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주석[칼빈] — 예레미야 6장 · 거짓 평안

요약
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1절 카드 ↗

WE have already seen that oftentimes punishment is not only mentioned by this Prophet as being nigh at hand, but is also set as it were before our eyes; and we have shewn the reason for this, — because men are not only deaf, but wholly thoughtless, whenever God threatens them. As reproofs make no impressions, and even threatenings are not sufficient to arouse and awake them, it is necessary to set before them vivid descriptions, and to represent the event as present. Jeremiah continues this mode of teaching; he addresses the tribe of Benjamin; for one half of Jerusalem was in the territory of that tribe; And as he was from Anathoth, he addresses his own people and kindred rather than others, as he could use greater freedom. Had he directly reproved the Jews, they might not have so well borne with him; but as he begins with his neighbors, the tribe of Benjamin, it became more easy to bear his reproofs. Some understand the words, “Be ye assembled, and flee;” others read, “Go ye in haste, “but for what reason I know not. I do not think that flight is meant here; but I rather regard the Prophet as ironically encouraging the citizens of Jerusalem and their neighbors to go forth, as it is usual, to meet their enemies; and this we may easily learn from the context: Be ye assembled , he says, from the midst of Jerusalem ; that is, Be aroused and go forth. And he indirectly condemns their indulgences, for they had been lying as it were in the bosom of their mother. Like infants in the womb, the Jews were not apprehensive of any danger; they indulged themselves, and were wholly secure and thoughtless. Hence he says, “From the midst of Jerusalem be ye assembled.” (160) Then he says, Blow ye the trumpet in Tekoa . They were wont, no doubt, when any danger was at hand, to blow the trumpet in that town; and then the citizens of Jerusalem went forth in large bodies to resist their enemies: for the Prophet follows the usual custom, and speaks as of things well known. And set up a sign on the house of Haccerem, הכרם . No doubt this place was so called, because many forces were planted there. It means literally the house of the vineyard. It is, indeed, a proper name; but its etymology ought to be borne in mind; for as vines were usually planted on hills, it is probable that this place stood high; and a sign might have been thence given to many around. He therefore says, “Set up a sign, משאת , meshat , a word derived from נשא , nesha , which is also found here: but some interpreters render it “fire” or bonfire; others “banner;” and others “tower.” They who render it tower or citadel have no reason in their favor; for towers could not have been suddenly raised up. But it is probable, as I have already said, that thence a sign was given to those around, as from a watch — tower, whenever there was any cause of fear. I am therefore inclined to take the word as meaning a sign; for the word “banner” would have been too restricted. Literally it is, “Elevate an elevation.” The word “sign, “then, is the most suitable. (161) For an evil , he says, from the north has appeared (162) The Prophet points out whence ruin would soon come, even from the Chaldeans, for God had appointed them as the ministers and the executioners of his vengeance in destroying Jerusalem and the whole tribe of Judah. We hence see what the Prophet means: he ridicules the Jews, who were asleep in their vices, promising to themselves impunity, and despising all the judgments of God: “Be now assembled, “he says, “from the midst of Jerusalem;” as though he said, that they could not be safe in the city, without going forth to meet their enemies: “Blow ye the trumpet in Tekoa;” and then he adds, “Let the inhabitants of Bethhaccerem, “that is, of the house of the vineyard, “set up signals; for an evil is nigh at hand, and a great distress;” from whom? from the Chaldeans. The prediction was more likely to be believed, when he thus pointed out their enemies, as it were, by his finger. It afterwards follows — (160) See note on Jeremiah 4:6 . The meaning of the verb is, no doubt, to haste, or to hasten. It is singular that the Septuagint render it in Jeremiah 4:6 , “Haste ye,” and here, “Be ye strong.” The Targum renders it “migrate,” or, remove ye. The idea of assembling it never has. The line rightly rendered is, — Hasten, ye sons of Benjamin, from the midst of Jerusalem. Where Blayney got the phrase, “Retire in a body,“ it is difficult to say. — Ed . (161) “Raise ye a sign ( σήμειον )” is the Septuagint and the Targum ; “Raise ye a banner ( vexillum )” is the Vulgate and the Syriac . The word has no connection with “fire,“ as mentioned in our version, which has been derived from the Rabbins. Blayney’s rendering is, “light up a fire-beacon;” but the words admit of no such meaning. It is a general expression, and may be rendered, “Raise ye a signal;” there is no definition as to what the signal was to be. — Ed (162) Literally, “For evil is seen from the north.” So the Vulgate and the Targum . The verb in Kal, Niphal, and Hiphil, is rendered “look” in our version. See Genesis 19:28 ; Judges 5:28 ; Deuteronomy 26:15 . But in Niphal, as it is found here, it may be rendered passively, “is seen;” and also in Psalms 85:12 ; and in Song of Solomon 6:10 , and in most other places. Blayney renders it, “is seen coming onwards,“ which is a paraphrase. — Ed . return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-1

Source

우리는 이미 형벌이 이 선지자에 의해 가까이 있는 것으로 언급될 뿐만 아니라, 말하자면 우리 눈앞에 제시된다는 것을 보았다. 그리고 우리는 그 이유를 보였다. 즉 하나님이 그들을 위협하실 때마다 사람들이 귀가 멀 뿐만 아니라 완전히 생각이 없기 때문이다. 책망들이 아무런 인상을 남기지 못하고, 심지어 위협들도 그들을 각성시키고 깨우기에 충분하지 않으므로, 생생한 묘사들을 그들 앞에 제시하고 사건을 현재인 것처럼 표현하는 것이 필요하다.

예레미야는 이 가르치는 방식을 계속한다. 그분은 베냐민 지파에게 말씀하신다. 왜냐하면 예루살렘의 절반이 그 지파의 영토에 있었기 때문이다. 그리고 그분이 아나돗 출신이었으므로, 그분은 다른 이들보다 자신의 동족과 친척에게 말씀하신다. 그분이 직접 유대인들을 책망했다면, 그들이 그처럼 잘 받아들이지 않았을 것이다. 그러나 그분이 자신의 이웃, 베냐민 지파를 대상으로 시작하므로, 그분의 책망들을 더 쉽게 감내할 수 있게 되었다.

그분은 말씀하신다. 예루살렘 한가운데서 피하라. 마치 그분이 성읍에 안전하게 있을 수 없으니 원수들을 맞이하러 나아가라고 빈정거리며 예루살렘 시민들과 그 이웃들에게 권고하는 것처럼.

그런 다음 드고아에서 나팔을 불라. 그들이 어떤 위험이 가까이 있을 때 그 성읍에서 나팔을 불었다는 것은 의심할 여지가 없다. 그런 다음 예루살렘 시민들이 대규모로 나와 원수들에게 저항했다. 그리고 벳학게렘에 깃발을 세우라. 이 장소는 의심할 여지 없이 많은 군대들이 그곳에 주둔했기 때문에 그렇게 불렸다. 포도원의 집이라는 것이 그 문자적 의미이다. 포도나무들이 일반적으로 언덕에 심어졌으므로, 이 장소가 높은 곳에 있었을 것이다. 그분은 그런 다음 덧붙이신다. 북방에서 악과 큰 파멸이 나타났다.

원주석

2절 카드 ↗

As the place, where the Prophet was born, was pastoral, he retained many expressions derived from his education; for God did not divest his servants of every natural endowment when he appointed them to teach his people. Hence the Prophet here speaks according to notions imbibed in his early age and childhood. The daughter of Sion, he says, is like a quiet maid, that is, one dwelling at leisure and enjoying herself; and yet she would be exposed to many indignities, for come shall shepherds, and around fix their tents; and the whole country would be subjected to plunder. But it is doubtful whether the Prophet says, that the daughter of Sion might be compared to a maid, tender and delicate, dwelling at ease and cheerful, or whether he means, that rest had been for a time granted to the people. There seems, indeed, to be no great difference, though there is some, between the two explanations. If we take the verb, דמיתי , damiti , in the sense of comparing, as interpreters do, then it is the same as though the Prophet had said, “I seem to see in the state of Jerusalem the image of a tender and delicate maid.” Thus Jeremiah speaks in his own name. But the sentence may be more fitly applied to God, — that he had made the daughter of Sion quiet for a time, and had given her peace with her enemies, so that she lived at ease and cheerfully. Though these two views differ, yet the subject itself is nearly the same. The Prophet, no doubt, condemns here the Jews for their extreme torpidity, inasmuch as they had wholly misapplied the quietness granted them by God. He then proves that they were very thoughtless and stupid in thinking that their tranquillity would be perpetual, for it was God’s favor, and only for a time. Hence he says, that the Jews were until that very day like a tender maid. For though the country of the ten tribes had been laid waste, and all had been driven away into exile, yet the kingdom of Judah continued safe. They had, indeed, been plundered by enemies, but in comparison with their brethren they had been very kindly treated. This, then, is the reason, why he says that they were like a maid delicate and tender. (163) (163) Calvin , with our version, has followed the Vulgate and the Syriac in this verse. Both the Septuagint and the Targum are widely different. The former have, “And taken away shall be thy height, daughter of Sion;” the latter, “Fair and delicate, how hast thou corrupted thy ways? Therefore confounded is the assembly of Sion.” The Arabic is the same with the Septuagint , only it has “pride” instead of “height” ( τοὕψος ) Some have viewed the two first words as substantives, and have rendered the verse thus, — To a pasture and a delightful habitation Have I likened the daughter of Sion. Disposed to this view were Gataker and Lowth . But what Blayney has said is true, that whenever the verb here used has the sense of likeness, it is followed by a preposition. Besides, the two first words are not substantives but adjectives, as the form, especially of the last, clearly shews. The verb דמיתי has in various passages the sense of thinking, counting, esteeming, regarding; as the result of comparing things together. See Judges 20:5 ; Esther 4:13 ; Psalms 48:9 . There is a passage in Ezekiel 32:2 , which is like the present, only the verb there is in Niphal; its literal rendering I consider to be the following: “The young lion of the nations art thou deemed,“ or, thought to be. The literal rendering of this verse is as follows, — Home-resident and delicate, Have I deemed the daughter of Sion. She was so regarded by God. Not like other nations, migratory, she had a home allotted to her by God himself; and she was nursed and sustained with all tenderness, like a delicate person. But owing to her sins, foreigners, as stated in the next verse, would come and take possession of her house, and deprive her of her enjoyments. — Ed . return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-2

Source

선지자가 태어난 장소가 목가적이었으므로, 그분은 자신의 초년과 어린 시절의 교육에서 유래한 많은 표현들을 유지했다. 왜냐하면 하나님이 자신의 백성을 가르치도록 임명하실 때 자신의 종들에게서 모든 자연적 재능을 박탈하지 않으셨기 때문이다. 따라서 선지자는 여기서 자신의 초년에 흡수한 개념들에 따라 말씀하신다.

시온의 딸은 아름답고 사랑스러운 여인과 같다. 즉 여유 있게 살고 자신을 즐기는 여인. 그러나 그분이 그것에 이어 덧붙이시는 것은, 목자들이 그들의 양 떼들과 함께 와서 그 둘레에 장막을 칠 것이라는 것이다. 이것은 온 나라가 약탈에 노출될 것임을 의미한다.

원주석

3절 카드 ↗

But he afterwards adds, Come shall shepherds , etc . ; that is, there is no ground for the Jews to deceive themselves, because God has hitherto spared them, and restrained the assaults of enemies; for now shall come shepherds . He keeps to the same metaphor; “come, “he says, “shall shepherds, “together with their flocks; that is, come shall leaders of armies with their forces. But I have already reminded you, that the Prophet here has a regard to the city where he had been born, and adopts a pastoral language. Come then shall shepherds with their flocks; fix shall they their tents, and feed shall each in his place , he means that the whole of Jerusalem would be so much in the power of enemies, that each one would freely choose his own part or his own portion; for when there is any fear, then the shepherds gather their flocks, that they may assist one another; but when everything is in their own power, they move here and there as they please. This free acting then intimates, that the Jews would have no strength, and would be helped by no aid; but that the shepherds would surround the whole city and besiege it: every one, he says, would be in his own place. (164) It follows — (164) There is evidently a ו or a י wanted before the second verb in this verse. The Septuagint and the Syriac read with ו , and the Targum with י . The same is the case with the third verb, רעו ; but there are two MSS. which have the ו here, with which the Septuagint , the Syriac , and the Targum agree. Then the version would be, — To her shall come shepherds and their flocks, And pitch by her their tents around, And they shall feed, every one in his border. “To pitch against her” seems improper: the proposition על means by or near , as well as against . And יד does not mean properly place , but side or border . It is indeed rendered place often in our version. See Numbers 2:17 ; Deuteronomy 23:12 ; Isaiah 56:5 ; and in Isaiah 57:8 , “quarter.” The ancient versions differ; the word seems not to have been understood. It is rendered by the Septuagint , “by his hand;” by the Vulgate , “those under his hand;” and by the Targum , “his neighbor.” — Ed return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-3

Source

그러나 그분은 나중에 목자들이 올 것이라고 덧붙이신다. 즉 "유대인들이 하나님이 지금까지 자신들을 아끼셨고 원수들의 공격을 억제하셨다는 것으로 스스로를 속이는 근거가 없다. 왜냐하면 이제 목자들이 올 것이기 때문이다." 그분은 같은 은유를 유지한다. "목자들이 양 떼들과 함께 올 것이다." 즉 군대의 지휘관들이 그들의 군대들과 함께 올 것이다. 그러나 나는 이미 선지자가 여기서 자신이 태어난 성읍에 대한 배려를 가지고, 목가적 언어를 사용한다고 상기시켰다. 목자들이 양 떼들과 함께 올 것이다. 그들이 장막들을 칠 것이다. 그리고 각자가 자신의 자리에서 먹일 것이다. 그분은 예루살렘 전체가 원수들의 수중에 그처럼 놓일 것이어서 각자가 자신의 부분이나 자신의 몫을 자유롭게 선택할 것임을 의미하신다. 왜냐하면 어떤 두려움이 있을 때 목자들은 양 떼들을 모아 서로 도울 수 있도록 하기 때문이다. 그러나 모든 것이 자신들의 권한 안에 있을 때, 그들은 원하는 대로 이리저리 이동한다.

원주석

4절 카드 ↗

The Prophet leaves here the similitude he had adopted; for he does not now speak of shepherds, but expressly describes the enemies, as coming with great force, and furiously attacking and laying waste both the city and the whole of Judea. He was before like God’s herald, proclaiming war; but he now, by a sort of personification, introduces the Chaldeans encouraging one another to fight. Sanctify , he says, war against her . So the Hebrews speak; for in all ages wars, we know, were proclaimed by a solemn rite. God, no doubt, has implanted this feeling in all nations, that no wars should be suddenly undertaken, and that no arms should be taken up except for a lawful reason: for the proclamation of war was a testimony, that they did not contend with one another but for causes just and necessary. It is indeed true, that wars have been often undertaken rashly, and for no just causes; but yet it was God’s will that this custom should remain and continue in use, in order to take away excuse from men given to cruelty, or led by ambition to disturb the world and harass others. This then is the reason for this manner of speaking, Sanctify war ; it is the same as though they declared and proclaimed a just war by a solemn ceremony. It was according to the common practice that the Prophet spoke when he said, Sanctify war against her , as we say in our language, Sommez — la Then follows the readiness of the enemies, yea, their incredible quickness, for he shews that they were extremely swift, Arise ye, and let us ascend at mid-day . But they who come to assail a city do so usually in the morning. When the heat prevails, it is not a suitable time, for the heat of the sun debilitates the body. Then enemies rest when night comes, except an unexpected advantage should offer itself: but having been refreshed, they rise early with recruited strength for fighting; they scale the walls or assail the city by other means, or beat down the walls by warlike instruments: but to begin the work at mid-day, when a city is to be attacked, is by no means usual. Hence the Prophet intimates, that so ripened was God’s judgment, that the Chaldeans, after having come to the walls of the city, would not wait, no, not even a few hours. Arise ye, and let us ascend at mid-day He then subjoins, Alas for us, for declined has the day, and the evening shadows are extended . He employs a military language; for soldiers, we know, are for the most part fierce and barbarous, and never speak in moderate terms. They have ever in their mouths, “Alas for us!” or they use some other words, reproachful either to God or to men. The Prophet then expresses the words of the soldiers; for he describes the Chaldeans, and represents, as I have said, to the Jews the scene as present, that he might dissipate their delusions, in which they were wholly asleep. Alas , then, for us ! for declined has already the day , already have the evening shadows extended : they who have added, “Too far,” because they had declined more than usual, have mistaken the meaning of the Prophet. It is the same as though he had said, “Already the night is nigh, and why should we give over? and why do we not make such an impetuous assault as to take the city in a moment?” This is the real meaning of the words. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-4

Source

선지자는 여기서 자신이 채용한 유사점을 내려놓는다. 왜냐하면 그분은 이제 목자들에 대해 말씀하지 않고, 명시적으로 원수들을 큰 힘으로 오는 자들로, 그리고 격렬하게 성읍과 유다 전체를 공격하여 황폐시키는 자들로 묘사하시기 때문이다. 그분은 전에 하나님의 전령처럼 전쟁을 선포하셨다. 그러나 이제 그분은 일종의 의인화로 갈대아인들이 서로를 격려하여 싸우는 것으로 소개하신다.

전쟁을 거룩하게 하라, 그분은 말씀하신다. 히브리인들은 이처럼 말한다. 왜냐하면 모든 시대에 전쟁들이 엄숙한 의식으로 선포된다는 것을 우리는 알기 때문이다. 따라서 선지자는 전쟁을 거룩하게 하라고 말씀하실 때 일반적인 관행에 따라 말씀하신다. 그것은 마치 그들이 엄숙한 의식으로 정당한 전쟁을 선포하는 것과 같다.

그런 다음 원수들의 준비 태세가 따라오는데, 실로 그들의 믿을 수 없는 신속함이다. 왜냐하면 그분은 그들이 극도로 빠르다는 것을 보여주시기 때문이다. 일어나라, 우리가 대낮에 올라가자. 그러나 성읍을 공격하러 오는 자들은 일반적으로 아침에 그렇게 한다. 열기가 강할 때는 적합한 시간이 아니다. 왜냐하면 태양의 열기가 몸을 쇠약하게 하기 때문이다. 따라서 선지자는 대낮에 공격을 시작하는 것이 전혀 일반적이지 않다는 것을 암시하신다. 따라서 선지자는 하나님의 심판이 그처럼 성숙하여 갈대아인들이 성읍의 성벽에 도착한 후 몇 시간도 기다리지 않을 것임을 암시하신다.

그런 다음 그분은 이것을 덧붙이신다. 아, 슬프도다! 날이 저물고 저녁 그늘이 길어졌다. 그분은 군대의 언어를 사용하신다. 아, 슬프도다! 날이 이미 저물었다, 이미 저녁 그늘이 길어졌다. 마치 그분이 "이미 밤이 가까웠는데 왜 그만두어야 하는가? 왜 우리는 한순간에 성읍을 취할 만큼 맹렬한 공격을 하지 않는가?"라고 말씀하시는 것처럼. 이것이 그 말씀들의 진정한 의미이다.

원주석

5절 카드 ↗

He afterwards adds, Arise ye, and let us ascend in the night ; that is, “As we cannot take the city in six hours, (from mid-day to night were six hours, for they divided the day into twelve hours, and the first hour began at the rising of the sun, and the twelfth hour closed the day,) as then we cannot take the city in six hours, let us attack it in the night.” We see here how graphically is described the extreme ardor of their enemies; for they were urged on by the hidden power of God; and this is what Jeremiah intended to express. (165) He afterwards adds — (165) These two verses seem to have been the language of the enemies on their march towards Jerusalem. When men go to a chief city from any quarter, it is always ascending. When on their march, they encouraged one another to ascend by mid-day, as ב may be rendered, but the day declined before they reached the city; then they encouraged each other to continue their march in the night, — Proclaim ye against her war: Rise, and let us ascend by mid-day. — Alas for us! for declined has the day, For extended have become the shadows of the evening: Arise, and let us ascend by night, And destroy her palaces. The last word is rendered “foundations” by the Septuagint , — “houses” by the Vulgate , — and “palaces” by the Targum . This is an instance of the loose way in which the versions were often made. To “sanctify war,“ is not to prepare it, but to proclaim it, as Calvin says, by a solemn ceremony. — Ed . return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-5

Source

그분은 나중에 덧붙이신다. 일어나라, 우리가 밤에 올라가자. 즉 "우리가 여섯 시간 안에 성읍을 취할 수 없으므로 밤에 공격하자." 우리는 여기서 원수들의 극도의 열정이 얼마나 생생하게 묘사되는지를 본다. 왜냐하면 그들이 하나님의 숨겨진 능력에 의해 재촉되었기 때문이다.

원주석

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The Prophet now points out the cause why a near calamity awaited both the city and the whole of Judea. Two things were necessary to be done: as the Jews had hardened themselves in their thoughtlessness, so that they disregarded all the threatenings of the prophets, it was necessary to expose and reprove this stupidity. This is what the Prophet has hitherto done. But the other thing needful to be done was, to make the Jews to know that they had not to do with the Chaldeans or other nations, but with God himself, with whom they had for a long time carried on war. The Prophet then, after having set before the eyes of his own kindred the calamity which was then nigh at hand, shews now that God was its author. Thus saith Jehovah of hosts . He reminds them here of the judgment of God, lest they thought that they could overcome their enemies, even if they fought with the greatest ardor and the greatest courage, for they could not overcome God. Thus then saith the God of hosts ; as though he had said, “The Chaldeans will indeed bring their forces, which shall be great and strong; but the contest will be now with God, whom ye have so often and for a long time and so pertinaciously provoked.” Thus then saith now the God of hosts , — Cut ye down wood ; that is, “The Chaldeans will not of themselves attack you, but they will fight for God, and serve him as hired soldiers.” As we have seen elsewhere that God blows the trumpet, and sends by a hiss for whomsoever he pleases; so also he says now that the Chaldeans would carry on war under the authority and banner of God. Command them then did God to cut down wood and to cast up a mound . We indeed know that warlike engines were made of timber, but the most suitable word here, as it is evident, is mound. It follows, She is the city of visitation . Jeremiah shews here that God would justly act towards the Jews, though with much severity, because they had nearly become putrid in their vices; for this reason he calls it the city of visitation . They therefore who render the words, “that it may be laid waste, “or, “it is laid waste, “misconceive the meaning; and indeed they touch neither heaven nor earth, for they consider not the Prophet’s design, but only dwell on the words. But it is certain, that Jerusalem is called the city of visitation, because God had exercised long patience and suspended punishment, until the ripened time of vengeance came, so that it could no longer be endured, inasmuch as it had become more and more corrupt through the forbearance of God. It is, he says, the city of visitation ; that is, “The time of extreme vengeance is now come; for I have tried all means to see whether there was any hope of repentance; but I now find that she is wholly irreclaimable. She is then the city of visitation; its ruin cannot be suspended any longer.” The Prophet obviates here, as I have already said, all those complaints which the Jews were ever ready to make; for they were wont to murmur when any severity appeared, and say, “God deals cruelly with us; where is his covenant? where is that paternal kindness which he has promised to us?” As then the Jews were wont thus to expostulate with God, the Prophet says that it was the city of visitation , and the whole of it, and not a part only. As then there was nothing pure in it, he says that it could no longer be spared: and he adds one kind of evil; but stating a part for the whole, he means (as it is said elsewhere, Jeremiah 7:11 ) that Jerusalem was a den of thieves: he therefore says that it was full of rapines , and that oppression was in its very bowels. (166) It follows — (166) The two last lines may be thus rendered, — She, the city, to be visited is the whole of it: Oppression is in the midst of it. The verb הפקד is an infinite Niphal. Some, not perhaps without reason, have rendered the first line, “For thus has Jehovah of hosts said.” — Ed . return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-6

Source

선지자는 이제 이 성읍과 유다 전체에 가까운 재앙이 기다리고 있는 이유를 지적한다. 두 가지가 행해져야 했다. 유대인들이 선지자들의 모든 위협들을 무시할 정도로 그들의 무관심 안에 굳어졌으므로, 이 어리석음을 드러내고 책망하는 것이 필요했다. 이것이 선지자가 지금까지 해온 것이다. 그러나 행해져야 할 또 다른 것은, 유대인들로 하여금 그들이 갈대아인들이나 다른 나라들과 상대하는 것이 아니라, 그들이 오랫동안 전쟁을 수행해 온 하나님 자신과 상대한다는 것을 알게 하는 것이었다.

따라서 선지자는 자신의 동족의 눈앞에 가까운 재앙을 제시한 후, 이제 하나님이 그것의 저자임을 보여주신다. 이처럼 만군의 여호와께서 말씀하시니라. 그분은 여기서 하나님의 심판을 상기시키신다. 따라서 하나님이 말씀하신다. 나무를 베어라. 즉 "갈대아인들이 스스로 너희를 공격하는 것이 아니라, 그들이 하나님을 위해 싸우고 고용된 군인들로서 그분을 섬길 것이다." 하나님이 갈대아인들에게 나무를 베고 토성을 쌓으라고 명하셨다. 그분은 덧붙이신다. 이것은 심판받을 성읍이다. 예레미야는 여기서 하나님이 유대인들에게 비록 많은 엄격함으로라도 정당하게 행동하실 것임을 보여주신다. 왜냐하면 그들이 자신들의 악 안에서 거의 썩어버렸기 때문이다. 따라서 그분은 그것을 심판받을 성읍이라고 부르신다.

원주석

7절 카드 ↗

The Prophet enlarges on what he had said in the last verse; for he had shewn, by mentioning one kind of evil, that Jerusalem was a den of thieves, as oppression dwelt in the midst of it. But he now, by a comparison, amplifies his former statement, and says, that violence, oppression, devastation, grief, and smiting, streamed forth like waters from a fountain. It is possible for many vices to break out from a place, but repentance afterwards follows; but when men cease not, and heap vices on vices, it then appears that they swell with wickedness, and even burst with it, as they cannot repress it: they are like a fountain, which ever bubbles up, and cannot contain its own waters. We hence see the object of the Prophet. The word בור , bur , means a fountain, and באר , bar , means also a fountain, or a well, and they are no doubt synonymous: and hence appears the mistake of a very learned man among the Hebrews, who makes a difference between the two, and says that the first is a cistern, which receives waters, but has no streaming. That this is false appears from the words of the Prophet; for a cistern does not cast forth water. But with regard to what is taught, we sufficiently understand that what the Prophet means is, — that the Jews had so given up themselves to their vices, that they were ever contriving some new way of doing evil, as waters never cease to stream forth from the fountain; and it is a proof, as I have said, that a nation is wholly irreclaimable, when there is no cessation from evil deeds, when there is no intermission of injuries, when men ever indulge in their vices; and as the Jews could not deny that such was the atrocity of their wickedness, the Prophet again assumes the name of God, and says, Heard have been oppressions , and smitings are before me ; as though he had said, “They will gain nothing by evasions, for if they make a hundred excuses before men, it will be wholly useless to them when they shall come before God’s tribunal.” And he again adds the adverb dymt , tamid , continually, which answers to the perpetual streaming of waters. (167) It follows — (167) The verse, literally rendered, is as follows: — 7. As cast forth does a spring its waters, So cast forth is her wickedness: Violence and plunder are heard of in her; Before me continually are wounding and smiting. The first verb is in Hiphil, the second is in Huphal. “Violence” was the visible act; “plunder” or spoiling was the object or the motive; “wounding” was the effect; “smiting” was the cause. Such is often found to be the way of stating things observed by the Prophets. Blayney renders the two last words “sickness and smiting,“ and adds, that the two words are a Hendiadis, and signify “sickness occasioned by blows.” The true reason for the order is what has been stated: it is according to what is commonly done in Scripture; what is found often is not the progressive, but the retrogressive order. The Septuagint and the Targum have strangely rendered this verse in a manner wholly inconsistent with the context; nor are the other versions much better. The Hebrew is plain enough. — Ed . return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-7

Source

선지자는 이전 절에서 말씀하신 것을 확대한다. 왜냐하면 그분이 한 종류의 악을 언급함으로써, 억압이 그 한가운데 살았기 때문에 예루살렘이 강도들의 소굴이라는 것을 보여주셨기 때문이다. 그러나 이제 그분은 비교로 이전의 진술을 증폭시키시며, 폭력, 억압, 황폐, 슬픔, 상처가 샘에서 물들이 흘러나오듯 터져 나왔다고 말씀하신다.

한 장소에서 많은 악들이 터져 나올 수 있지만, 이후에 회개가 따른다. 그러나 사람들이 멈추지 않고 악들에 악들을 쌓을 때, 그것은 그들이 악함으로 부풀고 심지어 그것을 억제할 수 없어서 터진다는 것을 보여준다. 마치 끊임없이 솟아오르며 자신의 물들을 담아둘 수 없는 샘물과 같다. 우리는 따라서 선지자의 목적을 본다. 그분은 한층 더 나아가 하나님의 이름을 취하시며, 말씀하신다. 폭력과 폐허가 들렸다. 아픔과 상처들이 항상 내 앞에 있다.

원주석

8절 카드 ↗

Though the Prophet had spoken as though there was no remedy for the evils of Jerusalem, he yet exhorts it to seek peace with God, and addresses men past remedy in his name. It is then the same as though God was stopping in the middle course of his wrath, and saying, “What is to be done? Shall I destroy the city which I have chosen?” He then attributes here to God a paternal feeling, as we also find in several other places: God appeared as unwilling to proceed to extreme rigor in punishing his people. “Alas! I will now take vengeance on mine enemies,” he says by Isaiah. ( Isaiah 1:24 ) He called them enemies, and justly too; for as it was said before, they ceased not to carry on war against him; but he spoke with grief: “Alas! must I take vengeance on mine enemies; I would, however, willingly spare them, were it possible.” God is not indeed subject to grief or to repentance; but his ineffable goodness cannot be otherwise expressed to us but by such mode of speaking. So also, in this place, we see that God as it were restrains himself; for he had previously commanded the enemies to ascend quickly the walls, to overturn the towers, and to destroy the whole city; but now, as though he had repented, he says, Be instructed , (168) Jerusalem ; that is, “Can we not yet be reconciled?” It is like the conduct of an offended father, who intends to punish his son, and yet desires to moderate his displeasure, and to blend some indulgence with rigor. Be then instructed ; that is, “There is yet room for reconciliation, if thou wishest; provided thou shewest thyself willing to relinquish that perverseness by which thou hast hitherto provoked me, I will in return prove myself to be a father.” There is no doubt but the object of the threatenings of the prophets was to lead the people to know their sins, and suppliantly to seek pardon; for why were the unbelieving threatened, except that God thereby proved whether they were healable? It is indeed true that the reprobate are known by God, and that God does not try or seek to find what is in their hearts, as though he did not know their obstinacy; but as I have already said, God speaks here after the manner of men: and he also shews what is the end of teaching, which is to lead men to repentance; and this cannot be done without giving them the hope of pardon and reconciliation. The Prophet thus briefly shews here for what purpose he had hitherto so dreadfully threatened the Jews, even to lead them at length to repentance. Lest torn shall be my soul from thee (169) Here God more clearly shews that he was as yet restrained by love. He alludes no doubt to a similitude which we have observed in another place; for God sustains the character of a spouse to his Church; and hence he shews, that he had not yet divested himself of that love which a husband has towards his wife. For a husband, when grievously offended at his wife, cannot immediately throw aside his conjugal affection; some feeling of this kind will ever remain. And we have seen in the fourth chapter, that God surpasses all husbands in kindness; for he says there, “When a repudiated wife has found another husband, will the former receive her again? Return to me, thou harlot, return to me, thou strumpet and adulteress, and I am ready to pardon thee.” It is the same course that God pursues here, “Be instructed, Jerusalem, lest my soul wholly depart from thee;” as though he had said, “Even though I am now angry, and have resolved severely to punish thy perfidy and rebellion, I shall yet be reconciled to thee, provided thou returnest.” And it is added, Lest I make thee a desolate land, a land uninhabited The Prophet in short shews in this verse, that however grievously offended God was with his people, there was yet a hope of pardon; for he would be propitious to the people, if they turned and humbly confessed their sins, and sought to return into favor with him. It follows — (168) Or, “Be warned,“ or, “Be reformed.” The verb in Niphal is found in four other places, Leviticus 26:23 ; Psalms 2:10 ; Proverbs 29:19 ; Jeremiah 31:18 , and rendered reformed, instructed, corrected, and chastised. It is the same as to receive correction and to become reformed. — Ed . (169) Or, “Lest forced shall be my soul from thee.” The verb means to drive, to thrust, to force. To “depart,“ as rendered by the ancient versions, and by our version, is too weak, and is not the idea; and still worse is “alienated,“ as rendered by Blayney . It intimates God’s unwillingness, as it were, to give up his chosen people, according to what Calvin observes. — Ed . return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-8

Source

선지자가 마치 예루살렘의 악들에 대한 치료책이 없는 것처럼 말씀하셨지만, 그분은 여전히 하나님과 화평을 구하라고 권고하시며, 그분의 이름으로 치료 불가능한 자들에게 말씀하신다. 따라서 그것은 마치 하나님이 자신의 진노의 중간 과정에서 멈추시고 말씀하시는 것과 같다. "무엇을 해야 하는가? 내가 내가 선택한 성읍을 파괴해야 하는가?"

따라서 그분은 여기서 하나님에게 부성적 감정을 귀속시키신다. 하나님은 자신의 백성을 벌하는 데 극도의 엄격함으로 나아가기를 원하지 않으시는 것처럼 보이셨다. 이사야를 통해 그분이 말씀하시는 것처럼. "오, 슬프도다! 내가 이제 내 원수들에게 복수해야 한다." 그분은 그들을 원수들이라고 부르셨고, 당연히 그러셨다. 그러나 그분은 슬픔으로 말씀하셨다. "오, 슬프도다! 내가 내 원수들에게 복수해야 하는가? 나는 그러나 가능하다면 기꺼이 그들을 아끼겠다."

그러므로 하나님은 그분이 여기서 말하자면 자신을 억제하시는 것처럼 보이신다. 왜냐하면 그분이 이전에 원수들에게 빨리 성벽을 올라가고, 탑들을 전복시키고, 온 성읍을 파괴하라고 명하셨기 때문이다. 그러나 이제 마치 그분이 뉘우치신 것처럼, 그분은 말씀하신다. 예루살렘아, 훈계를 받으라. 즉 "우리가 아직 화해할 수 없는가?" 그것은 마치 화가 난 아버지의 행동과 같다. 그 아버지는 아들을 벌하려 하지만, 여전히 자신의 불만을 완화하고 엄격함에 어느 정도 관용을 섞기를 바란다. 그러므로 훈계를 받으라. 즉 "화해를 위한 여지가 아직 있다. 네가 이제까지 나를 도발해온 그 완고함을 포기할 의사가 있다면, 나는 내 편에서 아버지임을 증명하겠다."

그분은 덧붙이신다. 내 혼이 너에게서 떠나지 않도록. 여기서 하나님은 자신이 사랑으로 억제받고 있음을 더 명확히 보여주신다. 그분은 의심할 여지 없이 우리가 다른 장소에서 관찰한 유사점을 언급하신다. 왜냐하면 하나님이 자신의 교회에 남편의 성격을 맡으시기 때문이다. 따라서 그분은 자신이 아직 남편이 아내에게 가지는 그 사랑을 벗어버리지 않으셨다는 것을 보여주신다. 우리는 4장에서 하나님이 모든 남편들보다 친절함에서 탁월하시다는 것을 보았다. 그분은 그곳에서 "내쫓긴 아내가 다른 남편을 찾을 때, 전남편이 다시 그녀를 받겠는가? 돌아오라, 음녀여, 돌아오라, 창녀여, 음녀여, 내가 기꺼이 너를 용서하겠다"고 말씀하셨다. 같은 과정을 하나님이 여기서 따르신다. "예루살렘아, 훈계를 받으라. 내 혼이 너에게서 완전히 떠나지 않도록." 마치 그분이 말씀하시는 것처럼: "비록 내가 이제 화가 나 있고, 네 배신과 반역을 엄하게 벌하기로 결심하였지만, 네가 돌아온다면 나는 여전히 너와 화해할 것이다."

원주석

9절 카드 ↗

God here confirms the former statement, as though he had said, that he dreaded a sight so sad and mournful, which yet the Jews disregarded. He then shews, that he did not in vain exhort the Jews, even though late, to repent, for he foresaw how dreadful would be their calamities. Hence he says, Thus saith Jehovah of hosts, Gleaning they shall glean ; for the word here does not mean to gather the vintage, but to glean, grapiller , after the vintage. As after the harvest the poor follow and gather ears of corn here and there, until nothing remains in the field; so also in vintages when there is a gleaning, nothing remains. Hence God in the law forbade the vineyards to be gleaned, that there might be something left for the poor. ( Leviticus 19:10 ; Deuteronomy 24:21 .) But he says here, “Gleaning they shall glean as a vine;” he speaks not of the people but of the remnant. The ten tribes had been plundered, and at length their whole country had been laid waste, most of them had been led into exile, but a few had sought hiding — places for a time: and he says that they were like gleanings: “though, “he says, “there be a few grapes, yet these shall follow.” In short, the Prophet sets before the Jews that vengeance of God, which was known already to them as much as to the Israelites, the ten tribes: and yet he shews that God’s vengeance was not completed, for there were still a few remaining, a gleaning: “What then shall come of you? What indeed! ye have seen that your brethren have been plundered, ye have seen that they and their children have been slain; ye have seen that all kinds of cruelty have been exercised towards them; and yet after the name of Israel has been obliterated, and their country now deserted, has become a waste, God will still punish the remnant, and ye shall see that his judgment will shortly overtake them; and what do ye, wretched beings, yet look for? and how great is your torpidity, which never comes to an end? why do you not seek to be reconciled to God, when such an opportunity is offered to you?” We now then apprehend the Prophet’s object. And then he says, Return thy hand as a vintager to the baskets ; that is, “Behold the vintagers, they stimulate one another; so that there is no end of gleaning, as they ever return to their baskets, until they gather everything, until there remains not a grape on the vine.” (170) (170) Blayney’s version is, — Turn again thine hand, like a grape-gatherer, unto the baskets. “That is, Take thou again into thine hand, and begin the work of gathering or gleaning anew.” He takes it as God’s address to the Chaldeans, in which they are exhorted repeatedly to return and to carry away captives the remaining inhabitants. But this does not comport with the simile of the vintager returning the hand to the baskets. It seems to be a command to put in safe custody those whom they took or gleaned, as a vintager, who, when he plucks a grape or a cluster, puts it safely in a basket to be carried away. The “hand” is put here for what the hand holds-the grapes or clusters. It is then the same as though he had said, “Lay up, as a vintager, what you glean, in baskets.” The Jews were gathered, not to be destroyed, but to be carried away into captivity. This seems to have been the intimation here, — Return thine hand, like a vintager, unto the baskets. That is, Throw not away what you gather, but let the hand, that is stretched forth to reach the grapes, bring back what it gleans into the baskets. The Vulgate is, “Turn ( converte ) thine hand as a vintager to his basket.” The Septuagint . “Turn ye ( ἐπιστρέψατε ) as a vintager to his basket.” The Syriac is the same with the Vulgate , except that it has “gleaning” instead of “basket.” The Arabic corresponds with the Septuagint . The Targum has an unintelligible paraphrase. — Ed return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-9

Source

하나님은 여기서 이전의 진술을 확증하신다. 마치 그분이 유대인들이 무시한 그처럼 슬프고 비통한 광경을 보기를 두려워하신다고 말씀하시는 것처럼. 따라서 그분은 그분이 유대인들에게 비록 늦더라도 회개하도록 권고하는 것이 헛된 것이 아니라고 보여주신다. 왜냐하면 그분이 그들의 재앙들이 얼마나 끔찍할 것인지를 미리 보셨기 때문이다.

따라서 그분은 말씀하신다. 만군의 여호와께서 이처럼 말씀하시니라. 이삭줍기를 반드시 하리라. 왜냐하면 이 단어는 포도를 수확하다를 의미하지 않고 수확 후에 이삭을 줍다를 의미하기 때문이다. 수확 후에 가난한 자들이 따라와 여기저기서 곡식 이삭들을 모아 들판에 아무것도 남지 않을 때까지, 포도원에서 이삭을 줄 때도 마찬가지이다.

그분은 말씀하신다. 이삭줍기를 하듯 그들을 이삭줍기 하리라. 그분은 백성에 대해서가 아니라 남은 자에 대해 말씀하신다. 열 지파가 약탈당했고, 마침내 그들의 온 나라가 황폐되었으며, 대부분이 포로로 끌려갔지만 소수는 한때 피신처를 구했다. 그분은 그들이 이삭 줍는 것 같다고 말씀하신다. "비록 몇 개의 포도가 있더라도, 그것들이 따라올 것이다."

요컨대 선지자는 하나님의 복수를 유대인들 앞에 제시한다. "그러므로 너희 손을 포도 거두는 자처럼 광주리로 돌이키라." 즉 "보라 포도 거두는 자들을, 그들이 서로를 격려하여 이삭줍기의 끝이 없도록 한다. 그들이 모든 것을 모을 때까지, 포도나무에 포도가 하나도 남지 않을 때까지."

원주석

10절 카드 ↗

The Prophet here shews there was no reason for him to labor any longer in trying to reform the people, for he spoke to the deaf. He had said before, according to our lecture yesterday, that God was still ready to be reconciled to the Jews, if they repented; but now, referring to himself, he says that his words were wholly lost. Hence he asks a question as respecting a thing strange or unexpected. To whom, he says, shall I speak? and to whom shall I protest? He had indeed, as we found yesterday, exhorted the people to repent: but there is nothing inconsistent in all this; for he wished, as far as he could, to secure, the safety of the people. Even God had commanded this; and it was his will, as it was yesterday stated, that a testimony should be borne, that it was not his fault, according to what had been taught, that he was not reconciled to the people. We now then see that the whole passage harmonizes; for Jeremiah performed his office in trying to find out whether the people were healable; but when he saw that such were their obstinacy that it allowed of no remedy, he exclaims as one astonished, To whom shall I speak? and to whom shall I protest? The meaning is, that the people were so given up to impiety, that the prophets spent their labor in vain while endeavoring to reform them. And the first clause he confirms by another, To whom shall I protest? He intimates that they had despised not only what had been plainly taught them, but also protestations, which possess much greater power. He means that their wickedness could be cured by no remedies, that they had not only rejected plain truth and serious warnings, but had also perversely resisted solemn protestations. That they may hear, he says. He intimates, that though he had faithfully performed his office, yet his labor was without any fruit, for all the Jews were deaf. Hence he adds, Behold, uncircumcised is their ear This metaphor is common in the prophets. The uncircumcised ear is that which rejects all true doctrine. An uncircumcised heart is that which is perverse and rebellious. But we ought to understand the reason of this: as circumcision was an evidence of obedience, so the Scripture calls those uncircumcised who are unteachable, who cast away every fear of God and all sense of religion, and follow their own lusts and desires. But to be thus called was greatly disliked by the Jews; for circumcision gave them no common ground of confidence, since it was the symbol and pledge of adoption, and since they knew that they were thereby separated from other nations so as to be called God’s holy people. But the Prophet divested them of this vain conceit by calling them uncircumcised in heart and ears, for they had dealt perfidiously with God when they promised to be obedient to his will. The external sign was of itself nothing, when the end was disregarded. It was God’s will to consecrate his ancient people to himself by circumcision: but when they became satisfied with the visible sign only, there was no longer the reality, and God’s covenant was profaned. It is the same at this day with respect to baptism; they who wish to be deemed Christians, boast of it, while at the same time they shew no fear of God, and while their whole life obliterates the true character of baptism. It is hence evident, that they are sacrilegious, for they pollute what is holy. And for this reason Paul calls the letter [the outward rite] of circumcision, a sign without the reality. ( Romans 2:27 .) So at this day baptism may be called the letter in all the profane, who have no regard to its design: for God receives us into his Church on the condition that we are the members of Christ, and that being ruled by his Spirit we renounce the lusts of our flesh. But when we seek under the cloak of baptism to associate God with the Devil, it is a most detestable sacrilege. Such was the stupid presumption of the Jews. This was the reason why the prophets so often charged them with being uncircumcised in hearts and ears: “Ye are God’s holy people; give a proof of this: ye indeed boast that you have been circumcised; surely, the cutting off of a small pellicle does not satisfy God; shew that your hearts and ears have been circumcised: but uncircumcision remains in your hearts, and it remains in your ears; ye are then heathens.” We now then see the meaning of the Prophet, and also the reason why Scripture speaks so much of the uncircumcision of the hearts and ears, and it was this, — to prove the Jews guilty of profaning that sign, which ought to have been a pledge of their adoption, and to have served as a profession of a new life. It was not to lessen their guilt that Jeremiah said, They could not attend or give ear. If any one objects and asks, “Ought it to be deemed a crime that they could not attend?” The Prophet, as I have said, did not extenuate their guilt, but on the contrary shewed that they were so sunk in their vices, that they were not masters of themselves; as the case is with a drunkard, who is not in his right mind; but as he has contracted this vice of intemperance, his going astray or his ignorance is in no way excusable. So also the Prophet says, that the Jews could not attend to the word of the Lord, because they had surrendered themselves up to the Devil, so that they were become his slaves; as Paul says of those who were without the grace of God, that they were sold under sin, ( Romans 7:14 ;) and the Scripture says elsewhere the same. In short, Jeremiah here teaches us, that such was the habit of sinning contracted by the Jews, that they were no longer free to do what was right; for the Devil led them here and there at his pleasure, as though they were bound in his chains. And thus he sets forth their depravity as hopeless. Even Aristotle, though he is of no authority as to the power of the will, for he holds free-will, (he knew nothing of original sin and of the corruption of nature,) yet allows that those who are otherwise wholly free cannot do

Pericope (part_of)

절 (explains)

bible-text/jer-6-10

Source

선지자는 여기서 자신이 더 이상 백성을 개혁하려고 노력하는 이유가 없다는 것을 보여주신다. 왜냐하면 그분이 귀머거리에게 말씀하셨기 때문이다. 그분은 이전에 하나님이 아직 회개한다면 유대인들과 화해할 준비가 되어 있다고 말씀하셨다. 그러나 이제 자신에 대해 언급하시면서, 그분은 자신의 말씀들이 완전히 사라졌다고 말씀하신다. 따라서 그분은 이상하거나 예상치 못한 것에 대한 것처럼 질문을 하신다.

내가 누구에게 말하며 누구를 경고하여 듣게 할 것인가? 선지자는 실로 백성이 회개하도록 권고했다. 그러나 이 모든 것들에는 불일치가 없다. 왜냐하면 그분이 할 수 있는 한 백성의 안전을 확보하려 했기 때문이다. 하나님이 이것을 명하셨다. 이제 우리는 전체 구절이 조화를 이룬다는 것을 본다.

그런 다음 그분은 첫 번째 절을 또 다른 것으로 확증하신다. 내가 누구에게 경고할 것인가? 그분은 그들이 명확하게 가르쳐진 것뿐만 아니라, 훨씬 더 큰 힘을 가진 경고들도 경멸했다는 것을 암시하신다. 그분은 그들의 악함이 어떤 치료책으로도 치유될 수 없었다는 것을 의미하신다.

그분은 덧붙이신다. 보라, 그들의 귀가 할례받지 않아서 들을 수가 없다. 이 은유는 선지자들에게 공통적이다. 할례받지 않은 귀는 모든 참된 교리를 거부하는 것이다. 할례받지 않은 마음은 완고하고 반역적인 것이다. 그러나 우리는 이것의 이유를 이해해야 한다. 할례가 복종의 증거였으므로, 성경은 가르침을 받을 수 없는 자들, 하나님에 대한 모든 두려움과 종교에 대한 모든 감각을 버리고 자신들의 욕망들을 따르는 자들을 할례받지 않은 자들이라고 부른다.

이 부분이 특별히 주목받을 만하다. 왜냐하면 그것이 우리에게 가르치는 것이 이것이기 때문이다. 즉 우리가 매일 하나님의 말씀에 노출되어 있다고 해서 만족해서는 안 된다는 것이다. 하나님이 우리를 자신의 교회에 접붙이실 때, 그것이 우리를 우리의 육적 욕망들에서 분리시키고 새로운 삶의 고백으로 이끌어야 한다.

원주석

11절 카드 ↗

The prophet here rises higher; for it was not enough simply to set forth the truth to refractory men, but it was necessary to stimulate them even sharply, and sometimes to wound them, for they could not otherwise be roused, so great was their hardness. Hence the Prophet proceeds in the same strain with what we observed yesterday; and he declares that he was full of the indignation of God. This may be taken passively and actively, — that the Prophet was indignant with holy zeal, because he undertook the cause of God, — or, that he dreaded the judgment, which the Jews nevertheless in no way heeded. But he speaks here no doubt according to the inspiration of the Holy Spirit, as though he said, that he did not announce what his own mind suggested, but what was dictated by the Spirit of God. This indignation is, in short, to be applied to what was taught, as though he had said, “If I address you with great vehemence, think not that as a man I forget moderation, being influenced by wrath; but the Spirit of God leads and impels me. Whatever indignation then is found in my language, whatever vehemence and sharpness and menacing, all this is from God’s Spirit, and not from my own feelings as a man.” It was on this account that he says, that he was filled with the indignation of God. What follows confirms this statement; for he says, that he was wearied with restraint; as though he said, that so great was the impulse of God’s wrath, that it could not be withheld from breaking out into vehemence. And hence we learn, as I have said, that the Prophet declares no other thing than that he was not moved by his own indignation, or by any feeling of his own nature, but that he of necessity followed where he was led by the hidden influence of God’s Spirit, lest what he taught might be despised; for the Jews had long accustomed themselves to use their taunts and to say, that they were not to be frightened like children. That the Jews then might not thus trifle, Jeremiah declares, that he was so filled with the indignation of God, that he could contain himself no longer, but must denounce on his own kindred what God had committed to his charge. As we shall elsewhere see the same mode of speaking, and in more express terms, I shall proceed without making any farther remarks. He afterwards says, I shall pour it out, etc. He no doubt continues the same subject. He then says, that since he could no longer suppress the vengeance of God, whose herald he was, he would now pour it out, and that upon the children, he says, in the streets He doubtless means by these words that there was nothing pure among the people, for the very children were involved in the same guilt. Since, then, impiety so prevailed that even children in their tender age were not exempt from it, it was an evidence of a hopeless condition. This is what the Prophet means by saying, that he would pour wrath upon children. Then he adds, upon the assembly, etc. The word סוד , sud, means a congregation, or an assembly; and it means also counsel. But as the Prophet speaks of streets, there seems to be a contrast between streets and counsels, as though he said, that children playing in the streets were without any counsel or understanding: but still I include with them the old and the grown up men, for they are all exposed to God’s judgment. He then adds, the counsel of young men; for there is more discretion and prudence in young men grown up to maturity. The Hebrews do not call youths of fifteen בחורים , bachurim, but men of full and mature age; and the word is derived from a verb which means to choose. They then who are in the flower of their age are called בחורים , bachurim, because they are endued with discretion, and do not play in the streets like children. The Prophet then says, that God’s wrath would now be poured forth on children, and also on men grown up to the age of twenty or thirty. For the husband, he says, with his wife shall be taken, the aged with the full of days Some think that the full of days was the decrepit: but by זקן , zaken, I understand the aged, and by the full of days, all those already grown into maturity, as those from fifty to eighty may be so called. He means, in short, that no one would be exempt from suffering God’s vengeance, as impiety had pervaded all stations, ranks, and ages. (172) It follows — (172) There are two or three points in this verse differently explained. The fury or indignation of Jehovah has been viewed as the message which the Prophet had to deliver, which strongly expressed God’s displeasure. See Jeremiah 1:9 , and Jeremiah 20:9 . The verb for pouring forth is either in the imperative or in the infinitive mood. The Vulgate and the Syriac render it as an imperative; but the Septuagint, the Targum, and the Arabic give it, as in our version, in the future indicative, the first person. Venema follows the Vulgate : but Blayney takes it to be in the imperative mood; which seems most consistent with the whole of the passage. The view of most as to “the old” and “the full of years” is, that the first is mature old age, and that the second is the last stage of life, the age of decrepitude. The full of days is “one” as Blayney says, “who has arrived at the full period of human life;” and hence “Abraham, Isaac, David, and Job are said to have died full of years, or of days.” See Isaiah 65:20 . Though the general meaning is given in our version, yet the more literal I conceive to be the following, — But with the wrath of Jehovah have I been filled; I am weary of restraining to pour it forth On the child in the street, And on the assembly of young men also; Yea, both man and woman shall be taken, The aged and the full of days. It is unusual to have two infinitives following one another: but the Welsh is capable of expressing the Hebrew literally, — (lang. cy) Blinais ymattal dywallt . Nothing can express the original more exactly. It is better to say “man and woman, “as Gataker proposes, than “husband and wife;

Pericope (part_of)

절 (explains)

bible-text/jer-6-11

Source

선지자는 여기서 더 높이 오른다. 왜냐하면 반항적인 사람들에게 단순히 진리를 제시하는 것만으로는 충분하지 않았고, 그들이 날카롭게 자극받고 때로는 상처를 입어야 했기 때문이다. 왜냐하면 그들의 완고함이 너무 커서 그렇지 않고서는 각성될 수 없었기 때문이다.

따라서 선지자는 그분이 하나님의 분노로 가득 찼다고 선언한다. 이것은 수동적으로도 능동적으로도 취해질 수 있다. 즉 선지자가 하나님의 명분을 맡으셨으므로 거룩한 열심으로 분노했다거나, 또는 유대인들이 아무 상관도 않은 심판을 두려워했다거나. 그러나 그분은 여기서 의심할 여지 없이 성령의 감화에 따라 말씀하신다. 마치 그분이 자신의 마음이 제안하는 것이 아니라 하나님의 성령이 지시하는 것을 선언한다고 말씀하시는 것처럼.

따라서 그분은 하나님의 분노로 가득 찼다고 말씀하신다. 다음에 따라오는 것이 이 진술을 확증한다. 왜냐하면 그분은 자신이 억제하는 데 지쳤다고 말씀하시기 때문이다. 마치 그분이 하나님의 진노의 충동이 너무 커서 맹렬함으로 터져 나오는 것을 억제할 수 없었다고 말씀하시는 것처럼.

그분은 내가 그것을 쏟아 내겠다고 말씀하신다. 그분은 의심할 여지 없이 같은 주제를 계속하신다. 그분은 따라서 하나님의 복수의 전령인 그분이 그것을 더 이상 억제할 수 없었으므로, 이제 거리의 아이들에게 쏟아 내겠다고 말씀하신다. 그분은 의심할 여지 없이 이 말씀들로 백성 가운데 순수한 것이 없었음을 의미하신다. 왜냐하면 어린 나이의 아이들조차 같은 죄에 연루되었기 때문이다. 따라서 경건하지 않음이 아이들도 면제되지 않을 정도로 만연했으므로, 그것은 희망이 없는 상태의 증거였다. 이것이 선지자가 아이들에게 진노를 쏟아 내겠다고 말씀하심으로써 의미하는 것이다.

그런 다음 그분은 덧붙이신다. 젊은이의 회합. 단어 סוד 수드는 회중이나 집회를 의미한다. 또한 남자에게 아내와 함께, 노인에게 충만한 날들과 함께 그분은 이것을 덧붙이신다. 그분은 요컨대 경건하지 않음이 모든 지위, 계층, 나이에 스며들었으므로 누구도 하나님의 복수를 겪는 것에서 면제되지 않을 것임을 의미하신다.

원주석

12절 카드 ↗

One kind of vengeance only he mentions, — that the Jews would be deprived of their land, which they thought would ever remain in peace to them. Inasmuch as it had been said, “This is my rest for ever, here will I dwell,” ( Psalms 132:14 ) they imagined that they could not be driven out of it: and they entertained the thought, that their dwelling in the land of Canaan was as certain as that of the sun and moon in the heavens. As then they deceived themselves by this foolish confidence, the Prophet says, that there would be a change, that God would transfer their houses to foreign nations. He then mentions their fields and their wives All this seemed incredible to the Jews: but it was necessary to denounce on them so dreadful a vengeance, that they might at length be awaked. And then he subjoins the reason why: For God will extend his hand. The Prophet here reprobates their obstinacy, because it made God their enemy; as though he had said, that there was no cause for them to think that the possession of the land would be undisturbed, for God was offended with them. Whence, indeed, did the possession of the land come to them, except from God’s gratuitous favor? Now, if God was adverse to them, what hope remained for them? We now, then, see that the Prophet at the end of the verse mentions the cause, that the Jews might know that what he said of the transfer of their houses, lands, and wives to others was not incredible. It follows — return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-12

Source

그분은 한 종류의 복수만을 언급하신다. 즉 유대인들이 영원히 자신들에게 평화롭게 남아 있을 것이라고 생각했던 자신들의 땅에서 박탈될 것이라는 것이다. 이것이 유대인들에게 믿기 어려운 것처럼 보였지만, 그들을 마침내 각성시키기 위해 그처럼 끔찍한 복수를 그들에게 선언하는 것이 필요했다. 그런 다음 그분은 이유를 덧붙이신다. 왜냐하면 하나님이 자신의 손을 뻗으실 것이기 때문이다. 그분은 왜 그들의 집들과 토지들과 아내들이 외국인들에게 이전될 것이라고 말한 것이 믿을 수 없는 것이 아닌지를 보여주신다.

원주석

13절 카드 ↗

The Prophet now again declares, that it was nothing strange that God resolved to deal with so much severity with that people, and to execute on them extreme vengeance; for no part was whole and sound, but impiety had pervaded all ranks. It might, indeed, be ascribed to the young, as well as to the old, for he says, From the small to the great; but I prefer to understand the first clause of the poor and the lower orders, and the second of the higher ranks, who excelled in power and wealth among the people. He says, then, that contempt of God and every kind of wickedness prevailed, not only in one part but in the whole community, so that there was no soundness from the head to the soles of the feet. We now, then, perceive what the Prophet means by saying, From the small to the great (173) And this appears still clearer from the end of the verse, where he says, From the prophet to the priest He amplifies here what he had said of the small and the great. Hence we see, that by the great he understands not those of mature or advanced age, but such as were in dignity and honor, who were in esteem on account of their wealth or of other endowments. So also, on the other hand, he does not call those small who were young, but such as were despised, who were of the lowest order, and formed as it were the dregs of society: for as I have said, he amplifies what he had said, by adducing the prophets and the priests. Even though the king and his court were extremely wicked, yet some care for religion ought to have prevailed among the prophets and the priests; there ought at least to have been among them some decency; for they were appointed for the purpose of carrying light for others. As, then, even these were apostates, and had degenerated from the true worship of God, what could have been found among the rest of the people? We now, then, see that the mouth of the ungodly was here closed, so that they could not expostulate with God or blame his severity, for they had all arrived at the highest pitch of impiety, inasmuch as the prophets and the priests were no less corrupt than the common people. By saying that all coveted covetousness, he refers to frauds and base gain; in that he includes every kind of avariciousness. (174) By saying that the priests and the prophets wrought falsehood, or acted fraudulently, he means the same thing, but in other words, even that there was no integrity in those teachers who ought to have been leaders to the blind: for God had ordained them that they might, as I have said, carry light to all others and shew them the way of salvation. It follows — (173) “From the small of them even to the great,“ Septuagint; “ From the less to the greater,“ Vulgate; “ From the least of them even to the greatest of them,“ Targum, Syriac, and Arabic. The last is the best. The positive degree is often put in Hebrew for the superlative. See Jonah 3:5 . — Ed . (174) The words literally are “gaining gain,“ rendered in Proverbs 1:19 , and Proverbs 15:27 , “greedy of gain.” The Septuagint give only a general idea, “performed unlawful things;” the Vulgate has, “given to avarice;” the Targum , “gape after riches.” The prevailing sin of all ranks was covetousness; and the special sin of the priests and prophets was falsehood: they taught falsely. The verse may be thus rendered, — For from the least of them to the greatest of them, His all is to gain; And from the prophet to the priest, His all is to act falsely. “His all” means all his object, or all that he did. — Ed . return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-13

Source

선지자는 이제 다시 하나님이 그 백성에게 그처럼 많은 엄격함으로 대하기로 결심하고 그들에게 극도의 복수를 집행하기로 하신 것이 이상한 일이 아니라고 선언하신다. 왜냐하면 어떤 부분도 온전하고 건전하지 않고, 불경건함이 모든 계층에 스며들었기 때문이다.

그분은 말씀하신다. 작은 자로부터 큰 자까지. 나는 첫 번째 절을 가난한 자들과 하위 계층에게, 두 번째를 백성 가운데 권세와 부에서 탁월한 고위층에게 적용하는 것을 선호한다. 따라서 그분은 하나님에 대한 경멸과 모든 종류의 악함이 한 부분에서만이 아니라 온 공동체에서 만연했다고 말씀하신다. 이것은 절의 끝에서 더 명확해진다. 그곳에서 그분은 선지자로부터 제사장까지라고 말씀하신다. 왕과 그의 궁정이 극도로 사악했더라도, 종교에 대한 어느 정도의 배려가 선지자들과 제사장들 가운데 있어야 했다. 심지어 이들마저 배도자들이 되고 하나님의 참된 예배에서 타락했으므로, 나머지 백성 가운데서 무엇이 발견될 수 있었겠는가?

원주석

14절 카드 ↗

This is to be applied to the prophets and priests alone; they not only corrupted the people by their bad example, but also shook off every fear of God, and by their impostures and false boasting took away every regard and respect for the teaching of the true prophets. He then says, that they healed to no purpose, or with levity or slightness, (175) the wound of the people He says, by way of concession, that they had healed the wounds of the people: but it was no cure, when the evil was increasing. They were like the unskillful, who by rashly applying false remedies, cause inflammation, even when the disease is not serious; or like those who are only bent on easing pain, and cause the increase of the disease within, which is the more dangerous as it is more hidden. This is not to heal, but to kill. But the Prophet, as I have said, concedes to them the work of healing, and then states the issue, — that they were executioners and not physicians. They have healed, he says, the wound of my people: He takes the words, as it were, from their mouth, “Ye are verily good physicians! for by your flatteries ye have soothed my people: there was need not only of sharp medicine to stimulate and to cause pain, but also of caustics and of amputations; but ye have only applied lenients. This is your way of healing! ye have thus healed the wound of my people, even by plasters and ointments to drive inward the disease; but what has been the effect?” He then immediately shews what sort of healing it was: It was saying, Peace, peace The evil we know is an old one, common almost to all ages; and no wonder, for no one wishes otherwise than to please himself; and what we observe daily as to the ailments of the body, is the same as to the diseases of the soul. No sick person willingly submits to the advice of his physician, if he prohibits the use of those things which he desires: “What am I then to do? it were better to die than to follow this advice.” And then, if the physician bids him to take a bitter dose, he will say, “I would rather a hundred times endure any pain than to drink that draught.” And when it comes to bleeding and other more painful operations, as caustics and things of this kind, O the sick man can stand it no longer, and wishes almost any evil to his physicians. What then experience proves to be true as to bodily diseases, is also true, as I have said, as to the vices of the mind. All wish to deceive themselves; and thus it happens that they wish for such prophets as promise them large vintages and an abundant harvest, according to what is said by the Prophet Micah: “Behold,” says God, “ye wish to have prophets who will speak to you of rich provisions and of every kind of affluence; and ye do not wish them to prophesy evil; ye would not have them to denounce on you the punishment which you fully deserve.” ( Micah 2:11 ) As, then, the despisers of God wished to be soothed by flatteries, and reject the best and the most salutary remedies, hence God has from the beginning given loose reins to Satan, and hence impostors have gone forth, whose preaching has been, Peace, peace; but to no purpose; for there is nothing real in such healing, for the Lord says, there is no peace The bolder any one is who professes to heal, if he be unskillful, the more disastrous will be the issue. Hence the Prophet shews that the cause of the extreme calamity of the Jews was, because they were deceived by their own priests and teachers. He does not at the same time, as it has been elsewhere observed, excuse them, as though the whole blame belonged to their false teachers. For how was it that the false prophets thus fascinated them? Even because they knowingly and willfully destroyed themselves; for they would not receive honest and skillful physicians: it was therefore necessary to give them up to such as killed them. It follows — (175) The words על נקלה — “with what is worthless,“ or base, or contemptible, are rendered, “ ἐξουθενοῦντες — regarding as nothing,” or despising, by the Septuagint; “ cum ignominia — with reproach” or contempt, by the Vulgate and Arabic; “ illusione — by illusion,” by the Syriac; and “with false words,“ by the Targum. The same phrase occurs in Jeremiah 8:11 . The whole verse is there omitted by the Septuagint; the Vulgate has “ ad ignominiam — to reproach;” the Arabic, “ in jocos — for sport; the Syriac, “ nugis — with trifles;” but the Targum is the same as here. None give the same version but the last. In the Complutensian Edition, which has this verse in Jeremiah 8:11 , the Greek version is evidently a version of the Vulgate. The idea of “slightly,“ or “superficially,“ as rendered by Blayney, is not countenanced by any of the foregoing versions, nor can the original words bear this meaning. The word נקלה , is found as a Niphal participle, and applied to man, as a despised, contemptible, or worthless being, — 1 Samuel 18:23 ; Proverbs 12:9 ; Isaiah 3:5 ; Isaiah 16:14 . But here it refers to the means used for healing, which, according to all the versions, was something contemptible, worthless, useless, and which is afterwards named, being no more than saying, Peace, peace, when in fact there was no peace. And healed have they the bruise Of the daughter of my people with what is worthless, Saying, “Peace, peace;” and there was no peace. — Ed . return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-14

Source

이것은 선지자들과 제사장들에게만 적용되어야 한다. 그들은 나쁜 본보기로 백성을 타락시켰을 뿐만 아니라, 하나님에 대한 모든 두려움을 떨쳐버리고, 자신들의 사기들과 거짓 자랑으로 참된 선지자들의 가르침에 대한 모든 배려와 존중을 빼앗았다. 따라서 그분은 그들이 백성의 상처를 무용하게, 또는 헛되게 치유했다고 말씀하신다.

그분은 양보로 그들이 백성의 상처들을 치유했다고 말씀하신다. 그러나 악이 증가하는 동안에는 치유가 없었다. 그들은 섣불리 거짓 치료책들을 적용함으로써 염증을 일으키는 미숙한 자들과 같다. 이것은 치유하는 것이 아니라 죽이는 것이다. 그러나 선지자는 내가 말한 것처럼 그들에게 치유 사역을 양보하고, 그런 다음 결과를 진술하신다. 즉 그들이 의사가 아니라 집행자였다는 것이다. 그들이 내 백성의 상처를 치유하였다. 마치 그들의 입에서 이것을 가져오시는 것처럼. 그런 다음 그분은 즉시 그것이 어떤 종류의 치유였는지를 보여주신다. 평화, 평화라고 말하는 것이었다. 그러나 평화가 없었다.

이 악이 오래된 것임을, 거의 모든 시대에 공통적임을 우리는 안다. 왜냐하면 누구도 자신을 즐겁게 하는 것 외에는 다른 방식을 바라지 않기 때문이다. 우리가 몸의 질병들에 대해 매일 관찰하는 것이, 내가 말한 것처럼, 영혼의 질병들에 대해서도 마찬가지이다. 아무도 의사의 조언에 기꺼이 따르지 않는다. 따라서 경건하지 않은 자들이 아첨을 받기를 원했으므로, 하나님은 처음부터 사탄에게 고삐를 풀어놓으셨다. 따라서 사기꾼들이 나아가 그들의 설교가 평화, 평화가 되었다.

원주석

15절 카드 ↗

Jeremiah turns now his discourse to the whole people. In the last verse he reproved only the priests and the prophets; he now speaks more generally, and says, that they had put off all shame. “Behold,” he says, “they are sufficiently proved guilty, their wickedness is manifest, and yet there is no shame. Their disgrace is visible to heaven and earth; angels and all mortals are witnesses of their corruption; but they have such a meretricious front that they are touched by no sense of shame.” He means, in these words, that the wickedness of the people was past all remedy; for they had arrived to that degree of stupor, of which Paul speaks, when he calls those ἀπηλγηκότας , who were obstinate in their vices, who saw no difference between right and wrong, between white and black. ( Ephesians 4:19 .) This, then, is what the Prophet means when he says, Have they been ashamed? But a question is much more emphatical, than if it was a simple reprobation or affirmation. They have not been even ashamed, he says. In their very shame, they knew not what it was to be touched by any shamefacedness. This may be classed with those reproofs, by which they had not been subdued; as though he had said, “Efforts having been made to expose their effrontery, in not humbling themselves under the hand of God; they shall therefore fall among the fallen;” that is, “I will dispute no longer with them, nor contend in words, but will execute on them my judgment.” Fall, then, shall they among the fallen; as though he had said, “I have more than sufficiently denounced war on them: had they been healable it would have availed to their conversion, that they had been so often warned; and still more, that I have so sharply stimulated them to come to me: but I will now no more employ words, on the contrary, I will execute my vengeance, so that the calamity which they have derived may devour them.” (176) They shall wholly fall, he says, in the day of their visitation From this second clause we understand more clearly what it is or what he means when he speaks of falling among the fallen, which is, that they should wholly fall, when God would come as it were with a drawn sword to destroy them, having been wearied with giving them so many warnings. (176) The Syriac is the only version that puts the first verb in an interrogatory form. “They have been confounded,“ is the Septuagint and Vulgate; and similar is the rendering of the Arabic and the Targum . The verb, taken literally, it being in Huphal, may be rendered, “They have been put to shame,“ or have been made to be ashamed; that is, they had been exposed to shame; but this shame they felt not, according to what follows. Their previous evils were enough to make them feel ashamed; but they had not that effect: hence entire ruin is denounced on them at the end of the verse. The rendering of the whole is as follows, — 15. Exposed to shame have they been, Because abomination have they wrought: Neither with shame are they ashamed, Nor how to be abashed do they know; Therefore fall shall they with the fallen; At the time when I shall visit them, They shall perish, saith Jehovah. There is no necessity to make this verse and the 12th of chap. 8 ( Jeremiah 8:12 ) the same in every particular, as Blayney attempts to do. Both passages are the same in meaning, with a little variety in some of the words. The particle גם , repeated, may be rendered by , either and nor. See Numbers 23:5 . The verb הכלים is an infinitive Huphal. It is rendered as an infinitive by the Vulgate. “ They shall perish,“ which is according to the Septuagint, the Syriac, and the Arabic, is literally, “They shall be made to stumble.” — Ed return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-15

Source

예레미야는 이제 자신의 담론을 온 백성에게로 돌리신다. 이전 절에서 그분은 오직 제사장들과 선지자들만을 책망하셨다. 이제 그분은 더 일반적으로 말씀하시며, 그들이 모든 수치심을 벗어버렸다고 말씀하신다. "보라," 그분은 말씀하신다, "그들은 충분히 죄가 있음이 증명되었고, 그들의 악함이 명백하다. 그러나 수치심이 없다. 그들의 치욕이 하늘과 땅에 보이고, 천사들과 모든 인간들이 그들의 타락의 증인들이다. 그러나 그들은 어떤 수치심의 감각에도 감동받지 않는 것처럼 매창굴같은 이마를 가지고 있다."

그분은 이 말씀들로, 백성의 악함이 모든 치료를 지나쳤음을 의미하신다. 왜냐하면 그들이 바울이 ἀπηλγηκότας 라고 부르는 그 어리석음의 정도에 이르렀기 때문이다. 즉 자신들의 악 안에서 완고한 자들, 옳고 그름의 차이를 몰랐던 자들이다. 따라서 그분은 말씀하신다. 그들이 부끄러워했는가? 그들은 부끄러워하지 않았다. 그들이 심지어 어떤 수치심에 감동받을 것인지조차 알지 못했다.

그런 다음 그분은 덧붙이신다. 따라서 그들이 쓰러지는 자들 중에 쓰러지리라. 즉 "나는 더 이상 그들과 다투지 않을 것이며, 말씀들로 논쟁하지 않겠다. 그러나 나는 그들에게 내 심판을 집행할 것이다. 그들이 받을 만한 재앙이 그들을 삼킬 것이다."

원주석

16절 카드 ↗

The Prophet teaches us here that the fault of the people could not be extenuated as though they had sinned through ignorance; for they had been warned more than necessary by God. The same sentiment is found in Isaiah, “This is your rest; but they would not hear.” ( Isaiah 28:12 .) But our Prophet more at large condemns the Jews; for God had commanded them to stand in the ways, to look and to inquire respecting all the old paths. He uses a similitude: and we ought not to doubt respecting the way, since it has been shewn to us by the mouth of God. But the impiety of the people is exposed and reproved, because they did not so much as open their eyes, when God shewed them the way and allowed them a free choice: for he introduces God here, not strictly as one who commands, but as one who shews so much indulgence, that the people were free to choose the way they approved and thought best. When God deals so kindly with men, and so condescendingly sets before them what is useful and expedient, it is the basest ingratitude to reject such kindness on God’s part. We now then understand the Prophet’s design in saying, that God had commanded them to stand in the ways and to consider what was best to be done. Consider, he says, and ye shall find rest, that is, that ye may find rest (for the copulative here denotes the end) to your souls (177) Here the Prophet means, that it remained only with the Jews to secure prosperity and a quiet state; for if they had obeyed the counsel of God, rest would have been provided for them: in short, he means, that they were miserable through their own willfulness; for God had set before them the prospect of a happy condition, but this favor had been despised by them, and wantonly despised, as these words intimate, And they said, We will not walk in it We see that the people’s perverseness is here discovered; because they might have otherwise objected and said, that they had been deceived, and that if they had been in time warned, they would have obeyed good and wise counsels. In order to cut off this handle, Jeremiah says, that they from deliberate wickedness had rejected the rest offered them by God: they have said, We will not walk in it. This resolution deafly shews that they obstinately remained in their sins; so that the rest, which was within their reach, was not chosen by them. This passage contains a valuable truth, — that faith ever brings us peace with God, and that not only because it leads us to acquiesce in God’s mercy, and thus, as Paul teaches us, ( Romans 5:1 ,) produces this as its perpetual fruit; but because the will of God alone is sufficient to appease our minds. Whosoever then embraces from the heart the truth as coming from God, is at peace; for God never suffers his own people to fluctuate while they recumb on him, but shews to them how great stability belongs to his truth. If it was so under the Law and the Prophets, as we have seen from Isaiah, how much more shall we obtain rest under Christ, provided we submit, to his word; for he has himself promised it, “Come unto me all ye who labor and are heavy laden, and I will refresh you.” And ye shall find rest, he says here, to your souls. This passage then serves to commend this celestial truth, that it avails to pacify consciences, so that there is no perplexity nor doubt. It follows — (177) Blayney renders the word for “rest,” מרגוע , “restoration;” but his long note is not satisfactory. It is rendered, strangely enough, by the Septuagint, “ purification — ἁγνισμὸν ;” but by the Vulgate, “ refreshment — refrigerium ;” and by the Syriac and Targum, “ rest — requiem ;” which seems to be its meaning, especially here, as it stands in contrast with the false peace promised by the false prophets. The representation is that of travelers, who, when doubtful as to the right road, are to stand, that is, to stop, to look, and also to inquire. There were several old paths before them, but they were to inquire which was the good way, and to walk in it. This was what Jehovah by his prophets had exhorted the people to do, who had false prophets among them; but they refused to do so. It is a relation of what God had done, — Thus has Jehovah said, — “Stand ye by the ways and look, And ask, as to the paths of old, Where that is, the good way; And walk ye in it, And ye shall find rest to your souls:” But they said, “We will not walk in it.” There were many paths of old, or of antiquity, as there are still; but there was one good way, the way of God’s word. That the way is old is no proof that it is good. Error’s ways are as old as the way of truth. — Ed . return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-16

Source

선지자는 여기서 우리에게 백성의 잘못이 그들이 무지로 죄를 지은 것처럼 경감될 수 없다고 가르친다. 왜냐하면 그들이 하나님에 의해 필요 이상으로 경고받았기 때문이다. 같은 생각이 이사야에서 발견된다. "이것이 너희의 안식이다. 그러나 그들이 들으려 하지 않았다."

선지자는 하나님이 그들에게 길들 위에 서서 보고 옛적 길에 대해 물어볼 것을 명하셨다고 더 풍성하게 유대인들을 정죄한다. 그분은 유사점을 사용하신다. 그리고 그 길에 대해 의심할 필요가 없다. 왜냐하면 그것이 하나님의 입으로 우리에게 보여졌기 때문이다. 그러나 백성의 불경건함이 드러나고 책망받는다. 왜냐하면 그들이 하나님이 그들에게 길을 보여주시고 그들이 승인하고 가장 좋다고 생각하는 길을 선택할 자유를 허용하셨을 때 눈조차 열지 않았기 때문이다.

이 구절에는 가치 있는 진리가 담겨 있다. 즉 믿음이 항상 하나님과의 평화를 우리에게 가져다준다는 것이다. 그것이 우리를 하나님의 자비에 의지하게 하기 때문만이 아니라, 하나님의 뜻만으로도 우리의 마음을 달래기에 충분하기 때문이다. 따라서 진심으로 하나님으로부터 오는 진리를 받아들이는 자는 평화 안에 있다.

하나님이 그처럼 친절하게 사람들을 대하시고 그처럼 낮아지셔서 그들에게 유익하고 유리한 것들을 제시하실 때, 그분 편의 그처럼 친절함을 거부하는 것은 가장 악한 배은망덕이다. 우리는 이제 선지자의 설계를 이해한다. 하나님이 길들 위에 서서 행할 최선이 무엇인지를 고려하도록 명하셨다고 말씀하심으로써. 고려하라, 그분은 말씀하신다, 그러면 너희가 안식을 얻을 것이다. 마지막으로 그분은 그들이 이것을 거부했다고 덧붙이신다. 그들이 말하기를 우리는 그 안에서 걸어가지 않겠다고 하였다.

원주석

17절 카드 ↗

This is an explanation of the last verse, yet not simply so; for the Prophet by a similitude aggravates the obstinacy of the people, who were not only deaf to the Prophet’s admonitions, but would not be roused by the sound of the trumpet, nor even attend to it. The sound of the trumpet ought to have penetrated into their minds more than anything else for two reasons, — because it was louder than any voice of man, — and also, because we do not usually hear the trumpet sounding, except when war is at hand, or when there is the fear of war. We hence see why the Prophet, after having announced his message, mentions the sound of the trumpet; as though he had said, that not only the prophets were despised, while teaching the people, but that the sound of the trumpet, announcing the approach of war, was not attended to by them. The stupidity of the people, and not only their stupidity, but as I have said, their perverseness also, was more fully proved, than if the Prophet had simply said, that they had resolved not to hear. It now follows — return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-17

Source

이것은 이전 절의 설명이다. 그러나 단순히 그렇지는 않다. 왜냐하면 선지자가 유사점으로 백성의 완고함을 증폭시키시기 때문이다. 그들은 선지자의 권고들에 귀가 멀었을 뿐만 아니라, 나팔 소리로도 각성되지 않았으며 그것에 주의를 기울이려 하지 않았다. 나팔 소리는 두 가지 이유로 무엇보다도 그들의 마음을 꿰뚫었어야 했다. 즉 그것이 사람의 어떤 목소리보다 더 크기 때문이며, 또한 우리가 전쟁이 가까이 있거나 전쟁의 두려움이 있을 때가 아니면 나팔이 울리는 소리를 듣지 않기 때문이다.

따라서 선지자는 그분이 백성에게 메시지를 선포한 후, 나팔 소리를 언급하신다. 마치 그분이 선지자들만이 아니라 전쟁의 접근을 알리는 나팔 소리도 그들에게 주의를 기울여지지 않았다고 말씀하시는 것처럼. 백성의 어리석음이, 그리고 어리석음뿐만 아니라 내가 말한 것처럼 그들의 완고함도, 선지자가 단순히 그들이 듣지 않기로 결심했다고 말했을 때보다 더 충분히 증명되었다.

원주석

18절 카드 ↗

He turns now to address the nations, which had never heard anything of true religion. But the design of the apostrophe was, to make the Jews ashamed of their insensibility and deafness, for more attention and understanding were found among heathen nations. This was surely very great shame: the Jews had been plainly taught by the Law and by the Prophets, God had continued morning and evening to repeat the same things to them, that the nations, who had never heard the prophets and to whom the Law had not been given, should still be endued with more understanding and judgment than the Jews — this was very shameful and really monstrous. Thus the Prophet’s design was to expose their disgraceful conduct by addressing the nations, and saying, Hear, ye nations Then he says, Know, thou assembly The words used are דעי , doi, and עדה , ode; and though the letters are inverted, there is yet an alliteration by no means ungraceful. With regard to the meaning, the Prophet shews that he found no disciples among the elect people, for they were like brute beasts or stones or trunks; he therefore turned to address the nations, as he despaired of any fruit to his labors among the Jews: ye nations, then, hear, and know, thou assembly, (the reference is to any people,) what shall be to them Some interpreters apply this to their vices, and give this version, “What their state is, “ or, “What atrocious vices prevail and reign among them.” But I prefer to apply it to their punishment, though I do not contend for this view, as there is a probability in favor of the other. But the Prophet seems here to send for the nations, that they might be witnesses of the just vengeance of God, because the people’s impiety had become irreclaimable. “Hear then what shall be done to them.” He had threatened the Jews as he had done before, and as he will often do hereafter; but his design in this place was to reproach them for being so intractable; for he expected that his labors would produce more fruit among the nations than among them. (179) (179) The version of the Septuagint is wholly inconsistent with the drift of the passage. The other ancient versions are materially according to our version. Several MSS. read ודעו for ודעי ; and this renders the meaning much better. Then עדה is “testimony” as well as “assembly,“ which appears here very much without meaning. The two verses would then be as follows, — 18. Therefore hear, ye nations, And know the testimony which is against them; 19. Yea, hear thou earth, — Behold, I am bringing an evil on this people, The fruit of their own devices, Because to my words they have not hearkened; And my law, they have ever rejected it. The preposition ב is found after the verb, to testify, and is even rendered to or against; and coming after the substantive, testimony, it ought to be rendered the same. — Ed return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-18

Source

그분은 이제 참된 종교에 대해 아무것도 들어본 적이 없는 나라들에게 말씀하시기 위해 돌이키신다. 그러나 이 호소의 설계는 유대인들을 자신들의 무감각과 귀멈에 대해 부끄럽게 만들기 위한 것이었다. 왜냐하면 이방 나라들에서 더 많은 주의와 이해가 발견되었기 때문이다. 이것은 참으로 매우 큰 수치였다.

따라서 그분은 말씀하신다. 너희 나라들아, 들으라. 그런 다음 그분은 덧붙이신다. 회중이여, 알라. 그분은 자신이 택한 백성 가운데서 어떤 제자들도 발견하지 못했다는 것을 보여주신다. 왜냐하면 그들이 짐승들이나 돌들이나 나무토막들 같았기 때문이다. 따라서 그분은 유대인들 가운데서 어떤 열매도 소망할 수 없었으므로 나라들에게 말씀하시기 위해 돌이키셨다.

원주석

19절 카드 ↗

He then adds, Hear, thou earth This is general, as though he said, “Hear ye, all the inhabitants of the earth: “ Behold, I am bringing an evil on this people He would have directly addressed the Jews, had they ears to hear; but as their vices and contempt of God had made them deaf, it was necessary for him to address the earth. Now, God testifies here that he should not act cruelly in visiting with severity this people, as he would only reward them as they deserved. The sum of what is said then is, that however grievous might be the punishment he would inflict, yet the people could not complain of immoderate rigor, for they should only receive what their works justly deserved. But Jeremiah not only speaks of their works, but he mentions the fruit of their thoughts; for they concocted their wickedness within, so that they did not offend God through levity or ignorance. By thoughts, then, he means that daily meditation on evil, to which the Jews had habituated themselves. So then their interior wickedness and obstinacy are here set forth. He afterwards adds, Because they have not to my words attended, and for nothing have they esteemed my law . We ever see that the guilt of the Jews was increased by the circumstance, that God had exhorted them by his servants, and that they had rejected all instruction. That they then would not hearken, and that they counted the law and instruction as nothing, made it evident that their sin could not by any pretense be excused; for they knowingly and openly carried on war with God himself, according to what is said of the giants. We may learn from this passage, that nothing is more abominable in the sight of God than the contempt of divine truth; for his majesty, which shines forth in his word, is thereby trampled under foot; and further, it is art extreme ingratitude in men, when God himself invites them to salvation, willfully to seek their own ruin and to reject his favor. It is no wonder then that God cannot endure the contempt of his word; by which his majesty, as I have said, is dishonored, and his goodness, by which he would secure the salvation of men, is treated with the basest ingratitude. He afterwards adds — return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-19

Source

그런 다음 그분은 덧붙이신다. 땅이여, 들으라. 이것은 일반적이다. 마치 그분이 "땅의 모든 거민들이여, 들으라"고 말씀하시는 것처럼. 하나님은 여기서 이 백성에게 악을 가져오는 것이 자신이 그들에게 잔인하게 행동하는 것이 아님을 증언하신다. 그분이 엄격함으로 이 백성에게 보복하실 것이더라도 백성이 과도한 엄격함을 불평할 수 없을 것이다. 왜냐하면 그들이 자신들의 행위들이 정당하게 받을 만한 것만을 받을 것이기 때문이다.

예레미야는 단지 그들의 행위들에 대해 말씀하지 않고, 그들의 생각들의 열매를 언급하신다. 왜냐하면 그들이 내면에서 자신들의 악함을 꾸몄기 때문이다. 따라서 그들의 내면의 악함과 완고함이 여기서 제시된다. 그분은 나중에 덧붙이신다. 그들이 내 말씀들에 주의를 기울이지 않고 내 율법을 소용없다고 여겼기 때문이다. 유대인들의 죄가 하나님이 자신의 종들로 그들에게 권고하셨고 그들이 모든 교훈을 거부했다는 사정으로 증가했다는 것을 우리는 항상 본다.

원주석

20절 카드 ↗

The Prophet here replies to those hypocrites, who thought that they made an expiation when they had offered incense and sacrifices, as though that was all that was necessary in serving God: and hence we shall hereafter see, that the Temple had become the den of thieves; for when they sedulously offered incense every day and performed other ceremonies, they thought that God was pacified. Thus hypocrites ever mock God with their fopperies and regard God as extremely cruel, when not satisfied with external display. This was a perpetual evil, with which the prophets had to contend: and hence the notion is often found referred to by our Prophet, “I desired not sacrifices; I commanded not your fathers, when I stretched forth my hand to bring them out of Egypt, to offer burnt — offerings to me, but only to obey my voice,” ( Jeremiah 7:21 ) So we find in other prophets: the Psalmist says, “If I hunger, I will not tell thee,” ( Psalms 50:12 ) It is said also by Micah, “What does God require of thee, but to humble thyself before him? He seeks not thousands of rams nor thousands of oxen from thy herds,” ( Micah 6:7 ) And we see at this day, that men cannot be rightly taught, except we carry on war against that external splendor with which they will have God to be satisfied. As then men deceive themselves with such trifles, it is necessary to shew that all those things which hypocrites obtrude on God, without sincerity of heart, are frivolous trumperies. This is the import of what is here taught. There is, then, no doubt but that the Jews punctually offered their sacrifices, and observed the legal rites. All this might have appeared very commendable; but God gives this answer, To what purpose does frankincense come to me from the Sabeans, and a sweet cane (180) (that is, odoriferous) from a far country? Thus the Prophet here anticipates hypocrites, that he might not leave them — what they might have objected: for while they spent a large sum of money on their forms of worship, they thought that God was as it were bound to them: and where they also bestowed much labor, they supposed that their’ toil could not be superfluous or useless. And under the Papacy we observe the same thing: when any one builds a splendid church, and adorns it with gold and silver and supplies it with rich furniture, and then provides a revenue for saying masses, he thinks that lie holds in his hands all the keys of the kingdom of heaven, so that he can push in even against the will of God. Similar is the madness of the Papists, when they undertake pilgrimages: when they labor and toil, they think that every step they take must be numbered before God, and that God would be unjust, were he not to approve of what is offered to him with so much trouble. Such was also the conceit of the Jews. As their incense, brought from the Sa-beans, that is, from the east, even from Persia, was precious, and cost a considerable sum of money, they wished that this should be deemed a satisfaction for all their sins; and they looked for the same benefit from the cane: as the most odoriferous cane was bought at, a high price, they expected that it would be of account before God, and that it would avail to compensate for their punishment. This is the folly which God here treats with contempt. “What are they to me, “he says, “your expenses? I indeed count as nothing all that ye spend in buying incense and sweet cane.” And then he speaks of the Sabeans and of a far country. He afterwards adds, Please me do not your burnt — offerings, and your sacrifices are not acceptable Under one kind Jeremiah includes the whole worship according to the law; and yet it had been divinely appointed: this is indeed true, but for another purpose. Fasting does not of itself displease God; but it becomes an abomination to him, when it is thought to be a meritorious work, or when some holiness is connected with it. The same is true as to sacrifices; for they who sought to pacify God by victims robbed Christ of his honor: it was to transfer the favor, which comes from Christ, to a calf or to a goat: and what a sacrilege was this, and how abominable? When, therefore, the Jews set such a high value on their sacrifices, they sought first childishly to trifle with God, as though these were expiations to pacify him; and then to offer burnt — offerings, to slay an animal, for pacifying God, was to change his nature; and lastly, it was, as I have said, to rob Christ of his honor: for expiation is to be sought by no other means than through his blood, by which we are cleansed from every stain through the Holy Spirit, who sprinkles it on our hearts. But when this was attributed to sacrifices, they substituted the victim, or the ram, for Christ, according to what has been stated. Now there ought to have been in sacrifices the exercise of the duty of repentance: but when they became more and more hardened, and thought that by their ceremonies they obtained a greater license to sin, and that God required no more from them, as though they had settled matters with him, they completely neutralized the design of God: for sacrifices, as it has been already said, had been enjoined for this end, — that they might exercise penitence. We now then see that this answer given by Jeremiah was not in vain, — that their sacrifices did not please God. There is a severer language used elsewhere, — that God nauseated them, that he was wearied in bearing them, that he was constrained to be troubled with them, while they thus profaned his name. ( Isaiah 1:14 .) The meaning here is the same, — that God never required sacrifices for their own sake, but for another end; and also, that all external rites are of themselves mere trumperies and mockeries, nay, a profanation of God’s name; so that they could not pacify him, but, on the contrary, provoke his wrath. It follows — (180) It is rendered “cinnamon” by the Septuagint and Arabic , “a sweet smelling reed” by the Vulgate, and “an aromatic reed” or cane by

Pericope (part_of)

절 (explains)

bible-text/jer-6-20

Source

선지자는 여기서 위선자들에게 응답하신다. 그들은 향이나 제물을 드릴 때 자신들이 속죄를 했다고 생각했다. 마치 그것이 하나님을 섬기는 데 필요한 전부인 것처럼. 따라서 우리는 나중에 성전이 강도들의 소굴이 되었다는 것을 볼 것이다. 왜냐하면 그들이 열심히 매일 향을 드리고 다른 의식들을 수행하면서, 하나님이 달래졌다고 생각했기 때문이다.

따라서 하나님은 말씀하신다. 스바 사람들에게서 향이 내게 무슨 소용이 있느냐? 따라서 선지자는 여기서 위선자들을 예상하여, 그들이 반박할 수 있는 것을 그들에게서 빼앗는다. 왜냐하면 그들이 예배의 형식들에 많은 돈을 쓰면서, 하나님이 말하자면 자신들에게 묶여 있다고 생각했기 때문이다. 그리고 그들이 많은 노력을 들인 곳에서도, 자신들의 수고가 불필요하거나 쓸모없을 수 없다고 가정했다. 따라서 하나님은 말씀하신다. "너희 비용이 내게 무엇이냐? 나는 실로 너희가 향과 좋은 갈대를 사는 데 쓰는 것을 아무것도 아닌 것으로 여긴다."

그런 다음 그분은 덧붙이신다. 너희 번제들이 나를 기쁘게 하지 못하며 너희 제물들이 나에게 달갑지 않다. 한 종류로 예레미야는 율법에 따른 전체 예배를 포함한다. 그러나 그것이 신적으로 임명되었다는 것은 사실이다. 그것은 다른 목적을 위해서였다. 금식이 그 자체로는 하나님을 불쾌하게 하지 않는다. 그러나 그것이 공로 있는 행위로 여겨질 때, 또는 어떤 거룩함이 그것에 연결될 때, 그것은 하나님에게 혐오스러운 것이 된다. 제물들에 대해서도 마찬가지이다. 왜냐하면 제물들로 하나님을 달래려 한 자들이 그리스도에게서 그분의 영광을 빼앗았기 때문이다.

원주석

21절 카드 ↗

Here God, in plain words, declares what vengeance he would execute on the people. He says first, that he would lay for them stumbling blocks He no doubt compares the judgments which were nigh to nets or traps; for the Jews hoped to escape. He therefore says, that they would be ensnared: “Wherever ye go, “he says, “ye shall meet with those nets by which God will catch you: Fall, therefore, shall both fathers and sons, the neighbor and his friend ” He means by these words, that however they might conspire together, they would yet be exposed to the same punishment. For when sons follow the examples of their fathers, they think themselves innocent; and also when any one has many associates, he thinks himself safe in his licentiousness. As, then, consent or society hardens the ungodly, so that they fear not the wrath of God, the Prophet on this account includes sons with their fathers, and a neighbor with his friend, as those who were to perish together, and without any difference. The word “stumbling blocks” is indeed metaphorical; but in the next verse the Prophet speaks without a figure, and says — return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-21

Source

여기서 하나님은 명확한 말씀들로 그분이 백성에게 집행할 복수를 선언하신다. 그분은 그들을 위해 걸림돌들을 놓을 것이라고 말씀하신다. 그분은 의심할 여지 없이 다가오는 심판들을 그물들이나 덫들에 비교하신다. 왜냐하면 유대인들이 도망칠 것을 소망했기 때문이다. 따라서 그분은 그들이 잡힐 것이라고 말씀하신다. "어디를 가든 너희는 하나님이 너희를 잡을 그 그물들을 만날 것이다."

그분은 이 말씀들로, 그들이 어떻게 음모를 꾸미더라도 같은 형벌에 노출될 것임을 의미하신다. 왜냐하면 아들들이 아버지들의 본보기들을 따를 때, 그들은 자신들이 무죄하다고 생각하기 때문이다. 또한 어떤 이가 많은 동료들을 가질 때, 그는 자신의 방자함에 안전하다고 생각한다. 따라서 경건하지 않은 자들이 이처럼 굳어지므로, 선지자는 아들들을 그들의 아버지들과, 이웃을 그의 친구와 함께 포함시킨다.

원주석

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It was no useless repetition when the Prophet said so often that God said. He might have said only, “Behold, a nation shall come from the north;” but he premises by saying that he derived this message from God, and not only so, but he introduces God as the speaker, that his message might be more impressive. In the former verse he had also said, Thus saith Jehovah, and elsewhere: but he now repeats the same words, that the holy name of God might more powerfully rouse their minds. Behold, he says, a people shall come from the land of the north For forty years Jeremiah ceased not to proclaim war against the Jews, and also openly to name their enemies: we yet see that so much preaching was without fruit. This was dreadful indeed: but we may thus see, as it were in a mirror, how great is our hardness and stupor, and how great is our fury and madness against God. He then designates here the Chaldeans as a northern nation, and says that it was a great nation: and yet he shews, that the Chaldeans would not of themselves come; it shall be roused, he says. This act is to be applied to God; for though ambition and avarice impelled the Chaldeans to lay waste nations and lands far and wide, yet that war was carried on under the guidance of God himself: he armed and impelled the Chaldeans, and used them as the scourges of his wrath. We may learn this from the verb יעור , iour, “ shall be roused;” and he says, from the sides of the earth, (181) for they came from a distant country. But the Prophet means, that there would be nothing to hinder the Chaldeans from entering Judea, and from destroying and putting to flight the people, and from demolishing the city and the temple. (181) The ancient versions render it, “from the end, or ends, or extremities, of the earth.” — Ed . return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

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선지자가 하나님이 말씀하셨다고 그처럼 종종 말씀하신 것은 쓸데없는 반복이 아니었다. 그분은 단순히 "보라, 북방에서 나라가 오리라"고 말씀하실 수 있었다. 그러나 그분은 이 메시지가 하나님에게서 파생되었다고 먼저 말씀하심으로써, 그의 메시지가 더 강력하게 울려 퍼지도록 하신다. 그분은 그래서 말씀하신다. 보라, 한 민족이 북방 땅에서 오리라. 40년 동안 예레미야는 유대인들에게 전쟁을 선포하기를 그치지 않았고, 또한 공개적으로 그들의 원수들을 명명했다. 그러나 그처럼 많은 설교가 열매 없이 끝났음을 우리는 본다.

그분은 갈대아인들을 북방 나라로 지정하시며, 그것이 큰 나라라고 말씀하신다. 그러나 그분은 갈대아인들이 스스로 오지 않을 것임을 보여주신다. 그것이 일어날 것이다, 그분은 말씀하신다. 이 행위는 하나님에게 적용되어야 한다. 왜냐하면 야망과 탐욕이 갈대아인들을 여러 나라들을 황폐시키도록 충동질했지만, 그 전쟁이 하나님 자신의 지도 아래 수행되었기 때문이다.

원주석

23절 카드 ↗

He adds other particulars, in order more fully to render the Chaldeans objects of dread: They shall lay hold, he says, on the bow and the lance They who render the last word shield, do not sufficiently attend to the design of the Prophet. For there is no mention here made of defense; but it is the same as though the Prophet had said, that they would come furnished with bows and spears, that they might shoot at a distance. The word כידון , kidun, means a spear and a lance; (182) and it means also a shield: but in this place the Prophet, I doubt not, means a spear; as though he had said, “They will strike at a distance, or near at hand.” He afterwards adds, that they would be cruel, according to what Isaiah says, when he speaks of the Persians and Medes, “They will covet neither gold nor silver,” ( Isaiah 13:17 ) and yet they were a rapacious people. This is indeed true; but the Prophet meant both these things, that as the Persians and Medes were to be the executioners of divine vengeance, they would come with a new disposition and character, despising gold and silver, and other kinds of spoil, and seeking only blood. And they will shew, he says, no mercy; and then he adds , their voice shall make an uproar, or sound, like the sea He touches, I have no doubt, on the stupor of the people in not attending to the voice of God; for the teaching of Jeremiah had for many years sounded in their ears: Isaiah and others had preceded him; but the people had continued deaf. He says now, “Ye shall hereafter hear other teachers; they will not warn you, nor give you counsel, nor be satisfied with reproofs and threatenings, but they will come like a tempest on the sea; their voice shall make an uproar ” He adds, Ascend shall they on horses, (183) and be set in order as a man for war; that is, “Thou, Jerusalem, shalt find that thou wilt have to do with military men.” The Prophet means, in short, that the Jews most foolishly trusted in their own strength, and thus heedlessly despised the threatenings of the prophets. But as their security was of this kind, he says that they would at length really find out how stupid they had been, for the Chaldeans would come with dreadful violence, prepared for war — against whom? Against thee, he says, O daughter of Sion I cannot proceed further, on account of some other business. (182) It is rendered “a spear,“ or a lance, by the Septuagint, the Syriac, and the Arabic; but improperly “a shield” by the Vulgate and the Targum. It is not true that it ever means a shield. It was a short spear or javelin. “It is evident,“ says Parkhurst, “ that this word signifies neither the larger spear nor the shield, because it is distinguished from both. See 1 Samuel 17:6 ; 41:45 [ sic ]; Job 39:23 .” — Ed . (183) Literally it is, “And on horses shall they ride.” Then the following line is, referring to the nation in verse 21, — Set in order it shall be, like a man for war, Against thee, daughter of Sion. Then the next verse refers to the same, the nation, — Heard have we the report of it; Relaxed have become our hands, Distress has laid hold on us, The pain like that of one in travail. The effect is first stated, the relaxation of the hands; then the cause, the distress and anguish they felt. — Ed . return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-23

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그분은 갈대아인들을 더욱 두렵게 만들기 위해 다른 세부 사항들을 덧붙이신다. 그들이 활과 창을 잡을 것이다. 그분은 그들이 멀리서 또는 가까이서 공격할 수 있도록 활과 창을 갖추고 올 것이라고 말씀하신다. 그분은 그들이 잔인하다고 덧붙이신다. 그들이 자비를 보이지 않을 것이다. 그런 다음 그분은 덧붙이신다. 그들의 소리가 바다처럼 울릴 것이다. 그분은 의심할 여지 없이 백성의 어리석음을 언급하신다. 왜냐하면 예레미야의 가르침이 많은 해 동안 그들의 귀에 울렸기 때문이다. 그러나 백성은 계속 귀가 멀었다. 그분은 이제 말씀하신다. "너희는 나중에 다른 교사들을 들을 것이다. 그들은 너희에게 경고하지 않을 것이며, 책망들과 위협들로 만족하지 않을 것이다. 그들은 바다의 폭풍처럼 올 것이다."

그분은 덧붙이신다. 그들이 말들 위에 오를 것이며 전쟁을 위한 사람처럼 대열을 이룰 것이다. 즉 "너, 예루살렘아, 너는 군사들을 상대해야 한다는 것을 알게 될 것이다." 요컨대 선지자는 유대인들이 자신들의 힘을 가장 어리석게 신뢰했으며, 따라서 선지자들의 위협들을 무모하게 경멸했다는 것을 의미하신다. 그러나 갈대아인들이 끔찍한 폭력으로, 전쟁을 위해 준비된 채 올 것이다.

원주석

24절 카드 ↗

Jeremiah proceeds in the same strain; for he sets before the eyes of the Jews the judgment of God, and draws them, as it were against their will, into the middle of the scene. And this was done by the prophets, as it has been already said, because by plain words they could not move the hearts of the people on account of their contempt of God, and of the long obduracy in which they had settled. Hence he says, that heard had been the report of the enemy, and that immediately dissolved had their hands When the Prophet spoke, the Jews did not think that their enemies were so near. But the phrase is to be thus explained: “As soon as ye shall hear the report, your hands shall be relaxed, and lay hold on you shall distress.” The similitude of a woman in travail is often found in Scripture; and what is to be understood in most places is sudden and unexpected pain: but in this place the Prophet refers rather to the violence of pain; though the other meaning, which I have just stated, is not to be excluded; for it is probable, that when he saw that the hardness and obstinacy of the people were so great, he adopted this similitude, in order to shew, that however heedlessly they despised the punishment due to them, it could not yet be avoided, as it would seize them suddenly like that of a woman in childbearing. He afterwards adds — return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

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예레미야는 같은 방식으로 계속하신다. 왜냐하면 그분이 유대인들 눈앞에 하나님의 심판을 제시하고, 말하자면 그들의 의지에 반하여 그 장면의 한가운데로 끌어오시기 때문이다. 그분은 말씀하신다. 우리가 그 소문을 들었고 우리 손이 약해졌다. 선지자가 말씀하셨을 때, 유대인들은 그들의 원수들이 그처럼 가까이 있다고 생각하지 않았다. 그러나 그 표현은 이처럼 설명되어야 한다. "너희가 소문을 들을 때, 너희 손이 약해질 것이다."

해산하는 여인의 유사점은 성경에서 종종 발견된다. 그리고 대부분의 장소에서 이해되는 것은 갑작스럽고 예기치 않은 고통이다. 그러나 이 장소에서 선지자는 오히려 고통의 격렬함을 언급하신다. 다만 내가 방금 진술한 다른 의미도 배제되지 않는다. 왜냐하면 그는 백성의 완고함과 고집이 그처럼 컸으므로, 그들이 응당 받을 형벌을 얼마나 무모하게 경멸하더라도 그것을 피할 수 없었음을 보여주기 위해 이 유사점을 채택했기 때문이다. 해산하는 여인에게처럼 갑작스럽게 그것이 그들을 사로잡을 것이다.

원주석

25절 카드 ↗

He confirms the previous verse. For the Jews, as it has been said, regarded all threatenings as nothing: it was hence necessary that they should be taught, not by words only, but be constrained to fear, by having the scene set before their eyes, that being thus constrained they might at least entertain some fear on account of the nearness of God’s vengeance. The Prophet then denounces war, and speaks as though they were already besieged, Go ye not forth , he says, into the field , etc., for the terror of the enemy and fear is on every side; (184) not that the Chaldeans were already laying waste Judea, or that they had even departed from their own country. But we have briefly explained the design of the Prophet: he intended thus vehemently to deal with a hardened and obstinate people, that they might know that he spoke seriously to them, and that his threatenings would not be evanescent. It follows — (184) This is addressed to the daughter of Sion: hence the verbs are in the singular number. There is no need for the change which Calvin , and also Blayney , adopt, though countenanced by the Keri , and some MSS., for the same is addressed in the next verse, — Go thou not forth to the field, And in the way walk not; For the enemy has a sword, Terror is on every side. “For the enemy,“ etc., literally, “For sword is to the enemy.” — Ed . return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

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그분은 이전 절을 확증하신다. 왜냐하면 유대인들이 말씀드린 것처럼 모든 위협들을 아무것도 아닌 것으로 여겼기 때문이다. 따라서 그들이 말로만이 아니라, 장면이 그들 눈앞에 제시됨으로써 하나님의 복수의 가까움에 두려움을 가지도록 강요받아야 했다.

따라서 선지자는 전쟁을 선포하시며, 마치 그들이 이미 포위된 것처럼 말씀하신다. 너는 들로 나가지 말며 길로 다니지 말라. 왜냐하면 원수의 칼이 있고 사면이 두려움이기 때문이다. 갈대아인들이 이미 유다를 황폐시키거나 심지어 자신들의 나라에서 출발했다는 것이 아니다. 우리는 선지자의 설계를 간략히 설명했다. 그분은 이처럼 완고하고 완강한 백성에게 격렬하게 대처하여, 그들이 자신에게 말씀하신 것들을 진지하게 받아들이도록 했다.

원주석

26절 카드 ↗

The Prophet seems to use more words than necessary; for in a clear matter he appears to extend his discourse too far: but we must consider the design which has been mentioned; for he could not rouse the Jews without urging the matter on them with great vehemence. Known and sufficiently common is the term, “daughter of my people, “as applied to the whole community. Daughter of my people , he says, be thou girded with sackcloth, and roll thyself in the dust It is doubtful whether the Prophet exhorts them to repent, or whether he denounces mourning on the irreclaimable and the hopeless; for ashes and sackcloth are often mentioned, when there is no hope of conversion or of repentance. However, if this view be approved, I will not object, that is, that the Prophet still makes the trial, whether the Jews would return to a sane mind. Make thee a mourning , he says, as for an only-begotten Thus the Hebrews speak of the greatest and bitterest mourning: for when any one loses an only son, he grieves far more for his death than if he had many children; for when some remain, some comfort still remains; but when one is wholly bereaved, a greater grief, as I have said, is felt by parents. For this reason the Hebrews call it a mourning for an only son , when things are in a hopeless state. He afterwards adds, the mourning of bitternesses , signifying the same thing; because suddenly shall come upon us the waster If repentance be thought to be intended here, we know that sackcloth and ashes are, of themselves, of no account before God, but that they were formerly evidences of repentance when God’s wrath was humbly deprecated; and hence the prophets often designated the thing signified by the sign. We must yet remember what Joel says, that hearts, and not garments, are to be rent. ( Joel 2:13 .) But the prophets assume this principle as granted, that we are not to deal falsely with God, but with sincerity. Then by sackcloth and ashes they did not understand false protestations, as it is said, but real manifestations of what they felt, when really and from the heart they sought God’s mercy. But as the Prophet seems here to assume the character of a herald, denouncing war, I know not whether repentance is what is here meant. So then I rather understand him as saying, that nothing but extreme mourning remained for the Jews: and hence he says, that destroyers would suddenly come upon them; for they had for many years so misused the forbearance of God, that they thought that they could sin with impunity. As, then, they had long indulged this false confidence, the Prophet made use of this word, “suddenly,” פתאם , petam He adds — return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

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선지자는 필요한 것보다 더 많은 말씀을 사용하는 것처럼 보인다. 왜냐하면 명확한 문제에서 그분이 담론을 너무 멀리 확장하시는 것처럼 보이기 때문이다. 그러나 우리는 언급된 설계를 고려해야 한다. 왜냐하면 그분이 큰 격렬함으로 그 문제를 그들에게 촉구하지 않고서는 유대인들을 각성시킬 수 없었기 때문이다.

딸 내 백성아, 굵은 베를 두르고 재에 굴러라. 선지자가 아직 회개하도록 그들에게 권고하는지, 아니면 치료 불가능하고 소망 없는 자들에게 슬픔을 선포하는지 의심스럽다. 그러나 선지자가 아직 유대인들이 건전한 마음으로 돌아올지를 시험한다는 이 견해가 승인된다면, 나는 반대하지 않겠다. 그분은 말씀하신다. 독자를 위한 슬픔처럼 슬퍼하라. 따라서 히브리인들은 가장 크고 가장 쓴 슬픔에 대해 말한다. 왜냐하면 어떤 이가 독자를 잃을 때, 그가 많은 자녀를 가진 경우보다 훨씬 더 슬퍼하기 때문이다.

그분은 나중에 덧붙이신다. 갑자기 파멸자가 우리에게 오리라. 요컨대 선지자는 여기서 유대인들이 오랫동안 하나님의 관대하심을 악용했으므로 처벌에서 면제된다고 생각했다는 것을 보여주신다. 따라서 그분은 갑자기라는 말을 사용하신다.

원주석

27절 카드 ↗

The Prophet says, that he was set by God as a watchtower , which was also fortified, that he might observe the wickedness of the people. In order to gain more authority for his prophecy, he introduces God as the speaker. He had spoken hitherto in his own person; but now God himself comes forth, and says, I have made thee a citadel. Jerome renders the last word “probation.” The verb בחן , becken , means to prove; and Jeremiah uses the verb in this verse, “that thou mayest prove their way.” But as the word מבצר , mebezar , “fortress, “follows, we cannot take the word here otherwise than as meaning a citadel or rampart. I therefore have no doubt but that a citadel for watching is what is meant; as though God had said, that his Prophet was like a watchtower, from which might be seen at one glance whatever was done far and wide: for we cannot see far from a plain, but they who are located high can see to a great distance. But the word fortress is also added: for it behooved Jeremiah to watch without fear, and not to be exposed to the threats, calumnies, or clamors of the people. Jeremiah intimates that two things are required in God’s servants, even knowledge and undaunted courage; for it was not enough for the prophets to see clearly what was needful, except they were firmly prepared to discharge their office. Both these things seem to be included, when he says, that he was set as a watchtower , and also as a fortress Why was he thus set? That thou mayest know , he says, and prove their way Let us now see what was the intention of this. The Prophet no doubt here claims power and credit to himself, that he might not only freely but authoritatively reprove the people: for objections, we know, were ever in their mouths, that they might be at liberty to despise the Prophet’s teaching, as though it did not proceed from God. This then was the reason why God here declares that Jeremiah was like a citadel, and that a fortified one; he was made so, that he might observe and know the way of the people. Hence it followed, that however obstinately they might defend themselves, it availed them nothing; for Jeremiah was endued with the highest authority, even that which was divine, in order to perform his office of a judge in condemning them: for it immediately follows — return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-27

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선지자는 자신이 하나님에 의해 백성의 악함을 관찰하기 위해 견고하게 만들어진 망대로 세워졌다고 말씀하신다. 그분의 예언에 더 많은 권위를 얻기 위해 하나님 자신을 말씀하시는 분으로 소개한다.

하나님 자신이 말씀하신다. 내가 너를 견고한 성읍으로 삼았다. 예레미야는 두 가지가 하나님의 종들 안에 필요하다고 암시한다. 즉 지식과 굳건한 용기. 왜냐하면 선지자들이 필요한 것을 명확히 보는 것만으로는 충분하지 않고, 그들의 직분을 수행하기 위해 확고하게 준비되어야 했기 때문이다. 이 두 가지가 모두 포함된 것처럼 보인다. 그분이 자신이 망대로, 그것도 견고한 것으로 세워졌다고 말씀하실 때. 왜 이렇게 세워졌는가? 그들의 길을 알고 증명하기 위해서.

원주석

28절 카드 ↗

The Prophet now shews what he found the Jews to be, whose manners and proceedings he had been commanded to observe. Had he said this at first, either the fury of the people would have been kindled, or his judgment would have been treated with contempt: but when God shewed what he had known through his servant, it had more weight, and then the fury of the people was also repressed, when they understood that it would avail them nothing to fight against God. He says, that they were all the apostates of apostates , or the transgressors of transgressors. Some read סרי , sari , with a ש , shin , and render the words, “the princes of transgressors.” But I adopt the first as the more approved reading. They who read “princes, “elicit a meaning from the words which appears strange, but not the true one: they say that they were the princes of transgressors, because the people were no better than their rulers, and because servants imitated their masters in all kinds of wickedness. But this, as all must see, is a strained meaning. Why then should anything be changed, since the sentence, as it is, has a most suitable meaning? They are then called the apostates of apostates, or the transgressors of transgressors, סרי סררים , sari sarerim The Hebrews, we know, express the superlative degree by doubling the word, as, the heaven of heavens, the holy of holies, the God of gods. He then says, that they were not only wicked, but most wicked, who had reached the extreme point of depravity. For when impiety reaches its summit, then justly may men be called the apostates of apostates. This, I have no doubt, is what the Prophet means. He afterwards adds, that they walked in slander The same mode of speaking, if I mistake not, is found in Leviticus 19:16 , “Go not,” or walk not, “among thy people with slander.” Yet this phrase may be otherwise explained, that is, that they walked in calumnies, or that they perverted everything. But in this place, the word slander, seems too feeble, as the Prophet, in my judgment, means more, even the audacity of the people, so that they allowed themselves every liberty in sinning, and thus walked in their own wickedness. He adds, Brass and iron (185) Many render the words, “Brass mixed with iron;” that is, that the noble and the vulgar were mingled together, so that there was a common consent among them. Of this meaning I do not wholly disapprove: but as it is rather refined, I know not whether it be well — founded. I therefore prefer to regard this as designating their hardness: They were like brass and iron, for they were inflexible. The Prophet then after having called them transgressors who had alienated themselves from God, and after having said, that they walked in their own depravity, now adds, that they were untamable, not capable of any improvements; and hence he compares them to brass and iron. He at last adds, that they were all corrupters This, as I think, is to be referred to their habits: for thus are enemies called, who plunder everything, and commit all excesses. But they are corrupters here, who not only like thieves plunder the goods of all, but who are leaders to others in wickedness: so that all things were in confusion, as it is wont to be said, from the head to the feet. (186) He afterwards adds — (185) “Their impudence resembles brass, and their obstinacy may be compared to iron.” — Lowth . (186) This verse and the preceding have been amended, and for the most part conjecturally, by Blayney , and though with the approbation of Horsley , yet with no satisfactory reasons. That the Prophet was made as it were a fortress, appears from Jeremiah 1:18 : and there is here an evident allusion to that, though his being made a watchtower, or a watchman occupying such a place, was for a different purpose. The two verses I thus render, — 27. A watchtower have I given thee among my people, A fortress, that thou mightest know and try their way; Then we are told what he had found them to be, — All of them are the apostates of apostates, Companions of the slanderer; Brass and iron are all of them, Corrupted are they. “The apostates of apostates,” mean thorough, confirmed apostates, as “servant of servants” means the basest: “companions,” etc., is literally, “Walkers with,“ etc. “All of them,“ clearly belong to “Brass and iron,“ as “they” follows “corrupted.” The ancient versions are not satisfactory, and the Targum is paraphrastic; but they give the general meaning. “Prover” or “examiner” is what the versions give for “watchtower.” “Fortress” is omitted in the Septuagint , the Arabic , and the Targum , and is rendered “strong” by the Vulgate “ The apostates” is left out by the Septuagint and the Arabic , and is rendered “princes” by the Vulgate , Syriac , and the Targum For “companions of the slanderer,“ the Septuagint and Arabic have “walking perversely — σκολιῶς ;” the Syriac and Targum , “walking with guile — cum dolo ;” and the Vulgate , “walking fraudulently — fraudulenter .” The word רכיל , “slanderer” is found in five other places, Leviticus 19:16 ; Proverbs 11:13 ; Jeremiah 9:4 ; Ezekiel 22:9 . In the first three passages it is rendered in our version “a talebearer,“ but more correctly, a slanderbearer, or, as Parkhurst renders it, “a trader in slander.” It does not mean “a sharper,“ as Blayney thinks. The passages in Proverbs are inconsistent with such an idea. There is no passage where it may not be rendered “a slanderer,“ except Ezekiel 22:9 ; where it evidently means “slander.” — Ed return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-28

Source

선지자는 이제 자신이 그 태도와 행동들을 관찰하도록 명을 받은 유대인들이 어떤 자들인지를 보여주신다. 만약 그분이 이것을 처음에 말씀하셨다면, 백성의 분노가 불붙었거나 그분의 판단이 경멸받았을 것이다. 그러나 하나님이 자신의 종을 통해 알고 있는 것을 보여주실 때, 그것은 더 큰 무게를 가졌다. 그리고 그들이 하나님과 싸우는 것이 자신들에게 아무 소용도 없다는 것을 이해할 때, 백성의 분노도 억제되었다.

그분은 말씀하신다. 그들은 모두 완고한 배도자들, 배도자들 중 배도자들이다. 어떤 이들은 "배도자들의 지도자들"로 읽는다. 그러나 나는 첫 번째 것을 더 승인된 읽기로 취한다. 그들은 배도자들 중 배도자들로 불린다. 히브리인들은 그 단어를 두 번 반복함으로써 최상급을 표현하는 것을 우리는 안다. 천국들의 하늘, 거룩한 것들의 거룩한 것, 신들의 하나님처럼. 그분은 그들이 단지 악했던 것이 아니라 가장 악했으며, 타락의 극단에 이르렀다고 말씀하신다.

그분은 나중에 덧붙이신다. 그들이 비방 안에서 걸었다. 같은 표현 방식이 레위기 19장 16절에 있다. "중상으로 백성 가운데 다니지 말라." 그러나 이 장소에서 그 말씀은 더 많은 것을 의미하는 것처럼 보인다. 즉 백성의 대담성, 그래서 그들이 자신들의 고유한 악함 안에서 걸었다는 것이다.

그분은 덧붙이신다. 놋과 쇠. 많은 이들이 "놋쇠와 쇠가 섞인 것"으로 번역한다. 즉 귀한 자와 천한 자가 뒤섞여서 그들 가운데 공통된 동의가 있었다는 것이다. 나는 이 의미를 완전히 거부하지 않는다. 그러나 나는 그것을 그들의 완고함을 지정하는 것으로 보는 것을 선호한다. 그들은 놋쇠와 쇠처럼이었다. 왜냐하면 그들이 유연하지 않았기 때문이다. 따라서 선지자는 그들을 배도자들로, 자신들의 타락 안에서 걷는 자들로 부른 후, 그들이 길들여지지 않아서 어떤 개선도 할 수 없었다고 덧붙이신다. 따라서 그분은 그들을 놋쇠와 쇠에 비교한다.

원주석

29절 카드 ↗

He says, that the bellows was consumed by the fire and without any advantage. The whole sentence is metaphorical. Interpreters refer it simply to what was taught; and hence they consider the mouth of the Prophet to be the bellows, by which the fire was kindled. So the meaning would be, — that the Prophet was as it were burnt, through his incessant crying, like the bellows, which by being continually used is at length consumed, especially when the fire burns fiercely. They then suppose that the Prophet complains that his throat had dried up, like the bellows, which being burnt by the fire can no longer do its work. But what if we refer this to the punishments and judgments by which God had chastised his people, and yet without benefit? For so he complains in the first chapter of Isaiah, and in other places. “In vain, “he says, “have I chastised thee:” and Jeremiah has before said, “In vain have I chastised my children; they have not received correction.” ( Jeremiah 2:30 ) So also it is said by Isaiah, “Alas! vengeance must I take on my enemies,” ( Isaiah 1:24 ) but to what purpose? He afterwards adds, that it was without any benefit, because their wickedness was incurable. The first meaning, however, is not to be rejected, for it was not unsuitable to say, that the tongue of the Prophet was worn out with constant crying, that his throat was nearly dried up. But I approve more of what I have just stated. Let each make his own choice. If we consider prophetic teaching to be here intended, we may also draw another meaning, — that the Prophet’s mouth was consumed by God’s terrors; for it was like burning, whenever God threatened the people with final destruction. The Prophet then does not without reason say, that his throat was burnt by fire, even the threatenings of God. He afterwards adds, that the lead was entire This sentence rather favors the view, that Jeremiah is speaking of the judgments by which God sought to humble the people and to lead them to repentance; for it cannot be suitably applied to doctrine or teaching, that the lead was unmixt. By lead I understand dross. Some consider it to be silver, and say that lead was mixed with silver, in order that the silver might more easily be melted. As I am not skillful in that art, I cannot say whether this is done or not. But the Prophet says that the lead was unmixt; that is, that nothing was found but dross and filth. He then adds, In vain has the melter melted, for evils have not been purged away; that is, the dross had not been removed so as to leave behind the pure metal. He means, in short, that there was nothing but dross and filth in the people, and not a particle of pure silver. It hence followed, that they had been as it were in vain melted. Now, this applies more fitly to punishment than to teaching, as all must see. I hence do not doubt but that the Prophet shews here, that the Jews were not only wicked and apostates and despisers of God, but were also so obstinate that God had often tried in vain to purify them. And it is a kind of speaking, we know, which occurs often in the prophets and throughout Scripture, that God is said to melt, to purge, to refine men, when he chastises them. But the Prophet says that there was only filth in that people, that lead was found, and that they were not melted. And hence we learn how great was their hardness: though they were tried by fire, they yet melted not, but continued in their perverseness. (187) He afterwards adds — (187) The true reading of the third word in this verse is מאש תם , according to the Keri , many MSS., the Septuagint and the Vulgate; and תם sometimes means “consumed.” Pliny says that they formerly used lead to separate the dross from the silver, as they use quicksilver now. Then the verse is to be thus rendered, — Burnt has been the bellows by the fire, Consumed has been the lead; In vain has been the melting of the melted, For their evils have not been separated. They had been in the furnace, but the lead intended to separate the dross from the silver, was consumed, and the melting did not succeed, for their evils, or their vices, were not separated from them. Hence in the next verse they are called reprobate silver. — Ed. return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-6-29

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그분은 풀무가 불에 의해 소모되었다고 말씀하신다. 전체 문장은 은유적이다. 해석자들은 그것을 단순히 가르쳐진 것에 적용한다. 따라서 그들은 선지자의 입을 불이 켜진 풀무로 여긴다.

그러나 만약 우리가 이것을 하나님이 자신의 백성을 채찍질하셨던 형벌들과 심판들에 적용한다면 어떻겠는가? 그러나 아무 유익도 없이? 왜냐하면 이처럼 그분이 이사야의 첫 번째 장과 다른 장소들에서 불평하시기 때문이다. "나는 너를 헛되이 채찍질했다." 그리고 예레미야가 전에 말씀하셨다. "내가 헛되이 내 자녀들을 채찍질했다. 그들이 교정을 받지 않았다."

납이 소진되었다. 이 문장은 하나님이 백성을 낮추고 회개로 이끄시려는 심판들에 대해 예레미야가 말씀하신다는 견해를 오히려 지지한다. 납으로 그분은 찌꺼기를 이해하신다. 어떤 이들은 그것을 은으로 여기고, 은이 더 쉽게 녹을 수 있도록 납이 은에 섞였다고 말한다. 그러나 선지자는 납이 소모되지 않았다고 말씀하신다. 즉 찌꺼기와 더러움 외에 아무것도 발견되지 않았다는 것이다. 그런 다음 그분은 덧붙이신다. 제련하는 자가 헛되이 제련했다. 왜냐하면 악들이 제거되지 않았기 때문이다. 즉 찌꺼기가 제거되어 뒤에 순수한 금속이 남지 않았다는 것이다. 요컨대 그분은 백성 안에 찌꺼기와 더러움 외에 아무것도 없었고, 순수한 은의 입자도 없었다는 것을 의미하신다.

원주석

30절 카드 ↗

Jeremiah concludes his subject by saying, — that if the Jews had been cast a hundred times into the furnace, they would not be improved, as they would never become softened on account of their hopeless obstinacy. He uses the word silver, by way of concession; for they were not worthy of that name, and we have already seen that there was nothing soft or tender in them. But the prophets often conceded some things to hypocrites; yet not without some appearance of a taunt, as the case seems to be here. The Jews wished to be regarded as silver, and to appear as such: “Let them then be silver, “that is, “Let them claim the name, by boasting themselves as the holy seed of Abraham; but they are a reprobate silver;” according to what we say, Faux or faux argent; which yet is neither silver nor gold; but the words are used not in their strict meaning, and we afterwards shew that what we have so called is not silver. Even so does the Prophet say, “They are silver in their own esteem, and take pride in the title: but they are a reprobate silver . ” How so? For Jehovah has rejected them He shews that it belongs to God to pronounce sentence on men, and that they gain nothing by their vain flatteries, and by securing some esteem in the world: for God alone is the true judge. The Prophet then shews that the Jews were a reprobate silver, in order that they might know that they in vain gloried, while they boasted themselves to be God’s people and heritage. Now follows — return to ' Top of Page ' Jeremiah Jer 5 Jeremiah Jer Jeremiah Jer 7 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Jeremiah 6". 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Pericope (part_of)

절 (explains)

bible-text/jer-6-30

Source

예레미야는 유대인들이 백 번 풀무에 넣어지더라도 개선되지 않았을 것이라고 말씀하심으로써 자신의 주제를 결론 내리신다. 왜냐하면 그들이 소망 없는 완고함으로 인해 결코 부드러워지지 않았을 것이기 때문이다. 그분은 양보로 은이라는 단어를 사용하신다. 왜냐하면 그들이 그 이름을 받을 자격이 없었기 때문이다. 그러나 선지자들은 종종 위선자들에게 어떤 것들을 양보했다. 그러나 어떤 비꼬는 투 없이는 아니다.

유대인들은 은으로 여겨지기를 원했다. "그들이 은이 되도록 두라." 즉 "그들이 아브라함의 거룩한 씨라고 자랑함으로써 그 이름을 주장하도록 두라. 그러나 그들은 버린 은이다." 어떻게 그런가? 왜냐하면 여호와께서 그들을 버리셨기 때문이다. 그분은 사람들에 대해 판결을 선언하는 것이 하나님에게 속한다는 것을 보여주신다. 그들이 헛된 아첨으로 세상에서 어느 정도 존경을 확보하더라도 아무것도 얻지 못한다는 것이다. 왜냐하면 하나님만이 참된 심판자이시기 때문이다. 선지자는 따라서 유대인들이 버린 은이라고 말씀하신다. 그들이 자신들이 하나님의 백성이자 유산이라고 자랑하는 동안 헛되이 영광을 얻었다는 것을 알도록.

원주석

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