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주석[칼빈] — 예레미야 14장 · 가뭄과 중보기도

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1절 카드 ↗

Though the Prophet does not distinctly express that what had not yet happened was divinely revealed to him, yet it may be easily gathered that it was a prophecy with reference to what was future. Of this sterility nothing is recorded in sacred history: there is, however, no doubt but God had in an unusual manner afflicted the Jews, as previously in the days of Ahab. As then a drought was near at hand which would cause great scarcity, his purpose was to forewarn the Jews of it before the time, that they might know that the dryness did not happen by chance, but was an evidence of God’s vengeance. And we know that whenever any adversity happens, the causes of it are sought in the world, so that hardly any one regards the hand of him who smites. But when there is a year of sterility, we consult astrology, and think that it is owing to the influence of the stars: thus God’s judgment is overlooked. As then men contrive so many expedients by which they throw aside the consideration of Divine judgment, it was necessary that the Prophet should speak of the sterility mentioned here before it happened, and point it out as it were by the finger, though it was yet not made manifest. He therefore says that the word of God came to him respecting the words of restraints (103) Though דבר , deber, signifies a thing or a business or concern, yet, what seems here to be intended is the contrast between דבר , deber, the word of God, and דברים deberim, the words of men; for he says, על דברי הבצרות ol deberi ebetserut, because the Jews, as it is usual, would have many words of different kinds among themselves respecting the sterility: when anything uncommon or unexpected happens, every one has his own opinion. But the Prophet sets up the word of Jehovah in opposition to the words of men; as though he had said, “They will inquire here and there as to the causes of the scarcity; there will yet be but one cause, and that is, God is punishing them for their wickedness.” He calls sterility prohibitions or restraints: for though God could in an instant destroy and mar whatever has come to maturity, yet, in order to shew that all the elements are ready to obey him, he restrains the heavens whenever he pleases; and hence he says, “In that day the heavens will hear the earth, and the earth will hear the corn, and the corn will hear men.” ( Hosea 2:21 ) For as this order of things is set before us, it cannot be otherwise but that, whenever we are hungry, our eyes turn to the corn and bread; but corn does not come except the earth be fruitful; and the earth cannot of itself bring forth anything, and except it derives moisture and strength from the heavens. So also, on the other hand, he says, “I will make for you the heaven brass and the earth iron.” (104) ( Leviticus 26:19 ) We hence see the reason for this word, prohibitions, by which the Prophet designates the dryness of the heavens and the sterility of the earth; for the earth in a manner opens to us its bowels when it brings forth food for our nourishment; and the heavens also pour forth rain, by which the earth is irrigated. So also God prohibits or restrains the heavens and the earth, and closes up his bounty, so as to prevent it to come to us. It now follows — (103) The Septuagint express it in one,word, “ ἀζροχία — the want of rain;” the Vulgate, by words of dryness, or drought: and the Syriac, by “defect of rain.” We may take “words” here in the sense of effects; so we may render the Hebrew, “concerning the effects of restraints;” and the last word is put in the plural number because there was a twofold restraint, — that of the heavens from rain, and that of the earth from producing fruit. The “effects” of these restraints are described in the following verses. — Ed (104) There is a little inadvertence here: “iron,” in this text, is applied to heaven, and “brass” to the earth, — Ed . return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-14-1

Source

선지자가 아직 일어나지 않은 것이 자신에게 신적으로 계시되었음을 분명히 표현하지는 않지만, 그것이 미래에 관한 예언이었다는 것은 쉽게 알 수 있다. 이 가뭄에 대한 기록이 거룩한 역사에 없다. 그러나 이전에 아합의 시대에 그러하였듯이 하나님이 유대인들을 특별한 방식으로 고난을 주셨다는 것은 의심할 여지가 없다. 따라서 큰 부족함을 야기할 가뭄이 가까이 있었으므로, 그분의 목적은 때가 되기 전에 유대인들에게 미리 경고하는 것이었다. 그래서 그 가뭄이 우연히 일어난 것이 아니라 하나님의 보복의 증거임을 알도록 하기 위해서이다.

어떤 역경이 닥칠 때마다 원인이 세상에서 찾아진다는 것을 우리는 알고 있다. 거의 아무도 치시는 분의 손을 주목하지 않는다. 가뭄이 드는 해가 있으면 우리는 점성술을 참조하고 별들의 영향 때문이라고 생각한다. 이처럼 하나님의 심판이 간과된다. 따라서 그것이 아직 드러나지 않았어도 선지자가 이 가뭄에 대해 그것이 일어나기 전에 말하고 마치 손가락으로 가리키는 것처럼 표현하는 것이 필요하였다.

그는 '제약들의 말씀들'에 관하여 하나님의 말씀이 그에게 왔다고 한다. '다바르'는 사물이나 사업이나 관심을 의미하지만, 여기서 의도되는 것은 하나님의 '다바르'(말씀)와 사람들의 '다바림'(말씀들) 사이의 대조인 것처럼 보인다. 유대인들이 평소처럼 가뭄에 대해 여러 종류의 말들을 주고받을 것이기 때문이다. 뭔가 특이하거나 예상치 못한 일이 일어나면 모두가 자신의 견해를 갖는다. 그러나 선지자는 사람들의 말들에 여호와의 말씀을 대립시킨다. 마치 이렇게 말한 것처럼. "그들이 여기저기서 가뭄의 원인을 물을 것이다. 그러나 오직 한 가지 원인이 있는데, 그것은 하나님이 그들의 악에 대해 그들을 벌하시는 것이다."

원주석

2절 카드 ↗

The Prophet intimates in these words, that so great would be the scarcity as to appear to be a manifest and remarkable evidence of God’s vengeance; for when God punishes us in a common way, we for the most part refer the event to some fortuitous circumstances, and the devil also ever retains our minds in the consideration of secondary causes. Hence the Prophet declares here that an event so unusual could not be ascribed to natural causes, as that the earth should become so sterile, but thai; it was the extraordinary judgment of God. This is the reason wily he employs so many figurative expressions. He might indeed have said, in one sentence, that there would be in the land a most grievous famine; but hardly one in a hundred would have been moved by words so simply expressed. Therefore the Prophet, in order to arouse their stupor, uses terms the most forcible. Hence he says, Mourned has Judah Though he speaks of what was future, yet, according to his own usual manner and that of others, he uses the past time in order to shew the certainty of what he said. He then declares that there would be mourning in Judah. He afterwards says, His gates have been weakened, or scattered. In mentioning gates, he takes a part for the whole, for he means the cities: but as judgments were wont to be administered at the gates, and as men often assembled there, he says that the gates would be reduced to solitude, so that hardly any one would appear there. He in the third place adds, They have become darkened to the ground, or, in plainer words, they became overwhelmed with grief; but the proper meaning of the word is to become darkened: and he says, to the ground, as though he said that they would be so cast down as to he in the dust, and would not dare to raise up their heads, nor would be able to do so, being worn down by want and famine. We hence see what he means, even this, — that the scarcity would be so great that men would be down on the ground, and in a manner seek darkness for themselves, as it is the case with us when we flee as it were from the light and he on the ground; for we then shew that we cannot enjoy the light, it being disagreeable to us: and hence we see more clearly what I have stated, — that the Prophet uses very strong terms to produce an impression on the Jews, that they might know that the earth was so sterile, not through any natural or common cause, but through the judgment of God. (105) He afterwards adds, The cry of Jerusalem has ascended Here he sets forth their despair: for in doubtful matters we are wont to deliberate and to devise remedies; but when we are destitute of any counsel or advice, and when no hope appears, we then break out into crying. We hence see that it was an evidence of despair when the cry of Jerusalem ascended; for they would not be able to complain and to disburden their cares and griefs by pouring them into the bosoms of one another, but all of them would cry and howl. (105) The versions connect the two verbs with gates: and if we take “gates” metonymically for those who attended them, the meaning will be evident. We may then render the verse thus, — Mourned hath Judah, And her gates, they have languished; Grieved have they for the land; And the cry of Jerusalem hath ascended. In the gates was the court of justice; there the chief men or governors assembled. The languishing belonged, not to the gates, but to those who attended them, and so the grief or lamentation. The first meaning of the verb is to be dark, to be black, but it is used to signify extreme grief or lamentation. See Psalms 35:14 . As light denotes joy, so darkness is a symbol of grief or mourning. We use a similar kind of metonymy, when we say, “The court is in mourning.” The Septuagint render the verse thus, — Mourned hath Judah, And her gates have been emptied, And have become dark for the land; And the shout of Jerusalem hath ascended. Blayney’s version of the third line is as follows, — They are in deep mourning for the land. The Targum paraphrases the verb thus, — “Their faces are covered with blackness.” — Ed. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-14-2

Source

선지자는 이 말씀들에서 가뭄이 얼마나 클 것인지를 암시한다. 그것이 하나님의 보복의 분명하고 주목할 만한 증거로 나타날 것이라는 것이다. 선지자는 선지자들 사이에서 흔히 사용하는 방식으로 과거 시제를 써서 미래의 일들을 말한다. 그가 말하는 것의 확실성을 보여주기 위해서이다.

"유다가 슬퍼하고 그 성문들이 약해졌도다." 성문을 언급할 때 그는 부분으로 전체를 대신한다. 성읍들을 의미하기 때문이다. 그러나 심판이 성문에서 행해지고 사람들이 자주 거기서 모였으므로, 그는 성문들이 황량하게 될 것이라 한다. 세 번째로 그는 덧붙인다. "그들이 땅을 향해 어두워졌다." 더 평이하게 말하면 그들이 슬픔에 잠겼다는 것이다. 그러나 그 단어의 본래 의미는 어두워지는 것이다. "땅을 향해"라는 표현은 그들이 너무 낙담하여 먼지 속에 있을 것이며 고개를 들 수도 없고 결핍과 기근으로 쇠진하여 그렇게 할 능력도 없을 것임을 뜻한다.

"예루살렘의 부르짖음이 올라갔다." 그는 여기서 그들의 절망을 묘사한다. 불확실한 일들에서 우리는 숙고하고 해결책을 고안한다. 그러나 조언이나 충고를 박탈당하고 아무 소망도 보이지 않을 때 우리는 부르짖음을 터뜨린다. 따라서 예루살렘의 부르짖음이 올라간 것이 절망의 증거였다는 것을 알 수 있다.

원주석

3절 카드 ↗

It is then added, Their chiefs will send the common people to the waters The Prophet’s object was again to point out something extraordinary, — that the great, possessing authority, would constrain and compel the common sort to draw water. They have sent them, he says, that is, by authority; they who could command others sent them to the waters. (106) They came, he says, to the cisterns By the word גבים gabim, he means deep ditches, or pits; but some render them cisterns. With regard to the subject in hand, it signifies not; for the Prophet no doubt meant that they would come to the deepest wells or pits, as it is usually done ia a great drought; for many springs become often dry, and pits also, situated in high places; but in valleys some water remains, and there it may be had: there are also some wells ever full of water, where its abundance never fails. It was therefore the Prophet’s design to refer to such wells. They came, he says, to the wells, where they thought they could find a sufficient supply; but he adds, They found no waters; they returned with their empty vessels (107) We now perceive what I have said, — that the Prophet here reproves the Jews for their stupidity in not understanding that God was angry with them when the order of nature, which ought ever to continue the same, thus failed. Droughts indeed often happen when there are no waters in most places; but when no well supplies any water, when there is not a drop of water to be found in the most favorable places, then indeed it ought to be concluded that God’s curse is on the people, who find nothing to drink; for in nothing does God deal more bountifully with the world than in the supply of water. We do not speak now of wine; but we see fountains everywhere pouring forth waters, and rivers also flow through countries: moreover, pits are dug through the labors of men; there are also cisterns in which the rain is preserved in places that are commonly dry: but when in cisterns no water remains, and when the fountains themselves refuse any supply, we may hence surely know that it is the special judgment of God; and this is what Jeremiah intended here to shew; and therefore he says that they were confounded and ashamed, and that they covered their head It now follows — (106) The persons here mentioned are called by the Septuagint “chieftains — μεγιστᾶνες ,” and “young men — τους νεωτέρους ;” by the Vulqate, “the elder ones — majores ,” and “the younger ones — minores ;” by the Syriac, “the chiefs,” and “the common sort;” and by the Targum, “chief men,” and “subjects.” The first word is well expressed in our version, “nobles,” — the illustrious; and the most suitable word for the others is “menials;” they were the servants. — Ed (107) would render the verse thus, — 3. When their nobles sent their menials for water, They came to the reservoirs, they found no water; They brought back their vessels empty: They were ashamed and confounded, And they covered their heads. The word I render “reservoirs” means literally arches or vaults. They were places arched over to preserve water. Parkhurst thinks that the reservoirs made by King Hezekiah are intended, 2 Chronicles 32:30 . That the verb שב has the meaning of bringing back is evident from Isaiah 52:8 ; and this is according to the Vulgate and the Septuagint in this place. Gataker and Venema think that the shame and confusion refer to the nobles, and not to the servants. This verse speaks of Jerusalem, the last mentioned in the former verse; and what follows refers to Judea, spoken of in the former part according to the usual manner of the prophets. — Ed return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-14-3

Source

그다음에 덧붙인다. "귀인들이 천민들을 물로 보냈다." 선지자의 목적은 특별한 것을 가리키는 것이었다. 즉 권위를 가진 위대한 자들이 물을 긷도록 일반 사람들을 강요하고 압박한다는 것이다. "그들을 보냈다" 즉 권위로. 다른 이들을 명령할 수 있는 자들이 물을 위해 그들을 보냈다.

"그들이 웅덩이들로 왔으나 물을 얻지 못하였다." 이 단어는 깊은 구멍이나 웅덩이를 의미한다. 어떤 이들은 저수조라고 번역한다. 내용에 있어서 큰 차이가 없다. 선지자는 의심할 여지 없이 가장 깊은 우물이나 구덩이들을 언급하는데, 큰 가뭄이 있을 때 흔히 그러하기 때문이다. 많은 샘들이 자주 마르고 높은 곳에 있는 구덩이들도 마른다. 그러나 계곡에는 어느 정도의 물이 남아 있고 거기서 물을 얻을 수 있다. 항상 물이 가득하여 그 풍부함이 실패하지 않는 우물들도 있다. 따라서 선지자의 목적은 그러한 우물들을 언급하는 것이었다.

"그들이 왔다. 충분한 공급을 얻을 수 있으리라 생각하는 우물들에. 그러나 그는 덧붙인다. 그들이 물을 찾지 못하였다. 그들이 빈 그릇을 가지고 돌아갔다." 우리는 이제 내가 말한 것을 알 수 있다. 즉 선지자가 자연의 질서가 이처럼 실패하였을 때 하나님이 그들에게 화가 나 계신다는 것을 이해하지 못한 유대인들의 우둔함을 꾸짖는다는 것이다. 가뭄은 물이 대부분의 곳에 없을 때 자주 일어난다. 그러나 어떤 우물에서도 물이 나오지 않고 가장 유리한 곳에서도 물 한 방울 찾을 수 없을 때, 그때는 그것이 하나님의 저주가 백성에게 있다는 것을 마시려 아무것도 없는 그들에게서 결론을 내려야 한다.

원주석

4절 카드 ↗

The Prophet had said, that though the whole common people were sent to the waters, yet none would be found. He now adds the same firing respecting the husbandmen. Ashamed, he says, shall be the husbandmen, for the ground shall be turned into dust, and God will pound it small. When the heavens supply moisture, the earth retains thus its solid character; but in a great heat we see the earth dissolving into dust, as though it was pounded in a mortar. So he says, On account of the chapt ground, because there is no rain, ashamed shall be the husbandmen, and they shall cover their heads; for sorrow shall not only seize on them, but also fin them with such shame as to make them to shun the light and the sight of men. These things were intended for the same purpose, even to make the Jews to know that they were not by chance deprived of water, but because God had cursed their land, so that it yielded them no water even for the common wants of nature. It follows — return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-14-4

Source

선지자는 온 백성이 물을 위해 보내졌음에도 아무것도 찾지 못하였다고 하였다. 이제 농부들에 관해 같은 것을 덧붙인다. "농부들이 수치를 당할 것이다. 땅이 먼지로 되고 하나님이 그것을 가루처럼 만드실 것이기 때문이다." 하늘이 습기를 공급할 때 땅은 그 단단한 성질을 유지한다. 그러나 큰 더위에서 마치 절구에 빻인 것처럼 먼지로 녹아버리는 것을 본다. "갈라진 땅 때문에, 비가 없으므로. 농부들이 수치를 당할 것이다. 그들이 머리를 가릴 것이다." 슬픔이 그들을 사로잡을 뿐만 아니라 그처럼 큰 수치로 가득 차서 빛과 사람들의 시야를 피하게 될 것이다.

이 모든 것은 같은 목적을 위한 것이었다. 즉 유대인들이 우연히 물을 박탈당한 것이 아니라 하나님이 그들의 땅을 저주하셔서 자연의 일반적인 필요를 위한 물도 그들에게 허락하지 않으셨다는 것을 알도록 하기 위해서이다.

원주석

5절 카드 ↗

Jeremiah now comes to animals: he said before, that men would be visited with thirst, and then that the ground would become dry, so theft husbandmen would be ashamed; he now says that the wild asses and the hinds would become partakers of this scarcity. The hind, he says, has brought forth in the field, which was not usual; but he says that such would be the drought, that the hinds would come forth to the plains. The hinds, we know, wander in solitary places and there seek their food, and do not thus expose themselves; for they have a natural timidity, which keeps them from encountering danger. But he says that hinds, big with young, shall be constrained by famine to come to the fields and bring forth there, and then flee away: and yet they prefer their young to their own life. But the Prophet here shews that there would be something extraordinary in that vengeance of God, which was nigh the Jews, in order that they might know that the heavens and the earth and all the elements were armed against them by God, for they had so deserved. But he says, Bring forth shall the hind, and then he adds, and will forsake its young: but why will it bring forth in the field? even because it will not find grass in the mountains, and in the woods, and in the usual places. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-14-5

Source

예레미야는 이제 동물들에 대해 말한다. 그는 앞에서 사람들이 갈증으로 고난받을 것이라 하였고, 그다음에 땅이 말라버려 농부들이 수치를 당할 것이라 하였다. 이제 들나귀들과 암사슴들도 이 결핍에 참여할 것이라 한다. "암사슴이 들에서 새끼를 낳았다." 이것은 보통 없는 일이었다. 그러나 그는 가뭄이 그토록 심하여 암사슴들이 들로 나올 것이라 한다. 암사슴들이 외진 곳을 헤매며 거기서 먹이를 구하고 이처럼 자신들을 드러내지 않는다는 것을 안다. 타고난 소심함이 그들을 위험에 노출되는 것을 막는다. 그러나 그는 새끼 밴 암사슴들이 기근으로 인해 들에 나와 거기서 새끼를 낳고 도망칠 수밖에 없다고 한다.

그러나 그들은 자기 생명보다 새끼를 더 소중히 여긴다. 여기서 선지자는 유대인들에게 가까이 있던 하나님의 보복에 무언가 특별한 것이 있을 것임을 보여준다. 그들이 하나님이 자신들을 대적하여 하늘과 땅과 모든 원소들을 무장시키셨다는 것을 알도록 하기 위해서이다. 그들이 그것을 마땅히 받았기 때문이다. "암사슴이 새끼를 낳고 그것을 버리리라." 왜냐하면 산들과 숲들과 일반적인 곳들에서 풀을 찾지 못하기 때문이다.

원주석

6절 카드 ↗

The same thing is said of the wild asses, And the wild asses, he says, stood on the rocks: and yet this animal, we know, can endure want for a long Lime. But the Prophet, as I have said, intended to shew that there would be in this scarcity some remarkable evidences of God’s vengeance. Stood then did the wild asses on the rocks, and thence drew in wind like serpents: for great is the heat of serpents; on account of inward burning they are constrained to draw in wind to allay the heat within. The Prophet says, that wild asses were like serpents, for they were burning with long famine, so that they were seeking food in the wind itself, or by respiration. He then adds, Failed have their eyes, for there was no grass (108) We now understand the object of this prediction: It was God’s purpose not only to foretell the Jews what was soon to be, but also to point out, as it were, by the finger, his vengeance, that they might not have recourse, as usual, to secondary causes, but that they might know that they suffered punishment for their sins; for the scarcity would be so extraordinary as far to exceed what was usual. It now follows — (108) The three foregoing verses I render as follows, — 4. On account of the ground being cracked, As there has been no rain in the land, Ashamed were the husbandmen, They covered their heads: 5. When also the hind was in the field, It brought forth young, and it was forsaken, Because there was no grass: 6. And the wild asses, they stood on the cliffs; They drew in the wind like serpents; Fail did their eyes, Because there was no herbage — Ed . return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-14-6

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들나귀에 대해서도 같은 것이 말해진다. "들나귀가 바위 위에 섰다." 그러나 이 동물이 오랫동안 결핍을 견딜 수 있다는 것을 우리는 안다. 그러나 선지자는 말하였듯이 이 결핍에 하나님의 보복의 주목할 만한 증거들이 있을 것임을 보여주려 하였다. "들나귀가 바위 위에 섰고 거기서 뱀처럼 바람을 들이마셨다." 뱀들의 열기가 크기 때문이다. 내면의 열기 때문에 그들은 그것을 진정시키기 위해 바람을 들이마실 수밖에 없다. 선지자는 들나귀들이 뱀들 같다고 한다. 오랜 기근으로 그들이 타올랐기 때문이다. 그래서 바람 자체에서, 즉 호흡으로 먹이를 구한다. 그는 그다음에 덧붙인다. "풀이 없어 그들의 눈이 실패하였다."

우리는 이제 이 예언의 목적을 이해한다. 하나님의 목적은 유대인들에게 곧 올 것을 예언할 뿐만 아니라, 자신들의 손가락으로 말하자면 그분의 보복을 가리키는 것이었다. 그래서 그들이 이차적 원인들에 호소하지 않고 자신들의 죄에 대한 형벌을 받는다는 것을 알도록 하기 위해서이다. 가뭄이 너무 특별하여 보통을 훨씬 넘어설 것이었기 때문이다.

원주석

7절 카드 ↗

The Prophet, no doubt, intended here to exhort the Jews by his own example to seek pardon; nor does he so assume the character of others, as though he was free himself from guilt; for he was not more righteous than Daniel, who, as we find, testified that he confessed before God, not only the sins of the people, but also his own sins. ( Daniel 9:4 ) And Jeremiah, though not one of God’s despisers, nor of the profane, who had provoked God’s wrath, was yet one of the people; and here he connects himself with them; and he did this in sincerity and not in dissimulation. But he might have prayed silently at home; why then did he make public his prayer? What was his purpose in consigning it to writing? It was that he might rouse the people, as I have already said, by his example, so that they might flee as suppliants to God’s mercy, and seek forgiveness for their sins. This then was the Prophet’s object. Thus we see that the prophecy concerning the scarcity and the famine was announced, that the people might through repentance escape the wrath of God; for we know that when God has even taken his sword he may possibly be pacified, as he is in his nature merciful: and besides, the design of all such predictions is, that men, conscious of their sins, may by faith and repentance escape the destruction that awaits them. We now then understand the design of the Prophet in this passage. He says first, Even though our iniquities testify, etc. The verb ענה , one, properly means to answer; but it means also to testify, as in this place. O Jehovah, (109) he says, there is no reason now to contend with thee, or to expostulate, or to ask why thou denlest so severely with us; let all such excuses be dismissed, for our sins testify against us; that is, “Were there no angels nor men to accuse us, our own conscience is sufficient to condemn us.” But when do our iniquities testify against us? Even when we know that we are exposed to God’s judgment and are held guilty by him. As to the reprobate, their iniquities cry to heaven, as it is said of Sodom. ( Genesis 18:20 ) But the Prophet seems here to express something more, — that the Jews could not make evasions, but must confess that they were worthy of death. For he says, For thy name’s sake deal with us. We see that the Prophet first condemns himself and the whole people; as though he had said, “If thou, Lord, summonest us to plead our own cause, we can expect nothing better than to be condemned by our own mouths, for our iniquities are sufficient to condemn us. What then remains for us?” The Prophet takes it as granted that there was but one remedy, — that God would save his people for his own name’s sake; as though he had said, “In ourselves we find nothing but reasons for condemnation; seek then in thyself a reason for forgiving us: for as long as thou regardest us, thou must necessarily hate us and be thus a rigid Judge; cease then to seek anything in us or to call us to an account, but seek from thyself a reason for sparing us.” He then adds, For multiplied have our defections, and against thee have we done wickedly (110) By these words the Prophet shews that he did not formally, like hypocrites, confess sins, but really acknowledged that the Jews would have been found in various ways guilty had God dealt with them according to justice. As we now perceive the import of the words, let us learn from this passage, that there is no other way of being reconciled to God than by having him to be propitious to us for his name’s sake. And by this truth is refuted everything that has been invented by the Papists, not less foolishly than rashly, respecting their own satisfactions. They indeed know that they stand in need of God’s mercy; for no one is so blinded under the Papacy, who does not feel the secret misgivings of his own conscience: so the saintlings, who lay claim to angelic perfection, are yet self — convicted, and are by necessity urged to seek pardon; but in the mean time they obtrude on God their satisfactions and works of supererogation, by which they compensate for their sins, and thus deliver themselves from the hand of God. Now this is a remarkable passage to confute such a diabolical delirium, for the Prophet brings forward the name of God; as though he had said, “This is the only way by which we can return to God’s favor and obtain reconciliation with him, even by having him to deal with us for his name’s sake, so that he may seek the cause of his mercy in himself, for in us he can find none.” If Jeremiah said this of himself, and not feignedly, what madness is it for us to arrogate so much to ourselves, as to bring anything before God by which he may be induced to shew mercy? Let us then know that God forgives our sins, not from a regard to any compensation, but only on account of a sufficient reason within himself, that he may glorify his own name. Now follows a clearer explanation and a confirmation of this verse. (109) All the versions connect “Jehovah” with the next words; and so do Veema, Gataker, and Blayney. The particle אם if, or though, is omitted by the Septuagint and the Arabic; but is retained by the Vulgate, Syriac, and the Targum. It may be rendered verily, or truly, — Verily, our perversities, they have responded against us. The word עון means perverse or headstrong wickedness. There is an allusion in responding to a trial. “They have stood against us,” is the Septuagint. See Job 15:6 . — Ed. (110) The latter part may be thus rendered, — Jehovah! deal with us for thy name’s sake: For many have been our defections, Against thee have we sinned. The Syriac renders fitly the first line, — O Lord, spare us on account of thy name. — Ed . return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-14-7

Source

선지자는 의심할 여지 없이 여기서 자신의 예를 들어 유대인들이 용서를 구하도록 권고하려 하였다. 그는 다른 이들의 성격을 가장하면서 자신이 죄가 없는 것처럼 행동하지 않는다. 왜냐하면 그는 하나님 앞에서 백성의 죄만이 아니라 자신의 죄도 고백하였다고 간증한 다니엘보다 더 의롭지 않았기 때문이다. 예레미야는 하나님의 진노를 도발한 하나님을 업신여기는 자들이나 불경건한 자들 중 하나가 아니었지만, 그럼에도 백성의 한 사람이었고 여기서 자신을 그들과 연결시켰다. 그리고 그는 가식이 아니라 진심으로 그렇게 하였다.

그러나 그는 집에서 조용히 기도할 수 있었는데 왜 자신의 기도를 공개하였는가? 그가 그것을 기록에 남긴 목적은 무엇인가? 그것은 이미 말한 것처럼 백성이 자신의 예를 통해 분발하도록 하여, 그들이 탄원자로서 하나님의 자비에 달려가고 자신들의 죄에 대한 용서를 구하도록 하기 위해서였다. 이것이 선지자의 목적이었다.

따라서 가뭄과 기근에 관한 예언이 선포된 것은 백성이 회개를 통해 하나님의 진노를 피할 수 있도록 하기 위해서였다는 것을 알 수 있다. 하나님이 이미 그분의 칼을 빼셨을 때도 그가 자비로우신 성품이시므로 달래어질 수 있다는 것을 알기 때문이다. 또한 그러한 모든 예언들의 목적은 사람들이 자신들의 죄를 의식하여 믿음과 회개로 그들을 기다리는 멸망을 피하는 것이다.

"우리의 죄악들이 증언한다." 동사 '오네'는 본래 대답하다는 의미이지만 이 곳에서처럼 증언하다는 의미도 있다. "오 여호와여, 지금 당신과 다투거나 항의하거나 왜 우리를 이처럼 엄하게 대하시느냐고 물을 이유가 없습니다. 그런 모든 구실들을 물리치겠습니다. 우리의 죄들이 우리에게 증언합니다." 즉 "우리를 고발할 천사나 사람이 없다 해도 우리 자신의 양심이 우리를 정죄하기에 충분합니다."

"주의 이름을 위하여 우리를 대하소서." 선지자가 먼저 자신과 온 백성을 정죄하는 것을 알 수 있다. 마치 이렇게 말한 것처럼. "주님, 당신이 우리에게 소송을 변호하라 소환하신다면, 우리 자신의 죄가 우리를 정죄하기에 충분하므로 우리가 정죄받는 것 외에 더 나은 것을 기대할 수 없습니다. 그렇다면 우리에게 남은 것은 무엇입니까?" 선지자는 단 하나의 해결책이 있다는 것을 당연한 것으로 받아들인다. 즉 하나님이 자신의 이름을 위하여 자신의 백성을 구원하실 것이라는 것이다. 마치 이렇게 말한 것처럼. "우리 안에서 우리는 정죄의 이유들밖에 찾을 수 없습니다. 그러므로 우리를 용서하실 이유를 당신 안에서 찾으소서."

이 단락에서 교황주의자들이 자신들의 속죄에 관해 어리석지 않게 경솔하게 고안한 모든 것이 반박된다. 그들은 하나님의 자비가 필요하다는 것을 안다. 하나님이 자신들에게 자비로우셔야 한다고 청원하기 위해 자신들의 속죄와 공로의 행위들을 제시한다. 따라서 이 단락은 그러한 마귀적 망상을 반박하는 것이다. 선지자가 하나님의 이름을 내세우기 때문이다.

원주석

8절 카드 ↗

I have said that the former verse is confirmed by these words; for since the Prophet mentions to God his own name, we must consider the cause of the confidence with which he was supported, which was even this, — because God had chosen that people, and promised that they should be to him a peculiar people. It is then on the ground of that covenant that the Prophet now prays God to glorify his name; such a prayer could not have been made for heathen nations. We hence perceive how the Prophet dared so to introduce God’s name, as to say, Deal with us for thy name’s sake He calls God, in the next place, the hope of Israel; not that the Israelites relied on him as they ought to have done, for the ten tribes had long before revolted from him, and so great a corruption had also prevailed in Judah, that hardly one in a thousand could be deemed faithful. Hope then among the people had become extinct; but the Prophet here regards the perpetuity of the covenant, as though he had said, “Even though we are unworthy to be protected by thee, yet as thou hast promised to be always ready to bring us help, thou art our hope. In short, the word hope or expectation, is to be referred to God’s promise, and to the constancy of his faithfulness, and not to the faithfulness of men, which did not exist, at least it was very small and in very few. To the same purpose he adds, His Savior in time of trouble He had in view the many proofs by which God had manifested his power in the preservation of the faithful. And he expressly mentions trouble or distress, as though he had said, that the aid of God had been known by evidences sufficiently clear; for had the people never wanted his help, his favor would have been less evident; but as they had been often reduced to great straits, the bounty and the power of God had become more manifest by delivering them from extreme dangers. It is then added, Why shouldest thou be as a stranger in the land? as a traveler, who turns aside for a short time in his journey to pass the night? Here must be noticed a contrast between a stranger and one that is stationary, spoken of afterwards. God would have his name to be invoked in Judea; it was therefore necessary that his favor should continue there; and hence he called the land his rest, and he had also promised by Moses that he would ever be in the midst of his people. The Prophet no doubt had taken from the law what he relates here, Thou art in the midst of us, Jehovah, thy name is called on us He therefore reasons from what seemed inconsistent, that he might obtain pardon from God; for if he was inexorable, his covenant would have failed and perished, which would have been unreasonable, and could not indeed have been possible. Hence he says, “Lord, why shouldest thou be as a stranger and as a traveler, who seeks only a lodging for one night, and then goes forward?” God had promised, as I have already said, that he would rest perpetually in the land, that he would be a God to the people; it, was not then consistent with the covenant that God should pass as a stranger through the land. As he had then formerly defended the Jews, and made them safe and secure even in the greatest dangers, so the Prophet now says, that it was right that he should he consistent with himself and continue ever the same. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-14-8

Source

앞 절의 확증이 이 말씀들에서 나타난다고 하였다. 선지자가 하나님께 그분 자신의 이름을 언급하기 때문에, 그가 지지받은 확신의 원인을 고려해야 한다. 그것은 하나님이 그 백성을 선택하시고 그들이 자신의 특별한 백성이 될 것이라 약속하셨기 때문이다. 따라서 선지자가 하나님이 그분의 이름을 영화롭게 하시도록 기도하는 것은 그 언약에 근거한 것이다.

그는 하나님을 이스라엘의 소망이라 부른다. 이스라엘이 마땅히 그분을 의지하였다는 것이 아니다. 열 지파가 오래전에 그분에게서 반역하였고 유다에도 그토록 큰 부패가 만연하여 천 명 중에 신실한 자라 할 수 있는 자가 거의 없었기 때문이다. 따라서 백성 사이에서 소망은 사라졌다. 그러나 선지자는 여기서 언약의 영속성을 생각한다. 마치 이렇게 말한 것처럼. "비록 우리가 당신의 보호를 받을 자격이 없어도, 당신이 항상 우리를 도우실 준비가 되어 있다고 약속하셨으므로 당신이 우리의 소망이십니다."

"환난 때의 그 구원자." 하나님이 신실한 자들을 보존하는 데 자신의 능력을 나타내신 많은 증거들을 염두에 두었다. 그는 환난이나 고통을 명시적으로 언급하는데, 마치 이렇게 말한 것처럼. 하나님의 도움이 충분히 분명한 증거들로 알려졌다는 것이다. 백성이 그분의 도움을 결코 필요로 하지 않았다면, 그분의 은혜가 덜 분명하였을 것이다. 그러나 그들이 자주 극도의 곤경에 처하였으므로, 극도의 위험에서 그들을 구해내심으로써 하나님의 은혜와 능력이 더 분명히 나타났다.

"어찌하여 당신은 이 땅에서 낯선 자처럼, 하룻밤 묵으러 지나가는 나그네처럼 되시렵니까?" 여기서 낯선 자와 나중에 언급되는 확고히 머무르는 자 사이의 대조를 주목해야 한다. 하나님은 그분의 이름이 유다에서 불리기를 원하셨다. 따라서 그분의 은혜가 거기에 계속될 필요가 있었다. 그래서 그분은 그 땅을 자신의 안식이라 부르셨고, 모세를 통해 항상 자신의 백성 가운데 계실 것이라 약속하셨다.

원주석

9절 카드 ↗

As to the words which follow, Why shouldest thou be as a man astonished or terrified? I take “terrified” for an uncultivated person, as we say in our language, homme savage (111) It is then added, As a giant who cannot save; that is, a strong helper, but of no skin, who possesses great strength, but fails, because he is rendered useless by his own bulk. And so the Prophet says, that it would be a strange thing, that God should be as a strong man, anxious to bring help and yet should do nothing. After having said these things, he subjoins the contrast to which I have referred, But thou art in the midst of us, Jehovah, thy name is called on us, forsake us not We now see that the Prophet dismisses all other reasons and betakes himself to God’s gratuitous covenant only, and recumbs on his mercy. Thou art, he says, in the midst of us God had bound himself by his own compact, for no one else could have bound him. Then he says, Thy name is called on us Could the people boast of anything of their own in being thus called? By no means; but that they were so called depended on a gratuitous covenant. As then the Prophet did cast away every merit in works, and every trust in satisfactions, there remained nothing for him but the promise of God, which was itself founded on the free good pleasure of God. Let us hence learn, whenever we pray to God, not to bring forward our own satisfactions, which are nothing but filthy things, abominable to God, but to allege only his own name and promise, even the covenant, which he has made with us in his only — begotten Son, and confirmed by his blood. (111) The word נדהם , rendered “astonished,” is only found here; it is evidently a Niphal participle, and rendered, by the Septuagint “sleeping — ὑπνῶ ,” — by the Vulgate, “wandering — vagus ,” — by the Siyriac, “weak — imbecillis ,” — by Montanus and Paginius, “astonished.” Parkhurst, after Grotius, derives it from an Arabic verb, which means to “come upon one unexpectedly,” or to overwhelm, and renders it overwhelmed, astonied. It may then be rendered, surprised. Grotius says, that it means a precipitant person, coming to the aid of one in danger, and not capable of delivering him. As in the former instance, “the sojourner” and “the traveler” are the same, only what is said of the latter is more specific; so it seems to be here: the man, taken by surprise, is only farther described as one who is not able on that account to save. The two verses may be thus rendered — 8. The hope of Israel! his Savior in time of distress! Why art thou like a sojourner in the land? Or like a traveler turning aside to pass the night? 9. Why art thou like one taken by surprise — Like a man who is not able to save? Yet thou art in the midst of us, Jehovah; And thy name, on us is it called: Do not forsake us — Ed. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-14-9

Source

"어찌하여 당신은 당황한 사람처럼, 구할 수 없는 용사처럼 되시렵니까?" 나는 '당황한'이라는 단어를 미숙한 사람으로 이해한다. 마치 우리가 말하는 것처럼 '야만인'. "구할 수 없는 용사처럼." 즉 힘은 있으나 기술이 없는 강한 조력자로, 큰 힘을 가지고 있지만 자신의 몸집에 의해 쓸모없게 되어 실패하는. 따라서 선지자는 하나님이 도움을 가져오기를 열망하지만 아무것도 하지 않는 강한 사람처럼 되시는 것이 이상한 일이 될 것이라 한다.

그다음에 내가 언급한 대조를 덧붙인다. "그러나 당신은 우리 가운데 계십니다. 여호와여, 당신의 이름이 우리에게 불립니다. 우리를 버리지 마소서." 이제 선지자가 모든 다른 이유들을 물리치고 오직 하나님의 값없는 언약에만 의지한다는 것을 알 수 있다. "당신은 우리 가운데 계십니다." 하나님이 자신의 언약으로 자신을 묶으셨다. 다른 아무도 그분을 묶을 수 없었기 때문이다. "당신의 이름이 우리에게 불립니다." 백성이 이렇게 불리는 데 있어 자신들의 어떤 것을 자랑할 수 있겠는가? 결코 그럴 수 없다. 그렇게 불리는 것은 값없는 언약에 달려 있었다.

따라서 선지자가 행위의 공로와 속죄에 대한 모든 신뢰를 물리쳤으므로, 그에게 남은 것은 오직 하나님의 약속뿐이었다. 그 약속 자체가 하나님의 자유로운 기쁘신 뜻에 근거하였다. 따라서 우리가 하나님께 기도할 때, 하나님 보시기에 더러운 것들인 자신들의 속죄를 내세우지 말고, 오직 그분 자신의 이름과 약속, 즉 그분이 자신의 독생자 안에서 우리와 맺으신 언약을 주장하고 그분의 피로 확증된 것임을 배우자.

원주석

10절 카드 ↗

The Prophet goes on with the same subject; but he reproves the Jews more severely and shews what their sins were. He says then that they were given to inconstancy; but by saying, “to wander,” לנוע lenuo, which means to move here and there, he no doubt mentions this inconstancy as a contrast to that quiemess and rest, of which Isaiah speaks, when he says, “Behold the Lord hath commanded, In returning and in confidence shall be your strength, in quietness and tranquillity.” ( Isaiah 30:15 ) He then wished the Jews to adopt different counsels, and not to run here and there when any danger was at hand, but to wait until he, according to his promise, came to their aid. Hence Jeremiah now accuses them of inconstancy, because they would not rely on God’s help and remain firm in their purpose, but run here and there for vain helps; besides a diabolical frenzy led them after idols, as Isaiah says in another place, “Thou hast wearied thyself in thy ways and without profit,” ( Isaiah 47:13 ) This fact is often mentioned by the prophets, — that they were like roving strumpets who seek paramours everywhere; for their confederacies with the Egyptians and the Chaldeans cost them much, and yet they spared no expenses. They might have waited quietly for the aid of God, which had been promised; but they did not. We now then perceive the meaning of the Prophet when he says, that they loved to wander, (112) or to move here and there, and that they restrained not their feet At the first view, indeed, this seems to have been but a small offense; but if we consider its source, that they distrusted God and his power, and placed their safety in the Egyptians, or the Chaldeans, it will appear to have been a shameful and an intolerable sacrilege. Unbelief, then, is here condemned; for the Jews looked around for foreign aids, and made no account of God. Now this passage, is worthy of being especially noticed, for unbelief is here painted to the life. It is indeed true that even the children of God are not so tranquil in their minds that they never fear, that they are never solicitous or anxious, that they dread no danger; but yet, though the faithful are disturbed by many inquietudes, cares, anxieties, and fears, still God ever preserves them; and the firmness of their faith within continues, though it may happen that they are apparently not only shaken, but even stagger and fall. But God gives to the unbelieving their just reward, who derogate from his power, while they place their safety on men or on idols, for they never find where they may safely stand. They therefore weary themselves without any advantage. On this account he says, Therefore Jehovah will not be pleased with them, that is, God will not give them courage: nay, he says, he will now remember their iniquities and visit their sins In short, he teaches us, that so grievous was the wickedness of that people, that there was no place for the mercy of God. He afterwards adds — (112) The כן so, before “loved,” is not well accounted for, nor is it given in any of the versions. The previous complaint was that God was like a “traveler” in the land, who made no stay: the answer given is, “so have ye been; ye have loved to wander here and there.” It is an ironical retort. The verse may be thus rendered, — Thus saith Jehovah of this people, — “So have they loved to wander, Their feet have they not restrained.” And Jehovah has not been pleased with them; He will now remember their iniquity, And he will visit their sin. — Ed . return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-14-10

Source

선지자는 같은 주제를 계속한다. 그러나 유대인들을 더 심하게 꾸짖고 그들의 죄가 무엇인지 보여준다. 그는 그들이 불안정함에 주어졌다고 한다. "방랑하다"는 말로, 즉 여기저기 움직인다는 뜻으로 이 불안정함을 언급한다. 이사야가 말하는 그 안식과 대조되는 것으로. "보라, 주께서 명령하셨다. 돌아옴과 신뢰함이 너의 힘이며, 고요함과 평온함이라." 그분은 유대인들이 다른 계획들을 채택하기를, 위험이 닥칠 때 여기저기 달려가지 않고 그분이 약속에 따라 그들의 도움으로 오실 때까지 기다리기를 원하셨다.

따라서 예레미야는 지금 그들이 하나님의 도움을 의지하여 자신들의 목적에 확고하게 머물러 있지 않고 헛된 도움을 위해 여기저기 달려갔으므로 그들의 불안정함을 고발한다. 또한 마귀적인 광기가 우상들을 뒤따르도록 이끌었다. 이것이 그들의 연맹들이 이집트인들이나 갈대아인들과 그토록 많은 비용을 요구하였는데도 그들이 비용을 아끼지 않았다는 것이다.

우리는 이제 선지자의 의미를 알 수 있다. 그들이 방랑하는 것을 사랑하고 자신들의 발을 억제하지 않았다는 것이다. 첫 눈에는 이것이 작은 죄인 것처럼 보일 수 있다. 그러나 그 근원을 고려한다면, 즉 그들이 하나님과 그분의 능력을 불신하고 이집트인들이나 갈대아인들에게 자신들의 안전을 두었다는 것이 드러난다면, 그것이 수치스럽고 참을 수 없는 신성모독이었음이 나타날 것이다.

"여호와께서 그들을 기뻐하지 않을 것이다." 즉 하나님이 그들에게 용기를 주지 않으실 것이다. 그는 말한다. 그분이 이제 그들의 죄악을 기억하고 그들의 죄를 방문하실 것이다. 그 백성의 사악함이 너무 심하여 하나님의 자비의 자리가 없다는 것을 가르친다.

원주석

11절 카드 ↗

God first forbids the Prophet to pray for the people, as we have before seen, ( Jeremiah 7:16 ; Jeremiah 11:14 ) But we must remember what I have said before, that this prohibition is to be understood as to their exile; for as God had already decreed that the people should be banished from the promised land, the Prophet was forbidden to pray, inasmuch as that decree was immutable. It is not, therefore, a general prohibition, as though the Prophet was not allowed to ask God’s forgiveness in behalf of the whole people, or at least in behalf of the godly who still remained. The Prophet might indeed pray in a certain way for the whole people, that is, that God, being satisfied with their temporal punishment, would at length spare the miserable with regard to eternal life: he might have also prayed for the remnant; for he knew that there was some seed remaining, though hidden; nay, he was himself one of the people, and he not only knew that some true servants of God were still remaining, but he had also some friends of his own, whose piety was sufficiently known to him. God, therefore, did not strictly exclude all his prayers, but every prayer with regard to the exile which was soon to be undergone by the people. Except we bear in mind this.circumstance, the prohibition might seem strange; for we know that it is one of the first duties of love to be solicitous for one another before God, and thus to pray for the wellbeing of our brethren. ( James 5:16 ) It is not then the purpose of God to deprive the Prophet of this holy and praiseworthy feeling, which is necessarily connected with true religion; but his design was to shew, that it was now in vain to implore him for the remission of that punishment which had been determined. We hence see first, that under the name of people every individual was not included, for some seed remained; and we farther see that this prohibition extended not to eternal life, but on the contrary to temporal punishment. And the demonstrative pronoun this indicates contempt or disdain, as though he had said, “What! why shouldest thou pray for a people wholly unworthy of mercy; let them perish as they deserve.” So when he says, for good — לטובה lethube, it ought also to be referred to their exile, by which he intimates, “Hope not that what has been once fixed by me respecting this people can be changed by any prayers; they must therefore suffer the punishment which they have deserved, for I will banish them from the land.” return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-14-11

Source

하나님은 먼저 선지자가 앞에서 보았듯이 백성을 위해 기도하는 것을 금하신다. 이 금지가 그들의 유배에 관해 이해되어야 한다는 것을 기억해야 한다. 하나님이 이미 백성이 약속의 땅에서 추방될 것을 결정하셨으므로, 그 결정이 불변하기 때문에 선지자가 기도하는 것이 금지되었다.

따라서 이것은 선지자가 온 백성을 위해 또는 적어도 아직 남아 있는 신앙인들을 위해 하나님의 용서를 구하는 것이 허용되지 않는다는 일반적인 금지가 아니다. 선지자는 어떤 의미에서 온 백성을 위해, 즉 하나님이 일시적 형벌로 만족하시고 마침내 비참한 자들을 영원한 생명에 관해 아끼시기를 기도할 수 있었다. 그는 또한 남은 자들을 위해서도 기도할 수 있었다. 따라서 하나님이 그의 모든 기도를 엄격하게 제외하신 것이 아니라, 곧 백성이 당할 유배에 관한 모든 기도를 제외하신 것이다.

"이 백성을 위하여 기도하지 말라." 지시 대명사는 경멸이나 혐오를 표현한다. 마치 이렇게 말하신 것처럼. "뭐라고! 자비를 전혀 받을 자격이 없는 백성을 위해 왜 네가 기도해야 하는가? 그들이 마땅히 받아야 할 것처럼 멸망하게 하라."

원주석

12절 카드 ↗

He afterwards adds, Even when they fast, I will not hear their cry, and when they present a sacrifice and an oblation, I will not be pleased with them He doubtless touches the hypocrites, who, though void of all sincerity, yet professed to be the true worshippers of God, and by sacrifices and fastings and other external rites wished to prove themselves to be so. He therefore says that he would not be propitious or appeasable, though they fasted, and prayed, and offered all kinds of sacrifices. The words, as I have said, were especially addressed to hypocrites; for we know that that declaration remains unchangeablesthat God is nigh to all those who call on him in sincerity. ( Psalms 145:18 ) Whosoever, then, calls on God with a true heart, infallibly obtains his favor; for in another place it is ascribed to God as a thing necessarily belonging to him, that he hears prayers. Whenever then God is invoked, he cannot divest himself of what essentially appertains to himshis readiness to hear prayer. But here he intimates that there was no sincerity in the people; for even when they fasted and prayed, and offered sacrifices, they did not truly worship him; for, as it was said before, they could no more put off the wickedness which adhered to their marrow than the Ethiopian could change his skin or the panther his spots, ( Jeremiah 13:23 ) He then shews, in this place, that though they wearied themselves, in pacifying God by an external profession, they did nothing but act falsely, and that therefore their efforts would be all in vain; for they profaned the name of God when they thus grossly dissembled with him. This is the meaning. Fasting is expressly mentioned, and it hence appears, that when there is nothing wanting as to outward appearance, God still ever regards faith, as we have seen in the fifth chapter. Hence God values not what is highly esteemed by men, and excites their feelings: why? because he regards the faith of the heart, and faith is taken for integrity. So then God abominates a double and a false heart; and the greater the fervor hypocrites display in external rites, the more they provoke him. We pray to God daily, it may be said, and yet we do not fast daily. It is indeed true that prayer is more intent when we fast; but yet God requires not daily fastings, while he enjoins prayer both in the morning and in the evening, yea, he would have us to implore his grace continually. ( 1 Thessalonians 5:17 ) But when fasting is joined to prayer, then prayer becomes more earnest; as it is usually the case when there is any danger, or when there appears any evidence of God’s wrath, or when we labor under any heavy affliction; for we then not only pray but we also fast that we may be more free and more at liberty to pray. Besides, fasting is also an evidence that we are deprecating the wrath of God, while we confess that we are guilty before him; and thus also they who pray stimulate themselves the more to sorrow and to other penitential feelings. It is therefore the same as though he had said, “Even if they pray in no common manner and every day, and add fasting, so that greater fervor may appear in their prayers and extraordinary attention, yet I will not hear their cries, even because their heart is false.” We further gather from this passage that fasting is not in itself a religious duty or exercise, but that it refers to another end. Except then they who fast have a regard to what is thereby intended — that there may be a greater alacrity in Prayer — that it may be an evidence of humility in confessing their sins — and that they may also strive to subdue all their lusts — except these things be regarded, fasting becomes a frivolous exercise, nay, a profanation of God’s worship, it being only superstitious. We hence see that fastings are not only without benefit except when prayers are added, and those objects which I have stated are regarded, but that they provoke the wrath of God as all superstitions do, for his worship is polluted. But under the Papacy the reason given for fastings is, that they merit the favor of God. The Papists seek to pacify him by fasting as by a sort of satisfaction; they will have fasting to be a work of merit. I will not now speak of the numberless trifles which also pollute their fasting; but let us suppose that they are not superstitious in their choice of meats, in their hours, and in other childish follies, which are mere trumperies, nay, mockeries also to God — let us suppose them to be free from all these vices, yet the intention, as they call it, is nothing else but a diabolical error, for they determine that fasting is a work of merit and of satisfaction, and a kind of expiation. Let us then know, that though Jeremiah speaks of hypocrites, yet he briefly points out the design of fasting by mentioning prayer. So also Christ, when recommending fasting, makes mention of prayer. ( Matthew 17:21 ; Mark 9:29 ) The same is done by Paul. ( 1 Corinthians 7:5 .) But it ought to be noticed here, that though hypocrites joined before men prayer with fasting, they were yet rejected, for there was no sincerity in their hearts, but only an outward profession, a mere disguise. But God, as we have, seen, regards the heart, and sincerity alone pleases him. The same thing is said of sacrificing, When they present sacrifices, or burnt — offerings, and an oblation, מנחה , meneche, that is, the daily offerings, I will not hear them, or, as he says in the second clause, I will not be pleased with them Sacrifice without prayers were no doubt vain and worthless, for as pr ayers were not acceptable to God without a sacrifice, so when sacrifice was without prayers it was only a vain shew these two things are then united as by an indissoluble knot, to offer sacrifices and to pray. Prayers, as I have said, cannot be acceptable to God without a sacrifice; for what can proceed from mortal man but what is abominable before God? Our prayers must therefore be sanctified in order tha

Pericope (part_of)

절 (explains)

bible-text/jer-14-12

Source

그는 그다음에 덧붙인다. "그들이 금식할 때도 내가 그 부르짖음을 듣지 않겠고, 제사와 소제물을 드릴 때도 내가 그들을 기뻐하지 않겠다." 그분은 의심할 여지 없이 여기서 위선자들을 건드리신다. 모든 성실함이 없으면서도 자신들이 참된 하나님을 예배하는 자들이라 공언하고, 제사들과 금식들과 다른 외적 의식들로써 그것을 증명하려 하는 자들이다. 따라서 그분은 비록 그들이 금식하고 기도하고 모든 종류의 제사를 드려도 달래어지지 않거나 화해하지 않으실 것이라 한다.

이 말씀들은 특히 위선자들에게 전해진 것이다. 성실함으로 하나님을 부르는 자는 확실히 그분의 은혜를 얻는다는 선언이 변함없이 남아 있기 때문이다. 따라서 진실한 마음으로 하나님을 부르는 자는 누구든지 그분의 은혜를 얻는다.

그러나 여기서 그분은 백성 안에 성실함이 없었음을 암시하신다. 그들이 금식하고 기도하고 제사를 드렸을 때도 그분을 진실로 경배하지 않았기 때문이다. 구스인이 그의 피부를 바꿀 수 없고 표범이 그의 점들을 바꿀 수 없듯이, 그들이 골수에 붙어 있는 사악함을 벗어버릴 수 없었다. 따라서 그분은 여기서 그들이 외적인 고백으로 하나님을 달래려고 지쳐도 아무것도 하지 않은 것이나 마찬가지이며, 따라서 그들의 노력은 모두 헛될 것이라 보여주신다.

금식이 명시적으로 언급되는데, 따라서 외적인 모습에 있어 아무것도 부족하지 않을 때도 하나님이 항상 믿음을 보신다는 것이 나타난다. 하나님은 사람들이 높이 평가하고 그들의 감정을 자극하는 것을 중요시하지 않으신다. 왜냐하면 그분이 마음의 믿음을 보시고, 믿음이 온전함으로 이해되기 때문이다. 따라서 하나님은 이중적이고 거짓된 마음을 혐오하신다.

원주석

13절 카드 ↗

The Prophet no doubt relates what he had expressed in prayer to God; but yet he has a reference to the people. He then prayed in the manner he now relates; but he renders public the prayers he offered by himself and without a witness, in order that he might restore the Jews from their impiety. Now Jeremiah’s colloquy with God availed not a little to touch the Jews; for as though they themselves had been present, he set before them what he had heard from God’s mouth. We now then understand why he made known his secret prayers; it was not for the sake of boasting, but for the sake of doing good to the Jews. It was then his object to consult their benefit, when he declared to them what he had previously poured forth without any witness into the bosom of his God. And I said, Ah, Lord Jehovah! He uses an expression of grief, Ah! and thus he shews what concern he felt for his people, being not less anxious on account of their ruin than on account of his own. It may yet be an expression of astonishment, as though the Prophet was fined with surprise, “What can this be, O Lord?” And doubtless an expression of astonishment is not unsuitable, so that the Jews might feel horrified together with him, when they saw that they had been led astray by the false prophecies, by which they had been deceived. He then says, “How is this, O Lord? for the prophets say to them, etc. (114) Here the word, prophets, is emphatic, as though he had said, They are not thus mad wilfully in promising to themselves peace, contrary to thy will, but these prophets who profess and boast of thy name, these are the authors of this so gross a security; for they say, Ye shall not see the sword, famine shall not happen to you; nay, I will give you, etc. Here they assume the person of God; for it is not said, “God shall give you sure peace,” but “I will give you,” etc. We hence see that the Prophet here expresses his horror, while he compares false prophecies with the oracle which he had received from the mouth of God. The prophets, he declares, say, etc. They assumed an honorable title, and one connected with the power and authority of God himself. “Even the prophets then, who seem endued with the authority of heaven, and seem to have been sent by thee, as though they were angels, — even these promise men peace, not in a common manner, but in a way the most imposing, as though they had thine authority, and brought from thy mouth their fallacies, I will give you.” We now then understand the design of the Prophet; for it was necessary to shake off from the Jews that false confidence, by which the false prophets, who pretended to have been sent from above, and boasted that they were God’s servants, the agents of the Holy Spirit, had inebriated them. As then it was necessary to take away from the Jews this confidence, the cause of their ruin, because they hardened themselves in contempt of God, and despised all his threatenings; he therefore says, “What! the false prophets speak thus, I will give you sure peace (115) in this place.” We hence learn that Jeremiah had almost a continual contest; for the fiercest antagonists immediately presented themselves, whenever he threatened the people either with exile or with famine, or with any other judgment of God. “What! be secure, for God has chosen this place where he is worshipped. It cannot be that he will banish his Church from its quiet rest. There is no reason then to fear that he will ever suffer this kingdom to perish or his Temple to be destroyed.” Hence the complaint of the Prophet, not that he himself was affected by such falsehoods, but he regarded the good of the people, and sought to recover those who were as yet healable from these deceptions. Hence it follows — (114) “Alas!” is commonly the meaning of this exclamation, being an expression of grief rather than of astonishment. “Ah!” is the Vulgate, — “Oh!” the Septuagint. It is rendered “Alas!” by Blayney. — Ed. (115) Or, “constant peace — pacem firmam .” It rather means “true or real peace,” literally, “the peace of truth.” The version of the Septuagint is “truth and peace,” — of the Vulate and Targum, “true peace,” and of the Syriac, “peace and security.” — Ed . return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-14-13

Source

선지자는 의심할 여지 없이 기도에서 하나님께 표현한 것을 여기서 전한다. 그러나 그는 백성에 대한 관심을 가지고 있다. 따라서 그는 증인 없이 혼자 쏟아냈던 기도를 공개하였다. 그 목적이 자랑이 아니라 유대인들에게 선을 행하기 위해서였다.

"오 주 여호와여!" 그는 슬픔의 표현을 사용하여 자신의 민족에 대한 관심이 얼마나 컸는지를 보여준다. 그가 자신의 것 못지않게 그들의 파멸에 대해 근심하였다. 그다음에 그는 말한다. "선지자들이 그들에게 말합니다." 여기서 '선지자들'이라는 단어가 강조적이다. 마치 이렇게 말한 것처럼. "그들이 당신의 의지에 반하여 평화를 자신들에게 약속하는 것처럼 스스로 미치게 된 것이 아니라, 당신의 이름을 공언하고 자랑하는 이 선지자들이 이처럼 큰 안심의 장본인들입니다. 그들이 말하기 때문입니다. 너희가 칼을 보지 못할 것이고, 기근이 너희에게 임하지 않을 것이다."

원주석

14절 카드 ↗

We now see more clearly why the Prophet related his own complaint, and also his astonishment, of which God alone had been the witness, and that was, that the people might be more attentive to his warning. For had he only said, “The prophets deceive you, and God would have this to be made known to you,” his address would not have been so powerful, as when this question precedes, “Lord God, what is this? the prophets promise peace to this people, and forbid them to fear pestilence and war.” As then the Prophet had set forth this according to his own view and the common view of the whole people, the answer, as I have said, becomes more forcible, and more easily penetrates into the mind. God then gives this answer, Falsehood do the prophets prophesy in my name In my name, is emphatical; for God reminds us, that we ought to beware of every appearance of falsehood, that we ought not easily and rashly, and without discrimination, to believe all prophecies; for not everything boasted of as being divine is really so. We then see that this is a remarkable passage; for God reminds us, that we ought to exercise judgment as to prophecies, so that we may not be inconsiderately led away by anything brought forward under the pretext of his name. He would have us therefore wisely to distinguish between things; and hence I have said that this passage deserves to be specially noticed the Papists at this day vainly boast of their titles, and say that they are the real Church, that they are the pastors, and that the Church of God is the pinar of the truth; and thus they astonish and confound the simple, so that every discrimination is taken away, and whatever it pleases them to determine is to be received as an oracle. But God shews here, by the mouth of Jeremiah, that we are not rashly to believe every kind of prophecy. In my name, he says, the prophets prophesy, as though he had said, “My name is often impiously profaned by men. As then there are many who pass themselves as my servants and prophets, and who also occupy a place of dignity and exercise the ordinary office, yea, as there is such depravity in men, that they are not ashamed to abuse my name, wisdom and discretion ought to be exercised.” This is the first thing; for God intimates, that it is not enough for men to claim the prophetic office, except they also prove that they are true and faithful prophets. He afterwards adds, I have not sent them, nor have I commanded them, neither have I spoken to them; a vision of falsehood, etc He here takes away authority from the false prophets; for he had not sent them, nor commanded them to speak, nor spoken to them. The latter clause is more general than the rest: but these three things ought to be carefully noticed, for they serve to distinguish true from false prophets. It was then God’s purpose to mention here certain marks by which the difference between true and false prophets may be known. He says first, that they were not sent, for they obtruded themselves. Hence a call is necessary, for God would not have disorder and confusion in his ChurJeremiah It is indeed true that the call of Jeremiah was extraordinary; for when the state of the Church was rightly formed, the chief priest was the teacher of religion and true doctrine, who was now the adversary of God’s faithful servant. There were indeed some, like Amos, who were taken from the common people; yet there were none more fit for the prophetic office than the priests, for they were, as Malachi says, the messengers of the God of hosts. ( Malachi 2:4 ) But when they became degenerate, God, in order to reproach them, raised up other prophets from obscure vinages and from the common people. It was then sometimes an interior call only; but when the Church was duly formed, a regular outward call was also necessary. However this may have been, it is certain that such as were not called by God, falsely and wickedly pretended to have his authority, being both without the outward call and without the guidance of the Holy Spirit. This is the first thing. It then follows, I have not commanded them Here is the second mark of distinction; for God testifies that no credit is due to the prophets, except as far as they faithfully deliver, as it were from hand to hand, what has been committed to them. If then a prophet mingles anything of his own, he is proved to be false and is not worthy of any credit. Let us hence know, that prophets are not endued with any other power, but to deliver faithfully what has been committed to them from above. But the third mark, which is added, is still more clear: God says, that he had not spoken to them; for he thus intimates that no voice but his ought to be heard in the ChurJeremiah Why then does he bid honor and reverence to be payed to his prophets? Even because they bring nothing but what he has delivered. We hence see how God allows men no power of their own to rule in his Church; but he will have obedience to be rendered to himself, so that their duty is faithfully to declare what he has committed to them. Therefore as to the command, it refers to what was particular; but when he says, I have not spoken to them, what was general is intended; it is the same as though he had said, that it was not lawful nor right for prophets and teachers to bring forward anything but what they had received from heaven. Hence he concludes, that they spoke falsehood and impostures, and divination and vanity, and the deceit of their own heart. (116) We hence see that as soon as men depart even in the smallest degree from God’s word, they cannot preach anything but falsehoods, wmities, impostures, errors, and deceits: and all who thoughtlessly give credit to men, without considering whether they have been sent by God, and faithfully deliver what he has committed to them, wilfully perish. But on this subject more shall be said. (116) I render the verse as follows, — 14. And Jehovah said to me, — Falsehood do the prophets prophesy in my name; I ha

Pericope (part_of)

절 (explains)

bible-text/jer-14-14

Source

우리는 이제 선지자가 왜 자신의 불평을, 하나님이 홀로 목격하신 자신의 경이로움을 전하였는지를 더 분명히 알 수 있다. 그것은 백성이 그의 경고에 더 주의를 기울이도록 하기 위해서였다.

하나님은 그다음에 이 대답을 주신다. "선지자들이 내 이름으로 거짓을 예언한다." '내 이름으로'는 강조적이다. 하나님이 우리에게 예언들에 있어 판단력을 행사하도록 상기시키신다. 따라서 그분의 이름으로 내세우는 것이라는 구실로 어떤 것이든 경솔하고 분별없이 믿어서는 안 된다. 우리는 이 단락에서 중요한 것을 안다. 하나님이 예언들에 관해 우리가 판단력을 행사하도록 상기시키신다. 그래서 그분의 이름의 구실로 내세우는 것에 무분별하게 이끌리지 않도록.

교황주의자들이 오늘날 자신들의 호칭을 헛되이 자랑한다. 자신들이 참된 교회라 하고 자신들이 목자들이라 하며 하나님의 교회가 진리의 기둥이라 한다. 따라서 그들은 단순한 자들을 놀라게 하고 혼란시킨다. 모든 분별력이 빼앗기고 그들이 결정하기 좋아하는 것은 무엇이든 신탁으로 받아들여져야 한다. 그러나 하나님은 여기서 예레미야의 입을 통해 모든 종류의 예언을 경솔하게 믿어서는 안 된다고 보여주신다.

그는 덧붙인다. "내가 그들을 보내지 않았고, 명령하지 않았으며, 그들에게 말하지 않았다. 거짓 환상과 점과 허탄한 것과 그들 마음의 속임이다." 따라서 그분은 거짓 선지자들에게서 권위를 빼앗으신다. 세 가지를 주의 깊게 관찰해야 한다. 첫째, 그들이 스스로 끼어들었으므로 보내지지 않았다는 것이다. 따라서 부르심이 필요하다. 하나님은 자신의 교회에 무질서와 혼란을 원하지 않으시기 때문이다. 둘째, "내가 그들에게 명령하지 않았다"는 것이다. 여기에 두 번째 구별의 표가 있다. 셋째이자 가장 분명한 것은, 하나님이 그들에게 말씀하지 않으셨다는 것이다. 그래서 그분은 교회에서 그분의 음성 외에 들려야 할 것이 없다고 암시하신다.

원주석

15절 카드 ↗

Jeremiah, after having declared to the false prophets, that as they had by their flatteries deceived the people, they would have to suffer the punishment they had deserved, turns now his address to the people themselves. God might, however, have seemed to deal with them rather hardly, that he inflicted so severe a punishment on men who had been deceived; but the answer to this is evident; for it is certain that except the world winingly sought falsehoods, the power of the devil to deceive would not be so great. When men therefore are led astray by impostures, it happens through their own fault, inasmuch as they are more ready to embrace vanity than to submit to God and his word. And we must remember that saying of Paul, that all the reprobate are blinded and given up to a reprobate mind, because they wilfully seek falsehood, and will not obey the truth. ( Romans 1:28 ) And on this account God declares that he tries the hearts of men, whenever false prophets come abroad; for every one who really fears God shall by no means be led away by the deceits of Satan and of impostors. Hence, whenever men are too credulous and readily embrace deceptions, it is certain that their hypocrisy is thus justly punished by God. And it was well known to the Prophet, that the Jews ever wished for such prophets as soothed their ears and promised them an abundant harvest and a fruitful vintage. ( Micah 2:11 ) As then they had itching ears, a liberty was justly given to Satan to deluge the whole land with falsehood; and so indeed it happened. There is then no wonder that the Lord was so severe in chastising the people; for they had not been deceived except through their own fault. The same thing happens at this day. Though we are touched with pity when we see the ministers of Satan prevail in deceiving the common people: yet we must remember that a reward is rendered by heaven for the impiety of men, who either extinguish or smother the light of God as much as they can, and seek to plunge into darkness. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-14-15

Source

예레미야는 자신의 아첨으로 백성을 속인 거짓 선지자들에게 그들이 마땅히 받을 형벌을 받을 것이라 선포한 후, 이제 백성 자신에게 말씀을 돌린다. 하나님이 속은 사람들에게 그토록 심한 형벌을 내리시는 것이 가혹하게 보일 수 있었다. 그러나 이것에 대한 대답은 명백하다. 세상이 기꺼이 거짓들을 구하지 않는다면 사탄의 속이는 능력이 그토록 크지 않다는 것이 확실하기 때문이다. 따라서 사람들이 속임수에 이끌릴 때 그것이 자신들의 잘못으로 일어나는 것이다. 그들이 하나님과 그분의 말씀에 복종하기보다 허탄한 것을 더 기꺼이 받아들이기 때문이다.

바울의 말씀을 기억해야 한다. 즉 모든 버림받은 자들은 눈이 멀어 버려진 마음에 넘겨졌다. 그들이 기꺼이 거짓을 구하고 진리에 복종하지 않으려 하기 때문이다. 따라서 하나님이 거짓 선지자들이 나올 때마다 사람들의 마음을 시험하신다고 선포하신다. 정말로 하나님을 두려워하는 자는 사탄과 속이는 자들의 속임수에 결코 이끌리지 않을 것이다.

원주석

16절 카드 ↗

This then was the reason why God so severely visited the Jews, who had been deceived by false teachers: it was owing to their previous impiety and ingratitude. And on this account also he adds at the end of the verse, I will pour forth upon them their wickedness Some think that the word רעה , roe, may denote punishment as well as wickedness, as עון , oun, also is taken for both. But the Prophet seems to give a reason why God had resolved to execute so dreadful a judgment on the Jews; and the reason was, because they were worthy of such a reward. I am therefore inclined to render the word wickedness, as though he had said, “A dreadful calamity indeed awaits this people; but that they may not complain of my severity, they shall receive the reward of their own wickedness.” However this may be, the Prophet no doubt wished here to close the mouths of the Jews, that they might not proceed in their evasions, as though God treated them with too little kindness. Hence then it appears, that God does not heedlessly execute his vengeance on the innocent; but that the teachers and the whole people, who approved of them, were involved in the same punishment. (117) And he says, They shall be cast out in the streets of Jerusalem by the famine and the sword, or on account of the famine and the sword. They shall then all of them, that is, their carcases , be cast out; for their carcases are evidently meant, as he immediately adds, and no one shall bury them; and he mentions their wives and children. And these had no excuse for themselves, for we have seen in the seventh chapter that this charge was brought against them, rothat the children gathered wood, that the parents kindled the fire, and that the women kneaded the dough to make cakes for their idols. The Prophet then intimates, that no one would escape, because they were all implicated in the same wickedness, some more and some less, but so far, however, that the children were not to go unpunished, because they followed their fathers, nor the wives, because they followed the example of their husbands. It follows — (117) These two verses are differently connected by some: the words, “these prophets,” at the end of the fifteenth verse, are joined with the “the people” in the next verse; and this construction is evidently the best, — 15. Therefore, thus saith Jehovah, — As to the prophets who prophesy in my name, (Though I have not sent them, yet they say, — The sword and the famine shall not be in this land) By the sword and by the famine shall they perish: 16. These prophets, and the people, to whom they prophesy, Shall be cast out into the streets of Jerusalem, On account of the famine and the sword; And there will be none to bury them — Neither them, nor their wives, nor their sons, nor their daughters; Thus will I pour upon them their own wickedness. The preceding connection is favored by the Septuagint and the Arabic, but the other versions do not join the “prophets” and the “people” together. “Their own wickedness” is “their own evils” in the Septuagint, — “their own evil” in the Vulgate, — and “their own wickedness” in the Syriac. If rendered “wickedness,” then it is a metonymy for the fruit or effect of wickedness; if “evil” then the meaning is, the evil due to them. — Ed . return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-14-16

Source

이것이 하나님이 거짓 선생들에게 속은 유대인들을 그토록 심하게 벌하신 이유이다. 그것은 그들의 이전의 불경건과 배은망덕 때문이었다. 이것 때문에 그분은 절 말미에 덧붙이신다. "내가 그들의 사악함을 그들에게 쏟겠다." 이것에서 하나님이 유대인들에게 그토록 두려운 심판을 내리기로 결심하신 이유가 분명히 나타난다. 그들이 그러한 보응을 받을 만하였기 때문이다. 선지자는 의심할 여지 없이 여기서 유대인들의 입을 닫으려 하였다. 그들이 하나님이 너무 친절하지 않게 그들을 대하신다고 항의하지 않도록. 선생들과 그들을 인정한 온 백성이 같은 형벌에 포함된다는 것이 나타난다. "그들이 예루살렘 거리에 기근과 칼에 의해 던져질 것이다."

이 아내들과 자녀들도 자신들을 위한 변명이 없었다. 7장에서 어린아이들이 나무를 모았고 부모들이 불을 피웠으며 여인들이 우상들을 위해 과자를 만들려고 반죽하였다는 것이 이미 그들에게 진술되었기 때문이다. 따라서 선지자는 아무도 도피하지 못할 것임을 암시한다. 모두가 같은 사악함에 연루되었기 때문이다. 아이들이 아버지들을 따랐고 아내들이 남편들의 예를 따랐다.

원주석

17절 카드 ↗

God shews here again how tardy, yea, how stupid the people were, whom no threatenings could induce to return to a right mind. When, therefore, they daringly neglected all threatenings, God bids a sad spectacle to be presented to them, justly calculated to fin them with fear and shame; he bids his Prophet to speak rims to them, “Behold, I shall be wholly dissolved into tears, and that on your account.” The Prophet, no doubt, wept sincerely when he saw his own people wilfully drawing upon themselves the wrath of God and their final dest, ruction; nor could he divest himself of his humane feelings: but he speaks not here only of his own solicitude, but God himself bids him thus to speak, in order that the Jews might be ashamed of their carelessness, as they ridiculed or despised, with dry eyes, the calamity which was nigh them, and the Prophet alone wept for them. We have spoken of this in the ninth chapter and in other places. There indeed the Prophet wished that his eyes were fountains of tears; but his object was, no doubt, not only to shew his concern for his own nation, but also thus to try whether they could be turned to repentance, their hardness being so great: and in this place the same thing is shewn still more clearly; for God bids the Prophet to weep, not in secret, but to declare this to the whole people, Behold, my eyes come down into tears, and there shall be no rest, no cessation. We now perceive the design of the Holy Spirit; for as the obstinacy of the people was so great that they shed no tears, though God often terrified them with the most dreadful threatenings, it was necessary that this coming calamity should be set before their eyes, in the person of Jeremiah, as in a mirror, in order that they might at length learn to fear. Whenever such passages occur, let us remember that at this day also men are equally stupid, so that they ought not to be less sharply urged, and that, God in the gospel adds vehemence and sharp goads to the truth; for such is not only the sloth of our hearts, but also their hardness, that it is necessary to constrain those who will not suffer themselves to be drawn and led. Some render the words, “Descend shall tears from mine eyes;” but more correct is the other version, “Mine eyes shall descend into, tears,” as ב , beth, is to be prefixed to דמעה damoe, or ל lamed; and it is added, night and day, because the daughter of my people is broken with a great breaJeremiah As yet the Jews were indeed existing as a nation; but the Prophet gives here a striking representation, as though the scene was present, that they might know that a sudden destruction was at hand, though they as yet trusted in their own auxiliaries; nor indeed could they have been led to fear God in any degree until, their quietness was disturbed. (118) He calls them the virgin daughter of his people, not for honor’s sake, but because God had hitherto spared the Jews. Virgin is sometimes taken in a good sense; for God, when speaking of the holy marriage, by which he had bound the Jews to himself, compares his people to a virgin. But the daughter of Babylon is also often called a virgin, because the Chaldeans, through long peace, had accustomed themselves to delicacies. So also in this place the Prophet, by way of concession, says that his own nation were soft and tender, because they had been borne with through the indulgence of God. But as in war virgins are exposed to violations, and the lust of men rages without shame and beyond all limits, so God intended here to set forth the fierceness of his vengeance; as though he had said, “Now indeed ye are tender and delicate young women, but in a short time your condition will be changed; nor is there any reason why the constant happiness which ye have hitherto enjoyed should deceive you.” And for the same purpose he adds, that the smiting would be very bitter It was indeed necessary by many words to exaggerate that vengeance, of which the people made no account. It now follows — (118) More consistent with the character of the Hebrew is to render the verse thus, — 17. And thou shalt say to them this word, — Pour down shall my eyes the tear Night and day, and shall not cease; For great has been the breach, Broken has been the virgin of the daughter of my people; The smiting has been very grievous. The event, though future, is represented as having past; for he relates a vision. The “daughter” is not in apposition but in construction with “virgin.” Vitringa says, that a state, or a kingdom, is often called a virgin in the prophets. It is rendered here “kingdom” by the Targum. See Isaiah 37:22 . “Those cities,” says Lowth, “are called virgins, which never came into a conqueror’s hands.” Jerusalem was in this sense a virgin. He says further, “The dissolution of the body politic is called a breach, in allusion to the breaking of the limbs of the human body.” The “smiting,” or the stroke, was “very grievous,” because the body politic, or the state, was shattered into pieces.” — Ed. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-14-17

Source

하나님은 여기서 얼마나 느리며 아니 얼마나 우둔한지를 다시 보여주신다. 어떤 위협으로도 바른 마음으로 돌아오도록 유도할 수 없는 백성을. 따라서 어떤 두려움과 수치로 그들을 가득 채우기에 적합한 슬픈 광경이 그들에게 제시되도록 그분이 명하신다. 그분이 자신의 선지자에게 이렇게 그들에게 말하라 명하신다. "보라, 내가 눈물로 완전히 녹겠고, 그것도 너희로 인하여." 선지자는 자신의 백성이 하나님의 진노와 최후의 멸망을 자발적으로 자신들에게 끌어당기는 것을 볼 때 진심으로 울었다는 것은 의심할 여지가 없다.

그러나 그는 여기서 자신의 우려만을 말하는 것이 아니다. 하나님 자신이 이처럼 그들에게 말씀하도록 명하신다. 유대인들이 가까이 있는 재앙을 마른 눈으로 비웃거나 경멸하면서 선지자 홀로 그들을 위해 울었다는 수치심을 느끼도록 하기 위해서이다. "내 눈이 눈물로 내려올 것이다. 쉬지 않고." 성령의 목적을 이제 알 수 있다. 백성의 완고함이 너무 커서 하나님이 자주 가장 두려운 위협으로 그들을 두렵게 하셔도 눈물을 흘리지 않았으므로, 이 닥쳐올 재앙이 예레미야의 인격 안에서 거울처럼 그들의 눈앞에 제시되는 것이 필요하였다. 그래서 그들이 마침내 두려워하는 것을 배우도록.

"처녀 딸 내 백성이 큰 파멸로 파멸하였음이요." 선지자는 처녀 딸이라는 말을 영예를 위해서가 아니라, 하나님이 지금까지 유대인들을 아끼셨기 때문에 사용한다. 처녀라는 말은 때로 좋은 의미로 사용된다. 하나님이 자신의 백성을 자신에게 묶으신 거룩한 결혼에 대해 말씀하실 때 자신의 백성을 처녀에 비유하시기 때문이다. 그러나 바벨론의 딸도 처녀라 불린다. 갈대아인들이 오랜 평화로 사치에 익숙해졌기 때문이다. 따라서 이 곳에서도 선지자는 양보하는 방식으로, 자신의 민족이 부드럽고 연약하다고 한다. 하나님의 관용으로 그들이 참아왔기 때문이다.

원주석

18절 카드 ↗

He confirms the same thing in other words, not on account of the obscurity of what he had said, but because he knew that he was speaking to the deaf, or that such was their sloth, that they needed many goads. He says, in short, that there would be in the city no defense for the people to shield them from the punishment that was at hand, and that if they went into the fields the whole land would be covered with enemies, who would destroy them. This is the sum of the whole. But he speaks as though he saw the event with his eyes, If I go out into the field, he says, their carcases meet me; for the enemy destroys with his drawn sword all who venture to go forth. Then he says, If I go into the city, there famine kins those whom the enemy has not reached. (119) As he had said before, “Behold, all were east forth in the streets of Jerusalem because of the famine and the sword.” But what he had said of the streets of Jerusalem he extends now to the fields; as though he had said, that there would be no place of rest to the Jews; for if they attempted to flee away, they met with the swords of enemies, and if they sought hiding — places, the famine would meet them, so that they would perish without being destroyed by any enemy. The prophet, he says, as well as the priest shall wander, shall go round to the land and know not Some explain the last part of the verse as though the Prophet had said, When both the prophets and the priests shall be driven into exile, after many wanderings, they shall not understand that exile is a punishment due to their sins. They therefore take the words, ולא ידעו vela idou, and they shall not know, in a general sense, as though the Prophet here condemned that brutal blindness which possessed the minds of the people, nay, even of the priests, who did not consider that God punished them for their sins. Others explain the words more simply, — that they would go round to the land, that is, that they would come to Chaldea by various windings and by long circuits, and would come to a land they knew not, that is, which was before unknown to them. But I know not whether this was the meaning of the Prophet. Certainly a third view seems more suitable to me, though it has none in its favor, that is, that the priests and prophets would go round to seek subterfuges, as they would be destitute of all means of escape, not knowing what to do; and they shall not know, that is, they shall find that a sound mind is by God taken from them, because they had demented others. Hence I doubt not but that the Prophet had especially denounced this punishment on the wicked priests and the false prophets, because they thought that they would have some way of escape; but they would be mistaken; for their own conceit would at length disappoint them; and when they thought of this and of that, God would bring to nothing their crafty ways. And they were worthy of such a punishment, because they had fascinated the wretched people with their lies; and we also know that they were proud of their own crafts and wiles. The Prophet therefore derides this false confidence and says, They shall go round through the land and shall not understand, that is, all their counsels and plans shall be, without any fruit or benefit, though they may be long in forming them. (120) It follows — (119) I take the words before “sword” and “famine” to be nouns substantive, — “the piercings of the sword,” and “the wastings of the famine,” — If I go out to the field, Then behold the piercings of the sword; And if I enter the city, Then behold the wastings of the famine. — Ed . (120) Venema agrees with Calvin as to the meaning of the latter part of the verse: it is indeed the only one that comports with the context; the other explanations are quite foreign to it. Our version is according to the Septuagint and Vulgate; but it is no doubt wrong. Blayney, in some measure, following the Targum, gives the following version, — Yet both the prophet and also the priest Go trafficking about the city and take no knowledge. Meaning, that they went about with their false predictions, like pedlars, for gain, and paid no regard to the miseries of the country. This sense suits the passage, but the other is the most obvious and natural. — Ed . return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-14-18

Source

그는 같은 것을 다른 말로 확증한다. 그가 말한 것이 모호해서가 아니라 그가 귀머거리들에게 말하거나 그들의 나태가 많은 자극을 필요로 할 정도였다는 것을 알았기 때문이다. 그는 간단히 이것을 말한다. 즉 성읍에 다가오는 형벌로부터 백성을 보호할 방어가 없고, 들로 나가면 적들이 온 땅을 뒤덮을 것이라는 것이다.

"내가 들에 나가면 칼에 찔린 자들이 있고 내가 성읍으로 들어가면 기근으로 인하여 병든 자들이 있다." 그가 앞에서 모두가 기근과 칼로 예루살렘 거리에 던져질 것이라 하였다. 그러나 예루살렘 거리에 대해 말한 것을 이제 들로 확장한다. 마치 이렇게 말한 것처럼. 유대인들에게는 안식할 곳이 없을 것이다. 도망하려 해도 적들의 칼을 만날 것이고, 은신처를 찾으면 기근이 그들을 만날 것이다.

"선지자와 제사장이 그 땅을 두루 다니다가." 그들이 지혜로운 계획들을 품고 있었다. 그러나 그들에게 도피할 길이 없을 것이다. "알지 못한다." 즉 하나님이 죄를 벌하신다는 것을 깨닫지 못한다. 또는 더 적절하게는, 그들이 정신을 하나님께 빼앗겼다는 것을 알게 될 것이다. 그들이 다른 이들을 정신 나가게 하였기 때문에. 따라서 선지자는 악한 제사장들과 거짓 선지자들에게 특별히 이 형벌을 선포하였다는 것이 의심할 여지가 없다. 그들이 탈출할 방법이 있다고 생각하였기 때문이다. 그러나 그들이 그릇될 것이다.

원주석

19절 카드 ↗

The Prophet now turns to prayer and to complaints, that by his example he might at length rouse the people to lamentation, in order that they might humbly implore God’s forgiveness, and sincerely confess their sins and be displeased with themselves. At the same time he indirectly reproves that hardness of which we have before spoken. As then he effected nothing by teaching, he changed his manner of speaking, and leaving the people he addressed God, according to what we have before noticed. He then asks, Repudiating hast thou repudiated Judah? Has thy soul abominated Sion? (121) Jeremiah seems to reason here from what is inconsistent, as though he had said, “Is it possible that thou hast rejected the tribe of Judah and Mount Sion?” For God had promised that he should ever have a lamp at Jerusalem. The ten tribes had already been overthrown, and their kingdom had not only been distressed, but wholly demolished: still there remained a seed, because the tribe of Judah continued, which was as it were the flower of the whole people; and from him the salvation of the world was to proceed. Hence the Prophet does here, as it were, expostulate with God, as though he had said, “Thou hast chosen the tribe of Judah for this end, that it might be safe perpetually; thou hast also commanded the Temple to be built on Mount Sion for thy name; thou hast said that it would be thy rest for ever: hadst thou then by rejecting rejected the tribe of Judah? does thy soul abominate Mount Sion? There seems, however, to be a kind of irony implied: for though Jeremiah prayed sincerely, he yet intended to remind the people how foolishly they promised themselves impunity as to their sins, because God had his habitation in the Temple, and because Jerusalem was as it were his royal palace. It is indeed evident that the Prophet recalled to mind the promises of God; but yet he wished briefly to shew, that though God should apparently destroy the remnant, and suffer the Temple to be demolished, he would be still faithful to his promises. In asking therefore these questions, as in astonishment, he had partly a regard to God, and partly also he reminded the people, that though God delivered the body of the people to destruction, he would yet be faithful and constant in what he had promised. He then says, Why hast thou smitten us, and there is no healing? There is no doubt but that the Prophet in this place also wished to turn God to mercy for this reason, because he had promised to be merciful to the posterity of David, though sometimes he punished them for their sins; for there was this remarkable promise, “If his children shall offend and violate my covenant, I will smite them with a rod and chastise their iniquities; yet my mercy will I not take from them.” ( 2 Samuel 7:14 ; Psalms 89:31 ) And to the same purpose is what he said in Jeremiah 10:24 , “Chastise me, O Lord, but in judgment,” that is, moderately, “lest thou bring me to nothing.” There the Prophet, as we have said, reminded God of his covenant; and he does the same here, Why hast thou smitten, so that there is no healing? For the punishment which God inflicts on his Church would be, as he declares, a kind of medicine; but when there is no hope of healing, God seems to render void what he had promised. Hence Jeremiah goes on in drawing his argument from what is inconsistent, as though he had said, that it was not possible that God should so severely smite his people as not to allow a place for forgiveness, but that he would at length be intreated and heal the wound inflicted. We have expected peace, and there is no good; and the time of healing, and behold trouble, or terror. (122) This latter part of the verse confirms what I just stated, that the Prophet had partly a reference to God in this mode of prayer, and that he partly reproved the Jews, because they thought, being deceived by false confidence, that they were beyond the reach of danger, inasmuch as God had consecrated Jerusalem, that his name might be there called upon, and that the Temple might be his perpetual habitation. As then he saw that his nation were inebriated, as it were, with this foolish notion, he intended briefly to shew to them that God would Ilave an unknown way by which he would retain his faithfulness, and yet punish the ungodly and the transgressors; for by saying, “We expected peace, and there is no good,” he certainly does not commend the fidelity of the people; for relying on God’s promises, they sought comfort in evils, and hoped that God would at length be exorable and propitious. The word expecting is not to be taken in a good sense; but he on the contrary reproves the Jews, because they put too much faith in false prophets. We hence see that he condemns that false expectation by which they had been deceived. Hence also we learn what has been before stated, that the Jews foolishly promised to themselves impunity, because God had chosen his habitation among them; for he shews that God had not in vain threatened their ruin by his servants. This then is also the meaning when he says, We expected the time of healing, and behold terror It now follows — (121) The first verb means to reject with contempt, and the second, to reject with abhorrence, — Despising, hast thou despised Judah? Has thy soul abhorred Sion? Had he despised Judah as a worthless thing, and had he abhorred Sion as a filthy thing? — Ed. (122) The proper construction of these lines, and of the preceding, is not commonly given. The “why” before “smitten” is to be understood here, — Why hast thou smitten us, and there is for us no healing? Why has there been hope for peace, and there is no good? And for the time of healing, and behold terror? The word for “hope,” or longing, or looking for, is a participial noun, but rendered by the versions as though it were a verb in the first person plural. As “smitten” is in the past tense, so has been is to be understood before “hope.” — Ed. return to ' Top of Page ' <a name="verse

Pericope (part_of)

절 (explains)

bible-text/jer-14-19

Source

선지자는 이제 기도와 불평으로 돌아간다. 자신의 예를 통해 마침내 백성이 통곡하도록 자극하여 하나님의 용서를 겸손하게 구하고 진심으로 자신들의 죄를 고백하며 자신들에 대해 불쾌하게 여기도록 하기 위해서이다. 동시에 앞에서 말한 완고함을 간접적으로 꾸짖는다. 가르침으로 아무것도 이루지 못하였으므로 말하기 방식을 바꾸어 앞에서 주목한 것처럼 백성을 떠나 하나님께 말씀을 드린다.

"당신이 유다를 버리셨습니까? 당신의 영혼이 시온을 혐오합니까?" 예레미야는 여기서 일관성이 없는 것에서 논증하는 것처럼 보인다. 마치 이렇게 말한 것처럼. "당신이 유다 지파와 시온 산을 버리시는 것이 가능합니까?" 하나님이 예루살렘에 항상 등불을 두겠다고 약속하셨기 때문이다. 열 지파가 이미 전복되었고 그들의 왕국이 고난받았을 뿐만 아니라 완전히 붕괴되었다. 그러나 여전히 씨가 남아 있었다. 유다 지파가 계속되었는데, 마치 온 백성의 꽃 같았고 그로부터 세상의 구원이 나올 것이었기 때문이다.

따라서 선지자는 마치 하나님과 항의하는 것처럼 한다. 마치 이렇게 말한 것처럼. "당신은 유다 지파를 영원히 안전하도록 선택하셨습니다. 당신의 이름을 위해 시온 산에 성전을 세우라 명하셨습니다. 당신이 거기에 영원히 안식하실 것이라 하셨습니다. 그렇다면 당신이 유다 지파를 버리고 시온 산을 혐오하셨습니까?" 그러나 어느 정도의 반어가 함축되어 있다. 예레미야는 진심으로 기도하였지만 백성에게 얼마나 어리석게 하나님의 성전에 자신들의 거처가 있고 예루살렘이 말하자면 그분의 왕궁이기 때문에 자신들의 죄에 대한 처벌받지 않음을 스스로에게 약속하였는지를 상기시키려 하였다.

원주석

20절 카드 ↗

The Prophet here prescribes no doubt to the Jews the way of appeasing God. He before uttered a prayer, partly in order to reprove the people for their wicked obstinacy, and partly to shew to the godly and the elect that there remained some hope. But now he uses a simple form of prayer, when he says, O Lord, we know, etc Hardly one in a thousand then did know; but the Prophet does not assume the character of the whole people; and why not? He doubtless knew that the faithful among the people were very few; but he dictates for posterity a right form of prayer, so that they might iu exile know that this one thing only remained for them — to confess their sins, as otherwise they could not obtain pardon. He therefore says, We know our wickedness and the iniquity of our fathers; for we have done wickedly against thee We have already explained the Prophet’s meaning in these few words, — that when God puts forth his hand against us, there is no hope of salvation, except we repent. But confession is here put for repentance. Hypocrites are indeed very free in confessing their sins; but the Prophet speaks here of real confession; and by stating a part for the whole, everything included in repentance, as I have said, is intended. But the object here is to shew, that they were humbly to seek forgiveness, which could not be done, except they condemned themselves before God, and thus anticipated his judgment. He speaks of the iniquity of the fathers, not that the faithful seek associates, here and there, for the sake of extenuating their guilt; but it was an aggravation of their sins, when they confessed that they were not only guilty themselves before God, but that they had brought from the womb what was, as it were, hereditary, so that they deserved death because they were the descendants of ungodly parents. Whilst hypocrites allege the examples of fathers, they think themselves thus absolved, or at least not so culpable, because they had learnt what they practice from their childhood, because a bad education had led them astray. But the faithful are of a far different mind; for they confess themselves worthy of God’s vengeance, though he inquired not into the wickedness of their fathers; and they think also that God acts justly, when he executes vengeance on account of their fathers’ sins, being thus worthy of a twofold vengeance. We now then understand what the Prophet means; and hence we learn how foolishly the Papists set up this shield against God; that is, by having the word fathers often on their lips; for they ought on the contrary to confess the wickedness and iniquities of their fathers, according to what is more fully enlarged upon in the ninth chapter of Daniel ( Daniel 9:0 ), where he confesses that he himself and the fathers and kings had done wickedly. And in these words we may also notice, that it was not some slight fault that Jeremiah refers to when he said, “We acknowledge our iniquity and the iniquity of our fathers;” he mentions first the iniquity of the living; then the iniquity of their fathers, and adds, in the third place, “We have acted wickedly against thee.” We hence see that he did not formally acknowledge some slight faults, but he confesses most plainly, that they were all ungodly and transgressors of God’s law, and were worthy, not merely of a moderate chastisement, but of dreadful perdition, as they had thus provoked the wrath of God. (123) (123) There is no and in Hebrew, nor in the Septuagint, nor in the Vulgate, between “wickedness” and “iniquity;” it is found in the Syriac and the Targum. In case it be excluded, Blayney proposes to render the passage thus, “We acknowledge, O Jehovah, that we have wrought wickedly the iniquity of our fathers;” that is, as he adds, “We have practiced over again the same wickedness, of which our fathers set the example.” But a meaning is given to רשע which it never has; nor is this rendering necessary in order to convey this idea, which is probably what is intended. They confessed their wickedness, which was the iniquity of their fathers; it was the same: the latter is in apposition with the former, — We acknowledge, Jehovah, our wickedness, — The iniquity of our fathers; For we have sinned against thee. Their wickedness, the same with the wickedness or iniquity of the fathers, was, that they sinned against God. — Ed . return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-14-20

Source

선지자는 여기서 의심할 여지 없이 유대인들에게 하나님을 달래는 방법을 규정한다. 그는 앞에서 기도를 드렸는데, 부분적으로는 백성의 악한 완고함을 꾸짖기 위해서, 부분적으로는 신앙인들과 선택된 자들에게 어느 정도의 소망이 남아 있다는 것을 보여주기 위해서였다. 이제 그는 단순한 기도의 형식을 사용한다. "오 주님, 우리가 압니다."

거기서는 천 명 중에 한 명도 알지 못하였다. 그러나 선지자는 온 백성의 성격을 맡지 않는다. 그는 의심할 여지 없이 백성 가운데 신실한 자들이 매우 적었다는 것을 알았다. 그러나 그는 후손들을 위해 기도의 올바른 형식을 규정한다. 그들이 유배 중에서 오직 이 한 가지만이 그들에게 남았다는 것을 알도록 하기 위해서이다. 즉 그들의 죄를 고백하는 것, 그렇지 않으면 용서를 얻을 수 없기 때문이다.

"우리의 사악함과 조상들의 죄악을 아나이다. 우리가 당신께 범죄하였나이다." 고백이 여기서 회개 전체를 위해 사용된다. 위선자들은 자신들의 죄를 고백하는 데 매우 자유롭다. 그러나 선지자는 여기서 실제적인 고백에 대해 말한다. 조상들의 죄악을 언급하는 것은 신실한 자들이 자신들의 죄를 경감시키기 위해 여기저기서 동료들을 찾는 것이 아니다. 그들이 자신들만이 하나님 앞에서 죄가 있을 뿐만 아니라 태어날 때부터 말하자면 세습적인 것을 가져왔다고 고백할 때 그들의 죄에 대한 가중이 있다는 것이다. 그래서 그들이 불경건한 부모들의 자녀이기 때문에 죽음을 마땅히 받는다는 것이다.

원주석

21절 카드 ↗

Jeremiah goes on with the same prayer; and he made it from love, and also for the purpose of encouraging the faithful, who remained among the people, to seek forgiveness; for he undertakes here to represent the true Church, which was then very small. All indeed boasted that they were the children of God, and gloried in the covenant made with Abraham; but hardly one in a thousand called on God in truth and from the heart. The Prophet then represented the common feeling of a very small number; and yet he proceeded, as I have said, with his prayer. Hence he says, Reject not, overthrow not, the throne of thy glory; or the meaning of the two verbs may be the same, which seems to me more probable. (124) But the Prophet joined together two verbs, not so much for the sake of ornament as rhetoricians do, as for the purpose of expressing the intenseness of his concern and anxiety; for he saw that the kingdom of Judah was in extreme danger. He then did not in an ordinary way try to turn aside God’s vengeance, but he hastened as one to extinguish a fire; for the obtaining of pardon was difficult. He calls Jerusalem the throne of God’s glory, because God had chosen that city where he was to be worshipped, not that he was confined to the Temple, but because the memorial of his name was there, according to what had been usually said, especially by Moses. ( Exodus 20:24 ) Nor was the ark a vain Symbol of his covenant, for God really dwelt there; for the presence of his power and grace was evidenced by the clearest proofs. But as this mode of speaking is often found in the Prophets, it was sufficient for Jeremiah briefly to notice the subject. God indeed, as it is well known, fins heaven and earth, but he gives symbols of his presence wherever he pleases; and as it was his will to be worshipped in the Temple, it is called iris throne, and it is elsewhere called his footstool; for the Scripture describes the same thing in various ways. The Temple is often called the rest of God, his dwelling, his sanctuary, the place of his habitation; it is also called his footstool, “We will worship at his footstool.” ( Psalms 132:7 ) But these various forms are used for the same purpose, though they are apparently different; for where the Temple is called the habitation of God, his palace or his throne, the presence of his power is set forth, as though God dwelt as a friend among his worshippers; but when it is called his footstool, it is for the purpose of checking a superstition which might have crept in; for God raises the minds of the godly higher, lest they should think that his presence is confined to any place. We then perceive what the Scripture intends and what it means, whenever it calls Jerusalem or the Temple the throne or the house of God. But we nmst carefully notice what is here mentioned by the Prophet, For thy name’s sake We know that whenever the saints pray to be heard for the sake of God’s name, they cast aside every confidence in their own worthiness and righteousness. Whosoever then pleads God’s name, in order to obtain what he asks, renounces all other things, and fully confesses that he is unworthy to find God propitious to him; for this form of speaking necessarily implies a contrast. As then the Prophet flees to God’s name as his only refuge, there is included in the words a confession, such as we have before noticed, — that the Jews, inasmuch as they had acted wickedly towards God, were unworthy of any mercy; nor could they pacify him by any of their own satisfactions, nor have anytiling by which they could obtain his favor. This then is the meaning; and as this doctrine has been elsewhere more fully handled, it; seems to me sufficient briefly to shew the design of the Prophet. He calls it the throne of glory, to intimate that God’s name would be unknown and unnoticed, or even despised and exposed to reproaches, if he did not spare the people whom he had chosen. The genitive case is used in Hebrew, we know, instead of an adjective; and to enlarge on the subject is useless, as this is one of its primary elements. The Prophet then in calling the Temple the glorious throne of God, in which his majesty shone forth, in a manner reminds God himself not to expose his name to reproaches; for instantly the ungoldly, according to their evil dispositions, would vomit forth their blasphemies; and thus God’s name would be reproached. He afterwards adds, Remember, make not void, thy covenant with us Here also the Prophet strengthens his prayer by calling to mind the covenant: for it might have been said, that the Jews had nothing to do with the holy name of God, with his glory, or with his throne; and doubtless they were worthy of being wholly forsaken by God. As then they had divorced themselves from God, and were wholly destitute of all holiness, the Prophet here brings before God his covenant, as though he had said, “I have already prayed thee to regard thine own glory and to spare thine own throne, as thou hast favored the place with so much honor as to reign among us: now, though our impiety is so great that thou mayest justly cast us away yet thou didst not make a covenant with Mount Sion, or with the stones of the Temple, or with material things, but with us; render not void then this thy covenant.” We hence see that there is great emphasis in the words of the Prophet, when he implores God not to make void, or not to undo, the covenant, which he had made with the people. For though God would have continued true and faithful, had he obliterated the name of the whole people, yet it was necessary that his goodness should contend with their wickedness, his fidelity with their perfidiousness, inasmuch as the covenant of God did not depend on the people’s faithfulness or integrity. It was, as it may be said, a mutual stipulation; for God made a covenant with Abraham on this condition — that he should walk perfectly with him: this is indeed true; and the same stipulation was in force in the time of the Pro

Pericope (part_of)

절 (explains)

bible-text/jer-14-21

Source

예레미야는 같은 기도를 계속한다. 그는 사랑으로, 또한 백성 가운데 남아 있던 신앙인들이 용서를 구하도록 격려하기 위해 그것을 드렸다. 여기서 그는 그 당시 매우 작았던 참된 교회를 대표하는 것을 맡는다. 모두가 자신들이 하나님의 자녀라 자랑하고 아브라함과 맺어진 언약을 자랑하였지만, 천 명 중에 진실하고 마음으로부터 하나님을 부르는 자는 거의 없었다. 따라서 선지자는 매우 소수의 공통적인 감정을 대표하였다.

"당신의 영광의 보좌를 멸시하거나 무너뜨리지 마소서." 선지자는 두 동사를 수사학자들처럼 장식을 위해서가 아니라 자신의 관심과 불안의 강렬함을 표현하기 위해 함께 묶었다. 그가 유다 왕국이 극도의 위험에 처한 것을 보았기 때문이다. 따라서 그는 평범한 방식으로 하나님의 보복을 막으려 하지 않고 마치 불을 끄러 달려가는 것처럼 하였다. 그는 예루살렘을 하나님의 영광의 보좌라 부른다. 하나님이 자신이 경배받을 성읍을 선택하셨기 때문이다. 하나님이 성전에 갇혀 계신 것이 아니라, 그분의 이름의 기념이 거기 있었다. 하나님의 언약의 궤가 헛된 상징이 아니었다. 그분의 능력과 은혜의 임재가 가장 분명한 증거들로 나타났기 때문이다.

"당신의 이름을 위하여." 선지자가 하나님의 이름을 위하여 들어달라고 기도할 때마다, 그들은 자신들의 공로와 의에 대한 모든 신뢰를 물리친다. 따라서 하나님의 이름을 들어달리 기도하는 자는 다른 모든 것들을 포기하고 자신이 하나님의 은혜를 받을 자격이 없음을 충분히 고백한다.

"당신의 언약을 기억하소서. 그것을 파기하지 마소서." 여기서도 선지자가 언약을 상기시킴으로써 기도를 강화한다. 유대인들이 하나님의 거룩한 이름이나 그분의 영광이나 그분의 보좌와 아무 관계가 없다고 말할 수도 있었을 것이다. 의심할 여지 없이 그들은 완전히 하나님께 버림받을 만하였다. 따라서 그들이 하나님으로부터 자신들을 분리시키고 모든 거룩함이 없었으므로, 선지자는 여기서 하나님의 언약을 상기시킨다. 마치 이렇게 말한 것처럼. "저는 이미 당신께 당신의 영광을 존중하시고 당신의 보좌를 아끼시도록 기도하였습니다. 그러나 우리의 불경건이 너무 크여 당신이 우리를 정당하게 버리실 수 있어도, 당신은 시온 산이나 성전의 돌들이나 물질적인 것들과 언약을 맺지 않으시고 우리와 맺으셨습니다. 그러므로 이 당신의 언약을 파기하지 마소서."

원주석

22절 카드 ↗

In order to conciliate the favor of God, Jeremiah says here, that with him is the only remedy in extremities; and it is the same as though by avowing despair he wished to turn God to mercy; as if he had said, “What will become of us, except thou shewest thyself propitious? for if thou remainest implacable, the Gentiles have their gods from whom they seek safety; but with us it is a fixed principle to hope for and to seek salvation from thee alone.” Now this argument must have been of great weight; not that God had need of being reminded, but he allows a familiar dealing with himself. For if we wish stoically to dispute, even our prayers are superfluous; for why do we pray God to help us? Does he not himself see what we want? Is he not ready enough to bring us help? But these are delirious things, wholly contrary to the true and genuine feeling of piety. As then we flee to God, whenever necessity urges us, so also we remind him, like a son who unburdens all his feelings in the bosom of his father. Thus in prayer the faithful reason and expostulate with God, and bring forward all those things by which he may be pacified towards them; in short, they deal with him after the manner of men, as though they would persuade him concerning that which yet has been decreed before the creation of the world: but as the eternal counsel of God is hid from us, we ought in this respect to act wisely and according to the measure of our faith. However this may be, the Prophet, according to the common practice of the godly, seeks to conciliate the favor of God by this argument, — that unless God dealt mercifully with his people and in his paternal kindness forgave them, it was all over with them, as though he had said, “O Lord, thou alone art he, from whom we can hope for salvation; if now we are repudiated by thee, there remains for us no refuge: wilt thou send thy people to the idols and the inventions of the heathens? but we have looked for thee alone; thou then seest that there remains for us no hope of salvation but from thy mercy.” But the Prophet here testifies in the name of the faithful, that when extremities oppress the miserable, they cannot obtain any help from the idols of the heathens. Can they give rain, he says? He states here a part for the whole; for he means that the idols of the heathens have no power whatever. Hence to give rain is to be taken for everything necessary to sustain mankind, either to bring help, or to supply the necessaries of life, or to bestow abundance of blessings. Paul also, in speaking of God’s power, refers to rain, ( Acts 14:17 ) and Isaiah often uses this kind of speaking, ( Isaiah 5:6 ) He then says, Are there any among the vanities of the heathens? etc. He here condemns and reproaches all superstitions; for he does not call them the gods of the heathens, though this word is often used by the prophets, but the vanities of the heathens. Are there any, he says, who can cause it to rain? and can the heavens give rain? I may give a more free rendering, “Can they from heaven give rain?” for it seems not to me so suitable to apply this to the heavens. If, however, the common rendering is more approved, let every one have his own judgment; but if the heavens are spoken of, the argument is from the less to the greater; “Not even the heavens give rain; how then can vanities? how can the devices of men do this, which only proceed from their foolish brains? Can they give rain? For doubtless there is some implanted power in the heavens? but man, were he to devise for himself a thousand gods, cannot yet form one drop of rain, and cause it to come down from heaven. Since, then, the heavens do not of themselves give rain, but at the command of God, how can the idols of the heathens and their vain inventions send rain for us from heaven?” The object of the Prophet is now sufficiently evident, which was to shew, that, if God rejected the people, and resolved to punish their sins with the utmost rigor, and in an implacable manner, their salvation was hopeless; for it was not their purpose to flee to idols. Art not thou, he says, Jehovah himself, or alone? Art not thou Jehovah himself, and our God? (125) He first mentions the name Jehovah, by which is meant the eternal majesty and power of God; and then he joins another sentence, — that he was their God, to remind him of his covenant. Then it is added, We have looked to thee, for thou hast made all these things Here many, in my judgment, are mistaken, for they apply “these things” to the heavens and the earth, and to all the elements, as though the Prophet declared that God was the creator of the world, and that therefore all things are under his control. But I have no doubt but that he speaks of those punishments which God had already inflicted on the people, and had resolved soon to inflict; for he does not speak here of God’s power, whiich shines forth in the workmanship of the world; but he says, “We have looked to thee, for thou hast made all these things;” that is, from thee alone salvation will come to us: for thou who hast inflicted the wound canst alone heal, according to what is said in another place, “God kills and brings to life, he leads to the grave and restores.” ( 1 Samuel 2:6 ) It is then the same as though the Prophet had said, “We, O Lord, do now flee to thy mercy, for no one but thou alone can help us, as thou art he who has punished our sins. Since then thou hast been our Judge, thou also canst alone deliver us now from our calamities; and no one can resist thee, since the highest power is thine alone. Let all the gods of the heathens unite, yea, all the elements and all creatures, for the purpose of serving us, yet what will all that they can do avail us? As then thou hast made all these things, that is, as these things have not happened to us by chance, but are the effects of thy just vengeance — as thou hast been judge in inflicting these punishments, be now our Physician and Father; as thou hast heavily affli

Pericope (part_of)

절 (explains)

bible-text/jer-14-22

Source

하나님의 은혜를 얻기 위해 예레미야는 여기서 그분만이 극단적인 상황에서 유일한 구제책이라 한다. 이것은 절망을 고백함으로써 하나님을 자비로 돌이키려는 것과 같다. 마치 이렇게 말한 것처럼. "당신이 호의를 보이지 않으신다면 우리에게 무슨 일이 일어나겠습니까? 당신이 달래어지지 않으신다면 이방인들이 자신들의 신들을 가지고 거기서 안전을 구합니다. 그러나 우리는 오직 당신에게서만 구원을 바라고 구하는 것이 확고한 원칙입니다."

이 논거는 큰 무게를 가졌어야 했다. 하나님이 상기시켜야 할 필요가 있어서가 아니라 그분이 자신과의 친숙한 거래를 허용하시기 때문이다. 따라서 우리가 하나님께 기도할 때 신실한 자들은 하나님과 추론하고 항의하며, 그분이 자신들에 대해 호의를 갖도록 만들 수 있는 모든 것을 내세운다.

"이방인의 헛된 것 중에 비를 내릴 수 있는 자가 있습니까?" 그는 여기서 부분으로 전체를 대신한다. 이방인의 우상들에게 아무 능력도 없다는 것을 의미하기 때문이다. 따라서 비를 내리는 것은 사람들을 존속하게 하는 데 필요한 모든 것, 즉 도움을 가져오고 생필품을 공급하며 풍요의 복들을 베푸는 것을 의미한다. 그다음에 덧붙인다. "이방의 헛된 것들 가운데 그러한 자가 있습니까?" 이것으로 그는 모든 미신들을 정죄하고 비난한다. 그들을 이방인의 신들이라 부르지 않고 이방인의 헛된 것들이라 부르기 때문이다.

"오직 당신, 여호와 우리 하나님이십니까?" 먼저 여호와라는 이름을 언급하는데 이것은 하나님의 영원한 위엄과 능력을 의미한다. 그다음에 또 다른 말을 덧붙인다. 그분이 그들의 하나님이라는 것. 그분의 언약을 상기시키기 위해서이다.

"우리가 당신을 기다립니다. 당신이 이 모든 것을 만드셨습니다." 많은 이들이 이것을 하늘과 땅과 모든 원소들에 적용한다. 마치 선지자가 하나님이 세상의 창조자이시고 따라서 모든 것이 그분의 통제 아래 있음을 선포하는 것처럼. 그러나 나는 그가 하나님이 이미 백성에게 내리셨고 곧 내리기로 결심하신 형벌들에 대해 말한다고 의심하지 않는다. 따라서 이것은 마치 선지자가 말한 것과 같다. "오 주님, 우리는 이제 당신의 자비로 피합니다. 당신 외에는 아무도 우리를 도울 수 없기 때문입니다. 당신이 상처를 내리셨으므로 홀로 고치실 수 있습니다. 따라서 당신이 우리의 재판관이셨으므로 이제 우리의 재앙에서 우리를 홀로 구하실 수 있습니다."

원주석

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