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주석[칼빈] — 예레미야 3장 · 돌아오라는 부름

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칼빈 주석 · 섹션 25개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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1절 카드 ↗

Many regard this verse as connected with the last, and thus read them connectedly, “God hates false confidences, because he says, “etc. But this seems not to me to be suitable; for Jeremiah brings before us here a new subject, — that God seeks to be reconciled to his people, according to what a husband does, who desires to receive into favor an unchaste wife, and is ready to grant her full pardon, and to take her again as a chaste and faithful wife. This verse, then, cannot be connected with the foregoing, in which, as we have seen, the people are condemned. The word לסמר lam e r, means the same, as I think, as when we say in French, par maniere de dire, or as when it is commonly said, “Suppose a case.” For the Prophet does not here introduce God as the speaker, but lays before us a common subject, with this preface, לאמר , lamer, that is, “Be it so, that a man divorces his wife, and she becomes allied to another husband, can she again return to her first husband? This is not usually done; but I will surpass whatever kindness there may be among men, for I am ready to receive thee, provided thou wilt in future observe conjugal fidelity, and part with thy adulteries and adulterers.” (72) As to the main point, there is here no ambiguity: for God shews that he would be reconciled to the Jews, provided they proceeded not obstinately in their sinful courses. But in order to set forth more fully his mercy, he uses a comparison which must be a little more attentively considered. He had before said that he held the place of a husband, that the people occupied the station of a wife; and then he complained of the base perfidy of the people, who had forsaken him, and said that they had acted like a wife who, having despised her husband, prostituted herself to such adulterers as might happen to meet her: but he now adds, “Behold, if a man dismisses his wife, and she becomes the wife of another, he will never receive her again.” And this was forbidden by the law. “But I am ready, “he says, “to receive thee, though I had not given thee the usual divorce at my pleasure, as husbands are wont to do who repudiate their wives, when there is anything displeasing in them.” It is not a simple comparison, as many think; (I know not whether all think so, for I have not read any who seem to understand the true meaning;) for God does not simply compare himself to a husband who has repudiated his wife for adultery; but as I have already said, there are here two clauses. The Jews were then wont to divorce their wives even for slight causes, and for no cause at all. Now, God speaks thus by Isaiah, “Shew me the bill of your mother’s divorcement,” ( Isaiah 50:1 ) as though he had said, “I have not repudiated your mother.” For if any one then departed from his wife, the law compelled him to take some blame on himself; for what was the bill of divorcement? It was a testimony to the wife’s chastity; for if any one was found guilty of adultery, there was no need of divorcement, as it was a capital crime. ( Leviticus 20:10 ; Deuteronomy 22:22 .) Hence adulteresses were not usually divorced; but if any woman had conducted herself faithfully towards her husband, and he wished to repudiate her, the law constrained him to give her the bill of divorcement: “I repudiate this wife, not because she hath broken or violated the bond of marriage, but because her manners are not agreeable, because her beauty does not please me.” Thus the husbands were then commanded to take some of the blame on themselves. Hence the Lord says by Isaiah, “Shew me the bill of your mother’s divorcement;” as though he had said, “She has departed from me; she has broken the bond of marriage by her fornications; I am not then in fault for being alienated from you.” God then does not mean in this place, that he had divorced the people; for this would have been wrong and unlawful, and could not have been consistent with the character of God. But as I have already said, there is here a twofold comparison. “Though a husband should fastidiously send away his wife, and she through his fault should be led to contract another marriage, and become the partner of another, as though in contempt of him, he could hardly ever bear that indignity, and become reconciled to her: but ye have not been repudiated by me, but are like a perfidious woman, who shamefully prostitutes herself to all whom she may meet with; and yet I am ready to receive you, and to forget all your base conduct.” We now then understand the import of the words. In the second clause there is a comparison made from the less to the greater. For the return into favor would have been easier, if the repudiated wife had afterwards become acceptable to him, though she had become the wife of another; but when an adulteress finds her husband so willing of himself, and ready to grant free pardon, it is certainly an example not found among mortals. Thus we see that God, by an argument from the less to the greater, enhances his goodness towards the people, in order to render the Jews the less excusable for rejecting so pertinaciously a favor freely offered to them. But it may be asked, why the Prophet says, By pollution shall not this land be polluted, or, through this? I shall speak first of the words, and then refer to the subject. Almost all give this version, “Is not that land by pollution polluted.” But I know not what sense we can elicit by such a rendering, except, it may be, that God compares a divorced wife to the land, or that he, by an abrupt transition, transfers to the land what he had said of a divorced wife, or rather that he explains the metaphor which had been used. If this sense be approved, then the copulative which follows must be rendered as a causative, which all have rendered adversatively, and rightly too, “But thou.” I then prefer to read ההיא , eeia , by itself, “by this;” that is, when a wife returns again to her first husband, after having married another; for the law, as we have said, fo

Pericope (part_of)

절 (explains)

bible-text/jer-3-1

Source

많은 이들이 이 절을 이전 장 마지막 절과 연결하여 함께 읽으려 한다. "하나님은 거짓 확신들을 미워하신다, 왜냐하면 그분은 말씀하신다" 등. 그러나 내게는 이것이 적합하지 않게 보인다. 왜냐하면 예레미야는 여기서 새로운 주제를 제시하기 때문이다. 즉 하나님이 남편이 음란한 아내를 받아들이려 하고, 그녀에게 완전한 사면을 기꺼이 허락하며, 그녀를 정숙하고 신실한 아내로 다시 받아들이려 하는 것처럼, 그분의 백성과 화해하려 하신다는 것이다. 이 절은 따라서 앞에서 백성이 정죄받은 이전 절들과 연결될 수 없다.

히브리어 לְאמֹר(레모르)는 내 생각에, 프랑스어로 "par maniere de dire"라고 말하거나 흔히 "가정해 보라"고 말하는 것과 같다. 왜냐하면 선지자는 여기서 하나님을 말씀하시는 분으로 소개하는 것이 아니라, 이 서문과 함께 공통적인 주제를 제시하기 때문이다. 즉 "이렇게 되었다고 하자, 사람이 아내를 이혼하고 그녀가 다른 남편과 연합하면, 그녀가 첫 번째 남편에게 돌아올 수 있겠는가? 이것은 일반적으로 행해지지 않는다. 그러나 나는 사람들 사이에 있는 모든 친절을 능가할 것이다. 왜냐하면 나는 네가 앞으로 부부간의 신의를 지키고 너의 음행들과 음행자들을 떠난다면, 기꺼이 너를 받아들일 것이기 때문이다."

주요 요점에 관해서는 어떤 모호함도 없다. 왜냐하면 하나님은 유대인들이 그들의 죄악스러운 행로에서 완고하게 지속하지 않는다면, 그들과 화해하실 것임을 보여주시기 때문이다. 그러나 자신의 자비를 더욱 충분히 나타내기 위해, 그분은 좀 더 주의 깊게 고려해야 할 비교를 사용하신다. 그분은 전에 자신이 남편의 자리를 차지하고, 백성이 아내의 위치를 차지한다고 말씀하셨다. 그런 다음 그분은 백성의 비열한 배신에 대해 탄식하셨는데, 그들이 남편을 멸시하고 만나는 음행자들에게 자신을 내어준 아내처럼 그분을 버렸다고 말씀하셨다.

그러나 이제 그분은 덧붙이신다. "보라, 만약 사람이 아내를 내보내고 그녀가 다른 사람의 아내가 된다면, 그는 결코 그녀를 다시 받아들이지 않을 것이다." 그리고 이것은 율법에 의해 금지되었다. "그러나 나는," 그분은 말씀하신다, "비록 내가 남편들이 자신들에게 불쾌한 것이 있을 때 아내들을 버리는 것처럼 그들의 뜻대로 너에게 이혼 증서를 주지 않았더라도, 너를 받아들일 준비가 되어 있다."

이것은 많은 이들이 생각하는 것처럼 단순한 비교가 아니다. 하나님은 단순히 자신을 간음으로 아내를 버린 남편에 비교하시는 것이 아니라, 두 가지 요소가 있다. 유대인들은 당시 사소한 이유로도, 또는 아무 이유도 없이 아내들을 이혼하곤 했다. 이제 하나님은 이사야를 통해 이렇게 말씀하신다. "너희 어머니의 이혼 증서를 내게 보이라"고, 마치 "내가 너희 어머니를 버리지 않았다"는 것처럼. 왜냐하면 누군가가 아내를 떠난다면 율법은 그가 자신에게 어느 정도 책임을 지도록 강제했기 때문이다. 이혼 증서가 무엇이었는가? 그것은 아내의 정절에 대한 증언이었다. 만약 어떤 이가 간음죄로 유죄가 된다면 이혼할 필요가 없었다. 왜냐하면 그것은 사형에 해당하는 범죄였기 때문이다. 따라서 음녀들은 일반적으로 이혼되지 않았다.

그러나 만약 어떤 여인이 남편에게 신실하게 행동했는데 그가 그녀를 버리기를 원한다면, 율법은 그에게 이혼 증서를 줄 것을 강제했다. "나는 이 아내를 그녀가 혼인의 결합을 파기하거나 위반했기 때문이 아니라, 그녀의 태도가 마음에 들지 않고, 그녀의 아름다움이 기쁘지 않기 때문에 버린다." 따라서 남편들은 자신에게 어느 정도 책임을 지도록 명령을 받았다. 따라서 주님은 이사야를 통해 말씀하신다. "너희 어머니의 이혼 증서를 내게 보이라. 그녀가 나를 떠났다. 그녀가 그녀의 음행으로 혼인의 결합을 파기했다. 그러므로 나는 너희에게서 소원해진 것에 대해 잘못이 없다."

하나님은 따라서 여기서 그분이 백성을 이혼했다고 의미하시는 것이 아니다. 이는 부당하고 불법적이었을 것이며, 하나님의 성품과 일치할 수 없었을 것이기 때문이다. 그러나 내가 말한 것처럼, 여기서 이중적인 비교가 있다. "남편이 까다롭게 아내를 내보내고, 그 때문에 그녀가 다른 혼인을 맺게 되어 마치 그를 경멸하는 것처럼 다른 사람의 동반자가 되었다 하더라도, 그는 그 모욕을 거의 견딜 수 없고 그녀와 화해할 수 없다. 그러나 너희는 나에 의해 버림받은 것이 아니라, 만나는 모든 이들에게 자신을 수치스럽게 내어주는 배신한 여인과 같다. 그럼에도 나는 너희를 받아들이고 너희의 비열한 행동 모두를 잊을 준비가 되어 있다."

우리는 이제 그 말씀들의 의미를 이해한다. 두 번째 요소에는 작은 것으로부터 큰 것에 이르는 비교가 있다. 버림받은 아내가 나중에 다른 사람의 아내가 되었더라도 그에게 호감을 얻었다면, 화해는 더 쉬웠을 것이다. 그러나 음녀가 남편이 자발적으로 그처럼 기꺼이, 그리고 값없는 용서를 기꺼이 허락할 때, 그것은 확실히 인간에게서는 찾아볼 수 없는 예이다. 따라서 우리는 하나님이 작은 것으로부터 큰 것에 이르는 논증으로 자신의 선하심을 높이신다는 것을 본다. 이는 유대인들이 값없이 제공된 호의를 그처럼 완고하게 거절하는 것에 대해 덜 변명이 되도록 하기 위함이다.

그런데 선지자가 왜 "이 땅이 오염으로 더럽혀지지 않겠는가?"라고 말하는지 물을 수 있다. 나는 그 전에 단어들에 대해 말하고 나서 주제를 언급할 것이다. 거의 모든 이들이 "저 땅이 오염으로 더럽혀지지 않았는가"라고 번역한다. 그러나 나는 ההיא(에이아)를 그것 자체로, 즉 "이것으로"라고 읽는 것을 선호한다. 즉 아내가 다른 사람과 결혼한 후 첫 남편에게 돌아올 때. 우리가 말한 것처럼 율법이 이것을 금지했기 때문에.

원주석

2절 카드 ↗

As the Prophet had charged the Jews with being wanton in a loose and promiscuous manner, as it is the case with abandoned women, after having cast away all shame, that they might not evade the charge and object, that they were not conscious of any crime, he makes them in a manner the judges themselves, Raise up, he says, thine eyes to the high places and see; that is, “I bring forward witnesses sufficiently known to thee; there is no hill in the land where thou hast not been connected with idols.” We have already said, and we shall find the same thing often mentioned by this Prophet, — that superstitions are deemed idolatries by God. But it was a customary thing with the Jews to ascend high places, as though they were there nearer to God. This is the reason why the Prophet bids them to turn their eyes to all the hills: See, he says, whether is there any hill free from thy fornications. For as strumpets seek hiding — places to perpetrate their obscenities, so the Jews sought hills as their brothels. And thus their impiety was the more execrable as they went forth openly, and especially as they wished their flagitious acts to be seen at a distance, ascending, as they did, elevated places; but strumpets, having found adulterers or paramours, are wont to seek some secret retreats. The Prophet then cuts off from the Jews every occasion for evading the charge, when he bids them to raise up their eyes to the high places; for when they prostrated themselves before their idols, it was the same as when strumpets commit acts of adultery. And he adds, that they sat by the ways, as the Arabian in the desert He again repeats what we have before observed, — that the Jews were not led away by the enticement of others to violate the conjugal pledge which they had given to God, but were, on the contrary, moved by their own wantonness, so that they of themselves sought base and filthy gratifications, he had before said, “Thou hast corrupted others by thy wickedness;” and now he confirms the same, “Thou hast sat, he says, “by all the ways.” This also is what is done by vile strumpets, who, as it has been said, have lost all shame. But the Prophet enhances this crime by another comparison, As an Arabian in the desert, who lies in wait for travelers, that he may rob and kill them: thus hast thou sat by the ways (74) We then see here a double comparison; one taken from strumpets, who having in time past made gain, when they find themselves neglected, besiege the ways, and offer themselves to any they may meet with. This is the first comparison; the other is, that they were like robbers, who lie in wait for travelers; as though he had said, that the Chaldeans and Egyptians were excusable when compared with the Jews, because they had been drawn by their wicked arts into illicit treaties, like a traveler who passing by is enticed by a robber, — “What art thou but a helpless man; but if thou joinest me, and engagest to be my companion, there is the best prospect of gain, and new spoils will fall into our hands daily.” Such a robber is twice and three times more wicked than the other. So also, the Prophet says of the Jews, that they were like old robbers, who had become hardened in intrigues, in plunders, and in every kind of wickedness, and had enticed to themselves both the Egyptians and the Assyrians. It afterwards follows — (74) Gataker suggests another idea,-that the reference is made to the Arabian traders, who fix their tents in the wilderness to wait for the merchants. Blayney renders the lines differently, — Lift up thine eyes upon the open plains, and see; Where hast thou not been defiled in the highways? Thou hast sat waiting in them like an Arabian in the desert. To render שפים , “open plains,” is without authority; it means “craggy eminences,“ or elevated places. See Numbers 23:3 ; Isaiah 41:18 ; Jeremiah 14:6 . The division, too, is arbitrary. “The ways,” or highways, connects better with the following verb; and להם is not “in them,“ but to or for them, that is, her lovers, mentioned in the preceding verse. Our version is the most suitable, with which that of Calvin corresponds. “Arabian” is rendered “crow” by the Septuagint, the Syriac, and the Arabic; “ robber” by the Vulgate, but “Arabian” by the Targum . It is true that the word for a crow is from the same root, but the iod attached to it shews it to be a proper name. Where the Vulgate got the word “robber,“ it is hard to know. — Ed . return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-3-2

Source

선지자가 유대인들을 모든 수치를 던져버린 방종하고 무분별한 여인처럼 방탕하다고 고발했으므로, 그들이 어떤 범죄도 의식하지 못한다고 반박하지 못하도록, 그는 그들 자신을 어떤 의미에서 심판관으로 삼는다. 네 눈들을 높은 곳들로 들어 보라. 즉 "나는 네게 충분히 알려진 증인들을 제시한다. 그 땅에 네가 우상들과 연합하지 않은 언덕이 없다."

우리는 이미 미신들이 하나님에 의해 우상숭배로 간주된다고 말했으며, 이 선지자에 의해 같은 것이 자주 언급됨을 보게 될 것이다. 유대인들이 높은 곳들에 오르는 것이 관습이었는데, 마치 거기서 하나님에게 더 가까이 있는 것처럼 생각했다. 이것이 선지자가 그들에게 모든 언덕들로 눈을 돌리라고 명하는 이유이다. 보라, 그는 말한다, 네 음행에서 자유로운 언덕이 있는가. 왜냐하면 창녀들이 그들의 음란한 짓을 자행하기 위해 숨는 곳을 구하듯이, 유대인들은 언덕들을 그들의 매음굴로 삼았기 때문이다. 그리고 따라서 그들의 불경건은 그들이 공개적으로 나갔고 특히 높은 곳들에 올라 그들의 악한 행동들이 멀리서 보이기를 원했다는 점에서 더욱 혐오스러웠다.

그는 또한 그들이 아라비아 사람처럼 광야의 길 가에 앉았다고 덧붙인다. 그는 이전에 관찰한 것을 다시 반복한다. 즉 유대인들이 하나님과 맺은 혼인의 언약을 위반하도록 다른 이들의 유혹에 이끌린 것이 아니라, 오히려 자신들의 방종함으로 움직여 스스로 비열하고 더러운 만족을 구했다는 것이다. 그는 전에 "너는 네 악함으로 다른 이들을 부패시켰다"고 말했다. 이제 그는 같은 것을 확증한다. 네가 모든 길 가에 앉았다.

이것 또한 부끄러움을 잃은 비천한 창녀들이 하는 짓이다. 그러나 선지자는 이 죄를 다른 비교로 증폭시킨다. 광야에서 나그네들을 약탈하고 죽이기 위해 기다리는 아라비아 사람처럼, 네가 길 가에 앉았다. 따라서 우리는 여기서 이중 비교를 본다. 하나는 창녀들에게서 취해진 것으로, 그들이 과거에 이익을 취한 후 무시당할 때 길을 포위하고 만나는 사람 누구에게나 자신을 제공한다. 다른 하나는 그들이 나그네들을 기다리는 강도들과 같다는 것이다.

원주석

3절 카드 ↗

Jeremiah proceeds with his severe reproof, — that the Jews were wholly given to wickedness, for they had altogether devoted themselves to superstitions, and also to unlawful alliances, and had in both instances despised God. He now shews how great and how strong was their obstinacy. Restrained, he says, have been the rains, there has not been the latter rain; yet the front of a harlot has been thine; as though he had said, that the Jews had not in any degree been subdued by punishment. It was a most atrocious wickedness to give no ear to pious warnings, when the prophets continually cried to them, and endeavored to restore them to the right way. That they thus hardened themselves against the addresses of the prophets, was a proof of the greatest impiety. But God tried also to restore them to himself by punishments, and those very heavy. He punished them with sterility; and the drought of which the Prophet speaks was no doubt so uncommon, that the Jews might perceive, had they a particle of a sound mind, that God was at war with them. It often happens that not a drop of rain fails from heaven; for we see that many summers are hot and dry: there is no doubt but that God then reminds us of our sins and exhorts us to repent. But as familiarity makes us to overlook God’s judgments, he sometimes punishes us in a new and unusual manner. I doubt not then but that the Prophet, by saying, Restrained have been rains from them, refers to some extraordinary instance of God’s vengeance, whereby the Jews might have perceived, except they were extremely besotted, that God was opposed to and displeased with them. (75) The import of what is said is, — that the Jews had not only run here and there through a mad impulse, according to their own wills and inclinations, but that they had also been checked by evident judgments, since God had from heaven openly shewed himself to be the vindicator of his own glory, and as there had been so great a drought, that it appeared clear that the curse of the law had been fulfilled towards them, “I will make heaven iron to you, and the earth brass.” ( Leviticus 26:19 ) As to the latter rain, we have said elsewhere that by this word is meant the rain which falls just before harvest; and it is called “latter” with reference to the harvest. For, as there is great heat in those eastern parts, they want rain before the harvest commences; the extreme heat of the sun would otherwise scorch up the grain. Hence, they especially look for the latter rain, which comes shortly before harvest — time. The other rain, in September and October, is called, on account of the sowing — time, a seasonable rain; for it soaks and moistens the seed, that it may strike roots and gather rigor and strength. The object is to shew, that God had from heaven given to the Jews manifest tokens of his displeasure, and yet without any benefit; for they had the front of a harlot, and felt no shame; that is, they were moved by no judgments of God, and could not bear to be corrected. (75) It is usual to render the ו before “restrained,” “therefore;” but the sentence will read better, connected as it is with the latter part of the previous verse, by giving it its most common meaning, — And restrained have been the showers, And the latter rain has not been; Yet the front of a wanton woman hast thou had, Thou hast refused to be made ashamed. This last verb is in the Infinitive Huphal. It means in Hiphil, to make ashamed; and then in Huphal, to be made ashamed. The Targum expresses thus the general sense of the last line, “Thou hast been unwilling to humble thyself.” The rest of the verse is rendered almost literally. The Septuagint and the Arabic wander very far from the Hebrew. The Vulgate is a literal version, and the Syriac is nearly so, only it connects “wickedness, “in the last verse, with restrained, thus, — And for thy wickedness have been restrained the dews. And it is not improbable but that this was the original reading. — Ed . return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-3-3

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예레미야는 날카로운 책망을 계속한다. 즉 유대인들이 미신에 온전히 헌신하고 또한 불법적인 동맹들을 추구함으로써 악에 전적으로 빠져들었으며, 두 경우 모두에서 하나님을 멸시했다는 것이다. 이제 그는 그들의 완고함이 얼마나 크고 강한지를 보여준다. 비들이 억제되었고, 늦은 비가 오지 않았다. 그러나 너는 창녀의 이마를 가졌다. 마치 그가 유대인들이 어떤 정도도 형벌로 인해 굴복되지 않았다고 말하는 것처럼. 선지자들이 끊임없이 그들에게 외치며 올바른 길로 회복시키려 했는데도 경건한 경고들에 귀를 기울이지 않은 것은 가장 흉악한 악함의 증거였다.

그러나 하나님은 또한 형벌들로도, 그것도 매우 무거운 형벌들로 그들을 자신에게 회복시키려 하셨다. 그분은 메마름으로 그들을 벌하셨다. 그리고 선지자가 말하는 가뭄은 의심할 여지 없이 너무나 이례적이어서, 유대인들이 정상적인 분별력만 있었다면 하나님이 그들과 전쟁 중이심을 알 수 있었을 것이다. 비가 하늘에서 내리지 않는 경우가 종종 있다. 많은 여름이 덥고 건조하다는 것을 우리는 안다. 하나님이 그때 우리에게 우리의 죄들을 상기시키고 회개하도록 권고하신다는 것은 의심할 여지가 없다. 그러나 친숙함이 우리로 하여금 하나님의 심판들을 간과하게 만들므로, 그분은 때로 새롭고 이례적인 방법으로 우리를 벌하신다.

나는 그 선지자가 "그들에게서 비들이 억제되었다"고 말함으로써 하나님의 이례적인 복수의 사례를 언급한다는 것을 의심하지 않는다. 그것으로써 유대인들이 극도로 어리석지 않았다면, 하나님이 그들에게 반대하시고 그들에게 불만스러우시다는 것을 인식할 수 있었을 것이다. 늦은 비에 관해서는, 이 단어로 추수 직전에 내리는 비를 의미한다고 이미 말한 바 있다. 그리고 그것이 "늦은"이라고 불리는 것은 추수와 관련하여서다. 왜냐하면 그 동방 지역들에 큰 더위가 있으므로, 추수가 시작되기 전에 비가 필요하기 때문이다. 태양의 극도의 열이 그렇지 않으면 곡물을 태워버릴 것이다.

요점은 하나님이 하늘에서 유대인들에게 그분의 불만의 명백한 표징들을 주셨지만, 아무 유익도 없었다는 것이다. 왜냐하면 그들은 창녀의 이마를 가졌고 어떤 수치도 느끼지 않았기 때문이다. 즉 그들은 하나님의 어떤 심판에도 움직이지 않았고, 교정을 견딜 수 없었다.

원주석

4절 카드 ↗

God, after having set forth the wickedness of his people, and severely reproved them as they deserved, now kindly invites them to repentance, Wilt thou not say to me hereafter, he says, My Father! Some incorrectly render the words, “Wilt thou say to me, My Father,” as though God would reject what they said: and they give the meaning, — that the Jews would act dishonestly in thus glorying in God’s name, from whom they were so alienated. But very different is the meaning of the Prophet: for God mitigates the severity of the reproof which we have observed, and shews that he would be ready to be reconciled to them, if they repented: nay, he waits not for their repentance, but of his own accord meets and allures these perfidious apostates: “What!” says God, “shall there be no more any union between us?” For God expresses here the feeling of one grieving and lamenting, when he saw the people perishing; and he seems anxious, if possible, to restore them. It is with this design that he asks, “Will they not again call on me as their Father and the guide of their youth?” And by this periphrastic way of speaking, he intimates that he was the husband of that people; for most tender is that love which a youth has for a young virgin in the flower of her age. God, then, makes use now of this comparison, and says, that he still remembered the love which he had manifested towards his people. In short, he shews here that pardon was ready, if the people sought reconciliation; and he confirms the same thing when he adds — return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-3-4

Source

하나님은 자신의 백성의 악함에 대해 명시하시고 그들이 받을 만한 대로 심하게 책망하신 후, 이제 친절하게 그들을 회개로 초대하신다. 하나님이 말씀하신다. "너는 이 이후로 나에게 '내 아버지여!'라고 말하지 않겠느냐?" 어떤 이들은 "네가 나에게 '내 아버지여'라고 말할 것이다"라고 부정확하게 번역하는데, 마치 하나님이 그들이 말한 것을 거부하시는 것처럼. 그들은 하나님에게서 그처럼 소원해진 유대인들이 그분의 이름을 자랑하는 것이 불정직하게 행동하는 것이라는 의미를 준다.

그러나 선지자의 의미는 매우 다르다. 왜냐하면 하나님은 우리가 관찰한 책망의 엄격함을 완화하시고, 그들이 회개한다면 그들과 화해할 준비가 되어 계심을 보여주시기 때문이다. 아니, 그분은 그들의 회개를 기다리지 않으시고 스스로 먼저 나아가 이 배신한 배교자들을 끌어당기신다. "어떻게," 하나님은 말씀하신다, "더 이상 우리 사이에 연합이 없겠는가?" 왜냐하면 하나님은 여기서 백성이 멸망하는 것을 보고 슬퍼하고 탄식하는 자의 감정을 표현하시기 때문이다. 그리고 그분은 가능하다면 그들을 회복시키기를 간절히 원하시는 것처럼 보이신다. 이 목적으로 그분은 "그들이 다시 나를 자신들의 아버지와 자신들의 청년 때의 인도자라고 부르지 않겠는가?"라고 물으신다.

이 우회적인 말씀 방식으로 그분은 그분이 그 백성의 남편이었음을 암시하신다. 왜냐하면 젊은이가 꽃피는 청춘의 젊은 처녀에게 갖는 사랑이 가장 부드럽기 때문이다. 하나님은 따라서 이 비교를 사용하시고, 자신이 백성에게 나타내신 사랑을 여전히 기억한다고 말씀하신다. 요컨대 그분은 여기서 백성이 화해를 구한다면 용서가 준비되어 있음을 보여주신다.

원주석

5절 카드 ↗

God shews that it was the fault of the Jews, that he did not receive them into favor. And here he takes the argument from his own nature, and speaks of himself in the third person; and it is the same as though the Prophet had interposed this reasoning, “God is not inexorable, for he is as ready to forgive as he is long — suffering: now, then, what prevents you from living happily again under his government? for he will spare you, provided he finds in you genuine repentance.” We now then see, what the Prophet means here: for as God had kindly exhorted the people to repent, the Prophet speaks now generally of God’s own nature, — that he keeps not for ever, nor reserves perpetually These words, when put alone, mean that he does not cherish vengeance, and in our language we imitate the Hebrews, Il lui garde . This garde, when put without anything added to it, means, as I have said, that vengeance is cherished within. But nothing is more contrary than this to the nature of God. It hence follows, that the Jews had no obstacle in their way, except that they shunned God, and that being addicted to their own vices, they were unwilling to receive the pardon that was freely offered to them. As to the second clause, it admits of being explained in two ways. We may regard an adversative particle to be understood, “though thou hast spoken and hast done, “etc.; as if God had said, that he would be propitious to the Jews, however atrociously they might have sinned. But another view is more simple, — that God here complains that there was no hope of amendment, as they had become hardened in their vices, “Thou hast spoken,” he says, “thou hast done, and thou hast been able.” And interpreters further vary in their views: for the copulative is explained by some as a particle of comparison, in the sense of כאשר , k e ash e r, “ according to what thou wert able, thou hast done wickedness.” But others take the words more simply and more correctly, as I think, “Thou hast been very strong;” that is, thou hast exerted all thy power, so that thou hast put forth all thy strength in doing evil, as we say in Latin, pro virili , with all thy might; that is, as far as thy capacity extended, thou hast devoted thyself to wickedness. (76) I therefore give this explanation: God had before put on, as it were, the character of one in grief and sorrow, and kindly exhorted the people to repent, and testified that he would be ready to pardon them, and at the same time shewed in general that he would be propitious, as he is by nature inclined to mercy. After having set forth these things, he now adds, that he despaired of that people, because they gloried in their own wickedness: for to speak and to do means the same as if he had said, that the people were so impudent, that they boasted of their rebellion against God, and dared to call darkness light; for the superstitious, we know, glory against God without any shame. Now, such was the state of the people; for God, by his prophets, condemned this especially in them — that they had corrupted the pure worship of the law; but they with a meretricious front dared to set up against him their own devotions and good intentions, as they are commonly called. As then, they thus presumptuously defended their wicked deeds, God here complains that they were in no way healable, and so he leaves them as past remedy. This I regard as the real meaning of the Prophet: and of similar import is the verb תוכל , tuc a l; “ thou hast put forth all thy might,” he says, that is, thou hast observed no limits in sinning, but, on the contrary, hast given thyself up to unbridled licentiousness. It now follows — (76) This and the preceding verse have been variously explained. The view given by Calvin has been most commonly adopted; but it is hardly consistent with a literal rendering of the original, which I consider to be as follows, — 4. Hast thou not from this time called to me, “My Father, the guide of my youth art thou: 5. Will he reserve wrath for ever, Or keep it to the end?” Behold, thou hast so spoken, And hast done evils and persevered. “From this time,” that is, the time spoken of before, when the people followed idolatry. During this time, they called God their Father, and promised themselves the remittance of his displeasure. They said this, and yet followed their superstitions. This is the view which Gataker seemed most disposed to take. Horsley thus paraphrases the last line, — “Thou hast persisted incorrigibly in doing evil.” The Septuagint give “called,” in the past tense; the Vulgate, in the imperative, “ voca — call;” the Syriac, the Arabic, and the Targum, in the future tense, “Wilt thou not call,” etc. The received text has קראתי , which is no doubt wrong; the iod is not found in very many MSS., and all the early versions agree in giving the verb in the second person. The same is to be said of דברתי , it ought to be דברת , though Horsley prefers the former; but neither the early versions nor the context favor it. The phrase מעתה is rendered by the Septuagint, “ ὡσ οἰκόν — as a house,” and by the Arabic, “ ut filia — as a daughter.” How such mistakes could have been made, it is difficult to say. The Syriac has “hereafter;” and the Targum, “ from this time.” — Ed return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-3-5

Source

하나님은 유대인들이 자신이 그들을 은혜 안으로 받아들이지 않은 것이 그들 자신의 잘못임을 보여주신다. 그리고 여기서 그분은 자신의 본성에서 논증을 취하시고, 세 번째 인칭으로 자신에 대해 말씀하신다. 마치 선지자가 이 추론을 중간에 삽입한 것처럼. "하나님은 용서받을 수 없는 분이 아니다. 왜냐하면 그분은 인내하심만큼이나 기꺼이 용서하실 준비가 되어 계시기 때문이다. 그렇다면 이제 무엇이 네가 그분의 통치 아래서 다시 행복하게 사는 것을 방해하는가? 왜냐하면 그분이 너에게 진정한 회개를 발견하신다면 용서하실 것이기 때문이다."

우리는 이제 선지자가 여기서 의미하는 것을 본다. 왜냐하면 하나님이 친절하게 백성에게 회개하도록 권고하셨으므로, 선지자는 이제 하나님 자신의 본성에 대해 일반적으로 말한다. 그분은 영원히 지키지 않으시고, 영구히 간직하지 않으신다. 이 단어들은 그것 자체로 놓였을 때, 그분이 복수를 품지 않으신다는 것을 의미한다. 그러나 이것은 하나님의 본성과 더 반대된다. 따라서 유대인들에게는 그들이 하나님을 피하고 자신들의 악에 탐닉했다는 것 외에 어떤 장애도 없었으며, 그들에게 값없이 제공된 용서를 받기를 원하지 않았다.

두 번째 절에 관해서는 두 가지 방식으로 설명될 수 있다. 하나님이 유대인들이 아무리 잔인하게 죄를 지었더라도 그들에게 은혜로우실 것이라는 것으로 반대 전치사가 이해되어야 한다고 볼 수 있다. 그러나 다른 견해가 더 단순하다. 즉 하나님은 여기서 그들이 자신들의 악에 굳어졌으므로 개선의 소망이 없다고 탄식하신다는 것이다. "네가 말하였고, 네가 행하였고, 네가 능하였다." 그리고 해석자들은 이 절의 접속사를 어떤 이들은 비교의 조각으로, 다른 이들은 더 단순하게 설명한다. "네가 매우 강했다." 즉 네가 온 힘을 다하여 악을 행하는 데 모든 능력을 쏟아부었다는 것이다.

따라서 나는 이 설명을 준다. 하나님은 전에 슬픔과 근심에 찬 사람의 성격을 취하시고, 친절하게 백성에게 회개하도록 권고하시며, 기꺼이 그들을 용서하실 것을 증언하셨으며, 동시에 일반적으로 그분이 은혜로우실 것이라는 것을 그분의 본성이 자비를 향해 기울어져 있음으로 보여주셨다. 이것들을 제시하신 후, 그분은 이제 덧붙이신다. 그 백성이 그들 자신의 악함을 자랑했기 때문에 그분이 그 백성에 대해 절망하셨다고. 왜냐하면 말하고 행하는 것은 마치 그분이 백성이 너무 뻔뻔하여 하나님에 대한 그들의 반역을 자랑하고 감히 어둠을 빛이라고 불렀다고 말한 것과 같기 때문이다.

원주석

6절 카드 ↗

Here the Prophet enters on a new discourse: he relates what God had committed to him, and mentions the time, even in the reign of Josiah. It is indeed well known, that the land was then cleansed from superstitions; for that pious king labored to restore the true worship of God, and to remove all the filth and defilements, by which the temple and the whole of religion had been corrupted. He strenuously exerted himself, and no doubt there was an improved appearance of religion throughout the land; but we shall see that a great portion of the people were under the influence of hypocrisy and deceit., as it is usually the case when rulers seek to support the pure worship of God, and to free it from all corruptions; for there are many hypocrites, who for a time dissemble, while the same antipathy to God still remains. Such was then the condition of the people. And this ought to be carefully observed; for Jeremiah might have appeared to have dealt somewhat too sharply and rigorously with his own nation, as reform was in the mouth of all, according to what we find to be the case with many now, who having left the superstitions of the Papacy, seemed at first to embrace the doctrines of the Gospel, but all now wish to be satisfied with any kind of reformation; at the same time, they shake off the yoke of Christ and can bear submission to no discipline: in short, their object, is to subvert all order; and yet they boldly claim to be the advocates of reformation, whenever their impiety is reproved. This was no doubt the contest which Jeremiah had to carry on, the same with that by which the Lord tries his servants at this day. He therefore says, that he received this commission in the days of Josiah, that is, when that king was laboring to establish the pure worship of God, and no one dared to oppose; for we find that God was then worshipped by the whole people without any external corruptions. But what is contained in this commission? Hast thou seen, he says, what apostate Israel hath done? God here compares the ten tribes with the tribe of Judah, with whom was united, as it is well known, the half tribe of Benjamin: he then compares Israel with the tribe of Judah, “Do you not see what rebellious Israel hath done?” But he introduces the kingdom of Israel, as well as the kingdom of Judah, under the character of women; for God, as it has already appeared, represents himself as the husband of his people. He then says that he had two wives, even Israel and Judah. God had indeed espoused to himself the whole seed of Abraham by one contract; but Jeremiah speaks here in a popular manner. Though the Israelites had departed from God, yet he had not wholly rejected them. The kingdom of Israel had then become adulterous; but God for a time bore with that sin, so that the covenant, in part, remained. For this reason he acknowledges as his wives both Israel and Judah. Hence he says, “Hast thou not seen what estranged Israel hath done?” The word משבה , m e sh i be, is derived from שוב , shub, which signifies, both to return and to depart; and Jerome everywhere renders it aversatrix, one who turns aside, or is estranged. (77) But some render it “rebellious;” we might say more correctly in French, debauchee She went, he says, on every high hill, and under every shady tree, and there played the harlot In short, God complains that the ten tribes had violated the sacred bond of marriage, when they prostituted themselves to idols, even on all high hills and under all shady trees: for as I have already said, they chose those places as though there was some holiness both on mountains and under shades of trees. (77) It is correctly rendered as a noun, for had it been an adjective or a participle, it would have followed the word Israel. Literally it is, “the apostates,” — Hast thou seen what she did, the apostates Israel? Or, it may be rendered, “the backslider Israel,” though the word is deficient, having no feminine termination. — Ed . return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-3-6

Source

여기서 선지자는 새로운 담론에 들어간다. 그는 하나님이 자신에게 위임하신 것을 전하고, 시간도 즉 요시야 왕의 통치 때를 언급한다. 그 경건한 왕이 하나님의 참된 예배를 회복하고 성전과 모든 종교를 더럽혀온 모든 더러움을 제거하기 위해 노력했다는 것은 잘 알려진 사실이다. 그는 열심히 노력했으며 의심할 여지 없이 온 땅에서 종교의 면모가 개선되었다.

그러나 우리는 많은 백성이 위선과 기만 아래 있었음을 볼 것이다. 이것은 보통 통치자들이 하나님의 순수한 예배를 지지하고 모든 부패에서 벗어나게 하려 할 때 일어나는 일이다. 왜냐하면 통치자가 하나님의 참된 예배를 지지하는 동안 일시적으로 속이는 많은 위선자들이 있으면서도, 하나님에 대한 같은 반감이 여전히 남아 있기 때문이다. 그때 백성의 상태가 그러했다.

예레미야가 당시의 표준이 된 것을 예언한 것처럼 보일 수도 있었다. 왜냐하면 개혁이 모든 이의 입에 있었기 때문이다. 현재도 교황주의의 미신들을 떠난 많은 이들이 처음에는 복음의 교리를 받아들인 것처럼 보이지만, 모두가 어떤 종류의 개혁으로도 만족하기를 원한다. 동시에 그들은 그리스도의 멍에를 떨쳐버리고 어떤 훈련에도 복종할 수 없다. 요컨대 그들의 목적은 모든 질서를 전복시키는 것이다. 그러나 그들의 불경건이 책망받을 때마다 그들은 담대하게 개혁의 옹호자라고 주장한다.

그런데 하나님이 이 사절에서 포함하는 것이 무엇인가? 너는 배역한 이스라엘이 행한 것을 보았느냐? 하나님은 여기서 열 지파를 유다 지파와 비교하신다. 그분은 따라서 이스라엘을 유다 지파와 비교하신다. "반역한 이스라엘이 행한 것을 너는 보지 못하였느냐?" 그러나 그분은 이스라엘 왕국과 유다 왕국을 여자들의 성격으로 소개하신다. 왜냐하면 하나님은 이미 나타난 것처럼 자신을 백성의 남편으로 나타내시기 때문이다. 그분은 따라서 두 아내 즉 이스라엘과 유다를 가지셨다고 말씀하신다.

하나님은 실로 아브라함의 온 씨에게 하나의 계약으로 자신에게 취하셨다. 그러나 예레미야는 여기서 통속적인 방식으로 말한다. 비록 이스라엘 사람들이 하나님에게서 떠났더라도, 그분은 그들을 완전히 거부하지 않으셨다. 이스라엘 왕국은 그러면 음란해졌다. 그러나 하나님은 한동안 그 죄를 참으셔서 언약이 어느 정도 남아 있었다.

따라서 그분은 이스라엘과 유다 둘 다를 자신의 아내들로 인정하신다. 따라서 그분은 말씀하신다. "소원해진 이스라엘이 행한 것을 너는 보지 못하였느냐?" הַמְשׁוּבָה(메슈바)라는 단어는 돌아오다와 떠나다 두 가지를 의미하는 שׁוּב(슈브)에서 파생되었다. 어떤 이들은 "반역한"이라고 번역한다. 우리는 더 정확하게 "소원해진"이라고 말할 수 있다. 그녀는 모든 높은 언덕 위와 모든 무성한 나무 아래서 음행을 행했다. 요컨대 하나님은 열 지파가 모든 높은 언덕들과 모든 무성한 나무들 아래서 우상들에게 자신들을 내어줌으로써 혼인의 거룩한 결합을 위반했다고 탄식하신다.

원주석

7절 카드 ↗

He afterwards adds, Yet I said; God here states, that he had long suspended his judgment before he punished the people of Israel. He then extols here his patience, that he had not immediately visited the Israelites as they deserved, but bore with them and for a long time waited to see whether they could be reclaimed: I said, then, after she had done all these things, Return to me If we read in the third person, the sense will be the same, “I hoped indeed that they would return to the right way, though they had thus fallen away, yea though they had denied me by an impious defection, and had become alienated from the faith and from piety.” But I am more inclined to another view, — that God here records the fact, that he had recalled to himself the ten tribes by his servants the Prophets, though they had by their many crimes provoked his wrath. Here then God shews how perverse the Israelites had been; for he had tried to restore them, if possible, to himself, but had spent all his labor in vain. I thus explain, I said, of the prophetic instruction: “Though then the Israelites had plunged themselves into impieties, I yet ceased not to try whether they could be restored to me.” He intimates, in short, that he had been unlike those husbands, who will not be reconciled to their wives, burning with jealousy, because they see that they had been exposed to so much disgrace. God then shews that though the Israelites had departed from him, he yet sent his prophets, and of his own free will sought reconciliation with them, but that they had refused to return. (78) He then adds, See did she, that is, the whole kingdom of Judah, that, for al1 this, because the rebellious Israel had played the harlot, etc . We shall hereafter find the design of this comparison; for he amplifies the sin of the kingdom of Judah, inasmuch she had time enough to observe what he now relates, and was able to see it at a distance as it were from a watchtower; yet she saw it without any advantage. God then intended to shew how great was the hardness of the Jews, who had seen the defection of the ten tribes, and had seen how severely they had been reproved by the prophets. (78) The difficulty at the beginning of the eighth verse may be removed either by adopting ואראה , as in two MSS., and taking the verb to be in Hiphil, or ותרא , as in one MS., as a repetition of the former verb, according to the Syriac It is left out in the Vulgate But it is most suitable to the context to take the verb to be in Hiphil. Then the passage would read thus, — 6. Hast thou not seen what she did, the apostate Israel? Go did she on every high hill and under every green tree, And play there the harlot: 7. And I said, after she had done all these things, “To me return;” but she returned not: And see this did the hypocrite, her sister Judah: 8. And I caused her to see, that on all these accounts, As adultery the apostate Israel would commit, I dismissed her, and gave to her The bill of her divorcement; Yet fear not, did the hypocrite Judah, her sister, But went and played the harlot, even herself. “On all these accounts,” or, for all these reasons, refers to several things-the first apostasy — God’s invitation — and Israel’s refusal. God caused Judah to see these things by his prophets, but Judah feared not. The word בגדה , hypocrite, or the perfidious one, is a feminine participle, used as a noun. It is explained in the tenth verse by “feignedly” or falsely. Hypocrites would be the correct rendering. It is rendered by the Septuagint, “ faithless — ασύνθετος ,” — by the Vulgate, “ prevaricatress — praevaricatrix , “and by the Targum, “ falsifier” or cheat. — Ed return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-3-7

Source

그분은 나중에 덧붙이신다. 그러나 내가 말하였다. 하나님은 여기서 이스라엘 백성을 벌하기 전에 자신의 판단을 오랫동안 유보했다는 것을 말씀하신다. 그분은 따라서 여기서 자신의 인내를 높이신다. 그분이 이스라엘 사람들을 그들이 받을 만한 대로 즉시 벌하지 않고, 그들을 참으시며 그들이 회복될 수 있는지 오랫동안 기다리셨다는 것이다.

그런 다음 나는 다른 견해를 더 선호한다. 즉 하나님이 여기서 그들이 많은 죄들로 자신의 진노를 촉발시켰음에도 선지자들을 통해 열 지파를 자신에게로 불러들이려 하셨다는 사실을 기록하신다는 것이다. 여기서 하나님은 이스라엘 사람들이 얼마나 비뚤어졌는지를 보여주신다. 그분이 가능하다면 그들을 자신에게 회복시키려 노력하셨지만 모든 수고를 헛되이 보내셨기 때문이다.

그런 다음 덧붙인다. 그녀가 행한 것, 즉 유다 왕국 전체가 행한 것, 즉 배역한 이스라엘이 음행을 했으므로 등을 보았다. 우리는 나중에 이 비교의 목적을 볼 것이다. 왜냐하면 그분은 유다 왕국의 죄를 증폭시키기 때문이다. 그들이 지금 전하는 것을 이미 충분한 시간 동안 관찰할 수 있었고, 망루에서처럼 멀리서 그것을 볼 수 있었기 때문이다. 그러나 그들은 아무 유익 없이 그것을 보았다.

원주석

8절 카드 ↗

He then says, And I saw As he had said that the kingdom of Judah had seen what happened to Israel, so he now says, that he had seen both, See then did I Now, what does he declare that he had seen? Even that Judah had played the harlot; for he now speaks of Judah as of a woman. Then God says, that it was not a thing hid from him that Judah had surpassed the crimes of her sister, not through ignorance or deception, but through deliberate wickedness: See, he says, did I, that notwithstanding all these things, she played the harlot He thus explains more fully what he had briefly touched upon before. He had said, that Judah had seen, but this on account of its brevity might have appeared ambiguous: he therefore explains it more at large; “ See did Judah that I gave a bill of divorcement to her sister, because she had played the harlot; and yet she feared not;” that. is, she thought not of repenting, when she had such a striking example of vengeance set before her eyes. But it may be here asked, how could it be said that a bill of divorce had been given to the Israelites, when he denies by the Prophet Isaiah that he had given it? ( Isaiah 50:1 .) But the Prophet here takes another view of the subject; for he does not speak here of the bills of divorce, such as were usually given, when a husband repudiated a wife who had been chaste and faithful; but he speaks of that lawful divorce, when a woman, convicted of adultery, is liable to a capital punishment. God then by his prophet Isaiah denies that he had given a bill of divorcement; but he says here that he had given it, because he had repudiated an adulterous woman. It was not indeed at that time customary among the Jews to divorce an adulteress, for she was led to execution. But we have seen at the beginning of the chapter that there is a difference between God and husbands. As then God did not deal, as he might have justly done, with the Israelites, and did not execute a capital punishment, as he might rightly have done, and what was usually done, he says that he had given a bill of divorce, that is, that he had repudiated that people. But by the bill of divorce he means exile; for when the ten tribes were banished, it was the same as though God openly shewed that he had no connection with that people: as long as they continued in the holy land and in the promised inheritance, some kind of union remained; but when they were dispersed here and there, and every sort of worship had ceased among them, and also when the very kingdom of Israel had no longer an existence, God had then divorced them. See then did her sister Judah, and she feared not It was indeed an instance of great insensibility, not to learn wisdom at the expense of others; and it is a complaint found everywhere in the prophets, — that the Jews were not stimulated to repentance, while God spared them, and at the same time set before them examples which ought in all reason to have terrified them. For what ought they to have considered, but that God would punish those many transgressions by which they provoked his wrath, since he had not spared their brethren? They saw that the kingdom of Israel had been abolished, and yet all of them derived their origin from the same father, even Abraham: how was it then that they so heedlessly despised God’s judgment, which had been for a long time before their eyes? Hence he complains that they feared not It now follows — return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-3-8

Source

그런 다음 그분은 말씀하신다. 그리고 내가 보았다. 그분이 유다 왕국이 이스라엘에게 일어난 일을 보았다고 말씀하셨으므로, 이제 그분은 자신이 두 가지를 보셨다고 말씀하신다. 그렇다면 그분은 무엇을 보셨다고 선언하시는가? 유다가 음행을 행했다는 것. 왜냐하면 그분은 이제 유다에 대해 여인처럼 말씀하시기 때문이다.

하나님은 이것이 유다로부터 숨겨진 것이 아니었다고 말씀하신다. 즉 유다가 무지나 기만 때문이 아니라 의도적인 악함으로 언니의 죄들을 능가했다는 것이다. 그분은 말씀하신다. 이 모든 것에도 불구하고 그녀가 음행을 행한 것을 내가 보았다. 그분은 따라서 이전에 간략하게 언급한 것을 더 충분히 설명하신다. 그분은 유다가 보았다고 말씀하셨지만, 이것은 간략함 때문에 모호하게 보일 수도 있었다. 따라서 그분은 더 상세히 설명하신다. "유다가 내가 그녀의 언니에게 이혼 증서를 주었다는 것을 보았다. 왜냐하면 그녀가 음행을 행했기 때문이다. 그러나 그녀는 두려워하지 않았다." 즉 그녀는 그런 두드러진 복수의 예가 눈앞에 있었는데도 회개할 생각을 하지 않았다.

그런데 어떻게 이스라엘 사람들에게 이혼 증서가 주어졌다고 말할 수 있는지 물을 수 있다. 하나님이 이사야 선지자를 통해 자신이 이혼 증서를 주지 않았다고 부인하시는데. 그러나 선지자는 여기서 다른 관점에서 말하고 있다. 왜냐하면 그분은 여기서 정숙하고 신실한 아내를 남편이 버릴 때 일반적으로 주어지는 이혼 증서에 대해 말씀하시는 것이 아니기 때문이다. 그러나 그분은 그 합법적인 이혼에 대해 말씀하시는데, 이때 간음으로 유죄가 된 여인은 사형에 해당한다. 따라서 하나님은 이사야를 통해 이혼 증서를 주지 않았다고 부인하신다. 그러나 그분은 여기서 자신이 음란한 여인을 버렸기 때문에 주었다고 말씀하신다.

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Here the Prophet completes his charge, — that so far was it that the punishment which God had inflicted on the Israelites, had any effect on the tribe of Judah, that she surpassed by her levity and lustfulness the whoredomes of her sister. She has polluted, he says, the land, or made the land to sin, that is, rendered the land guilty. It is indeed what greatly exaggerates the crime, when it is said that the land became guilty or contaminated. The land, we know, was in itself pure, and could contract no pollution from the vices of men; but that the impiety of men might be exhibited the more detestable, the land is said to have been contaminated by them: Or, it may be said that the land was made guilty. How so? The reason why they are said to have contaminated the land or to have made it guilty or to have implicated it in their own vices, he gives in these words, she has played the harlot with stone and with wood (79) Of this metaphor of playing the harlot it is not necessary now to speak; for we have said already, that this similitude is often repeated, because God had united that people to himself and bound them to him, as it were, by the sacred bond of marriage. Hence whenever the people departed from the pure worship of God, they were justly said to have played the harlot, for they violated their pledged faith: as simplicity of faith is spiritual chastity, so apostasy is that shamelessness and perfidy, when a wife becomes unfaithful to her husband by following adulterers. It afterwards follows — (79) This verse may be thus rendered, — And it was, that through the report of her fornication, She polluted the land; And she committed adultery with stone and wood. There is no instance of קל , in the sense of swiftness, etc., being used as a noun. It is the Chaldee for קול , voice, fame, report. Gataker paraphrases the words thus, “by her notorious fornication.” The early versions and the Targum all differ. Excessive addiction to idolatry is evidently what is spoken of. — Ed return to ' Top of Page ' <a name="verse-10" class="com-number"

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여기서 선지자는 고발을 완성한다. 하나님이 이스라엘에게 내리신 형벌이 유다 지파에게 어떤 영향도 미치지 않았을 뿐만 아니라, 그녀가 경박함과 음탕함으로 언니의 음행을 능가했다는 것이다. 그녀가 땅을 더럽혔다고 말한다. 즉 땅에 죄를 지게 했다. 이것은 땅이 죄가 있거나 더럽혀졌다고 말해질 때 죄를 크게 증폭시킨다. 우리는 땅이 그 자체로 순수하며 사람들의 악으로 아무 오염도 입을 수 없다는 것을 안다. 그러나 사람들의 불경건이 더욱 혐오스럽게 나타나도록, 땅이 그들에 의해 더럽혀졌다고 말해진다.

그분은 이 이유를 이 말씀들로 주신다. 그녀가 돌과 나무와 음행을 행했다. 음행을 행하는 이 은유에 대해 지금 말할 필요가 없다. 왜냐하면 우리는 이 유사점이 자주 반복된다고 이미 말했기 때문이다. 하나님이 그 백성을 자신에게 연결하시고 말하자면 혼인의 거룩한 결합으로 그분에게 묶으셨으므로, 백성이 하나님의 순수한 예배에서 떠날 때마다 그들은 정당하게 음행을 행했다고 말해진다.

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He goes on with the same subject, — that the Jews were not moved by any fear when they saw the dreadful vengeance executed on their brethren on account of their sins. Her perfidious sister, he says, returned not to me, that is, after so many warnings by the prophets and such an example of punishment. He however adds an explanation, — she turned not with her whole heart, but feignedly and falsely. (80) The Prophet anticipates here such objections as the Jews might have alleged, “What! thou deniest that we have returned! Is not the whole land cleansed from idolatries? Is not God worshipped according to the requirements of the law? Is there any more an altar seen under the shades of trees or on hills?” As then they might have thus evaded the charge as they usually did, the Prophet obviates such an evasion and says, “Though they have ill appearance given some tokens of repentance, yet they have only put on a disguise and have acted falsely towards God; for there is no integrity in them.” We now more clearly see why he had before specifically mentioned the time of Josiah; for the Jews then returned feignedly to God: there was in the king and in a few a right feeling, but in the rest dissimulation only. God then in a few words shews, that he cares not for that reformation which is false and feigned, but that he requires a genuine feeling within: hence he thus concludes — (80) This verse stands connected, not with the preceding, but with the eighth, — Yea, even for all this, Return to me did not the hypocrite, Her sister Judah, with all her heart, But in falsehood, saith Jehovah. “In falsehood,” or, by dealing falsely, as it may be taken by a participle preceded by a preposition. — Ed . return to ' Top of Page ' <a name="verse-11" class="com-number"

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그분은 같은 주제를 계속하신다. 즉 유대인들이 형제들에게 집행된 두려운 복수를 보았을 때 어떤 두려움으로도 움직이지 않았다는 것이다. 그녀의 배신한 언니가 내게 돌아오지 아니하였다고 그분은 말씀하신다. 즉 선지자들의 많은 경고들과 그처럼 두드러진 형벌의 예후에도. 그분은 그러나 설명을 덧붙이신다. 그녀는 온 마음으로 돌아오지 않고 거짓으로 돌아왔다.

선지자는 여기서 유대인들이 제기했을 수 있는 반론들을 예상한다. "무엇이라고! 너는 우리가 돌아오지 않았다고 부인하는가? 온 땅이 우상들에서 깨끗해지지 않았는가? 율법의 요구에 따라 하나님이 예배받지 않는가? 나무 그늘이나 언덕들 위에서 어떤 제단이라도 더 보이는가?" 따라서 그들이 이처럼 회피할 수도 있었으므로, 선지자는 그런 회피를 막고 말한다. "비록 그들이 외형상 회개의 어떤 표징들을 보였더라도, 그들은 단지 위장을 씌우고 하나님에게 거짓으로 행했다. 왜냐하면 그들 안에 진실성이 없기 때문이다."

우리는 이제 왜 그가 전에 요시야 시대를 특별히 언급했는지를 더 명확히 본다. 왜냐하면 유대인들이 그때 거짓으로 하나님께 돌아왔기 때문이다. 왕과 소수에게는 올바른 감정이 있었지만, 나머지에게는 위선만 있었다. 하나님은 따라서 몇 마디 말씀으로 그분이 거짓되고 위선적인 그 개혁을 주의하지 않으시지만, 내면에서의 진정한 감정을 요구하신다는 것을 보여주신다.

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We now see more clearly for what purpose Jeremiah compared the ten tribes with the kingdom of Judah; it was done in order to shew that the Jews, who wished to be deemed far more holy than others, were yet more perfidious and deserved a heavier punishment, because they acted so deceitfully with God. It may be here asked, why he pronounces the Jews worse than the Israelites, while they still continued in a sort of middle state of things. We indeed know that the kingdom of Judah was become so corrupt, that hardly any religion remained there; yet the temple was still standing and the priesthood still existed at Jerusalem. But the Prophet condemns the Jews more than the Israelites for other reasons, even because they ought to have become wise through the calamities of others, and they ought to have been confirmed in true religion when they saw their brethren falling away from the pure worship of God: these things they ought to have maturely considered. It was this supine sottishness that rendered them worse than all their brethren, and also their pride, the chief cause of their condemnation, for they boasted that they remained perfect, while the ten tribes had become degenerated. These were the reasons why he says that Israel, though a perfidious woman, was yet more righteous than her sister Judah. The language indeed is not to be strictly taken when it is said, that she justified her soul; for God does not here excuse the Israelites, nor does he free or absolve them from guilt, (for he had severely punished them;) but this way of speaking is commonly used by the prophets; — Sodom was righteous in comparison with Jerusalem; and Tyre and Sidon were just when compared with the Jews. ( Ezekiel 16:47 .) Justified then has she her soul, (81) even the treacherous or the apostate Israel, in comparison with the perfidious Judah; that is, for the reasons which I have stated. The obstinacy of the Jews was greater and less excusable: the external worship of God, which they had retained, ought to have been a bridle to check them; and they had also seen how severe a judge God had been towards the ten tribes; but the judgments of God they despised, and derived no benefit from them. (81) This is the literal expression, but the word נפש is often taken for oneself, and ought often to be so rendered. See Numbers 30:5 ; Job 18:4 ; Psalms 7:2 ; God is said to swear by his soul, that is, by himself, Amos 6:8 — Then said Jehovah to me, — Justified herself hath apostate Israel, More than the hypocrite Judah. Manifest and open apostasy is more honest than the double dealing of hypocrites, who combine God’s worship with idolatry; nor is it so hateful to God. — Ed . return to ' Top of Page ' <a name="verse-12" class="com-number"

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이제 우리는 예레미야가 왜 열 지파를 유다 왕국과 비교했는지를 더 명확히 본다. 이것은 다른 이들보다 훨씬 더 거룩하다고 여겨지기를 원했던 유대인들이 그러나 더 배신했고 하나님에게 그처럼 기만적으로 행동했기 때문에 더 무거운 형벌을 받을 만하다는 것을 보여주기 위해 행해졌다.

그런데 그가 여전히 일종의 중간 상태에 있는 동안 유대인들이 이스라엘 사람들보다 더 나쁘다고 선언하는 것은 이상할 수 있다. 우리는 실로 유다 왕국이 너무나 부패하여 거기서 거의 어떤 종교도 남아 있지 않았다는 것을 안다. 그러나 성전은 여전히 서 있었고 예루살렘에 제사장직이 여전히 존재했다. 그러나 선지자는 유대인들이 다른 이들의 재앙들을 통해 현명해졌어야 했고, 형제들이 하나님의 순수한 예배에서 타락하는 것을 보았을 때 참된 종교 안에 굳건해졌어야 했기 때문에 다른 이유들로 그들을 이스라엘 사람들보다 더 정죄한다.

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The Prophet, after having shewn that the tribe of Judah deserved a heavier punishment than the ten tribes, and having mentioned the cause, that they had seen their brethren severely chastised and were not moved, now turns his discourse to the Israelites themselves, or the ten tribes, and promises that God would be propitious to them. The kingdom of Israel had now been overthrown, and the people had been banished into Assyria, Persia, and Media. They had been scattered, and the name of the kingdom had been obliterated. The land had been often laid waste and the kingdom partly existed, as four tribes only were first driven to exile; but at, length the very name of a kingdom ceased to exist, and they were all, as I have said, led away into captivity. Hence the Prophet is bidden to address his words towards the north; for though the greater part of the people dwelt then in the east, yet as they had been banished by the Assyrians, God had a regard to the capital of the monarchy in bidding the Prophet to address those whom the enemies had led away to the north. Cry, then, not so much on account of the distance of the place, but that the Jews, who were deaf, might hear him crying; for the Prophet was bidden to speak not only for the sake of the Israelites, but that through them he might set before the Jews the mercy of God, if only they returned to a sound mind. Now the import of the whole is, — that though the Israelites had been rebellious and had turned away from God, yet pardon was ready for them, if they returned. What the Prophet means by the word return, we have already in part explained, and we shall have to speak on the subject more fully elsewhere. He then requires repentance, and promises that God would be propitious to them in case they returned to him. He afterwards adds, I will not make my face, or rather, my wrath, to fall upon you; for this latter meaning is the most appropriate. God had already severely punished their sins; for what can happen to a people more grievous than to be banished from their own country, and then to be oppressed by cruel tyranny? They yet suffered a heavier punishment; for the worship according to the Law had been taken away from them, they had been repudiated by God, they had lost that glory by which they thought that they excelled all other nations in having been chosen as God’s peculiar people. All these things had been entirely lost. In what sense then does God declare that he would not be angry with them? By this way of speaking the Prophet simply means, that God would not be irreconcilable, as though he had said, “My wrath shall not dwell, or shall not he upon you; but I will mitigate the punishment which I have inflicted.” Hence I do not disapprove of Jerome’s rendering, “I will not make steady,” ( firmabo; ) though when he adds “face, “he does not sufficiently set forth the meaning of the Prophet. But this may be admitted, “I will not make steady my wrath upon you;” that is, “My wrath shall not lie or dwell on your heads, so as wholly to overwhelm you.” God’s wrath had already fallen upon them, but in such a way that there was still some hope of deliverance. God then denies, that the calamities, by which he had chastised their sins, would be fatal, for he would withdraw his hand and not pursue them to the last extremity. The meaning then is, — that if the people returned to God they would obtain pardon, because God of his own free will invited them and promised that the punishment which he had inflicted on account of their sins, would be only for a time. (82) God further confirms this truth by mentioning what his nature is, for merciful am I, and I will not retain wrath for ever The promise was special in case the people returned; God now adds a general truth by way of confirmation, — that he was disposed to shew mercy, and that he would readily forgive for his mercy’s sake. Since God then is such, and cannot deny himself, there is no reason why a sinner should despair and thus close up the way, that he should not in his penitence implore God’s mercy. We may hence gather a profitable doctrine, — that whenever unbelief lays hold on our minds, so that we cannot apply to our benefit the promises of God, this should ever be remembered by us — that God is merciful. As God then is so gracious, that he reserves not wrath for ever, but that it is only for a time, we ought to entertain hope; and corresponding with this is what is said in the Psalms, “A moment is he in his wrath; and life is in his goodness and mercy,” ( Psalms 30:5 ;) as though he had said, that God’s wrath soon passes away, provided we repent, but that he shews his mercy through all ages; for this is what is meant by the word “life.” He then goes on — (82) 12. Go and proclaim these words towards the north, and say, — Return, apostate Israel, saith Jehovah; I will not cause my wrath to fall on you, For merciful am I, saith Jehovah; I will not reserve it for ever. That פני , commonly rendered “face,” means sometimes wrath or anger, is evident, see Psalms 21:9 ; Lamentations 4:16 . God is said to have his face against the wicked, Psalms 34:16 , and to make his face to shine on his people, Psalms 80:3 . This accounts for the word being taken sometimes, as it were, in a bad sense: He has an angry as well as a smiling face. The rendering of the Septuagint is, “I will not set firm ( στηριῶ ) my face upon you,” of the Vulgate, “ I will not turn away my face from you,” of the Syriac and Arabic, “ I will not harden my face against you,” and of the Targum, “ I will not send my wrath upon you.” The last comes nearest to the Hebrew. Blayney’s version is a paraphrase, — I will not look down upon you with a lowering brow; and so is his version of the last line, — I will not keep displeasure in view for ever. Our version in both instances is much to be preferred. — Ed . return to ' Top of Page ' <a name="verse-13" class="com-number"

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선지자는 유다 지파가 열 지파보다 더 무거운 형벌을 받을 만하다는 것을 보여준 후, 또 그 원인을 언급한 후, 이제 이스라엘 사람들 자신 즉 열 지파에게 담론을 돌리고, 하나님이 그들에게 은혜로우실 것을 약속한다. 이스라엘 왕국은 이제 전복되었고 백성은 앗수르와 페르시아와 메대로 추방되었다. 그들은 흩어졌고 왕국의 이름은 지워졌다.

따라서 선지자는 북쪽을 향해 자신의 말씀을 전하도록 명을 받는다. 비록 백성의 더 큰 부분이 그때 동쪽에 살았지만, 그들이 앗수르 사람들에 의해 추방되었으므로, 하나님은 선지자에게 원수들이 북쪽으로 데려간 이들에게 말하도록 명하시면서 군주국의 수도를 고려하셨다.

지금 그 전체의 의미는 이렇다. 비록 이스라엘 사람들이 반역하고 하나님에게서 돌아섰더라도, 그들이 돌아온다면 용서가 준비되어 있다는 것이다. 그런 다음 하나님은 그들이 회복될 경우 자신의 은혜로우심을 일반적인 진리로 덧붙여 확증하신다. 즉 자비로우신 분이요 진노를 영원히 품지 않으신다고. 하나님은 자비로우셔서 자신을 부인할 수 없으므로, 죄인이 절망하여 회개 중에 하나님의 자비를 구하는 길을 막아서는 안 될 이유가 없다. 따라서 하나님이 영원히 진노를 품지 않으신다면, 우리는 소망을 가져야 한다.

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God lays down here a condition, lest hypocrites, relying on his goodness, should become more and more hardened, and yet think that he is bound as it were to them; for they usually reason thus, — “God is so kind that he recalls us to himself, and of his own free will invites even sinners; we may therefore easily settle matters with him.” Thus hypocrites by false thoughts’ delude themselves, thinking that they can elude God, since he seeks nothing else but to restore sinners to himself. Hence with the promise of favor there ought ever to be connected an exhortation to repentance. God then reminds here the Israelites, that they were greatly deceived, if they thought they could without any difficulty obtain pardon. Hence he says, know thine iniquity The particle אך , ak , may be rendered only, or but, or yet. I prefer the second meaning, but; for an exception, as I have said, is here added, lest the Israelites slumbered in their vices, if they persuaded themselves that God was, as it, were, in their power and subject to their will. We hence see that the Prophet, modifying what he had said, introduces this sentence, “ But in the meantime know thine iniquity, otherwise thou canst expect no peace with God.” Then these words follow, because thou hast acted wickedly against Jehovah thy God By these words the Prophet proves that the Israelites were guilty, lest they supposed that they could by evasions escape the wrath of God; for we know that often, even those who are conscious of their guilt, are not willing to confess their sins; and it is strange that men are so besotted as ever to contend with God. On this account the Prophets, when they exhorted the people to repent, at the same time brought to light their sins. Were there in men frankness and honesty, there would be no need thus to charge them; but as they either boldly deny their sins, or are so callous as to be moved by no fear, it is necessary to prick them sharply and even deeply to wound them. This is what the Prophet now does; Thou, he says, hast done wickedly against thy God; as though he had said, “I do not now in vain remind thee to own thy sins, for God himself condemns thee: think not thou that thou canst gain anything by thy subterfuges.” He mentions also particulars, that he might come into closer quarters with them, Thou hast dispersed, he says, or scattered, thy ways to strangers, under every shady tree He again compares the Israelites to strumpets, who commonly so prostitute themselves, that they ramble from one place to another, invite and allure all they meet with. The Prophet then says, that the Israelites had thus dispersed themselves. He speaks delicately on an indelicate subject. But what he means is, that the Israelites were not content with one kind of superstition or with one idol, but blended together as many superstitions as they could, and borrowed false notions from all quarters: they were like a rambling strumpet, who prostitutes herself to all men indifferently. And strangers he calls all their fictitious gods; for as I have often said, they ought to have regarded him as their husband. When therefore the Israelites turned away to other gods, they became like a woman, who leaves her husband and prostitutes herself to any she can find. It is indeed a most common thing for those who forsake the true worship of God to seek for themselves various errors from all quarters, and to abandon themselves unreservedly to all kinds of superstitions. He at length adds, And thou hast not hearkened to my voice By this fact the Prophet enhances their sin; for they had been instructed in the doctrine of the law, and understood the right way of salvation: how then was it that they thus polluted themselves with so many superstitions? It could not have been attributed to ignorance. It was then their manifest rebellion against God. The Prophet then shews that they had been disobedient and intractable, and that they had relapsed into idolatry and pernicious errors, because they had shaken off the yoke of God, and suffered not themselves to be ruled and guided by his word. (83) We now then perceive the meaning of this verse: God first requires a confession of sins from the Israelites; and thus he sets forth how available that return would be which he had previously mentioned; for until a sinner knows his sinfulness, he will never really and from the heart return to God, as the beginning of repentance is the confession of guilt. He then proves them to have been guilty, that he might cut off from them every pretense for evasion. He mentions in the third place specific sins, that he might hold them as it were fast bound, even that they had polluted themselves with superstitions, and that they had become, not only like an adulterous woman who follows another man, but also like filthy strumpets, who run here and there and make no difference between men known or unknown. He shews in the last place, that all this happened through mere obstinacy; for they had cast aside every regard for God, though he had given them his law, and sent the prophets as its faithful interpreters, so that they understood what God approved and what was just and right. The reason then why they went astray was, that they closed their ears to God’s word, and suffered not themselves to be ruled by it, but became wholly unteachable. Let us go on — (83) But yet know thine iniquity, That against Jehovah thy God hast thou rebelled; For thou hast diversified thy ways for strangers, Under every green tree; And to my voice ye hearkened not, saith Jehovah. The word אך is rendered by the early versions and the Targum, But, or But yet, or Nevertheless, “ Verum ,” “ Verumtamen .” The third line is thus explained by Parkhurst, “ Thou hast run after various heathen nations in their several idolatries.” And this they did, while they refused to attend to the voice of God. To attend to, rather than to obey, is what is meant. So the Vulgate and the Syriac, “ My voice ye heard not,” or,

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bible-text/jer-3-13

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하나님은 여기서 조건을 제시하신다. 그분의 선하심에 의존하는 위선자들이 더욱더 굳어지지 않도록 하기 위해, 그리고 그들이 말하자면 그분에게 묶여 있다고 생각하지 않도록. 왜냐하면 그들은 일반적으로 이렇게 추론하기 때문이다. "하나님은 너무 친절하셔서 우리를 자신에게 불러들이시고 죄인들에게도 자발적으로 초대하신다. 우리는 따라서 그분과 쉽게 일을 해결할 수 있다." 따라서 위선자들은 거짓된 생각들로 자신들을 속이며, 하나님이 죄인들을 자신에게 회복시키는 것 외에 다른 것을 구하지 않으시기 때문에, 자신들이 그분을 속일 수 있다고 생각한다.

따라서 은혜의 약속과 함께 회개에 대한 권고가 항상 연결되어야 한다. 하나님은 따라서 여기서 이스라엘 사람들에게 상기시키신다. 그들이 마치 하나님이 자신들의 손에 있는 것처럼 아무 어려움 없이 용서를 얻을 수 있다고 생각한다면 크게 잘못 생각하는 것이라고. 따라서 그분은 말씀하신다. 네 죄악을 알라. 히브리어 조각 אַךְ(아크)는 다만, 그러나, 그럼에도를 의미할 수 있다. 나는 두 번째 의미인 "그러나"를 선호한다. 왜냐하� 내가 말한 것처럼 여기서 예외가 덧붙여지기 때문이다. 이스라엘 사람들이 하나님이 말하자면 자신들의 뜻에 따르고 그들의 의지에 복종한다고 스스로를 설득한다면, 자신들의 악에서 졸지 않도록.

우리는 따라서 선지자의 말씀이 의미하는 것을 본다. 하나님은 먼저 이스라엘 사람들에게 죄들의 고백을 요구하신다. 그리고 그분이 이전에 언급한 돌아옴이 얼마나 가치 있는지를 나타내신다. 왜냐하면 죄인이 자신의 죄악을 알기까지는 진정으로 온 마음으로 하나님께 돌아오지 않을 것이기 때문이다. 회개의 시작이 죄의 고백이다.

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Jeremiah repeats the same thing in other words; but God by so many words shews clearer how ready he would be to grant pardon, provided the Israelites really repented. It would have been enough for God to testify once, that he would be reconcilable, but seeing that they were slow and hard to believe, he proceeds in the same strain. It is a wonderful forbearance and kindness that God, finding his favor neglected, and as it were rejected through the sloth of men, should yet persevere, and invite them again and again. What man would thus patiently bear the loathing of his favor and kindness? But we see that God does not immediately reject the tardy and the slothful, but adds new stimulants that he might at length move them, though this may seem more than necessary. How great is our torpidity? Were not God daily to urge us, how little attention would any of us give to his admonitions? It is, therefore, no wonder that he, pardoning our tardiness, should again and again invite us to repentance; which we find is done continually in the Church. This, then, is the reason why the Prophet now repeats the same thing, Return, now, ye rebellious children; for he had said before, “Return, thou rebellious Israel.” He then adds, For I am a husband to you Some regard בעל bol , in the sense of being wearied, when found as here, בעלתי בכם bolti b e k e m, “ I have been wearied by you:” but this meaning does not comport with this passage. (84) More correctly, then, have others rendered the words, “I am lord to you: “but this lord is not to be taken indefinitely as in Latin, for it properly means a husband, who is a lord to his wife. God, then, no doubt, continues the same comparison, that of a marriage, which has already been often mentioned; for he charges the Israelites with adultery, because they had departed from him. Hence it is that he says, I am your husband He had previously said, “Though a person, when he repudiates his wife, and she be married to another, will never again be reconciled to her; yet I am ready to forgive your perfidy and wantonness: only observe chastity hereafter, and I will deal kindly with you.” Similar is this passage, “I am your husband,” though I have repudiated you. He had, indeed, said, that he had given them a bill of divorce, and thus testified, as by a public document, that there was no longer any connection between him and that people, for exile was a kind of divorce; but he says now, “I am your husband; for though I have been grievously offended with you, because you have broken your pledged faith, I yet remain in the same mind, so as to be ready to be your husband.” We now, then, perceive the real meaning of the Prophet: despair might have laid hold on the Israelites so as to dread that access to which the Prophet had invited them; but that no terror might hinder them to repent, God here declares that he would become their husband, and that he had not forgotten that relationship with which he had once favored them. The sum of what he says is, “I have once embraced you with the love of a husband; ye have, indeed, become alienated from me, but return, and I am ready to forgive and to receive you, as though ye had always been faithful to me.” Again will I take you, he says; and then he adds, one from a city, two from a family Deserving of especial notice is this passage; for God shews that they were not to wait for one another, and also, that though the whole body of the people rotted in their sins, yet a few would return to him, and that he would be reconciled to them. This was a point most necessary to be taught; for God’s covenant was in common with the whole seed of Abraham; they might then have concluded that the covenant was extinct, except he gathered together the whole people; for he had not chosen one or two or a hundred or a thousand, but all the seed of Abraham. Since then the promise, without exception, was common, to all, any one might thus reason, “What connection have I with God, except as one born of the race of Abraham? but I am not alone, for we are all the children of Abraham: yet I see that none turn to God, so I must perish with the rest of the people.” Now, that this thought should not hinder the godly, he says, “I will take one from a city, two from a family;” (85) that is, “If one only come to me from a city he shall find an open door; if two only from a tribe come to me, I shall receive them.” We now apprehend the design of the Prophet. Interpreters, indeed, explain one from a city as meaning, that though the multitude should perish, yet God would not deny forgiveness to three or four; but they teach not what is especially worthy of notice, that two or three are mentioned, because this thought, as it has been said, might have perplexed them, that is, that they had been all in common chosen as a holy people. What is here taught may be useful to us in the present day. For we see many foolishly excluding themselves from the hope of salvation, and seeking no access to God, because they have a regard to one another, and the great mass hold them entangled. How is it under the Papacy, that so many pertinaciously resist God? even because they think themselves safely hid in the multitude. We also find among us that some are an hindrance to others. Let this truth be ever remembered, that when God stretches forth his arms, he is ready to receive, not only all, were they with one consent to come to him, but also two or three, even from one city, or from a whole people. He adds, I will cause you to come to Zion. This had been once said before: God intimates that their exile would be temporary, that the Israelites would again be made partakers of his inheritance, if they returned to God in sincerity and truth. It follows — (84) Nor is there an instance of such a meaning. Literally it is, “For I have been married with (or to) thee.” When this verb is followed by כ , as in Jeremiah 31:32 , this is its meaning; but when followed by ל , as in 1 Chronicles 4:22 , it m

Pericope (part_of)

절 (explains)

bible-text/jer-3-14

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예레미야는 다른 말씀들로 같은 것을 반복한다. 그러나 하나님은 이 많은 말씀들로, 이스라엘 사람들이 진정으로 회개한다면 자신이 기꺼이 용서를 허락하실 것임을 더욱 명확하게 보여주신다. 하나님이 자신이 화해할 의향이 있다고 한 번 증언하는 것으로 충분했을 것이다. 그러나 그들이 믿기에 더디고 어려웠기 때문에, 그분은 같은 노력을 계속하신다. 하나님이 자신의 호의에 대한 무시를 발견하시고, 말하자면 사람들의 게으름으로 그것이 거부당하더라도 인내하시고, 비록 이것이 필요 이상으로 보일 수 있더라도 다시 그들을 초대하신다는 것은 놀라운 인내와 친절이다.

따라서 선지자가 이제 같은 것을 반복하는 것은 이상하지 않다. 돌아오라, 이제, 너희 반역한 자녀들아. 그런 다음 그분은 덧붙이신다. 내가 너희의 남편임이니라. 히브리어 בַּעַל(바알)은 피곤하다를 의미할 수 있지만 이 구절에는 적합하지 않다. 더 정확하게는 다른 이들이 "나는 너희의 주이다"라고 번역하지만, 이 주는 라틴어의 경우처럼 불특정하게 사용되는 것이 아니라 그의 아내에게 주인인 남편을 제대로 의미한다.

하나님은 따라서 의심할 여지 없이 이미 여러 번 언급된 혼인의 같은 비교를 계속하신다. 왜냐하면 그분은 이스라엘 사람들을 간음으로 고발하셨는데, 그들이 그분에게서 떠났기 때문이다. 따라서 그분은 말씀하신다. 내가 너희의 남편이다. 그분은 전에 "비록 어떤 사람이 아내를 버리고 그녀가 다른 사람과 결혼한다면, 그는 결코 다시 그녀와 화해하지 않을 것이다. 그러나 나는 너희의 배신과 방탕함을 용서할 준비가 되어 있다. 이후에만 정절을 지키라, 그러면 내가 너희를 친절하게 대하겠다"고 말씀하셨다.

그런 다음 그분은 덧붙이신다. 내가 너희를 다시 데려오겠다. 그런 다음 한 도시에서 하나, 한 족속에서 둘을. 이 구절은 특별히 주목받을 만하다. 왜냐하면 하나님은 그들이 서로를 기다려서는 안 된다는 것과, 또한 비록 백성 전체가 죄악 속에 썩어가더라도, 소수가 그분에게 돌아올 것이며, 그분이 그들과 화해하실 것이라는 것을 보여주시기 때문이다.

이것은 가르쳐야 할 가장 필요한 점이었다. 왜냐하면 하나님의 언약이 아브라함의 온 씨와 공통으로 있었기 때문이다. 그들은 언약이 소멸되었다고 결론 내렸을 수 있다. 하나님이 한두 사람이나 백 명이나 천 명을 선택하신 것이 아니라 아브라함의 모든 씨를 선택하셨기 때문이다.

그런데 이 생각이 경건한 이들을 방해하지 않도록, 그분은 "내가 한 도시에서 하나, 한 지파에서 둘을 취하겠다"고 말씀하신다. 즉 "비록 한 도시에서 한 사람만이 내게 온다면, 그는 열린 문을 발견할 것이다. 비록 한 지파에서 둘만이 내게 온다면, 나는 그들을 받겠다." 그분은 이어서 덧붙이신다. 내가 너희를 시온으로 데려오겠다. 하나님은 그들의 포로 생활이 일시적일 것이며, 이스라엘 사람들이 하나님께 진실함과 진정성으로 돌아온다면 다시 그분의 기업을 나눌 것이라고 암시하신다.

원주석

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Here God promises that he would so provide for the salvation of his people after their return from exile, that they should not again perish. But the cause of God’s vengeance ought to be observed, which is expressed in the fifth chapter of Isaiah, “My people,” he says, “have been led captive, because they had no knowledge; therefore the grave has widened its soul or its throat. (86) He then says, that the cause of the people’s ruin was, because instruction had ceased among them, and pastors had become mute dogs or robbers. Here, on the other hand, God declares that he would give them faithful pastors, who would discharge in a befitting manner their office. I, indeed, allow, that under this term are included faithful and wise magistrates; but he especially refers to prophets and priests, whose office it is in particular to reform idolatry. (87) We hence learn that the Church cannot continue without having faithful pastors to shew the way of salvation. The wellbeing of the Church then is secured, when God raises up true and faithful teachers to proclaim his truth: but when the Church is deprived of sound teachers, all things soon fall into ruin. For God, no doubt, intimates by this promise that he would not only be the deliverer of his people, so as to restore them from exile, but that he would be also their perpetual guardian after the people had returned to their own country. It hence follows, that the Church of God is not only begotten by means of holy and godly pastors, but that its life is also cherished, nourished, and confirmed by them to the end. As it is not enough for civil order to be once set up, except the magistrates continue in their office, so nothing is more ruinous to the Church than for God to take away faithful pastors. It cannot indeed be, that people will return to God, unless prophets be first sent: but God speaks here of a continued course of instruction, and of a well regulated government in the Church, as though he had said, “I will not only give you prophets to lead you from your wanderings to me, and to restore you to the way of salvation, but I will also continually set over you sound and faithful teachers.” But we must notice, that those who preside cannot rightly discharge their office unless they are endued with wisdom. God also intimates his paternal love, when he says, that good pastors would be dear to him. It afterwards follows — (86) Rather, “itself;” for the word often rendered soul, has sometimes this meaning. See note on Jeremiah 3:11 . — Ed . (87) Blayney, following the Targum, renders pastors “rulers,” and feed, “rule:” but this is to interpret and not to translate, as the words have never strictly these meanings, though what are sometimes to be understood by pastors are rulers, and by feeding, ruling or governing. But the interpretation in this instance seems not to be correct, and for the reason here assigned by Calvin It is indeed the opinion of Henry, Scott, Adam Clarke, and others, that both civil and ecclesiastical pastors are intended; and if so, “knowledge” may be applied to the latter, and “wisdom” to the former. The Septuagint have omitted “wisdom,” and retain only “knowledge.” The Targum has “knowledge and wisdom;” the Vulgate, “ knowledge and doctrine;” the Syriac, “ knowledge and prudence;” and Blayney, “ knowledge and discretion.” The verb רעה means “to feed on,“ as in Isaiah 44:20 , or, as here, to “feed with.” It means also to “feed itself” as a beast does, Isaiah 11:7 return to ' Top of Page ' <a name="verse-16" class="com-number"

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bible-text/jer-3-15

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하나님은 여기서 포로 생활에서 돌아온 후 자신의 백성의 구원을 위해 그처럼 공급하실 것이라고 약속하신다. 그래서 그들이 다시 멸망하지 않도록. 그러나 하나님의 복수의 원인이 이사야 5장에서 표현된 것을 주목해야 한다. "내 백성이 지식이 없어서 포로가 되었다. 그러므로 무덤이 그 입 또는 목구멍을 넓게 열었다."

그분은 따라서 백성의 멸망의 원인이 가르침이 그들 사이에서 중단되었고 목자들이 벙어리 개들이나 강도들이 되었기 때문이라고 말씀하신다. 여기서 반면에 하나님은 자신의 직분에 합당하게 직무를 수행할 신실한 목자들을 주실 것이라고 선언하신다.

나는 실로 이 용어 아래 신실하고 현명한 통치자들도 포함된다는 것을 허용한다. 그러나 그분은 특히 우상숭배를 개혁하는 것이 특별히 그들의 직분인 선지자들과 제사장들을 언급하신다. 우리는 따라서 교회가 구원의 길을 보여주는 신실한 목자들 없이 지속될 수 없다는 것을 배운다.

그러므로 하나님이 진리를 선포할 참되고 신실한 교사들을 일으키실 때 교회의 복지가 보장된다. 그러나 교회가 건전한 교사들을 빼앗길 때, 모든 것이 곧 폐허로 떨어진다. 왜냐하면 하나님은 의심할 여지 없이 이 약속으로 자신이 백성의 구원자가 되어 그들을 포로 생활에서 회복시킬 뿐만 아니라, 백성이 자기 나라로 돌아온 후에도 그들의 영원한 보호자가 되실 것임을 암시하시기 때문이다.

원주석

16절 카드 ↗

Interpreters have perverted this verse, for none of them have understood the design of the Prophet. The Jews, for the most part, have adduced frigid and far — fetched glosses, — that they would no more bring out to battles the Ark of the Covenant, as no enemy would invade their land. They think then that a peaceable state is promised to the people, as they would be constrained by no hostile force to carry the Ark of the Covenant here and there. But we clearly see that the words mean no such thing: it is then a comment wholly foreign to the subject. Others say, that what is said must be applied to the time of the Messiah, and none even of the Jews deny this; for it afterwards follows, that the Israelites would return with the tribe of Judah. This had not yet been fulfilled; it hence follows, that the Prophet here predicts of the kingdom of Christ. But the Jews, while allowing this, do not understand that anything is said of the abrogation of legal ceremonies; it has yet been thought by almost all Christians, that the Prophet here teaches us, that when Christ should come, an end would be put to all the shadows of the law, so that there would be no more any Ark of the Covenant, as the fullness of the Godhead would dwell in Christ. This indeed is a view which seems plausible, but the meaning of the Prophet, as I think, is wholly different: for he refers here to that divorce or division which had for a long time existed between the kingdom of Judah and the kingdom of Israel. Though the kingdom of Israel, as to the number of its men, largeness of territory and wealth, was more flourishing and prosperous than the kingdom of Judah; yet there remained these advantages to the Jews, — that they had a Temple built according to God’s command, — that its place had been chosen by God, — that they had the Ark of the Covenant as a symbol of God’s presence. Hence there was contention between the kingdom of Judah and the ten tribes: the Israelites were elated on account of their number and their riches, and other temporal advantages; and the Jews gloried in their Temple and the Ark of the Covenant. And what now does the Prophet say? He declares that such would be the concord between the Israelites and the Jews, that the Jews would no more say, “The Ark of the Covenant,” “The Temple of God;” for God would be present with them all. And the Prophet proceeds to confirm more fully what I have just said: it is therefore necessary to add the two following verses. He then says — return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-3-16

Source

해석자들은 이 절을 왜곡했다. 왜냐하면 그들 중 누구도 선지자의 의도를 이해하지 못했기 때문이다. 유대인들은 대부분 차갑고 억지스러운 설명들을 제시했다. 그들은 아무 원수도 그들의 땅을 침략하지 않을 것이므로 더 이상 언약궤를 전쟁터에 가지고 나가지 않을 것이라고 생각한다. 그들은 따라서 평화로운 상태가 백성에게 약속된다고 생각한다.

그러나 우리는 말씀들이 그런 것을 의미하지 않는다는 것을 명확히 본다. 그것은 따라서 주제에 전혀 무관한 해석이다. 다른 이들은 이것을 메시아의 시대에 적용해야 한다고 말한다. 이것이 어떻게 된 것인지에 관해서는, 나는 선지자가 여기서 이스라엘 사람들과 유다 지파 사이의 오랫동안 존재해온 이혼이나 분열에 관해 말한다고 생각한다.

비록 이스라엘 왕국이 사람 수와 영토의 크기, 부유함에서 유다 왕국보다 더 번성하고 풍요로웠지만, 유대인들에게는 이러한 장점들이 남아 있었다. 즉 하나님의 명령에 따라 세워진 성전이 있었고, 그 장소가 하나님에 의해 선택되었고, 하나님의 현존의 상징으로 언약궤가 있었다는 것이다.

이제 선지자가 무엇을 말하는가? 그는 이스라엘 사람들과 유대인들 사이에 그처럼 일치가 있어서, 유대인들이 더 이상 "언약궤," "하나님의 성전"이라고 말하지 않을 것이라고 선언한다. 왜냐하면 하나님이 그들 모두와 함께 계실 것이기 때문이다. 그리고 선지자는 내가 방금 말한 것을 더 충분히 확증하기 위해 계속하신다.

원주석

17절 카드 ↗

We now understand more clearly what I have already said, — that the Prophet promises here that there would be concord between the ten tribes and the kingdom of Judah, when both returned from exile; as though he had said, that their condition would be better than it ever had been; for the seed of Abraham had been torn as it were asunder; and the people whom God intended that they should continue in a holy union had become divided in the most shameful manner. We indeed know that there had been inveterate hatred between the Jews and the Israelites. As then there had been such disgraceful division for a long time between the children of Abraham, the Prophet now shews what would be the fruit of exile; for after having been for a time chastised by the Lord, they would return to their own country, not to entertain the same emulation as had existed, but to unite together in calling on God, in order that the Jews might be as brethren to the Israelites, and the Israelites might cultivate mutual concord with the tribe of Judah. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-3-17

Source

우리는 이제 내가 이미 말한 것을 더 명확히 이해한다. 즉 선지자가 여기서 열 지파와 유다 왕국이 포로 생활에서 돌아올 때 그들 사이에 일치가 있을 것이라고 약속한다는 것이다. 마치 그가 그들의 상태가 이전 어느 때보다 더 나을 것이라고 말하는 것처럼. 왜냐하면 아브라함의 씨가 찢어져 나뉘었기 때문이다. 그리고 하나님이 거룩한 연합 안에 지속되도록 의도하신 백성이 가장 수치스러운 방식으로 분열되었다.

우리는 실로 유대인들과 이스라엘 사람들 사이에 뿌리 깊은 증오가 있었다는 것을 안다. 따라서 아브라함의 자녀들 사이에 그처럼 오랫동안 수치스러운 분열이 있었으므로, 선지자는 이제 포로 생활의 열매가 무엇이 될 것인지를 보여준다. 왜냐하� 한동안 주님에 의해 징계를 받은 후, 그들이 자기 나라로 돌아올 것인데, 이전에 존재했던 같은 경쟁을 품기 위해서가 아니라, 함께 하나님을 부르기 위해 연합하여, 유대인들이 이스라엘 사람들에게 형제가 되고, 이스라엘 사람들이 유다 지파와 상호 일치를 유지하도록.

원주석

18절 카드 ↗

Then is added, what is of the same meaning, In those days shall come the house of Judah with the house of Israel It hence appears, that the Prophet speaks of the posterity of Abraham and not of other nations; for he adds this verse as explanatory. It might, indeed, have been asked, “What does this mean, All nations shall come?” To this he answers, “The house of Israel shall unite with the house of Judah;” that is, there shall be no more hatred between these two nations, for they shall acknowledge one another as brethren, and know that they have arisen from the same source, and that they ought to be one people. In short, the Prophet explains in this verse what he had said before. And we ought especially to notice what he adds, Come shall they together from the land of the north into the land which I have given to be possessed by their fathers The Jews had not yet gone into exile; the Prophet said this to them while they were quiet, as it were, in their own nest at Jerusalem, and in the country around; nor could he convince them of what they afterwards found to be true to their great loss, — that an exile was nigh them, like that which they then saw had happened to their brethren, the Israelites. But yet the Prophet spoke of them, as though they had been exiled and dwelt like the Israelites in the north country; Come together , he says , shall they from the land of the north (91) They might have objected and said, “We are as yet enjoying our own inheritance, and no one can drive us hence, for it cannot be that God shall be deprived of his own temple, as he has chosen for himself a perpetual habitation among us.” Such words were no doubt clamorously spoken by them. But the Prophet here repels their vain confidence, and says, that their only hope of deliverance was in looking forward to the restoration which the Lord would grant them after they had been for a time banished from their country. Now the Prophet here sets forth to them the benefit which would arise from exile, in order that they might bear with more submission the punishment they were to endure: for they might have a hundred times despaired, had they no hope that this exile would be only for a time, and that they would again be gathered together with their brethren the Israelites. It now follows — (91) Calvin uses the verb “ venient , “shall come, twice: but the first verb is to walk, and expresses the associating of Judah with Israel, or their union. The words are, — In those days walk will the house of Judah with the house of Israel, And come shall they together from the land of the north, To the land which I made their fathers to inherit. They would be first united, and then advance together to their own land. — Ed . return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-3-18

Source

같은 의미의 것이 덧붙여진다. 그날들에 유다의 집이 이스라엘의 집과 함께 올 것이라. 따라서 선지자가 아브라함의 후손들에 대해 말하고 다른 나라들에 대해서가 아님이 명백하다. 왜냐하면 그는 이 절을 설명으로 덧붙이기 때문이다. 실로 "모든 나라가 올 것이다"는 것이 무슨 의미인지 물을 수도 있었다. 이에 그는 대답한다. "이스라엘의 집이 유다의 집과 연합할 것이다." 즉 더 이상 이 두 나라 사이에 증오가 없을 것이며, 그들이 서로 형제로 인정하고 같은 기원에서 나왔으며 하나의 백성이어야 한다는 것을 알 것이다.

요컨대 선지자는 이 절에서 이전에 말한 것을 설명한다. 그리고 우리는 그가 덧붙이는 것을 특별히 주목해야 한다. 그들이 함께 북쪽 땅에서 내가 그들의 열조에게 기업으로 주었던 땅으로 올 것이라. 유대인들은 아직 포로 생활에 가지 않았다. 선지자는 그들이 예루살렘과 주변 지역에 자신들의 둥지에서 말하자면 조용했을 때 이것을 그들에게 말했다. 그러나 선지자는 그들이 이스라엘 사람들처럼 포로가 되어 북쪽 나라에 사는 것처럼 그들에 대해 말했다. 그들이 함께 북쪽 나라에서 올 것이라.

그들이 반박하여 "우리는 여전히 우리 자신의 기업을 누리고 있으며, 아무도 우리를 거기서 몰아낼 수 없다"고 말했을 것이다. 그러나 선지자는 여기서 그들의 헛된 확신을 물리치고, 그들의 구원의 유일한 소망이 주님이 그들이 한동안 자기 나라에서 추방된 후 그들에게 허락하실 회복을 기대하는 것이라고 말한다. 이제 선지자는 여기서 포로 생활에서 발생할 유익을 그들에게 제시한다. 그래서 그들이 받아야 할 형벌을 더 순종적으로 견딜 수 있도록.

원주석

19절 카드 ↗

It is not my purpose to mention all the expositions of this verse; but it is enough to shew what seems to be the meaning of the Prophet. Whenever I touch on opinions which I disapprove, this I feel constrained to do, because when they present the appearance of truth, readers may be deceived by them: but when the truth itself is sufficiently conspicuous, I am not disposed to spend labor in refuting the opinions of others. What, then, the words of the Prophet mean is this, — God here asks, How was it possible that the race of Abraham could again be propagated since it was nearly dead? The answer is, It shall be, when thou wilt call me Father, and turn not away from me The question was asked, that the Jews might feel as though their condition was past remedy. And doubtless, since they had so greatly and so obstinately provoked God by their wickedness, they might have seemed to have become wholly lost. God then assumes here the character of one filled with astonishment, as though he had said, “Ye are, indeed, in a state of despair, there is no hope of your salvation; but yet, as it is my purpose again to restore you, I wish now to find out a way, by which your race may again be propagated.” How, then, is this to be done? He shews that the only thing required was, to call him Father, not with the mouth, but really with the heart. We now, then, perceive the meaning of the Prophet: for he humbles the Israelites by thus ascribing astonishment to God, as though it was a thing very difficult to be done; but at the same time he gives them hope, because salvation was prepared for them, provided they called on God with a sincere heart, and acknowledged him as their Father, and that perseveringly, without ever turning aside from him. In short, God intimates that the Israelites were like dead men, and that their salvation was hopeless, without a resurrection, he yet promises them salvation on this condition, — that they called on him and did this, not with a double heart, nor by a sudden impulse, such as soon vanishes away; for he says, Thou shalt not turn aside from me; that is, “Be always obedient to me, and I will prove that I shall not be called in vain a Father by you.” It follows — return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-3-19

Source

선지자의 의미는 이것이다. 즉 하나님은 여기서 아브라함의 족속이 거의 죽었으므로 어떻게 다시 번성할 수 있는지 물으신다. 대답은 이렇다. "네가 나를 아버지라 부르고 내게서 돌아서지 아니할 때에 이루어질 것이다." 질문은, 유대인들이 자신들의 상태가 해결 불가능하다고 느끼도록 하기 위해 제기된다.

확실히, 그들이 자신들의 악함으로 하나님을 그처럼 크게 그리고 완고하게 촉발시켰으므로, 그들이 완전히 잃어버린 것처럼 보일 수 있었다. 하나님은 따라서 여기서 놀란 자의 성격을 취하시고, 마치 "너희는 실로 절망 상태에 있다. 너희 구원의 소망이 없다. 그러나 내가 너희를 다시 회복시키기로 결심하셨으므로, 나는 이제 너희의 족속이 다시 번성할 방법을 찾기 원한다"고 말씀하시는 것처럼. 어떻게 이것이 이루어질 수 있는가? 그분은 요구되는 유일한 것이 그들이 입으로만이 아니라 진정으로 마음으로 그분을 아버지라 부르는 것임을 보여주신다.

우리는 이제 선지자의 의미를 이해한다. 그분이 이처럼 하나님에게 놀라움을 귀속시킴으로써 이스라엘 사람들을 낮추신다. 마치 그것이 이루어지기 매우 어려운 일인 것처럼. 그러나 동시에 그분은 그들에게 소망을 주신다. 왜냐하� 구원이 그들을 위해 준비되어 있기 때문이다. 그들이 진실한 마음으로 하나님께 불러드리고 그분을 자신들의 아버지로 인정하며 지속적으로, 결코 그분에게서 돌아서지 않는다면. 요컨대 하나님은 이스라엘 사람들이 죽은 자들과 같으며 그들의 구원은 부활 없이 소망이 없다고 암시하신다. 그러나 그분은 그들에게 이 조건으로 구원을 약속하신다. 즉 그들이 그분을 부르고 두 마음으로가 아니라 지속적으로 행한다는 것이다.

원주석

20절 카드 ↗

He confirms the first clause of the preceding verse: for he had said that it could hardly be that the Jews would recover what they had lost, and be formed again a new people; and he shews the reason, — because they were like an adulteress, as he had before stated. But he did not yet wish to take away every hope; only he insists on this, that they were seriously to consider their sins, in order that they might become displeased with themsalves, and flee to God’s mercy for refuge. Nor did he do this so much for their sake, as for the sake of the people among whom he dwelt. For he had respect, as it has been often stated, especially to the Jews, who had become so hardened in their vices as not to think that this example, by which God intended to terrify them, so as to bend their hard hearts to repentance, belonged to them. Hence it was for this reason that God so severely reproved Israel; for he had said before, that the Jews were still worse. He afterwards subjoins — return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-3-20

Source

그분은 이전 절의 첫 번째 요소를 확증하신다. 왜냐하면 그분이 유대인들이 자신들이 잃어버린 것을 다시 회복하기가 어려울 것이라고 말씀하셨고, 그 이유를 보여주시기 때문이다. 즉 그들이 이전에 진술한 것처럼 음녀와 같기 때문이다. 그러나 그분은 모든 소망을 완전히 빼앗기를 원하지 않으셨다. 다만 그들이 진지하게 자신들의 죄들을 고려하여 자신에 대해 불만을 가지고 하나님의 자비로 피하도록. 그분은 또한 그들 자신의 이익만큼이나 그가 살던 백성의 이익을 위해 이것을 하셨다. 왜냐하면 그분은 내가 종종 진술한 것처럼 특히 유대인들을 배려하셨기 때문이다. 그들의 굳어진 악에 자신들에게 이 예가 속하지 않는다고 생각했기 때문이다.

원주석

21절 카드 ↗

What I have stated becomes now more evident, — that the case of the Israelites is here set before the Jews, that the perverse, whom God had spared, might know that the same punishment impended over them, except they returned in due time to him: for the Prophet declares, that the Israelites were weeping and in tears, because they had departed from their God, and violated their faith pledged to him. For what purpose did he do this? That the Jews, who indulged themselves in their own pleasures, might be awakened, and be convinced, that except they anticipated God’s judgments, the same tears and the same weeping were prepared for them. The Israelites, indeed, did not as yet thus weep and shew signs of true repentance; for the Prophet does not here commend their feeling or their piety, but intimates, that they were thus severely afflicted, because they had forsaken their God. A voice, he says, was heard on high places, ‘ that is, It was everywhere sufficiently known how cruelly the Israelites were oppressed by their enemies. Now they cried, then they called themselves the most wretched of men: why was this lamentation? Because they had perverted their ways It is, then, the same as though he had said, — that it was a monstrous perverseness in the Jews, that being warned by the punishment of their brethren, they did not repent: for the calamity which happened to the Israelites filled all men with terror. That kingdom had, indeed, flourished for a long time; but the land had been emptied of its inhabitants, and was occupied by wild beasts, until some were sent from Persia and other parts in the East to cultivate it. How could a land so pleasant and so fruitful have become like a desert? Even because God had so predicted: “Ye have neglected,” he says, “my Sabbaths, and your land shall rest, and it shall no more be wearied by you.” ( Leviticus 26:34 .) It was an awful sight; and nations, far and wide, were able to see how great must have been the impiety of that people, on whom God had taken such dreadful vengeance. Were not the Jews, who had this solitude before their eyes, and this devastation of the land, extremely stupid in overlooking all this? We now see the design of the Prophet, when he says, A voice on high places was heard, as though the Israelites cried on the tops of mountains. And he adds, the weeping of the supplications, etc.: but he does not mean, that they were prayers which arose from faith; but simply that they were such lamentations as betokened misery and wretchedness. In giving a reason, the Prophet mentions not what the Israelites confessed, but only shews the cause why they so deeply deplored their calamities; it was, because they had perverted their ways, and forgotten Jehovah their God (94) He afterwards adds — (94) The verse may be thus rendered, — 21. A voice on the high places! Heard is the weeping, the supplications Of the people of Israel; Because they had perverted their way, Had forgotten Jehovah their God. Instead of “high places,” Blayney has “plains;” but there is no satisfactory reason for the change. As the verb in Hebrew commonly precedes its nominative, the construction adopted above is the most suitable to the character of the language. — Ed . return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-3-21

Source

내가 말한 것이 이제 더 명백해진다. 이스라엘 사람들의 경우가 여기서 유대인들 앞에 제시된다. 하나님이 아꼈던 비뚤어진 이들이, 자신들이 제때 그분에게 돌아오지 않는다면 같은 형벌이 그들에게도 기다리고 있다는 것을 알도록. 왜냐하면 선지자는 이스라엘 사람들이 눈물과 탄식 중에 있었는데, 그들이 자신들의 하나님에게서 떠났고 그분에게 서약한 신의를 위반했기 때문이라고 선언하기 때문이다.

선지자는 이것을 무슨 목적으로 했는가? 자신들의 쾌락에 탐닉하는 유대인들이 깨어나 자신들이 하나님의 심판들을 예상하지 않는다면 같은 눈물과 같은 울음이 그들을 위해 준비되어 있다는 것을 확신하도록. 이스라엘 사람들은 실로 그때까지 이처럼 울거나 진정한 회개의 표징들을 보이지 않았다. 왜냐하면 선지자는 여기서 그들의 감정이나 경건을 칭찬하는 것이 아니라, 그들이 자신들의 하나님을 버렸기 때문에 이처럼 심하게 고통받고 있다고 암시하기 때문이다.

높은 곳들에서 소리가 들렸다. 즉 이스라엘 사람들이 원수들에 의해 얼마나 잔인하게 압제받고 있는지가 어디에나 충분히 알려졌다. 이제 그들은 울부짖었고, 그들은 자신들을 가장 비참한 사람들이라고 불렀다. 왜 이 탄식인가? 왜냐하면 그들이 자신들의 길들을 비뚤어지게 했기 때문이다. 따라서 마치 그가 형제들의 형벌로 경고를 받은 유대인들이 회개하지 않은 것이 이상한 완고함이었다고 말하는 것과 같다. 왜냐하면 이스라엘 사람들에게 일어난 재앙이 모든 사람을 두려움으로 가득 채웠기 때문이다.

원주석

22절 카드 ↗

God here exhorts the Israelites to repent, that by their example he might move the Jews. The benefit of what is here taught might indeed have reached to the miserable captives and exiles; but as Jeremiah was especially the teacher of his own nation, he labored chiefly no doubt for their advantage, as we have before stated. God then here declares, that he would be reconcilable to the Israelites, how grievously soever they had sinned, he afterwards introduces them as answering, Behold, we return, or we shall come to thee: for the Prophet speaks here of the future conversion of the ten tribes. It is then a dialogue between God and the Israelites. God himself freely invites them to repent: Return, he says, ye rebellious children; and then he promises to be a physician to heal their diseases: I will heal thy transgressions; that is, I will blot out thy sins, and absolve thee from guilt. God then undertakes to do these things; first, to stimulate the Israelites to repentance, and then to give them the hope of pardon: and he says that a remedy was provided for them, except they hardened themselves. Now, the Israelites, on the other hand, make this answer, Behold, we shall come to thee Here Jeremiah condemns the obstinacy of his own nation, by saying, that the Israelites, when thus kindly invited by God, would not be perverse, but would, on the contrary, be tractable and obedient. This indeed was not fulfilled, when a liberty to return was given to the people, except in the case of a few, who had a right feeling, and preferred the glory of God to their temporal advantages. But the number was small; nor was it a matter of surprise; for God had not previously said, without reason, that if one came from a city, and two from a tribe, he would be received, though others continued fixed in their perverseness. However this may have been, God here intimates that the Israelites would not be so refractory as not to obey his admonition when the hope of pardon and salvation would be presented to them: and this is mentioned, that the perverseness of the Jews might appear more detestable. But some think that the Israelites are here upbraided, because they hypocritically pretended that they always sought God. Hence they elicit this meaning, “Ye indeed say, Behold, we return to thee, thou art our God; ” as though he condemned their hypocrisy, because they falsely alleged that they always sought him. But this view seems to me foreign to the intention of the Prophet. Hence I doubt not but that Jeremiah sets before the Jews, as in a picture, what ought to have constrained them not to persist so obstinately in their sinful courses: “Behold,” he says, “God is prepared to receive into favor your brethren, who are undone and past all hope; and when they shall hear God’s voice kindly and graciously inviting them to himself, they will doubtless return: why then do not ye obey?” return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-3-22

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하나님은 여기서 이스라엘 사람들에게 회개하도록 권고하신다. 그것으로써 그들의 예를 통해 유대인들을 움직이기 위함이다. 이것이 여기 가르침의 유익이 비참한 포로들과 추방자들에게 실제로 도달했을 수도 있다. 그러나 예레미야는 특히 자신의 나라의 교사였으므로, 우리가 전에 말한 것처럼, 그는 의심할 여지 없이 주로 그들의 유익을 위해 노력했다.

하나님은 따라서 여기서 이스라엘 사람들이 아무리 심하게 죄를 지었더라도 자신이 화해할 의향이 있다고 선언하신다. 그런 다음 그분은 그들이 이렇게 대답하는 것으로 소개하신다. 보라, 우리가 돌아가리이다, 또는 우리가 네게 나아가리라. 왜냐하면 선지자는 여기서 열 지파의 미래의 회개에 대해 말하기 때문이다. 그것은 따라서 하나님과 이스라엘 사람들 사이의 대화이다.

하나님 자신이 자유롭게 그들을 회개하도록 초대하신다. 돌아오라, 그분은 말씀하신다, 너희 반역한 자녀들아. 그런 다음 그분은 그들의 질병들을 고칠 의사가 될 것을 약속하신다. 내가 너의 배반을 고칠 것이다. 즉 나는 너의 죄들을 지우고 죄책에서 너를 용서하겠다.

다른 한편 이스라엘 사람들은 대답하여 말한다. 보라, 우리가 네게 나아가겠나이다. 여기서 예레미야는 이처럼 친절하게 하나님에 의해 초대받을 때 반역하지 않고 순종하고 복종할 것이라고 말함으로써 자신의 나라의 완고함을 정죄한다. 이것은 실로 자유가 백성에게 주어질 때 소수의 경우를 제외하고는 성취되지 않았다.

원주석

23절 카드 ↗

And in the same sense is to be taken what follows, Surely, deceit is from the hills, and the multitude of mountains, or, from the multitude of mountains, as the letter מ is to be repeated. Here the Prophet more fully expresses the evidence of their repentance, as though he had said, “We have been deceived by the hills and the multitude of mountains; we thought that there would be more defense from a large number of gods than if we worshipped one God: this deception has led to ruin. Let then all these deceits be now discarded; for we shall be content with the only true God.” In short, the Israelites confess, in these words, that they had been drawn into ruin by the worst of errors, while they sought many gods, and did not acquiesce in the one true God. Then they add, for surely in Jehovah our God is salvation They set here the one true God in opposition to all their idols, as though they had said, that the cause of all their evils was, that they did not continue in the service of the one true God, but wandered after a multitude of Gods. We hence see that these two things cannot possibly be connected, — to worship the true God, — and to seek for ourselves various other gods, and to form vain hopes, as they do, who are not satisfied with the only true God. (95) It follows — (95) The literal rendering of these two verses is the following:- 22. Return, ye apostate children, I will heal your apostasies. — Behold us! We come to thee; For thou art Jehovah our God: 23. Surely, in vain are the hills, The multitude of mountains; Surely, in (or through) Jehovah our God Is the salvation of Israel. The word rendered “apostate,” does not mean “rebellious,” but such as turn away, i.e. , from God; and the word for “apostasies” means the same, being from the same root. The מ before the word for “hills,” is not a preposition, as it is commonly taken, but a formative: so it appears from all the versions. Blayney conjectures that it belongs to the former word, and makes it לשקרים ; but then he does not account for the ל prefixed to it. There is no different reading. The Septuagint is, εἰς ψεῦδος ἧσαν οἱ ζουνοὶ — for a lie were the hills. The Vulgate, Syriac, and Arabic, are materially the same. — Ed return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-3-23

Source

선지자는 더 충분히 그들의 회개의 증거를 표현한다. 마치 그가 이렇게 말하는 것처럼: "우리가 언덕들과 산들의 무리에 의해 속았다. 우리는 하나의 하나님을 예배하는 것보다 많은 신들에게서 더 많은 보호가 있을 것이라고 생각했다. 이 기만이 멸망으로 이끌었다. 그러면 이 모든 기만들이 이제 버려져야 한다. 왜냐하면 우리는 오직 참된 하나님으로만 만족할 것이기 때문이다."

요컨대 이스라엘 사람들은 이 말씀들로 그들이 많은 신들을 구하는 동안 하나님의 유일한 참된 하나님으로 만족하지 못했기 때문에, 최악의 오류들로 멸망으로 이끌렸다고 고백한다. 그런 다음 그들은 덧붙인다. 왜냐하면 확실히 우리 하나님 여호와 안에 이스라엘의 구원이 있음이라. 그들은 여기서 하나의 참된 하나님을 모든 우상들에 대립시킨다. 마치 그들이 모든 악들의 원인이 그들이 하나의 참된 하나님을 섬기는 데서 지속하지 않고 많은 신들을 따라 방황했기 때문이라고 말하는 것처럼. 따라서 우리는 이 두 가지가 연결될 수 없다는 것을 본다. 참된 하나님을 예배하는 것과 자신들을 위해 여러 다른 신들을 구하는 것.

원주석

24절 카드 ↗

They confirm more fully the same complaint, — That God had by manifest proofs shewed the sins of the nation; for he had consumed their labor, that is, whatever they had acquired by labor. He also adds sheep and cattle, and then sons and daughters He does not indeed ascribe this consumption to God; but the mode of speaking is more emphatic, when he says, Shame has consumed the labor of our fathers from our childhood: for by shame he understands wickedness, of which they ought to have been ashamed. The meaning then is, that all the evils they had endured could in no other way be accounted for, inasmuch as the whole was to be ascribed to their wickedness. Our shame, then, (96) that is, our wickedness, has consumed the labor of our fathers It follows — (96) Rather, “And the shame,” i e , the idol-worship, referred to in the preceding verse; the article ה is prefixed to the noun. This is the view taken by Gataker and Blayney See Jeremiah 11:13 ; Hosea 9:10 . — Ed return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-3-24

Source

그들은 같은 불평을 더 충분히 확증한다. 즉 하나님이 명백한 증거들로 나라의 죄들을 보여주셨다는 것이다. 왜냐하면 그분이 그들의 수고, 즉 그들이 수고로 얻은 것이 무엇이든 소비하셨기 때문이다. 그분은 또한 양과 소들과 아들들과 딸들을 덧붙이신다. 그분은 실로 이 소비를 하나님에게 귀속시키지 않는다. 그러나 그가 수치가 우리 열조의 수고를 우리의 어린 때로부터 소비하였다고 말할 때 말씀 방식이 더욱 강조적이다. 왜냐하면 수치로 그분은 그들이 수치스러워했어야 할 악함을 이해하시기 때문이다. 그렇다면 의미는, 그들이 견뎌온 모든 악들이 다른 방식으로는 설명될 수 없었다는 것이다. 그 전체가 그들의 악함으로 귀속되어야 했다.

원주석

25절 카드 ↗

As the Israelites say here nothing new, but continue the same subject, I propose only to touch briefly on the words, lest I should be too tedious. They say then that they were lying in their miseries; and why? because they had dealt wickedly with God We see that they are explaining what they had confessed, — even that the labor of their fathers had been consumed by their shame, that is, by their wickedness; and they ascribe to themselves what might have been put to the account of their fathers, because they knew that they were heirs to their iniquity. We have lain, they say, in our shame (97) They here shortly confess that they were deservedly miserable, that they could not accuse God of cruelty, as that he afflicted them too severely. How so? because they were lying in their own shame, and their own disgrace covered them; as though they said, that the cause of all their evils was to be found in their sins, and that it was not to be sought anywhere else. Because we and our fathers, they say, have done wickedly By these words they intimate that they had acted thus, not for a day only, but had been so perverse, that from early life they had imbibed the iniquity of their fathers, and thus added evils to evils. They had said before, that the labor of their fathers had been consumed from their childhood, thereby signifying the continuance of their punishment; for God had not for a day chastised them, but had often repeated his scourges, and yet without any benefit. Now they add, “ As we have from our childhood dealt wickedly towards our God, so also he has warned us from our childhood to return to him; and it has been our fault that we have not returned, for he called us; but as we were obstinate, so also God has justly executed on us his vengeance.” They afterwards say, even to this day; by which they confirm what I have already stated, — that they had been so perverse as not to cease from their vices. At the same time he points out the source of all their wickedness: they hearkened not to the voice of Jehovah Had they gone astray, and had God been silent, their fault might have been extenuated; but as God had daily sent prophets to them, who never ceased to cry in their hearing, and yet they continued deaf, their perverseness in their sinful courses was inexcusable. We then see that their sin was increased by the circumstance, that they refused to hear the voice of God; as though he had said, that God had done his part in calling them back from the way of ruin, but that they had been so obstinate as to disregard his favor, and that they thus justly suffered, not only for their impiety, but also for their ingratitude and perverse wickedness. (97) Calvin seems to have followed the Septuagint in rendering the verb in the past tense. The Vulgate and Syriac retain the future of the original; but the Targum gives the present, and rightly so, as the future in Hebrew is often to be so taken. It is the same in Welsh, the future conveys the meaning of the present. This distich might in that language be rendered exactly according to the Hebrew, and the future would be understood as expressing what the present state of things is, — (lang. cy) Gorweddwn yn ein cywilydd, A gorchuddia ni ein gwarth . But in English the present must be used, as it is the confession of the penitent when returning to God, — We lie in our shame, And cover us does our disgrace, Because against Jehovah our God Have we sinned, we and our fathers, From our childhood even to this day; And we have not hearkened To the voice of Jehovah our God. — Ed . return to ' Top of Page ' Jeremiah Jer 2 Jeremiah Jer Jeremiah Jer 4 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Jeremiah 3". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ jeremiah-3.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:ro

Pericope (part_of)

절 (explains)

bible-text/jer-3-25

Source

이스라엘 사람들은 새로운 것을 말하지 않고 같은 주제를 계속하므로, 나는 지나치게 장황해지지 않도록 말씀들에 대해 간략히만 언급할 것이다. 그들은 따라서 자신들이 비참한 가운데 누워 있다고 말한다. 왜 그런가? 그들이 하나님에 대해 악하게 행동했기 때문이다. 우리는 그들이 고백한 것을, 즉 열조의 수고가 그들의 수치 즉 그들의 악함으로 소비되었다는 것을 그들이 설명하고 있음을 본다.

그들은 그들의 열조에게 돌릴 수 있었던 것을 자신들에게 귀속시킨다. 왜냐하면 그들이 자신들이 열조의 죄악의 상속자들이라는 것을 알기 때문이다. 우리가 수치 가운데 누워 있다고 그들은 말한다. 그들은 여기서 간략하게 자신들이 마땅하게 비참하다고, 하나님이 너무 가혹하게 그들을 고통스럽게 하신다고 하나님을 비난할 수 없다고 고백한다. 어찌됨이냐? 왜냐하면 그들이 자신들의 수치 가운데 누워 있고, 자신들의 불명예가 그들을 덮기 때문이다. 마치 그들이 모든 악들의 원인이 그들의 죄들에 있으며 다른 곳에서 찾아서는 안 된다고 말하는 것처럼.

우리와 우리 열조가 악을 행했음이니라, 그들은 말한다. 이 말씀들로 그들은 자신들이 하루만이 아니라 일찍부터 열조의 죄악을 흡수하고 악에 악을 더했을 만큼 그처럼 비뚤어졌다고 암시한다. 그들은 전에 우리의 수치가 우리의 어린 때로부터 열조의 수고를 소비하였다고 말했는데, 이로써 형벌의 지속을 의미했다. 이제 그들은 덧붙인다. "우리가 어린 때부터 우리 하나님을 향해 악하게 행했으므로, 그분도 우리에게 어린 때부터 돌아오도록 경고하셨다. 그리고 우리가 돌아오지 않은 것이 우리의 잘못이다. 왜냐하면 그분이 우리를 부르셨지만 우리가 완고했으므로 하나님도 우리에게 정당하게 복수를 집행하셨다."

그들은 나중에 오늘까지라고 말한다. 이로써 그들은 내가 이미 말한 것을 확증한다. 즉 그들이 너무나 비뚤어져서 자신들의 악에서 그치지 않았다는 것이다. 동시에 그분은 그들의 모든 악함의 원천을 지적하신다. 그들이 여호와의 목소리에 순종하지 아니하였음이라. 그들이 방황했더라도 하나님이 침묵하셨다면, 그들의 잘못이 어느 정도 경감될 수 있었다. 그러나 하나님이 그들에게 날마다 선지자들을 보내셨고, 그들은 결코 그들의 귀에 외치기를 그치지 않았는데도 그들이 계속 귀가 먹었으므로, 그들의 죄악스러운 행로에서 그들의 완고함은 변명할 수 없었다. 따라서 우리는 그들의 죄가 하나님의 목소리에 귀를 기울이기를 거부했다는 상황에 의해 증폭되었음을 본다. 마치 그분이 하나님이 멸망의 길에서 그들을 부르셨지만 그들이 너무 완고하여 자신의 호의를 무시하였고, 따라서 자신들의 불경건뿐만 아니라 배은망덕과 비뚤어진 악함으로 인해 정당하게 고통받았다고 말하는 것처럼.

원주석

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