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Jeremiah relates here what sort of reward he had received for his prophecy, — that he had been smitten and cast into prison, not by the king or by his courtiers, but by a priest who had the care of the Temple. It was a grievous and bitter trial when God’s servant found that he was thus cruelly treated by one of the sacred order, who was of the same tribe, and his colleague; for the priests who were then in office had not been without right appointed, for God had chosen them. As, then, their authority was founded on the Law and on God’s inviolable decree, Jeremiah might well have been much terrified; for this thought might have occurred to him, — “What can be the purpose of God? for he has set priests of the tribe of Levi over his Temple and over his whole people. Why, then, does he not rule them by his Spirit? Why does he not render them fit for their office? Why does he suffer his Temple, and the sacred office which he so highly commends to us in his Law, to be thus profaned? or why, at least, does he not stretch forth his hand to defend me, who am also a priest, and sincerely engaged in my calling?” For we know that God commands in his Law, as a proof that the priests had supreme power, that whosoever disobeyed them should be put to death. ( Deuteronomy 17:12 .) “Since, then, it was God’s will to endue the priests with so much authority and power, why therefore did he not guide them by his grace, that they might faithfully execute the office committed to them?” Nor was Jeremiah alone moved and shaken by this trial, but all who then truly worshipped God. Small, indeed, was the number of the godly; but there was surely no one who was not astonished at such a spectacle as this. Pashur was not the chief priest, though he was of the first order of priests; and it is probable that Immer, his father, was the high priest, and that he was his vicar, acting in his stead as the ruler of the Temple. (4) However this may have been, he was no doubt superior, not only to the Levites, but also to the other priests of his order. Now this person, being of the same order and family, rose up against Jeremiah, and not only condemned in words a fellow-priest, but treated him outrageously, for he smote the Prophet. This was unworthy of his station, and contrary to the rights of sacred fellowship; for if the cause of Jeremiah was bad, yet a priest ought to have pursued a milder course; he might have cast him into prison, that if found guilty, he might afterwards be condemned. But to smite him was not the act of a priest, but of a tyrant, of a ruffian, or of a furious man. We may hence learn in what a disorder things were at that time; for in a well-ordered community the judge does not leap from his tribunal in order to strike a man, though he might deserve a hundred deaths, as regard ought to be had to what is lawful. Now, if a judge, whom God has armed with the sword, ought not thus to give vent to his wrath and without discretion use the sword, it is surely a thing wholly inconsistent with the office of a priest. Then the state of things must have been then in very great disorder, when a priest thus disgraced himself. And from his precipitant rage we may also gather that good men were then very few. He had been chosen to preside over the Temple; he must then have excelled others not only as to his station, but also in public esteem and in the possession of some kind of virtues. But we see how he was led away by the evil spirit. These things we ought carefully to consider, for it happens sometimes that great commotions arise in the Church of God, and those who ought to be moderators are often carried away by a blind and, as it were, a furious zeal. We may then stumble, and our faith may wholly fail us, except such an example as this affords us aid, which shews clearly that the faithful were formerly tried and had their faith exercised by similar contests. It is not then uselessly said that Pashur smote Jeremiah Had he struck one of the common people, it would have been more endurable, though in that case it would have been an act wholly unworthy of his office; but when he treated insolently the servant of God, and one who had for a long time discharged the prophetic office, it was far less excusable. This circumstance, then, ought to be noticed by us, that the priest dared to strike the Prophet of God. It then follows that Jeremiah was cast by him into prison But we must notice this, that he had heard the words of Jeremiah before he became infuriated against him. He ought, doubtless, to have been moved by such a prophecy; but he became mad and so audacious as to smite God’s Prophet. It hence appears how great is the stupidity of those who have once become so hardened as to despise God; for even the worst of men are terrified when God’s judgment is announced. But Pashur heard Jeremiah proclaiming the evil that was near at hand; and yet the denunciation had no other effect on him but to render him worse. As, then, he thus violently assailed God’s Prophet, after having heard his words, it is evident that he was blinded by a rage wholly diabolical. We also see that the despisers of God blend light with darkness, for Pashur covered his impiety with a cloak, and hence cast Jeremiah into prison; for in this way he shewed that he wished to know the state of the case, as he brought him out of prison the following day. Thus the ungodly ever try to make coverings for their impiety; but they never succeed. The hypocrisy of Pashur was very gross when he cast Jeremiah into prison, in order that he might afterwards call him to defend his cause, for he had already smitten him. This great insolence, then, took away every pretense for justice. It was therefore extremely frivolous for Pashur to have recourse afterwards to some form of trial for deciding the case. The word מהפכת , mephicat, is rendered by some, fetter; and by others, stocks; and they think it to be a piece of wood, with one hole to confine the neck, and another
Pericope (part_of)
- part_of
pericope/per-jer-20-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
예레미야는 여기서 자신이 예언에 대해 어떤 보상을 받았는지를 이야기한다. 그것은 왕이나 신하들이 아니라, 성전을 맡은 제사장에게 매를 맞고 옥에 갇힌 것이었다. 하나님의 종이 같은 지파의 동료 성직자인 제사장 한 사람에게 이처럼 잔인하게 취급당한 것은 참으로 괴롭고 쓰라린 시련이었다. 당시 직무에 있던 제사장들은 부당하게 임명된 것이 아니었다. 하나님이 그들을 선택하셨기 때문이다. 그들의 권위는 율법과 하나님의 불가침한 명령에 근거하였다. 그러므로 예레미야도 심히 두려움을 느꼈을 것이다. 이런 생각이 들었을 것이다. "하나님의 목적이 무엇인가? 그분은 레위 지파 제사장들을 성전과 온 백성 위에 세우셨다. 그렇다면 왜 그들을 성령으로 다스리지 않으시는가? 왜 그들이 직무에 합당한 자가 되게 하지 않으시는가? 왜 자신의 성전이 더럽혀지도록 내버려 두시는가? 아니면 역시 제사장으로서 진실하게 소명을 감당하는 나를 왜 보호하기 위해 손을 내밀지 않으시는가?"
하나님은 율법 안에서 제사장들에게 지고의 권위를 부여하시어, 그들에게 불순종하는 자는 사형에 처하도록 명하셨다(신 17:12). 그러나 예레미야만이 아니라 당시 참으로 하나님을 예배하던 모든 이가 이 시련에 동요되었다. 신실한 자의 수는 적었지만, 이런 광경에 경악하지 않을 자는 하나도 없었을 것이다.
바스훌은 수석 제사장은 아니었지만 제사장의 첫째 반열에 속하였다. 그의 아버지 임멜이 대제사장이었고, 그는 성전의 통치자로서 그의 대리 역할을 하였을 것이다. 어쨌든 그는 레위인들은 물론이고 다른 제사장들보다도 우위에 있었다. 그런 사람이 같은 지파와 가문의 동료를 대적하여 일어났을 뿐만 아니라, 말로만 동료 제사장을 정죄하는 데 그치지 않고 선지자를 폭행하였다. 이것은 그의 지위에 걸맞지 않고, 신성한 동료 관계의 권리에도 어긋나는 일이었다. 예레미야의 대의가 잘못되었다 하더라도, 제사장이라면 더 온건한 방식으로 대응하였어야 했다. 그를 옥에 가두고 유죄가 확인되면 그 후에 정죄하는 것이 마땅하였다. 그러나 그를 때리는 것은 제사장의 행동이 아니라, 폭군이나 무뢰배나 광분한 자의 행동이었다.
이에서 우리는 당시의 무질서한 상태를 배울 수 있다. 잘 정돈된 사회에서 재판관은 설령 그가 백 번 죽어 마땅하다 해도, 재판석에서 일어나 사람을 치기 위해 달려가지 않는다. 재판관이라도 법적으로 허용된 것을 고려해야 하기 때문이다. 하나님이 검을 주신 재판관도 이처럼 분노를 발산하고 무분별하게 검을 사용해서는 안 된다면, 제사장의 직무와는 전적으로 맞지 않는 일이다. 당시의 상황이 얼마나 혼란스러웠는지가 이 점에서 드러난다.
또한 그의 경솔한 분노에서 당시 선한 사람이 매우 드물었음을 알 수 있다. 그는 성전을 주관하도록 선택된 자이므로 다른 이들보다 지위뿐만 아니라 대중의 존경과 어떤 덕목의 소유 면에서도 탁월했어야 했다. 그러나 그가 악한 영에 사로잡힌 것을 보게 된다. 이것들을 신중히 고려해야 한다. 하나님의 교회 안에서도 큰 소동이 일어나고, 중재자가 되어야 할 자들이 종종 눈먼, 말하자면 광분한 열심에 휩쓸리는 일이 발생하기 때문이다. 믿음이 약해지거나 완전히 실패할 수 있는 것이다. 신실한 자들이 예전에도 비슷한 싸움으로 시험받고 믿음이 단련되었다는 것을 보여주는 이런 예가 없다면 말이다.
"바스훌이 예레미야를 옥에 가두었다"는 것이 주목할 점이다. 그는 예레미야의 말을 들은 후에 그에게 격분하였다는 것이다. 그 예언을 듣고 감동을 받았어야 했지만, 그는 오히려 미쳐서 하나님의 선지자를 감히 때릴 만큼 대담하게 되었다. 이에서 한번 완고하게 하나님을 경멸하기로 마음먹은 자들의 미련함이 얼마나 큰지를 알 수 있다. 지극히 사악한 사람들도 하나님의 심판이 선포될 때는 두려워한다. 그러나 바스훌은 예레미야가 임박한 재앙을 선포하는 것을 들었으나, 그 선포가 그를 더욱 악화시키는 것 외에 아무런 효과도 없었다. 그가 하나님의 선지자의 말을 들은 후에 이처럼 맹렬하게 공격한 것은, 그가 완전히 악마적인 분노에 눈이 멀었음을 보여준다.
원주석
- 번역원본
commentary-section/cal-jer-20-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
No doubt Pashur called other priests to examine the case. It was, indeed, a specious pretense, for he seemed as though he did not wish to condemn the holy Prophet hastily, or without hearing his defense. But Jeremiah only says briefly that he was brought out of prison: we at the same time gather that he was not dismissed, for he was summoned before Pashur to give a reason for his prophecy. But here the Prophet shews that he was not cast down or disheartened, though he had been most contemptuously treated; he bore patiently the buffetings and stripes he had received, and also his incarceration. We know that such outrages are so bitter to ingenuous minds, that they can hardly sustain them. But Jeremiah teaches us, by his own example, that our constancy and firmness ought not to be weakened though the whole world loaded or almost overwhelmed us with reproaches. We ought, then, to understand that courage of mind ought not to fail or be weakened in God’s servants, however wickedly and contumeliously they may be treated by the world. For Jeremiah, when he came out of prison, spoke more boldly than before; nor was he beyond the reach of danger. Courage increases when one obtains the victory, and he can then safely and securely insult his enemies; but Jeremiah was yet a captive, though he had been brought out of prison, and he might have been afterwards cast there again and treated more cruelly than before. But neither the wrong he had received, nor the fear of new contumely, deterred him from denouncing God’s judgment on the ungodly priest. Such magnanimity becomes all God’s servants, so that they ought not to feel shame, nor grow soft, nor be disheartened, when the world treats them with indignity and reproach; nor ought they to fear any dangers, but advance courageously in the discharge of their office. It must in the second place be noticed, — that God’s Prophet here closes his eyes to the splendor of the priestly office, which otherwise might have hindered him to denounce God’s judgment,. And this ought to be carefully observed; for we know the ungodly he hid under masks, as the case is in the present day with the Pope and all his filthy clergy: for what do they allege but the name of Catholic Church and perpetual priesthood and apostolical dignity? Doubtless, Pashur was of the priestly order; but what the Papacy is, the Scripture neither mentions nor teaches, except that it condemns it as altogether filthy and abominable. And the Levitical priesthood, as I have said, was founded on God’s Law; and yet Jeremiah, guided by the command of God, hesitated not severely to reprove the priest and to treat him as he deserved. It is, therefore, then only that we tightly and faithfully discharge the prophetic office , when we shew no respect of persons, and disregard those external masks by which the ungodly deceive the simple, and are haughty towards God while they falsely pretend his name. (6) Now he says, Jehovah has called thy name not Pashur, but terror on every side Some render the words, “Because there will be terror to thee on every side; ” but incorrectly, for in the next verse a reason is given which explains what the Prophet means. Jeremiah no doubt had a regard to the meaning of the word Pashur, otherwise it would have been unmeaning and even foolish to say, “Thy name shall be called not Pashur, but terror on every side.” Interpreters have expounded the word Pashur as meaning an increasing prince, or one who extends power, deriving it from פשה , peshe , to increase, and transitively, to extend; and they add to it the word שר , sher, which means a prince; and so they render it, a prince extending power, or a prince who increases. But as there is some doubt as to the points, I know not whether this etymology can be maintained. I am more inclined to derive the word from פשח , peshech, to cut or break. It is indeed but once found in this sense in Scripture, but often in the Chaldee language. However this may be, it is taken in this sense once by Jeremiah in the third Chapter of Lamentations. (7) And hence by a metaphor it means to open; and א , aleph, may be deemed quiescent in the second word, so that it means one who breaks or opens the light. The words which follow — “terror on every side” — induce and compel me to give this interpretation. He does not say that he would be a terror on every side; but that terrors surrounded him, מסביב , mesabib, so that there was no escape. As then the name of Pashur was honorable, signifying to open light, he mentions this, (it is indeed a metaphor, by which breaking means opening:) as then he had this name, which means to bring forth light, Jeremiah says, “Thou shalt be called a terror on every side;” that is, a terror that so surrounds all that no escape is possible. (8) We see that the contrast is most suitable between the opening of light and that terror which spread on every side, so that there is no opening and no escape; and the explanation follows: (6) I would render the verse thus: — 3. And it happened on the morrow that Pashur brought out Jeremiah from the stocks; and Jeremiah said to him, — Not Pashur does Jehovah call thy name, But, Terror on every side. I take קרא to be a participle, and not a verb in the past tense. — Ed (7) The word is not spelt with ה , but with ח ; it is “Pashchur.” Therefore, the former derivation cannot be admitted. Venema derives it from פוש , to be proud, or ferocious, and חור , which means “white,” or splendid; then the meaning is, “splendid prince.” Gataker seems to prefer the opinion of those who derive the word from פש , diffusion, and חור , paleness, because he diffused, or spread fear, which produces paleness to all around. Instead of this, a terror, the cause of paleness, would be to him and to all his friends, as stated in the following verse. — Ed (8) The Vulg. alone gives this meaning to the phrase; the Sept. has “ μέτοικον — emigrant,” and the Syr. “stranger and wanderer.” And then in the fourth verse both t
Pericope (part_of)
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pericope/per-jer-20-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
바스훌은 그 사건을 조사하기 위해 다른 제사장들을 불렀을 것이다. 이것은 그럴듯한 변명이었다. 그는 성스러운 선지자를 성급하게 또는 그의 변론을 듣지 않고 정죄하기를 원하지 않는 것처럼 보였기 때문이다. 그러나 예레미야는 단지 그가 옥에서 나왔다고 간략하게 말한다. 그가 석방된 것이 아니라 바스훌 앞에 소환되어 자신의 예언에 대해 이유를 밝혀야 했음을 알 수 있다.
그러나 여기서 선지자는 심히 모욕적으로 취급받았음에도 불구하고 낙담하거나 낙심하지 않았음을 보여준다. 그는 받은 매질과 투옥을 인내로 견뎠다. 이런 모욕이 고결한 마음에 얼마나 쓴 것인지를 우리는 알고 있다. 그러나 예레미야는 자신의 예로 가르쳐 준다. 온 세상이 우리에게 모욕을 퍼붓거나 거의 압도할지라도 우리의 항상성과 굳건함이 약해져서는 안 된다는 것을. 하나님의 종들은 세상이 그들을 악하고 오만하게 취급하더라도, 마음의 용기가 실패하거나 약해져서는 안 됨을 이해해야 한다. 예레미야는 옥에서 나왔을 때 이전보다 더 담대하게 말하였다. 용기는 승리를 얻으면 증가하고, 그때는 안전하고 확실하게 원수들에게 도전할 수 있다. 그러나 예레미야는 여전히 위험 안에 있었다. 그는 그가 받은 잘못도, 새 모욕의 두려움도 그로 하여금 하나님의 심판을 불신앙적인 제사장에게 선포하는 것을 막지 못하였다. 이런 담대함이 하나님의 모든 종에게 마땅하다.
둘째로 주목할 것은, 하나님의 선지자가 다른 경우에는 그를 막았을 수도 있는 제사직의 화려함에 눈을 감는다는 점이다. 우리는 불신자들이 교황과 그의 모든 더러운 성직자들이 현재 하는 것처럼 가면 뒤에 숨는 것을 알고 있다. 그들이 내세우는 것이 가톨릭 교회의 이름, 영속적 제사장직, 사도적 권위 외에 무엇인가? 의심할 여지없이 바스훌은 제사장 계통이었다. 그러나 예레미야는 하나님의 명령에 이끌려, 제사장을 주저하지 않고 심하게 꾸짖고 그가 마땅히 받아야 할 대로 다루었다. 예언자 직분을 올바르고 신실하게 수행하는 것은 바로 외모를 따르지 않고, 불신자들이 단순한 자들을 기만하는 데 사용하는 외적 가면을 무시할 때이다.
"여호와께서 네 이름을 바스훌이라 부르지 않고 마고르미사빕이라 부를 것이라." 어떤 이들은 "사방에 공포가 있을 것이다"로 번역하지만 잘못된 것이다. 다음 절에서 이유가 제시되어 선지자의 의미를 설명하기 때문이다. 예레미야는 바스훌이라는 이름의 의미를 생각하였으니, 그렇지 않다면 "네 이름을 바스훌이 아니라 사방의 두려움이라 부를 것이라"고 하는 것이 무의미하고 어리석은 말이 되기 때문이다. 해석자들은 바스훌을 "권세를 확장하는 왕자" 또는 "권세를 증대하는 왕자"로 풀이한다. 그러나 나는 "빛을 여는 자"로 보는 쪽에 더 기울어진다. 그 이름이 명예로운 것이었는데, 빛을 여는 것을 의미하였다는 것이다. 예레미야는 이렇게 말한다. "너는 사방의 두려움이라 불릴 것이다." 곧 사방으로 퍼져서 아무도 피할 수 없는 두려움이라는 것이다. 빛의 열림과 모든 출구를 막는 사방의 두려움 사이의 대조가 매우 적절하다.
원주석
- 번역원본
commentary-section/cal-jer-20-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
Here Jeremiah explains more at large why he said that Pashur would be terror on every side, even because he and his friends would be in fear; for he would find himself overwhelmed by God’s vengeance, and would become a spectacle to all others. In short, Jeremiah means, that such would be God’s vengeance as would fill Pashur and all others with fear; for Pashur himself would be constrained to acknowledge God’s hand without being able to escape, and all others would also perceive the same. He then became a spectacle to himself and to others, because he could not, however hardened he might have been, do otherwise than feel God’s vengeance; and this became also apparent to all others. Behold, he says, I will make thee a terror to thyself and to all thy friends; and fall shall they by the sword of their enemies, thine eyes seeing it; and all Judah will I deliver into the hand, etc. He repeats what he had said; for Pashur wished to be deemed the patron of the whole land, and especially of the city Jerusalem. As, then, he had undertaken the cause of the people, as though he was the patron and defender of them all, Jeremiah says, that all the Jews would be taken captives, and not only so, but that something more grievous was nigh at hand, for when the king of Babylon led them into exile, he would also smite them with the sword, not indeed all; but we know that he severely punished the king, his children, and the chief men, so that the lower orders on account of their obscurity alone escaped; and those of this class who did escape, because they were not noble nor renowned, were indebted to their own humble condition. It follows, — return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-20-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
예레미야는 여기서 바스훌이 사방의 두려움이라 불릴 이유를 더 충분히 설명한다. 곧 그와 그의 친구들이 두려움 속에 처하게 될 것이기 때문이다. 그는 하나님의 복수에 압도되어 모든 이의 구경거리가 될 것이다. 간단히 말해서, 예레미야는 하나님의 복수가 바스훌과 모든 다른 이들을 두려움으로 채울 것이라는 뜻이다. 바스훌 자신도 아무리 완악하더라도 하나님의 복수를 느끼지 않을 수 없을 것이며, 이것이 다른 이들에게도 나타날 것이기 때문이다.
"보라, 내가 너로 네 자신과 네 모든 친구에게 두려움이 되게 하리라. 그들이 네 눈 앞에서 원수의 칼에 엎드러질 것이라. 내가 온 유다를 바벨론 왕의 손에 줄 것이라." 바스훌은 온 땅, 특히 예루살렘 성의 후원자로 여겨지기를 원하였다. 그가 그들 모두의 후원자요 보호자인 것처럼 백성의 대의를 맡았으므로, 예레미야는 모든 유다 사람들이 사로잡혀 갈 것이라고 말한다. 더 나아가 바벨론 왕이 그들을 포로로 이끌어 갈 때 칼로도 그들을 치겠지만, 왕과 그의 자녀들과 지도자들을 혹독하게 처벌할 것이며, 하류층만이 그들의 무명함 때문에 살아남을 것이다.
원주석
- 번역원본
commentary-section/cal-jer-20-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
He goes on with the same subject, but amplifies what he had said in order to confirm it. At the same time there is no doubt but that Pashur was more exasperated when he heard these grievous threatenings; but it was right thus to inflame more and more the fury of all the ungodly. Though, then, they may a hundred times raise a clamor, we must not desist from freely and boldly declaring the truth. This is the reason why the Prophet now more fully describes the future calamity of the city. I will give up, he says, the whole strength of this city, etc. This word “strength” is sometimes taken metaphorically for riches or wealth. Then the whole strength, or substance, of this city and all its labor will I give up, etc. This second clause is still more grievous, for what had been acquired with great labor was to be given to plunder; for when any one becomes rich without labor, that is, when riches come to one by inheritance, without any trouble or toil, he is not so distressed when he happens to be deprived of his wealth; but he who has through a whole life of labor obtained what he expects would be for the support of life, this person grieves much more and becomes really distressed with anguish, when enemies come and deprive and plunder him of all he possesses. There is therefore no doubt but that “labor” is here mentioned, as in other parts of Scripture, in order to amplify the evil. He then adds, all its precious things and all the treasures of the kings of Judah will I deliver into the hand of their enemies; who will carry away, not only riches, labor, and treasures, but also the men themselves, and bring them to Babylon (9) The rest to-morrow. (9) What Calvin and our version render “strength” is rendered the same by the Sept., ἰσχὺν , — by the Vulg., “substance,” — by the Syr., “citadels,” — and by the Targ., riches. The primary meaning of the word is to be strong, or firm; and then what is strongly, or firmly secured — store, or treasure, here, and the two things which follow are explanatory of this store, — the labor, or the fruit of labor, — their garments; and precious things, — their gold, silver, and precious stones and furniture: — 5. And I will give the whole store of this city, Even all the fruit of its labor, And every precious thing in it, — Yea, all the treasures of the kings of Judah will I give, Into the hand of their enemies: And they shall plunder them and take them, And bring them into Babylon. All the versions refer “them” in the two last lines to the people, but the Targum to the things mentioned in the preceding lines; but the former view is the right one. To render the last verb to “carry,” as in our version, is not correct; for it means to cause to come, and hence to bring; and this clearly supports the versions. The exposition of Blayney is, that by “strength’” is meant the military, by “labor” the workmen, and by “the precious” the respectable part of society. Then he ought to have gone on and said, that by “the treasures” were meant the kings of Judah! But all this is fancy, and wholly inconsistent with the tenor of the passage. They were to “plunder” them; and if their stores were not referred to, how could this be said of what their enemies would do? And then, according to this view, the treasures of the kings were to become a spoil, and not the stores of the city. To spoil the people of their property was one of the most common threatenings of the Prophets. — Ed . return to ' Top of Page ' <a name="verse-6" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-20-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 같은 주제를 계속하면서 자신이 말한 것을 확인하기 위해 더 확장한다. 동시에 바스훌은 이 극심한 경고를 들었을 때 더욱 격노했을 것이다. 그러나 모든 불신자들의 분노를 더욱 불러일으키는 것이 옳았다. 그들이 아무리 백 번 소란을 피워도, 우리는 담대하게 진리를 자유롭게 선포하는 것을 그만두어서는 안 된다. 이것이 선지자가 이제 더 충분히 성의 미래 재앙을 묘사하는 이유다.
"내가 이 성의 모든 재물, 곧 그 모든 수고한 것을 줄 것이라." "재물"이라는 단어는 때로 부와 재산을 은유적으로 나타낸다. 이 성의 모든 재물과 모든 수고를 줄 것이라는 이 두 번째 절은 더욱 가혹하다. 큰 수고로 얻은 것이 약탈당하게 될 것이기 때문이다. 유산이나 수고 없이 부자가 된 사람은 재산을 빼앗기더라도 그렇게 크게 고통받지 않는다. 그러나 평생의 노동으로 삶의 지지를 위해 얻은 것을 가진 자는, 원수들이 와서 그의 모든 소유를 빼앗아 약탈할 때 훨씬 더 고통스럽고 진정한 고뇌로 괴롭다. 그러므로 "수고"가 여기서 다른 성경의 곳처럼 재앙을 강조하기 위해 언급되었다는 데 의심할 여지가 없다. "유다 왕들의 모든 귀한 것과 모든 보화를 그 원수의 손에 줄 것이며, 그들이 그것을 약탈하고 취하여 바벨론으로 데려갈 것이라."
원주석
- 번역원본
commentary-section/cal-jer-20-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
Now Jeremiah declares that Pashur himself would be a proof, that he had truly foretold the destruction of the city and the desolation of the whole land. He had indeed before exposed his vanity; but he now brings the man himself before the public; for it was necessary to exhibit a remarkable instance, that all might know that God’s judgment ought to have been dreaded. Though that impostor flattered the people, yet Jeremiah says, that he and all his domestics would be led into captivity; that is, that the whole family would be as it were a spectacle, so that all the Jews might see that Pashur would be brought to nothing. “Let all the Jews then know,” he seems to have said, “that he is a false prophet.” But what follows might have raised a question; for Jeremiah declares as a punishment, that Pashur dying in Babylon would be buried there; but he had said before, “I will give their carcasses for meat to the birds of heaven and to the beasts of the earth;” and now it is not consistent in the Prophet to represent that as a punishment which is reckoned as one of God’s favors. In answer to this, let it be especially noticed, that God does not always punish the ungodly alike, or in the same way. He would have some to be cast away unburied, as they were unworthy of that common lot of humanity; but he would have others buried, but for a different, purpose; for there is weight in the particle there, for Babylon is put in contrast with the holy land. Whosoever were buried in the land of Canaan, had even in their death a pledge of the eternal inheritance; for as it is well known, God wished them while they lived so to enjoy the land, that they might look forward to heaven. Hence burial in the land of Canaan was as it were a visible mark or symbol of God’s adoption, as though all the children of Abraham were gathered into his bosom until they arose into a blessed and immortal life. Hence Pashur, by being buried in Babylon, became an outcast from God’s Church; for it was in a manner a repudiation, as though God would thus openly put on him a mark of infamy. If it be objected and said, that the same thing happened to Daniel, and to some of the best servants of God, and that Jeremiah himself was buried in Egypt, which was far worse; the answer we give is this, — that temporal punishments which happen to the elect and God’s children for their good do in a manner change their nature as to them; though, indeed, it must be held, that all punishments are evidences of the wrath and curse of God. Whatever evils then happen to us in this life ought to be regarded as the fruits of sin, as though God thereby shewed himself openly to be displeased with us. This is one thing. Then, when poverty, famine, diseases, and exile, and even death itself, are viewed in themselves, we must always say that they are the curses of God, that is, when they are regarded, as I have said, in their own nature. But God consecrates these punishments as to his own children, so they turn to their benefit, and thereby cease to be curses. Whenever then God declares, “Thou shalt be unburied,” it is no wonder that this dishonor should be deemed an evidence of his wrath and a proof of his curse. And farther, whenever he formerly said thus, “Thou shalt be buried out of the holy land,” it was also an evidence of his curse, that is, with regard to the reprobate. At the same time God turned to good whatever might otherwise be a curse to his elect; and hence Paul says, that all things turn out for good and benefit to the faithful, who love God. ( Romans 8:28 .) Now, then, we understand why the Prophet says, that Pashur would be buried in Babylon; nor is there a doubt but that there was more disgrace in that burial, than if his body was cast out and devoured by wild beasts; for God intended to render him conspicuous, that all might for a long time turn their eyes to him, according to what is said in Psalms 59:12 , “Slay them not, O God, for thy people may forget them.” God then intended that the life and death of Pashur should be a memorial, in order that the minds of the people might be more impressed. At the same time, were the word burial taken in a wider sense, there would be nothing wrong, as though it was said, “There shall his carcass lie until it becomes putrified.” Then Jeremiah adds, Thou and thy friends to whom thou hast prophesied falsely (10) This passage teaches us that a just reward is rendered to the ungodly who wish to be deceived, when they sustain a twofold judgment from God. Behold, then, what all the wicked who seek flatterers that promise them wonderful things, gain for themselves! they thus earn for themselves a heavier vengeance. The more they strive to put afar off God’s judgment, the more, no doubt, they increase and inflame it. This is the reason why the Prophet denounces a special judgment on the friends of Pashur, to whom he had prophesied; they had wilfully laid hold on those false promises by which he had flattered them, so that they boldly despised God. Since, then, they wished of their own accord to be thus deceived, it was right that these deceptions through which they slandered the prophetic threatenings, and which they usually set up as a shield against them, should bring on them a heavier punishment. It then follows — (10) This verse ought to be thus arranged, — 6. And thou, Pashur, and all who dwell in thine house, Go shall ye into captivity: Yea, to Babylon shalt thou go, And there shalt thou die, and there be buried — Thou and all thy friends, To whom thou hast prophesied falsely. There is here an instance of the free and unmodified manner in which statements are often made in Scripture. It is said in Jeremiah 20:4 , that “his friends” would fall by the sword; but here, that they would be carried into Babylon, die, and be buried there. The hearers of Jeremiah, no doubt, understood him, though a captious hearer could have made out a contradiction against him. But the meaning is, that many of them would be slain
Pericope (part_of)
- part_of
pericope/per-jer-20-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이제 예레미야는 바스훌 자신이 성과 온 땅의 멸망을 참으로 예언하였다는 증거가 될 것이라고 선언한다. 앞에서 그의 허풍을 이미 폭로하였지만, 이제 그 사람 자신을 공중 앞에 내세운다. 주목할 만한 예가 필요했는데, 모든 이가 하나님의 심판을 두려워해야 함을 알게 하기 위함이었다. 그 사기꾼이 백성에게 아첨하였지만, 예레미야는 그와 그의 온 가족이 사로잡혀 갈 것이라고 말한다. 이로써 모든 유다 사람들은 바스훌이 무로 돌아갈 것임을 보게 될 것이다.
뒤이어 나오는 것이 논란을 일으킬 수 있다. 예레미야는 바스훌이 바벨론에서 죽어 거기 묻힐 것이라고 선언하지만, 앞에서 "내가 그들의 시체를 공중의 새와 땅의 짐승에게 먹히게 하겠다"고 하였다. 바스훌에게 이것이 형벌로 여겨진다는 것이 일관성이 없어 보인다. 이에 대한 답으로, 하나님이 항상 불신자들을 같은 방식으로 벌하시는 것은 아니라는 점을 주목해야 한다. 어떤 이들은 매장받을 자격이 없어 매장되지 않는 인류의 공통 운명조차 얻지 못한다. 다른 이들은 다른 목적으로 매장된다. "거기서"라는 불변화사에 무게가 있다. 바벨론이 거룩한 땅과 대조되기 때문이다. 가나안 땅에 매장된 자들은 죽음 안에서도 영원한 기업의 보증을 갖고 있었다. 그러므로 바스훌이 바벨론에 매장된다는 것은, 그가 하나님의 교회에서 추방되고, 하나님이 그에게 불명예의 인을 찍으시는 것과 같았다.
다니엘이나 하나님의 최선의 종들에게도 같은 일이 일어났으며, 예레미야 자신도 이집트에 매장되었다고 반론할 수 있다. 그에 대한 답은 이것이다. 택함 받은 자들에게 일어나는 일시적 형벌은 그들의 유익을 위한 것이기 때문에 본질이 변한다. 모든 형벌은 하나님의 진노와 저주의 증거임을 기억해야 한다. 그러나 하나님은 자기 자녀들에게 이 형벌들을 성화시키시어 그들의 유익으로 돌리시고, 이로써 저주가 되기를 그친다. 따라서 하나님이 선포하실 때, "너는 매장되지 않을 것이다" 혹은 "너는 거룩한 땅 밖에 매장될 것이다"라는 것은 버림받은 자들에 관한 한 하나님의 저주의 증거였다.
하나님이 바스훌을 눈에 띄게 만들어 모든 이가 오랫동안 그를 보도록 의도하셨던 것 같다. 시편 59:12에 이르기를 "죽이지 마소서, 내 백성이 잊어버릴까 합니다"라고 한다. 하나님은 바스훌의 삶과 죽음이 기념이 되어 백성의 마음에 더 깊이 새겨지게 하시려 했던 것이다.
"너와 네 거짓 예언을 들은 네 모든 친구들이 그리로 갈 것이라." 이 구절은 속임을 당하기 원하는 불신자들이 하나님의 이중적 심판을 받는다는 것을 가르쳐 준다. 놀라운 것들을 약속하는 아첨꾼을 찾는 모든 악인들이 스스로를 위해 무엇을 얻는가를 보라. 그들은 더 무거운 복수를 자신들을 위해 쌓는 것이다. 하나님의 심판을 더 멀리하려고 애쓸수록 더욱 그것을 증가시키고 불태운다는 것이다.
원주석
- 번역원본
commentary-section/cal-jer-20-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
Some think that these words were not spoken through the prophetic Spirit, but that Jeremiah had uttered them inconsiderately through the influence of a hasty impulse; as even the most eminent are sometimes carried away by a hasty temper. They then suppose the Prophet, being overcome by a temptation of this kind, made this complaint, to God, “What! Lord, I have followed thee as a leader; but thou hast promised to me what I do not find: I seem, then, to myself to be deceived.” Others give even a harsher explanation, — that the Prophet had been deceived, according to what is said elsewhere, “I the Lord have deceived that Prophet.” ( Ezekiel 14:9 .) But there is no doubt but that his language is ironical, when he says that he was deceived He assumes the character of his enemies, who boasted that he presumptuously prophesied of the calamity and ruin of the city, as no such thing would take place. The Prophet here declares that God was the author of his doctrine, and that nothing could be alleged against him which would not be against God himself; as though he had said that the Jews contended in vain, under the notion that they contended with a mortal man; for they openly carried on war with God, and like the giants furiously assailed heaven itself. He then says that he was deceived, not that he thought so; for he was fully satisfied as to himself; nor had he only the Spirit of God as a witness to his calling, but also possessed in his heart a firm conviction of the truth he delivered. But as I have already said, he relates the words of those who, by opposing his teaching, denied that he was God’s servant, and gave him no credit as though he was only an impostor. But this mode of speaking is much more striking than if he had said in plain terms, “Lord, I am not deceived, for I have only obeyed thy command, and have received from thee whatever I have made public; nor have I presumptuously obtruded myself, nor adulterated the truth of which thou hast made me the herald: I have, then, faithfully discharged my office.” If the Prophet had thus spoken, there would have been much less force in his words than by exposing in the manner he does here the blasphemies of those who dared to accuse God, and make him guilty by arraigning his servant as a false prophet. We now, then, understand why he spoke ironically, and freely expostulated with God, because he had been deceived by him; it was that the Jews might know that they vomited forth reproaches, not against a mortal man, but against God himself, who would become the avenger of so great an insult. Were any one to ask whether it became the Prophet to make God thus his associate, the answer would be this, — that his cause was so connected with God’s cause, that the union was inseparable; for Jeremiah speaks not here as a private individual, much less as one of the common people; but as he knew that his calling was approved by God, he hesitated not to connect God with himself, so that the reproach might belong to both. God, indeed, could not be separated from his own truth; for nothing would be left to him, were he regarded as apart from his word. Hence a mere fiction is every idea which men form of God in their minds, when they neglect that mirror in which he has made himself known, Nay more, we ought to know that whatever power, majesty, and glory there is in God, so shines forth in his word, that he does not appear as God, except his word remains safe and uncorrupted. As, then, the Prophet had been furnished with a sure commission, it is no wonder that he so boldly derides his enemies and says, that God was a deceiver, if he had been deceived. To the same purpose is what Paul says, “If an angel come down from heaven and teach you another Gospel, let him be accursed.” ( Galatians 1:8 ) Certainly Paul was inferior to the angels, and we know that he was not so presumptuous as to draw down angels from heaven, and to make them subservient to himself; no, by no means; but he did not regard what they might be; but as he had the truth of the Gospel, of which he was the herald, sealed in his heart, he hesitated not to raise that word above all angels. So now Jeremiah says, that God was a deceiver, if he was deceived: how so? because God would deny himself, if he destroyed the truth of his word. We now, then, perceive that the Prophet did not exceed what was right, when he dared to elevate himself, so as to become in a manner the associate of God, that is, as to the truth of which God was the author and he the minister. But from this passage a useful doctrine may be gathered. All who go forth to teach ought to be so sure of their calling, as not to hesitate to appeal to God’s tribunal whenever any dispute happens. It is indeed true, that even the best servants of God may in some things be mistaken, or be doubtful in their judgment; but as to their calling and doctrine there ought to be that certainty which Jeremiah exhibits to us here by his own example. He afterwards adds, Thou hast constrained me By saying that he had been deceived, he meant this, — “O God, if I am an impostor, thou hast made me so; if I have deceived, thou hast led me; for I have derived from thee all that I have; it hence follows, that thou art in fault, and less excusable than I am, if there be anything wrong in me.” Afterwards, as I have said, he enlarges on this, — that God constrained him; for he had not coveted the prophetic office, but being constrained, undertook it; for he could not have rejected or cast off the burden laid on him. He then expresses two things, — that he had brought no fancies of his own, nor invented anything of what he had said, but had been the instrument of God’s Spirit, and delivered what he had received as from hand to hand: this is one thing. And then he adds, — that had he his free choice, he would not have undertaken the prophetic office; for he had been drawn as it were by constraint to obey God in this respect. We now then perceive the meaning of Jeremiah
Pericope (part_of)
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pericope/per-jer-20-002
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
어떤 이들은 이 말들이 예언자의 영으로 말해진 것이 아니라, 예레미야가 성급한 충동의 영향으로 생각 없이 말한 것이라고 생각한다. 그들은 선지자가 이런 유혹에 압도되어 하나님께 이렇게 탄원하였다고 가정한다. "주님, 나는 주님을 인도자로 따라왔으나, 주님은 내가 찾을 수 없는 것을 약속하셨습니다. 나는 속임을 당한 것 같습니다."
그러나 그가 속임을 당하였다고 할 때 반어적으로 말하는 것임에 의심할 여지가 없다. 선지자는 자기 원수들의 역할을 맡아서, 그들이 성의 재앙과 파멸에 대해 방자하게 예언하였다고 자랑하였지만 그런 일은 일어나지 않을 것이라는 자랑을 한 것이다. 선지자는 여기서 자신의 교훈의 저자가 하나님이시며, 자신에게 제기될 수 있는 어떤 것도 하나님 자신에게 제기되는 것이 아닐 수 없다고 선언한다. 유다 백성이 한낱 인간과 다툰다고 생각하며 헛되이 다투고 있으며, 실제로는 하나님과 공공연히 전쟁을 벌이며 마치 거인들처럼 맹렬하게 하늘 자체를 공격하고 있다는 것이다.
그가 속았다고 말할 때, 자신이 그렇게 생각한 것이 아니다. 자신에 대해서는 완전히 만족하였으며, 자신의 소명에 대한 하나님의 성령의 증거만이 아니라 마음속에 자신이 전달한 진리에 대한 확고한 확신을 갖고 있었기 때문이다. 그는 자신을 사기꾼으로 만들어 그를 하나님의 종으로 인정하지 않고 신용하지 않으며, 하나님 자신을 하나님의 말씀을 더럽힘으로써 죄 있게 만드는 자들의 말을 전하는 것이다.
"주께서 나를 강권하셨나이다." 속임을 당하였다고 말한 것의 의미는 이것이다. "하나님이여, 내가 사기꾼이라면 당신이 나를 그렇게 만드신 것입니다. 내가 속인다면 당신이 나를 인도하신 것입니다. 내가 갖고 있는 모든 것은 당신에게서 나온 것이기 때문입니다. 따라서 내 안에 잘못된 것이 있다면, 당신이 잘못된 것이며 나보다 덜 변명할 수 있는 것입니다." 그는 두 가지를 표현한다. 첫째로, 그가 자신의 공상을 가져오지 않았으며, 그가 말한 것에 아무것도 고안하지 않았고, 하나님의 성령의 도구였으며, 마치 손에서 손으로 받은 것처럼 전달하였다는 것이다. 둘째로, 그는 자유로운 선택권이 있었다면 예언자 직분을 맡지 않았을 것이라고 덧붙인다. 마치 강제로 이끌려 이 점에서 하나님께 순종하게 되었다는 것이다.
원주석
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commentary-section/cal-jer-20-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
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The Prophet says here that he found no fruit from his labors, but on the contrary, he saw that all his efforts and endeavors had an opposite effect; for they exasperated all the Jews, inflamed their rage, and drove them into a greater licentiousness in sinning. Hence he says, that he purposed to give up the office assigned to him, but that by a secret impulse he was constrained to persevere, and that thus he was not at liberty to desist from the course which he had begun. But the verse is variously explained; From the time I spoke, I cried violence aloud and proclaimed devastation Thus some take the words, as though Jeremiah said, that since he began to teach he uttered complaints; for he saw that he was violently assailed and was exposed to all kinds of wrongs: but this view appears to me too frigid. Others come nearer to the truth who consider him as saying, that he had not ceased to cry against outrages and plunders, when he saw that all kinds of wickedness prevailed among the people; as though he had said, “I could not mildly and peaceably teach them, for their disposition and temper prevented me, but their wickedness compelled me to treat them with severity, as all God’s servants ought wisely to consider what the state of the Church requires.” If indeed we should in tranquil times cry aloud, it would be mad affectation; and this is what is done by many, who without thought and without any reason always make a great cry; but when we see Satan reigning, we ought not then to withhold nor to act as in a truce; but as it is an open war it is necessary to cry aloud. They who take this view, then, understand that Jeremiah cried aloud, because he saw that the people were refractory, and also saw that things were so bad that they could not be restored to a right state without the greatest sharpness and vehemence. But I rather think that the Prophet had another kind of trial, — that he brought down a greater vengeance of God by his cries, as though he had said, “To what purpose should I furnish God with weapons by my preaching? since I do nothing but increase his wrath, which will at length fulminate and consume the whole land together with the people.” He then says, that he cried violence and devastation aloud, for impiety itself is a sort of hostile violence by which God is provoked. The meaning is, that the Prophet saw no other fruit to his labor, but that men were rendered more insolent, and from being thieves became robbers, and from being disdainful became ruffians, so that they increasingly kindled God’s wrath, and more fully abandoned themselves. This was indeed a most severe and dangerous trial; it is therefore no wonder that the Prophet says, that it came to his mind to turn aside from his office as a teacher. return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-20-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 자신의 수고에서 아무런 열매를 얻지 못하고, 오히려 모든 노력과 수고가 정반대의 효과를 낸다는 것을 안다고 말한다. 그것들이 모든 유다 사람들을 격화시키고 그들의 분노를 불러일으키며 죄짓는 더 큰 방종으로 몰아넣었기 때문이다. 따라서 그는 맡겨진 직분을 포기하려 하였지만, 비밀스러운 충동으로 인내하도록 강요받았으며, 그래서 그가 시작한 길에서 벗어날 자유가 없었다.
그러나 이 구절에 대해 여러 설명이 있다. "나는 외치면 폭력을 당하며 파멸이라 부르짖었다"는 것을, 어떤 이들은 예레미야가 가르치기 시작한 이래로 온갖 부당한 대우에 노출되어 불평을 털어놓았다는 뜻으로 이해한다. 다른 이들은 그가 백성들 사이에 모든 종류의 악이 만연하는 것을 볼 때, 강탈과 약탈에 맞서 외치는 것을 그치지 않았다는 의미로 본다.
나는 오히려 선지자가 다른 종류의 시련을 겪었다고 생각한다. 말씀을 통해 더 큰 하나님의 복수를 불러내는 것처럼 느꼈다는 것이다. "내 설교로 하나님께 무기를 제공하는 것이 무슨 소용인가? 나는 그분의 진노를 증대시키는 것 외에 아무것도 하지 않으며, 그 진노는 마침내 온 땅을 백성과 함께 삼켜버릴 것이다." 그는 강포와 황폐를 외쳤다고 하는데, 불경건 자체가 하나님을 자극하는 일종의 폭력이기 때문이다. 의미는, 선지자가 자신의 수고에서 아무런 열매도 보지 못하였으나, 사람들이 더욱 오만해지고 하나님의 진노를 더욱 불태우며 스스로를 더욱 포기하게 된다는 것이다.
이것은 참으로 가장 심하고 위험한 시련이었다. 따라서 선지자가 교사로서의 직분에서 이탈하는 것이 마음에 들어왔다고 하는 것은 놀랍지 않다.
원주석
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commentary-section/cal-jer-20-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
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Now this passage is especially worthy of being observed; for not only teachers are influenced by this feeling, but all the godly without exception. For when we see that men are, as it were, made worse through God’s word, we begin to doubt whether it be expedient to bury every remembrance of God and to extinguish his word, rather than to increase the licentiousness of men, they being already inclined enough to commit sin. We indeed see at this day that the doctrine of the Gospel does not restore all to obedience; but many give themselves a more unbridled license, as though the yoke of discipline was wholly removed. There was some fear under the Papacy, there was some sort of obedience and subjection; and now the liberty of the Gospel, what is it to many but brute license, so that they sin with impunity and blend heaven and earth together. There are also others who, on observing so many controversies, do, under that pretext, throw aside every concern for religion, and every attention to it. There are some fanatics who allow themselves to doubt and even to deny the existence of God. As then we see that the effect of the truth is not such as might be wished, those who are otherwise firm must needs be shaken or made to totter. Therefore, this passage ought the more to be noticed; for Jeremiah confesses that he was sore troubled when he saw that the word of God was a derision, and hence he wished to withdraw from the course of his calling. Let us know that whenever such a thing comes into our minds we ought manfully to resist it; and, therefore, the two things here mentioned ought to be connected, for when he said, I will no more mention him, nor speak in his name, he added, but the word of God was like a burning fire We hence see how God restrained his servant, lest he should fall headlong, or succumb under his temptation; for he would have been suddenly drawn in as it were into a deep gulf, had he not been preserved by God. Therefore, whenever temptations of this kind present themselves to us, let us pray God to restrain and to support us; or if we have already fallen, let us pray him to raise us up and to strengthen us by his Spirit. But the way is shewn by which God aided his servant: The word of God became as a burning fire in his heart; and it was also closed up in his bones, so that he was led by an ardent zeal, and could not be himself without going onward in the course of his office. He concludes by saying, that he was wearied, or could hardly bear himself, with forbearing; as though he had said, that it was not in his power either to abstain from teaching or to do what God commanded; for a burning ardor forced him to go on; and yet he had no doubt in his view those despisers with whom he had to do. It is the same then as though he had said, that he had found out what it was to have the whole world against him, but that God prevailed. Now this was said, because profane men take occasion to be secure and indifferent, when they imagine that Prophets and teachers are unfeeling men, — “O, what do we care for fanatics, who do not possess common feelings? and it is no wonder, since they are stupid and insensible, that they are thus angry and violent, disregard all others, and feel nothing that is human.” As, then, they imagine that men are sticks, when they speak of God’s servants as being without discretion, the Prophet seems to say, “Surely ye are deceived, for I am not so much an iron, but that I am influenced by strong and many feelings; nay, I have learnt and I know how great is my weakness, nor do I dissemble but that I am subject to fear, to sorrow, and to other passions; but God has prevailed There is then no reason for you to think that I speak so boldly, because I feel nothing human; but I have done so after a hard struggle, after all those things came into my mind, which are calculated to weaken the courage of my heart; yet God stretched forth his hand to me, and not only so, but I was constrained, lest I should arrogate anything to myself, or boast of my heroic courage. I did not prevail, he says, but when I submitted myself to God and desired to give up my calling, I was constrained, and God dealt powerfully with me, for his word became as a burning fire in my heart, so that at length, through the strong influence of the Spirit, I was constrained to proceed in the discharge of my office.” Therefore I said, I will mention him no more, nor speak in his name; not that the Prophet wished himself or others to forget God, but because he thought that he lost all his labor, and that he in vain made a stir, since he cried aloud without any benefit, and not only so, but he more and more exasperated the wicked; as an ulcer, the more it is pressed, the more putrid matter it emits; so the impiety of the people was more and more discovered, when the Prophet reproved sins which were before hid. (12) Let us now then learn by the example of the Prophet, that whenever Satan or our flesh raises an objection and says, that we ought to desist from preaching celestial truth because it produces not its proper and legitimate fruits, it is nevertheless a good odor before God, though fatal to the ungodly. Though then the truth of the Gospel proves the savor of death to many, yet our labor is not on that account of no value before God; for we know that we offer to God an acceptable sacrifice; and though our labor be useless as to men, it is yet fruitful as to the glory of God; and while we are the odor of death unto death to those who perish, yet to God, even in this respect, our labor is acceptable. ( 2 Corinthians 2:16 ) Let us also beware lest we withdraw ourselves from God; but even when many things happen to impede our course, let us overcome them by the power of the Spirit. At the same time let us fear, lest through our sloth we bury our ardor of which the Prophet speaks. We see what happened to Jonah; he had so far fallen as to forsake entirely his office, by extinguishing, as much as he could, th
Pericope (part_of)
- part_of
pericope/per-jer-20-002
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Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 구절은 특별히 주목할 가치가 있다. 교사들만이 이런 감정에 영향을 받는 것이 아니라, 모든 신자들도 예외 없이 그러하기 때문이다. 사람들이 하나님의 말씀을 통해 더욱 악해지는 것을 보면, 하나님의 모든 기억을 묻어버리고 그분의 말씀을 끄는 것이 적당하지 않을까 의심하기 시작한다. 죄짓는 경향이 이미 충분한 사람들의 방종을 증가시키느니 차라리 그렇게 하는 것이 낫지 않을까 하는 생각이 드는 것이다.
오늘날에도 복음의 교훈이 모든 이를 순종으로 회복시키지는 않는다는 것을 우리는 본다. 많은 이들이 마치 훈련의 멍에가 완전히 제거된 것처럼 더 방종한 자유를 스스로에게 허용한다. 교황주의 아래서는 어떤 두려움과 순종이 있었는데, 이제 많은 이들에게 복음의 자유는 무엇인가? 그들이 마음대로 죄를 짓고 하늘과 땅을 뒤섞는 야만적 방종에 불과하다. 또한 너무나 많은 논쟁을 관찰하여 그 구실로 종교에 관한 모든 관심을 내버리는 자들도 있다.
따라서 이 구절을 더욱 주목해야 한다. 예레미야는 하나님의 말씀이 조롱거리가 되는 것을 보고 심히 괴로워하여 자신의 소명을 그만두고 싶었다고 고백한다. 이런 생각이 우리에게 올 때마다 우리는 용감하게 저항해야 함을 알자. 따라서 여기서 언급된 두 가지가 연결되어야 한다. "내가 다시는 여호와를 언급하지 아니하며 그의 이름으로 말하지 아니하리라"고 말하였지만, "하나님의 말씀이 불같이 타올랐다"고 덧붙인다.
하나님이 자기 종을 붙들어 그로 하여금 갑자기 깊은 구렁으로 끌려들거나 유혹 아래 무너지지 않게 하셨음을 여기서 알 수 있다. 이런 종류의 유혹이 우리에게 올 때마다, 하나님이 우리를 붙들어 지지해 주시기를 기도하자. 하나님이 자기 종을 도우신 방법이 보인다. 하나님의 말씀이 그의 마음에 불같이 타올랐고 그의 뼛속에 갇혀 있었다. 뜨거운 열심에 이끌려 자신의 직무를 계속 나아가지 않고는 있을 수 없었다.
"나는 그것을 참다가 피곤하여 능히 견디지 못하겠노라." 가르치는 것을 삼가거나 하나님이 명하신 것을 행하는 것 둘 다 그의 권한 안에 있지 않았다는 것이다. 불타는 열심이 그를 앞으로 나아가도록 강요했기 때문이다.
이것은 사람들이 선지자들과 교사들이 공통적인 감정이 없는 사람들이라고 상상할 때, 그들에게 무관심하고 무감각하게 될 기회를 주기 때문에 말하여진 것이다. "이 광신자들에게 우리가 무슨 신경을 써야 하는가? 그들이 굳어 있고 감각이 없으니, 성내고 폭력적이고 인간적인 것을 무시하는 것이 놀랍지 않다." 선지자는 말하는 것 같다. "당신들은 틀렸다. 나는 철이 아니다. 강하고 많은 감정에 영향을 받는다. 내 약함이 얼마나 큰지를 배웠고 알고 있다. 두려움과 슬픔과 다른 열정에 종속되어 있다는 것을 숨기지 않는다. 그러나 하나님이 이기셨다. 내가 이렇게 담대히 말하는 것이 아무것도 느끼지 못하기 때문이라고 생각할 이유가 없다. 나는 힘든 싸움 후에, 내 마음의 용기를 약하게 하는 모든 것들이 마음에 떠오른 후에 그렇게 하였다. 그러나 하나님이 내게 손을 뻗으셨고, 더욱이 나는 강요받았다. 내가 아무것도 뽐내지 않도록 하시려고, 나는 이겼다고 말할 수 없다. 내가 소명을 포기하고 싶었을 때 나는 강요받았으며 하나님이 내게 능력 있게 역사하셨다. 그분의 말씀이 내 마음에 불같이 타올랐으므로, 결국 성령의 강한 영향으로 직무를 계속 수행하도록 강요받았다."
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- 번역원본
commentary-section/cal-jer-20-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
Jeremiah proceeds with the same subject, and before God accuses his enemies, — that they disgracefully contended with him, though he deserved no such treatment, for he had endeavored to secure as far as he could their safety. He then says, that he had heard the slander of many, or as it may be rendered, of the great; but the former rendering is more suitable, for it immediately follows, that there was terror on every side, as though all with one consent assailed him. He then says, that he was surrounded with terror on every side, because he saw that the whole mass was opposed and hostile to him, and that he stood alone. He says, also, that his enemies laid in wait for him, and sought occasions to destroy him. Report ye, and we will report to him Here he assumes their person and relates what they consulted to do. He, no doubt, introduces here the chief men and the priests as the speakers, who were contriving means to form an accusation against the holy man; for we know what is commonly done in conspiracies of this kind; worthless men run here and there and hunt for every little thing; then they bring their report, and from this the accusation is formed. As, then, it did not comport with the dignity of the chief men and of the priests, to run here and there and to inquire of such as they might meet with what Jeremiah had said, they sat still and sent others, and said, “Go and report to us, and we shall then report to the king.” For the word “king” must be here understood, as the pronoun is put without an antecedent; come then and report, and we will report to him We now perceive what Jeremiah complained of, even that he had not only many enemies who calumniated him, but that he had also those who wished insidiously to entrap him. And he adds what was still worse, — that he was thus unjustly treated, not only by strangers or those who were openly his enemies, but by his own friends or relations; for the Hebrews called domestics and those connected by relationship, men of peace; “the man of my peace, in whom I trusted,” is an expression used in Psalms 41:9 ; but it is a phrase which often occurs. In short, Jeremiah means, that he was not only in a manner overwhelmed by a vast number of enemies, but that he was also without any friends, for they treacherously betrayed him. He says that they watched his side, or halting. Some render it “breaking;” but halting or debility is the most suitable; and the metaphor is most appropriate; it is taken from the side, and they who halt or through weakness totter, incline now on this side, then on that side. So Jeremiah says, that they watched him; if by chance he go astray, he again speaks in their name, “Let us then watch whether he will halt or go astray from the road; and then we shall prevail against him.” We may, in short, gather from these words, that this holy servant of God was not only harassed openly by professed enemies, but that he was also insidiously watched, and perfidiously, too, by men who pretended to be his friends, while yet they were his worst enemies. If, then, deceitful men at this time assail us by secret means, and others oppose us openly, let us know that nothing new has happened to us; for in these two ways God tried Jeremiah. We also see that it was a common thing with the ungodly to lay hold on some pretext for calumny; for as soon as the Prophets opened their mouth, they could have said nothing but what was immediately misrepresented; and hence Micah complained that he was assailed by a similar artifice, for when the spoke with severity, they all cried out that he raised a tumult among the people, and sought nothing but new things, so that by disturbing the state of the city and kingdom, he would bring all things to ruin. ( Micah 2:6 .) If, then, God suffers us to be tried by such intrigues, let us bear such indignity with resigned and calm minds; for no Prophet has been exempt from this kind of trouble and annoyance. They said further, Let us take our revenge on him, as though, indeed, they had a cause for revenge! for what had Jeremiah done? In what had he offended them? Though, then, they had suffered no wrong, they yet would take revenge! But it is no wonder that the ungodly and the despisers of God spoke thus; for we know that they thought themselves grievously injured whenever their wounds were touched; for they considered reproofs, however just and necessary, to be reproaches. Hence then it was, that their rage kindled in them a desire for revenge, though yet no wrong had been done to them. (13) He afterwards adds, — (13) There is not much agreement in the early versions on this verse, nor in the Targum; and modern expounders somewhat differ, though the general meaning is obvious, and is given very lucidly by Calvin. I shall give what I consider to be the most literal rendering, — Truly I have heard the babbling of many, — “Terror on every side, publish ye, We also shall publish it:” All the men who are at peace with me, Watch for my halting, — “He may perhaps be enticed; Then we shall prevail over him, And shall take on him our revenge.” Both Grotins and Blayney render כי , “truly,” or verily, and consider this verse connected with the following. There is evidently in the second line an allusion to the name given to Pashur: the multitude, by the way of ridicule, repeated the name. Cocceius and Blayney render the line according to this meaning. “All the men,” etc., literally, “Every man of my peace,” that is, who is at peace with him; they were those who seemed to be his friends, though really his enemies, and plotting for his downfall, and that by trying to entice him out of his course. — Ed return to ' Top of Page ' <a name="verse-11" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-20-002
절 (explains)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
예레미야는 같은 주제를 계속하면서 하나님 앞에서 자기 원수들을 고발한다. 그들이 그를 부당하게 대하며 그의 안전을 확보하기 위해 최선을 다한 것에 대해 비열한 방식으로 다투었다고 한다. 그는 많은 자들의 비방 혹은 유력한 자들의 비방을 들었다고 한다. 전자의 번역이 더 적합하다. "사방의 두려움"이 즉시 뒤따르는데, 마치 모두 한 뜻으로 그를 공격하는 것처럼 보이기 때문이다. 따라서 그는 사방이 두려움으로 에워싸여 있다고 말한다. 전체 무리가 그를 대적하고 적대적이었으며, 그는 홀로 서 있었기 때문이다.
그의 원수들이 그를 함정에 두고 그를 멸할 기회를 찾고 있었다고도 말한다. "고하라, 우리도 고하리라." 여기서 그는 그들의 모습을 취하여 그들이 의논한 것을 전한다. 수석 제사장들이 거룩한 사람에 대한 고발을 꾸미는 방법을 찾아내는 자들로 소개된다. 이런 종류의 음모에서 비열한 자들은 여기저기 뛰어다니며 모든 작은 것을 사냥한다. 그들은 보고를 가져오고, 이로부터 고발이 형성된다.
그런데 수석 제사장들의 위엄에는 여기저기 뛰어다니며 만나는 사람에게 예레미야가 무슨 말을 했는지 물어보는 것이 어울리지 않으므로, 그들은 가만히 앉아 다른 사람들을 보내었다. "가서 우리에게 보고하라, 그러면 우리가 왕에게 보고하리라." 왕이라는 말이 함축되어 있기 때문이다. "와서 보고하라, 그러면 우리가 그에게 보고하리라."
이제 예레미야가 무엇을 불평하는지 알 수 있다. 그를 비방하는 많은 원수들만 있는 것이 아니라, 은밀하게 그를 함정에 빠뜨리려는 자들도 있었다는 것이다. 더욱 나쁜 것을 덧붙인다. 이런 부당한 대우를 받은 것이 낯선 자들이나 공공연히 원수인 자들에게서만이 아니라, 자신의 친구들이나 친척들에게서도 그랬다는 것이다. 히브리인들은 가족과 친척 관계로 연결된 자들을 "평화의 사람"이라고 불렀다. "내가 신뢰하는 나와 평화로운 자"(시 41:9)는 자주 쓰이는 표현이다.
간단히 말해서, 예레미야는 방대한 수의 원수들에 의해 압도된 것만이 아니라, 그를 배신한 친구들도 없었다는 것을 의미한다. 그는 그들이 자신의 "절뚝거림"이나 "부서짐"을 지켜본다고 말한다. 절뚝거리는 자 혹은 약함으로 비틀거리는 자의 움직임에서 가져온 비유다. 그들은 그를 지켜보았다. "그가 혹시 길에서 벗어나지 않을까? 그러면 우리가 그를 이길 수 있으리라." 하나님의 이 거룩한 종이 공언된 원수들에게 공공연히 괴롭힘을 당했을 뿐만 아니라, 그의 가장 나쁜 원수인 자들이 그의 친구인 척하면서도 은밀하게 지켜보고 배신을 꾸미는 자들에게도 시달렸다는 것을 이 말들에서 알 수 있다.
원주석
- 번역원본
commentary-section/cal-jer-20-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
Here the Prophet sets up God’s aid against all the plottings formed against him. However, then, might perfidious friends on one hand try privately to entrap him, and open enemies might on the other hand publicly oppose him, he yet doubted not but that God would be a sufficient protection to him. And we ought to act exactly in the same manner, whenever Satan rouses the wicked against us to oppose us either by secret artifices or by open cruelty; God alone must be, as they say, our brazen wall. But we must first know that he stands on our side; for the power of God can avail nothing to animate us, except we be firmly persuaded of this truth, that he is on our side. And how this confidence can be obtained, we shall presently see. He says, that his persecutors would fall, so that they would not prevail, but be ashamed We see how many persecuted the holy man, and also with what arms they were furnished; for they possessed great power, and were also endued with guiles and intrigues. But the Prophet was satisfied with the help of God alone, and boldly concluded, that they would fall; for it could not be but that God would prove victorious. Whenever, then, we fight with the world and the devil and his slaves, this ought in the first place to come to our minds, that God stands on our side to defend our cause and to protect our safety. This being settled, we may then boldly defy both the artifices and the violence of all enemies; for it cannot be but that God will scatter, lay prostrate, overwhelm, and reduce to nothing all those who fight against him. He further says that their reproach would be perpetual, and would never come to oblivion We have seen already that the Prophet was loaded with many reproaches; but whenever God suffers his servants to be exposed to the curses of the wicked, he in due time aids them; and therefore we ought fully to expect that he will shortly dissipate, as mists, such calumnies. As then God, according to what is said in Psalms 37:6 , brings forth the innocency of the godly like the dawn, which in a moment appears while the earth seems buried in darkness, so the Prophet now says that on the other hand the reproach with which God will cover all the wicked will be perpetual. (14) It now follows, — (14) Except in the first line, the Sept. and the Vulg. differ from the text as well as from one another; both are exceedingly confused. Few expounders have kept the proper tenses of the verbs. The Prophet states not only what would happen to his enemies, but also what had already in part happened to them, — 11. But Jehovah is with me as a terrible warrior; Therefore my persecutors shall stumble, And shall not prevail: They have become exceedingly ashamed, Because they have not succeeded; A perpetual shame! It shall not be forgotten. The last two lines are according to what Horsley suggests. “A terrible warrior” is rendered by the Sept . , “a strong combatant, μαχητὴς ἰσχύων ;” by the Vulg . , “a brave warrior, bellato fortis , by the Syr . , “the strongest giant;” and by the Arab . , “the strongest help.” — Ed return to ' Top of Page ' <a name="verse-12" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-20-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여기서 선지자는 자신에 대한 모든 음모에 맞서 하나님의 도움을 세운다. 배신적인 친구들이 한편으로 은밀하게 그를 함정에 빠뜨리려 하고, 공공연한 원수들이 다른 편으로 그를 공공연히 대적하더라도, 그는 하나님이 자신을 충분히 보호하시리라는 것을 의심하지 않았다. 우리도 사탄이 악인들을 일으켜 비밀스러운 책략이나 공공연한 잔인함으로 우리를 대적할 때마다 정확히 이렇게 해야 한다. 하나님 한 분만이 말하자면 우리의 철벽이 되어야 한다.
그러나 우선 그분이 우리 편에 서 계심을 알아야 한다. 하나님의 권능은 우리가 그분이 우리 편에 서 계신다는 진리를 굳게 믿지 않으면, 우리를 격려하는 데 아무런 소용이 없기 때문이다. 그의 박해자들이 쓰러질 것이라고 말한다. 많은 이들이 거룩한 사람을 박해하였고, 또한 큰 권세와 책략으로 무장하였음을 우리는 안다. 그러나 선지자는 하나님의 도움만으로 만족하고, 담대하게 그들이 쓰러질 것이라고 결론지었다. 하나님이 승리하시지 않을 수 없기 때문이다. 그러므로 우리가 세상과 마귀와 그의 종들과 싸울 때, 무엇보다도 먼저 이것이 마음에 와야 한다. 하나님이 우리 대의를 변호하시고 우리 안전을 지키기 위해 우리 편에 서 계신다는 것이다. 이것이 확정되면, 우리는 모든 원수들의 책략과 폭력에 담대히 맞설 수 있다.
그는 또 그들의 수치가 영속적이고 결코 잊히지 않을 것이라고 말한다. 선지자가 많은 모욕을 당한 것을 우리는 보았다. 그러나 하나님은 자기 종들이 악인들의 저주에 노출되도록 허용하실 때, 때가 되면 그들을 도우신다. 따라서 우리는 하나님이 곧 그런 비방들을 안개처럼 흩어 버리시리라는 것을 충분히 기대해야 한다. 시편 37:6에서 하나님이 신자들의 무죄함을 새벽처럼 드러내신다고 한 것처럼, 선지자는 이제 반대로 하나님이 모든 악인들을 덮으실 수치가 영속적일 것이라고 말한다.
원주석
- 번역원본
commentary-section/cal-jer-20-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
12절 카드 ↗
The Prophet shews here briefly how he dared to allege God’s name and help against his enemies; for hypocrites often boast that God is their helper, but they falsely pretend his name. The proof, then, by which the Prophet shews that he did not falsely or presumptuously pretend what he had stated, — that God was to him like a strong giant, who could easily lay prostrate all the wicked, ought to be well weighed; and it was this — that he dared to make God the witness and judge of his integrity. Hence if we desire to have God’s name to plead for the purpose of repelling all those artifices which are contrived against us by the devil, we must learn to offer ourselves to be tried by him, so that he may really examine our thoughts and feelings. Now, in the first place, let us bear in mind what the Prophet teaches, — that nothing is hid from God; for hypocrites will not hesitate to go so far as to offer themselves to be tried by God; but they do not yet duly consider what is said here, that nothing is hid from him. There are many recesses in the heart of man, and we know that all things there have many wrappings and coverings; but God in the meantime is a heart-discerner, ( καρδιογνώστης, ) who proves the heart and reins. Under the word reins, the Hebrews include all the hidden thoughts and feelings. We must then remember this as the first thing, that the Prophet acknowledges that there can be no disguise as to God, and that men gain nothing by acting fallaciously, for he penetrates into the inmost thoughts and discerns between the thoughts and the feelings. He adds that the righteous are tried by God. There is to be understood here a contrast, because men’s judgment is commonly superficial; for when there is an appearance of integrity, there is an immediate acquittal, though the heart may be deceitful and full of all perfidy. The Prophet then means, that when we come to God’s tribunal no one is there acquitted but he who brings a pure heart and real integrity. He then rises to a higher confidence, and says, that he should see the vengeance of God. We now see whence the Prophet derived his confidence, even because he had thoroughly examined himself, and that before God; he had not appealed to earthly witnesses only, nor had he, as it were, ascended a public theater to solicit the favor of the people; but he knew that he was approved by God, because he was sincere and honest. And then he justly adds, at the same time, that he had made known his cause or his complaint to God. There is to be understood here again a contrast; for they who are carried away by the popular breath do not acquiesce in God’s judgment. Ambition, like a violent wind, always carries men along so that they cannot stop themselves; hence it is that neither the testimony of conscience nor the judgment of God has much weight with them. But the Prophet says, that he had made known his cause to God. If any one objects and says, that hypocrites do the same, to this I answer, that though some imitation may appear in them, there is nothing real or genuine; for though they may boast that God is their witness, and that he approves of their cause, it is only what they speak vainly before men; for there is not one of them who deals thus privately with God. As long, then, as they are given to ostentation, they do not make known their cause to God, however they may appeal to him, refer to his tribunal, and declare that they have no other end in view but to promote his glory. They, then, who boastingly sound forth these things before the world for their own advantage, do not yet make known their cause to God, but by frivolous and vain boasting pretend his name. What, then, is it to make known our cause to God? It is to do this when no one is witness, and when God alone appears before us. When we dare in our prayers to address God thus, — “O Lord, thou knowest my integrity, thou knowest that there is nothing hid which I do now lay before thee,” then it is that we truly make known our cause to God; for in this case there is no regard had for men, but we are satisfied with the judgment of God alone. This was the case with the Prophet when he said, that he had made known his cause to God; and it must have been so, for we have seen that all ranks of men were opposed to him. As then he was under the necessity of fleeing to the only true God, he justly says, that he had referred his cause to him. By saying that he should see the vengeance of God, he alludes to that wished-for revenge before mentioned, for his enemies had said, “Let us take our revenge on him.” The Prophet says, “I shall see thy vengeance , O Lord.” By saying that he should see it, he speaks as though he had his hands tied; for thus the faithful, of their own accord, restrain themselves, because they know that they are forbidden by God’s command to revenge themselves on their enemies. As, then, there is a difference between doing and seeing, the Prophet here makes a distinction between himself and the audaciously wicked; for he would not himself take vengeance according to the violence of his wrath, but that he should only see it; and then he calls it the vengeance of God, for men rob God of his right whenever they revenge themselves according to their own will. Paul says, “Give place to wrath.” ( Romans 12:19 ) While exhorting the faithful to forbearance, he uses this reason, that otherwise no place is given to God’s judgment; for whenever we take revenge, we anticipate God, as though every one of us ascended God’s tribunal, and arrogated to ourselves his office. We now, then, perceive what this mode of speaking means. (15) But we must at the same time notice, that God’s vengeance is not to be imprecated, except on the reprobate and irreclaimable. For the Prophet no doubt pitied his enemies, and wished, if they were reclaimable, that God would be propitious and merciful to them, according to what we have before seen. What, then, the revenge intimates of which he speaks is, that he
Pericope (part_of)
- part_of
pericope/per-jer-20-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 어떻게 감히 자기 원수들에 맞서 하나님의 이름과 도움을 들 수 있는지를 간략하게 보여준다. 위선자들은 종종 하나님이 자신들의 도우미라고 자랑하지만, 그들은 그분의 이름을 거짓으로 내세운다. 선지자가 앞서 말한 것이 거짓이나 방자하게 내세운 것이 아님을 보여주는 증거, 곧 하나님이 모든 악인을 쉽게 쓰러뜨릴 수 있는 강한 거인처럼 자신에게 계신다는 것을 잘 살펴야 한다. 그것은 그가 감히 하나님을 자신의 성실함의 증인이자 재판관으로 삼는다는 것이었다.
우리가 마귀가 우리를 대적하여 꾸민 모든 책략을 물리치기 위해 하나님의 이름을 내세우고자 한다면, 우리는 하나님이 실제로 우리의 생각과 감정을 살피시도록 스스로를 드리는 것을 배워야 한다. 선지자가 가르치는 것 중 첫 번째로 주목할 것은, 하나님께 아무것도 숨겨지지 않는다는 것이다. "의인을 살피시는 여호와여." 대조가 함축되어 있다. 사람의 판단은 보통 표면적이다. 성실함의 외관이 있으면 즉시 무죄 선고가 나온다. 비록 마음이 기만적이고 모든 배반으로 가득하더라도. 선지자는 하나님의 법정에 올 때, 순수한 마음과 진정한 성실함을 가져오는 자만이 무죄 선고를 받는다는 것을 의미한다.
그는 더 높은 확신으로 올라가 하나님의 복수를 볼 것이라고 말한다. 선지자가 자신의 확신을 어디서 이끌어 냈는지를 이제 알 수 있다. 그는 하나님 앞에서 자신을 철저히 살펴보았고, 하나님이 자신을 인정하신다는 것을 알았다. 그는 땅의 증인들에게만 호소하지 않았으며, 마치 공개 극장에 올라가 백성의 호의를 구하는 것처럼 하지 않았다. 그는 하나님이 자신의 진실함과 정직함으로 인해 자신을 인정하신다는 것을 알았기 때문이다.
또한 자신의 대의나 탄원을 하나님께 알렸다고 덧붙인다. 대중적 인기를 좇는 자들은 하나님의 판단에 만족하지 않는다. 야심은 마치 폭풍처럼 사람들을 끌고 다녀 멈출 수 없게 한다. 따라서 양심의 증거도 하나님의 심판도 그들에게는 별로 무게가 없다. 그러나 선지자는 자신의 대의를 하나님께 알렸다고 말한다. 하나님께 대의를 알린다는 것은 아무도 증인이 없고 하나님만이 우리 앞에 나타나실 때 이것을 하는 것을 의미한다. 우리의 기도에서 이렇게 감히 하나님께 말할 수 있을 때, "주님이여, 당신이 내 성실함을 아시나이다. 당신이 내가 당신 앞에 드러내지 않는 것이 아무것도 없다는 것을 아시나이다"라고 할 때, 그때야말로 우리가 진정으로 하나님께 우리의 대의를 알리는 것이다. 이것이 선지자의 경우였다.
"복수를 볼 것이다"고 말함으로써, 앞서 말한 바라던 복수를 암시한다. 원수들이 "그에게 복수하자"라고 말하였다. 선지자는 "주여, 내가 당신의 복수를 볼 것이니이다"라고 말한다. 볼 것이라고 말함으로써, 그는 마치 자신의 손이 묶여 있는 것처럼 말한다. 신실한 자들은 하나님의 명령으로 원수에게 스스로 복수하는 것이 금지되어 있음을 알기 때문에 스스로 자제한다. 행하는 것과 보는 것의 차이가 있으므로, 선지자는 방자하게 악한 자들과 자신을 구별한다. 그는 자신의 분노의 격렬함에 따라 복수를 취하지 않고 단지 볼 것이라고 하며, 이것을 하나님의 복수라고 부른다. 사람들이 자신의 의지대로 복수할 때마다 하나님에게서 그분의 권리를 빼앗는 것이기 때문이다. 바울은 "진노에 자리를 주라"고 말한다(롬 12:19).
원주석
- 번역원본
commentary-section/cal-jer-20-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
13절 카드 ↗
Here the Prophet breaks out into an open expression of joy, and not only gives thanks himself to God, that he had been freed from the intrigues and violence of the wicked, but he also summons others, and encourages them to sing praises to God; as though he had said, that his deliverance was such a favor, that not only he should be thankful to God for it, but that all should join to celebrate it, according to what is said by Paul in 2 Corinthians 1:11 , that thanks might be given by many to God. The Prophet no doubt had experienced God’s help, yea, that help which he had before so highly extolled. As, then, he had really found that God was victorious, and that his safety had been defended against all the ungodly by God’s invincible power, he in full confidence expressed his thanks, and wished all God’s servants to join with him. (16) Whenever, then, we are reduced into straits, and seem to be, as it were, rejected by God himself, let us still wait patiently until he may be pleased to free us from the hand of the wicked; without misery and distress preceding, we should never sufficiently acknowledge the power of God in preserving us. Thus Jeremiah confesses that he was for a time miserable and oppressed, but that he was at length delivered, even when the ungodly and wicked thought themselves victorious. Now follows an outcry, which seems to be of a very different character, — (16) The “poor” here does not mean him who is in low circumstances, but him who is helpless or defenseless; and this is the meaning of the word often in other parts, especially in the Psalm. The word “soul,” too, here and in other places, means life, — Sing ye to Jehovah, praise Jehovah, For he hath rescued the life of the helpless From the hand of malignants. — Ed . return to ' Top of Page ' <a name="verse-14" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-20-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여기서 선지자는 공공연한 기쁨의 표현으로 터져 나온다. 자신이 악인들의 책략과 폭력에서 해방된 것에 대해 하나님께 감사할 뿐만 아니라, 다른 이들을 부르고 격려하여 함께 하나님을 찬양하게 한다. 고린도후서 1:11에서 바울이 말한 것처럼, 많은 이들로부터 하나님께 감사가 드려지기 위함이다. 선지자는 의심할 여지없이 하나님의 도움을 실제로 경험하였다. 하나님이 이기셨고, 자신의 안전이 하나님의 불패의 권능으로 모든 불신자들에 맞서 보호받았음을 실제로 알았으므로, 확신 가운데 감사를 표하고 하나님의 모든 종들이 함께하기를 원한 것이다.
원주석
- 번역원본
commentary-section/cal-jer-20-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역
14절 카드 ↗
It seems, as I have said, that the Prophet was inconsistent with himself; from joy and thanksgiving he immediately passed into curses and execrations; what could have been less appropriate? If we say that he was tried by a new temptation, yet this seems by no means satisfactory, though it is in this way that interpreters commonly untie the knot. But it seems to me a levity unworthy of the holy man to pass suddenly from thanksgiving to God into imprecations, as though he had forgotten himself. I, therefore, doubt not but that the Prophet here relates how grievously he had been harassed by his own thoughts. The whole of this passage, then, is connected with thanksgiving, for he amplifies the deliverance which he has just mentioned, that is, that he had been brought back, as it were, from the lower regions. Thus he recites, in the latter passage, what had before happened to him, as though he had said, “When I now declare that I have been rescued by God from the hand of the wicked, I cannot sufficiently express the greatness of that favor, until I make it more clearly known to all the godly how great and how dreadful agonies I suffered, so that I cursed my birth-day, and abhorred everything that ought to have stimulated me to give praise to God.” In short, the Prophet teaches us here that he was not only opposed by enemies, but also distressed inwardly in his mind, so that he was carried away contrary to reason and judgment, by turbulent emotions which even led him to give utterance to vile blasphemies. For what is here said cannot be extenuated; but the Prophet most grievously sinned when he became thus calumnious towards God; for a man must be in a state of despair when he curses the day in which he was born. Men are, indeed, wont to celebrate their birth-day; and it was a custom which formerly prevailed, to acknowledge yearly that they owed it to God’s invaluable goodness that they were brought forth into vital light. As then it is a reason for thanksgiving, it is evident that when we turn to a curse what ought to rouse us to praise God, we are no longer in a right mind, nor possessed of reason, but that we are seized as it were with a sacrilegious madness; and yet into this state had the Prophet fallen. (17) We may then here learn with what care ought every one of us to watch himself, lest we be carried away by a violent feeling, so as to become intemperate and unruly. At the same time I allow, and it is what we ought carefully to notice, that the origin of his zeal was right. For though the Prophet indirectly blamed God, we ought yet to consider the source of his complaint; he did not curse his birth-day because he was afflicted with diseases, or because he could not endure poverty and want, or because he suffered some private evils; no, nothing of this kind was the case with the Prophet; but the reason was, because he saw that all his labor was lost, which he spent for the purpose of securing the wellbeing of the people; and further, because he found the truth of God loaded with calumnies and reproaches. When, therefore, he saw the ungodly thus insolently resisting him, and that all religion was treated with ridicule, he felt deeply moved. Hence it was that the holy man was touched with so much anguish. And we hence clearly see, that. the source of his zeal was right. But we are here reminded how much vigilance we ought to exercise over ourselves; for in most instances, when we become weary of life, and desire death, and hate the world, with the light and all the blessings of God, how is it that we are thus influenced, except that disdain reigns within us, or that we cannot with resignation bear reproaches, or that poverty is too grievous to us, or that some troubles press on us too heavily? It is not that we are influenced by a zeal for God. Since, then, the Prophet, who had no regard to himself nor had any private reason either of gain or of loss, became yet. thus exasperated and so very vehement, nay, seized with so violent a feeling, we ought surely to exercise the more care to restrain our feelings; and though many things may daily happen to us, which may produce weariness, or overwhelm us with so much disdain as to render all things hateful to us, we ought yet to contend against such feelings; and if we cannot, at the first effort, repress and subdue them, we ought, at least, according to the example of the Prophet, to learn to correct them by degrees, until God cheers and comforts us, so that we may rejoice and sing a song of thanksgiving. (17) The greatest difficulty in this passage is the connection. That Jeremiah should have cursed his birthday is what can be accounted for, as in the case of Job. Nature, even in the best of men, sometimes utters its own voice. But how he came to do this immediately after having thanked God for his deliverance, seems singular. The explanation of Calvin, that he relates what had passed in his mind, while he was confined by Pashur, is plausible, and has been adopted by Grotius, Gataker, Cocceius, and Henry. Grotius considered, “I had said,” to be understood at the beginning of the fourteenth verse. Adam Clarke thought that the words have been transposed, and that the five last verses ought to come in between the eighth and the ninth verse: and he says what is true, that there are many transpositions in this book. Houbigant, approved by Horsley, thought the right place for these verses is between the sixth and the seventh verse. But these transpositions are not satisfactory. Venema’s notion is, that Jeremiah does not speak in his own name, but in the name of Pashur. Having described in the previous verse his own ease, the protection he found from God, he describes in these verses the wretchedness and misery of his persecutor, and introduces him as cursing his birth-day, etc. But this is very far-fetched and fanciful. Scott acknowledges the transition to be very extraordinary, but yet thinks that the Prophet describes what had passed through his o
Pericope (part_of)
- part_of
pericope/per-jer-20-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자가 자신과 일치하지 않는 것처럼 보인다. 기쁨과 감사에서 즉시 저주와 맹세로 넘어가는 것이다. 어떤 이들은 선지자가 새로운 유혹에 시달렸다고 생각하는데, 이것이 해석자들이 공통으로 이 문제를 해결하는 방식이다. 그러나 거룩한 사람이 갑자기 감사에서 저주로 넘어간다는 것은 그가 자신을 잊은 것처럼 보여 가볍게 여길 수 없다.
따라서 나는 선지자가 여기서 자신의 생각으로 얼마나 심하게 시달렸는지를 이야기하고 있다고 의심하지 않는다. 이 구절 전체는 앞서 언급한 구출에 감사와 연결되어 있다. 마치 지하 세계에서 되돌아온 것처럼 가져온 구출을 강조하는 것이다. 따라서 후반 구절에서 이전에 그에게 일어났던 것을 이야기한다. "이제 내가 하나님께 구원받았다고 선언할 때, 그 은혜의 위대함을 충분히 표현할 수 없다. 그것을 모든 신자들에게 더 명확하게 알리기 위해, 내가 얼마나 크고 무서운 고뇌를 겪었는지를 이야기해야 한다. 내가 내 생일을 저주하고 하나님께 감사하도록 자극했어야 할 모든 것이 혐오스러웠을 때 말이다."
간단히 말해서, 선지자는 여기서 원수들에게만 대적된 것이 아니라 내적으로도 고통받았음을 가르쳐 준다. 이성과 판단에 반하여 격렬한 감정에 이끌려 심지어 사악한 모독을 말하게까지 되었다는 것이다. 선지자는 자신의 생일을 저주할 때 가장 심하게 죄를 지었다. 자신의 탄생일을 저주하는 사람은 절망 상태에 있기 때문이다. 사람들은 생일을 기념하는 것이 관습이었으며, 그것은 하나님의 헤아릴 수 없는 선하심 덕분에 생명의 빛 속으로 태어났음을 인정하는 것이었다. 그러므로 이것이 감사를 자극하는 이유가 될 때, 우리가 하나님을 찬양하도록 일깨워야 할 것을 저주로 돌린다는 것은 우리가 더 이상 올바른 마음이나 이성을 갖고 있지 않다는 것이다. 그러나 선지자가 이런 상태에 빠졌다. 이에서 우리는 강한 감정에 이끌려 무절제하고 무질서하게 되지 않도록 얼마나 조심해야 하는지를 배울 수 있다.
원주석
- 번역원본
commentary-section/cal-jer-20-14-14(Calvin, PD) - CC0-1.0 · Sonnet 번역
15절 카드 ↗
We said yesterday that the Prophet’s confused state of mind is described in this passage; for he would have no doubt himself confessed, that he was carried away by an intemperate feeling, so as not to be himself; for it is to cast reproach on God when any one curses his own birth-day. And he goes farther than this, for he adds, Cursed be the man who declared to my father, that a male child was born Here he not only fights against God, but is also ungrateful towards men; for what but thanks did he deserve who first told his father that he had a son born to him? It was then an ingratitude in no way excusable And hence we also learn that the Prophet had no control over his feelings, but was wholly led away by a blind impulse, which made him to utter very inconsiderate words; for in this sentence there is no piety nor humanity; but as I have said, the Prophet was ungrateful to men as well as to God; and his hyperbolical language also more fully expresses how intemperate his feelings were, who declared to my father that a male child was born He seems here, as though he avowedly despised God’s favor, for we know that males are preferred to females. But the Prophet mentions here the word male, as though he wished to complain of what he ought to have been thankful for. return to ' Top of Page ' <a name="verse-16" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-20-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자의 혼란스러운 상태가 이 구절에서 묘사된다. 선지자 자신도 자신이 절제 없는 감정에 사로잡혀 자기 자신을 잃어버렸음을 고백하였을 것이다. "내 아버지에게 사내아이가 났다고 알린 자는 저주를 받으라." 여기서 그는 하나님과 싸울 뿐만 아니라, 사람들에게도 배은망덕하다. 그 소식을 먼저 알린 자가 아버지에게 아들이 태어났다고 알린 것인데, 이 사람이 어찌 감사 외에 다른 것을 받아야 한단 말인가? 그러므로 이것은 결코 용납될 수 없는 배은망덕이었다. 선지자가 자신의 감정을 통제하지 못하고 맹목적인 충동에 완전히 이끌려 매우 경솔한 말을 하였음을 여기서 배울 수 있다.
원주석
- 번역원본
commentary-section/cal-jer-20-15-15(Calvin, PD) - CC0-1.0 · Sonnet 번역
16절 카드 ↗
And he adds, Who with joy made him joyful We see, as it is commonly said, how he mingles heaven and earth; for had it been in his power, when this frenzy possessed his mind, he would have certainly disturbed all the elements. But more grievous and more inordinate is what follows, Let that man be like the cities which God destroyed without repentance Why did he imprecate on an innocent man the destruction of Sodom and Gomorrah? and then he speaks not of temporal punishment, but devotes the man to endless perdition, for that is the import of the words, and he repented not; as though he had said, “May God be angry with him, without shewing any mercy, but manifest himself as wholly implacable, as he dealt with Sodom, which he at once destroyed without leaving it any hope.” Had he spoken of an inveterate enemy, he ought to have kept within those bounds prescribed to all God’s children; but he had nothing against the man who brought the news to his father. We hence see how he was led away as it were by an insane impulse. But let us hence learn to restrain, in due time, our feelings, which will pass over all bounds if we indulge them; for they will break out then as it were into fury, as the case was with the Prophet. He also adds, Let him hear a cry in the morning, and a tumult at noon-tide Here he devotes an innocent man to perpetual inquietude. And mention is made of the dawn, for we know that terrors occur during darkness in the night. If anything happens in the day-time, we inquire what it is, and we are not so frightened; but when there is any noise in the night, fear takes full possession of us. There is then something monstrous in what the Prophet expresses here. Hence, also, we more fully learn how very hot was his indignation, that he thus wished perpetual torments to an innocent man. In the morning, he says, let him hear a cry, and at noon a tumult Had he said, “Let him hear a cry perpetually,” it would not have been so grievous. It now follows, — return to ' Top of Page ' <a name="verse-17" class="com-number"
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pericope/per-jer-20-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"그가 크게 기뻐하게 하였다"는 것을 덧붙인다. 분노 속에서 그가 모든 것을 섞어 버리는 것을 볼 수 있다. 이 광기가 그를 사로잡았을 때 그에게 권한이 있었더라면 모든 요소들을 뒤흔들었을 것이다. 그러나 더욱 심하고 무질서한 것이 뒤따른다. "그 사람은 여호와께서 뉘우치지 않고 멸하신 그 성읍들 같이 되게 하소서." 그는 어찌하여 무죄한 사람에게 소돔과 고모라의 멸망을 저주로 돌렸는가? 그것도 일시적 형벌이 아니라 영원한 멸망에 내던진 것이다. "그가 뉘우치지 않고"라는 표현이 그것을 의미하기 때문이다. 마치 "하나님이 자비를 보이지 않고 그에게 진노하시되 전적으로 달래질 수 없는 방식으로, 소돔을 소망의 여지도 없이 즉시 멸하신 것처럼 행하소서"라고 말하는 것과 같다.
"아침에 외치는 소리를 듣게 하시며 낮에 군사의 외침을 듣게 하소서." 여기서 그는 무죄한 사람에게 영원한 불안을 선고한다. 우리는 밤에 두려움이 오는 것을 안다. 낮에 무언가가 일어나면, 우리는 그것이 무엇인지 물으며 그렇게 두려워하지 않는다. 그러나 밤에 소음이 있으면 두려움이 우리를 완전히 사로잡는다. 선지자가 여기서 표현하는 것에는 무언가 괴물 같은 것이 있다. 그의 분개가 얼마나 뜨거웠는지를 더욱 충분히 배울 수 있다.
원주석
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commentary-section/cal-jer-20-16-16(Calvin, PD) - CC0-1.0 · Sonnet 번역
17절 카드 ↗
After having denounced his imprecations on his birth-day, and on the messenger who had wished to convey joy to his father, Jeremiah now expostulates with God. It hence appears how great was his madness; for thus must we speak. But if Jeremiah spared not God, how should he spare a mortal man? There is then no doubt but that he raged furiously against God, for his expostulation is that of a man wholly desperate; he asks, why he was not slain from the womb, as though he did not regard it as a kindness that he came alive into light. But this life, though exposed to many sorrows, ought yet to be counted as an evidence of God’s inestimable favor. As the Prophet, then, not only despised this goodness of God, but contended with God himself, because he had been created a man and brought into light, how great was his ingratitude! return to ' Top of Page ' <a name="verse-18" class="com-number"
Pericope (part_of)
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pericope/per-jer-20-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
생일에 저주를 퍼붓고, 아버지에게 기쁜 소식을 전하고 싶었던 소식꾼에게 저주를 퍼부은 후에, 예레미야는 이제 하나님께 항변한다. 그의 광기가 얼마나 컸는지가 드러난다. 예레미야가 하나님을 아끼지 않았다면, 어떻게 인간을 아끼겠는가? 하나님께 대한 그의 항변은 완전히 절망한 자의 항변이었다. 그는 왜 자신이 태어날 때 죽지 않았느냐고 물었다. 마치 생명의 빛 속으로 살아서 나온 것이 친절이 아닌 것처럼. 그러나 많은 슬픔에 노출된 이 삶도 하나님의 헤아릴 수 없는 은혜의 증거로 여겨져야 한다. 선지자가 이 하나님의 선하심을 경멸했을 뿐만 아니라 사람으로 창조되고 생명의 빛 속에 들어왔기 때문에 하나님 자신과 다투었으니, 그의 배은망덕이 얼마나 컸는가!
원주석
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commentary-section/cal-jer-20-17-17(Calvin, PD) - CC0-1.0 · Sonnet 번역
18절 카드 ↗
He then adds, My mother might have been my grave; (18) that is, “This light and life I value not; why then did I not die in my mother’s womb? and why did she conceive me?” Then he says, Why came I forth from the womb that I might see trouble and sorrow, and that my days. might be consumed in, reproach? Here he gives a reason why he was wearied of life; but he could not have been cleared on this account, nor ought he to be so at this day; for what just cause can we have to contend with God? Jeremiah was created to sorrow and trouble: this is the condition of all; why, then, should God be blamed? his days were spent in reproach: there was nothing new in his case; for many who have received an honorable testimony from God had suffered many wrongs and reproaches. Why, then, did he not look to them as examples, that he might bear with patience and resignation what had happened to other holy men? but he seemed as though he wished to appear as it were in public, that he might proclaim his disgrace, not only to his own age, but to every age to the end of the world. At the same time we must remember the object he had in view; for the Prophet, as we have said, was not seized with this intemperate spirit after he had given thanks to God, and exulted as a conqueror, but before; and in order to amplify the grace of God in delivering him as it were from hell itself, into which he had plunged himself, he mentioned what had passed through his mind. The drift of the whole description seems to be this, — “I was lost, and my mind could conceive nothing but what was bitter, and with a full mouth I vomited forth poison and blasphemies against God.” What the Prophet then had here in view, was to render more conspicuous the kindness of God in bringing him to light from so deep an abyss. A similar mode of speaking is found in the third chapter of Job. But Job had not the reason which, as we have said, Jeremiah had; for Jeremiah was not influenced by any private grief when carried away by all insane impulse to speak against God. Whence, then, was his great grief? even because he saw he was despised by the people, and that the whole of religion was esteemed by them as nothing: in short, he saw that the state of things was quite hopeless. He was, then, inflamed with zeal for God’s glory; and he also was extremely grieved at the irreclaimable wickedness of the people; but Job had only a respect to his own sufferings. There was, therefore, a great difference between Job and Jeremiah; and yet we know that both were endowed, as it were, with angelic virtue, for Job is named as one of three just men, who seemed to have been elevated above all mankind; and Jeremiah, if a comparison be made, was in this instance more excusable than Job; and yet we see that they were both inflamed with so unreasonable a grief, that they spared neither God nor man. Let us then learn to check our feelings, that they may not break out thus unreasonably. Let us at the same time know that God’s servants, though they may excel in firmness, are yet not wholly divested of their corruptions. And should it happen at any time to us to feel such emotions within us, let not such a temptation discourage us; but as far as we can and as God gives us grace, let us strive to resist it, until the firmness of our faith at length gains the ascendency, as we see was the case with Jeremiah. For when overwhelmed with such a confusion of mind as to lie down as it were dead in hell itself, he was yet restored, as we have seen, to such a soundness of mind, that he afterwards courageously executed his own office, and also gloried, according to what we observed yesterday, in the help of God. Let us proceed, — (18) Our version seems right in rendering the ו in this sentence or; and so it ought to be rendered in the previous verse, otherwise there is an inconsistency in representing a man destroyed, and hearing an outcry, etc. The two verses may be thus rendered, — 16. And let that man be like the cities Which Jehovah overturned and repented not; Or a hearer of an outcry in the morning And of tumult at noon-tide. 17. Why not slay me did he from the womb? Or become to me did my mother my grave, And her womb a perpetual conception? The last words are, literally, “a conception of perpetuity,” — the Vulg. has, “an eternal conception,” — the Syr., “a perpetual conception.” Then the next verse is as follows, — 18. For what purpose has this been? From the womb I came forth To see labor and sorrow, And spent in shame are my days. — Ed . return to ' Top of Page ' Jeremiah Jer 19 Jeremiah Jer Jeremiah Jer 21 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Jeremiah 20". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ jeremiah-20.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-siz
Pericope (part_of)
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pericope/per-jer-20-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"내 어머니가 내 무덤이 되었을 것이다." 곧 "나는 이 빛과 생명을 귀하게 여기지 않는다. 어찌하여 어머니 배 속에서 죽지 않았는가? 어찌하여 그녀는 나를 잉태하였는가?" 이어서 "어찌하여 내가 태어나서 고생과 슬픔을 보았으며 내 날을 수치로 마치게 되는가?"라고 말한다. 여기서 그는 생명에 지친 이유를 제시하지만, 이것으로 무죄 선고를 받을 수는 없다. 하나님과 다투는 어떤 정당한 이유가 있을 수 있는가? 예레미야는 슬픔과 고뇌를 위해 창조되었다. 이것은 모두에게 공통된 조건이다. 그의 날들이 수치로 보내어졌다는 것도 새로운 것이 아니다. 하나님에게서 명예로운 증거를 받은 많은 이들이 많은 잘못과 수치를 겪었다. 그렇다면 어찌하여 다른 거룩한 사람들에게 일어난 것을 인내와 체념으로 견디지 않았는가?
동시에 그가 염두에 둔 목적을 기억해야 한다. 선지자는 이 무절제한 감정에 사로잡힌 것이 하나님께 감사하고 정복자로서 기뻐한 후가 아니라 그 이전이었다. 그가 지하 세계 자체에서와 같이 구원받은 하나님의 은혜를 강조하기 위해, 자신의 마음에 일어났던 것을 언급한 것이다. 전체 묘사의 취지는 이런 것 같다. "나는 잃었고 내 마음은 쓴 것 외에는 아무것도 생각할 수 없었으며, 가득 찬 입으로 하나님께 독과 모독을 토해냈다." 선지자가 여기서 목적한 것은 그처럼 깊은 구렁에서 자신을 빛으로 인도하신 하나님의 친절을 더욱 빛나게 하는 것이었다.
욥의 셋째 장에서도 비슷한 표현 방식이 발견된다. 그러나 욥에게는 예레미야가 가진 이유가 없었다. 예레미야는 미친 충동에 사로잡혀 하나님께 말할 때 개인적 슬픔에 영향을 받지 않았기 때문이다. 그의 큰 슬픔의 원천은 어디에서였는가? 바로 그가 백성에게 경멸받고 종교 전체가 그들에게 아무것도 아닌 것으로 여겨지는 것을 보았기 때문이다. 간단히 말해서, 그는 사태가 완전히 절망적이라는 것을 보았다. 그는 하나님의 영광을 향한 열심에 불탔으며, 또한 백성의 돌이킬 수 없는 악함에 극도로 슬퍼하였다. 그러나 욥은 자신의 고통만을 생각하였다. 따라서 욥과 예레미야 사이에는 큰 차이가 있었다. 그러나 우리는 두 사람 모두 한 달리 천사적 덕목으로 부여되었다는 것을 안다. 욥은 세 의인 중 한 사람으로 이름이 올라 있고, 예레미야는 이 경우에 욥보다 더 변명할 여지가 있었다. 그러나 그들 두 사람 다 이성 없이 슬픔에 불타 하나님도 사람도 아끼지 않았다.
그러므로 우리는 감정이 이렇게 이성 없이 터지지 않도록 억제하는 것을 배우자. 동시에 하나님의 종들이 굳건함에서 탁월하더라도 그들의 부패에서 완전히 벗어나지 않음을 알자. 또한 언제든 우리 안에서 이런 감정이 느껴진다면, 그런 유혹으로 인해 낙담하지 말자. 가능한 한 그리고 하나님이 은혜를 주시는 만큼, 믿음의 굳건함이 결국 우위를 얻을 때까지 저항하도록 힘쓰자. 예레미야의 경우에서 본 것처럼 말이다. 지옥 자체에 누워 죽은 것처럼 이런 마음의 혼란으로 압도되면서도, 그는 건전한 정신을 되찾아 자신의 직무를 용감하게 수행하고 앞서 본 것처럼 하나님의 도움을 영광스럽게 하였다.
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commentary-section/cal-jer-20-18-18(Calvin, PD) - CC0-1.0 · Sonnet 번역