2절 카드 ↗
This is a new discourse, which yet is not unlike many others, except in this particular, that the Prophet was not to marry a wife nor beget children in the land But as to the general subject, he repeats now what he had often said before and confirmed in many places. But the prohibition to marry was full of meaning; it was to shew that the people were wholly given up to destruction. The law of man’s creation, we know, was this, “Increase and multiply.” ( Genesis 1:22 ; Genesis 8:17 ; Genesis 9:1 ) As then mankind are perpetuated by marriage, here on the contrary God shews that that land was unworthy of this common and even general blessing enjoyed by the whole race of man. It is the same as if he had said, “They indeed as yet live, but a quick destruction awaits them, for I will deprive them of the universal favor which I have hitherto shewed to all mankind.” Marriage is the preservation of the human race: Take not to thee a wife and beget no children We hence see that in the person of Jeremiah God intended to shew the Jews that they deserved to be exterminated from the earth. This is the import of this prophecy. It may however be asked, whether the Prophet was unmarried? But this has nothing to do with the subject, for he received this command in a vision; and though he might not have been unmarried, he might still have proclaimed this prophecy, that God had forbidden him to marry and to beget children. At the same time, I think it were probable that the Prophet. was not married, for as he walked naked, and as he carried on his neck a yoke, so also his celibacy might have been intended to be, as it were, a living representation, in order to produce an effect on the Jews. But, as I have already said, we need not contend about this matter. Every one then is at liberty to judge as he pleases, only I suggest what I deem most probable. return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-16-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이것은 새로운 말씀이지만, 선지자가 그 땅에서 아내를 취하거나 자녀를 두어서는 안 된다는 특별한 점을 제외하면 다른 많은 것들과 다르지 않다. 그러나 일반적인 주제에 관해서는, 그가 이전에 여러 차례 말하고 많은 곳에서 확증한 것을 지금 반복한다. 그러나 결혼 금지는 의미심장하였다. 온 백성이 완전히 멸망에 내어진 것을 보여주기 위해서이다. 인간 창조의 법은 우리가 아는 바와 같이 이것이었다. "생육하고 번성하라." 인류가 결혼으로 유지되므로, 여기서 반대로 하나님은 그 땅이 인류 전체가 누리는 이 공통적이고도 일반적인 축복을 받을 자격이 없다는 것을 보여주신다. 마치 이렇게 말씀하신 것과 같다. "그들이 여전히 살고 있지만, 빠른 멸망이 그들을 기다리고 있다. 내가 지금까지 온 인류에게 베풀어온 이 일반적인 은혜를 그들에게서 빼앗을 것이기 때문이다." 결혼은 인류의 보존이다. 결혼하지 말고 자녀도 두지 말라. 따라서 선지자의 인격 안에서 하나님이 유대인들에게 그들이 땅에서 멸절될 자격이 있다는 것을 보여주려 하셨음을 알 수 있다. 이것이 이 예언의 의미이다.
원주석
- 번역원본
commentary-section/cal-jer-16-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
But the reason why God forbad his Prophet to marry, follows, because they were all consigned to destruction. We hence learn that celibacy is not here commended, as some foolish men have imagined from what is here said; but it is the same as though God had said, “There is no reason for any one to set his mind on begetting an offspring, or to think that this would be to his advantage: whosoever is wise will abstain from raarriage, as he has death before his eyes, and is as it were near to his grave.” The destruction then of the whole people, and the desolation and solitude of the whole land, are the things which God in these words sets forth. At the same time, they are not threatened with a common kind of death, for he says that they were to die by the deaths of sicknesses He then denounces on them continual languor, which would cause them to pine away with the greatest pain: sudden death would have been more tolerable; and hence David says, while complaining of the prosperity of the ungodly, that there “were no bands in their death.” ( Psalms 73:4 ) And the same thing is found in the book of Job, that “in a moment of time they descend to the grave,” that is, that they flourish and prosper during life, and then die without any pain. ( Job 21:13 ) Hence Julius Caesar, shortly before he was killed, called this kind a happy death, ( εὐθανασίαν ,)for he thought it a happy thing to expire suddenly. And this is what is implanted in men by nature. Therefore Jeremiah, in order to amplify God’s vengeance, says that they would die by the deaths of sicknesses; (155) that is, that they would be worn out by daily pains, and pine away until they died. He adds, They shall not be lamented nor buried We have seen elsewhere, and we shall hereafter see, ( Jeremiah 22:0 ) that it is a proof of a curse when the dead are not buried, and when no one laments their death: for it is the common duty of humanity for relations and friends who survive, to mourn for the dead and to bury them. But the Prophet seems to mean also something further. I do not indeed exclude this, that God would deprive them of the honor of sepukure and of mourning; but he seems also to intimate, that the destruction of men would be so great that there would be none to perform these offices of humanity. For we lament the dead when leisure is allowed us; but when many are slain in war they are not individually lamented, and then their carcases he confused, and one grave is not sufficient for such a number. The Prophet there means, that so great would be the slaughter in Judea, that none would be buried, that none would be lamented. The verb which he uses means properly to lament, which is more than to weep: and we have said elsewhere, that in those countries there were more ceremonies than with us; for all the orientals were much given to various gesticulations; and hence they were not satisfied with tears, but they added lamentation, as though they were in despair. But the Prophet speaks according to the customs of the age, without approving of this excess of grief. As they were wont not simply to bewail the dead, but also to shew their grief by lamentation, he says, “Their offices shall now cease, for there will not be graves enough for so many thousands: and then if any one wish to mourn, where would he begin?” We also know that men’s hearts become hardened, when many thus die through pestilence or war. The import of the whole is, that God’s wrath would not be moderate, for he would in a manner empty the land by driving them all away, so that there would be none remaining. God did indeed preserve the elect, though as it were by a miracle; and he afterwards preserved them in exile as in a grave, when they were removed from their own country. He then adds, That they would be as dung on the face of the land He speaks reproachfully of their carcasses, as though he had said, “They shall be the putridity of the land.” As then they had by their faith contaminated the land during life, God declares that after death they would become foetid like dung. Hence we learn, as I have before said, that it was an evidence of God’s curse, when carcases were left unburied; for as God has created us in his own image, so in death he would have some evidence of the dignity and excellency with which he has favored us beyond brute animals, still to remain. We however know that temporal punishments happen even to the faithful, but they are turned to their good, for the Psalmist complains that the bodies of the godly were castforth and became food to the birds of heaven. ( Psalms 79:2 ) Though this is true, yet these two things are by no means inconsistent, that it is a sign of God’s wrath when the dead are not buried, and that a temporal punishment does no harm to God’s elect; for all evils, as it is well known, turn out to them for good. It is added, By the sword and by famine shall they be consumed; that is, some shall perish by the sword, and some by famine, according to what, we have before seen, “Those for the sword, to the sword; those for the famine, to the famine.” ( Jeremiah 15:2 ) Then he mentions what we have already referred to, Their carcases shall be for food to the beasts of the earth and to the birds of heaven (156) He here intimates, that it would be a manifest sign of his vengeance, when the Jews pined away in their miseries, when the sword consumed some of them, and famine destroyed others, and not only so, but when another curse after death followed them, for the Lord would inflict judgment on their carcases by not allowing them to be buried. How this is to be understood I have already stated; for God’s judgments as to the reprobate are evident; but when the godly and the righteous fall under similar punishment, God turns to good what seems in itself to be the sign of a curse. Though famine is a sign of a curse, and also the sword, yet we know that many of God’s children perish by famine and by the sword. But in temporal punishments this modifica
Pericope (part_of)
- part_of
pericope/per-jer-16-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그러나 하나님이 자신의 선지자에게 결혼을 금하신 이유가 뒤따른다. 모두가 멸망에 내어졌기 때문이다. 따라서 독신이 여기서 권고되는 것이 아님을 배운다. 일부 어리석은 자들이 여기서 말해진 것에서 상상한 것처럼. 오히려 마치 하나님이 이렇게 말씀하신 것과 같다. "어떤 이가 자녀를 낳겠다고 마음을 쏟거나 그것이 자신에게 유익이 될 것이라 생각할 이유가 없다. 지혜로운 자는 눈앞에 죽음이 있고 말하자면 자신의 무덤 가까이에 있으므로 결혼을 삼갈 것이다." 따라서 하나님은 이 말씀들에서 온 백성의 멸망과 온 땅의 황폐함과 고독함을 드러내신다. 동시에 그들이 보통의 죽음으로 죽겠다는 위협을 받지 않는다. 그들이 질병의 죽음들로 죽을 것이라 하기 때문이다. 따라서 그분은 계속적인 쇠약함을 그들에게 선고하시는데, 그것이 가장 큰 고통으로 그들을 시들게 할 것이다. 갑작스러운 죽음이 더 견딜 만하였을 것이다. 다윗이 불경건한 자들의 번영에 대해 불평하면서 "그들의 죽음에는 고통이 없었다"고 한 것처럼.
그는 덧붙인다. "그들이 애도를 받지 못하며 묻히지 못할 것이다." 우리는 다른 곳에서도 보았고 앞으로도 보겠지만, 죽은 자들이 묻히지 않고 아무도 그들의 죽음을 슬퍼하지 않는 것이 저주의 증거이다. 왜냐하면 생존한 친척들과 친구들이 죽은 자들을 위해 슬퍼하고 묻어주는 것이 인간의 공통적인 의무이기 때문이다. 그러나 선지자는 또한 더 나아간 것을 의미하는 것처럼 보인다. 나는 하나님이 그들에게 매장의 영예와 애도를 빼앗으실 것이라는 것을 배제하지 않는다. 그러나 그는 또한 사람들의 멸망이 너무 커서 이 인간성의 의무들을 수행할 자가 없을 것이라는 것도 암시하는 것처럼 보인다. 따라서 선지자는 유대에서의 학살이 너무 커서 아무도 묻히지 않고, 아무도 애도받지 않을 것임을 의미한다. 그들이 "병든 죽음들로 죽을 것이다"고 한 것은, 그들이 끊임없는 쇠약함으로 시달릴 것임을 의미한다. "땅 위에 거름같이 될 것이다." 선지자는 그들의 시체에 대해 경멸하는 방식으로 말한다. 마치 이렇게 말한 것처럼. "그들이 땅의 부패물이 될 것이다." 따라서 우리가 배우는 것은, 내가 이미 말한 바와 같이, 시체들이 묻히지 않고 방치될 때 하나님의 저주의 증거라는 것이다. 하나님이 우리를 자신의 형상대로 창조하셨으므로, 죽음에서도 그분이 짐승을 넘어 우리에게 베푸신 존엄과 탁월함의 어떤 증거가 남아 있기를 원하시기 때문이다.
원주석
- 번역원본
commentary-section/cal-jer-16-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
As Jeremiah was forbidden at the beginning of the chapter to take a wife, for a dreadful devastation of the whole land was very nigh; so now God confirms what he had previously said, that so great would be the slaughter, that none would be found to perform the common office of lamenting the dead: at the same time he intimates now something more grievous, — that they who perished would be unworthy of any kind office. As he had said before, “Their carcases shall be cast to the “beasts of the earth and to the birds of heaven;” so now in this place he intimates, that their deaths would be so ignominious, that they would be deprived of the honor of a grave, and would be buried, as it is said in another place, like asses. But when God forbids his Prophet to mourn, we are not to understand that he refers to excess of grief, as when God intends to moderate grief, when he takes away from us our parents, or our relatives, or our friends; for the subject here is not the private feeling of Jeremiah. God only declares that the land would be so desolate that hardly one would survive to mourn for the dead. He says, Enter not into the house of mourning Some render מרזה , merezach , a funeral feast; and it is probable, nay, it may be gathered from the context, that such feasts were made when any one was dead. (157) And the same custom we see has been observed by other nations, but for a different purpose. When the Romans celebrated a funeral feast, their object was to shake off grief, and in a manner to convert the dead into gods. Hence Cicero condemns Vatinius, because he came clothed in black to the feast of Q. Arius, (Orat. pro L. Mur.) and elsewhere he says, that Tuberonis was laughed at and everywhere repulsed, because he covered the beds with goat’s skins, when Q. Maximus made a feast at the death of his uncle Africanus. Then these feasts were among the Romans full of rejoicing; but among the Jews, as it appears, when they lamented the dead, who were their relatives, they invited children and widows, in order that there might be some relief to their sorrow. However this may be, God intimates by this figurative language, that the Jews, when they perished in great numbers, would be deprived of that common practice, because they were unworthy of having any survivors to bewail them. Neither go, he says, to lament, nor be moved on their account (158) and why? For I have taken away my peace from this people, that is, all prosperity; for under the term, peace, the Jews included whatever was desirable. God then says, that he had taken away peace from them, and his peace, because he had pronounced that wicked nation accursed. He then adds, that he had taken away his kindness and his mercies. (159) For the Prophet might have raised an objection and said, that this was not consistent with the nature of God, who testifies that he is ready to shew mercy; but God meets this objection and intimates, that there was now no place for kindness and mercy, for the impiety of the people had become past all hope. It follows — (157) The word is of a general import, to cry aloud or to shout, either for grief or for joy: it is here for grief, and in Amos 6:7 , for joy. The literal rendering here is, “Enter not the house of shouting.” The version of the Septuagint is wide of the mark, “Enter not into their bacchanalian assembly, ( θίασον .)” The Syriac omits the word, and the Vulgate and Targum have “feast.” — Ed. (158) The verb means to move, or to nod, either in contempt or in sympathy. The latter is the meaning here: hence to condole is the sense. He was not to go for the purpose of lamenting the dead, or of condoling with the living. To “mourn” is the Septuagint, a word of a similar meaning with the preceding; more correct is to “console,” as given by the Vulqate and the Targum. — Ed. (159) These words are omitted by the Septuagint , but given by the other versions, and are left out in no copies. The “and” before “kindness” is found in two MSS., and in the Syriac, but not in the Vulgate: it seems necessary. The passage I thus render, — For withdrawn have I my peace From this people, saith Jehovah, My mercy also and my compassions. There is here a reason given for the preceding prohibitions: the Prophet was to shew no favor, no kindness to the people, and no sympathy with them: for God had withdrawn from them his “peace,” which means here his favor, and also his mercy or his benignity, as some render the word, and his compassions. — Ed. return to ' Top of Page ' <a name="verse-6" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-16-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
예레미야가 장의 처음에서 온 땅의 끔찍한 황폐함이 매우 가까이 있으므로 아내를 취하지 말라는 금지를 받은 것처럼, 이제 하나님은 이전에 말씀하신 것을 확증하신다. 학살이 너무 커서 죽은 자들을 위해 일반적인 애도의 의무를 수행할 자가 없을 것이라는 것이다. 동시에 이제 더 슬픈 것을 암시하신다. 즉 죽은 자들이 어떤 친절한 행위도 받을 자격이 없을 것이라는 것이다. 전에 "그들의 시체들이 하늘의 새와 땅의 짐승들에게 던져질 것이다"라고 하였듯이, 이제 여기서 그들의 죽음이 너무 치욕스러워 무덤의 영예를 박탈당하고 다른 곳에 이르는 바처럼 나귀처럼 묻힐 것이라 암시하신다. 그러나 하나님이 자신의 선지자에게 슬퍼하지 말라 금하실 때, 우리는 그분이 슬픔의 과도함을 가리키는 것으로 이해해서는 안 된다. 하나님이 우리의 부모나 친척이나 친구들을 빼앗으실 때 슬픔을 절제하려 하시는 경우에서처럼. 여기서 주제는 예레미야의 개인적인 감정이 아니기 때문이다. 하나님은 그 땅이 너무 황폐하여 죽은 자들을 위해 슬퍼할 자가 거의 남지 않을 것이라고만 선포하신다.
"애통하는 집에 들어가지 말라." 일부는 '마르제아흐'를 장례 연회로 번역한다. 맥락에서 알 수 있듯이, 어떤 이가 죽었을 때 그러한 연회가 열렸다는 것이 개연성 있다. "내가 이 백성에게서 나의 평화를, 즉 모든 번영을 빼앗았기 때문이라. 평화라는 말 아래 유대인들은 바람직한 모든 것을 포함시켰다." 따라서 하나님은 그들에게서 평화를 빼앗으셨다고 하신다. 그것이 그분의 평화이므로, 그분이 그 사악한 민족을 저주로 선고하셨기 때문이다. 그다음에 그분이 자신의 친절과 자비를 빼앗으셨다고 덧붙이신다. 선지자가 반론을 제기하면서 이것이 하나님의 본성과 일치하지 않는다고 말하였을 수 있었다. 성경이 그토록 자주 하나님의 친절과 자비를 권고하시기 때문이다. 그러나 하나님은 이 반론을 미리 막으시고, 이제 친절과 자비를 위한 자리가 없다는 것을 암시하신다. 백성의 불경건이 모든 소망을 넘어섰기 때문이다.
원주석
- 번역원본
commentary-section/cal-jer-16-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
He pursues the same subject: he says that all would die indiscriminately, the common people as well as the chief men, that none would be exempt from destruction; for God would make a great slaughter, both of the lower orders and also of the higher, who excelled in wealth, in honor, and dignity; Die shall the great and the small. It often happens in changes that the great are punished; and sometimes the case is that the common people perish, while the nobles are spared: but God declares, that such would be the destruction, that their enemies would make no difference between the common people and the higher ranks, and that if they escaped the hands of their enemies, the pestilence or the famine would prove their ruin. He adds, They shall not bury them, nor beat their breast for them; and then, they shall not eat themselves, nor make themselves bald for them (160) This is not mentioned by the Prophet to commend what the people did; nor did he consider that in this respect they observed the command of the law; for God had forbidden them to imitate the corrupt customs of the heathens. ( Leviticus 21:1 ) We have already said, that the orientals were much given to external ceremonies, so that there was no moderation in their lamentations: therefore God intended to correct this excess. But the Prophet here has no respect to the command, that the Jews were to moderate their grief, — what then? He meant to shew, as I have already reminded you, that the slaughters would be so great, that they — would cause hardness and insensibility, being so immense as to stun the feelings of men. When any one dies, friends and neighbors meet, and shew respect to his memory; but when pestilence prevails, or when all perish by famine, the greater part become hardened and unmindful of themselves and others, and the offices of humanity are no longer observed. God then shews, that such would be the devastation of the land, that the Jews, as though callous and hardened, would no longer lament for one another. In short, he shews, that together with these dreadful slaughters, such insensibility and hardness would prevail among the Jews, that no husband would think of his wife, and no father of his children; but that all of them would be so astonied by their own evils as to become like the wild beasts. He says further, They shall not cut themselves nor pull off their hairs, as they had used to do. These things are mentioned, as they were commonly done; it cannot be hence concluded, that they were approved by God; for God’s design was not to pronounce a judgment on their lamentation, on the tearing off of the hair, or on their incisions. It is indeed certain that these practices proceeded from the impetuous feelings of men, and were tokens of impatience; but as I have said, God does not speak here of what was lawful, but of what men were wont to do. As to that part, where he says, that he had taken away his kindness and his mercies, he does not mean that he had changed his nature, but his object was to cut off occasion from all who might complain; for men, we know, whenever God’s hand presses hard on them, to make them to deplore rightly their miseries, are stifficiently ready to say, that God visits them with too much severity. He therefore shews that they were unworthy of kindness and mercies. At the same time he reminded them that there was no reason for hypocrites to entertain any hope, because Scripture so often commends the kindness of God and his mercy; for since they accumulated sins on sins, God could not do otherwise than come to an extremity with them. (160) The first clause of the verse, as well as the last of the preceding, is omitted in the Septuagint , but retained in the Vulgate, Syriac, and the Targum . The verbs in the next clause ought to be rendered as transitives, — They shall not bury them nor lament for them. Then the two concluding verbs are to he rendered as impersonals, — And there shall be no cutting nor making bald for them. The Welsh is a literal version of the Hebrew, — (lang. cy) Ac nid ymdorrir ac nid ymfoelir drostynt . Nothing can be much more literal. The first verb is in Hithpael, and so the Welsh is; for like Hebrew it has a reciprocal form for its verbs. The last verb is also in Welsh in this form; but it needs not be so, for it might be, (lang. cy) ac ni foelir — Ed. return to ' Top of Page ' <a name="verse-7" class="com-number"
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pericope/per-jer-16-002
절 (explains)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그는 같은 주제를 이어간다. 그는 귀천을 막론하고 모두가 죽을 것이라 한다. 평민들뿐만 아니라 지도자들도 멸망에서 면제되지 않을 것이다. 하나님이 낮은 계층과 높은 계층 모두에서 큰 학살을 행하실 것이기 때문이다. "큰 자와 작은 자가 이 땅에서 죽을 것이다." 변화가 일어날 때 지도자들이 처벌받는 경우가 자주 있고, 때로는 귀족들이 살아남는 반면 평민들이 죽는 경우도 있다. 그러나 하나님은 그 멸망이 너무 커서 적들이 평민들과 상류층을 구별하지 않을 것이라 선포하신다. 그들이 적들의 손을 피한다 해도 역병이나 기근이 그들을 멸망시킬 것이다.
그는 덧붙인다. "그들이 묻히지 않을 것이며, 가슴을 치지도 않을 것이다. 그리고 아무도 그들을 위해 자신을 베지 않을 것이고, 머리털을 밀지도 않을 것이다." 선지자는 이것을 백성이 행한 것을 권고하기 위해 언급하는 것이 아니다. 이 점에서 그들이 율법의 명령을 따랐다고 생각하지도 않는다. 하나님이 그들에게 이방인들의 타락한 풍습을 모방하지 말라 금하셨기 때문이다. 우리는 이미 동방인들이 외적인 의식들에 매우 치우쳐, 애도에 있어 절제가 없었다고 하였다. 따라서 하나님은 이 과도함을 교정하려 하셨다. 그러나 선지자는 여기서 유대인들이 슬픔을 절제해야 한다는 명령에 대해 관심이 없다. 그렇다면 무엇인가? 이미 상기시킨 바와 같이, 그는 학살이 너무 커서 둔감과 무감각을 야기할 것임을 보여주려 하였다. 어떤 이가 죽으면 친구와 이웃이 모여 그의 기억을 존중한다. 그러나 역병이 퍼지거나 모두가 기근으로 죽으면, 대부분은 무감각해지고 자신들과 다른 이들에 대해 마음을 쓰지 않게 되며, 인간성의 의무들도 더 이상 지켜지지 않게 된다. 따라서 하나님은 그 땅의 황폐함이 너무 커서 유대인들이 말하자면 무감각해지고 굳어져 더 이상 서로를 위해 슬퍼하지 않을 것임을 보여주신다.
원주석
- 번역원본
commentary-section/cal-jer-16-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
With regard to the seventh verse, (161) we may learn from it what I have already referred to, — that the Jews made funeral feasts, that children and widows might receive some relief to their sorrow; for the Prophet calls it the cup of consolations, when friends kindly attended; they had also some ridiculous gesticulations; for no doubt laughter was often excited by mourners among the Jews. But we see that men vied with one another in lamenting for the dead; for it was deemed a shame not to shew grief at the death of their friends. When tears did not flow, when the nearest relations did not howl for the dead, they thought them inhuman; hence it was, that there was much dissimulation in their mourning; and it was foolishly regarded an alleviation to extend the cup of consolation. But as I have said before, the Prophet here did not point out what was right, but borrowed his words from what was commonly practiced. It follows — (161) Calvin, having in his version explained the beginning of this verse, passes it by here. His rendering is, “And they shall not beat their hands together for them, to console any one for the dead.” He omits one word, rendered, “in mourning” in our version. The Septuagint, the Vulgate, the Arabic and the Targum give another meaning. They must have read לחם “bread,” instead of להם “for them.” The difference is so small that we are inclined to think it the true readIng, though there be but two MSS. in its favor. The passage itself seems to require this reading, — the verb which precedes it, and the correspondence between the former and latter part of the verse — bread and drink. The verse then would read thus, — 7. And they shall not divide bread to the mourner, To console him for the dead: Nor shall they give them to drink the cup of consolations, Each one for his father and for his mother. Blayney quotes Jerome, who says, “It was usual to carry provisions to mourners, and to make an entertainment, which sort of feasts the Greeks call περιδειπνα , and the Latin parentalia .” — Ed. return to ' Top of Page ' <a name="verse-8" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-16-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 절에 관해서도 우리는 이미 내가 언급한 것을 배울 수 있다. 즉 유대인들이 장례 연회를 열었는데, 어린아이들과 과부들이 슬픔에 어느 정도 위안을 받도록 하기 위해서였다는 것이다. 선지자는 그것을 '위로의 잔'이라 부른다. 친구들이 친절하게 참석하였을 때를 가리킨다. 그러나 선지자가 이것으로 옳은 것을 지적하는 것이 아니라, 일반적으로 행해지던 것에서 자신의 말을 빌렸다는 것은 이미 내가 말한 바와 같다.
원주석
- 번역원본
commentary-section/cal-jer-16-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
8절 카드 ↗
Here the Prophet refers to other feasts, where hilarity prevailed. The meaning then is, — that the people were given up to destruction, so that nothing was better than to depart from them as far as possible. So Jeremiah is prohibited from going at all to them, so that he might not be their associate either in joy or in sorrow; as though he had said, — ‘Have no more anything to do with this people; if they lament their dead, leave them, for they are unworthy of any act of kindness; and if they make joyful feasts, be far from them, for every intercourse with them is accursed.” We now then understand why the Prophet spoke of grief, lamentation and mourning, and then mentioned joy. He afterwards adds, — return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
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pericope/per-jer-16-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여기서 선지자는 기쁨이 만연하였던 다른 연회들을 언급한다. 의미는, 백성이 멸망에 내어졌으므로 그들에게서 최대한 멀리 떠나는 것이 최선이었다는 것이다. 따라서 예레미야는 그들에게 전혀 가지 않도록 금지된다. 그가 슬픔에 있어서도 기쁨에 있어서도 그들과 동반자가 되지 않도록 하기 위해서이다. 마치 이렇게 말한 것처럼. "이 백성과 더 이상 아무 상관도 하지 말라. 그들이 죽은 자를 슬퍼한다면, 그들을 그냥 두라. 그들이 어떤 친절한 행위도 받을 자격이 없기 때문이다. 그들이 즐거운 연회를 연다면, 그들에게서 멀리 하라. 그들과의 모든 교제가 저주받은 것이기 때문이다." 따라서 선지자가 슬픔, 애도, 통곡에 대해 말하고 그다음에 기쁨을 언급한 이유를 이제 이해할 수 있다.
원주석
- 번역원본
commentary-section/cal-jer-16-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
This verse contains a reason for the preceding, — that every connection with that people would be accursed. Yet he states one thing more expressly, — that the time was come in which they were already deprived of all joy; for the ungodly, even when God most awfully threatens them, strengthen themselves in their security, hence God intended to give them some presage, that they might before the time know that the saddest calamities were at hand, by which every joy and gladness were to be taken away. He then says, that the God of hosts and the God of Israel had spoken. He at the same time deprived them of all hope, though he called himself the God of Israel. Hypocrites were wont either to despise the power of God, or to abuse his goodness. Had not God checked them, they would have deemed as nothing what the prophets threatened; and how so? Because they depreciated, as far as they could, the power of God. Hence God says, that he is the God of hosts. But when they could not in their pride and haughtiness throw down, as it were the power of God, then they betook themselves to another asylum; they promised to themselves that he would deal indulgently with them; and thus they deceived themselves. Hence, on the other hand, God calls himself here the God of Israel, in order that they might know, that it was of no avail to them, that he had adopted the seed of Abraham; for they were not the children of Abraham, but aliens, as they had departed from his piety and faith. This served as a preface. Now when he says, הנני , enni, Behold me, he shews that the Jews had no reason to put off the time, and to indulge avain confidence; for vengeance was already come. Behold me, he says, he thus comes forth and testifies that he is already prepared to execute his judgment. Behold me, , he says, taking away from this place, before your eyes, and in your days, etc.; their destruction would happen in a short time and before their eyes. I am taking away, he says, the voice of joy and the voice of gladness, (162) the voice of the bridegroom and the voice of the bride Here by stating a part for the whole, he intimates that they would become like the dead rather than the living; for the continuance of the human race is preserved by marriage, as in the offspring mankind are as it were born again, who would otherwise perish daily. Since then there was no more time left for marriages, it was a token of final destruction. This is what the Prophet intimates, when he says, that God would cause the voice of the bridegroom and of the bride to cease, so that there would be no more any congratulations. It follows, — (162) Rather, “The voice of exultation and the voice of joy;” the most manifest display first — exultation; and then the most hidden feeling — joy. — Ed. return to ' Top of Page ' <a name="verse-10" class="com-number"
Pericope (part_of)
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pericope/per-jer-16-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 절은 앞 절에 대한 이유를 담고 있다. 즉 그 백성과의 모든 연결이 저주받은 것이 될 것이라는 것이다. 그러나 그는 한 가지를 더 분명히 진술한다. 즉 그들이 이미 모든 기쁨을 박탈당한 때가 왔다는 것이다. 불경건한 자들은 하나님이 그들을 가장 끔찍하게 위협하실 때도 자신들의 안전 속에 자신을 강화하기 때문이다. 따라서 하나님은 그들에게 어떤 예조를 주어, 그들이 때가 되기 전에 가장 슬픈 재앙들이 가까이 있다는 것을 알도록 하려 하셨다. 그분은 자신이 만군의 하나님이요 이스라엘의 하나님이라고 하신다. 동시에 그들에게 모든 소망을 빼앗으셨다. 그러나 그분은 자신을 이스라엘의 하나님이라 부르셨다. 위선자들은 하나님의 권능을 경멸하거나, 그분의 선하심을 남용하는 버릇이 있었다. 따라서 하나님은 자신이 만군의 하나님이심을 말씀하신다. 그러나 그들이 교만과 거만으로 하나님의 권능을 말하자면 넘어뜨릴 수 없을 때, 그들은 다른 피난처로 달려갔다. 그분이 그들을 너그럽게 대하실 것이라 스스로에게 약속하였다. 따라서 한편으로 하나님은 자신을 이스라엘의 하나님이라 부르신다. 그들이 아브라함의 씨를 선택하신 것이 그들에게 아무 소용없다는 것을 알도록 하기 위해서이다. 그들이 이방인들처럼 그분의 경건함과 믿음에서 떠났기 때문에 아브라함의 자녀가 아니라 이방인들이었다.
"보라, 내가 이 곳에서 너희 눈앞에 너희 날 안에 즐거운 소리와 기쁜 소리, 신랑의 소리와 신부의 소리를 끊을 것이라." 부분으로 전체를 대신함으로써 그분은 그들이 죽은 자들보다 산 자들에 더 가까울 것이라 암시하신다. 인류의 지속은 결혼으로 보존된다. 자녀들에서 인류가 말하자면 다시 태어나기 때문이다. 따라서 더 이상 결혼을 위한 시간이 남지 않았으므로, 그것은 최후의 멸망의 표였다. 이것이 선지자가 암시하는 것이다. 하나님이 신랑과 신부의 소리를 그치게 하여 더 이상 축하도 없을 것이라 할 때.
원주석
- 번역원본
commentary-section/cal-jer-16-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
He shews here what we have seen elsewhere, — that the people flattered themselves in their vices, so that they could not be turned by any admonitions, nor be led by any means to repentance. It was a great blindness, nay, even madness, not to examine themselves, when they were smitten by the hand of God; for conscience ought to have been to them like a thousand witnesses, immediately condemning them; but hardly any one was found who examined his own life; and then, though God proved them guilty, hardly one in a hundred winingly and humbly submitted to his judgment; but the greater part murmured and made a clamor, whenever they felt the scourges of God. This evil, as Jeremiah shews, prevailed among the people; and he shewed the same in the fifth chapter. Hence it is that God says, When thou shalt declare these words to this people, and they shall say, Wherefore has Jehovah spoken all this great evil against us; what is our iniquity? what is our sin, that he so rages against us, as though we had acted wickedly against him? God no doubt intended to obviate in time what that perverse people might have said, for he knew that they possessed an untameable disposition. As then he knew that they would be so refractory as to receive no reproof, he confirms his own Prophet, as though he had said, “There is no reason for their perverseness to discourage thee; for they will immediately oppose thee, and treat thee as one doing them a grievous wrong; they will expostulate with thee and deny that they ought to be deemed guilty of so great crimes; if then they will thus petulantly cast aside thy threatenings, there is no reason for thee to be disheartened, for thou shalt have an answer ready for them.” We now see how hypocrites gained nothing, either by their evasions, or by wantonly rising against God and his Prophets. At the same time all teachers are reminded here of their duty, not to vacinate when they have to do with proud and intractable men. As it appeared elsewhere, where God commanded his Prophet to put on a brazen front, that he might boldly encounter all the insults of the people; ( Jeremiah 1:18 ) the same is the case here, they shall say to thee, that is, when thou threatenest them, they will not winingly give way, but they will contend as though thou didst accuse them unjustly, for they will say, “What is our sin? what is our iniquity? what is the wickedness which we have committed against Jehovah our God, that he should declare this great evil against us?” Thus we see that hypocrites vent their rage not only against God’s servants, but against God himself, not indeed that they profess openly and plainly to do so. But what is the effect when they cannot bear to be corrected by God’s hand, but resist and shew that they do not endure correction with a resigned mind? do they not sufficiently prove that they rebel against God? But Jeremiah here graphically describes the character of those who struggled with God, for they dared not wholly to deny that they were wicked, but they extenuated as far as they could their sin, like Cain, who ventured not to assert that he was innocent, for he was conscious of having done wrong; and the voice of God, “Where is thy brother?” strengthened the voice of conscience, but in the meantime he ceased not to utter this complaint, “Greater is my punishment than I can bear.” ( Genesis 4:9 ) So also Jeremiah introduces the people as speaking, “O, what is our iniquity? and what is the sin which we have committed against Jehovah our God, that he should speak this great evil against us?” They say not that they were wholly without fault, they only object that the atrocity of their sins was not so great as to cause God to be so angry with them, and to visit them with so grievous a punishment. They then exaggerated the punishment, that they might obtain some covering for themselves; and yet they did not say that they were innocent or free from every fault, but they speak of their iniquities and sins as though they had said, “We indeed confess that there is something which God may reprehend, but we do not acknowledge such a mass of sins and iniquities as to cause him thus to thunder against us.” return to ' Top of Page ' <a name="verse-11" class="com-number"
Pericope (part_of)
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pericope/per-jer-16-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그는 여기서 우리가 다른 곳에서도 본 것을 보여준다. 즉 백성이 자신들의 악 속에 스스로를 아첨하여, 어떤 권고로도 돌이킬 수 없었고 어떤 수단으로도 회개로 이끌 수 없었다는 것이다. 그것은 큰 맹목이었다. 아니 심지어 광기였다. 하나님의 손에 맞을 때 자신들을 살피지 않으니. 양심이 그들에게 천 명의 증인과 같아 즉시 그들을 정죄했어야 했다. 그러나 자신의 삶을 살핀 자가 거의 없었다. 그다음에 하나님이 그들의 죄를 입증하실 때도 그분의 심판에 기꺼이 겸손하게 복종한 자는 백 명 중에 한 명도 없었다. 대부분은 하나님의 채찍을 느낄 때마다 불평하고 소란을 일으켰다. 따라서 하나님은 말씀하신다. "네가 이 말씀들을 이 백성에게 선포할 때, 그들이 '여호와께서 이 큰 악을 우리에게 선포하신 것이 어찌 됨이뇨? 우리의 죄악이 무엇이뇨? 우리가 우리 하나님 여호와께 지은 죄가 무엇이뇨?'라고 말하면." 하나님은 의심할 여지 없이 패역한 백성이 말하였을 것을 미리 대비하려 하셨다. 그들이 패역하여 아무 책망도 받아들이지 않을 것임을 아셨기 때문이다. 따라서 그분은 자신의 선지자를 강화하신다. 마치 이렇게 말씀하신 것처럼. "그들의 패역이 너를 낙심시킬 이유가 없다. 그들이 즉시 너에게 반대하고 너를 자신들에게 큰 해를 끼치는 자로 대할 것이다. 그들이 너에게 항의하고 그토록 큰 죄를 범한 것으로 간주되어서는 안 된다고 부인할 것이다. 따라서 그들이 이처럼 무례하게 네 위협들을 내던진다 해도 낙심할 이유가 없다. 그들에게 줄 대답이 준비되어 있을 것이기 때문이다."
원주석
- 번역원본
commentary-section/cal-jer-16-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
But he then says, Thou shalt answer them, Because your fathers forsook me; they went after foreign gods, served and worshipped them; and me they forsook and my law they kept not, and ye have done worse (163) God in the first place accused their fathers, not that punishment ought to have fallen on their children, except they followed the wickedness of their fathers, but the men of that age fully deserved to be visited with the judgment their fathers merited. Besides well known is that declaration, that God reckons the iniquities of the fathers to their children; ( Exodus 20:5 ; Exodus 34:7 ; Deuteronomy 5:9 ) and he acts thus justly, for he might justly execute vengeance for sins on the whole human race, according to what Christ says, “On you shall come the blood of all the godly, from righteous Abel to Zachariah the son of Barachiah.” ( Matthew 23:35 ; Luke 11:51 ) Thus then the Scripture often declares, that children shall be punished with their fathers, because God will at one time or another require an account of all sins, and thus will make amends for his long forbearance, for as he waits for men and kindly invites them through his patience to repent, so when he sees no hope he inflicts all his scourges. It is hence no wonder that children are more grievously punished after iniquity has prevailed for many ages. We hence see that these two things are not inconsistent — that God connects the punishment of children with that of their fathers, and that he does not punish the innocent. We indeed see this fulfilled, “The soul that sinneth it shall die; the children shall not bear the iniquity of their fathers, nor the father the iniquity of his child,” ( Ezekiel 18:4 ) for God never blends children with their fathers except they be their associates in wickedness. But yet there is nothing to prevent God to punish children for the sins of their fathers, especially when they continually rush headlong into worse sins, when the children, as we shall hereafter see, exceed their fathers in all kinds of wickedness. We further learn from this passage, that they bring forward a vain pretense who allege against us the examples of the Fathers, as we see to be done now by those under the Papacy; for the shield they boldly set up against us is this, that they imitate the examples of the fathers. But God declares here that they were worthy of double punishment who repented not when they saw that their fathers had been ungodly and transgressors of the law. Let us now notice the sins which God mentions: he says, that they had forsaken him. That people could not make any excuse for going astray, like the unhappy heathens, to whom no Prophet had been sent, and no law had been given. Hence the heathens had some excuse more than the Jews. The truth indeed respecting all was, that they were all apostates, for God had bound the human race to himself, and all they who followed superstitions were justly charged with the sin of apostasy; there was yet a greater atrocity of wickedness in the Jewish people, for God had set before them his law, they had been brought up as it were in his school, they knew what true religion was, they were able to distinguish the true God from fictitious gods. We now then see the meaning of the expression, They have forsaken me: and it is twice repeated, because it was necessary thus to prove the Jews guilty, that their mouths might be stopped; for we have seen that they were to be thus roused from their insensibility, inasmuch as they would have never yielded nor acknowledged their sins, were they not constrained. He says further, that they went after foreign gods, served them, and worshipped them Now this statement enhances again their sins, for the Jews preferred their own inventions to the true God, who had by so many signs and testimonies manifested his glory and made known his power among them. As then God had abundantly testified his power, it was by no means an endurable ingratitude in them to follow strange gods, of whom they had only heard. The heathens indeed vainly boasted of their idols, and spread abroad many fables to allure unhappy men to false and corrupt worship, but the Jews knew who the true God was. To believe the fables of the heathens, rather than the law and their own experience, was not this the basest impiety? This then was the reason why God complained that foreign gods were worshipped by them. Then he adds, They served and worshipped them The verb to serve is often used by the Hebrews to express worship, as we have stated elsewhere; and thus is refuted the folly of the Papists who deny that they are idolaters, because they worship pictures and statues with dulla, that is, with service, if we may so render it, and not with latria, as though Scripture in condemning idolatry never used this verb. But God condemns here the Jews because they served strange gods, because they gave credit to the false and vain fictions of the heathens; and then he adds the outward action, that they prostrated themselves before their idols. At the end of this verse he shews how he had been forsaken, even because they kept not his law. He then confirms what I have already stated, that there was on this account a worse apostasy among the Jews, for they had knowingly and wilfully forsaken the fountain of living water, as we have seen in the second chapter: hence simple ignorance is not what is here reprehended, as though they had sinned through error or want of knowledge, but they had rejected the worship of God as it were designedly. The rest I shall defer till to-morrow. (163) The division of these verses, the 11th and the 12 th ( Jeremiah 16:11 ), seems incorrect. Were the latter part of the 11th connected with the 12th, the repetition which now appears would not be perceived. I render the verses thus — 11. Then say to them, Because your fathers forsook me, saith Jehovah, And walked after foreign gods, And served them and bowed down to them: Yea, me they forsook and my law kept not,
Pericope (part_of)
- part_of
pericope/per-jer-16-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그다음에 그분은 말씀하신다. "너는 그들에게 대답하기를, 너희 열조가 나를 버리고 다른 신들을 따르며 섬기고 경배하며, 나를 버리고 내 율법을 지키지 않았기 때문이다. 너희는 더 악하게 행하였다." 하나님은 첫째로 그들의 조상들을 고발하신다. 그 시대의 사람들이 자신들의 조상들이 받을 만하였던 심판으로 벌받는 것이 마땅하였다. 잘 알려진 선언이 있다. 하나님이 아버지들의 죄악을 자녀들에게 갚으신다는 것이다. 그는 그렇게 하심으로써 의롭게 행동하신다. 그분이 죄에 대해 온 인류에게 보복을 정당하게 집행하실 수 있기 때문이다. 그리스도가 말씀하신 것처럼. "의인 아벨에서 바라갸의 아들 사가랴에 이르기까지 모든 경건한 자들의 피가 너희에게 임할 것이다." 따라서 성경은 자녀들이 조상들과 함께 벌받을 것이라 자주 선포한다. 하나님이 어느 때나 모든 죄에 대해 책임을 물으실 것이고, 따라서 자신의 오래 참으심에 대해 보상하실 것이기 때문이다. 그분이 사람들을 기다리시고 오래 참으심으로 친절하게 그들을 회개로 초청하시지만, 소망이 없음을 보실 때는 모든 채찍을 내리시기 때문이다. 따라서 자녀들이 죄악이 여러 세대에 걸쳐 만연한 후에 더 심하게 벌받는 것은 이상하지 않다.
그는 그들이 하나님을 버렸다고 한다. 그 백성은 선지자가 보내지지 않았고 율법이 주어지지 않은 불행한 이방인들처럼 방황한 것에 대해 어떤 변명도 할 수 없었다. 따라서 이방인들은 유대인들보다 더 많은 변명이 있었다. 참으로 모든 이에 대해 진실은, 그들이 모두 배교자들이라는 것이다. 하나님이 인류를 자신에게 묶으셨기 때문이다. 그러나 유대 백성 안에서 더 큰 사악함의 잔혹함이 있었다. 하나님이 그들에게 자신의 율법을 세우셨기 때문이다. 그들이 말하자면 그분의 학교에서 교육받았고, 참된 종교가 무엇인지 알았고, 참된 하나님을 거짓 신들과 구별할 수 있었다. '그들이 나를 버렸다'는 표현의 의미를 이제 알 수 있다. 이것이 두 번 반복되는데, 유대인들의 죄를 증명하여 그들의 입을 막기 위해 필요하였기 때문이다. 그들이 이처럼 완고함에서 불러일으켜져야 하였다. 그렇지 않으면 그들이 결코 굴복하거나 자신들의 죄를 인정하지 않았을 것이기 때문이다. 그는 또한 그들이 이방 신들을 따르고 섬기고 경배하였다고 한다. 유대인들이 자신들 가운데서 그처럼 많은 표적들과 증거들로 그분의 영광을 나타내시고 그분의 능력을 알리신 참된 하나님보다 자신들의 발명들을 선호하였기 때문이다. 교황주의자들의 어리석음이 여기서 반박된다. 그들이 우상 숭배자가 아니라고 부인하기 때문이다. 하나님이 여기서 유대인들이 이방 신들을 섬겼기 때문에 정죄하시는데, 성경에서 우상 숭배를 정죄할 때 이 동사가 결코 사용되지 않는 것처럼 말하기 때문이다.
원주석
- 번역원본
commentary-section/cal-jer-16-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
12절 카드 ↗
I was constrained yesterday to leave unfinished the words of the Prophet. He said that the children were worse than their fathers, and gave the reason, Because they followed the wickedness of their evil heart, and hearkened not to God He seems to have said before the same thing of the fathers: it might then be asked, Why does he say that the children had done worse than their fathers, and pronounce their sins worse? Now we have already seen that sins became worse before God, when the children strengthened themselves in wickedness by following the examples of their fathers. We must also notice, that not only the law had been set before them, but that also Prophets had been often sent to them, who added their reproofs: and this is what Jeremiah seems to have expressed at the end of the verse, by saying that they hearkened not, though daily spoken to by the Prophets. It was then their obstinacy that God so severely punished: they had imitated their wicked fathers, and then they not only had despised, but also through their obstinate wickedness had rejected all the warnings which the Prophets gave them. return to ' Top of Page ' <a name="verse-13" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-16-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
어제 선지자의 말씀을 마치지 못하였다. 그는 자녀들이 조상들보다 더 악하였다고 하고 이유를 제시하였다. "그들이 자신들의 악한 마음의 완고함을 따르고 하나님께 경청하지 않았기 때문이다." 그가 앞에서 조상들에 대해 같은 것을 말한 것처럼 보인다. 그렇다면 왜 자녀들이 더 악하였고, 그들의 죄가 더 심하다고 선포하는가? 우리는 이미 자녀들이 조상들의 예를 따름으로 사악함 속에 스스로를 강화할 때 하나님 앞에서 죄가 더 악화된다는 것을 보았다. 또한 그들에게 율법만이 제시된 것이 아니라, 그들에게 선지자들도 자주 보내어져 책망을 더하였다는 것도 주의해야 한다. 이것이 예레미야가 절 말미에서 그들이 선지자들이 날마다 그들에게 말하여도 경청하지 않았다고 표현한 것처럼 보인다. 따라서 하나님이 그토록 심하게 벌하신 것은 그들의 완고함이었다. 그들이 사악한 조상들을 모방하였고, 그다음에 선지자들이 그들에게 준 모든 경고들을 멸시했을 뿐만 아니라 그들의 완고한 사악함으로 거부하였기 때문이다.
원주석
- 번역원본
commentary-section/cal-jer-16-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
13절 카드 ↗
Then follows a commination, I will eject you, he says, or remove you, from this land to a land which ye know not, nor your fathers, for they had followed unknown gods, and went after inventions of their own and of others. God now declares that he would be the vindicator of his own glory, by driving them to a land unknown to them and to their fathers. He immediately adds, There shall ye serve other gods day and night We must take notice of this kind of punishment, for nothing could have happened worse to the Jews than to be constrained to adopt false and corrupt forms of worship, as it was a denial of God and of true religion. As this appears at the first view hard, some mitigate it, as though the worship of strange gods would be that servitude into which they were reduced when they became subject to idolators: but this is too remote. I therefore do not doubt but that God abandoned them, because they had violated true and pure worship, and had gone after the many abominations of the heathens; and thus he shews that they were worthy to be thus dealt with, who had in every way contaminated themselves, and as it were plunged themselves into the depth of every thing abominable: and it is certainly probable that they were led by constraint into ungodly ceremonies, when the Chaldeans had the power to treat them, as they usually did, as slaves, without any measure of humanity. It is then hence a probable conjecture that they were drawn to superstitions, and that interminably; so that they were not only forced to worship false gods, but were also constrained to do so by way of sport, as they daily triumphed over them as their conquerors. And he confirms this clause by what follows, For I will not, etc. , for the relative אשר asher, is here to be taken for a causative particle, For I will not shew you favor, or mercy; that is, I will not turn the hearts of your enemies so as to be propitious or kind to you. (164) By these words God shews that he would not only punish them by subjecting them to their enemies, or by suffering them to be driven into exile; but that there would be an additional punishment by rendering their enemies cruel to them; for God can either tame the ferocity of men, or, when he pleases, can rouse them to greater rage and cruelty, when it is his purpose to use them as scourges. We now then understand the whole design of what the Prophet says, that the Jews who had refused to worship God in their own land would be led away to Chaldea, where they would be constrained, wining or unwining, to worship strange gods, and that without end or limits. It now follows — (164) The Targum and the versions, except the Syriac, apply this clause to their enemies, “who will not shew you favor,” or mercy; and no doubt this reads better; and the verb in that case would be יתנו but there is no MS. in its favor. The relative may be regarded in the same way as at the second verse of the first chapter, (To whom the word, etc.,) “To whom I will not shew favor.” This kind of idiom evidently exists in Hebrew. However the sense is the same as given in the ancient versions, only according to the Hebrew reading the original cause of the favor is expressly mentioned. The denial of favor proceeded from God’s providence, though it was through the instrumentality of their enemies. — Ed. return to ' Top of Page ' <a name="verse-14" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-16-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그다음에 징계가 뒤따른다. 그분은 말씀하신다. "내가 너희를 이 땅에서 쫓아내어 너희와 너희 조상이 알지 못하는 땅으로 보내겠다." 그들이 알지 못하는 신들을 따르고 자신들과 다른 이들의 발명들을 따랐기 때문이다. 하나님은 이제 자신의 영광의 수호자가 되어 그들을 그들과 그들의 조상들에게 알려지지 않은 땅으로 내쫓겠다고 선포하신다. 그분은 즉시 덧붙이신다. "너희가 거기서 밤낮으로 다른 신들을 섬길 것이다." 이 형벌의 종류에 주목해야 한다. 유대인들에게 거짓되고 타락한 예배 형식들을 강제로 채택하게 되는 것보다 더 나쁜 일은 없었을 것이기 때문이다. 그것이 하나님과 참된 종교를 부인하는 것이었기 때문이다. 따라서 하나님이 그들이 자신들을 오염시키고 말하자면 모든 가증한 것들의 깊이에 자신들을 던진 자들로서 이처럼 대우받을 자격이 있다는 것을 보여주신다. 갈대아인들이 그들을 노예로 어떤 인간성의 척도도 없이 대하는 능력을 가졌을 때, 그들이 불경건한 의식들로 강제로 이끌렸을 것이라는 것은 개연성 있는 추측이다. 그러므로 그들이 날마다 우상 숭배로 스포츠 삼아 강제당하였다는 것이다. 갈대아인들이 날마다 그들의 정복자들로서 그들을 이겼기 때문이다.
원주석
- 번역원본
commentary-section/cal-jer-16-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역
14절 카드 ↗
Jeremiah seems here to promise a return to the Jews; and so the passage is commonly expounded, as though a consolation is interposed, in which the faithful alone are concerned. But I consider the passage as mixed, that the Prophet, in part, speaks in severe terms of the dreadful exile which he foretells, and that he in part blends some consolation; but the latter subject seems to me to he indirectly referred to by the Prophet. I therefore think this to be an amplification of what he had said. This is to be kept in mind. He had said, “I will expel you from this land, and will send you to a land unknown to you and to your fathers.” Now follows a circumstance which increased the grievousness of exile: they knew how cruel was that servitude from which God had delivered their fathers. Their condition was worse than hundred deaths, when they were driven to their servile works; and also, when all justice was denied them, and when their offspring were from the womb put to death. As then they knew how cruelly their fathers had been treated by the Egyptians, the comparison he states more fully shewed what a dreadful punishment awaited them, for their redemption would be much more incredible. We now perceive what the Prophet meant, as though he had said, “Ye know from what your fathers came forth, even from a brazen furnace, as it is said elsewhere, and as it were from the depth of death, so that that redemption ought to be remembered to the end of the world; but God will now cast you into an abyss deeper than that of Egypt from which your fathers were delivered; and when from thence he will redeem you, it will be a miracle far more wonderful to your posterity, so that it will almost extinguish, or at least obscure the memory of the first redemption: It will not then be said any more, Live does Jehovah, who brought the children of Israel from Egypt, for that Egyptian captivity was far more endurable than what this latter shall be; for ye shall be plunged as it were into the infernal regions; and when God shall rescue you from thence, it will be a work far more wonderful.” This I consider to be the real meaning of the Prophet. (165) Yet his object was at the same time indirectly to give them some hope of their future redemption; but this he did not do avowedly. We ought then to regard what the Prophet had in view, even to strike the Jews, as I have said, with terror, so that they might know that there was an evil nigh at hand more grievous than what their fathers suffered in Egypt, who yet had been most cruelly oppressed. Then their former liberation would be rendered obscure and not celebrated as before, though it was nevertheless an evidence of the wonderful power of God. (165) No particular notice is taken of לכן rendered “therefore,” at the beginning of the verse. Gataker renders it “notwithstanding;” Lowth, “nevertheless,” and Blayney, “after this.” What suits the passage best is “nevertheless.” The verse appears to be parenthetic, introduced for the purpose of keeping the people from despair under their sufferings. — Ed. return to ' Top of Page ' <a name="verse-15" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-16-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
예레미야가 여기서 유대인들에게 귀환을 약속하는 것처럼 보인다. 이 단락은 오직 신실한 자들에게만 관계된 위로가 삽입된 것처럼 일반적으로 해석된다. 그러나 나는 이 단락이 혼합된 것으로 본다. 즉 선지자가 부분적으로는 자신이 예언하는 끔찍한 포로에 대해 심한 말로 말하고, 부분적으로는 약간의 위로를 혼합하지만, 후자는 간접적으로 언급되는 것처럼 보인다고 생각한다. 따라서 나는 이것이 그가 말한 것의 확대라고 생각한다. 이것을 명심해야 한다. 그가 "내가 너희를 이 땅에서 쫓아내어 너희와 너희 조상이 알지 못하는 땅으로 보내겠다"고 하였다. 이제 포로의 비참함을 더하는 상황이 뒤따른다. 그들은 하나님이 그들의 조상들을 건져내신 그 잔혹한 속박이 어떤 것이었는지 알고 있었다. 그들의 상태가 수백 번의 죽음보다 더 나빴다. 종살이로 내몰리고, 모든 정의가 부인되고, 그들의 자녀가 태에서부터 살해되었을 때. 따라서 그들이 조상들이 이집트인들에게 얼마나 잔인하게 대우받았는지를 알았으므로, 그가 더 충분히 진술하는 비교가 그들을 기다리는 끔찍한 형벌이 얼마나 큰 것인지를 더 분명히 보여준다. 그들의 구원이 훨씬 더 믿기 어려울 것이기 때문이다.
우리는 이제 선지자가 의미한 것을 알 수 있다. 마치 이렇게 말한 것처럼. "너희는 너희 조상들이 어디서 나왔는지 안다. 다른 곳에서 이르는 바처럼 놋쇠 풀무에서, 죽음의 깊이에서. 그 구원이 세상 끝까지 기억되어야 했다. 그러나 하나님이 이제 너희를 조상들이 건짐받은 이집트보다 더 깊은 심연 속에 던지실 것이다. 그분이 거기서 너희를 건져내실 때, 그것이 너희 후손들에게 훨씬 더 경이로운 기적이 되어, 첫 번째 구원의 기억을 거의 지우거나 적어도 흐리게 할 것이다. 따라서 '여호와의 살아 계심으로, 이스라엘 자손을 이집트 땅에서 인도하여 내신 여호와라'고 더 이상 말하지 않을 것이다. 그 이집트 포로 생활이 이 나중 것보다 훨씬 더 견딜 만하였기 때문이다." 이것이 선지자의 진정한 의미라고 생각한다.
원주석
- 번역원본
commentary-section/cal-jer-16-14-14(Calvin, PD) - CC0-1.0 · Sonnet 번역
15절 카드 ↗
But, it will be rather said, Live does Jehovah, for he has brought his people from the land of the north; and for this reason, because there will be less hope remaining for you, when the Chaldeans shall subdue and scatter you like a body torn asunder, and when the name of Israel shall be extinguished, when the worship of God shall be subverted and the Temple destroyed. When therefore all things shall appear to be past remedy, this captivity shall be much more dreadful than that by which your fathers had been oppressed. Therefore, when God restores you, it will be a miracle much more remarkable. And that the Prophet took occasion to give thom some hope of God’s favor, may be gathered from the end of the verse, when he says, And I will make them to return to their own land: but the copulative ought to be rendered as a conditional particle, as though he had said, When I shall restore them to their own land which I gave to their fathers It now follows — return to ' Top of Page ' <a name="verse-16" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-16-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"오히려 '북쪽 땅에서 이스라엘 자손을 인도하여 낸 여호와의 살아 계심으로'라고 할 것이다." 이것은 선지자가 그들에게 하나님의 은혜의 어떤 소망을 간접적으로 주려 하였다는 것을 보여준다. 여기서 예언의 가장 높은 목적을 파악해야 한다. 갈대아인들이 그들을 정복하고 흩어버릴 때, 그들이 이미 완전히 정복되고 치료책이 없는 것처럼 보일 때, 이 포로 생활이 조상들을 억압한 것보다 훨씬 더 끔찍할 것이다. 따라서 하나님이 그들을 회복시키실 때, 그것이 훨씬 더 주목할 만한 기적이 될 것이다.
원주석
- 번역원본
commentary-section/cal-jer-16-15-15(Calvin, PD) - CC0-1.0 · Sonnet 번역
16절 카드 ↗
Some explain this of the apostles; but it is wholly foreign to the subject: they think that Jeremiah pursues here what he had begun to speak of; for they doubt not but that he had been speaking in the last verse of a future but a near deliverance, in order to raise the children of God into a cheerful confidence. But I have already rejected this meaning, for their exposition is not well founded. But if it be conceded that the Prophet had prophesied of the liberation of the people, it does not follow that God goes on with the same subject, for he immediately returns to threatenings, as ye will see; and the allegory also is too remote when he speaks of hunters and fishers; and as mention is made of ‘hills and mountains, it appears still more clearly that the Prophet is threatening the Jews, and not promising them any alleviation in their miseries. I therefore connect all these things together in a plain manner; for, having said that the evil which the Jews would shortly have to endure would be more grievous than the Egyptian bondage, he now adds a reason as a confirmation, — Behold, he says, I will send to them many fishers, that they may gather them together on every side. He mentions fishers, as they would draw the children of Israel from every quarter to their nets. He then compares the Chaldeans to fishers, who would so proceed through the whole land as to leave none except some of the most ignoble, whom also they afterwards took away; and to fishers he adds hunters. Some understand by fishers armed enemies, who by the sword slew the conquered; and they consider that the hunters were those who were disposed to spare the life of the many, and to drive them into exile; but this appears too refined. Simple is the view which I have stated, that the Chaldeans were called fishers, because they would empty the whole land of its inhabitants, and that they were called hunters, because the Jews, having been scattered here and there, and become fugitives, would yet be found out in the recesses of hins and rocks. The two similitudes are exceedingly suitable; for the Prophet shews that the Chaldeans would not have much trouble in taking the Jews, inasmuch as fishers only spread their nets; they do not arm themselves against fishes, nor is there any need; and then all the fish they take they easily take possession of them, for there is no resistance. Thus, then, he shews that the Chaldeans would gain an easy victory, for they would take the Jews as fishes which are drawn into nets. This is one thing. Then, in the second place, he says, that if they betook themselves into recesses of mountains, that if they hid themselves in caverns or holes, their enemies would be like hunters who follow the wild beasts in forests and in other unfrequented places; no brambles, nor thorns, nor any obstructions prevent them from advancing, being led on by a strong impulse; so in like manner no recesses of mountains would be concealed from the Chaldeans, no caverns where the Jews might hide themselves, for they would all be taken. We hence see that he confirms by two similitudes, what he had said in a preceding verse. He afterwards adds — return to ' Top of Page ' <a name="verse-17" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-16-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
일부는 이것을 사도들에 대한 것으로 해석한다. 그러나 이것은 주제와 전혀 맞지 않는다. 그들은 선지자가 마지막 절에서 가까이 있는 구원에 대해 말하였다고 의심하지 않는다. 하나님의 자녀들을 유쾌한 신뢰로 이끌기 위해서라고 한다. 그러나 나는 이미 이 의미를 거부하였다. 그러나 선지자가 백성의 해방에 대해 예언하였다는 것이 인정된다 해도, 하나님이 같은 주제를 계속하신다는 것이 따르지 않는다. 그분이 즉시 위협으로 돌아오시기 때문이다. 또한 사냥꾼들과 어부들에 대해 말씀하실 때 비유도 너무 동떨어져 있다. 그리고 언덕들과 산들에 대한 언급이 있으므로, 선지자가 유대인들을 위협하고 있으며 그들의 비참함에서 어떤 경감도 약속하지 않는 것이 더 분명해진다.
따라서 나는 이 모든 것을 평이한 방식으로 연결한다. 유대인들이 곧 당할 악이 이집트의 속박보다 더 심할 것이라 말한 후, 이제 확증으로 이유를 덧붙인다. "보라, 내가 많은 어부를 보내어 그들을 낚을 것이라." 그는 어부들을 언급하는데, 그들이 이스라엘 자녀들을 사방에서 자신들의 그물로 끌어모을 것이기 때문이다. 따라서 그는 갈대아인들을 어부들에 비교한다. 그들이 온 땅을 통해 그처럼 진행하여 가장 비천한 일부를 제외하고는 아무도 남기지 않을 것이다. 어부들에 더하여 사냥꾼들도 언급한다. 두 비유가 매우 적합하다. 선지자가 갈대아인들이 유대인들을 잡는 데 큰 어려움이 없을 것임을 보여주기 때문이다. 어부들은 그물을 펼치기만 하면 된다. 그들이 물고기에 대해 무장하지 않아도 되고 아무 필요도 없다. 그들이 잡은 모든 물고기를 쉽게 취한다. 저항이 없기 때문이다. 따라서 갈대아인들이 쉽게 승리를 거둘 것임을 보여준다.
그다음으로 그들이 산의 은밀한 곳으로 피한다면, 동굴이나 구멍에 자신들을 숨긴다면, 그들의 원수들이 숲과 인적 없는 곳에서 들짐승을 추격하는 사냥꾼들과 같을 것이라 한다. 어떤 가시덤불도, 가시도, 어떤 방해물도 그들이 강한 충동에 이끌려 나아가는 것을 막지 못한다. 따라서 이와 마찬가지로 갈대아인들에게 숨겨진 산의 은밀한 곳이 없고, 유대인들이 자신들을 숨길 수 있는 동굴도 없다. 모두가 잡힐 것이기 때문이다.
원주석
- 번역원본
commentary-section/cal-jer-16-16-16(Calvin, PD) - CC0-1.0 · Sonnet 번역
17절 카드 ↗
The Prophet now shews that the grievous calamity of which he had spoken would be a just reward for the wickedness of the people; for we know that the prophets were endued with the Spirit of God not merely that they might foretell things to come — for that would have been very jejune; but a doctrine was connected with their predictions. Hence the prophets not only foretold what God would do, but at the same time added the causes. There is then now added a doctrine as a seasoning to the prophecy; for the Prophet says that the destructiorl of the Jews was at hand, because they had long greatly provoked the wrath of God. As there is no end to the evasions of hypocrites, according to what we observed yesterday, God here reminds them of his judgment, as though he had said, “This one thing is sufficient, he knows their iniquities, and he is a fit judge; so they contend in vain, and try in vain, to excuse or to extenuate their fault.” Hence he says that the eyes of God were on all their ways: and he mentions all their ways, because they had not offended only once, or in one way, but they had added sins to sins. Nor are they hid, he says: the Prophet presses the matter on their attention; for had he allowed their false pretences, they would have made no end of excuses. He therefore says that their ways were not hid, nor their iniquities concealed from the eyes of God. Now follows a confirmation — return to ' Top of Page ' <a name="verse-18" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-16-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 이제 그가 말한 슬픈 재앙이 백성의 사악함에 대한 정당한 보상이 될 것임을 보여준다. 우리는 선지자들이 단지 미래를 예언하기 위해서만이 아니라, 그것은 매우 빈약할 것이기 때문에, 가르침도 그들의 예언에 연결되어 있었다는 것을 안다. 따라서 선지자들은 하나님이 행하실 것을 예언할 뿐만 아니라 동시에 원인들도 제시하였다. 따라서 이제 예언의 양념으로 가르침이 추가된다. 선지자는 유대인들의 멸망이 가까이 있는 것은 그들이 오랫동안 하나님의 진노를 크게 자극하였기 때문이라 한다. 위선자들의 회피에는 끝이 없으므로, 하나님은 여기서 자신의 심판을 상기시키신다. 마치 이렇게 말씀하신 것처럼. "이 한 가지로 충분하다. 그분이 그들의 죄악을 아시고 적합한 재판관이시다. 따라서 그들이 헛되이 다투고 헛되이 자신들의 잘못을 변명하거나 경감시키려 한다." 따라서 그분은 하나님의 눈이 그들의 모든 길에 있다고 한다. 그분이 모든 길을 언급하시는데, 그들이 한 번만이나 한 가지 방식으로만 범죄한 것이 아니라 죄에 죄를 더하였기 때문이다. 선지자는 그 사실을 그들의 주의에 강조한다. 그들의 거짓 핑계들을 허용하였다면, 그들의 변명에 끝이 없었을 것이기 때문이다. 따라서 그는 그들의 길이 숨겨지지 않았다고 한다.
원주석
- 번역원본
commentary-section/cal-jer-16-17-17(Calvin, PD) - CC0-1.0 · Sonnet 번역
18절 카드 ↗
Jeremiah introduces here nothing new, but proceeds with the subject we observed in the last verse, — that God would not deal with so much severity with the Jews, because extreme rigor was pleasing to him, or because he had forgotten his own nature or the covenant which he had made with Abraham, but because the Jews had become extremely obstinate in their wickedness. As, then, he had said that the eyes of God were on all their ways, so now he adds that he would recompense them as they deserved. But every word ought to be considered: He says ראשונה rashune, which I render “From the beginning.” Some render it more obscurely, “at first,” — I will first recompense them. The word means formerly, and refers to time. The Prophet then, I have no doubt, means what I have already referred to, — that God would punish the fathers and their children, and would thus gather into one mass their old iniquities. We have quoted from the law that God would recompense unto the bosom of children the sins of their fathers; and we have also quoted that declaration of Christ, “Come upon you shall righteous blood from Abel to Zachariah, the son of Barachiah.” ( Matthew 23:35 ; Luke 11:51 ) The Prophet now repeats the same thing, — that God, in allotting to the Jews their reward, would collect together as it were all the iniquities which had been as it were long buried, so that he would include the fathers and their children in one bundle, and gather together all their sins, in order that he might consume them as it were in one heap. In this way I explain the term “From the beginning.” (166) He then adds, The double of their iniquities and their sins The Prophet does not mean that there would be an excess of severity, as though God would not rightly consider what men deserved; but “double” signifies a just and complete measure, according to what is said in Isaiah 40:2 , “The Lord hath recompensed double for all her sins;” that is, sufficiently and more, (satis superque) as the Latins say. There God assumes the character of a father, and, according to his great kindness, says that the Jews had been more than sufficiently punished. So also in this place, in speaking of punishment, he calls that double, not what would exceed the limits of justice, but because God would shew himself differently to them from what he had done before, when he patiently bore with them; as though he had said, “I will to the utmost punish them; for there will be no remission, no lenity,no mercy.” We hence see that what is here designed is only extreme rigor, which yet was just and right; for had God punished a hundred times more severely even those who seemed to have sinned lightly, his justice could not have been questioned as though he had acted cruelly. Since, the Jews, then, had in so many ways, and for so long a time, and so grievously sinned, God could not have been thought too severe, when he rendered to them their reward; and he calls it double because he omitted nothing in order to carry it to the utmost severity. Probably he alludes also to the enemies as being ministers of his vengeance, whose cruelty would be more atrocious than the Jews thought, who imagined some slight remedies for slight sins, as we say, Il n’y faudra plus retourner, or, tote outre. He mentions sins and iniquities, for Jeremiah had introduced them before as speaking thus, “What is our iniquity? and what is our sin?” Though they could not wholly exculpate themselves, they yet continued to allege some pretences, that they might not appear to be altogether wicked. But here God declares that they were wholly wicked and ungodly; and he adds a confirmation, that they had polluted the land with the carcases of their abominations The Prophet mentions a particular thing, for had he spoken generally, the Jews would have raised a clamor and said, that they were not conscious of being so wicked. That he might then bring the matter home to them, he shews as it were by the finger that their sin was by no means excusable, for they had polluted the land of God with their superstitions; they have polluted, he says, my land He exaggerates their crime by saying, that they polluted the holy land. The earth indeed is God’s and its fullness. ( Psalms 24:1 ) Hence it might be said justly of the whole world, that the land of God is polluted when men act on it an ungodly part. But here God distinguishes Canaan from other countries, because it was dedicated as it were to his name. As God then had set apart that land for himself, that he might be there worshipped, he says, they have polluted my land And he adds, With the carcases of their abominations It is probable that he calls their sacrifices carcases. For though in appearance their superstitions bore a likeness to the true and lawful worship of God, yet we know that the sacrifices which God had commanded were seasoned by his word as with salt; they were therefore of good odor and fragrance before God. As to the sacrifices offered to idols, they were foetid carcases, they were mere rottenness, yet the ceremony was altogether alike. But God does not regard the external form, for obedience is better before him than all sacrifices. ( 1 Samuel 15:22 ) We hence see that there is to be understood a contrast between the carcases and the sweet odor which lawful sacrifices possessed. For as sacrifices, rightly offered according to the rule of the law, pleased God and were said to be of sweet savor so the victims superstitiously offered having no command of God in their favor, were called filthy carcases. And he says further, With their defilements have they filled mine inheritance The land of Canaan is called the inheritance of God in the same sense in which the land is before called his land. But in this second clause something more is expressed, as it is the usual manner of Scripture to amplify. It was indeed a grievous thing that the land dedicated to God should be polluted; but when he says, This is mine inheritance, that is, the, land w
Pericope (part_of)
- part_of
pericope/per-jer-16-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
예레미야는 여기서 새로운 것을 도입하지 않고, 지난 절에서 주목한 주제를 계속한다. 즉 하나님이 유대인들을 그토록 심하게 대우하시는 것은 극도의 엄격함이 그분을 기쁘게 하기 때문이 아니라, 그들이 자신들의 사악함에서 극도로 완고해졌기 때문이라는 것이다. 따라서 그분은 그들에게 마땅한 것을 갚으실 것이라 한다. 그러나 모든 단어를 고려해야 한다. 그분은 '처음부터'라는 단어를 사용하신다. 선지자는 의심할 여지 없이 내가 이미 언급한 것을 의미한다. 즉 하나님이 조상들과 그 자녀들을 벌하시고, 그들의 오래된 죄악들을 한데 모으실 것이라는 것이다.
그다음에 덧붙인다. "그들의 죄악과 죄의 두 배." 선지자는 엄격함의 과도함이 있을 것이라 의미하는 것이 아니다. 마치 하나님이 사람들이 받아야 할 것을 올바로 고려하지 않으실 것처럼. '두 배'는 이사야 40:2에서 "주께서 그 모든 죄에 대하여 배나 받았느니라"고 말씀하시는 것처럼 정당하고 완전한 척도를 의미한다. 즉 충분하고도 남는다는 것이다. 거기서 하나님은 아버지의 성격을 가지고, 자신의 큰 친절에 따라 유대인들이 충분하고도 넘치게 벌받았다고 말씀하신다. 따라서 여기서도 형벌에 대해 말씀하시면서, 정의의 한계를 넘어설 것이기 때문이 아니라 하나님이 전에 그들을 오래 참으셨을 때와는 다르게 자신을 드러내실 것이기 때문에 그것을 '두 배'라 부르신다.
그는 그들의 죄들과 죄악들을 언급하는데, 예레미야가 앞에서 그들이 이렇게 말하는 것으로 소개하였기 때문이다. "우리의 죄악이 무엇이뇨? 우리의 죄가 무엇이뇨?" 그들이 완전히 자신들의 죄를 부인할 수는 없었지만, 하나님이 그들에게 그처럼 화가 나 계시고 그처럼 심한 형벌을 내리실 만큼 그들의 죄의 잔혹함이 크지는 않다는 주장을 계속하였다. 따라서 하나님은 여기서 그들이 완전히 사악하고 불경건하다고 선포하신다. "그들이 더러운 우상들의 시체로 내 땅을 더럽혔고, 그들의 가증함으로 내 기업을 채웠기 때문이다." 선지자는 특별한 것을 언급한다. 그가 일반적으로 말하였다면, 유대인들은 자신들이 그처럼 사악하다는 것을 의식하지 못한다고 외쳤을 것이기 때문이다. 따라서 그는 말하자면 손가락으로 그들의 죄가 결코 용서받을 수 없다는 것을 보여준다. 그들이 자신들의 미신으로 하나님의 땅을 더럽혔기 때문이다. "그들이 내 땅을 더럽혔다." 그는 그들이 거룩한 땅을 더럽혔다고 말함으로써 그들의 죄를 더욱 무겁게 한다. 하나님이 가나안을 다른 나라들과 구별하셨기 때문이다. 그 땅이 자신의 이름에 헌정된 것으로 선택되었기 때문이다.
그는 덧붙인다. "그들의 가증함으로 내 기업을 채웠다." 가나안 땅은 앞에서 그분의 땅이라 불린 것과 같은 의미에서 하나님의 기업이라 불린다. 그러나 이 두 번째 절에서 더 많은 것이 표현된다. 성경의 보통 방식에 따라 확대하기 때문이다. 하나님께 드려진 땅이 더럽혀진 것은 실로 슬픈 일이었다. 그러나 그분이 '이것이 내 기업이다'라고 하실 때, 그것을 자신의 집이나 궁궐에 비교하시는 것이므로 더 나쁜 것이다.
원주석
- 번역원본
commentary-section/cal-jer-16-18-18(Calvin, PD) - CC0-1.0 · Sonnet 번역
19절 카드 ↗
What the Prophet has said hitherto might appear contrary to the promises of God, and wholly subversive of the covenant which he had made with Abraham. God had chosen to himself one people from the whole world, now when this people were trodden under foot what could the most perfect of the faithful suppose but that that covenant was rendered void, since God had resolved to destroy the Jews and to obliterate their name? This was then a most grievous trial, and sufficient, to shake the strongest minds. The Prophet therefore now returns to the subject, and obviates this temptation; and seeing men in despair he turns to God, and speaks of the calling of the Gentiles, which was sufficient wholly to remove that stumbling — block, which I have mentioned respecting the apostasy and ruin of the chosen people. We now perceive the Prophet’s meaning. When any one reads the whole chapter, he may think that Jeremiah abruptly turns to address God; but what I have stated ought to be borne in mind, for his purpose was to fortify himself and the faithful against the thought I have mentioned, which would have otherwise shaken the faith of them all. And he shews what is best to be done in a troubled and dark state of things, for Satan hunts for nothing more than to involve us in various and intricate disputes, and he is an acute disputant, yea, and a sophist; we are also very ready to receive what he may suggest, and thus it happens that the thoughts which we either attain ourselves or too readily receive when offered by the artifice of Satan, often overwhelm us. There is then no better remedy than to break off such disputes and to turn our eyes and all our thoughts to God. This the Prophet did when he said, O Jehovah, to thee shall the Gentiles come We now see that Jeremiah sets the conversion of the Gentiles in opposition to the destruction which he had before denounced; for the truth of God and his mercy were so connected with the salvation of the chosen people, that their destruction seemed to obliterate them. Therefore the Prophet sets forth in opposition to this the conversion of the Gentiles, as though he had said, “Though the race of Abraham perishes, yet God’s covenant fails not, nor is there any diminution of his grace, for he will convert all the Gentiles to himself.” If any one objects and says, that though the Gentiles be converted, yet the covenant of God could not have been valid and perpetual, except the posterity of Abraham were heirs of that grace which God had promised to him. To this there is a ready answer, for when God turned the Gentiles to himself he was mindful of his promise, so as to gather a Church to himself both from the Jews and the Gentiles, as we also know that Christ came to proclaim peace to those afar off and to them who were nigh, according to what Paul teaches. ( Ephesians 2:17 ) Jeremiah then includes in the calling of the Gentiles what is said elsewhere, “A remnant according to the election of grace.” ( Romans 9:5 ) It is an argument from the greater to the less; “God will not retain a few men only, but will gather to himself those who now seem dispersed through the whole world; much more then shall all those of the race of Abraham, who are chosen by God, be saved; and though the great body of the people perish, yet the Lord, who knows his own people, will not suffer them to perish even in the worst state of things.” But as the struggle was difficult, he calls God his strength, and fortress, and refuge. He says עזי ומעזי ozi vemozi, ma force et forteresse, for the two words come from the same root, and we cannot in Latin thus fitly translate them. He then calls God his strength and his fortress, but both words are derived from a verb which means to be strong. He then adds, my refuge in the day of affliction We here see that God according to circumstances is adorned with names, such as are fit to give us confidence, and as it were to arm us for the purpose of sustaining all the assaults of temptations, for there was not sufficient force and power in that plain declaration, “O Jehovah, the Gentiles shall come to thee,” but as the Prophet was reduced to the greatest straits, and, as I have said, his faith nmst have been greatly tried, he calls God his strength, his fortress, and his refuge in the day of affliction; as though he had said, “Now is the time when I find how necessary is thy protection, thy strength, thy power; for though my present miseries, and the approaching ruin dishearten me, yet thou wilt be to me a refuge.” But he says, that the Gentiles would come from the ends of the earth (167) A contrast is to be observed here also; for the Jews at first worshipped God, as it were in an obscure corner; but he says, “When that land shall cast out its inhabitants, all nations shall come, not only from neighboring countries, but also from the extremities of the earth.” He adds, that the Gentiles would say, surely falsehood leave our fathers possessed; it was vanity, there was nothing profitable in them To possess, here means the same as to inherit; for we know that one’s own inheritance is valuable to him; and men are as it were fixed in their farms and fields. As then the Gentiles, before they were enlightened, thought their chief happiness to be in their superstitions, the Prophet says here, by way of concession, that they possessed falsehood, as though it was said, “Our fathers thought themselves blessed and happy when they worshipped idols and their own inventions.” It was therefore their heritage, that is, they thought nothing better or more to be desired than to embrace their idols and their errors; but it was falsehood, he says, that is, when they thought that they had a glorious inheritance it was only a foolish imagination; it was, in short, vanity, and there was nothing useful or profitable in them. This confession proves the conversion of the Gentiles by external evidences. When we offend God, not only secretly, but also by bad examples, repentance requires
Pericope (part_of)
- part_of
pericope/per-jer-16-006
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자가 지금까지 말한 것이 하나님의 약속들에 반대되고, 그분이 아브라함과 맺으신 언약을 완전히 무효로 하는 것처럼 보일 수 있었다. 하나님이 세상 전체에서 한 백성을 자신을 위해 선택하셨다. 이제 이 백성이 유린당할 때, 가장 완전한 신실한 자라도 하나님이 유대인들을 멸하고 그들의 이름을 지우기로 결심하셨으므로 그 언약이 무효로 된 것 외에 무엇을 가정할 수 있겠는가? 이것은 가장 강한 마음들을 흔들기에 충분할 가장 심한 시험이었다.
따라서 선지자는 이제 이 주제로 돌아서서 이 시험을 미리 대비한다. 사람들이 절망 속에 있는 것을 보고 하나님께 돌아서서 이방인들의 소명에 대해 말한다. 그것이 내가 언급한 걸림돌, 선택된 백성의 배교와 멸망에 관한 것을 완전히 제거하기에 충분하였다. "오 여호와여, 이방인들이 주께 올 것이다." 예레미야가 이방인들의 회심을 앞에서 선포한 멸망에 반대하여 세운다는 것을 알 수 있다. 따라서 선지자가 하나님의 약속의 확증을 그에게 이방인들의 소명을 제시하는 데서 찾는다. 마치 이렇게 말한 것처럼. "아브라함의 씨가 멸망하더라도, 하나님의 언약이 실패하지 않고 그분의 은혜도 줄어들지 않는다. 그분이 모든 이방인들을 자신에게 돌이키실 것이기 때문이다."
그는 이방인들이 "땅 끝에서" 올 것이라 한다. 여기서도 대조가 주목되어야 한다. 유대인들이 처음에 말하자면 어두운 구석에서 하나님을 예배하였기 때문이다. 그러나 그분은 말씀하신다. "그 땅이 그 거주민들을 내쫓을 때, 모든 민족들이 올 것이다. 이웃 나라들에서만이 아니라 땅 끝에서도." 그는 이방인들이 이렇게 말할 것이라 한다. "실로 우리 조상들은 거짓을 기업으로 삼았으니, 헛된 것이로다, 유익이 없는 것이라." 이것으로 그는 회심을 위한 구체적인 증거를 제시한다. 우리가 하나님께 범죄할 때, 나쁜 예들로도 그 죄가 분명히 드러나므로, 회개는 우리가 다른 이들을 속이거나 그릇된 길로 이끄는 데 동참한 것에 대한 고백을 필요로 한다.
원주석
- 번역원본
commentary-section/cal-jer-16-19-19(Calvin, PD) - CC0-1.0 · Sonnet 번역
20절 카드 ↗
Some frigidly explain this verse, as though the Prophet said that men are doubly foolish, who form for themselves gods from wood, stone, gold, or silver, because they cannot change their nature; for whatever men may imagine, the stone remains a stone, the wood remains wood. The sense then they elicit from the Prophet’s words is this — that they are not gods who are devised by the foolish imaginations of men. But the Prophet reasons differently, — “Can he who is not God make a god?” that is, “can he who is created be the creator?” No one can give, according to the common proverb, what he has not; and there is in man no divine power. We indeed see what our condition is; there is nothing more frail and perishable: as man then is all vanity, and has in him nothing solid, can he create a god for himself? This is the Prophet’s argument: it is drawn from what is absurd, in order that men might at length acknowledge, not only their presumption, but their monstrous madness. For when any one is asked as to his condition, he must necessarily confess that he is a creature, and that he is also, as the ancients have said, all ephemeral animal, that his life is like a shadow. Since then men are constrained, by the real state of things, to make such a confession, how comes it that they dare to form gods for themselves? God does not create a god, he creates men; he has created angels, he has created the heavens and the earth, but yet he does not put forth his power to create a new god. Now man, what is he? nothing but vanity; and yet he will create a god though he is no God. (168) There is no doubt but that the Prophet here, as with new rigor, boldly attacks the Jews. For it seems evident that, when this temptation assailed him — “What can this mean t what will at length happen when God rejects the race of Abraham whom he had chosen?” he turned to God: but now, having recovered confidence, he inveighs against the ungodly, and says, can man create gods for himself while yet he is not a god? The change in the number ought not to be deemed strange; for when there is an indefinite declaration the nmnber is often changed, both in Greek and Latin. If some particular person was intended, the Prophet would not have said, And they themselves are not gods; but as he speaks of mankind generally and indefinitely, the sentence reads better when he says, “Shall man make a god? and they,” that is men, “are not gods.” This remark I have added, because it is probable, that those who consider idols to be intended in the last clause have been led astray by the change that is made in the number. It follows, — (168) Calvin in this instance follows the Syriac version, which is different from all the other ancient versions, and also the Targum. Blayney gives the same meaning with Calvin, which Horsley wholly disapproves, and which the Hebrew can hardly admit. The literal rendering is, — Shall man make for himself gods? But they are no gods. As the future may often be rendered potentially, the better version would be this, — Can man make for himself gods When they are no gods? That is, can he make gods of those who are not gods? This is, in my view, a continuation of the confession in the previous verse, which I render as follows, — “Truly, falsehood have our fathers inherited — vanity, And they had nothing that profited: Can man make for himself gods, When they are no gods?” “Falsehood” was false religion, the character of which was “vanity,” an empty and useless thing: and this is more fully asserted in the next line, which is literally, “And nothing in them,” or with them, i.e., the fathers, “that was profitable.” — Ed. return to ' Top of Page ' <a name="verse-21" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-16-006
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
일부는 이 절을 지나치게 평범하게 설명한다. 마치 선지자가 나무, 돌, 금, 은으로 신들을 만드는 자들이 이중으로 어리석다고 말하는 것처럼. 그들이 그 성질을 바꿀 수 없기 때문이다. 따라서 그들이 선지자의 말씀에서 이끌어내는 의미는, 사람들의 어리석은 상상으로 만들어진 것들은 신이 아니라는 것이다. 그러나 선지자는 다르게 추론한다. "하나님이 아닌 자가 신을 만들 수 있는가?" 즉 "창조된 자가 창조자가 될 수 있는가?" 아무도 보통의 속담대로 자신이 가지지 않은 것을 줄 수 없다. 그리고 사람 안에는 신적인 능력이 없다. 우리는 우리의 상태가 어떠한지 본다. 더 연약하고 덧없는 것이 없다. 따라서 사람이 완전한 허탄이고 그 안에 아무 확고한 것도 없는데, 자신을 위해 신을 만들 수 있는가? 이것이 선지자의 논거이다. 그것은 불합리에서 끌어낸 것으로, 사람들이 마침내 자신들의 추정만이 아니라 자신들의 괴물 같은 광기를 인정하도록 하기 위해서이다. 왜냐하면 어떤 우상 숭배자에게 자신의 상태에 대해 물으면, 그가 피조물이라는 것을, 또한 고대인들이 말했듯이 그가 덧없는 동물이며, 그의 삶이 그림자와 같다는 것을 반드시 고백해야 하기 때문이다. 따라서 사람들이 실제 상태에 의해 그러한 고백을 하도록 강제받는다면, 어떻게 하여 그들이 자신의 공상에 따라 자신을 위해 신들을 만드는 광기까지 이르는가? 이것은 그들이 자신들을 알지 못하기 때문이다.
원주석
- 번역원본
commentary-section/cal-jer-16-20-20(Calvin, PD) - CC0-1.0 · Sonnet 번역
21절 카드 ↗
The Prophet again threatens the Jews, because their impiety was inexcusable, especially when attended with so great an obstinacy, he therefore says that God was already present as a judge: Behold I , he says — the demonstrative particle shews the near approach of vengeance — I will shew at this time: the words are emphatical, for God indirectly intimates that the Babylonian exile would be an extraordinary event, far exceeding every other which had preceded it. At this time, he says — that is, if ye have hitherto been tardy and insensible, or, if the punishments I have already inflicted have not been sufficiently severe — I will at this time shew to them my hand and my power; and they shall know that my name is Jehovah (169) This way of speaking often occurs in Scripture; but God here, no doubt, reproves the false sentiments with which the Jews were imbued, and by which they were led astray from true religion — for they had devised for themselves many gods; hence he says, They shall know that my name is Jehovah, that is, that my name is sacred, and ought not to be given to others. But at the same time he intimates that he would shew to them his power by destroying them, which they had refused to acknowledge in the preservation promised to them. They would indeed have ever found the God of Abraham to be the same, had they not deprived themselves of his favor. As then they had wandered after their own delusions and inventions, God says now, I will shew to them my hand, that is, for their ruin; and they shall now know for their own misery what they had refused to acknowledge for their own safety — that I am the only true God. Here let us first learn that it was wholly a diabolical madness, when men dared to devise for themselves a god; for had they regarded their own beginning and their own end, doubtless they could not have betrayed so much presumption and audacity as to invent a god for themselves. If this only came to the mind of an idolater, “What art thou? whence is thine origin? where goest thou, and what end awaits thee?” all his false imaginations would have instantly fallen to the ground; he would no longer think of forming a god for himself, nor of worshipping anything he might invent. How then does it happen that men proceed to such a madness as to devise gods for themselves, according to their own fancies, except that they know not themselves? It is then no wonder that men are blind in seeking God, when they do not consider nor examine themselves. It hence follows that God cannot be rightly worshipped except men are made humble. And humility is the best preparation for faith, that there may be a submission to the word of God. Idolaters do indeed pretend some kind of humility, but they afterwards involve themselves in such stupidity, that they are unwining to make any enquiry, so as to make any difference between light and darkness. But true humility leads us to seek God in his word. But when the Prophet asks this question, “Shall man make a god for himself?” he does not mean, that either the Egyptians or the Assyrians were so ignorant as to think that they could give divinity to wood or stone; but that whatever men dared to invent for themselves as to divine worship, was nothing else but the creation of a god. As soon then as we allow ourselves the liberty to worship God in this or in that way, or to imagine God to be such and such a being, we create gods for ourselves. And as to that point where he says, They shall know that my name is Jehovah, we must observe, that what is his own is taken away from God, except we acquiesce in him alone, so as to allow no other divinities to creep in and to be received; for God does not retain his own right or his own glory, except he be regarded as the only true God. Now follows — (169) As the captivity and the restoration of the people are expressly referred to in the previous verses, it seems necessary to connect here the display of God’s power with both these events. The restoration was as remarkable an instance of divine interposition as the captivity, if not more so. And the future effect on the people’s mind, their preservation from idolatry, is to be ascribed to the power manifested in their restoration as well as in their captivity. “Therefore,” at the beginning of the verse, seems to be an inference from what has been said of the captivity and the restoration; and this accounts for the repetition of making known to them his power: God first made known his power in driving them to captivity, and, secondly, in restoring them, — Therefore, behold I make known to them, at this time, And I will make known to them My hand and my power; And they shall know that my name is Jehovah. The Septuagint is as follows, — Therefore, behold I will manifest to them at this time my hand, And I will make known to them my power; And they shall know that my name is the Lord. To remove the word “hand” to the first line has no MS. in its favor; but it shews that they thought that the two verbs had a similar objective case, and the conjunction “and” is supplied before the second verb, as it is also in the Syriac and Arabic. It is probable that by the “hand” is meant the infliction of punishment, and is rendered “vengeance” in the Targum; and that by “power” or strength is intended what God manifested in the restoration of the people. The combined influence of both was to make them to know that God was really Jehovah, the only supreme, ever the same, true and faithful, without any change. How remarkably has this prophecy been accomplished! The Jews have ever since acknowledged Jehovah as the only true God. — Ed. return to ' Top of Page ' Jeremiah Jer 15 Jeremiah Jer Jeremiah Jer 17 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Jeremiah 16". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ jeremiah-16.html. 1840-57. terms of use • privacy policy • • ri
Pericope (part_of)
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pericope/per-jer-16-007
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 다시 유대인들을 위협한다. 그들의 불경건이 그처럼 큰 완고함을 수반하고 있어 변명할 수 없기 때문이다. 따라서 그분이 이미 재판관으로서 임재해 계신다고 한다. "보라, 내가 이번에 그들에게 알게 하겠다." 지시하는 불변화사가 보복의 가까운 접근을 보여준다. "이번에"라는 말이 강조적이다. 하나님이 간접적으로 바벨론 포로가 앞선 다른 모든 것을 훨씬 능가하는 비상한 사건이 될 것임을 암시하시기 때문이다. "이번에"라고 하신다. 즉 "너희가 지금까지 느리고 무감각하였거나, 내가 이미 내린 형벌들이 충분히 심하지 않았더라면, 이번에는 내가 내 손과 능력을 그들에게 알게 하겠다. 그리하여 그들이 내 이름이 여호와인 줄 알 것이다." 이러한 표현 방식이 성경에 자주 나온다. 그러나 하나님은 여기서 의심할 여지 없이 유대인들이 빠져 있는 거짓 감정들을 꾸짖으신다. 그것으로 그들이 참된 종교에서 이끌려갔기 때문이다. 그들이 자신들을 위해 많은 신들을 만들었기 때문이다. 따라서 그분은 말씀하신다. "그들이 내 이름이 여호와인 줄 알 것이다." 즉 내 이름이 거룩하고 다른 자들에게 주어져서는 안 된다는 것이다. 동시에 그분은 그들이 자신들의 보존에 있어 인정하기를 거부한 것을 그들의 멸망으로 그들에게 보여주실 것임을 암시하신다.
여기서 먼저 사람들이 자신을 위해 신을 만들 감히 하였을 때 그것이 완전히 마귀적 광기였다는 것을 배우자. 왜냐하면 그들이 자신들의 시작과 자신들의 끝을 고려하였다면, 의심할 여지 없이 신을 자신들을 위해 만들겠다는 그처럼 큰 추정과 담력을 드러낼 수 없었을 것이기 때문이다. 어떤 우상 숭배자의 마음에 이것만 왔어도, "너는 무엇인가? 너의 기원은 어디인가? 너는 어디로 가며, 어떤 끝이 너를 기다리는가?" 그의 모든 거짓 상상들이 즉시 무너졌을 것이다. 그는 더 이상 자신을 위해 신을 만들거나 자신이 고안한 것을 예배하려 하지 않았을 것이다. 그렇다면 어떻게 사람들이 자신들의 공상에 따라 자신들을 위해 신들을 만드는 광기까지 이르는가? 그들이 자신들을 알지 못하기 때문이다. 하나님이 자신들의 말씀 안에서 올바로 구해지지 않는 것은 이상한 일이 아니다. 따라서 하나님이 자신들의 말씀 외에는 올바로 예배받지 않으실 수 없다는 것이 따라 나온다.
원주석
- 번역원본
commentary-section/cal-jer-16-21-21(Calvin, PD) - CC0-1.0 · Sonnet 번역