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주석[칼빈] — 예레미야 4장 · 북방의 재앙

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1절 카드 ↗

The Prophet no doubt requires here from the people a sincere return to God, inasmuch as they had often pretended to confess their sins, and had given many signs of repentance, while they were acting deceitfully with him. As then they had often dealt falsely with God and with his prophets, Jeremiah bids them to return to God without any disguise and in good faith. With regard to what is here substantially taught, this is the Prophet’s meaning; but there is some ambiguity in the words. Some read thus, “If thou returnest, Israel, to me, saith Jehovah, “connecting “to me, אלי , “with the first clause, then they read separately “ תשוב , teshub, thou shalt rest;” and so they think that what follows is the repetition of the same thing, “If thou wilt take away thine abominations from before me, thou shalt not migrate;” that is, I will not cast thee out as I have threatened. Others take the verb תשוב , teshub, in the same sense, (for it is the same verb repeated,) “If thou wilt return, Israel, return to me.” The Prophet doubtless bids the Israelites to return to God in sincerity, and without any disguise, and not to act falsely with him, as they had often done. I have as yet mentioned only what others have thought; but, in my judgment, the most suitable rendering is, “If thou wilt return, Israel, rest in me, “ arrete toi, as we say in French. Rest then in me; and then a definition is given, If thou wilt take away thine abominations (for the copulative is to be taken as expletive or explanatory) from my sight, and wilt not wander What some of those I have referred to have given as their rendering, “If thou wilt return to me, Israel, thou shalt rest,” I wholly reject, as it seems forced: but I allow this reading, “If thou wilt return, Israel, thou shalt rest in me;” or this, “If thou wilt return, Israel, return to me;” for the difference is not great. The Prophet here evidently condemns the hypocrisy which the Israelites had practiced; for they had often professed themselves as ready to render obedience to God, and afterwards proved that they had made a false profession. Since then deceit and emptiness had been so often found in them, the Prophet demands here, in the name and by the command of God, that they should in truth and sincerity return to him. If this reading be approved, “Israel, return to me,” the intimation is, that they ever took circuitous courses, that they might not return directly to God: for it is usual with hypocrites to make a great show of repentance and at the same time to shun God. If then we follow this reading, the Prophet means this, “Israel, there is no reason for thee hereafter to think that thou gainest anything by boasting with thy mouth of thy repentance; return to me; know that thou hast to do with God, who is not deceived, as he never deceives any: return then faithfully to me, and let thy conversion be sincere and in no way deceptive.” But if the verb, תשוב , teshub, be taken in the other sense, there would be no great difference in the meaning; “If thou wilt return, Israel, thou shalt rest in me;” that is, thou shalt hereafter have nothing to do with idols and with thy perverted ways. Thus the Prophet briefly shews that the return of Israel would be nothing, except they acquiesced in God alone, and wandered not after vain objects, as they had often done. And with this view corresponds what follows, “Even if thou takest away (for the copulative, as I have said, is to be taken as explanatory) thine abominations from my sight, and wilt wander no more, ולא תנוד , vela tanud. ” For the vice which Jeremiah meant especially to condemn was this, — that Israel, while pretending a great show of religion, yet vacillated and did not devote themselves with all their heart to God, but were changeable in their purpose. This vice then is what Jeremiah justly condemns; and hence I am disposed to embrace this view “Israel, if thou wilt return, rest in me;” that is, continue constantly faithful to me: but how can this be done? “Even if thou wilt take away thy abominations, and if thou wilt not wander;” for thy levity and inconstancy hitherto has been well known. (98) Whatever view we may take, this passage deserves to be noticed as being against hypocrites, who dare not openly to reject prophetic warnings; but while they shew some tokens of repentance, they still by windings shun the presence of God. They indeed testify by their mouth that they seek God, but yet have recourse to subterfuges: and hence I have said that this passage is remarkably useful, so that we may know that God cannot be pacified by those fallacious trifles which hypocrites bring forward, but that he requires a sincere heart, and that he abominates all dissimulation. It is therefore expressly said, If thou wilt take away thy abominations from my sight For hypocrites ever regard display and seek to be approved by men, and are satisfied with their approbation; but God calls their attention to himself. It must at the same time be observed, that he cannot be deceived; for he is the searcher of hearts. It follows — (98) The best rendering is that which connects “to me” with the former clause: the end of the verse, as Grotius observes, proves this. If they returned to God, they were to return from captivity; and if they cast away their abominations, they were not to be vagabonds or to wander any more. This seems to be the meaning. The ו before לא in the last clause is left out in ten MSS., and in the Vulgate, Targum, and Syriac. The verse then would be as follows, — 1. If thou wilt return, Israel, saith Jehovah, to me, Thou shalt be restored, (that is, from captivity:) If thou wilt remove thy abominations from my sight, Thou shalt not be a wanderer. — Ed . return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-1

Source

선지자는 여기서 의심할 여지 없이 백성에게 하나님께로의 진실한 돌아옴을 요구한다. 그들이 종종 죄들을 고백하는 척하고 회개의 많은 표징들을 보였으나, 그러면서 그분에게 기만적으로 행동했기 때문이다. 따라서 그들이 하나님과 그분의 선지자들에게 거짓으로 행동하기를 여러 번 했으므로, 예레미야는 그들에게 어떤 위장도 없이 진정성 있게 하나님께 돌아오라고 명한다.

어떤 이들은 이렇게 읽는다. "이스라엘아, 네가 내게로 돌아온다면"이라고, "내게로"를 첫 번째 절과 연결하고, 그런 다음 별도로 "너는 쉬게 되리라"라고 읽는다. 그러나 나는 다른 읽기를 선호한다. "이스라엘아, 네가 돌아온다면, 내 안에 머물러 있으라." 프랑스어로 "arrete toi"라고 말하듯이. 따라서 내 안에 머물러라. 그런 다음 설명이 주어진다. 네가 네 가증한 것들을 내 시야에서 제거하고, 방황하지 않는다면.

선지자는 여기서 이스라엘 사람들이 실행한 위선을 정죄한다. 왜냐하면 그들이 종종 하나님께 순종할 준비가 되어 있다고 고백했다가, 이후에 그들이 거짓으로 고백했음을 증명했기 때문이다. 따라서 그들 안에서 기만과 공허함이 자주 드러났으므로, 선지자는 이제 하나님의 이름으로, 하나님의 명령에 의해, 그들이 진실함과 성실함으로 그분께 돌아오라고 요구한다.

이 구절은 특별히 주목할 만하다. 왜냐하면 그것은 위선자들을 대적하기 때문이다. 그들은 감히 선지자적 경고들을 공개적으로 거부하지 않는다. 그러나 회개의 어떤 표징들을 보이면서도 그들은 여전히 우회적인 방법으로 하나님의 임재를 피한다. 그들은 실로 자신들이 하나님을 구한다고 입으로 증언하지만, 그러나 회피처를 의존한다. 따라서 나는 이 구절이 매우 유용하다고 말했다. 하나님이 위선자들이 제시하는 그런 기만적인 하찮은 것들로 달랠 수 없으며, 그분이 진실한 마음을 요구하시고 모든 위장을 혐오하신다는 것을 우리가 알도록.

원주석

2절 카드 ↗

Here the Prophet goes on with the same subject; for he denudes these flatteries, by which they thought that God could be pacified: for when they had his name in their mouth, they thought it sufficient for their defense, — “What! do we not call upon God? do we not ascribe to him his due honor, when we swear by his name?” There is in the Prophet’s words a part given for the whole; for swearing is to be taken for the whole of God’s worship. When therefore the Israelites made a profession of God’s name, they thought themselves absolved from all guilt. Hence the Prophet says, Thou shalt swear truly in the name of God; that is, “Ye are indeed self — confident, because an external profession of religion seems to you to be a sort of expiation, whenever ye seek to contend with God: ye boast that you are Abraham’s seed, and swear by the name of God; but ye are sacrilegious, when ye thus falsely profess God’s name.” Swear then, he says, in truth We hence see how the words of the Prophet harmonize together: he had said, that Israel had hitherto dealt falsely with God, because they had not performed what in words they had promised, for they went astray; and now he adds, that it availed the Israelites nothing, that they openly called on God and shewed themselves to be his people by an external worship: this, he says, is nothing, except ye worship God in truth and in judgment and in righteousness Truth is no doubt to be taken here for integrity, as we shall see in the fifth chapter: it is the same as though he had said, that God is not rightly worshipped, except when the heart is free from all guile and deceit; in short, he means that there is no worship of God without sincerity of heart. But the truth, of which the Prophet speaks, is especially known by judgment and righteousness; that is, when men deal faithfully with one another, and render to all their right, and seek not their own gain at the expense of others. When therefore equity and uprightness are thus observed by men, then is fulfilled what is required here by the Prophet: for then they worship not God fallaciously, nor with vain words, but really shew that they do, without disguise, fear and reverence God. What follows is variously explained by interpreters; but the Prophet, I have no doubt, does here indirectly reprove the Israelites, because God’s name had been exposed to many reproaches and mockeries, when the heathens said, that there was no power in God to help the Israelites, and when the people themselves expostulated with God, as though they had a just cause for contending with him, — “What! God has promised that we should be models of his blessing; but we are exposed to the reproaches of the heathens: how can this be?” Since then the Israelites thus deplored their lot, and cast the blame on God, the Prophet gives this answer, Bless themselves shall the nations and glory in him Some refer this to the Israelites, but not correctly. It had indeed been said to Abraham, “In thy seed shall all nations be blessed,” or, shall bless themselves. But this blessing had its beginning, as it is here noticed by the Prophet. For we must look for the cause or the fountain of this blessing: how could the nations bless themselves through the seed or the children of Abraham, except God, the author of the blessing, manifested his favor towards the children of Abraham? Very aptly then does the Prophet say here, Then bless themselves in God shall all the nations, and in him shall they glory; that is, “Ye are to be blamed, that God’s curse is upon you and renders you objects of reproach to all people, and also, that heathens disdain and despise the name of God: for your impiety has constrained God to deal more severely with you than he wished; for he is ever ready to shew his paternal clemency. What then is the hindrance, that the nations bless not themselves in God and glory in him? that is, that pure religion does not flourish through the whole world, and that all nations do not come to you and unite in the worship of the only true God? The hindrance is your impiety and wickedness; this is the reason why God is not glorified, and why your felicity is not everywhere celebrated among the nations.” We now perceive the meaning of the Prophet, — that the Jews groundlessly imputed blame to God, because they were oppressed by so many evils; for they had procured for themselves all their calamities, and at the same time gave occasion to heathens to profane God’s name by their reproaches. (99) It follows — (99) This is a very lucid and satisfactory exposition. The import of the passage is very clearly given. A simpler version may be made, and such as will exhibit the meaning more plainly. When two vaus occur, they may often be rendered, when and then : so here, — 2. When thou shalt swear, “Live does Jehovah,” In truth, in judgment, and in righteousness; Then call him blessed shall nations, And in him shall they glory. To swear is to avow Jehovah as our God. The verbs “bless” and “glory” are both in Hithpael, which has commonly a reciprocal sense, but not always. See Psalms 72:17 ; Psalms 105:3 . This and the preceding verse belong to the last chapter. — Ed . return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-2

Source

선지자는 여기서 같은 주제를 계속한다. 왜냐하면 그분은 그들이 하나님을 달랠 수 있다고 생각하는 아첨들을 폭로하기 때문이다. 그들이 하나님의 이름을 입에 올릴 때, 그들은 이것이 자신들의 방어에 충분하다고 생각했다. "무엇이라고! 우리가 하나님을 부르지 않는가? 우리가 그분의 이름으로 맹세할 때 그분에게 마땅한 영예를 귀속시키지 않는가?"

선지자의 말씀에는 부분이 전체를 대신하여 사용된다. 왜냐하면 맹세는 하나님 예배 전체를 의미하기 때문이다. 따라서 이스라엘 사람들이 하나님의 이름을 고백할 때, 그들은 자신들이 모든 죄책에서 면제된다고 생각했다. 따라서 선지자는 말한다. 네가 여호와의 이름으로 진실하게 맹세하라. 즉 "너희는 실로 자신 있다. 왜냐하면 종교의 외적 고백이 너희에게 하나님과 다툴 때마다 어떤 종류의 속죄처럼 보이기 때문이다. 너희는 아브라함의 씨라고 자랑하고, 하나님의 이름으로 맹세한다. 그러나 너희가 이처럼 거짓으로 하나님의 이름을 고백할 때, 너희는 신성 모독자들이다."

맹세하라, 그분은 말씀하신다, 진실 안에서. 우리는 따라서 선지자의 말씀들이 어떻게 서로 조화를 이루는지를 본다. 그분은 이스라엘이 지금까지 하나님에게 거짓으로 행동했다고 말씀하셨다. 왜냐하면 그들이 말로 약속한 것을 이행하지 않고 방황했기 때문이다. 이제 그분은 덧붙이신다. 이스라엘 사람들에게 그들이 공개적으로 하나님을 불렀고 외적 예배로 그분의 백성임을 보였다는 것이 아무 유익도 되지 않았다는 것을.

진리는 여기서 의심할 여지 없이 성실함을 의미한다. 마치 그분이 하나님이 마음에 모든 기만과 속임수가 없을 때만 올바르게 예배받으신다고 말씀하시는 것처럼. 요컨대 그분은 마음의 진실성 없이는 하나님에 대한 예배가 없음을 의미하신다. 그러나 선지자가 말씀하시는 진리는 특히 공의와 의로 알려진다. 즉 사람들이 서로 신실하게 대우하고 모든 이에게 자신들의 권리를 돌리고 다른 이들의 희생으로 자신들의 이익을 구하지 않을 때.

원주석

3절 카드 ↗

The Prophet still pursues the same subject; for he reproves the hypocrisy of the Israelites, because they sought to discharge their duty towards God only by external ceremonies, while their hearts were full of deceits and of every kind of impiety and wickedness. Hence he says, that God required this from the Jews, — to plough again the fallow, and not to sow among thorns. It is a most suitable comparison; for Scripture often compares us to a field, when it represents us as God’s heritage; and we have been chosen by God as a peculiar people for this end — that he may gather fruit from us, as a husbandman gathers produce from his fields. We can indeed add nothing to what God is; but there is a fruit which he demands; so that our whole life is to be devoted to his glory. God then would not have us to be idle and fruitless, but to bring forth some fruit. But what is done by hypocrites? They sow; that is, they shew some concern, yea, they pretend great ardor, when God exhorts them to repent, or when he invites them. They then make a great bustle; yet they mar everything by their own mixtures, the same as though one scattered his seed among thorns: but it will be of no avail thus to cast seed among thorns; for the ground ought to be well cleared and prepared. Hence God laughs to scorn this preposterous care and diligence, in which hypocrites pride themselves, and says, that they busy themselves without any advantage; for it is the same, as though an husbandman had wholly lost his seed; for when the ground is full of briers and thorns, the seed, though it may grow for a time, cannot yet bring forth fruit. For this reason God bids the Israelites to plough the fallows; (100) as though he had said, that they were like a rough ground, which is full of thorns, and that therefore there was need of unusual and by no means a common cultivation; for when thorns and briers grow in a field, of what benefit will it be to cast seed there? Nay, a field cannot be well prepared by the plough alone, so that it may produce fruit; but much labor is also necessary, as is the case with fallow ground, which is called essarter in our language. The Prophet then intimates that the people had become hardened in their vices, and that they were not only full of vices, like a field left uncultivated for two years; but that their vices were so deep, that they could not be well cleared away by ploughing alone, except they were drawn up by the roots, as they were like thorns and brambles, which have been growing in a field for many years. We hence see, that not only impiety and contempt of God, and other sins of the people of Israel, are referred to by the Prophet, but also their perverseness; for they had so hardened themselves for many years in their vices, that there was need not only of the plough, but also of other instruments to tear up the thorns, to eradicate those vices which had formed deep roots. As then, he had before warned them, that they would labor in vain except they returned to God with sincerity of heart and acquiesced in him; so here he bids them to examine their life, that they might not cast away their seed, like hypocrites, who formally acknowledge their sins. Hence he bids them wholly to shake off their vices, which were hid within, according to what they do, who tear up thorns and briers in a field, which has been long neglected, and left without being cultivated. It now follows — (100) Literally, “Plough for yourselves the ploughing,“ or, the plough-land; or, “Fallow for yourselves the fallow.” They were not to sow a land once ploughed; but they were to plough again. — Ed . return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-3

Source

선지자는 여전히 같은 주제를 추구한다. 왜냐하면 그분은 이스라엘 사람들의 위선을 책망하기 때문이다. 그들이 외적 의식들로만 하나님에 대한 의무를 이행하려 하는 반면, 그들의 마음은 기만들과 모든 종류의 불경건과 악함으로 가득 차 있었다.

따라서 그분은 하나님이 유대인들에게 이것을 요구하셨다고 말씀하신다. 즉 묵혀 있는 땅을 다시 갈고 가시 중에 씨를 뿌리지 말라고. 그것은 가장 적합한 비교이다. 왜냐하면 성경은 우리를 종종 하나님의 유산으로 나타낼 때 하나님의 유산에 비교하기 때문이다. 우리는 이 목적을 위해 하나님에 의해 특별한 백성으로 선택되었다. 즉 그분이 농부가 밭에서 산물을 모으듯이 우리에게서 열매를 모을 수 있도록.

그런데 위선자들이 하는 것이 무엇인가? 그들은 씨를 뿌린다. 즉 그들은 어떤 관심을 보이고, 심지어 하나님이 그들에게 회개하도록 권고하거나 초대할 때 큰 열정을 가장한다. 그들은 큰 소란을 피운다. 그러나 그들은 자신들의 혼합으로 모든 것을 망친다. 가시들 사이에 씨를 흩어뿌리는 것처럼. 그러나 가시들 사이에 씨를 뿌리는 것은 아무 유익도 없을 것이다. 왜냐하면 땅이 잘 깨끗이 정리되고 준비되어야 하기 때문이다.

따라서 하나님은 위선자들이 그것으로 자랑스러워하는 이 비뚤어진 배려와 부지런함을 비웃으시고, 그들이 아무 유익도 없이 바쁘게 움직인다고 말씀하신다. 왜냐하면 그것은 농부가 씨를 완전히 잃은 것과 같기 때문이다. 땅이 가시와 엉겅퀴로 가득 찰 때, 씨는 잠깐 자랄 수도 있지만, 결코 열매를 맺을 수 없다. 이런 이유로 하나님은 이스라엘 사람들에게 묵혀 있는 땅을 갈라고 명하신다. 마치 그분이 그들이 가시로 가득 찬 거친 땅 같았으며, 따라서 이례적이고 결코 일반적이지 않은 경작이 필요하다고 말씀하시는 것처럼. 왜냐하면 가시와 엉겅퀴가 밭에서 자랄 때, 거기서 씨를 뿌리는 것이 무슨 유익이 있겠는가?

원주석

4절 카드 ↗

The Prophet expresses here more clearly what he had before said metaphorically or by a figure; for he had bidden them to eradicate their vices, according to what is usually done by breaking up the fallow ground; but now dropping that figure, he clearly shews what was to be done, and yet the clause contains what is figurative. He calls their attention to circumcision, which was a symbol of renovation, as though he had said, — That they sufficiently understood what they were to do, except they were wholly unteachable; “For why, “he says, “has circumcision been enjoined? Does not God by this symbol shew, that if a man rightly aspires after true religion, he ought to begin by putting off all the evil propensities of his flesh? Is he not to deny himself, and to die as it were both to himself and to the world? for circumcision includes all this.” Then the Prophet shews that the Israelites had no excuse, that they went not astray through mistake or through ignorance; but they were acting perversely and deceitfully with God; for circumcision, by which they had been initiated into God’s service, sufficiently taught them, that God is not rightly nor faithfully served, except when men deny themselves. We now then see what the Prophet meant by these words, when he bids them to be circumcised to God, and to take away the foreskin of their heart: Be ye circumcised, he says , to Jehovah Circumcision was their great boast; but only before men; for nothing but ambition and vanity ruled in them, while they openly exulted and boasted that they were God’s holy and peculiar people. Hence the Prophet bids them not to value what was of no importance, but to become circumcised to Jehovah; that is, he bids them not to seek applause before the world, but seriously to consider that they had to do with God. And hence he adds, Take away the foreskin of your heart, as though he had said, “When God commanded the seed of Abraham to be circumcised, ( Genesis 17:10 ,) it was not his object to have a small portion of skin cut off, but he had regard to something higher, even that ye should be circumcised in heart.” The Prophet, in short, teaches us here what Paul has more clearly explained, ( Romans 2:29 ,) even this, — that the letter is of no value before God, but that the spirit is what he requires: for Paul in these words means, that the external sign is worthless, except accompanied by the reality within; for the literal circumcision mentioned by Paul is merely the external rite; in the same manner baptism with us may be called the letter, when there is no repentance and faith. But the spirit, or spiritual circumcision, is the denial of self; it is renovation, and in a word, that true conversion to God, of which the Prophet speaks here. Nor has Moses been silent on this point; for in the tenth chapter of Deuteronomy he shews that the Jews greatly deceived themselves, if they thought that they did all that God required, when they were circumcised in the flesh; “Circumcise, “he says, “your hearts to the Lord.” He indeed reminds us in another place, that this is altogether the work of God; but though God circumcises the heart, yet this exhortation, that men are to circumcise themselves, is not superfluous: and the same is the case with baptism; for when Paul exhorts the faithful to fear God and to lead a holy life, he refers to baptism. It is yet certain that men do not bestow on themselves what God signifies by the sign of baptism; but he counsels them to seek from God the grace of his Spirit, that they might not in vain be sealed by the external rite of baptism, while destitute of its reality. When therefore the Prophet bids the Israelites to take away the foreskin of their heart, it is the same as though he had said, that they were indeed liberal enough with regard to ceremonies and outward worship, but that these were empty masks unless preceded by a right disposition within. And he addresses the Jews, and also the inhabitants of Jerusalem, for they thought that they far excelled the Israelites, on whom God had inflicted so grievous a punishment. He then shews that the tribe of Judah, nay, that the very inhabitants and citizens of Jerusalem were not better than others, and that they could not be exempted, as it were, by privilege, except they returned to a right mind, except they seasonably and from the heart repented. He then adds, Lest my fury go forth like fire The Prophet here expressly declares, that the Jews were not to wait until God came forth as an avenger; for then, he says, if, would be too late to repent: in short, he bids them to anticipate in due time the judgment of God; for if once his fury went forth, it would burn like fire so as to consume them, and there would be no extinguishing of it. But if they repented, he holds forth to them the hope of pardon; for the fury of God had not yet gone forth. He afterwards subjoins, On account of the wickedness of your deeds (101) By these words the Prophet again reproves them sharply, and shews that they gained nothing by their evasions; for when God ascends his tribunal and begins to execute his vengeance, then all vain excuses will come to an end, such as, that they deserved no such thing, or, that the atrocity of their sins was not great: “God, “he says, “will, with his own hand, teach you how grievous has been the atrocity of your vices; he will not, then, deal with you in words.” It then follows — (101) Rather, “On account of the evil of your doings.” Their doings were evil or wrong, both as to God and man. Impiety seems to be the special evil intended, as their defection from God had been more particularly referred to. — Ed . return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-4

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선지자는 여기서 전에 은유나 형상으로 말씀하신 것을 더 명확히 표현한다. 왜냐하면 그분은 그들에게 묵혀 있는 땅을 갈아엎을 때 일반적으로 하듯이 자신들의 악들을 뿌리째 뽑으라고 명하셨는데, 이제 그 형상을 내려놓고 무엇이 이루어져야 하는지를 명확히 보여주신다. 그런데도 그 절은 형상적인 것을 포함한다. 그분은 그들의 주의를 할례에 이끄신다. 그것은 갱신의 표징이었다. 마치 그분이 말씀하시는 것처럼: "그들이 전적으로 가르침을 받을 수 없는 것이 아니라면, 무엇을 해야 하는지 충분히 이해했다. 왜냐하면 왜 할례가 명해졌겠는가? 하나님이 이 표징으로, 만약 사람이 참된 종교를 올바르게 열망한다면, 육체의 모든 악한 성향들을 떨쳐버리는 것으로 시작해야 한다는 것을 보여주지 않으셨는가? 그가 자신을 부인하고 자신과 세상에 대해 말하자면 죽어야 하지 않는가?"

그런 다음 선지자는 이스라엘 사람들이 실수로나 무지로 그릇된 것이 아니라, 하나님에 대해 비뚤어지고 기만적으로 행동하고 있다는 변명이 없다고 보여준다. 왜냐하면 그들이 하나님의 섬김으로 입교된 할례가 하나님이 자신을 부인하지 않고는 올바르게 또는 신실하게 섬김받지 않으신다고 충분히 가르쳤기 때문이다.

우리는 이제 선지자가 이 말씀들로 의미하는 것을 본다. 즉 그분이 그들에게 하나님께 할례를 받으라고, 마음의 표피를 제거하라고 명할 때. 여호와께 할례를 받으라, 그분은 말씀하신다. 할례는 그들의 큰 자랑이었다. 그러나 사람들 앞에서만. 왜냐하면 그들이 하나님의 거룩하고 특별한 백성이라고 공개적으로 자랑하면서, 야망과 허영심만이 그들 안에 지배했기 때문이다. 따라서 선지자는 그들에게 중요하지 않은 것을 가치 있게 여기지 말고, 여호와께 할례를 받으라고 명한다. 즉 세상에서 박수갈채를 구하지 말고, 자신들이 하나님과 상대해야 한다는 것을 진지하게 고려하라고.

따라서 그분은 덧붙이신다. 너희 마음의 표피를 제거하라. 마치 그분이 "하나님이 아브라함의 씨에게 할례를 받으라고 명하셨을 때, 그분의 목적은 가죽의 작은 부분을 잘라내는 것이 아니었다. 그분은 더 높은 것을 배려하셨다. 즉 너희가 마음에 할례를 받아야 한다는 것이다"고 말씀하시는 것처럼.

선지자는 요컨대 여기서 바울이 더 명확히 설명한 것을 우리에게 가르친다. 즉 문자는 하나님 앞에서 아무 가치도 없고, 영이 그분이 요구하시는 것이라는 것. 왜냐하면 이 말씀들로 바울은 외적 표징은 내면의 실재가 동반되지 않으면 무가치하다는 것을 의미하기 때문이다. 문자적 할례는 단지 외적 의식이다. 마찬가지로 우리에게는 회개와 믿음이 없을 때 세례가 문자라고 불릴 수 있다. 그러나 영적 할례는 자신의 부인이다. 그것은 갱신이며, 한마디로 선지자가 여기서 말씀하는 하나님께로의 참된 회심이다.

그분은 유대인들과 또한 예루살렘 거민들에게 말씀하신다. 왜냐하면 그들은 자신들이 하나님이 그처럼 심한 형벌을 내리신 이스라엘 사람들보다 훨씬 더 뛰어났다고 생각했기 때문이다. 그분은 따라서 유다 지파도, 심지어 예루살렘 자체의 거민들과 시민들도 다른 이들보다 낫지 않으며, 그들이 말하자면 특권으로 면제될 수 없다는 것을 보여주신다. 그런 다음 그분은 덧붙이신다. 나의 격분이 불처럼 나오지 않도록. 선지자는 여기서 명시적으로 유대인들이 하나님이 복수자로 나타나실 때까지 기다려서는 안 된다고 선언한다. 왜냐하면 그가 말하듯이, 그때는 회개하기에 너무 늦을 것이기 때문이다. 요컨대 그분은 그들에게 적시에 하나님의 심판을 예상하라고 명한다.

원주석

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Jeremiah treats his own people here with more severity, for he saw that they were refractory, and so obstinate in their vices, that they could not by wise counsels be restored to the way of safety. Hence he addresses them here as men wholly irreclaimable, and to whom instruction proved useless. But though according to the manner of the prophets, he sounds a trumpet for the sake of filling them with terror, he seems yet to speak tauntingly, when he bids them to proclaim in Judah, and to publish in Jerusalem; as though he had said, When distress shall seize you, you will then by experience perceive that God is angry with you: though to — day ye believe not my warnings; yet that God may not, indeed, by a violent hand, bring you back to himself, and as ye seek evasions for yourselves, ye shall sound the trumpet, and proclaim, “The enemies are coming, and are nigh at hand; let, therefore, every one flee to Jerusalem, and enter into the city, and resort unto Zion: “that is, “If we cannot secure our safety in the city, we shall at least be safe in the fortress of Sion.” But God, he says, brings an evil on you from the north; and whatever ye may think will be for your safety will be wholly useless. It is, however, proper, especially to regard the Prophet as God’s herald proclaiming war; and that though he exults over their perverseness, he yet declares that such would be everywhere the terror, that they would seek safety by flight. Sound, he says, in Judah, and publish, or proclaim , in Jerusalem, ( הגידו , egidu, announce, literally.) He speaks not here for the same purpose as Joel did, ( Joel 1:1 ,) when he bade them to sound the trumpet; for the latter exhorted the people to repent; but Jeremiah, as I have already said, tauntingly reproves here the people for their obstinacy and perverseness; as though he had said, “I see what ye will do, when God’s vengeance shall come upon you, that ye may not even then repent; for ye will sound the trumpet through the whole land, ‘Let all resort to Sion;’ as though ye could resist there your enemies, and preserve your lives.” He does not, then, bid them to sound the trumpet, but, on the contrary, shews what they would do. Some improperly give this rendering, “Fulfill ye, “but the common version is, “Assemble yourselves.” But interpreters seem not to me to have regarded the etymology of the word; for it is of the same meaning in Hebrew as when we say, Amassez-vous, Gather yourselves. And say, Be ye assembled, and let us go into fortified cities It will, indeed, be announced to you to seek hiding — places to protect you from the assaults of your enemies; if so, Raise a banner in Sion, and flee; but God will at the same time bring evil on you from the north return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-5

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예레미야는 여기서 자신의 백성을 더 엄격하게 대우한다. 왜냐하면 그분은 그들이 완강하고 자신들의 악에 너무 완고하여 현명한 조언들로 안전의 길로 회복될 수 없다고 보았기 때문이다. 따라서 그분은 여기서 전적으로 구제 불가능하고 가르침이 소용없음을 증명한 자들처럼 그들에게 말씀하신다.

그러나 선지자들의 방식에 따라 공포심으로 채우기 위해 나팔을 불더라도, 그분이 유다에서 선포하고 예루살렘에서 발표하라고 명할 때, 그것은 조롱으로 말씀하시는 것처럼 보인다. 마치 그분이 말씀하시는 것처럼: "고통이 너희를 사로잡을 때, 너희는 그때 경험으로 하나님이 너희에게 분노하심을 알게 될 것이다. 비록 오늘 너희가 내 경고들을 믿지 않더라도. 하나님이 폭력적인 손으로 너희를 자신에게 이끌지 않으실 것이므로, 너희가 자신들을 위한 회피처를 구하므로, 너희는 나팔을 불어 선포할 것이다. '원수들이 오고 있다. 가까이 있다. 그러므로 모든 사람이 예루살렘으로 피하고, 성읍으로 들어가 시온으로 가자.'" 그러나 하나님은 말씀하신다. "나는 북방에서 너희에게 악을 가져온다."

원주석

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The words אל - תעמדו , al-tomedu, may be explained in two ways, — “Stand not,” that is, “Hasten quickly,” as it is the case with those in extreme fear; or, “Ye shall not stand,” that is, “Though ye may seek a firm position on Mount Sion, ye shall not yet be able to continue there.” The first exposition appears to me the best, as it is more suitable to the context. (102) (102) These two verses contain a very spirited address, in a style truly poetical, — 5. Announce ye in Judah, And in Jerusalem publish, and say, — Yea, sound the trumpet in the land, Proclaim, do it fully, and say, — “Be assembled, and let us enter into fortified cities; 6. Raise a banner towards Sion; Hasten ye, stay not:“ For an evil am I bringing from the north, And a great destruction. The people of Judah were summoned to enter into fortified cities, and Mount Sion was to be the resort of the inhabitants of Jerusalem: “Hasten ye,“ σπεύσατε — hasten, Septuagint. This is the meaning of עז in Hiphil. See Exodus 9:19 ; Isaiah 10:31 . In Jeremiah 6:1 , it is translated “Gather yourselves to flee;” but “hasten,” or remove vigorously or quickly, would be the best rendering. — Ed return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-6

Source

אַל-תַּעַמְדוּ(알-타므두)는 두 가지 방식으로 설명될 수 있다. "서지 말라." 즉 "빨리 서둘러라." 또는 "너희가 서지 못할 것이다." 즉 "비록 시온 산에서 확고한 위치를 구하더라도, 거기서 지속하지 못할 것이다." 첫 번째 설명이 문맥에 더 적합하므로 내게 가장 좋게 보인다.

이 두 절에는 진정으로 시적인 문체의 매우 활기찬 표현이 담겨 있다. 유다 백성은 요새화된 성읍들로 들어가도록 소환되었고, 시온 산은 예루살렘 거민들의 피난처가 되어야 했다. "서두르라." 이것이 이 단어가 강의 형으로 쓰일 때의 의미이다.

원주석

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The Prophet more fully declares the import of the threatening which we briefly considered yesterday; for God said in the former verse, that he would bring an evil from the north; and the kind of evil it was to be he now describes, and compares the king of Babylon to a lion; and afterwards, without a figure, he calls him the destroyer of nations By the similitude of lion he means that the Israelites would not be able to resist; and when he adds that he would be the desolator of nations, he intimates that they would perish with the rest: for if Nebuchadnezzar was sufficiently able to destroy many nations, how could the Jews escape a similar calamity? He shall come, he says, the desolator of nations But he uses the past tense throughout, in order to shew the certainty of the prediction, and thus to shake secure men with fear, who had become torpid in their hypocrisy; for they would have otherwise deemed all threatenings as nothing: for as long as God spared them, they despised his judgment, and promised themselves impunity in their sins. Hence the Prophet, in order to awake them, set the matter before them, as though Nebuchadnezzar had already come with a strong and powerful army to lay waste Judea; for he says, that a lion had ascended from his hiding — places: but the term for the last word means an entangled density, as when trees are entwined together, or when a place is filled with thorns. (103) But the similitude is most suitable, because the Jews never thought that the king of Babylon would come forth from places so remote; for the passing through was difficult, and the expedition attended with great toil: yet the Prophet says, that the lion would come from his recesses, and that nothing would hinder him from breaking forth and coming to the open country. He at last concludes by saying, that the cities would be laid waste, (104) so as to be without an inhabitant It now follows — (103) The word “thicket, “in our version, correctly expresses it; a tangled wood, where trees cross and entwine with each other. — Ed . (104) “Laid waste” is the Chaldee sense; but the verb means in Hebrew to germinate, to produce grass, to grow over with grass as ruined cities do. The words which follow, “without an inhabitant,“ shew that this meaning suits here, — Thy cities shall grow over with grass, without an inhabitant. The Targum is, Thy cities shall be desolate without an inhabitant. — Ed . return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-7

Source

선지자는 우리가 어제 간략하게 고려한 위협의 의미를 더 충분히 선언한다. 왜냐하면 하나님은 이전 절에서 북방에서 악을 가져오겠다고 말씀하셨기 때문이다. 그것이 어떤 종류의 악인지를 그분은 이제 묘사하시고, 바벨론 왕을 사자에 비교하신다. 그리고 나서, 형상 없이, 그분은 그를 나라들의 황폐시키는 자라고 부르신다.

사자의 유사점으로 그분은 이스라엘 사람들이 저항할 수 없다는 것을 의미하신다. 그분이 그가 나라들의 황폐시키는 자일 것이라고 덧붙일 때, 그들이 다른 이들과 함께 멸망할 것이라고 암시하신다. 왜냐하면 느부갓네살이 많은 나라들을 파괴하기에 충분히 강했다면, 어떻게 유대인들이 비슷한 재앙을 피할 수 있겠는가?

그분은 전체적으로 과거 시제를 사용하시는데, 이는 예언의 확실성을 보여주고, 그들의 위선 속에서 완고해진 안이한 자들에게 두려움을 흔들기 위해서이다. 선지자는 따라서 그것을 마치 느부갓네살이 이미 유다를 황폐시키기 위해 강하고 강력한 군대로 왔던 것처럼 그들 앞에 제시한다. 왜냐하면 그분이 사자가 그 숨은 곳에서 올라왔다고 말씀하시기 때문이다. 마지막으로 그분은 성읍들이 황폐해질 것이라고 결론 내리신다.

원주석

8절 카드 ↗

The Prophet seems not yet to exhort his own nation to repent: a more gracious doctrine will presently follow; but here he only reminds them that a most grievous mourning was nigh at hand; for he saw that they were hypocrites, immersed in their own delusions, and could not be assailed by any fear. Hence he says, that they were greatly mistaken, if they thought themselves safe while God was angry with them. Gird yourselves in sackcloth, he says, lament and howl; and then follows the reason, because the fury of God’s wrath was not turned away from them. We indeed know, that the ungodly are wont to make God subservient to themselves, as though they could by their perverseness turn aside or drive afar off his judgment, and restrain, as it were, his hand from acting. As, then, hypocrites are insolent towards God, the Prophet says expressly that the fury of his wrath was not turned away: and thus he warns them, that they would be in every way miserable until they were reconciled to God. We now understand the design of the Prophet; for he confirms what the last verse contains, when he said that a lion had come forth, and that a desolator was already nigh; yea, he confirms what he had said, for there was no hope to them without having God propitious, and he declares that God was angry. Hence it follows, that all things would prove infelicitous to them. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-8

Source

선지자는 아직 자신의 나라에 회개하도록 권고하지 않는 것처럼 보인다. 더 은혜로운 교훈이 곧 따를 것이다. 그러나 여기서 그분은 단지 가장 심각한 슬픔이 가까이 있다는 것을 상기시킨다. 왜냐하면 그분은 그들이 위선자들이고, 자신들의 환상에 잠긴 상태이며, 어떤 두려움으로도 공격받을 수 없음을 보셨기 때문이다. 따라서 그분은 하나님이 자신들에게 분노하시는 동안 자신들이 안전하다고 생각한다면 크게 잘못 생각하는 것이라고 말한다. 굵은 베를 두르고 슬퍼하며 부르짖으라. 그런 다음 이유가 따른다. 왜냐하면 하나님의 격분한 진노가 그들에게서 돌이켜지지 않았기 때문이다.

원주석

9절 카드 ↗

As the royal dignity still continued with the Jews, though their power was greatly diminished, they, relying on that distinction, hoped that they had a sufficient protection: hence it was, that they were not moved by any denunciation; for the royal power, which remained not altogether secure, and yet so in some degree, was to them like a shield. We also know what pride filled the courtiers; for they extolled their kings, and thus made a show of their prudence and magnanimity. Since, then, this foolish notion of the chief men respecting their king, and their delusive boasting, deceived the Jews, the Prophet says, In that day perish shall the heart of the king, and the heart of the princes By heart he no doubt means the understanding or the mind, as the word is to be taken in many other places. Moses says, “God has not yet given you a heart to understand.” ( Deuteronomy 29:4 .) The Latins also call men “hearted” ( cordatos ) who excel in intelligence and wisdom. (105) So, then, the Prophet shews, that it was a vain and deceptive fancy for the people to expect that the king would be an invincible defense to them; for “the king, “he says, “shall then be deprived of understanding and reason; and the counselors, who lay claim to understanding, shall be found then to be wholly foolish: there is, then, no ground for that vain confidence which deceives you.” The Prophet briefly intended to shake off that false confidence, by which the Jews were inebriated, when they thought that there was a sure safety in the intelligence of the king and princes. He says the same thing respecting the priests as well as the prophets, as much glory belonged to the priestly order; for the tribe of Levi had not taken that honor to itself, but God himself had set priests over the people. Hence an opinion prevailed, that the priests could not be without understanding and wisdom. With regard to the prophets, Jeremiah no doubt conceded the name to impostors, who falsely professed the name of God; and this way of speaking is common in the writings of the prophets. He does not, then, mean those true and faithful ministers of God, who duly executed their office, but those who boasted of the name and title: and he says of these, that they would be astonished (106) He, in short, deprives the people of that false confidence, through which they hardened themselves, so as not to fear God’s judgment. But this passage is entitled to special notice, because it shews that God’s grace is not to be tied either to ranks of men or to titles. The prophetic office had always been in high repute; nor was the priestly without honor, for it was founded on God’s command; but Jeremiah nevertheless declares, that there would be no understanding in the priests and in the prophets, because they would become stupefied and astonished. And with regard to the king, we know that he was the representative of Christ; and yet he pronounces the same thing of the king, and also of his counselors, — that they would be made blind by the just vengeance of God, so as not to see anything. he afterwards adds — (105) Though the most common meaning of לב , heart, is what is here stated, yet it means also strength, firmness, courage. See Deuteronomy 20:2 ; 2 Samuel 17:10 ; Psalms 22:14 ; Psalms 73:26 . And this meaning is most suitable to this passage. — Ed (106) The verse is as follows, — And it shall be in that day, saith Jehovah, That perish shall the heart of the king And the heart of the princes, And confounded shall be the priests, And the prophets shall be astonished. “Confounded,” that is, like persons at their wit’s end, not knowing what to do, or what course to take. “Astonished,” or amazed, that is, at witnessing the reverse of what they had prophesied; being filled with stunning and stupefying amazement. — Ed . return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-9

Source

왕의 존엄함이 유대인들과 함께 여전히 계속되었지만, 그들의 권세는 크게 약화되었다. 그들은 그 명예에 의지하여 충분한 보호가 있다고 소망했다. 따라서 어떤 선언으로도 움직이지 않았다. 왜냐하면 여전히 어느 정도 남아 있는 왕권이 그들에게 방패처럼 있었기 때문이다.

우리는 또한 궁정 신하들을 가득 채웠던 교만을 안다. 왜냐하면 그들이 자신들의 왕들을 높이고, 그렇게 하여 그들의 지혜와 관대함을 과시했기 때문이다. 따라서 자신들의 왕에 대한 고관들의 이 어리석은 개념과 그들의 환상적인 자랑이 유대인들을 속였으므로, 선지자는 말한다. 그날에 왕의 마음과 방백들의 마음이 사라질 것이다. 마음으로 그분은 의심할 여지 없이 이해력이나 정신을 의미하신다.

따라서 선지자는 사람들이 왕이 그들에게 정복할 수 없는 방어가 될 것이라고 기대하는 것이 헛되고 기만적인 환상이었음을 보여주신다. "그 왕은 그때 이해력과 이성을 빼앗길 것이며, 이해력을 주장하는 조언자들은 전적으로 어리석은 자들로 밝혀질 것이다." 선지자는 제사장들에 대해서도 선지자들에 대해서도 같은 것을 말한다. 그가 선지자들에 대해 말할 때, 예레미야는 의심할 여지 없이 하나님의 이름을 거짓으로 고백하는 사기꾼들에게 그 이름을 허용한다. 그는 따라서 자신의 직분을 충실히 수행한 참되고 신실한 하나님의 사역자들을 의미하지 않는다. 이들에 대해 그분은 그들이 놀랄 것이라고 말씀하신다.

이 구절은 특별한 주목을 받을 자격이 있다. 왜냐하면 그것은 하나님의 은혜가 인간의 지위나 칭호들에 묶여서는 안 된다는 것을 보여주기 때문이다. 선지자 직분은 항상 높은 명성을 가졌다. 제사장 직도 하나님의 명령에 근거했으므로 명예가 없지 않았다. 그러나 예레미야는 제사장들과 선지자들에게 이해력이 없을 것이라고 선언한다. 왜냐하면 그들이 어리석어지고 놀랄 것이기 때문이다.

원주석

10절 카드 ↗

Some so understand this passage as though the Prophet brought forward what was said by the people; for all the most wicked, when oppressed by God’s hand, usually cast the blame on him, and in their complaints contend and dispute with him. Hence they think that the Prophet here, not in his own person, but in that of the whole people, speaks thus: “O Lord, what can this be? thou surely hast deceived us.” Others give somewhat a looser explanation, that the Prophet here indirectly expostulates with God, because he had suffered the false prophets to flatter the people so as to stupefy the minds of all. But a different meaning is what I approve of: the Prophet, I think, tauntingly exposes those false adulations, by which the prophets had caused the ruin of the miserable Jews, by promising them God’s forgiveness, and by ever announcing favorable predictions. God no doubt rendered the Jews their just reward, when he suffered them to be deceived by impostors: we, indeed, know that the world is ever afflicted with this disease, — that they seek flatteries, as God upbraids them by Micah: “Ye seek prophets who promise to you an abundant harvest, an abundant vintage.” ( Micah 2:11 ) Since, then, the Jews wished their vices to be spared, and not only disliked their faithful and severe reprovers, but also hated them, they had deserved to be thus dealt with: it was God’s will that many impostors should assume the prophetic name. Thus it happened, that the Jews thought that their peaceable condition would be perpetual; and this, as I have said, is usual with hypocrites. Now the Prophet, in a biting strain, exposes here these deceptions, and says, Ah, ah, Jehovah! surely thou hast deceived this people: for the Prophet does not speak in the person of the people, nor does he complain, that God permitted so much liberty to false prophets; but he derides these impostors as well as the people. And further, as they were all deaf, he turns to God, as though he had said, “Behold, Lord, worthy of this reward are they, who have sought flatteries, and have not attended to the holy warnings of thy servants: as, then, no kind of correction was what they could endure, let them now begin to learn that they have been deceived by others rather than by thee.” (107) We then see that the Prophet ridicules that stupidity in which the Jews had been so long asleep; and the simple meaning is, that he turned to God: I have said, O Lord Jehovah, surely thou hast deceived this people. “ Surely” is to be taken in an ironical sense; that is, “It now really appears that they have been deceived; but by whom? They wish, indeed, to throw the blame on thee; but they are justly chargeable with foolish credulity, so that they, whom the false prophets have deceived, have been rightly dealt with.” What they said was, Peace shall be to you This never came from the mouth of God; for Jeremiah daily thundered and threatened approaching ruin; for he was like a celestial herald, who filled every place with terror; but he was not heard: and at the same time the Jews praised the false prophets, who soothed them with various promises. We hence perceive, that God had not spoken peace to them; but that the Jews, not only willingly, but with avidity, laid hold on those things by which the false prophets sought to gratify them. He afterwards adds, And reached has the sword unto the soul; that is, “Yet we are now destroyed by fatal evils.” The Prophet here indirectly sets before them those delusive flatteries with which the Jews pleased themselves, and shews that they would at length really find how falsely they pretended the name of God. It follows — (107) There are various expositions of this verse: but the simpler and the plainer mode would be to take אמר as a noun, word, speech, saying, with an auxiliary verb, which is commonly omitted in Hebrew. The connection with the foregoing would be obvious and natural, — And the saying will be, “Alas! Lord Jehovah, Surely, deceiving thou hast deceived This people and Jerusalem, By saying, ‘Peace shall be to you;’ And reach does the sword even to the soul.” This would be the language of such as believed the false prophets, and considered them as sent by God. But Lowth, Henry, Venema, Scott, and others, take this view, — that God had permitted or suffered the people to be deceived by the false prophets. It is said that this verb in Hiphil, as the case is here, has sometimes this meaning, and Lowth refers, as instances, to Isaiah 63:17 , and also to Psalms 119:10 ; Proverbs 10:3 . But the sentiment of the passage in this case would not be very suitable: for, according to this view, the cause of the Prophet’s grief is, that God had suffered the people to be deceived. “It shall be said,” in the next verse, seems to be put in contrast with this “saying.” Instead of what would be commonly said of the people, God reminds them of what he would cause to be said and effected. — Ed . return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-10

Source

어떤 이들은 이 구절을 마치 선지자가 백성이 말한 것을 제시하는 것처럼 이해한다. 왜냐하면 하나님의 손에 억눌린 가장 악한 자들이 일반적으로 하나님을 비난하기 때문이다. 따라서 그들은 선지자가 여기서 자신의 인격으로가 아니라 백성 전체의 인격으로 이렇게 말한다고 생각한다. "오 주님, 이것이 무엇이겠습니까? 당신은 확실히 우리를 속이셨습니다."

다른 이들은 선지자가 거짓 선지자들이 백성을 그처럼 아첨하여 모든 이들의 마음을 마비시키도록 허용하셨기 때문에 하나님에게 간접적으로 항의한다고 다소 느슨하게 설명한다. 그러나 내가 승인하는 다른 의미는 이것이다. 선지자는 나는 생각한다. 거짓 선지자들이 가져온 아첨들을 조롱 섞어 폭로하는데, 그들은 하나님의 용서를 약속하고 항상 유리한 예언들을 선포함으로써 비참한 유대인들의 멸망을 야기했다.

하나님은 그들이 사기꾼들에 의해 속임을 당하도록 허용하셔서 유대인들에게 마땅한 보상을 하셨다는 것은 의심할 여지가 없다. 우리는 실로 세상이 항상 이 병으로 고통받는다는 것을 안다. 즉 그들이 아첨을 구한다는 것이다.

따라서 그 선지자는 이 기만들을 날카롭게 폭로하고 말한다. 슬프다, 여호와여! 당신이 확실히 이 백성을 속이셨습니다. 왜냐하면 선지자는 백성의 인격으로 말하거나, 하나님이 거짓 선지자들에게 그처럼 많은 자유를 허용하셨다고 불평하는 것이 아니기 때문이다. 그는 이 사기꾼들과 백성 모두를 조롱한다. 그리고 나아가 그들이 모두 귀가 먹었으므로 그분은 하나님을 향해 말하는 것으로 방향을 돌린다. 마치 그분이 말씀하시는 것처럼: "보라, 주님, 아첨을 구하고 당신의 종들의 거룩한 경고들에 주의를 기울이지 않는 이들은 이 보상을 받을 만하다. 따라서 어떤 종류의 교정도 그들이 견딜 수 없었으므로, 이제 그들이 당신보다 다른 이들에 의해 속았다는 것을 배우도록 하라." 그런 다음 그들이 말한 것이 뒤따른다. 너희에게 평화가 있으리라. 이것은 결코 하나님의 입에서 나온 것이 아니었다. 왜냐하면 예레미야가 날마다 천둥치고 다가오는 멸망을 위협했기 때문이다. 그러나 그는 들리지 않았다.

원주석

11절 카드 ↗

Jeremiah proceeds with the same prediction: he says, that a terrible wind was coming, which would not only disperse or clear away, but dissipate and overthrow all things. He then expresses how great and how grievous would be the calamity which he had before mentioned. He compares it to dry or and wind; for צח , tsach, sometimes means “clear,” and sometimes “arid,” as the greatest dryness is found on high places. He means, no doubt, here the wind, which is violent, and disturbs the whole atmosphere, when there are no clouds, and where no trees impede its course. Hence, he speaks of high and desert places. It is the same as though he had said, that so great would be the violence of God’s vengeance, and so irresistible would be the eruption, that it would be like a violent wind when it passes through high regions and through dry land or desert places. He says, Towards the way of the daughter of my people; as though he had said, — that the course of the wind would be such as to bear directly on Judea. The mode of speaking here used is well known to all who are in any degree acquainted with the writings of the prophets. “The daughter of my people, “means the people themselves. Come, then, shall wind towards Judea. He then adds, Not to scatter nor to cleanse Husbandmen are wont to winnow the corn when taken from the thrashing — floor, that the chaff may be carried away by the wind: but the Prophet says, that this wind would not be to clear away or scatter the chaff; for it will be, he says, a very vehement wind He means, in short, that God would shew so much displeasure towards the Jews, that he would no longer chastise them in a moderate degree, or use any moderation, as he had done previously; for God had already often punished the Jews, but had hitherto acted the part of a physician, having endeavored to heal the vices of the people. As, then, these corrections had been without fruit, the Prophet now says, that God’s wrath would now come, not to cleanse as before, nor to scatter the chaff, but to consume everything among the people. Hence he adds (for the two verses are connected together) a fuller wind, or one more complete, shall come to them. Some read, “from these places, “so they render מ ; but it is rather to be taken as noting the comparative degree, — that this wind would be much rougher and more violent than other winds which usually clear the land or scatter away the chaff, and separate it from the corn: come, then, shall a much more violent wind return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-11

Source

예레미야는 같은 예언으로 계속한다. 그분은 흩뿌리거나 깨끗이 할 뿐만 아니라, 모든 것을 흩어버리고 엎어버릴 무시무시한 바람이 오고 있다고 말한다. 그분은 따라서 이전에 언급한 재앙이 얼마나 크고 심각한지를 표현한다. 그분은 그것을 건조하거나 사막의 바람에 비교한다. 그분은 의심할 여지 없이 여기서 격렬하고 구름이 없고 나무가 길을 막지 않는 곳에서 온 대기를 어지럽히는 바람을 의미하신다.

따라서 그분은 높고 황폐한 곳들에 대해 말씀하신다. 마치 그분이 하나님의 복수의 폭력이 매우 크고 분출이 너무 저항할 수 없어서, 높은 지역들과 건조한 땅을 통과할 때의 격렬한 바람 같을 것이라고 말씀하시는 것처럼. 그분은 말씀하신다. 내 백성의 딸의 길을 향해. 마치 그분이 바람의 경로가 유다를 곧장 향해 있을 것이라고 말씀하시는 것처럼.

원주석

12절 카드 ↗

And come, he says, unto me God, I doubt not, speaks here. Some think that the Prophet here represents the whole body of the people; and they consider them as saying, that there would come a wind which would rush on themselves. But this is too strained; and further, this explanation is disproved by the context: nor can what follows be applied to the Prophet, I will now pronounce judgments against them Here then God, in his office as a judge, declares that a wind was nigh, by which he would dissipate and overthrow the whole of Judea, and would no more cleanse it. And thus he shews, that the Chaldeans would not of themselves come, but would be sent to execute his orders; as though he had said, — that he would be the author of those calamities which were impending over the Jews: come, then, shall wind unto me; that is, it will be ready to obey my orders. And he adds at last, by way of an exposition, I will then speak judgments with them To speak judgments is to execute the office of a judge, or to call to judgment, or to summon men to declare their cause, as kings are said to speak judgments when they constrain the guilty to render an account, of themselves. God briefly intimates, that he had hitherto exercised great forbearance towards the Jews; but that as he found that his indulgence availed nothing, except that they became more and more ferocious, he declares, that he would now become their judge to punish their wickedness. (108) He afterwards adds — (108) The Septuagint version of these two verses is as foreign to the original as it can well be; and the Syriac and Arabic are nearly the same. The Vulgate gives a fair version; and the meaning, as given by the Targum, is nearly the same. The latter part of the 11th and 12th are thus rendered by Blayney, — A wind that scorcheth the plains in the wilderness, [Shall come] toward the daughter of my people, Not to winnow, nor to cleanse; 12. A full wind for a curse shall come at my bidding; Now even I will proceed judicially with them. Horsley differs as to the 11th verse, and renders it thus, — The wind that scorcheth the craggy rocks of the wilderness Taketh its course against the daughter of my people, Not for winnowing or cleansing. The reason assigned for rendering מאלה for “a curse,” and not “from those places , “ as in our version, is, because the enemy did not come from that quarter. But this may be avoided, if we consider “as” or “like” to be understood before wind, which is no uncommon thing in Hebrew. To refer “those” or these to the winds implied in winnowing and cleansing, as Calvin does, and also Gataker and others, is not satisfactory, I would propose the following version, — The dry wind of the cliffs in the wilderness Is advancing against the daughter of my people, Not to winnow, nor to cleanse; 12. As a full wind from these, it shall come for me: Then will I myself pronounce judgments on them. The word דרך , as Horsley takes it, is a verb, or rather a participle; and it is usual in Hebrew to put a participle in the first clause, and in the second a verb, as here, in the future tense. The verb means to come upon, so as to tread down or subdue, Judges 5:21 ; Judges 20:43 ; Psalms 91:13 . “The effect of this wind is not only to render the air extremely hot and scorching, but to fill it with poisonous and suffocating vapors.” — Blayney. — Ed. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-12

Source

그리고 오라, 그분은 말씀하신다, 내게로. 하나님이 여기서 말씀하신다는 것은 의심하지 않는다. 어떤 이들은 선지자가 여기서 전체 백성의 무리를 나타낸다고 생각한다. 그리고 그들은 그들이 자신들에게 몰려올 바람을 말한다고 생각한다. 그러나 이것은 너무 억지스럽다. 또한 이 설명은 다음에 따라오는 것으로 반증된다. 내가 이제 그들에 대해 판결을 선언하겠다. 따라서 하나님은 여기서 심판자로서의 직분으로 바람이 가까이 있다고 선언하신다. 그것으로써 자신이 유다 전체를 흩어버리고 더 이상 깨끗이 하지 않을 것이라고. 그리고 따라서 그분은 갈대아인들이 자신들의 생각으로 오지 않고, 자신의 명령을 집행하도록 보냄받을 것이라는 것을 보여주신다.

원주석

13절 카드 ↗

The Prophet here concludes the prediction which referred to the dreadful vengeance that was coming; and he mentions here several similitudes, such as might rouse the Jews and constrain them to fear. He says, that the chariots of God would come as clouds and as a whirlwind; and then that his horses would be swifter than eagles As to the clouds, the whirlwind, and the eagles, (for the import of the three similitudes is the same,) the Prophet no doubt intended thus to set forth the quickness of God’s vengeance; but yet there is some difference. We see how clouds suddenly arise and spread over the whole heaven; and thus it happens when a whirlwind is in the air. Hence when he compares God’s chariots to clouds and the whirlwind, it is the same as if he had said, that the beginning of the calamity would be sudden, because God would unexpectedly arise, after having been apparently asleep for a long time. But when he says, that God’s horses would be swifter than eagles, he means, that it would be easy for God, when once he had begun, to destroy the whole of Judea, as it were in a moment, or at least in a very short time; for we know how swift is the flying of the eagle; but he says, that the horses of God would be swifter than the eagles. We now understand the Prophet’s meaning: for when the Jews derided the threatenings of the Prophets, they tauntingly used such a language as this, — “O! we shall, at least in the meantime, feast cheerfully and joyfully; these Prophets will not allow us a truce for one hour; but yet many years will pass away before the evil overtakes us.” We find profane men in our day, who in like manner trifle with God: and when they cannot wholly despise what God threatens, they yet delay the time, and think that they gain something by putting off the day of vengeance. This, then, was the reason why the Prophet said, that God’s chariots would ascend, as clouds arise suddenly, and then as a whirlwind in clear sky, and lastly, in a manner swifter than the eagles, even in their swiftest course. The Prophet, in the last place, exclaims, in the name of the whole people, Woe to us! for we are lost (109) He speaks here concisely, that he might shew that the false prophets, as well as the people, were going astray to their own ruin, while they were asleep in their vices, and thought their insensibility would escape punishment. He hence exclaims, that though all were then seized with stupor, the people themselves were yet lost. It at length follows — (109) Rather, “We have been wholly wasted,“ or desolated. The verb is in a reduplicate form, and signifies an entire waste or desolation, — 13. Behold, like clouds will he ascend, And like a whirlwind will be his chariots, Swifter than eagles his horses: “Woe to us! for we have been wholly wasted.” The mixture of the tenses is intended to shew the certainty of the event. Or we may consider the last line as containing what would be said after the coming of the enemy. What they would have to say was to acknowledge their entire desolation. — Ed . return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-13

Source

선지자는 여기서 오고 있는 두려운 복수에 관한 예언을 결론 내린다. 그분은 유대인들을 각성시키고 두려워하게 할 수 있는 여러 유사점들을 언급한다. 그분은 하나님의 병거들이 구름처럼, 회오리바람처럼 올 것이라고 말씀하신다. 그런 다음 하나님의 말들이 독수리보다 빠를 것이라고. 구름들과 회오리바람과 독수리들에 관해서는, 세 유사점들의 의미가 같다. 선지자는 의심할 여지 없이 하나님의 복수의 신속함을 이렇게 표현하려 했다.

우리는 구름들이 얼마나 갑자기 일어나 온 하늘에 퍼지는지를 본다. 그리고 이처럼 공중에 회오리바람이 있을 때 일어나는 일이 그렇다. 따라서 그분이 하나님의 병거들을 구름들과 회오리바람에 비교할 때, 그것은 마치 그분이 재앙의 시작이 갑작스러울 것이라고 말씀하시는 것과 같다. 하나님이 오랫동안 잠자고 계신 것처럼 보인 후 예상치 못하게 일어나실 것이기 때문이다. 그러나 그분이 하나님의 말들이 독수리보다 빠를 것이라고 말씀하실 때, 하나님이 일단 시작하시면 말하자면 한순간 혹은 적어도 매우 짧은 시간 안에 유다 전체를 파괴하기가 쉬울 것이라는 것을 의미하신다.

선지자는 마지막으로 온 백성의 이름으로 외친다. 화로다, 우리에게! 왜냐하면 우리가 망하였도다. 그분은 거짓 선지자들과 백성이 모두 자신들의 죄 안에서 잠자는 동안 자신들의 멸망을 향해 그릇 가고 있다는 것을 간결하게 말씀하신다.

원주석

14절 카드 ↗

Here now the Prophet expressly and avowedly exhorts the people to repent. By bidding Jerusalem to wash from wickedness her heart, that she might be saved, he shews that there was no remedy, except the Jews were reconciled to God; and that this could not be, except they repented of their sins. He had said before, that while God was angry they could not but perish; he now confirms the same thing, — that thou mayest be saved, wash thine heart from wickedness; as though he had said, that there was war between the Jews and God, and that salvation could by no means be hoped for, since God was armed for their destruction, and shewed himself a judge to punish their vices: he at the same time reminds them of the true way of repentance; it was by washing their heart from wickedness. For hypocrites ever seek to appease God by external rites and observances; but the Prophet shows that God cannot be pacified, except they from the heart return to him. He then means that the beginning of true repentance is an inward feeling. We now perceive what the Prophet means. But they reason foolishly who maintain that repentance is the cause of salvation, because it is said, “That thou mayest be saved, wash thy heart from wickedness:” and the Papists lay hold on such passages to set up free — will; and they hold that sins are abolished and punishment remitted through satisfactions made by us. But this is extremely absurd and frivolous. For the Prophet is not speaking of the cause of salvation; but, as I have said, he simply shows that men are extremely thoughtless when they expect a peaceable condition, while they carry on war with God, and when he is armed to execute vengeance on them. We are not then to inquire here, whether a sinner delivers himself from God’s hand by his repentance: but the Prophet had only this one thing in view — that we cannot be safe and secure, except God be reconciled to us. He further shews, that God will not be propitious to us, except we repent, and that from the heart or from a genuine feeling within. He then adds, How long shall remain within thee the thoughts of thy vanity? He here touches on the hypocrisy of his own nation; and he in effect says, that whatever excuses they might make, they were yet proved guilty before God, and that their evasions were frivolous, because God penetrated into the inmost recesses of their hearts. He indeed speaks most suitably, for he had to do with hypocrites who thought that their outward performances pacified God; and they also thought that when they alleged their evasions they ought to be forgiven, as they could not be condemned by earthly judges. The Prophet derides these delusive thoughts, How long shall thoughts of vanity remain within thee? that is, “Though the whole world were to absolve thee, what yet would it avail thee? For vain thoughts remain in the midst of thee, that is, in the recesses of thy heart; and God knows them, for nothing is hid from him. There is then no reason for you to think that ye will gain anything by your outward display or your excuses; for God is the searcher of hearts. Let not these thoughts continue within thee.” He calls them the thoughts of vanity The word, און , aun, means sometimes substance, but, it also means power, and sometimes grief, and sometimes vanity or trouble. The Prophet means here, I have no doubt, trouble or vanity. But some expound it as signifying lust; but I know not whether it can be so taken. Either of the two foregoing meanings may suit the passage, though vanity seems the best, How long, then, shall thoughts of vanity remain within thee? that is, by which thou deceivest thyself: for when God suspended his vengeance, the Jews thought that they had escaped from his hand. (110) They might, at the same time, have been called the thoughts of trouble or sorrow from the effect; for how could it have been otherwise, but they must have found that they had procured a heavier judgment for themselves, by trifling with the indulgence and forbearance of God? Too strained is the explanation given by some, who render the words, “thoughts of grief, “because the Jews had done many wrongs to their neighbors, and caused them unjust vexations. I therefore doubt not but that the Prophet refers to those deceptive hopes, by which the Jews grew more perverse against God, so as not to fear any punishment. (110) The word means also iniquity, wickedness: and this is the sense in which the Vulgate and the Targum have taken it, and also Blayney, “ the devices of thine iniquity:“ and this corresponds more with the former part of the verse. The whole is as follows, — 14. Wash from evil thine heart, O Jerusalem, that thou mayest be saved: How long shall lodge within thee The thoughts of thy wickedness, Or, Thy wicked thoughts. The word for “wash” here, according to Parkhurst, is ever applied to express a thorough washing, the washing away of what is inherent, such as the dirt of linen and of clothes: and he says, that there is another word, רחף , which is used when the washing of the surface of anything is intended, such as the washing of hands. “Shall lodge,” — it is no objection that this is singular, and the “thoughts” plural. It is an idiom: the same exists in Welsh: and in no other form would this sentence be rendered in that language. The present translation is incorrect, as the verb is taken to be in the second person, and applied to Jerusalem; which cannot be, as in that case it must have been in the feminine gender. The correct rendering would be, — (lang. cy) Pa hyd y hetya o’th fewn Dy feddyliau drygionus ! If the verb had followed its nominative case, it would have been in the same number; but as it precedes it, it is singular while the noun is plural. — Ed . return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-14

Source

이제 선지자는 명시적으로 그리고 고백적으로 백성에게 회개하도록 권고한다. 예루살렘에게 악함에서 마음을 씻어 구원을 받으라고 명함으로써, 그분은 유대인들이 하나님과 화해하지 않으면 어떤 치료책도 없다는 것과, 자신들의 죄들을 회개하지 않으면 이것이 이루어질 수 없다는 것을 보여주신다.

그분은 전에 하나님이 분노하시는 동안 그들이 멸망하지 않을 수 없다고 말씀하셨다. 이제 그분은 같은 것을 확증하신다. 즉 구원을 받으려면 악함에서 마음을 씻으라. 마치 그분이 유대인들과 하나님 사이에 전쟁이 있었고, 하나님이 그들의 멸망을 위해 무장하고 그들의 악들을 벌할 심판자로 자신을 나타내셨기 때문에 어떤 방법으로도 구원이 소망될 수 없다고 말씀하시는 것처럼. 그분은 동시에 진정한 회개의 참된 방법을 상기시키신다. 그것은 마음을 악함에서 씻는 것이었다. 왜냐하면 위선자들은 항상 외적 의식들과 관행들로 하나님을 달래려 하기 때문이다. 그러나 선지자는 그들이 마음으로부터 그분께 돌아오지 않으면 하나님을 달랠 수 없다는 것을 보여준다.

그런 다음 그분은 덧붙이신다. 네 악한 생각들이 네 안에 얼마나 오랫동안 머물겠느냐? 그분은 여기서 자신의 나라의 위선을 언급한다. 그분은 실제로 그들이 어떤 변명들을 제시하든 하나님 앞에 죄가 있다는 것이 증명되었고, 그들의 회피가 헛되었다는 것을 말씀하신다. 왜냐하면 하나님이 그들의 마음의 가장 깊은 은밀한 곳까지 통찰하시기 때문이다.

그분은 실로 가장 적절하게 말씀하신다. 왜냐하면 그분은 외적 행위들이 하나님을 달랜다고 생각하는 위선자들을 다루어야 했기 때문이다. 따라서 선지자는 이 환상적인 생각들을 조롱한다. 헛된 생각들이 얼마나 오랫동안 네 안에 머물겠느냐? 즉 "비록 온 세상이 너를 용서하더라도, 그것이 무슨 유익이겠는가? 왜냐하면 헛된 생각들이 네 한가운데 즉 네 마음의 은밀한 곳에 남아 있기 때문이다. 하나님이 그것들을 아신다. 왜냐하면 어떤 것도 그분에게 숨겨지지 않기 때문이다."

원주석

15절 카드 ↗

The Prophet again repeats what he had said, — that the Jews were given up, on account of their perverseness, to final ruin; for they had so often and for so long a time provoked God, and had not attended to pious admonitions, when God by his servants the prophets offered pardon to them on their repentance. But the whole passage, which I shall now explain, gives a lively representation of the ruin that was at hand; for we see that in this verse there is a scene presented to us, as the Prophet sets before our eyes what could not be fully expressed in words. A voice , he says, declares from Daniel This was the extreme border on the north He had before said, that an evil was coming from that quarter, that is, from the north; for God had chosen the Chaldeans as the executors of his vengeance: hence he says, “a voice is heard from Dan;” not that there was an army already prepared to attack the Jews, but Jeremiah speaks here by the prophetic spirit; and he sets the event as present before the Jews, who thought not that so grievous an evil was nigh. For we said yesterday, that when God for a time spares hypocrites, they become more hardened, and with haughty contempt deride his prophets. When, therefore, Jeremiah saw that he had to do with blocks, he deemed it necessary to use figurative language, which exhibited to them more clearly that the judgment, which the Jews imagined they had no reason to fear, was near at hand: hence he says, a voice is heard from Dan And proclaims און , aun , that is, trouble, or punishment, or ruin. The other rendering, to which I have referred, is not suitable. The word און , aun , does indeed properly signify iniquity; but it is to be taken here for punishment. (111) But whenever the Prophets use this term, they intimate that evil is not inflicted by God except for just causes; and they remind us that its source or fountain is to be found in the wickedness of men. Ruin then was coming from Mount Ephraim which was near the tribe of Judah and also Jerusalem. But it was the same as though Jeremiah had said, that God was now thundering from heaven, and that it would be of no avail to the Jews to close their ears: for though they were even deaf, yet God’s vengeance would soon come to light, accompanied with dreadful noise. It follows — (111) The first meaning of the word is iniquity, wickedness; and as the fruit or the effect of wickedness is affliction, distress, misery, it is sometimes taken to express the latter idea. It may be rendered here, distress. — Ed . return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-15

Source

선지자는 자신이 말한 것을 다시 반복한다. 즉 유대인들이 너무 자주 그리고 오랫동안 하나님을 촉발시키고, 하나님이 종들인 선지자들을 통해 회개 시에 그들에게 용서를 제공했을 때 경건한 권고들에 귀를 기울이지 않았다는 것이다.

그러나 이 전체 구절은 다가오는 멸망의 생생한 표현을 제공한다. 왜냐하면 우리는 이 절에서 마치 선지자가 우리 눈앞에 장면을 제시하는 것처럼 보기 때문이다. 소리가 들린다, 그분은 말씀하신다, 단에서. 이것은 북방의 가장 극단적인 경계였다. 그분은 전에 그 방면 즉 북방에서 악이 올 것이라고 말씀하셨다. 따라서 그분은 말씀하신다. "단에서 소리가 들린다." 이스라엘을 공격하기 위한 군대가 이미 준비된 것이 아니라, 예레미야는 선지자적 영으로 말한다. 그리고 그분은 그처럼 심각한 악이 가까이 있다고 생각하지 않은 유대인들 앞에 현재인 것처럼 그 사건을 제시한다.

원주석

16절 카드 ↗

The beginning of this verse is variously explained. Some read, “Remember ye the nations, “and think that the Prophet says this, because many of the nations were heralds of that vengeance of God, which the Jews despised, as they thought that what the true heralds of God declared were mere fables. They therefore take the meaning of this passage, as though Jeremiah sent the Jews to the nations, intimating that they were unworthy that God should send them his usual teachers. But as the verb is in Hiphil, we ought rather to read, Rehearse it: and some give this explanation, “Rehearse, “or tell, “of the nations;” that is, “Announce that the Chaldeans are hastening to lay waste the land, to pull down the cities of Judah and to destroy the people.” But there is a third meaning which, in my judgment, comports better with the passage. He literally says, Rehearse it to the nations; behold, proclaim against Jerusalem : for as the Prophet saw that he spent his labor in vain on that stupid people, who had become so hardened in their perverseness, that they were wholly inattentive and unteachable, he turned his address to the nations, and said, “Rehearse it to the Gentiles;” as though he had said, “I have long ago reminded this people, that God had other teachers; but what have we gained by our labor, except that the people become continually worse: since then it is so, now he says, ‘Declare it to the nations concerning Jerusalem;’ let the Jews hear nothing more of their ruin, but let God’s vengeance on them be made known to the heathens.” There is nothing strained or obscure in this explanation; and it is wholly consonant with the prophetic style. (112) He then deigned no longer to favor his own nation with heavenly truth; because this would have cast what was holy to the dogs; but he directs his discourse to the heathens, as though he had said, “There is more knowledge in the blind and unbelieving than in the chosen people of God.” This does not shew but that he afterwards continued a long time in the discharge of his office; for the prophets, inflamed with zeal for God, often threatened the people with utter ruin, and afterwards performed their charge and tried whether they, of whom they seemed to despair, were healable. He says that besiegers would come from a far country . Some render נצרים , netserim , keepers; and they think that Jeremiah alludes to Nebuchadnezzar, because his captains would come to destroy Jerusalem and to demolish the cities of Judah. But I prefer to render the word “besiegers.” Though some think that נצר , netser , sometimes means to destroy or lay waste; yet the other meaning seems more suitable, as it appears evident from the next verse. To render it keepers, seems to be frigid; though this is what is done almost by all. I render it “besiegers,” — Come then shall besiegers ; for נצר , netser , means not only to keep, but also to shut up in a strait place. Come , he says, shall besiegers from a far country . He used these expressions, that the people might not promise themselves impunity, as it has been before stated, through the forbearance of God: for when God deferred his vengeance, they thought themselves relieved from all fear. Hence he says, that though the enemy was not as yet present, though they did not as yet hear the sound of the coming enemy, God at the same time did not threaten them in vain; for he would in an instant send for those from a distant land, who would execute his vengeance. What follows, they shall send forth their voice against the cities of Judah , is added, in order that the Jews might know that they could by no hindrances prevent God from bringing quickly the Chaldeans to terrify their cities by their sound. What he indeed means is the shout by which soldiers rouse one another to fight: but as this is commonly done as a sign of victory, he intimates that it was all over with the Jews; for the soldiers had as it were already uttered their triumphant shoutings. (113) It follows — (112) The verb in the first sentence followed by ל is found in Amos 6:10 ; where it clearly means “to make mention of,“ or simply, to mention. So it may be rendered here, “Make ye mention of the nations,“ or, Mention the nations, that is, for the sake of frightening the Jews. He had before referred to the voice from Dan, etc.; he now commands the invading nations to be proclaimed as approaching. The meaning is not, as Blayney , as well as Calvin , renders the phrase, “Proclaim ye unto the nations,“ but, “Proclaim the nations,“ as approaching, according to what is afterwards stated. — Ed (113) To make this verse consistent with the context, I render it as follows, — Mention ye the nations, (and say,) “Behold them !” Repeat at Jerusalem, “The watchers are coming from a distant land, And shall raise against the cities of Judah their voice.” It is not improbable that על here means “over,” and that the “voice” means a triumphant shout, as Calvin seems to have thought. Then we may give this rendering, — And shall raise over the cities of Judah their shout. — Ed . return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-16

Source

이 절의 시작은 다양하게 설명된다. 어떤 이들은 "너희는 나라들을 기억하라"고 읽고, 선지자가 이것을 말한다고 생각한다. 왜냐하면 많은 나라들이 유대인들이 경멸한 하나님의 복수의 전령들이었는데, 그들이 하나님의 참된 전령들이 선언한 것을 단순한 우화들로 여겼기 때문이다. 그들은 따라서 이 구절의 의미를 마치 예레미야가 유대인들을 나라들에게 보내는 것으로 생각한다.

그러나 동사가 사역형이므로, 우리는 오히려 이렇게 읽어야 한다. 그것을 외쳐라. 그리고 어떤 이들은 이 설명을 준다. "나라들에 관해 외쳐라." 즉 "갈대아인들이 유다 땅을 황폐시키고 유다 성읍들을 헐고 백성을 파멸시키기 위해 서두르고 있다고 선포하라."

그러나 세 번째 의미가 있는데 내 판단에 그 구절과 더 잘 일치한다. 그분은 문자적으로 말씀하신다. "나라들에게 그것을 외쳐라. 보라, 예루살렘을 향해 선포하라." 왜냐하면 선지자는 그 완고한 백성에게 자신의 수고를 헛되이 보낸다는 것을 보았으므로, 자신의 말씀을 나라들에게로 돌렸기 때문이다.

그런 다음 그분은 먼 나라에서 포위자들이 올 것이라고 말씀하신다. 어떤 이들은 "지키는 자들"이라고 번역하고, 선지자가 그의 장수들이 예루살렘을 파괴하고 유다 성읍들을 무너뜨리러 올 것이라는 것을 암시하기 위해 느부갓네살을 언급한다고 생각한다. 그러나 나는 "포위자들"이라고 번역하는 것을 선호한다.

원주석

17절 카드 ↗

He intimates here that there would be no escape to the Jews when God brought the Chaldeans, for every egress, all the ways, would be closed up, so that they could not migrate to another land. It is the same as though he had said, that such a calamity was nigh them that they could not escape it by exile, it is indeed a sad thing when men flee away naked as from the fire, and seek a place among strangers, and live there in misery and want; but the Prophet declares here, that so grievous was the punishment prepared for the Jews, that it would not indeed be possible for them to save themselves by expatriation and flight, for God would close up every avenue, and would as it were set guards to prevent any to depart. He afterwards assigns a reason for this, Because they have made me angry (114) The Prophet again shews that God dealt not cruelly with the Jews, nor that they were visited by chance with so many and so grievous calamities, but that they suffered justly, for they had provoked the wrath of God. It would indeed have availed the Jews but little that they dreaded an approaching evil, except they acknowledged that God was punishing them for their perverseness. Hence the reason is stated: it was mentioned, that the Jews might know that these calamities were brought on them by God’s hand. And for the same purpose is what follows — (114) Calvin has followed the Vulgate and the Syriac . The Septuagint and Arabic have, “thou hast neglected me,“ which is very wide from the original. “Rebel” is the rendering of the Targum , which is the Hebrew, and there is no other reading. Literally it is, For against me hath she rebelled, saith Jehovah. And this is the rendering of Blayney . — Ed . return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-17

Source

그분은 여기서 하나님이 갈대아인들을 데려올 때 유대인들에게 피할 길이 없을 것이라는 것을 암시하신다. 왜냐하면 모든 출구, 모든 길들이 막혀서 그들이 다른 땅으로 이주할 수 없을 것이기 때문이다. 그분은 나중에 이에 대한 이유를 부여하신다. 그들이 나를 화나게 했기 때문이다. 선지자는 다시 하나님이 유대인들에게 잔인하게 대하지 않으셨고, 그처럼 많고 심각한 재앙들로 우연히 그들을 방문하지 않으셨으며, 그들이 정당하게 고통받았다는 것을 보여주신다. 왜냐하면 그들이 하나님의 진노를 촉발시켰기 때문이다.

원주석

18절 카드 ↗

As I have just said, the Prophet confirms what he had declared, — that the Jews would not have to suffer, according to what is commonly said, an adverse fortune, but would be summoned by God to judgment, in order that being touched with the fear of God, they might repent, or at least, though destroyed as to the flesh, they might yet, being humbled, obtain pardon and be saved as to the Spirit. He therefore says, that their deeds had done this for them; as though he had said, “There is no reason for you to blame God, or your adverse fortune, as ye are wont to do, and as all the heathens also do; for your own deeds have procured for you these calamities. Thus God will perform his office of a judge; and whatever may happen to you is to be ascribed to your own wickedness.” And to the same purpose is what he adds, This is thy wickedness . In short, the Prophet shews, that the Jews in vain transferred their calamities to this or that cause, for the whole blame was in themselves; they procured for themselves their own ruin by their impiety and evil deeds. In the second clause of the verse, כי מר כי נגע , ki mer, ki nego , etc., the Prophet intimates, that however bitter might be to them what they were to endure, and however it might penetrate into the inmost heart, it was yet to be ascribed to themselves. For hypocrites are wont in their lamentations to cast the blame on God, or at least to complain of fortune. The Prophet anticipates these evasions, by shewing that however bitter might be what the Jews had to endure, and that though God should pierce them through and penetrate to their very bowels and hearts, yet they themselves were the authors of all their calamities. (115) He then adds — (115) Blayney , contrary to all the early versions, renders אלה , “a curse,“ instead of “these,“ but there is no sufficient reason for the change. It is difficult to see what is the precise idea intended in our version as to the latter part of the verse. The meaning given by Calvin seems to be this, — that though the visitation was bitter and reached to the heart, it was yet to be ascribed to their wickedness. Blayney’s version is this, — Such is thy calamity; for it is bitterness; for it is a plague even unto thy heart. The latter words are taken as explanatory of the calamity. The word רעה does indeed mean sometimes a calamity; but all the early versions, as well as the Targum, render it here “wickedness.” Hence the most suitable rendering would be, — Such is thy wickedness! Though bitter, though reaching to thy heart. That כי may be rendered “though” is evident from Joshua 17:18 ; and it ought to be so rendered in Exodus 34:9 ; and in other places. But we may take the first כי in its primary sense, surely, certainly, truly, and the second as a causative, for, because; an instance of a similar kind we meet in Exodus 13:17 : the first כי precedes an adjective, and is rendered “Although;” and the second כי , a verb, and is rendered “for.” Then our version would be, — Such is thy wickedness (that is, its effect)! Surely, bitter; for it reaches to thy heart. — Ed . return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-18

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방금 내가 말한 것처럼, 선지자는 그분이 선언하신 것을 확증한다. 즉 유대인들이 일반적으로 말해지는 것처럼 역경의 운명을 따를 것이 아니라, 하나님에 의해 심판으로 소환될 것이라는 것이다. 하나님을 두려워함으로 감동되어 회개할 수 있도록, 아니면 최소한 육신은 파괴되더라도 낮아져서 용서를 얻고 영으로는 구원받을 수 있도록.

따라서 그분은 말씀하신다. 너희 행위가 이것을 너희에게 행하였나니. 마치 그분이 말씀하시는 것처럼: "너희가 하나님이나 너희의 역경의 운명을 탓할 이유가 없다. 왜냐하면 너희 자신의 행위들이 이 재앙들을 너희에게 야기했기 때문이다. 따라서 하나님은 심판자의 직분을 수행하실 것이다." 그리고 같은 목적을 위해 그분은 덧붙이신다. 이것이 네 악함이니라. 요컨대 선지자는 유대인들이 이 재앙을 이것저것의 원인으로 헛되이 이전시킨다는 것을 보여주신다. 왜냐하면 전체적인 책임이 그들 자신에게 있었기 때문이다. 그들이 자신들의 불경건과 악한 행위들로 자신들의 멸망을 야기했다.

절의 두 번째 절에서, 선지자는 그들이 견뎌야 할 것이 얼마나 쓰더라도, 그리고 가장 깊은 마음까지 얼마나 파고들더라도, 그것은 여전히 그들 자신들에게 귀속되어야 한다는 것을 암시한다. 왜냐하면 위선자들은 자신들의 탄식에서 하나님을 비난하거나 최소한 운명을 탓하기 때문이다. 선지자는 이 회피들을 예상하며 보여준다. 유대인들이 견뎌야 했던 것이 얼마나 쓰더라도, 하나님이 그들을 관통하여 창자와 마음까지 찌르시더라도, 그들 자신이 모든 재앙들의 저자들이었다는 것을.

원주석

19절 카드 ↗

Some interpreters think that the Prophet is here affected with grief, because he saw that his own nation would soon perish; but I know not whether this is a right view. It is indeed true, that the prophets, though severe when denouncing God’s vengeance, did not yet put off the feelings of humanity. Hence they often bewailed the evils which they predicted; and this we shall see more clearly in its proper place. The prophets then had two feelings: when they were the heralds of God’s vengeance, they necessarily forgot their own sensibilities; but this courage did not prevent them from feeling sorrow for others; for they could not but sympathize with their brethren, when they saw them, even their own flesh, doomed to ruin. But in this place the Prophet seems not so much to mourn the calamities of the people, but employs figurative terms in order to awaken their stupor, for he saw that they were torpid, and that they neither feared God nor were touched with any shame. Since then there was so much insensibility in the people, it was necessary for Jeremiah and other servants of God to embellish their discourses, so as not simply to teach, but also forcibly and strongly to rouse their dormant minds. He therefore says, My bowels, my bowels! We shall see that the Prophet in other places thus laments, when he speaks of Babylon, of Edom, and of other enemies of his people, and why? The Prophet was not indeed affected with grief when he heard that the Chaldeans would perish, and when God declared to him the same thing respecting other heathen nations, who had cruelly persecuted the holy people; but since thoughtless men, as I have said, take no notice of what God from heaven threatens them with, it is necessary to use such expressions as may rouse them from their torpor. So I interpret this place: the Prophet does not express his own grief for the calamities of his people, but by the prophetic spirit enlarges on what he had previously said; for he saw that what he had stated had no effect, or was not sufficient to rouse their minds. My bowels! he says. He had indeed grief in his bowels, for he was a member of the community; but we now speak of his object or the purpose he had in view in speaking thus. It is not then the expression of his own grief, but an affecting description, in order that what he had said might thoroughly rouse the minds of those who heedlessly laughed at the judgment of God. He then adds, My heart tumultuates , or makes a noise: the verb means to resound, and hence it is metaphorically taken for tumultuating. He speaks of the palpitation of the heart, which takes place when there is great fear. But he calls it noise or tumult, as though he had said, that he was not now master of himself, so as to retain a calm and tranquil mind, for God smote his heart with horrible dread. He afterwards adds, I will not be silent, for the sound of the trumpet has my soul heard , or thou, my soul, hast heard, and the clamor of battle ; for the word מלחמה chme , is to be thus taken here. He says that he would not be silent because this clamor made a noise in his heart. We hence conclude that he grieved not from a feeling of human sorrow, but he did that which he had been bidden to do by God; for he had been chosen to be the herald of God’s vengeance, which was nigh, though not dreaded by the Jews. (116) Some think that soul is here to be taken for the prophetic spirit, for trumpets had not yet sounded, nor was yet heard the clamor of battle. They therefore suppose that there is to be understood here a contrast, that Jeremiah did not perceive the noise by his ears, but in his heart. But I know not whether this refinement may be fitly applied to the Prophet’s words. I therefore think that Jeremiah means, that he spoke in earnest, because he saw God’s vengeance as though it were already made evident. And this availed not a little to gain credit to what he had stated, so that the Jews might know that he did not speak of himself, nor act a part as players do on the stage. They were then to know that he did not relate what God had pronounced, but that he was God’s herald in such a way, that he heard in his soul or heart, to his great terror, the tumult of war and the sound of the trumpet. It follows — (116) Remarkably concise and striking are the words of this verse, — My bowels! my bowels! I am in pain! O the enclosures of my heart! Turbulent is my heart within me; I will not be silent; for the sound of the trumpet Have I heard; my soul, the shout of battle. To change the person of the verb, “I am in pain,” or in labor, as it literally means, as Blayney does, destroys the force and the vehemence of the passage; and all the early versions retain the first person. “The enclosures,” literally “the walls,” that is, what encloses or surrounds the heart, he mentions first the bowels, then what surrounds the heart, and afterwards the heart itself: and his pain was like that of a woman in travail. Being in this state, he resolved not to be silent but to declare their danger to the people. — Ed . return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-19

Source

어떤 해석자들은 선지자가 여기서 자신의 나라가 곧 멸망할 것임을 보았기 때문에 슬픔으로 영향을 받았다고 생각한다. 그러나 이것이 옳은 견해인지 모르겠다. 선지자들이 하나님의 복수를 선포할 때 가혹하더라도 인간적인 감정들을 버리지 않았다는 것은 사실이다. 따라서 그들은 종종 자신들이 예언한 악들을 슬퍼했다. 선지자들은 따라서 두 가지 감정을 가졌다.

그러나 이 장소에서 선지자는 백성의 재앙들로 슬퍼하는 것처럼 보이지 않는다. 오히려 그들의 무감각을 깨우기 위해 형상적인 표현들을 사용한다. 왜냐하면 그분은 그들이 무감각하고, 하나님도 두려워하지 않으며, 어떤 수치로도 감동받지 않는다는 것을 보았기 때문이다. 따라서 백성 안에 그처럼 무감각함이 있었으므로, 예레미야와 하나님의 다른 종들이 자신들의 담론을 꾸미는 것이 필요했다. 단지 가르칠 뿐만 아니라 강력하고 강하게 그들의 잠자는 마음을 각성시키기 위해.

따라서 그분은 말씀하신다. 내 창자들아! 내 창자들아! 우리는 선지자가 다른 장소들에서도 이처럼 탄식하는 것을 볼 것이다. 선지자는 실로 갈대아인들이 멸망할 것이라는 말을 들었을 때, 하나님이 다른 이방 나라들에 대해 같은 것을 선언하셨을 때, 슬픔으로 영향을 받지 않았다. 그러나 경솔한 사람들이 하나님이 하늘에서 그들을 위협하는 것에 주의를 기울이지 않으므로, 그들을 무감각에서 깨울 수 있는 표현들을 사용하는 것이 필요하다.

내 마음이 시끄럽다. 동사는 울리다를 의미하고, 따라서 시끄럽다고 은유적으로 사용된다. 그분은 큰 두려움이 있을 때 일어나는 심장의 두근거림에 대해 말씀하신다. 그분은 그런 다음 덧붙이신다. 나팔 소리를 들었기 때문이다. 선지자는 그가 들었다고 말하는 방식으로 말한다. 마치 이미 일어난 것처럼. 하나님의 복수를 이미 면전에서 본 것처럼.

원주석

20절 카드 ↗

He pursues the same subject, but amplifies the dread by a new circumstance, — that God would heap evils on evils, so that the Jews would in vain hope for an immediate relief. By saying, A calamity upon a calamity , he means that the end of one evil would be the beginning of another. For it is what especially distresses miserable men, when they think that their evils will continue long. They indeed imagined that God would be satisfied with an evil that would be soon over, like a storm or a tempest: and when an alleviation appeared, they would have thought that they had suffered enough and would have returned again to their old ways and derided God as though they had escaped from his hands. For this reason the Prophet declares, that their calamities would for a long time continue, so that no end to them could be hoped for, until the Jews were wholly destroyed. By saying that calamities were called , or summoned, he briefly reminds them, that God would sit on his tribunal, and that after inflicting light punishment on men for their sins, he would add heavier punishment, and that when he found their wickedness incurable, he would proceed to extremities, so as wholly to destroy those who could not be reclaimed. Called then has been distress upon distress : and how was this? Perished has the whole land ; and then, my tabernacles have been suddenly destroyed, in an instant destroyed has been my curtains. (117) It is thought that the Prophet here compares strongly fortified cities to tents and curtains, in order to expose the foolish confidence with which the Jews were proudly filled, thinking that their cities were a sufficient protection from enemies. It is then supposed that the Prophet here deprives them of their vain confidence by calling these cities tents. There are also those who think that he alludes to his own city Anathoth, or to his own manner of life. It is indeed true that Jeremiah speaks often in other places as a shepherd; that is, he uses common and free modes of speaking. It would not then be unnatural to suppose, that he put on the character of a shepherd when he spoke of tents. Both these views may however be combined, — that he used a language common among shepherds, — and that he shews that it was a mere mockery for the Jews to think that they could easily escape, as they had on their borders many fortified cities capable of resisting the attacks of their enemies. But no less suitable view would be this, — That no corner would be safe; for their enemies would penetrate into the most retired places and destroy the smallest cottages, which might be resorted to as hiding — places. He says suddenly , and in an instant , in order that the Jews might not promise themselves any time for negotiating, and thus procrastinate, and think that they would have time enough to make their peace with God. It follows — (117) The literal reading may be thus, — Breach upon breach has happened; For laid waste has been the whole land; Suddenly laid waste have been my tents, In a moment my curtains. He relates what he had seen in a vision, and therefore represents the whole as past. The verb קרא in Niphal as here, as well as in Kal, means sometimes to happen, to befall, to take place. The Syriac and the Targum give it here this meaning; and Blayney has adopted the same. — Ed return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-20

Source

그분은 같은 주제를 추구하지만, 새로운 상황으로 그 두려움을 증폭시킨다. 즉 하나님이 악들에 악들을 쌓으실 것이므로, 유대인들이 헛되이 즉각적인 안도를 소망할 것이라는 것이다.

재앙에 재앙이라고 말함으로써, 그분은 한 악의 끝이 다른 악의 시작이 될 것임을 의미하신다. 왜냐하면 그것이 비참한 사람들을 특히 괴롭히는 것이기 때문이다. 즉 그들의 악들이 오래 지속될 것이라고 생각할 때. 그들은 실로 하나님이 폭풍이나 소나기처럼 곧 지나갈 악으로 만족하실 것이라고 상상했다. 따라서 선지자는 그들의 재앙들이 오랫동안 계속될 것이라고 선언한다.

갑자기, 즉각이라고 그분은 말씀하신다. 이것은 유대인들이 자신들의 적들과 협상하기 위한 어떤 시간도 약속하지 않도록, 그리고 이처럼 시간을 끌어 하나님과 화해할 충분한 시간이 있을 것이라고 생각하지 않도록 하기 위해서이다.

원주석

21절 카드 ↗

He concludes that part of his discourse, which, as we have said, he embellished with figurative terms, in order more fully to rouse slow and torpid minds: but he confirms what he said at the beginning of the last verse ( Jeremiah 4:20 ) “Distress has been summoned upon distress.” He indeed repeats in other words the same thing, How long shall I see the standard , he says, and hear the sound of the trumpet? that is, “You are greatly deceived, if ye think that your enemies, after having for a short time marched through the land, will return home: for the evil of war will for a long time afflict you, and God will protract your calamities, so that the sound of trumpets will continue, and the standard will often, and even every day, be exhibited.” We now then perceive the Prophet’s meaning: He first shews, that though their enemies were afar off, they would yet come suddenly, and that the horses of God would be, according to what he said yesterday, swifter than eagles. He afterwards refers to the continued progress of the war; for it was necessary to shew to the Jews, that as they had long heedlessly despised God, so his vengeance would not be momentary, but would lie on them, so as to be without end. Now we ought to know that at this day there is no less dullness than among the Jews. It is therefore not enough to summon the ungodly and the wicked before God’s tribunal, but such metaphorical language ought to be employed as may strike terror, and constrain them to fear, though they may endeavor in every way to harden their own consciences and stupefy themselves, so as to be capable of easily despising God. It is then necessary, that at the present day the servants of God should also speak more strongly and vehemently, that they may rouse hypocrites and the obstinate from their torpor. It then follows — return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-21

Source

그분은 이전 절에서 말씀하신 것의 그 부분을 결론 내리신다. 그분은 형상적인 표현들로 느린 마음들과 무감각한 마음들을 더 충분히 깨우려 했다고 우리가 말했다. 그러나 그분은 이전 절에서 말씀하신 것을 확증하신다. 내가 얼마나 오랫동안 군기를 보고, 나팔 소리를 들을 것인가? 즉 "너희는 크게 잘못 생각하고 있다. 원수들이 짧은 시간 그 땅을 행군한 후 집으로 돌아갈 것이라고. 왜냐하면 전쟁의 악이 오랫동안 너희를 괴롭힐 것이기 때문이다. 하나님이 나팔 소리가 계속되고 군기가 자주, 심지어 매일 펼쳐질 것이므로 너희의 재앙들을 연장하실 것이다."

원주석

22절 카드 ↗

The Prophet again teaches us, that the cause of these evils arose from the people themselves, and was to be found in them, so that they could not transfer it to anybody else. Hence he says, My people are foolish . He speaks here in the person of God; for it immediately follows, Me have they not known : this could not have been said by Jeremiah. God then complains here of the folly of his people; whom he so calls, not by way of honor, but that he might double their reproach; for nothing could have been more disgraceful than that the people, whom God had chosen as his peculiar inheritance, should be thus demented: for why had God chosen the seed of Abraham as his adopted children, but that they might be as lamps, carrying through the world the light of salvation? “What people in the world, “says Moses, “are so noble, who have gods so near them?” He says also, “This is thy knowledge and wisdom.” ( Deuteronomy 4:6 .) God then shews here that it was a monstrous thing, which all should regard with abhorrence, that his people should be foolish; as though he had said, “Can it be that a people whom I have chosen for myself, and with whom I have deposited the covenant of eternal salvation, whom I have instructed by my word — that this people should so madly ruin themselves?” The people , then, are foolish , because they have not known me . He here expresses what was the cause of the foolishness or blindness of the people, even because they did not know God; for the knowledge of him is true wisdom. Now God thus shews that the madness of the people was inexcusable. How so? because he had made himself so familiarly known to them, that the Israelites had no occasion to ask, as Moses says, Who shall ascend into heaven, or who shall descend into the deep? for the word was set before them. ( Deuteronomy 30:12 .) As, then, God had so kindly manifested himself to the Jews, he justly complains that he was not known by them. There are then here two things to be noticed; first, the kind of madness that is here mentioned, — the people did not know God. And we hence learn that then only are we wise when we fear God, and that we are always mad and senseless when we regard him not. This is one thing. Secondly, we must know that no excuse of ignorance or mistake was allowed to that people, for God had made himself known to them. And this may be applied to us: God will justly upbraid us at the last day, that we have been foolish and mad, if we are without the knowledge of him; for we have the means, as I have said, of knowing him; and there is no excuse that we can plead for our ignorance, since God has not spoken to us in an obscure manner. God in these words accused the Jews of ingratitude, and of deliberate wickedness, because they knew him not. But since God has at this day made himself more fully known to us, it is, as I have said, a heavier condemnation to us, and our punishment will thus be doubled, if we know not God, who is so kind to us, and deals with us so graciously. Then he adds, that they were foolish children , and not intelligent . The antithesis in Hebrew is more emphatical than in Greek and Latin; for to say, “He is foolish, and not wise, “would be in Greek and Latin frigid, as the last clause would be weaker than the former. But in Hebrew it is different; for in this way is conveyed the idea, that they were so foolish that not even the least portion of a sound mind remained in them. Even those who are foolish and senseless do yet retain some knowledge, however small it may be: hence they say, that the foolish often speak what is suitable. But the Prophet means another thing, — that the Jews were not only senseless and stupid, but that they were so destitute of all knowledge, that they were like stones or brute animals, and that they had not a particle of sound mind or of rational knowledge remaining in them. (118) The rest we shall defer to another time. (118) The specific meaning of the terms used in this verse is not given in our version, nor by Calvin , nor by Blayney . The following, as I apprehend, is a literal version, — For stupid are my people, Me they do not know; Foolish children are they, And undiscerning are they; Wise are they to do evil, But how to do good they know not. “Stupid,” אויל , is one grossly ignorant, so as to be without knowledge, and not capable of knowing how to do good, or what is the good to be done. The last line explains the two first. Then “foolish,” סכלים , are the perverse, or the perverted, who are foolish through a perverted mind, who are said in the next line to be undiscerning, and who, as in the line which follows, had wisdom enough to do evil. They were stupidly ignorant, and perversely foolish. They were ignorant as to good, and wise as to evil; but this their wisdom was folly. — Ed return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-22

Source

선지자는 다시 우리에게 이 악들의 원인이 백성 자신에게서 나왔고 그들 안에서 발견된다는 것을 가르친다. 따라서 그들이 그것을 다른 이에게 이전시킬 수 없다. 따라서 그분은 말씀하신다. 내 백성은 어리석다. 그분은 하나님의 인격으로 여기서 말씀하신다. 왜냐하면 즉시 따라오는 것이 있기 때문이다. 그들이 나를 알지 못하였다. 이것은 예레미야에 의해 말해질 수 없었다. 하나님은 따라서 여기서 자신의 백성의 어리석음을 탄식하신다.

왜 그분이 그들을 자신의 백성이라고 부르시는가? 영예로 그런 것이 아니라, 그들의 치욕을 배가시키기 위해서이다. 왜냐하면 하나님이 자신의 특별한 기업으로 선택하신 백성이 이처럼 미쳐있다는 것보다 더 수치스러운 것이 없을 것이기 때문이다.

그런 다음 그분은 덧붙이신다. 그들은 어리석은 자녀들이요 지혜롭지 못하다. 히브리어의 대조는 그리스어나 라틴어보다 더 강조적이다. 이렇게 말함으로써 그들이 너무나 어리석어서 건전한 마음의 가장 작은 부분도 그들 안에 남아 있지 않다는 생각이 전달된다. 어리석고 우둔한 이들조차 어느 정도 지식을 보유한다. 그러나 선지자는 다른 것을 의미한다. 즉 유대인들이 단지 어리석고 어리보기할 뿐만 아니라 모든 지식이 없어서 돌이나 짐승 같았고, 건전한 정신이나 이성적인 지식의 조각도 그들 안에 남아 있지 않았다는 것이다.

원주석

23절 카드 ↗

The Prophet in this passage enlarges in a language highly metaphorical on the terror of God’s vengeance, that he might rouse the Jews, who were stupid and careless: nor is the repetition in vain, when he says four times, that he looked . He might have spoken of the earth, heaven, men, and fertile places in one sentence: but it is the same as though he had turned his eyes to four different quarters, and said, that wherever he looked, there appeared to him dreadful tokens of God’s wrath, and which threatened the Jews with utter ruin. Nor is it a wonder that the Prophet is so vehement; for we know that men would have heedlessly received all threatenings, except they were violently roused. And this mode of teaching ought to be well known to us; for all in any degree acquainted with the writings of the prophets, must know that they especially pursued this course, in order to rouse hypocrites, and the despisers of God, who, with a stiff neck and a hardened heart, were not moved by any apprehension of punishment. But this passage is remarkable above most others: we ought therefore to consider the import of the Prophet’s words. He says first, that he looked on the earth, and that it was תהו , teu , and בהו , beu . He employs the very words which Moses adopted in his history of the creation; for before any order was introduced, he says that the earth was תהו , teu , and בהו , beu , that is, waste and unformed chaos; and it had no beauty pleasing to the eye. (119) It is the same as though He had said, that the order, which had been so beautifully arranged, had now disappeared through God’s wrath, and that there was nothing but confusion everywhere. Thus he amplifies the atrocity of their sins; as though he had said, that men had become so fallen, that they had changed the whole form of the world, and blended heaven and earth together, so that now there was no distinction between things. As to the heavens, he says, that there was no light in them: he intimates that the light of the sun, moon, and stars, was in a manner extinguished, because men were unworthy to enjoy such a kindness from God; and as though the sun and moon were ashamed to be witnesses of so many sins and vices. We now then apprehend what Jeremiah chiefly means in the first verse: He says, that he looked on the earth , and that nothing appeared in it but dreadful chaos and waste, there being no form nor beauty; for the Jews had by their sins subverted the order of nature and the creation of God. And he says, that he looked on the heavens , and that they had no light ; for the Jews had deserved to be deprived of that benefit which God had designed the sun and the moon to convey: and it is indeed a singular instance of God’s kindness, that he has made such noble objects to be of such service to us. The Prophet, in short, means that such awful tokens of God’s wrath appeared in heaven and on earth, as though the whole world had been thrown into confusion. This mode of speaking often occurs in the other prophets, especially in Joel 2:2 . Though the words are hyperbolical, yet they do not exceed what is suitable, if we take to the account the extreme insensibility of men: for except God arms heaven and earth, and shews himself ready to take away all the blessings with which he favors mankind, they will, as we have lately said, laugh to scorn all his threatenings. (119) These two words are viewed as synonymous by some, and the versions render them often by the same terms. As to the first, תהו , there can be no doubt as to its meaning, for it occurs about twenty times, and in all these places the idea of emptiness is chiefly conveyed: hence it is most commonly rendered in our version, vain, vanity, in vain, nought, etc., 1 Samuel 12:21 ; Isaiah 40:17 ; Isaiah 45:18 ; Isaiah 49:4 . It is improperly rendered “without form,“ in Genesis 1:2 , and “confusion” in Isaiah 34:11 . When applied to the earth, as in Genesis 1:2 , it imports emptiness, as it was then unfurnished either with productions or with any inhabitants. This appears evident from Isaiah 45:18 , “He created it not in vain,“ rather, “not empty did he create it — לא - תהו בראה ;” “he formed it to be inhabited,“ or more literally, “for a habitation he formed it.” As to the other word, בוו , it only occurs three times, Genesis 1:2 ; Isaiah 34:11 ; and here. As the former evidently means emptiness, this may be taken to mean confusion or chaos, according to Symmachus , “ συγκεχυμένη , — confused.” Then the right rendering here would be, — 23. I looked on the land, And behold emptiness and confusion; And towards the heavens, And they were without their light. It is not the earth, but the land of Judea is what is meant. The whole passage being so striking, shall be here given, — 24. I looked at the mountains, And, behold, they were shaking, And all the hills made quick motions: 25. I looked, and, behold, there was no man; And every bird of heaven had fled away: 26. I looked, and, behold, Carmel a desert; And all its cities had been demolished By the presence of Jehovah, By the indignation of his wrath. The whole is represented as already done. The Prophet speaks of what he had seen in the vision. — Ed . return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-23

Source

선지자는 이 구절에서 하나님의 복수의 두려움을 매우 형상적인 언어로 확대한다. 그것은 어리석고 부주의한 유대인들을 각성시키기 위해서였다. 그분이 네 번이나 보았다고 말하는 반복은 헛된 것이 아니다. 그분은 한 문장으로 땅, 하늘, 사람들, 비옥한 장소들에 대해 말했을 수 있었다. 그러나 그것은 마치 그분이 눈을 네 다른 방향으로 돌려, 어디를 보든 하나님의 진노의 두려운 표징들이 나타났고, 그것들이 유대인들에게 완전한 멸망을 위협하는 것처럼 보인다.

그분은 첫째로 그분이 땅을 보았고 그것이 תֹהוּ(토후)와 בֹהוּ(보후)였다고 말씀하신다. 그분은 모세가 창조 역사에서 채택한 바로 그 단어들을 사용하신다. 왜냐하면 어떤 질서가 도입되기 전에, 그는 땅이 תֹהוּ와 בֹהוּ였다고 말하기 때문이다. 즉 황무하고 형태 없는 혼돈. 그것은 눈에 기쁜 아름다움이 없었다.

하늘들에 관해서는, 그분은 빛이 없다고 말씀하신다. 그분은 해, 달, 별들의 빛이 어떤 의미에서 꺼졌다는 것을 암시하신다. 왜냐하면 사람들이 그처럼 하나님의 친절을 누릴 자격이 없었기 때문이다. 그리고 마치 해와 달이 그처럼 많은 죄들과 악들의 증인들이 되는 것을 부끄러워하는 것처럼.

원주석

24절 카드 ↗

Jeremiah descends afterwards from heaven to mountains, and says that they trembled , and that all the hills moved or shook; some say, destroyed, but I know not for what reason, for the Prophet no doubt confirms the same thing by another phrase: and as he had said, that mountains trembled, so he also adds, that hills shook; and this is the proper meaning of the verb. Now the reason why he speaks of mountains and hills is evident; for a greater stability seems to belong to them than to level grounds, inasmuch as mountains are for the most part stony, and have their roots most firmly fixed in rocks. Were indeed the whole world to be thrown into confusion, the mountains seem to be so firmly based that no commotion could affect them: but the Prophet says, that they trembled , and that the hills shook return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-24

Source

예레미야는 다음에 하늘에서 산들로 내려오며, 그것들이 진동했다고 말한다. 그리고 모든 언덕들이 흔들리거나 움직였다. 산들과 언덕들에 대해 말씀하시는 이유는 명백하다. 왜냐하면 더 큰 안정성이 그것들에 속하는 것처럼 보이기 때문이다. 평평한 지면에서보다. 산들이 대부분 암석으로 되어 있고 바위들에 뿌리가 가장 굳건히 박혀 있으므로. 실로 온 세상이 혼란스럽게 되더라도, 산들은 그처럼 굳건하게 기초를 두고 있어서 어떤 요동도 그것들에 영향을 미칠 수 없는 것처럼 보인다. 그러나 선지자는 그것들이 진동했고 언덕들이 흔들렸다고 말한다.

원주석

25절 카드 ↗

What he saw the third time was solitude; for he says that there were no men , and that all birds had fled away. The principal ornament of the world, we know, consists of men and of living creatures. For why was the earth made so productive, that it brings forth fruits, so many and so various, except for the sake of men and of animals? Though, then, the earth appears very beautiful on account of its trees, herbs, and every kind of fruit, yet its principal ornaments are men and animals. By stating a part for the whole, the Prophet, by mentioning birds, includes all earthly animals: he says then, that the earth was emptied of its inhabitants. return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-25

Source

그분이 세 번째로 본 것은 고독이었다. 왜냐하면 그분은 사람들이 없었고 모든 새들이 날아가버렸다고 말씀하시기 때문이다. 세상의 주요 장식은 사람들과 생물들로 이루어진다는 것을 우리는 안다. 왜 땅이 그처럼 많고 다양한 열매들을 맺도록 비옥하게 만들어졌겠는가? 사람들과 짐승들 때문이 아니라면. 선지자는 부분으로써 전체를 언급하며, 새들을 언급함으로써 모든 지상 동물들을 포함시킨다. 그분은 따라서 땅이 그 거민들로부터 비워졌다고 말씀하신다.

원주석

26절 카드 ↗

What he saw the fourth time was this — that the fertile land was turned into a desert . I indeed think that Carmel is to be taken here as meaning the place. That part of the holy land, we know, received its name from its fertility: Carmel means any rich and fruitful spot of ground. But, as I have just said, the mount was so called because it abounded in all kinds of produce; for there were on it fruitful pastures and fertile fields, and every part of it was remarkably pleasant and delightful. I am therefore inclined to consider Carmel itself to be meant here; and my reason is, because he immediately adds, that its cities were destroyed ; and this can be more fitly applied to Carmel than generally to all fruitful regions. As to myself, I think that the Prophet speaks of Carmel; and yet he alludes to what the word means. (120) Even in this verse he mentions a part for the whole, as though he had said, that Carmel, which excelled in fertility, had become like a desert. When Isaiah speaks of the renovation of the Church, he says, “The desert shall be as Carmel,“ ( Isaiah 32:15 ) as though he had said, that the blessing of God would be so abundant through the whole world, that deserts would bear fruit like Carmel, or those regions which are remarkable for their fertility. But Jeremiah, speaking here of a curse, says, that Carmel would be like the desert ; and that all its cities would be demolished, even at the presence of Jehovah, and by the great heat of his wrath Some render חרון , charun , fury: and this kind of language is not without its use; for men, as we have said, except God terrifies them as it were by thunders, will sleep and will not perceive his judgment, so that all threatenings become useless to them. This is the reason why Scripture speaks so often of the fury or of the great heat of God’s wrath. Either of the two words might indeed be sufficient; either חרון , charun , which means fury or great heat; or אף aph, which signifies anger or wrath. Why then are both mentioned? because it is necessary, as I have said, to tear in pieces our hardness as with hammers; for otherwise God could never turn us to fear him. This repetition then ought to avail for the purpose of subduing the perverseness of our nature; not that these turbulent feelings belong to God, as it is well known; but as we cannot otherwise conceive how dreadful his vengeance is, it is necessary that he should be set before us as one who is angry and burning with wrath: in a like manner, eternal death is described to us under the metaphor of fire. Now, as to the sum of what is here said, the Jews at that time no doubt enjoyed great abundance and indulged their pleasures; in short, they were fully pleased with their condition. But the Prophet here declares that he saw at a distance what these blind Jews did not see, even God’s vengeance approaching, which would deprive them of that abundance, on account of which they were so swollen with pride, and which would reduce them all into such a state of desolation that nothing would remain above or below, but a disordered confusion, such as existed before nature was brought to order, when the earth was not separated from the heavens, and there was only a confused mass, including all the elements, and without any light. He afterwards adds — (120) All the early versions, as well as the Targum , retain the word “Carmel.” Blayney renders it “the fruitful field.” — Ed . return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-26

Source

그분이 네 번째로 본 것은 이것이었다. 비옥한 땅이 사막으로 변했다. 나는 실로 갈멜이 여기서 그 장소를 의미하는 것으로 생각한다. 그 거룩한 땅의 그 부분이 자신의 비옥함으로 그 이름을 받았다는 것은 잘 알려져 있다. 갈멜은 풍요롭고 비옥한 땅의 어떤 부분이든 의미한다. 그러나 내가 방금 말한 것처럼, 그 산은 모든 종류의 산물이 풍성했기 때문에 그렇게 불렸다.

나는 따라서 여기서 갈멜 자체가 의미된다고 생각하는 경향이 있다. 그리고 내 이유는, 그분이 즉시 그 성읍들이 파괴되었다고 덧붙이시기 때문이다. 이것은 일반적인 비옥한 지역들보다 갈멜에 더 적절히 적용될 수 있다.

이 절에서조차 그분은 전체를 위해 부분을 언급하신다. 마치 그분이 갈멜이 비옥함에서 뛰어났지만, 사막처럼 되었다고 말씀하시는 것처럼. 이사야가 교회의 갱신에 대해 말할 때, "사막이 갈멜처럼 되리라"고 말한다. 마치 그가 하나님의 복이 온 세상에 너무 풍성하여 사막들이 갈멜처럼, 또는 비옥함으로 주목받는 지역들처럼 열매를 맺을 것이라고 말하는 것처럼. 그러나 예레미야는 저주에 대해 말하면서, 갈멜이 사막처럼 될 것이라고 말한다. 여호와의 얼굴 앞에서, 그분의 맹렬한 진노의 열기 때문에.

원주석

27절 카드 ↗

The Prophet briefly explains here what he understood by the four things which he had seen and of which he had spoken. He then declares, as it were in the person of God, that there would be a dreadful desolation throughout Judea; Wasted, he says, shall be the whole land, or, in the whole land there shall be desolation. Some explain what afterwards follows, as though he mitigated the severity of his language. Hence, as they think, a mitigation is added, which was to relieve the faithful with some hope of mercy, lest they should wholly despond. And indeed were he to threaten only he might fill a hundred worlds with terror. Lest then despair should so overwhelm the faithful as to restrain them from fleeing to God for mercy, it is often added by way of mitigation, that God would not consume the whole land. The word כלה , cale , sometimes means perfection, but in most places, consummation; for the verb signifies to perfect and to consume, and for the same reason. Though these two things seem inconsistent, yet what is consumed is said to be perfected, for it comes to an end. If this explanation is approved, we now see the reason why he declares that he would not make a consummation, with whatever severity he might punish the sins of his people; it was, that some hope might remain for the faithful, so that they might not be wholly discouraged; which would have been the case had not God promised to be propitious and mindful of his covenant. Some perhaps may approve of reading the sentence as a question, and think that the object is to beat down the pride of the ungodly, and to dissipate the boasting of those who relied on the hope of impunity; as though he had said, “Do ye still deny that I shall make a consummation?” Now, though the former exposition contains a richer truth, yet I prefer to take כלה , cale , as signifying an end, as though he had declared that he would observe no moderation in executing his vengeance: (121) and a similar language occurs in the next chapter. The real meaning then is, — that God would to the end carry on his work of desolation. The prophets indeed do not always speak alike when they announce God’s judgments. Sometimes they denounce ruin where none seems to be safe; yet God ever preserves some hidden seed, as it is said in Isaiah 1:9 ; where also it appears evident what the prophets understood by making a consummation. For God there threatens and says, “Behold I will make a consummation;” yet he afterwards adds, “The consummation shall bring forth fruit,” that is, what remained of the consummation. The prophets elsewhere compare the Church of God to olive — trees when shaken, or to vines after vintage, ( Isaiah 17:6 ; Isaiah 24:13 ;) for some grapes ever remain which escape the eyes of the gatherers; so also, when the olive — trees are shaken, some fruit remain on the highest branches. Thus God says, that the consummation he makes in his Church is like the vintage or the shaking of olive — trees, when some fruit remain and escape the eyes of the gatherers. We now perceive what the Prophet means, — that there would be the ruin of the whole people, so that they would have neither a name nor existence as a body; which thing also happened, when they were driven as exiles into Babylon; for the people, as a civil community, then ceased to exist, so that there was an end made of them. I indeed allow that God’s threatenings cannot avail for our salvation, unless connected with the promise of pardon, so that being raised up by the hope of salvation we may flee to him: for as long as we deem God inexorable, we shun every access to him; and thus despair drives us into a rage like that of fiends. Hence it is that the reprobate rage so much against God, and make a great clamor: and they would willingly thrust him from his throne. It is therefore necessary that a hope of salvation should be set before us, so that we may be touched with repentance: and as this promise is perpetual, whatever may happen, even if earth and heaven were mixed together, and ruin on every side were filling us with dread, we must still remember that there will be ever some remnant according to the passages we have referred to in the first and tenth chapters of Isaiah. But as the people were not prepared to receive consolation, the design of the Prophet here is different, for he only mentions punishment. He afterwards adds — (121) All the early versions and the Targum favor the former view, as they all render the sentence, “Yet a consummation I will not make.” Gataker mentions another explanation, “I will not yet make a full end” with you; that is, I will punish you yet farther: and reference is made to Jeremiah 5:18 . This view is adopted by Blayney and Scott . But the former view is no doubt the right one; for this is the meaning of the phrase as found in other places; see Jeremiah 30:11 ; where it is clear that כלה עשה is wholly to destroy. See also Nehemiah 9:31 ; Ezekiel 11:13 ; Ezekiel 20:17 ; Nahum 1:9 . The meaning then is, “Yet I will not make an entire destruction.” Henry takes this view, and Lowth seems to prefer it. Indeed the phrase has no other meaning wherever it is used. — Ed return to ' Top of Page ' <a name="verse-28" class="com-number"

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bible-text/jer-4-27

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선지자는 여기서 그분이 보고 말씀하신 네 가지에서 그분이 의미한 것을 간략히 설명하신다. 그분은 따라서 마치 하나님의 인격으로 선언하신다. "온 땅이 황폐하게 되리라." 어떤 이들은 나중에 따라오는 것을 마치 그분이 언어의 엄격함을 완화하신 것처럼 설명한다. 따라서 그들이 생각하기에 완화가 덧붙여지는데, 이는 신실한 이들에게 어떤 자비의 소망으로 위로를 주기 위함이다.

그러나 나는 כָּלָה(칼라)를 끝을 의미하는 것으로 취하는 것을 선호한다. 마치 그분이 자신의 백성의 죄들을 아무리 심하게 벌하더라도 그것에 끝을 두지 않을 것이라고 선언하신 것처럼. 실제 의미는 따라서 하나님이 황폐의 역사를 끝까지 계속할 것이라는 것이다.

원주석

28절 카드 ↗

Jeremiah proceeds here with the same subject, and still introduces God as the speaker, that what is said might produce a greater effect. For this , he says, the land shall mourn . The mourning of the land is to be taken for its desolation; but he refers to what he had said before. He does not speak of the inhabitants of the land; for they who thus explain the passage, diminish much the force of the expression; for the Prophet here ascribes terror and sorrow to the very elements, which is much more striking than if he said, that all men would be in sorrow and grief. The same also must be thought of the heavens. Indeed, the latter clause proves that he does not speak of the inhabitants, but of the land itself, which, though without reason, seems yet to dread God’s vengeance. And thus the Prophet upbraids men with their insensibility; for when God appeared as judge from heaven, they were not touched with any fear. Mourn then shall the land, and covered shall be the heaven with darkness ; that is, though men remain stupid, yet both heaven and earth shall feel how dreadful God’s judgment will be. He afterwards adds, Because I have spoken . Some consider אשר , asher , what, to be understood between this sentence and the following verb: “Because I have spoken what I have purposed, and I have not repented.” But the concise phrase is not unsuitable: God first intimates, that he had pronounced the sentence, which would remain firm and unchangeable; as though he had said, “I have once for all declared by my servants what I will do.” For the prophets, we know, were the heralds of God’s vengeance: and as their doctrine was often despised, so at this day also the world obstinately rejects it; and as it often now derides all threatenings, so it happened then. But Jeremiah introduces here God as the speaker, as though he had said, “My servants have been despised by you; but they have said nothing but what I have commanded them: I am therefore the author of that sentence by which you ought to have been moved and roused.” In this sense it is that God testifies that he had spoken; for he transfers to himself what the Jews thought proceeded from the prophets, and hence supposed that they were at liberty to regard as nothing what the prophets pronounced against them: “I myself am He,” says God, “who has spoken.” So that we must understand a contrast here between God and the prophets; as though he had said, that the Jews in vain slumbered in their sins, because they thought they had to do only with mortals, since God himself had commanded his servants to denounce the ruin that was despised. But that they might not think that God had thus spoken to cause a false alarm, (for hypocrites flatter themselves with this pretense, that God does not speak seriously, but that he frightens them with bugbears, as children are wont to be,) he says, that he had purposed . He had said before that he had spoken, that is, by his prophets; but what he means now by this word is, that the predictions which he had made known as to their destruction proceeded from his own secret counsel: “This,” he says, “has been decreed by me.” He then adds, It has not repented me, and I will not turn from it . He briefly shews, that the Jews were now given up to death, that they might not think that God could be pacified as long as they followed their vices; for God had decreed to destroy them; and he had not only declared this by his prophets, but had also resolved within himself to do so. By the term repent, is to be understood a change; for God cannot, strictly speaking, repent, as nothing is hid from him; but he speaks, as I have lately stated, after a human manner: and every ambiguity is removed by the next phrase, when he says, I will not turn from it , that is, “I will not retract my sentence.” (122) It follows — (122) The latter part is very concise, — Because I have said, I have purposed, And have not repented, And I will not turn from it. The turning refers to what he had said, and repentance to the purpose. Blayney followed the Septuagint , and changed the order of the words, and thus destroyed the right connection of the passage, and the common parallelism of the language. We may also notice this passage as an instance of what is often found both in the Old Testament, and also in the New, — that when two or more things are consecutively stated, the most obvious, the most apparent, is mentioned first, and then the most hidden, or what is in order previous. Purpose is first in order, but speaking is first mentioned. — Ed . return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-28

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예레미야는 여기서 같은 주제를 계속하신다. 그리고 더 큰 영향을 위해 여전히 하나님을 말씀하시는 분으로 소개하신다. 이것 때문에, 그분은 말씀하신다, 땅이 슬퍼하리라. 땅의 슬픔은 그 황폐함을 의미한다. 그러나 그분은 이전에 말씀하신 것을 언급하신다. 그분은 땅의 거민들에 대해 말씀하지 않으신다. 왜냐하면 이렇게 설명하는 이들은 그 표현의 힘을 크게 약화시키기 때문이다. 왜냐하면 선지자는 여기서 바로 요소들에게 두려움과 슬픔을 귀속시키는데, 이것은 모든 사람들이 슬픔과 슬픔 중에 있을 것이라고 말하는 것보다 훨씬 더 충격적이기 때문이다.

같은 것이 하늘들에 대해서도 생각되어야 한다. 실로 나중에 따라오는 절이 그분이 거민들에 대해서가 아니라 땅 자체에 대해 말씀하신다는 것을 증명한다. 땅은 이성 없이도 하나님의 복수를 두려워하는 것처럼 보인다. 따라서 선지자는 사람들의 무감각을 비웃는다. 하나님이 하늘에서 심판자로 나타나셨을 때, 그들은 어떤 두려움으로도 감동받지 않았다.

그런 다음 그분은 덧붙이신다. 내가 말하였기 때문이다. 하나님은 첫째로, 그분이 선지자들을 통해 선포한 문장이 굳건하고 불변함을 암시하신다. 마치 그분이 말씀하시는 것처럼: "나는 무엇을 할 것인지 내 종들을 통해 선포했다." 왜냐하면 선지자들이 하나님의 복수의 전령들이었기 때문이다. 그리고 그들의 교리가 종종 경멸받았으므로, 하나님은 여기서 마치 그분이 말씀하시는 것처럼 자신을 말씀하시는 분으로 소개하신다. "내 종들이 너희에 의해 경멸받았다. 그러나 그들은 내가 명한 것 외에는 아무것도 말하지 않았다."

그러나 그들이 헛된 경보를 위해 그처럼 말했다고 생각하지 않도록, 그분은 그분이 작정하셨다고 말씀하신다. 그분은 전에 자신이 선지자들을 통해 말씀하셨다고 말씀하셨다. 이제 그분이 이 단어로 의미하시는 것은, 그분이 그들의 파괴에 관한 것으로 알려진 예언들이 자신의 비밀스러운 계획에서 나왔다는 것이다. 그분은 덧붙이신다. 나는 후회하지 않았고 그것에서 돌이키지 않겠다. 그분은 간략하게, 유대인들이 이제 죽음에 넘겨졌음을 보여주신다.

원주석

29절 카드 ↗

By saying, that at the voice or sound of horsemen and bowmen , there would be an universal flight, he means, that the enemies would come with such impetuosity, that the Jews would not dare to wait for their presence, but would flee here and there before they were attacked: for the word voice or sound, no doubt, is set here in opposition to wounds. They did swell, we know, with amazing pride; hence the Prophet ridicules that false confidence by which they were so inebriated as not to dread God’s judgment: “The sound alone of enemies,” he says, “will frighten you; so that all the cities, being left by their inhabitants, will easily fall into their hands, for walls will not defend themselves; nay, the gates will be open.” Flee then will every city ; that is, all the cities will have recourse to flight. Then it follows, Ascend will they into the clouds , or into thicknesses: this may be applied to the enemies, to shew that they would be so nimble and active as to fly, as it were, to the clouds, and climb the highest rocks. But I prefer to connect this sentence with the former, as intimating, that to ascend the clouds would not be too arduous for the Jews in their anxious flight. Inasmuch as the tops of mountains were often covered with thick trees, in order to form a dark shade, this passage may mean, that they fled to such places. However this may have been, the Prophet here, no doubt, refers to such high situations. Hence, the meaning would be more evident if we retain the word, clouds. As to what is intended, we see that that is clear; which is, that the enemies of the Jews would in swiftness be equal to the eagles while pursuing them; or, what is more commonly thought, that the terror felt by the Jews would be so great, that in their flight they would not seek recesses nigh at hand, but would flee to the highest tops of mountains, and hide themselves there among the trees, as though they had climbed into the clouds. They would ascend into craggy rocks , as they could not think themselves otherwise safe from the attacks of their enemies. (123) He then adds, that every city would be forsaken , so that no one would dwell in them . We see that the Prophet had ever this in view — to rouse the Jews, who had deaf ears and stony hearts, so that they felt no concern for their own calamities, and even boldly despised God, as though they had made a covenant with death, according to what is said in another place. ( Isaiah 28:15 .) He afterwards subjoins — (123) The verbs in this are all in the past tense, as in some former instances. The Prophet had already seen in a vision what he here states, — At the voice (or sound) of the rider and of the handler of the bow, Flee did every city; They went into thickets, and into cliffs they climbed; Every city was forsaken, And dwell in them did no man. The word for “thickets” means sometimes “clouds.” The verb signifies to be dense, thick, gross, bulky: but the plural noun means a thick wood, as well as a thick or dense mass of vapors, which form clouds. It is rendered “ ἄλση , — forests,“ by the Septuagint and Syriac ; and “ sylvas — woods,” by the Targum . — Ed return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-29

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마병과 활 쏘는 자들의 소리에 온 성읍이 피한다고 말함으로써, 그분은 원수들이 그런 기세로 올 것이므로 유대인들이 감히 그들의 임재를 기다리지 못하고, 공격받기 전에 이리저리 피할 것임을 의미하신다. 왜냐하면 소리나 소음이라는 단어가 여기서 의심할 여지 없이 상처들과 반대로 사용되기 때문이다. 우리는 그들이 놀라운 교만으로 부풀어 있었다는 것을 안다. 따라서 선지자는 그들이 너무나 취해있던 거짓 확신을 조롱한다. 원수들의 소리만이 너희를 두렵게 할 것이다. 그래서 모든 성읍들이 거민들에게 버려져 쉽게 그들의 손에 떨어질 것이라고.

그런 다음 따라온다. 그들이 두꺼운 나무들로 올라갈 것이다. 이것은 원수들이 그처럼 날렵하고 활발하여 말하자면 구름들로 날아올라 가장 높은 바위들을 오르는 것처럼 보일 것이라는 것을 보여주기 위해 원수들에게 적용될 수 있다. 그러나 나는 이 문장을 이전 것과 연결하는 것을 선호한다. 유대인들이 불안한 도주 중에 구름들로 오르는 것이 너무 힘들지 않을 것이라는 것을 암시하면서.

원주석

30절 카드 ↗

The Prophet boldly ridicules the Jews, in order to cast down their pride and haughtiness. It was indeed his object to check that pride with which they were elated against God. The Prophet could not have done this without assuming a higher strain than usual, and by rendering his discourse more striking by using metaphorical words. It is indeed the language of derision; he exclaims, What wilt thou do, thou wretched one? The Jews had hitherto been inflated with contempt towards God, and their high spirits had not been subdued. Since, then, their haughtiness continued untamed, the Prophet cries out and says, “Thou wretched, what wilt thou do?” as though he had said, “In vain do they flatter themselves and promise themselves aid from this and from that quarter, for their condition is past any remedy.” (124) He afterwards adds, Though , etc.; for so I consider the connection of the verse; and they seem right to me who do not separate the words of the Prophet. But the view which others take appears frigid, “Who now adornest thyself, who now clothest thyself in scarlet, who adornest thyself with ornaments of gold, who paintest thy eyes black.” To no purpose do they introduce the relative, for it renders the meaning of the Prophet different from what it really is. These parts follow one another, and the principal verb is found in these words, In vain dost thou adorn thyself; and the particle כי is to be rendered “though.” There are those who consider ceremonies to be intended, as hypocrites think that they are by these protected against God’s judgment: but this view is unsuitable and wholly alien to what is here set forth. It is indeed true, that ceremonies are to hypocrites dens of thieves, as we shall hereafter see, ( Jeremiah 7:11 ;) but the Prophet in this place refers to meretricious ornaments; for the people, as it had before appeared, were become like an adulterous woman. God had formed with them as it were a marriage — contract; they had violated it; and this perfidy was like the defection of an adulteress, who leaves her husband and wanders here and there, and lives as a prostitute. As then harlots, for the purpose of enticement, are wont to dress themselves elegantly, to paint their faces, and to use other allurements, the Prophet says, “In vain wilt thou adorn thyself; though thou puttest on scarlet, though thou shinest with gold even from the head to the feet, yet all this will be superfluous and useless; and though, in addition to all this, thou paintest thy face, (125) it will yet avail thee nothing.” Now, we know whom he understands by lovers, even the Egyptians and the Assyrians. For the Jews, when oppressed by the Egyptians, were wont to seek help from the Assyrians; and again, when attacked by the Assyrians, they became suppliants to the Egyptians. The prophets compared this sort of conduct to that of strumpets; for whenever they courted the aid of either of these parties, they broke the bond of marriage, by which they were connected with God, and perfidiously violated their pledged faith. Hence, the Prophet says, “Even if the Egyptians promise wonderful things to thee, as a lover allured by thy beauty and by thy meretricious ornaments, yet they will deceive thee; and if the Assyrians shew themselves ready to bring aid, they also will disappoint thy hope: so that thou shalt be like a destitute strumpet, reduced to extreme want.” I cannot finish today: I must therefore defer the rest until to-morrow. (124) The words “thou wretched,“ or, more commonly, “thou spoiled,“ are left out in the Septuagint and Arabic , and are retained in this sense by the Vulgate , Syriac , and the Targum . But, as Blayney justly says, it is a rendering that is not correct. “Thou,“ as in the received text, is feminine, and “spoiled” is masculine. The Keri and many MSS. have את instead of אתי ; and שדוד , as Blayney supposes, is not a passive participle, but a verb in the infinitive mood, used as a noun. So he gives this version, — And against spoiling what wilt thou do? The word “spoiled,” or wasted, may indeed refer to “every city,” mentioned in the former verse, and the word for city is masculine. We may then render thus, — And the city being wasted, what wilt thou do? “The city ” may be deemed as the poetical singular for the plural. — Ed . (125) The Septuagint , the Vulgate , and the Targum give this rendering, — “Though thou paintest with stibium thine eyes.” The Hebrew literally is, as it is rendered by Blayney , — Though thou distendest with paint thy eyes. The verb קרע , means first to rend, to divide, and then to divide in the sense of distending or enlarging. Large eyes were considered a beauty, and women used a sort of paint, or rather powder, for the purpose of enlarging them. See Lowth’s note on Isaiah 3:16 , and Parkhurst under the word פך . — Ed return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-4-30

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선지자는 담대하게 유대인들을 조롱하는데, 그들의 교만과 오만을 진압하기 위해서이다. 그들의 교만을 하나님에 대항하여 제어하는 것이 그의 목적이었다. 선지자는 더 높은 어조를 취하지 않고, 형상적인 말씀들로 담론을 더 충격적으로 만들지 않고서는 이것을 할 수 없었다.

그것은 실로 조롱의 언어이다. 그분은 외치신다. 너 비참한 자여, 네가 무엇을 하겠느냐? 유대인들은 지금까지 하나님에 대한 경멸로 부풀어 있었고, 그들의 높은 마음이 굴복되지 않았다. 따라서 그들의 오만함이 계속 길들여지지 않았으므로, 선지자는 부르짖는다. "너 비참한 자여, 네가 무엇을 하겠느냐?" 마치 그분이 말씀하시는 것처럼: "그들이 이것저것에서 도움을 약속하면서 스스로 아첨하는 것은 헛되다. 왜냐하면 그들의 상태는 어떤 치료책도 지나쳤기 때문이다."

그분은 나중에 덧붙이신다. 비록 등. 왜냐하면 나는 그렇게 절의 연결을 고려하기 때문이다. 이 부분들은 서로 뒤따르고, 주동사는 이 말씀들에서 발견된다. 네가 헛되이 치장한다. 그리고 접속사 כִּי(키)는 "비록"으로 번역되어야 한다.

유사한 방식으로 선지자는 여기서 음탕한 여인들의 장식들을 언급하고 사람들은 회유하는 의식들을 의도한다고 생각하는 이들은 틀렸다. 물론 의식들이 위선자들에게 강도들의 소굴인 것은 사실이지만, 선지자는 이 장소에서 음탕한 여인의 장식들을 언급한다. 왜냐하면 백성이 전에 나타난 것처럼 음녀와 같이 되었기 때문이다. 하나님이 그들과 혼인 계약을 맺으셨다. 그들이 그것을 위반했다. 이 배신은 창녀의 타락과 같았다. 창녀들이 유혹하기 위해 화려하게 치장하고 얼굴을 화장하고 다른 유인책들을 사용하는 것이 관습이므로, 선지자는 말씀하신다. "네가 헛되이 치장할 것이다. 비록 네가 자주색을 입고, 심지어 머리부터 발끝까지 금으로 빛나더라도, 이 모든 것은 불필요하고 무용하다. 게다가 네가 얼굴을 화장하더라도, 그것이 아무 소용이 없을 것이다."

이제 우리는 그분이 연인들이라는 말로 누구를 의미하시는지를 안다. 즉 이집트인들과 앗수르인들이다. 선지자들은 이런 종류의 행동을 창녀들의 그것에 비교했다. 왜냐하면 그들이 어느 한 편의 도움을 구할 때마다, 그들이 하나님과 연결된 혼인의 결합을 파기하고 서약한 신의를 배신적으로 위반했기 때문이다.

원주석

31절 카드 ↗

By these words Jeremiah confirms what the latter part of the preceding verse contains: nor was it for the sake of elucidating his subject that he enlarged on it; but when he saw his own nation so hard and almost like stones, he employed many words and set forth in various ways what he might have expressed in one sentence: and what he taught would have been often coldly received, had he not added exhortations and threatenings. It was on this account that he now expresses in other words what he had previously said, I have heard, he says, the voice as of one in labor This hearing, no doubt, is to be taken consistently with the representation which had been made to him; for Jeremiah could not hear in a way different from others; but he speaks according to the discovery made to him of the approaching judgment of God, which was then unheeded by the people; and he had this discovery, that he might by such a representation as this make it known to them. He then says, that he had heard, as though he had witnessed already all that was to come. He then exaggerates the evil; for he puts distress, צרה , tsere, instead of “voice,” קול , kul; and then he mentions, as an instance of greater pain, a woman bringing forth her first — born, instead of a woman in labor. Then Jeremiah means, that final ruin was nigh that people who could not then be restored from their sinful courses; but he intimates, as also the Spirit speaks in other places, that their destruction would be sudden; while they would be saying, Peace and security, sudden destruction would come upon them. ( 1 Thessalonians 5:3 .) And so the Prophet now declares, that the Jews in vain hardened themselves against God, as though their ruin was not approaching, for their sorrow would come suddenly. As a woman may be cheerful at meat or at her leisure, and may be suddenly seized with the pain of labor, so also the Prophet shews, that the Jews had no reason to think that they could escape God’s vengeance by a false confidence, for their destruction would come upon them unexpectedly. He sets forth at the same time, as already said, the greatness or the extremity of their grief by this similitude, The voice of the daughter of Sion, who complains, etc.; for the relative may be here added. Some take the verb to be in the second person, “Thou wilt lament and extend, “or rend, “thy hands;” but this is not suitable, because the third person is immediately used, “thy hands.” Then what he says is, that the voice of the daughter of Sion would be an evidence of her extreme grief, for she would lament; and he adds, at the same time, the smiting of the hands. This verb is variously rendered; but as פרש , peresh, means properly to rend or to divide, I think the Prophet expresses the posture of a woman in grief; for she usually smites her hands together and as it were divides them by putting the fingers between one another. Some render the word “expand, “for the hands are divided when raised up. As to what is meant, there is nothing ambiguous in the Prophet’s words; for his object is to shew, that God’s vengeance would be so dreadful, that the Jews would lament, not in an ordinary measure, but like women, when in the extreme pain of labor. He then concludes by saying, Woe to me, for failed has my soul on account of murderers Here the Prophet intimates, that all the rest were blind in the midst of light, yet God’s judgment, which the ungodly and wicked laughed at, or at least disregarded, was seen clearly by him. His soul, he says, fainted for the slain; and yet no one had hitherto been slain: but by this mode of speaking, he shews, that he had as it were before his eyes what was hid from others, and hence their hearts were not affected. (127) Now follows — (127) This latter part is differently taken by most. It is considered to be the confession of the daughter of Sion. The whole verse is remarkably striking, — For the voice as of one in travail have I heard, The distress as of one giving birth to a first-born, The voice of the daughter of Sion; Who pants for breath, who spreads her hands, — “Wo now to me, For melted has my soul because of murderers.” It is a common thing in Hebrew to omit the relative “ who,“ before a verb in a future tense, especially when it means the present time. The scene is described as present. The passage might be expressed in Welsh without the relative. “ Who pants for breath,” is rendered by Horsley, “ that draweth her breath short;” and he adds, “The passage is a most affecting picture of the last struggles of a woman expiring in labor.” — Ed . return to ' Top of Page ' Jeremiah Jer 3 Jeremiah Jer Jeremiah Jer 5 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Jeremiah 4". 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절 (explains)

bible-text/jer-4-31

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이 말씀들로 예레미야는 이전 절의 마지막 부분이 담고 있는 것을 확증한다. 그분은 주제를 명확히 하기 위해 확대한 것이 아니었다. 그러나 그분은 자신의 나라가 돌처럼 굳었음을 보았으므로, 많은 말씀들을 사용하고 한 문장으로 표현할 수 있었던 것을 다양한 방식으로 제시했다.

그분은 말씀하신다. 내가 들었다, 마치 해산하는 자의 소리처럼. 이 들음은 의심할 여지 없이 그분에게 이루어진 표상과 일치하여 취해져야 한다. 왜냐하면 예레미야는 다른 이들과 다른 방식으로 들을 수 없었기 때문이다. 그러나 그분은 그분에게 이루어진 다가오는 하나님의 심판의 발견에 따라 말씀하신다.

그분은 고통을 말함으로써 그 악을 과장한다. 왜냐하면 그분은 그것이 마치 해산하는 자의 소리처럼이라고 말씀하시기 때문이다. 그런 다음 더 큰 고통의 예로서, 해산하는 여인 대신 처음 낳는 것을 낳는 여인을 언급하신다. 따라서 예레미야는 그 사람들에게 최후의 멸망이 가까이 있다는 것을 의미한다.

그분은 그것이 얼마나 갑자기 올 것인지를 암시하는데, 그처럼 성령도 다른 장소들에서 말씀하신다. 그들이 평화와 안전을 말할 때 갑작스러운 파멸이 그들에게 임한다고. 따라서 선지자는 이제 유대인들이 헛되이 하나님에 대항하여 굳어졌다는 것을 선언한다. 마치 그들의 멸망이 가까이 있지 않은 것처럼. 왜냐하면 그들의 슬픔이 갑자기 올 것이기 때문이다. 여인이 식사나 여가 중에 활기찰 수 있고, 갑자기 진통으로 사로잡힐 수 있는 것처럼, 그처럼 선지자는 유대인들이 거짓 확신으로 하나님의 복수를 피할 수 있다고 생각할 이유가 없다는 것을 보여주신다. 왜냐하면 그들의 파멸이 예상치 못하게 그들에게 올 것이기 때문이다.

그분은 그것과 동시에, 이미 말한 것처럼, 이 유사점으로 그들의 슬픔의 크기 또는 극단성을 제시하신다. 시온의 딸의 목소리가 불평한다. 그분은 선지자의 의미에 어떤 모호함도 없다고 말씀하신다. 그분의 목적은 하나님의 복수가 너무 두려워서 유대인들이 평범한 정도가 아니라 극도의 고통 중에 있는 여인들처럼 슬퍼할 것임을 보여주는 것이다.

그런 다음 그분은 마지막으로 말씀하신다. 화로다, 살인자들 때문에 내 영혼이 실패했나이다. 여기서 선지자는 모든 다른 이들이 빛 가운데서도 눈이 멀었지만, 하나님의 심판이 경건하지 않고 악한 자들이 비웃거나 최소한 무시했더라도 그 자신에게는 명확하게 보였다는 것을 암시한다. 그분의 영혼이 죽임당한 자들 때문에 실패했다. 그러나 아직 아무도 죽임당하지 않았다. 그러나 이 말씀 방식으로 그분은 다른 이들에게 숨겨진 것이 마치 이미 눈앞에 있는 것처럼 보였다는 것을 보여주신다.

원주석

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