment The Prophet, no doubt, appeals here to God’s tribunal, because he saw that he was destitute of every patronage — he saw that all were against him. Few pious men indeed were left, as we have elsewhere seen; but the Prophet speaks here of the mass of the people. As then there was no one among the people who did not then openly oppose God, so that there was no defender of equity and justice, he turns to God and says, “I have made known my cause to thee;” as though he had said, “O Lord, thou knowest what my cause is, and I do not act dissemblingly; for I serve thee faithfully and sincerely, as thou knowest. Since it is so, may I see thy vengeance on them.” (51) Now, we are taught in this passage, that even were the whole world united to suppress the light of truth, Prophets and teachers ought not to despond, nor to rely on the judgment of men, for that is a false and deceptive balance; but that they ought to persevere in the discharge of their office, and to be satisfied with this alone — that they render their office approved of God, and exercise it as in his presence. We may also learn, that the ungodly and hypocrites in vain make shifts and evasions, while they try to elude the authority of the Prophets; for they will at length be led before God’s tribunal. When therefore we find teachers rightly and sincerely discharging their office, let us know that we cannot possibly escape the judgment of God except we submit to their teaching. And Prophets and pastors themselves ought to learn from this passage, that though the whole world, as I have already said, were opposed to them, they ought not yet to cease from their perseverance, nor be changeable, but to consider it enough that God approves of their cause. It afterwards follows — (51) The beginning of the verse is differently rendered: “O Lord,” in the vocative case, by the Septuagint, the Vulgate, and the Syriac; “The Lord,” by the Arabic and Targum. All the versions agree as to the imprecation, “May I see — ἴδοιμι — videam :” but the Targum has, “I shall see;” and so it is rendered by Gataker, Venema, Scott, and Adam Clarke. The verb is future, but the future in Hebrew has sometimes the meaning of the optative or the subjunctive, as well as of the imperative. But the future is the most suitable he

Pericope (part_of)

절 (explains)

bible-text/jer-11-20

Source

선지자는 백성의 불경건함이 너무 커서 귀머거리에게 말하고 있음을 발견한 후 하나님께 말씀을 드린다. "오, 의로운 재판장이신 만군의 여호와여, 마음과 뜻을 살피시는 주여, 그들에 대한 주의 보복을 내가 보게 하소서." 선지자는 여기서 자신과 모순처럼 보인다. 앞에서 자신이 어린 양이나 송아지 같다고, 마치 자신의 생명을 기꺼이 제물로 드리는 것처럼 하였는데, 이제 갑자기 분노하여 하나님의 보복을 기도하는 것처럼 보이기 때문이다.

그러나 이것들은 사적인 감정과 진리의 온유함을 흐트리지 않는 순수하고 분별 있는 열정을 구별하면 잘 들어맞는다. 선지자는 앞서 자신이 살해될 준비가 되어 있다고 하였으나, 그럼에도 하나님에 대한 열정이 없지 않음을 이제 보여준다. 성령이 이 기도를 성인에게 불러주셨으므로, 어린 양이나 송아지처럼 자발적인 제물로 자신을 드리면서도, 버림받고 고칠 수 없는 백성의 불경건에 대한 보복을 하나님의 법정에 정당하게 호소할 수 있었다.

그는 하나님을 "의로운 재판장"이라 부른다. 유대인들이 자신들의 재판을 증명하려 자랑스럽게 주장하는 변장들을 씻어내고 쫓아버리기 위해서다. 이것으로 그들의 회피가 하나님의 법정 앞에 설 때 연기처럼 사라질 것임을 암시한다. "하나님이 마음과 뜻을 살피신다." 이것은 자신의 온전함을 증언하기 위해서만이 아니라, 위선자들을 일으키기 위해서도 말한다. 그들이 사람들 앞에서는 안전하였다. 자신들의 악함을 숨겼기 때문이다. 그러나 하나님의 법정에 나왔을 때는 다른 종류의 설명이 있어야 했다. "내가 내 재판을 주께 드러냈음이이다." 선지자는 여기서 하나님의 법정에 호소한다. 모든 이가 그를 대적하여, 공평과 정의의 어떤 변호자도 없었기 때문이다.

우리는 이 단락에서, 비록 온 세상이 하나로 뭉쳐 진리의 빛을 억압하려 해도, 선지자들과 선생들이 낙담하지 말고 사람들의 판단에 의존하지 말아야 함을 배운다. 그러나 계속 자신의 직무를 수행하고, 자신의 직무를 하나님이 인정하심에 만족해야 한다. 또한 불경건한 자들과 위선자들이 선지자들의 권위를 피하고 피해 가려 해도 헛됨을 알 수 있다. 그들은 결국 하나님의 법정에 이끌릴 것이기 때문이다.

원주석

21절 카드 ↗

The Prophet here expressly denounces vengeance on his own people: for we have seen at the beginning of this book that he belonged to the town of Anathoth. Now it appears from this passage, that the holy man had not only to contend with the king and his courtiers, and the priests, who were at Jerusalem; but that when he betook himself to a corner to live quietly with his own people, he had even there no friend, but that all persecuted him as an enemy. We hence see how miserable was the condition of the Prophet; for he had no rest, even when he sought retirement and fled to his own country. That he was not safe even there, is a proof to us how hardly God exercised and tried him for the many years in which he performed his prophetic office. As the citizens of Anathoth had grievously sinned, so he denounces on them an especial calamity. It is indeed certain that the Prophet was not kindly received at Jerusalem; nay, he met there, as we shall hereafter see, with enemies the most cruel: but when he hoped for some rest and relaxation in his own country, he was even there received as we find here. This is the reason why God commanded him to threaten the citizens of Anathoth with destruction. I cannot finish the whole today. return to ' Top of Page ' Jeremiah Jer 10 Jeremiah Jer Jeremiah Jer 12 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Jeremiah 11". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ jeremiah-11.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Greek Old and New Testament Strong's Interlinear Search Whole Bible ---------------- Old Testament New Testament ---------------- Books of Law Books of History Books of Wisdom Major Prophets Minor

Pericope (part_of)

절 (explains)

bible-text/jer-11-21

Source

선지자는 여기서 자기 백성에게 특별히 보복을 선포한다. 우리는 이 책의 첫 부분에서 그가 아나돗 마을 출신임을 보았다. 이 단락에서 이 성인이 예루살렘의 왕과 신하들, 제사장들과만 싸운 것이 아니라, 조용히 살기 위해 자기 사람들에게 피했을 때도 친구가 없어 모두가 그를 원수처럼 박해하였음이 나타난다. 따라서 선지자의 처지가 얼마나 비참하였는지 알 수 있다. 은퇴를 찾아 고향으로 피하여도 안식을 얻지 못하였다. 심지어 거기서도 안전하지 않았다는 것이 그가 선지자직을 수행한 많은 해 동안 하나님이 그를 얼마나 심하게 훈련시키셨는지를 증명한다.

아나돗 주민들이 심하게 죄를 지었으므로, 그는 그들에게 특별한 재앙을 선포한다. 선지자가 예루살렘에서 친절하게 받아들여지지 않았다는 것, 나중에 보게 되겠지만 가장 잔인한 원수들을 거기서 만났다는 것은 분명하다. 그러나 그가 고향에서 어느 정도 안식과 휴식을 기대하였을 때, 여기에서 발견하는 것처럼 받아들여졌다. 이것이 하나님이 아나돗 주민들에게 멸망을 위협하라고 명령하신 이유이다.

원주석

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