1절 카드 ↗
We see that the Prophet was sent by God to shew the people that there was no firmness in that state of which hypocrites boasted; for God, who had favored the people of Israel with singular benefits, did no less retain them in his own possession than the potter. The Prophet had before shewn to the Jews that the potter formed his vessels as he pleased, and also, that when he had taken the clay and the vessel did not please him, he formed another. This prophecy has a similar import, yet it is different, as we shall presently see. The Prophet is here bidden to buy an earthen vessel of the potter, and at the meeting of the people to break it, that all might understand that they were like earthen vessels, and that being thus admonished of their fragility, they might no longer be proud, as though they possessed a firm and perpetual state of happiness. The main object of the two visions is, however, the same: for the Jews thought that they were not subject to the common lot of men, because they had been chosen as a peculiar people; nor would they have gloried in vain with regard to that inestimable privilege, had there been a mutual agreement between God and them; but as they were covenant-breakers, their glorying was vain and foolish, in thinking that God was bound to them. For what right had they to claim this privilege? God indeed had adopted the whole race of Abraham, but there was a condition introduced, “Walk before me and be perfect.” ( Genesis 17:2 ) When they all had become apostates, the covenant, as to them, was abolished. Then God could not have been called, as it were, to an account, as though he had violated his covenant with them, for he owed them nothing. They had become aliens; for through their wickedness and perfidy they had departed from him. God then designed to show how vain and how false was their confidence, when they said, “We are a holy race, we are God’s heritage;” because they had wholly departed from the covenant which God had made with their fathers. But in the form adopted, as I have said, there is some difference. The Prophet had before introduced the potter to shew that there was no less power in God than in a mortal man, because we are before him as the clay, so that he can form and destroy his vessels as he pleases: but here the Prophet shews, that though the Jews had been formed for a time, and so formed as to have been like an excellent and a beautiful vessel, yet it was not a perpetual condition. And it is probable that when they had heard that God could, like the potter, form and re-form them, they had devised an evasion, according to what men usually do who deal sophistically with God, — “O, be it so, the potter can from the same clay form both a precious and a worthless vessel; but we are the precious vessel, and God has given us that form; for when he made a covenant with Abraham, he adorned him with this singular distinction: he afterwards brought our fathers out of Egypt, and then there was a better form added; and since at length he raised a kingdom among us with this promise, that the throne of David would be perpetual, it cannot possibly be otherwise than that we are to continue in our state.” Hence the Prophet expresses here more than in the former prophecy, that not only God had the power of a potter in forming his vessels, but that when the vessel is already formed and possesses great splendor, it can again be broken: he stated this lest the Jews should object by saying, that the state in which they were under David and his posterity would be perpetual. He says, “This is nothing: for the earthen vessel, though splendid and elegant in its form, can yet be broken in the third or fourth year no less than at the time when it is formed, and can be broken for ever,” according to what is afterwards implied by the similitude. We shall proceed now to the words: he says, Go and get for thee an earthen vessel . The Rabbins think the name given to the vessel to be factitious, as the grammarians say, that is, made from its sound; for it appears to have been a flagon or a bottle; and as the bottle has a narrow mouth, it makes this sound, בקבק bakbuk , when we drink from it; and hence they think the name is derived. There is, however, no ambiguity as to the thing itself, that the word means a bottle, not only made of earth, but also either of glass or of wood. By adding the word חרש cheresh , he specifies what but בקבק , bekbek , is a general word. He then adds what is literally, From the elders , and interpreters think that the words “bring with thee” are to be understood; and as to the sense I agree with them, for we shall hereafter see, that in the presence of those who went with him he broke the vessel: it then follows that the elders here spoken of were taken by Jeremiah as his companions; but as מ mem , sometimes means “with,” as in the fifty-seventh chapter of Isaiah, ( Isaiah 57:8 ) “and made thee a covenant with them, מהם ” I take it to be of the same meaning here; and this is doubtless suitable here, for he was to go with the elders of the people and with the elders of the priests (211) (211) The literal rendering of this verse I conceive to be the following, — “Thus saith Jehovah, go and get; bottle from the maker of earthenware, and some of the elders of the people and of the elders of the priests.” The מ , of , or from , before elders, implies a part; and it is the idiom of the language not to put in “some,” — “get (or take) from the elders,” etc. He was first to get the bottle, and then some of the elders. The Vulgate very strangely represents the Prophet as taking the bottle from the elders, omitting the ו , and as taking it from both elders! — Ed return to ' Top of Page ' <a name="verse-2" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-19-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자가 하나님의 보내심을 받은 것은, 위선자들이 자랑하는 그 상태에 견고함이 없음을 백성에게 보여주기 위함이었다. 하나님은 이스라엘 백성에게 특별한 혜택을 베푸셨지만, 마치 토기장이가 진흙을 소유하듯이 여전히 그들을 자신의 소유로 간직하고 계셨다. 선지자는 앞에서 토기장이가 마음대로 그릇을 만들고, 진흙으로 만든 그릇이 마음에 들지 않으면 다른 것을 만든다는 것을 유다 백성에게 보여주었다. 이 예언도 비슷한 내용이지만, 곧 보게 될 것처럼 차이가 있다.
선지자는 여기서 토기장이에게서 질그릇을 사고, 백성이 모인 곳에서 그것을 깨어서, 그들이 진흙 그릇처럼 연약한 존재임을 모든 이가 알게 하라는 명령을 받는다. 이로써 그들이 자신의 연약함을 깨닫고, 견고하고 영속적인 행복을 누리는 것처럼 더 이상 교만하지 않도록 하기 위함이다. 두 환상의 주된 목적은 같다. 유다 백성은 선민으로 선택되었기 때문에 인류의 공통된 운명을 따르지 않는다고 생각하였다. 그러나 그들은 율법을 저버렸으므로, 하나님이 그들에게 묶여 있다는 자랑은 헛되고 어리석은 것이었다.
이 두 예언의 형식에는 차이가 있다. 선지자는 앞에서 토기장이를 예로 들어, 우리가 하나님 앞에 진흙처럼 있으니 하나님은 그분이 원하시는 대로 그릇을 만들거나 깨뜨릴 수 있음을 보여주었다. 그러나 여기서는 유다 백성이 이미 좋은 형태로 만들어져 훌륭하고 아름다운 그릇처럼 되었다 하더라도, 그것이 영속적인 상태가 아님을 보여준다. 아마도 그들은 "아, 그렇다 해도 토기장이가 같은 진흙으로 귀한 그릇과 천한 그릇을 만들 수 있다지만, 우리는 귀한 그릇이고 하나님이 그 형태를 우리에게 주셨다. 하나님이 아브라함과 언약을 맺으실 때 이 특별한 구별로 그를 장식하셨고, 다윗의 보좌가 영속될 것이라는 약속으로 우리 중에 왕국을 일으키셨으니, 우리는 영속적인 상태를 유지할 것이다"라고 반론했을 것이다.
그러므로 선지자는 앞의 예언보다 더 나아가, 하나님이 토기장이처럼 그릇을 형성하는 권능만 가지신 것이 아니라, 이미 형성되어 큰 영광을 지닌 그릇도 다시 깨뜨릴 수 있음을 표현한다. 질그릇은 3년이나 4년이 되었더라도 만들어지는 시점과 마찬가지로 영원히 깨어질 수 있다는 것이다.
"가서 토기장이의 질그릇을 사라." 랍비들은 그 그릇의 이름이 그 소리에서 나왔다고 생각한다. 그것이 병이나 물병이었던 것 같은데, 병은 좁은 입을 가지고 있어서 마실 때 "박박" 소리를 내기 때문에 그 이름이 유래했다는 것이다. 질그릇을 뜻하는 히브리어 체레쉬를 덧붙임으로써 더 구체적으로 나타낸다. 이어서 문자적으로 "장로들 중에서"라고 되어 있는데, 해석자들은 "데리고"가 함축되어 있다고 생각하며, 의미상으로는 그것에 동의한다. 뒤에서 그가 함께 간 자들 앞에서 그릇을 깼음을 볼 것이기 때문이다. 예레미야는 백성의 장로들과 제사장들의 장로들 중 일부를 데리고 갔다.
원주석
- 번역원본
commentary-section/cal-jer-19-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
And he adds, Enter into the valley of the son of Hinnom, which is at the entrance of the east gate , rendered by some “of the earthen gate,” for which I see no reason; but I leave this to be examined by those who are more versed in the language. It is indeed thought that ש , shin , is changed here into ס , samech ; but if we take the word as it is, it means “solar,” for חרס cheras , from which חרסית cherasit , is derived, signifies the sun; and it seems to have been called the solar gate by way of excellency, because it looked toward the rising sun. (212) I do not yet oppose the idea of those who think that the Prophet alludes to חרש , cheresh , of which he had spoken, and that he calls it the east gate, though it was as it were an earthen gate; for the two letters ש , shin , and ס samech , as it is well known, are closely allied. Cry there , he says, the words which I shall speak to thee. I come now to the subject: God bids his Prophet to get from the potter an earthen vessel, and to do so in the presence of the elders; for it was necessary to have witnesses in a matter so important; and as the public safety of the people was concerned, it was God’s purpose, lest the prophecy should be despised, that there should be present the gravest witnesses, suitable, and, as they say, authorized, or approved; and he calls them the elders of the people and of the priests ; and no doubt they were chosen from a great number, even from among the priests who were chief. There were also Levites of the sons of Aaron; but there were then chief priests a large number; but, as they say, it was a turbulent rabble. They were chosen from those first orders who ruled the Church, and Jeremiah calls them the elders of the priests. There were also others chosen from the people who presided over the Church. And we know that there were two public functionaries, or, as they say, a twofold government: the priests were the rulers of the Church with regard to the law, so that their government was spiritual; there were also the elders of the people who managed civil affairs; but there were some things in which they ruled in common. We now then see what the Prophet meant by saying that he was bidden to call witnesses to see what is afterwards stated, and that they were taken partly from the priests and partly from the people. He says; Enter into the valley of the son of Hinnom . This valley was in the suburbs, and was called תפת Tophet , as we shall hereafter see. It is thought that this name is derived from drums, because they did beat drums when infants were killed, lest their cry should excite any feeling of humanity. But, we shall again say something on the etymology of this word. In this valley they were accustomed to sacrifice and offer their children by casting them into the fire. Many indeed performed this in a different way, by purifying their children and carrying them round the fire, so that they felt only the flame and escaped unhurt. But there were those who wished to shew their zeal above others, whose ambition drove them farther, and they killed their children and then burnt them. But of this matter I have spoken elsewhere, and I shall now only briefly notice it. This opinion is not, what is commonly received; but it seems to me that it may be gathered from many parts of Scripture, that many killed their children, and that some only purified them. However this may have been, God justly abominated the sacrifice; for his will was that sacrifices should be offered only in one place. When any one offered a calf or a lamb in any other place than at Jerusalem, it was a spurious sacrifice; and the Jews ought to have followed what God had prescribed, and not to have done anything presumptuously, for obedience is ever better than any sacrifices. But here there was a double crime; they left the Temple and sought to obtrude on God sacrifices against his expressed will; and then there was another crime still more atrocious, for they devoted their children to Baalim or to Baal, and not to the only true God. (I pass by now their slaughter and burning.) This then was the reason why the Prophet was commanded to go to this place. How detestable that service was to God appears dear from this, that the prophets give the name of hell to the valley of Hinnom, גיא הנם gia-enom. And we know that at the time of Christ it was the common name for hell; and whenever Christ speaks of Gehenna, he uses the word according to its common acceptation at that time. The word has indeed been corrupted by the Greeks, for it is properly גיא הנם gia-enom . But what does the word mean in the gospel? Hell itself; and whence was its origin? We indeed know how great and how incurable was the madness of those who gave themselves up to their own superstitions; for though the prophets strongly condemned the place, yet the people proceeded in their usual idolatry; it was therefore necessary to give the place a disgraceful name in order to render it more abominable. It is now added, that the place was by the entrance of the east gate . As it was especially a celebrated gate, and as the sun, rising there, reminded them to behold the light which God had kindled for them in his law, it was a monstrous stupidity proudly to tread, as it were, under foot. the law of God in so renowned a place, and to profane his worship, as though they openly wished to shew that they esteemed as nothing what God had commanded. If any still think that there is an allusion to the word חרש cheresh , before used, I offer no opposition; that is, though this gate was indeed oriental, it was yet as it were an earthen gate. He says, Cry there, or, proclaim with a clear voice, the words which I shall speak to thee . The Prophet no doubt said this expressly, in order to add more weight to his prophecy. He indeed did nothing but by God’s command; but as his authority was not acknowledged by the Jews, he here testifies for their sakes that he would say nothing but what God himself would co
Pericope (part_of)
- part_of
pericope/per-jer-19-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"힌놈의 아들의 골짜기로, 동쪽 문 어귀에 들어가라." 어떤 이들은 "토기 문"으로 번역하는데 그 이유는 모르겠다. 문자 그대로 보면 "태양의"를 의미하는데, 그쪽이 떠오르는 태양을 향하고 있었기 때문에 태양 문이라고 불린 것 같다. 선지자가 앞서 말한 히브리어 체레쉬를 암시하여 동쪽 문을 이른바 토기 문으로 부른다는 해석도 있다. 신, 신 두 글자가 자매 글자로 잘 알려져 있기 때문이다. "내가 네게 이를 말을 거기서 선포하라"고 하신다.
하나님은 선지자에게 토기장이에게서 질그릇을 구하고, 장로들 앞에서 그것을 사도록 명령하신다. 이처럼 중요한 일에는 증인이 필요했고, 백성의 공적 안전이 관련되었으므로, 예언이 경멸당하지 않도록 가장 무게 있고 권위 있는 증인들이 있어야 했다. 그는 그들을 "백성의 장로들과 제사장들의 장로들"이라고 부른다. 이들은 의심할 여지없이 아론 자손인 레위인들로부터 뽑혔고, 당시 수석 제사장들도 많이 있었다. 그리고 교회를 주관하는 백성의 장로들도 뽑혔다. 제사장들은 율법에 관해 교회의 통치자로서 영적 권세를 가졌고, 백성의 장로들은 민사 문제를 관장하였으나, 공통으로 다스리는 일도 있었다.
"힌놈의 아들의 골짜기로 들어가라." 이 골짜기는 성 밖에 있었으며, 도벳이라고 불렸다. 이 이름이 북에서 유래했다는 설이 있는데, 유아들이 살해될 때 그 울음소리가 인간적 감정을 불러일으키지 않도록 북을 쳤기 때문이라는 것이다. 이 골짜기에서 그들은 자녀들을 불에 던지며 제사를 지냈다. 많은 이들이 불 주위를 돌아다니며 정화하였고, 불꽃만 느끼고 무사히 빠져나갔다. 그러나 다른 이들보다 열심을 드러내고 싶은 자들은 자녀들을 죽여서 불태웠다.
이 예배가 하나님께 얼마나 혐오스러운 것이었는지는, 선지자들이 힌놈 골짜기에 지옥이라는 이름을 붙인 데서 분명히 드러난다. 그리스도의 시대에 게헨나는 지옥을 가리키는 일반적인 이름이었다. 그 단어는 헬라어로 변형되었지만, 그 기원은 의심할 여지가 없다. 선지자들과 신실한 자들이 그 장소를 지옥이라 부른 것은, 하나님의 예배가 부패하고 참된 종교가 전복되었을 때 마귀가 그곳을 지배하였기 때문이며, 특히 그 미신이 백성의 마음에 너무 깊이 박혀서 비상한 힘과 권능 외에는 뿌리 뽑을 수 없었기 때문이다.
원주석
- 번역원본
commentary-section/cal-jer-19-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
He now adds, Hear ye the word of Jehovah . This is a confirmation of the former sentence. We hence see why it was said, Cry , or, with a clear voice proclaim, what I shall say to thee; it was, that they might know that he spake not according to his own ideas as a man, but that he was a celestial herald to proclaim what God commanded. Hear , he says, ye kings of Judah and inhabitants of Jerusalem. We see how the Prophet did not spare even kings, according to what God had before commanded him, that he should act boldly and shew no respect of persons, ( Jeremiah 1:8 .) He then faithfully performed his office, as he did not flatter kings, and was not terrified by their dignity and power. But he addressed them first, and then the people, because they who had most grievously sinned, were made rightly to bear the first reproof. We hence see what the next passage means, “Reprove mountains and chide hills,” ( Micah 6:1 ) and also this passage, “I have set thee over nations and kingdoms,” ( Jeremiah 1:10 ) for heavenly truth ought to bring under subjection, as Paul says, everything high in the world, so that all the pride of man may be subdued. ( 2 Corinthians 10:5 .) Kings indeed do very ill bear to be thus boldly treated; for they wish to be exempt from every law and to be free from every yoke. But if they now acknowledge not their subjection to God’s word, they must at last come before his tribunal; and then they shall find how perversely they have abused their power. As to teachers, they ought, small and great, to teach after the example of Jeremiah; they ought to reprove and to rebuke, when necessary, without shewing any respect of persons. Thus saith Jehovah of hosts, and the God of Israel, Behold, I am bringing an evil on this place, of which whosoever shall hear, tingle shall his ears . The prophetic word had more power when the Jews were brought to the very place where the event was exhibited, he might have said the same thing in the Temple or in the gate or in the palace of the king but his prophecy would not have been so effectual. We indeed know how much tardiness there is in men in general; but so great was then the obstinacy of the Jews, that however forcibly the truth might have been set forth, yet it was received with so much indifference, that it was neglected. God then intended to shew to them, as it were, the event itself. He says, Jehovah of hosts and the God of Israel ; and he used these words, that they might know, as we have stated elsewhere, that they had to do with God, whose power is dreaded even by angels. And in order to shake off their foolish boasting, that they were the children of Abraham, — “God,” he says, “has sufficient power to chastise you, and the same is the God of Israel, whose name ye falsely and absurdly pretend to profess.” These subjects I only in a brief manner handle, because I have explained them more fully elsewhere. He says that such a calamity was nigh that place as would make the ears to tingle: when there is a violent noise, our ears are stunned, and there is at the same time a certain tingling or ringing. When a man is killed, or when ten or twelve men are slain, there is a dreadful cry; but in a great tumult occasioned by men perishing, such is the noise that it stuns in a manner the ears, like that which proceeds from cataracts; for the violent noise of the Nile, they say, causes some degree of deafness. So also the Prophet says here, I am bringing , says God, a calamity on this place , which shall not only terrify those who will hear of it, but also render them quite astonished, so that their ears shall tingle, as is the case when there is a violent and dreadful noise. The cause follows — return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-19-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"여호와의 말씀을 들으라." 이것은 앞 구절을 확인하는 것이다. 왜 큰 소리로 선포하라고 하셨는지가 여기서 드러난다. 그가 인간으로서 자기 생각을 말하는 것이 아니라, 하나님이 명령하신 것을 선포하는 하늘의 전령임을 알게 하기 위함이다. "유다 왕들과 예루살렘 주민들이여, 들으라." 선지자가 왕들까지도 아끼지 않았음이 드러난다. 하나님이 앞서 명하신 대로, 사람을 외모로 취하지 말고 담대하게 행동하라고 하셨기 때문이다(렘 1:8). 선지자는 왕들에게 아첨하지 않고 그들의 권위와 권력에 두려워하지 않음으로써 자신의 직무를 충실히 수행하였다. 그는 왕들을 먼저, 그리고 백성을 다음에 불렀는데, 가장 무겁게 죄를 지은 자들이 첫 책망을 받는 것이 마땅하기 때문이다.
"만군의 여호와 이스라엘의 하나님이 이같이 말씀하시되, 보라 내가 이 곳에 재앙을 내리리니 그것을 듣는 자마다 귀가 울리리라." 선지자의 말이 더 큰 힘을 가진 것은 유다 백성이 바로 그 사건이 일어날 장소로 끌려왔기 때문이다. 그는 성전이나 왕궁에서 같은 것을 말할 수 있었지만, 그의 예언은 그렇게 효과적이지 않았을 것이다. "만군의 여호와 이스라엘의 하나님"이라는 칭호는 그들이 천사들까지도 두려워하는 하나님을 상대하고 있음을 알게 하기 위한 것이다. 또한 그들의 어리석은 자랑, 곧 아브라함의 자손이라는 자랑을 흔들기 위한 것이기도 하다.
귀가 울린다는 표현은 엄청난 소음이 있을 때 우리 귀가 멍해지고 동시에 울린다는 것이다. 많은 사람이 죽임을 당할 때 끔찍한 울음소리가 나지만, 대규모 소동에서는 그 소음이 귀를 멍하게 한다. 나일강의 폭포 소리가 일종의 귀먹음을 유발한다고 한다. 마찬가지로 선지자는 하나님이 이 곳에 재앙을 내리시되, 그것에 대한 소식을 듣는 자들뿐만 아니라 그들이 완전히 경악하여 귀가 울릴 만한 것이 될 것이라고 말한다.
원주석
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commentary-section/cal-jer-19-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
The reason is given why God would so severely deal with that place. We indeed know that hypocrites are ever ready with their answer; as soon as God threatens them, they bark and bring forward their evasions. The Prophet then shews that the judgment announced would be just, lest the Jews should pretend that it was extreme. God first complains that he had been forsaken by them, because they had changed the worship which had been prescribed in his Law. And this is what ought to be carefully considered; for no one would have willingly confessed what Jeremiah charged upon them all; they would have said, — “We have not forsaken God, for we are the children of Abraham; but what we wish to do is to add to his worship; and why should it be deemed a reproach to us, if we are not content with our own simple form of worship, and add various other forms? and we worship God not only in the Temple, but also in this place; and further, we do not spare our own children.” But God shews by one expression that these were frivolous evasions; for he is not acknowledged except what he orders and commands is obediently received. Let us know, that God is forsaken as soon as men turn aside from his pure word, and that all are apostates who turn here and there, and do not follow what God approves. Then he says that they had alienated the place . God had consecrated to himself the whole of Judea: he would not indeed have sacrifices offered to him in every place; but when the Jews worshipped him, as they were taught by Moses and the prophets, the whole land was as it were an altar and a temple to him. Then God complains that his authority in that part of the suburbs was taken away; as though he had said, — “The whole of Judea is my right and my jurisdiction, and Jerusalem is the royal palace in which I dwell; but ye, deluded beings, do by force take away my right and transfer it to another, as though one gave to a robber a place nigh a royal residence.” Thus God justly complains that they had alienated that place (213) But we must remember the reason, which immediately follows, because they had burned incense to Baal. They pretended, no doubt, the name of God; but yet it was a most preposterous superstition, when they worshipped inferior gods, as the Papists do at this day. The word Baal is sometimes used in the singular number by the prophets, and sometimes in the plural: but what is Baal? a patron. They were not content with one patron, but every one desired a patron for himself: hence under the words Baal and Baalim, the prophets characterized all fictition is modes of worship: when they worshipped God’s name, they blended the worship of patrons, who had not been made known to them; hence he adds, They have made incense in it to foreign gods . He afterwards says, that these foreign gods were such as neither they nor their fathers nor their kings knew. By saying that they were gods unknown to their fathers as well as to themselves and to their kings, he no doubt calls their attention to the doctrine of the law, and to the many certain proofs by which they had found that he was the only true God. The Jews might have raised such an objection as the Papists do at this day, — that their modes of worship were not devised in their time, but that they had derived them from their ancestors. But God regarded as nothing those kings and the fathers, who had long before degenerated from true and genuine religion. It must be here observed, that true knowledge is connected with verity: for they who had first contrived new forms of worship, doubtless followed their own foolish imaginations; as when any one in the present day asks the Papists, why they weary themselves so much with their superstitions, good intention is ever their shield, — “O, we think that this is pleasing to God.” Therefore rightly does God here repudiate their inventions as wholly vain, for they possess nothing solid or permanent. At the same time, he by implication condemns the Jews for rejecting his law, whose authority had been established among them, so that they ought not to have entertained any doubt: for it would have been the greatest ingratitude to say, “We know not who introduced the Law!” God had indeed sanctioned the law by so many miracles, that it could not have been disputed; and they had also found by many evidences and proofs that he was the only brue God. tie had then been known by their fathers as well as by their kings, even by David and by all his godly successors. Hence their crime was exaggerated, by seeking for themselves foreign gods. Now we also see how foolishly the Papists lay hold on this passage and similar passages, in order to commend their abominations by the pretext of antiquity, for vain are their disguises when they say, “O, we have been thus taught by our ancestors, and we have the authority of kings.” But the Prophet here does not speak of fathers indiscriminately; but by fathers he means those who had embraced the true and pure worship of God, as they had been taught by the law; and those kings were alone worthy of imitation, who had faithfully worshipped God according to the doctrine of the law: and thus he excludes all those fathers and kings who had degenerated from the law of Moses. (213) Perhaps the idea would be better expressed, if we were to say, “They had alienized the place,” or heathenized it, made it a heathen place. To alienate is to transfer a right or property from one to another. This was indeed true, for they separated as it were the place from God and transferred it to heathen deities. But the idea here seems to be, that they made the place heathenish: “and have heathenized this place.” “Alienated” is the Septuagint ; “made it alien,” the Vulgate ; “polluted,” the Syriac ; and “defiled,” the Targum. — Ed . return to ' Top of Page ' <a name="verse-5" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
하나님이 이 곳을 그토록 심하게 다루시려는 이유가 제시된다. 위선자들은 하나님이 그들을 위협하실 때마다 자신들의 변명을 내세운다. 선지자는 선포된 심판이 정당함을 보여주어서 유다 백성이 그것이 지나치다고 불평하지 못하게 한다.
하나님은 먼저 그들이 율법에 규정된 예배를 바꿔서 그분을 버렸다고 책망하신다. 이것은 신중하게 고려해야 할 것이다. 누구도 기꺼이 예레미야가 모든 이에게 씌운 죄를 인정하지 않았을 것이다. 그들은 이렇게 말했을 것이다. "우리는 하나님을 버리지 않았다. 우리는 아브라함의 자녀다. 우리가 하려는 것은 그분의 예배에 더하는 것이다. 우리는 성전뿐만 아니라 이 장소에서도 하나님을 예배하며, 우리 자녀들을 아끼지 않는다."
그러나 하나님은 이것이 터무니없는 변명임을 한 마디로 보여주신다. 명하시고 명령하시는 것이 순종 가운데 받아들여지지 않는다면 하나님은 인정받지 못하는 것이다. 하나님의 순수한 말씀에서 이탈하는 순간 하나님을 버린 것이며, 하나님이 인정하시는 것을 따르지 않고 이리저리 치우치는 자는 모두 배교자다.
하나님은 또 그들이 그 장소를 "소외시켰다"고 말씀하신다. 하나님은 유다 전체를 자신을 위해 구별하셨다. 유다 백성이 모세와 선지자들의 가르침대로 그분을 예배하면, 온 땅이 그분께 제단이요 성전과 같았다. 그런데 하나님은 성 밖 교외의 그 지역에서 자신의 권위가 빼앗겼다고 한탄하신다. "온 유다가 내 권리요 내 관할이며, 예루살렘은 내가 거하는 왕궁이다. 그런데 너희 우매한 자들이 강제로 내 권리를 빼앗아 다른 자에게 넘긴다."
그 이유가 즉시 따라온다. "그들이 바알에게 분향하였다"는 것이다. 그들은 의심할 여지 없이 하나님의 이름을 내세웠지만, 오늘날 교황주의자들이 그리하듯 하급 신들을 예배하는 것은 가장 불합리한 미신이었다. 바알이라는 말은 선지자들에 의해 단수로도 복수로도 사용된다. 바알은 보호자를 의미한다. 그들은 한 보호자로 만족하지 않고 저마다 자신을 위한 보호자를 원했다. 그래서 선지자들은 바알과 바알림이라는 말 아래 모든 허구적 예배 형식을 가리켰다.
"그들의 조상들도 자기들도 유다 왕들도 알지 못하던 신들"이라는 표현을 덧붙인다. 그들의 조상들뿐만 아니라 그들 자신과 그들의 왕들도 알지 못하던 신들이라고 함으로써, 의심할 여지 없이 그들의 주의를 율법의 가르침과, 그분만이 참된 하나님이심을 입증한 많은 확실한 증거들로 돌리게 한다.
오늘날의 교황주의자들처럼 유다 백성도 "우리의 예배 방식은 우리 시대에 고안된 것이 아니라, 조상들에게서 전해 받은 것이다"라는 반론을 제기했을 것이다. 그러나 참된 종교에서 오래전에 타락한 왕들과 조상들을 하나님은 아무것도 아닌 것으로 여기신다. 참된 지식이 진리와 연결되어야 한다는 것을 여기서 알아야 한다. 새로운 예배 형식을 처음 고안한 자들은 의심할 여지 없이 자신들의 어리석은 상상을 따른 것이다.
원주석
- 번역원본
commentary-section/cal-jer-19-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
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He at last adds, that that place was filled with the blood of innocents ; for there they killed their children. And by this circumstance Jeremiah again amplifies the wickedness of the people; for they had not only despised God and his law, but also cruelly destroyed their innocent infants; and thus he proved them guilty not only of impiety and profaneness in vitiating the worship of God, but also of brutal and barbarous savageness in not sparing innocent blood. return to ' Top of Page ' <a name="verse-6" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
마지막으로 선지자는 그 장소가 무고한 자들의 피로 가득 채워졌다고 덧붙인다. 그들이 거기서 자녀들을 살해하였기 때문이다. 예레미야는 이 세부 사항으로 다시 한번 백성의 악함을 강조한다. 그들은 하나님과 그분의 율법을 경멸하였을 뿐만 아니라, 무고한 유아들을 잔인하게 살해하였다. 따라서 하나님의 예배를 부패시킨 불경건과 불신앙의 죄뿐만 아니라, 무고한 피를 아끼지 않은 야만적이고 잔인한 죄까지 범한 것이다.
원주석
- 번역원본
commentary-section/cal-jer-19-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
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We saw in the last Lecture that the Prophet was sent by God’s bidding to the house of the potter, that he might there take an earthen bottle, carry it to Topher, and there explain the judgment of God, which was nigh at hand on account of his worship being violated. And he shewed why the Jews deserved reproof, even because they made incense to Baal, built groves and high places for themselves, and committed their sons and daughters to the fire: they were not only profane towards God, but also cruel towards innocent souls. Now, lest they pretended an excuse, he also added, that such a thing never came to God’s mind; and this is worthy of notice, because God by this one expression fulminates against all those inventions with which men delight themselves. As then there is no command, it follows that whatever is thus attempted is frivolous and useless. He now denounces punishment, The days are coming , or shall come, in which this place shall no more be called Tophet, nor The valley of the son of Hinnom, but The valley of slaughter . This seemed incredible to the Jews; for they had chosen that place for themselves to perform their superstitions: they thought therefore that a great part of their safety depended on their false worship. As to the word Tophet, some think that it is to be taken simply for hell, or for eternal death; but this cannot by any means be admitted. More probable is their opinion who derive it from תף , teph , which means a drum; for they think that they did beat drums when infants were killed, that their cries might not be heard. But as this is only a conjecture, I know not whether another reason may be given. Some derive the word from יפה iphe , which signifies to be decorous or beautiful; and this etymology has something apparently in its favor. And perhaps it ought to be so taken in Job 17:6 , where the holy man complains that he was become a proverb, and that he had been תפת Tophet , in the presence of all. There are indeed some who explain the word there as signifying something monstrous, and thus take it in a bad sense. But it seems rather to have been put in contrast with the former clause, — he had been a pleasant spectacle, but he was now become detestable. But they who take the word there as meaning hell, do so entirely without any reason, for that Job perished, seeing and knowing his perdition, as they say, is a forced view. I doubt not then but that he said, that he had been תפת Tophet ; that is, an object of joy and of praise, but that he was then a sad and mournful spectacle. And it is certain that his name, תפת , Tophet , was given to the valley of Hinnom, because of the hilarity and joy which thence arose to the people; for they thought that God was propitious to them, when they so sedulously offered there their sacrifices, and yet they provoked his wrath. Then Tophet is to be taken in a good sense, when we regard the origin of the word. It is indeed true that in Isaiah 30:33 , Tophet is to be taken for Gehenna; but it may be that the prophets had now begun so to execrate the place as to call hell indiscriminately Gehennon and Tophet; for the word Gehenna, as we have stated elsewhere, had its origin from the same place; it is indeed corrupted, but its origin is not doubtful. Now, the reason why the prophets and other faithful men called the place hell, was plainly this, — because the devil reigned in that place, when God’s worship became vitiated, and the whole of true religion was subverted; and especially, because superstition became so deeply fixed in the hearts of the people, that it could not be rooted up except by an extraordinary force and power. However this may have been, we may conclude from this passage, as well as from other passages, that this name was given on account of the joy experienced there, even because they thought themselves altogether happy, as God was pacified towards them. But what does Jeremiah say? This place shall be no more called Tophet, nor The valley of the son of Hinnom, but The valley of slaughter . This seemed, as I have said, incredible to the Jews. But it however behoved the Prophet boldly to declare what was to be. It afterwards follows, — return to ' Top of Page ' <a name="verse-7" class="com-number"
Pericope (part_of)
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pericope/per-jer-19-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자가 하나님의 명령으로 토기장이의 집에 보내어져 질그릇 병을 가지고 도벳으로 가서, 그분의 예배가 침해당한 것 때문에 임박한 하나님의 심판을 거기서 설명하였음을 앞서 보았다. 그리고 그는 왜 유다 백성이 책망을 받아 마땅한지를 보여주었다. 곧 그들이 바알에게 분향하고, 숲과 산당을 만들고, 아들딸을 불에 던졌기 때문이다. 그들은 하나님께 불경건할 뿐만 아니라 무고한 영혼들에게 잔인하기까지 하였다. 또한 핑계를 댈 수 없도록, 이런 일은 하나님의 마음에 생각조차 하지 않으신 것이라고 덧붙였다.
"이 날이 이른즉 이 곳을 도벳이라 혹 힌놈의 아들의 골짜기라 다시는 부르지 아니하고, 살육의 골짜기라 부를 것이라." 이것은 유다 백성에게 믿기 어려운 것처럼 보였다. 그들은 그 미신을 행하기 위해 그 장소를 택하였으며, 그들의 안전의 상당 부분이 그 거짓 예배에 달려 있다고 생각했다. 도벳이라는 이름에 대해 어떤 이들은 지옥이나 영원한 사망을 의미한다고 하지만, 이것은 받아들이기 어렵다. 그것이 "북"을 의미하는 히브리어 테프에서 유래했다고 보는 것이 더 그럴듯하다. 유아들이 살해될 때 그 울음소리가 들리지 않도록 북을 쳤기 때문이라는 것이다.
도벳이라는 이름이 "아름답다"를 의미하는 히브리어 이페에서 나왔다는 설도 있다. 욥기 17:6에서 거룩한 사람이 자신이 잠언거리가 되었다고 탄식하며 도벳이 되었다고 했을 때, 이 이름이 기쁨과 찬양의 대상을 의미한 것으로, 이전의 즐거운 광경이었다가 이제 슬프고 애통한 광경이 되었다는 대조를 나타낸 것으로 보인다. 그 골짜기에 도벳이라는 이름이 붙여진 것도, 그들이 거기서 그처럼 부지런히 제사를 드릴 때 하나님이 그들에게 은혜로우시다고 생각하여 기쁨과 즐거움이 생겼기 때문인 것 같다. 하지만 실제로는 그들이 그분의 진노를 자극하고 있었던 것이다.
이사야 30:33에서 도벳이 게헨나를 의미하기도 하지만, 선지자들이 그 장소를 저주하여 지옥과 도벳을 구별 없이 부르기 시작한 것으로 보인다. 선지자들과 신실한 자들이 그 장소를 지옥이라 부른 것은, 하나님의 예배가 부패하고 참된 종교가 전복되었을 때 마귀가 그 장소를 지배하였기 때문이다. 따라서 선지자는 담대하게 앞으로 될 일을 선포할 의무가 있었다.
원주석
- 번역원본
commentary-section/cal-jer-19-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
This amplification further exasperated the minds of the people, — that they in vain trusted that this place would be to them a fortress. For, as we have already stated, they had persuaded themselves that it was abundantly sufficient to reconcile them with God, when they spared not their own children, and so zealously performed tlheir acts of worship. And hypocrites are commonly inflated with this presumption, for they prefer what pleases them to what pleases God; they regard not what the law bids, what God approves, but they adore their own inventions. Since then almost all the superstitious are filled with such a presumption, God here rightly declares, that he would make void their counsels (214) It is indeed certain that there is neither wisdom nor counsel in deluded men, while they thus devise new and frivolous modes of worship, for these are sheer mummeries. But we ought to observe what Paul says in Colossians 2:23 , that all the fictions which men devise for themselves have in them some appearance of wisdom; for we know that wherever our imagination may carry us, we think ourselves wise, and that whatever God prescribes becomes insipid to us. Then the Prophet concedes “counsel,” though improperly, to frivolous and vain inventions, but not without reason, for experience teaches us sufficiently, that men ever take great delight in their superstitions, for they wish to subject God as it were to their own will. He then says, by way of concession, that the counsels of the whole people, especially of the city Jerusalem, would be made void , which was above others the teacher of errors, while yet the doctrine of the law ought especially to have prevailed there. And it may be also that there is an allusion to that word בקבק bekbek , which we have before seen, and which the Prophet will repeat again, for it means to make void or empty, though some think it to be a factitious word, because the sound, bekbek, is produced while the bottle is emptied. However this may be, the allusion is still sufficiently striking. He afterwards adds, And I will lay them prostrate by the sword before their enemies, and by the hand of those who seek their life . In this second part, the Prophet intimates that the hatred entertained by their enemies towards the Jews would not be common. Wars are carried on sometimes in such a way, that the conquerors are satisfied with the spoils; but the Prophet intimates, that the cruelty of their enemies would be such, that they would seek the life of the whole people, and delight in slaughter; as though he had said, that they would be deadly enemies and altogether implacable. He will again repeat these words, and in the same sense. He then adds, I will give your carcase to be meat to the birds of heaven, and to the beasts of the field (215) We have said elsewhere that it is deemed a punishment inflicted by heaven when the carcases of the dead remain unburied; for it is the last office of humanity to bury the dead. And this is a distinction which God would have to be between men and brute animals, for animals have not the honor of a burial. It has also been ever granted as a singular privilege to men to be buried, in order to set forth the hope of resurrection. When, therefore, a burial is denied, it is a proof of extreme dishonor. It has indeed often happened that the saints have been without a burial; but temporal punishment is ever turned to salvation to God’s children. As to the reprobate it must be deemed a judgment from God, when he casts away their carcases, as then there is no difference between them and animals. But I have treated this subject more fully elsewhere, and I shall not proceed with it now. It follows — (214) The plain meaning is, I will frustrate all your plots and projects, whereby you think to escape and to secure yourselves, and make them as vain and empty as this earthen bottle is. — Gataker. (215) The words are in the singular number — “The bird of heaven and the beast of the field.” — Ed . return to ' Top of Page ' <a name="verse-8" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-19-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 부분이 백성의 마음을 더욱 격노하게 만들었다. 그들은 이 장소가 자신들에게 요새가 될 것이라고 헛되이 믿고 있었기 때문이다. 앞서 말한 것처럼 그들은 자녀를 아끼지 않고 그처럼 열심히 예배 행위를 수행하는 것으로 하나님과 충분히 화해했다고 스스로 설득했었다. 위선자들은 일반적으로 이런 추정으로 가득 차 있다. 그들은 하나님이 무엇을 기뻐하시는지 보다 자신이 무엇을 기뻐하는지를 우선시한다. 율법이 명하는 것, 하나님이 인정하시는 것을 고려하지 않고, 자신의 고안물을 숭배한다.
따라서 하나님은 그들의 계략을 헛되게 하실 것이라고 선언하신다. 사람들이 스스로를 위해 고안하는 허구들은 어떤 외관상의 지혜를 갖고 있다는 바울의 말이 옳다(골 2:23). 우리 상상이 어디로 이끌든 우리는 자신이 지혜롭다고 생각하며, 하나님이 정하시는 것은 우리에게 무미건조하게 느껴진다. 선지자는 헛되고 어리석은 고안물들에 양보하는 식으로 "계략"을 허용하지만, 이것은 이유 없는 것이 아니다. 경험이 사람들이 미신을 얼마나 좋아하는지를 가르쳐 주기 때문이다.
"내가 그들을 그 원수 앞에서, 그 생명을 찾는 자의 손에 엎드러지게 할 것이라." 원수들의 증오심이 통상적이지 않음을 선지자가 암시한다. 전쟁은 정복자들이 노획물로 만족하는 방식으로 수행될 때도 있다. 그러나 선지자는 원수들의 잔인함이 백성 전체의 생명을 추구하고 살육을 즐기는 수준이 될 것임을 암시한다. "내가 그들의 시체를 공중의 새와 땅의 짐승에게 먹히게 하겠다." 시체가 매장되지 않고 남는 것이 하늘로부터의 형벌로 여겨진다고 우리는 다른 곳에서 말했다. 하나님은 사람과 짐승을 구별하시며, 사람에게는 부활의 소망을 나타내기 위해 매장의 특권을 주셨다. 따라서 매장이 거부될 때는 극도의 수치를 나타내는 것이다.
원주석
- 번역원본
commentary-section/cal-jer-19-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
8절 카드 ↗
Jeremiah proceeds with his denunciation, and it was necessary for him to add this amplification, that he might penetrate into their hard and perverse hearts; for had he employed only a single sentence, or a common mode of speaking, in describing their calamity and the ruin of the city, they would not have been at all moved. Hence he enlarges on the subject, and advances with greater vehemence, and always speaks in the person of God, that his denunciation might have greater weight. I will set , etc. Here is to be noticed a second reason; for it was not enough that a calamity should be denounced on the Jews, without adding this, that it was inflicted by God’s hand, and that thus the punishment of their wickedness was just. Then he says, I will set this city for an astonishment ; for so in this place the word שמה sheme ought to be rendered, inasmuch as the reason afterwards follows, astonished shall be whosoever shall pass through it (216) He adds also, for a hissing , which is rather a mark of detestation than of scorn; yet the desolation of the whole land, and also the ruin of the holy city in which God had chosen an habitation for himself, might have filled all with terror, and ought justly to have done so. Whosoever , he says, shall pass through shall be astonished, and shall hiss on account of all her stroke ; (217) for it was not to be a common calamity, but one in which might be seen God’s dreadful judgment. It follows — (216) Blayney gives the same meaning, — “And I will make this city an object of astonishment and of hissing.” The Vulgate and the Syriac are the same; but the Septuagint and the Targum have “desolation” instead of “astonishment.” The word שמה signifies both, as in Hebrew the same word often expresses the cause and the effect: desolation is the cause, astonishment is the effect. The primary meaning is what is given mostly by the Septuagint and very seldom the secondary. The literal rendering of the sentence is, — “And I will set this city for an astonishment and for a hissing.” — Ed . (217) Plagam ; the original word is considered to be in the plural number, and means strokes, stripes, scourges, but not plagues in the usual sense of the word — pestilences: it may be rendered smitings, or more properly, inflictions. It occurs three times in Deuteronomy 28:59 , and is rendered plagues, but it ought to be smitings or inflictions; and so here, “on account of all her inflictions.” — Ed. return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-19-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
예레미야는 경고를 계속하는데, 완고하고 비뚤어진 그들의 마음을 꿰뚫기 위해 이런 강조가 필요했다. 만약 그가 재앙을 묘사하는 데 단 한 문장이나 일상적인 표현만 사용했다면 그들은 전혀 감동받지 않았을 것이다. 그래서 그는 주제를 더 크게 전개하고, 항상 하나님의 이름으로 말씀하여 그의 경고가 더 큰 무게를 갖도록 한다.
"내가 이 성을 황폐하게 하겠다." 여기서 두 번째 이유가 주목된다. 유다 백성에게 재앙이 선포되는 것만으로는 충분하지 않고, 그것이 하나님의 손으로 임하는 것이며 따라서 그들의 악함에 대한 형벌이 정당함을 덧붙이는 것이 필요했다. "이 성을 황폐함과 조롱거리로 삼겠다." 이것을 지나가는 자마다 경악하여 비웃을 것이라는 이유가 뒤따른다. "비웃음"은 경멸의 표시이기보다 혐오의 표시다. 하나님이 자신의 거처로 선택하신 거룩한 성의 폐허는 모든 이를 두려움으로 채울 것이었다.
원주석
- 번역원본
commentary-section/cal-jer-19-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
Here the Prophet goes farther — that so atrocious would be the calamity, that even fathers and mothers would not abstain from their children, but would devour their flesh. This was indeed monstrous. It has sometimes happened that husbands, in a state of extreme despondency, have killed their wives and children, (anxious to exempt them from the lust of enemies,) or have kindled a fire in the midst of the forum, to cast their children and wives on the pile, and afterwards to die themselves; but it was more barbarous and brutal for a father to eat the flesh of his son. The Prophet then describes an unusual vengeance of God, which could not be classed among the calamities which usually happen to mankind. We know that this was also done in the last siege of that city; for Josephus shews at large that mothers in a brutal manner slew their children, and that they so lay in wait for one another that they snatched at anything to eat. This was also an evidence of God’s dreadful vengeance. But it was no wonder that God visited in such an awful manner the sins of those who had in such various ways, and for so long a time, provoked him; for if we compare the Jews with other nations, we shall find that their impiety, and ingratitude, and perverseness, exceeded the crimes of all nations. Then justly did God inflict such a punishment, which even at this day cannot be referred to without horror. The whole indeed is to be ascribed to his judgment; for it was he who fed (218) the fathers with the flesh of their children; for as they had sacrificed their sons and their daughters to demons, as before stated, so it was necessary that the vengeance of God should be openly pointed out as by the finger. This was done when God imprinted marks on the bodies of children, which even the blind could not but perceive. He adds, In the tribulation , (219) and straightness with which their enemies shall straiten them . We have said that those who had been long besieged, and were not able to resist, have been often reduced to the necessity to freeing their wives, or their children, or themselves, from dishonor; but to protract life in the manner here mentioned was altogether brutal. It follows — (218) The expression, according to the Hebrew, is, “I will cause them to eat.” What a punishment! Those who sacrificed their children to their idols were judicially brought to such straits as to be driven to eat their own children! God often punishes men in a way that corresponds with their sin. Through superstitious madness the Jews willingly offered their children in sacrifice to demons; and through the extreme cravings of hunger they were constrained to eat their own children! — Ed . (219) The word is מצור , which means a siege, as well as tribulation or distress; and the former is the most suitable word here; and so it is rendered by the Targum and the early versions, except the Syriac . — Ed return to ' Top of Page ' <a name="verse-10" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-19-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 더 나아가, 그 재앙이 너무나 극심하여 아버지와 어머니들이 자녀들을 삼가지 않고 그 살을 먹을 것이라고 한다. 이것은 참으로 끔찍한 일이었다. 때로 극도의 절망 속에서 남편이 아내와 자녀들을 죽이고 스스로 화장하는 일이 있었지만, 아버지가 자기 아들의 살을 먹는 것은 더욱 야만적이고 짐승과 같은 것이었다.
선지자는 이처럼 인류에게 보통 일어나는 재앙의 범주에 들지 않는 하나님의 특별한 보복을 묘사한다. 우리는 이 성의 마지막 포위 때 이런 일이 있었음을 안다. 요세푸스가 어머니들이 짐승과 같은 방식으로 자녀들을 죽이고 서로 빼앗아 먹었음을 길게 서술한다. 이것은 하나님의 끔찍한 심판의 증거이기도 하였다. 그러나 다른 민족들과 비교할 때 그들의 불경건함, 배은망덕, 완악함이 모든 민족의 죄악을 능가한다는 것을 알면 이러한 형벌을 받은 것이 놀랍지 않다. 하나님이 아버지들로 그 자녀들의 살을 먹게 하신 것은 그분의 심판이 분명하게 지목되어야 했기 때문이다. 그들이 자녀들을 마귀에게 제사하였으므로, 이제 하나님의 보복이 공공연히 나타나야 했다.
원주석
- 번역원본
commentary-section/cal-jer-19-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
Jeremiah summoned witnesses, that the confirmation of the prophecy might be more fully attested to the people. With regard to the history of this transaction we may add, that he was first sent to the house of the potter, from whence he procured the bottle; he then went to Tophet, and there spoke against their impious and corrupt superstitions; and at last, to seal the prophecy, he broke the bottle in the presence of the witnesses whom he had brought with him. And we have said that it was necessary thus to deal with a people, not only ignorant and stupid, but, which is worse, perverse and obstinate. There was not only importance in the sign, that they might thence learn the doom of the city and of the whole land, but it was also a solemn sealing of the prophecy; and on this account he was commanded to break the vessel, even that he might show, by a visible act, the near approach of God’s vengeance, of which the Jews had no apprehension. It follows — return to ' Top of Page ' <a name="verse-11" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-19-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
예레미야는 증인들을 불렀으니, 예언의 확인이 백성에게 더 완전히 증언되기 위함이었다. 이 사건의 역사에 대해 덧붙이자면, 그는 먼저 토기장이의 집으로 보내져 병을 구하고, 도벳으로 가서 불경건하고 부패한 미신들을 대적하여 말하고, 마지막으로 예언을 인봉하기 위해 함께 온 증인들 앞에서 그 병을 깨뜨렸다. 무지하고 미련할 뿐만 아니라 더욱 나쁘게는 완악하고 고집스러운 백성을 이렇게 다루는 것이 필요했다. 이 표징에는 그들이 성과 온 땅의 운명을 그로부터 배울 수 있다는 중요성이 있었을 뿐만 아니라, 예언의 엄숙한 인봉이기도 하였다.
원주석
- 번역원본
commentary-section/cal-jer-19-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
The Prophet again confirms what he had shewn by the external symbol, and he does this by a new coremtrod from God. We know that signs are wholly useless when the word of God does not shine forth, as we see that superstitious men always practice many ceremonies, but they are only histrionic acts. But God never commanded his prophets to shew any sign without adding doctrine to it. This is what we see was done on this occasion; for Jeremiah spoke against impious superstitions, and as a celestial herald denounced punishment; he then sealed the prophecy by breaking the bottle, and a repetition of the doctrine follows again, Thus shalt thou say to them. This is not said of the Prophet’s companions, the pronoun is without an antecedent, but the whole reople are the persons referred to. Thus saith Jehovah, I will so break this people and this city. He mentions the city, in which they thought they had an impregnable fortress, because the temple of God was there. But as they had profaned the temple and polluted the city with their crimes, Jeremiah reminded them that no confidence or hope was to be placed in the city. Then he says, As one breaks a vessel which cannot be repaired, etc. Here again he shows that they were wholly to perish, so as no more to rise again. We indeed know that sometimes those who are most grievously afflicted retain some remnants of strength, and are at length restored to their former vigor; but the Prophet shews that the approaching calamity would be wholly irremediable. It is no objection to say, that God a. fterwards restored the people, and that the city and the temple were rebuilt, for all this was nothing to the ungodly men of that age, as their memory wholly perished. A curse and God’s vengeance remained on the heads of those who thus continued obstinate in their wickedness; and hence those who returned from exile are said in Psalms 102:19 , to have been a people created again, as though they rose up as new men, “A people, who shall be created, shall praise the Lord.” He then says, Buried shall they be, in Tophet, for there will be no place elsewhere (220) They had chosen that place at a time when they thought that they had some evidence of God’s favor, and a cause for joy; but he declares that that place would be filled with dead bodies, for they would flee in great numbers into the city, which afterwards would become so full of dead bodies that no room for burial could be found except in Topher. It follows — (220) This is evidently the meaning, and not that given in our version. See note in vol. 1, p. 415. — Ed . return to ' Top of Page ' <a name="verse-12" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-19-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 다시 외적 표징으로 보여준 것을 확인하는데, 이것은 하나님의 새로운 명령에 의한 것이다. 우리는 표징이란 하나님의 말씀이 빛을 발하지 않으면 완전히 쓸모없다는 것을 알고 있다. 미신적인 자들은 항상 많은 의식들을 행하지만 그것은 단순한 연극에 불과하다. 그러나 하나님은 당신의 선지자들에게 표징을 보이되 반드시 거기에 말씀을 덧붙이도록 명하셨다. "이같이 그들에게 말하라." 이것은 선지자의 동반자들에 대해 말하는 것이 아니다. 그 대명사의 선행어가 없지만, 전체 백성이 지칭된다.
"여호와가 말씀하신다, 내가 이 백성과 이 성을 이같이 깨뜨릴 것이라." 그는 성을 언급하는데, 그들은 거기에 난공불락의 요새가 있다고 생각했다. 하나님의 성전이 거기 있었기 때문이다. 그러나 그들이 성전을 더럽히고 그 죄악으로 성을 오염시켰으므로, 예레미야는 그 성에 아무런 믿음도 소망도 있을 수 없음을 상기시켰다.
"고칠 수 없는 그릇이 깨짐같이." 다시 한번 그는 그들이 완전히 멸망하여 다시는 일어나지 못하리라는 것을 보여준다. 때로 가장 심하게 고난을 받은 자들도 어느 정도의 힘을 보유하여 결국 이전의 힘을 회복하지만, 선지자는 임박한 재앙이 전혀 해결할 수 없는 것이 될 것임을 보여준다. 하나님이 후에 백성을 회복시키셨고 성과 성전이 다시 세워졌다는 것은 반론이 될 수 없다. 왜냐하면 이 모든 것은 그 시대의 불신자들에게는 해당되지 않으며, 그들의 기억은 완전히 사라졌기 때문이다. 저주와 하나님의 진노는 그처럼 완고하게 악에 지속된 자들의 머리에 남아 있었다. 포로에서 돌아온 자들이 시편 102:19에서 다시 창조된 백성이라고, 마치 새사람으로 일어난 것처럼 말해지는 이유도 이것이다.
"그들을 도벳에 장사하리니 다른 곳이 없을 것이라." 그들은 하나님의 은혜에 대한 증거와 기쁨의 이유가 있다고 생각할 때 그 장소를 택했다. 그러나 선지자는 그 장소가 시체들로 가득 찰 것이라고 선언한다. 그들은 많은 수가 성으로 피신하겠지만, 성이 이후에 시체로 너무 가득 차서 도벳 외에는 매장할 곳을 찾을 수 없게 될 것이다.
원주석
- 번역원본
commentary-section/cal-jer-19-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
12절 카드 ↗
As he had said before that the valley would be the place of slaughter, that thence it might take its name, so now he declares the same as to the city; “As then Tophet shall be the valley of slaughter, so shall Jerusalem be.” (221) They were no doubt kindled into rage (as we shall see in the next chapter) on hearing this prophecy; but yet God purposed, however irreclaimable and refractory they were, to let them know what was approaching, and though they did not believe the words of the Prophet, God touched and even deeply wounded their consciences, so that before the event came they were miserable. For the same purpose he adds — (221) The ellipsis in the last clause is what often occurs in Hebrew; it may be supplied in our language by that , — “Thus will I do to this place, saith Jehovah, and to its inhabitants, and that to make this city like Tophet.” The full sentence is, “and thus will I do to make,” etc. — Ed . return to ' Top of Page ' <a name="verse-13" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-19-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"도벳이 살육의 골짜기가 될 것처럼 예루살렘도 그렇게 될 것이다." 그들은 의심할 여지없이(다음 장에서 볼 것처럼) 이 예언을 듣고 격노하였다. 그러나 하나님의 목적은 비록 그들이 돌이킬 수 없고 완고하더라도, 그들로 하여금 임박한 것을 알게 하는 것이었다. 그들이 선지자의 말을 믿지 않더라도, 하나님은 그들의 양심을 건드리고 깊이 상처를 주셨다. 그래서 사건이 닥치기 전부터 그들은 비참하였다.
원주석
- 번역원본
commentary-section/cal-jer-19-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
13절 카드 ↗
He describes, as I have said, more at large what he had briefly expressed, for he had spoken of the city; but as the belief of that was difficult, he now enumerates particulars, as though he had said, that Jerusalem was a wide city and splendidly built, for there were there many large and elegant houses, and the royal palaces, yet he says, that all these things would not prevent God to demolish the whole city. And this deserves particular notice, for we know that Satan dazzles our eyes whenever he suggests anything that gives a hope of defense, but what God threatens we think is vain, and as it were fabulous, or at least produces no effect on us. Since then so gross an hypocrisy prevailed in the hearts of the people, the Prophet rightly tried to shake off from them whatever might deceive them. Hence he says, The houses of Jerusalem , etc. — these were many and splendid — and the houses of the kings of Judah , their palaces either within or without the city shall be as the place of Tophet ; that is, no house shall be exempt from slaughter, and no palace shall protect its inhabitants. They shall be unclean , he says, that is, on account of dead bodies, for men slain would be found everywhere; and this is, as it is well known, often mentioned in Scripture as a pollution or defilement. With regard to all the houses; some read, “On account of all the houses,” and ל lamed , is often a causal preposition. But it seems rather to be taken here as explanation; and hence I render the words, With regard to all the houses, so that the Prophet speaks of all the houses in, which they made incense. (222) As then there was no house free from sacrilege, he says that God’s vengeance would penetrate into all houses without any exception. He says also, On the roofs , with the view of condemning them for their effrontery; for they raised their baseness as a standard, that it might be seen at a distance. They indeed thought that God was delighted with such a service; but how came they to entertain such a foolish persuasion, except through their neglect and contempt of the law, and also through a mad presumption in giving more credit to their own fictions than to certain truth. The Prophet then justly condemns them, for they had cast off all shame, and went up to the roofs of their houses, that their doings might be more open. Then he mentions the whole host of heaven ; and says further, that they had poured a libation to foreign gods . We see that many kinds of superstitions prevailed among the people; for he spoke of Baal in the singular number, he mentioned also Baalim, patrons, and he now adds, the whole host of heaven; that is, the sun, the moon, and all the stars. We hence see that the Jews kept no limits as to their sacrileges, which is usually the case with all the ungodly; for as soon as men begin to turn aside from the pure and genuine worship of God, they sink into the lowest depths. It is then this wantonness that the Prophet now refers to, when he intimates that their various forms of worship were so increased, that they had devised as many gods as there are stars in heaven; which is similar to what is said elsewhere, “According to the number of thy cities, O Judah, are thy gods,” ( Jeremiah 2:28 ; Jeremiah 11:13 .) (222) On account of all the houses,” is the Septuagint and the Targum ; “all the houses,” is the Vulgate and the Syriac , being put in apposition with “the houses of Jerusalem,” etc. The words which follow are literally, — “which they have burned incense on their roofs,” which we properly render in our language, “on whose roofs they have burned incense;” but the Welsh is literally the Hebrew, Y rhai yr arogldarthasant ar eu pennau , — “which they incensed on their roofs;” but “incensed” in this sense is not used. — Ed . return to ' Top of Page ' <a name="verse-14" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-19-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 앞에서 간략하게 표현한 것을 더 충분히 서술한다. 앞서 성에 대해 말하였지만, 그것을 믿기 어려웠으므로, 이제 구체적인 것들을 열거한다. 마치 "예루살렘은 큰 도시이고 훌륭하게 세워진 곳으로, 크고 우아한 집들과 왕궁들이 있지만, 이 모든 것이 하나님이 온 성을 허무는 것을 막지 못할 것이다"라고 말하는 것과 같다.
"예루살렘의 집들과 유다 왕들의 집들." 이 집들은 많고 화려했다. 성 안팎의 왕궁들이 도벳 같은 곳이 될 것이다. 곧 아무 집도 살육을 면하지 못하고, 아무 왕궁도 그 거주자들을 보호하지 못할 것이다. 그것들이 더럽게 될 것은 시체들로 인함이다. 살해된 자들이 어디서나 발견될 것이기 때문이다.
"그 집들의 지붕 위에서 하늘의 모든 별에게 분향하였다." 선지자는 그들의 뻔뻔함을 정죄하기 위해 "지붕 위에서"라는 표현을 사용한다. 그들은 악함을 깃발처럼 높이 쳐들었고 멀리서도 보였다. 그들은 하나님이 그런 섬김을 기뻐하신다고 생각하였다. 그러나 어떻게 그런 어리석은 설득을 갖게 되었는가? 율법을 무시하고 경멸하였기 때문이며, 확실한 진리보다 자신들의 허구를 더 믿는 미친 추정 때문이다.
"하늘의 모든 군대에게"란 태양, 달, 별을 가리킨다. 유다 백성이 자신들의 신성 모독에 아무런 한계를 두지 않았음을 보게 된다. 이것은 모든 불신자에게 일반적으로 해당하는 것이기도 하다. 사람들이 하나님의 순수하고 진실한 예배에서 이탈하기 시작하는 순간, 그들은 가장 낮은 곳까지 가라앉는다. "유다여 너의 성읍의 수를 따라 네 신들의 수가 많도다"(렘 2:28; 11:13).
원주석
- 번역원본
commentary-section/cal-jer-19-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역
14절 카드 ↗
Jeremiah had been led to the very place, when he foretold the punishment, which was nigh at hand, on account of the superstitions of Tophet or of the valley of Hinnom. That his doctrine might be more efficacious, God intended that he should preach before the very altar and in the very valley, then well known for ungodly and false modes of worship. He says now that he went to the Temple and delivered there the same message. We hence learn how great must have been the stupidity and indifference of the people, for the repetition of the prophecy was not unnecessary. For as God knew that the Jews were extremely tardy and slow, he caused them to be warned twice by his servant, and in two different places. Jeremiah , it is said, returned from Tophet, where God had sent him to prophesy ; which last words were added, that we may not suppose that he without reason preached in the valley of Hinnom. God then commanded Jeremiah to denounce there, as it were in the very place, on the Jews their own destruction. And he stood , it is added, in the court of Jehovah’s house . As it was not lawful for the people to enter into the Temple, they usually assembled in the court, which was a part of the Temple. Then Jeremiah stood there; for he had to speak, not to a few, or in a corner, but to the whole people, and to make them witnesses of his prophecy. But we read here nothing new; for, as it has been stated, he was bidden to declare twice the same thing — the approaching calamity; and he was so bidden, because the Jews were so hardened, that they could not easily be moved. That he connects other cities with Jerusalem is not to be wondered at; he thereby intimates, that the whole land was guilty before God, and that therefore desolation was near at hand, as to all the towns and cities; as though he had said, “God will not spare Jerusalem, though it has been hitherto his sanctuary; but as lesser cities are not innocent, they shall also feel the hand of God together with Jerusalem.” return to ' Top of Page ' <a name="verse-15" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-19-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
예레미야는 바로 그 장소에서 미신들 때문에 임박한 형벌을 예언한 도벳, 곧 힌놈의 골짜기에서 이끌려 나왔다. 그의 교훈이 더욱 효력을 발휘하도록, 하나님은 그가 바로 그 제단과 불신앙적이고 거짓된 예배로 잘 알려진 그 골짜기 앞에서 설교하게 하셨다. 이제 그가 성전으로 가서 같은 말씀을 전하였다고 한다.
백성의 미련함과 무관심이 얼마나 컸는지 알 수 있다. 예언의 반복이 필요 없지 않았기 때문이다. 하나님은 유다 백성이 극도로 느리고 굼뜬 것을 아시고, 그들이 두 다른 장소에서 두 번씩 자신의 종을 통해 경고를 받게 하셨다. "예레미야가 도벳에서 돌아왔는데, 거기서 하나님이 예언하도록 보내신 곳이었다." 이 마지막 말이 덧붙여진 것은 그가 힌놈의 골짜기에서 이유 없이 설교한 것이 아님을 알게 하기 위함이다. "그가 여호와의 전 뜰에 섰다." 백성은 성전 안에 들어가는 것이 허용되지 않았으므로, 보통 뜰에 모였다. 예레미야는 거기 섰다. 그는 몇 명에게나 구석에서 말하는 것이 아니라, 전체 백성에게 예언의 증인들이 되게 하려 하였다.
그가 예루살렘과 다른 성읍들을 연결한 것은 놀랍지 않다. 온 땅이 하나님 앞에 죄를 범하였고 따라서 모든 도시와 성읍에 황폐화가 임박했음을 암시하는 것이다. "하나님은 예루살렘을 아끼지 않으실 것이다. 비록 지금까지 그분의 성소였지만. 작은 도시들도 무죄하지 않으니, 그들도 예루살렘과 함께 하나님의 손을 느낄 것이다."
원주석
- 번역원본
commentary-section/cal-jer-19-14-14(Calvin, PD) - CC0-1.0 · Sonnet 번역
15절 카드 ↗
The reason is subjoined, Because they have hardened their neck . He again confirms what we have before observed, — that they had fallen, not through ignorance, but through perverseness; for they had learned with sufficient clearness from the law what was right, and they had also been often warned by the prophets. Hence then their wickedness appeared and their untameable spirit, for they had heard the sound doctrine of the law, and had many to warn them. Now this passage teaches us that there is no pardon left for us, when we, as it were, avowedly reject the yoke of God. And this ought to be carefully noticed, for we see how difficult it is to subdue men, even when they confess that the word of God is what they hear. Since then there is in all mankind an innate perverseness, that hardly one in a hundred allows himself to be ruled by God’s word, it behoves us seriously to consider what is here said, — that they are unworthy of mercy who harden their neck. Hence it is said in Psalms 95:8 , “Harden not your hearts like your fathers.” And a clearer definition follows, That they might not hear my words . Though there be hardness in all mortals, yet when the doctrine of salvation is made known and not received, then a greater impiety and pride shew themselves; for in that case, men hear God speaking, and yet rob him of his authority. It then follows, that the more clearly God makes known his truth, the less ground of excuse there is; for then especially comes to light the impiety of men, and their disdain seems incapable of being subdued. return to ' Top of Page ' Jeremiah Jer 18 Jeremiah Jer Jeremiah Jer 20 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Jeremiah 19". 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Pericope (part_of)
- part_of
pericope/per-jer-19-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이유가 뒤따른다. "그들이 목을 굳게 하였기 때문이라." 그는 앞서 우리가 관찰한 것을 다시 확인한다. 그들은 무지가 아니라 완악함으로 인해 타락하였다. 율법에서 무엇이 옳은지를 충분히 알았고, 또한 선지자들의 잦은 경고도 받았기 때문이다. 그러므로 그들의 악함과 다스릴 수 없는 정신이 드러났다. 그들은 율법의 건전한 교훈을 들었고 경고하는 많은 사람들도 있었다.
이 구절은 우리가 이른바 의도적으로 하나님의 멍에를 거부할 때 우리에게 아무런 용서도 남아 있지 않음을 가르쳐 준다. 심지어 하나님의 말씀이라고 고백할 때도 사람들을 굴복시키기 얼마나 어려운지를 우리는 본다. 모든 사람 안에 내재하는 완악함 때문에 하나님의 말씀에 의해 다스림을 받는 자가 백 명 중 한 명도 되지 않는다. 그러므로 목을 굳게 하는 자는 자비를 받을 자격이 없다는 이 말씀을 진지하게 고려해야 한다.
"내 말을 듣지 아니하려 하였더라." 모든 사람 안에 완고함이 있지만, 구원의 교훈이 알려졌는데 받아들여지지 않을 때 더 큰 불경건과 교만이 드러난다. 그 경우에 사람들은 하나님이 말씀하시는 것을 듣지만, 그분의 권위를 빼앗는 것이기 때문이다. 따라서 하나님이 그분의 진리를 더 명확하게 알리실수록, 핑계의 여지가 줄어든다. 그때야말로 사람들의 불경건과 그 오만이 굴복하기 어렵다는 것이 드러나기 때문이다.
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