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주석[칼빈] — 예레미야 22장 · 유다 왕들 심판

요약
칼빈 주석 · 섹션 29개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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1절 카드 ↗

The Prophet is again bidden to reprove the king and his counsellors; but the exhortation is at the same time extended to the whole people. It was necessary to begin with the head, that the common people might know that it was not a matter to be trifled with, as God would not spare, no, not even the king himself, and his courtiers; for a greater terror seized the lower orders, when they saw the highest laid prostrate. That what is here taught might then penetrate more effectually into the hearts of all, the Prophet is bid to address the king himself and his courtiers: he is afterwards bidden to include also the whole body of the people. And hence it appears, that there was some hope of favor yet remaining, provided the king and the whole people received the admonitions of the Prophet; provided their repentance and conversion were sincere, God was still ready to forgive them. We must at the same time observe, as I have already said, that they could not escape the calamity that was at hand; but exile would have been much milder, and also their return would have been more certain, and they would have found in various ways that they had not been rejected by God, though for a time chastised. As then we now say, that a hope of pardon was set before them, this is not to be so understood as that they could avert the destruction of the city; for it had once for all been determined by God to drive the people into a temporary exile, and also to put all end for a time to their sacrifices; for this dreadful desolation was to be a proof that the people had been extremely ungrateful to God, and especially that their obstinacy could not be endured in having so long despised the Prophets and the commands of God. However the hope of mitigation as to their punishment was given them, provided they were touched by a right feeling, so as to endeavor to return into favor with God. But as Jeremiah effected nothing by so many admonitions, they were rendered more inexcusable. We now see the design of what is here said, even that the Jews, having been so often proved guilty, might cease to complain that they suffered anything undeservedly; for they had been often admonished, yea, almost in numberless instances, and God had offered mercy, provided they were reclaimable. I come now to the words — Thus saith Jehovah, Go down (32) to the house of the king We see that the Prophet was endued with so great a courage that the dignity of the king’s name did not daunt him, so as to prevent him to perform what was commanded him. We have seen elsewhere similar instances; but whenever such cases occur, they deserve to be noticed. First, the servants of God ought boldly to discharge their office, and not to flatter the great and the rich, nor remit anything of their own authority when they meet with dignity and greatness. Secondly, let those who seem to be more eminent than others learn, that whatever eminence they may possess cannot avail them, but that they ought to submit to prophetic instruction. We have before seen that the Prophet was sent to reprove and rebuke even the highest, and to shew no respect of persons. ( Jeremiah 1:10 .) So now, here he shews that he had, as it were, the whole world under his feet, for in executing his office, he reproved the king himself and all his princes. (32) Or “descend;” it appears that Jeremiah was in the Temple when he had this commission. And it would be better to render the first words, “Thus said Jehovah,” as it is a narrative of what had taken place. In Jeremiah 18:1 , it is said the word of the Lord came to Jeremiah, and then he was commanded to go down to the potter’s house; which intimates that he was at the time in the Temple, officiating probably in his course as a priest. — Ed . return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-22-1

Source

선지자는 왕과 그의 신하들을 다시 책망하도록 명령받는다. 그러나 권고는 동시에 온 백성에게까지 확장된다. 하나님이 왕 자신과 그 신하들조차 아끼지 않으실 것이라는 것을 백성이 알게 하여 경각심을 더 심어주기 위해 먼저 머리부터 시작하는 것이 필요하였다. 가장 높은 자들이 쓰러지는 것을 볼 때 낮은 계층에는 더 큰 두려움이 엄습하기 때문이다. 선지자가 가르치는 것이 모든 사람의 마음에 더 효과적으로 파고들게 하기 위해 왕 자신과 그의 신하들에게 먼저 말하도록 명령받고, 그런 다음에 온 백성도 포함하도록 명령받는다.

그리고 여기서 아직 은혜의 소망이 얼마간 남아 있었음이 드러난다. 왕과 온 백성이 선지자의 권고를 받아들인다면, 회개와 돌아섬이 진실하다면, 하나님이 여전히 용서하실 준비가 되어 있으셨기 때문이다. 동시에 앞서 말한 것처럼 그들이 임박한 재앙을 피할 수는 없었다는 것에 주의해야 한다. 그러나 유배는 훨씬 온화하였을 것이고, 귀환도 더 확실하였을 것이며, 하나님이 자신들을 버리지 않으셨음을 다양한 방식으로 알 수 있었을 것이다. 그러므로 이제 용서의 소망이 그들 앞에 놓여 있다고 말할 때, 이것은 그들이 도성의 파멸을 피할 수 있다는 의미가 아니다. 하나님은 백성을 잠시 유배로 몰아내기로, 그리고 얼마 동안 그들의 제사를 끝내기로 한 번에 결정하셨기 때문이다. 이 끔찍한 황폐는 백성이 하나님께 지극히 배은망덕하였고, 특히 선지자들과 하나님의 명령을 그토록 오래 멸시한 그들의 완악함을 더 이상 용납할 수 없다는 증거가 되어야 하였다. 그러나 형벌의 완화에 대한 소망이 그들에게 주어져 있었다. 만약 그들이 올바른 감동을 받아 하나님의 은혜 안으로 돌아오려 했더라면. 그러나 예레미야가 그토록 많은 권고로도 아무것도 이루지 못하였기 때문에, 그들은 더욱 변명할 수 없게 되었다.

"여호와가 이같이 말씀하신다. 왕의 집으로 내려가라." 우리는 선지자가 왕의 이름의 위엄에 기가 꺾이지 않고, 명령받은 것을 수행하는 데 주저하지 않을 만큼 큰 용기를 부여받았음을 본다. 먼저, 하나님의 종들은 담대하게 자신의 직무를 수행해야 하며, 높은 자와 부한 자에게 아첨하지 않아야 하고, 위엄과 위대함을 대할 때 자신의 권위를 조금도 포기하지 말아야 한다. 둘째로, 다른 이들보다 더 탁월한 것처럼 보이는 자들은, 자신이 어떤 탁월함을 가지고 있더라도 그것이 그들에게 유익이 될 수 없음을 배워야 하고, 예언적 가르침에 복종해야 함을 배워야 한다.

원주석

2절 카드 ↗

But he speaks of the king as sitting on the throne of David; but not, as I have already said, for the sake of honor, but for the purpose of enhancing his guilt; for he occupied a sacred throne, of which he was wholly unworthy. For though God is said to sit in the midst of the gods, because by him kings rule, we yet know that the throne of David was more eminent than any other; for it was a priestly kingdom and a type of that celestial kingdom which was afterwards fully revealed in Christ. As, then, the kings of Judah, the descendants of David, were types of Christ, less tolerable was their impiety, when, unmindful of their vocation, they had departed from the piety of their father David and became wholly degenerated. So the Prophet, by mentioning the house of Israel and the house of Jacob, no doubt condemned the Jews, because they had become unlike the holy patriarch. We now, then, understand the object of the Prophet when he says, “Hear the word of Jehovah, thou king of Judah, who sittest on the throne of David.” But that his reproof might have its just weight, the Prophet carefully shews that he brought nothing but what had been committed to him from above; this is the reason why he repeats, thou shalt say, “Thus saith Jehovah, Go down, speak, and say.” From the king he comes to the courtiers, and from them to the whole people. Thou, he says, and thy servants; by the king’s servants the Scripture means, all those ministers who were his counsellors, who were appointed to administer justice and who exercised authority. But we must notice, that at last he addresses the whole people. We hence see that what he taught belonged in common to all, though he began with the king and his counsellors, that the common people might not think that they would be unpunished if they despised the doctrine to which even kings were to submit. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-22-2

Source

그러나 그는 왕이 다윗의 보좌에 앉아 있다고 말하는데, 이것은 앞서 말한 것처럼 명예 때문이 아니라 그의 죄책을 더 크게 드러내기 위함이었다. 그가 거룩한 보좌를 차지하고 있었지만, 그는 전혀 그럴 자격이 없었기 때문이다. 하나님이 그분 자신이 신들의 한가운데 계신다고 하시는 것은, 그분으로 말미암아 왕들이 다스리기 때문이다. 그러나 다윗의 보좌가 다른 어떤 것보다 더 탁월하였다는 것을 우리는 안다. 그것은 제사장 왕국이었고, 후에 그리스도 안에서 완전히 계시될 천상의 나라의 모형이었기 때문이다. 그러므로 유다의 왕들, 곧 다윗의 후손들이 그리스도의 모형이었기 때문에, 자신들의 소명을 망각하고 그들의 조상 다윗의 경건에서 떠나 완전히 타락하였을 때, 그들의 불경건은 더욱 용납될 수 없는 것이었다.

따라서 선지자가 이스라엘 집과 야곱의 집을 언급할 때, 의심할 여지없이 유다 사람들이 그 거룩한 족장과 달라졌다고 정죄하는 것이다. 우리는 이제 선지자가 "다윗의 보좌에 앉아 있는 유다의 왕이여, 여호와의 말씀을 들으라"고 말할 때의 목적을 이해한다. 그러나 그의 책망이 적절한 무게를 갖도록 하기 위해, 선지자는 자신이 위로부터 위탁받은 것 외에 아무것도 가져오지 않는다는 것을 주의 깊게 보여준다. 이것이 그가 "이같이 말씀하신다, 내려가라, 말하라, 하여 말하라"고 반복하는 이유다. 왕에서 신하들로, 그리고 신하들에서 온 백성에게로 나아간다. 성경에서 왕의 종들이란 그의 모든 조언자들, 곧 공의를 관장하고 권위를 행사하는 데 임명된 자들을 의미한다. 그러나 마지막에는 온 백성을 향해 말씀한다는 것을 주목해야 한다. 그가 가르치는 것은 왕과 그의 신하들로 시작하였지만 모든 사람에게 공통으로 속한 것이었다. 왕들도 복종해야 하는 가르침을 멸시하더라도 자신들이 처벌받지 않을 것이라고 백성이 생각하지 않도록 하기 위함이었다.

원주석

3절 카드 ↗

He says, first, Do judgment and justice This belonged especially to the king and his judges and governors; for private individuals, we know, had no power to protect their property; for though every one ought to resist wrongs and evil doings, yet this was the special duty of the judges whom God had armed with the sword for this purpose. To do judgment, means to render to every one according to his right; but when the two words, judgment and justice, are connected together, by justice we are to understand equity, so that every one has his own right; and by judgment is to be understood the execution of due punishment; for it is not enough for the judge to decide what is right, except he restrains the wicked when they audaciously resist. To do judgment, then, is to defend the weak and the innocent, as it were, with an armed hand. (33) He then adds, Rescue the spoiled from the hand of the oppressor He repeats what we observed in the last chapter; and here under one thing he includes the duty of judges, even that they are ever to oppose what is wrong and to check the audacity of the wicked, for they can never be induced willingly to conduct themselves with moderation and quietness. As, then, they are to be restrained by force, he says, “Rescue the spoiled from the hand of the oppressor.” Of the word גזול , gesul, we have spoken before; but by this form of speaking God intimates that it is not enough for the judge to abstain from tyranny and cruelty, and not to stimulate the wicked nor favor them, except he also acknowledges that he has been appointed by God for this end — to rescue the spoiled from the hand of the oppressor, and not to hesitate to face hatred and danger in the discharge of his office. The Prophet now adds other things which he had not mentioned in the preceding chapter; defraud not, (34) he says, the stranger and the orphan and the widow It is what is often said in Scripture, that it is not right to defraud any one; for God would exempt all from wrong, and not only strangers, orphans, and widows; but as orphans have no knowledge or wisdom, they are exposed, as it were, to plunder; and also widows, because they are in themselves helpless; and strangers, because they have no friends to undertake their cause; hence God, in an especial mannel, requires a regard to be had to strangers, orphans, and widows. There is also another reason; for when their right is rendered to strangers, orphans, and widows, equity no doubt shines forth more conspicuously. When any one brings friends with him, and employs them in the defense of his cause, the judge is thereby influenced; and he who is a native will have his relations and neighbors to support his cause; and he who is rich and possessing power will also influence the judge, so that he dares not do anything notoriously wrong; but when the stranger, or the orphan, or the widow comes before the judge, he can with impunity oppress them all. Hence if he judges rightly, it is no doubt a conspicuous proof of his integrity and uprightness. This, then, is the reason why God everywhere enumerates these cases when he speaks of right and equitable judgments. He further adds, Exercise no violence, nor shed innocent blood in this place These things also were matters belonging to the judges. But it was a horribly monstrous thing for the throne of David to have been so defiled as to have become, as it were, a den of robbers. Wherever there is any pretense to justice, there ought to be there some fear or shame; but as we have said, that tribunal was in a peculiar manner sacred to God. As, then, the king and his counsellors were become like robbers, and as they so occupied the throne of David that all impiety prevailed, and they hesitated not to plunder on every side, as though they lived in a house of plunder; this was, as I have said, a sad and shameful spectacle. (35) But we ought the more carefully to notice this passage, that we may learn to strengthen ourselves against bad examples, lest the impiety of men should overturn our faith; when we see in God’s Church things in such a disorder, that those who glory in the name of God are become like robbers, we must beware lest we become, on this account, alienated from true religion. We must, indeed, detest such monsters, but we must take care lest God’s word, through men’s wickedness, should lose its value in our esteem. We ought, then, to remember the admonition of Christ, to hear the Scribes and Pharisees who sat in Moses’ seat. ( Matthew 23:2 .) Thus it behoved the Jews to venerate that royal throne, on which God had inscribed certain marks of his glory. Though they saw that it was polluted by the crimes and evil deeds of men, yet they ought to have retained some regard for it on account of that expression, “This is my rest for ever.” But we yet see that the king was sharply and severely reproved, as he deserved. Hence most foolishly does the Pope at the present day seek to exempt himself from all reproof, because he occupies the apostolic throne. (36) Were we to grant what is claimed, (though that is frivolous and childish,) that the Roman throne is apostolic, (which I think has never been occupied by Peter,) surely the throne of David was much more venerable than the chair of Peter? and yet the descendants of David who succeeded him, being types and representatives of Christ, were not on that account, as we here see, exempt from reproof. It might, however, be asked, why the Prophet said that he was sent to the whole people, when his doctrine was addressed only to the king and the public judges? for it belonged not to the people or to private individuals. But I have said already that it was easy for the common people to gather how God’s judgment ought to have been dreaded, for they had heard that punishment was denounced even on the house of David, which was yet considered sacred. When, therefore, they saw that those were summoned before God’s tribunal who were, in a manner, not subject to laws, what we

Pericope (part_of)

절 (explains)

bible-text/jer-22-3

Source

그가 먼저 말씀하신다. "공의와 정의를 행하라." 이것은 특별히 왕과 그의 재판관들과 통치자들에게 속한 것이었다. 개인들은 자신의 재산을 보호할 권력이 없었기 때문이다. 비록 모든 사람이 불의와 악행에 저항해야 하지만, 이것은 하나님이 이 목적을 위해 칼을 쥐어주신 재판관들의 특별한 의무였다. 공의를 행한다는 것은 각 사람에게 그의 권리에 따라 갚는 것을 의미한다. 그러나 공의와 정의라는 두 단어가 함께 연결될 때, 정의는 각 사람이 자신의 권리를 갖는 형평을 의미하고, 공의는 마땅한 처벌의 집행을 의미한다. 재판관이 무엇이 옳은지를 판단하는 것으로 충분하지 않고, 악인들이 방자하게 저항할 때 그들을 억제해야 하기 때문이다. 공의를 행하는 것은 말하자면 무장한 손으로 약하고 죄 없는 자를 보호하는 것이다.

그는 덧붙인다. "약탈당한 자를 압제자의 손에서 건져 내라." 그는 이전 장에서 본 것을 반복한다. 그리고 여기서 하나의 일로 재판관의 의무를 포함시킨다. 곧 그들은 언제나 불의에 맞서고, 악인들의 방자함을 억제해야 한다는 것이다. 외지인과 고아와 과부를 속이지 말라고 덧붙이신다. 이것은 성경에서 자주 하시는 말씀이다. 하나님은 모든 사람이 불의로부터 보호되기를 원하시고, 외지인과 고아와 과부만이 아니라 모든 사람을 보호하신다. 그러나 고아는 지식과 지혜가 없어 약탈에 노출되어 있고, 과부는 스스로 힘이 없으며, 외지인은 자신의 소송을 맡아줄 친구가 없다. 따라서 하나님은 특별히 외지인과 고아와 과부에 대한 배려를 요구하신다. 또 다른 이유도 있다. 외지인과 고아와 과부에게 권리가 주어질 때, 형평이 더 뚜렷하게 드러나기 때문이다.

그는 또한 덧붙인다. "이곳에서 무고한 피를 흘리는 폭력을 행하지 말라." 이것들도 재판관들에게 속한 일이었다. 그러나 다윗의 보좌가 그토록 더럽혀져 마치 강도들의 소굴이 된 것은 끔찍하고 기괴한 일이었다. 또한 이 구절에서 우리는 나쁜 본보기들에 맞서 스스로를 강화하는 것을 배워야 한다. 하나님의 이름을 자랑하는 자들이 강도처럼 되었음을 볼 때, 우리가 이것 때문에 참된 종교에서 멀어지지 않도록 조심해야 한다.

원주석

4절 카드 ↗

The Prophet expresses more clearly what I have already stated, that if the Jews from the heart repented, there was yet a place for mercy; for he promises them that God would be reconcilable, if they sought to be reconciled to him; he allures them to repentance by words of kindness. We may, indeed, read כיאם , kiam, as one word, and render it, “But rather;” but I follow others who give this version, For if by doing ye will do this word, then ye shall enter in, etc.; and thus they turn the copulative into an adverb of time, which is often the case. (37) Still the other meaning is not unsuitable, when the future verb, תעשו , toshu, is taken in a hortative sense; for we know that the future tense in Hebrew is often to be understood as an imperative. As to the general meaning, there is not much difference; for what the Prophet designed to shew was this, that God would be reconciled to the Jews, if they were not wholly disobedient. “Only,” he says, “obey my word, and your safety shall be secured.” Not that impunity was to be expected, as I have said before, but, as they would have found, their reconciliation to God would not have been in vain, for their punishment would have been mitigated; in that case their exile would have been rendered more endurable, for God would have doubtless made their adversaries kind to them; in short, mercy would have been shewn to them in many ways. Moreover, the Prophet shews that he called them not in vain to repent; for he sets before them God’s favor in mitigating their punishment. And he adds, Ye shall enter through the gates of this house, both your kings and their counsellors; but the number is afterwards changed, he, that is, every king. (38) The Prophet, seems, at the first view, to have retracted what he had said respecting exile; but the two things are to be connected together, that there was some hope remaining, if the Jews accepted the favor of God, and then that the punishment, once decreed, was to be borne by them. These two things do not disagree. For God had resolved to drive the Jews into exile; but all Judea would not doubtless have been reduced to solitude, as that happened through their irreclaimable obstinacy, according to what we read at the end of this Book; for they might have otherwise dwelt still in their own country. This is one thing; and then their condition after their exile would have been better and far more happy. But even at that time, the crown was trodden under foot, and all the dignity and power of the family of David were nearly abolished. When, therefore, the Prophet says, “Enter shall kings in chariots and on horses,” and also “the people and he and his counsellors, through the gates of this city;” he does not mean that they would so escape as that God would not chastise them for their sins, as he had declared, but that there would still be some form of a kingdom, and that exile would be short, and also that there would be at length a restoration, so that the descendants of David would return to their former state, and that the city itself would be restored so as to abound in wealth as in all other blessings. Such is the promise. The Prophet further adds what would otherwise take place, If they will not hear, this place shall become a desolation. But this threatening shall be considered tomorrow. (37) The Vulg., the Syr., and the Targum omit the ו before “enter:” but it has often the meaning of then, especially when preceded, as here, by the conditional particle if. — Ed (38) The verse may be rendered thus, — 4. For if doing ye shall do this word, Then come through the gates of this house Shall kings, sitting for David on his throne, Who shall ride in a chariot and on horses, He, and his servant, and his people. The “sitting” belongs to the kings, but “riding” to the king, his servant, and his people. As “he” is in the singular number, so “the servant” is, though both are pluralized by the Sept., the Vulg., and the Arab., and indeed, the “servant” by the Syr. And the Targ. But the Hebrew is as rendered above, as to the word “chariot,” and “servant;” it is the idiom of the language. — Ed . return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

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선지자는 내가 이미 말한 것을 더 분명하게 표현한다. 곧 유다 사람들이 마음으로 회개한다면 아직 자비의 자리가 있다는 것이다. 하나님이 화해될 수 있으심을 약속하신다. 만약 그들이 그분과 화해하려 한다면, 그분은 친절한 말로 그들을 회개로 이끄신다. "만약 너희가 진정으로 이 말씀을 행한다면, 다윗의 보좌에 앉을 왕들이 이 집의 문으로 들어올 것이며." 선지자가 여기서 잠시 철회한 것처럼 보이기도 한다. 그러나 두 가지를 함께 연결해야 한다. 유다 사람들이 하나님의 은혜를 받아들인다면 아직 소망이 있다는 것과, 한 번 결정된 형벌은 그들이 감당해야 한다는 것이다. 이 두 가지는 서로 모순되지 않는다. 하나님은 유다 사람들을 유배로 몰아내기로 결정하셨지만, 만약 그들이 순종하였다면 유다 전체가 황폐해지지는 않았을 것이다. 그 황폐는 그들의 돌이킬 수 없는 완악함 때문에 일어난 것이기 때문이다. 그들의 상태는 유배 후에도 훨씬 더 좋고 행복하였을 것이다.

선지자가 "왕들이 수레와 말을 타고 이 성의 문들로 들어올 것"이라고 말할 때, 그는 그들이 하나님이 선언하신 것처럼 죄의 형벌을 피할 것이라는 의미가 아니라, 왕국의 어떤 형태가 여전히 있을 것이고, 유배가 짧을 것이며, 결국 회복이 있어 다윗의 후손들이 이전 상태로 돌아올 것이라는 의미였다.

원주석

5절 카드 ↗

We explained yesterday the declaration of the Prophet, — that the kingdom would again be restored by the Lord, if the king and his servants and the whole people repented. He now introduces a commination, — that if they heard not, it was all over with the palace and the city. But the word house, or palace is often repeated; for though the defenses of the city gave courage to the people, yet what made them especially proud was the confidence they felt that the kingdom had been promised to be for ever. Hence, they thought, that the royal dignity could not possibly fall as long as the sun and moon continued in the heavens. ( Psalms 89:38 .) This false confidence is what the Prophet now meets, and he says, If ye will not hear these words, etc. He changes the number: he had said before this word, את הדבר הזה , at edeber eze; but he now says these words , את הדברים , at edeberim. But the singular number includes the whole of his doctrine; yet he now uses the plural number, because he had exhorted them to change their life. (39) And that they might not think that they were for no good reason terrified, he declares that God had sworn by himself We indeed know that when God makes an oath, either when he promises anything, or when he denounces punishment on sinners, it is done on account of men’s sloth and dullness. For our hearts through unbelief will hardly receive a simple truth, unless God removes the impediments; and this is the design of making an oath, when God does not only speak, but in order to render us more certain of our salvation, he confirms his promise by introducing his own name as a pledge. The reason is similar as to threatenings; for so great is the false security of sinners, that they are deaf until God, as it were, with force penetrates into their hearts. Hence he says, that God made an oath by himself; for it seemed incredible to the Jews, that the family which had been set apart by God from the world, would ever perish. It now follows: (39) “These words” include the “word” of message contained in the second verse, and the “word” of precept in the third verse; and “this word” or thing, at the beginning of the fourth verse, is the latter — the word of precept. — Ed . return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-22-5

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선지자는 이제 위협을 소개한다. 곧 만약 그들이 듣지 않는다면, 왕궁과 도성은 모두 끝나게 될 것이다. 그는 집이나 왕궁이라는 단어를 반복하는데, 그들이 특히 왕국이 다윗의 가문에 영원히 약속되었다는 확신 위에 교만을 쌓았기 때문이다. 그래서 그들은 해와 달이 하늘에 있는 한 왕의 존엄이 결코 무너지지 않을 것이라고 생각하였다. 따라서 선지자는 이 거짓 확신을 반박하고 말한다. "만약 너희가 이 말씀들을 듣지 않는다면."

그가 숫자를 바꾼다. 앞에서는 "이 말씀"이라고 하였지만, 이제는 "이 말씀들"이라고 한다. 단수는 그의 가르침 전체를 포함하고, 복수는 그가 그들에게 삶을 바꾸도록 권고하였기 때문에 사용된다.

하나님이 그분 자신을 두고 맹세하셨다고 선언하여 그들이 공연히 겁을 먹은 것이 아님을 보여주신다. 하나님이 맹세하실 때는 인간의 나태함과 둔함 때문에 그렇게 하신다는 것을 우리는 안다. 우리 마음은 불신앙으로 인해 방해물들이 제거되지 않는 한 단순한 진리조차 거의 받아들이지 않는다. 이것이 맹세의 목적이다. 그 목적은 하나님이 단순히 말씀하실 뿐 아니라, 우리의 구원을 더 확실하게 하시기 위해 자신의 이름을 보증으로 가져오시는 것이다. 위협에 대해서도 이유가 유사하다. 죄인들의 거짓 안전이 너무 커서 하나님이 말하자면 힘으로 그들의 마음을 뚫고 들어가지 않으시면 그들은 귀가 막혀 있기 때문이다.

원주석

6절 카드 ↗

He confirms the preceding declaration, and explains more at large what had been stated sufficiently clear; for the false boasting of the Jews could hardly be restrained, as they still thought that the kingdom in the family of David would be permanent and exempt from any danger of a change. But interpreters differ as to the meaning of the words. I will not repeat their views, nor is it necessary: I will only state what seems to me to be the real meaning. All others indeed give a different explanation; but the Prophet, I doubt not, means the same thing as we have observed in Jeremiah 7:12 ; where he says, “Go to Shiloh, and see what is the state of that place, for the ark of the covenant had a long time dwelt there.” Though, then, they thought that place sacred, yet it was reduced to desolation; and thus it must have become a dreadful spectacle to the whole people. For the same reason now, as it seems to me, the Prophet compares Lebanon to Mount Gilead; for what some say, that Gilead was the chief city of the ten tribes, has nothing in it. But we must remember the state of things at that time; the kingdom of Israel was wholly demolished when our Prophet spoke these words. Judea had indeed been much reduced by many calamities; but still some kind of a kingdom remained. Then by Mount Gilead the Prophet doubtless meant, by stating a part for the whole, the kingdom of Israel, but for a purpose different from that assigned by interpreters, even because the whole land of Israel was then laid waste; for all the inhabitants had been led into exile, and all the spoils had been removed, and nothing had escaped the rapacity and cruelty of their enemies. Since, then, the land of Israel had been reduced unto desolation, God says now, that Jerusalem and the kingdom of Judah would not be of greater value in his sight than the whole country of the ten tribes had been, which was doubtless larger in extent and in wealth. And this meaning may be easily gathered from the words of the passage; he does not say, “Thou art like Gilead the head of Lebanon;” but, Gilead to me art thou the head of Lebanon And he calls Jerusalem Lebanon, because it was, as it were, the queen of that land; for by Mount Lebanon he designated whatever was precious in that country, for the reason we mentioned yesterday. As to Gilead, I do not consider that the Prophet refers especially to the city, but by stating a part for the whole, he includes the whole country, and for this reason, because Mount Gilead was full of many fruitful trees, and particularly of the balsam and the rosin tree, and of many odoriferous herbs and aromatics, which at this day are from thence brought to different parts of the world. And hence we found it asked in Jeremiah 8:22 , “Is there no rosin in Gilead? is there no medicine found there to heal the Church?” Why was mention made then of Mount Gilead? even because there grew the best aromatics, and especially the balsam tree, and also many odoriferous trees and most precious fruits. The meaning then is, “What dost thou think thyself to be? or, for what reason dost thou trust so much in thyself? I did not spare Mount Gilead and that extensive country which was much superior to thee; what means then this foolish presumption, that thou persuadest thyself that all danger is far off? Thou shalt be to me as Gilead. Think of my judgment on Mount Gilead, and of the dreadful desolation of the land of Israel; the same which you may now see there shall happen to thee.” We now perceive in what sense the Prophet says, that before God the head of Lebanon, that is, Jerusalem itself, which ruled over Lebanon, would become like Gilead (40) He then adds, If I make thee not a desert God again makes an oath; for it is, we know, an elliptical mode of expression, when the particle אם , am, is only used, for an imprecation is to be understood, — “Let me not be thought a God;” or, “Let my power be deemed nothing;” or, “Let me not be hereafter counted true and faithful.” However this may be, God makes an oath, that the city would become a desert, as those cities which are not inhabited Thus the whole context appears consistent, — that Jerusalem would be at length like the land of Israel, for he would no more spare Lebanon than Mount Gilead. It afterwards follows: (40) That “the top (or head) of Lebanon,” means Jerusalem, or the city of David, the residence of the royal family, is evident from the seventh verse, “they shall cast down thy choice cedars.” This point being settled, there can be hardly a doubt respecting the correctness of Calvin’s view. All the Versions give this rendering, “Gilead, thou art to me the head of Lebanon;” the meaning of which does not appear. The Targum is a paraphrase not more intelligible. It would be better to use the future tense, as that is used at the end of the verse, — Gilead shalt thou be to me, O top of Lebanon! Surely I will make thee a wilderness, Like cities not inhabited. It was to be dealt with by him as Gilead had been, which was now wholly depopulated. — Ed return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-22-6

Source

그는 앞의 선언을 확인하고, 충분히 명확하게 말한 것을 더 상세하게 설명한다. 유다 사람들의 거짓 자랑은 거의 억제할 수 없었는데, 그들은 여전히 다윗 가문의 왕국이 영속적이고 어떤 변화의 위험도 없을 것이라고 생각하였기 때문이다.

선지자는 레바논을 길르앗 산과 비교하는 것 같다. 이스라엘 왕국은 우리 선지자가 이 말씀들을 전할 때 완전히 무너졌기 때문이다. 유다는 많은 재앙으로 크게 축소되었지만 왕국의 어떤 형태가 남아 있었다. 따라서 길르앗 산으로 선지자는 의심할 여지없이 이스라엘 왕국을 의미하였다. 이스라엘의 땅 전체가 황폐해졌기 때문이다. 주민들이 유배로 끌려갔고, 모든 전리품이 가져가졌으며, 원수들의 탐욕과 잔인함에서 아무것도 벗어나지 못하였다. 이스라엘의 땅이 황폐해졌기 때문에, 하나님은 이제 예루살렘과 유다 왕국이 자신에게 열 지파의 모든 나라보다 더 가치 있지 않을 것이라고 선언하신다.

"길르앗이 내게 있어서도 레바논의 꼭대기이나." 선지자는 "레바논"으로 예루살렘을 부른다. 그것이 말하자면 그 땅의 여왕이었기 때문이다. 레바논 산으로 그는 그 나라에서 귀한 모든 것을 지칭하였다. 길르앗에 관해서는 선지자가 특별히 그 도시를 가리키지 않고, 부분으로 전체를 나타내는 방법으로 그 전체 나라를 포함시킨다고 생각한다. 길르앗 산이 많은 열매 맺는 나무들, 특히 발삼과 수지 나무와 많은 향기로운 풀들과 방향제들로 가득 하였기 때문이다. 따라서 그 의미는 이렇다. "너는 네 자신을 어떻게 생각하느냐? 어떤 이유로 네 자신을 그토록 신뢰하느냐? 나는 길르앗 산과 그 광활한 나라를 아끼지 않았는데, 그것은 너보다 훨씬 더 우월하였다. 그렇다면 이 어리석은 오만함, 곧 모든 위험이 멀리 있다고 스스로 설득하는 이것의 의미가 무엇이냐? 너는 내게 길르앗이 될 것이다."

그는 덧붙인다. "내가 너를 황무지로 만들지 않겠느냐?" 이것도 하나님이 맹세하신 것이다. 하나님은 도성이 황무지가 될 것임을 맹세하신다.

원주석

7절 카드 ↗

He expresses the manner, for he had only said before, that the ruin of the city Jerusalem was nigh at hand; he adds, that destroyers would come and those well armed with warlike instruments, who would cut down all the choicest cedars and cast them into the fire But he reminds them, that those destroyers would not come of themselves or through an impulse of their own, but through the secret operation of God; for if the Jews had thought that they had to do only with the Chaldeans, there would have been nothing to call forth the exercise of a religious principle; but the Prophet distinctly declares, that the Chaldeans would be the ministers of God, for they would be roused and led by him, according to what is often taught by the Prophets. In short, these two things ought to be noticed, — first, that God had in readiness many ways by which he could punish the Jews. For the contempt of the ungodly arises, because they dream that God is unarmed and has not always the execution, as they say, ready at hand. Hence the Prophet shews that the Chaldeans would be ready as soon as God hissed for them, or gave them a sign. This is one thing. Secondly, it ought to be observed, that he reminds them that the Chaldeans would be the scourge of God, that the Jews might not think that they contended with mortals, but might know that they were summoned to render an account of their life, because they had too long been rebellious against God and his Prophets. This is what we must understand by the word prepare (41) Now as to the choice cedars, the Prophet again alludes to Mount Lebanon and to the forest of Jerusalem, which was mentioned yesterday. The word forest may, however, be applied to the buildings; for the Jews built their chambers for the most part of cedar wood, as it is well known; we may then apply this to their splendid and sumptuous houses; but we may also take it without a figure and apply it to the trees of Mount Lebanon. But the chief ornament of the country were the noble trees on that Mount; hence, by cedars, the Prophet no doubt designated whatever was splendid at Jerusalem and in the country around it. It follows, — (41) The verb is קדש , to sanctify, or rather to separate or to set apart for a holy purpose, to consecrate. It is rendered by the Septuagint, “I will bring;” by the Vulgate, “I will sanctify;” by the, Syriac, “I will prepare:” but by Blayney, “I will commission.” It intimates a setting apart or selecting for a holy purpose, such as the execution of the just judgment of God. Perhaps the best rendering would be, “I will consecrate for thee.” The next words are “destroyers, each man and his instrument,” rendered by the Septuagint, “a destroying man and his hatchet;” by the Vulgate, “a slaying man and his weapons;” by the Syriac, “wasters, each with a hatchet in his hand;” and by the Arabic, “a destroying man with his hatchet.” The word כלי , does not mean specifically a weapon of war, but generally an instrument of any kind; and “hatchet” is the most suitable term for it here. We might then give this version, — 7. And I will consecrate for thee destroys, Every man and his hatchet; And they shall cut down thy choisest cedars, And shall cast them into the fire. — Ed return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-22-7

Source

그는 성이 임박한 멸망에 처해 있다는 것을 앞서 말하였다. 이제 파멸자들이 올 것이고 그들이 전쟁 도구들로 잘 무장하여 최상의 백향목들을 모두 찍어 불속에 던질 것이라고 덧붙인다. 그러나 그는 그 파멸자들이 스스로나 자신의 충동으로 오는 것이 아니라 하나님의 비밀스러운 역사로 온다는 것을 상기시킨다. 유다 사람들이 갈대아 사람들하고만 대결한다고 생각하였다면, 종교적 원칙의 발동을 요청할 것이 없었을 것이다. 그러나 선지자는 갈대아 사람들이 선지자들이 자주 가르치는 것처럼 하나님의 사역자들이 될 것이며, 그들이 그분에 의해 고동치어 인도받을 것임을 분명히 선언한다.

이 두 가지를 주목해야 한다. 첫째, 하나님이 유다 사람들을 처벌할 많은 방법들을 준비하고 계셨다. 불경건한 자들의 경멸은 하나님이 무장하지 않으셔서 집행 수단이 없다고 꿈꾸는 데서 나오기 때문이다. 따라서 선지자는 갈대아 사람들이 하나님이 그들에게 신호를 주자마자 준비되어 있을 것임을 보여준다. 둘째, 갈대아 사람들이 하나님의 채찍이 될 것임을 상기시킨다. 유다 사람들이 필멸의 인간들과 다투고 있다고 생각하지 않고, 자신들이 너무 오래 하나님과 그분의 선지자들에게 반역하였기 때문에 하나님의 심판대 앞에 소환되었다는 것을 알게 하기 위함이다.

원주석

8절 카드 ↗

The Prophet shews in these words how blind the Jews were as to their own ruin, in disregarding in so refractory a manner the judgment of God. The words no doubt embrace two contrasts; he compares mortal men with God, and those many nations with him alone. The Jews could not bear God as their judge, and were still refractory and strove by their perverseness to overcome him. Then the Prophet says, that as they would not endure to be judged by God, judges would come who would pronounce on them a free impartial sentence; and who were they to be? the heathens. And then, as the Jews would not obey the one true God, the Prophet sets many nations in contrast with the one true God. We hence see the full import of these words, Pass shall many nations through this city; (42) that is, God has hitherto adorned this city with many privileges, so that it became like a miracle to foreigners, for so conspicuous was the dignity of this city, that it attracted the notice of all, and its fame was known far and wide. Now, he says, this city shall be deprived of all its ornaments, when God shall depart from it. Pass, then, he says, shall man. nations through this city, and they will inquire, every one of his friend, Why hath Jehovah done thus to this city? Jeremiah, no doubt, indirectly condemns, not only the sloth, but also the insensibility which had so demented the Jews, that they never duly reflected on God’s judgment, nor were ever touched by the curses of the Law. He then shews that there would be more understanding and wisdom in the Gentiles, for on seeing Jerusalem overthrown and wholly demolished, they would know that this had not happened by chance, but was an evidence of vengeance from heaven. We thus see that he upbraided the Jews with their own stupidity, as they did not consider the judgment of God; but he ascribed to the nations wisdom and the spirit of inquiry; for they would ask, “Why has Jehovah done thus to this city?” “The nations,” he says, “will understand what ye do not comprehend, even that this city will exhibit an example of dreadful vengeance, and this will be the subject of their inquiry; but while God now of his own free will foretell this to you, ye close your ears; surely there would be no need of much inquiry in a matter so clear, were you not deaf and blind, and indeed obstinate, for God of his own accord warns you beforehand. What, then, can this be, that God forewarns you and ye refuse to hear him, except that the devil bewitches you?” And he says, this great city; for its ruin was more remarkable on account of its greatness. When a small town is destroyed, hardly any account is made of the event; but when a city falls, which was everywhere celebrated for its largeness, and also for the extraordinary benefits conferred on it by God, it excites the wonder of all, as though it had fallen from the clouds. (42) So the Versions, “through,” and not, “by,” as in our version; it is “nigh” in the Targ. The preposition is על , upon, over, most commonly. It may mean the passing over the city when in ruins. — Ed return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

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선지자는 이 말씀들로 유다 사람들이 자신들의 멸망에 얼마나 눈이 멀어 있었는지를 보여준다. 하나님의 심판을 그토록 반항적으로 무시하였기 때문이다. 이 말씀들은 의심할 여지없이 두 가지 대비를 담고 있다. 그는 필멸의 인간들을 하나님과, 그 많은 민족들을 오직 한 분 참 하나님과 대비시킨다. 유다 사람들이 하나님을 재판관으로 모시기를 거부하고 여전히 완고하여 그들의 완악함으로 그분을 이기려 했기 때문에, 선지자는 그들의 자리에서 공정한 판결을 내릴 재판관들이 올 것이라고 말한다. 그들은 누구인가? 이방인들이다. 그리고 유다 사람들이 오직 한 분 참 하나님께 순종하지 않으려 하였으므로, 선지자는 한 분 참 하나님과 많은 민족들을 대비시킨다.

"많은 민족들이 이 도시를 지나갈 것이며, 그들이 각자 자기 친구에게 '여호와가 이 도성에 어찌하여 이같이 하셨느냐?' 라고 물을 것이다." 예레미야는 의심할 여지없이 자신들에 대한 하나님의 심판을 결코 올바르게 성찰하지 않았고, 율법의 저주들에 감동받지 않았던 유다 사람들의 나태함뿐 아니라 무감각도 간접적으로 정죄한다. 그는 이방인들에게 더 많은 지혜와 탐구 정신이 있을 것임을 보여준다. 그들이 예루살렘이 전복되고 완전히 파괴된 것을 보고, 이것이 우연히 일어나지 않았고 하늘로부터 오는 복수의 증거임을 알 것이기 때문이다. 하나님이 지금 자진하여 이것을 미리 알려주시는데 너희는 귀를 막는다. 이것이 무엇인지, 마귀가 너희를 홀리지 않고서야 어찌 이럴 수 있겠는가?

원주석

9절 카드 ↗

He afterwards adds, that there would be not only a spirit of inquiry among the nations, but that every one would become spontaneously a judge of the whole people: they shall answer, he says, because they have forsaken the covenant of Jehovah their God Now, when Jeremiah declares that all the nations would become the judges of the people, he no doubt intended to condemn the false confidence in which they proudly indulged. At the same time, he says, “they have forsaken the covenant of Jehovah their God,” in order that he might take away the plea of ignorance. For they had not only deprived the eternal God of his own right and authority, but they had become doubly wicked, because God had made himself familiarly known to them. As, then, true religion had been fully revealed to them in the Law, hence their perverseness and wicked and base ingratitude appeared, for they had rejected God thus made known to them, and they bowed down before foreign gods and served them. I only touch here on these points, for they have been elsewhere explained. It follows, — return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-22-9

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그는 민족들 중에 탐구 정신뿐 아니라 모든 사람이 자발적으로 온 백성의 재판관이 될 것이라고 덧붙인다. "그들이 여호와 그들의 하나님의 언약을 버렸기 때문이라고 대답할 것이다." 예레미야가 온 민족들이 백성의 재판관이 될 것이라고 선언할 때, 그는 의심할 여지없이 그들이 교만하게 탐닉하였던 거짓 확신을 정죄하려 하였다. 동시에 그는 "그들이 여호와 그들의 하나님의 언약을 버렸다"고 말하여 무지의 변명을 제거한다. 그들은 영원하신 하나님의 고유한 권리와 권위를 빼앗았을 뿐 아니라, 하나님이 그들에게 친숙하게 자신을 알려주셨기 때문에 이중으로 악하게 되었다.

원주석

10절 카드 ↗

They explain this verse of Jehoiakim and Jeconiah, but I consider it rather a general declaration, for the Prophet wished briefly to shew how miserable would be the condition of the people, as it would be better and more desirable at once to die than to protract life in continual languor. Of the kings he wilt afterwards speak, but reason compels us to extend these words to the whole people. When a people flee away, being not able to resist their enemies, they may look for a restoration. In that case all dread death more than exile and all other calamities which are endured in this life, for they who remain alive may somehow emerge from their ills and troubles, or at least they may have them alleviated; but death cuts off all hopes. But the Prophet says here that death would be better than exile; and why? Because it would have been better at once to die than to protract a life of misery, weariness, and reproach, and at last to be destroyed. By saying, then, Weep ye not for the dead, nor bewail him, (43) it is the same as though he had said, “If the destruction of this city be lamented, much more ought they to be lamented who shall remain alive than those who shall die, for death will be as it were a rest, it will be a harbor to end all evils; but life will be nothing else than a continual succession of miseries.” We hence conclude that this ought not to be confined to the two kings, but viewed as declared generally of the whole people. (44) It follows, For he shall return no more, that he may see the land of his nativity He shews that exile would be a sort of infection that would gradually consume the miserable Jews. Thus death would have been far better for them than to be in this manner long tormented and to have no relaxation. He then takes away the hope of a return, that he might shew that their exile would be as it were a dying languor, corroding them as a worm, so that to die a hundred times would have been more desirable than to remain in such a hard and miserable bondage. It now follows: (43) Literally, “nor nod for him.” They were not to shake the head for him in sign of sorrow. There was a shaking of the head in scorn or derision as well as in condolence or sympathy. See Jeremiah 18:16 . — Ed . (44) The Versions and the Targum seem to favor this view of Calvin, as they render the participle, “going away,” in the present tense, as in our version. The verse, then, is as follows, — Weep ye not for the dead, nor bewail him; Weep, weep for him who goeth away; For he will not return any more, And see the land of his nativity. The repetition of the verb “weep” is emphatical. Our version, “weep sore,” is the Arab. The Sept. and the Targ. take it as an instance of what often occurs in Hebrew, a participle joined to a verb to enhance its force; but it is not so here, the two verbs are in the imperative mood. But it may be that there is here, as many think, a direct allusion to Josiah, who was dead, and was much lamented, and to Shallum, who was taken captive and carried into Egypt, where he died. In that case we ought to render the second line thus, — Weep, weep for him who has gone away. The Hebrew participle may often be rendered in the past tense; and so it is rendered here by Gataker, Venema, and Blayney. — Ed . return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-22-10

Source

이 절을 여호야김과 여호야긴에 대한 것으로 설명하는 이들이 있지만, 나는 이것이 오히려 일반적인 선언이라고 생각한다. 선지자가 백성의 상태가 얼마나 비참하게 될지를 간략하게 보여주려 하였기 때문이다. 계속 살아 있는 것보다 즉시 죽는 것이 더 낫고 더 바람직할 것이다. 왕들에 대해서는 나중에 이야기하겠지만, 이 말들을 온 백성에게 확장하는 것이 이치에 맞다.

백성이 도망할 때 원수들에게 저항할 수 없으면, 그들은 회복을 기대할 수 있다. 그 경우 모든 사람은 유배와 삶에서 견뎌야 하는 다른 모든 재앙들보다 죽음을 더 두려워한다. 왜냐하면 살아 있는 자들은 어떻게든 어려움과 고난에서 벗어날 수 있거나, 적어도 완화될 수 있기 때문이다. 그러나 죽음은 모든 소망을 끊어버린다. 그러나 선지자는 여기서 죽음이 유배보다 낫다고 말한다. 왜인가? 즉시 죽는 것이 비참하고 고달프며 수치스러운 삶을 영위하다가 결국 멸망하는 것보다 더 나았을 것이기 때문이다. 따라서 "죽은 자를 위하여 울지 말며 그를 위하여 통곡하지 말라"고 말할 때, 이것은 마치 "이 도성의 파멸이 슬프다면, 죽은 자들보다 살아 있는 자들을 훨씬 더 슬퍼해야 한다. 죽음은 말하자면 휴식이 되고 모든 악을 끝내는 항구가 될 것이기 때문이다. 그러나 삶은 연속적인 비참함의 연속이 될 것이다"라고 말하는 것과 같다.

그는 "그가 다시는 돌아와서 자기 출생지를 보지 못할 것이기 때문이다"라고 덧붙인다. 유배가 비참한 유다 사람들을 점차 소멸시키는 일종의 감염이 될 것임을 보여준다. 따라서 그는 귀환의 소망을 빼앗아, 유배가 말하자면 서서히 죽어가는 쇠약함이 되어 그들을 벌레처럼 갉아먹을 것이어서, 백 번 죽는 것이 그런 고난스럽고 비참한 예속 안에 남아 있는 것보다 더 바람직하였을 것임을 보여준다.

원주석

11절 카드 ↗

What he had before said generally he now applies distinctly and especially to the person of the king, that the people in general might know that they could not escape that punishment from which even the king would not be exempt. They, no doubt, when they heard that such a hard and bitter lot would happen to a king, regarded it as a thing incredible; but Jeremiah intended to shew in his person that what we have just seen was nigh them all, that is, that it would be better for them at once to die than to pine away for a long time. We must at the same time notice, that what these two verses contain respecting the king is not said as though it applied to him alone, but rather that every one might apply it to himself what the Prophet said of the king alone. As to the word Shallum, it is thought that Jehoiakim was so called, who had also the name of Jeconiah, and who had of his own accord given up the kingdom and died in exile. But as he is called the son of Josiah, a doubt has arisen. But if we duly consider what sacred history relates, the probable conjecture is, that he was not his son but his grandson, for the chosen successor of his father was Jehoiakim, called also Eliakim. Yet Matthew calls him the son of Josiah, and that he was born to him together with his brethren. ( Matthew 1:11 .) But we know that it was a common thing with the Hebrews to call descendants sons, especially when the family of David was spoken of; that the order of succession might be preserved, those who next followed their predecessors were called sons. Thus, according to this custom, Elialdm might have been deemed his son, who was really his brother. As, then, he was the successor of Josiah, he is called his son. (45) There is yet no doubt but that God shews here that a pious king would not be a patronizer either to his own son, or to his grandson, or to others; for hypocrites are wont to form a defense for themselves from the holiness of their fathers. And as king Josiah had faithfully served God, his sons thought that God was in a manner bound to themselves, as though all this had not proceeded from the mere bounty of God, that Josiah had been so sincerely religious. But hypocrites, as I have just said, seek ever to render God bound to them. Hence the Prophet checks this false confidence, and declares that though Josiah was approved of God, yet his memory would not be of such an account as to shield his posterity from punishment. God, indeed, promises in his Law to be merciful to the thousandth generation, even to them who love him, ( Exodus 20:6 ) but the ungodly very absurdly lay hold on this, as though they held God bound to them; for they thus imagine that they can deprive him of his power, and judgment, and authority over the world. The meaning then is, that Shallum in vain promised safety to himself because he had descended from the holy king Josiah, who had been a patron of eminent piety, for this could not be the means of lessening his punishment, inasmuch as he had degenerated from his father, whom he ought to have imitated, knowing that he was approved by God. And this also was the reason for the repetition, for he not only calls him the son of Josiah, but also adds, that he reigned instead of his father Josiah. Though, then, he succeeded so pious a king, he yet became degenerated and departed from the example of his father. When he shall have gone forth from this place, he shall not return here any more (46) As, then, the king was precluded from returning, what would become of the common people and the dregs of society? Could their condition be better? How then could the Jews dare flatter themselves when they perceived so dreadful an evidence of God’s wrath in the king himself, on whom depended their safety? A confirmation follows, For he shall die in the place to which they shall have led him away He intimates that he was to be by force carried away; he doubtless did not surrender himself until he saw that he was under the necessity of yielding. Then the Prophet in effect says that he would be a miserable exile, driven into banishment against his own will. It is then added, that he would see no more the land of his nativity, so that his lot would be nothing better than that of any one of the common people. It follows, — (45) Most commentators agree that Shallum was another name for Jehoahaz, who succeeded his father Josiah. See 2 Kings 23:30 ; and 2 Chronicles 36:1 . He reigned only three months, and was succeeded by his elder brother Jehoiakim. Compare 2 Chronicles 36:2 , with Jeremiah 22:5 . The only difficulty arises from 1 Chronicles 3:15 , where we have the sons of Josiah arranged in this order, — Johanan, Jehoiakim, Zedekiah, and Shallum. Johanan no doubt died young, and he could not be Jehoahaz, for he is said to be the first-born; and Jehoahaz, as it appears from 2 Chronicles 36:2 , was younger than Jehoiakim, and older by many years than Zedekiah. The only solution of the difficulty seems to be that there is, as Blayney, Horsley, and others thought, a typographical mistake in 1 Chronicles 3:15 , that Shallum ought to be before Zedekiah, instead of being after him. His two brothers had two names as well as Shallum. There is a mistake of the same kind (that of transcribers at an early period, as there are no different readings) in 2 Chronicles 36:9 , where Jehoiachin is said to have been eight years old when he began to reign, instead of eighteen, as we find it stated in 2 Kings 24:8 . And this age alone comports with the language of Jeremiah in this chapter, for he would not have denounced such a judgment on a child eight years of age. As to Matthew 1:11 , the true reading no doubt is, “And Josiah begat Jehoiakim, and Jehoiakim begat Jeconiah,” etc., as found in some copies, though not of great authority. Some, with Calvin, think Shallum to be Jeconiah, or Jehoiachin, the son of Jehoiakim, and not Shallum the son of Josiah. The objection to this is, that the Prophet here proceeds from Shallum

Pericope (part_of)

절 (explains)

bible-text/jer-22-11

Source

그가 일반적으로 말한 것을 이제 왕의 인물에 특별히 적용한다. 백성 일반이 왕조차 면제받지 못할 형벌이 그들 가까이 있다는 것을 알게 하기 위함이다. 그들은 의심할 여지없이 그토록 힘들고 쓴 운명이 왕에게 일어난다는 말을 믿기 어려운 일로 여겼을 것이다. 그러나 예레미야는 그의 인물 안에서 우리가 방금 본 것이, 곧 그들 모두에게 즉시 죽는 것이 그처럼 오랫동안 고통받는 것보다 더 나을 것이라는 것이 가까이 있음을 보여주려 하였다.

살룸이라는 말에 관해서는, 이것이 스스로 왕국을 포기하고 유배 안에서 죽은 여호야김, 곧 여호야긴이라고도 불린 사람이라고 생각된다. 그러나 그가 요시야의 아들로 불리기 때문에 의문이 생겼다. 그러나 성경 역사가 기록하는 것을 주의 깊게 살핀다면, 그가 그의 아들이 아니라 손자라는 것이 개연성 있는 추측이다. 마태는 그를 요시야의 아들이라고 부르지만, 히브리인들이 후손들을 아들이라고 부르는 것이 일반적이었다는 것을 우리는 안다.

하나님이 여기서 경건한 왕이 그의 아들이나 손자나 다른 사람들에게 보호자가 되지 않을 것임을 보여주신다는 것은 의심할 여지가 없다. 위선자들은 그들의 조상들의 거룩함에서 자신들을 위한 방어막을 만드는 것이 관례이기 때문이다. 왕 요시야가 신실하게 하나님을 섬겼기 때문에, 그의 아들들은 하나님이 말하자면 자신들에게 속박되어 있다고 생각하였다. 따라서 선지자는 이 거짓 확신을 억제하고, 요시야가 하나님께 인정받았지만 그의 기억이 그의 후손들을 형벌로부터 지켜줄 만큼 중요하지 않을 것임을 선언한다. "그가 이곳을 나간 후에는 다시는 여기에 돌아오지 못할 것이다." 왕이 돌아오는 것이 막혔다면, 일반 백성과 사회의 찌꺼기는 어떻게 되겠는가? 그들의 상태가 더 좋을 수 있겠는가? 그렇다면 유다 사람들은 어떻게 감히 스스로를 위로할 수 있겠는가?

원주석

13절 카드 ↗

The Prophet begins here to shew that it could not be otherwise but that the king’s palace as well as Jerusalem must be destroyed, for their wickedness had arrived to the highest pitch; but he now, as it will appear presently, reprehends the father of Jeconiah. He then says that the city was full of robberies, and especially the palace of the king. Yet I do not think that the Prophet speaks only of the king, but also of the courtiers and chief men. We must also bear in mind what I said yesterday, that the common people were not absolved while the king was condemned. But as dignity and honor among the people belonged both to the king and the princes, the Prophet exposes them publicly, that, it might be made evident how deplorable the state of things was throughout the whole community. We must at the same time add, that the chief among them were first summoned to judgment, not only because every one had privately offended, but because they had by their bad examples corrupted the whole body of the people; and also, because they had taken more liberty, as they feared nothing. We indeed know that the rich exercise tyranny, because they deem themselves exempt from all laws. This, then, is the reason why the Prophet here denounces, in a special manner, a curse on the king and the chief men. He says, that they built unjustly; his words are, with no justice and with no judgment, by which he designates cruelty, frauds, and robberies; he, in short, includes under these words all kinds of iniquity. The way in which these things were done is stated; they wronged their neighbors, by demanding and extorting labors without rewarding them. Here, indeed, the Prophet only refers to one kind of injustice; but it may hence be easily concluded, how unjustly and wickedly they ruled who were then in authority; for they employed their neighbors, as though they were slaves, in building houses and palaces, for they denied them their wages. But nothing can be more cruel than to deprive the poor of the fruit of their labor, who from their labor derive their daily support. It is, indeed, commanded in the Law, that the wages of the laborer should not sleep with us, ( Leviticus 19:13 ) for that would be the same as to kill him. (47) There is also another indignity; when a robber kills a man, his object is the spoil; but he who extorts labor from a poor man, and sucks, so to speak, his blood, afterwards sends him away naked and needy; this is more atrocious than by violence to kill him. We now perceive the meaning of the Prophet. But as he continues the same subject, I shall defer any further remarks till to-morrow. (47) This verse is not correctly rendered by Calvin nor by any of the early versions. The two last clauses are made by them all in a great measure tantological, while they are perfectly distinct in their meaning. I render the verse thus, — Wo to him who builds his house by means of injustice, And his chambers by means of wrong judgment: Of his neighbor he makes a slave for no reason, And for his work he gives nothing to him. The verb עבר when followed by ב , means to enslave, or to make a slave. See Jeremiah 25:14 . We hence see the force of the word, חנס gratuitously, for no reason, because the Jews might under certain circumstances be reduced to a state of slavery; but Jehoiakim did this when there was no cause. This was the “wrong judgment” And then he gave them no support, nothing for their work; this was the “injustice.” He reduced them to slavery, and did not maintain them. The real import of the passage is completely lost in the loose rendering of the Versions; but the Targ. rightly expresses the meaning of the third line, “To slavery he reduces for no cause his neighbor.” — Ed return to ' Top of Page ' <a name="verse-14" class="com-number"

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선지자는 여기서 왕의 궁전과 예루살렘이 멸망할 수밖에 없었음을 보여주기 시작한다. 그들의 악함이 극에 달하였기 때문이다. 그는 이제 여호야긴의 아버지를 책망한다. 그는 도시가 강도질로 가득 찼고, 특히 왕의 궁전이 그러하였다고 말한다. 그러나 선지자가 왕만을 말하지 않고 신하들과 귀족들에 대해서도 말한다고 생각한다. 왕이 정죄받는 동안 백성이 면죄받지 않는다는 것을 앞서 말한 것도 기억해야 한다. 그러나 위엄과 명예는 왕과 귀족들 모두에게 속하였기 때문에, 선지자는 그들을 공개적으로 노출시켜 전체 공동체의 상태가 얼마나 비참한지를 드러낸다.

동시에 가장 높은 자들이 먼저 심판대 앞에 소환되는 것은, 각 사람이 개인적으로 범죄하였을 뿐 아니라 그들이 나쁜 본보기들로 온 백성을 부패시켰기 때문이다. 또한 그들이 아무것도 두려워하지 않았기 때문에 더 많은 자유를 취하였다. 부자들이 전혀 법에서 면제되어 있다고 여기기 때문에 전제 정치를 행하는 것은 알려진 사실이다.

그는 그들이 불의하게 지었다고 말한다. 그의 말은 "공의 없이, 정의 없이"인데, 이것으로 그는 잔인함과 사기와 강도질을 지칭한다. 간단히 말해서 그는 이 말들 아래 모든 종류의 불의를 포함시킨다. 이것들이 행해진 방식이 진술된다. 그들은 이웃들에게 보상을 주지 않고 노동을 요구하고 강탈함으로써 그들에게 불의를 행하였다. 여기서 선지자는 단지 하나의 불의 종류를 가리키지만, 이것에서 당시 권위를 가진 자들이 얼마나 불의하고 악하게 통치하였는지를 쉽게 알 수 있다. 그들은 마치 자신들이 노예인 것처럼 집과 궁전을 짓는 데 이웃들을 고용하면서 임금을 거부하였기 때문이다. 그러나 가난한 자들의 노동의 열매를 빼앗는 것보다 더 잔인한 것은 없다. 그들은 자신의 노동에서 날마다의 생계를 얻기 때문이다.

원주석

14절 카드 ↗

Some render the last words, “and painted with red; ” but vermilion is a kind of red. They, indeed, mention three kinds of red, — deep red, brownish, and the third mixed with various colors; but vermilion is a brighter color. As to the main point there is no difficulty; the Prophet reproves the ambition and pride of King Jehoiakim, that he was not content with the moderation of his fathers, but indulged in extravagant display, and built for himself a palace as it were in the clouds, as though he did not wish to have a dwelling on the earth. Splendor in houses cannot in itself be condemned; but, as it can hardly be, nay, as it seldom happens, but that such insatiable ambition proceeds from pride, hence the Prophets vehemently denounced sumptuous houses; and they pronounced a curse on such displays, because they had a regard to the motive and the end. Such was the design of the Prophet in this passage. He therefore thus introduces King Jehoiakim, who says, I will build for myself a large house and chambers of respirations That he said this proved the foolish ambition with which Jehoiakim had been inebriated, so that he regarded as nothing whatever was splendid before in Jerusalem. There were palaces, we know, very sumptuous there; and we also know that the king of Judah lived in great splendor. For though the palaces of Solomon were not then standing in their original grandeur, yet what remained was abundantly sufficient to satisfy a man who was not filled with pride. It hence appears that a fondness for excess prevailed in Jehoiakim, for he despised the royal palace, and whatever remained after the death of Solomon. For God, we know, had blessed with prosperity Hezekiah, and Josiah, and other kings; but they had continued within proper bounds. Since, then, such haughtiness had crept into the heart of Jehoiakim, it is evident, that he was filled with vain pride, nay, was drunk with folly. This was the reason why the Prophet severely reproved him for saying, “I will build for myself a large house and chambers of respirations,” or of perflations. (48) He then adds, and he perforates for himself windows (49) It was a proof of luxury, when men began to indulge in superfluities. In old times the windows were small; for use only was regarded by frugal men; but afterwards a sort of madness possessed the minds of many, so that they sought to be suspended as it were in the air. And hence they began to have wider windows. The thing in itself, as I have said, is not what God condemns; but we must ever remember, as I have reminded you, that men never go to excesses in external things, except when their hearts are infected with pride, so that they do not regard what is useful, what is becoming, but are carried away by fondness for excess. It is then added, and it is covered with cedar, that is, the house is covered with cedar boards. For in my judgment the Prophet means here the wainscotting, when he says that the house was covered with cedar; as though he had said, that King Jehoiakim esteemed the squared and polished stones as nothing, unless a covering was added of cedar boards to ornament the walls. (50) And for the same purpose was the painting with vermilion; for justly might paintings be deemed excessive superfluities. As, then, it was a part of luxury to adorn the walls with various paintings, as though men wished to change the simple nature of things, the Prophet here is indignant against King Jehoiakim. Nor is it to be doubted, but that God had regard also to the circumstances of the times; for God had already warned him and all the Jews respecting their future calamities. This, then, was in a manner to treat with mockery the threatenings of God. And we know how intolerable was this regarded by him; for he thus declares by Isaiah, “Live do I, never shall this iniquity be blotted out,” ( Isaiah 22:14 ) for when he had exhorted them to put on sackcloth and ashes, they said, “Let us eat and drink, tomorrow we shall die.” Similar, then, was the perverseness of King Jehoiakim; for he ought to have seen the coming calamity which was set as it were before his eyes; but he, like one infatuated, increased the royal splendor, so that the wealth of David and of Solomon appeared as nothing compared with what he had expended. It now follows, — (48) The word is מרוחים , rendered “fanned — ῥιπιστὰ ,” by the Sept., and “spacious” by the other Versions and the Targ. The rendering may be “chambers of ventilations,” meaning “airy chambers.” Parkhurst considers it a Huphal participle, and renders it “airy.” But Blayney objects to this, as it is in a different gender from “chambers;” but it may be viewed as in construction; for in Hebrew two nouns are often used for a noun and a participle, or an adjective. — Ed (49) The Vulg., the Syr., and Targ., read, “And he opens for himself windows.” The verb is קרע , to rend, to divide, and also to distend, to enlarge, to dilate. See Jeremiah 4:30 . The line may be rendered, — And he makes large his windows. — Ed . (50) Calvin is quite right in applying the latter part to the house generally, and not to the chambers, as it is done by the Sept. and the Arab.; and guided by them, Houbigant proposed emendations of the Text. The arrangement of the verse is according to the common practice of the Prophets, — 14. Who says, “I will build me a spacious house, And airy upper apartments:” And he makes large his windows; And covered it is with cedar, And painted with vermilion. There are two things mentioned, — house and apartments. Of the latter he speaks first, as it is usually the case, that he made large windows in them; and then he speaks of the house in general, that it was covered (not ceiled) with cedar, as the Temple was, ( 1 Kings 6:15 ,) and painted with vermilion. Here we see an instance how emendations have been proposed through ignorance as to the Hebrew style. The Syriac version makes the sense more distinct, though it be not literal, and is as follows, — Who says, “I w

Pericope (part_of)

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bible-text/jer-22-14

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그는 "큰 집을 짓겠다"고 말하는 내용에서, 왕 여호야김이 어떤 어리석은 자랑에 도취되었는지를 보여주는 증거를 덧붙인다. 그가 예루살렘에서 이전에 화려하였던 모든 것을 아무것도 아닌 것으로 여겼기 때문이다. 거기에는 매우 호화로운 궁전들이 있었고, 유다 왕이 큰 화려함 속에 살았다는 것을 우리는 안다. 따라서 과도함에 대한 욕망이 여호야김 안에 만연하였음이 나타난다. 그가 왕의 궁전을 경멸하고 솔로몬이 죽은 후에 남아 있는 것들을 경멸하였기 때문이다. 히스기야와 요시야와 다른 왕들은 하나님의 축복을 받아 번성하였지만, 적절한 한계 안에서 지냈다. 따라서 이런 거만함이 여호야김의 마음에 스며들었으므로, 그가 헛된 자랑으로 가득 하였고 심지어 어리석음에 취하였음이 분명하다. 이것이 선지자가 그를 심하게 책망하는 이유다.

그는 또한 덧붙인다. "창문들을 뚫고, 백향목으로 덮이고, 붉은 빛으로 칠하였다." 이것은 사람들이 사치에 빠지기 시작할 때 나타나는 사치의 증거였다. 옛날에는 검소한 사람들이 유용함만을 고려하여 창문이 작았다. 그러나 나중에 일종의 광기가 많은 사람들의 마음을 사로잡아 말하자면 공중에 떠 있으려 하였다. 이것이 더 넓은 창문을 갖게 된 이유다. 물론 그 일 자체는 앞서 말한 것처럼 하나님이 정죄하시는 것이 아니다. 그러나 항상 기억해야 한다. 사람들은 마음이 교만으로 감염되지 않고서는 결코 외적인 것들에서 과도함으로 나아가지 않는다.

원주석

15절 카드 ↗

The Prophet here derides the foolish confidence of King Jehoiakim, because he set up empty things against his enemies instead of strong defences. Kings are wont to indulge themselves when there is quietness and security; that is, when they fear nothing; when no danger appears, they then give way to their own gratifications; and this is commonly the case with all; for we see that kings especially indulge in excesses, when there is no war, when no one gives them trouble, and no one threatens them; but Jehoiakim, had he the least particle of wisdom, might have known that he had many dangers to dread. Now, when he applied all his thoughts to the painting of his walls, and to the splendor of his palace, to its wainscotting and other trifles, must he not have been insane, and not of a sound mind? It is this madness that Jeremiah now condemns when he says, Shalt thou reign, because thou surroundest thyself with cedar board? (51) that is, “Can this confirm thy kingdom to thee? or, shalt thou be more happy on this account, because thou art surrounded by cedars?” The meaning of the Prophet may be more fully learnt from the remaining part of the verse; for it immediately follows, Thy father, did he not eat and drink when he did judgment and justice? Some so understand the passage, as though the Prophet meant to obviate an objection; for Jehoiakim might have referred to the example of his father Josiah, who had not been a sordid man, but had displayed some royal dignity and grandeur through the whole course of his life. Some interpreters, then, think that the Prophet answers here what Jehoiakim might, have objected: “What! did not my father also make a royal display?” Thus they explain the words, as though the Prophet made at first a concession, but that by adding a correction, he shewed that the excuse of Jehoiakim was frivolous: “I allow that thy father was royally adorned, but he executed judgment and justice; why dost thou not imitate thy father in his virtues? God forgave what was superfluous or excessive, for through his great indulgence he bears with many things in kings; but thou art far different from thy father, for thou extortest labor from thy poor subjects, and buildest thy palaces by means of extortion and plunder. There is, therefore, no reason for thee to seek for thyself a covering from thy father, for thou art wholly fallen away from his integrity.” Others elicit an entirely different meaning, — that Josiah had prolonged his life, and conciliated the favor of God by ruling with justice. So, then, they connect the words thus: “Did not thy father eat and drink,” that is, “ did he not live happily, because God had blessed him? Inquire the cause, and you will find it to be this — he faithfully discharged his duties, for he executed judgment and justice. As, then, thou seest that the equity and moderation which thy father had practiced, was the cause of his happy life, why dost not thou also imitate him?” But the Prophet seems to me to mean simply this, “Thy father doubtless lived happily, and nothing was wanting to him while he executed judgment and justice.” For thus appears better the contrast between the tyranny of Jehoiakim, and the uprightness of his father Josiah; as though he had said, “Thou deemest now thy state better than that of thy father, because thou surpassest him in luxury and splendor. As then thou exultest in vain things, thou seemest to thyself to be happier than thy father: but thy father was contented with his lot; nay, if his condition be duly regarded, God honored him with every abundance and variety of blessings; he did eat and drink.” By eating and drinking I understand nothing else, but that he lived cheerfully, enjoyed prosperity, spent a peaceable life. Thy father; he says, did eat and drink; that is, he had nothing to desire, and his condition was an evidence of God’s favor when he expected judgment and justice And not unsuitable to this view is what follows, Then it was well with him (52) We hence see that the foolish ambition of Jehoiakim is here laughed to scorn; for he seemed not to think himself a king unless he conducted himself like a madman. Such is the case with kings at this day; they are ashamed to appear humane, and devise means only to exercise tyranny; and they also contrive how they may depart as far as possible from the common usage and practice of men. As then kings are so ingenious in their own follies, which seem to be like veils, lest anything humane should be perceived in them, the Prophet justly inveighs here against Jehoiakim; “It was well,” he says, “with thy father; and yet he acted kindly and courteously towards his people; nor had he such haughtiness as to despise the common habits of men. Since then he was happy, if thou regardcst what belongs to real happiness, why dost thou please thyself so much? What hast thou that is better or more excellent than what he had!” We now perceive what the object of the Prophet was to shew, that it is the only true glory and the chief honor of kings, when they discharge their duties, and that the image of God shines forth in them, when they execute judgment and justice; and that when they ambitiously seek through a blind zeal to be the slaves of pride, it is a vain attempt, and contributes nothing towards that happy life which they foolishly imagine. To the same purpose he adds, — (51) The general sense is given, but not a literal rendering. The last verb is variously rendered; “because thou betakest thyself to cedar,” is the Vulg.; “wilt thou delight thyself in cedars?” the Syr.; the Targ. is a loose paraphrase, and the Sept. and Arab. wholly depart from our present text, “because thou art stimulated by Ahaz thy father.” Then what follows is widely different, but wholly inconsistent with the original. The verb is the Hithpael of חרה , to burn, to be hot; and it means to be hot or warm with anger, exertion, grief, or delight. In the second sense it is used in Jeremiah 12:5 ; but here in the last

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선지자는 여기서 왕 여호야김이 허황된 것들로 그의 원수들에 맞설 튼튼한 방어 대신을 삼는다는 어리석은 확신을 조롱한다. 그런데 왕 여호야김은 조금이라도 지혜가 있었다면, 두려워해야 할 많은 위험들이 있다는 것을 알 수 있었을 것이다. 그가 이제 자신의 모든 생각을 벽의 채색과 왕궁의 화려함과 그 치장 등에 집중하고 있었다면, 그는 정신이 나갔음에 틀림없다. 이것이 예레미야가 이제 정죄하는 광기다. "네가 네 자신을 백향목 판자로 둘러싸기 때문에 통치하느냐?" 이것은 "이것이 너의 왕국을 확립해 줄 수 있겠느냐? 아니면 네가 백향목으로 둘러싸여 있기 때문에 더 행복해지겠느냐?"는 말이다.

"네 아버지는 먹고 마시지 않았느냐, 그가 공의와 정의를 행하였을 때에?" 선지자는 여기서 여호야김이 제기할 수 있는 반론들을 미리 막는다. 왕 요시야는 사치스럽지는 않았지만 왕의 일생 전체를 통해 어느 정도 왕의 위엄과 위대함을 나타냈다. 따라서 어떤 해석자들은 선지자가 여기서 여호야김의 이의를 대답하는 것이라고 생각한다. "무슨! 내 아버지도 왕다운 모습을 나타내지 않았느냐?" 따라서 그들은 선지자가 먼저 어느 정도 양보하지만 수정을 덧붙임으로써 여호야김의 변명이 허황된 것임을 보여준다고 설명한다. "나는 네 아버지가 왕다운 장식을 갖추었다는 것을 인정한다. 그러나 그는 공의와 정의를 집행하였다. 그렇다면 왜 너는 그의 덕들을 본받지 않느냐?"

다른 이들은 완전히 다른 의미를 끌어낸다. 요시야가 공의롭게 통치함으로써 자신의 삶을 연장하고 하나님의 은혜를 얻었다는 것이다. 그러나 선지자에게는 단순히 이것을 의미하는 것 같다. "네 아버지는 의심할 여지없이 행복하게 살았고, 그가 공의와 정의를 집행하는 동안 아무것도 부족하지 않았다." 요시야의 전횡과 그의 아버지 요시야의 올바름 사이의 대비가 이렇게 더 분명하게 나타난다. "너는 이제 네가 그를 사치와 화려함에서 능가하기 때문에 네 상태가 그보다 더 낫다고 생각한다. 그러나 네 아버지는 자신의 처지에 만족하였고, 오히려 하나님이 그에게 모든 풍요와 온갖 축복들로 영예롭게 하셨다. 그는 먹고 마셨다." 먹고 마신다는 것으로 나는 그가 즐겁게 살았고 번영을 누렸으며 평화로운 삶을 보냈다는 것 외에 다른 것을 이해하지 않는다. 네 아버지는, 그가 공의와 정의를 기대할 때 그에게 아무것도 부족하지 않았다는 것을, 그의 상태가 하나님의 은총의 증거였다는 것을 말한다.

원주석

16절 카드 ↗

He more fully expresses what he had said, that Josiah lived usefully, and was honored and esteemed, for royal majesty shone forth in him. He then repeats in other words what he had said, but he did this for the sake of explanation. (53) He undertook, he says, the cause, or the quarrel, of the poor and needy There is here a part stated for the whole; for when any one deals kindly with the poor, he may yet plunder the wealth of the rich, which cannot be deemed right; but as the case most commonly is, that those who rule neglect the poor and helpless, the Prophet includes under one thing the whole duty of rulers, and says that King Josiah was upright, just, and equitable, that he not only abstained from wrongs, but also assisted the innocent whom he saw oppressed, and of his own accord interposed to prevent any to molest them. He then under one thing comprehends everything that belongs to the office of a just and upright judge. For it is the first thing for judges to abstain from all rapacity and violence; and the second thing is to extend a hand to the poor, and to bring them aid, whenever they see them exposed to the wrongs of others. He then judged the judgment, or undertook the cause, of the poor and needy; and it is added, Then well; that is, as I have explained, “This was the happiness of thy father Josiah, so that he was not despised by the people, nor had he any desire for anything more.” It then follows, Was not this to know me, saith Jehovah? (54) The Prophet shews again whence proceeded the liberty which King Jehoiakim took in luxury and superfluous display, as well as in plunder, cruelty, and oppression, even because he had cast away every care and concern for religion; for where a real knowledge of God exists, men must necessarily have regard to uprightness and moderation. He then who thus acts cruelly towards his neighbors, clearly shews that every thought of religion and every care for it is rooted out of his heart. In short, the Prophet means that Jehoiakim was not only unjust towards men, but was also guilty of impiety; for except he had become a profane despiser of God, he would not have thus unjustly oppressed his neighbors. But this passage deserves to be noticed, as it shews that piety leads men to all the duties of love. Where God then is known, kindness to man also appears. So also on the other hand we may conclude, that all regard for God is extinguished, and all fear of him is abolished, when men wilfully do wrong to one another, and when they seek to oppress or defraud one another. There is therefore no doubt but that gross impiety will be found where the offices of love are neglected. For when Jeremiah commended the piety of Josiah on this account, because he executed judgment and justice, he doubtless condemned Jehoiakim, as though he had said, that he was an abandoned and irreclaimable apostate; for had he retained a spark of religion, he would have acted more justly and humanely towards his people. It now follows, — (53) Venema considers that there is here no repetition, but takes this verse as addressed to Jehoiakim, and gives this version, — By judging judge the afflicted and poor, Then it will be well with thee: Is not this the knowledge of me, saith Jehovah? But the words will not admit of this rendering. The verb is in the past tense, followed by a noun derived from the same verb, a thing not unusual in Hebrew. Literally the verse is, — He defended the defense (the cause) of the needy and poor, Then well it was with him: Was not that to know me, saith Jehovah? The pronoun הוא , is not this, but that, when used as a demonstrative pronoun. See Genesis 2:19 . We may indeed render the last line thus, — Was not that the knowledge of me, saith Jehovah? That is, Was it not the fruit or the effect of that knowledge? — Ed . (54) The Vulg. is, “Was it not so, because he knew me, saith Jehovah?” the Syr., “He who doeth such things knoweth me, saith the Lord;” and the Targ., “Is not that the knowledge which I desire, saith the Lord?” The Vulg. is the most correct. “They are said to know God,” says Grotius, “who shew by their deeds that they know what pleases Him.” — Ed . return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-22-16

Source

그는 앞서 말한 것을 더 충분히 표현한다. 요시야가 유용하게 살았고, 왕의 위엄이 그 안에서 빛났기 때문에 존경과 명성을 얻었다는 것이다. 그는 다른 말들로 앞서 말한 것을 반복하지만, 설명을 위해 그렇게 한다. "그는 가난한 자와 궁핍한 자의 소송을 맡았다." 여기서 부분으로 전체가 진술된다. 부한 자들에게 강탈하면서도 가난한 자들에게 친절하게 대하는 자가 있을 수 있기 때문이다. 그러나 일반적으로 통치하는 자들이 가난하고 힘없는 자들을 무시하기 때문에, 선지자는 하나의 일로 통치자들의 모든 의무를 포함시키고, 왕 요시야가 올바르고 공정하며 공평하였다고 말한다. 그가 단순히 불의를 삼갔을 뿐 아니라 억압당하는 것을 본 죄 없는 자들을 도왔고, 자발적으로 개입하여 아무도 그들을 괴롭히지 못하게 하였다는 것이다.

"그런즉 잘되었느니라." 이것이 네 아버지 요시야의 행복이었다. 그런 다음 "이것이 나를 아는 것이 아니냐, 여호와가 말씀하신다"고 덧붙인다. 선지자는 다시 여호야김이 사치와 과도한 과시뿐 아니라 강탈과 잔인함과 압제 안에서 그토록 자유를 취한 데서 비롯된 것을 보여준다. 종교에 대한 어떤 진정한 지식이 있는 곳에서는, 사람들이 필연적으로 올바름과 절제에 관심을 가져야 하기 때문이다. 따라서 이웃들에게 잔인하게 행하는 자는 종교에 대한 어떤 생각도 어떤 관심도 자신의 마음에서 뿌리 뽑혀 있음을 분명히 보여준다. 간단히 말해서, 선지자는 여호야김이 사람들에게 불의하였을 뿐 아니라 불경건하기도 하였다고 의미한다. 만약 그가 하나님을 경멸하는 자가 되지 않았다면, 그는 이웃들을 그토록 불의하게 압제하지 않았을 것이기 때문이다. 따라서 사랑의 의무들이 무시되는 곳에서는 심각한 불경건이 발견될 것이라는 데 의심할 여지가 없다. 예레미야가 요시야의 경건함을 그가 공의와 정의를 집행하였다는 이유로 칭찬할 때, 그는 의심할 여지없이 여호야김을 정죄하는 것이다.

원주석

17절 카드 ↗

Here the Prophet expresses more clearly how much Jehoiakim differed from Josiah his father. He indeed shews that he was wholly unlike him, because Josiah had endeavored to observe what was equitable, while he set all his thoughts on fraud, plunder, and cruelty; for by the eye and the heart he means all the faculties of his soul and body. One of the main senses of the body, as it is well known, is the sight. Hence the Prophet includes here whatever is external and internal in men, when he says, thine eye, that is, all thy bodily senses are set on covetousness, and also thine heart, that is, all thy thoughts, feelings, designs, meditations, and purposes are employed in the same way. He intimates, in short, that Jehoiakim was corrupt both in body and mind, so that having cast aside every fear of God, he abandoned himself to avarice as well as to plunder and all acts of oppression. Thine eye, he says, and thy heart is not, except on covetousness The verb בצע , betso, means to covet; hence the noun signifies not only avarice, but also any sinful lust. He adds cruelty, for it, cannot be but that all are bloody who give loose reins to their lusts. He mentions in the third place rapacity, or violent seizure; for עשק , oshek, means to take by force what belongs to another; hence the noun signifies rapacity. What follows in the last place is oppression, or disquietude. As רוף , ruts, means to run, Jerome renders it “the course of thy work,” as though ל , lamed, prefixed to עשות , oshut, were not one of the serviles, ם , ל , כ , ב , beth, caph, lamed, mem, but this cannot be admitted. The clear meaning of the Prophet indeed is, that Jehoiakim was not only intent on taking possession on what belonged to others, but that he also oppressed and distressed all he could. It is lastly added, to do; the verb to do is to be applied to what has gone before, that Jehoiakim employed all his thoughts, and was wholly engaged in evil deeds, that he not only contrived acts of cruelty and of avariciousness in his mind, but also carried fully into execution what he had contrived. (55) It follows, — (55) The most literal version of this verse is the following, — For on nothing are thine eyes and thine heart, Except on thy gain, And on innocent blood, that it may be shed, And on oppression and on violence, That they may be done. “That it may be shed,” is literally, “for being shed,” it is a passive participle; and such is the case as to the last verb. — Ed . return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-22-17

Source

선지자는 여기서 여호야김이 그의 아버지 요시야와 얼마나 달랐는지를 더 분명하게 표현한다. 그는 요시야가 공평한 것을 지키려고 노력하였지만, 여호야김은 모든 생각을 사기와 강탈과 잔인함에 집중하였기 때문에 그와 전혀 달랐음을 보여준다. 눈과 마음으로 그는 몸과 영혼의 모든 기능을 의미한다. 시각이 신체의 주된 감각 중 하나라는 것은 잘 알려져 있다. 따라서 선지자는 여기서 인간 안에 있는 외적인 것과 내적인 것 모두를 포함한다. "너의 눈, 곧 너의 모든 신체 감각이 탐욕에 고정되어 있다. 또한 너의 마음, 곧 너의 모든 생각과 감정과 계획과 묵상과 목적이 같은 방식으로 사용된다." 간단히 말해서 여호야김이 몸과 마음 모두 부패하여, 하나님에 대한 모든 두려움을 버리고 탐욕뿐 아니라 강탈과 모든 종류의 압제에 자신을 맡겼음을 암시한다.

"너의 눈과 너의 마음은 오직 탐욕에만 있다." 그는 잔인함을 덧붙인다. 자신의 정욕에 고삐를 놓는 자들이 모두 피에 굶주리지 않을 수 없기 때문이다. 세 번째로 강탈이나 폭력적 탈취를 언급한다. 마지막으로 압제나 소란이 언급된다. 선지자의 분명한 의미는 여호야김이 다른 사람들의 것을 빼앗는 데만 집중하였을 뿐 아니라, 또한 할 수 있는 한 모든 사람을 압제하고 괴롭혔다는 것이다. 마지막에 "행하다"가 덧붙여진다. 이것을 앞서 말한 것에 적용해야 한다. 여호야김이 모든 생각을 악한 일들에만 집중하였고, 마음으로 잔인함과 탐욕의 행위들을 꾸밀 뿐 아니라 꾸민 것을 완전히 실행에 옮겼다는 것이다.

원주석

18절 카드 ↗

The Prophet having inveighed against Jehoiakim, now shews what kind of punishment from God awaited him; he would have otherwise despised the Prophet’s reproof; but when he heard that a reward was prepared for him, he must have been roused. Inasmuch then as he was seized with a foolish and even a sottish lust for glory, so that he cast aside every care for uprightness, the Prophet declares that disgrace was prepared for him; and hence he compares him after his death to an ass. Therefore thus saith Jehovah to King Jehoiakim, or concerning King Jehoiakim, (56) the son of Josiah the king, etc. He is not called the son of Josiah for honor’s sake, but for the purpose of touching him to the quick, because he had degenerated from the piety of his father. But as he hoped that the religion of Josiah would be to him a sort of covering, the Prophet derides and checks this vain confidence. “Thou gloriest in being the son of King Josiah, but thy holy father will avail thee nothing, for thou seemest avowedly to shew that thou art wholly different from him. Though then thou art, descended from Josiah, and though God has raised thee to the royal throne, yet there is no reason for thee to be confident as to thy safety; for these benefits of God will not preserve thee from that ignominious treatment which thou deservest.” He says first, They shall not bewail him, Ah my brother! Ah sister! The Prophet mentions by way of imitation the words of the mourners. That people, we know, were very vehement in expressing their sorrow. And this ought to be borne in mind, because some being persuaded that nothing is related by the Prophets but what ought to be taken as an example, do therefore think that these modes of lamentation were approved by God. But we have before seen what the Prophet said in Jeremiah 22:4 , “Enter through these gates shall the kings of Judah and their princes in chariots,” yet we know that kings had been forbidden to make such ostentations; but God did not scrupulously refer to what was lawful or right in speaking of royal splendor; so also when he spoke of funeral rites. We ought not then to make a law of what the Prophet says, as though it were right and proper to bewail the dead with howling. There is indeed no doubt, but these excesses which the Prophet mentions were not only foolish, but also wholly condemnable; for we often vie with one another in our lamentations; and when men intemperately express their grief in funerals, they excite themselves into a sort of madness in crying and bewailing, and then when they compose themselves and simulate grief, they act a part as in a theater. But the Prophet here speaks only according to the common practice of the age, when he says, “They shall not bewail him,” etc.; that is, he states what was usually done, when one embraced another, when a sister said, “Ah, my brother!” and when a brother said, “Ah, my sister!” or, when the people said, “Ah, lord, O king, where is thy glory! where is thy honor! where thy crown! where thy scepter! where thy throne!“ Very foolish then were the lamentations which the Prophet mentions here. But as I have already said, it is enough for us to know, that he refers to these rites, then commonly practiced, without expressing his approbation of them. They shall not, he says, bewail King Jehoiakim; they shall not say at his funeral, Ah, my brother! Ah, sister! And, Ah, lord! Ah, his glory! (57) There shall be no such thing; and why? because he shall be buried with the burial of an ass We have before said, that it was justly deemed one of God’s curses when a carcass was cast away unburied; for God would have burial a proof to distinguish us from brute animals even after death, as we in life excel them, and as our condition is much nobler than that of the brute creation. Burial is also a pledge as it were of immortality; for when man’s body is laid hid in the earth, it is, as it were, a mirror of a future life. Since then burial is an evidence of God’s grace and favor towards mankind, it is on the other hand a sign of a curse, when burial is denied. But it has been elsewhere said, that temporal punishments ought not always to be viewed alike; for God has suffered sometimes his faithful servants to be unburied, according to what we read in Psalms 79:2 , that their bodies were cast forth in the fields, that they were exposed to be eaten by the beasts of the earth and by the birds of heaven. Those spoken of were the true and sincere worshippers of God. But we know that the good and the bad have temporal punishments in common; and this is true as to famine and nakedness, pestilence and war. The destruction of the city Jerusalem was a just punishment on the wicked; and yet Daniel and Jeremiah were driven into exile together with the wicked, and suffered great hardships; and, in short, they were so mixed with the ungodly, that their external condition was in nothing different. So, then, the state of things in the world is often in such disorder, that we cannot distinguish between the good and the bad by outward circumstances. But still it is right ever to hold this truth, that when burial is denied to a man, it is a sign of God’s curse. (56) It is “to” in the Sept. and Vulg., and “concerning” in the Syr., Arab., and Targ. The latter is most adopted by commentators. — Ed . (57) The original is not “his,” but “her glory.” The lamentation is such as was used for kings, when there was also a condolence expressed for the queens. Ah, my brother! and, Ah, lord! was a lamentation for the king when dead, ( Jeremiah 34:5 ;) and, Ah, sister! and, Ah, her glory! was sympathy for the surviving queen. Her glory had departed with her husband. This is Blayney’s view. The Versions and the Targum are all different, and not one of them renders the original correctly. The verse may be thus rendered, — 18. Therefore thus saith Jehovah of Jehoiakim, The son of Josiah, the king of Judah — They shall not lament for him — “Ah, my brother, and, Ah, sister.

Pericope (part_of)

절 (explains)

bible-text/jer-22-18

Source

선지자는 여호야김을 심하게 책망하였으므로, 이제 어떤 종류의 형벌이 하나님으로부터 그를 기다리고 있는지를 보여준다. 그렇지 않으면 그가 선지자의 책망을 경멸하였을 것이기 때문이다. 그러므로 그가 올바름에 대한 모든 관심을 버릴 만큼 영광에 대한 어리석고 심지어 어둔한 욕망에 사로잡혀 있었기 때문에, 선지자는 치욕이 그를 위해 준비되어 있다고 선언한다. "그러므로 여호와가 유다의 왕 요시야의 아들 여호야김에 대하여 이같이 말씀하신다." 그는 명예 때문이 아니라 그가 그의 아버지의 경건에서 타락하였기 때문에 마음 깊이 건드리기 위해 요시야의 아들이라고 불린다. 그러나 그가 요시야의 종교가 자신에게 일종의 방어막이 될 것이라는 소망을 품었기 때문에, 선지자는 이 헛된 확신을 조롱하고 억제한다.

"그들이 그를 위하여 슬퍼하지 않겠다, 아 내 형제여! 아 내 자매여!" 선지자는 모방으로 곡하는 자들의 말을 언급한다. 그 백성이 슬픔을 표현하는 데 매우 격렬하였다는 것을 우리는 안다. 이것을 기억해야 하는 것은, 어떤 이들이 선지자들이 이야기하는 것은 모두 본보기로 받아들여야 한다고 확신하여 이 애도 방식들이 하나님께 인정받은 것이라고 생각하기 때문이다. 그러나 우리는 선지자가 앞 구절에서 "왕들과 그들의 귀족들이 수레를 타고 이 성문들로 들어올 것이라"고 한 것을 보았다. 그러나 왕들이 그런 과시를 하는 것은 금지되어 있었다. 하지만 하나님은 왕의 화려함에 대해 말씀하실 때 합법적이거나 옳은 것을 꼼꼼하게 언급하지 않으셨다. 장례 예식에 대해서도 마찬가지다. 따라서 선지자가 여기서 한 말, 곧 "그들이 그를 위해 슬퍼하지 않겠다"는 것을 법으로 삼아서는 안 된다.

선지자는 당대의 일반적인 관습에 따라서만 말한다. "그들이 그를 위해 슬퍼하지 않겠다"고 할 때, 곧 보통 행해지던 것을 진술한다. "아 내 형제여, 아 내 자매여!"라고 혹은 백성이 "아 주여, 오 왕이여! 네 영광이 어디 있느냐! 네 영예가 어디 있느냐, 네 면류관이 어디 있느냐, 네 규가 어디 있느냐, 네 보좌가 어디 있느냐!"라고. 선지자가 여기서 언급하는 애도는 매우 어리석었다. 그러나 앞서 말한 것처럼, 그가 이 예식들을 승인 없이 당시에 일반적으로 행해진 것으로만 언급하는 것으로 우리에게 충분하다.

원주석

19절 카드 ↗

Hence, the Prophet says now, He shall be buried with the burial of an ass He mentions the ass because it is a mean animal; he might have named a horse or an ox, but as the ass is a meaner and more contemptible animal, it is the same thing as though he had said, “Jehoiakim shall be cast away with the dogs.” This prophecy no doubt grievously wounded not only the mind of the king himself, but also that of the whole people; for as yet his throne stood, and all highly regarded the family of David, and thought the kingdom sacred, as it was under the guardianship and protection of God. But the Prophet hesitated not to denounce what was afterwards confirmed by the event; for Jehoiakim was buried with the burial of an ass, as he was cast forth far beyond the gates of Jerusalem. Here the Prophet amplifies the disgrace by which the King Jehoiakim would be branded, for he might have been left dead in a journey; but he expresses what is more grievous than the casting forth; Drawn out, he says, and cast forth, etc.; that is, Jehoiakim shall not only be cast forth, but also drawn as an ass or a dog, lest his foetor should infect the city; as though he was unworthy not only of a grave, but also of being seen by men. (58) And this is to be especially noticed, for we hence conclude how great his perverseness was in despising the threatenings of God, since the Prophet could not otherwise storm the mind of the king, and terrify the people, than by exaggerating the indignity that was to happen to him. For if there had been any teachable spirit in the king and the people, the Prophet would have been content with making a simple statement, “Jehoiakim shall not be buried;” that is, God will punish him even when dead; the curse of God will not only be upon him while living, but he will also take vengeance on him after his death. He was not content with this kind of statement; but he shall be buried, he says, as an ass, and shall be cast far off; and further still, his carcass shall be drawn or dragged; so that it was to be an eternal mark of infamy and disgrace. (58) The verb, or rather participle, rendered “drawn,” means to be dragged along, and not carried. See 2 Samuel 17:13 . He was to be dragged out of the city and cast forth beyond the gates of Jerusalem. It is said in 2 Chronicles 36:6 , that Nebuchadnezzar “bound him in fetters, to carry him to Babylon.” The probability is (for we have no express account) that he died while in fetters at Jerusalem, before he was removed, and that Nebuchadnezzar, from indignation at his rebellion, had him dragged as a dead ass out of the city and exposed as food for rapacious birds and beasts. We find it said in 2 Kings 24:6 , that “Jehoiakim slept with his fathers;” but this only means that he died, or that he died a natural death and was not killed; for we find this phrase used, when burial is afterwards mentioned. See 2 Chronicles 12:16 . — Ed . return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-22-19

Source

"그는 나귀의 장사 같이 묻힐 것이며." 나귀는 비천한 동물이기 때문에 그가 나귀를 언급한다. 그는 말이나 소를 언급할 수 있었지만, 나귀가 더 비천하고 비열한 동물이기 때문에, "여호야김은 개들과 함께 버려질 것이다"라고 말하는 것과 같다. 이 예언은 왕 자신뿐 아니라 온 백성의 마음에도 심한 상처를 주었음에 틀림없다. 왕좌가 아직 서 있었고, 모든 사람이 다윗의 가문을 높이 여겼으며, 왕국이 하나님의 보호 아래 있다고 생각하였기 때문이다. 그러나 선지자는 후에 사건으로 확인된 것을 선언하는 데 주저하지 않았다. 여호야김이 예루살렘 성문 밖으로 멀리 버려졌기 때문에, 나귀의 장사로 묻혔다.

선지자는 왕 여호야김에게 붙여질 치욕을 여기서 더 크게 묘사한다. 여행 중에 죽은 채로 발견될 수도 있었지만, 그는 버려지는 것보다 더 심한 것을 표현하기 때문이다. "끌리어 내버려졌다"고 한다. 곧 여호야김은 단순히 버려지는 것이 아니라, 나귀나 개처럼 끌려갈 것이다. 그의 악취가 도성을 감염시키지 않게 하기 위해서다. 마치 그가 무덤만이 아니라 사람들에게 보여지는 것도 불가능하다는 것처럼.

이것은 특히 주목해야 한다. 왕과 백성 안에 완악함이 얼마나 컸는지를 이것에서 결론을 내릴 수 있기 때문이다. 선지자는 그들에게 일어날 치욕을 과장함으로써만 왕의 마음을 흔들고 백성을 두렵게 할 수 있었다.

원주석

20절 카드 ↗

Jeremiah triumphs over the Jews, and derides their presumption in thinking that they would be safe, though God was against them. He then shews that they were deceived in promising to themselves impunity; but he bids them to ascend Mount Lebanon, and to cry aloud on Mount Bashan, that they might know that there would be no aid for them when God’s judgment came. But the whole verse is ironical; for they would in vain cry and howl. Indeed, the Prophet thus treated them, because he saw that they were wholly irreclaimable. They were not worthy then that he should give them counsel, or faithfully warn them. He was therefore under the necessity ironically to deride their madness in promising safety to themselves, while they were continuing to provoke God’s vengeance against themselves. But at the same time he accommodates what he says to their intentions; for there is no doubt but that they ever cast their eyes either on Egypt or on Assyria for any aid they might want. Hence he says, Ascend Mount Lebanon, and cry, and then cry on Mount Bashan, and cry all around, (for by sides he means all parts;) but thou shall gain nothing, he says , for consumed are all thy lovers (59) We learn from the end of the verse that the Prophet said, Ascend, and cry, by way of derision. By lovers he means the Egyptians and the Assyrians, and other neighboring nations; for the Jews, when they feared any danger, were wont to flee to their neighbors, and God was in the meantime neglected by them; and for this reason they were called lovers. God had espoused the people as his own, and hence he often called them his wife, and he speaks here in the feminine gender; and thus the people are compared to a wife, and God assumes the character of a husband. When, therefore, the people, according to their self-will and humor, wandered here and there, this levity was called adultery; for the simplicity of faith is our spiritual chastity; for as a wife who regards her husband alone, keeps conjugal fidelity and chaste conduct, so when we continue to cleave to God alone, we are, in a spiritual sense, chaste as he requires us to be; but when we seek our safety from this and that quarter, we violate the fidelity which we owe to God. As soon, then, as we cast our thoughts here and there, it is to act like a woman who seeks vagrant and unlawful connections. We now see the reason why the Prophet compares the Egyptians and Assyrians to lovers, for he intimates that the people of Israel did in this manner commit adultery, as it has been stated in other places. It follows, — (59) “All around,” מעברים , is rendered “beyond the sea” by the Sept.; “to those who pass by,” by the Vulg.; “from the farther shores of the sea, by the Syr.; “at the fords,” by the Targ.; “beyond the fords,” that is, of the Nile, by Grotius and Piscator; and “from the borders,” by Blayney. But the most suitable rendering here is what has been adopted by Gataker and Venema, “from Abarim,” a mountain in the confines of Moab. See Numbers 27:12 . There are here two mountains previously mentioned, lying to the north; and here is another to the east. Jerusalem (for that is here addressed) is commanded, by way of taunt, to ascend these mountains to cry for aid and to utter its lamentation; for all its lovers from these quarters were destroyed; the king of Babylon had subdued them. — Ed return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-22-20

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예레미야는 유다 사람들을 향해 의기양양하게 그들의 오만함을 조롱한다. 하나님이 그들에 대적하시는데도 자신들이 안전할 것이라고 생각하였기 때문이다. 그는 그들이 속고 있음을 보여준다. 그러나 그는 그들에게 레바논 산으로 올라가 바산 산 위에서 크게 외치라고 명한다. 그들이 하나님의 심판이 올 때 자신들을 위한 어떤 도움도 없을 것임을 알게 하기 위함이다.

그러나 이 구절 전체는 반어적이다. 그들이 울부짖고 아우성쳐도 소용없을 것이기 때문이다. 선지자는 그들이 완전히 돌이킬 수 없었기 때문에 이런 식으로 그들을 대하였다. 그들은 하나님의 복수를 자신들에게 계속 불러오면서 자신들에게 안전을 약속하였다. 따라서 그는 반어적으로 그들의 광기를 조롱해야 하는 상황에 처하였다. 그러나 동시에 그는 그들의 의도에 맞게 말한다. 그들이 자신들에게 어떤 도움을 원할 때 이집트나 앗시리아 쪽으로 눈을 돌리는 것은 의심할 여지없이 그들의 관례였다.

"네 사랑하는 자들이 다 소멸되었다"고 한다. 우리는 선지자가 "올라가라, 외치라"고 한 것이 조롱으로 말한 것임을 이 절의 끝에서 배운다. 사랑하는 자들로 그는 이집트 사람들과 앗시리아 사람들, 그리고 다른 이웃 민족들을 의미한다. 유다 사람들은 어떤 위험을 두려워할 때 이웃들에게 도망하는 것이 관례였다. 그동안 하나님은 그들에게 무시되었다. 이런 이유로 그들이 사랑하는 자들이라고 불렸다. 하나님이 백성을 자신의 것으로 약혼시키셨으므로, 종종 그들을 그분의 아내라고 부르셨고, 여기서도 여성 형태로 말씀하신다. 따라서 백성은 아내에 비유되고, 하나님은 남편의 역할을 맡으신다. 따라서 백성이 자신의 의지와 기호에 따라 여기저기 방황할 때, 이 경박함은 간음이라고 불렸다. 믿음의 단순함이 우리의 영적 정절이기 때문이다.

원주석

21절 카드 ↗

Here God shews that the people were worthy of the reward he had mentioned, even to mourn and to seek aid on every side without finding any. It, indeed, often happens that the excessive severity of a husband alienates his wife from his society; and when a husband, through want of thought, attends to other things and neglects his domestic affairs, and thus his wife goes astray; or when he connives at things when he sees his wife exposed to dangerous allurements and flatteries, the fault is in part to be ascribed to him. But God shews here that he had performed the duties of a good and faithful husband, and also that it was not his fault that the people did not perform their part. I spoke to thee, he says; that is, thou canst not say that thou hast gone astray through ignorance; for they who are proved guilty are wont to flee to this kind of excuse, — “I did not think; had I been warned, I would have attended to good advice; but on slippery ground it is easy to fall, especially when no one stretches forth his hand to give any help.” But God takes away here every pretext of this kind, and says, that he had spoken; as though he had said, “I warned thee in time; thou hast not then sinned through ignorance or want of thought.” In short, God condemns here the perverseness of the people, that they knowingly and wilfully abandoned themselves to every kind of wickedness. Now this passage deserves special notice; for we see that it is a twofold crime, when God in due time speaks to us and calls us to the right way, and we refuse to hear; for our wickedness is inexcusable when we suffer not ourselves to be corrected by him. I spoke to thee, he adds, in thy tranquillity By this circumstance also their crime is aggravated; for God not only by his Prophets made known to his people what was right, but had also, by his blessing, conciliated them to himself. For when a husband counsels his wife, and is at the same time austere or peevish, his wife will disregard whatever she may hear, for her mind will be preoccupied with dislike; but when a husband treats his wife kindly, and proves by his benevolence the love he entertains for her, and at the same time shews prudence in his conduct towards her, she must necessarily be of a very bad disposition if she is not moved by such advice, kindness, and benevolence on the part of her husband. Now, God shews here that he had sent Prophets in order to keep his people in the faithful discharge of their duties, and that he had also been kind and bountiful to them, that thereby they might be sweetly drawn to obey him. Therefore, by the word “tranquillity,” the Prophet sets forth God’s kindness and bounty towards his people. (60) It is, indeed, true what Moses says, that men are like mettlesome and wanton horses when they become fat. ( Deuteronomy 32:15 .) So fatness and tranquillity have such effect as to render us more refractory. Yet this cannot avail for an excuse when God kindly invites us, and connects with his doctrine kind and paternal benevolence, and confirms it by the effects when we are teachable and yield him willing obedience. Thus the Prophet closed the mouths of the Jews, for they would have sought probably to make this objection, — that vengeance was too vehemently denounced on them, and that God suddenly assailed them; but he shews that when in tranquillity and prosperity they might have acknowledged God’s paternal kindness, they had yet been rebellious and had abused the indulgence of God. I spoke to thee, he says, in thy tranquillity, and thou didst say, I will not hear It is not, indeed, probable that the Jews had spoken so insolently as to say openly and in such plain words, that they would not be obedient; but the Prophet regards their life and not their words. Though, then, the Jews did not express these words, — that they would not obey God; yet such language might have been clearly inferred from their conduct, for they were so perverse as not to render obedience to God and to his counsels. He adds, in the third place, that it had been the custom of the people from their childhood not to hear the voice of God. It is the height of impiety when we are not only refractory for one day or a short time, but when we pursue wickedness continually. God in the meantime intimates that he had from the beginning been solicitous for the safety of his people, but in vain. It sometimes happens that he who has become hardened in his vices, begins to be taught after the thirtieth or fortieth: year, but he is not very pliable; for men become hard by long usage; we see that old men are less teachable than the young; and why? because age in a manner makes them sturdy, so that they cannot bear to be turned and ruled. But God shews here, that such was the wickedness of his people, that they had been rebellious from their childhood; as though he had said, “Thou canst not make this excuse, that thou hast been for a long time without a teacher that thou hast been without any wisdom and understanding, and that on this account thou hast become hardened in evils; no, because I have found thee wholly unteachable from thy very childhood; it was thy custom, or manner, not to hear my voice,” or, “This has been thy custom, that thou didst not hear my voice; ” literally, “because thou didst not hear my voice; ” but it ought to be rendered as above, for כי , is not here a connective, but all expletive or an exegetical particle. (61) It follows, — (60) The word for tranquillity is in the plural number, “tranquillities,” meaning tranquil, or quiet times or seasons. It is rendered “fall,” very unaccountably, by the Sept.; “abundance,” by the Vulg.; “affluence,” by the Syr.; “when thou didst sit tranquil,” by the Targ. But the word clearly means a tranquil, quiet, or peaceable state. Blayney rightly renders the expression, “in the times of thy tranquillity.” — Ed . (61) The כי is omitted in the Sept., and the clause is given as in apposition with the former, which seems to be the meani

Pericope (part_of)

절 (explains)

bible-text/jer-22-21

Source

하나님은 여기서 백성이 그분이 언급한 상을 받을 자격이 있었음을, 곧 사방에서 도움 없이 슬퍼해야 할 자격이 있었음을 보여주신다. 남편이 아내를 돌보지 않고 다른 것들에 신경 쓰며 집안일을 소홀히 할 때, 그리고 위험한 유혹과 아첨에 노출된 아내를 보면서도 눈감아줄 때, 허물이 부분적으로 그에게 돌아가는 일이 종종 있다. 그러나 하나님은 여기서 자신이 좋은 신실한 남편의 의무를 수행하셨고, 백성이 자신의 의무를 수행하지 않은 것이 그분의 허물이 아님을 보여주신다.

"나는 네게 말하였다." 곧 "너는 무지로 방황하였다고 말할 수 없다. 허물을 고백받은 자들은 이런 종류의 변명에 피신하는 것이 관례이기 때문이다. '나는 생각하지 못하였다. 경고를 받았다면 나는 좋은 충고에 귀를 기울였을 것이다.' 그러나 하나님은 여기서 이런 모든 핑계를 제거하시고, 그분이 말씀하셨다고 하신다." 마치 "나는 제때에 너에게 경고하였다. 그렇다면 너는 무지나 부주의로 죄를 지은 것이 아니다"고 하시는 것 같다.

간단히 말해서, 하나님은 백성이 알고 자발적으로 모든 종류의 악에 자신을 내맡겼음을 여기서 정죄하신다. 이 구절은 특별히 주목할 만하다. 하나님이 제때에 우리에게 말씀하시고 올바른 길로 우리를 부르실 때, 우리가 듣기를 거부한다면 이것은 이중의 범죄임을 볼 수 있기 때문이다. 그는 덧붙인다. "네 평화로운 때에 내가 네게 말하였다." 이 상황으로 그들의 죄가 더 무거워진다. 하나님이 선지자들로만 백성에게 옳은 것을 알려주신 것이 아니라, 자신의 축복으로 그들을 자신에게 달래셨기 때문이다.

하나님은 때로 엄격하거나 까다로운 남편이 있어 그의 아내가 그가 무엇을 말하든 무시하게 되는 경우를 보이신다. 그러나 남편이 아내에게 친절하게 대하고 그녀를 위한 사랑을 베푸심으로 입증하며 동시에 그녀를 향한 행실에 지혜를 보일 때, 그 충고와 친절과 선의에 움직이지 않는다면 그녀는 매우 나쁜 성품을 가진 것이 틀림없다. 따라서 하나님은 그분의 백성을 충실한 의무 수행 안에 지키기 위해 선지자들을 보내셨고, 또한 그들에게 친절하고 자비로우셔서 그들이 그분께 순종하도록 달콤하게 이끄셨음을 보여주신다.

원주석

22절 카드 ↗

As the main fault was in the chief men, therefore God shews, that there would be no defense found in their prudence and wealth, when things came to an extremity: and it was a usual thing for the common people, when reproved, to refer to their rulers as their shield: nor is there a doubt but that the Jews made this objection to God’s Prophets, — “What do you mean? that God has suffered us to be unhappily governed by bad princes? then he has exposed us as a prey to wolves: now if he punishes us, it seems an unjust thing for us to suffer for the fault of others.” At the same time, they who thus spoke were secure and despised God, because they thought that their safety was secured by their chief men. Hence, the Prophet here shakes off from the Jews this vain confidence, Thy pastors, he says, the wind shall eat up By pastors he understands the king and his counsellors, as well as the priests and the prophets. The word eat up, means that all would be consumed by the wind. Sometimes, indeed, men are said to feed on the wind, that is, when they entertain vain confidences. So the wind means in other places vain hopes, as they say; but it is in another sense that the Prophet speaks, when he says that pastors would be eaten up by the wind, that is, that they would vanish away like the smoke. Thus God shews that their presumption, and frauds, and false imaginations, were nothing but smoke and emptiness. (62) He then speaks of their lovers, — that they would migrate into exile: for the Jews thought at first, that they would be impregnable as long as the throne of David stood; and then we know that the common people were easily deceived by external splendor, when they saw that the priests as well as the prophets and the king’s counsellors were endued with craftiness, and swelling with great pride; and hence they disregarded what the prophets threatened. Now, the second ground of confidence was their alliance with the Egyptians, the Assyrians, and other neighboring nations. Therefore God, after having said, that all their pastors would be destroyed, adds, that the Egyptians and others would be driven into captivity. He afterwards says, Surely, thou shalt then be ashamed, and shalt blush for all thy wickedness; (63) that is, “Thou shalt at length know that thou art justly punished for thy sins, when God shall denude thee of all aids, and make it evident that everything that now gives thee confidence is altogether empty and vain.” And he mentions all wickedness; for the Jews had not sinned only in one thing, but had added evils to evils, so that they had provoked God’s vengeance by an immense heap of wickedness. Their acknowledgment, however, would not be that which availed to repentance, but extorted; for the reprobate, willing or unwilling, are often constrained to acknowledge their shame. It follows — (62) The wind sometimes means what is empty; and in this sense the Sept., the Vulg., and the Arab. take it here, “All thy pastors the wind shall feed;” but the Syr. and the Targ. take the “wind” as meaning a blasting or a stormy wind: “All thy pastors the wind shall feed on,” or eat up, is the Syr.; and the Targ. gives this paraphrase, “All thy pastors shall be scattered unto every wind.” The verb, no doubt, means to feed, and to feed on, or eat up, or consume, but not to scatter or disperse. Therefore the meaning here is, either that the pastors would have nothing but what was empty to support them, or that they would be consumed as by a blast. The first is most consonant to the tenor of the passage; for the aid of their lovers is previously referred to; but they would find this aid to be “wind,” and then it is added, that these lovers as well as themselves would be driven into captivity. There is a striking paronomasia in the words. The word for pastors is derived from the verb to feed. We may give this version, “All thy feeders shall the wind feed.” The feeders had fed the people with winds, with empty expectations, and they, in their turn, would have nothing but wind, what was empty, to live upon or to support them. — Ed . (63) Our version is better as to the two verbs here used, “ashamed and confounded.” The latter is stronger than the former. The Vulg. and the Targ. invert the order, “confounded and ashamed.” The Sept. and Arab. have “ashamed and dishonored,” or despised. The first verb means simply to be ashamed, and the other to turn aside as it were from a sense of shame, as one not able to look on others. — Ed . return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-22-22

Source

가장 큰 허물이 지도자들에게 있었기 때문에, 하나님은 여기서 그들의 지혜와 재산 안에서 아무런 방어막도 없을 것임을 보여주신다. 일이 극단적으로 될 때. 공통 백성이 책망받을 때 통치자들을 자신들의 방패로 삼아 물러나는 것은 관례였다. 유다 사람들이 그런 이의를 제기하였을 것이라는 데 의심할 여지가 없다. "이것이 무슨 의미인가? 하나님이 우리가 나쁜 군주들에 의해 불행하게 통치되도록 내버려 두셨단 말인가? 그렇다면 그분은 우리를 이리들의 먹이로 내버리셨다. 그분이 이제 우리를 처벌하신다면, 다른 사람들의 허물로 우리가 고통받는 것은 불의한 것처럼 보인다."

그러나 그렇게 말한 자들은 자신들의 안전이 지도자들에 의해 보장되어 있다고 생각하였기 때문에 안전하고 하나님을 경멸하였다. 따라서 선지자는 유다 사람들에게서 이 헛된 확신을 흔들어 떨친다. "네 목자들, 바람이 먹어버릴 것이다." 목자들로 그는 왕과 그의 신하들뿐 아니라 제사장들과 선지자들을 이해한다. "먹어버린다"는 말은 모든 것이 바람에 소멸될 것임을 의미한다.

그런 다음 그는 그들의 사랑하는 자들에 대해 말한다. 곧 그들이 유배로 이주할 것이라고. 유다 사람들은 처음에 다윗의 보좌가 서 있는 한 자신들이 난공불락이라고 생각하였다. 따라서 하나님은 그들의 목자들이 모두 멸망할 것이라고 말씀하신 후에, 이집트 사람들과 다른 사람들이 포로로 끌려갈 것이라고 덧붙이신다. 그는 덧붙인다. "그런즉 너는 그때에 부끄럽게 되며 네 모든 악으로 인하여 수치를 당하겠다." 곧 "하나님이 너에게 지금 신뢰를 주는 모든 도움들을 없애실 때, 그리고 현재 너에게 확신을 주는 모든 것이 완전히 헛되다는 것을 드러내실 때, 너는 결국 네가 죄로 인해 의롭게 처벌받고 있음을 알게 될 것이다."

원주석

23절 카드 ↗

The Prophet confirms the same thing in other words; and hence it appears how difficult it is to shake off from men their false confidence, when they give themselves up to earthly things. As soon, then, as false confidence strikes its roots into the hearts of men, they cannot be moved either by any threatenings or by any dangers; even though death itself were hanging over them, they yet remain unconcerned: and hence Isaiah upbraids them and says, That they had made a covenant with death. ( Isaiah 28:15 .) This was the reason why the Prophet here multiplied words and used greater vehemence; it was for the purpose of correcting that perverseness which prevailed among the Jews; for they thought themselves beyond the reach of those darts which God’s hands would throw. He therefore says, that they had set their seat on Lebanon, and made their nest among the cedars Some interpreters understand this figuratively of the cedar houses in which they dwelt; that is, that they ornamented their houses or palaces, as we have seen, with boards of cedar. But I take the words more simply, — That they considered Lebanon as an impregnable stronghold, and that he compares them to birds which choose the highest cedars to make their nests in. The meaning is, that the Jews were so blinded by their pride, that they thought that they had Lebanon as a safe refuge, and also that they imagined that they had nests as it were in its cedars. But there is no doubt but that the Prophet, in mentioning this one particular, meant to include all those false and vain confidences with which the Jews were inebriated. But he speaks by way of concession, as though he had said, that the Jews were not terrified by God’s threatenings, because they cast their eyes on Lebanon and on its lofty cedars. But how gracious, he says, wilt thou be; that is, what grace wilt thou find, when sorrows shall come upon thee, the pain as of one in travail (64) The Prophet expresses here what often occurs in Scripture, that when the ungodly say, “Peace and safety,” sudden ruin comes on them. ( 1 Thessalonians 5:3 .) He then does not allow that the Jews gained anything by thinking that they would have a quiet station on Lebanon, and by having their nests in the cedars, for God would bring on them sudden pains like those of women, who, while laughing and full of mirth, are in a moment seized with the pangs of childbearing. Jeremiah now says, that a similar thing would happen to the Jews. I touch but lightly on this point, while yet it is worthy of long and careful meditation. Let us then know, that nothing is more intolerable to God than when we promise to ourselves a quiet rest while he proclaims war against us, and while we, as it were designedly, daily provoke him. It follows — (64) The former part of this passage is differently rendered by all the early versions: the Sept., “thou wilt groan;” the Vulg., “how thou hast groaned;” the Syr., “how much wilt thou groan.” The reading adopted was נהנת , from נהה , instead of נחנת , for the י is not found in many copies, nor in the Keri, nor in connection with the two participles at the beginning of the verse. The Targ. has “what wilt thou do.” Most of modern expounders take the text as we have it, and there are no different readings. Then the whole verse would read as follows, — 23. Inhabitress of Lebanon! nestler in the cedars! How graceful (or favored) shalt thou be, When come on thee shall throes, A pain like that of childbearing! The gender is feminine, and either Jerusalem or the house or family of David is meant. The word for “throes” means girding pains or pangs. The verse is the language of irony. The people were so hardened, that nothing else would have touched them. — Ed . return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-22-23

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선지자는 같은 것을 다른 말들로 확인한다. 유다 사람들이 그토록 지독하게 헛된 확신에 빠져들어, 죽음 자체가 그들 위에 맴돌더라도 여전히 무관심하였음을 보여준다. 따라서 선지자는 여기서 단어들을 쌓고 더 많은 열렬함을 사용하였다. 유다 사람들이 하나님의 화살들이 미치지 않는다고 생각하였던 자만심을 고치기 위함이었다. 그러므로 그는 말한다. 그들이 레바논에 자리를 잡고 백향목 안에 둥지를 틀었다고. 어떤 해석자들은 이것을 비유적으로 그들이 거하던 백향목 집들에 대한 것으로 이해한다. 그러나 나는 그 말들을 더 단순하게 받아들인다. 곧 그들이 레바논을 난공불락의 요새로 여겼고, 그는 그들을 가장 높은 백향목을 골라 둥지를 트는 새들에 비유한다는 것이다. 그 의미는 유다 사람들이 교만으로 그토록 눈이 멀어 레바논이 자신들에게 안전한 피난처라고 생각하였고, 또한 말하자면 그 백향목 안에 둥지가 있다고 상상하였다는 것이다.

"곧 네게 슬픔이 임할 때, 해산하는 여인의 통증 같이 어찌 은혜로울꼬?" 선지자는 여기서 불경건한 자들이 "평화와 안전"이라고 말할 때 갑자기 멸망이 그들에게 임한다는 것을 성경에서 자주 나오는 내용으로 표현한다. 따라서 그는 유다 사람들이 레바논에서 조용한 안식처를 갖고 백향목 안에 둥지를 틀었다고 생각함으로써 아무것도 얻지 못하였다고 말한다. 왜냐하면 하나님이 그들에게 갑작스러운 고통을 가져오실 것이기 때문이다. 이것은 웃으며 기쁨으로 가득 찬 여인들이 잠시 후에 해산의 고통에 사로잡히는 것과 같다. 예레미야는 이제 유다 사람들에게 유사한 일이 일어날 것이라고 말한다.

원주석

24절 카드 ↗

God here makes an oath that he had resolved to punish Jeconiah, who was also called Jehoiachim. And he says, That though he sat on the throne of David, he would yet be a miserable exile. We have, indeed, seen elsewhere, that the Jews were so fascinated as to think that, God was bound to them; and at the same time they allowed themselves every liberty in sinning, under the pretense that God had promised that the kingdom of David would remain as long as the sun and moon continued in the heavens, ( Psalms 89:37 ) but they did not consider that there was a mutual compact in God’s covenant; for he required them to be faithful on their part: nor did they consider that many were Abraham’s children according to the flesh, who were not his lawful children before God. As to the king himself, he never thought it possible that he should be driven into exile, because he was David’s successor and ordained by God. This, then, is the reason why God now declares, Even though that Coniah were as a sealing ring on my finger, I would yet pluck it off thence However exalted then was Jeconiah, God shews that his dignity would be only for a time, and would soon fade away; for he would be at length thrust from his throne, and his condition wholly changed. The word Coniah is, no doubt, in a mutilated form, instead of Jehoiachin. The Prophet then calls him Coniah by way of contempt, as though he did not think him worthy of the complete name, but expresses it in two instead of four syllables. So the Prophet, though Jeconiah was then the king, yet calls him Coniah. (65) Now, this passage teaches us, that we ought not to be in such a way proud of God’s favors, as to forget what we are, but ever to remember that we are dependent on him, and that we ought diligently to pray to him at all times; for security breeds contempt; hence it is; that God strips us of the ornaments with which we have been clothed; and it is a just reward for our ingratitude. Let all, then, who excel others know, that what has been given may at any time be taken away, except good conscience be as it were the guard to preserve God’s gifts and benefits, so that they may not at any time fall away or be lost. It follows — (65) The early Versions throughout this passage give his name as Jeconiah; but the Targ., Coniah, according to the Hebrew. The Rabbins give various reasons for the change, and others too, which are frivolous. The reason given by Calvin and adopted by Gataker, Lowth, and others, is confirmed by the contemptuous language used in the 28 th verse. — Ed . return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-22-24

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하나님은 여기서 여호야긴이라고도 불린 여호야긴을 처벌하기로 결정하셨다는 것을 맹세로 선언하신다. 그가 다윗의 보좌에 앉아 있더라도 비참한 유배자가 될 것이라고 하신다. 유다 사람들이 하나님이 자신들에게 속박되어 있다고 생각할 정도로 홀렸다는 것을 우리는 다른 곳에서 보았다. 그들이 모든 종류의 죄에 자신들을 허용하면서도, 해와 달이 하늘에 있는 한 다윗의 왕국이 남아 있을 것이라는 하나님의 약속을 핑계로 삼았다. 그러나 그들은 하나님의 언약 안에 상호 계약이 있다는 것을 고려하지 않았다. 왕 자신도 자신이 다윗의 후계자이고 하나님이 세우셨기 때문에 결코 유배로 쫓겨날 수 없다고 생각하였다.

이것이 하나님이 이제 선언하시는 이유다. "비록 고니야가 내 오른손의 인장 반지일지라도, 나는 그를 거기서 뽑아버리겠다." 여호야긴이 아무리 높아도, 하나님은 그의 존엄이 일시적일 뿐이고 곧 사라질 것임을 보여주신다. 그는 결국 그의 보좌에서 쫓겨날 것이고 그의 처지가 완전히 바뀔 것이다. 고니야라는 말은 의심할 여지없이 여호야긴 대신에 잘라진 형태로, 선지자는 완전한 이름을 쓸 가치가 없다고 생각하여 네 음절 대신에 두 음절로 표현하면서 경멸을 담았다.

이 구절은 우리가 우리의 처지에 대해 그토록 교만하여 우리 자신이 무엇인지를 잊어서는 안 되며, 우리가 그분께 의존하고 있다는 것을 항상 기억해야 한다고 가르친다. 안전함이 경멸을 낳기 때문이다. 따라서 하나님은 우리에게 입혀주신 장식들을 벗겨내신다. 우리의 배은망덕에 대한 정당한 상이다.

원주석

25절 카드 ↗

This verse is connected with the last, and more fully explains what had been briefly said. The plucking off of the sealing ring from God’s finger took place when Jeconiah was deprived of his glory and his kingdom, and made subject; to the king of Babylon. (66) Though the king spared his life, as sacred history testifies, ( 2 Kings 25:7 ; 2 Chronicles 36:6 ; Jeremiah 52:11 ,) yet when he surrendered himself to him, he trembled as though he saw the sword ready to cut off his head; for he expected no mercy, and his fear made him to go out of the city, and to surrender himself to his inveterate enemy. The import of the whole is, that King Jeconiah would come to extremities, for he would be forced to give up himself helpless and unarmed into the hands of his cruel enemies. But he repeats the commination, and enlarges on the subject; I will deliver thee, he says, into the hand of those who seek thy life, and then, into the hand of those whose face thou dreadest, and, in the third place, into the hand of Nebuchadnezer, (Nabuchadnezer, king of Babylon, is called here and in other places, Nebuchadrezer,) and lastly, into the hand of the Chaldeans. Thus the Prophet recounts, as it were in order, several kinds of death, that Jeconiah might know how dreadful God’s judgment would be. He adds — (66) There is here a striking contrast: God would pluck off Jeconiah, were he like a signet on his right hand, and would deliver him into the hand of his enemies. From being as it were on the divine hand, he would be given up into the hand of those who sought his life. — Ed . return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-22-25

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이 절은 마지막 것과 연결되어 앞서 간략하게 말한 것을 더 충분히 설명한다. 인장 반지를 하나님의 손에서 뽑는 것은 여호야긴이 그의 영광과 왕국을 빼앗겨 바벨론 왕에게 종속될 때 일어났다. 왕이 성경 역사가 증언하는 것처럼 그의 생명을 아꼈지만, 그가 그에게 자신을 넘겨주었을 때 그는 검이 그의 목을 자르려는 것을 보는 것처럼 두려워하였다. 그는 아무런 자비도 기대하지 않았고, 그의 두려움이 그를 도성 밖으로, 원수에게 자신을 넘겨주게 하였다. 전체의 의미는 왕 여호야긴이 극한 상황에 처하게 될 것이라는 것이다. 그는 무력하고 무장 해제된 채 잔인한 원수들의 손에 자신을 내어줄 수밖에 없을 것이기 때문이다.

원주석

26절 카드 ↗

Here, again, the Prophet confirms what he had said of the severe vengeance which God would take on Jeconiah. And though he was in his thirty-seventh year brought out of prison, and admitted unto the royal table, among other princes, he yet died in exile; and perhaps it would have been better for him to continue in prison till his death than to have been corrupted by allurements when he became one of the princes, for he thus defiled himself. However this may have been, he died in exile together with his mother Nehusta. The Prophet then enhanced the grievousness of his punishment by saying, I will cause thee to migrate, or cast thee out, (67) and thy mother who bare thee. It is added, for the sake of indignity, that the mother of the king would be led captive with him; for the female sex is often spared, and she was also advanced in years. But God executed upon her his judgment, because she was his associate in impiety: “I will remove you,” he says, “into foreign lands, in which ye were not born, and there ye shall die.” (67) The word is strong; it means to toss, to hurl, violently to cast forth, to throw with force, as one throws a missile weapon. See 1 Samuel 28:11 . The “ mittam “ of the Vulg. is too weak; the “ ἀποῤῥίψω ” of the Sept. is more suitable. — Ed return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-22-26

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선지자는 앞서 말한 것을 다시 확인한다. 그는 또 다른 선언으로 여호야긴이 유배에서 비참하게 죽을 것임을 하나님이 말씀하신다고 확인한다. 비록 그가 37년이 지나 감옥에서 나와 다른 왕들 중에 왕의 상에 받아들여졌지만, 그는 유배 중에 죽었다. 아마도 그가 감옥에서 계속 있다가 죽는 것이 귀족들 중 하나가 되어 유혹으로 부패하는 것보다 더 나았을 것이다. 그러나 어떻든 간에 그는 그의 어머니 느후스다와 함께 유배 안에서 죽었다. 선지자는 왕의 어머니가 그와 함께 포로로 끌려갈 것이라고 말함으로써 형벌의 심각함을 더 강조한다. 여성은 종종 아낌을 받고, 그녀는 또한 나이가 들었다. 그러나 하나님은 그녀가 불경건의 동반자였기 때문에 그녀에게 심판을 집행하셨다.

원주석

27절 카드 ↗

The Prophet again changes the person, and yet not inelegantly, for he speaks here as one indignant, and after having addressed a few words to King Jeconiah, he turns aside from him and declares what God would do. Thus, when we think one hardly worthy to be addressed, we change our discourse; and after having spoken a few words to him, we take another mode of speaking. In the same manner, the Prophet spoke very indignantly when he addressed Jehoiakim, and then he declared how God would deal with him: he passed by him as though he was deaf or unworthy of being noticed. We thus see the design of the Prophet in the change he makes in this passage. Into the land, he says, to which they raise up their mind that they may return, there they shall not return He had said before that both the king and his mother would die in a foreign land, and he now confirms the same thing; for the foolish notion, that the king of Babylon would be at length propitious to them, could not but with great difficulty be eradicated from their minds: nor is there a doubt but that such thoughts as these were entertained, — “When Nebuchadnezzar shall see us coming suppliantly to him, he will be turned to mercy, for what more does he require? He does not mean to fix here his royal palace; it; will satisfy him to have the people tributary to him; and when he shall find that I am a man of no courage, he will prefer having me a king, rather than to appoint a new one.” Such, then, was the reasoning which the king had with his courtiers. Hence this vain persuasion is what the Prophet now demolishes: They raise up their mind to the land, that is, they think of a free return at length into their own country; for to raise up the mind is to apply the mind or thought to any thing. They raise up, then, their mind to the land, that is, the land of Judah; but they shall never return thither, whatever they may promise to themselves. (68) (68) The phrase, “to raise or lift up the mind,” or the soul, is to set the heart on a thing. The Vulg. has adopted the Hebrew idiom, “to which they lift up their soul.” The Sept. leaves out “return,” and have only, “which they wish in their souls.” Our version retains the true idea, though it be not literal, “whereunto they desire to return;” literally, “where they are lifting up their soul to return there:” the two adverbs of place are given, the relative adverb and the pronoun adverb, if we may so call them. It is the same sort of idiom as when a relative and a pronoun are used, one before and the other after the verb, as in Jeremiah 22:25 , “whom thou fearest (or dreadest) their face,” rightly rendered in our version, “whose face thou fearest:” but the Welsh is literally the Hebrew; the idiom is exactly the same. — Ed . return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-22-27

Source

선지자는 다시 인칭을 바꾸는데, 이것은 품위 없는 것이 아니다. 그는 분개한 자로서 말하고, 왕 여호야긴에게 몇 마디 말씀하신 후에 그분 자신으로부터 돌아서서 하나님이 무엇을 하실 것인지를 선언하신다. 우리가 어떤 사람을 말씀하기에 거의 합당하지 않다고 생각할 때, 우리는 우리의 담화를 바꾼다. 그에게 몇 마디 말을 한 후에 우리는 다른 방식의 말을 취한다. 같은 방식으로, 선지자는 여호야김에게 말씀하실 때 매우 분개하셨고, 그런 다음 하나님이 그를 어떻게 다루실 것인지를 선언하셨다. 그를 마치 귀머거리이거나 주목받을 가치가 없는 자처럼 지나쳤다.

"그들이 마음을 두는 땅, 곧 돌아가기를 바라는 곳으로 그들이 돌아가지 못하리라." 그는 앞에서 왕과 그의 어머니가 이방 땅에서 죽을 것이라고 말하였고, 이제 같은 것을 확인한다. 바벨론 왕이 결국 그들에게 친절할 것이라는 생각이 그들의 마음에서 큰 어려움으로 뿌리 뽑힐 수 없었을 것이기 때문이다. 마음을 두는 것은 생각이나 마음을 어떤 것에 적용하는 것이다. 그러므로 그들은 마음을 땅, 곧 유다 땅에 두며, 마침내 자유롭게 자신들의 나라로 돌아올 것이라고 생각한다. 그러나 그들은 거기에 결코 돌아가지 못할 것이다.

원주석

28절 카드 ↗

As the Prophet was hardly able to convince the Jews of what he had foretold, he confirms the same thing; but he speaks here as of what was incredible. He assumes the character of one greatly wondering, that others might cease to wonder. He then asks, whether it was possible that Jeconiah should be driven into exile and there miserably perish? We now see the design of the Prophet, that as the Jews thought that the kingdom would be perpetual, it was necessary to shake off such a notion, so that they might know that God had not in vain threatened what we have already noticed. But there is in these questions a kind of irony, for the Prophet might have made a positive assertion in plain words; but from regard to others, he hesitates through wonder, or seems to doubt as of a thing that was monstrous. Is he a statue? he says; some translate “a vessel;” but it seems to be taken here, as in other places, in its proper sense, a statue. Is, then, this man Coniah a despised and a broken statue? for פוף , puts, is both to fail and to break. (69) We have said that a part of his name was left out by way of contempt; still, as the Jews were so blinded by the royal dignity that they could not believe the prophecy, he asks respecting it as of a thing incredible. Is he a vessel? etc., he adds. The Hebrew word כלי , cali, we know, is taken for any kind of vessel; for the ancients called all kinds of furniture vessels. He asks, then, Is he a contemptible vessel? Is he a vessel in which there is no delight? He had before said that he was a despised statue. Why are they cast forth, he and his seed, and thrown into a land which they have not known? that is, into a remote land? (70) And we know that it is a hard lot when one is driven far away from his own country. There is, then, no doubt but that the Prophet enhances the grievousness of the evil when he speaks of an unknown country: for Zedekiah, who was put on the throne, was his uncle; and of his posterity the first was Salathiel, born in exile. It now follows — (69) The verb means to loose, to set free; and it is here in a passive sense, to be loosed or set free. It seems to refer to the setting free the idol or statue from its fastenings; therefore, “broken down” would be its best rendering. — Ed . (70) It is singular that all the early versions soften down the strong terms used in this verse; not one of them give a faithful translation. The Sept., the Syr., and the Arab. give hardly the half of the verse, and what they give is divested of the tone and spirit of the original. The Vulg. leaves out the word “idol” or statue, and puts “an earthen vessel” in its place. The whole verse I render as follows, — 28. A contemptible, broken down idol! Is this the man Coniah? Is he a vessel in which there is no delight? Why are they cast out, he and his seed, And sent into a land which they have not known? There is the relative which understood after “vessel” in the third line. The Welsh, which in this kind of idiom is exactly the same with the Hebrew, admits of the same sort of ellipsis, — (lang. cy) Ai llester yw heb hoffder ynddo ? Which is verbally the Hebrew, “Is he a vessel without delight in it?” The “casting out” was from the land of Canaan, and the “sending” was into the unknown land. — Ed . return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-22-28

Source

선지자는 자신이 예언한 것을 유다 사람들이 거의 설득시킬 수 없었기 때문에, 같은 것을 확인한다. 그러나 그는 여기서 믿을 수 없는 것에 대해 말하는 것처럼 말한다. 그는 다른 이들이 더 이상 놀라지 않게 하기 위해 크게 놀라는 자의 역할을 맡는다. 그는 여호야긴이 유배로 쫓겨나 거기서 비참하게 죽는 것이 가능하겠냐고 묻는다. 유다 사람들이 왕국이 영속적일 것이라고 생각하였기 때문에, 하나님이 우리가 이미 주목한 것을 헛되이 위협하지 않으셨음을 그들이 알게 하기 위해 그런 개념을 흔들어 없애는 것이 필요하였다.

"그는 경멸받은, 부서진 우상인가?" 어떤 이들은 "그릇"으로 번역하지만, 여기서는 다른 곳에서처럼 본래 의미인 우상으로 사용된 것 같다. 그러므로 이 사람 고니야가 경멸받은 부서진 우상인가? 완전한 이름의 일부가 경멸로 빠져 있다고 우리는 말하였다. 그러나 그는 "그릇인가" 등을 덧붙인다. 히브리어 단어가 모든 종류의 그릇을 뜻한다는 것을 우리는 안다. 그는 경멸스러운 그릇인가, 아무도 기뻐하지 않는 그릇인가?라고 묻는다. 그는 앞에서 경멸받은 우상이라고 하였다. 왜 그와 그의 자손이 버려져 알지 못하는 땅, 곧 먼 나라에 던져졌는가? 자신의 나라에서 멀리 쫓겨나는 것이 힘든 운명임을 우리는 안다. 따라서 선지자가 알려지지 않은 나라에 대해 말할 때 악의 심각함을 더 강조한다는 것에 의심할 여지가 없다.

원주석

29절 카드 ↗

The Prophet more fully confirms what I have lately referred to; and the repetition was not superfluous in exclaiming “earth” three times, for as the hardness of iron is overcome by the repeated strokes of the hammer, so the Prophet repeated the word “earth,” that he might subdue that perverseness in which the Jews had so hardened themselves that no threats of God moved them. He did not adopt this vehemence, as rhetoricians do who aim to appear eloquent; but it was necessity that constrained him thus to assail that refractory people, who would have otherwise turned a deaf ear to what we have observed and read. By this preface, then, the Prophet especially shews that he spoke of God’s dreadful judgment, and also reminded the Jews of the certainty of this prophecy, though they were persuaded that the kingdom would never fall. Hence in this repetition we see that there is an implied reproof, as though he had said that they were indeed deaf, but that it was to no purpose, for they would be constrained to see the fulfillment of what they did not then believe. Earth, earth, earth, hear, he says. (71) (71) It does not appear whether Calvin meant the earth generally or the land of Judea. But the latter most probably is what is intended. The version, then, ought to be, “Land, land, land!” The Sept. and the Arab. have “land” only twice, but the other versions have it three times as in Hebrew. The paraphrase of the Targ. is singular, “From their own land they have made them to migrate to another land; land of Israel! hear the words of the Lord.” “Land” means often the inhabitants; and what follows proves that it has this meaning here; for it is added, “Write ye,” etc. — Ed . return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-22-29

Source

선지자는 내가 방금 언급한 것을 더 충분히 확인한다. 그리고 "땅"을 세 번이나 외치는 반복은 불필요하지 않았다. 망치의 반복적인 타격으로 철의 굳음이 정복되는 것처럼, 선지자는 "땅"이라는 말을 반복하여 유다 사람들이 하나님의 어떤 위협에도 움직이지 않을 만큼 스스로를 굳게 한 그 완악함을 굴복시키려 하였다. 그는 수사학자들이 유창하게 보이기 위해 하는 것처럼 이런 열렬함을 채택한 것이 아니었다. 그러나 그 돌이킬 수 없는 백성을 그렇게 공격하지 않으면 귀를 막았을 것이기 때문에 그것이 그를 강제하였다. 따라서 이 반복에서 우리는 암묵적인 책망이 있음을 본다. "땅이여, 땅이여, 땅이여, 여호와의 말씀을 들으라." 선지자가 말하는 것은 큰 두려움의 말씀이고, 왕국이 결코 무너지지 않을 것이라는 확신을 가졌던 유다 사람들에게 이 예언이 확실하다는 것을 상기시키는 것이었다.

원주석

30절 카드 ↗

Then he adds, Thus saith Jehovah, Write ye this man solitary, or childless. Some think that these words were addressed to angels or to prophets; but I regard not such a notion as well founded: this mode of speaking seems rather to me to have been taken from common practice, for decrees which were to continue in force for a long time were usually written. When an edict was proclaimed, and was to be in force only for a few days, it was not commonly recorded in the public monuments; but when a law was enacted, which was to be binding on posterity, it was written in the public tablets. Then the Prophet intimates that this judgment of God could not be rendered void, nor would be momentary like decrees which in a few days are disregarded and soon forgotten, but that it would be certain and permanent. Write ye, then, this man childless This bereavement is set in opposition to the promise of God, that there would be perpetual successors to David on his throne as long as the sun and moon were in the heavens. ( Psalms 89:37 .) And the Prophet shews here that this promise as to Jeconiah would not be fulfilled. (72) And he adds, Write ye this man as one who will not prosper in his days; nay, (for כי , seems to me to be emphatic here,) no one of his seed shall prosper; and then he adds an explanation, sitting on the throne of David, and ruling any more in Judah. Now, it is no wonder that the Jews regarded this judgment of God with abhorrence, as though it was something monstrous, for God seemed to them to be inconsistent with himself, for he had testified that his covenant would never be rendered void, and had appealed to the sun and moon as witnesses. Hence, when the posterity of David failed, at least when his throne was subverted, and no one appeared as his successor, the truth of the promise seemed to have failed, which was very strange. But it was possible for God, who doeth wonders, to execute such punishment on Jeconiah and on such as were like him, and yet in a secret and incomprehensible manner to bring things about, so that the covenant which he had made should not wholly fail. The grace of God, then, was hidden for a time, but never extinguished; for at length a rod did grow up from the stem of Jesse, as it is said by Isaiah. However, the words seem to imply otherwise, for Jeconiah is said to be solitary, and then unprosperous; and lastly, the Prophet declares that no one of his seed would sit on the royal throne. But we must bear in mind that these words are to be confined to a temporary punishment, and extend only to the coming of Christ, though the posterity of David, as we shall hereafter see, did begin to arise in Zerubbabel, but this was only an obscure and a small prelude. We must, therefore, come to the time of Christ if we would reconcile these two things which seem repugnant, — that Jeconiah became childless, and that a successor from the seed of David never failed; it was so, because this childlessness was only for a time; and this interruption of God’s grace was something like death; but in course of time it appeared that God was mindful of his covenant, even at a time when he seemed to have forgotten it. And this prophecy, therefore, ought; to be connected with that of Ezekiel, “Remove ye, remove, remove the crown until he comes whose it is.” ( Ezekiel 21:26 .) There, also, Ezekiel repeats the word “remove” three times, as though he had said that there would be no kingdom of David, not only for a few months or years, but through a series of many ages. There is no wonder, then, that the Prophet declares here that Jeconiah would be childless, for such a sad calamity for so many ages, as the throne of David trodden under foot with scorn and contempt, might have overwhelmed the faithful with despair. This, then, was the reason why he said that he would be childless, and also that his whole posterity would be under a curse. But we must bear in mind that exception, which is expressed by another Prophet, “until he comes whose the crown is.” ( Ezekiel 21:27 ) For it was reserved for the head of Christ, though for a long time it had been exposed to dishonor and to the reproaches of all nations. Now it is useful to know this, for we are taught that God is ever so consistent with himself, that his covenant, which he has made with Christ and with all his members, never fails, and that yet he punishes hypocrites even unto death. If any one, during a long period, had sought for the Church in the world, there was none in appearance; yet God shewed that he was faithful to his promises, for suddenly there arose a people regenerated by the Gospel, so that his covenant was not dead, but as it were for a time buried. The truth of God, then, was proved by the event; and yet he took a dreadful vengeance on the ingratitude of men when he thus blinded the whole world, now follows — (72) The word rendered “childless”“ properly means “wholly stripped,” or destitute, or “quite naked.” It is rendered “banished” by the Sept., but “childless” by the Vulg., the Syr., and the Targ. He was “childless” as a king, having had no son as a successor on the throne of David; but he had children, see 1 Chronicles 3:17 . And that this is the meaning appears evident from the end of the verse. Scott thinks that Zedekiah, the uncle of Jeconiah, is the person spoken of in these two last verses. He considers that the contents of this chapter were repeated in Zedekiah’s reign as a warning to him. But this view is not consistent with the general tenor of the chapter. See especially Jeremiah 22:13 ; these shew evidently that the prophecy was delivered in the time, probably in the latter time of Jehoiakim; then the Prophet proceeds, in Jeremiah 22:24 to the end of the chapter, prophetically to describe the late of his son Jeconiah. And having said that he would be childless as a king, that none of his seed would sit on the throne of David, he introduces in the next chapter, which is connected with this, the “righteous branch,”

Pericope (part_of)

절 (explains)

bible-text/jer-22-30

Source

"여호와가 이같이 말씀하신다. 이 사람은 자녀가 없는 자로, 또는 자녀 없는 자로 기록하라." 어떤 이들은 이 말씀이 천사들이나 선지자들에게 주어진 것이라고 생각한다. 그러나 나는 그런 견해가 근거가 없다고 생각한다. 이 말씀의 방식은 오히려 일반적인 관행에서 따온 것 같다. 오래 효력이 있어야 하는 칙령들은 보통 기록되었기 때문이다. 포고령이 선포되어 며칠만 효력이 있을 때는 공공 기념물에 기록하지 않는 것이 보통이었다. 그러나 후대에 구속력이 있어야 하는 법이 제정될 때는 공공 서판에 기록되었다. 따라서 선지자는 하나님의 이 심판이 무효화될 수 없고, 며칠 후에 무시되는 칙령처럼 잠깐이지 않을 것이며, 확실하고 영속적일 것임을 암시한다.

"이 사람은 자녀 없는 자로 기록하라." 이 박탈은 자손들이 하늘에 해와 달이 있는 한 다윗의 보좌에 영속적인 후계자들이 있을 것이라는 하나님의 약속에 대비된다. 선지자는 여기서 이 약속이 여호야긴에 대해서는 성취되지 않을 것임을 보여준다. 그는 덧붙인다. "이 사람을 자기 생전에 형통하지 못하는 자로 기록하라." 그리고 그의 자손은 다윗의 보좌에 앉아 다시는 유다를 다스리지 못할 것이라고 덧붙인다.

유다 사람들이 하나님이 해와 달을 증인으로 삼아 그분의 언약이 결코 무효화되지 않을 것이라고 선언하셨다는 것을 알았기 때문에, 이 하나님의 심판을 마치 기괴한 것처럼 혐오스러워한 것은 놀랍지 않다. 다윗의 후손이 끊어지고 그의 보좌가 전복될 때, 약속의 진실이 실패한 것처럼 보였기 때문이다.

그러나 이 처벌을 여호야긴에게 집행하면서도, 비밀스럽고 이해할 수 없는 방법으로 일들을 이루시어 그분이 맺으신 언약이 완전히 실패하지 않게 하시는 것이 기이한 일을 행하시는 하나님께 가능하였다. 하나님의 은혜가 얼마 동안 숨겨졌지만, 결코 소멸되지 않았다. 마침내 이사야가 말하는 것처럼 이새의 뿌리에서 가지가 자라났기 때문이다. 여호야긴이 자녀 없는 자가 되고, 그다음에는 형통하지 못하며, 마지막으로 선지자가 그의 자손 중 아무도 왕의 보좌에 앉지 못할 것이라고 선언하는 것이 다소 다른 것을 암시하는 것처럼 보인다. 그러나 이 말씀들이 일시적 형벌에 국한되고 그리스도의 오심까지만 확장된다는 것을 기억해야 한다. 비록 다윗의 후손이 스룹바벨 안에서 일어나기 시작하였지만, 이것은 단지 희미하고 작은 서막이었다. 따라서 두 가지, 곧 여호야긴이 자녀 없는 자가 되었다는 것과 다윗의 씨에서 나온 후계자가 결코 실패하지 않았다는 것을 화해시키려면 그리스도의 시대에 이르러야 한다. 이 자녀 없음이 단지 일시적이었기 때문이다. 이 하나님의 은혜의 중단은 어떤 의미에서 죽음과 같았다. 그러나 때가 되어 하나님이 그분의 언약을 잊으신 것처럼 보이던 때에도 그분이 자신의 언약을 기억하셨음이 나타났다.

원주석

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