1절 카드 ↗
The minds of the faithful, we know, have often been greatly tried and even shaken, on seeing all things happening successfully and prosperously to the despisers of God. We find this complaint expressed at large in Psalms 73:0 . The Prophet there confesses that he had well — nigh fallen, as he had been treading in a slippery place; he saw that God favored the wicked; at least, from the appearance of things, he could form no other judgment, but that they were loved and cherished by God. We know also that the ungodly become thus hardened, according to what is related of Dionysius, who said that God favored the sacrilegious; for he had sailed in safety after having plundered temples, and committed robberies in many places; thus he laughed to scorn the forbearance of God. And hence Solomon says, That when all things are in a state of confusion in the world, men’s minds are led to despise God, as they think that all things happen on the earth by chance, and that God has no care for mankind. ( Ecclesiastes 9:0 ) But with regard to the faithful, as I have already said, when they see the ungodly proceeding in all wickedness and evil deeds with impunity, and claiming the world to themselves, while God is, as it were, conniving at them, their minds cannot be otherwise than grievously distressed. And this is the view which interpreters take of this passage; that is, that he was disturbed with the prosperous condition of the wicked, and expostulated with God, as Habakkuk seems to have done at the beginning of the first chapter; but he appears to me to have something higher in view. We have said elsewhere, that when the Prophets saw that they spent their labor in vain on the deaf and the intractable, they turned their addresses to God as in despair. I hence doubt not but that it was a sign of indignation when the Prophet addressed God, having as it were given up men, inasmuch as he saw that he spoke to the deaf without any benefit. Here then he rouses the minds of the people, that they might know at length that he could not convince them that they were doomed to ruin by God. For when Jeremiah spoke to them, all his threatenlugs were scorned and laughed at; hence he now addresses God himself, as though he had said, that he would have nothing more to do with them, as he had labored wholly in vain. This then seems to have been the object of the Prophet. But lest the ungodly should have an occasion for calumniating, he intended so to regulate his discourse as to give them no ground for cavining. Hence he makes this preface, — that God is, or would be just, though he contended with him This order ought to be carefully observed; for when we give way in the least to our passions, we are immediately carried away, and we cannot restrain ourselves within proper limits and continue in a right course. As soon then as those thoughts, which may draw us away frc, in the fear of God, and lessen the reverence due to him, creep in, we ought to fortify our minds and to set up mounds, lest the devil should draw us on farther than we wish to go. For instance, when any one in the present day sees things in disorder in the world, he begins to reason thus freely with himself, “What does this mean? How is it that God suffers licentiousness to prevail so long? Why is it thathe thus conceals himself?” As soon then as these thoughts creep in, if we possess the true principle of religion, we shall try to restrain these wanderings, and to bring ourselves to the right way; but this will be no easy matter; for as soon as we pass over the boundaries, there is no restraint, no limitation. Hence the Prophet wisely begins by saying, Thou art just, though I contend with thee It is not only for the sake of others he speaks thus, but also to restrain in time his own feelings and not to allow himself more than what is right. We must still remember what I have said, — that the Prophet here directs his words to God, in order that the Jews might know that they were left as it were without hope, and were unworthy that he should spend any more labor on them. He says, And yet I will speak judgments with thee; that is, I will dispute according to the limits of what is right and just. Some indeed take judgments for punishments, as though the Prophet wished the people to be punished; but of this I do not approve, for it is a strained view. To speak judgments, means nothing else than to discuss a point in law, to plead according to law, as it is commonly said. By saying, “I will legally contend,” he does not throw off the restraint which he has before put on himself, but asks it as a matter of indulgence to set before God what might seem just and right to all. ‘David, or the Prophet who was the author of that psalm which we have already quoted, ( Psalms 73:0 ) even when he expressed his own feelings and ingenuously confessed his own infirmity, yet made a preface similar to what is found here. But he there speaks as it were abruptly, “Yet thou art just;” he uses the same word אך , ak, as Jeremiah does; but here it is put in the last clause, and there at the beginning of the sentence, “Yet good is God to Israel, even to those who are upright in heart.” The Prophet no doubt was agitated and distracted in various ways, but he afterwards restrained himself. But it was otherwise with Jeremiah; for he does not confess here that he was tried, as almost all the faithful are wont to be; but as I have already said, he advisedly, and by the guidance of the Holy Spirit, addressed his words to God; for he intended to rouse the Jews, that they might understand that they were rejected, and rejected as unworthy of having their salvation cared for any longer. By saying then, Yet will I plead with thee, he doubtless intended to touch the Jews to the quick, as they were so extremely stupid. “Behold,” he says, “I will yet contend with God, whether he will forgive you?” We now see the real meaning of the Prophet; for the Jews in vain brought forward their own prosperity a
Pericope (part_of)
- part_of
pericope/per-jer-12-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
신앙인의 마음이 하나님을 업신여기는 자들에게 모든 일이 잘되고 형통하게 되는 것을 볼 때 크게 시험받고 심지어 흔들리기도 한다는 것은 잘 알려진 사실이다. 시편 73편에서 이 탄식이 자세히 표현되어 있다. 선지자는 거기서 미끄러운 곳에서 걷는 것처럼 하마터면 넘어질 뻔하였다고 고백한다. 그는 하나님이 악인들에게 호의를 베푸신다는 것을 보았다. 외적인 상황으로 볼 때 하나님이 그들을 사랑하고 돌보신다는 결론 외에 다른 결론을 내릴 수 없었다.
불신자들이 이것으로 굳어지는 것도 알려진 사실이다. 디오니시우스에 관해 전해지는 것에 따르면, 그는 하나님이 신성모독자들에게 호의를 베푸신다고 하였다. 그가 많은 곳에서 성전을 약탈하고 강도질을 한 후에도 안전히 항해하였기 때문이다. 그래서 그는 하나님의 오래 참으심을 비웃었다. 솔로몬은 세상에서 모든 것이 혼란 상태에 있을 때 인간의 마음이 하나님을 경멸하게 된다고 말한다. 그들은 이 땅의 모든 것이 우연히 일어나며 하나님은 인간에 대한 관심이 없다고 생각하기 때문이다.
신앙인들에 관해서는, 이미 말한 것처럼, 불신자들이 온갖 악과 사악함 가운데서도 처벌받지 않고 나아가며 세상을 차지하고 있고 하나님은 마치 그들에게 눈을 감으시는 것처럼 보일 때, 그들의 마음은 심각한 고통을 받지 않을 수 없다. 해석자들은 이 단락을 이런 관점에서 이해한다. 즉 그가 악인들의 형통한 처지에 교란되어 하나님께 항의하였다는 것이다. 하박국이 첫 번째 장 첫머리에서 한 것처럼. 그러나 내가 보기에 선지자는 더 높은 것을 목표로 하고 있다.
우리는 선지자들이 귀머거리요 완악한 자들에게 수고를 들이는 것이 헛되다는 것을 보았을 때 절망한 듯이 하나님께 말씀을 돌렸다고 다른 곳에서 말하였다. 따라서 선지자가 하나님께 말씀을 드린 것은 백성에게 절망하여 분개함을 나타낸 것임이 의심할 여지가 없다. 그가 귀머거리들에게 말하여 아무 유익도 없었기 때문이다. 그는 여기서 백성의 마음을 자극하여, 그들이 마침내 하나님께 의해 멸망할 운명이라는 것을 그가 확신시킬 수 없다는 것을 알도록 하려 하였다.
예레미야가 그들에게 말할 때 그의 모든 위협은 비웃음과 조롱을 받았다. 그래서 이제 그는 마치 그들과 더 이상 아무 관계도 없다는 것처럼, 자신이 완전히 헛되이 수고하였으므로 하나님께 직접 말씀을 드린다. 이것이 선지자의 목적이었던 것으로 보인다. 그러나 불신자들이 비난할 기회를 갖지 못하도록, 그는 자신의 말을 그들이 흠잡을 여지를 두지 않도록 조절하려 하였다. 따라서 그는 이 전제로 시작한다. 즉 그가 하나님과 다투더라도 하나님은 의로우시거나 의로우실 것이라는 것이다.
이 순서는 주의 깊게 살펴야 한다. 우리가 조금이라도 감정에 굴복하면 즉시 이끌리고 제대로 된 한계 안에서 자신을 억제할 수 없다. 하나님에 대한 두려움에서 우리를 멀어지게 하고 그분에게 마땅히 드려야 할 경외심을 약화시킬 수 있는 생각들이 스며들 때, 우리는 마음을 강하게 하고 방책을 세워 사탄이 우리가 가고자 하는 것 이상으로 끌어가지 않도록 해야 한다.
예를 들어 오늘날 어떤 사람이 세상의 무질서를 보고 이렇게 자유롭게 혼자 추론하기 시작한다고 하자. "이게 무슨 의미인가? 왜 하나님은 이처럼 오래도록 방종을 용납하시는가? 왜 이처럼 자신을 숨기시는가?" 이러한 생각들이 스며들 때, 우리가 참된 종교의 원리를 가지고 있다면 이 방황들을 억제하고 올바른 길로 자신을 돌이키려 할 것이다. 그러나 이것은 쉬운 일이 아닐 것이다. 우리가 경계를 넘어서는 순간 제약도 한계도 없어지기 때문이다.
따라서 선지자는 지혜롭게 "내가 주와 다툴지라도 주는 의로우시다"고 말함으로써 시작한다. 이것은 다른 사람들을 위해서만이 아니라, 자신의 감정을 제때에 억제하고 자신에게 옳은 것 이상을 허용하지 않기 위해서이기도 하다. 우리는 또한 내가 말한 것, 즉 선지자가 하나님께 말씀을 드린 것은 유대인들이 마치 소망이 없이 버려진 것처럼 자신이 더 이상 그들을 위해 수고를 들이는 것이 적절하지 않다는 것을 그들이 알도록 하기 위해서임을 기억해야 한다.
"그러나 나는 주와 판단하겠습니다." 즉 "나는 옳고 의로운 한계 안에서 논쟁하겠습니다." 어떤 이들은 '판단'을 형벌로 받아들여 선지자가 백성이 처벌받기를 원한다는 것처럼 이해한다. 그러나 나는 이것에 동의하지 않는다. 억지로 끌어다 붙인 해석이기 때문이다. 판단을 말하는 것은 법적 논쟁을 벌이는 것 외에 아무 의미도 없다. "나는 합법적으로 다투겠습니다"라고 함으로써 그는 앞에서 스스로에게 씌운 제약을 벗어버리지 않고, 다만 모든 이에게 옳고 공정하게 보일 것을 하나님 앞에 내놓는 것을 허락해 달라고 구한다.
원주석
- 번역원본
commentary-section/cal-jer-12-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
When the happiness of the wicked disturbs our minds, two false thoughts occur to us, — either that this world is ruled by chance and not governed by God’s providence, or that God does not perform the office of a good and righteous judge when he suffers light to be so blended with darkness. But the Prophet here takes it as granted, that the world is governed by God’s providence; he therefore does not touch the false notion, which yet harasses pious minds, that fortune governs the world. Well known are these words, “I am disposed to think that there are no gods.” (53) It was thought there were no gods who ruled the world, because he died who deserved a longer life. And the wisest heathens have thus spoken, “I see fortune, which yet no reason governs; I see fortune, which prevails more than reason in these matters.” (54) But the Prophet, who was far removed from these profane notions, held this truth, that the world is governed by God; and he now asks, How it was that God exercised so long a forbearance? The ungodly, the thoughtless, and inconsiderate might have said that this forbearance was far too scanty. But the Prophet, as I have said, clearly describes what the Jews deserved. Then he says, that they had been planted by God; for they could not have prospered had not God blessed them. The metaphor of planting, as we have before seen, often occurs, but in a different sense. When the celestial life is the subject, God is said to have planted his own elect, because their salvation is sure. He is said also to have planted his people in the land which he had given to them as an heritage. Now, when he speaks of the reprobate, the Prophet says that they had been planted by God, and for these reasons, because they flourished, because they produced leaves, and because they brought forth some fruit. In short, as Scripture, for various reasons, compares men to trees, so it employs the word planting in a corresponding sense. The Prophet indeed says that the ungodly are supported by God, and this is certain; for were not God to deal kindly with them for a time, they could not but instantly perish. Hence their prosperity is a proof of God’s indulgence. But the Prophet expresses his wonder at this, not so much through his own private feeling, as for the purpose of shewing to the Jews that it was a strange thing that they were tolerated so long by God, as they had a hundred times deserved to be wholly destroyed. Yea, he says, they have taken root By this metaphor he means their continued happiness. He says also, that they had advanced aloft; that is, were raised high and increased. (55) He then adds, that they had brought forth fruit The fruit of which he speaks was nothing else than their offspring; as though he had said, that the ungodly were not only prosperous to the end of life, but that they also propagated their kind, so that they had children surviving them, so that their families became celebrated. But the import of the whole is this, — that God not only endured the ungodly for a time, but extended his indulgence to many ages, so that their descendants continued in the same wealth, dignity, and power, with their dead fathers. He afterwards adds, Thou indeed art nigh in their mouth, but thou art far from their reins Jeremiah no doubt intended to anticipate them; for he knew that the Jews would have objections in readiness, — “What art thou, who summonest us here before God’s tribunal, and who pleadest with God that he may not too patiently bear with us? Are not we his servants? Do we not daily offer sacrifices in the Temple? Are we not circumcised? Do we not bear in our bodies the sign of our adoption? Do we not possess a kingdom and a priesthood? Now, these are pledges of God’s paternal love towards us, But thou wouldest have thyself to be more just than God himself. Can God deny himself? He has bound his faithfulness to us by the sign of circumcision, by the Temple, by the kingdom, by the priesthood, and by the sacrifices; and when we do anything amiss, then our sins are expiated by sacrifices and washings, and other rites.” As then the Prophet knew that the Jews were wont thus loquaciously and perversely to defend their own cause, he says, “O, I see what they will say to me, even that which they are wont to say; for the common burden of their song is, that they are the children of Abraham, that they sacrifice, and have other ways of pacifying God, and then that they possess a priesthood and a kingdom. These things,” he says, “are well known to me: but, O Lord, thou knowest that they are mere words; thou knowest that they act fallaciously, and that they do nothing but declare what is false when they pretend these vain shifts and evasions; for thou knowest the heart, ( καρδιογνώστης ;) thou therefore understandest that there is nothing right or sincere in their mouth; for their reins are far from thee, and thou also art far from their reins.” We hence also perceive with more certainty the truth of what I have stated, — that the Prophet here pleads with God, in order that the Jews might know that they could in no way be absolved when they came before God’s tribunal. It, follows — (53) Ovid, Eleg. 8. (54) Ovid, Eleg. 8. (55) The verb is ילכו rendered “ proficiunt — proceed or advance,” by the Vulgate and Syriac. The Septuagint must have read ילדו , as the version is, they have brought forth children, which is wholly inconsistent with the simile of a tree. To “advance in growth,” as Blayney renders it, is what is clearly meant. The Targum is a paraphrase, and the simile is wholly left out. To “become rich” is the corresponding expression, which gives the meaning. The גם , which occurs twice, would be better rendered “yea,” as in our version, than “also,” as by Blaney, — Thou hast planted them, yea, they have taken root; They thrive, yea, they have produced fruit: Nigh art thou to their mouth, But far from their reins. “They thrive,” is literally “they go on,” that is, after having rooted, or take
Pericope (part_of)
- part_of
pericope/per-jer-12-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
악인의 행복이 우리의 마음을 교란할 때 두 가지 그릇된 생각이 생긴다. 이 세상이 우연에 의해 다스려지고 하나님의 섭리에 의해 운영되지 않는다는 것, 또는 하나님이 빛이 어둠과 그처럼 뒤섞이도록 허용하실 때 선하고 의로운 재판관의 직무를 수행하지 않으신다는 것이다. 그러나 선지자는 세상이 하나님의 섭리로 다스려진다는 것을 당연한 것으로 받아들인다. 따라서 그는 세상이 우연에 의해 다스려진다는 그릇된 생각을 언급하지 않는다.
"너는 그들을 심었으므로 그들이 뿌리를 내렸다." 이 은유는 앞에서도 보았지만 다른 의미로 사용되었다. 하늘의 생명이 주제일 때 하나님은 자신의 선택된 자들을 심으셨다고 한다. 그들의 구원이 확실하기 때문이다. 그는 또한 자신의 백성을 기업으로 그들에게 주신 땅에 심으셨다고도 한다. 그런데 배역자들에 관해 말할 때 선지자는 그들이 하나님께 심어졌다고 한다. 왜냐하면 그들이 번성하였고, 잎을 냈으며, 어느 정도 열매도 맺었기 때문이다.
선지자는 확실히 불신자들이 하나님의 지지를 받는다고 말한다. 하나님이 그들에게 얼마 동안 친절하게 대하지 않으신다면 그들은 즉시 멸망할 수밖에 없기 때문이다. 따라서 그들의 번영은 하나님의 인자하심의 증거이다. 그러나 선지자는 자신의 사적인 감정 때문에가 아니라, 유대인들에게 이것을 보여주기 위해 이것에 놀라움을 표한다. 즉 그들이 백 번이나 완전히 멸망할 만하였는데도 하나님께 이처럼 오래 용납받은 것이 얼마나 이상한 일인지를.
"그들이 자랐다." 이 은유는 그들이 지속적인 행복을 누렸다는 것을 의미한다. "그들이 나아갔다"는 말은 높이 자라고 성장하였다는 것이다. 그는 또한 그들이 "열매를 맺었다"고 덧붙인다. 열매는 그들의 자손 외에 아무것도 아니다. 마치 불신자들이 삶의 마지막까지만 번성한 것이 아니라 자신들의 종족을 전파하여 자녀들을 남겨 그들의 가문이 유명하게 되었다고 한 것처럼.
"주는 그들의 입에 가까우나 그들의 콩팥에는 멀리 계십니다." 예레미야는 의심할 여지 없이 그들을 앞서 막으려 하였다. 유대인들이 반박을 준비하고 있다는 것을 알았기 때문이다. "어찌 된 것인가? 우리가 하나님의 종이 아닌가? 우리가 날마다 성전에서 제사를 드리지 않는가? 우리가 할례를 받지 않았는가? 우리의 채택의 표를 몸에 지니지 않았는가? 우리가 왕국과 제사장직을 가지지 않았는가? 이것들이 우리를 향한 하나님의 아버지의 사랑의 서약들이 아닌가?"
따라서 선지자는 유대인들이 자신들의 소송을 수다스럽고 뒤틀리게 변호하는 것을 알고 말한다. "오, 나는 그들이 무슨 말을 할지 안다. 그것은 그들이 아브라함의 자녀들이라는 것, 제사를 드린다는 것, 다른 방식으로 하나님을 달랜다는 것, 제사장직과 왕국을 가졌다는 것이다. 이 모든 것을 나는 잘 안다. 그러나 주님, 주께서는 그것들이 단순한 말에 불과하다는 것을 아십니다. 그들이 속임수로 행동한다는 것을 아십니다. 그들이 이 헛된 핑계와 구실들을 내세울 때 거짓을 선언할 뿐이라는 것을 아십니다. 주께서 마음을 아시기 때문입니다. 따라서 그들의 입에 옳거나 진실한 것이 없다는 것을 주께서 이해하십니다."
원주석
- 번역원본
commentary-section/cal-jer-12-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
The Prophet is not here solicitous about himself, but, on the contrary, undertakes the defense of his own office, as though he had said that, he faithfully discharged the office committed to him by God. Though then the Jews, and even the citizens of Anathoth, his own people, unjustly persecuted him, yet he was not excited by private wrongs; and though he disregarded these entirely, he yet could not give up the defense of his office. He then does not speak here of his own private feelings, but only claims for himself faithfulness and sincerity before God in performing his office as a teacher; as though he had said that he executed what God had commanded him to do, and that therefore the Jews contended not with a mortal being, but with God himself. Hence he says, But thou, Jehovah, knowest me and seest me, and triest my heart towards thee; that is, thou knowest how sincerely I serve thee, and endeavor to fulfin my vocation, and thus to obey thy command. He afterwards glories over them as a conqueror, and says, Draw them forth as sheep for the day of sacrificing, prepare them for slaughter Here no doubt the Prophet intended not only to touch, but sharply to wound the Jews, in order that they might know that they had been hitherto secure to no purpose, and to their own ruin, because God had spared them. They who consider that the Prophet was himself troubled, because he saw that God was propitious and kind to the ungodly, think that, with reference to himself, he took comfort from this, — that the judgment of God was nigh at hand; but I doubt not but that the Prophet had regard to the Jews, as I have already reminded you. When, therefore, he saw that they were torpid in their delusions, he intended to rouse their sensibilities by saying, “I see how it is, O Lord; thou dost indeed concede thyself; but what else is thy purpose but that they should be fattened for the day of slaughter?” He says, first, Thou wilt draw them out: others read, “Thou wilt lead them forth,” and quote a passage in Judges 20:32 , where נתק nutak, is taken in this sense. The word properly means to draw out with force, as when a tree is pulled up, or when any one is drawn out against his will; and this is the sense most suitable to the present passage. Thou wilt then draw them out; that is, thou wilt suddenly draw them out to slaughter. He then intimates that there was no reason for the Jews to be dormant in their prosperity, for God could in a moment act against them; and as the pain of one in labor is sudden, so also, when the wicked say, Peace and security, their ruin will come suddenly upon them. ( 1 Thessalonians 5:3 ) This then is what the Prophet now means: but he goes on in his way of teaching; for he does not address men as they were all deaf, but speaks to God himself, that his doctrine might be more effectual: Thou then wilt draw them out, and do thou prepare them; for it is a prayer: do thou then prepare them for the day of slaughter (56) The last expression ought especially to be noticed. The Prophet indeed seems here in an excited feeling to imprecate ruin on the people; but there is no doubt but that he was here discharging the duty of his office, for he was the herald of God’s vengeance. IIe therefore asks God to execute what he had commanded him to denounce on the people. He had often promulgated what God had resolved to do to them, but he had moved no one: he now then asks God to fulfin what he had foretold the Jews — that they should shortly perish, because they refused to repent. We may also learn from this passage, — that when the ungodly accumulate wealth, they are in a manner fattened. When oxen plough, and sheep are fed that they may bear wool and bring forth young, they are not fed that they may grow fat, and a moderate quantity of food will suffice them; but when any one intends to prepare sheep or oxen for the slaughter, he fattens them. So then the feeding of them is nothing else than the fattening of them; and the fattening of them is a preparation for their slaughter. I have therefore said that a very useful doctrine is included in this form of speaking; for when we see that plenty of wealth and power abound with the ungodly and the despisers of God, we see that they are in a manner thus fined with good things, that they may grow fat: — it is fattening or cramming. Let us then not bear it in that they are thus covered with their own fatness, for they are prepared for the day of slaughter. It follows — (56) This verse, according to the tenses of the verbs, is as follows: — But thou, Jehovah, thou hast known me; Thou seest me, and triest my heart towards thee: Pull them out as sheep for the sacrifice, And set them apart for the day of slaughter. It is evident that “seest,” which is here in the future tense, is to be taken as expressing a present act. It would be so rendered in Welsh, — (lang. cy) Ond ti Jehova, adwaenaist vi; Gweli vi, a phrovi, vy nghalon tuag atat . God had known him, he was still seeing him, and approved of his heart before him, as the Septuagint express the words. To prove here, or to “try,” means a trial by which a thing is found to be genuine. Blayney gives the meaning by a paraphrase, — Thou canst discern by trial my heart to be with thee. — Ed . return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-12-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 자신의 개인적인 잘못에 관심을 두지 않고 자신의 직무의 변호를 맡는다. 마치 하나님이 그에게 맡기신 직무를 신실하게 수행하였다고 한 것처럼. 그래서 유대인들과 심지어 그의 친족인 아나돗 시민들이 부당하게 그를 박해하였어도, 그는 사적인 잘못에 의해 흥분되지 않았다. 비록 이것들을 완전히 무시하면서도 자신의 직무를 변호하는 것을 포기할 수 없었다.
"그러나 주여, 주께서 나를 아시고 보시며 내 마음이 주를 향하는지 시험하십니다." 즉 "주께서 내가 얼마나 성실히 주를 섬기며 내 소명을 이루고 이처럼 주의 명령에 순종하려는지 아십니다." 그다음에 그는 정복자처럼 그들을 기뻐하며 말한다. "도살할 날을 위하여 양처럼 그들을 끌어내소서, 죽이는 날을 위해 그들을 준비하소서."
의심할 여지 없이 선지자는 여기서 유대인들을 건드릴 뿐만 아니라 날카롭게 찌르려 하였다. 그들이 지금까지 헛되이, 자신들의 파멸을 향해 안심해 왔다는 것을 그들이 알도록 하기 위해서이다. 하나님이 그들을 아끼셨기 때문이다. 선지자가 스스로 하나님의 악인에 대한 호의로 인해 고민하였다고 생각하는 이들은, 이것에 관해 그가 자신에게 위안을 얻었다고 생각한다. 하나님의 심판이 가까이 있다는 것에서.
그러나 나는 선지자가 유대인들에 대한 관심에서 이렇게 말하였음을 의심하지 않는다. 따라서 그가 그들이 자신들의 망상 속에서 무감각하게 있는 것을 볼 때 이렇게 말함으로써 그들의 감수성을 자극하려 하였다. "오 주님, 나는 어떻게 된 것인지 압니다. 주는 자신을 숨기십니다. 그러나 당신의 목적이 그들을 도살의 날을 위해 살찌우는 것 외에 무엇이겠습니까?"
원주석
- 번역원본
commentary-section/cal-jer-12-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
Jeremiah confirms the former sentence and more strongly reproves the Jews, who still continued obstinately to despise what he had said: “What do you mean, he says? for God’s judgment appears as to brute beasts and birds; and what have birds and sheep and oxen deserved? Ye know that there is no fault in miserable animals, and yet the curse of God is through them set before you; ye see that God is offended with brute animals, but the fault is doubtless in you. And will God spare you, when he has already begun, and long ago begun to inflict punishment on innocent animals? how can he hear with you to the end, who are full of so many and the most atrocious sins?” This then is a confirmation of his former doctrine. And hence we also learn that he did not speak for his own sake, nor express his own private feelings, but that he defended the doctrine which he had announced, that the Jews might know that God was angry with them, and that they were not to expect that he would always conceal himself, though he for a time connived at them. How long, he says, shall the land mourn? or, How long should the land mourn? for thus it ought to be rendered; and should every herb become dry? “What!” he says, “is not God’s judgment visible in herbs and flocks and beasts and birds? Since it is so, and the whole fault is in you, shall ye be spared? Will God pour forth his whole wrath on herbs, on sheep, and on cattle? and shall you be at the same time exempted from his judgment?” And more clearly still does he express his meaning, when he says, Because they have said, He shall not see our end Here the Prophet briefly shews that the wrath of God was seen in herbs as well as in brute animals, because he was despised by the people. Since then evil proceeded from them, should it not return on their own heads? It could not surely be otherwise. But he speaks expressly of the end; for the Jews were so stupified by their prosperity, that they thought that God was no longer adverse to them: “Ha! what have we to do with God? we are already beyond the reach of danger.” As then they thus perversely rejected God, he upbraids them with the thought, that they were to give no account to God. It is not indeed probable that they openly, or with a full mouth, as they say, vomited forth such a blasphemy; but we know that Scripture often speaks in this manner, “God shall not see;” “God will not look on Jacob.” Though the ungodly did not speak so insolently, yet they no doubt thought thati they could set up many hinderances to prevent God’s hand from reaching them. Hence Jeremiah, according to the usual manner of Scripture, justly lays this to their charge, — that they thought that they were now as it were unknown to God and beyond the reach of his care, so that he would not see their end; in other words, that they had no concern with God, because they were on all sides so well fortified, that the hand of God could not reach them. (57) (57) Both Gataker and Venema regard the meaning of the last clause differently. Here ends the expostulation of Jeremiah; and they consider that he mentions here what his persecutors said of him, that he would not see their end, or their ruin, which he had foretold. Were כי , as in the first verse, rendered “though,” the connnection would be more natural, — How long shall mourn the land And the grass of every field wither? For the evil of those who dwell in it, Swept away has been the beast and the bird, Though they have said, “Hewill not see our end.” The third line connects better with what follows than with what precedes it; and it is so rendered in the Syriac. The word for “beast,” though in a plural form, is used elsewhere as a singular, Psalms 73:22 ; and so it is here, and so rendered by the Vulgate and the Targum. — Ed. return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-12-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 이전 선고를 확증하고 더 강하게 유대인들을 꾸짖는다. 그들이 여전히 완고하게 그가 한 말을 경멸하기 때문이다. "당신은 무슨 말을 합니까? 짐승들과 새들에 대해 하나님의 심판이 나타나고 있습니다. 새들과 양들과 소들이 무엇을 잘못하였습니까? 비참한 동물들에게는 잘못이 없다는 것을 알면서도 하나님의 저주가 그것들을 통해 여러분에게 분명히 드러납니다. 하나님이 짐승들에게 화가 나 계신다는 것을 보면서도, 그 잘못은 의심할 여지 없이 여러분에게 있습니다. 그렇다면 이미 죄 없는 동물들에게 형벌을 오래전부터 가하기 시작하신 하나님이 여러분을 아끼시겠습니까? 이처럼 많고 극악한 죄들로 가득 찬 여러분을 끝까지 참으실 수 있겠습니까?"
"땅이 얼마나 오래 슬퍼하겠습니까?" 이것은 이렇게 번역해야 한다. "어떤가? 허브와 짐승들과 새들에게 하나님의 심판이 보이지 않는가? 그렇다면 모든 잘못이 여러분에게 있는데 여러분은 용납받겠는가? 하나님이 허브와 양과 소에 자신의 모든 진노를 쏟아내시고 여러분은 그분의 심판에서 면제받겠는가?"
"그들이 말하였습니다. 그가 우리의 종말을 보지 못하실 것이다." 선지자는 여기서 유대인들의 분노가 허브와 짐승들에게까지 나타난 것은 그들이 경멸을 받으셨기 때문임을 간략히 보여준다. 그들이 그처럼 번영에 취하여 하나님이 더 이상 그들에게 반대하지 않으신다고 생각하였기 때문이다. "하, 우리가 하나님과 무슨 관계가 있는가? 우리는 이미 위험이 미치지 않는 곳에 있다." 그러므로 그들이 이처럼 완고하게 하나님을 거부하였다.
원주석
- 번역원본
commentary-section/cal-jer-12-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
Many think that God here checks the boldness of Jeremiah, as though he had exceeded the limits of moderation when he contended with God, as we have seen, because he patiently endured the reprobate and did not immediately punish them. Hence they elicit this meaning from rite words, “Thou hast hitherto been contending with mortals, and hast confessed that thou didst maintain an unequal contest; dost thou dare now to assail me, who am far greater than the whole world? Footmen have wearied thee, who walk on earth; but thou engagest now with horsemen, that is, with me.” But I have already shewn that the Prophet did not undertake this cause presumptuously, nor was he carried away by blind zeal when he disputed with God, but that he thus spoke through a divine fervor: he was indeed influenced by God, in order that he might by this mode of speaking more fully rouse an obstinate people. There was therefore no need to check hint; for his object was no other than to shew by a lively representation, that God would be the Judge of the Jews, who had despised his teaching and esteemed it as nothing. Some think that a comparison is made between the citizens of Anathoth and the citizens of Jerusalem: they hence suppose that Jeremiah is encouraged, lest he should succumb under the temptations which awaited him; as though it was said, “Thy citizens or thy people are like footmen; thou seest now how much they have wearied thee, for thou canst not bear their insolence: what then will become of thee, when thou comest to Jerusalem? for as there is more power there, so there is more arrogance; thou wilt have to contend with the king and his court, with the priests and with the people, who are blinded by their own splendor: horsemen will be there, and thou wilt have all equestrian contest. Thou mayest hence see how thou art to prepare thyself; for these things are only the beginnings, and yet thou complainest of them.” But when I maturely weigh all things, I come to another opinion, which both Jerome snd Jonathan (58) have suggested, and yet obscurely, and so confusedly that the meaning cannot be correctly understood, and especially for this reason, because they did not state the exposition which we have hitherto given; hence the meaning of what they have said does not seem suitable. But the Prophet, I doubt not, here reproves the people and condemns their presumption, because they thought themselves furnished with so many defences that they despised the judgment of God. I regard then this verse as spoken in the person of God, for hitherto Jeremiah has been the accuser, and arraigned the whole people as guilty before God, and was also the herald of his judgment. Now that what he says might have more weight, God himself comes forth and says, Thou hast hitherto run with footmen, and thou hast been wearied, how will it be when thou comest to an equestrian contest? he intimates by these words that a much greater outrage was at hand than what the Jews had already experienced. Their country had been oppressed, their city had been exposed to extreme peril, there had been as it were a pedestrian conflict; but God now intimates that a heavier storm was nigh at hand, for horsemen would assail them, because the Chaldeans and the Assyrians were to come with much greater violence to lay waste the whole country and to destroy the city itself. This then is not addressed to the Prophet, but to the people; as though it was said, that the Jews had but a slight contest with the Assyrians, and yet were conquered and oppressed by many calamities; but that they would have now to fight more seriously, as a greater violence was impending over them: how then, he says, canst thou contend with horsemen? (59) He then adds, In the land of peace thou trustest, and how wilt thou do in the rising of Jordan? The land of peace is commonly taken for the town of Anathoth, where the Prophet ought to have enjoyed a quiet life, as he lived there among his relations and friends. The rising of Jordan is also taken as signifying violent waves; but this has nothing to do with the subject. Were I to approve of this view, I would rather take the rising of Jordan as meaning its fountain, for we know that Jordan rose from Mount Lebanon, north of Jerusalem: so then would I interpret the words, and the explanation would be plausible. But as I feel assured that the words are not addressed to the Prophet, but to the people, I doubt not but that the land of peace is the land open to plunder, that is, not protected. As that is called the land of war, which is surrounded by alefences, and fortified by towers, moats, and ramparts; so that is called the land of peace, which is not capable of repelling enemies. The Prophet derided the Jews, because they swelled with so much arrogance, though they possessed no fortresses: “Ye are,” he says, “in the land of peace, having no means to carry on war, and possessing no forces to resist your enemies: as then ye swell with so much pride in your penury and want, what would become of you, were you in the rising of Jordan? that is, were your cities on the banks of Jordan, where it widely spreads, so as to prevent any access?” Rising here means height or largeness: for גאון gaun, signifies pride, and metaphorically it means the highest or chief glory. “What wouldest thou do,” he says, “in the largeness of Jordan? that is, were that river a defense to you against enemies? for there is nothing that can hinder your enemies from coming to your gates, from breaking down your walls by warlike instruments; and ye glory: how great is your madness, for ye do not consider how weak you are?” We hence see that in the whole of this verse the foolish boastings of the people are beaten down; for they were proud without a cause, as they were destitute of all defences and auxiliaries. This then is what I consider to be the real meaning. (60) It afterwards follows — (58) The author of the Targum — the Chaldee Paraphrase. — Ed . (59) Most commentato
Pericope (part_of)
- part_of
pericope/per-jer-12-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
많은 이들이 하나님이 여기서 예레미야의 대담함을 꾸짖으신다고 생각한다. 마치 그가 하나님과 다툴 때 절제의 한계를 넘어선 것처럼. 따라서 그들은 이 말씀에서 이런 의미를 끌어낸다. "너는 지금까지 사람들과 다투어 왔으므로 불평이 높아지고 이것을 불공정한 다툼이라고 고백하였다. 그런데 감히 세상 전체보다 훨씬 위대하신 나를 공격하려 하는가? 땅을 걷는 보행자들이 너를 지치게 하였다. 이제 기병과 겨루려 하는가?"
그러나 나는 이미 선지자가 이 소송을 경솔하게 맡은 것도, 맹목적인 열성에 의해 이끌려 하나님과 다툰 것도 아님을 보여주었다. 그가 성령의 신성한 열정에 의해 이렇게 말하였기 때문이다. 그는 완악한 백성을 더 충분히 자극하기 위해 이런 방식으로 말하도록 하나님의 감동을 받았다. 따라서 그를 꾸짖을 필요가 없었다. 그의 목적이 유대인들이 자신의 가르침을 경멸하고 무로 여겼기 때문에 하나님이 그들의 재판관이 되실 것임을 생생하게 묘사하여 보여주는 것 외에 다른 것이 아니었기 때문이다.
어떤 이들은 아나돗 시민들과 예루살렘 시민들을 비교한다고 생각하여, 예레미야가 앞으로 닥쳐올 시험들에 굴복하지 않도록 격려를 받는 것이라 생각한다. "네 시민들 즉 네 백성은 보병들과 같다. 그들이 너를 얼마나 지치게 하였는지 이미 알 것이다. 네가 그들의 오만함을 감당할 수 없기 때문이다. 그렇다면 예루살렘에 이르게 되면 어떻게 되겠는가?"
그러나 내가 모든 것을 충분히 고려할 때 나는 다른 견해에 도달하는데, 이것은 히에로니무스와 요나단도 암시하였다. 나는 선지자가 여기서 백성을 꾸짖고 그들의 오만함을 정죄한다고 의심하지 않는다. 그들이 자신들을 충분한 방어로 무장하고 있다고 생각하여 하나님의 심판을 경멸하였기 때문이다. 따라서 나는 이 절이 하나님의 인격으로 하신 말씀이라고 본다. "지금까지 너는 보행자들과 달렸고 피곤하여졌다. 기마전이 될 때는 어떻게 하겠는가?" 이 말씀으로 하나님은 훨씬 더 큰 재앙이 유대인들이 이미 경험한 것보다 가까이 있음을 암시하신다.
"평화한 땅에서 네가 신뢰하는데 요단의 창일함 속에서는 어떻게 하겠는가?" 이것을 나는 하나님이 그들의 헛된 자랑을 조롱하신다고 이해한다. 하나님이 이 말씀을 선지자에게가 아니라 백성에게 하신다고 확신하므로, 평화한 땅은 약탈에 노출된 땅, 즉 방어되지 않은 땅이다. 전쟁의 땅이라고 하는 것이 방어막과 탑, 해자, 성벽으로 둘러싸인 곳을 말하듯이, 평화한 땅이라 하는 것은 적들을 막을 능력이 없는 곳을 말한다.
"그렇다면 여러분은 아무런 방어 수단도 없이 요단의 창일함 속에 있는 것처럼 크게 부풀어 있으면 어떻게 되겠는가?" '창일함'은 여기서 높이나 크기를 의미한다. 왜냐하면 '가온'은 교만을 의미하고 비유적으로는 최고의 영광이나 우수함을 의미하기 때문이다. 우리는 이 절 전체에서 백성의 어리석은 자랑이 꺾인다는 것을 알 수 있다. 그들이 모든 방어와 도움이 없었음에도 까닭 없이 교만하였기 때문이다.
원주석
- 번역원본
commentary-section/cal-jer-12-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
Here God addresses his Prophet, in order to confirm the whole of what we have observed. Jeremiah’s object was, as we have said, to set forth the judgment of God: he therefore undertook the part of art accuser, and shewed how intolerable was the impiety of the whole people. He afterwards shewed that he was a conqueror in the cause. And now God himself speaks: he first indeed reproves the people and condemns their insane presumption; and then he addresses the Prophet himself, as though he had said, “Thou hast faithfully pleaded my cause, and as thine own people are all perfidious, there is no reason for thee to doubt but that I will be thy defender.” The Prophet no doubt was commanded to preach and to write in God’s name; and yet he had regard to the people, who would have hardened themselves against his preaching, had he not more fully set forth the dreadful judgment of God. Hence he says, Surely even thy brethren and the house of thy father, etc. : it is an amplification, when he says, that not only the citizens of Jerusalem and the whole people had conspired against the Prophet, but also his own relations and friends; Even thy brethren, he says, and the house of thy father, even these, etc. We see how emphatically God speaks; and there is an implied comparison between the citizens of Anathoth and the rest of the Jews, for they dealt not with a brother and one of themselves with any more courtesy than those not related to him. He repeats for the third time, Even these have cried after thee; that is, “They have so inimically persecuted thee, that even when thou hast yielded to their fury they were not pacified.” For to cry after one is all evidence of settled hatred; for when an enemy stands his ground and offers resistance, it is no wonder that we assail him; but when he turns his back and allows that he is conquered, and declines fighting, it seems that we are burning with a furious hatred, when we follow him and draw him to figlit against his will, even when he of his own accord avoids a contest. It was to set forth this blind fury that God said that they cried after Jeremiah. (61) He adds the word מלא , mela, which some render “with a full voice;” others, “in a troop,” or, “in a mass.” Either sense may be admitted; I will not therefore dwell on the point; for it makes but little difference whether we say that they followed the Prophet with loud clamor, or that they in a troop conspired against him. He afterwards subjoins, Even though they speak to thee good things, that is, though they pretend to be friends and profess peace, yet trust them not God intimates by these words, that though the citizens of Anathoth did not openly rage against Jeremiah, they were yet full of perfidy: in short, he means that they were either wolves or foxes, for they fought against the Prophet, now by fraud, then openly. We hence see that God here condemns the people, and shews his approbation of what had been previously said by Jeremiah. He afterwards subjoins — (61) It is necessary to understand אחרי here as meaning “behind,” that is, “behind his back,” as we commonly say; for his friends and relations acted perfidiously, they cried against him in his absence, while they spoke friendly to himself. The verse is as follows, — For even thy brethren and thy father’s house, Even they have dissembled with thee; Yea, they have cried behind thee vehemently Believe them not when they speak to thee kind things. “Vehemently,” or more literally, “fully; ” מלא is used here adverbially. The versions, except the Vulgate, which renders it, “with a full voice,” have not given its meaning, nor the Targum. The “multitude” of our version is evidently wrong, distantly derived from the Septuagint. — Ed. return to ' Top of Page ' <a name="verse-7" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-12-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
하나님은 여기서 선지자에게 말씀하신다. 우리가 관찰한 모든 것을 확증하기 위해서이다. 예레미야의 목적은 앞에서 말한 것처럼 하나님의 심판을 제시하는 것이었다. 따라서 그는 고발자의 역할을 맡고 온 백성의 불경건함이 얼마나 참을 수 없는지를 보여주었다. 그다음에 그는 자신이 그 소송의 정복자라는 것을 보여주었다.
이제 하나님 자신이 말씀하신다. 그분은 먼저 백성을 꾸짖고 그들의 미친 오만함을 정죄하신다. 그다음에 선지자 자신에게 말씀하신다. 마치 이렇게 하신 것처럼. "너는 신실하게 나의 소송을 변호하였다. 그리고 네 친족이 모두 배신자이니 내가 너의 변호자가 될 것을 의심할 이유가 없다."
선지자는 의심할 여지 없이 하나님의 이름으로 선포하고 기록하도록 명을 받았다. 그러나 그는 백성에 대한 관심을 가졌다. 그들이 선지자의 선포에 더 완고하게 굳어졌을 것인데, 만약 하나님의 무서운 심판을 더 충분히 제시하지 않았다면. 따라서 그는 말한다. "심지어 네 형제들과 네 아버지의 집도." 이것은 예루살렘 시민들과 온 백성만이 아니라 선지자 자신의 친족과 친구들도 그를 대적하여 공모하였다는 것을 보여준다.
"심지어 이들도 너를 가득 비명 질렀다." 즉 "그들은 너를 그토록 적대적으로 박해하여, 네가 그들의 분노에 굴복하여 물러났어도 그들은 달래어지지 않았다." 누군가를 뒤에서 비명 지르는 것은 뿌리 깊은 증오의 증거이다. 적이 굳건히 서서 저항하면 우리가 공격하는 것이 이상할 것이 없다. 그러나 그가 등을 돌리고 자신이 정복당하였음을 인정하며 싸움을 거부할 때, 우리가 그를 뒤따르고 그가 자발적으로 다툼을 피하는데도 억지로 싸움으로 끌어들인다면 우리가 맹렬한 증오로 불타고 있음을 보여주는 것이다.
그다음에 "비록 그들이 친절한 말을 할지라도 그들을 믿지 말라"고 덧붙인다. 즉 그들이 친구인 체하고 평화를 공언하더라도 신뢰하지 말라. 하나님은 이 말씀으로, 아나돗 시민들이 예레미야에 대해 공공연히 분노하지 않더라도 배신으로 가득 차 있다고 암시하신다. 그들이 이제는 속임수로, 이제는 공개적으로 선지자에게 싸움을 걸었다.
원주석
- 번역원본
commentary-section/cal-jer-12-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
He confirms what I have already stated; he testifies that the people were either openly furious or acting perfidiously and deceitfully; nor has it been the object hitherto merely to say that wrong had been done to the Prophet, but regard has been had to what he taught. He now adds, Forsaken have I my house and left my heritage God here declares that it was all over with the people. They were inebriated with vain confidence, relying on the covenant which God had made. with their fathers, and thought that God was bound to them. Thus they wished to treat God with contempt according to their own humor, and at the same time to allow themselves every kind of licentiousness. The Prophet makes here many concessions, as though he had said, “Ye are the house of God; ye are his heritage, ye are his beloved, ye are his portion and his richest portion; but all this will not prevent him to become your Judge, and at length to treat you with rigorous justice, and to vindicate himself.” We now perceive the meaning of the Prophet. But as I have before said, the words have more weight having been spoken by God, than if Jeremiah himself had said them. God then, as though sitting for judgment, declares thus to the Jews, Forsaken have I my house The Temple was indeed commended in high terms; but the whole country also was on account of the Temple regarded as the habitation of God; for Judah was overshadowed by the Temple, and was secure and safe under its shadow. This word then is to be extended to the whole land and people, when God says, “Forsaken have I nay house;” that is, “Though I have hitherto chosen for myself an habitation among the Jews, yet I now leave them.” He then adds, Left have I my heritage (The verbs עזב oseb, and נטש nuthesh, have nearly the same meaning; the one is to forsake, and the other is to leave) This distinction was a great honor to the Jews; and hence, how much soever they kindled God’s wrath against themselves, they yet, thought that they were safe as it were by privilege, inasmuch as they were the heritage of God. The Prophet. concedes to them this distinction, but shews how vain it was, for God had departed from them. He then says, Given have I the desire or the love of my soul, (62) etc. The word ידידות , ididut, may be rendered love; but in Latin we may render it darling, (delitias:) the darling then of my soul have I put in the land of her enemies; for the pronoun is in the feminine gender. We hence see what is the subject here; for God intended to deprive the Jews of their vain confidence, and thus to humble and subdue them, so that they might know that no empty and vain titles would be of any help to them. These titles or distinctions he indeed concedes to them, but not without some degree of irony; for he at the same time shews that all this in which they gloried would avail them nothing when God executed on them his vengeance. But further, this passage contains an implied reproof to the Jews for their ingratitude, inasmuch as they were not retained in their obedience to God by benefits so remarkable; for how great was the honor of being called the heritage and the house of God, and even the beloved of his soul? They had deserved no such honor. As then God had manifested towards them such incomparable love, as he had rendered himself more than a father to them, was it not a wickedness in every way inexcusable, not to respond to so great a love, and that gratuitous, and also to so great a liberality? for what more could God have done than to call thenl the darling of his soul? We hence see that the sin of the people is greatly amplified by these distinctions, on account of which they yet fostered their pride; as though he had said, “These words indeed are ready on your tongues, — that ye are God’s heritage, and sanctuary, and his love; but ye are for this very reason the more abominable, because ye respond not to God’s love and bountiful dealings: He has favored you with incredible love, he has raised you to very great honor, and yet ye despise him and perversely resist his teaching, nor can ye bear him to govern you.” We now then see what instruction may be gathered from these words. It follows — (62) “My beloved soul” is the version of the Septuagint, Vulgate, and Arabic, but very improperly; the Syriac is “the beloved of my soul.” The three first versions betoken an ignorance of the construction of the Hebrew language. To express their idea, “beloved” must have followed “soul,” and not preceded it. Besides, the word for “beloved” is in the plural number, but used as delitice in Latin, to express great affection; and it ought to be rendered, the very dear, or the very beloved, of my soul. — Ed . return to ' Top of Page ' <a name="verse-8" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-12-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
하나님은 이미 언급한 것을 확증하신다. 즉 백성이 공개적으로 맹렬하거나 배신적으로 속임수를 쓰며 행동하였다고 증언하신다. 지금까지의 목적이 단순히 선지자에게 잘못이 행해졌다는 것을 말하려는 것이 아니라 그가 가르친 것에 관심을 가졌다는 것이다.
이제 그는 덧붙인다. "내가 내 집을 버리고 내 기업을 내쳐 버렸다." 하나님은 여기서 그것이 백성과 끝났다고 선포하신다. 그들은 하나님이 조상들과 맺으신 언약에 의지하는 헛된 확신에 취하여 하나님이 자신들과 묶여 계신다고 생각하였다. 따라서 그들은 자신들의 마음대로 하나님을 업신여기면서 동시에 모든 종류의 방종을 허용하려 하였다.
선지자는 여기서 많은 것을 양보한다. 마치 이렇게 말한 것처럼. "여러분은 하나님의 집이다. 그분의 기업이다. 그분의 사랑받는 자들이다. 그분의 몫이요 가장 풍요로운 부분이다. 그러나 이 모든 것도 그분이 여러분의 재판관이 되시고 마침내 엄격한 의로움으로 여러분을 대하시며 자신을 변호하시는 것을 막지 못할 것이다."
하나님이 성전을 높은 말로 칭찬하셨다. 그러나 온 나라도 성전 때문에 하나님의 거처로 여겨졌다. 유다가 성전의 그늘 아래 있었고 그 그늘 밑에서 안전하고 보호받았기 때문이다. 이 말은 온 나라와 백성에게 적용된다. 하나님이 "내 집을 버렸다"고 하실 때, 즉 "나는 지금까지 유대인들 가운데 내 거처를 선택하였으나 이제는 그들을 떠난다"는 뜻이다.
"내 혼이 사랑하는 것을 그 원수들의 손에 넘겼다." 하나님은 여기서 유대인들을 향한 자신의 사랑의 정도를 나타내신다. 이 구분이 유대인들에게 얼마나 큰 영예였는지를 생각하면, 그들이 하나님의 진노를 아무리 불태웠어도 특권에 의해 안전하다고 생각하였다는 것을 알 수 있다. 선지자는 그들에게 이 구분을 양보하지만 그것이 얼마나 헛된지를 보여준다. 하나님이 그들로부터 떠나셨기 때문이다.
원주석
- 번역원본
commentary-section/cal-jer-12-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
8절 카드 ↗
God now shews the reason why he resolved to cast away the people; for it might appear at the first view very inconsistent, that God’s covenant, which he had made with Abraham and his seed, should become void. Hence he shews here that he was not too rigid in heavily punishing the Jews, and that he could not be accused of levity or inconstancy in rejecting or repudiating them. Mine heritage, he says, has become like a lion in the forest; that is, they have not only acted insolently towards me, but they have even dared furiously to attack me, like a lion who roars against men in the forest. God then here complains of their contempt, and then he declares how furious was their impiety: for the Jews, as though seized by the rage of a wild beast, dared to make a violent attack on him. And the words, as they are connected, render the sin the more atrocious, My heritage, he says, has become to me as a lion in the forest: one’s heritage and patrimony, we know, is his delight; and then, they who possess small tenements live much more quietly than those who occupy large ones. God now shews that he was in his own heritage as though he was in a vast and wild forest, and also, that the fields which ought to have been his delight, and also his vineyards and meadows, were become places of the greatest horror, as though a lion were roaring and raging against unhappy men. He says further, that it had sent forth its voice By these words he accuses the people of extreme wantonness; and such is to be found in the world at this day; for how audaciously do the Papists vomit forth their blasphemies against God? The unprincipled and the dregs of society hesitate not with a full mouth to be insolent towards God; and courtiers also and epicures, and those who admire themselves for their splendor and wealth, with what haughtiness do they rise up against; him; and how disdainfully do they reject every truth that is set before them! We therefore in this miserable age experience the very same thing which the Prophet deplores in the men of his own time, — that they raised their voices against God himself. He therefore comes to this conclusion, — that he hated his own heritage. “Since then,” he says, “the Jews are become to me as lions in a forest, since they have rendered themselves a horror instead of a delight to me, what am I to do with them? Can I treat them as my patrimony and heritage? But they have put me to flight by their treachery, yea, by their diabolical fury. It is therefore nothing strange that I hate them, though they have been my heritage.” Thus the Prophet shews, that it availed the Jews nothing that they had been of old adopted, since they had repudiated themselves and had become alienated from God their Father. Let us also hence learn, that whatever honor hypocrites at this day possess in the Church, they yet boast in vain; for though they may for a time be counted as the heritage of God, they are at the same time hated by God, inasmuch as they are within full of wickedness and of perverseness towards him; and then, when urged and pressed, they hesitate not to vomit forth their insolence. It follows: — return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-12-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
하나님은 이제 자신이 그 백성을 버리기로 결심하신 이유를 보여주신다. 첫 눈에 보면 아브라함과 그 자손과 맺으신 하나님의 언약이 무효가 된다는 것이 매우 일관성 없어 보일 수 있었기 때문이다. 따라서 그분은 유대인들을 엄히 처벌하신 것이 너무 가혹한 것이 아니며, 그들을 거부하시거나 버리신 것에 경솔함이나 변덕스러움을 비난받을 수 없음을 보여주신다.
"내 기업이 삼림에 있는 사자같이 내게 되었다." 그들은 나에게 오만하게 행동했을 뿐만 아니라 심지어 삼림에서 사람들에게 대항하여 으르렁대는 사자처럼 나를 맹렬히 공격하려 하였다. 하나님은 여기서 그들의 경멸을 탄식하시고 그들의 불경건이 얼마나 맹렬하였는지 선언하신다. 유대인들이 마치 야생동물의 광기에 사로잡힌 것처럼 그분에게 폭력적으로 덤벼들었기 때문이다.
이 단락에서 연결된 말씀들이 그들의 죄를 더욱 악하게 만든다. 기업과 세습 재산은 알다시피 사람의 즐거움이다. 그러나 하나님은 이제 자신이 자신의 기업 안에 있는 것이 마치 광대하고 야생의 삼림 안에 있는 것처럼, 그리고 자신의 기쁨이 되어야 할 밭과 포도원과 목장이 사자가 으르렁대고 불행한 사람들에게 대항하여 날뛰는 것처럼 공포의 장소가 되었다고 하신다.
"목소리를 높였다." 이 말씀으로 그분은 백성의 극도의 방자함을 고발하신다. 오늘날에도 세상에서 이런 것을 볼 수 있다. 교황주의자들이 얼마나 오만하게 하나님께 신성모독을 쏟아내는가! 무법자들과 사회의 쓰레기들이 가득한 입으로 하나님에 대해 오만하게 행동하기를 주저하지 않는다. "그러므로 나는 그것을 미워하였다." 유대인들이 내게 삼림의 사자들처럼 되고, 내 기쁨 대신 공포가 되었으므로 내가 그들에게 무엇을 하겠는가? 그들의 배신, 아니 그들의 마귀적인 광기로 그들이 나를 쫓아버렸다. 그러므로 내가 그들을 미워하는 것이 이상한 일이 아니다.
위선자들도 교회 안에서 어떤 영예를 가지고 있더라도 헛되이 자랑한다는 것을 이것에서도 배울 수 있다. 그들이 잠시 하나님의 기업으로 여겨지더라도 하나님은 그들을 미워하신다. 그들이 내면으로는 사악함과 그분에 대한 완고함으로 가득 차 있기 때문이다.
원주석
- 번역원본
commentary-section/cal-jer-12-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
The beginning of this verse is variously explained, Some think that a kind of bird is here meant, which has various colors, one variegated, which excites all other birds against itself; but this is without meaning. Others are of the opinion, and the greater part too, that birds tinged with blood were against his heritage. They hence thus explain the words, “Is a bird, tinged,” that is; with blood, “my heritage,” that is, about my heritage; “is there a bird around it? They consider both clauses to be of the same meaning; and hence they think that the same thing is repeated in different words, that birds were flying against the Jews, like those which are drawn by the smell of carcases, and which come in great numbers, that each may have a part; and then, wild beasts follow them. But I approve of neither of these explanations; nor indeed have they even the appearance of being correct. I therefore think that the people are now compared to foreign birds, as they were before to lions; as though he had said, — “I had chosen this people for myself, that they might be my friends, as birds which are wont to be gathered into their own cages, as sheep into their own folds, and as oxen, and other animals which are tamed, keep within their own enclosures. So when I gathered this people, I thought that they would be to me like domesticated sheep; but now they are like speckled birds; that is, like wild birds, or birds of the wood.” For I have no doubt but that by a speckled or colored bird is to be understood a strange bird, which by its novel appearance excites the attention of men. Is then a variegated bird, or a bird of the wood, become mine heritage? Questions, we know, were often used by the Hebrews; and the Prophet here simply affirms the fact; and as God had said before, that his heritage was become like a lion in the forest, so he adds now, that his heritage was like a speckled bird. A question has much more power and force than a simple declaration; for God assumes here the character of one in astonishment, — “What does this mean, that my heritage should become to me like some bird from the wood, or a foreign bird?” He then adds, All birds then shall be around and all beasts of the field (63) We now see how fitly the words of the Prophet run; God had complained that his heritage was like a lion in the forest, and also like a wild and foreign bird; and now he says, Then all birds wiIl fly to the prey and all the beasts of the field; as though he had said, — “Since they have dared to act thus wantonly, and have dared to assail my servants like wild beasts, and have also become wild birds which cannot be tamed, I will shew what they will gain by their ferocity; for I will now send for all the birds of the air, and the wild beasts of the wood:, that they may fly together quickly, and that they may come together to the prey.” That we must thus understand the Prophet’s meaning, we learn from the very words; for God not only says, “A speckled bird has mine heritage become,” but he adds, to me, as he had before said, that his heritage had become to him as a lion, so he says now, Is not mine heritage become to me? etc This pronoun then ought to be carefully noticed; for we hence learn, as I have said already, that the intractable disposition of the people is here condemned, for they could by no means be tamed. But the latter clause ought also to be especially observed; for it imports as much as though God had said, “As then your wickedness is such that ye are to me lions and wild birds, take your course; but I will yet check this your barbarous and untameable ferocity; for I have under my command all the birds of the air and all the wild beasts of the field; let them then come together to this one bird, and to this one beast. Ye are but one bird; ye are indeed terrible at the first view, for ye are worse than all the hawks; but ye are only one bird, and around you shall come all birds, which shall make war on you. Ye are as one lion in a forest, or one boar, or one wolf; but all the savage beasts of the wood shall come together against you, and shall come together to devour you.” This place deserves special notice; for we hence learn how foolishly men deceive themselves when they oppose God and perversely shake off his yoke, and suffer not, themselves to be corrected by his word; they are lions, they are savage birds; but the Lord can easily destroy them, for all birds and all wild beasts are ready to obey him; and hence it follows: — (63) The most literal rendering of the verse is as follows, — 9. Is not my heritage to me a stripped bird of prey? Is there not a bird of prey around against it? Come, assemble, every beast of the field; Hasten ye to devour. The versions and the Targum all differ, and are wholly unsatisfactory. Some, as Venema, agreeably with our version, retain not the questionary form in the two first lines, and render them thus, — A stripped bird of prey is my heritage to me; A bird of prey is around against it. The meaning is the same; but the ה before “bird of prey,” or rapacious bird, seems to favor the interrogation. The צבוע , stripped or speckled, is a participle, and not the name of a ravenous bird,” as Blayney thinks, is evident from its location, for it follows the word עיט , a rapacious bird: it would have otherwise preceded it. The Vulgate renders it “discolored — diversely colored,” and the Syriac is the same. — Ed return to ' Top of Page ' <a name="verse-10" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-12-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"얼룩덜룩한 새가 내 기업이 내게 되었느냐?" 대부분의 해석자들은 피에 물든 새들이 그의 기업에 대항하여 있다고 생각한다. 그들은 이렇게 두 절을 설명한다. "새가, 즉 피로 물든 새가 내 기업에 있다. 그 주변에 새가 있다." 그들은 두 절이 같은 의미라고 생각한다. 즉 새들이 유대인들에게 날아다닌다는 것이다. 그런데 어떤 새들인가? 시체 냄새에 끌려 오는 새들로 각자 몫을 갖기 위해 많이 모여드는 것들이다. 그다음에 야생 동물들이 뒤따른다는 것이다. 그러나 나는 이 설명들 중 어느 것도 동의하지 않는다.
나는 백성이 여기서 사자에 비유된 것처럼 외래 새들에 비유된다고 생각한다. 마치 이렇게 말한 것처럼. "나는 이 백성을 자신들의 새장에 모이는 길들여진 새들처럼, 그들 자신의 우리에 있는 양들처럼, 자신들의 울타리 안에 머물러 있는 소와 다른 가축들처럼 내 친구들이 되도록 택하였다. 그러나 이제 그들은 알록달록한 새들 같다." 즉 야생의 새들이나 이상하게 보이는 새들 같다는 것이다.
"그러므로 온 들짐승들아, 모여오라, 먹으러 오라." 우리는 이제 선지자의 말씀이 얼마나 적절하게 이어지는지 알 수 있다. 하나님이 그의 기업이 삼림의 사자와 같다고 탄식하셨고 이제는 야생의 이국적 새와 같다고 하신다. 그러므로 그분은 말씀하신다. "모든 새들이 먹이로 날아올 것이고 들의 모든 짐승들이 올 것이다." 마치 이렇게 말씀하신 것처럼. "그들이 감히 이처럼 방자하게 행동하고 내 종들을 야생동물처럼 공격하려 하며 길들여질 수 없는 새들이 되었으니, 그들이 그 맹렬함으로 무엇을 얻을지 보여주겠다. 나는 이제 공중의 모든 새들과 삼림의 야생동물들을 불러, 그들이 빨리 모이고 먹이로 함께 오도록 하겠다."
원주석
- 번역원본
commentary-section/cal-jer-12-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
He explains by another comparison what we have just observed; he calls those pastors or shepherds whom he had before compared to wild beasts; for by saying, “Come ye, all the wild beasts of the wood,” he doubtless meant the same as those of whom he now speaks; and yet he calls them pastors. But he touched the Jews to the quick, for they could not bear him to discharge the office of a pastor towards them. God ought to have been the pastor of his chosen people; but they were wild beasts. “Forsaken them have I,” he says, “for they were wholly unworthy. What now then? Other pastors shall come, but those of a very different character, being fiercer and more cruel than wolves or any savage wild beasts.” Though then the Prophet blends various comparisons, we yet see that he handles the same subject; we also see why he thus changes his expressions, for there is a meaning in every word he uses. It is indeed certain that those also are called pastors who would come as leaders or chiefs from Assyria and Chaldea; but there is no doubt here an implied antithesis, such as I have referred to, as though he had said, “I have hitherto been a shepherd to you, and was wining to continue to be so perpetually; but as ye can no longer bear me, other shepherds shall come, who will treat you according to their own will and disposition.” return to ' Top of Page ' <a name="verse-11" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-12-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그는 다른 비유로 방금 관찰한 것을 설명한다. 그는 앞에서 야생동물들이라 비유한 것들을 이제 목자들이라 부른다. "들짐승들아 오라"고 하심으로써 그분은 의심할 여지 없이 지금 언급하시는 것과 같은 자들을 의미하셨다. 그러나 그분은 그들을 목자들이라 부른다. 이것으로 그분은 유대인들을 날카롭게 찌르셨다. 그들이 그분에게 목자의 역할을 하도록 허용하지 않았기 때문이다. 하나님이 자신의 택하신 백성의 목자가 되셨어야 했다. 그러나 그들은 야생동물들이었다. "내가 그들을 버렸다. 그들이 전혀 가치 없었기 때문이다. 이제 어떻게 되겠는가? 다른 목자들이 오겠지만, 그 성격이 전혀 달라서 이리나 야생동물들보다 더 사납고 잔인할 것이다."
선지자가 비유들을 바꾸더라도 그가 같은 주제를 다룬다는 것을 알 수 있다. 모든 단어에 의미가 있기 때문에 그가 이처럼 표현을 바꾸는 이유도 알 수 있다. 앗수르와 갈대아에서 지도자나 우두머리로 올 자들도 목자들이라 불리는 것은 확실하다. 그러나 여기에는 내가 언급한 것처럼 암묵적인 대조가 있다. 마치 이렇게 말한 것처럼. "나는 지금까지 너희의 목자였고 영원히 계속 그렇게 하려 하였다. 그러나 너희가 더 이상 나를 감당할 수 없으니, 다른 목자들이 와서 자신들의 의지와 성향대로 너희를 대할 것이다."
원주석
- 번역원본
commentary-section/cal-jer-12-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
There is a change of number in the verb שם shem; but there is no obscurity: for the Prophet means, that the Jews would be exposed to the outrage of all, so that every one would plunder and lay waste the land. He does not then speak only of all their enemies or of the whole army; but he also declares that every one would be their master, so as to vex, scatter, devour, and wholly to destroy them at his pleasure: in short, he sets forth the atrocity of their punishment, — that the whole land would not only be spoiled by the united army, but also by every individual in it. (64) He then adds that the land was in mourning before him. The Prophet seems to me to touch here the torpor of his own nation, because there was no one who had any regard for God; nay, they laughed at the judgments which were nigh at hand, and of which he had often spoken. Hence God says, that they would at length come to him when calamities oppressed them and caused them to mourn. “As then in peaceable times,” he says, “they are unwining to come to me, but are so refractory and untameable, that I can effect nothing by so many warnings, they shall come,” he says, “but in another state of mind, even in extreme mourning.” He afterwards adds, No one lays on the heart What this means we have elsewhere explained. But the particle כי , ki, which is properly a causative, may be here rendered as an adversative. If we take it in its first and most proper sense, then a reason is here given why the Jews would be brought to a most grievous mourning, even because they had despised all the prophets, and wholly disregarded as a fable what they had so often heard from God’s mouth: and this is the view taken by most interpreters. But it may be also taken as an adversative, as in many other places, — “Though no one lays on the heart;” and thus it will be a complaint as to their perverse stupor, inasmuch as, when smitten by God’s hand, they did not perceive that they were punished for their sins, not that they were wholly insensible as to their evils. But what avails it to cry and to howl, as God’s Spirit speaks elsewhere, except, the hand of the smiter be perceived? The Jews then ought, had a spark of wisdom been in them, to have considered their sins, to have prayed for forgiveness, and to have repented, and also to have embraced the favor promised to them. But when they perversely added sins to sins, God justly expostulated with them, because they did not attend to the signs of his wrath, by which they ought not only to have been taught, but also subdued. It follows — (64) The Septuagint and Arabic render the verb as passive in the singular number, “It has been set a desolation.” We may take שמה as a passive participle, the ו being omitted, with ה , it , affixed. Then the verse would run thus, — 11. Set it is an utter desolation; It has mourned before me (or, to me) being utterly desolate: Desolate has been the whole land, Though no man lays it to heart. “Utter desolation” is the meaning, for it is a reduplicate noun. Both the Vulgate and the Targum connect “being utterly desolate” with the next line, though not rightly: but both, as well as the Syriac, render the first verb, as though it were שמוה “They have set it.” Venema and Houbigant render עלי , in the second line, a preposition, and render the line thus, — It has mourned on account of desolation. — Ed . return to ' Top of Page ' <a name="verse-12" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-12-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
동사의 성수가 바뀌지만 모호함은 없다. 선지자는 유대인들이 모든 이의 횡포에 노출될 것이라고 의미한다. 모든 사람이 그들의 주인이 되어 마음대로 그들을 괴롭히고 흩어버리고 삼키고 완전히 멸망시킬 것이다. 따라서 그는 형벌의 잔인함을 설명한다. 온 나라가 적군 전체뿐만 아니라 그 중 모든 개인에 의해서도 약탈당할 것이다.
그는 그다음에 땅이 그를 향하여 애통하였다고 덧붙인다. 선지자는 여기서 자신의 백성의 무감각함을 건드리는 것처럼 보인다. 하나님에 대한 관심을 가진 자가 아무도 없기 때문이다. 아니, 그들은 가까이 있는 심판들을 비웃었다. 따라서 하나님은 재앙이 그들을 짓누르고 슬픔을 야기할 때 마침내 그분께 올 것이라 말씀하신다. "평화로운 시절에 그들은 내게 오려 하지 않지만, 너무 완고하고 길들여지지 않아 내가 아무리 많은 경고를 해도 아무것도 이룰 수 없다. 그들이 오겠지만 다른 마음의 상태로, 즉 극도의 슬픔 속에서 오게 될 것이다."
"마음에 두는 자가 없다." 이것의 의미는 다른 곳에서 설명하였다. 접속사 '키'는 원인을 나타내는 접속사로 가장 적절한 의미이다. 그렇다면 유대인들이 가장 심각한 슬픔으로 이끌릴 이유가 여기서 제시된다. 그들이 선지자들을 멸시하고 하나님의 입에서 자주 들은 것을 하나의 꾸며낸 이야기처럼 완전히 무시하였기 때문이다.
원주석
- 번역원본
commentary-section/cal-jer-12-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
12절 카드 ↗
Jeremiah here proceeds farther — that no corner of the land would be exempt from the attacks of enemies. Desert is not put here for solitude not inhabited, but for high places; and as such places fbr the most part are fit for pastures, there is no doubt but that he means here secluded places. It is, however, sufficient for our present purpose to consider, that the desert; here is put in opposition to the level parts of the country. When, therefore, the enemies had rambled through the plains, the Prophet says, that no recesses, however hidden, would be safe; for there also the violence of the enemies would penetrate. And this is what he states more clearly at the end of the verse when he says that there would be no peace to any flesh: for he intimates, no doubt, that all, from the least to the greatest, would be rendered miserablei as God’s vengeance would reach every one without exception; and he says this, because those who sought hiding — places might have hoped to escape, thinking that the enemy would be satisfied with a limited victory; but the Prophet declares, that God’s wrath would so burn as to consume all, and to leave no part of the land without involving in ruin the rich and the poor, the country people and the citizens. After having then threatened the plains, which were more open and accessible, he now adds, that neither the mountains nor the hins would escape the outrage of their enemies; and at the same time he reminds them that God would be the author of all their calamities; for had he only spoken of the Chaldeans, the Jews would not have thought that they were given up to punishment by God on account of their sins: it would have therefore been without any good effect had they thought that they had a contest only with the Chaldeans. Hence he calls their attention to God’s judgment, and shews, that though ambition, avarice, and cruelty instigated and influenced their enemies, they were yet conducted by a divine power, because the Jews had for a long time provoked against themselves the vengeance of God. He, in short, intimates that the Chaldeans would fight for God and do his work, as he would be the chief commander in the war; and this he intimates lest the Jews should think that such great calamities happened to them by chance: hence he says, The sword of Jehovah hath devoured, etc. He indeed speaks of future things; but he uses the past tense, which is commonly done by the prophets. (65) It now follows — (65) The versions and the Targum render the first verb in the past tense, but the second, incorrectly, in the future. The verse is as follows, — 12. On all heights in the wilderness have wasters come, For the sword has for Jehovah devoured; From one end of the land to the other end of the land No peace has been to any flesh. The third line reads better with the last. No doubt, the past, as Calvin says, is used for the future. The same is the case in the next verse. — Ed . return to ' Top of Page ' <a name="verse-13" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-12-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
예레미야는 여기서 더 나아가 땅의 어느 구석도 적들의 공격에서 면제되지 않을 것이라고 한다. 여기서 광야는 인적이 없는 고독한 곳이 아니라 높은 곳들을 뜻한다. 그러한 곳들은 대체로 목장에 적합하므로 그가 여기서 외진 곳들을 의미한다는 것은 의심할 여지가 없다. 그러나 여기서 광야는 낮은 평지와 대조된다. 따라서 적들이 평지를 돌아다닌 후 선지자는 아무리 숨겨진 은신처도 안전하지 않을 것이라 말한다. 거기서도 적들의 폭력이 미칠 것이기 때문이다.
그는 이것을 절 말미에서 더 분명히 진술한다. "모든 육체에 평화가 없을 것이다." 그분은 의심할 여지 없이 모두가 비참하게 될 것임을 암시하신다. 하나님의 보복이 예외 없이 모든 이에게 미칠 것이기 때문이다. 그는 이것을 말하는데, 은신처를 찾는 이들이 적이 제한된 승리에 만족할 것이라 희망하고 도피할 수 있다고 생각하였기 때문이다.
"여호와의 칼이 삼켰다." 그는 그들의 모든 재앙의 저자가 하나님이심을 상기시킨다. 갈대아인들만 언급하였다면 유대인들은 자신들이 죄로 인해 하나님의 형벌을 받은 것이라 생각하지 않았을 것이다. 따라서 그는 그들의 주의를 하나님의 심판으로 돌리고, 비록 야망과 탐욕과 잔인함이 그들의 적들을 고무하고 움직이게 하였어도, 유대인들이 오랫동안 하나님의 보복을 자신들에게 불러들였기 때문에 하나님의 능력에 의해 인도되었음을 보여준다.
원주석
- 번역원본
commentary-section/cal-jer-12-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
13절 카드 ↗
Most interpreters understand this of the prophets, that they had been disappointed, after having faithfully cultivated the field of God and sown good seed, that thorns only had sprung up, and briars only had grown: but this is a strained exposition. The Prophet, I doubt not, sets forth the curse of God, which the people were soon to experience. I indeed readily admit, that when he speaks of sowing and reaping, the expression is metaphorical; but I have no doubt but that the Jews are said to sow in seeking aids here and there, in strengthening themselves by confederacies, and in devising means to repel dangers. Hence he says, by way of concession, that they had sown wheat; for they had recourse to false counsels: but he speaks according to what they themselves thought; for they imagined that they were safe when they found that the Egyptians were ready to help them; and when they procured assistance from various quarters, they considered that they were acting wisely, and. thus they flattered themselves with a prosperous issue. The Prophet now laughs to scorn this vain confidence: but yet in words he allows that they were going on successfully: as a husbandman, while sowing, expects that he will have a good harvest, so also the Jews thought that they would have good fruit after having thus sown. But the Prophet says that they would be disappointed; for instead of wheat briars and thorns would grow, so that the issue would not answer their expectations. Thus the words of the Prophet would well harmonize: but to explain the passage of the prophets would by no means be suitable, as it will hereafter appear more clearly. He then says that they had sown wheat (he uses the plural number) and reaped thorns He intimates that they hoped for a good harvest, for they sowed wheat, as they thought; that is, they wisely, or rather astutely, provided for themselves, as they left undone nothing that was necessary for their safety; but they reaped, or shall reap thorns; for he speaks of what was future. He means that God would frustrate their expectation; for their sowing, from which they promised themselves so much, would prove fruitless. He then adds, that they had obtained an inheritance, or had endured grief, but were not enriched Some render the first clause a little more harshly, that “theywere riJeremiah” But I readily excuse its harshness, if it suits the place: then the meaning would be, — that they tormented themselves with continual labors, and thus became rich; for we know that they who are extremely anxious about anything wear out themselves, and become in a manner their own executioners; and this would not be unsuitable to this place. However, a different view may be taken, — that the Prophet uses the expression, that they had obtained an heritage, not in its ordinary sense, as signifying, not that God gave them the land of Canaan as their hereditary possession, or that they had accumulated wealth, but that they had thus increased in their own esteem, because they had the Egyptians as their friends, and looked for help to the neighboring nations, and because they thought that they could by various stratagems prevent the Chaldeans from coming nigh them. Their heritage then was, that they were able to collect from various quarters such assistance as would render them safe, and repel all dangers. God then allows that they had obtained an heritage; but what then, he says? All this will not avail them, nor shall they be thereby enriched. He, in short, intimates that they would be thus deceived by trusting in helps so laboriously and sedulously acquired; for the aids in which they proudly trusted would vanish away, as well as all their counsels and designs; in a word, the vain attempts by which they thought to secure everything for themselves are laughed to scorn. He adds, for the same purpose, that they were confounded on account of their produce They who understand this of the prophets read thus, “they were ashamed,” that is, “of their own labors;” but this is wholly foreign to the subject. He then continues in the same strain, — that the Jews were ashamed when they found the issue contrary to what they expected. He mentions “produce:” the noun conms from בא ba, which means to come or to enter; it has also other meanings. But the Hebrews call it produce, because it comes every year. He says then, that they were ashamed of their produce, because they received no fruit such as they expected. Thus Jeremiah carries on the same metaphor: they had sown, but thorns were found instead of wheat; they also obtained for themselves an heritage, or they wearied themselves with labor, but it was useless: they further promised to themselves a great and rich produce, but it came to nothing. We now then understand the meaning of the words. But we must at the same time consider what the Prophet had in view. Doubtless he intended to shake off from the Jews that arrogance by which they blinded themselves, as though he had said, — “I see that I effect but little; for the Egyptians, who are to come to your aid, are as yet strong; ye think that they are prepared to oppose the Assyrians and Chaldeans, and ye have also other confederacies As then ye are thus well fortified, ye consider yourselves to be cut of the reach of danger; but the Lord will make you ashamed of this your presumption, for all your produce or provision will come to nothing.” The produce, we know, was the successful issue with which they flattered themselves, so that they thought that nothing would do them harm. This then is the meaning of the Prophet. (66) He adds, Through the burning of the wrath of Jehovah They could not have been otherwise awakened, except they were made to think that God was angry with them. The Prophet then says, though the whole world might laugh him to scorn, that nothing would avail them, inasmuch as God fought against them. We must at the same time notice the change of person, They have been ashamed of your produce Some have
Pericope (part_of)
- part_of
pericope/per-jer-12-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
대부분의 해석자들은 이것을 선지자들에 대한 것으로 이해한다. 그들이 하나님의 밭을 신실하게 경작하고 좋은 씨를 뿌렸으나 가시만 자라났고 찔레만 나왔다고 실망하였다는 것이다. 그러나 이것은 무리하게 끌어다 붙인 해석이다. 나는 선지자가 여기서 백성이 곧 경험할 하나님의 저주를 설명한다고 의심하지 않는다.
씨 뿌리는 것과 거두는 것에 대해 말할 때 그 표현이 은유적이라는 것은 쉽게 인정할 수 있다. 그러나 유대인들이 여기저기서 도움을 구하고, 동맹으로 자신들을 강화하며, 위험을 막을 방법을 고안함으로써 씨를 뿌린다고 말하는 것이 의심할 여지가 없다. 따라서 선지자는 양보하면서 그들이 밀을 뿌렸다고 한다. 그들이 그릇된 계획에 호소하였기 때문이다. 그러나 그는 그들 자신이 생각한 것에 따라 말한다.
그들은 이집트인들이 도울 준비가 되어 있다는 것을 알게 되었을 때 자신들이 안전하다고 생각하였다. 그리고 여러 곳에서 도움을 얻었을 때 자신들이 지혜롭게 행동하고 있다고 여겼으며, 형통한 결과를 자신들에게 약속하였다. 이제 선지자는 이 헛된 확신을 비웃는다. 그러면서도 말로는 그들이 잘 나가고 있다고 인정한다. 밀을 뿌리는 농부가 좋은 수확을 기대하듯이, 유대인들도 이렇게 씨를 뿌린 후 좋은 열매를 맺을 것이라 생각하였다. 그러나 선지자는 그들이 실망할 것이라 한다. 밀 대신 가시와 찔레가 자랄 것이기 때문이다.
그는 그다음에 그들이 기업을 얻었거나 슬픔을 당하였으나 부요하지 못하였다고 덧붙인다. 그 의미는 그들이 끊임없는 수고로 자신들을 괴롭혔다는 것이다. 그러나 이것이 그들에게 유익이 되지 않는다는 것이다. "여호와의 진노의 불로 말미암아." 그들을 달리 깨울 수 없었다. 하나님이 그들과 싸우신다는 것을 생각하게 하지 않는다면. 따라서 선지자는 온 세상이 그를 비웃을 수도 있지만, 하나님이 그들과 싸우시기 때문에 아무것도 그들에게 유익이 되지 않을 것이라 말한다.
원주석
- 번역원본
commentary-section/cal-jer-12-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역
14절 카드 ↗
The Prophet now begins to mitigate what might have beyond measure exasperated the minds of the people; and this he did, not so much for the sake of the people in general, as for the sake of the elect, a few of whom still remained. We have indeed seen that it was all over with the body of the people; for it had been said to Jeremiah, “Pray not for them, for I will not hear them,” ( Jeremiah 11:14 ) The Prophet then knew the immutable purpose of God as to the mass of the people. Nor did he intend here to soften what might have appeared grievous in what he had taught. But as we have said elsewhere, and indeed often repeated, the prophets used reproofs only as to the whole community, and then spoke as it were apart to the elect; for there ever was a remnant among that people, inasmuch as God never suffered his covenant to be made void. As then the Church was still existing, the Prophet had regard to the hidden seed, and therefore blended consolation with those grievous and dreadful predictions which we have noticed. This is the reason why he now says that God would be the avenger of that cruelty which their neighbors had exercised towards the Jews. For this temptation might have greatly disturbed the minds of the godly, — “What means this, that God rages so violently against us, while he spares the heathens? Have the Moabites, or the Ammonites, or the Idumeans, deserved nothing? Why then does God bear with them, while he deals so severely with us?” The Prophet then meets this objection, and says, that punishment was nigh those nations, and such as they deserved, and that for the sake of the chosen people. If indeed he had only said that the Moabites and the Idumeans, and the rest, would be summoned before God’s tribunal, that they in their turn might be punished, it would have given no relief to the miserable Jews; for it would have been a very empty consolation to have only so many associates in their misery: but the Prophet also adds, that God would be thus propitious to his elect; for it was a sign of his paternal favor, when he inflicted punishment on all those neighhors by whom they had been so cruelly treated. He begins by saying, Thus saith Jehovah; and he says, against all my evil neighbors, etc. He speaks here in the person of God, who calls the Moabites and the Idumeans, as well as others, his neighbors, because he had chosen the land of Canaan as an habitation for himself; for it was, as it appears often from the prophets, an evidence above all other things of God’s favor, that he dwelt among that people. He was not indeed confined either to the Temple or to the land of Canaan; but he had taken the people under his safeguard and protection, as though he had his hands extended for the purpose of defending them all. We now see why he calls the nations near to the Jews his evil neighbors: for though the Jews deserved extreme evils, yet that promise remained valid, “He who touches you, touches the apple of my eye.” ( Zechariah 2:8 ) Then he adds, who touch my heritage Here he speaks not ironically as before, but regards simply his own election, as though he had said, — “Whatever the Jews may be, I will yet be consistent with myself, and my covenant shall not fall to the ground; for my faithfulness shall surpass their perfidy.” We must yet bear in mind what I have already stated, — that the whole of this is to be confined to the elect, who were few in number and were hid like twenty or a hundred grains in a large heap of chaff As then the Prophet addresses here especially the elect of God, it is no wonder that he calls them God’s heritage, not for the sake of upbraiding them., as he had done before, but because God really loved them and would have them to be saved. There is another thing to be noticed, — that God had in view the Idumeans as well as the Ammonites, Sidonians, and Tyrians, who had unjustly oppressed his people. The Ammonites and the Moabites were by kindred connected, for they both derived their origin from Lot, the nephew of Abraham. As to the Idumeans, they were the descendants of Esau, all of the same family; and they knew that the Jews had been chosen by God. Hence God here shews that he himself was injured, when such wrongs were done to his people. We hence see why God calls here Israel his heritage; which, he says, by heritage I have possessed Here he takes away from the neighboring nations every handle for evasion; as though he had said, — “Though the Jews have sinned, yet these are not their judges; nor have they any right to punish them for their unfaithfulness: it has been my will to choose them for mine heritage.” We thus see that these words are emphatical, their import being, that God would punish the wrongs done to his people, because his own majesty was insulted, inasmuch as no regard was shewn to his adoption: nor had the heathells any right to inquire whether the Jews were worthy or not; for it had pleased God to take them under his protection. (67) He then adds, Behold, I will pluck them up from their land, and the house of Judah will I pluck up from the midst of them He mentions here two kinds of plucking up. He says first, that he would by force expel the Idumeans and drive them far into exile; for this is the meaning, when he says, I will pluck them up, as נתש nutash, is to draw out by force. The word is often found in the prophets, especially in reference to the Church, “I have planted and will pluck up,” ( Jeremiah 45:4 :) We have also seen the following, “I have set thee to plant and to pluck up,” ( Jeremiah 1:10 ) this was to shew the power of prophetic truth. And he says here, “I will pluck up,” or eradicate them, as some render it; but as this word (eradicabo) is not Latin, let us retain evellam — I will pluck up; only you must understand that what it properly means is, to draw up by the roots, and that by force: I will pluck up, he says, the Idumeans, the Ammonites, the Moabites, and all other neighboring nations, from their land, because they
Pericope (part_of)
- part_of
pericope/per-jer-12-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 이제 백성의 마음을 지나치게 자극하였을 수 있는 것을 완화하기 시작한다. 이것은 일반적으로 백성을 위한 것만큼이나 선택된 소수를 위한 것이다. 우리는 그것이 전체 백성과 완전히 끝난 것임을 보았다. 예레미야에게 "그들을 위해 기도하지 말라. 내가 그들을 듣지 않을 것이다"라고 하셨기 때문이다.
그러나 선지자들은 전체 공동체에 대해서만 꾸짖음을 사용하고 선택된 자들에게는 따로 말하였다. 하나님이 자신의 언약을 무효가 되도록 허용하지 않으셨으므로 그 백성 가운데 항상 남은 자들이 있었기 때문이다. 교회가 여전히 존재하였으므로 선지자는 숨겨진 씨에 관심을 가졌다. 따라서 그는 우리가 살펴본 심각하고 두려운 예언들에 위로를 섞었다.
이것이 그가 이제 하나님이 유대인들에 대해 이웃들이 행한 잔인함을 보복하실 것이라 말하는 이유이다. 이 시험이 신앙인의 마음을 크게 교란하였을 것이다. "하나님이 우리에게 이처럼 격렬하게 분노하시면서 이방인들을 아끼신다는 것은 무슨 의미인가? 모압 사람들이나 암몬 사람들이나 에돔 사람들이 잘못한 것이 없는가? 그렇다면 왜 하나님은 우리를 이처럼 혹독하게 대하시면서 그들을 참으시는가?"
선지자는 그다음에 이 반박에 답한다. 형벌이 그 나라들에게 가까이 있고 그들이 마땅히 받을 것이라고. 그리고 선택된 백성을 위해서라고. 그가 모압 사람들과 에돔 사람들이 하나님의 법정에 소환되어 처벌을 받을 것이라고만 하였다면 비참한 유대인들에게 아무런 위안이 되지 않았을 것이다. 그래서 그는 하나님이 선택된 자들에게 그처럼 호의로우실 것이라고도 덧붙인다. "나쁜 이웃들에 대해 나 만군의 여호와가 이처럼 말한다." 하나님은 여기서 모압 사람들과 에돔 사람들과 다른 이들을 자신의 이웃이라 부르신다. 가나안 땅을 자신의 거처로 선택하셨기 때문이다.
"내가 그들을 그들의 땅에서 뽑을 것이다." 강제로 그들을 내쫓고 유배지로 멀리 보낼 것이다. "그리고 유다의 집을 그들 가운데서 뽑아낼 것이다." 두 가지 종류의 뽑아냄이 언급된다. 에돔 사람들과 다른 이들을 강제로 내쫓으실 것이다. 그러나 그 이후 유다의 선택된 자들을 그 포로들로부터 건져내시어 자신들의 나라로 돌아오게 하실 것이다.
원주석
- 번역원본
commentary-section/cal-jer-12-14-14(Calvin, PD) - CC0-1.0 · Sonnet 번역
15절 카드 ↗
God does not only promise mercy here to the Jews, but also to heathen nations, of whom he would be the Judge, to punish them for the sake of his people. And that this passage is to be extended to aliens is evident from the context; for the Prophet immediately adds, “And it shall be, that when they shall learn the ways of my people, to swear in my name, Live does Jehovah, as they have taught my people to swear by Baal, then shall they be built in the midst of my people.” We hence see that God would not only shew mercy to the remnant of his elect people, but also to their enemies. If it be objected, — that thus God’s favor, manifested towards the children of Abraham, was obscured, the answer is, — that this availed much to confirm the hope of the faithful; for they had not only to look for their own salvation, but also for that of their enemies, whom God would gather together with them. Thus God rendered double his favor to the Israelites. The Prophet also in this place confirms in a striking manner the confidence of the faithful; for he says that God would be merciful even to their enemies for their sake, as they would be saved in common with themselves. We now then understand the object of the Prophet, when he declares, that God, after having drawn out the Gentiles from their own countries, would again be merciful to them, so as to restore every one of them to their own inheritance and to their own place. return to ' Top of Page ' <a name="verse-16" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-12-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
하나님은 여기서 자신의 백성에게만 자비를 약속하시는 것이 아니라 이방 나라들에게도 자비를 약속하신다. 이 단락이 이방인들에게까지 확대된다는 것은 문맥에서 분명하다. "그들이 내 백성의 길을 배우면 내 백성 가운데 세워질 것이다."
따라서 하나님이 이스라엘 자녀들에게 나타내신 호의가 아브라함의 혈통에만 한정되지 않음을 알 수 있다. 이것이 신앙인의 소망을 확증하는 데 크게 도움이 되었다. 자신들의 구원만을 기대하는 것이 아니라 심지어 자신들의 원수들의 구원도 기대하게 되었기 때문이다. 하나님이 그들과 함께 그 원수들을 모으실 것이기 때문이다. 따라서 하나님이 선지자들의 신앙을 이 방식으로 두 배로 확증하셨다. 그가 그들의 원수들에게까지, 그들과 함께 구원받게 하기 위해, 자비로우실 것이기 때문이다. 하나님이 이방인들을 그 나라들에서 이끌어 낸 후 다시 그들에게 자비를 베푸시어 각자를 자신들의 기업과 자신들의 자리로 돌아가게 하실 것이라 선언하실 때 이것을 알 수 있다.
원주석
- 번역원본
commentary-section/cal-jer-12-15-15(Calvin, PD) - CC0-1.0 · Sonnet 번역
16절 카드 ↗
We see that this refers to the Gentiles, who were previously aliens to the grace of God; nay, they entertained the most dire hatred towards his chosen people. In short, God declares that he would be merciful and propitious to these miserable nations, of whose salvation no hope was entertained, for they had been rejected by him, and they had oftell and long, and in various ways, provoked his vengeance; and though he speaks of neighbors, as we have seen, yet this prediction belongs generally to the whole world, and was at length fulfined in the call of the Gentiles; for God then gathered a Church indiscriminately both from the Jews and the Gentiles. But a condition is here laid down — If the Gentiles, who had hitherto opposed the true worship of God, received his law. We indeed know how much hated was true religion, especially by the neighboring nations; for their hatred was increased, because they saw that their superstitions were condenmed by this one people. As then they had been greatly incensed against God and the pure doctrine of his law, he now requires a change in them; If they will learn, he says, the ways of my people By the ways of his people he understands what he had commanded. The people of Israel had indeed often departed from true religion; but God here refers to himself rather than to their perverse conduct, for the law had not been abolished by the wickedness and ingratitude of his people. We hence see that, by the ways of his people, we are not to understand those glosses which the Jews had devised, but the law itself, which God had delivered to them. The authority of men, therefore, cannot be hence established, as though they had power to frame a religion for themselves; but God means only that by his good pleasure alone the Jews had been taught what was right. In short, Jeremiah understands the ways of the people passively, not those which the people had contrived for themselves, but such as they had received from above. It is then added, That they may swear in my name The expression is a part for the whole, for in it is included the whole worship and service of God. Swearing, as we have said elsewhere, is a part of God’s worship and of true religion, for we profess that we ourselves and our life are in God’s hand when we swear by his name; and we also refer judgment to him, and own that he is really God, inasmuch as he knows our hearts and judges of hidden things. All these things are included in swearing. It is therefore no wonder that, in this place and in many other places, the whole of religion is designated by this expression, according to what is said elsewhere, “Swear shall they all in my name, Live do I, saith Jehovah; to me shall bend every knee, and by me shall every tongue swear.” ( Isaiah 45:23 ) And as by the altar, in another place, is meant the worship of God, so here by swearing. The meaning is, — that if the Gentiles became so changed as to submit their neck to the yoke of the law, and allow themselves to be ruled by God, they would be made partakers of the mercy which the Jews had before enjoyed. Then follows the common form of swearing, Live does Jehovah So the Scripture speaks everywhere; and by these words men do not merely testify that they swear by the life of God, but they also ascribe eternity to him, as though it was said, “God alone exists:” for no life is anywhere to be found but in God. Men, indeed, and brute animals, and even trees, are said to live; but in trees there is only vigor without the senses, in brutes the senses without reason and understanding; but in men the life is light; yet they live not by or of themselves, but they derive life from God, according to what we see on the earth, on which light shines; but we know that there is really no light where we dwell but what descends and is conveyed to us by the rays of the sun. In the same manner it may be said that life dwells in men, being conveyed to them by the hidden power of God. Nor do angels, properly speaking, live of themselves. We hence see the meaning of the words, Live does Jehovah The eternity of God is hereby set forth; he is also owned as the Judge of the world; and further, whatever he claims for himself, men thus testify that it is justly and by right his due. It afterwards follows, As they taught my people to swear by Baal The corruptions of heathens had greatly prevailed among the chosen people; and the greater part, when they saw that the nations prospered, had cast aside every care for true worship and sincere religion. As then the Jews had been so much given to the superstitions of the heathens, the Prophet says, speaking in God’s name, — “If the Gentiles, who have hitherto taught my people to swear by Baal, who have drawn them away to their own idolatries and fictitious and false forms of worship, begin now to swear by my name, faithfully to worship me alone, they shall be built in the midst of my people.” The metaphor of building is very common; but in this place God intimates no more than that the Gentiles would become a part of his flock, when they cast away their superstitions, and embraced the pure worship prescribed in the law. Nor is this to be applied to any particular place, as some have frigidly explained it, but “in the midst of the people,” is the same as though he had said, — “I will count those nations my people, as a part of my Church,” according to what is said in the Psalms, — that though the Tyrians and Sidonians, and Egyptians, and others who had been hostile nations, were born here and there, yet they would boast that they were all born at Jerusalem when God owned them as members of his own people. ( Psalms 138:3 ) (69) It follows — (69) The verb למד , to learn, in this verse, has evidently two meanings, as “learn” has in old English. In the first instance, — “If they will learn the ways of my people,” it means what is commonly understood by the term; but, in the second instance, — “As they have learned my people,” it signifies to teach Je
Pericope (part_of)
- part_of
pericope/per-jer-12-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이것이 이방인들에 대한 것임을 알 수 있다. 그들이 이전에는 하나님의 은혜에 낯선 자들이었고 아니 그분의 택하신 백성에 대해 가장 무서운 증오심을 가졌었다. 하나님은 여기서 이 비참한 나라들에게 자비롭고 호의로우실 것이라 선언하신다. 그들의 구원에 대한 아무런 소망도 없었다. 그들이 그분께 배척받았고 오래, 자주, 다양한 방식으로 그분의 보복을 도발하였기 때문이다.
그러나 조건이 제시된다. "이방인들이 지금까지 참된 하나님 경배에 반대하였다가 그분의 율법을 받아들인다면." "만일 그들이 내 백성의 길을 배우면." 그가 이방인들이 제자가 되어 율법의 굴레를 받아들이고 하나님의 통치에 자신들을 복종시킬 것을 요구하신다. 그가 요구하는 것은 그들이 하나님이 그의 백성에게 가르치신 것을 배우는 것이다. 즉 법 자체를 배우는 것이다.
"내 이름으로 맹세하되." 이 표현은 부분으로 전체를 나타내는 것으로 그 안에 하나님 경배와 섬김의 전부가 포함된다. 맹세는 참된 종교의 한 부분이다. 우리가 하나님의 이름으로 맹세할 때 우리 자신과 우리의 생명이 하나님의 손에 있다고 고백하기 때문이다.
"살아계신 여호와." 하나님의 영원성이 이것으로 표현된다. 그분이 세상의 재판관으로 인정된다. 그리고 사람들이 그분에게 합법적으로 속하는 것이 모두 그분의 것임을 증언한다. "그들이 내 백성에게 바알을 가르쳐 맹세하게 한 것처럼." 이방인들의 부패가 택하신 백성 사이에 크게 번졌다. 대부분이 이방인들의 형통함을 보고 참된 경배에 대한 모든 관심을 버리고 진실한 종교를 버렸기 때문이다. "만일 이방인들이 내 이름으로 신실하게 맹세하고 나만을 경배한다면 내 백성 가운데 세워질 것이다."
원주석
- 번역원본
commentary-section/cal-jer-12-16-16(Calvin, PD) - CC0-1.0 · Sonnet 번역
17절 카드 ↗
As he had shewn that there was a sure hope of salvation to his own people, when the Gentiles would embrace his mercy, so he now threatens the Gentiles with destruction in case they repented not; for he had promised to be merciful to the Gentiles conditionally, and said, — “If they learn the ways of my people, if they submit to my authority:” but now he says, if they will not hear, etc We hence see that God here threatens extreme vengeance to the Gentiles if they subjected not themselves to his yoke, so as to render obedience to him. His object, no doubt, was to terrify the Jews as well as the nations; for as the Gentiles could not with impunity despise God, though unknown to them, how inexcusable would the Jews be, who had from their infancy imbibed the true knowledge of the law, if, after the manner of the Gentiles, they were perverse and intractable? We in short see that God, on one side, sweetly allured the Jews to render a wining obedience to his law, and, on the other, he threatened them; for as he could by no means bear with the perverseness of the Gentiles, much less could the Jews hope to escape punishment. This is the import of the passage. Now follows another prophecy — return to ' Top of Page ' Jeremiah Jer 11 Jeremiah Jer Jeremiah Jer 13 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Jeremiah 12". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ jeremiah-12.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 Prophets The Gospels Pauline Epistle
Pericope (part_of)
- part_of
pericope/per-jer-12-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그는 이방인들에게 자신의 자비를 약속한 후, 이제 그들이 회개하지 않을 경우 극심한 보복으로 그들을 위협한다. 이방인들을 두렵게 할 뿐만 아니라 유대인들도 두렵게 하려는 것이었다. 이방인들이 비록 알지 못하더라도 하나님을 업신여기고 처벌받지 않을 수 없다면, 어린 시절부터 율법의 참된 지식을 받아들인 유대인들이 이방인들의 방식으로 완고하고 다루기 어렵다면 얼마나 변명할 여지가 없겠는가?
한편으로 하나님은 유대인들이 율법에 기꺼이 순종하도록 감미롭게 이끄시고, 다른 한편으로 그들을 위협하셨다. 하나님이 이방인들의 완고함을 결코 용납할 수 없다면, 유대인들은 형벌을 면할 것을 더욱 기대할 수 없다. 이것이 이 단락의 의미이다.
원주석
- 번역원본
commentary-section/cal-jer-12-17-17(Calvin, PD) - CC0-1.0 · Sonnet 번역