언어
챗봇 KG 근거 인용 · draft✕
홈 › 주석[칼빈] › 예레미야 › 26장

주석[칼빈] — 예레미야 26장 · 성전 설교 재판

요약
칼빈 주석 · 섹션 24개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
← 25장27장 →

1절 카드 ↗

This chapter contains a remarkable history, to which a very useful doctrine is annexed, for Jeremiah speaks of repentance, which forms one of the main points of true religion, and he shews at the same time that the people were rejected by God, because they perversely despised all warnings, and could by no means be brought to a right mind. We shall find these two things in this chapter. He says that this word came to him at the beginning of the reign, of Jehoiakim, of which king we have spoken in other places, where Jeremiah related other discourses delivered in his reign. We hence conclude that this book was not put together in a regular order, but that the chapters were collected, and from them the volume was formed. The time, however, is not here repeated in vain, for we know that the miserable derive some hope from new events. When men have been long afflicted and well-nigh have rotted in their evils, they yet think, when a change takes place, that they shall be happy, and they promise themselves vain hopes. Such was probably the confidence of the people when Jehoiakim began to reign; for they might have thought that things would be restored by him to a better state. There is also another circumstance to be noticed; though their condition was nigh past hope, they yet hardened themselves against God, so that they obstinately resisted the prophets. It hence appears that the reprobate were become more and more exasperated by the scourges of God, and had never been truly and really humbled. This was the reason why Jeremiah, according to God’s command, spoke so sharply. I pass by other things and come to the words, that the word of Jehovah came to him. He thus arrogated nothing to himself; but he testifies how necessary it was, especially among a people so refractory, that he should bring nothing of his own, but announce a truth that came from heaven. A general subject might be here handled, which is, that God alone is to be heard in the Church, and also that no one ought to assume to himself the name of a prophet or teacher, except he whom the Lord has formed and appointed, and to whom he has committed his message; but these things have been treated elsewhere and often and much at large; and I do not willingly dwell long on general subjects. It is then enough to bear in mind the purpose for which Jeremiah says that the word of Jehovah came to him, even that he might secure authority to himself; he does not boast of his own wisdom nor of anything human or earthly, but says only that he spoke what the Lord had commanded him. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-26-1

Source

이 장에는 주목할 만한 역사가 담겨 있고, 그에 매우 유용한 교훈이 덧붙여진다. 예레미야가 참 종교의 주된 요점 중 하나를 이루는 회개에 대해 말하고, 동시에 백성이 모든 경고를 완악하게 멸시하여 어떤 방법으로도 바른 마음으로 이끌 수 없었기 때문에 하나님께로부터 버림받았다는 것을 보여주기 때문이다. 우리는 이 장에서 이 두 가지를 발견할 것이다.

그는 이 말씀이 여호야김의 통치 초기에 자신에게 왔다고 말한다. 우리는 여호야김에 대해 예레미야가 그의 통치 중에 행한 다른 강화들을 이야기한 다른 곳들에서 이미 말하였다. 따라서 우리는 이 책이 규칙적인 순서로 편집된 것이 아니라 장들이 수집되어 책을 이루었다는 것을 알 수 있다.

그러나 시간이 여기서 반복되는 것은 이유가 없지 않다. 비참한 자들이 새로운 사건에서 어떤 소망을 얻는다는 것을 우리는 알기 때문이다. 사람들이 오래 괴로움을 당하고 자신들의 악 가운데 거의 썩어갈 때도, 변화가 일어나면 행복할 것이라고 생각하며 헛된 소망을 약속한다. 여호야김이 다스리기 시작할 때 백성의 확신도 이와 같았을 것이다. 그가 상황을 더 나은 상태로 회복할 것이라고 생각하였을 것이다.

주목해야 할 또 다른 상황이 있다. 비록 그들의 처지가 소망이 없을 지경이었지만, 그들은 하나님을 대적하여 굳어졌고, 선지자들을 완고하게 저항하였다. 따라서 버림받은 자들이 하나님의 채찍들로 더욱 더 분개하게 되었고, 결코 진정으로 진실하게 겸비해지지 않았다는 것이 나타난다. 이것이 예레미야가 하나님의 명령에 따라 그토록 날카롭게 말한 이유다.

선지자는 그에게 여호와의 말씀이 왔다고 말한다. 그는 자신의 것을 아무것도 주장하지 않았다. 그러나 특히 그토록 반항적인 백성 가운데서, 자신의 것은 아무것도 가져오지 않고 하늘에서 온 진리를 선포하는 것이 얼마나 필요한지를 증거한다.

원주석

2절 카드 ↗

He adds, Thus saith Jehovah, Stand in the court of the house (literally, but house means the Temple) of Jehovah It was not allowed the people to enter into the Temple; hence the Prophet was bidden to abide in the court where he might be heard by all. He was, as we have seen, of the priestly order; but it would have been but of little avail to address the Levites. (159) It was therefore necessary for him to go forth and to announce to the whole people the commands of God which are here recited; and he was to do this not only to the citizens of Jerusalem, but also to all the Jews; and this is expressly required, speak to all the cities of Judah; and then it is added, who come to worship in the Temple of Jehovah God seems to have designedly anticipated the presumption of those who thought that wrong was done to them, when they were so severely reproved; “What! we have left our wives and children, and have come here to worship God; we have laid aside every attention to our private advantage, and have come here, though inconveniently; we might have lived quietly at home and enjoyed our blessings; we have incurred great expenses, undertaken a tedious journey, brought sacrifices, and denied ourselves as to our daily food, that God might be worshipped; and yet thou inveighest severely against us, and we hear nothing from thy mouth but terrors; is this right? Does God render such a reward to his servants?” Thus then they might have contended with the Prophet; but he anticipates these objections, and allows what they might have pleaded, that they came to the Temple to offer sacrifices; but he intimates that another thing was required by God, and that they did not discharge their duties in coming to the Temple, except they faithfully obeyed God and his Law. We now see why the Prophet said, that he was sent to those who came up to Jerusalem to worship God. The deed itself could not indeed have been blamed; nay, it was highly worthy of praise, that they thus frequented the worship of God; but as the Jews regarded not the end for which God had commanded sacrifices to be offered to him, and also the end for which he had instituted all these external rites, it was necessary to remove this error in which they were involved. Speak, he says, all the words which I have commanded thee to speak to them The Prophet again confirms, that he was not the author of what he taught, but only a minister, who faithfully announced what God had committed to him; and so the people could not have objected to him by saying, that he brought forward his own devices, for he repelled such a calumny. The false prophets might have also alleged similar things; but Jeremiah had certain evidences as to his calling, that the Jews, by rejecting him, condemned themselves, for their own consciences fully convicted them. But from this passage, and from many like passages, we may draw this conclusion, — that no one, however he may excel in powers of mind, or knowledge, or wisdom, or station, ought to be attended to, except he proves that he is God’s minister. He afterwards adds, Thou shalt not diminish a word Some read, “Thou shall not restrain,” which is harsh. The verb, גרע , garo, properly means to be lessened and to be consumed. And Moses makes use of the same word in Deuteronomy 12:32 , when he says, “Thou shalt not add, nor diminish,” in reference to the Law, in which the people were to acquiesce, without corrupting it with any human devices. To diminish then was to take away something from the word. (160) But we ought to consider the reason why this was said to Jeremiah; it never entered the mind of the holy man to adulterate God’s word; but God here encourages him to confidence, so that he might boldly execute his commands. To diminish then something from the word, was to soften what appeared sharp, or to suppress what might have offended, or to express indirectly or coldly what could not produce effect without being forcibly expressed. There is then no doubt but that God anticipates here this evil, under which even faithful teachers in a great measure labor; for when they find the ears of men tender and delicate, they dare not vehemently to reprove, threaten, and condemn their vices. This is the reason why God added this, Diminish not a word; as though he had said, “Declare thou with closed eyes and with boldness whatever thou hast heard from my mouth, and disregard whatever may tend to lessen thy courage.” We may now easily learn the use of this doctrine; the Prophet was not sent to profane men, who openly avowed their impiety, or lived in gross sins; but he was sent to the very worshippers of God, who highly regarded his external worship, and for this reason had left wives and children, came to the Temple and spared neither labor nor expense. As, then, he was sent to them, we must beware, lest we sleep in our vices and think that we have done our duty to God, when we have apparently given some evidences of piety; for except we really and sincerely obey God, all other things are esteemed of no value by him. It then follows — (159) Indeed his message does not seem to have been to the priests nor to the false prophets, but to the people who came to worship, as though it was useless to address them. There are none in so hopeless a state as unfaithful and corrupt priests and false prophets; the people led astray by them may be restored, but their own case is almost past hope. This appears to be intimated here; for they are passed by, while the people are addressed. — Ed . (160) As it stands opposed to add, to subtract or take away would be the most suitable term. Such is the word used by the Sept., the Vulg., and the Syr.; the Targ. is diminish, the word of our version. — Ed. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-26-2

Source

그는 덧붙인다. "여호와가 이같이 말씀하신다. 여호와의 성전 뜰에 서라." 백성이 성전에 들어가는 것은 허락되지 않았다. 따라서 선지자는 모든 사람에게 들릴 수 있는 뜰에 있도록 명을 받았다. 우리가 본 것처럼 그는 제사장 반열이었다. 그러나 레위인들에게만 말하는 것은 별로 효과가 없었을 것이다. 따라서 그는 나아가 하나님의 명령들을 온 백성에게 선포해야 하였다. 이것들이 여기 기록된 것들이다. 그는 예루살렘 시민들에게만이 아니라 모든 유다 사람들에게 이것을 해야 하였다. 이것은 명시적으로 요구된다. "유다 도성들에서 온 자들에게 말하라." 그런 다음 덧붙여진다. "여호와의 성전에서 예배하려고 오는 자들에게."

하나님은 자신들이 그토록 심하게 책망 받을 때 자신들에게 잘못이 행해진다고 생각하였던 자들의 추정을 여기서 의도적으로 선취하신 것 같다. "뭐! 우리는 아내들과 자녀들을 두고 왔고 하나님을 예배하러 여기 왔다. 우리는 사적인 유익에 대한 모든 주의를 내려놓고 비록 불편하여도 여기 왔다. 우리는 집에서 조용히 살며 우리의 축복을 누릴 수 있었다. 우리는 큰 비용을 들이고 지루한 여정을 감수하고 제사를 가져왔으며, 하나님이 예배받으시도록 우리의 일상 음식까지도 절제하였다. 그런데도 너는 우리에게 심하게 말하고, 너의 입에서 두려움 외에 아무것도 듣지 못한다. 이것이 옳은가? 하나님이 그분의 종들에게 이런 보상을 돌리시는가?" 따라서 그들이 선지자에게 이렇게 주장하였을 것이다.

그러나 선지자는 이 이의들을 선취하고, 제사를 드리러 성전에 왔다는 그들의 주장을 인정하면서도, 하나님이 다른 것을 요구하신다는 것을 암시한다. 그들이 하나님과 그분의 율법에 신실하게 순종하지 않고는 성전에 오는 것으로 자신들의 의무를 다한 것이 아니라는 것이다.

"내가 네게 말하라고 명령한 모든 말씀을 그들에게 말하라." 선지자는 다시 확인한다. 자신이 가르친 것의 저자가 아니라 단지 사역자로서 하나님이 맡기신 것을 신실하게 선포하였다는 것이다. 따라서 백성은 그가 자신의 계략들을 내어놓는다고 이의를 제기할 수 없었다. 거짓 선지자들도 이와 비슷한 것을 주장할 수 있었다. 그러나 예레미야는 자신의 부르심에 대해 확실한 증거들을 가지고 있었다.

원주석

3절 카드 ↗

In this verse God briefly shows for what end he sent his Prophet. For it would not have been sufficient for him to announce what he taught, except it was known to have been the will of God. Here then God asserts that he would not be propitious to the people, except they complied with what he required, that is, to repent. Thus he testifies that what was taught would be useful to them, because it had reference to their safety; and a truth cannot be rendered more entitled to our love than when we know that it tends to promote our wellbeing. Therefore God, when he saw the people rushing headlong through blind despair into all kinds of impiety, designed to make the trial whether or not some of them were healable; as though he had said, “What are ye doing, ye miserable beings? It is not yet wholly over with you; only obey me, and the remedy for all your evils is ready at hand.” We now see what God’s design was, even that he wished to give those Jews the hope of mercy who were altogether irreclaimable, so that they might not reject what he taught on hearing that it would be for their good. But we may hence gather a general doctrine; that when God is especially displeased with us, it is yet an evidence of his paternal kindness when he favors us with the prophetic teaching, for that will not be without its fruit, except it be through our own fault. But at the same time we are rendered more and more inexcusable, if we reject that medicine which would certainly give us life. Let us then understand that the Prophet says here, that he was sent that he might try whether the Jews would repent; for God was ready to receive them into favor. By saying אולי , auli, “if peradventure,” he made use of a common mode of speaking. God indeed has perfect knowledge of all events, nor had he any doubt respecting what would take place, when the prophets had discharged their duties; but what is pointed out here, and also condemned, is the obstinacy of the people; as though he had said, that it was indeed difficult to heal those who had grown putrid in their evils, yet he would try to do so. And thus God manifests his unspeakable goodness, that he does not wholly cast away men who are almost past remedy, and whose diseases seem to be unhealable. He also strengthens his Prophet; for he might from long experience have been led to think that all his labor would be in vain; therefore God adds this, that he might not cease to proceed in the course of his calling; for what seemed incredible might yet take place beyond his expectation. We now see why it was said, If so be that they will hear It is then added, and turn, etc. From the context we learn, that repentance as well as faith proceeds from the truth taught: for how is it that those alienated from God return, confess their sins, and change their character, minds, and purposes? It is the fruit of truth; not that truth in all cases is effectual, but he treats here of the elect: or were they all healable, yet God shews that the use and fruit of his truth is to turn men, as it is said also by the Prophet, ( Malachi 4:6 ,) and repeated in the first chapter of Luke, “He will turn many of the children of Israel.” ( Luke 1:6 .) What follows is not without its weight, every one from his evil way; for God intimates that it was not enough that the whole people should ostensibly confess their sins, but that every one was required to examine himself: for when we seek God in a troop, and one follows another, it is often done with no right feeling. Repentance therefore is only true and genuine, when every one comes to search his own case; for its interior and hidden seat is in the heart. This is the reason why he says, If a man, that is, if every one turns from his evil way As to God’s repentance, of which mention is made, there is no need of long explanation. No change belongs to God; but when God is said to turn away his wrath, it is to be understood in a sense suitable to the comprehension of men: in the same way also we are to understand the words, that he repents. ( Psalms 85:5 .) It is at the same time sufficiently evident what God means here, even that he is reconcilable, as soon as men truly turn to him: and thus we see that men cannot be called to repent, until God’s mercy is presented to them. Hence also it follows, that these two things, repentance and faith, are connected together, and that it is absurd and an impious sacrilege to separate them; for God cannot be feared except the sinner perceives that he will be propitious to him: for as long as we are apprehensive of God’s wrath, we dread his judgment; and thus we storm against him, and must necessarily be driven headlong into the lowest abyss, hence under the Papacy they speak not only foolishly, but also coldly of repentance; for they leave souls doubtful and perplexed, nay, they take away every kind of certainty. Let us then understand the reason why the Holy Spirit teaches us, that repentance cannot be rightly and profitably taught, unless it be added, that God will be propitious to miserable men whenever they turn to him. With regard to the word I think, I have already said, that God forms no contrary purposes; but this refers to those men who deserved his dreadful vengeance; it is the same as though he had said, — “Their iniquity has already ripened; I am therefore now ready to take vengeance on them: nevertheless let them return to me, and they shall find me to be a Father. There is, then, no reason for them to despair, though I have already manifested tokens of my vengeance.” This is the meaning; but he repeats the reason of his wrath, On account of the wickedness of their doings; for we know that they were proud and obstinate; it was therefore necessary to close their mouths, otherwise they would have raised a clamor, and said, that God was unjustly angry, or that he exceeded all bounds. Whatever evils then were at hand, God briefly shews that they came from themselves, that the cause was their own wickedness,

Pericope (part_of)

절 (explains)

bible-text/jer-26-3

Source

이 절에서 하나님은 간략하게 왜 선지자를 보내셨는지를 보여주신다. 그가 가르친 것을 선포하는 것만으로는 충분하지 않았을 것이다. 그것이 하나님의 뜻이었다는 것이 알려지지 않으면. 따라서 여기서 하나님은 백성이 그분이 요구하시는 것, 곧 회개에 응하지 않으면 그들에게 자비롭지 않으실 것임을 확언하신다. 이로써 그분은 가르쳐진 것이 그들의 안녕에 관한 것이기 때문에 그들에게 유익할 것이라고 증거하신다.

하나님은 백성이 눈먼 절망으로 모든 불경건으로 돌진하는 것을 보셨을 때, 그들 중 어느 정도 고칠 수 있는 자들이 있는지 시험해 보고자 하셨다. 마치 "너희 비참한 자들이여, 무엇을 하고 있는가? 아직 완전히 끝난 것이 아니다. 단지 내게 순종하기만 하면 너희의 모든 악에 대한 치료법이 바로 가까이 있다"고 말씀하시는 것 같다. "아울리"(혹시)라는 말은 일반적인 말하는 방식이다. 하나님은 모든 사건들을 완전히 아신다. 그러나 여기서 지적되고 정죄되는 것은 백성의 완악함이다. 마치 "악 가운데 썩어버린 자들을 고치는 것은 어렵지만, 그래도 시험해 보겠다"고 말씀하시는 것 같다.

이로써 하나님은 거의 치료를 기대하기 어려운 자들을 완전히 버리지 않으시는 그분의 말할 수 없는 선하심을 나타내신다. "그들이 들을지"라는 말이 첨가된 것을 이해하는 이유가 이것이다.

회개와 믿음 모두 가르쳐진 진리로부터 나온다는 것을 우리는 맥락에서 배운다. 하나님에게서 소외된 자들이 어떻게 돌아오고, 자신들의 죄를 고백하고, 자신들의 성격과 정신과 목적을 변화시키는가? 그것은 진리의 열매다. 그리고 그는 덧붙인다. 각자 자신의 악한 길에서 돌이킨다고. 하나님은 온 백성이 표면적으로 자신들의 죄를 고백하는 것만으로는 충분하지 않다는 것을 암시하신다. 각자가 자신을 점검해야 한다. 무리 안에서 하나님을 구하고 서로를 따라갈 때 올바른 감정 없이 이루어지는 경우가 많기 때문이다. 따라서 회개는 오직 각자가 자신의 사례를 살피러 올 때만 참되고 진실하다. 왜냐하면 그 내적이고 숨겨진 자리는 마음 안에 있기 때문이다.

하나님의 회개에 대해서는 긴 설명이 필요 없다. 하나님께는 어떤 변화도 없다. 그러나 하나님이 그분의 진노를 거두신다고 할 때, 그것은 사람들의 이해에 적합한 의미로 이해되어야 한다. 이와 같이 우리는 그분이 회개하신다는 말씀도 이해해야 한다. 그것은 사람들이 참으로 그분께 돌아오는 즉시 그분은 화해하실 수 있다는 것이다. 이로써 우리는 하나님의 자비가 사람들에게 제시되지 않으면 그들이 회개하도록 부를 수 없다는 것을 본다. 따라서 회개와 믿음이 연결된다는 것이 따른다.

원주석

4절 카드 ↗

The Prophet now briefly includes what he had been teaching, what he had been commanded to declare to the people. No doubt he spoke to them more at large; but he deemed it enough to shew in a few words what had been committed to him. And the sum of it was, that except the Jews so hearkend as to walk in God’s Law, and were submissive to the prophets, final ruin was nigh the Temple and the city. This is the meaning: but it may be useful to consider every particular. By these words, Except ye hearken to me, to walk in my law, God intimates, that he mainly requires obedience, and esteems nothing as much, according to what he says, that it is better than all sacrifices. ( 1 Samuel 15:22 .) This subject was largely treated in the seventh chapter, where he said, “Did I command your fathers when they came out of Egypt to offer sacrifices to me? this only I required, even to hear my voice.” ( Jeremiah 7:22 ) We hence see, that the only way of living piously, justly, holily, and uprightly, is to allow ourselves to be ruled by the Lord. This is one thing. Then what follows is worthy of being noticed, To walk in my law God here testifies that his will is not ambiguous or doubtful, for he has prescribed what is right in his law. Were God then to descend a hundred times from heaven, he would bring nothing but this message, that he has spoken what is necessary to be known, and that his Law is the most perfect wisdom. Had he said only, “Hear me,” men might have still evaded and avowed themselves ready to learn. God therefore does here silence hypocrites, and says that he required nothing else but to follow his Law. And for the same purpose he adds what follows, which I have set before you: for this kind of speaking intimates that the doctrine of the Law was by no means obscure or doubtful, as Moses said, “I this day call heaven and earth to witness, that I have set life and death before your eyes.” ( Deuteronomy 30:19 ) And in another place he said, “Say not, Who shall ascend above the clouds? or, Who shall descend into the abyss? or, Who shall pass beyond the sea? The word is in thy heart and in thy mouth,” ( Deuteronomy 30:12 ; Romans 10:6 ) as though he had said, “God has deprived you of every excuse, for there is no reason for doubting, since he has spoken so familiarly to you, and has explained everything necessary to be known.” And hereby is confuted the impious blasphemy of the Papists, who impudently assert that not only the Law is obscure, but also the Gospel. And Paul also loudly declares, that the Gospel is not obscure except to those who perish, and who have a veil over their hearts, being visited with judicial blindness. But as to the Law, in which there is no such plainness as in the Gospel, we see what Jeremiah affirms here, that it was set before the eyes of all, that they might learn from it what pleased God, and what was just and right. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-26-4

Source

선지자는 이제 자신이 백성에게 선포하도록 명받은 것을 간략하게 포함한다. 의심할 여지없이 그는 더 자세하게 말하였다. 그러나 그는 자신에게 맡겨진 것을 몇 마디로 보여주는 것으로 충분하다고 여겼다. 그 요점은, 유다 사람들이 하나님의 율법 안에서 걸을 정도로 순종하지 않고 선지자들에게 복종하지 않으면, 성전과 도성에 최종적인 파멸이 가까이 있다는 것이었다.

"만약 너희가 내 율법 안에서 걷기 위해 내 말을 듣지 않으면." 하나님은 이 말씀들로 그분이 주로 순종을 요구하신다는 것을 암시하신다. 그분이 모든 제사보다 그것을 더 가치 있게 여기신다는 것이다. 따라서 살아가는 경건하고 의롭고 거룩하고 올바른 유일한 방법은 주님의 다스림을 받는 것이다. "내 율법 안에서 걸어라." 그분의 뜻이 모호하거나 불분명한 것이 아니라, 율법 안에서 옳은 것을 규정하셨다는 것을 여기서 증거하신다. "내가 너희 앞에 세운." 이 말하는 방식은 율법의 교훈이 결코 불분명하거나 의심스럽지 않다는 것을 암시한다.

원주석

5절 카드 ↗

But what follows in the next verse ought to be especially observed; for these two things are necessarily connected, — that God required nothing but obedience to his Law, — and that his will was that his prophets should be heard, — To hearken, he says, to the words of my servants, the prophets, whom I send to you, (it is in the second person.) Here there seems to be some inconsistency; for if God’s Law was sufficient, why were the prophets to be heard? But these two things well agree together: the Law alone was to be attended to, and also the prophets, for they were its interpreters. For God sent not his prophets to correct the Law, to change anything in it, to add or to take away; as it was an unalterable decree, not to add to it nor to diminish from it. What then was the benefit of sending the prophets? even to make more manifest the Law, and to apply it to the circumstances of the people. As then the prophets devised no new doctrine, but were faithful interpreters of the Law, God joined, not without reason, these two things together, — that his Law was to be heard and also his prophets; for the majesty of the Law derogated nothing from the authority of the prophets; and as the prophets confirmed the Law, it could not have been that they took away anything from the Law. Nay, this passage teaches us, that all those who repudiate the daily duty of learning, are profane men, and extinguish as far as they can the grace of the Spirit; many such fanatics among the Anabaptists have been in our time, who despised learning of every kind. They boasted that the doctrine of the Law was the Alphabet; and they also indulged in this dream, that wrong is done to the Holy Spirit when men attend to learning. And some dare, in a grosser manner, to vomit forth their blasphemies; they say that Scripture is enough for us, yea, even these two things, “Fear God and love thy neighbor.” But as I have already said, we must consider how God has spoken by his Law; whether he has closed up the way, so as not to explain his will more clearly by the prophets, nor to apply to present use what would have otherwise been less effectual? or that he purposed to draw continually by various channels the doctrine which flows from that fountain? But now, since God had given his own Law, and had added to the Law his prophets, every one who rejected the prophets must surely ascribe no authority to the Law. Even so now, they who think it not their duty at this day to seek knowledge in the school of Christ, and to avail themselves of the hearing of his word, no doubt despise God in their hearts, and set no value either on the Law, or on the prophets, or on the Gospel. Remarkable then is this passage; it shews that the Lord would have his Law to be our leader and teacher, and yet he adds his own prophets. He says further, Whom I have sent to you, rising early and sending Here he upbraids the Jews with their slowness and insensibility; for he roused them early, and that not once but often, and yet he spent his labor in vain. Rising early, when applied to God, means that he called these men in due time, as though he had said, that it was not his fault that the Jews had departed from the right way of safety, for he had been sedulously careful of their well-being, and had in due time warned them. We hence see how the Prophet condemned their tardiness and indifference, and then their hardness, by saying, and sending ; for this intimates a repetition or assiduity. He had said before, “whom I sent to you, rising early;” now, when he says and sending, he means that he had not sent one prophet, or many at one time, but one after another continually, and that yet it had been without any benefit. The end of the verse I read in a parenthesis, ( but ye have not hearkened.) Indeed what follows stands connected with the previous verses. (162) (162) It is better to commence the parenthesis after the word “prophets;” the three verses I render thus, — 4. And say to them, Thus saith Jehovah, If ye will not hear me, so as to 5. walk in my law, which I have set before you, by hearkening to the words of my servants the prophets, (whom I have been sending to you, even rising up early and sending; but ye did not hearken;) 6. then will I make this house like Shiloh, and this city will I make a urse to all the nations of the earth. The Vulg. and the Syr. are in effect the same as above. — Ed . return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-26-5

Source

다음 절에서 따르는 것은 특히 주목해야 한다. 이 두 가지는 필연적으로 연결된다. 하나님이 그분의 율법에 대한 순종 외에 아무것도 요구하지 않으신다는 것과, 그분의 뜻이 그분의 선지자들도 들어야 한다는 것이다. "내 종 선지자들의 말씀을 들어라, 내가 너희에게 보내는." 여기에 어떤 불일치가 있는 것처럼 보인다. 하나님의 율법이 충분하다면 왜 선지자들도 들어야 하는가? 그러나 이 두 가지는 잘 일치한다. 율법만을 들어야 하고 또한 선지자들도 들어야 한다. 그들이 율법의 해석자들이기 때문이다.

하나님이 선지자들을 보내신 것은 율법을 바로잡기 위해서도, 율법에 무언가를 변경하거나 더하거나 빼기 위해서도 아니었다. 그것은 변경될 수 없는 명령이었다. 더하지도 빼지도 말라는. 그렇다면 선지자들을 보내신 유익이 무엇이었는가? 율법을 더 분명하게 하고 백성의 상황에 적용하기 위해서였다. 선지자들이 새로운 교훈을 고안한 것이 아니라 율법의 신실한 해석자들이었으므로, 하나님이 이 두 가지를 이유 없이 연결하지 않으셨다.

이 구절은 또한 날마다 배우는 의무를 거부하는 모든 자들은 세속적인 자들이며 할 수 있는 한 성령의 은혜를 꺼뜨린다는 것을 가르친다. 그는 덧붙인다. "일찍이 일어나 보내는." 이로써 그는 유다 사람들의 느림과 무감각을 책망한다. 그분이 적당한 때에 그들을 부르셨는데도 한 번이 아니라 자주, 그럼에도 그분의 수고를 헛되이 소비하셨기 때문이다.

원주석

6절 카드 ↗

Then will I make, etc . : the copulative is to be rendered here as an adverb of time. What had been just said, “but ye have not hearkened,” was by way of anticipation; for the Jews, swelling with great arrogance, might have immediately said, “Oh! what new thing dost thou bring? Except ye hearken to my voice, saith Jehovah, to walk in my Law, which I have set before you, as though all this were not well known even to children among us; and yet thou pretendest to be the herald of some extraordinary prophecy; certainly such boasting will be deemed puerile by all wise men.” Thus then they might have spoken, but the Prophet here briefly checks the insolence of such a foolish censure, but ye have not hearkened; as though he had said, that he had not been sent in vain to speak of a thing as it were new and unusual, because the Jews had corrupted the whole Law, had become disobedient, unteachable, and unbelieving, and had despised both the Law of God and his Prophets. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-26-6

Source

"그러면 내가 이 집을 실로처럼 만들겠다." 접속사는 여기서 시간의 부사로 해석해야 한다. "그러나 너희가 듣지 않았다"고 방금 말한 것은 선취이다. 유다 사람들이 큰 오만함으로 부풀어 즉시 이렇게 말하였을 것이기 때문이다. "아, 무슨 새로운 것을 가져오는가? 내 율법 안에서 걸으라고 내 목소리를 들으라고 하는 것은 아이들에게도 잘 알려진 것이 아닌가. 그런데도 네가 비범한 예언의 전령인 것처럼 가장하는가? 확실히 이런 자랑은 모든 현명한 사람들에게 유치하게 여겨질 것이다." 따라서 그들이 이렇게 말하였을 것이다. 그러나 선지자는 여기서 이런 어리석은 정죄의 오만함을 간략하게 저지한다. "그러나 너희가 듣지 않았다." 마치 그가 새롭고 비상한 것에 대해 말하는 것처럼 헛되이 보내어진 것이 아니었다. 유다 사람들이 온 율법을 부패시키고, 불순종하고 가르침을 받을 수 없고 불신실하게 되어 하나님의 율법과 그분의 선지자들을 모두 멸시하였기 때문이다.

원주석

7절 카드 ↗

Here the Prophet recites what happened to him, after he had declared God’s message, and faithfully warned the people by adding threatenings, as God had commanded him. He says first that he was heard; which is not to be deemed as commendatory, as though the priests and prophets patiently heard what he taught; for there was no teachable spirit in them, nor did they come prepared to learn, but they had long indulged themselves in perverseness, so that Jeremiah was become to them an avowed enemy; and they also audaciously opposed all his threatenings. But though they were not ashamed to reject what the Prophet said, they yet observed a certain form, as it is usual with hypocrites, for they are more exact than necessary, as they say, in what is formal, but what is really important they neglect. We may hence observe, that the priests and prophets deserved no praise, because they restrained themselves, as though they deferred their judgment until the cause was known, but as the whole people were present, they for a time shewed themselves moderate; it was yet a reigned moderation, for their hearts were full of impiety and contempt of God, as it became really manifest. But it must be observed that he says that the priests and prophets hearkened As to the priests, it is no wonder that he calls them so, though they were in every way wicked, for it was an hereditary honor. But it is strange that he mentions the prophets. At the same time we must know, that Jeremiah thus calls those who boasted that they were sent from above. In the twenty-third chapter he at large reproves them; and in many other places he condemns their impudence in falsely assuming the authority of God. He then allowed them an honorable title, but esteemed it as nothing; as we may do at this day, who without harm may call by way of ridicule those prelates, bishops, or pastors, who under the Papacy seek to be deemed so, provided we at the same time strip them of their masks. But these lay hold on the title, and thus seek to suppress the truth of God, as though to be called a bishop were of more weight than if an angel was to come down from heaven. And yet were an angel to descend from heaven, he ought to be counted by us as a devil, if he brought forward such filthy and execrable blasphemies, as we see the world is at this day polluted with by these unprincipled men. This passage then, and the like, ought to be borne in mind, for they shew that titles are not sufficient, except those who bear them really shew that they are such as their calling imports. Thus, then, Jeremiah was called a Prophet, and also those impostors were called prophets whose only religion it was to corrupt and pervert the doctrine of the Law, but they were so called with regard to the people. It is in the meantime necessary, wisely to distinguish between prophets or teachers, as also the Apostle reminds us, we ought to inquire whether their spirit is from God or not. ( 1 John 4:1 .) return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-26-7

Source

여기서 선지자는 하나님의 메시지를 선포하고 하나님이 명하신 대로 위협을 더하여 신실하게 백성에게 경고한 후에 자신에게 일어난 것을 이야기한다. 그는 먼저 들었다고 말한다. 이것이 제사장들과 선지자들이 인내 있게 그가 가르치는 것을 들었다는 것처럼 칭찬할 만한 것으로 여겨서는 안 된다. 그들 안에 가르침을 받을 정신이 없었고, 배울 준비가 되어 있지도 않았다. 오래전부터 완악함 안에 빠져 있었다. 예레미야가 그들에게 선포된 원수가 되어 있었다. 또한 그들은 그의 모든 위협들에 뻔뻔하게 저항하였다.

그러나 그가 말하는 것을 비록 부끄러움 없이 거부하였지만, 위선자들에게 일반적인 것처럼 어떤 형식을 지켰다. 위선자들은 형식적인 것에는 필요 이상으로 꼼꼼하지만 정작 중요한 것은 무시한다. 따라서 제사장들과 선지자들이 그들이 판단을 유보하는 것처럼 자신들을 억제한 것은 칭찬받을 것이 없었다. 그러나 그들은 참을 수 없어 토해냈다.

그가 제사장들과 선지자들이 들었다고 말한다는 것도 주목해야 한다. 제사장들에 관해서는 모든 면에서 악하였지만 그들을 그렇게 부르는 것이 이상하지 않다. 그것은 세습적인 명예였기 때문이다. 그러나 선지자들을 언급하는 것은 이상해 보인다. 그러나 예레미야는 위로부터 보내어졌다고 자랑한 자들을 그렇게 부른다는 것을 우리는 알아야 한다. 23장에서 그는 그들을 대단히 책망하였다. 따라서 그는 그들에게 명예로운 칭호를 허용하면서도 그것을 아무것도 아닌 것으로 여겼다.

원주석

8절 카드 ↗

He says at last, that he was condemned by the priests, and the prophets, and the whole people; he at the same time introduced these words, that he had spoken all that the Lord had commanded him. Thus he briefly exposed the injustice of those by whom he was condemned; for they had no regard to what was right, as we shall presently see. But as they had brought with them a preconceived hatred, so they vomited out what they could no longer contain. It afterwards follows, — return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-26-8

Source

마지막으로 그는 제사장들과 선지자들과 온 백성에 의해 정죄받았다고 말한다. 동시에 그는 주님이 명하신 모든 것을 말하였다는 말씀들을 도입하였다. 이로써 그는 간략하게 자신을 정죄한 자들의 불의를 드러내었다. 그들이 옳은 것에 대한 관심이 없었기 때문이다. 우리가 곧 보게 될 것처럼.

원주석

9절 카드 ↗

Here is added the cause of Jeremiah’s condemnation, that he had dared to threaten with so much severity the holy city and the Temple. They did not inquire whether God had commanded this to be done, whether he had any just cause for doing so; but they took this principle as granted, that wrong was done to God when anything was alleged against the dignity of the Temple, and also that the city was sacred, and therefore nothing could be said against it without derogating from many and peculiar promises of God, since he had testified that it would be ever safe, because he dwelt in the midst of it. We hence see by what right, and under what pretense the priests and the prophets condemned Jeremiah. And by saying, in the name of Jehovah, they no doubt accused him as a cheat, or a false pretender, because he had said that this had been commanded by God, for they considered such a thing impossible and preposterous. God had promised that Jerusalem would be his perpetual habitation; the words of Jeremiah were, “I will make this city like Shiloh.” God seemed in appearance to be inconsistent with himself, “This is my rest for ever,” “this shall be a desert.” We hence see that the priests and the prophets were not without some specious pretext for condemning Jeremiah. There is therefore some weight in what they said, “Dost thou not make God contrary to himself? for what thou denouncest in his name openly and directly conflicts with his promises; but God is ever consistent with himself; thou art therefore a cheat and a liar, and thus one of the false prophets, whom God suffers not in his Church.” And yet what they boasted was wholly frivolous; for God had not promised that the Temple should be perpetual in order to give license to the people to indulge in all manner of wickedness. It was not then God’s purpose to bind himself to ungodly men, that they might expose his name to open reproach. It is hence evident that the prophets and priests only dissembled, when they took as granted what ought to have been understood conditionally, that is, if they worshipped him in sincerity as he had commanded. For it was not right to separate two things which God had connected; he required piety and obedience from the people, and he also promised that he would be the guardian of the city, and that the Temple would be safe under his protection. But the Jews, having neither faith nor repentance, boasted of what had been said of the Temple, nay, they bragged, as we have seen elsewhere, and spoke false things; and hence the Prophet derided them by repeating three times, “The Temple of Jehovah, the Temple of Jehovah, the Temple of Jehovah,” ( Jeremiah 7:4 ) as though he had said, — “This is your silly talk, you ever cry boastingly, ‘The Temple of God;’ but all this will avail you nothing.” It then follows, that the people were assembled Here Jeremiah passes to another part of the narrative, for he reminded the princes and the king’s councillors that they were not without reason roused to go up to the Temple. (163) If the dispute had been between few, either Jeremiah would have been slain, or in some way intercepted, or it might have been that the princes would have circumvented the king and his councillors, and thus the holy man would have been privately crushed. But here he introduced these words, that the whole people were assembled against him. Hence it was that the report, reached the king’s court; and so the princes and councillors were commanded to come. In short, Jeremiah shews the reason why the princes came unto the Temple; it was because the city was everywhere in a commotion, when the report spread that something new and intolerable had been announced. The king therefore could not neglect this commotion; for it is a dangerous thing to allow a popular tumult to prevail. And therefore Jeremiah thus adds, — (163) It appears better to connect this sentence with the following verse, in this manner, — 10. While the whole people were assembled against Jeremiah in the house of Jehovah, then the princes of Judah heard these things, and went up from the king’s house into the house of Jehovah, etc. This seems to be the beginning of another section. The ו repeated ought often to be thus rendered, while or when, and then; and indeed in our language, then may be sometimes omitted. Were it here rendered and in both instances, the meaning would be the same, only the connection appears more evident when rendered as above; the report of the people congregated against Jeremiah reached the princes — Ed return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-26-9

Source

여기에 예레미야의 정죄 이유가 덧붙여진다. 그가 거룩한 도성과 성전에 그토록 심하게 위협할 대담함을 가졌다는 것이다. 그들은 하나님이 이것을 명하셨는지, 그분이 그렇게 하신 정당한 이유가 있었는지를 묻지 않았다. 성전의 위엄에 반하는 어떤 것이 제기될 때 하나님에게 잘못이 행해진다는 원칙을 당연한 것으로 받아들였기 때문이다. 또한 도성이 거룩하기 때문에 그것을 대적하여 무언가를 말하는 것은 하나님의 특별한 약속들을 경시하는 것이라고 하였다. 하나님이 그분이 그 한가운데 거하셨기 때문에 그것이 항상 안전할 것이라고 증거하셨다는 것이다.

이제 제사장들과 선지자들이 어떤 권리와 어떤 구실로 예레미야를 정죄하였는지가 나타난다. "여호와의 이름으로"라고 말함으로써 그들은 의심할 여지없이 그를 사기꾼이나 거짓 주장자로 고발하였다. 하나님이 이것을 명하셨다고 말하였기 때문이다. 그들은 그런 일이 불가능하고 어리석다고 여겼다. 하나님은 예루살렘이 영원한 그분의 거처가 될 것이라고 약속하셨다. 예레미야의 말은 "내가 이 도성을 실로처럼 만들겠다"는 것이었다. 따라서 제사장들과 선지자들이 예레미야를 정죄하는 데 어느 정도 그럴듯한 구실이 없지 않았다.

"네가 하나님을 자신과 모순되게 만들지 않는가? 왜냐하면 네가 그분의 이름으로 선포하는 것이 그분의 약속들과 공개적으로 직접 충돌하기 때문이다." 그러나 그들이 자랑하는 것은 완전히 어리석은 것이었다. 하나님은 성전이 영구하다는 것을 약속하신 것이 아니다. 백성이 온갖 악함에 빠지는 것을 허용하기 위해서가 아니었다. 따라서 하나님의 목적이 불경건한 자들에게 묶여 그분의 이름을 공개적인 수치에 노출시키는 것이 아니었다는 것이 분명하다.

원주석

10절 카드 ↗

We have said that the princes were roused by a popular clamor; nor is there a doubt but; that the king had sent them to quell the commotion. It must be especially noticed, that they were engaged in other matters, as it was seldom the case that courtiers spent their time in hearing the prophets. It is indeed true, that the occupations of those are sacred, who have the care of the commonwealth, who dispense justice, and who have to provide for the public safety; but it behoves them so to divide their time, that they may be able to consecrate some portion of it to God. But courtiers think themselves exempted by a sort of privilege, when yet the truth is more necessary for them than even for the common people; for not only the duty of the head of a family lies on each of them, but the Lord has also set them over a whole people. If, then, private men have need of being daily taught, that they may faithfully rule and guide themselves and their families, what ought to be done by those rulers who are as it were the fathers of the commonwealth? But as I have already said, such men usually exempt themselves from the yoke of the faithful. Hence then it was, that none of the princes were present, when Jeremiah had been commanded to proclaim his message, not only on the day when few came to the Temple, but when they came from all the cities of Judah to sacrifice at Jerusalem. It was, indeed, a very shameful sign of gross contempt, that no one of the king’s counsellors appeared in the Temple, when there were present, from remote places, those whom religion and the desire to sacrifice had brought there. But he says that they came to know the cause of the commotion; for it is said, that they sat at the new gate, which some say was eastward; and they conjecture that it was called new, because it had been renewed; the king’s palace was also towards the east, and the eastern gate was his tribunal. I am disposed to embrace this opinion, that they sat at the eastern gate. (164) It now follows, — (164) The present Hebrew text is, “the new gate of Jehovah.” “House,” before Jehovah, is found in many MSS., and is given by all the Versions, except the Sept., where Jehovah as well as house, is left out. The true reading no doubt is, “the house of Jehovah.” It was called “the new gate,” says Gataker, because it had been renewed by Jotham. See 2 Kings 15:35 . It is rendered “the eastern gate” by the Targ. It was in the porch of this gate, according to some, that the great consistory sat. — Ed . return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-26-10

Source

선지자는 왕의 방백들이 민중의 소란으로 자극받았다고 말하였다. 왕이 소란을 진압하기 위해 그들을 보냈다는 것도 의심할 여지가 없다. 특히 주목해야 할 것은 그들이 다른 일들에 종사하고 있었다는 것이다. 궁중 사람들이 선지자들의 말을 듣는 데 시간을 보내는 경우는 드물었다. 공직자들, 재판을 집행하고 공공 안전을 위해 준비해야 하는 자들의 직분들이 신성하다는 것은 사실이다. 그러나 그들은 하나님께 어느 정도 시간을 드릴 수 있도록 시간을 나누어야 한다.

그러나 궁중 사람들은 일종의 특권으로 자신들이 면제된다고 생각한다. 사실 진리는 평민들보다 그들에게 더 필요하다. 가장의 의무만이 각자에게 있는 것이 아니라, 주님이 또한 그들을 온 백성 위에 세우셨기 때문이다. 그러나 방백들 중 누구도 예레미야가 메시지를 선포하도록 명받은 날에 성전에 있지 않았다는 것이 주목된다. 이것은 예루살렘 모든 도성에서 제사를 드리러 오는 그 날에도 마찬가지였다. 그들이 왕의 법정에서 앉아 있었다고 말해진다.

원주석

11절 카드 ↗

We hence conclude, that the people in assenting to the sentence of the priests and prophets, had done nothing according to their own judgment, but that all of every rank through a violent feeling condemned Jeremiah. And as the priests and prophets directed also their discourse to the people, it appears clear, that they were guided by them, so that they thoughtlessly and inconsiderately gave their consent; for it often happens in a mob that the people exclaim, “Be it so, be it so; amen, amen.” Jeremiah has indeed said, that he was condemned by the whole people; but it must be observed, that the people are like the sea, which of itself is calm and tranquil; but as soon as any wind arises, there is a great commotion, and waves dash one against another; so also it is with the people, who without being excit ed are quiet and peaceable; but a sedition is easily raised, when any one stirs up men who are thoughtless and changeable, and who, to retain the same simile, are fluid like water. This, then, is what Jeremiah now intimates. But there is another thing to be noticed, — that the common people suffer themselves to be drawn in all directions; but they may also be easily restored, as it has been said, to a right mind. “When they see,” says Virgil, “a man remarkable for piety and good works, they become silent and attend with listening ears.” He there describes (Aeneid, 1) a popular commotion, which he compares to a tempest; and he rightly speaks of a tempest; but he added this simile according to common usage. The same thing is now set before us by the Prophet; the priests and prophets, who thought that they alone could boast of their power and speak with authority, in a manner constrained the people apparently to consent. The king’s counsellors being now present, the people became as it were mute; the priests perceived this, and we shall see by the issue that what the same poet mentions took place, “By his words he rules their hearts and softens their breasts.” For it became easy for the king’s counsellors even by a word to calm this foolish violence of the people. We shall indeed soon see, that they unhesitantly said, “There is no judgment of death against this man.” It is hence evident how easily ignorant men may be made inconsistent with themselves; but this is to be ascribed to their inconstancy; and noticed also ought to be what I have said, that there was no real consent, because there was no judgment exercised. The authority of the priests overpowered them; and then they servilely confessed what they saw pleased their princes, like an ass, who nods with his ears. Now, when the subject is duly considered, it appears, that the priests and the prophets alone spoke both to the princes and to the whole people, that Jeremiah was guilty of death, (165) because he had prophesied against the city. We have said that they relied on those promises, which they absurdly applied for the purpose of confirming their own impiety, even that God had chosen that city that he might be there worshipped. It was a false principle, and whence proceeded their error? not from mere ignorance, but rather from presumption, for hypocrites are never deceived, except when they determine not to obey God, and as far as they can to reject his judgments. When, therefore, they are carried away by a perverse and wicked impulse, they ever find out some plausible pretext; but it is nothing but a disguise, as we clearly see from this narrative. It follows, — (165) The words literally are, “The judgment (or sentence) of death is to this man,” or, belongs “to this man,” that is, is deserved by him. They were now, it seems, before the court of justice, the princes sat as magistrates or judges; and this was the accusation brought by the priests and prophets; they had no power themselves of passing the sentence, they only declared him as worthy of death. — Ed . return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-26-11

Source

우리는 이로부터, 백성이 제사장들과 선지자들의 선고에 동의할 때 자신들의 판단에 따라 아무것도 하지 않았고, 모든 계층의 모든 사람이 격렬한 감정으로 예레미야를 정죄하였다고 결론 내릴 수 있다. 그러나 제사장들과 선지자들이 또한 백성에게 말하였으므로, 백성이 그들에게 이끌려 무분별하고 경솔하게 동의하였다는 것이 분명하다. 군중 속에서는 백성이 "그렇게 하라, 그렇게 하라. 아멘, 아멘"이라고 외치는 것이 종종 일어난다.

예레미야가 온 백성에게 정죄받았다고 하였다는 것을 주목해야 한다. 그러나 백성은 바다와 같다는 것을 관찰해야 한다. 바다는 그 자체로 고요하고 평온하다. 그러나 어떤 바람이 일자마자 큰 소동이 있고 파도들이 서로 부딪힌다. 백성도 마찬가지다. 자극받지 않으면 조용하고 평화롭다. 그러나 무분별하고 변하기 쉬운 사람들을 누군가가 선동하면 쉽게 소동이 일어난다. 이것이 선지자가 지금 암시하는 것이다.

제사장들과 선지자들은 자신들만이 권위를 내세우고 권위 있게 말할 수 있다고 생각하였다. 어떤 방식으로 그들은 백성이 겉으로 동의하도록 강요하였다. 왕의 자문들이 이제 존재하게 되어 백성은 말하자면 침묵하게 되었다.

원주석

12절 카드 ↗

Jeremiah pleads only his own calling and the command of God; and thus he confutes the preposterous charge which they most impudently brought against him. There is no doubt but that he might have spoken at large, but he deemed it enough to include the substance of his defense. Had he made a long discourse, the main point might have been more obscure. He now clearly makes known the state of the question on both sides. The priests by their own authority condemned Jeremiah, because he reduced to nothing [as they thought] God’s promises, for he had threatened destruction to the city and to the temple; but Jeremiah on the other side answers, that he had declared nothing but what God had enjoined. There was need of proof, when the priests held that God was inconsistent with himself in denouncing destruction on that city, which he had undertaken to defend and protect. But the confutation of this was ready at hand, — that God had never bound himself to hypocrites and ungodly men; nay, the whole glory of the city and the majesty of the Temple were dependent on his worship; nor is there any doubt but that Jeremiah had alleged these things. But as it was the main thing, he was satisfied with stating that he had been sent by God. Thus he indirectly condemned their vain boastings, — that God was on their side; but he says, “I come not except by God’s command.” Now, though he declares briefly and distinctly that he had been sent by God, he yet presents himself as ready to prove everything; and as I have already said, there is no doubt but that he answered and discussed that frivolous question on which the priests so much insisted. It is further worthy of being noticed, that he addressed both the princes and the people; and thus he intimated that the priests and the prophets were deaf, and not worthy of being spoken to; for it was their determination proudly to despise God, and to carry on war, as it were avowedly, with his servants; for he would have otherwise no doubt gladly endeavored to restore them to the way of safety. But as he saw that they had closed the door against themselves, he passed them by. This is the reason why he says, that he spoke to the princes and to the people, having passed by those, on whom he must have spent labor in vain. And surely when they said that he was worthy of death, they proved by such a presumption that they would not be taught by him; and also their cruelty prevented them from being teachable. But the Prophet had regard to the very source of evil, because their object was obstinately to resist God and all his prophets. By saying, that he was sent to prophesy all that they had heard, he made them judges, though he did not address them together with the princes; for we have seen that the latter were in the king’s palace, and had been sent for when there was a fear of some commotion. But there is no doubt but that the address was repeated again. Jeremiah then made them judges and arbitrators, when he said that he retracted nothing, but that what they had heard, he had faithfully declared according to the command of God. It follows, — return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-26-12

Source

예레미야는 오직 자신의 부르심과 하나님의 명령만을 변호한다. 이로써 그들이 가장 뻔뻔하게 그에게 제기한 부당한 고발을 반박한다. 그가 더 자세하게 말할 수 있었다는 것은 의심할 여지없다. 그러나 자신의 변호의 실질을 몇 마디로 포함하는 것으로 충분하다고 여겼다.

양편에서 논쟁의 상태가 분명하게 나타난다. 제사장들은 자신들의 권위로 예레미야를 정죄하였다. 그가 그들의 생각에 하나님의 약속들을 무효화하였기 때문이다. 그가 도성과 성전에 파멸을 위협하였기 때문이다. 그러나 예레미야는 반면에 하나님이 명하신 것 외에 아무것도 선포하지 않았다고 대답한다.

주목해야 할 것이 더 있다. 그가 방백들과 백성에게 말하였다는 것이다. 이로써 제사장들과 선지자들이 귀가 먹어 말할 가치가 없다는 것을 암시하였다. 그들이 결연히 하나님을 멸시하고 그분의 종들과 말하자면 노골적으로 전쟁을 벌이기로 작정하였기 때문이다. 그가 그들을 회복하려 하였다면 그들에게 말하지 않았을 이유가 없었을 것이다.

원주석

13절 카드 ↗

He not only confirms here what he had taught, but also reproves the hardness and obstinate wickedness of the priests and prophets; for though he addressed the princes and the people, he yet no doubt designed to touch more sharply those ungodly men who set themselves up against God; and at the same time his discourse referred to them all, when he said, “How have I sinned? I have endeavored to promote your safety, must I therefore die?” We hence see that the Prophet not only confirmed what he had said, but also accused his adversaries of ingratitude; for nothing could have been more kind, and ought to have been more acceptable, than to be called to repent, that they might receive mercy from God: “What was the object of my doctrine? even that ye might repent; and what does repentance bring? even salvation; for God is ready to forgive you. Now ye cannot bear to hear, that God would be merciful to you. What madness is this?” We now then see the design of the Prophet. And this passage deserves to be noticed; for God will render to all the ungodly their own reward; not only because they harden themselves against every instruction, but also because they are manifest and, as it were, sworn enemies to their own salvation, inasmuch as they refuse the necessary remedy, and do not allow themselves to be restored to the right way, that they may be forgiven. Very weighty, then, is what he now says, that no fault could be found in his doctrine, except that it proved galling to the wicked, but that they could yet obtain peace, provided they sought reconciliation with God. (166) He adds, Hear ye the voice of Jehovah, in order to shew that he required nothing new from the people, that he imposed on them no hard yoke, but only called them to the duty of obeying the Law; and he adds to this, your God, in order to take away from them every excuse, lest they should object and say that what Jeremiah alleged was unknown to them. Here, then, he triumphantly declares that he had taught them nothing that was alien to the Law, and that the Jews were inexcusable who professed Jehovah to be their God, and yet hearkened not to his voice, which ought to have been familiar to them. (166) The words are, — 13. And now make good your ways and your doings, etc.; or, But now, etc. It reads better than “therefore,” as in our version, borrowed from the Vulg. The Sept. is “and,” and the Targ. also. “Amend” of our version, is the Syr.; “make good” is the rendering of the other early versions. He mentions what is posterior first; to hear God’s voice is in order previous to the making good our ways; but this is according to the practice often adopted by the prophets. — Ed . return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-26-13

Source

선지자는 여기서 자신이 가르친 것을 확인할 뿐 아니라 제사장들과 선지자들의 굳은 완악한 악함도 책망한다. 비록 그가 방백들과 백성에게 말하였지만, 그들 모두에게 언급하였다. "내가 어떻게 죄를 범하였는가? 나는 너희의 안녕을 증진하려 하였다. 그러니 나는 죽어야 하는가?" 이로써 우리는 선지자가 자신이 말한 것만 확인한 것이 아니라 자신의 대적들의 배은망덕도 고발하였다는 것을 본다.

회개하도록 불려 하나님으로부터 자비를 받게 하는 것보다 더 친절할 수 없고 더 기꺼이 받아들여야 할 것이 없다. "나의 교훈의 목적이 무엇이었는가? 너희가 회개하는 것이었다. 회개가 무엇을 가져오는가? 구원이다. 하나님이 너희를 용서하실 준비가 되어 있기 때문이다. 이제 너희는 하나님이 너희에게 자비로우실 것을 듣지 못한다. 이것이 무슨 광기인가?"

그런 다음 덧붙인다. "너희의 하나님 여호와의 목소리를 들어라." 이로써 그는 백성에게 새로운 것을 요구하지 않고 무거운 멍에를 지우는 것이 아니라, 단지 율법에 순종하는 의무로 그들을 부른다는 것을 보여준다. "너희 하나님"을 덧붙이는 것은 모든 구실을 제거하기 위해서다. 예레미야가 주장하는 것이 그들에게 알려지지 않은 것이라고 이의를 제기하지 않게 하기 위함이다.

원주석

14절 카드 ↗

Jeremiah, after having exhorted the princes, the priests, and the whole people to repent, and having shewn to them that there was a remedy for their evil, except by their obstinacy they provoked more and more the wrath of God, now speaks of himself, and warns them not to indulge their cruelty by following their determination to kill him; for they had brought in a sentence that he deserved to die. He then saw that their rage was so violent, that he almost despaired of his life; but he declares here that God would be an avenger if they unjustly vented their rage against him. He yet shews that he was not so solicitous about his life as to neglect his duty, for he surrendered himself to their will; “Do what ye please,” he says, “with me; yet see what ye do; for the Lord will not suffer innocent blood to be shed with impunity.” By saying that he was in their hand, he does not mean that he was not under the care of God. Christ also spoke thus when he exhorted his disciples not to fear those who could kill the body. ( Matthew 10:28 .) There is no doubt but that the hairs of our head are numbered before God; thus it cannot be that tyrants, however they may rage, can touch us, no, not with their little finger, except a permission be given them. It is, then, certain that our life can never be in the hand of men, for God is its faithful keeper; but Jeremiah said, after a human manner, that his life was in their hand; for God’s providence is hidden from us, nor can we discover it but by the eyes of faith. When, therefore, enemies seem to rule so that there is no escape, the Scripture says, by way of concession, that we are in their hands, that is, as far as we perceive. We ought yet to understand that we are by no means so exposed to the will of the wicked that they can do what they please with us; for God restrains them by a hidden bridle, and rules their hands and their hearts. This truth ought ever to remain unalterable, that our life is under the custody and protection of God. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-26-14

Source

예레미야는 방백들과 제사장들과 온 백성에게 회개를 권면하고 그들의 악에 대한 치료법이 있다는 것을 보여준 후에, 자신에 대해 말한다. 그리고 자신을 죽이기로 한 그들의 결정에 자신들의 잔인함을 발산하지 않도록 경고한다. 그들이 그가 죽을 자격이 있다는 선고를 내렸기 때문이다.

그는 그들의 분노가 그토록 격렬하여 거의 자신의 생명을 절망하였다는 것을 보았다. 그러나 그는 여기서 하나님이 그들이 자신에게 부당하게 분노를 발산한다면 복수자가 되실 것이라고 선언한다. 그럼에도 그는 자신의 생명에 그토록 집착하지 않아 자신의 의무를 소홀히 하지 않는다는 것을 보여준다. 그들의 뜻에 자신을 맡기기 때문이다. "내가 너희의 손에 있다. 그러나 너희가 무엇을 하는지 보아라. 왜냐하면 주님이 무죄한 피가 형벌 없이 흘려지도록 허용하지 않으실 것이기 때문이다."

그가 자신이 그들의 손에 있다고 말할 때, 그가 하나님의 돌보심 아래 있지 않다는 것을 의미하지 않는다. 그리스도도 이같이 말씀하셨다. 몸을 죽일 수 있는 자들을 두려워하지 말라고 제자들에게 권하셨을 때. 폭군들이 아무리 분노하더라도 허락이 주어지지 않는 한 우리를 조금도 건드릴 수 없다. 따라서 우리의 생명은 결코 사람들의 손에 있을 수 없다. 하나님이 그것의 신실한 보호자이시기 때문이다. 그러나 예레미야는 자신의 생명이 그들의 손에 있다고 사람의 방식으로 말하였다. 하나님의 섭리가 우리에게서 숨겨져 있기 때문이다. 원수들이 도망할 수 없을 정도로 지배하는 것처럼 보일 때, 성경은 양보적으로 우리가 그들의 손에 있다고 말한다. 즉 우리가 느끼는 한에서.

원주석

15절 카드 ↗

We now, then, see in what sense Jeremiah regarded his life as in the hand of his enemies, not that he thought himself cast away by God, but that he acknowledged that loosened reins were given to the wicked to rage against him. But we must at the same time bear in mind why he said this; after having conceded that his life was in their hand, he adds, yet knowing know ye, that if ye kill me, ye will bring innocent blood upon yourselves. (167) But he had said before that they might do what seemed them good and right (168) Good and right here is not to be taken for a judgment formed according to the rule of justice, but for a sentence formed iniquitously according to their own will. This is a common mode of speaking in Hebrew. Jeremiah then testifies that he was not solicitous about his life, for he was prepared to offer himself, as it were, as a sacrifice, if the rage of his enemies should go so far. But in warning them to beware of God’s vengeance, his object was not his own safety, but it was to stimulate them to repentance. He then plainly says that he did not fear death, for the Lord would presently shew himself to be his avenger, and that his blood also would be so precious in the sight of God, that the whole city, together with the people, would be punished, were they to deal unjustly with him. But let us attend to what follows, even that God had sent him. He now takes this principle as granted, that it could not be that God would forsake his servants, to whom he has promised aid when oppressed by the ungodly. God, indeed, ever exhorts his ministers to patience, and he would have them to be prepared for death whenever there is need; yet he promises to bring them help in distress. Jeremiah then relied on this promise, and was thus persuaded that it could not be that God would forsake him; for he cannot disappoint his people, nor forfeit his faith pledged to them. As, then, he was fully persuaded of his own calling, and knew that God was the author of all his preaching, he boldly concluded that his blood could not be shed with impunity. All faithful teachers ought to encourage themselves, for the purpose of discharging strenuously the duties of their office, with this confidence, — that God who has committed to them their office can never forsake them, but will ever bring them help as far as it may be necessary. It now follows, — (167) “And upon this city,” etc., according to our version and all the early versions and that of Calvin; but the preposition is different, and might be rendered “against:” by killing him, they must have brought the guilt of innocent blood on themselves as perpetrators, and against the city and its inhabitants as having allowed and countenanced such a deed. — Ed (168) “Meet,” in our version, is not the correct word; the term signifies what is just and right. The Sept. renders the phrase very loosely, “as it is expedient and as it is best for you.” The Vulg. is nearly the original, “what is good and right in your eyes;” literally it is, “as good and as right in your eyes.” — Ed return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-26-15

Source

그는 덧붙인다. "그러나 너희에게 분명히 알린다, 너희가 나를 죽이면, 너희는 무죄한 피를 너희 자신들과 이 도성과 그 주민들에게 돌리는 것이다." 그러나 그는 그들이 자신들에게 선하고 옳게 보이는 것을 행할 수 있다고 하였다. 선하고 옳다는 것은 여기서 공의의 규칙에 따라 형성된 판단을 의미하지 않는다. 그들 자신의 의지에 따라 불의하게 형성된 선고를 의미한다. 이것은 히브리어에서 일반적인 말하는 방식이다.

예레미야는 자신이 생명에 집착하지 않아 그것을 말하자면 제물로 드릴 준비가 되어 있다는 것을 증거한다. 원수들의 분노가 그 정도로 간다면. 그러나 그들에게 하나님의 복수를 경고하는 것에서 그의 목적은 자신의 안전이 아니라 그들을 회개로 자극하는 것이었다. 그런 다음 그는 하나님이 자신을 보내셨다는 것을 이 원칙으로 받아들인다. 즉 하나님이 불경건한 자들에게 억압받을 때 도움을 약속하신 그분의 종들을 버리실 수 없다는 것이다.

원주석

16절 카드 ↗

Jeremiah shews here that the sentence pronounced on him by the priests and false prophets was soon changed. They had indeed heard him, and had given some appearance of docility, as it is the case with hypocrites who for a time attend; but they exasperated themselves against God, and as their minds were previously malignant, they were rendered much worse by hearing. So it happened to the priests and false prophets, and in their blind rage they doomed the holy Prophet to death. He now says that he was acquitted by the princes and the king’s counsellors, and also by the votes of the people. The people had, indeed, lately condemned him, but they had been carried away by the vain pomp and splendor of the priests and prophets; when they saw these so incensed against Jeremiah, they could not bring themselves to inquire into the cause. Thus the common people are always blinded by prejudices, so that they will not examine the matter itself. So it was when Jeremiah was condemned. We have said that the people were of themselves quiet and peaceable; but the prophets and priests were the farmers, and hence it was that the people immediately gave their consent. But in the presence of the princes they went in a contrary direction. This passage, in short, teaches us how mischievous are rulers when there is no regard had for equity or justice; and it also teaches us how desirable it is to have honest and temperate rulers, who defend what is good and just, and aid the miserable and the oppressed. But we see that there is nothing steady or fixed in the common people; for they are carried here and there like the wind, which blows now from this quarter and then from that. But we must notice this clause, that Jeremiah was not worthy of death, (169) because he had spoken in the name of Jehovah They thus confessed, that whatever came from God ought to have been received, and that men were mad who opposed the servants of God, for they hurried themselves headlong into their own destruction. We may hence deduce a useful truth, that whatever God has commanded ought, without exception, to be reverently received, and that his name is worthy of such a regard, that we ought to attempt nothing against his servants and prophets. Now, to speak in the name of Jehovah is no other thing than faithfully to declare what God has commanded. The false prophets, indeed, assumed the name of God, but they did so falsely; but the people acknowledge here that Jeremiah was a true prophet, who did not presumptuously thrust in himself, nor falsely pretended God’s name, but who in sincerity performed the duties of his office. It follows, — (169) The phrase literally is, “Not to this man the judgment of death.” So nearly is the Sept. and the Vulg., “There is not to this man the judgment of death.” Our version is the Syr. — Ed return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-26-16

Source

예레미야는 제사장들과 거짓 선지자들에 의해 그에게 선고된 선고가 곧 바뀌었다는 것을 보여준다. 그들이 실제로 그가 말한 것을 들었다. 위선자들이 잠시 참석하는 것처럼 어느 정도 가르침을 받을 수 있다는 모습을 보였다. 그러나 그들은 하나님을 대적하여 더욱 화를 내었다. 그들의 마음이 이전에 악하였으므로 들음으로 훨씬 더 악하게 되었다.

이제 그는 자신이 방백들과 왕의 자문들에 의해, 그리고 또한 백성의 투표로 무죄 석방되었다고 말한다. 백성은 실제로 얼마 전에 그를 정죄하였었다. 그러나 제사장들과 선지자들의 허망한 화려함과 위엄에 이끌렸다. 이 자들이 예레미야를 그토록 격하게 대함을 보았을 때, 사건을 조사할 마음이 생기지 않았다. 따라서 평민들은 항상 편견으로 눈이 멀어 문제 자체를 검토하려 하지 않는다.

이 구절은, 공의나 정의에 대한 관심이 없을 때 통치자들이 얼마나 해로운지를 가르친다. 또한 선한 것과 정의로운 것을 변호하고 비참한 자들과 억압받는 자들을 도와주는 정직하고 온건한 통치자들을 두는 것이 얼마나 바람직한지도 가르친다. 그러나 평민들에게는 아무것도 확고하거나 고정된 것이 없다는 것도 우리는 본다. 그들은 바람처럼 여기저기로 이끌린다.

그러나 이 구절을 주목해야 한다. 예레미야가 죽을 자격이 없다는 것이다. "그가 우리 하나님 여호와의 이름으로 말하였기 때문에." 이로써 그들은 하나님으로부터 온 것은 무엇이든 받아들여야 한다고 고백하였다. 또한 하나님의 종들을 대적하는 자들은 스스로 파멸로 급히 달려간다는 것도.

원주석

17절 카드 ↗

It is uncertain whether what is here recited was spoken before the acquittal of Jeremiah or not; for the Scripture does not always exactly preserve order in narrating things. It is yet probable, that while they were still deliberating and the minds of the people were not sufficiently pacified, the elders interposed, in order to calm the multitude and to soften their irritated minds, and to reconcile those to Jeremiah who had previously become foolishly incensed against him; for no doubt the priests and the false prophets had endeavored by every artifice to irritate the silly people against the Prophet; and hence more than one kind of remedy was necessary. When therefore the elders saw that wrath was still burning in the people, and that their minds were not disposed to shew kindness, they made use of this discourse. They took their argument from example, — that Jeremiah was not the first witness and herald of dreadful vengeance, for God had before that time, and in time past, been wont to speak by his other prophets against the city and the temple. The priests and the prophets had indeed charged Jeremiah with novelty, and further pretended that they thus fiercely opposed him on the ground of common justice. Jeremiah had said, that God would spare neither the holy city nor the Temple. This was intolerable, for it had been said of the Temple, “This is my rest for ever; here will I dwell.” ( Psalms 132:14 .) We hence see that Jeremiah was overwhelmed as it were by this one expression, while the priests and the false prophets objected and said, “Thou then makest void God’s promises; thou regardest as nothing the sanctity of the Temple.” And they further pretended that not one of the prophets had ever thus spoken. But what do the elders now answer? even that there had been other prophets who had denounced ruin on the city and the Temple, and that, was falsely charged with this disgrace, that he was the first to announce God’s judgment. We now understand the state of the case: Jeremiah is defended, because he had not alone threatened the city and the first, but he had others as the originators, from whose mouths he had spoken, who were also the acknowledged servants of God, from whom credit could not be withholden, such as Micah. Now, what is here related is found in Micah 3:12 . The Prophet Micah had the same contest with the priests and prophets as Jeremiah had; for they said that it was impossible that God should pour his vengeance on the holy city and the Temple. They said, “Is not Jehovah in the midst of us?” and they said also, “No evil shall come on us.” They were inebriated with such a security, that they thought themselves beyond the reach of danger; and they disregarded all the threatenings of the prophets, because they imagined that God was bound to them. We indeed know that hypocrites ever relied on that promise, “Here will I dwell;” and they also took and borrowed words from God’s mouth and perverted them like cheats: “God resides in the midst of us; therefore nothing adverse can happen to us.” But the Prophet said, (the same are the words which we have just repeated,) “For you Sion shall be plowed as a field, (170) and Jerusalem shall become heaps, and the mountain of this house as the heights of a forest.” But let us now consider each clause. It is first said, that the elders from the people of the land rose up (171) It is probable that they were called elders, not as in other places on account of their office, but of their age. It is indeed certain that they were men of authority; but yet I doubt not but that they were far advanced in years, as they were able to relate to the people what had happened many years before. As it is added, that they spoke to the whole assembly of the people, we may hence deduce what I have already stated, — that the people were so violent, that there was need of a calm discourse to mitigate their ardor; and certainly when once a commotion is raised and rages, it is not an easy matter immediately to allay it. When, therefore, the kind elders saw that the minds of the people were still exasperated, they employed a moderating language, and said, Micah (172) the Morasthite (they named his country) prophesied in the days of Hezekiah, king of Judah, etc (170) Some render the phrase thus, “Sion, being a field, shall be plowed;” having become a field, it would be plowed. There is in this case no need of כ , as, to be placed before “field;” nor is there a different reading either here or in Micah, though it is supplied in the early versions, except the Syr., which has, “Sion shall be reduced to a field.” — Ed (171) The words literally are, “Then rose up men from the elders of the land.” — Ed . (172) The Keri reads מיכה , and is countenanced by several MSS., and is no doubt the true reading, and not מיכיה , as in the present received text. — Ed return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-26-17

Source

여기서 이야기되는 것이 예레미야의 무죄 석방 전에 말해진 것인지 아닌지는 확실하지 않다. 성경은 일들을 이야기할 때 항상 정확하게 순서를 지키지 않는다. 장로들이 여기서 끼어든 것은 아마 군중을 진정시키고, 이전에 어리석게 분개하였던 자들이 예레미야와 화해하도록, 그들의 흥분된 마음을 부드럽게 하기 위해서였을 것이다.

그들은 예에서 자신들의 논증을 이끌었다. 예레미야가 두려운 복수의 첫 증인이요 전령이 아니라는 것이다. 하나님이 이전에도, 옛날에도 그분의 다른 선지자들로 도성과 성전을 대적하여 말씀하셨기 때문이다. 제사장들과 선지자들은 예레미야를 참신성으로 고발하였다. 또한 그들이 그토록 맹렬하게 그에게 저항한 것이 공공 정의의 근거에서라고 주장하였다. 예레미야는 하나님이 거룩한 도성도 성전도 아끼지 않으실 것이라고 하였다. 이것은 참을 수 없는 것이었다. 따라서 장로들이 무엇이라고 지금 대답하는가? 도성과 성전에 파멸을 선포한 다른 선지자들이 있었다는 것이다.

우리는 이제 사건의 상태를 이해한다. 예레미야가 도성을 최초로 위협한 것이 아니라는 이유로 변호된다. 미가와 같이 하나님의 인정받은 종들에게서, 그들의 입에서 같은 것을 말한 저자들이 있었다는 것이다. 이제 여기서 이야기된 것은 미가 3장 12절에서 발견된다.

원주석

18절 카드 ↗

We ought to notice the time, for it might seem strange, that when that holy king was anxiously engaged in promoting the true worship of God, things were in so disordered a state as to call for so severe a denunciation. If there ever was a king really and seriously devoted to the cause of religion, doubtless he was the first and chief exemplar; he spared no labor, he never seemed to shun any danger or trouble, whenever religion required this; but we find that however strenuously he labored, he could not by his zeal and perseverance succeed in making the whole people to follow him as their leader. What then must happen, when those who ought to shew the right way to others are indifferent and slothful? In the meantime the good princes were confirmed by the example of Hezekiah, so that they did not faint or fail in their minds when they saw that success did not immediately follow his labors, nor any fruit. For it is a grievous trial, and what shakes even the most courageous, when they think that their efforts are vain, that their labors are useless, yea, that they spend their time to no purpose, and thus it happens that many retrograde. But this example of Hezekiah ought to be remembered by them, so that they may still go on, though no hope of a prosperous issue appears; for Hezekiah did not desist, though Satan in various ways put many hinderances in the way, and even apparently upset all his labors, so that they produced no fruit. So much as to the time that is mentioned. The elders said, that Micah had spoken to the whole people, saying, Thus saith Jehovah, Sion, shall be plowed as a field, We have already seen on what occasion it was that Micah spoke with so much severity; it was when hypocrites set up their false confidence and falsely assumed the name of God, as though they held him bound to themselves. For you, he said, Sion shall be plowed as a field He began with the temple, and then he added, and Jerusalem shall be in heaps, or a solitude; and lastly, he said, and the mountain, of the house, that is, of the temple, etc. He repeated what he had just said, for what else was the mountain of the temple but Sion? But as this prediction could have hardly been believed by the Jews, the Prophet, for the sake of confirmation, said the same thing twice. We hence conclude that it was not a superfluous repetition, but that he might shake with terror the hypocrites, who had hardened themselves against God’s threatenings, and thought themselves safe, though the whole world went to ruin. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-26-18

Source

우리는 시간을 주목해야 한다. 왜냐하면 저 경건한 왕이 하나님의 참된 예배를 증진하기 위해 열심히 종사할 때, 그토록 심한 정죄가 요구될 만큼 상황이 무질서하였다는 것이 이상해 보일 수 있기 때문이다. 히스기야는 종교가 요구하면 어떤 위험이나 고통도 피하는 것처럼 보이지 않았다. 그러나 그가 아무리 열심히 수고하였지만, 자신의 열심과 인내로 온 백성이 자신을 지도자로 따르게 하는 데 성공할 수 없었다.

선한 방백들은 히스기야의 예로 확인되었다. 그들이 성공이 즉시 따르지 않고 어떤 열매도 없다는 것을 볼 때 낙심하지 않게 하기 위함이다. 이것은 그것을 견디는 것이 가장 용감한 자들도 흔들리게 하는 심한 시련이다. 수고가 헛되고, 노력이 쓸모없고, 시간을 낭비하는 것이라고 생각할 때. 따라서 히스기야의 이 예는 기억해야 한다. 그래서 비록 번영의 기대가 나타나지 않아도 여전히 나아갈 수 있도록.

"시온은 밭처럼 경작될 것이고, 예루살렘은 황폐함이 될 것이며, 성전의 산은 숲의 높은 곳들과 같이 될 것이다." 우리는 이미 어떤 상황에서 미가가 그토록 심하게 말하였는지를 보았다. 위선자들이 거짓 확신을 내세우고 하나님의 이름을 거짓으로 가장하였을 때, 마치 그분이 자신들에게 매여 있는 것처럼. 이 예언이 유다 사람들에게 거의 믿어지지 않았을 것이므로, 선지자는 확인을 위해 같은 것을 두 번 말하였다. 따라서 이것이 단순한 반복이 아니라는 것을 우리는 결론 내린다. 하나님의 위협들을 대적하여 굳어져 온 세상이 파멸에 빠져도 자신들이 안전하다고 생각하는 위선자들을 두려움으로 흔들기 위함이었다.

원주석

19절 카드 ↗

Having now related what Micah had denounced, they added, Slaying, did Hezekiah the king of Judah and all Judah slay him? By the example of the pious King Hezekiah, they exhorted the people to shew kindness and docility, and shewed that it was an honor done both to God and to his prophets, not to be incensed against his reproofs and threatenings, however sharply they might have been goaded or however deeply they might have been wounded. But they further added, Did he not fear Jehovah? and supplicate the face of Jehovah? and did not Jehovah repent? They confirmed what Jeremiah had previously said, that there was no other remedy but to submit themselves calmly to prophetic instruction, and at the same time to flee to the mercy of God; for by the fear of God here is meant true conversion; what else is God’s fear than that reverence by which we shew that we are submissive to his will, because he is a Father and a Sovereign? Whosoever, then, owns God as a Father and a Sovereign, cannot do otherwise than to submit from the heart, to his good pleasure. Therefore the elders meant that Hezekiah and the whole people really turned to God. Now repentance, as it must be well known, contains two parts — the sinner becomes displeased with himself on account of his vices — and forsaking all the wicked lusts of the flesh, he desires to form his whole life and his actions according to the rule of God’s righteousness. But they added, that they supplicated, etc. Though Jeremiah uses the singular number, he yet includes both the people and the king; he seems however to have used the singular number designedly, in order to commend the king, whose piety was extraordinary and almost incomparable. There is no doubt but that he pointed out the right way to others, that they might repent, and also that he humbly deprecated that vengeance, which justly filled their minds with terror. He, indeed, ascribed this especially to the pious king; but the same concern is also to be extended to the chief men and the whole body of the people, as we shall presently see; did he not then supplicate the face of Jehovah? This second clause deserves special notice; for a sinner will never return to God except he has the hope of pardon and salvation, as we shall ever dread the presence of God, except the hope of reconciliation be offered to us. Hence the Scripture, whenever it speaks of repentance, at the same time adds faith. They are indeed things wholly distinct, and yet not contrary, and ought never to be separated, as some inconsiderately do. For repentance is a change of the whole life, and as it were a renovation; and faith teaches the guilty to flee to the mercy of God. But still we must observe that there is a difference between repentance and faith; and yet they so unite together, that he who tears the one from the other, entirely loses both. This is the order which the Prophet now follows in saying that Hezekiah supplicated the face of Jehovah For whence is the desire to pray, except from faith? It is not then enough for one to feel hatred and displeasure as to his sins, and to desire to be conformed to God’s will, except he thinks of reconciliation and pardon. The elders then pointed out the remedy, and shewed it as it were by the finger; for if the people after the example of Hezekiah and of others repented, then they were to flee to God’s mercy, and to testify their faith by praying God to be propitious to them. Hence it follows, that Jehovah repented of the evil which he had spoken against them The Prophet now makes use of the plural number; we hence conclude that under the name of King Hezekiah alone he before included the whole people. God then repented of the evil (173) As to this mode of speaking, I shall not now speak at large. We know that no change belongs to God; for whence comes repentance, except from this, — that many things happen unexpectedly which compel us to change our purpose? one had intended something; but he thought that that would be which never came to pass; it is therefore necessary for him to revoke what he had determined. Repentance then is the associate of ignorance. Now, as nothing is hid from God, so it can never be that he repents. How so? because he has never determined anything but according to his certain foreknowledge, for all things are before his eyes. But this kind of speaking, that God repents, that is, does not execute what he has announced, refers to what appears to men. It is no wonder that God thus condescendingly speaks to us; but, while this simplicity offends delicate and tender ears, we on the contrary wonder at God’s indulgence in thus coming down to us, and speaking according to the comprehension of our weak capacities. We now perceive how God may be said to repent, even when he does not execute what he had denounced. His purpose in the meantime remains fixed, and as James says, “There is in him no shadow of turning.” ( James 1:17 .) But a question may again be raised, How did God then repent of the evil which he had threatened both to the king and to the people? even because he deferred his vengeance; for God did not abrogate his decree or his proclamation, but spared Hezekiah and the people then living. Then the deferring of God’s vengeance is called his repentance; for Hezekiah did not experience what he had feared, inasmuch as he saw not the ruin of the city nor the sad and dreadful event which Micah had predicted. Now this also is to be noticed, — that the pious king is here commended by the Holy Spirit, that he suffered himself to be severely reproved, though, as I have already said, he was not himself guilty. He had, indeed, a burning zeal, and was prepared to undergo any troubles in promoting the true worship of God; and yet he calmly and quietly bore with the Prophet, when he spoke of the destruction of the city and Temple, for he saw that he had need of such a helper. For however wisely may pious princes exert themselves in promoting the glory of God, yet Satan r

Pericope (part_of)

절 (explains)

bible-text/jer-26-19

Source

"유다 왕 히스기야와 온 유다가 그를 죽였는가?" 경건한 히스기야 왕의 예로 그들은 백성에게 친절함과 순종심을 보여주라고 권하였다. 또한 그들이 아무리 날카롭게 자극되거나 아무리 깊이 상처받았더라도, 하나님의 책망과 위협에 분개하지 않는 것이 하나님과 그분의 선지자들 모두에게 명예를 드리는 것임을 보여주었다.

"그가 여호와를 두려워하지 않았는가? 그리고 여호와의 얼굴에 구하지 않았는가? 그리고 여호와가 그들에게 말씀하신 악에 대해 뜻을 돌이키지 않으셨는가?" 그들은 예레미야가 이전에 말한 것을 확인하였다. 선지자 교훈을 침착하게 복종하는 것 외에 다른 치료법이 없다는 것, 동시에 하나님의 자비로 피해야 한다는 것이다. 여기서 하나님에 대한 두려움이란 참 회심을 의미한다. 하나님에 대한 두려움이란 우리가 그분께 복종하는 것을 보여주는 경외심이 아니고 무엇이겠는가? 그분이 아버지이시고 주권자이시기 때문이다. 따라서 하나님을 아버지와 주권자로 인정하는 자는 마음으로부터 그분의 선한 기쁨에 복종하지 않을 수 없다.

장로들은 히스기야와 온 백성이 참으로 하나님께 돌아왔다는 것을 의미하였다. 이제 회개는, 잘 알려진 것처럼, 두 부분을 포함한다. 죄인이 자신의 악함으로 인해 스스로 불만을 갖는 것과, 육체의 모든 악한 욕망들을 버리고 자신의 전 삶과 행동을 하나님의 의의 규범에 따라 형성하기를 원하는 것이다.

죄인은 용서와 구원의 소망이 없으면 결코 하나님께 돌아오지 않을 것이다. 화해의 소망이 제시되지 않으면 우리는 항상 하나님의 임재를 두려워하기 때문이다. 따라서 성경은 회개에 대해 말할 때마다 동시에 믿음을 덧붙인다. 그것들은 실로 완전히 다른 것들이다. 그러나 반대되지 않으며 결코 분리되어서는 안 된다.

"여호와가 그들에게 말씀하신 악에 대해 뜻을 돌이키셨다." 선지자는 이제 복수 수를 사용한다. 따라서 우리는 그가 이전에 히스기야 왕의 이름 아래 혼자 온 백성을 포함하였다는 것을 결론 내린다. 그러므로 하나님이 악에 대해 뜻을 돌이키신다는 것에 관해서, 이 말하는 방식에 대해 나는 지금 자세하게 말하지 않겠다. 어떤 변화도 하나님께 속하지 않는다는 것을 우리는 안다. 그러나 하나님이 그분이 선포하신 것을 집행하지 않으실 때 그것이 그분의 뜻을 돌이키심이라고 불리는 것이다.

원주석

20절 카드 ↗

Another example is brought forward, partly different, and partly alike, — different as to the king, the like as to a Prophet. Uriah, mentioned here, faithfully discharged his office; but Jehoiakim could not bear his preaching, and therefore slew him. Some explain the whole in the same manner, as though the elders designed to shew that the wicked can gain nothing by resisting God’s prophets, except that by contending they make themselves more and more guilty. But others think that this part was brought forward by the opposite party, and the words, “And also,” וגם , ugam, favor this opinion; for they may be taken adversatively, as though they said, “But there was another Prophet, who did not speak of the ruin of the city and of the destruction of the Temple with impunity.” And this opinion seems to be confirmed by what follows in the last verse of the chapter, Nevertheless the hand of Ahikam, etc.; the particle אך , ak, is properly nevertheless; but it means sometimes, at least, or only. But in this place, as I shall shew again presently, it retains, I think, its proper meaning; for the Prophet declares, that though he was in great danger, yet Ahikam fought so bravely for him, that at length he gained his cause. But as to the present passage, both expositions may be admitted; that is, either that the malignants adduced the death of Uriah in order to overwhelm Jeremiah, — or that God’s faithful followers intended to shew that there was no reason of acting in this manner, for the state of things had become worse, since King Jehoiakim had cruelly slain God’s servant. But the time ought especially to be noticed. We have seen that this prophecy was committed to Jeremiah, and also promulgated at the beginning of Jehoiakim’s reign; but this beginning is not to be confined either to the first or second year; but as he became tributary to the king of Babylon, he afterwards endeavored to throw off the yoke and was at length disgracefully dethroned; hence the beginning of his reign must be during the time that his power was entire. While then Jehoiakim retained his dignity, Jeremiah was bidden to proclaim this message. However this may have been, the King Jehoiakim thus enjoyed a tranquil reign; he was at Jerusalem. It is not therefore said here, that Uriah had threatened the city in his days; but the history is given as of a present thing. One thing then is evident, that this discourse was delivered, when King Jehoiakim was not afar off. His palace was nigh the Temple; his counsellors were present who had come down, as we have seen, on account of the tumult. For the affair could not be hidden; since the priests and the false prophets everywhere inflamed the rage of the people. The king’s counsellors therefore came to quell the disturbances. If this part of the address is to be ascribed to the defenders of Jeremiah, then they must have been endued with great courage and firmness, to allege against the king a nefarious murder, and also to condemn him for a sacrilege, for he had not only done an injury to a holy Prophet, but had directly opposed God himself. There are on both sides probable conjectures; for if we follow this opinion, that the servants of God, who favored Jeremiah and sought to deliver him from danger, spoke these words, it might be objected and said, that no such thing is expressed But the narrative goes on continuously, And there was also a man, etc. Now when different persons speak and oppose one another, it is usual to mark the change. It seems then that the whole is to be read connectedly, so that they who first adduced the example of Micah, then added on the other hand, that Uriah indeed suffered punishment, but that thus a crime was added to a crime, so that Jehoiakim gained nothing by furiously persecuting God’s Prophet. And that they did not speak of the consequences, ought not to appear strange, for the condition of the city and of the people was known to all, and a more grievous danger was nigh at hand. Hence a simple narrative might well have been given by them; and as they did not dare to exasperate the mind of the king, it was the more necessary to leave that part untouched. But if the other view be more approved, that the enemies of Jeremiah did here rise against him, and alleged the case of Uriah, there is also some appearance of reason in its favor; the king was living, his counsellors were present, as we have said. It might then be, that those who wished the death of Jeremiah, referred to this recent example in order to have him destroyed, — “Why should he escape, since Uriah was lately put to death, for the cause is exactly the same? Uriah did not go any farther than Jeremiah; he seems indeed to have taken the words from his mouth. As, then, the king did slay him, why should Jeremiah be spared? Why should he escape the punishment the other underwent, when his crime is more grievous?” It hence appears that this view can without absurdity be defended, that is, that the enemies of Jeremiah endeavored to aggravate his case by referring to the punishment the king inflicted on Uriah, whose case was not dissimilar; and I do not reject this view. If any approve of the other, that this part was spoken by the advocates of Jeremiah, I readily allow it; but I dare not yet reject wholly the idea, that Jeremiah was loaded with prejudice by having the case of Uriah brought forward, who was killed by the king for having prophesied against the city and the Temple. (174) Let us now consider the words; There was also a man who prophesied in the name of Jehovah, etc. If we receive the opinion of those who think that Jeremiah’s enemies speak here, then the name of Jehovah is to be taken for a false pretense, as though they had said, “It is a very common thing to pretend the name of God; for every one who claims to himself the office of teaching, boasts that he is sent from above, and that what he speaks has been committed to him by God.” Thus they indirectly condemned Jeremiah; for it was

Pericope (part_of)

절 (explains)

bible-text/jer-26-20

Source

또 다른 예가 제시된다. 부분적으로는 다르고 부분적으로는 같은. 우리야는 여기서 자신의 직무를 신실하게 수행하였다. 그러나 여호야김이 그의 설교를 참을 수 없어 그를 죽였다. 어떤 이들은 경건한 자들이 선지자들을 대적하여 저항함으로 얻는 것이 없고 오히려 더욱 더 죄를 짓게 된다는 것을 보여주기 위해 전체를 같은 방식으로 설명한다.

그러나 다른 이들은 이 부분이 반대 당파에 의해 제기된 것이라고 생각한다. "그리고 또한"이라는 접속사가 이 견해를 지지한다. 그것이 반대로 받아들여질 수 있기 때문이다. 마치 "그러나 도성의 파멸과 성전의 파괴에 대해 선포한 또 다른 선지자가 있었는데, 그는 처벌받지 않고 그렇게 말하지 않았다"고 말하는 것 같다.

시간을 특히 주목해야 한다. 우리는 이 예언이 예레미야에게 여호야김의 통치 초기에 맡겨지고 또한 공포되었다는 것을 보았다. 그러나 이 처음은 원년이나 이년에 국한되지 않는다. 그가 바벨론 왕에게 신하가 된 후에 멍에를 벗어던지려 하였고 결국 치욕적으로 폐위되었기 때문이다. 따라서 통치의 처음이란 그의 권력이 완전한 동안이어야 한다. 따라서 여호야김이 위엄을 유지하는 동안 예레미야는 이 메시지를 선포하도록 명받았다.

원주석

21절 카드 ↗

It then follows, And when, Jehoiakim the king, and all his mighty men and the princes, heard his words, etc . This verse seems to favor the opinion of those who conclude that godly men were the speakers; for they spoke dishonorably of the king and his counsellors; the king heard and his mighty men, (powerful men, literally,) and also all the princes; and the king sought to slay him These words, however, may also be ascribed to the ungodly and the wicked, for they wished to terrify the common people by first mentioning the king and then the mighty men and the princes. And to seek to kill him, might also have been excused, even that the king could not bear such a reproach without revenging it; for he saw that the Prophet had taken such a liberty as not, to spare the holy city nor the Temple: The king then heard, and his mighty men and princes; and then, the king sought to slay him But when Uriah heard it, he feared and fled This passage teaches us that even the faithful servants of God, who strive honestly to fulfill their office, are yet not always so courageous as boldly to despise all dangers; for it is said that the Prophet feared; but he was not on this account condemned. This fear was not indeed blameless; but his fear was such, that he yet continued in his vocation. He might indeed have pleased the king, but he dreaded such perfidy more than death. He, therefore, so feared, that he turned not aside from the right course, nor denied the truth., nor admitted anything unworthy of his dignity or of the character he sustained. His fear then, though wrong, did not yet so possess the Prophet, but that he was ever faithful to God in his vocation. It then follows, that he went into Egypt We hence conclude, that the king’s wrath and cruelty were so great, that the holy man could not find a corner to hide himself in through the whole land of Judea, nor even in other regions around. He was therefore forced to seek a hiding place in Egypt. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-26-21

Source

그런 다음 따른다. "여호야김 왕과 그의 모든 용사들과 모든 방백들이 그의 말들을 들었을 때." 이 절은 경건한 자들이 말하는 자들이라는 의견을 지지하는 것 같다. 왕과 그의 자문들에 대해 불명예스럽게 말하였기 때문이다.

이 구절은 심지어 하나님의 신실한 종들도 자신들의 직무를 정직하게 수행하려 할지라도, 모든 위험들을 담대하게 무릅쓸 만큼 항상 용감하지는 않다는 것을 가르친다. 선지자가 두려워하였다고 말해지기 때문이다. 그러나 이 때문에 그가 정죄받은 것은 아니었다. 이 두려움이 비난할 만한 것이 아니었다. 그러나 그의 두려움은 그가 여전히 자신의 소명 안에 머무는 것이었다. 그는 실제로 왕을 기쁘게 하였을 수 있었지만, 그런 배신을 죽음보다 더 두려워하였다. 따라서 그는 두려워하였지만 바른 길에서 벗어나지 않았고, 진리를 부인하지 않았고, 자신의 위엄이나 그가 지지하는 성품에 합당하지 않은 어떤 것도 허락하지 않았다.

원주석

22절 카드 ↗

It is afterwards added that the king sent men, even Elnathan, the chief of the legation, with others. (175) There is no doubt but that Jehoiakim sent to the king of Egypt and complained that a turbulent man had fled, and that he asked him to deliver him up as a fugitive. So then he was brought back, not through power, but through a nefarious compact, for he was betrayed by the king of Egypt. (175) To avoid what may seem a tautology in this verse, Blayney renders the word for Egypt, adversaries, — “But Jehoiakim the king sent adversaries, Elnathan the son of Achbor, and certain men with him, into Egypt.” Were the words rendered literally, the repetition would not appear different from many that we meet with; “Then sent the king Jehoiakim men into Egypt with Elnathan the son of Achbor, even men with him into Egypt.” The repetition seems to have been intended to shew that there was a strong force, and not one man, sent to take the Prophet, and that this force was to go even as far as Egypt. The version of the Sept. is, “And the king sent men into Egypt;” the Vulg. and the Targ. are the same with our version; but the Syr. is, “And the king Jehoiakim sent a certain Egyptian, Elnathan the son of Achbor, and some with him, into Egypt.” It is singular that in one MS. the word מרגלים , searchers, spies, is found instead of מצרים , rendered often Egypt, though it comes from a root which means to bind close, to environ, to beset; and so as a hyphil participle it would be besetters, or catchers — in modern language, bumbailiffs, which is a corruption for bound bailiffs. This meaning would exactly suit the passage, “Then the king Jehoiakim sent men, catchers, with Elnathan the son of Achbor, even these men with him into Egypt.” — Ed return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-26-22

Source

왕이 사람들, 곧 엘나단을 대표로 하는 사절단과 다른 이들을 보냈다는 것이 덧붙여진다. 여호야김이 이집트 왕에게 사절을 보내 한 소동을 일으키는 자가 도망하였다고 항의하고 그를 도망자로 인도해달라고 요청하였다는 것은 의심할 여지없다. 따라서 그는 권력으로가 아니라 사악한 협정으로 끌려왔다. 이집트 왕에게 배반당한 것이다.

원주석

23절 카드 ↗

It is at length added, that they led up Uriah from Egypt, and brought him to King Jehoiakim, who slew him with the sword, and cast his dead body into the graves of the common people, by way of dishonor; for Jeremiah here calls them the graves of the common people, as we in French call shambles des charniers. The rich are honorably and splendidly buried at this day, and every one has his own grave; but when there is a vast number, the bodies are thrown together, for it would be too expensive to dig a grave for each. It seems also that there was such a practice in Judea, and that God’s Prophet was buried in this ignominious manner. Thus they who spoke intimated that the king’s wrath so burned, that he not only put him to death, but followed up his vengeance, so that a new disgrace awaited the Prophet, even when dead, for he was cast among the obscure and ignoble common people. I have hitherto so explained this passage as to leave it doubtful whether the probability is that the speakers were Jeremiah’s enemies or his advocates. And though, as I have declared twice or three times, I reject not the view which is different from that which I embrace, yet it seems most probable to me that the words were spoken by the godly men who defended the cause of Jeremiah. All the various reasons which lead me to this conclusion I will not here specify; for every one may himself see why I prefer this view. The common consent of almost all interpreters also influences me, from which I wish not to depart, except necessity compels me, or the thing itself makes it evident that they were mistaken. But we have seen from the beginning, that the two examples consecutively follow one another, and that nothing intervenes; it may hence be supposed, that the enemies of Jeremiah had previously performed their part. The words themselves then shew that those who commenced the discourse were those who carried it on. And that they did not mention the reason why they adduced this example is not to be wondered at; for the displeasure of the king was feared, and he had given no common proof, in his treatment of the holy Prophet, how impatiently he bore anything that trenched on his own dignity. They therefore cautiously related the matter, and left what they did not express to be collected by those who heard them. But it was easy from their words to know what they meant, — that God’s vengeance was to be dreaded; for one Prophet had been slain; what if there was to be no end to cruelty? would not God at length arise to execute judgment when his servants were so unworthily treated? As, then, the words are not completed, it seems probable to me that God’s true servants spoke thus reservedly and cautiously, because they dared not to express their thoughts openly. Further, these words, the king sought to slay him, and the king sent men, etc . , are more suitable when considered as spoken by the defenders of Jeremiah than by the ungodly and the wicked; and they also named Elnathan, that they might hand down his name with infamy to future ages. And they lastly added that the Prophet was brought up from Egypt What was very shameful seems certainly to be set here before us, that he was forcibly brought back from that land to which he had fled for an asylum, and also that he was brought to the king, that he smote him with the sword, that is, cruelly killed him; and further, that being not satisfied with this barbarous act, he caused him to be ignominiously buried. All these particulars, as I have said, seem to shew that these words may be more suitably applied to the holy men who defended the cause of Jeremiah than to his enemies. It now follows, — return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-26-23

Source

마침내 그들이 우리야를 이집트에서 끌어올려 여호야김 왕에게 데려왔고, 왕이 칼로 그를 쳐 죽이고 시체를 평민들의 무덤에 던졌다는 것이 덧붙여진다. 수치를 주기 위함이었다. 왕의 분노가 그를 죽이는 것에만 만족하지 않고 복수를 계속하여 새로운 수치가 선지자를 기다렸다는 것을 이들이 말하는 것이다. 죽은 후에도 그가 평범하고 비천한 평민들 사이에 던져졌기 때문이다.

원주석

24절 카드 ↗

There is here an adversative particle, and not without reason; for the contention is pointed out which had so raged that it became difficult to extricate the holy Prophet from danger. We hence conclude that Jeremiah was in so much peril that it was with great and arduous effort that Ahikam saved him. There is a frequent mention of this man in sacred history, and his name will hereafter be found in several places, and he was left to govern the remnant of the people after the demolition of the city. ( 2 Kings 25:22 ; Jeremiah 39:14 .) (176) And there is no doubt but that he made progress in religion and was an upright man, and that his virtues were so valued by Nebuchadnezzar that he bestowed on him such an honor. He was soon afterwards slain by the ungodly and the wicked; but there is nothing related of him but what is honorable to him. It was indeed an extraordinary act of courage that he dared to oppose the fury of the whole people, and to check the priests and the false prophets who had conspired to put the holy man to death. This is the reason why it is in the last place added, that the hand of Ahikam was with Jeremiah; though the people were furious, and the priests would by no means be restrained from persecuting the holy man, yet Ahikam could not be turned from his holy purpose, but persevered to defend a good cause until Jeremiah escaped in safety. It is hence said, that his hand was with Jeremiah; for by hand in Scripture is meant effort, (conatus;) for where there is anything to be done, or any difficulty, the Scripture uses the word hand But as Ahikam exerted himself to the uttermost, not only in aiding the holy Prophet by his words, but also in repressing the fury of the people, and in boldly resisting the priests and the false prophets, the hand in this place means aid; his hand was with Jeremiah, that is, he aided or helped him, so that he was not delivered up into the hand of the people It hence also appears, as we said yesterday, that the tumult of the people was not immediately allayed, for the false prophets and the priests had so roused their virulence that they became almost implacable. Here, then, is set before us an example of courage and perseverance; for it is not enough for us to defend a good cause when we may do so with safety, except we also disregard all ill-will and despise all dangers, and resist the fury of the wicked, and undergo contentions and dangers for God’s servants whenever necessary. We are also taught at the same time how much weight belongs to the influence of one man when he boldly defends a good cause and yields not to the madness of the wicked, but risks extremities rather than betray the truth of God and his ministers. Now follows, — (176) This was his son Gedaliah, and not himself. — Ed return to ' Top of Page ' Jeremiah Jer 25 Jeremiah Jer Jeremiah Jer 27 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Jeremiah 26". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ jeremiah-26.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub

Pericope (part_of)

절 (explains)

bible-text/jer-26-24

Source

여기에 반대의 접속사가 있는데, 이유가 없지 않다. 거룩한 선지자를 위험에서 구해내는 것이 매우 어렵게 되기까지 그렇게 격렬하였던 경쟁이 지적되기 때문이다. 따라서 예레미야가 아히감이 그를 구하는 데 엄청난 노력으로 가까스로 성공할 정도로 큰 위험에 처해 있었다는 것을 우리는 결론 내린다.

이 사람에 대해서는 성스러운 역사에서 자주 언급된다. 그의 이름은 이후 여러 곳에서 발견될 것이다. 그리고 도성이 파괴된 후 백성의 남은 자들을 다스리도록 남겨진 것이 그의 아들이었다. 그가 종교에서 진보하였고 정직한 사람이었다는 것은 의심할 여지없다. 그의 덕들이 느부갓네살에게도 인정받아 그에게 그런 명예를 부여하게 하였다.

온 백성의 분노를 감히 대항하고 거룩한 사람을 죽이기로 음모한 제사장들과 거짓 선지자들을 억제하는 것은 비범한 용기였다. 이것이 마지막으로 아히감의 손이 예레미야와 함께 있었다고 말해지는 이유다. 비록 백성이 분노하고 제사장들이 어떤 방법으로도 거룩한 사람을 박해하기를 멈추려 하지 않았지만, 아히감은 선한 명분을 변호하기를 포기할 수 없었다. 예레미야가 안전하게 탈출할 때까지 인내하였다.

따라서 그의 손이 예레미야와 함께 있었다고 말해진다. 성경에서 손은 노력을 의미한다. 무언가를 해야 하거나 어떤 어려움이 있을 때, 성경은 손이라는 말을 사용한다. 아히감이 선지자를 말로 돕는 것만이 아니라 백성의 분노를 억압하고 제사장들과 거짓 선지자들에게 담대하게 저항함으로 극도로 자신을 발휘하였기 때문에, 이 자리에서 손은 도움을 의미한다.

여기서도 또한 내가 어제 말한 것처럼, 백성의 소동이 즉시 가라앉지 않았다는 것이 나타난다. 거짓 선지자들과 제사장들이 그들의 맹렬함을 자극하여 거의 달래기 어렵게 만들었기 때문이다. 여기서 우리 앞에 용기와 인내의 예가 제시된다. 우리가 안전하게 선한 명분을 변호할 수 있을 때만 그것을 변호하는 것으로는 충분하지 않기 때문이다. 또한 모든 반감을 무시하고 모든 위험을 경멸하며 악인들의 분노를 저항하고, 필요할 때마다 하나님의 종들을 위해 경쟁과 위험을 감수해야 한다.

동시에 한 사람의 영향이 얼마나 큰 무게를 가질 수 있는지도 배운다. 그가 담대하게 선한 명분을 변호하고 악인들의 광기에 굴복하지 않으며, 하나님의 진리와 그분의 사역자들을 배반하기보다 극단까지 감수할 때.

원주석

← 25장27장 →
바이블위키 biblewiki.net · PD/CC0 · status:draft (verified 승격은 사람만) · 요약은 구조 정보만 제공하며 본문 원문을 왜곡하지 않습니다 · Karpathy LLM Wiki 패턴