1절 카드 ↗
I have said that there is here a new prophecy; for the Prophet is said to buy for himself a girdle or a belt, or, according to some, a truss or breeches; and as mention is made of linen, this opinion may be probable; but אזור , asur , means not only the breeches which they then wore, but also a girdle or belt, according to what Isaiah says, when, speaking figuratively of Christ’s kingdom, that faithfulness would be the girdle of his loins. ( Isaiah 11:5 ) It, may here, however, be taken for breeches as well as for a girdle. (70) As to the matter in hand, it makes no great difference. The Prophet then is bidden to buy for himself a linen girdle or a linen breeches, and he is also bidden to go to Euphrates, and to hide the girdle in a hole. He is again bidden to go the second time to Euphrates, and to draw the girdle from the hole, and he found it marred. The application follows; for God declares that he would thus deal with the Jews; though he had had them as a belt, he would yet cast them away. As he had adorned them, so he designed them to be an ornament to him; for the glory of God shines forth in his ChurJeremiah The Jews then, as Isaiah says, were a crown of glory and a royal diadem in God’s hand. ( Isaiah 62:3 ) Hence he compares them here most fitly to a belt or a girdle. Though then their condition was honorable, yet God threatens that he would cast them away; so that, being hidden, they might contract rottenness in a cavern of the Euphrates, that is, in Assyria and Chaldea. This is the meaning of the prophecy. But no doubt a vision is here narrated, and not a real transaction, as some think, who regard Jeremiah as having gone there; but what can be imagined more absurd? He was, we know, continually engaged in his office of a teacher among his own people. Had he undertaken so long a journey, and that twice, it would have taken him some months. Hence contentious must he be, who urges the words of the Prophet, and holds that he must have gone to the Euphrates and hidden there his girdle. We know that this form of speaking is common and often used by the prophets: they narrate visions as facts. We must also observe, that God might have spoken plainly and without any similitude; but as they were not only ignorant, but also stupid, it was found necessary to reprove their torpidity by an external symbol. This was the reason why God confirmed the doctrine of his Prophet by an external representation. Had God said, “Ye have been to me hitherto as a belt, ye were my ornament and my glory, not indeed through your merit or worthiness, but because I have united you to myself, that ye might be a holy people and a priestly kingdom; but now I am constrained to cast you away; and as a person throws from him and casts a girdle into some hole, so that after a long time he finds it rotten, so it will be with you, after having been hidden a long time beyond Euphrates; ye shall there contract rottenness, which will mar you altogether, so that your appearance will be very different, when a remnant of you shall come from thence:” This indeed might have been sufficient; but in that state of security and dullness in which we know the Jews were, such a simple statement would not have so effectually penetrated into their hearts, as when this symbol was presented to them. The Prophet, therefore, says, that he was girded with a belt, that the belt was hid in a hole near Euphrates, and that there it became marred; and then he adds, so shall it be done to you. This statement, as I have said, more sharply touched the Jews, so that they saw that the judgment of God was at hand. With regard to the similitude of girdle or breeches, we know how proudly the Jews gloried in the thought that God was bound to them; and he would have really been so, had they been in return faithful to him: but as they had become so disobedient and ungrateful, how could God be bound to them? He had indeed chosen them to be a people to himself, but this condition was added, that they were to be as a chaste wife, as he had become, according to what we have seen, a husband to them. But they had prostituted themselves and had become shamefully polluted with idols. As then they had perfidiously departed from their marriage engagement, was not God freed from his obligations? according to what is said by Isaiah, “There is no need to give you a bill of divorcement, for your mother is an adulteress.” ( Isaiah 1:1 ) The Prophet then, in this place, meant in a few words to shake off from the Jews those vain boastings in which they indulged, when they said that they were God’s people and the holy seed of Abraham. “True,” he says, “and I will concede more to you, that you were to God even as a belt, by which men usually adorn themselves; but God adopted you, that you might serve him chastely and faithfully; but now, as ye have made void his covenant, he will cast away this belt, which is a disgrace to him and not an ornament, and will throw it into a cavern where it will rot.” Such is the view we are to take of this belt, as we shall hereafter see more clearly. (70) It is rendered “ περίζωμα — a girdle,” by the Septuagint ; — “ lumbare — a garment for the loins,” by the Vulgate ; — “ sudarium — a napkin,” by the Syriac ; — “ cingulum — a girdle,” by the Targum and Arabic . The Hebrew word never means anything but a girdle or belt, as the verb signifies to surround, to bind. Calvin makes no remark on the command, not to put it in water before he wore it. Various has been the explanation. The view the Rabbins give is inconsistent with the passage, — that it was to be left dirty after wearing, that it might rot the sooner; for the Prophet is bidden, when commanded to wear it, not to wash it. Grotius and others think that he was to wear it as made, in its rough state, in order to shew the rude condition of the Jews when God adopted them. Venema is of the opinion that in order to shew that is was newly made, and had not been worn by another, nor polluted.
Pericope (part_of)
- part_of
pericope/per-jer-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여기에 새로운 예언이 있다고 말하였다. 선지자가 자신을 위해 띠 또는 허리띠, 혹은 어떤 이들의 말에 따르면 하의나 고의를 사라고 하였기 때문이다. 세마포가 언급되는 것을 보면 이 견해도 있을 수 있다. 그러나 '아주르'는 그들이 당시에 입던 고의만을 의미하는 것이 아니라 이사야가 그리스도의 왕국에 대해 은유적으로 말하면서 신실함이 그의 허리의 띠가 될 것이라고 한 것처럼 허리띠나 벨트도 의미한다. 그러므로 여기서는 고의뿐 아니라 띠로도 이해할 수 있다. 내용에 있어서 큰 차이는 없다.
선지자는 그러므로 세마포 띠 또는 세마포 고의를 사라는 명령과 유프라테스 강으로 가서 구멍에 띠를 숨기라는 명령을 받는다. 두 번째로 다시 유프라테스로 가서 구멍에서 띠를 꺼내라는 명령을 받고, 그것이 썩어 있음을 발견한다. 그다음에 적용이 나온다. 하나님이 유대인들을 이렇게 대하실 것이라 선포하신다. 그들을 띠처럼 가지고 계셨으나 버리실 것이다. 하나님이 그들을 장식하셨듯이 그들이 자신의 장식이 되도록 의도하셨기 때문이다. 하나님의 영광은 그분의 교회 안에서 빛난다. 따라서 이사야가 말하듯이 유대인들은 하나님의 손에 있는 영광의 면류관이요 왕의 보관이었다. 따라서 선지자는 그들을 띠나 허리띠에 가장 적절하게 비유한다.
비록 그들의 처지가 영예로운 것이었지만, 하나님은 그들을 버리실 것이라 위협하신다. 유프라테스의 동굴, 즉 앗수르와 갈대아에 숨겨진 채로 썩게 하여. 이것이 예언의 의미이다. 그러나 여기서는 의심할 여지 없이 환상이 서술되는 것이지, 어떤 이들이 생각하는 것처럼 실제 사건이 아니다. 그들은 예레미야가 실제로 그곳에 갔다고 생각한다. 그러나 이보다 더 터무니없는 것이 무엇이겠는가? 그가 자신의 백성 가운데서 교사로서의 직무에 끊임없이 종사하였음을 우리는 안다. 그가 그토록 긴 여행을 두 번씩이나 하였다면, 몇 달이 걸렸을 것이다.
우리는 선지자들에게 이런 말하기 방식이 흔하고 자주 사용된다는 것을 안다. 그들은 환상들을 사실로 서술한다. 또한 하나님이 유사함 없이 분명하게 말씀하실 수도 있었다는 것을 관찰해야 한다. 그러나 그들이 무지할 뿐만 아니라 우둔하였으므로, 외적인 상징을 통해 그들의 둔감함을 꾸짖는 것이 필요하였다. 이것이 하나님이 외적인 표상으로 자신의 선지자의 교훈을 확증하신 이유이다.
하나님이 이렇게 말씀하셨다면 충분하였을 것이다. "너희는 지금까지 내게 띠 같은 자들이었다. 너희가 내 장식이요 영광이었다. 그것이 너희의 공로나 가치 때문이 아니라, 내가 너희를 나 자신에게 연합시켜 거룩한 백성이요 제사장 나라가 되게 하였기 때문이다. 그러나 이제 나는 너희를 버릴 수밖에 없다. 사람이 어떤 띠를 구멍에 집어 던져 오랜 후에 썩어 있는 것을 발견하듯이, 너희도 유프라테스 너머에 오래 숨겨진 후 그러할 것이다. 너희는 거기서 썩음을 얻어 완전히 부패하게 될 것이다. 그래서 너희 가운데 남은 자들이 거기서 돌아올 때 그 모습이 매우 다를 것이다." 이것만으로도 충분하였을 것이다. 그러나 유대인들이 그 안에 있었던 안심과 우둔함의 상태에서는, 이 상징이 그들에게 제시되었을 때처럼 그러한 단순한 진술이 그들의 마음에 그토록 효과적으로 침투하지 못하였을 것이다.
원주석
- 번역원본
commentary-section/cal-jer-13-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
The Prophet, by saying that he went to the Euphrates, confirms what he had narrated: he did not indeed mean that he actually went there, but his object was to give the Jews a vivid representation. It is then what Rhetorians call a scene presented to the view; though the place is not changed, yet the thing is set before the eyes by a lively description. (71) Thus the Prophet, as the Jews were deaf, exhibited to their view what they would not hear. This is the reason why he says that he went. For the same purpose is what follows, that at the end of many days God had bidden him to take out the girdle Here also is signified the length of the exile. As to the hole in a rock, what is meant is disgrace; for without honor and esteem the Jews lived in banishment, in the same manner as though they were cast into a cavern. Hence by the hole is signified their ignoble and base condition, that they were like persons removed from the sight of all men and from the common light of day. By the end of many days, is meant, as I have said, the length of their exile, for in a short time they would not have become putrified, and except indeed this had been distinctly expressed, they would have never been convinced of the grievousness of the calamity which was nigh them. Hence he says that the days would be many, so that they might contract putridity while hidden in the hole. (71) Many agree with Calvin that this was a vision and not an actual transaction, such as Gataker, Lowth, Blayney, Adara Clarke , &c. Henry hesitates, but Scott seems to be strongly in favor of a real transaction. Bochart and Venema hold also the latter opinion, only they think that פרת here does not mean “Euphrates,” but Ephrata, that is, Bethlehem, in Judea; but this cannot be maintained. Lowth refers to an instance where a vision is related as a fact, without any mention being made that it was a vision, that is, Genesis 15:5 : God brought Abraham forth and shewed to him the stars; and yet it appears from Jeremiah 13:12 that the sun was not set. Blayney remarks, that “the same supposition of a vision must be admitted in other cases, particularly Jeremiah 25:15 .” Gataker refers to similar instances in Ezekiel 8:3 ; Ezekiel 11:24 . It was most probably a vision; and the Prophet related to the people what God had in a supernatural way exhibited to him. — Ed. return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-13-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 유프라테스로 갔다고 함으로써 자신이 서술한 것을 확증한다. 실제로 거기에 갔다는 것을 의미하지 않고, 유대인들에게 생생한 표상을 제공하려는 것이다. 이것은 수사학자들이 시각적으로 제시되는 장면이라 부르는 것이다. 장소가 바뀌지 않아도 생생한 묘사로 그 일이 눈앞에 펼쳐진다. 따라서 선지자는 유대인들이 귀가 먹었으므로 그들이 들으려 하지 않는 것을 눈으로 볼 수 있게 제시하였다.
많은 날들 끝에 하나님이 그에게 띠를 꺼내라고 하셨다는 것도 같은 목적이다. 여기에는 유배 기간의 길이가 의미된다. 바위의 구멍에 대해서는 수치가 의미된다. 유대인들이 추방 중에 영예와 존중 없이 살게 될 것인데, 마치 동굴에 던져진 것처럼. 따라서 구멍은 그들의 천하고 비천한 처지를 의미한다. 즉 모든 사람의 시야에서 그리고 일상적인 빛에서 제거된 것처럼. 많은 날들의 끝은 이미 말한 것처럼 그들의 유배 기간의 길이를 의미한다. 짧은 시간에는 썩지 않을 것이다. 이것을 분명히 표현하지 않았다면 그들은 가까이 있는 재앙의 심각함을 결코 확신하지 않았을 것이다. 따라서 그는 날들이 많을 것이라 하여 구멍에 숨겨지는 동안 썩음을 얻게 될 것이라 하였다.
원주석
- 번역원본
commentary-section/cal-jer-13-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
As to the application of the Prophecy, the Prophet then distinctly describes it; but he sets forth with sufficient clearness the main point, when he says, Thus will I mar the stateliness ( altitudinem , the altitude or height) of Judah and the great stateliness of Jerusalem Other interpreters unanimously render the word, pride; but as גאון gaun, may be taken in two senses, it means here, I have no doubt, excellency, and this will appear more fully from what follows. (72) The word then signifies here that dignity with which God had favored the seed of Abraham, when he intended them to be an ornament to himself. So it is said in Exodus 15:7 , “In thy greatness thou wilt destroy the nations.” And in Isaiah he says, “I will make thee the excellency of ages.” ( Isaiah 60:15 ) There no doubt it is to be taken in a good sense. And these things harmonize together, — that God had prepared the Jews for himself as a belt, and then that he cast them from him into a cavern, where they would be for a time without any light and without any glory. The import of this clause then is, “Though the dignity of Judah and Jerusalem has been great, (for the people whom God had adopted were renowned according to what is said in Psalms 73:0 ) though then the stateliness of Judah and Jerusalem has been great, yet I will mar it.” We see how the Prophet takes from the Jews that false confidence by which they deceived themselves. They might indeed have gloried in God, had they acted truly and from the heart: but when they arrogated all things to themselves, and deprived God of his authority, whose subjects they were, how great was their vanity and folly, and how ridiculous always to profess his sacred name, and to say, We are God’s people? for he was no God to them, as they esteemed him as nothing; nay, they disdainfully and reproachfully rejected his yoke. We hence see that the word גאון gaun, is to be taken here in a good sense. The Prophet at the same time reproachfully taunts them, that they abused the name of God and falsely pretended to be his people and heritage. The rest we cannot finish; we shall go on with the subject to-morrow. (72) It is strangely rendered “reproach — ὕζριν ,” by the Septuagint, but “pride” by the Vulgate, — “the haughty ones,” by the Syriac, — “insolence” by the Arabic, and “strength” by the Targum. Blayney agrees with Calvin and renders it “excellency,” and Horsley, “glory.” — Ed. return to ' Top of Page ' <a name="verse-10" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-13-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
예언의 적용에 관해서는 선지자가 분명하게 설명한다. 주요 요점을 충분히 분명하게 제시할 때, "내가 유다의 높음과 예루살렘의 큰 높음을 이같이 썩어지게 하리라"고 한다. 다른 해석자들은 모두 그 단어를 '교만'으로 번역한다. 그러나 '가온'은 두 가지 의미로 취해질 수 있으므로 여기서는 의심할 여지 없이 '우수함' 또는 '탁월함'을 의미한다. 그 단어는 하나님이 아브라함의 자손에게 베푸신 존귀를 의미한다. 하나님이 그들을 자신의 장식으로 의도하셨을 때. "이 두 가지가 함께 맞는다. 즉 하나님이 유대인들을 자신을 위해 띠로 준비하셨고, 그다음에 그들을 동굴에 내버리셨다. 거기서 그들은 잠시 동안 빛도 없고 영광도 없이 있게 될 것이다."
이 절의 의미는 이것이다. "유다와 예루살렘의 탁월함이 크다. 하나님이 채택하신 백성이 시편 47편에서 말하는 것처럼 유명하였기 때문이다. 그러나 나는 그것을 썩어지게 할 것이다." 우리는 선지자가 스스로를 속이던 유대인들의 거짓 확신을 어떻게 빼앗는지 알 수 있다. 그들이 마음으로부터 진실하게 행동하였다면 하나님 안에서 자랑할 수 있었다. 그러나 그들이 모든 것을 자신들에게 돌리고 하나님의 권위를 빼앗았을 때, 그들의 허영과 어리석음이 얼마나 컸는가!
원주석
- 번역원본
commentary-section/cal-jer-13-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
The Prophet said, according to what we observed yesterday, that the people would be like the belt which he had hidden in a hole and found putrified: but now the cause is expressed why God had resolved to treat them with so much severity. He then says that he would be an avenger, because the Jews had refused to obey his voice, and preferred their own inventions in walking after the hardness, or the wickedness of their own heart We hence see that the cause of this calamity was, that the people had rejected the teaching of the prophets. This indeed was far more grievous than if they had fallen away through mistake or ignorance, as we often see that men go miserably astray when the teaching of the truth is taken away. But when God shews the way, and prescribes what is right, when by his servants he exhorts his people, it is an inexcusable hardness if men repudiate such a kindness. But as this subject has been elsewhere largely treated, I shall only touch on it now briefly. We see then that God threatens his people with extreme calamity, because they would not. bear to be taught by his prophets. Then he adds, that they had walked after the wickedness of their own heart, and had walked after foreign gods He in the first place complains that they had been so refractory as to prefer to obey their own impious inclinations than to be ruled by good and salutary counsels. But it was necessary to specify their crime; for had the Prophet only spoken of their hardness, they might have had their objections ready at hand; but when he said that they had walked after foreign gods, there was no longer any room for evasion. The word to walk has a reference to a way. This metaphor has indeed a relation to something else; for men are not wont to take a course without going somewhere, we must therefore have some end in view when we walk along any way. Now, there is to be understood here a contrast, that the people despised the way pointed out to them by God, and that they had preferred to follow their own errors. God was ready to guide the Jews; by his own law; but they chose rather, as I have said, to abandon themselves to their own errors, as it were designedly. He says, that they had walked after alien gods, that they might serve them, and prostrate themselves before them; for such is the meaning of the last verb. The Prophet no doubt repeats the same thing, for to serve is not only to obey, but also to worship. And hence is refuted that folly of the Papists, who imagine that worship (duliam) is not inconsistent with true religion; for they say that service (latriam) is due only to God, but that worship may be given to angels, to statues, or to dead men, as though God, forsooth! in condemning superstitions, did not use the word עבד obed, to serve. It hence follows that it is extremely ridiculous to devise two sorts of worship, one peculiar to God, and another common to angels as well as to men and dead idols. We now understand the import of this verse: the Prophet draws this conclusion, that the Jews would become like a useless or a putrefied belt. It afterwards follows — return to ' Top of Page ' <a name="verse-11" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-13-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 어제 관찰한 것에 따르면 백성이 구멍에 숨겨서 썩은 띠 같이 될 것이라 하였다. 이제 왜 하나님이 그들을 이토록 심하게 대하기로 결심하셨는지 이유가 표현된다. 그는 하나님이 보복자가 되실 것이라 말한다. 유대인들이 그분의 음성을 듣기를 거부하고 자기 마음의 완고함을 따라 행하는 것을 선택하였기 때문이다.
따라서 이 재앙의 원인이 백성이 선지자들의 가르침을 거부하였기 때문임을 알 수 있다. 이것은 실수나 무지로 떨어진 것보다 훨씬 더 심각하다. 흔히 진리의 가르침이 없어질 때 사람들이 비참하게 길을 잃는 것을 보기 때문이다. 그러나 하나님이 길을 보여주시고 옳은 것을 규정하시며 자신의 종들을 통해 자신의 백성을 권면하실 때, 그러한 친절을 거부하는 것은 변명할 수 없는 완고함이다.
그다음에 그들이 자기 마음의 악함을 따라 걷고 이방 신들을 따라 걸었다고 덧붙인다. 그분은 먼저 그들이 선지자들에 의해 선하고 유익한 권고로 다스려지기보다 자신들의 불경건한 성향에 복종하기를 선호할 만큼 완고하였다고 탄식하신다. 그러나 그들의 죄를 구체적으로 말하는 것이 필요하였다. 선지자가 그들의 완고함만 말하였다면, 그들은 반박을 준비하고 있었을 것이기 때문이다. 그러나 그들이 이방 신들을 따라 걸었다고 하자 더 이상 회피의 여지가 없었다.
원주석
- 번역원본
commentary-section/cal-jer-13-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
He confirms what we noticed yesterday, — that the Jews entertained a foolish confidence, and promised themselves perpetual happiness, because God had chosen them as his people. This indeed would have been a perpetual glory to them, had they not violated their pledged faith; but their defection rendered void God’s covenant as far as they were concerned: for though God never suffered his faithfulness to fail, however false and perfidious they were, yet the adoption from which they had departed availed them nothing. But as they thought it an unalienable defense, the Prophet again repeats that they had been indeed adorned with singular gifts, but that, as they had not remained faithful, they would be deprived of them. He indeed says, by way of concession, As a belt cleaves to the loins of man, so also have I joined to myself the house of Israel; for given to them is what they claimed. But at the same time, he reminds them that they only swelled with wind; for the less tolerable was their impiety, because they were so ungrateful to God. What, indeed, could have been more base or less excusable, than when those whom God had favored with so much honor rejected his bounty? Jeremiah then concedes to them what they proudly boasted of; but he retorts it on their own heads, and shews how they deserved a heavier judgment, as they had despised so many of God’s blessings. We said yesterday that. the people is elsewhere compared to a crown and a diadem, as though God had declared that nothing was more precious to him than the children of Abraham. But the same thing is now expressed in other words, — that he had prepared them for himself as a girdle, that they might be his people This was indeed a great dignity; but what follows exceeds it, — that they might be to me a name, that is, that I might be celebrated by them; for it was his will to be called the God of Israel. What likeness there is between God and men! And yet, as though descending from his celestial glory, he united to himself the seed of Abraham, that he might also bind them to himself. The election of God was therefore like a bond of mutual union, so that he might not be separated from his people. Hence he says that they had been thus joined to him, that they might be for a name, and also for a praise and glory (74) Though these words are nearly of the same meaning, yet no doubt they are put together for the sake of amplification. God, therefore, intended to exaggerate more fully the sin of the people, by saying that he had done so much for them, in order that he might be celebrated by them, and that his praise and his glory might dwell among them. He at last adds, They have not heard Had God only commanded what he might have justly required, not to obey his authority would have been an inexcusable wickedness in the people; but as he had so freely offered himself and all other things to them, what a base and detestable ingratitude it was in them to reject blessings so many and so valuable? We hence see that the mouths of the Jews are here completely closed, so that they could not expostulate with God, and complain that he was too rigid, for they had in an extreme degree provoked his wrath, having not only rejected his yoke, but also refused his offered favors. It follows — (74) “Name” means here renown; “praise,” celebrity or commendation; and “glory,” ornament, decoration, or beauty. The three words are found together, though not in exactly the same order, in Deuteronomy 26:19 . There the order is, praise, name, and honor, which is rendered here “glory.” See Isaiah 43:21 ; Isaiah 61:11 ; Isaiah 63:12 . — Ed . return to ' Top of Page ' <a name="verse-12" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-13-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
어제 말한 것을 확증한다. 즉 유대인들이 어리석은 확신을 품고 하나님이 그들을 자신의 백성으로 선택하셨기 때문에 영원한 행복을 스스로에게 약속하였다는 것이다. 이것은 그들이 서약한 신의를 어기지 않았다면 참으로 영원한 영광이 되었을 것이다. 그러나 그들의 배교가 그들과 관련하여 하나님의 언약을 무효로 만들었다. 하나님이 그들이 아무리 거짓되고 배신하더라도 자신의 신실함이 실패하도록 허용하지 않으셨지만, 그들이 떠나온 채택이 그들에게는 아무 소용이 없었다.
그는 양보하는 방식으로 말한다. "띠가 사람의 허리에 붙듯이 이스라엘 집을 내게 연합하게 하였다." 그들이 자랑하는 것을 그들에게 주지만, 동시에 그것이 바람만으로 가득 찬 것임을 상기시킨다. 하나님이 그들에게 그토록 많은 영예를 베푸셨는데 그분의 은혜를 거부하는 것은 얼마나 비열하고 변명할 수 없는 일인가!
그가 다른 곳에서 백성을 면류관과 보관에 비유하였으며, 하나님이 아브라함의 자녀들보다 더 귀중한 것이 없다고 선언하신 것처럼. 이제 같은 것이 다른 말로 표현된다. "내가 그들을 자신의 띠로 준비하였다. 그들이 내 백성이 되도록." 이것은 크나큰 존귀였다. 그러나 이어지는 것은 이것을 능가한다. "그들이 내 이름이 되고 찬송이 되며 영광이 되도록." 즉 그들이 자신을 통해 하나님이 유명하게 되도록 하였다는 것이다. 하나님이 이스라엘의 하나님이라 불리기를 원하셨기 때문이다.
하나님과 사람들 사이에 얼마나 큰 유사성이 있는가! 그러나 하나님은 마치 자신의 하늘의 영광에서 내려오시는 것처럼 아브라함의 자손과 자신을 연합시키셨다. 따라서 하나님의 선택은 상호 연합의 유대 같은 것이었다. 그가 자신의 백성과 분리되지 않도록. 따라서 그들이 이렇게 자신과 연합되었다고 말씀하신다. 이름이 되도록, 찬송이 되도록, 영광이 되도록.
원주석
- 번역원본
commentary-section/cal-jer-13-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
12절 카드 ↗
The Prophet denounces here by another similitude the vengeance of God, for he says that all would be filled with drunkenness: but he is bidden at first simply to set before them the metaphor, Every bottle , or flagon, he says, shall be filled with wine The word רבל , ubel, means a bladder; but the word bottle is more suitable here. (75) Bladders were wont in those countries to be filled with water and with wine, as the custom is still in the east; as we see at this day that oil is put in bladders and thus carried, so bladders are commonly used there to carry water and wine; but as it is added, I will dash them against one another, it is better to use the word bottles, or flagons. This general statement might have appeared to be of no weight; for what instruction does this contain, “Every bottle shall be filled with wine?” It is like what one might say, — that a tankard is made to carry wine, and that bowls are made for drinking: this is well known, even to children. And then it might have been said that this was unworthy of a prophet. “Eh! what dost thou say? Thou sayest that bottles are the receptacles of wine, even as a hat is made to cover the head, or clothes to keep off the cold; but thou seemest to mock us with childish trifles.” We also find that the Prophet’s address was thus objected to, for they contemptuously and proudly answered, “What! do we not know that bottles are prepared for the purpose of preserving wine? But what dost thou mean? Thou boastest of the inspiration of the Holy Spirit: how strange is this? Thou art, like an angel come down from heaven; thou pretendest the name of God, and professest to have the authority of a prophet; now, what does this mean, that bottles are filled with wine?” But it was God’s particular object thus to rouse the people, who were asleep in their delusions, and who were also by no means attentive to spiritual instruction. It was then his purpose to shew, by the most trifling, and as it were by frivolous things, that they were not possessed of so much clear-sightedness as to perceive even that which was most evident. They indeed, all knew that bottles were made for wine; but they did not understand that they were the bottles, or were like bottles. We have indeed said that they were inflated with so much arrogance that they seemed like hard rocks; and hence was their contempt of all threatenings, because they did not consider what they were. The Prophet then says that they were like bottles; though God had indeed chosen them for an excellent use, yet, forgetful of their frailty, they had marred their own excellency, so that they were no longer of any use, except that God would inebriate them with giddiness and also with calamities. We hence see why God had commanded a general truth to be here announced which was received with indifference and contempt; it was, that an opportunity might be given to the Prophet to touch to the quick those stupid men to whom their own state was wholly unknown. It had been said that they were like mountains, because they had as their foundation the free election of God; but as they had in them no firmness and no constancy of faith, but had decayed, their glory had as it were melted away; and though they still retained an outward appearance, yet they were like brittle vessels; and so their fragility is here better expressed by the Prophet than if, in a plain sentence, he had said, “As a bottle is filled with wine, so will the Lord fill you with drunkenness.” Had he thus spoken, there would not have been so much force in the prediction; but when they answered with disdain, “This is known even to children,” they were then told what more sensibly touched them, — that they were like bottles. (76) (75) It is not true that the word ever means a bladder, though so rendered by the Septuagint and the Targum. The Vulgate has “ laguncula — a little flagon,” and Syriac “ dolium , — a tub.” It means a jug or jar. Blayney has “vessel.” — Ed . (76) With regard to this comparison, Gataker says, “A type taken from what they much loved, liked, and looked after; for they loved and looked after the flagons of wine, Hosea 3:1 ; and those prophets best pleased them who prophesied of wine and strong drink, Micah 2:11 . God therefore sendeth his prophet to them with a prophecy of wine, but of other wine than they expected.” return to ' Top of Page ' <a name="verse-14" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-13-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 다른 비유로 하나님의 보복을 선포한다. 모든 사람이 취함으로 가득 찰 것이라 말한다. 그러나 처음에 그는 단순히 비유를 그들에게 제시하라는 명령을 받는다. "모든 병은 포도주로 채워질 것이다." 이 일반적인 진술은 아무런 의미가 없어 보였을 것이다. "모든 병은 포도주로 채워진다"는 말에 무슨 가르침이 있는가? 이것은 마치 이렇게 말하는 것과 같다. 즉 큰 잔은 포도주를 담기 위한 것이고 사발들은 마시기 위해 만들어졌다고. 이것은 어린아이들도 다 안다.
우리는 선지자의 말씀이 이처럼 반박당하였다는 것도 발견한다. 그들이 오만하게 이렇게 대답하였기 때문이다. "뭐라고! 병들이 포도주를 보존하기 위해 준비된다는 것을 우리가 모른다고 생각하는가? 그런데 무슨 말을 하려는 것인가? 당신은 성령의 감동을 자랑한다. 얼마나 이상한가! 당신은 마치 하늘에서 내려온 천사처럼 행동한다. 하나님의 이름을 내세우고 선지자의 권위가 있다고 공언한다. 이제 이것이 무슨 의미인가? 병들이 포도주로 채워진다는 것이?"
그러나 하나님의 특별한 목적은 자신들의 망상 속에서 잠들어 있고 영적인 가르침에 주의를 기울이지 않는 백성을 이처럼 자극하는 것이었다. 따라서 가장 하찮고 말하자면 가벼운 것들을 통해 그들이 가장 분명한 것조차 파악할 만큼 명석하지 않다는 것을 보여주려는 것이 그분의 목적이었다. 모든 사람이 병들이 포도주를 위해 만들어진 것을 알았지만, 자신들이 그 병들이거나 병들과 같다는 것을 이해하지 못하였다.
우리는 그들이 그토록 큰 오만함으로 가득 차 있어 단단한 바위 같이 보였다고 하였다. 따라서 모든 위협을 경멸하였다. 자신들의 처지가 어떤지를 고려하지 않았기 때문이다. 따라서 선지자는 그들이 병들과 같다고 말한다. 하나님이 확실히 그들을 탁월한 용도를 위해 선택하셨지만, 자신들의 연약함을 잊고 자신들의 탁월함을 망가뜨렸다. 그래서 그들은 더 이상 아무 쓸모가 없고, 하나님이 현기증과 재앙으로 그들을 취하게 하실 것이다.
원주석
- 번역원본
commentary-section/cal-jer-13-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
14절 카드 ↗
It may now be asked, What was this drunkenness which the Prophet announces? It may be understood in two ways, — either that God would give them up to a reprobate mind, — or that he would make them drunk with evils and calamities; for when God deprives men of a right mind, it is to prepare them for extreme vengeance. But the Prophet seems to have something further in view — that this people would be given up to the most grievous evils, which would wholly fill them with amazement. Yet it appears from the context that the former evil is intended here; for he says, I will dash them one against another, every one against his brother, even the fathers and sons together; and thus they were all to be broken as it were in pieces. God then not only points out the calamity which was nigh the Jews, but also the manner of it; that is, that every one would draw his own brethren to ruin, as though they inflicted wounds on one another. But God says first generally, I will fill all the inhabitants of the land with drunkenness, and then he explains the effect, such as I have stated. But he afterwards speaks of the whole people, including the kings, priests, and prophets, so that he excepts no order of men, however honorable; and this express mention of different orders was altogether necessary, for kings thought that they ought not to have been blended with the common people. The priests also regarded themselves as sacred, and a similar pride possessed the false prophets. But Jeremiah includes them all, without exception, in the same bundle, as though he had said, — “The majesty of kings shall not deliver them from God’s judgment, nor shall the priests be safe on account of their dignity, nor shall it avail the false prophets to boast of that noble and illustrious office which they discharge.” This prediction was no doubt regarded as very unjust; for we know with what high commendations God had spoken of the kingdom of David. As to the priesthood, we also know that it was a type of the priesthood of Christ, and also that the whole tribe of Levi was counted sacred to God. It could not therefore be but that Jeremiah must have greatly exasperated the minds of all by thus threatening kings as well as priests. But we hence gather, — that there is nothing so high and so illustrious on earth, which ought not to be made to submit, when the power and glory of God, and the authority of celestial truth, are to be vindicated. Whatever then is precious and excellent in the world must come to nothing, if it derogates even in the least degree from the glory of God or from the authority of his truth: and yet kings and priests dared to oppose the word of God. No wonder then, that the Prophet should thrust them down from their elevations and compare them to bottles: he thus treads under foot that frail glory by which they sought to obscure God himself. And as the name of David was, as it were, sacred among that people, in order to shake off this vain confidence, the Prophet says, — “Though kings sit on the throne of David and be his successors and posterity, yet God will not spare them.” (77) And hence also it appears how foolishly the Papal clergy at this day bring forward against us their privileges and their dignity. Doubtless, whatever these unprincipled men may claim for themselves, they cannot yet make themselves equal to the Levitical priests: and yet we see that it availed them nothing, that God had set them apart for himself, because they had abused their power. There is, therefore, no reason for the Pope and his clergy, the very filth of the world, to be at this day so proud. We now perceive the design of the words, when mention is made of kings, priests, and prophets. It must, however, be observed, that, he does not speak here of faithful prophets, but of those who wore the mask, while yet they brought nothing but chaff instead of wheat, as we shall hereafter see. He then uses the word prophets in an improper sense, for he applies it to false teachers, as we do at this day, when we speak of those savages who boast that they are bishops and prelates and governors: we indeed concede to them these titles, but it does not follow that they justly deserve to be counted bishops, though they are so called. In the same way then does Jeremiah speak here of those who were called prophets, who yet were wholly unworthy of the office. He then speaks of the collision to which we have referred, — I will cause them to tear or break one another in pieces. Some render the word “scatter;” but scattering does by no means comport with the words, every one, against his brother, etc. (78) We hence see that the meaning is much more suitable when we render the words, I will dash them, every one against his brother, and then, even the fathers and the sons together; so that they might tear one another by a mutual conflict. And hence, as I have said, Jeremiah not only foretells the destruction of the people, but also points out the manner of it; for they would become so void of common prudence, that they would willfully destroy one another, as though they were given up to mutual slaughter. They gloried, we know, in their number, but the Prophet shews that this would be no protection to them, but, on the contrary, the cause of their ruin; for the Lord would so blind them, that they would fight with one another, and thus perish without any foreign enemy. He then adds, I will not spare, I will not spare, (79) I will not have mercy He repeats three times that he would not be propitious to them. It would have been sufficient to declare this once, were they so teachable and attentive as really to consider the threatenings announced to them; but being so torpid as they were, it was necessary to repeat the same thing often; not as though there was anything ambiguous or obscure in the message itself, but because hardly any vehemence was sufficient to rouse hearts so obstinate. We hence see why the Prophet repeated the same thing so often. He, howeve
Pericope (part_of)
- part_of
pericope/per-jer-13-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 취함이 무엇인지 묻을 수 있다. 두 가지 방식으로 이해할 수 있다. 즉 하나님이 그들을 버려진 마음에 넘기거나, 아니면 재앙과 고난으로 취하게 하신다는 것이다. 하나님이 사람들의 바른 마음을 빼앗으실 때 그것은 극도의 보복을 위해 그들을 준비시키는 것이다. 그러나 선지자는 더 깊은 것을 목표로 하는 것처럼 보인다. 즉 이 백성이 그들을 완전히 경악하게 할 가장 심각한 재앙에 넘겨질 것이라는 것이다.
그러나 문맥에서 볼 때 전자의 의미가 여기서 의도된 것이다. "내가 그들을 서로 쳐서 깨뜨리리라, 그것들이 부서지지 않도록 내가 아끼지 않겠다." 하나님은 유대인들에게 가까이 있는 재앙만을 가리키시는 것이 아니라 그 방식도 가리키신다. 즉 모든 사람이 자신의 형제들을 파멸로 이끌게 될 것이라는 것이다. 마치 그들이 서로 상처를 입히는 것처럼.
그는 먼저 일반적으로 말씀하신다. "내가 이 땅의 모든 주민들을 취함으로 채우겠다." 그다음에 효과를 설명하신다. 그러나 그다음에 왕들과 제사장들과 선지자들을 포함하여 온 백성에 대해 말씀하신다. 그래서 아무리 영예로운 어떤 인간의 계층도 예외가 없다. 이처럼 여러 계층을 명시적으로 언급하는 것은 완전히 필요하였다. 왕들은 자신들이 일반 백성과 혼동되어서는 안 된다고 생각하였기 때문이다.
제사장들도 자신들을 신성하다고 여겼고 거짓 선지자들도 비슷한 교만을 가졌다. 그러나 예레미야는 아무런 예외 없이 그들을 모두 하나로 묶는다. 마치 이렇게 말한 것처럼. "왕들의 위엄도 하나님의 심판에서 그들을 구하지 못할 것이고, 제사장들도 자신들의 위엄 덕분에 안전하지 않을 것이며, 거짓 선지자들도 그들이 수행하는 그 고상하고 탁월한 직무를 자랑해도 소용이 없을 것이다."
원주석
- 번역원본
commentary-section/cal-jer-13-14-14(Calvin, PD) - CC0-1.0 · Sonnet 번역
15절 카드 ↗
The Prophet shews here more fully what we have stated, — that so refractory was the temper of those with whom he had to do, that it was necessary to use various means to subdue them. And it was not in vain that he added this exhortation, which manifests indignation; nor was it without displeasure that he required a hearing, Hear ye, and give ear; be not lifted up, for the Lord is he who speaks Then we may hence gather, either that Jeremiah was derided, or that his words were disregarded by the Jews; for this is intimated by the words, For Jehovah has spoken; (81) for were they of themselves persuaded, that he announced what God had commanded him, these words would have been used to no purpose. But we shall elsewhere see, that he was deemed an impostor, and that he was assailed by many reproofs and curses. He therefore defends here his calling from their calumnies and reproaches, when he says, that God had spoken; for by these words he affirms that he brought nothing of his own, but spoke as it were from the mouth of God, or, which is the same thing, that he was the instrument of the Holy Spirit; and he said this, in order that they might know that they in vain contended with him, as the contest was between them and God. And on this account he says, Hear ye, and give ear; for he saw that they were deaf and torpid, and had need of many stimulants. He at the same time points out the cause and the source of evil by saying, Be ye not lifted up (82) The cause then of their contumacy was pride, for they dared to quarrel with God. So also the main principle of obedience is humility, that is, when men acknowledge that they are nothing and ascribe to God what is due to him. (81) This may be rendered more consistently with the context, “For Jehovah speaks,” or is speaking: for the reference evidently is to what was now addressed to them. — Ed . (82) So all the versions and the Targum. Gataker renders it, “Be ye not haughty,” which is no doubt the meaning. The verb means to be high, lofty, or elevated, and so to be elevated as to be haughty, proud. See Isaiah 3:16 . Men, creatures of the dust, too high and elevated to hear what God said to them! This is the case still. What a monstrous thing! — Ed. return to ' Top of Page ' <a name="verse-16" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-13-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 더 충분히 우리가 진술한 것을 보여준다. 그와 함께하는 자들의 기질이 얼마나 완고한지를 보면 그들을 굴복시키기 위해 다양한 수단을 사용하는 것이 필요하였다는 것이 분명하다. 또한 그가 이 권면을 덧붙인 것도 헛되지 않았다. 분개를 나타내면서 청중을 요구하는 것이 이것에 불쾌함을 드러낸다. "들으라, 귀를 기울이라. 교만하지 말라. 여호와께서 말씀하셨음이니라."
이것에서 우리는 예레미야가 비웃음을 당하였거나 그의 말씀이 유대인들에게 무시당하였다는 것을 알 수 있다. "여호와께서 말씀하셨느니라"라는 말씀이 그것을 암시하기 때문이다. 그들이 스스로 그가 하나님의 명령하신 것을 선포한다고 확신하였다면, 이 말씀이 헛되이 사용된 것이 될 것이다. 따라서 그는 여기서 자신의 부르심을 그들의 비방과 책망에서 변호한다. 하나님이 말씀하셨다고 함으로써, 자신의 것을 아무것도 가져오지 않고 마치 하나님의 입에서 나오는 것처럼 말한다고 확언한다.
원주석
- 번역원본
commentary-section/cal-jer-13-15-15(Calvin, PD) - CC0-1.0 · Sonnet 번역
16절 카드 ↗
Jeremiah pursues the subject, which we began to explain yesterday, for he saw that the Jews were but little moved by what he taught them. He bid them. to regard what he said as coming from God, and told them that they could by no means succeed by their pride. For the same purpose he now adds, Give glory to Jehovah your God To give glory to God is elsewhere taken for confessing the truth in his name; for when Joshua abjured Achan, he used these words, “Give glory to God, my son;” that is, As I have set God before you as a judge, beware lest you should think that if you lie you can escape his judgment. ( Joshua 7:19 ) But here, to give glory to God, is the same as to ascribe to him what properly belongs to him, or to acknowledge his power so as to be submissive to his word: for if we deny faith to the prophets; we rob God of his glory, as we thus disown his power, and, as far as we can, diminish his glory. How indeed can we ascribe glory to God except by acknowledging him to be the fountain of all wisdom, justice, and power, and especially by trembling at his sacred word? Whosoever then does not fear and reverence God, whosoever does not believe his word, he robs him of his glory. We hence see that all the unbelieving, though they may testify the contrary by their mouths, are yet in reality enemies to God’s glory and deprive him of it. This subject ought to be carefully noticed; for all ought to dread such a sacrilege as this, and yet there is no one who takes sufficient heed in this respect. We then see what instruction this expression conveys; it is as though he had said, that the Jews had hitherto acted contemptuously towards God, for they trembled not before him, as they had no faith in his word: and that it was now time for him to set God before them as their Judge, and also for them to know that they ought to have believed whatever God declared to them by his servants. He says, Before he introduces darkness Others render it by a single word, “Before it grows dark,” but as the verb is in Hiphil, it ought to be taken in a causative sense. Some consider the word sun to be understood, but without reason; for the sun is not said to send darkness by its setting. But the Prophet removes all ambiguity by the words which immediately follow in the second clause , And turn light to the shadow of death, and turn it to thick darkness In these words the Prophet no doubt refers to God, so that the word God, used at the beginning of the verse, is to be understood here. (83) Before God, he then says, sends darkness, and before your feet stumble on the mountains of obscurity The word נשף , neshiph, means the evening and the twilight; it means also the obscure light before the rising of the sun; but it is often taken for the whole night. We can render the words, “the mountains of density.” But the word, no doubt, means here obscurity. Some think that mountains are to be here taken metaphorically for Egypt; for the Jews were wont to flee there in their troubles. But there are safer recesses on mountains than on the plains; yet I know not whether this sense will be very suitable here. On the contrary, I prefer to regard the words as preceded by כ , caph, a particle of likeness, which is often understood, and the meaning would be thus suitable, “Before your feet stumble as on obscure mountains:” for there is more light on level grounds than on mountains, for darkness often fills narrow passes: the sun cannot penetrate there; and also the evening does not come on so soon on plains as in the recesses of mountains; for the Prophet refers not to the summits but to the narrow valleys, which receive not the oblique rays of the sun but for a few hours. But what if we give this rendering? “Before your feet stumble at the mountains of darkness;” for אל , al, has the meaning of at, (84) as though the Prophet had said, that the darkness would be so thick that they could not discern mountains opposite them. As in the twilight or in darkness a traveler stumbles at the smallest stones, so also, when the darkness is very thick, even mountains are not perceived. It thus often happens that a person stumbles at mountains, and finds by his feet and his hands a stumblingblock before he perceives it by his eyes. As to myself, I wholly think that this is the right explanation, Before then your feet stumble at the dark mountains He afterwards adds, When ye hope for light, he turns it to the shadow of death The word צלמות , tsalmut, as I have said elsewhere, is thought by grammarians to be composed of צל tsal, “shadow,” and of מות mut, which means “death,” and they render it “fatal darkness.” Then what he says is, “Before God turns light to darkness, turns it to thick darkness, give to him his glory.” And. hence we perceive more clearly what I have already referred to, that the verb יחשיך , icheshik, “will cause darkness,” ought to be applied to God. But the sum of the whole is this, that they could anticipate God’s judgment by admitting him in time as their Judge, and also by receiving his word with more reverence than they had previously done. At the same time he declares that their hope was vain if they promised themselves light. But we must know that light is here to be taken metaphorically, as in many other places, and darkness also, its opposite, is to be so taken. Darkness means adversities, and light, peace and prosperity. The Prophet then says that the Jews deceived themselves, if they thought that their happiness would be perpetual, if they despised God and his prophets; and why? because it would have been the same as to disarm or to deprive him of his power, as though he was not the Judge of the world. He in short shews, that there was nigh at hand a most dreadful vengeance, except the Jews in time anticipated it and submitted themselves to God. It now follows — (83) All the versions and the Targum render the first verb intransitively, “Before it grows dark:” but Montanus, Pagninus, Piscator and Junius and Tremellius,
Pericope (part_of)
- part_of
pericope/per-jer-13-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
예레미야는 우리가 어제 설명하기 시작한 주제를 계속한다. 그가 가르치는 것에 유대인들이 별로 감동받지 않은 것을 보았기 때문이다. 그는 그것이 하나님에게서 나온 것임을 그들에게 알리고, 그들이 교만으로는 어떤 방법으로도 성공할 수 없다고 하였다. 같은 목적으로 이제 덧붙인다. "여호와 너희 하나님께 영광을 돌리라." 다른 곳에서 하나님께 영광을 돌리는 것은 그분의 이름으로 진리를 고백하는 것으로 취해진다. 여호수아가 아간을 맹세할 때 이 말씀을 사용하였다. "내 아들아, 하나님께 영광을 돌리라." 즉 "내가 하나님을 재판관으로 세웠으니 네가 거짓말해도 그분의 심판을 피할 수 있다고 생각하지 말라." 그러나 여기서 하나님께 영광을 돌리는 것은 그분에게 합당한 것을 돌리는 것, 즉 그분의 말씀에 복종하도록 그분의 능력을 인정하는 것이다.
하나님의 예언자들의 말을 부인한다면, 우리는 그분의 능력을 부정하는 것이므로 그분의 영광을 빼앗는 것이다. 어떻게 우리가 하나님을 모든 지혜와 의와 능력의 근원으로 인정하지 않고, 특별히 그분의 거룩한 말씀을 경외하지 않고 그분에게 영광을 돌릴 수 있겠는가? 따라서 하나님을 두려워하지 않고 경외하지 않는 자, 그분의 말씀을 믿지 않는 자는 그분의 영광을 빼앗는다.
"어두움을 일으키시기 전에." 다른 이들은 "어두워지기 전에"라고 단순히 번역한다. 그러나 동사가 히필(Hiphil) 형태이므로 사역 의미로 취해야 한다. 두 번째 절에서 "빛을 바꿔 죽음의 그늘이 되게 하시고"라고 할 때 선지자는 의심할 여지 없이 하나님을 가리키고 있다. "너희 발이 어두운 산들에서 걸려 넘어지기 전에." 이것을 산들이 이집트에 대한 은유라고 생각하는 이들도 있다. 유대인들이 어려움이 있을 때 그곳으로 피하기 때문이다. 그러나 나는 '어두운 산들'이라는 말 앞에 유사함의 전치사가 생략되었다고 보는 것을 더 선호한다. 그렇다면 의미는 이러할 것이다. "너희 발이 어두운 산들에서처럼 걸려 넘어지기 전에."
원주석
- 번역원본
commentary-section/cal-jer-13-16-16(Calvin, PD) - CC0-1.0 · Sonnet 번역
17절 카드 ↗
The Prophet had indirectly threatened them; but yet there was some hope of pardon, provided the Jews anticipated God’s judgment in time and humbled themselves before him. He now declares more clearly that a most certain destruction was nigh at hand, If ye will not hear, he says, weep will my soul in secret But much weight is in what the Prophet intimates, that he would cease to address them, as though he had said, “I have not hitherto left off to exhort you, for God has so commanded me; but there will be no remedy, if ye as usual harden yourselves against what I teach you. There remains then nothing now for me, except to hide myself in some secret place and there to mourn; for my prophetic office among you is at an end, as ye are unworthy of such a favor from God.” He does not state simply, If ye will not hear, but he adds a pronoun, this, If ye will not hear this, or it: for the Jews might have raised an objection and said, that they were not disobedient to God, and had prophets among them, as it appeared yesterday; for there were those who deceived them by their flatteries. The Prophet then does not speak indistinctly, for that would have had no effect; but he expressly declares that they were to hear what he had said in the last verse: “Except then,” he says, “ye give glory to God, I will leave you or bid you farewell, and will hide myself in some corner, and there bewail your miseries.” When the Prophet said that nothing remained for him but weeping, he intimated that it was all over with them, and that their salvation was hopeless. The sum of the whole is, that they were not to be always favored with that which they were now despising, that is, to be warned by God’s servants; for if they continued to despise all the prophets, God would withdraw such a favor from them. The Prophet at the same time shows with what feelings he exercised his prophetic office; for though he knew that he was to perform, the part of an herald, and boldly to denounce on the Jews the calamity which we have observed; he yet ever felt so much pity in his soul, that he bewailed that perverseness which would prove their ruin. The Prophet then connected the two feelings together, so that with a bold and intrepid spirit he denounced vengeance on the Jews, and at the same time he felt commiseration and sympathy. He then mentions the cause, For taken captive is the flock of Jehovah Jeremiah might have had indeed a regard also for his own blood. When, therefore, he saw the nation from which he himself sprung miserably perishing, he could not but mourn for their ruin: but he had an especial regard to the favor of God, as was the case also with Paul, ( Romans 9:2 ) for though he refers to his descent from the Israelites, and assigns this as a reason why he wished to be an anathema from Christ on their account, there were yet other reasons why he spoke highly of them; for he afterwards adds, that the covenant was theirs, that they derived their origin from the fathers, that from them Christ came according to the flesh, who is God, blessed for ever. Paul then so honored and valued the benefits with which the Jews were adorned, that he wished as it were to die for their salvation, and even wished to be an anathema from Christ. There is not the least doubt but Jeremiah for a similar reason adds now, that he would seek retirement or some hidden place where he might bewail the destruction of his people, for it was the flock of Jehovah (85) We hence see that it was God’s covenant that made him to shed tears, for he saw that in a manner it failed through the fault of the people. It follows — (85) The whole verse may be thus rendered, — But if ye will not hear, weep in secret places Will my soul, on account of your haughtiness; Yea, bewailing it will bewail, And pour down will mine eye the tear, When taken captive is the flock of Jehovah. The word for “haughtiness,” גוה , is rendered “insolence” by the Septuagint and Arabic; “pride” by the Vulgate, and “affliction” by the Syriac. The word is commonly derived from גאה , to swell, to be high, to be elated. It is found in this sense in two other places, Job 33:17 , and Daniel 4:37 ; and in a good sense, elevation, in Job 22:29 . It seems to be a contraction, in full גאוה . See Psalms 36:12 ; Proverbs 29:23 . This being the meaning of the word, the view of Calvin cannot be admitted. There is an evident reference to what is said in Jeremiah 13:15 , “Be ye not lifted up,” or, “be ye not haughty.” The cause of his weeping was their haughtiness in not hearing God speaking to them.- Ed. return to ' Top of Page ' <a name="verse-18" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-13-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 앞에서 간접적으로 그들을 위협하였다. 그러나 아직 어느 정도 용서의 소망이 있었다. 유대인들이 제때에 하나님의 심판을 선취하고 그분 앞에 자신들을 겸비한다면. 이제 그는 더 분명하게 가장 확실한 멸망이 가까이 있다고 선포한다. "만일 너희가 듣지 아니하면 내 영혼이 은밀한 곳에서 울리라." 그러나 선지자가 암시하는 것에는 큰 무게가 있다. 그가 그들을 대하는 것을 그칠 것이라는 것이다.
마치 이렇게 말한 것처럼. "나는 지금까지 너희를 권면하기를 그치지 않았다. 하나님이 그렇게 명령하셨기 때문이다. 그러나 너희가 보통 때처럼 내가 가르치는 것에 완고하게 된다면 아무 구제책이 없을 것이다. 그렇다면 내게 남은 것은 어떤 비밀스러운 곳에 숨어 거기서 슬퍼하는 것뿐이다. 너희 가운데서 내 선지자 직무가 끝났기 때문이다. 너희가 이 같은 하나님의 은혜를 받을 자격이 없으니." 그가 단순히 '듣지 않으면'이라 하지 않고 대명사를 덧붙여 '이것을', 즉 '이것을 듣지 않으면'이라고 한다. 유대인들이 반박을 제기하고 하나님께 불순종하지 않는다고 말할 수 있었기 때문이다.
선지자가 슬픔 외에 아무것도 남지 않았다고 하였을 때, 그것이 그들과 완전히 끝났으며 그들의 구원에 소망이 없다는 것을 암시하였다. 전체의 요지는 그들이 지금 경멸하는 것, 즉 하나님의 종들로부터 경고를 받는 것을 항상 누리지는 못할 것이라는 것이다. 선지자는 동시에 자신이 어떤 감정으로 선지자 직무를 수행하였는지를 보여준다. 그가 사자의 역할을 수행하고 대담하게 재앙을 선포해야 한다는 것을 알면서도 자신의 영혼에 항상 그토록 큰 연민을 느껴 그들의 패역함을 슬퍼하였다. 즉 그것이 그들의 파멸이 될 것이기 때문이다.
원주석
- 번역원본
commentary-section/cal-jer-13-17-17(Calvin, PD) - CC0-1.0 · Sonnet 번역
18절 카드 ↗
The Prophet is here bidden to address his discourse directly to King Jehoiakim and his mother; for the term lady is not to be taken for the queen, the wife of Jehoiakim, but for his mother, who was then his associate in the kingdom, and possessed great authority. (86) And there is no doubt but that God thus intended to rouse more fully the community in general; that is, by shewing that he would not spare, no, not the king nor the queen. But we may hence also learn what has already been observed, that the truth announced by the prophets is superior to all the greatness of the world. For it was said before to Jeremiah, “Reprove mountains and rebuke hills;” (87) and still farther, “Behold, I have set thee over kingdoms and nations, to pull down and to pluck up,” etc., ( Jeremiah 1:10 ) This ought to be carefully noticed; for kings and those who are eminent in the world, think that they are not only, by a singular privilege, exempt from all laws, but also free from every obligation to observe modesty and to avoid shame. Hence it is, that they from their elevation despise God and his prophets. Here God shews, that he supplied the prophets with his word for this end, — that they might close their eyes to all the splendor of the world, and shew no respect of persons, but pull down every height, and bring to order everything that is elevated in this world. Paul also teaches us, that ministers of the gospel are endued with this power; “Given to us,” he says, “is power against every height that exalteth itself against Christ.” ( 2 Corinthians 10:5 ) And hence we must observe, that all who are chosen to the office of teaching, cannot faithfully discharge their duty except they boldly, and with intrepid spirit, dare to reprove both kings and queens; for the word of God is not to be restricted to the common people or men in humble life, but it subjects to itself all, from the least to the greatest. This prophecy was no doubt very bitter to the king as well as to the common people; but it behooved Jeremiah to discharge faithfully his office; and this was also necessary, for the king Jehoiakim and his mother thought that they could not possibly be dethroned. He therefore bids them to descend and to lie down; that is, he bids them to forget their ancient greatness. He does not simply exhort them to repent, but shews, that as they had been so refractory in their pride, the punishment of disgrace was nigh at hand, for the Lord would with a strong hand lay them prostrate. It is not then an exhortation that the Prophet gives; but he only foretells what they little thought of, — that they in vain flattered themselves, for the Lord would in a short time expose them to reproach by casting them down. And this is evident from what is added, For descend shall the crown of your honor; that is, it shall be taken away from your highnesses, or from your eminencies, or from your heads; for the word ראשה , rashe, means sometimes the head. (88) But some think that it means here eminencies, and that “the magnificent crown” is put here in apposition. I have omitted, if I mistake not, to notice one thing; that is, the pride mentioned by the Prophet; except ye hear, weep will my soul in secret on account of pride Interpreters render it “your pride;” that is, the pride with which the Jews were filled; but I am inclined to take a different view, that the Prophet speaks here of the pride or the great power of those enemies whom the Jews then did not in any degree fear. “Since then,” says the Prophet, “ye are so secure, I will retire and weep by myself, and my soul by mourning shall mourn, yea, my eye shall flow down with tears, on account of the pride of the enemies, who are now so much despised by you;” Let us now proceed — (86) So Gataker and Lowth; and they refer to 2 Kings 24:12 , and to Jeremiah 22:26 . From this circumstance it is gathered that this prophecy was delivered in the short reign of that king, which lasted only three months. The word “queen,” in our version, is rendered “mistress or lady — domina ,” by Calvin, but “potentates” by the Septuagint, Syriac, and Arabic; “governess — dominatrix ,” by the Vulgate; and “queen” by the Targum. The word means governess; it is rendered “mistress” in Genesis 16:4 ; “lady” in Isaiah 47:5 ; and “queen” in 2 Kings 10:13 . — Ed. (87) There is an oversight here; the passage referred to is in Micah 6:1 ; nor is it a right view of it. See vol. 3 on the Minor Prophets, p. 328. — Ed . (88) All the early versions render the words, “Fallen from your head has the crown of your glory.” Our version is that of Montanus. If מ be a formative, then the word, in every instance in which it occurs, means bolsters or pillows, things for the head to rest on. The word for head has commonly a masculine termination in the plural number; but here it is feminine. The most literal rendering is the following: — For bring down from your heads will he the crown of your glory. The latter words mean “your glorious crown,” the expression being an Hebraism. Our common version, as Blayney observes, violates grammar; for the gender of the verb ירד , (which, the same author thinks, ought to be יורד , future in Hiphil) is masculine, while the noun made its nominative is feminine. — Ed return to ' Top of Page ' <a name="verse-19" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-13-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 왕 여호야김과 그의 모친에게 직접 말씀을 드리도록 명을 받는다. '여주인'이라는 말은 여호야김의 아내인 왕비를 가리키는 것이 아니라 그의 모친을 가리킨다. 그때 그의 공동 통치자였고 큰 권위를 가졌기 때문이다. 하나님이 이로써 일반 공동체를 더 충분히 자극하려 하셨다는 것은 의심할 여지가 없다. 즉 왕도 왕비도 아끼지 않으실 것임을 보여줌으로써.
이것에서 또한 이미 관찰한 것을 배울 수 있다. 선지자들이 선포하는 진리는 세상의 모든 위대함보다 우월하다는 것이다. 예레미야에게 이미 말씀하셨다. "산들을 꾸짖고 언덕들을 책망하라." 또한 더 나아가 "보라, 내가 너를 나라들과 왕국들 위에 세웠다. 뽑고 파괴하고..."라고 하셨다. 이것은 주의 깊게 관찰해야 한다. 세상에서 뛰어난 왕들과 사람들이 자신들이 특별한 특권으로 모든 법에서 면제되었을 뿐만 아니라 겸손을 지키고 수치를 피해야 할 모든 의무에서도 자유롭다고 생각하기 때문이다.
그래서 그들은 자신들의 높은 자리에서 하나님과 그분의 선지자들을 경멸한다. 하나님은 여기서 선지자들에게 자신의 말씀을 공급하신 것은 그들이 세상의 모든 화려함에 눈을 감고 사람을 외모로 보지 않으며, 세상에서 높아진 모든 것을 끌어내리기 위해서임을 보여주신다. 바울도 복음의 사역자들이 이 권세를 받았다고 가르친다. "그리스도에 대항하여 자신을 높이는 모든 높음에 대항하는 권세가 우리에게 주어졌다."
이 예언은 의심할 여지 없이 왕에게와 일반 백성에게 매우 쓰라렸다. 그러나 예레미야가 자신의 직무를 신실하게 수행하는 것이 마땅하였다. 왕 여호야김과 그의 모친이 절대로 폐위될 수 없다고 생각하였기 때문에 이것은 또한 필요하였다. 따라서 그는 그들에게 내려와 눕도록 명한다. 즉 그들의 옛 위대함을 잊으라는 것이다. 그는 단순히 회개하도록 권면하는 것이 아니라, 그들이 교만 속에서 이처럼 완고하였으므로 수치의 형벌이 가까이 있다는 것을 보여준다.
원주석
- 번역원본
commentary-section/cal-jer-13-18-18(Calvin, PD) - CC0-1.0 · Sonnet 번역
19절 카드 ↗
By the cities of the south, almost all understand the cities of the tribe of Judah, whose portion was towards the south; and by the cities being shut up, they consider that what is meant is, that they would be forsaken; for they say, that cities are open when they are frequented. But I am con- strained here also to take another view. I take the cities of the south to have been those of Egypt; for we know that the Jews looked there for a refuge, whenever they were attacked by the Assyrians or the Chaldeans. Since then they thought that Egypt would be to them a sort of an asylum, the Prophet declares that all these cities would be closed against them, and that there would be no one to open them; as though he had said, “The Lord will drive you out, and will prevent you to take refuge there.” He would doubtless have spoken more clearly had he meant the cities of Judah; and besides, as he was at Jerusalem, this way of speaking must have been ambiguous, and even improper; and we shall find him presently speaking of the Assyrians as being in the north. He now then warns them, that Egypt would be closed against them, though they at the same time expected that they would be safe there, and that an easily-borne exile was in their power. As then they foolishly trusted that they would be received by the Egyptians, the Prophet says, that the gates would be closed, and that there would be no one to open them. It then follows, carried away wholly has been Judah, carried away completely; (89) that is, “Ye shall all be led away into Assyria and Babylon;” which is the north country, according to what afterwards follows, — (89) The ancient versions render these last words of the verse in the same way with our version and that of Calvin; but the Hebrew, as Blayney remarks, is not rightly rendered, though he unnecessarily makes כלה a verb, and according to his construction it ought to be כלתה ; and he does not satisfactorily account for the last word, שלומים . The literal version I regard to be the following: — The transmigration of Judah h as been entire, — The transmigration of retributions. The past time, as in the beginning of the verse, is to be used, though it is used for the future. The word שלומים , is never found in an adverbial sense; and indeed it is found only once elsewhere as here, in the plural number, Isaiah 34:8 ; but thrice in this sense in the singular number, Deuteronomy 32:35 ; Hosea 9:7 ; Micah 7:3 . The Targum favors this rendering, as it retains the idea of retribution. — Ed. return to ' Top of Page ' <a name="verse-20" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-13-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
남방 성읍들이라는 말로 거의 모든 이들은 남쪽을 향한 유다 지파의 성읍들을 이해한다. 그러나 나는 여기서 다른 견해를 취할 수밖에 없다. 나는 남방 성읍들이 이집트의 성읍들이라고 본다. 유대인들이 앗수르인들이나 갈대아인들에게 공격받을 때마다 거기서 피난처를 찾았다는 것을 알기 때문이다. 그들이 이집트가 그들의 피난처 같은 것이 될 것이라 생각하였으므로 선지자는 그 모든 성읍들이 그들에게 닫혀 열어줄 자가 없을 것이라 선포한다. 마치 이렇게 말한 것처럼. "주께서 너희를 몰아내어 거기로 피할 수 없도록 하실 것이다."
"온 유다가 잡혀 갔으니 완전히 잡혀 갔도다." 즉 "너희가 모두 앗수르와 바벨론으로 끌려갈 것이다." 그것이 북방이다.
원주석
- 번역원본
commentary-section/cal-jer-13-19-19(Calvin, PD) - CC0-1.0 · Sonnet 번역
20절 카드 ↗
We here see that Egypt and Chaldea are set in opposition, the one to the other; as though the Prophet had said, “Whenever anything is said to you about the Chaldeans, ye turn your eyes to Egypt, as though that would be a quiet residence for you; but God will prevent you from having any escape there. Now see, see your enemies who are coming from another quarter, even from Chaldea. Lift up then your eyes.” As they were so very intent on their present ease, he bids them to lift up their eyes, that they might see farther than they were wont to do. He then says, Where is the flock which had been given to thee? and the sheep of thy glory? It is through pity that the Prophet thus speaks; for he saw by the Spirit the whole land deserted, and in wonder he asks, “What does this mean, that the flock is scattered which had been given to thee?” He addresses the people under the character of a woman, as he does often in other places. (90) In short, he confirms what he had said before, — that he would go to some secret place, if the people were not influenced by his doctrine, and that he would there by himself deplore their calamity; but he employs other words, and at the same time intimates, that he alone had eyes to see, as others were blind, for God had even taken from them understanding and discernment. The Prophet then shews here that he saw the dreadful desolation that was soon to come; and therefore as one astonished he asks, Where is the flock with which God had enriched the land? and further he asks, Where are the sheep which possessed a magnificent honor or beauty? It follows — (90) May not the queen regent, or governess, mentioned with the king in Jeremiah 13:18 , be here meant? Sovereigns are called shepherds, and hence “flock” and “sheep” are here mentioned. — Ed . return to ' Top of Page ' <a name="verse-21" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-13-006
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여기서 이집트와 갈대아가 서로 대조된다. 마치 선지자가 이렇게 말한 것처럼. "갈대아인들에 대해 무언가 말할 때마다 너희는 이집트로 눈을 돌린다. 마치 그곳이 너희에게 조용한 거주지가 될 것처럼. 그러나 하나님이 거기서도 도망할 수 없도록 하실 것이다. 이제 다른 방향에서, 즉 갈대아에서 오는 너희 원수들을 보라. 그러므로 너희 눈을 들어라." 그들이 현재의 안락에 너무 집중하였으므로 더 멀리 볼 수 있도록 눈을 들라고 명한다.
"네게 맡겨진 양 떼는 어디 있느냐?" 선지자는 성령으로 온 땅이 황폐하여진 것을 보고 연민으로 이렇게 말한다. 경이로운 마음으로 묻는다. "하나님이 네게 주신 양 떼가 어디 흩어졌는가?" 그는 백성을 여성의 성격으로 언급한다. 그가 다른 곳에서도 자주 그렇게 하는 것처럼.
원주석
- 번역원본
commentary-section/cal-jer-13-20-20(Calvin, PD) - CC0-1.0 · Sonnet 번역
21절 카드 ↗
As the Prophet observed that the Jews were in no way moved, he addressed them still further, and set before them what seemed then incredible, even the calamity, from which they thought they were able easily to defend themselves by means of their auxiliaries. He then adds, What wilt thou then say? For the false teachers made a clamor, and whenever Jeremiah began to speak, they violently assailed him, and the common people also wantonly barked at him. As then they thus petulantly resisted God and his truths, the Prophet intimates that the time would come when they should become mute through shame: What wilt thou say then? he says, “Ye are now very talkative, and God cannot obtain a hearing from you; but he will check your wantonness, when the enemy shall distress you.” It is the same as though he had said, “It will not be the time then for your loquacity, for the Lord will constrain you to be silent.” Some refer to God what follows, When, he shall visit you; but it ought on the contrary to be applied to the Chaldeans; for he immediately adds, But thou hast accustomed them, etc. There is indeed a change or an anomaly of number, but this is common in the prophets. When he uses the singular, the head of the army is referred to, but afterwards the whole forces are included. What then wilt thou say, when the enemy shall visit thee? He then adds, But then, etc.; that is, “If thou seekest to cast blame on others, when the Assyrians and the Chaldeans shall overwhelm thee, thou wilt attempt it in vain? for thou hast opened a passage for them, and hast accustomed them to be thy leaders over thy head.” For the Assyrians had a long time before been sent for by the Israelites; and the Jews also had formed confederacies with the Chaldeans against the Assyrians, before these monarchies were united. As then they had called them in as auxiliaries, they had accustomed them to rule, and, as it were, had set them over themselves. The case was similar to that of the Turks at this day, were they to pass over to these parts and exercise their authority; for it might be asked the French kings and their counsellors, “Whose fault it is that the Turks come to us so easily? It is because ye have prepared for them the way by sea, because ye have bribed them, and your ports have been opened to them; and yet they have wilfully exercised the greatest cruelty towards your subjects. All these things have proceeded from yourselves; ye are therefore the authors of all these evils.” So also now the Prophet upbraids the Jews, because they had accustomed the Chaldeans to be their leaders; and as they had set them over their own heads, he says to them, that it was no wonder that they were now so troublesome and grievous to them. (91) He afterwards says, Shall not sorrows lay hold on thee as on a woman in travail? By this comparison he intimates, that the Jews gained nothing by their vain hopes; for when they should say, peace and security, destruction, such as they by no means expected, would suddenly come upon them. This similitude we know often occurs, and it is a very apt one; for a woman with child may be very cheerful and quietly enjoying herself, and yet a sudden pain may seize her. So also it will be with the wicked; they cannot now bear to hear anything sad or alarming, and they drive from them every fear as far as possible; but the more they harden themselves, the heavier is God’s vengeance which follows them, and which will overtake them suddenly and unexpectedly. As then it was incredible to the Jews, that the Chaldeans would soon come to lay waste their land, he says to them, “Surely sorrows will take hold on you, though you look not for them. Though a woman with child thinks not of her coming pain, yet it comes suddenly and cannot be driven away; so you will gain nothing by heedlessly promising to yourselves continual peace and quietness.” I cannot finish what follows today if I go on farther; I shall therefore put it off to the next Lecture. (91) The best rendering of this clause is as follows: — For thou hast taught them to be over the leaders in chief. It is the feminine gender that is still used; and the queen or governess may be addressed as the representative of the ruling power in the land. — Ed . return to ' Top of Page ' <a name="verse-22" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-13-006
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 유대인들이 어떤 방식으로도 감동받지 않는 것을 보고 그들에게 더 나아가 말씀을 드린다. 그때에는 믿기 어렵게 보였던 것, 즉 보조 수단을 통해 쉽게 방어할 수 있다고 생각하였던 재앙을 그들에게 제시한다. "그렇다면 네가 무슨 말을 하겠느냐?" 거짓 선생들이 시끄럽게 떠들었고 예레미야가 말하기 시작할 때마다 격렬하게 공격하였으며 일반 백성도 방자하게 그를 비웃었다. 그들이 하나님과 그분의 진리에 이처럼 뻔뻔스럽게 대항하였으므로, 선지자는 원수가 그들을 괴롭힐 때 수치로 잠잠하게 될 때가 올 것임을 암시한다.
"네가 그들을 자기보다 위에 있도록 가르쳤도다." 앗수르인들이 오래전에 이스라엘 사람들에 의해 불러들여졌고, 유대인들도 앗수르인들에 대항하기 위해 갈대아인들과 동맹을 맺었다. 그들을 보조 수단으로 불러들임으로써 그들이 다스리도록 익숙하게 하였고 말하자면 자신들 위에 세웠다. 따라서 선지자는 유대인들이 갈대아인들을 자신들의 지도자로 익숙하게 하였다고 꾸짖는다. 그들이 자신들 위에 그들을 세웠으므로 이제 그들이 그토록 성가시고 괴롭게 되었다고 말한다.
"해산하는 여인처럼 괴로움이 너를 잡지 않겠느냐?" 이 비유로 그는 유대인들이 헛된 소망으로 아무것도 얻지 못한다는 것을 암시한다. 그들이 평화와 안보를 말할 때 그들이 전혀 예상하지 못하는 갑작스러운 멸망이 그들에게 임할 것이기 때문이다. 이 비유는 흔히 나타나며 매우 적절하다. 임신한 여인이 매우 쾌활하고 조용히 쉬고 있다가도 갑작스러운 고통이 그녀를 잡을 수 있기 때문이다. 악인들도 이와 같다. 그들은 지금 슬프거나 두려운 것을 들을 수 없고, 가능한 한 모든 두려움을 멀리 쫓아버린다. 그러나 더 굳어질수록 그들을 따르다가 갑자기 예기치 않게 그들에게 임하는 하나님의 보복이 더 무거워진다.
원주석
- 번역원본
commentary-section/cal-jer-13-21-21(Calvin, PD) - CC0-1.0 · Sonnet 번역
22절 카드 ↗
The Prophet again declares that God’s judgment would be just, which he had previously foretold; for hypocrites, we know, do not cease to quarrel with God, except they are often proved guilty; and it is always their object, where they cannot wholly excuse themselves, to extenuate in some measure their fault. The Prophet therefore here removes every pretense for evasion, and declares that they were wholly worthy of such a reward. But his manner of speaking ought to be noticed, If thou wilt say in thine heart, etc. Hypocrites do not only claim for themselves righteousness before the world, but they also deceive themselves, and the devil so dementates them with a false persuasion, that they seek to be counted just before God. This then is what the Prophet sets forth when he says, If thou wilt say in thine heart, Why have these evils happened to me? (92) that is, if thou seekest by secret murmuring to contend with God, the answer is ready , — Because of the multitude of thine iniquity, discovered are thy skirts, and thy heels are denuded.” The multitude of iniquity he calls that perverse wickedness which prevailed among the Jews; for they had not ceased for a long time to provoke the wrath of God. Had they only once sinned, or had been guilty of one kind of sin, there would have been some hope of pardon, at least God would not have executed a punishment so severe; but as there had been an uninterrupted course of sinning, the Prophet shews that it would not be right to spare them any longer. As to the simile, it is a form of speaking often used by the prophets, that is, to denude the soles of the feet, and to discover the skirts. We know that; men clothe themselves, not only to preserve them from cold. but that they also cover the body for the sake of modesty: there is therefore a twofold use of garments, the one occasioned by necessity, and the other by decency. As then clothes are partly made for this end — to cover what could not be decently shewn or left bare without shame, the prophets use this mode of speaking when they have in view to shew that one is exposed to public reproaJeremiah (93) It afterwards follows — (92) The verb is here in the singular, and is followed by a nominative in the plural; the very same anomaly exists in Welsh. The line would be literally the same in that language, — (lang. cy) Pam y digwyddodd i mi y pethau hyn ? But if “these things” preceded the verb, it would be in the plural. — Ed . (93) The three last lines are as follows: — For the number of thine iniquity Discovered have been thy skirts, Violently stripped off have been thy heels. “Skirts” here stand for the parts covered by them, and “heels” for the sandals which were worn. Both the Septuagint and the Vulgate mention the parts, and not skirts — “the hinder parts,” “the uncomely parts,” but they retain the word “heels.” The metonomy exists, no doubt, as to both. The Syriac has “skirts” and “ankles.” The Targum gives the meaning, “confusion” and “ignominy.” The past time is used for the future. — Ed. return to ' Top of Page ' <a name="verse-23" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-13-006
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 다시 하나님의 심판이 의로울 것임을 선포한다. 이것을 이미 앞에서 예언하였는데, 위선자들은 자주 유죄가 입증되지 않으면 하나님께 다투기를 그치지 않기 때문이다. "네가 마음속에 말하기를 어찌하여 이런 일이 내게 닥쳤는가 하면." 위선자들은 사람들 앞에서만 의를 주장하는 것이 아니라 스스로도 자신들을 속인다. 사탄이 그들을 거짓 설득으로 너무 황당하게 만들어 하나님 앞에서도 의롭다고 여김 받으려 한다.
"이는 네 죄악이 많으므로." 선지자는 유대인들이 오랫동안 하나님의 진노를 도발해 왔다고 부른다. 그들이 한 번만 죄를 지었거나 한 가지 죄만 범하였다면 어느 정도 용서의 소망이 있었을 것이다. 적어도 하나님이 그처럼 심한 형벌을 내리지 않으셨을 것이다. 그러나 끊임없이 죄를 지어왔으므로 선지자는 더 이상 그들을 아끼는 것이 옳지 않다는 것을 보여준다.
비유에 관해서는, 이것이 선지자들이 자주 사용하는 말하기 방식이다. 발바닥을 벗기고 치마를 드러내는 것. 사람들이 옷을 입는 것은 추위를 막기 위한 것만이 아니라 정숙함을 위해 몸을 가리기 위해서라는 것을 알기 때문이다. 따라서 옷은 두 가지 목적으로 만들어진다. 하나는 필요에 의한 것이고 다른 하나는 예의에 의한 것이다. 따라서 옷이 부분적으로 드러내지 않고서는 수치 없이 노출될 수 없는 것을 가리기 위해 만들어졌으므로, 선지자들은 누군가가 공개적인 수치에 노출되는 것을 나타내고자 할 때 이 말하기 방식을 사용한다.
원주석
- 번역원본
commentary-section/cal-jer-13-22-22(Calvin, PD) - CC0-1.0 · Sonnet 번역
23절 카드 ↗
God declares in this verse, that the people were so hardened in their wickedness, that there was no hope of their repentance. This is the sum of what is said. But it was a very bitter reproof for the Prophet to say that his own nation were past hope — that they had so entirely given themselves up to their vices that they were no longer healable. But he uses a comparison , — Can the Ethiopian, (94) he says, change his skin? Blackness is inherent in the skin of the Ethiopians, as it is well known. Were they then to wash themselves a hundred times daily, they could not put off their blackness. The same also must be said of leopards or panthers, and we know that these animals are besprinkled with spots. Such then is the spotted character of the leopard or panther, (95) that whatever might be done to him he would still retain his color. We now then see what the Prophet means — that the Jews were so corrupted by long habit that they could not repent, for the devil had so enslaved them that they were not in their right mind; they no longer had any discernment, and could not discriminate between good and evil. Learned men in our age do not wisely refer to this passage, when they seek to prove that there is no free-will in man; for it is not simply the nature of man that is spoken of here, but the habit that is contracted by long practice. Aristotle, a strong advocate of free will, confesses that it is not in man’s power to do right, when he is so immersed in his own vices as to have lost a free choice, ( 7. Lib. Ethicon) and this also is what experience proves. We hence see that this passage is improperly adduced to prove a sentiment which is yet true, and fully confirmed by many passages of Scripture. Jeremiah, then, does not here refer to man’s nature as he is when he comes from the womb; but he condemns the Jews for contracting such a habit by long practice. As, then, they had hardened themselves in doing evil, he says that they could not repent, that wickedness had become inherent, or firmly fixed in their hearts, like the blackness which is inherent in the skin of the Ethiopians, or the spots which belong to the leopards or panthers. We may at the same time gather from this passage a useful doctrine — that men become so corrupt, by sinful habits and sinful indulgence, that the devil takes away from them every desire and care for acting rightly, so that, in a word, they become wholly irreclaimable, as we see to be the case with regard to bodily diseases; for a chronic disease, in most instances, so corrupts what is sound and healthy in the body, that it becomes by degrees incurable. When, therefore, the body is thus infected for a long time, there is no hope of a cure Life may indeed be prolonged, but not without continual languor. Now, as to spiritual diseases it is also true, that when putridity has pervaded the inward parts, it is impossible for any one to repent. And yet it must be observed, that we do not speak here of the power of God, but only shew, that all those who harden themselves in their vices, as far as their power is concerned, are incurable, and past all remedy. Yet God can deliver, even from the lowest depths, such as have a hundred times past all recovery. But here, as I have already said, the Prophet does not refer to God’s power, but only condemns his own nation, that they might not complain that God treated them with too much severity. The meaning then is, that they ought not to have thought it strange that God left them no hope; for they became past recovery, through their own perverseness, as they could not adopt another course of life after having so long accustomed themselves to everything that was evil: Wilt thou also, he says, be able to do good? that is, wilt thou apply thy mind to what is just, who hast been accustomed to evil, or who hast hitherto learnt nothing but to do evil? (96) We now perceive the design of the Prophet — that they unreasonably sought pardon of God, who had contracted such hardness by a long course of sinning that they were become incurable. It afterwards follows — (94) The word in Hebrew is “Cushite;” and many learned men contend that the “Ethiopian” is not meant, though all the early versions so render it except the Syriac, which has “Indian.” Blayney agrees with Bochart and others in thinking that the Cushites were the inhabitants of Arabia, on the borders of the Red Sea, and he refers in proof of this to 2 Chronicles 21:16 . The skin is not said here to be black, but it was no doubt of a particular color, different from that of the Jews. — Ed . (95) ”Panther,” πάρδαλις — pardus , is the rendering of the Septuagint and the other versions. The word rendered “spots,” found only here, is translated “varieties” by the Septuagint and Vulgate, but “spots” by the Syriac and Targum. — Ed. (96) Neither this sentence nor the preceding is put interrogatively in the Septuagint, the Syriac, and the Vulgate, but in this way, — “If the Ethiopian,” etc.; “Even so can ye,” etc. The Arabic and the Targum have both sentences in an interrogative form, and more consistently with the Hebrew. Blayney renders the first part interrogatively, as in our version, but not the second, and he gives a meaning to the second part which the original will not bear, and which is not countenanced by any of the versions. The most literal version is as follows, — Can the Cushite change his skin, Or the panther his spots? — Also ye, can ye do good, Who have learned evil? The future tense in Hebrew ought often to be rendered potentially, and sometimes subjunctively. — Ed . return to ' Top of Page ' <a name="verse-24" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-13-006
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
하나님은 이 절에서 백성이 너무 굳어져서 회개의 소망이 없다고 선포하신다. 이것이 말씀의 요지이다. 그러나 선지자가 자신의 민족이 가망이 없다고 하는 것은 매우 쓰라린 꾸짖음이었다. 그들이 자신들의 악에 너무 전적으로 자신들을 내주어 더 이상 치유될 수 없었기 때문이다.
그러나 그는 비유를 사용한다. "구스인이 그의 피부를 바꿀 수 있겠느냐?" 흑색이 구스인들의 피부에 내재하는 것은 잘 알려진 사실이다. 그들이 하루에 백 번 씻더라도 자신들의 흑색을 벗어버릴 수 없다. 같은 것이 표범이나 팬더에 대해서도 말해야 한다. 이 동물들이 얼룩점으로 뒤섞여 있다는 것을 알기 때문이다.
우리는 이제 선지자의 의미를 알 수 있다. 유대인들이 오랜 습관으로 너무 부패하여 회개할 수 없었다는 것이다. 사탄이 그들을 그토록 종노릇하게 하여 바른 마음이 없었고 더 이상 분별력이 없어 선과 악을 구분할 수 없었다. 우리 시대의 학자들이 이 단락을 인간에게 자유의지가 없다는 것을 증명하려 할 때 현명하지 않게 이것을 인용한다. 여기서 단순히 인간의 본성이 언급되는 것이 아니라 오랜 실천으로 얻어진 습관이 언급되기 때문이다. 자유의지의 강한 옹호자인 아리스토텔레스도 사람이 자신의 악에 너무 빠져 자유로운 선택을 잃어버렸을 때 옳게 행동할 수 있는 것이 사람의 능력에 없다고 인정한다.
따라서 예레미야는 여기서 태어날 때 인간의 본성에 대해 언급하는 것이 아니다. 그는 유대인들이 오랜 실천으로 그러한 습관을 얻었다고 정죄한다. 악을 행하는 데 굳어졌으므로 회개할 수 없었다. 그 악함이 마치 구스인의 피부에 내재하는 흑색처럼 또는 표범에 속하는 점들처럼 그들의 마음에 확고하게 박혔기 때문이다.
동시에 이 단락에서 유용한 교훈을 얻을 수 있다. 즉 사람들이 죄악된 습관과 방종으로 너무 부패하여 사탄이 그들에게서 올바르게 행동하고자 하는 모든 욕망과 관심을 빼앗아 가서 그들이 전혀 다루기 어렵게 된다는 것이다. 몸의 질병들에서도 볼 수 있는 것처럼. 오래된 질병은 대부분의 경우 몸에서 건전하고 건강한 것을 부패시켜 점점 불치가 된다.
그러나 우리가 여기서 하나님의 능력에 대해 말하는 것이 아니라, 자신들의 악에 굳어진 모든 자들이 자신들의 능력 안에서는 치유될 수 없고 아무 구제책이 없다는 것을 보여준다고 관찰해야 한다. 그러나 하나님은 백 번이나 회복 불가능한 상태에 있는 자들도 가장 깊은 곳에서 건지실 수 있다. 그러나 여기서 선지자는 하나님의 능력에 대해 말하지 않고 단지 자신의 민족을 정죄한다. 그들이 하나님이 너무 심하게 그들을 대하신다고 불평하지 않도록. 그들이 오랫동안 모든 악에 자신들을 익숙하게 하여 다른 생활 방식을 채택할 수 없게 되었으므로, 자신들의 완고함을 통해 치유 불가능하게 되었다.
원주석
- 번역원본
commentary-section/cal-jer-13-23-23(Calvin, PD) - CC0-1.0 · Sonnet 번역
24절 카드 ↗
This is an inference which Jeremiah draws from the last verse. As long as there is any hope of repentance, there is also room for mercy; God often declares that he is long-suffering. Then the most wicked might object and say, that God is too rigid, because he waits not until they return to a sound mind. Now the Prophet had said that it was all over with the people: here therefore he meets the objection, and shews that extreme calamity was justly brought on them by God, because the Jews had obstinately hardened themselves in their vices and wickedness. After having shewn, therefore, that corruption was inherent in them, as blackness in the skin of an Ethiopian, and as spots in panthers, he now comes to this conclusion — I will scatter them as stubble which passes away by the wind of the desert This scattering denotes their exile; as though he had said, “I will banish them, that they may know that they are deprived of the inheritance in which they place their safety and their happiness.” For the Jews gloried in this only — that they were God’s people, because the Temple was built among them, and because they dwelt in the land promised to them. They then thought that God was in a manner tied to them, while they possessed that inheritance. Hence Jeremiah declares, that they would become like stubble carried away by the wind. He mentions the wind of the desert, that is, the wind of the south, which was the most violent in that country. The south wind, as we know, was also pestilential; the air also was more disturbed by the south wind than by any other, for it raised storms and tempests. Therefore the Scripture, in setting forth any turbulent movement, often adopts this similitude. Some think that Jeremiah alludes to the Egyptians; but I see no reason to seek out any refined explanation, when this mode of speaking is commonly adopted. Then by this similitude of south wind God intimates the great power of his vengeance; as though he had said, “Even if the Jews think that they have a firm standing in the promised land, they are wholly deceived, for God will with irresistible force expel them.” And he compares them to stubble, while yet they boasted that they were like trees planted in that land; and we have before seen that they had been planted as it were by the hand of God; but they wanted the living root of piety, they were therefore to be driven far away like stubble. (97) Let us then learn from this passage not to abuse the patience of God: for though he may suspend for a time the punishment we deserve, yet when he sees that we go on in our wickedness, he will come to extreme measures, and will deal with us without mercy as those who are past remedy. It follows — (97) Our version begins with “therefore,” giving this meaning to ו , vau, but Gataker considers this verse as connected with the 22d, and regards the 23d as parenthetic; and then he renders the vau “and.” The literal rendering of the latter part is, “Passing to the wind of the desert,” that is, the stubble which is exposed to that violent wind. The meaning may be thus given, — And I will scatter them like the stubble That is subject to the wind of the desert. To pass over to a thing is to become within its range, or to its possession. The sense would be given by the following version, — That is carried away by the wind of the desert. The meaning is not what the Septuagint give, “carried by the wind to the desert;” nor what the Vulgate presents, “carried by the wind in the desert;” but what is meant is, “the wind of the desert,” or, as Calvin says, the south wind. When the stubble was exposed to that, it is carried away with the greatest violence: such would be the scattering of the Jews. — Ed. return to ' Top of Page ' <a name="verse-25" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-13-006
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이것은 예레미야가 이전 절에서 이끌어내는 결론이다. 회개의 소망이 있는 한 자비의 여지도 있다. 하나님은 자신이 오래 참으신다고 자주 선포하신다. 따라서 가장 악한 자들도 반박할 수 있다. 하나님이 그들이 바른 마음으로 돌아올 때까지 기다리지 않으시므로 너무 엄격하다고. 이제 선지자는 백성에 관해 모든 것이 끝났다고 하였다. 따라서 여기서 반박에 답하고 유대인들이 자신들의 악과 사악함에 완고하게 굳어졌으므로 극도의 재앙이 하나님에 의해 의롭게 그들에게 임하였다는 것을 보여준다.
"나는 그들을 광야의 바람에 날리는 지푸라기같이 흩어버리리라." 이 흩어짐은 그들의 유배를 의미한다. 마치 이렇게 말한 것처럼. "내가 그들을 추방하여 자신들의 안전과 행복을 두는 기업에서 박탈되었음을 알도록 하겠다." 유대인들이 자랑하는 것은 오직 하나였다. 즉 하나님의 백성이라는 것이었는데, 성전이 그들 가운데 세워지고 약속된 땅에 거주하기 때문이었다. 따라서 하나님이 그 기업을 소유하는 동안 그들에게 어느 정도 묶여 계신다고 생각하였다.
따라서 예레미야는 그들이 바람에 날리는 지푸라기처럼 될 것이라 선포한다. 남방의 바람을 언급한다. 그 나라에서 가장 강하였던 남풍이다. 성경은 어떤 격렬한 움직임을 묘사할 때 자주 이 비유를 사용한다. 따라서 이 남풍의 비유로 하나님은 자신의 보복의 큰 능력을 암시하신다. 유대인들이 약속된 땅에 확고한 자리를 잡았다고 생각하더라도 그들이 완전히 속고 있다는 것이다. 하나님이 저항할 수 없는 힘으로 그들을 추방하실 것이기 때문이다.
그는 그들을 지푸라기에 비유하지만, 그들은 그 땅에 심겨진 나무들처럼 자랑하였다. 우리는 그들이 하나님의 손에 의해 심겨진 것처럼 앞에서 보았다. 그러나 그들은 경건의 살아있는 뿌리가 없었으므로 지푸라기처럼 멀리 날릴 것이다.
원주석
- 번역원본
commentary-section/cal-jer-13-24-24(Calvin, PD) - CC0-1.0 · Sonnet 번역
25절 카드 ↗
The Prophet no doubt wished to strip the Jews of their vain confidence, through which they acted arrogantly and presumptuously towards God, while yet they professed his name and claimed his favor. They said that they had obtained that land by an hereditary right, because it had been promised to their father Abraham. This indeed was true. They also said, that the land was God’s rest; and they derived this from the prophets. They said farther that God was their heritage; and this also was true. But since they had wickedly profaned God’s name, he takes from them these false boastings, and says, This is thy lot But still they said, When God divided the nations, his lot fell on Israel, for so says Moses. ( Deuteronomy 32:8 ) As then they were wont to say, that God afterwards deceived them, the Prophet here on the other hand reminds them, that they foolishly confided in that lot, because God had rejected them, and did not acknowledge them now as his children, as they were become degenerate and perfidious. This, he says, is thy lot (98) We see that there is to be understood here a contrast: God was the lot of the people, and they were also the lot of God, according to the passages to which we have referred. They were the heritage of God, and they boasted that God was their heritage; the land was a symbol and a pledge of this heritage. The Prophet now says: “This lot shall be to thee the portion of thy measures from me.” He alludes to an ancient custom; for they were wont to divide fields and meadows by lines, as they afterwards used poles; and we call such measures in the present day perches ( perticas .) We now then understand what the Prophet means; for he intimates that the Jews vainly and presumptuously and foolishly boasted, that God was their heritage; for he owned them not now as his children: and he also declares that another lot was prepared for them, far different from that of heritage, — that God would banish them from the promised land, which they had polluted by their vices. Thus we see that we ought not presumptuously and falsely to pretend or profess the name of God; for though he has been pleased to choose us as his people, it is yet required of us to be faithful to him; and if we forsake him, the same reward for our impiety will no doubt await us as Jeremiah threatens here to his own nation. Let us then so use the favor of God and of Christ, and all the blessings which are offered to us by the gospel, that we may not have to fear that vengeance which happened to the Jews. He adds the reason, Because thou hast forgotten me and trusted in falsehood (99) By falsehood the Prophet means not only the superstitions in which the Jews involved themselves, but also the false counsels which they adopted, when at one time they had recourse to the Egyptians, at another to some other ungodly nations, in order to get aids in opposition to the will of God. For wherever there was any danger, they thought they had a remedy at hand by having the favor and help of the Egyptians, or of the Assyrians, or of the Chaldeans. In the word falsehood, then, the Prophet includes those perverse designs which they formed, when they sought to defend themselves against God, who would have protected them by his power, had it not been necessary to punish them for their sins. What Jeremiah then condemned in the people was, that they placed their trust in falsehood, that is, that they souglint here and there vain helps, and at the same time disregarded God; nay, they thought themselves safer when God was displeased with them: and hence he says, Thou hast forgotten me For the Jews could not have sought deliverance from the Egyptians or from other heathen nations, or from their idols, without having first rejected God; for if this truth had been really fixed in their minds, — that God cared for their safety, they would no doubt have been satisfied with his protection. Their ingratitude was therefore very manifest in thus adopting vain and impious hopes; for they thus dishonored God, and distrusted his power, as though he was not sufficient to preserve them. It now follows— (98) It may be thus rendered, — This thy lot is the share of thy measures From me, saith Jehovah. The “lot” was the scattering threatened in the previous verse. “The share of thy measures,” is a Hebrew idiom for “a measured share,” or “a measured portion,” as rendered by Blayney. Some say that “measures” are mentioned, because the length and breadth were included. — Ed . (99) It is better to render אשר here “because” or for, according to all the versions and the Targum, than “who,” as by Blayney. — Ed. return to ' Top of Page ' <a name="verse-26" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-13-006
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 의심할 여지 없이 유대인들에게서 그들이 하나님의 이름을 공언하고 그분의 은혜를 주장하면서 그분에 대해 오만하고 뻔뻔스럽게 행동하던 헛된 확신을 빼앗으려 하였다. 그들은 그 땅이 조상 아브라함에게 약속되었기 때문에 세습적 권리로 그것을 얻었다고 말하였다. 이것은 사실이었다. 또한 그 땅이 하나님의 안식이라고 말하였고 선지자들에게서 이것을 이끌어 냈다. 또한 하나님이 그들의 기업이라고 말하였으며 이것도 사실이었다.
그러나 그들이 악하게 하나님의 이름을 더럽혔으므로, 그분은 그들의 이 거짓 자랑들을 빼앗으시고 말씀하신다. "이것이 네 몫이다." 그러나 그들은 여전히 말하였다. 하나님이 나라들을 나누실 때 그의 제비가 이스라엘에게 떨어졌다고. 모세가 그렇게 말하기 때문이다.
선지자는 이제 반대로 그들에게 상기시킨다. 그들이 그 제비를 어리석게 믿었다는 것을. 하나님이 그들을 거부하시고 이제 그들을 자신의 자녀로 인정하지 않으시는데, 그들이 변절하고 배신하였기 때문이다. "이것이 네 몫이니라." 여기에 대조가 함축되어 있음을 알 수 있다. 하나님이 백성의 제비였고 그들도 하나님의 제비였다. 그들이 하나님의 기업이었고 하나님이 그들의 기업이라 자랑하였다. 그 땅이 이 기업의 상징이요 서약이었다.
선지자는 지금 유대인들이 헛되이, 오만하게, 어리석게 하나님이 그들의 기업이라 자랑하였다고 말한다. 그분이 이제 그들을 자신의 자녀로 인정하지 않으시기 때문이다. 또한 기업과 전혀 다른 또 다른 제비가 그들을 위해 준비되어 있다고 선포한다. 즉 하나님이 그들의 악으로 더럽힌 약속의 땅에서 그들을 추방하실 것이라는 것이다. 따라서 우리는 하나님의 이름을 오만하고 거짓되게 내세우거나 공언해서는 안 된다는 것을 알 수 있다.
"이는 네가 나를 잊고 거짓을 믿었음이라." 거짓이라는 말로 선지자는 유대인들이 스스로를 얽어매었던 미신들만을 의미하는 것이 아니라, 이집트인들이나 다른 불경건한 나라들에게 원조를 구하기 위해 채택하였던 거짓 계략들도 의미한다. 따라서 그는 거짓이라는 말에서 그들이 하나님을 거슬러 자신들을 방어하려 하였을 때 세웠던 그 완고한 계획들을 포함한다. 하나님이 그들의 죄를 벌하실 필요가 없었다면 그분의 능력으로 그들을 보호하셨을 것이다.
예레미야가 백성에서 정죄한 것은 그들이 거짓을 의지하였다는 것이다. 즉 여기저기서 헛된 도움을 구하면서 동시에 하나님을 무시하였다는 것이다. 아니, 하나님이 그들에게 화가 나실 때 더 안전하다고 생각하였다. 따라서 그는 "네가 나를 잊었음이라"고 한다. 유대인들이 이집트인들이나 다른 이방 나라들이나 자신들의 우상들에게서 구원을 구할 수 없었다. 이 진리가 그들의 마음에 확실히 고정되어 있었다면 의심할 여지 없이 그분의 보호에 만족하였을 것이기 때문이다. 따라서 그들의 배은망덕이 이처럼 헛되고 불경건한 소망들을 채택함으로써 매우 분명하게 드러났다. 그들이 하나님을 욕되게 하고 그분의 능력을 불신하여 마치 그분이 그들을 보존하기에 충분하지 않은 것처럼 하였기 때문이다.
원주석
- 번역원본
commentary-section/cal-jer-13-25-25(Calvin, PD) - CC0-1.0 · Sonnet 번역
26절 카드 ↗
He continues the same subject, — that God did not deal with his people with so much severity without the most just cause; for it could not be expected that he should treat them with more gentleness, since they rejected him and had recourse to vain confidences. I also, he says; for the particle גם , gam, denotes something mutual, as though he had said, “I also will have my turn; for I have it in my power to avenge myself: I will retaliate,” he seems to say, “this thine ingratitude; for as thou hast despised me, so will I expose thee to reproach and shame.” For God was shamefully despised by the Jews, when they substituted the Egyptians and their idols in his place: they could not have done him more dishonor than by transferring his glory to the ungodly and to their own figments. We hence see that there is an emphasis in the particle also, I will also make bare, or discover, thy skirts on thy face; that is, I will cast thy skirts on thy face. (100) This mode of speaking often occurs in the Prophets; and as I have elsewhere explained, it means the uncovering of the uncomely parts: it is as though a vile woman was condemned to bear the disgrace of being stripped of her garments and exposed to the public, that all might abhor a spectacle so base and disgraceful. God, as we have before seen, assumed the character of a husband to his people: as then he had been so shamefully despised, he now says, that he had in readiness the punishment of casting the skirts of his people over their faces, that their reproach or baseness might appear by exposing their uncomely parts. It then follows — (100) This is no doubt the meaning. See Nahum 3:5 . The verb means to strip off, so as to make bare. The threatening is, to strip off the skirts and throw them over the face; and this is the rendering of the Syriac. Probably the most literal rendering would be the following, — And I also will strip (or roll) up thy skirts over thy face. The versions all differ, but the Septuagint convey this idea. Blayney’s uncovering “thy skirts before thee,” imparts no meaning. — Ed . return to ' Top of Page ' <a name="verse-27" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-13-006
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 같은 주제를 계속한다. 즉 하나님이 가장 정당한 이유 없이 자신의 백성을 그토록 심하게 대하지 않으셨다는 것이다. 그분이 그들을 더 부드럽게 대하셔야 한다고 기대할 수 없었다. 그들이 그분을 거부하고 헛된 확신에 호소하였기 때문이다.
"나도." '감'이라는 접속사는 상호적인 무언가를 나타낸다. 마치 이렇게 말한 것처럼. "나도 내 차례가 있을 것이다. 나는 스스로 보복할 능력이 있다. 이 네 배은망덕에 대해 보복하겠다. 네가 나를 멸시하였으므로 나도 너를 수치와 모욕에 노출시키겠다." 하나님이 유대인들에게 수치스럽게 멸시받으신 것은 그들이 이집트인들과 자신들의 우상들을 그분의 자리에 대신 세웠을 때였다. 불경건한 자들과 자신들의 고안들에 그분의 영광을 전가함으로써 그분에게 더 큰 불명예를 줄 수 없었다. 따라서 '나도'라는 접속사에 강조점이 있음을 알 수 있다. "네 치마를 네 얼굴에 드러내리라." 즉 네 치마를 네 얼굴 위에 던지겠다는 것이다. 이 말하기 방식이 선지자들에서 자주 나타난다. 이미 다른 곳에서 설명한 것처럼, 그것은 수치스러운 부분들의 노출을 의미한다. 마치 비열한 여인이 그녀의 옷을 벗겨 공개적으로 노출되는 수치의 형벌을 받게 되는 것처럼.
원주석
- 번역원본
commentary-section/cal-jer-13-26-26(Calvin, PD) - CC0-1.0 · Sonnet 번역
27절 카드 ↗
Here the Prophet explains at large what I have before stated, — that the people were justly punished by God, though very grievously, because they had provoked God, not at one time only, but for a long time, and had obstinately persisted in their evil courses. Moreover, as their sins were various, the Prophet does not mention them all here; for we have seen elsewhere, that they were not only given to superstitions, but also to whoredoms, drunkenness, plunders, and outrages; but here he only speaks of their superstitions, — that having rejected God, they followed their own idols. For by adulteries he no doubt means idolatries; and he does not speak here of whoredom, which yet prevailed greatly among the people; but he only condemns them for having fallen away into ungodly and false forms of worship. To the same thing must be referred what follows, thy neighings; for by this comparison, we know, is set forth elsewhere, by way of reproach, that furious ardor with which the Jews followed their own inventions. The word indeed sometimes means exultation; for the verb צהל , tsel, is to exult; but here, as in Jeremiah 5:0 it signifies neighing. He then says, Thy adulteries and thy neighings, etc. Now this is far more shameful than if he had said thy lusts, for by this comparison we know their crime was enhanced , because they were not merely inflamed by a violent natural lust, such as adulterers feel towards strumpets, but they were like horses or bulls: Thy adulteries then and thy neighings; and he adds, the thought of thy whoredom, etc. The word זמת , zamet, is to be taken here for thought, and this is its proper meaning. It is indeed taken sometimes in a bad sense; but the Prophet, I have no doubt, meant here to wipe off a color with which the Jews painted themselves; for they said that they intended to worship God, while they accumulated rites which were not. prescribed in the law. The Prophet therefore condemns them here as being within full of unchastity, as though he had said, “I do not only accuse you of open acts of wickedness, but ye burn also within with lust, for impiety has taken such hold on all your thoughts, that God has no place at all in you; ye are like an unchaste woman, who thinks of nothing but of her filthy lovers, and goes after her adulterers: ye are thus wholly given up to your whoredoms. Some read the words by themselves and put them in the nominative case, “ Thy adulteries and thy neighings, and the thought of thy whoredom on the mountains;” and then they add, “In the field have I seen thine abominations.” But I prefer to take the whole together, and thus to include all as being governed by the verb ראיתי , I have seen; “Thy adulteries and thy neighings, the thought of thy whoredom on the mountains in the field have I seen, even thy abominations.” The last word is to be taken in apposition with the former words. But the Prophet introduces God here as the speaker, that the Jews might not seek evasions and excuse themselves. He therefore shews that God, whose proper office it is to examine and search the hearts of men, is the fit Judge. (101) He mentions hills and field. Altars, we know, were then built on hills, for they thought that God would be better worshipped in groves; and hence there was no place, no wood, and even no tree, but that they imagined there was something divine in it. This is the reason why the Prophet says, that their abominations were seen by God on the hills as well as on the plains. And he adds fields, as though he had said, that the hills did not suffice them for their false worship, by which they profaned the true worship of God, but that the level fields were filled with their abominations. We now then perceive the meaning of what is here said, that the Jews in vain tried to escape by evasions, since God declares that he had seen them; as though he had said, “Cease to produce your excuses, for I will allow nothing of what ye may bring forward, as the whole is already well known by me.” And he declares their doings to be abominations, and also adulteries and neighings. At length he adds, Woe to thee, Jerusalem! The Prophet here confirms what we have before observed, that the Jews had no just ground of complaint, for they had provoked God extremely. Hence the particle woe intimates that they were now justly given up to destruction. And then he says, Will they never repent? But this last part is variously explained; and I know not whether it can today be fully expounded. I will however briefly glance at the meaning. Jerome seems to have read אחרי , achri, “after me,” “Wilt thou not then return after me?” as though God here intended to exhort the Jews to return at length to him, as he was ready to be reconciled to them. But as it is simply אחרי , achri, and he may have read without the points, I do not wish to depart from what is commonly received. There is further a difficulty in the words which follow, for interpreters vary as to the import of the words מתי עד , mati od, “how long yet?” In whatever sense we may take the words, they are sufficient to confute the opinion of Jerome, which I had forgotten to mention, because the malediction in that case would be improper and without meaning, “Woe to thee, Jerusalem, wilt thou not be made clean after me?” for what can this mean? It is therefore necessary so to read as to include all the words in the sentence, “Wilt thou not hereafter or at length be made clean?” Some, however, read the words affirmatively, “Thou shalt not be cleansed hereafter,” as though it was said, “Thou shalt not be cleansed until I first drive thee into exile.” But this meaning is too refined, as I think. I therefore take the words in their simple form, Wilt thou not at length be made clean? how long yet? as though God again reproved the hardness of the people, as indeed he did reprove it. Hence he says, “Wilt thou not at length be made clean?” for I take אחרי , achri, as meaning “at length.” Then follows an amplification, מתיעד
Pericope (part_of)
- part_of
pericope/per-jer-13-006
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여기서 선지자는 내가 전에 말한 것을 자세히 설명한다. 즉 백성이 한 번만이 아니라 오랫동안 하나님을 도발하였고 자신들의 악한 과정에 완고하게 계속하였으므로 그들이 비록 매우 심하게 처벌받더라도 의롭게 처벌받는다는 것이다.
"네 간음들과 네 울음소리들." 그는 여기서 간음들로 의심할 여지 없이 우상숭배들을 의미한다. 그리고 여기서 비록 백성 가운데 크게 만연하였던 음란에 대해 말하는 것이 아니라, 불경건하고 거짓된 경배 형식들로 타락하였다는 것만을 정죄한다. 그다음에 나오는 것도 같은 것을 가리킨다. "네 울음소리들." 이 비유로 유대인들이 자신들의 고안들을 따르는 맹렬한 열정이 표현된다는 것을 다른 곳에서도 안다. 그 단어는 때로 환성을 의미한다. 그러나 예레미야 5장에서처럼 여기서는 말의 울음을 의미한다.
"네 간음들과 네 울음소리들." 그는 말음 욕정을 뜻하는 단어를 추가한다. 이 단어는 '생각'을 의미하는데 이것이 가장 적절한 의미이다. 선지자는 의심할 여지 없이 유대인들이 자신들을 채색하던 것을 여기서 씻어내려 하였다. 그들은 자신들이 하나님을 경배하려 한다고 말하면서 율법에서 규정되지 않은 의식들을 쌓았기 때문이다. 따라서 선지자는 그들을 안에서도 음란으로 가득 찬 자들로 정죄한다.
그다음에 하나님이 말씀하시는 자로 소개된다. 유대인들이 핑계를 대고 자신들을 변명하지 못하도록. 그분이 사람들의 마음을 살피고 찾으시는 것이 적절한 직무이시므로 적절한 재판관이심을 보여주신다. 그는 산들과 들판을 언급한다. 제단들이 산들에 세워졌다는 것을 알기 때문이다. 그들이 하나님이 숲에서 더 잘 경배받으실 것이라 생각하였기 때문이다. 따라서 하나님이 산들에서와 평지에서도 그들의 가증한 일들을 보셨다고 한다.
"예루살렘아 화로다!" 선지자는 여기서 앞에서 관찰한 것을 확증한다. 유대인들이 하나님과 다투고 그가 너무 엄격하다고 불평할 정당한 근거가 없다는 것이다. 따라서 화라는 표현은 그들이 이제 의롭게 멸망에 내버려졌다는 것을 암시한다. 그다음에 그는 말한다. "그들이 언제나 깨끗하게 되지 않겠느냐?" 이것은 또한 마지막에 그들의 완고함을 꾸짖는 것처럼 보인다. "언제나?" 하는 것이다.
원주석
- 번역원본
commentary-section/cal-jer-13-27-27(Calvin, PD) - CC0-1.0 · Sonnet 번역