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주석[칼빈] — 예레미야 7장 · 성전 설교

요약
칼빈 주석 · 섹션 32개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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2절 카드 ↗

Here the Prophet gives a short account of the sermon, in which he severely reproved the people, because his labor had been useless, though he had sharply and severely reproved them. He says then, that he had a command from above to stand at the gate of the Temple. This was indeed usually done by the prophets: but God seems to have intended that this reproof should be heard by all. He says further, that he was commanded to address the whole tribe of Judah It is hence probable, and what may be easily concluded, that this discourse was delivered on a feast — day, when there was the usual assembly of the people. He could not indeed have made this address on other days; for then the inhabitants of the city only frequented the Temple. But on the feast — days they usually came from the neighboring towns and from the whole country to celebrate God’s rightful worship, which had been prescribed in the law. Since then Jeremiah addressed the whole tribe of Judah, we hence conclude, that he spoke not only to the inhabitants of the city, but also to the whole tribe, which came together to keep the feast — day. Now the object of his sermon was, to exhort them seriously to repent, if they wished God to be reconciled to them. So the Prophet shews, that God did not regard their sacrifices and external rites, and that this was not the way, as they thought, of appeasing him. For after they had celebrated the feast, every one returned home, as though they all, after having made an expiation, had God propitious to them. The Prophet shews here, that the way of worshipping God was very different, which was to reform their lives. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-2

Source

선지자는 여기서 자신이 백성을 날카롭게 그리고 엄중하게 책망했음에도 불구하고 그 수고가 헛되었기 때문에 그들을 책망했던 설교를 간략히 기술한다. 그분은 위에서 성전 문에 서라는 명령을 받았다고 말씀하신다. 이것은 물론 선지자들이 일반적으로 하는 일이었다. 그러나 하나님이 이 책망이 모든 사람에게 들릴 수 있도록 의도하셨던 것 같다. 그분은 또한 유다 온 지파를 향해 말씀하도록 명을 받았다고 말씀하신다. 따라서 이 담론이 절기일에 백성의 통상적인 집회가 있을 때 행해졌다는 것은 그로부터 개연성 있게 결론 내릴 수 있다. 그분이 다른 날들에는 이 연설을 할 수 없었을 것이다. 왜냐하면 그때는 오직 그 성읍의 거민들만 성전에 자주 갔기 때문이다. 그러나 절기일에는 그들이 통상적으로 이웃 마을들과 온 나라에서 와서 율법에 규정된 하나님의 올바른 예배를 드렸다. 따라서 예레미야가 유다 온 지파를 향해 말씀하셨으므로, 우리는 그분이 단지 그 성읍의 거민들에게만이 아니라, 절기를 지키기 위해 모인 온 지파에게 말씀하셨다는 것을 결론 내린다. 이제 그의 설교의 목적은, 그들이 하나님이 자신들에게 화해하시기를 원한다면 진심으로 회개하도록 권고하는 것이었다. 따라서 선지자는, 하나님이 그들의 제물들과 외적 의식들을 고려하지 않으셨다는 것, 그리고 이것이 그들이 생각한 것처럼 하나님을 달래는 방식이 아니라는 것을 보여주신다. 왜냐하면 그들이 절기를 거행한 후에 모두 집으로 돌아가서, 마치 속죄를 마치고 하나님이 그들에게 호의적인 것처럼 여겼기 때문이다. 선지자는 여기서 하나님을 예배하는 방식이 매우 달랐다는 것을 보여주신다. 그것은 그들의 삶을 개혁하는 것이었다.

원주석

3절 카드 ↗

Make good , he says, your ways and your doings, then will I dwell in this place (189) This promise contains an implied contrast; for the Prophet intimates, that the people would not long survive, unless they sought in another way to pacify God. “I will dwell, “he seems to say, — in this place, when your life is changed.” It then follows on the other hand, “God will drive you into exile, except you change your life: in vain then do you seek a quiet and happy state through offering your sacrifices. God indeed esteems as nothing this external worship, except it be preceded by inward sincerity, unless integrity of life accompanies your profession.” This is one thing. (189) Though the ancient versions, except the Vulgate , render the verb to dwell, as an Hiphil, “cause to dwell,“ as in our version, yet Blayney , as well as Calvin , follows the Vulgate , “And I will dwell with you in this place:“ which seems more accordant with the context. Their boast was that God was dwelling with them, as the temple was his temple. Then when Shiloh, in Jeremiah 7:12 , is referred to, God says that he set his name there: and no doubt the same thing is meant here. — Ed. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-3

Source

그분은 말씀하신다. 너희 길과 행위를 바르게 하라, 그러면 내가 이 곳에 살리라. 이 약속은 암시적인 대조를 담고 있다. 왜냐하면 선지자는 백성이 다른 방식으로 하나님을 달래려 하지 않으면 오래 살아남지 못할 것임을 암시하기 때문이다. "나는 살리라"고 그분은 말씀하시는 것 같다. "이 곳에서, 네 삶이 변할 때에." 그 다음에 반대되는 것이 따른다. "하나님이 네 삶을 바꾸지 않으면 너를 유배로 내보내실 것이다. 그러므로 네 제물들을 드림으로써 평안하고 행복한 상태를 구하는 것은 헛된 것이다. 하나님은 실로 이 외적 예배를 아무것도 아닌 것으로 여기신다. 단 그것이 내면의 진실함으로 선행되지 않는 한, 생활의 온전함이 네 고백을 동반하지 않는 한."

원주석

4절 카드 ↗

Then the Prophet comes closer to them when he says, Trust ye not in words of falsehood. For had not this been expressly said, the Jews might, according to their usual way, have found out some evasion: “Have we then lost all our labor in celebrating our festivals with so much diligence, in leaving our homes and families to present ourselves before God? We have spared no expense, we have brought sacrifices and spent our money; and is all this of no value before God?” For hypocrites always magnify their trumperies, as we find in the fifty-eighth chapter of Isaiah, where they expostulated with God, as though he were unkind to them, “We have from day to day sought the Lord.” To this the Lord answered, “In vain ye seek me from day to day and search for my ways.” Hence the Lord disregarded that diligence with which hypocrites sought to render him propitious without real sincerity of heart. It is for the same purpose that the Prophet now adds, Trust ye not , etc . It is an anticipation in order to prevent them from making their usual objection, “What then? Has the Temple been built in vain?” But he says, “Is not God worshipped here in vain? They are words of falsehood , when religious sincerity is absent.” We hence see that external rites are here repudiated, when men seek in a false way to gain favor before God, and seek to redeem their sins by false compensations, while yet their hearts continue perverse. This truth might be enlarged upon, but as it often occurs in the prophets, I only notice it shortly. It is enough to regard the main point, — that while the Jews were satisfied with the Temple, the ceremonies and the sacrifices, they were self — deceivers, for their boasting was fallacious: “the words of falsehood” are to be taken as meaning that false and vain glorying in which the Jews indulged, while they sought to ward off God’s vengeance by external rites, and at the same time made no effort to return into favor by ameliorating their life. With regard to the expressions The Temple , etc . , some explain them thus, — they were “words of falsehood, “when they said that they came to the Temple; and so the supplement is, “when they said that they came, “for the pronoun demonstrative is plural. (190) Hence they understand this of the people; not that the Jews called themselves the Temple of God, but that they boasted that they came to the Temple and there worshipped God. But I rather agree with others, who explain this of the three parts of the Temple. There was, we know, the court, then the Temple, and, lastly, the interior part, the Holy of holies, where was the Ark of the Covenant. The prophets often speak of the Temple only; but when they spoke distinctly of the form of the Temple, they mentioned the court, as I have said, where the people usually offered their sacrifices, and then the holy place, into which the priests entered alone; and, lastly, the secret place, which was more hidden, and was called the Holy of holies. It seems then that this passage of the Prophet is to be understood as meaning that the people said that the court, the Temple, and the interior part, were the Temples of God, as though they had a triple Temple. But we must observe the design of the Prophet, which interpreters have omitted. The Prophet then made this repetition especially, because the Temple was as it were a triple defense to hypocrites, like a city, which, when surrounded, not by one, but by three walls, is deemed impregnable. Since, then, the Jews exalted their Temple, consisting of three parts, it was the same as they set up a triple wall or a triple rampart against God’s judgments! “We are invincible; how can enemies come to us? how can any calamity reach us? God dwells in the midst of us, and here he has his habitation, and not one and single fort, but a triple fort; he has his court, his Temple, and his Holy of holies.” We now then understand why the Prophet made this repetition, and used also the plural number. (190) The difficulty in the construction is removed by Blayney , who renders דברי as a participle, as it is in some other places, Psalms 5:6 : Psalms 38:3 ; Psalms 63:11 . His version is, — Trust ye not in those who speak falsehood, saying, — The Temple of Jehovah, the Temple of Jehovah, The Temple of Jehovah, are these. The Septuagint , the Syriac , and the Arabic , have “the Temple of the Lord” only twice, and the verb is in the singular number, “The Temple of the Lord, the Temple of the Lord it is.” The verb is the same in the Vulgate , only the words, as in Hebrew, and also in the Targum , are repeated thrice. The paraphrase of the latter is rather singular, — “Trust not in the words of the prophets of falsehood, who say, Before the Temple of the Lord ye worship, before the Temple of the Lord ye sacrifice, before the Temple of the Lord ye offer praise; three times a year ye appear before him.” “These” mean, as Gataker thinks, these places or buildings; and Lowth and Blayney think the same. The repetition seems to denote the frequency with which the Jews used the words: they continually boasted of having God’s Temple among them. “The Prophet,“ says Henry , “repeats it, because they repeated it upon all occasions. It was the cant of the times. If they heard an awakening sermon, they lulled themselves asleep again with this, ‘We cannot but do well, for we have the Temple of the Lord among us.’ It is common for those that are farthest from God to boast themselves most of their being near to the Church.” — Ed . return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-4

Source

그런 다음 선지자는 그들에게 더 가까이 다가간다. 그분이 말씀하실 때, 거짓 말에 의지하지 말라. 왜냐하면 이것이 명시적으로 말씀되지 않았다면, 유대인들은 자신들의 상투적인 방식대로 어떤 회피책을 찾아냈을 것이기 때문이다. "우리가 절기들을 그처럼 부지런히 거행하고, 집과 가족을 떠나 하나님 앞에 출석하기 위해 그처럼 많은 노력을 기울인 것이 모두 헛되었는가? 우리는 비용을 아끼지 않았고, 제물들을 가져왔으며 돈을 썼다. 이 모든 것이 하나님 앞에서 아무 가치가 없는가?" 왜냐하면 위선자들은 항상 자신들의 하찮은 것들을 과장하기 때문이다. 이사야 58장에서 그들이 하나님께 이의를 제기했던 것처럼, 마치 하나님이 그들에게 불친절한 것처럼. "우리가 날마다 주님을 구했다." 이에 주께서 대답하셨다, "너희가 날마다 나를 구하고 내 길을 찾는 것은 헛된 것이다." 따라서 주님은 위선자들이 마음의 진정한 진실함 없이 그분을 달래려 했던 그 열심을 무시하셨다. 선지자가 이제 덧붙이시는 것도 같은 목적을 위한 것이다. 의지하지 말라, 등. 그것은 그들이 통상적인 반박을 하는 것을 막기 위한 예상이다. "그러면 성전이 헛되이 세워진 것인가?" 그러나 그분은 말씀하신다, "그러면 여기서 하나님이 헛되이 예배받는 것인가? 종교적 진실함이 없을 때 그것들은 거짓 말이다." 우리는 따라서 선지자의 의도를 알 수 있다. 여기서 외적 의식들이 거부된다. 사람들이 하나님 앞에서 호의를 얻으려는 거짓 방식으로 구하고, 거짓 보상들로 자신들의 죄들을 속죄하려 하면서도 마음은 계속 사악할 때.

성전 이라는 표현들에 관해, 어떤 이들은 이것을 이처럼 설명한다. 그것들은 "거짓 말"이었다. 왜냐하면 사람들이 성전에 왔다고 말했기 때문이다. 그러나 나는 성전의 세 부분에 관해 이것을 설명하는 다른 이들에게 더 동의한다. 뜰이 있었고, 그 다음에 성전이 있었고, 마지막으로 언약궤가 있었던 내부, 지성소가 있었다. 선지자들은 종종 성전에 대해서만 말한다. 그러나 성전의 형태에 대해 명확하게 말할 때, 그들은 백성이 통상적으로 제물들을 드렸던 뜰을 언급하고, 그 다음에 제사장들만 들어갔던 거룩한 장소를 언급하고, 마지막으로 지성소라고 불렸던 더 숨겨진 장소를 언급했다. 따라서 이 선지자의 구절은 백성이 뜰, 성전, 내부가 하나님의 성전들이라고 말했다는 의미로 이해되어야 하는 것 같다. 마치 그들이 삼중 성전을 가지고 있는 것처럼. 우리는 선지자의 설계를 주목해야 한다. 왜냐하면 성전이 위선자들에게 말하자면 삼중 방어처럼, 세 개의 성벽으로 둘러싸인 것처럼 요새가 된 것이기 때문이다. 따라서 유대인들이 세 부분으로 구성된 자신들의 성전을 높였을 때, 그것은 마치 그들이 하나님의 심판들에 대항하여 삼중 성벽이나 삼중 흉벽을 세운 것과 같다.

원주석

5절 카드 ↗

Interpreters do not agree as to the meaning of this passage. Some render כי אם , ki am , “But rather, “or, “But.” I indeed allow that it is so taken in many places; but they are mistaken who read כי אם , ki am , as one word; for the Prophet, on the contrary, repeats what he had said, and that is, that God would not be propitious to the Jews except their life proved that they had really repented. The words are sometimes taken as one in Hebrew, and mean “but;” yet in other places they are often taken as separate words, as we found in the second chapter, “Though thou washest thyself with nitre;” and for the sake of emphasis the particle “surely, “is put before “though.” But in this place the Prophet simply means, that the Jews were deceived in seeking to prescribe a law for God according to their own will, as it belongs only to him either to approve or to reject their works. And this meaning is confirmed by the latter part of the verse, for we read not there כי אם , ki am, but אם , am; “ If by doing ye shall do judgment;” and then in the same form he adds, “If ye will not oppress the stranger, the orphan, and the widow;” and at last he adds, “Then (a copulative I allow is here, but it is to be taken as an adverb) I will make you to dwell in this place.” The purport of the whole is, — that sacrifices are of no importance or value before God, unless those who offer them wholly devote themselves to God with a sincere heart. The Jews sought to bind God as it were by their own laws: he shews that he was thus impiously put under restraint. He therefore lays down a condition, as though he had said, “it belongs to me to prescribe to you what is right. Away, then, with your ceremonies, by which ye think to expiate your sins; for I regard them not, and esteem them as nothing.” What then is to be done? He now shews then, “If you will rightly order your life, ye shall dwell in this place.” For yesterday the Prophet exhorted the people to repent; and he employed the sentiment which he now repeats. He commanded the people to come to God with an upright and pure mind; he afterwards added another sentence, “Trust not in words of falsehood, saying, The Temple of the Lord, “etc. He now again repeats what he had said, “If ye will make your ways good.” He shews now more clearly that no wrong was done to the people when God repudiated their ceremonies; for he required a pure heart, and external rites without repentance are vain and useless. This then is what the Prophet had in view: “Though God seems to treat you with great severity, he yet promises to be kind to you, if you order your lives according to his law: is this unjust? Can the condition which is proposed to you by God be liable to any calumnies, as though God treated you cruelly!” This then is the meaning of the Prophet. If ye will make good your ways, that is, if your life be amended; and if ye will do judgment, etc . He now comes to particulars; and first he addresses the judges, whose duty it was to render to every one his right, to redress injuries, to pronounce what was just and right when any contention arose. If then, he says, ye will do justice between a man and his neighbor, that is, if your judgments be right, without favor or hatred, and if no bribes lead you from what is right and just, while pronouncing judgment on a case between a man and his brother. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-5

Source

해석자들은 이 구절의 의미에 대해 동의하지 않는다. 어떤 이들은 כי אם 을 "오히려" 또는 "그러나"로 번역한다. 나는 그것이 많은 장소에서 그렇게 취해진다는 것을 인정한다. 그러나 선지자가 자신이 말씀하신 것을 반복한다는 것, 즉 유대인들의 삶이 자신들이 진실로 회개했다는 것을 증명하지 않으면 하나님이 그들에게 호의적이지 않으실 것이라는 것이 그 의미이다.

그 전체의 취지는, 제물들이 하나님 앞에서 아무 중요성도 가치도 없다는 것이다. 단 그것들을 드리는 자들이 진실한 마음으로 자신들을 하나님께 온전히 드리지 않는 한. 유대인들은 말하자면 자신들의 법들로 하나님을 묶으려 했다. 그분은 자신이 그처럼 불경하게 억제되었다고 보여주신다. 따라서 그분은 조건을 제시하신다. 마치 그분이 말씀하시는 것처럼, "너희에게 무엇이 올바른지를 규정하는 것은 나에게 속한다. 그러면 너희 죄들을 속죄한다고 생각하는 너희 의식들을 버려라. 왜냐하면 나는 그것들을 고려하지 않고 아무것도 아닌 것으로 여기기 때문이다."

그러면 무엇을 해야 하는가? 그분은 이제 보여주신다. "너희가 너희의 삶을 올바르게 정돈할 것이라면, 너희는 이 곳에 살 것이다." 그분은 이제 그들에게 의를 행하도록 명하신다. 그분은 이제 더 명확하게 하나님에게 속죄될 때 외적 의식들 없이 행해지더라도 백성에게 어떤 잘못도 행해지지 않았다고 보여주신다. 왜냐하면 그분이 순수한 마음을 요구하셨고, 회개 없는 외적 의식들은 헛되고 쓸모없기 때문이다. 네 이웃과 그의 이웃 사이에 판단을 올바르게 하면, 즉 너희 판단들이 호의나 증오 없이 올바르다면, 그리고 뇌물이 어떤 사건에 대해 판결을 내릴 때 너희를 올바르고 정당한 것에서 이끌어내지 않는다면.

원주석

6절 카드 ↗

Then he adds, if ye will not oppress the stranger and the orphan and the widow This also belonged to the judges: but God no doubt shews here generally, that injustice greatly prevailed among the people, as he condemns the cruelty and perfidy of the judges themselves. As to strangers and orphans and widows, they are often mentioned; for strangers as well as orphans and widows were almost destitute of protection, and were subject to many wrongs, as though they were exposed as a prey. Hence, whenever a right government is referred to, God mentions strangers and orphans and widows; for it might hence be easily understood of what kind was the public administration of justice; for when others obtain their right, it is no matter of wonder, since they have advocates to defend their cause, and they have also the aid of friends. Thus every one who defends his own cause, obtains at least some portion of his right. But when strangers and orphans and widows are not unjustly dealt with, it is an evidence of real integrity; for we may hence conclude, that there is no respect of persons among the judges. But as this subject has been handled elsewhere, I only touch on it lightly here. And if ye will not shed, he says, innocent blood in this place Here the Prophet accuses the judges of a more heinous crime, and calls them murderers. They had, however, no doubt some plausible pretences for shedding the blood of the innocent. But the Prophet, speaking here in the name of God and by the dictates of his Spirit, overlooks all these as altogether vain, though the judges might have thought them sufficient excuses. By saying, in this place, he shews how foolish was their confidence in boasting of God’s worship, sacrifices, and Temple, while yet they had polluted the Temple with their cruel murders. (191) He then passes to the first table of the law, If ye will not walk after foreign gods to your evil By stating a part for the whole, he condemns every kind of impiety: for what is it to walk after alien gods but to depart from the pure and legitimate worship of the true God and to corrupt it with superstitions? We see then what the Prophet means: he recalls the Jews to the duty of observing the law, that they might thereby give a veritable evidence of their repentance: “Prove, “he says, “that you have repented from the heart.” He shews how they were to prove this, even by observing the law of God. And, as I have said, he refers to the first Table by stating a part for the whole. As to the second Table, he mentions some particulars which were intended to shew that they violated justice and equity, and also that cruelty and perfidiousness, frauds and rapines, prevailed greatly among them. (191) What is to be understood by innocent blood in not only murder, nor principally; but the offering of innocent infants to Moloch, referred to in the 31 st verse of this chapter. — Ed . return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-6

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그분은 덧붙이신다. 나그네와 고아와 과부를 억압하지 않으면. 이것도 재판관들에게 속했다. 그러나 하나님은 의심할 여지 없이 여기서 일반적으로 불의가 백성 가운데 크게 만연했다는 것을 보여주신다. 나그네들과 고아들과 과부들에 관해, 그들이 자주 언급된다. 왜냐하면 나그네들뿐만 아니라 고아들과 과부들이 거의 보호가 없었고 많은 잘못에 노출되어 있었기 때문이다. 따라서 올바른 통치가 언급될 때마다 하나님은 나그네들과 고아들과 과부들을 언급하신다. 왜냐하면 그로부터 공공 행정이 어떤 종류인지 쉽게 이해될 수 있기 때문이다. 다른 사람들이 자신들의 권리를 얻을 때, 그것은 특별한 일이 아니다. 왜냐하면 그들에게는 자신들의 명분을 변호하는 변호인들이 있고 또한 친구들의 도움이 있기 때문이다. 그러나 나그네들과 고아들과 과부들이 불의하게 다루어지지 않을 때, 그것은 진정한 온전함의 증거이다. 따라서 그분은 덧붙이신다. 그리고 이 곳에서 무죄한 피를 흘리지 않으면. 여기서 선지자는 더 큰 죄로 재판관들을 고발하며, 그들을 살인자들이라고 부른다. 나그네와 이방 신들을 따르지 않으면. 그분은 부분으로 전체를 언급함으로써 모든 종류의 불경함을 정죄하신다. 이방 신들을 따라가는 것이 진정한 하나님의 순수하고 합법적인 예배에서 떠나 그것을 미신들로 부패시키는 것 외에 무엇이겠는가?

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7절 카드 ↗

Then follows the latter part, Then I will make you to dwell , (192) etc. God sets this clause in opposition to the false confidence of the people, as though he had said, “Ye wish me to be propitious to you; but mock me not by offering sacrifices without sincerity of heart, without a devout feeling; be consistent; and think not that I am pacified by you, when ye come to the Temple with empty display, and pollute your sacrifices with impure hands. I therefore do not allow this state of things; but if ye come on the condition of returning into favor with me, then I will make you to dwell in this place and in the land which I gave to your fathers.” The last part of the verse, from age to age, ought to be connected with the verb, “I will make you to dwell, “ שכנתי , shekanti , “I will make you to dwell from age to age, “that is, As your fathers dwelt formerly in this land, so shall you remain quiet in the same, and there shall be to you a peaceable possession; but not in any other place. We must bear in mind the contrast which I noticed yesterday; for he indirectly denounces exile on the Jews, because they had contaminated the land by their vices, and gloried only in their sacrifices. It now follows — (192) Calvin departs here from his former rendering in verse 3d. The words mean the same, “Then will I dwell with you.” So the Vulgate. — Ed. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-7

Source

그 다음에 후반부가 따른다. 그러면 내가 너희를 이 곳에 살게 하리라. 하나님은 이 절을 백성의 거짓 확신에 반대되는 것으로 세우신다. 마치 그분이 말씀하시는 것처럼, "너희는 내가 너희에게 호의적이기를 원한다. 그러나 제물들로 나를 조롱하지 말라. 마음의 진실함 없이, 경건한 감정 없이. 일치하라. 그리고 내가 성전에 나타남으로써 달래진다고 생각하지 말라. 순결하지 않은 손으로 나타날 때. 따라서 나는 이런 상태를 허용하지 않는다. 그러나 너희가 나와 화해하는 조건으로 온다면, 그러면 내가 너희를 이 곳에, 즉 너희 조상들에게 준 땅에 살게 하리라." 절의 마지막 부분, 대대로, 는 동사, 살게 하리라, 와 연결되어야 한다. "내가 대대로 너희를 살게 하리라." 즉 너희 조상들이 전에 이 땅에 살았던 것처럼 너희도 같은 곳에 계속 있을 것이고, 너희에게 평화로운 소유가 있을 것이다. 그러나 다른 어떤 곳에서도 아니다.

원주석

8절 카드 ↗

He again teaches what we observed yesterday, — that the glorying of the Jews was foolish, while they boasted of the Temple and of their sacrifices to God. He calls their boastings the words of falsehood, as we have explained, because they wholly turned to a contrary end what God had instituted. It was his will that sacrifices should be offered to him in the Temple — to what purpose? To preserve unity of faith among the whole people. And sacrifices, what was their design? To shew the people that they deserved eternal death, and also that they were to flee to God for mercy, there being no other expiation but the blood of Christ. But there was no repentance, they were not sorry for their sins; nay, as we shall presently see, they took liberty to indulge more in them on account of their ceremonies, which yet ought to have been the means of leading them to repentance. They were then the words of falsehood when they separated the signs from their ends. The reality and the sign ought indeed to be distinguished the one from the other; but it is an intolerable divorce, when men lay hold on naked signs and overlook the reality. There was in the sacrifices the reality which I have now mentioned: they were reminded by the spectacle that they were worthy of eternal death; and then, they were to exercise penitence, and thus to flee to God’s mercy. As there was no account made of Christ, no care for repentance, no sorrow for sins, no fear of God, no humility, it was an impious separation of what ought to have been united. We now then more clearly see why the Prophet designates as words of falsehood, that false glorying in which hypocrites indulge, in opposition to God, when they would have him satisfied with naked ceremonies. Hence he adds, that they were words that could not profit, as though he had said, “As ye seek to trifle with God, so he will also frustrate your design.” It is indeed certain that they dealt dishonestly with God, when they attempted to satisfy his judgment by frigid ceremonies. He therefore shews that a reward was prepared for them; for they would at length find, that no fruit would come from their false dealings. It follows — return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-8

Source

그분은 우리가 전날 살펴본 것을 다시 가르치신다. 즉 성전과 하나님에게 드리는 제물들을 자랑하는 유대인들의 자랑은 어리석었다는 것이다. 그분은 그들의 자랑들을 거짓 말이라고 부르신다. 우리가 설명한 것처럼, 왜냐하면 그들이 하나님이 제정하신 것을 정반대의 목적으로 완전히 돌렸기 때문이다. 하나님이 성전에서 제물들을 그분에게 드리게 하셨다. 무슨 목적으로? 온 백성 가운데 믿음의 일치를 보존하기 위해. 그리고 제물들, 그 설계는 무엇이었는가? 사람들에게 그들이 영원한 죽음을 받을 만하다는 것을 보여주기 위해, 그리고 또한 하나님의 자비를 구하러 도망쳐야 한다는 것을, 그리스도의 피 외에 다른 속죄가 없다는 것을. 그러나 회개가 없었고, 죄에 대해 슬퍼하지 않았다. 오히려 우리가 곧 보게 될 것처럼, 그들은 의식들로 인해 그것들에 더 자유를 누렸다. 그것들이 회개로 이끄는 수단이 되었어야 함에도 불구하고. 그것들은 기호들이 그 목적들에서 분리되었을 때 거짓 말이었다. 현실과 기호는 실로 서로 구별되어야 한다. 그러나 사람들이 벌거벗은 기호들을 붙잡고 현실을 간과할 때, 그것은 참을 수 없는 이혼이다. 제물들에는 내가 이제 언급한 현실이 있었다. 그들은 자신들이 영원한 죽음을 받을 만하다는 것을 그 광경으로 상기받았다. 그리고 그들은 회개를 실천하고 따라서 하나님의 자비로 도망쳐야 했다. 그리스도에 대한 고려가 없었으므로, 회개에 대한 배려도, 죄에 대한 슬픔도, 하나님에 대한 두려움도, 겸손도 없었으므로, 그것은 연합되었어야 할 것들의 불경한 분리였다. 우리는 이제 선지자가 왜 위선자들이 하나님에 반하여 자랑하는 그 거짓 자랑을 거짓 말이라고 부르는지를 더 명확히 본다.

원주석

9절 카드 ↗

The meaning seems to be suspended in the first verse, when he says, Whether to steal, to kill, and to commit adultery, etc.; but there is nothing ambiguous in the passage. For though there is something abrupt in the words, we yet infer this to be the meaning, “Will you steal, “etc.? Verbs in the infinitive mood, we know, are often to be considered as verbs in the future tense: “Will you steal, murder, commit adultery, burn incense to Baal, “etc.? The Prophet shews how foolishly the Jews sought to make an agreement with God, so that they might with impunity provoke him by their many vices. When they entered the Temple, they thought him to be under a necessity to receive them, as though that was a proper reconciliation. But the Prophet exposes this folly. For what can be more absurd than that God should allow men to commit murders, thefts, and adulteries, with impunity? Hypocrites do not in words express this; but when they make external ceremonies a sort of expiation, and seek by such means to bury their sins, do they not make God their associate? Do they not make him a partaker, as it were, with them, when they would have him to cover their adulteries? When they take sacrifices from their plunders, to expiate their crimes, do they not make him a participator in their robberies? The Prophet, therefore, plainly condemns hypocrites in this place, because they acted most contumeliously towards God, in implicating him in their own vices, as though he was the associate of thieves, murderers, and adulterers. Will you steal, he says, and then, will you kill, commit adultery, and swear falsely? These four sins are against the Second Table, in which God forbids us to steal, to kill, to commit adultery, and to deceive our neighbors by false swearing. These four vices are mentioned, in order that the Prophet might shew that all the duties of love were wholly disregarded by the Jews. He then adds things which belong to the First Table, even the offering of incense to Baal, and the walking after alien gods, which yet were unknown to them. By these two clauses he proves their impiety. He mentions one kind of idolatry, — that they offered incense to Baal. The Prophets often refer in the plural number to Baalim, regarded by the Jews as advocates, by whose intercession, as they thought, they gained favor with God; as the case is at this day under the Papacy, whose Baalim are angels and dead men: for they regard them not as gods, but think that by employing these as advocates they conciliate God, and obtain his favor. Such was the superstition which prevailed among the Jews. But the Prophet here includes all idols under the word Baal. There is afterwards a general complaint, — that God was neglected, and that they had perfidiously departed from him, for they walked after alien gods; and he exaggerates the crime by saying that they were unknown The Prophet, no doubt, intimates here a contrast with the sure knowledge, which is the basis of true religion: for God had given evident proofs of his glorious power by many miracles, when the Israelites were redeemed; and he had afterwards confirmed the same by many blessings; and the law had been proclaimed, accompanied with many signs and wonders. ( Exodus 20:18 ; Deuteronomy 5:22 .) Hence the Jews could not have pleaded involuntary error, for after so many proofs there could have been no excuse on the ground of ignorance. Now, as to alien gods, how came they to know that they were gods? There was no proof, they had no reason to believe them to be so. We hence see how grievously wicked were the Jews; for they had departed from the worship of the true God, who had made himself known to them by many miracles, and who had confirmed the authority of his law, so that it could not be questioned, and they had gone after unknown gods! return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-9

Source

의미는 그분이 말씀하실 때 첫 번째 절에서 중단된 것처럼 보인다. 도둑질하고, 죽이고, 간음하는 것을 할 것인가? 등등. 그러나 이 구절에는 모호한 것이 없다. 왜냐하면 부정사 동사들은 미래 시제 동사들로 종종 고려되어야 한다는 것을 우리는 알기 때문이다. 선지자는 유대인들이 어떻게 어리석게 하나님과 계약을 맺으려 했는지를 보여주신다. 그래서 그들이 많은 악들로 그분을 도발하면서도 처벌을 받지 않을 수 있도록. 그들이 성전에 들어올 때, 그들은 하나님이 그들을 받아들이도록 강요받는다고 생각했다. 마치 그것이 올바른 화해인 것처럼. 그러나 선지자는 이 어리석음을 폭로하신다. 위선자들은 말로는 이것을 표현하지 않는다. 그러나 그들이 외적 의식들을 일종의 속죄로 만들고, 그런 수단들로 자신들의 죄들을 묻으려 할 때, 그들이 하나님을 자신들의 공범으로 만들지 않는가? 선지자는 따라서 위선자들을 이 장소에서 명백히 정죄하신다. 왜냐하면 그들이 자신들의 도둑질들, 살인들, 간음들에 하나님을 연루시키는 것처럼 그분에게 가장 뻔뻔하게 행동했기 때문이다. 이 네 가지 악들이 언급된다. 즉 그들이 사랑의 모든 의무들을 완전히 무시했다는 것을 선지자가 보여주기 위해. 그런 다음 그분은 첫 번째 표에 속하는 것들을 덧붙이신다. 즉 바알에게 향을 피우고, 자신들에게 알려지지 않은 이방 신들을 따르는 것. 이방 신들을 알려지지 않은 것들이라고 덧붙임으로써 그분은 범죄를 과장하신다. 하나님이 많은 기적들로 자신들에게 자신을 알게 하셨는데, 유대인들이 이방 신들에게로 갔다는 것이다.

원주석

10절 카드 ↗

The Prophet now adds, Ye come, that is, after ye have allowed yourselves to steal, and to murder, and to commit adultery, and to corrupt the whole worship of God, — at last, Ye come and stand before me in this temple. God proceeds with the same subject; for it was not only his purpose in this place to condemn the Jews as murderers, and thieves, and adulterers, but he proceeds farther, even to shew their shameless effrontery in coming with an unblushing front and entering the Temple, as though they were the true worshippers of God. “What do you mean, “he says, “by this? Ye bring with you murders, and thefts, and adulteries, and abominable filth; ye are contaminated with the most disgraceful things: by and bye ye enter the Temple, and think that you are at liberty to do anything.” Similar is the language we find in the first chapter of Isaiah, verses 12 and 15 ( Isaiah 1:12 ): God complains there that they trod the pavement of his Temple, and brought hands polluted with blood. So also in this place, Ye come, he says, intimating his detestation, and ye stand before me in this Temple Though God was not inclosed in that Temple, yet we know that the Ark of the Covenant was the symbol of his presence. Hence, we often meet in the law with this expression, “Ye shall stand before me.” Here then, God shews that it was a detestable and monstrous thing, that the Jews dared to rush into his presence, when polluted and contaminated with so many vices. And he adds, In this house, on which is called my name, that is, which has been dedicated to me; for to call God’s name on the Temple, means nothing else, but that the Temple was consecrated to him, so that he was there worshipped. When God is truly worshipped, they who seek him find that he himself is present by his grace and power. As then God had commanded the Temple to be built for him, that he might there be worshipped, he says his name was there called, that is, according to its first and sacred appointment. Absurdly indeed did the Jews call on his name, for there was in them no religion, no piety: but according to God’s institution, his name was called upon in the Temple, as he had consecrated it to himself. Hence God reminds them of the first institution, which was holy and ought to have continued inviolable: “Know ye not, that this place has been chosen by me, that my name might be there invoked? Ye stand before me in the holy place, and ye stand polluted; and though polluted, not with one kind of vices, but my whole law has been violated by you, and my Tables despised, ye yet stand!” We hence see the design of the Prophet: for he condemns the effrontery and frowardness of the Jews, because they thus dared to rush into God’s presence in all their pollutions. And ye say, he adds, that is, while standing in the Temple; ye say, O, we are freed to do all these abominations; that is, “Ye think that the Temple is a covert for you to hide all your vices; and so ye think, that you have escaped from my hand, as though no account is any more to be made of your sins, my Temple being regarded by you as an asylum, under whose shade ye take shelter.” It is indeed certain, that the Jews did not thus speak; for had they been asked whether their life was abominable, they would have denied it to be so. He speaks of the fact itself, and he speaks in the person of God, and according to his command. He therefore condemns hypocrites for thinking themselves freed, because they came to the Temple, and for thinking that all those abominations which he had mentioned, their impiety towards God and their injustice towards their neighbors, would be unpunished. (193) (193) The three foregoing verses admit of a different construction, though the general meaning continues the same. It is usual to consider the words in the ninth verse as verbs in the infinitive mood; but they are participles, and stand connected with the previous verse. The Targum render them as personal nouns, “thieves, murderers,“ etc.: but they are in Hebrew in the singular number, the collective singular being often employed in that language. The passage may be thus rendered, — 8. Behold, ye trust in words of falsehood to no profit, — 9. The thief, murderer, and adulterer, And the false swearer and incense-burner to Baal, And the walker after foreign gods, Whom ye have not known; 10. And ye come and stand before me In this house, on which is called my name, And ye say, “We are freed To do all these abominations,” Or, And ye say, “He has made us free To do all these abominations.” Blayney, following the Syriac, has rendered the words, — And say, Deliver us, that we may practice all these abominations. But what is most consistent with the passage is to consider the sentence as declarative, and not as a prayer. They considered themselves freed from guilt when they had offered their sacrifices. They thought themselves then at liberty to be immoral and also to be idolatrous. We might think such a state of blindness and infatuation impossible; but it has existed among those calling themselves Christians, and it exists now. Gataker mentions a common saying among ignorant Papists of the same import with what is said here, “We must sin to be shriven, and shriven to sin.” The turning of the grace of God into lasciviousness is the same thing. — Ed . return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-10

Source

선지자는 이제 덧붙이신다. 너희가 온다, 즉 너희가 도둑질하고, 죽이고, 간음하는 것을 자신들에게 허용한 후에, 마침내, 너희가 와서 내 이름으로 불리는 이 성전에 내 앞에 선다. 하나님은 같은 주제를 계속하신다. 왜냐하면 이 장소에서 그분의 목적이 단지 유대인들을 살인자들, 도둑들, 간음자들로 정죄하는 것만이 아니라 더 나아가 더 명백하게 보여주는 것이기 때문이다. 즉 그들이 뻔뻔스러움으로 하나님의 참된 예배자들인 것처럼 불그레한 얼굴로 성전에 들어오는 것이다. "그것이 무슨 뜻이냐?" 그분은 말씀하신다, "너희는 살인들, 도둑질들, 간음들과 가장 치욕스러운 것들의 가장 혐오스러운 더러움으로 오염되었다. 그러고 나서 너희는 성전에 들어와서 마치 너희에게 모든 악을 행할 자유가 주어진 것처럼 생각한다." 이사야 1장 12절과 15절에서도 비슷한 말씀이 있다.

그분은 덧붙이신다. 내 이름으로 불리는 이 집. 즉 내게 헌정된 집. 하나님의 이름을 성전에 부르는 것은 성전이 그분에게 봉헌되었다는 것 외에 아무것도 의미하지 않는다. 그래서 그분이 참으로 예배받을 때, 그분을 구하는 자들이 그분이 은혜와 능력으로 현존하신다는 것을 발견한다. 그분이 이제 덧붙이시는 것, 즉 너희가 말하기를, 이것은 선언적으로 취해져야 한다. 그들이 제물들을 드렸을 때 죄에서 해방되었다고 생각했다. 그런 다음 그들은 부도덕하고 또한 우상숭배하는 자유를 가졌다고 생각했다.

원주석

11절 카드 ↗

He afterwards adds, Is this house, which is called by my name, a den of robbers? This is the conclusion of the passage, which contains an amplification of their vices. For the Prophet had allowed the Jews to form a judgment, as though he had been discussing an obscure or doubtful subject, “Behold, be ye yourselves judges in your own case; is it right for you to steal, to murder, and to commit adultery? and then to come into this Temple, and to boast that impunity is granted to you as to all your evils?” This indeed ought to have been enough; but as the obstinacy and stupor of the Jews were so great, that they would not have given way without being most fully and in various ways proved guilty, the Prophet adds this sentence, Is this house, which is called by my name, a den of robbers? that is, “Have I chosen this place for myself, that ye might worship me, in order that ye might be more licentious than if there was no religion? For what purpose is religion? Is it not that men may by this bridle restrain themselves, that they may not be libertines? For surely the worship and fear of God are the directors of equity and justice. Now, would it not be better to have no Temple and no sacrifices, than that men should take more liberty to sin by making their ceremonies as an excuse? Away then with your ceremonies: conscience shews that it is a wretched thing to oppress or injure a neighbor; all are constrained by common sense to own that adultery is a filthy and a detestable thing; and men think the same of rapines and murders. As to superstitions, when they are seen as such, all are constrained to allow the worship of God ought to be preserved in its purity. Well then, had there been no Temple among you, this truth must have been impressed on your minds, — that God ought to be worshipped in purity. Now, because the Temple has been built at Jerusalem, because ye offer sacrifices there, ye are thieves, ye are adulterers, ye are murderers; and ye think that I am in some sort blind, that I am no longer the avenger of so many and of such atrocious evils. A den of robbers then is my house become to you.” But this sentence is to be read interrogatively, “Can it be, that this Temple, this sanctuary, is become a den of robbers?” (194) But we must consider the import of the comparison: Robbers, though they are most audacious and wholly savage, do not yet dare openly to use their sword; they dare not kill helpless men. Why? they fear the punishment allotted to them by the laws; they are cautious. But when they seize on men in some hidden place, then they take more liberty in their robberies; they kill men, and then take their property. We hence see that dens and hidden places have in them more safety for robbers. The comparison then is most suitable, when the Prophet says that the Jews made the Temple of God the den of robbers: for had there been no Temple, some integrity might have remained, secured by the common feeling of men. But when they covered their baseness with sacrifices, they thought that they thus escaped all judgment. And hence, Christ applied this prophecy to his time; for the Jews had even then profaned the Temple. Though they presumptuously and falsely called on God’s name, they yet sought the Temple as an asylum for impurity. This folly Christ exposed, as the Prophet had done. He afterwards adds, Even I, behold I see, saith Jehovah Jeremiah here no doubt touches ironically on the false confidence with which the Jews deceived themselves: for hypocrites seem to themselves to know whatever is necessary. And hence also it is, that as they think themselves to be acute, they are bolder and more presumptuous in contriving deceitful schemes, by which they seek to delude God and men. And hence the Prophet here tauntingly touches them to the quick, by intimating that they wished to make God as it were blind, Even I, behold I see, he says. It would not yet be sufficiently evident how emphatical the phrase is, were it not for a similar passage in Isaiah 29:15 , “I also am wise.” The Prophet had said, “Woe to the crafty and the wise, who have dug pits for themselves.” He there condemns ungodly men, who thought that they could somehow by their falsehoods deceive God; which seems to be and is monstrous: and yet it is an evil which commonly prevails among men. For hardly a man in a hundred can be found who does not seek coverings to hide himself from the eyes of God. This is the case especially with courtiers and clever men, who assume to themselves so much clear-sightedness, that God sees nothing in comparison with them. The Lord therefore, by Isaiah, gives this answer, “I also am wise: if ye are wise, allow me at least some portion of wisdom, and think not that I am altogether foolish.” So also in this place, “Before my eyes, this house is made a den of robbers;” that is, “If there be any sense in you, does it not appear evident that you have made a den of robbers of my Temple? and can I be yet blind? If you think that you are very clear-sighted, I also do see, saith the Lord.” We hence see what force there is in the particle גם , gam, also, and in the pronoun אנכי , anoki, I, and in הנה , ene, behold; for these three words are heaped together, that God might shew that he was not unobservant, when the people so audaciously ran headlong into all kinds of vices, and sought by their falsehoods to cover his eyes, that he might not see anything. (195) (194) It is to be observed that one only of the vices mentioned in verse 9 is here referred to, the first in the catalogue. But as the Temple was the den of thieves, so it was also made the asylum of murderers, adulterers, and of idolaters. It seems then, that the Jews thought that by sacrifices they purchased immunity not only for theft, murder, adultery, false swearing, but also for idolatry, and that having sacrificed they were free to commit all these evils. How unaccountably strange is the conduct of deluded man! The words “Which is called by my name,“ ar

Pericope (part_of)

절 (explains)

bible-text/jer-7-11

Source

그분은 나중에 덧붙이신다. 내 이름으로 불리는 이 집이 도둑들의 소굴이 되었느냐? 이것은 구절의 결론이다. 그분이 유대인들이 스스로 자신들의 경우에 판단하도록 허용하신 것처럼. 마치 그분이 모호하거나 의심스러운 주제를 논의하신 것처럼. "보라, 너희 자신의 경우에 판단자들이 되어라. 도둑질하고, 살인하고, 간음하는 것이 너희에게 올바른 일인가? 그런 다음 이 성전에 와서 너희 모든 악들에 대해 처벌에서 면제가 너희에게 허락되었다고 자랑하는 것이?" 이것이 충분했어야 했다. 그러나 유대인들의 완고함과 무감각이 너무 컸으므로, 선지자는 이 문장을 덧붙이신다. 내 이름으로 불리는 이 집이 도둑들의 소굴이 되었느냐? 즉 "내가 나를 예배하기 위해 내 자신에게 이 장소를 선택했느냐? 그래서 너희가 종교가 없는 경우보다 더 방종할 수 있도록? 종교의 목적은 무엇인가? 사람들이 이 고삐로 자신을 억제하여 방종하지 않도록 하는 것이 아닌가? 왜냐하면 하나님의 예배와 경외가 공평과 정의의 인도자들이기 때문이다. 자, 성전도 제물들도 없는 것이 낫지 않겠는가? 사람들이 자신들의 의식들로 변명삼아 죄를 짓는 것보다?" 그런 다음 그분은 덧붙이신다. 나 또한 본다, 여호와의 말씀이니라. 여기서 선지자는 아이러니하게 유대인들이 자신들을 속인 거짓 확신을 건드린다. 왜냐하면 위선자들은 필요한 모든 것을 스스로 안다고 생각하기 때문이다. 따라서 그들은 하나님과 사람들을 속이려는 허위 계획들을 고안하는 데 더 대담하고 더 뻔뻔하다. 선지자는 따라서 그들을 예리하게 비꼬아 건드린다. 나 또한 본다. 그분은 유대인들이 말하자면 하나님을 눈멀게 만들려 했음을 암시하신다.

원주석

13절 카드 ↗

The Prophet confirms by an example what he said yesterday, — that the Jews deceived themselves in thinking that they were covered by the shadow of the Temple, while yet they disclosed themselves, and when the whole world were witness of their impious rebellion. He therefore mentions what had before happened. The Ark of the Covenant, as it is well known, had long rested in Shiloh. Now the Temple did not excel in dignity on its own account, but on account of the Ark of the Covenant and the altar. It was indeed splendidly adorned; but the holiness of the Temple was derived from the Ark of the Covenant, the altar, and the sacrifices. This Ark had been in Shiloh. (196) Hence Jeremiah shews how foolish were the Jews in being proud, because they had among them the Ark of the Covenant and the altar, for the first place, where sacrifices had been offered to God, was not preserved in safety. This is the import of the whole. But he did not in vain say, Even go to Shiloh The כי , ki, here, though commonly a causal particle, seems to be taken as explanatory. If yet it be viewed only as an affirmative, I do not object, “Well, go to Shiloh.” But the language in this case is ironical, “Ye glory in the Temple; forsooth! go to Shiloh.” And God calls it his place — my place, in order that the Jews might understand that it had nothing superior in itself. The Ark of the Covenant had indeed been removed into Mount Sion, and there God had chosen a perpetual habitation for himself; but the other place was superior as to antiquity. This is the reason why he calls it “my place, “and adds, Where I made my name to dwell, that is, where I designed the Ark to be: for the Ark of the Covenant and the altar, with all their furniture, were properly the name of God; nor was it by chance that all the tribes had placed the Ark in Shiloh; but it was God’s will to be there worshipped for a time. Hence he says, that the place was sacred before Jerusalem; and therefore he says at the first, בראשונה , berashune; that is, the Shilomites are not only equal with you, but antiquity brings them a greater honor: if then a comparison is made, they excel you as to what is ancient. See, he says, what I did to that place for the iniquity of my people Israel . He calls here Israel his people, not for honor’s sake, but that he might again remind the Jews that they were only equal to the Israelites; and yet that it profited all the tribes nothing, that they were wont to assemble there to worship God. (197) For when we reason from example, we must always see that there be no material difference. Jeremiah then shews that the Israelites were equal to the Jews, and that if the Jews claimed a superiority, the claim was neither just nor right, for Israel were also the people of God, inasmuch as it was God’s will to fix there the Ark of the Covenant, that sacrifices might be there offered to him; and then antiquity was in its favor, for it was a holy place before it was known that God had chosen Mount Sion as a situation for his Temple. Hence he draws this conclusion, Now, then, as ye have done all these works, that is, as ye have become like the Israelites, therefore, etc. But he first amplifies their crime, — that they had not only imitated the wickedness of the twelve tribes, but had also perversely despised all warnings, I spake to you, he says, and rose up early By this metaphor he intimates, that he was as solicitous for preserving the kingdom of Judah, as parents are wont to be for the safety of their children: for as a father rises early to see what is necessary for his family, so also God says, that he rose early, inasmuch as he had been assiduous in exhorting them. He appropriates to his own person what properly belonged to his prophets: but as he had roused them by his Spirit and employed them in their work, he justly claims to himself whatever he had done by them as his instruments: and it was an exaggeration of their guilt, that they were slothful, nay, stupid, when God sedulously labored for their safety. He adds, I spoke, and ye heard not; I cried to you, and ye did not answer, he inveighs more at large against their hardness; for had he only once warned them, some pretense might have been made; but as God, by rising early every day, labored to restore them to himself, and as he had not only employed instruction, but also crying, (for by crying he doubtless means exhortations and threatenings, which ought to have produced greater effect upon them,) there appeared in this contumacy the highest degree of mad audacity. The meaning is, — that God had tried all means to restore the Jews to a sound mind, but that they were wholly irreclaimable; for he had called them not only once, but often; and he had also endued his prophets with power to labor strenuously in the discharge of their office: he had not only shewed by them what was useful and necessary, but he had cried, that is, had employed greater vehemence, in order to correct their tardiness. Since then God, in using all these means, could effect nothing, what remained for them was miserably to perish, as they willfully sought their own destruction. (196) This was in the tribe of Ephraim, between Bethel and Shechem, Judges 21:19 , about twenty-five miles north of Jerusalem. The Ark had been there more than 300 years. It did not return there after it was brought forth in the war against the Philistines. The place afterwards declined, and its ruinous state became a proverb. See Joshua 18:1 ; Psalms 78:60 ; Jeremiah 26:6 . — Ed . (197) Blayney thinks that the reference is not to the ruinous condition of Shiloh, immediately subsequent to the time when the Ark was removed thence, but to the devastation occasioned by the captivity of the ten tribes, which was a recent occurrence, this reason is, because they were then directed to go and see the place. But if the place had ever continued in a ruinous state, and was so at that time, there was every propriety in saying, “Go now and see it.” Be

Pericope (part_of)

절 (explains)

bible-text/jer-7-13

Source

선지자는 전날 그가 말씀하신 것을 예로 확증한다. 즉 유대인들이 온 세상이 자신들의 불경한 반역의 증인이 되는 동안, 성전의 그늘로 덮여 있다고 생각하며 자신들을 속였다는 것이다. 그분은 그러므로 전에 일어났던 일을 언급하신다. 언약궤는 잘 알려진 바와 같이 오랫동안 실로에 있었다. 이제 성전은 그 자체로 위엄에서 탁월하지 않았고 언약궤와 제단으로 인해 탁월했다. 따라서 예레미야는 유대인들이 언약궤와 제단을 가지고 있다고 자랑스러워하는 것이 얼마나 어리석은지를 보여주신다. 왜냐하면 제물들이 하나님에게 드려지던 첫 번째 장소도 안전하게 보존되지 않았기 때문이다. 그분은 말씀하신다. 나의 장소로 가보라. 그분은 이것을 자신의 장소라고 부르신다. 유대인들이 그것이 본질적으로 우월하지 않았다는 것을 이해하도록. 언약궤는 실로 시온 산으로 옮겨졌고, 하나님이 그곳에서 자신을 위해 영원한 처소를 선택하셨다. 그러나 다른 장소는 고대성에서 우월했다. 이것이 그분이 그것을 나의 장소라고 부르시고, 거기 내가 내 이름을 거하게 한 것을 덧붙이시는 이유이다. 즉 내가 방주가 거기 있도록 설계한 곳. 그분은 또 덧붙이신다. 보라, 이스라엘 내 백성의 죄악을 인하여 내가 그것에게 행한 것을. 그분은 여기서 이스라엘을 그분의 백성이라고 부르신다. 그러나 명예를 위해서가 아니라, 그분이 다시 유대인들에게 그들이 이스라엘인들과 동등함을 상기시키기 위해. 모든 지파들이 거기서 하나님을 예배하기 위해 모이는 것이 그들에게 아무 유익도 없었다는 것이다.

원주석

14절 카드 ↗

Therefore, he says, I will do to this house, which is called by my name, etc . He anticipates, no doubt, all objections, as though he had said, “I know what you will say, — that this place is sacred to God, that his name is invoked here, and that sacrifices are here offered: all these things, he says, are alleged to no purpose, for in Shiloh also was his name invoked, and he dwelt there. Though then ye foolishly trust in this place, it shall not yet escape that judgment which happened to the former place.” He adds, which I gave to you and to your fathers Be it so; for this is to be considered as a concession; and at the same time objections are anticipated, in order that the Jews might understand that it availed them nothing, that God had chosen to build his sanctuary on Mount Sion; for the object was to promote religion. But as the place was converted to a wholly different purpose, and as God’s name was there shamefully profaned, he says, “Though I gave this place to you and your fathers, yet nothing better shall be its fate than the fate of Shiloh.” (198) It follows — (198) The literal rendering of the two verses is as follows:- 13. And now, as ye have done all these doings, saith Jehovah, And as I have spoken to you, rising early and speaking, And ye have not hearkened, And I have called you, and ye have not answered; 14. I will also do to the house, On which my name is called, In which ye trust, and to the place, Which I gave to you and to your fathers, According to what I did to Shiloh: “The house” was the Temple, “the place” was the city: both are threatened with destruction. Then he says in the next verse, “And I will cast you from my presence.” The Temple and the city were to be destroyed like Shiloh; and they (“you”) were to be dealt with as their brethren, the ten tribes, who had been driven into exile. — Ed . return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-14

Source

따라서 그분은 말씀하신다. 그러므로 내가 이 집에 행하리라. 그분은 의심할 여지 없이 모든 반박들을 예상하신다. 마치 그분이 말씀하시는 것처럼, "나는 너희가 말할 것을 안다. 즉 이 장소가 하나님에게 거룩하다고, 그분의 이름이 여기서 불린다고, 여기서 제물들이 드려진다고. 이 모든 것들은 아무 목적 없이 주장된다. 왜냐하면 실로에서도 그분의 이름이 불렸고 그분이 거기 거하셨기 때문이다. 따라서 비록 너희가 이 장소를 어리석게 신뢰하지만, 그것은 이전 장소에 일어났던 심판을 피하지 못할 것이다." 그분은 덧붙이신다. 내가 너희와 너희 조상들에게 준. 그렇다고 하자. 왜냐하면 이것은 양보로 고려되어야 하기 때문이다. 그리고 동시에 반박들이 예상되어 유대인들이 하나님이 자신의 성소를 시온 산에 세우기로 선택하셨다는 것이 아무 소용이 없었다는 것을 이해하도록 한다. 왜냐하면 그 목적이 종교를 진흥시키는 것이었기 때문이다. 그러나 장소가 완전히 다른 목적으로 전용되었고 하나님의 이름이 거기서 수치스럽게 모독되었으므로, 그분은 말씀하신다. "비록 내가 이 장소를 너희와 너희 조상들에게 주었지만, 실로의 운명보다 더 나은 운명이 그것의 것이 아닐 것이다."

원주석

15절 카드 ↗

He concludes the former verse. The Prophet had indeed sufficiently explained himself; but this confirmation was necessary for a people so refractory. He then alleges nothing new, but only shews that there would be no defense to his own people against God’s vengeance any more than to the Israelites: and hence he now calls them their brethren, as he had previously said that they were his people; for the state of the ten tribes was the same, until it had pleased God to remove the Ark of the Covenant to Mount Sion, that he might have his throne in the tribe of Judah. All the children of Abraham were indeed equal; but the Israelites were superior in number and in power. And he says, the whole seed. This is significantly added; for the Jews had with them only the half of the tribe of Manasse. The ten tribes had perished; in nothing could they exalt themselves; and they were in this respect inferior, because they were only one tribe and half, and the ten tribes were larger in number. (199) He calls them the seed of Ephraim, because of their first king, and also because that tribe was more illustrious than the other nine tribes. And in the Prophets Ephraim is in many places named for Israel, that is, for that second kingdom, which yet flourished more in wealth and power. We now perceive the meaning of the Prophet. But we may hence learn this important truth, — that God had never so bound himself to any people or place, that he was not at liberty to inflict punishment on the impiety of those who had despised his favors, or profaned them by their ingratitude and their sins. And this ought to be carefully noticed; for we see that it is an evil as it were innate in us, that we become elated and proud whenever God deals bountifully with us; for we so abuse his favors as to think that more liberty is given us, because God has bestowed on us more than on others. But there is nothing more groundless than this presumption; and yet we become thus insolent whenever God honors us with peculiar favors. Let us therefore bear in mind what is taught here by the Prophet, — that God is ever at liberty to take vengeance on the ungodly and the ungrateful. Hence also it appears how foolish is the boasting of the Papists; for whenever they bring against us the name of the apostolic throne, they think that God’s mouth is closed; they think that all authority is to be taken away from his word. In short, they harden themselves against God, as though they had a legitimate possession, because the gospel had been once preached at Rome, and because that place was the first seat of the Church in Italy as well as in Europe. But God never favored Rome with such a privilege, nor has he said that his habitation was to be there. If the Pope and his adherents had what the Jews then possessed, (which really belonged to Mount Sion,) who could bear their fury, I say not, their pride? But we see what Jeremiah says of Mount Sion, of which yet it had been said, “This is my rest for ever; here will I dwell, because I have chosen it.” ( Psalms 132:14 ) Go now, he says, to Shiloh Now, since Shiloh and Jerusalem, and so many celebrated cities, where the gospel formerly flourished, have been taken away from us, it is not to be doubted, but that a dreadful vengeance and destruction await all those who reject the doctrine of salvation, and despise the treasure of the gospel. Since then God has shewn by so many proofs and examples that he is not bound to any places, how stupid is their madness who seek, through the mere name of an apostolic seat, to subvert all truth and all fear of God, and whatever belongs to true religion. Let us now proceed — (199) This is hardly correct. The reference is to the state of the Jews at that time. The Jews were formed of two tribes, Judah and Benjamin. They were joined, after the captivity of Israel, by several of the remnants both of Ephraim and Manasseh, and of the other tribes. ( 2 Chronicles 34:9 .) There is indeed mention made of some from the tribes of Ephraim, Manasseh, and Simeon, coming to worship at Jerusalem in the reign of Asa; but we do not read that they settled there. — Ed . return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-15

Source

그분은 이전 절을 결론 내리신다. 선지자는 실로 자신을 충분히 설명하셨다. 그러나 이 확증이 그처럼 반항적인 백성에게 필요했다. 그분은 아무 새로운 것도 주장하지 않고, 단지 이스라엘인들에 대한 것보다 자신의 백성에 대한 하나님의 복수에 더 이상 방어가 없을 것임을 보여주신다. 따라서 그분은 이제 그들을 그들의 형제들이라고 부르신다. 그가 전에 그들이 그분의 백성이라고 말씀하셨던 것처럼. 왜냐하면 열 지파의 상태가 동일했기 때문이다. 하나님이 유다 지파에 그분의 보좌를 가지시기 위해 언약궤를 시온 산으로 옮기시기를 기뻐하셨을 때까지. 그분은 에브라임의 씨라고 부르신다. 그들의 첫 번째 왕 때문에, 그리고 또한 그 지파가 다른 아홉 지파들보다 더 탁월했기 때문이다. 선지자들에서 에브라임은 많은 장소에서 이스라엘에 대해 사용된다.

이 중요한 진리를 우리는 배울 수 있다. 즉 하나님이 자신을 결코 어떤 백성이나 장소에 묶어서 자신에게 베푼 호의를 오남용하거나 배은망덕과 죄로 그것들을 더럽힌 자들의 불경함에 형벌을 내리는 것을 자유롭지 않도록 하지 않으셨다는 것이다. 이것이 선지자가 여기서 가르치는 것이다.

원주석

16절 카드 ↗

God, in order to exonerate his servant from every ill-will, forbids him to pray for the people. This might have been done for the sake of the Prophet, as well as of the whole people; for no doubt Jeremiah regarded the ruin of his own nation with great grief and sorrow: as we shall see elsewhere, he had not divested himself of all human feelings. He was doubtless anxious for the safety of his brethren, and he condoled with the miserable, when he saw that they were already given up to destruction. But God strengthens him, that he might courageously discharge his office; for pity has often melted the hearts of men so as not to be able, as they ought, to perform their office. Jeremiah might have been more tardy or more temperate in denouncing God’s vengeance, had not all impediments, which checked his alacrity, been removed. Hence then he is bidden to divest himself of sympathy, so that he might rise above all human feelings, and remember that he was set a judge over the people, or a herald to denounce their final doom. There is yet no doubt but that God had respect to the people also, — to make it known to them that Jeremiah was constrained to perform his part, however unpleasant it might be to him. Hence, as I have said, he was thus relieved from the charge of ill-will, lest he should exasperate his own nation while treating them with so much severity. Pray not, he says, for this people; and then, Raise not up a prayer Some read, “Take not up a prayer.” The verb נשא , nesha, properly means to raise up. We have spoken of this phrase elsewhere; for there are two different ways of speaking when prayer is the subject. The Scripture sometimes says of the faithful, that they cast a prayer before God; and thus is set forth their humility, when they come as suppliants, and dare not lift upwards their eyes, like the publican, of whom Christ speaks. ( Luke 18:13 .) We are then said to cast a prayer before God, when we humbly seek pardon, and stand before him with shame and self — reproach. We are also said, for another reason, to raise up a prayer; for when our hearts sink and ascend not to God in faith, it is certain that our prayers are not real: hence the faithful, on account of the fervor of their desire, are said to raise up their prayers. Even so the meaning is here, Raise not up for them a cry and a prayer Then he says, Intercede not, for I will not hear thee (200) There is yet no doubt but that the Prophet, as we shall see, continued in his prayers; but still as one knowing that the safety of the city and kingdom would no longer be granted by God: for he might have prayed for two things, — that God would reverse his decree; and this he was forbidden to do; — and, that God would be mindful of his covenant in preserving a remnant; and this was done; for the name of the people, though the city and the Temple were destroyed, has never been obliterated. Some people then survived, though without any distinction or renown. And hence at the restoration of the Church God calls its subjects a new people, as in Psalms 102:19 , “A people who shall be created,” that is, a new people, “shall praise the Lord,” as though he intimated that the Babylonian exile would be the ruin of his ancient people. God has, however, preserved a remnant, as Paul says in Romans 10:0 and Romans 11:0 . So for the whole body of the people, and for the kingdom, the Prophet was not to pray, because he knew that it was all over with the people. But on this subject we shall speak more at large in another place. It follows — (200) There are here three things forbidden; their distinctive character is not correctly given in our version nor by Calvin. I render the verse thus, — And thou, be not an intercessor for this people, Nor raise for them a cry and a supplication, Nor make an entreaty to me, For I will not hear thee. That is, “Undertake not their cause as one who intercedes or mediates between a judge and a criminal, nor cry suppliantly for mercy, nor entreat me to be favorable to them.” He was not to be for them an intercessor, nor a deprecator of evils, nor a solicitor of favors. All the versions render the passage loosely. — Ed . return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-16

Source

하나님은 자신의 종에게서 모든 악의를 제거하기 위해 그가 백성을 위해 기도하는 것을 금하신다. 이것은 선지자를 위해 뿐만 아니라 온 백성을 위해 행해졌을 수 있다. 왜냐하면 예레미야가 자신의 나라의 멸망을 큰 슬픔과 고통으로 바라보았다는 것은 의심할 여지가 없기 때문이다. 우리는 나중에 다른 곳에서 보게 될 것이다. 그분은 의심할 여지 없이 자신의 형제들의 안전을 걱정했고, 그들이 이미 멸망에 이도될 것을 볼 때 불행한 자들을 동정했다. 그러나 하나님은 그분을 강화하신다. 그래서 그분이 용감하게 자신의 직분을 수행할 수 있도록. 왜냐하면 연민이 종종 사람들의 마음을 녹여 그들이 자신들이 해야 하듯이 직분을 수행할 수 없게 만들기 때문이다. 예레미야는 더 게으르거나 더 완화했을 수 있었다. 따라서 이제 그분이 거룩한 확신으로 백성의 마지막 운명을 선포하도록 명을 받은 전령으로 세워졌다는 것을 기억해야 했다. 기도하지 말라, 그분은 말씀하신다.

원주석

17절 카드 ↗

Here God shews first why he ought to be implacable towards the people: for the command to the Prophet not to pray for them seems at the first hearing to be very severe; and it might have been objected and said, “What if they repent? Is there no hope of pardon?” God shews that they were past remedy — How so? He says, Dost thou not see? Here he refers the examination of the cause to his servant Jeremiah; as though he had said, “There is no reason for thee to contend with me; open thine own eyes, and consider how they have fallen; for children gather wood, and fathers kindle the fire, and women knead dough.” Some render the last words, “Women are busy with the paste;” but literally, “they set the dough, “ la paste God intimates here shortly, that the whole people were become corrupt, as though they had wickedly conspired together, so that men, women, and children, were all led away into idolatry as by a mad impulse; for he speaks here only of their superstitions. He had before charged them with adulteries, murders, and plunders; but he now condemns them for having wholly profaned God’s worship, and at the same time shews the fruit of their impiety — that they all strove to outdo one another by an insane rivalship. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-17

Source

여기서 하나님은 왜 그분이 백성에게 용서할 수 없으셔야 하는지를 보여주신다. 왜냐하면 선지자에게 그들을 위해 기도하지 말라는 명령이 처음 들을 때 매우 가혹하게 보일 수 있기 때문이다. 하나님은 그들이 치료 불가능하다는 것을 보여주신다. 어떻게? 그분은 말씀하신다, 너는 보지 않느냐? 여기서 그분은 자신의 종 예레미야에게 원인의 검토를 의뢰하신다. 마치 그분이 말씀하시는 것처럼, "너는 나와 다툴 이유가 없다. 네 눈을 열고 그들이 어떻게 타락했는지를 고려하라. 왜냐하면 아이들이 나무를 모으고, 아버지들이 불을 피우고, 여인들이 반죽을 반죽하기 때문이다." 하나님은 여기서 간략히 온 백성이 마치 그들이 악하게 공모한 것처럼 부패했다는 것을 암시하신다. 그래서 남자들, 여인들, 아이들 모두가 말하자면 미친 충동으로 우상숭배로 이끌렸다는 것이다. 왜냐하면 그분이 여기서 오직 그들의 미신들에 대해서만 말씀하시기 때문이다.

원주석

18절 카드 ↗

The children, he says, gather wood He ascribes the collecting of wood to the young; for it was a more laborious work. As then that age excels in strength, they collected wood; and the fathers kindled the fire: the women, what did they do? They were busy with the meal. Thus no part was neglected. “What then is to be done? and what else can I do, but wholly to cut off a people so wicked?” Then he says, that they may make כונים , cunim, which is translated “cakes, “and this is the most common rendering. Some think that kindling is meant, deriving the word from כוה , cue, which means to kindle. But I prefer the opinion of those who derive the word from כון , cun , which is to prepare, as cakes are things prepared. I do not then doubt, but that cakes are meant here, as it appears also from other places. The second interpretation I regard as too refined. (201) With regard to the word למלכת , lamelcath, many consider the letter א left out, and think that “works” are intended. In this case מ would be a servile: but others consider it a radical, and render the word, “Queen;” which appears to me probable; though I do not wholly reject what some hold that the workmanship of the heavens is here meant. Some understand the stars, others the sun, and others the moon: let every one enjoy his own opinion. However, I think, that if the workmanship of the heavens be meant, the whole celestial host is to be included, as the Scripture thus calls all the stars. But if “the Queen of the heavens” be adopted, then I am inclined to think that the moon is intended: and we know how much superstition has ever prevailed among most people as to the worship of the moon. Hence I approve of this meaning. Yet I readily admit that all the stars, not one only, may be here designated, and called the work or the workmanship of the heavens. And the Jews, we know, were very much given to this madness: for as the sun was considered by the Orientals as the supreme God, when the Jews became enamoured with this error, they also thought that some high and adorable divinity belonged to the sun: they turned also afterwards to the stars; and this absurdity is often referred to in the Law and also in the Prophets. (202) It is then added, That they may pour forth libations to foreign gods, to provoke me to wrath When God complains of being provoked, it is the same as though he had said, that the Jews now openly carried on war with him, — “They sin not through ignorance, nor is it unknown to them how much they offend me by these profanations; but it is as it were their object and design to provoke me and to carry on war with me by these acts of impiety.” (201) The ancient versions (the Arabic excepted) and the Targum render the word, cakes — placentas It is only found elsewhere in Jeremiah 44:19 . — Ed . (202) The Septuagint render the words here, “the host of heaven,“ and in Jeremiah 44:17 and 19, “the queen of heaven.” The Vulgate in the three places, renders them “the queen of heaven,“— the Targum, “ the star of heaven,“ — and the Syriac , “the army of heaven,“ in the two first places, but in the last, “the queen of heaven.” There are several MSS., in the three places, which insert the א , so as to make the word “work,“ or workmanship: but this change has evidently arisen from the Septuagint. But this word is never used to designate the work of the visible heavens: the word used in that case is מעשה . See Psalms 8:3 . Our version and the Vulgate are no doubt right. But what is intended by the queen of heaven is not the moon; for the word commonly used for the moon is always masculine, and the word generally used for the sun is commonly feminine. This may appear strange; but so it is. In South Wales the word for sun is always feminine, but in North Wales, masculine. In Deuteronomy 4:19 , the sun, the moon, and the stars, as constituting the host of heaven, are mentioned together: these the first, as including all the rest, seems to be intended. Instead of “queen,“ we should say in our language, “the king of the heavens.” We do not read that the Jews worshipped the moon; but the worship of the sun among them is specifically referred to and mentioned. See 2 Kings 23:11 ; Ezekiel 8:16 . The Israelites adored the sun under the name of Baal, which was the Chemosh of the Moabites, and the Moloch of the Ammonites. — Ed . return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-18

Source

아이들은 그분은 말씀하신다. 나무를 모은다. 그분은 나무 모으는 것을 젊은이들에게 돌리신다. 왜냐하면 그것이 더 힘든 일이기 때문이다. 그러므로 그 나이가 힘에서 탁월하므로, 그들이 나무를 모았다. 그리고 아버지들이 불을 피웠다. 여인들은 무엇을 했는가? 그들이 가루를 반죽하느라 바빴다. 따라서 어떤 부분도 소홀히 되지 않았다. 그러면 무엇을 해야 하는가? 그리고 그처럼 사악한 백성을 완전히 끊어버리는 것 외에 내가 달리 무엇을 할 수 있겠는가?

그분은 그들이 하늘의 여왕을 위해 과자들을 만들었다고 말씀하신다. 그분이 여기서 달을 의미하신다고 생각하는 경향이 있다. 왜냐하면 달 숭배에 대한 미신이 대부분의 민족들 사이에서 항상 만연했기 때문이다. 그런 다음 덧붙이신다. 이방 신들에게 전제를 드리려고. 하나님이 도발받았다고 불평하실 때, 그것은 마치 그분이 유대인들이 이제 공공연히 그분에 대항하여 전쟁을 수행하고 있다고 말씀하시는 것과 같다.

원주석

19절 카드 ↗

He then subjoins, Do they provoke me, and not rather to the shame of their own faces? God here intimates, that however reproachfully the Jews acted towards him, they yet brought no loss to him, for he stood in no need of their worship. Why then does he so severely threaten them? Because he had their sins in view: but yet he shews that he cared not for them nor their sacrifices, for he could without any loss be without them. Hence he says, that they sought their own ruin, and whatever they devised would fall on their own heads. They seek to provoke me; they shall know with whom they have to do.” It is like what is said by the Prophet Zechariah, “They shall know whom they have pierced: I indeed continue uninjured; and though they provoke me as much as they can, I yet despise all their wickedness, for they cannot reach me; they can neither hurt me nor take anything from me.” But he says, they provoke themselves, that is, their fury shall return on their own heads; and hence it shall be, that their faces shall be ashamed. (203) (203) The verb rendered “provoke,“ means to disturb, to disquiet, to cause an annoyance, to irritate, — Is it I they are annoying, saith Jehovah? Is it not themselves, to the confusion of their own faces? They were not disturbing, as it were, the repose of God, but their own. They could do no hurt or annoyance to God, but they were annoying and injuring themselves; and this would turn out to their own shame and confusion. — Ed . return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-19

Source

그런 다음 그분은 덧붙이신다. 그들이 나를 도발하느냐, 자신들의 얼굴의 수치를 위한 것이 아니냐? 하나님은 여기서, 유대인들이 그분에 대해 아무리 무례하게 행동하더라도, 그들이 그분에게 어떤 손해도 끼치지 못한다는 것을 암시하신다. 왜냐하면 그분이 그들의 예배나 제물들을 필요로 하지 않으셨기 때문이다. 따라서 그분은 그들이 자신들의 멸망을 구했고, 그들이 고안한 무엇이든 자신들의 머리 위에 떨어질 것이라고 말씀하신다. 그들이 나를 도발하려 한다. 그들은 자신들이 누구를 상대하는지 알게 될 것이다. "나는 실로 해를 입지 않고 남아 있다. 그리고 비록 그들이 할 수 있는 한 나를 도발하더라도, 나는 여전히 그들의 모든 악함을 경멸한다. 왜냐하면 그들이 나에게 미칠 수도 없고, 나를 해칠 수도 없고, 나에게서 아무것도 빼앗을 수 없기 때문이다." 그러나 그분은 말씀하신다. 그들이 자신들을 도발한다, 즉 그들의 분노가 자신들의 머리 위로 돌아올 것이다. 따라서 그들의 얼굴이 수치를 당할 것이다.

원주석

20절 카드 ↗

Jeremiah proceeds still with the same subject, and explains more at large what we have noticed in the preceding lecture, that the ruin of Mount Sion and of the Temple was nigh at hand, according to what God had before done to Shiloh, where the Ark had long been kept. But that his threatening might have more weight, he introduced God as the speaker, — Behold, he says, my wrath, even mine indignation, has been poured down on this place He refers to the metaphor he had before used; and hence is confirmed what I then said, — that God spoke not of prophetic teaching, but of the punishments which he had already inflicted and was prepared to inflict. On this account he says, that his wrath, or vengeance (the cause is put for the effect) had been poured down on the city Jerusalem, so as to bring destruction on the cattle as well as men, and also on the fruit of the land. It is indeed certain that brute animals, as well as trees and the productions of the earth, were innocent; but as the whole world was created for man and for his benefit, it is nothing strange that God’s vengeance should extend to innocent animals and to things not endued with reason: for God does not inflict punishment on brute animals and on the fruits of the earth, except for the purpose of shewing, by extending the symptoms of his wrath to all the elements, how much displeased he is with men. The whole world, we know, bears at this day in some measure the punishment which Adam deserved: and hence Paul says, that all the elements labor in pain, aspiring after a deliverance; and he says also, that all creatures have been subjected to corruption, though not willingly, that is, not through their own fault, but through the sin and transgression of man. ( Romans 8:20 .) It is no wonder, then, that God, wishing to terrify men, should daily set before their eyes the various forms of his vengeance as manifested towards animals, as well as trees and the fruits of the earth. The meaning then is, — that God was so angry, that he purposed to destroy, not only the Jews, but the land itself, in order that posterity might know how grievously they had sinned, against whom God’s just vengeance had thus kindled. There is therefore no need for us curiously to inquire why God shewed his displeasure towards trees and brute animals: for it is enough for us to know that God does not in a strict sense punish brute animals and trees, but that this is done on account of man, that such a sad spectacle may fill them with fear. He afterwards adds — return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-20

Source

예레미야는 여전히 같은 주제를 계속하시며, 우리가 이전 강의에서 주목한 것을 더 확장하여 설명하신다. 즉 시온 산과 성전의 멸망이 가까웠다고. 하나님이 전에 실로에 행하셨던 것에 따라. 그분이 자신의 위협이 더 큰 무게를 가지도록 하기 위해 하나님을 말씀하시는 분으로 소개하신다. 보라, 그분은 말씀하신다. 내 진노, 즉 나의 분노가 이 장소에 쏟아 내려왔다. 그분은 전에 사용하셨던 은유를 언급하신다. 하나님이 예루살렘 성읍에 자신의 진노나 복수를 쏟아 내리셨다. 가축과 사람들, 또한 땅의 열매들에 멸망을 가져오도록. 짐승들과 나무들과 땅의 소산물들이 무죄하다는 것은 물론 사실이다. 그러나 온 세상이 사람을 위해 그의 유익을 위해 창조되었으므로, 하나님의 복수가 무죄한 동물들과 이성 없는 것들에까지 미치는 것은 이상하지 않다.

원주석

21절 카드 ↗

The Prophet here taunts the Jews for being so sedulous in their attention to sacrifices, while they had no care for piety. Hence he says by way of ridicule, “Offer your sacrifices, and accumulate burnt-offerings and victims, and eat flesh.” The last clause proves that God regarded as nothing their sacrifices, and that nothing was acceptable to him, though the Jews spent much money and spared no labors. God then shews that all these things were nothing to him; eat flesh, he says, which means, “Ye sacrifice to yourselves, not to me.” There is here a contrast implied; for when they did eat flesh, there was the legitimate service of God, provided sacrifices were duly offered; but God here excludes himself, as though he had said, “These things belong not at all to me; for when ye bring sacrifices, your object is to feast: eat, then, and stuff your stomachs; nothing of this belongs to me.” (204) The import of the whole is, — that the feasts which the Jews celebrated were profane, though they pretended the name of God, and wished them to be deemed sacred. Eat then flesh; that is, “I repudiate your sacrifices; it is to no purpose that ye cover your iniquities by the shadow of the Temple; for your pollutions restrain me from accepting what ye pretend to offer to me.” By saying, Add sacrifices to victims, he means, that though they sacrificed every animal in the land, it would be all to no purpose; for, as I have said, in offering sacrifices to God their object was to get a feast, inasmuch as they did not regard the right end. (204) The meaning is not so plain as it might have been made: the burnt-offerings were all consumed by fire; but a part of the peace-offerings and of other offerings was eaten. See Leviticus 1:9 ; and Leviticus 7:11 . Then God says, by way of contempt, “Add your burnt-offerings to your other offerings, and thus you will have your appetites gratified.” Some derive the verb rendered “Add,“ from ספה , which means to sweep together; and “collect together — συναγάγετε ,” is the Septuagint; “ heap together” is the Syriac. This comports better with the contemptuous strain of the passage, — Your burnt-offerings sweep together To your sacrifices, and eat flesh. — Ed . return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-21

Source

선지자는 여기서 제물들에 대해 그처럼 열심이면서도 경건에 대한 배려가 없는 유대인들을 빈정댄다. 따라서 그분은 빈정거리는 말투로 말씀하신다. "너희 제물들을 드려라, 그리고 번제들과 희생 제물들을 쌓아라, 그리고 육체를 먹어라." 마지막 절이 하나님이 그들의 제물들을 아무것도 아닌 것으로 여기셨다는 것을 확증한다. 그리고 유대인들이 많은 돈을 쓰고 수고를 아끼지 않더라도 그분에게 받아들여지는 것이 없었다는 것을. 하나님은 그러므로 이 모든 것들이 그분에게 아무것도 아니라고 보여주신다. 육체를 먹어라, 그분은 말씀하신다. 그것이 의미하는 것은, "너희가 너희 자신들에게 제물을 드린다, 내게가 아니다." 여기에 대조가 암시되어 있다. 왜냐하면 그들이 육체를 먹을 때, 제물들이 올바르게 드려진다면 그것이 하나님에 대한 합법적인 예배였기 때문이다. 그러나 하나님은 여기서 자신을 배제하신다. 마치 그분이 말씀하시는 것처럼, "이 일들은 전혀 나에게 속하지 않는다. 왜냐하면 너희가 제물들을 가져올 때, 너희의 목적은 잔치를 여는 것이기 때문이다. 그러면 먹고 너희 배를 채워라. 이 중에 아무것도 나에게 속하지 않는다." 제물들에 번제들을 더하라고 말씀하심으로써, 그분은 그들이 그 땅의 모든 동물들을 제물로 드리더라도 아무 소용이 없을 것임을 의미하신다.

원주석

22절 카드 ↗

The Prophet therefore adds, I spoke not to your fathers, nor commanded them, in the day I brought them forth from the land of Egypt, concerning sacrifices or burnt — offerings: but this only I commanded them, to hear my voice, and to walk in all the way which I commanded them. Jeremiah seems to have condemned sacrifices too much; for we know they were designed for certain purposes: they were intended to promote penitence; for when an animal was killed at the altar, all were reminded that they were guilty of death, which the animals underwent instead of men. Hence God did thereby represent to the Jews, as in a mirror, the dreadful judgment they deserved; and the sacrifices were also living images of Christ; they were sure pledges of that expiation through which men are reconciled to God. Jeremiah then seems here to speak too contemptibly of sacrifices; for they were seals of God’s grace, and had been instituted to lead men to repentance. But he speaks according to the ideas of those who had strangely vitiated the worship of God; for the Jews were sedulously attentive to sacrifices, and yet neglected the main things — faith and repentance. Hence the Prophet here repudiates sacrifices, because these false worshippers of God had adulterated them; for they were only intent on external rites, and overlooked their design, and even despised it. We know that it was God’s will from the beginning to be worshipped in a spiritual manner; and he has not changed his nature in our day. As then at this day he approves of no other than a spiritual worship, as He is a Spirit, ( John 4:24 ) so also under the Law he was to be worshipped with a sincere heart. Absurdly then did the Jews offer their sacrifices, as though they could thereby appease God: and this is the reason why the prophets inveighed so pointedly against sacrifices. God says that he nauseated them, that he was wearied with them, that his name was thereby polluted, ( Isaiah 1:14 ) he says also, that to sacrifice was the same as though one killed a dog, an unclean animal, and as though one killed a man. ( Isaiah 66:3 .) “What are your offerings and sacrifices to me.” he says by Amos. Such declarations occur everywhere in the Prophets; we are told that sacrifices were not only of no account before God, but that they were filthy things which he abominated; that is, when the things signified were separated from the signs. This then is the reason why Jeremiah here wholly rejects sacrifices: he complains that God’s worship was violated and profaned; and it was so, because the Jews presented to God mere shadows instead of realities. But still he seems to have exceeded due limits; as he says of God, that he gave no command respecting sacrifices: for before the law was published, God had ordered sacrifices to be offered to him; as, for instance, the passover; for the pascal lamb, as it is well known, was a sacrifice; and he had also spoken of sacrifices before the people were liberated. Moreover, after the law was given, a priesthood was established among the people, as Moses clearly shews. Further still, we see with what care regulations have been given as to sacrifices. Why then is it here said, that he spoke nothing respecting sacrifices? Even because God regards not sacrifices in themselves. He therefore makes a distinction between external signs and spiritual worship; for the Jews, as it has been already said, had by their corruptions so subverted what God had instituted, that he would not acknowledge what they did as having been commanded by him. And if we take the words as they are, they are wholly true, — that God had commanded nothing respecting mere sacrifices, or sacrifices for their own sake. This distinction solves every difficulty; that is, that God never delighted in sacrifices themselves, that it was never his will to be served with mere external rites, that burnt — offerings, victims, incense, and things of this kind, were of themselves regarded by him of no value. Since, then, sacrifices did not please God, except on account of the end designed, it remains a clear truth, that God commanded nothing respecting sacrifices: for his design only was to remind the Jews of their sin, and also to shew to them the way of reconciliation. We hence see that God had not from the beginning required mere sacrifices, for he required them for a certain end. It is the same as though we should say at this day, that God regards not fasting. We yet know that fasting is commended to us, but not on account of itself. We now understand the meaning of the Prophet. (205) Now, this passage contains a very useful doctrine, and which ought the more to be observed by us, as the neglect of it introduces dreadful darkness. They under the Papacy think that God is duly and in the best manner worshipped, when they accumulate many pompous exhibitions of ceremonies; nor can they be persuaded that all this is altogether frivolous. How so? Because they think of God according to their own fancies and disposition. And yet all the Papal ceremonies are the inventions of men: for they derive no authority either from the Law or from the Gospel. And since God has so severely reprobated ceremonies, which yet he had appointed for a purpose which was overlooked, what can be thought at this day of the foolish inventions of men, when there is the some impiety in the people as was formerly in the Jews? For when the Papists perform their trumperies, when the monks and the sacrificing priests fill the churches with their noises, when they practice their childish mummeries, and when they delight themselves with music and incense, they think that God is satisfied, however full of obscenities and filthiness their whole life may be: they are hardened in that false confidence, by which the Jews were inebriated. We ought, therefore, with special care, to notice this doctrine, — that God so approves of spiritual worship, that he esteems all other things as nothing; that is, when unconnected with

Pericope (part_of)

절 (explains)

bible-text/jer-7-22

Source

선지자는 따라서 덧붙이신다. 내가 내 조상들에게 말하지 않았고, 그들에게 명하지 않았다. 제물들이나 번제들에 관해, 이집트 땅에서 인도해 낸 날에. 오직 이 일만을 그들에게 명하였으니 내 말을 들으라, 그리하면 나는 너희의 하나님이 되고 너희는 내 백성이 될 것이다. 예레미야는 제물들을 너무 많이 정죄한 것처럼 보인다. 왜냐하면 우리가 아는 바와 같이 그것들이 특정한 목적들을 위해 설계되었기 때문이다. 그것들은 회개를 증진시키기 위해 의도되었다. 그러나 그분은 자신들의 하나님 예배를 이상하게 변질시킨 사람들의 생각에 따라 말씀하신다. 왜냐하면 유대인들이 제물들에는 부지런히 주의를 기울이면서도 믿음과 회개라는 주된 것들을 소홀히 했기 때문이다. 하나님이 말하자면 그들을 심판하실 때, 내가 말하자면 스스로를 억제하지 않고 그들을 완전히 거부하겠다고 명시적으로 말씀하셨다. 따라서 선지자는 여기서 제물들을 거부하신다. 왜냐하면 이 거짓 하나님의 예배자들이 그것들을 더럽혔기 때문이다.

그분은 처음부터 하나님이 명하신 것은 오직 순종뿐이라고 말씀하심으로써 주제를 매우 명확히 했다. 왜냐하면 우리가 그분의 형상대로 창조되었기 때문이다. 참된 종교의 기초는 순종이다. 하나님의 말씀이 우리를 인도하지 않으면 어떤 종교도 없고 단지 위선과 미신뿐이다. 따라서 우리가 그분의 말씀을 규칙으로 삼을 때만 그분을 진정으로 섬긴다.

원주석

23절 카드 ↗

I spoke not then to your fathers, nor commanded them in the day I brought them forth from the land of Egypt, etc. The Prophet calls the attention of the Jews to the first condition of the Church; for though God had made his covenant with Abraham, Isaac, and Jacob, yet he then only formed or framed for himself a Church when the Law was promulgated. Hence God at that time showed what pleased him, and prescribed certain things, which were in future to be inviolably observed: and as the Jews violated the rule given them, the Prophet concludes that God was corruptly and absurdly worshipped by them. This is the reason why he expressly speaks here of the deliverance granted to the fathers. There follows afterwards a clearer explanation, which removes all ambiguity: for God subordinates sacrifices to obedience. Yet sacrifices are a part of obedience: very true; but as the people were to be subject to the whole law, it hence follows, that the worship of God was mutilated by them, when there was no care for true piety. We now then, no doubt, understand the meaning of the Prophet, and see at the same time the reason why God so expressly rejected sacrifices: for what God has connected, it is not in the power of man to separate. ( Matthew 19:6 ; Mark 10:9 .) This rending of things is impious. As the Jews had separated sacrifices from their right and legitimate end, whatever they did was a sacrilege and a profanation. That we may now more fully comprehend this doctrine, we must remember this principle — that the basis of true religion is obedience. For unless God shines on us with his word, there is no religion, but only hypocrisy and superstition; as the case is with heathens, who, though they busy themselves much and with great diligence, yet loose all their labor, and uselessly weary themselves, for God has not shewn to them the right way. In short, true religion may always be distinguished from superstition by this mark — If the truth of God guides us, then our religion is true; but if any one follows his own reason, or is led by the opinion and consent of men, he forms for himself superstition; and nothing that he does will please God. This is one thing. Now, in the second place, let us see what God chiefly requires from those who are his servants. Being fully convinced of this truth — that God cannot be truly served, except we obey his voice, we must consider, as I have said, what God commands us to do. Now, as he is a Spirit, so he demands sincerity of heart. ( John 4:24 .) We also know that God so comes to us, that he would have us to trust wholly in his gratuitous goodness, that he would have us to depend altogether on his paternal kindness, that he would have us to call on him, and to offer him the sacrifice of praise. Since, then, God has expressly required these things in his word, it is certain, that all other modes of worship are rejected by him as vitious; that is, when there is no faith, when there is no prayer and praise: for these hold the first place in true and legitimate worship. This one passage is sufficient to put an end to all the contentions which are now in the world. For if the Papists admitted that obedience is of more account with God than all sacrifices, ( 1 Samuel 15:22 ,) we might easily agree. They might afterwards debate every article of faith; but there would be in the main an agreement between us, were they to submit simply and unreservedly to the word of God. But we see how pertinaciously they insist on this point — that we are not to stand on God’s word, nor acquiesce in it, because there is in it nothing certain. Hence they regard the doctrine of the Fathers, and what they call the perpetual consent of the Catholic Church, as of more value than the Law and the Prophets and the Gospel. They dare not indeed to contend on this ground; and so far they act wisely: for if the disputes between us are capable of being removed, as I have said, by God’s word, we could easily overcome them. But while they, fostering their own blindness, strive to extinguish the light, and willfully envelop themselves in darkness, let us follow what God’s Spirit shews to us here, — that the main part of true and right worship and service is to hear God speaking, and to regard obedience of more account than all offerings and sacrifices, according to the passage we have quoted from 1 Samuel 15:22 . He afterwards adds, I will be to you a God, and ye shall be to me a people; and ye shall walk in all the way which I shall shew to you, that it may be well with you. The Prophet confirms what I have already said, that if we would obey God, we must consider what he commands. Now God omits no part of true worship: we shall then never go astray from true religion, if only we render ourselves teachable. Whence then is it, that men diligently labor and profit nothing, except that they are deaf to God’s voice? for as it has been already often said, God has not only spoken generally, and in various ways, of obedience, but has clearly and distinctly taught what he approves. Our obedience then will please him, if only we learn what he would have us to do. And at the same time he adds, that this condition was mentioned to the Jews, that it would be well with them, if they only obeyed God. Hence their perverseness is more fully detected; for they willfully sought to be miserable, and procured for themselves their own destruction: for a happy life was offered to them, provided only they submitted to God. Since they refused this, who does not see that they willfully gave themselves up to misery, as though they wished to provoke God’s anger, and did so designedly? for it immediately follows — return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-23

Source

선지자는 유대인들의 주의를 교회의 첫 번째 조건으로 끌어오신다. 왜냐하면 하나님이 아브라함, 이삭, 야곱과 언약을 맺으셨지만, 율법이 반포될 때 비로소 자신을 위해 교회를 형성하셨기 때문이다. 따라서 하나님이 그때 자신을 기쁘게 하는 것을 보여주셨다. 그리고 나중에 변함없이 지켜야 할 특정한 것들을 규정하셨다. 유대인들이 주어진 규칙을 어겼으므로, 선지자는 그들이 부패하고 어리석게 하나님을 예배했다고 결론 내린다. 이것이 그분이 아버지들에게 주어진 구원에 대해 여기서 명시적으로 말씀하시는 이유이다. 더 명확한 설명이 따라온다. 하나님이 순종에 제물들을 종속시키신다. 그러나 제물들은 순종의 일부이다. 매우 맞다. 그러나 백성이 온 율법에 복종해야 했으므로, 진정한 경건에 대한 배려가 없을 때 하나님에 대한 예배가 그들에 의해 불구가 되었다는 것이 따라온다.

원주석

24절 카드 ↗

They hearkened not nor inclined their ear Here the Prophet shews, that the Jews did not then begin to be rebellious against God and his word; for they imitated the impious contumacy of their fathers: and he dwells on this more at large. He now says, “I gave no command about sacrifices, but only this one thing I required of your fathers, to obey me.” They hearkened not, he says. What could have been a juster demand than that they should obey God? How great, then, and how base an indignity it was, to reject his authority? Nay, still more, they inclined not the ear: for by this phrase the Prophet means not only a contempt of his word and indifference, but their obstinacy and willfulness, inasmuch as they had hardened themselves against God. Hypocrites do, indeed, sometimes incline the ear, and wish to know what is said, and in some measure consider it: but the Prophet here sets forth as it were the insane contumacy of the Jews, for they inclined not, no, not even the ear to God speaking to them. He afterwards adds, that they walked in their tortuous counsels, and also, in the wickedness of their evil heart (206) This comparison aggravates their sin, — the Jews preferred to follow their own humor rather than to obey God and his commands. Had anything been set before them, which might have deceived them and obscured the authority of the law, there would have been some excuse: but when there was nothing to prevent them from obeying the command of God, except that they followed their own foolish imaginations, they were wholly inexcusable. For what excuse could they have made? That they wished to be wiser than God! How great a madness was this, and how diabolical? But the Prophet leaves them nothing but this vain excuse, which doubled their guilt. They thought, no doubt, that their heart was well fitted for the purpose: but he does not here allow them to judge, but distinctly condemns them as they deserved. We ought to take particular notice of this passage; for the majority of men at this day set up their own fictions against God’s word. The Papists indeed pretend antiquity; they say that they have been taught by their ancestors; and at the same time they plead councils and the ordinances of the fathers: but yet there is not one of them, who is not addicted to his own figments, and who does not take the liberty, nay, an unbridled license, to reject whatever he pleases. Moreover, if the origin of the whole Papal worship be considered, it will appear, that those who first devised so many strange superstitions, were only impelled by audacity and presumption, in order that they might trample under foot the word of God. Hence it is, that all things are become corrupt; for they brought in all the strange figments of their own brains. And we see that the Papists at this day are so perversely fixed in their own errors, that they prefer themselves and their own trumperies to God. And the same is the case also with all heretics. What then is to be done? Obedience, as I have said, is to be held as the basis of all true religion. If, then, on the other hand, we wish to render our worship approved by God, let us learn to cast aside whatever is our own, so that his authority may prevail over all our reasons. Let us further notice how detestable a sacrilege it is, to follow the wickedness of our heart rather than to obey God, when he shews to us, as by the finger, the way of salvation. Let us also observe, that nothing will then do us good, though we may seem to ourselves to be very wise, and praise ourselves in our folly; for God declares here that our heart is evil whenever we turn aside from his pure word. He says, that they were behind and not before By this phrase he intimates that the Jews turned the back, that they might not look at him or go forward. For when one promises to be our leader to conduct us in the way, we immediately turn our eyes to him; but when we turn our back, it is a proof of our contempt. And thus God complains of his people, that he was despised by them; for they had not only been deaf to the prophetic teaching and admonitions, but had also turned their faces another way, as a proof of a contumacy still worse, so that they forsook him, and as it were bade him to be gone. (207) This is the import of the last sentence. We shall proceed to-morrow. (206) The words are literally, — And they walked in the counsels, — In the resolutions of their evil heart. They not only devised their own ways, but resolved to walk in them. They formed their own counsels, and made resolutions to follow them, and they were the counsels and resolutions of a disordered and perverted heart. In rendering the last word “wickedness,“ Calvin has followed the Vulgate; and our version, “imagination,“ is the Targum. It is omitted in the Septuagint, and “desires” in Syriac. See note on Jeremiah 3:17 . — Ed . (207) The words are, — And they were for behind, and not for before them; which seem to mean, that they were bent on turning back to their own ways rather than to go on in the ways of God. The version of the Septuagint is, “They were for things behind, and not for things before;” the Syriac and Arabic, “ They retrograded and did not advance, “or go forward. The allusion seems not to be, as Blayney thinks, to refractory oxen under the yoke; but to those travelers who, when shewn the right way, go back instead of going forward. And this was especially true of the Israelites, who, after having left Egypt, wished often to return, instead of going forward to Canaan. Hence it is said, that they were going back to their old ways, and not going forward in the way which God bad pointed out to them. The phrase in Jeremiah 2:27 , is of another kind, and ought not to be confounded with this. — Ed . return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-24

Source

그분은 이제 제물들에 대해 그처럼 명시적으로 거부하신 이유를 제시하신다. 왜냐하면 하나님이 연결하신 것을 인간이 분리하는 것은 인간의 권한에 있지 않기 때문이다. 이 분열은 불경하다. 유대인들이 제물들을 자신들의 올바르고 합법적인 목적에서 분리했으므로, 그들이 한 모든 것이 신성 모독과 모욕이었다. 참된 종교의 기초는 순종이다. 하나님의 말씀이 우리를 비추지 않으면 어떤 종교도 없고 단지 위선과 미신뿐이다. 하나님이 영이시므로 그분은 마음의 진실함을 요구하신다. 그분이 우리에게 오실 때 우리가 그분의 은혜로운 선하심을 전적으로 신뢰하기를 원하시고, 그분의 부성적 친절함에 전적으로 의존하기를 원하시고, 그분을 부르고 찬양의 제물을 드리기를 원하신다. 하나님이 이 것들을 자신의 말씀에서 명시적으로 요구하셨으므로, 다른 모든 예배 방식들이 그분에 의해 거부된다는 것은 확실하다.

원주석

25절 카드 ↗

God complains of the perverse wickedness of the people, — that he had lost all his labor in endeavoring to lead them to repentance, not only in one age, but that the children succeeded their fathers in their corruptions, and that thus the imitation had become perpetual. This might indeed appear as an extenuation of their fault; they might have pleaded as the Papists at this day do; who have no pretext more specious, than when they bring against us the Fathers and antiquity. But God shews in this place and elsewhere that the children are not excused by the examples of their fathers; but on the contrary, that it is an aggravation of the crime, when men thus harden themselves, and think that a continued indulgence in vices avails them for a precedent; for God does not thus permit himself to be deprived of his own right. This passage then deserves particular notice; for God not only condemned those who were then living and whom Jeremiah addressed, but also connected with them the dead, in order to prove their greater obstinacy, as impiety had been as it were handed down from one age to another. From the day, he says, in which your fathers came forth from the land of Egypt unto this day, have I sent to you, etc. We know how intractable the people had been from the beginning; for they did all they could to reject Moses, the minister of a favor so remarkable and invaluable. And after their deliverance, they were continually either clamoring against God, or openly contending with Moses and Aaron, or running into gross idolatry, or giving loose reins to their lusts; in short, there was no end to their course of sinning: and yet Moses daily endeavored to restore them to obedience. It was this great contumacy that God now refers to; and he says, that the Israelites did not then begin to be disobedient, but that they had ever been of such a disposition as not to bear to be corrected, as he will tell us hereafter. It was not necessary here to adduce examples to shew that the people had been indomitable; for this was evident from sacred history. It was enough to remind them, that the hardness and obstinacy of the fathers had descended to their children, so that they might know that they were twofold and treblefold guilty before God, for they had imitated the perverseness which God had before severely punished; nor was it unknown to them how God had brought judgments on their fathers. It was therefore to provoke God most wantonly, when they overlooked and disregarded such dreadful vengeances as he had executed on their progenitors. We shall hereafter see similar declarations; nay, this way of speaking occurs everywhere in the prophets, that is, that their race had been from the beginning perverse and rebellious, and that they had also in all ages despised the favor of God and obstinately resisted the prophets. But God reminds them here, that from the day they came forth from the land of Egypt he had never ceased to speak to them even to the time of Jeremiah: this his perseverance greatly aggravated the sin of the people. Had God spoken only once, it would have been sufficient for their condemnation: but inasmuch as he had borne with their perverse conduct, and never ceased from day to day kindly to call them to himself and to promise them pardon and to offer salvation to them — inasmuch then as God had thus persevered, the more fully discovered was the irreclaimable impiety of the people. We indeed know how dreadful a punishment must await those who dare thus to abuse the forbearance of God and openly to scorn his word, when he invites them a hundred or a thousand times to repentance. He afterwards adds, that he had sent all his servants , (208) etc In the same sense is to be taken the universal particle, כל , cal, “ all.” Had God sent only one prophet, there would have remained no excuse for the Israelites; but as he had continually sent one after another, to train them up like an army, how great was their madness to despise so large a number? We indeed know that there were never wanting prophets among the people, as Moses had promised in the eighteenth chapter of Deuteronomy. As then God had dealt bountifully with the people, so that prophets had never ceased but continually succeeded one another, hence surely the baseness of their impious obstinacy became more evident; for they had not despised God only for one day, nor disregarded one prophet, or two or three, but resisted all the prophets, though they had been sent in great number. I sent, he says, all my servants Then he adds, daily This is mentioned for the same purpose, even to shew that God had never been wearied, and that they had resisted as it were designedly his goodness, while he was incessant in kindly exhorting them to repentance. He says, by rising early and sending As we have said elsewhere, the verb שכם , shecam, properly means to rise early. God here commends the authority of prophetic instruction by ascribing to himself what is done by men. With him, indeed, as we all know, there is no change; hence the expression, to rise up, as applied to him, is not strictly true; but what he commanded his servants to do, he transfers, as we have said, to himself, in order that he might more sharply reprove the ingratitude of the people; as though he had said, that he had been most carefully attentive to secure their salvation, but that they had been torpid and wholly indifferent. We may hence learn a useful doctrine, — that God rises to invite us, and also to receive us, whenever his word is proclaimed among us, by which he testifies to us his paternal love. God then not only employs men to lead us to himself, but comes forth in a manner himself to meet us, and rises early as one solicitous for our salvation. This commendation of divine truth may be of great benefit to the faithful, and induce them to recumb confidently and with tranquil minds on God’s promises; for they are the same as though God himself had spoken them to us. But here is also

Pericope (part_of)

절 (explains)

bible-text/jer-7-25

Source

하나님은 백성의 비뚤어진 악함에 대해 불평하신다. 즉 그분이 한 시대에서만이 아니라 회개로 이끄시려는 수고를 잃으셨다는 것, 그리고 아이들이 자신들의 부패함으로 아버지들을 계승해서 그 모방이 영속적이 되었다는 것. 이것이 실로 그들의 잘못의 경감처럼 보일 수 있다. 그들은 교황주의자들이 오늘날 하는 것처럼 주장할 수도 있다. 그들에 대한 가장 그럴듯한 구실이 교부들과 고대성을 우리에게 반박할 때이다. 그러나 하나님은 이 장소와 다른 곳에서 아이들이 조상들의 예들로 면제되지 않는다는 것을 보여주신다. 오히려 그것이 범죄를 가중시킨다. 사람들이 그처럼 굳어지고, 악들에서 오랫동안 탐닉하는 것이 선례가 된다고 생각할 때.

그분은 덧붙이신다. 내가 내 모든 종들을 보내었다. 그런 다음 그분은 매일 덧붙이신다. 이것은 같은 목적을 위해 언급된다. 즉 하나님이 결코 지치지 않으셨고 그들이 말하자면 의도적으로 그분이 끊임없이 그들을 친절하게 회개로 권고하시는 동안 그분의 선하심에 저항했다는 것을 보여주기 위해. 내가 일찍이 일어나 보내었다고 말씀하심으로써. 우리가 다른 곳에서 말씀한 것처럼, 그 동사는 일찍이 일어남을 의미한다. 하나님은 여기서 선지자적 교훈의 권위를 그분이 사람들을 통해 행하신 것을 자신에게 전용함으로써 추천하신다.

원주석

26절 카드 ↗

He afterwards subjoins, And they hearkened not There is here a change of person; for he said in the last verse, “ your fathers,” “I sent to you ; ” but now he says, They hearkened not, nor inclined their ear It is indeed true, that the reference is to the fathers; but in the next verse God includes the people who were then living. There is then no doubt but that it was an evidence of indignation, that he changed the person, and that he was wearied in addressing them, for he saw that he spoke in vain to a stupid people: and this will appear evident from the next verse. They hearkened not, he says, nor inclined their ear The words we have already explained: the Jews are here precluded from having any excuse on the ground of error or ignorance; for they had refused to be taught, they would not attend, but on the contrary made deaf their cars. And he says also, that they hardened their neck ; by which their perverseness is still more fully expressed: they designedly as it were despised God, and carried on war even with his favor and kindness. And he concludes by saying, that they had done worse than their fathers He had said, “your fathers;” but now, “their fathers.” We hence see that the sentence is changed, for God knew that he could produce no effect on them, as we find by what follows — return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-26

Source

그분은 나중에 덧붙이신다. 그들이 듣지 않았다. 여기서 인칭에 변화가 있다. 이전 절에서 그분은 너희 조상들 이라고, 내가 너희에게 보내었다고 말씀하셨다. 그러나 이제 그분은 말씀하신다. 그들이 듣지 않았다, 귀를 기울이지 않았다. 이것은 분노의 증거로 고려될 수 있다. 그분이 말씀하시기에 지치셨고, 어리석은 백성에게 말씀하시는 것이 헛된 것을 보셨기 때문이다. 그리고 그분은 또한 목을 굳게 했다고 말씀하신다. 이로써 그들의 완고함이 더 충분히 표현된다. 그들이 의도적으로 말하자면 하나님을 경멸하고 그분의 호의와 친절함에 전쟁을 선포했다는 것이다. 그분은 결론적으로 그들이 자신들의 조상들보다 더 악하게 행했다고 말씀하신다.

원주석

27절 카드 ↗

Here is seen more clearly what I have stated, — that the Jews were not addressed, because they had no ears. Here then God addresses his Prophet and says, “The children will be like their parents: for thou shalt indeed bear the commands which I give thee, but it will be without any advantage; for they will not hear, and when thou callest to them, they will not answer ” It was a most grievous trial to the Prophet to know that his words would pass away with the air and produce no good. What was to be expected but that God’s wrath would thus be still more kindled against the people? The Prophet then must have had his mind greatly depressed; for he doubtless labored for the good of his own nation; and we shall hereafter see how sad he was when he understood that their final ruin was at hand. But, as we have said elsewhere, the prophets were influenced by two feelings: for they did not divest themselves of all human affections, inasmuch as they loved their own nation and felt great sorrow, when God declared that he was coming to execute judgment: but this sympathy and sorrow did not prevent them from executing, in a bold manner, and with unshaken zeal, what God had committed to them. Thus then the prophets had feelings to condole with their own kindred, and at the same time were enabled to surmount whatever might check or hinder them from performing their office. Jeremiah did thus condole with his own nation, when he knew that shortly ruin would overtake them; but yet he felt bound to execute what God had bidden him to do, and to obey his call. However bitter therefore was the declaration, Thou shalt speak to them, but they will not hear, yet Jeremiah went forth; for he knew that he must obey God’s command, whatever might be the issue. The same resolution ought to be formed at this day by all the faithful ministers of God. They ought to strive as far as they can to promote the salvation of the people; but still when they see that their doctrine succeeds not as they wish, and that it is the savor of death to the whole world, they ought nevertheless to follow their course: why? because they are always a sweet and good savor to God, whatever may be the event. God then declares to his servant what would be the issue, in order that he might not cease to execute his office with invincible courage, even if no fruit appeared. It was also his purpose to shew before the time to the people their perverseness, if there was possibly any hope, or at least, that he might doubly prove them to be unhealable. It was further his design to consult the good of those few who cherished true religion in their hearts, though the multitude were running headlong to their own ruin. In like manner at this day it is necessary thus to sustain the souls of the faithful; for while the ungodly rave against God, and while almost the whole world is seized with this madness, what would become of the godly, had they not this fact to think of, — that it is nothing new for hypocrites, who boast that they are God’s people and his Church, to reject his grace and to regard as nothing his servants. This truth then is serviceable to us at this day, and may be applied in the same way, so that our minds may not despond nor vacillate, when we see the majority of those, whom God addresses by his servants, heedless and deaf. Thou shalt speak to them, he says, all these words He says not without a reason, All these words; for if the Prophet had only briefly declared to them what he had heard from God’s mouth, he might have discharged his office with less weariness; but when he had often repeated what had been committed to him, it was not done without great trouble and sorrow; for as we have said at the beginning, he spent his labor on the people, not for one year or for ten years; for he preached to them for twenty, thirty, forty years, and pursued his course even beyond that time. When he saw the truth of God thus rejected by the people, how could he otherwise than feel weariness at times? It is therefore not in vain intimated, as I have said, that he was chosen, that he might try, not only for one day, or for a few months or years, whether he could recover the people to the way of salvation, but that he was to go on through all obstacles, so as not to faint, whatever might take place. They will not hear thee, he says: and further, — Thou shalt call to them, and they will not answer thee This also, which God foretells him, is emphatical, — that if the Prophet called most loudly, (as Isaiah is bidden to do, ( Isaiah 58:1 ,) and in his person all teachers,) and called even to hoarseness, yet he is told they would not answer. This shews still more fully their perverseness; for they were not only deaf to God’s voice and neglected plain teaching, but also disregarded the most vehement exhortations, he then adds — return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-27

Source

여기서 내가 진술한 것이 더 명확히 나타난다. 즉 유대인들이 귀가 없었기 때문에 그들을 향해 말씀하지 않으셨다는 것이다. 여기서 하나님은 선지자를 향해 말씀하시며 이르신다. "아이들이 그 부모들과 같을 것이다. 왜냐하면 너는 내가 너에게 주는 명령들을 지킬 것이지만 아무 유익도 없이. 그들이 듣지 않을 것이고, 네가 그들에게 부르짖을 때 그들이 대답하지 않을 것이다." 선지자에게 자신의 말씀들이 공기 중에 사라지고 아무 좋은 것도 낳지 않을 것임을 아는 것은 가장 슬픈 시험이었다. 그러나 우리가 말씀한 것처럼, 선지자들은 두 가지 감정에 의해 움직였다. 왜냐하면 그들이 모든 인간적 감정을 벗어버리지 않았기 때문이다. 그들이 자신들의 나라를 사랑하고 하나님이 심판을 집행하러 오신다는 것을 알 때 큰 슬픔을 느꼈다. 그러나 이 동정과 슬픔이 그들이 자신들에게 맡겨진 것을 대담하게 그리고 흔들리지 않는 열심으로 수행하는 것을 막지 않았다.

원주석

28절 카드 ↗

God shews now that he must act in a new way. The first duty of teachers is to set forth the will of God, to shew what is right, and then to exhort, if plain teaching proves not sufficient. But God intimates here that he was under the necessity to change his manner, because they were wholly irreclaimable. Thou shalt then say this as the last thing; as though he had said, “I indeed wished to try, whether they were capable of being improved, and have employed thee for this purpose: after having long borne with them, knowing by a long trial that thy labor is useless, thou shalt say to them, “I bid you adieu at last.” For what is the meaning of these words, This is a nation which heard not the voice of its God, except that the Prophet, after long trials, knew that he was neither to teach nor exhort them? It is not to be doubted but that God referred to the Jews themselves; for it was his object to expose their impious perverseness. He yet comforted his servant; for he hence knew, that though he could do no good to his hearers, yet his labor was acceptable to God and not without its fruit: for the truth of God is not only fruitful in the salvation of men, but also in their perdition. ( 2 Corinthians 2:15 .) God then shews, that there would be no loss to his servant, even though the Jews repented not; for he would be their judge, and denounce by the highest authority their destruction. We now perceive the design of the Holy Spirit, in saying, Thou shalt at length say, This is a nation which has not hearkened to the voice of its God: for the Prophet is not bidden here to address the Jews, but to pronounce on them a sentence, that the whole world might know how base and detestable had been their contumacy, and how abominable their impiety; for the whole nation had refused to hear The word nation seems here to be taken in a bad sense: it is indeed in many places to be taken for “people;” but in other places Scripture sets גוים , guim, in opposition to God’s chosen people. And perhaps this word has been used, that the Jews might know that they in vain gloried in their own dignity. He shews that they did not excel other nations, for they were themselves of the same class, a nation. This is a nation, he says, which has not hearkened to the voice of Jehovah their God (209) In saying this he doubtless amplified their crime; for as God had made himself plainly known to the Jews, they could not pretend ignorance nor plead any doubt respecting what the prophets taught. As then they had designedly rejected their own God, they hence became more obviously guilty and abominable. He afterwards adds, They have not received correction, he points out the very source of rebellion, — they were unwilling to undertake the yoke. Here then he excludes all those plausible pretences by which the Jews might cloak their impiety, as hypocrites are ever wont to do. Hence he declares that they had been unteachable, for they had refused correction. The word מוסר , musar , often means chastisement; but generally signifies every kind of training. As the subject here is teaching, the Prophet means that they were willfully blind, for they would not be taught; Now this is the extremity of wicked perverseness, that is, when men become so degenerated, that they willfully assimilate themselves to brute beasts by rejecting the yoke of God. He then subjoins, that truth, or faith, had perished The word אמונה , amune, may be taken in two senses. Some refer it to what belongs to God, as meaning religion, or faith: or piety. But the Prophet seems to take it in a larger sense, as signifying what is sincere; for they acted perfidiously towards men as well as towards God. The word then is to be taken simply as meaning integrity, as though he had said, that nothing true or sincere remained in them, but that they were so corrupt that they mocked God and deceived men, and that nothing but dissimulation prevailed among them. This meaning is confirmed by what follows, that it is cut off from their mouth (210) We hence learn that their perfidy is condemned because they acted falsely; and as their heart was full of duplicity, so also was their tongue. He intimates, in short, that there was no hope as to their repentance; for had they promised a hundred times to God to be teachable and obedient, and shewed before the world any appearance of integrity, their promises would have passed off into mere fallacies and deceptions. He then adds — (209) Our version is wrong, “obeyeth not;” for the charge against them is, that they did not attend or give ear to God’s voice: they would not hear it any more than the Papists at this day. This is evident from the previous verse. — Ed . (210) All the ancient versions and the Targum render אמוגה by πίστις , fides — faith, fidelity or faithfulness. The first verb, “perished” or lost, is omitted by the Septuagint and Arabic, but is retained by the Vulgate, Syriac, and the Targum. The second verb is stronger than the first; faithfulness was lost from the mouth, yea, it was completely separated from it. Lost is faithfulness, yea, wholly separated from the mouth. return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-28

Source

하나님은 이제 자신이 새로운 방식으로 행동해야 한다고 보여주신다. 교사들의 첫 번째 의무는 하나님의 뜻을 제시하고 무엇이 올바른지를 보여주는 것이다. 그런 다음 평범한 가르침으로 충분하지 않다면 권고하는 것이다. 그러나 하나님은 여기서 그분이 방식을 바꾸어야 할 필요가 있었다는 것을 암시하신다. 왜냐하면 그들이 완전히 치료 불가능했기 때문이다. 그러면 너는 이것을 마지막으로 말하라. 마치 그분이 말씀하시는 것처럼, "나는 실로 그들이 개선될 수 있는지를 시험해 보기를 원했고, 이 목적으로 너를 사용했다. 오랫동안 그들과 함께 견딘 후, 긴 시험으로 너의 수고가 쓸모없다는 것을 알고, 너는 그들에게 마침내 작별을 고하리라."

이것은 하나님이 유대인들에게 판결을 선언하는 것이 그분에게 속한다는 것을 보여주신다. 그들이 헛된 아첨으로 세상에서 어느 정도 존경을 확보하더라도 아무것도 얻지 못한다는 것이다. 왜냐하면 하나님만이 참된 심판자이시기 때문이다. 그분은 또한 그들이 고분고분하지 않아서 훈련을 받으려 하지 않았다고 덧붙이신다. 그것이 반란의 바로 그 근원이다. 즉 그들이 멍에를 지려 하지 않았다는 것이다. 그분은 나아가 진리, 혹은 믿음이 사라졌다고 말씀하신다. 즉 그들 가운데 아무 진실한 것도 진실된 것도 남지 않았고, 그들이 그처럼 부패해서 하나님을 조롱하고 사람들을 속였으며, 가장 순수한 진실을 잘라냈다는 것이다. 말에서 잘라졌다고 그분은 덧붙이신다. 우리는 따라서 그들의 배신이 정죄되었다는 것을 배운다. 왜냐하면 그들이 거짓되게 행동했기 때문이다. 그들의 마음이 이중성으로 가득 찼으므로 그들의 혀도 그러했다.

원주석

29절 카드 ↗

Here again Jeremiah exhorts his own people to lament; and he uses the feminine gender, as though he called the people, the daughter of Sion, or the daughter of Jerusalem. He then, according to a common mode of speaking, calls the whole people a woman. (211) He first bids her to shave off the hair The word נזר , nesar, means the hair, derived from the Nazarites, who allowed their hair to grow: and there may be here a striking allusion to the Nazarites who were sacred to God; as though he had said, “This people are profane, and therefore ought to have nothing in common with the Nazarites.” Hence also is derived נזר , nesar , a crown. Though then the word means the hair, yet the allusion is not to be overlooked, — that this people, rejected by God, are bidden to cut off and to throw away the hair. After the throwing away of the hair there was to be great lamentation; Raise, he says, on high places a lamentation This may seem to be an exhortation to repentance: but as we have seen elsewhere, though the prophets often gave the people the hope of pardon and reconciliation, yet in this place the Prophet no doubt denounces a final judgment, and is a herald of lamentation, because the prevailing impiety was irreclaimable. He does not then perform here the duty of a teacher, but in a hostile manner denounces ruin: for it immediately follows — For rejected hath Jehovah and forsaken the generation of his wrath The word דור , dur, means an age, not time, but men of the same age: as we call that our generation which now lives in the world, and that which is dead the generation of our fathers, and what succeeds us the next generation. It is indeed true, that the Israelites in every age were worthy of a similar vengeance; but God no doubt shews here, that his vengeance was at hand, for he had long borne with the perverse conduct of the people, and suspended his judgment. As then vengeance was now to be executed, the Prophet calls that age the age of God’s wrath; for we know that the genitive case in Hebrew has often such a meaning as this. Then the age of his wrath means the age or generation devoted to extreme vengeance; for their wickedness against God was extreme, as long as he treated them with forbearance. The longer then he had deferred his judgment, the heavier punishment was at hand. It afterwards follows — (211) The emendations of Houbigant, adopted by Blayney, are by no means to be approved; for without the authority of any MSS. or versions, he changes the gender of these verbs in succession. It is a common thing in the prophets to call the people the daughter of Sion: and probably they are here so addressed, because the hair is an ornament to a female, and to cut it off is a token of deep distress. — Ed . return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-29

Source

여기서 다시 예레미야는 자신의 백성이 슬퍼하도록 권고하신다. 그분은 여성 성(性)을 사용하신다. 마치 그분이 시온의 딸이나 예루살렘의 딸이라고 온 백성을 부르는 것처럼. 그분은 그런 다음 일반적인 말하기 방식에 따라 온 백성을 여인이라고 부르신다. 그분은 먼저 그녀에게 머리카락을 자르도록 명하신다. 나실인들이 하나님에게 거룩하게 구별되었으므로 이 표현으로 놀라운 암시가 있을 수 있다. 마치 그분이 말씀하시는 것처럼, "이 백성은 세속적이어서 나실인들과 아무 공통점도 없어야 한다." 머리카락을 버린 후에 큰 애통이 있어야 한다. 높은 곳에서 아우성 소리를 높여 울라. 선지자가 백성에게 회개하도록 권고하는지를 의심할 수 있다. 그러나 우리가 다른 곳에서 보아온 것처럼, 선지자들이 종종 백성에게 용서와 화해의 소망을 제시하더라도, 이 장소에서 선지자는 의심할 여지 없이 최종 심판을 선포한다. 그리고 우는 자로서의 전령이다. 왜냐하면 만연한 불경함이 치료 불가능했기 때문이다. 그분은 그러므로 여기서 교사의 의무를 수행하지 않고, 적대적인 방식으로 멸망을 선포하신다. 왜냐하면 즉시 따라오기 때문이다. 여호와께서 버리시고 버린 세대를 떠나셨음이라.

원주석

30절 카드 ↗

Lest the Jews should murmur and complain that God was too rigorous, the Prophet adds, that they were not given up to destruction without the justest reasons. How so? They had done evil To do evil here means, that they had not offended in one thing, but had given themselves up to wickedness and evil doings. It is the same as though he had said, that they were so corrupt that they were wholly inured to the doing of evil, and had by long use contracted evil habits; for they continually provoked God. But as they flattered themselves, the Prophet reminds them here of God’s judgment: “It is enough, “he says, “that the Judge condemns you; for if ye see not your wickedness nor acknowledge your sin, yet this will not avail you; for God declares that you are guilty in his sight.” We see that there is an implied contrast between the sight of God and the delusions by which hypocrites soothed themselves, while they made evasions or perversely excused their sins, or sought to escape by circuitous windings. God then shews that his own sight, or knowledge, is sufficient, how blind soever man may be, and however the whole world may connive at their sins. He adds one kind of sin, that they had set up their abominations (212) in the Temple. This refers to superstitions. But as we have seen elsewhere, and shall often have to observe, the Prophets frequently reproved sins by mentioning only one sin for the whole. Then what was especially wicked in the people he states, and that was, that the Temple was polluted with superstitions. We have already said, that it was an intolerable sacrilege to pollute the Temple with abominations, which was then the only true Temple in the world: for it was God’s will that sacrifices should be offered to him in that one place; and he had carefully described everything necessary for a right worship. When, therefore, the Jews polluted that very Temple, how abominable was such a profanation? It was not then without reason that the Prophet brings forward what was especially wicked in the people, — that God’s house was polluted with superstitious and many spurious ceremonies, and that there his whole worship was vitiated. The rest to-morrow. (212) The word means what is unclean and filthy, “their filthy things.” They were the idols which were introduced into the Temple. They did this evil “before his eyes,“ or in his presence, as the Temple was his habitation. They brought idols as it were into his very presence, and thereby literally violated the first commandment, which expressly forbad them to have other gods before him or in his presence. By what means did they evade this explicit command? In the same way as the Church of Rome justifies idolatry, — that idols are helps to devotion: but God regards them as abominations. — Ed . return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-7-30

Source

유대인들이 불평하고 하나님이 너무 엄격하다고 비난하지 못하도록, 선지자는 그들이 가장 정당한 이유 없이는 멸망에 이도될 것이 아니라고 덧붙이신다. 어떻게? 그들이 악을 행했다. 여기서 악을 행한다는 것은 그들이 한 가지에서만 범죄한 것이 아니라 자신들을 악함과 악행들에 내어주었다는 것을 의미한다. 마치 그분이 그들이 오랫동안 습관으로 악을 행하는 데 굳어졌다고 말씀하시는 것처럼. 그러나 그들이 자신들을 달랬으므로, 선지자는 여기서 하나님의 심판을 상기시킨다. "심판자가 너희를 정죄하는 것으로 충분하다. 비록 너희가 너희의 악함을 보지 않고 너희의 죄를 인정하지 않더라도, 그것이 너희에게 아무 유익이 없을 것이다. 왜냐하면 하나님이 너희가 그분의 눈에 유죄라고 선언하시기 때문이다."

그분은 한 종류의 죄를 덧붙이신다. 그들이 성전에 자신들의 가증한 것들을 세웠다는 것이다. 이것은 미신들을 언급한다. 그러나 우리가 다른 곳에서 보아온 것처럼, 그리고 종종 살펴보게 될 것처럼, 선지자들은 종종 전체를 위해 한 가지 죄를 언급함으로써 죄들을 책망한다. 따라서 백성 가운데 특히 사악한 것을 그분은 진술하신다. 즉 성전이 미신들로 더럽혀졌다는 것이다. 그것이 그 당시 세상에서 유일한 참된 성전이었으므로 성전을 가증한 것들로 더럽히는 것이 참을 수 없는 신성 모독이었다는 것을 우리는 이미 말했다.

원주석

31절 카드 ↗

Jeremiah in this verse also inveighs against those superstitions by which the Jews had corrupted the true and pure worship of God. He says, that they had builded high places, which was prohibited in the law. ( Leviticus 26:30 .) Now God, as it has been before said, prefers obedience to all sacrifices, ( 1 Samuel 15:22 :) hence the Prophet justly condemned them, that they forsook the Temple and built for themselves high places or groves, and also altars. He then mentions one particular place, even Tophet in the valley of Hinnom The prophets, in order to render the place detestable, no doubt designated the infernal regions by תפת , Tophet, and גיא הנם , gia enom. For when Isaiah speaks, in the thirtieth chapter, of the eternal punishment of the wicked, he mentions Tophet, which is the same word as we find here. As to the valley of Hinnom, it is called in Greek Gehenna, and is taken to designate eternal death, or the torments which await all the wicked. In a similar manner the word Paradise is metaphorically taken for the blessed state and for the eternal inheritance; for God so placed man at first in that eastern garden, that he might in a manner protect him under his own wings. As then the blessing and favor of God shone on that place where Adam first dwelt, that it might be a certain image of celestial life and of true happiness, so they called the glory, prepared for all God’s children in heaven, Paradise. So also on the other hand the prophets called hell גיא הנם , gia enom, in order that the Jews might detest those impious and sacrilegious modes of worship by which their fathers had polluted themselves. And for the same reason they call hell, Tophet. The ancients also say, that it was a place in the suburbs of the city. They were not wont then to assemble afar off for the sake of these abominations, since the place was within sight of the Temple, and they knew that there was the only true altar approved by God, and that it was not lawful to offer sacrifices anywhere else. Since they knew this, and God had set such a place before their eyes, the greater was their madness, when they preferred a filthy spot in which to worship God according to their own will, or rather according to their own wantonness. Of this so great an audacity Jeremiah now complains: They builded for themselves high places, in Tophet, even in the valley He introduces the word son; but it is called הנם גיא , gia enom, the valley of Hinnom; whence comes the word Gehenna, as we have already said. He adds, that they might burn their sons and their daughters It was a horrible and prodigious madness for parents not to spare their own children, but to cast them into the fire; for they must have been so seized with a diabolic fury as to divest themselves of all human feelings: and yet they had a plausible reason, as they supposed; for it was a zeal worthy of all praise to prefer God to their own children. When therefore they cast their children into the fire, this kind of zeal might have deceived the simple; and to this was added a pretext derived from example, for Abraham was prepared to sacrifice his own son. But it hence appears what men will do when they are led away by an inconsiderate zeal; for from the beginning of the world the source of all superstitions has been this, — that men have devised for themselves various modes of worship, and have given themselves the liberty to seek a way of their own to pacify God. As to the pretended example, they were so blind as not to distinguish between themselves and Abraham; for he was commanded to offer his son, ( Genesis 22:2 ;) but they, without any command, attempted to do the same thing; this was extreme presumption. As to Abraham, he obeyed God; and he could not have been led astray, when he knew that such a sacrifice was approved by God. But when the Jews emulated his zeal, it was an extreme folly; and they were especially culpable, because they neglected God’s command and wholly disregarded it. They were, however, so far carried away by their own wantonness as to cast their own children into the fire, and under the pretense of piety: so great and so savage a cruelty prevailed among them. We hence perceive that there is no end of sinning, when men give themselves up to their own inventions; for God surrenders those to Satan, that they may be led by the spirit of giddiness and of madness and of stupidity. Let us therefore learn ever to regard what God approves: and let this be the very beginning of our inquiry, whenever we undertake anything, whether God commands it; and this course ought especially to be observed with regard to his worship; for, as it has been already stated, religion is especially founded on faith, and faith is based on the word of God: and hence it is here added — Which I commanded them not, and which never came to my mind This reason ought to be carefully noticed, for God here cuts off from men every occasion for making evasions, since he condemns by this one phrase, “I have not commanded them,” whatever the Jews devised. There is then no other argument needed to condemn superstitions, than that they are not commanded by God: for when men allow themselves to worship God according to their own fancies, and attend not to his commands, they pervert true religion. And if this principle was adopted by the Papists, all those fictitious modes of worship, in which they absurdly exercise themselves, would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying his word, they would be delivered from their deep abyss of error. The Prophet’s words then are very important, when he says, that God had commanded no such thing, and that it never came to his mind; as though he had said, that men assume to

Pericope (part_of)

절 (explains)

bible-text/jer-7-31

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예레미야는 이 절에서도 유대인들이 하나님의 참되고 순수한 예배를 부패시킨 미신들에 대해 맹렬히 공격하신다. 그분은 그들이 율법에서 금지된 산당들을 세웠다고 말씀하신다. 하나님이 처음부터 영적으로 예배받기를 원하셨으므로, 그들이 성전을 떠나 자신들을 위해 산당들이나 수풀들을 세운 것은 선지자가 올바르게 정죄했다. 그런 다음 그분은 한 특정한 장소를 언급하신다. 즉 힌놈 골짜기의 도벳을. 선지자들은 이 장소를 가증스럽게 만들기 위해 의심할 여지 없이 지옥 지역들을 도벳과 힌놈 골짜기로 지정했다. 왜냐하면 이사야가 30장에서 악인들의 영원한 형벌에 대해 말씀하실 때, 그분은 여기서 우리가 발견하는 것과 같은 단어인 도벳을 언급하기 때문이다.

그분은 자신들의 아들들과 딸들을 불에 사르려고라고 덧붙이신다. 부모들이 자신들의 자녀들을 아끼지 않고 불에 던지는 것은 끔찍하고 기괴한 광기였다. 왜냐하면 그들이 모든 인간적 감정을 벗어버리도록 악마적 격분에 사로잡혀야 했기 때문이다. 그러나 그들에게는 그럴듯한 이유가 있었다. 왜냐하면 그들의 자녀들보다 하나님을 더 선호한다는 것을 모든 찬양에 합당한 열심이라고 생각했기 때문이다. 따라서 그들이 아이들을 불에 던질 때, 이 종류의 열심이 단순한 자들을 속일 수 있었다. 그리고 이에 예로부터의 구실이 더해졌다. 왜냐하면 아브라함이 자신의 아들을 기꺼이 제물로 드리려 했기 때문이다. 그러나 따라서 무분별한 열심이 그들을 이끌어갈 때 사람들이 어떻게 하는지가 나타난다. 왜냐하면 세상의 시작부터 모든 미신들의 근원이 이것이기 때문이다. 즉 사람들이 자신들을 위해 다양한 예배 방식들을 고안하고 하나님을 달래는 자신들만의 방식을 구하는 자유를 자신들에게 주었다는 것이다. 그분은 덧붙이신다. 내가 명령하지 않았고, 내 마음에 오르지도 않은 것. 이 이유가 주의 깊게 주목되어야 한다. 왜냐하면 하나님이 "내가 그것을 명하지 않았다"는 이 한 구절로 유대인들이 자신들의 회피들을 만들어낼 모든 기회를 끊어버리시기 때문이다. 따라서 미신들을 정죄하는 데 다른 어떤 논거도 필요 없다. 단지 그것들이 하나님에 의해 명령되지 않았다는 것만으로. 왜냐하면 사람들이 자신들의 공상들에 따라 하나님을 예배하는 것을 스스로에게 허용할 때, 그리고 그분의 명령들에 주의를 기울이지 않을 때, 그들이 참된 종교를 전복시키기 때문이다.

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The Prophet denounces a punishment, though the Jews thought that they deserved a reward. The case is the same with the Papists at this day, who thoughtlessly boast, when they heap together many abominations; for they think that God is bound as it were by a law, not to overlook so much diligence. But the Prophet shews how grossly deceived they are who worship God superstitiously, without the authority of his word; for he threatens them here with the heaviest judgment, — Called no more, he says, shall it be Tophet, nor The valley of the son of Hinnom; but The valley of slaughter shall it be called; for the whole land was to be filled with slaughters. He adds, Bury shall they there, for elsewhere there will be no place (213) He intimates that so great would be the slaughters, that Jerusalem would not contain the dead: hence, he says, graves will be made in Tophet; and many also will be slain there. A dead body, we know, was unclean by the Law; and it was not lawful to offer sacrifices to God near graves. ( Numbers 19:11 .) The Prophet then shows, that when the Jews foolishly consecrated that place to God, they committed a dreadful profanation, for that place was to be wholly filled with dead bodies, and polluted also by the slaughter of men. We hence see what the superstitious do when they follow their own devices — that they provoke God’s wrath; for by the grievousness of the punishment we may form a judgment as to the degree in which God abominates all false modes of worship, which men devise without the warrant of his law; for we must ever remember this principle, I commanded it not, nor hath it ever come to my mind It follows — (213) This is the meaning according to all the ancient versions and the Targum . The Syriac is, “for want of place.” Gataker gives the same meaning. Our version follows Pagninus, and is substantially adopted by Blayney both here and in Jeremiah 19:11 . Literally it is, “From no place,“ that is, “From there being no place,“ as Calvin says elsewhere. — Ed . return to ' Top of Page ' <a name="verse-33" class="com-number"

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선지자는 유대인들이 자신들이 보상을 받을 만하다고 생각했음에도 불구하고 형벌을 선포하신다. 교황주의자들이 오늘날 생각 없이 많은 가증한 것들을 쌓으면서 자랑할 때처럼. 그러나 선지자는 여기서 가장 무거운 심판으로 그들을 위협하신다. 그분은 말씀하신다. 그것이 더 이상 도벳이나 힌놈 아들의 골짜기가 아니라 살인의 골짜기라고 불릴 것이다. 왜냐하면 온 땅이 살인으로 가득 찰 것이기 때문이다. 그분은 덧붙이신다. 장사할 곳이 없으므로 그들이 거기서 도벳에 장사할 것이다. 그분은 살인들이 너무 커서 예루살렘이 죽은 자들을 담을 수 없을 것임을 암시하신다. 그러므로, 그분은 말씀하신다, 도벳에 무덤들이 만들어질 것이다.

원주석

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Jeremiah threatens them with something more grievous than death itself, — that God would impress the marks of his wrath even on their dead bodies. It is indeed true what a heathen poet says, “That the loss of a grave is not great,” ( Virgil, aeneid;) but we must on the other hand remember that burying has been held as a sacred custom in all ages; for it was a symbol of the last resurrection. Barbarous then were the words, “Give me a stick, if you fear that birds will eat my dead body;” as the cynic, who had ordered his body to be cast into the field, derided what was said in answer to him, “The wild beasts and birds will devour thee:” “Oh,” said he, “let me have a stick, and I will drive them away;” intimating by such a saying, that he would then be without any feeling; but he shewed that he entertained no hope of immortality. But it was God’s will that the custom of burying should prevail among all nations, that in death itself there might be some evidence or intimation of the last resurrection. When therefore the Prophet declares here and in other places that the Jews would be without a burial, he doubtless enhances the vengeance of God. We indeed know that some of the most holy men had not been buried; for the prophets were sometimes exposed to wild beasts and birds: and the whole Church complains in Psalms 79:2 , that the dead bodies of the saints were exposed and became food for birds and wild beasts. This has sometimes happened; for God often mixes the good with the evil in temporal punishments, as he makes his sun to rise on the good and the evil: but yet of itself and for the most part, it is an evidence of a curse, when a man’s body is cast away without any burial. It is this then that the Prophet means when he says, The carcase of this people shall be meat for the birds of the air and for the beasts of the earth, and there will be none to terrify them; (214) that is, there will be no one to perform the humane office of driving the beasts away, the very thing which nature itself would lead one to do. If any one now objects and says, that in this case the faithful could not be distinguished from the reprobate, the answer is plainly this, — that when the honor of a burial is denied to the faithful, God will become the avenger. But this does not prove that God does not in this way inflict a visible punishment on the reprobate, and thus expose them to reproach by whom he has been despised. He afterwards adds — (214) The poetical singular is used throughout the verse, — And the carcase of this people shall be for meat To the bird of heaven and to the beast of the earth, And there will be no terrifier. — Ed . return to ' Top of Page ' <a name="verse-34" class="com-number"

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예레미야는 죽음 자체보다 더 무거운 것으로 그들을 위협하신다. 즉 하나님이 죽은 자들의 시체들에조차 자신의 진노의 표시를 새기실 것이라는 것이다. 그것은 물론 이방 시인이 말하는 것처럼 사실이다. "무덤의 상실이 크지 않다." 그러나 다른 한편 우리는 장사가 모든 시대에 신성한 관습으로 여겨졌다는 것을 기억해야 한다. 왜냐하면 그것이 마지막 부활의 상징이었기 때문이다. 따라서 선지자가 여기서와 다른 장소들에서 유대인들이 장사를 받지 못할 것이라고 선언할 때, 그는 의심할 여지 없이 하나님의 복수를 강화한다.

이 백성의 시체들이 공중의 새들과 땅의 짐승들의 먹이가 되고, 그들을 떼어낼 자가 없을 것이다. 즉 인도적인 일을 행하는 사람이 없을 것이다. 짐승들을 쫓아내는 일은 자연 자체가 하도록 이끌 것인데. 믿음으로 유대인들이 회개하지 않을 것이라면, 이것이 하나님이 복수하시는 방법이다. 그러나 이것이 하나님이 이처럼 가시적인 형벌을 악인들에게 내리신다는 것, 그리고 그분을 멸시했던 자들에 의해 그들을 모욕에 노출시키신다는 것을 증명한다.

원주석

34절 카드 ↗

He still continues the same subject; for he denounces on the Jews the punishment which they had deserved. He more fully expresses what he mentioned in the last verse respecting the shameful and dreadful barbarity that would follow the slaughter; for the whole country would not only be harassed by the enemy, but wholly laid waste: for when sounds of joy and gladness cease, all places are filled with lamentations; and when no marriages are celebrated, it is a sign of devastation. But by marriage, the Prophet, stating a part for the whole, understands whatever was necessary for the preservation of society; it is the same as though he had said, “There shall be now no marrying:” for without marriages the human race cannot continue. Hence this cessation would be the same, as though he had said, that they would be wholly regardless of all those things necessary to perpetuate mankind. He thus adds nothing new, but expands what we have before observed, — that the whole land would be filled with dead bodies, and that there would be such lamentation as to deter men from all their usual and ordinary habits: he afterwards shews more fully the same thing. return to ' Top of Page ' Jeremiah Jer 6 Jeremiah Jer Jeremiah Jer 8 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Jeremiah 7". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ jeremiah-7.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Greek Old and New Testament Strong's Interlinear Search Whole Bible ---------------- Old Testament New Testament ---------------- Books of Law Books of History Books of Wisdom Major Prophets Minor Prophets The Gospels Pauline Epistles General Epistles Apocalyptic Books NASB K

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그분은 여전히 같은 주제를 계속하신다. 그분이 마지막 절에서 처참하고 무서운 야만성이 살인 후에 올 것이라고 언급한 것을 더 충분히 표현하신다. 왜냐하면 온 나라가 원수들에 의해 황폐될 뿐만 아니라 완전히 폐허가 될 것이기 때문이다. 기쁨과 즐거움의 소리들이 그칠 때, 모든 장소가 슬픔으로 가득 찬다. 그리고 결혼들이 거행되지 않을 때, 그것은 황폐의 표시이다. 결혼으로 선지자는 부분으로 전체를 언급하며, 사회의 보존을 위해 필요한 무엇이든을 이해한다. 마치 그분이 말씀하시는 것처럼, "이제 결혼이 없을 것이다." 왜냐하면 결혼 없이 인류가 계속될 수 없기 때문이다. 따라서 이 중단은 마치 그분이 인류를 지속시키는 데 필요한 모든 것들에 대해 완전히 관심이 없을 것이라고 말씀하시는 것과 같다. 따라서 그분은 아무 새로운 것도 덧붙이지 않고, 우리가 전에 주목한 것을 확장하신다. 즉 온 땅이 죽은 자들로 가득 찰 것이고, 사람들이 모든 통상적이고 일상적인 습관들을 버리게 할 만큼 큰 슬픔이 있을 것이라는 것이다.

원주석

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