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주석[칼빈] — 예레미야 8장 · 길르앗의 유향

요약
칼빈 주석 · 섹션 22개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

I Have said that Jeremiah repeats in the first verse what he had before said, — that the Jews would be deprived of their graves, in order that there might be on the dead a mark of God’s vengeance; as though he had said, that after having been destroyed by the hand of enemies, they would have their punishment extended farther by having their dead bodies exposed to the wild beasts and birds. The faithful, as I have said, suffer no loss, when burial is denied them; but yet they do not disregard burial, inasmuch as it is a badge of the resurrection. Though God suffers them to be involved in this disgrace with the reprobate, yet this does not hinder but that God should execute his vengeance on the wicked by such a temporal punishment as turns to a blessing to the faithful. It is therefore no unmeaning denunciation, when the Prophet says that the time was at hand, when their bones would be taken out of their graves. He mentions the bones of kings, and of priests, and of prophets, and of the whole people The kings thought that as soon as they were hid in their graves, their dead bodies would be deemed sacred: the same notion prevailed as to rulers, priests, and prophets: but he says that no grave would be untouched or free from the outrage of enemies; and thus he shews, that the city would be rooted up from its foundations. Were the city to remain safe, the graves would be spared. Hence this punishment could not have been inflicted, without the very foundations of the city being dug up by the enemies. In short, he points out here a dreadful and final overthrow; and at the same time he shews the reason why God would manifest such severity towards the Jews. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-8-1

Source

나는 예레미야가 첫 번째 절에서 전에 말씀하신 것을 반복한다고 말했다. 즉 유대인들이 무덤을 빼앗길 것이고, 그럼으로써 죽은 자들에게 하나님의 복수의 표시가 있을 것이라는 것이다. 마치 그분이 원수들의 손에 멸망된 후에 그들의 시체들이 들짐승들과 새들에게 노출됨으로써 형벌이 더 확장될 것이라고 말씀하시는 것처럼. 신실한 자들은 내가 말한 것처럼 장사가 거부될 때 손해를 입지 않는다. 그러나 장사가 부활의 상징이므로 그들은 그것을 무시하지 않는다. 비록 하나님이 그들이 악한 자들과 함께 이 치욕에 연루되는 것을 허용하시더라도, 그분은 하나님이 이러한 일시적 형벌로 악인들에게 자신의 복수를 집행하시는 것이 신실한 자들에게 축복이 되는 것을 막지 않으신다. 따라서 선지자가 그들의 뼈들이 무덤에서 취해질 때가 가까웠다고 말씀하시는 것은 아무 의미 없는 선언이 아니다. 그분은 왕들의 뼈들, 제사장들의 뼈들, 선지자들의 뼈들, 그리고 온 백성의 뼈들을 언급하신다. 왕들은 무덤에 묻히자마자 그들의 시체들이 신성하게 여겨질 것이라고 생각했다. 동일한 생각이 지도자들, 제사장들, 선지자들에 대해서도 통용되었다. 그러나 그분은 어떤 무덤도 손대지 않거나 원수들의 만행에서 자유롭지 않을 것이라고 말씀하신다. 그리고 이처럼 그분은 그 성읍이 그 기초에서부터 뿌리 뽑힐 것임을 보여주신다. 그 성읍이 안전하게 남아 있다면, 무덤들이 보존될 것이다. 따라서 이 형벌은 그 성읍의 기초들이 원수들에 의해 파헤쳐지지 않고서는 집행될 수 없었을 것이다.

원주석

2절 카드 ↗

It was, because they served the sun, and the moon, and the stars It was God’s just vengeance, that their bones should be taken from their graves, in order that the sun and moon and all the stars might be witnesses of his judgment. By these words Jeremiah indirectly reprobates the senselessness of the people for thinking that they performed an acceptable service to the sun and moon. He therefore says, that all the stars and the planets would become as it were spectators of the vengeance which God would execute; as though he had said, that the whole celestial host would approve of that punishment; for nothing is more detestable to creatures, than when the glory of their Maker is ascribed to them. It is indeed true that the sun, moon, and stars are without sense or reason; but the Prophet here attributes reason to them, in order that he might shake off from the Jews that stupidity in which they hardened themselves, while they thought that they were rendering to the sun an acceptable service. At the same time he alludes, as it appears also from other places, to the punishment inflicted on adulterers: for when a harlot is drawn out and led forth in contempt and disgrace in the presence of her adulterers, it is deemed a most just punishment. And thus as the Jews had as it were committed adultery with the sun and the moon and the stars, so the Prophet says here, that their disgrace and baseness would be made manifest in the sight of the sun, and the moon, and the stars. He says, which they have loved He no doubt alludes to the blind ardor by which idolaters were possessed, when they zealously pursued their illicit devotions; for it was a species of an unbridled and mad passion, as it appears from other places; for no fornicator burns with a more impetuous lust after a woman, than idolaters do, when Satan dazzles their eyes and fascinates their hearts. Of this impure love then does the Prophet now speak; and at the same time, he indirectly condemns the Jews for having alienated themselves without a cause from God, who was their legitimate husband. There is indeed nothing less tolerable than for men thus perfidiously to forsake God, when he has invited them to himself, and contracted as it were with them a holy and an inviolable marriage. He afterwards adds, whom they have served This was still more base; they devoted themselves to the work of serving the sun, the moon, and the stars. He mentions in the third place, that they walked after them. God had shewn them the right way, and had commanded them to follow him: but they forsook God, says the Prophet, and followed the stars of heaven. He states in the fourth place, that they sought them. By this he refers to their perverseness. Some render the word “consulted,” of which I do not approve, for it is strained and far-fetched. (215) The Prophet, I doubt not, denotes here the persevering attention of the Jews to the objects of their worship; for they followed their idols not by a sudden and momentary impulse, but they resolutely devoted themselves to them and became as it were fixed in their wicked purpose. And he says in the last place, that they prostrated themselves before them. This was the way in which they served them. It is an evidence of reverence when men prostrate themselves before their idols; and thus they serve them, for it is an act of worship. The Prophet might indeed have sufficiently expressed in one sentence the impiety of the people; but he joins together several sentences for the sake of amplification, in order that he might render more evident the ingratitude of the people in seeking for themselves unknown gods, and in setting up false and fictitious modes of worship, rather than to render obedience to the only true God and to acquiesce in his law, which is a certain rule, and never leads any astray. (216) He afterwards adds, They shall not be gathered, nor be buried; for dung shall they be on the face or surface of the land He confirms what he had said of the punishment before mentioned, — that they had acted disdainfully towards God, and had prostrated themselves before their idols, so after death they would be made base and detestable, so that the mind would revolt at such a hateful sight. This is the meaning. It follows — (215) Though it be improper to render the word “consult;” yet the meaning is the same: they sought them, that is, their counsel and direction. They sought them in all emergencies. “To inquire of the Lord,“ in Genesis 25:22 , is literally “to seek the Lord;” and “to inquire of God,” in Exodus 18:15 , is literally “to seek God.” Indeed, to inquire of or to ask, that is, counsel, seems to be the most common meaning of the word. “Sought,“ is the Vulgate and Targum, — “consulted,“ is the Syriac , — and “cleaved to,“ is the Septuagint and Arabic; and this is the idea of Calvin. — Ed. (216) It would be better to render אמונה before the verbs here as an adverb, because, as, or inasmuch as. There is a pronoun following every verb, — 2. And they shall expose them to the sun, And to the moon, and to all the host of heaven: As they had loved them, and as they had served them, And as they had walked after them, And as they had sought them, And as they had bowed down to them, They shall not be gathered, nor buried; For dung on the face of the land shall they be. The order here is from the principle to the action, and not the contrary, as is often the case: love — service — walking according to the rules prescribed — seeking counsel-and worshipping. — Ed. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-8-2

Source

왜냐하면 그들이 해와 달과 별들을 섬겼기 때문이다. 그것은 하나님의 정당한 복수였다. 그들의 뼈들이 무덤에서 취해져서 해와 달과 별들이 모두 그분의 심판의 증인들이 될 수 있도록. 이 말씀들로 예레미야는 간접적으로 백성의 우둔함을 책망하신다. 왜냐하면 그들이 해와 달에 기꺼이 예배하며 그것을 하나님을 받아들이게 하는 예배라고 생각했기 때문이다. 그분은 따라서 모든 별들과 행성들이 하나님이 집행하실 복수를 말하자면 바라보는 자들이 될 것이라고 말씀하신다. 마치 그분이 전체 천군이 그 형벌을 승인할 것이라고 말씀하시는 것처럼. 왜냐하면 피조물들에게 그들의 창조자의 영광이 그들에게 돌려지는 것보다 더 가증스러운 것은 없기 때문이다.

동시에 그분은 간통을 행한 자들에게 부과된 형벌에 대해서도 암시하신다. 음녀가 그녀의 간통자들의 존재에서 경멸과 치욕 가운데 끌려 나올 때, 그것이 가장 정당한 형벌로 여겨진다. 그처럼 유대인들이 말하자면 해와 달과 별들과 간통을 행했으므로, 선지자는 여기서 그들의 치욕과 비천함이 해와 달과 별들의 눈앞에 드러날 것이라고 말씀하신다.

그분은 그들이 사랑했다고 말씀하신다. 그분은 의심할 여지 없이 우상 숭배자들이 사로잡힌 맹목적 열정을 암시하신다. 그들이 자신들의 불법적 헌신을 열심히 추구했을 때. 왜냐하면 그것은 일종의 억제되지 않고 미친 열정이었기 때문이다. 다른 장소들에서도 나타나듯이. 왜냐하면 음란한 자도 우상 숭배자들처럼 더 격렬한 욕정으로 그 대상을 향해 불타오르지 않는다. 그들이 섬겼다. 이것이 더 비천했다. 그들이 별들을 섬기는 일에 자신들을 헌신했다. 세 번째로 그분은 그들이 그것들을 따라 걸었다고 언급하신다. 그런 다음 넷째로 그들이 그것들을 구했다고 말씀하신다. 선지자는 의심할 여지 없이 여기서 자신들의 예배 대상들에 대한 유대인들의 집요한 주의를 나타내신다. 그들이 갑작스럽고 일시적인 충동으로 자신들의 우상들을 따른 것이 아니라, 그들이 확고하게 자신들을 그것들에게 헌신하여 자신들의 사악한 목적에 말하자면 고착되었다. 마지막으로 그분은 그들이 그것들 앞에 엎드렸다고 말씀하신다.

그분은 나중에 덧붙이신다. 그들이 모이지 않고 장사되지 않을 것이다. 그들이 이전에 묻혀있었던 것들이 끌어내어져 땅의 면에 거름이 될 것이다. 그분은 앞서 말씀하신 형벌을 확증하신다. 즉 그들이 하나님에 대해 오만방자하게 행동하고 자신들의 우상들 앞에 엎드렸으므로, 죽은 후에는 비천하고 혐오스럽게 되어 그 가증스러운 광경에 마음이 역겨울 것이라는 것이다.

원주석

3절 카드 ↗

He intimates in this verse, that all survivors would be doubly miserable, as it would be better for them to die at once than to pine away in unceasing evils: for they who give another meaning to the words, seem not to understand the design of the Prophet. The import then of the passage is, — that however dreadful God’s judgment would be, when slaughters everywhere prevailed, and dead bodies were drawn out which had been previously buried, yet all this would be a slight punishment in comparison with what God would inflict on the rest, such as remained alive: and he also intimates that their life would be more miserable than death itself, yea, than ten deaths. That those then who would escape death might not think that they gained any advantage, the Prophet says, Chosen shall be death before life by all the residue We hence learn how grievous was to be God’s vengeance; for nothing would be better or more desirable than to undergo death at once, as life would be nothing else but a continued languor and torment. Expected then will be death in all places in which there shall be survivors, where I shall drive them He mentions a reason for this twofold misery, — they would not be allowed to live in their own country, but would become aliens, — and they would find in their exile God’s hand against them, and as it were following them everywhere. (217) (217) The literal rendering of this verse is as follows, — And chosen shall be death rather than life by all the remnant, — Who shall remain of this wicked family, In all the places of such as shall remain, Whither I shall have driven them, Saith Jehovah of hosts. Blayney justly observes, that the participle in the second line is in apposition with “remnant,“ as explanatory of it, and is not to be put in the genitive case, as in our version. A similar construction is found in Jeremiah 24:8 . But there is no sufficient authority or reason for omitting the same participle after “places,“ as is done by Blayney. Such repetitions are common in the prophets. — Ed . return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-8-3

Source

그분은 이 절에서 살아남은 모든 자들이 이중으로 비참할 것이라고 암시하신다. 왜냐하면 끊임없는 악들 가운데 시들어 가는 것보다 한번에 죽는 것이 더 나을 것이기 때문이다. 그 절의 취지는, 살인이 곳곳에 만연하고 이전에 묻혔던 시체들이 끌어내어지는 하나님의 심판이 아무리 무서울지라도, 이 모든 것은 하나님이 남은 자들, 살아남은 자들에게 내리실 것에 비하면 가벼운 형벌이라는 것이다. 그리고 그분은 또한 그들의 삶이 죽음 자체보다, 심지어 열 번 죽는 것보다 더 비참할 것이라고 암시하신다. 따라서 죽음에서 피한 자들이 아무 유익도 얻지 못했다고 생각하지 않도록, 선지자는 말씀하신다. 사망을 삶보다 택하리라는 것이 남은 모든 자들에 의해.

원주석

4절 카드 ↗

Though God had reminded his Prophet of the event, yet he still invites the Jews to repentance; not that there was any hope of restoring them to a right mind, (for he had said that they were wholly irreclaimable,) but that their perverseness might be less excusable; and it was also his object to afford some relief to the small number of the godly who still remained; for they had not all fallen away into impiety, though the great body of the people had become corrupt. God then, partly to aggravate the sin of the ungodly, and partly to provide for his faithful people, exhorts those to repentance, who were yet wholly intractable. And here we ought to consider that God’s goodness, when abused, brings a much heavier judgment. God does here in a manner contend with the wickedness of his people, by setting before them the hope of pardon, if they repented. Thou shalt then say to them; that is, “Though I have already testified to thee that thy labor would be in vain, yet thou shalt not give over thy work.” Shall they who have fallen rise again? This sentence is variously explained; the greater part of interpreters confine it to the Jews only, “Shall the Jews who have fallen rise again?” As to the second clause, some give this explanation, “If Israel returns, will not God also return?” that is, from his wrath, or, “Will he not be propitious?” Or, “If Israel turns away, will not God also turn away?” Others understand both parts of the sentence of the people, “If the people have once turned away, will they not yet return to God?” For the verb שוב , shub, has contrary meanings; it means, to fall away, to rebel, to go back; and it means also to return. But after having maturely considered the words and the design of the Prophet, I think it to be a general statement, as though he had said, “When any one falls, he immediately thinks of recovering his fall; when any one deviates from the right course, being warned of his going astray, he immediately looks for the road. This is what is usually done, what then means this so great a stupidity, that the people of Jerusalem do not repent, when yet they ought to have long ago acknowledged their fall and their wanderings?” return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-8-4

Source

하나님이 자신의 선지자에게 사건을 상기시키셨지만, 그분은 여전히 유대인들을 회개하도록 초청하신다. 그들을 정상적인 마음으로 회복시킬 어떤 소망이 있어서가 아니라, 왜냐하면 그분이 그들이 완전히 치료 불가능하다고 말씀하셨기 때문이다. 그러나 그들의 완고함이 더 변명의 여지가 없도록 하기 위해. 그리고 또한 아직 남아 있는 소수의 경건한 자들에게 어느 정도의 위안을 제공하는 것이 그분의 목적이었다. 왜냐하면 그들이 모두 불경함으로 타락하지는 않았기 때문이다. 비록 백성의 대부분이 부패했지만. 하나님은 따라서 불경한 자들의 죄를 가중시키기 위해, 그리고 부분적으로 자신의 신실한 백성을 위해, 아직 완전히 다루기 어려운 자들에게 회개하도록 권고하신다.

그분은 말씀하신다. 너는 그들에게 말하라. 즉 "비록 내가 이미 네 수고가 헛될 것이라고 네게 증언했지만, 그래도 너는 네 일을 그만두지 말라." 넘어진 자들이 일어나지 않겠느냐? 이 문장은 다양하게 설명된다. 나는 그것이 일반적인 진술이라고 생각한다. 마치 그분이 말씀하시는 것처럼, "어떤 이가 넘어질 때, 그는 즉시 자신의 넘어진 것을 회복할 것을 생각한다. 어떤 이가 올바른 길에서 벗어날 때, 길을 잃은 것을 알게 되면, 즉시 길을 찾는다. 이것이 통상 행해지는 것이다. 그러면 이처럼 큰 우둔함이 무슨 의미냐? 예루살렘 백성이 회개하지 않는 것이? 그러나 그들은 오래 전에 자신들의 타락과 방황을 인정했어야 했다."

원주석

5절 카드 ↗

Whoever will impartially consider the discourse of the Prophet must see that this is the real meaning; for, in the second of these verses, he says, Why is this people of Jerusalem, etc . ; he now first speaks, as it clearly appears, of the people. It then follows that the former verse ought not to be applied to the people; but it contains only a general statement. In short, Jeremiah condemns here the madness of the people, because they followed not the example of those who have either fallen or deviated from the way by mistake. For it is what is naturally implanted in all, that they do not willingly perish in their misfortunes. He then who falls immediately strives to rise again; and he who leaves the right way, tries if possible to return to it again. This then is what the most foolish will do; why then, says Jeremiah, do not this people imitate such an example? He therefore shews by this comparison, that their conduct was monstrous; for they obstinately adhered to their vices, and never thought that there was a hope of reconciliation if they from the heart returned unto God. And he emphatically mentions Jerusalem; for had such obstinacy prevailed among the Chaldeans or the Egyptians, it would indeed have been inexcusable; but not so strange as among a people to whom the law had been given, and to whom God had plainly revealed the way of salvation. When, therefore, this people so hardened themselves as to reject all warnings, was it not monstrous? (218) Then he says, that they were rebellious with a pertinacious rebellion; that is, that they forsook God not only through levity or want of thought, or some sudden impulse, but so pertinaciously, that the prophets spent their labor in vain in teaching and exhorting them. Hence he calls it a strong rebellion, though the word may be taken here as in other places in the sense of perpetual And he assigns the cause, because they laid hold on deception, that is, they adhered fast to deception. But the Prophet means by deception, not that by which a neighbor is deceived or circumvented, but hypocrisy, by which men so blind themselves, that they are unwilling either to attend to God’s word, or to open their eyes to see the light. When, therefore, men through willful obstinacy bury themselves in darkness, they may be said to lay fast hold on deception (219) David says, in Psalms 32:2 , that the man is blessed in whose spirit there is no guile: he entertains no guile, as we commonly do. Now, to entertain guile is to possess a deceitful heart. He had before said that they are blessed whose sins are forgiven and to whom iniquity is not imputed: he adds by way of explanation, provided there be no guile in the spirit; and why? Because wicked men seem to themselves to be blessed, for they perceive not their own misery, because they are enveloped in their own coverings: and this is the guile of which David speaks. According to the same meaning, our Prophet says, that those laid fast hold on deception, who were so involved in darkness or so blinded by their lusts, as to seek to deceive God; but they deceive themselves. This then is the cause why those whom God corrects and chastises feel no penitence; for they are willfully blind, they close their eyes and deafen their ears, and seek to be deceived by the devil; they attend not to the holy warnings given them for their salvation. If then, we wish to be healed of our vices, let us ever begin in this way, — let us carefully examine our thoughts and our motives, and not please ourselves nor deceive ourselves by empty flatteries, but strive to shake off whatever is reprehensible and vicious. The very beginning of true repentance is to renounce all deceptions and fallacies and to seek the light, which can alone discover to us our evils. It afterwards follows — (218) Most agree in this view,- Gataker, Venema, Henry, Lowth, Blayney, and Scott. All the versions favor this view, giving two different meanings to שוב , repeated in the last clause, except the Syriac, which gives this version, “Though they ought to repent, they yet do not repent.” — Ed (219) The idea of revolt or apostasy is given by the ancient versions to the verb used at the beginning of the verse, and also to the noun which follows, and not that of rebellion, as by Calvin. The same meaning is given by Gataker, Venema, and Blayney ; and they consider that Jerusalem is in apposition with “this people,“ in this manner, — Why has this people, Jerusalem, Revolted with perpetual revolt? As it has been already observed, the verb שוב , with all its derivations, means strictly to turn, but is used in the sense of turning to or from, that is, of returning or of departing. The context is our guide. It can hardly be supposed to have these two meanings in the same passage. All agree in giving it the idea of returning, at the end of the fourth verse, and at the end of this verse, the fifth; and in the three other instances in which it occurs here, they give it the idea of turning away or departing. I am disposed to think that it has the first meaning throughout the passage. I would render these two verses thus, — 4. Thou shalt also say to them, Thus saith Jehovah, — Do men fall and not rise again? Does any one return and not return? — 5. Why, — often have this people returned, Jerusalem is returning continually! — They hold fast deceit, they have refused to return. The hypocrisy of the people is the subject: they pretended to return, but did not really return; they were deceitful. It is a sort of a dialogue. The beginning of the next verse is an answer to the end of this, — 6. I hearkened and heard, “No:“ thus they say: Yet no man has repented of his evil, — Saying, What have I done? Every one returns to his own course, Like a horse rushing into battle. The charge of refusing to return was negatived. — Ed . return to ' Top of Page ' <a name="verse-6" class="com-number"

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절 (explains)

bible-text/jer-8-5

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선지자의 담론을 공정하게 고려하는 자는 이것이 참된 의미라는 것을 보아야 한다. 왜냐하면 이 두 절 중 두 번째에서 그분이 말씀하시기 때문이다. 왜 예루살렘의 이 백성은? 그분은 이제 처음으로 명확히 백성에 대해 말씀하신다. 그러면 앞의 절이 백성에게 적용되어서는 안 된다는 것이 따라온다. 왜냐하면 그것은 단지 일반적인 진술을 담고 있기 때문이다.

요컨대 예레미야는 여기서 백성의 광기를 정죄하신다. 왜냐하면 그들이 실수로 넘어지거나 길을 벗어난 자들의 본보기를 따르지 않았기 때문이다. 왜냐하면 모든 사람에게 자연스럽게 심어진 것이 있기 때문이다. 즉 그들이 자신들의 불행 가운데서 자진하여 망하지 않는다는 것이다. 따라서 넘어진 자는 즉시 다시 일어나려고 애쓴다. 그리고 올바른 길을 떠난 자는 가능하면 다시 돌아오려고 시도한다. 그러면 이것이 가장 어리석은 자가 할 것이다. 왜 그러면 예레미야는 말씀하신다. 이 백성이 그러한 본보기를 모방하지 않는가? 그분은 따라서 이 비교로 그들의 행위가 기이하다는 것을 보여주신다. 왜냐하면 그들이 자신들의 악들에 완고하게 집착하고 진심으로 하나님께 돌아온다면 화해의 소망이 있다는 것을 결코 생각하지 않았기 때문이다.

그분은 거짓을 붙잡았다고 말씀하신다. 거짓으로 선지자는 이웃이 속임을 당하거나 기만당하는 것을 의미하지 않고, 사람들이 자신들을 그처럼 눈멀게 하여 하나님의 말씀에 주의를 기울이기를 원하지 않거나 빛을 보기 위해 눈을 열기를 원하지 않는 위선을 의미한다. 따라서 사람들이 완고한 고집으로 어둠에 자신들을 묻을 때, 그들은 거짓을 굳게 잡았다고 말할 수 있다.

원주석

6절 카드 ↗

These words may be considered as spoken by God himself, — that he from heaven examined the state of the people; but it is more suitable to regard them as spoken by the Prophet; for he was placed, as it were, in a watch — tower in order to observe how the people acted towards God. He now testifies, that having seen their pursuits and their doings, he saw nothing that was right. The people ought to have been more touched by these words. We indeed know how ready we are naturally to lay hold on any pretences, when we wish to continue quiet in our dregs. So the greater part are wont to object and say, “O, indeed, thou reprovest me, but inconsiderately; for thou knowest not what is in my heart.” Hence the Prophet says, that he had carefully examined what sort of people they were, and that he spoke of what was well known to him, and fully seen by him, — I have heard, he says, and attended; but they speak not rightly He means, that so far were the Jews from repenting truly and sincerely, that they did not even with their mouths profess to do so. It is less to confess sins than really to amend; but the Prophet says, that they did not even say what was right. It hence follows, that they were very far from having any serious thoughts of repentance, since they were so wanton with their tongues, or at least afforded no evidence of sorrow. He then adds, that there was no one who repented, saying, etc. This clause is explanatory, for Jeremiah proves here more clearly that they did not speak rightly, for they did not say, What have I done? But he says first, that there was no one who repented of his wickedness He afterwards shews, that what is first necessary for repentance is, that the sinner should call himself to an account; for as long as we rest secure in our sins, it is impossible for us to repent, It is hence necessary that every one should examine himself, so as to call himself to an account, and in a manner to summon himself before God’s tribunal. We then see that men can never be brought to repentance, except they set their own evils before their eyes, so as to feel ashamed, and to ask themselves, as it were in great fear, What have we done? for this question is an evidence of terror. Many, we know, formally own their sins; but this is useless, for afterwards such an acknowledgement vanishes without producing any benefit. Then real repentance necessarily requires that the sinner should not only be displeased with himself, should not only be ashamed, but that he should also be filled with terror at his own sins; for this is what is meant by the inquiry, What have I done? for it implies astonishment. We now perceive the meaning of the Prophet’s words: he says, that he did not inconsiderately reprove the people, but that he found such perversity in them that no one spoke rightly, that no one repented, because they did not consider what they were, nor examined their own lives, but slept securely in their sins. He pursues the same subject when he says, that all turned to their own courses, that is, to their own lusts. But by the word “courses” the Prophet means impetuous movements; as though he had said, that the Jews were so precipitant in following their lusts, that they in a manner ran headlong after them; and he compares them to horses rushing into battle. We know with what impetuosity horses advance when they hasten to battle; for they seem to fly, to cut the air, and to dig the ground with their hoofs. Thus the comparison is exceedingly suitable, when the Prophet says that the Jews were so impetuous in pursuing their lusts, that they rushed on, not less precipitantly than war — horses when advancing to battle. It now follows — return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-8-6

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이 말씀들은 하나님 자신이 하늘에서 백성의 상태를 검사하시는 것으로 말씀하신 것으로 고려될 수 있다. 그러나 그것들이 선지자에 의해 말씀된 것으로 보는 것이 더 적합하다. 왜냐하면 그분이 백성이 하나님을 어떻게 대하는지 관찰하기 위해 말하자면 망대 위에 세워졌기 때문이다. 그분은 이제 자신들의 추구들과 행위들을 살펴보고 올바른 것을 아무것도 보지 못했다고 증언하신다.

그분은 말씀하신다. 내가 들었고 주의를 기울였다. 그러나 그들이 옳게 말하지 않는다. 그분은 유대인들이 진정으로 진실하게 회개함에서 너무 멀었을 뿐만 아니라, 심지어 입으로도 그렇게 고백하지 않았다는 것을 의미하신다. 회개를 고백하는 것보다 진실로 고치는 것이 더 중요하다. 그러나 선지자는 그들이 심지어 올바른 것도 말하지 않았다고 말씀하신다. 따라서 그들이 회개의 진지한 생각에서 매우 멀었다는 것이 따라온다.

그분은 덧붙이신다. 악을 뉘우쳐 말하기를, 내가 무엇을 행하였는고? 하는 자가 없다. 이 절은 설명적이다. 왜냐하면 예레미야가 더 명확하게 그들이 올바르게 말하지 않았다는 것을 증명하기 때문이다. 그들이 내가 무엇을 행하였는고? 라고 말하지 않았기 때문이다. 그러나 그분은 먼저 자신의 악함을 뉘우치는 자가 없었다고 말씀하신다. 그런 다음 그분은 회개를 위해 첫 번째로 필요한 것이 죄인이 자신을 시험해야 한다는 것이라고 보여주신다. 왜냐하면 우리가 자신들의 죄 가운데 안전히 쉬는 한 회개는 우리에게 불가능하기 때문이다. 따라서 모든 사람이 자신을 시험하여 자신을 심판하고 말하자면 하나님의 법정 앞에 자신을 세워야 하는 것이 필요하다. 우리는 그러므로 사람들이 자신들의 악들을 눈앞에 두어 부끄러워하지 않고서는 결코 회개로 이끌릴 수 없다는 것을 본다.

그분은 모두가 자신들의 길로 돌이켰다고 말씀하시며 추구를 계속하신다. 즉 자신들의 욕망들로. 그러나 길들이라는 단어로 선지자는 격렬한 움직임들을 의미하신다. 마치 그분이 유대인들이 자신들의 욕망들을 추구하는 데 너무 성급하여 말하자면 그것들을 향해 돌진한다고 말씀하시는 것처럼. 그분은 그들을 전쟁에 돌진하는 말들에 비교하신다.

원주석

7절 카드 ↗

Here again Jeremiah condemns the shameful insensibility of the people, — that they had less wisdom than birds, not endued with reason and understanding. He then says, that the Jews were more foolish than cranes, swallows, and storks. He no doubt deeply wounded the feelings of the people by so severe a reproof; but it was necessary thus sharply to reprehend the despisers of God; for it appears evident by these words, that they were become exceedingly hardened in their vices. No wonder, then, that the Prophet declares that they were more silly than cranes and swallows. Isaiah also exposes the same sort of madness, when he says that the ox knew his own master, and the ass his master’s crib, but that God was not known by his people. ( Isaiah 1:3 .) Now Isaiah made the Jews worse than oxen and asses, because these brute animals possess something like memory, so that they keep to their own manger and crib. So now Jeremiah, speaking of storks, etc., says, — Behold, the stork knows the time in which it ought to migrate from one country to another; and the same is observed by swallows and cranes (220) For at stated times they seek a warmer climate; that is, they leave a cold country, that they may escape the severity of winter; and they afterwards know the time in which they are to return. As, then, the birds of the air observe their seasons, how is it that my people do not consider the judgment of God? By mentioning the heavens, he no doubt alludes to the constant flying of birds, the birds having hardly any rest, for they continually rove through the air. Since, then, there is so much wisdom in birds, which yet the air wafts here and there, how comes it, that a people, who dwell quietly at home, who can leisurely meditate on God’s law — how comes it that this people understand nothing? We hence see that there is an import in the word heavens which has not been noticed. Readers may yet have their doubts; for it is nothing strange that birds in the heavens should have a clearer view, as they come nearer the sun and the element of fire: but different seems to have been the Prophet’s object; which was to shew, that though birds labor as it were continually, they yet contrive to know the suitable time for going and returning. Hence, then, is exaggerated more fully the insensibility of that people, who, while sitting leisurely at home, did not consider what God did set before them. The particle גם , gam, even, is emphatical; Even the stork, he says. What means this, that birds, though not possessed of understanding, do yet know their time? But my people, etc . By saying “my people, “the Prophet no doubt intended more clearly to set forth their wickedness. For, as I have before said, such blindness in heathens would not have been so strange; but as they were the holy and peculiar people of God, it was far more shameful and monstrous that they knew not his judgment. Christ uses other words in condemning the Pharisees for not attending to the time of their visitation; for he says, “Ye are wont to conclude what will be the state of the heavens in the morning; for if the sky be red in the evening, ye say, It will be fine to — morrow; and ye know the signs of future and approaching rain: ye possess, he says, judgment sufficiently acute in external things, which conduce to the benefit of the present life; yet ye know not the time of your visitation, and still ye seek signs: but were ye attentive, God would shew to you in a way clear enough, and as it were by the finger, that the time of deliverance which ye pretend to expect is now nigh at hand.” But the Prophet reproves the Jews in a severer strain, when he says that there was more fatuity and madness in them than in birds. They know not, he says, the judgment of Jehovah, though it had been shewn to them many times, and for a long season. But some one might have objected and said, “No wonder if we perceive not God’s judgment, for his judgments are a great deep; and since these exceed what we can comprehend, there is no reason to find fault with us.” But the Prophet speaks not here of hidden judgments, which elude the comprehension of men, but of punishments, of which they had been so often warned. Since, then, they were so blind as not to see what was clear and evident, the Prophet justly says that they were more foolish than cranes, and the other birds which he mentions. It follows — (220) It is curious the variety as to the names of birds in this verse, as given in the ancient versions: Vulgate; kite — turtle — swallow — stork; Septuagint, stork — turtle — swallow — sparrows; Syriac, stork — turtle — crane — swallow; Arabic, crane — turtle — swallow — birds; and the Targum is, stork — turtle — crane — swallow. The names in our versions seem to be the most correct, and are adopted by Venema and Blayney , stork — turtle — crane — swallow; the same with the Syriac and the Targum — Ed. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-8-7

Source

여기서 다시 예레미야는 백성의 수치스러운 무감각을 정죄하신다. 그들이 이성과 이해를 부여받지 못한 새들보다 더 적은 지혜를 가졌다는 것이다. 그분은 유대인들이 학, 제비, 황새보다 더 어리석다고 말씀하신다. 그분은 의심할 여지 없이 그처럼 엄한 책망으로 백성의 감정을 깊이 상하게 했다. 이사야도 같은 종류의 광기를 폭로한다. 그분이 황소도 자신의 임자를 알고 나귀도 주인의 구유를 아는데 하나님이 그분의 백성에게는 알려지지 않으셨다고 말씀하셨을 때. 이제 예레미야는 황새 등에 대해 말씀하신다. 보라, 황새는 다른 나라로 이주해야 할 때를 안다. 그리고 제비들과 학들에 의해 같은 것이 관찰된다. 그들이 정해진 때에 따뜻한 기후를 구하기 때문이다. 즉 그들이 겨울의 심한 추위를 피하기 위해 추운 나라를 떠난다. 그리고 그들은 후에 돌아와야 할 때를 안다. 공중의 새들이 그처럼 자신들의 계절들을 지키므로, 어찌하여 내 백성은 하나님의 심판을 고려하지 않는가?

그분은 하늘들을 언급하심으로써 의심할 여지 없이 새들의 끊임없는 비행을 암시하신다. 새들이 거의 쉬지 않고 계속 공기를 이리저리 날아다니기 때문이다. 그러므로 새들에게 그처럼 많은 지혜가 있는데, 그들을 공기가 이리저리 데리고 다니지만, 어찌하여 집에 조용히 머물고 하나님의 율법을 여유롭게 묵상할 수 있는 백성이 아무것도 이해하지 못하는가?

그분은 그들이 주의 심판을 알지 못한다고 말씀하신다. 비록 그것이 그들에게 여러 번, 오랫동안 보여졌지만. 어떤 이가 반박하여 "우리가 하나님의 심판을 깨닫지 못하는 것은 이상하지 않다. 왜냐하면 그분의 심판들이 큰 깊음이기 때문이다"라고 말할 수 있다. 그러나 선지자는 여기서 인간의 이해를 벗어나는 숨겨진 심판들에 대해 말씀하지 않고, 그처럼 자주 경고받은 형벌들에 대해 말씀하신다.

원주석

8절 카드 ↗

Interpreters think that the Prophet here directs his words to the priests, and the false prophets, and the other chiefs of the people, because they proudly arrogated to themselves the knowledge of the law: but what is said may be no less extended to the whole people; for, as we shall presently see, all of them, from the least to the greatest, no doubt boasted that they were sufficiently wise. I hence think that the Prophet here inveighs against the whole body of the people; for all, almost without exception, rejected his teaching, as we see also to be done at the present day; for who is there that can bear to be admonished and reproved? All say that they are wise enough: “Oh! do you think that I am a child?” or, as it is commonly said, “Do you think that I am a goose? I know how I am to live, and I am not without reason.” Thus the rudest and the most ignorant set up their own wisdom and sharpness of wit against God and his prophets. Such audacity and ferociousness prevailed no doubt in the time of Jeremiah. For when he sharply reproved them, they were ready with their answer, — “Oh! thou treatest us as though we were barbarians, as though God’s law was unknown to us, as though we had not been taught from our childhood how we are to live: does not God dwell in the midst of us?” Since, then, the Jews did set up as it were this shield against the doctrine of the Prophet, he attacks them here with great vehemence, — How say ye, We are wise? He afterwards describes the kind of wisdom which they claimed, The law of God is with us : and doubtless, to attend to God’s law is the way of becoming really wise. Had they justly boasted that they had the law, the Prophet would not have brought against them the charge, that they were doubly foolish. But as they falsely made this pretense, he says to them, How? and here he asks a question as to what was very strange, “How are you so foolish, “he says, “that ye think yourselves wise, as though the law of God were with you? Surely, if so, in vain has the law been written; for ye shew by your whole life that you have never known anything of what God by the law commands and sets before us, and what the design of it is.” Thus Jeremiah shows by their life that there was no ground for their foolish boasting; for they gave no evidence of their wisdom. It is indeed necessary for those who seek to be God’s disciples to bring forth some fruit: but as there was among them so much impiety, so much contempt of God, and as, in short, their whole life proclaimed them to be wholly insane, he says, In vain has he prepared his pen, even the writer of the law; and in vain have been the scribes, that is, the teachers; for by scribes, in the second place, he understands teachers. (221) I explain this passage somewhat different from other interpreters; for there seems to be implied a kind of irony, as we commonly say, Il faut bruler tous les livres. Hence Jeremiah derides their folly, in saying that they knew how they were to live, because the teaching of the law prevailed among them. “If it be so, “he says, “what is God’s law? Doubtless, nothing, as the whole of its teaching must in this way be deemed as nothing.” We now then see that the Jews are here reproved as false, for they claimed the law, as though it were a shadow without a body, and possessed not a particle of right knowledge. He afterwards adds — (221) The latter part of this verse has another meaning according to the ancient versions. They are substantially to this purport, — Behold, surely to deceive is what the false pen of the scribes has done. The Vulgate, with which the rest materially agree, is as follows, — Verily, falsehood has the false pen of the scribes wrought. As a proof of this it is added in the next verse, that those who pretended to be wise were made ashamed, etc. That the reference is made to the false glosses of the scribes, the expounders of the law, is confirmed by verse 11. I render the whole verse thus, — 8. How can ye say, “Wise are we, And the law of Jehovah is with us?” Indeed! — Behold, to deceive Has the deceptive pen of the scribes served. He ironically admits that they had the law; but he refers to the false interpretation of the teachers; and in the next verse he mentions the effect on the pretended wise, and the fact as to God’s law, — 9. Ashamed have become the wise, They have been dismayed and ensnared: Behold, the word of Jehovah have they despised; And wisdom, what have they! — Ed . return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-8-8

Source

해석자들은 선지자가 여기서 자신들의 말씀을 제사장들과 거짓 선지자들과 백성의 다른 지도자들에게 돌린다고 생각한다. 왜냐하면 그들이 율법 지식을 교만하게 자신들에게 귀속시켰기 때문이다. 그러나 말씀된 것은 온 백성에게도 덜 확장되지 않을 수 있다. 그들이 모두 거의 예외 없이 그분의 가르침을 거부했기 때문이다. 우리가 또한 오늘날 보는 것처럼. 훈계받고 책망받는 것을 견딜 수 있는 자가 누가 있는가?

선지자는 따라서 여기서 온 백성을 맹렬히 공격하신다. 그분이 그들을 엄하게 책망할 때, 그들은 그 대답을 즉시 제시했다. "오! 당신은 우리를 마치 야만인들처럼 취급하는군요. 하나님의 율법이 우리에게 알려지지 않은 것처럼, 우리가 어떻게 살아야 하는지를 어린 시절부터 배우지 못한 것처럼. 하나님이 우리 한가운데 거하시지 않는가?" 따라서 그분은 여기서 크게 힘을 내시어 그들을 공격하신다. 어찌 우리가 지혜롭다고 말하느냐? 하나님의 율법이 우리에게 있다. 그런데 사실상 서기관들의 거짓 붓이 거짓을 만들었도다. 그분은 그들의 삶으로 그들의 어리석은 자랑에 아무 근거가 없다는 것을 보여주신다. 왜냐하면 그들이 자신들의 지혜에 대한 어떤 증거도 주지 않았기 때문이다.

원주석

9절 카드 ↗

He says now that the wise were ashamed, and astonished, and ensnared By which words he means, that the Jews gained nothing by their craftiness, while they arrogated to themselves wisdom, and under this pretense rejected all admonitions, and sought to be spared. “This wisdom, “he says, “avails you nothing, for God, as it is said in another place, will take you unawares.” ( Isaiah 29:14 ; 1 Corinthians 1:19 .) Ashamed, then, he says, are they; not that they were then ashamed; for be said before, in Jeremiah 6:15 , and will state the same presently, that they were so hardened that they could not be made ashamed, nor be made to blush: (222) but he here denounces a punishment, which was soon to overtake them; as though he had said, “Ye have now an iron front, and think that ye can elude God and his servants with impunity; but God will take you unawares, and will so shake off the masks under which you hide yourselves, that your disgrace shall be made manifest to all.” This is the meaning. For the same purpose he says, “Ye are now secure, but God will shortly fill you with such terror, that he will make you greatly astonished ” He intimates, then, that nothing would benefit them while they took delight in their vices, and increasingly hardened themselves; for God would deprive them of their craftiness, and cast them down with terror, however secure and perverse they were now. By the third word he sets forth the manner in which they would be treated: God would have his snares by which he would take them. He alludes to the subterfuges in which those hypocrites trust, who proudly oppose God, while they think that by their arts they can escape in this or that way, and often devise some new schemes by which they may deceive God. Hence the Prophet, alluding to their perverse cunning, says, that God would be as it were a fowler, who would ensnare them, and hold them captive. He afterwards assigns the reason, Because they had repudiated, or despised or rejected, (223) (for the verb means all these things,) the word of Jehovah And he uses a demonstrative particle, Behold, that they might not, as usual, make any evasions: “The thing, “he says, “is sufficiently known, and even children can be judges of your impiety, that you have rejected the word of Jehovah.” He draws hence this inference, What does wisdom avail them? or, What is their wisdom? Either of these meanings may be admitted, They were wise to no purpose, while they provoked God by their impious contempt. “I hate the wise who is not wise for himself, “is an old proverb. As then the Jews ill consulted their own benefit, by rejecting the word of God, in which their safety was involved, the Prophet justly alleges, that their wisdom availed them nothing. Others read, “What is their wisdom, “when there is no fear of God? And doubtless it ever remains a truth, that the fear of God is the beginning and the chief part of wisdom. ( Proverbs 1:7 ; Proverbs 9:10 ; Psalms 111:10 .) Since then they had basely despised God’s word, rightly does the Prophet ask, “What is their wisdom?” But there is a third meaning which is suitable, even this, And wisdom, what to them? So it is literally, — What is wisdom to them? He still speaks to them ironically, as though he said, “They are indeed wise, but in their own esteem; they have therefore no need of being taught: What then is wisdom to them!” The meaning is, that they were so swollen with pride that they received no instruction. How so? They refused wisdom through the false conceit with which they were inflated. Let, however, every one choose for himself; my object is to shew what I mostly approve. There will be no lecture to — morrow, as a consistory is to be held. (222) It would be better to consider the shame in this verse as referring to the people, and the want of shame in Jeremiah 8:12 , as applied to the teachers, the scribes, the false interpreters of the law, who promised peace, while there was no peace. — Ed . (223) The verb is here followed by ב : see note on Jeremiah 2:37 return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-8-9

Source

그분은 이제 지혜로운 자들이 수치를 당하고, 놀라고, 잡혔다고 말씀하신다. 이 말씀들로 그분은 유대인들이 자신들에게 지혜를 귀속시키고 이 구실로 모든 훈계들을 거부하며 용서받기를 구하는 동안 아무것도 얻지 못했다는 것을 의미하신다. "이 지혜가," 그분은 말씀하신다, "너희에게 아무 유익이 없다. 왜냐하면 하나님이 다른 장소에서 말씀하신 것처럼, 너희를 갑작스럽게 사로잡으실 것이기 때문이다." 그분은 따라서 그들에게 그들을 사로잡게 될 형벌을 선포하신다. 이것을 위해 그분은 보라라는 단어를 사용하신다. 그들이 여호와의 말씀을 버렸다. 그리고 그분은 그 결론을 이끌어내신다. 지혜가 그들에게 무슨 소용이냐? 그들이 하나님의 말씀을 거부함으로써 자신들의 유익을 잘못 조언했기 때문이다. 그들의 안전이 그 안에 있었는데.

원주석

10절 카드 ↗

GOD here threatens punishment, because he found that he effected nothing, and that he had to do with an obstinate people, having before tried whether they were reclaimable. Having seen that exhortations were of no avail, he now comes to extreme severity, I will give, he says, their wives to strangers. He sets forth, by a particular instance, the evils which usually accompany wars: and nothing is more distressing than when the wife is snatched away from her husband; for if husbands had their option, they would prefer instant death than to bear such a disgrace. Jeremiah then shews that the most atrocious thing that happens to conquered nations was nigh the Jews, — that their men would be deprived of their wives. He afterwards says the same thing of their fields; God declares that he would give the fields to their possessors. By this mode of speaking he intimates, that they would be deprived of their fields, not for a short time, but perpetually. There is, indeed, a contrast here implied: for it sometimes happens, that enemies prevail and plunder everything; but yet they take no long possession of the fields, for a change succeeds: but when he calls enemies possessors, he means that there would be such a calamity, that the Jews would for a long time, even for their life, be banished from their country, and would lose their possessions. They thought that the land was so given to them, that it could never be taken from them: and doubtless the Lord would have never expelled them, had they not defiled it with their pollutions; but as they had polluted it by their sins, they deserved to be banished from it. So the Prophet shews that their confidence was absurd, in thinking that they would be the perpetual inheritors of that land: “Succeed you, “he says, “shall others, who shall possess it as it were by an hereditary right.” We now perceive the Prophet’s meaning. He afterwards mentions the reason why God had resolved to deal so severely with them, For they are, he says, from the least to the greatest given up to avarice (224) He means that no equity prevailed among the people; for under one kind of sin he includes all frauds and plunders, and every kind of injustice. He then says, that every one was addicted to his own gain, so that they practiced mutual wrongs without any regard to what was right and just. He then enlarges on the subject and says, that all, from the prophet to the priest, acted deceitfully There is here also a part mentioned for the whole. But Jeremiah in various ways sets forth the wrongs by which men harassed one another. Nor does he exclude violence when he speaks of fraud; but it is the same as though he said, that they, being forgetful of what was right, practiced fraud of every kind. It was, indeed, a dreadful thing, that there remained no rectitude or justice in the prophets and the priests, who ought to have carried light for others, and to have shewn to them the right way, as God had constituted them to be the leaders of the people. Since, then, even these acted deceitfully, there must have been among the common people the most disgraceful injustice. Hence the Prophet shews by these words, that God could not be charged with too much rigor, as though he treated the people cruelly; for there was such a mass of wickedness, that it could no longer be borne. It follows — (224) It would be more suitable to render “for” because, as it is explanatory of לכן , “for this,“ or, for this reason, at the beginning of the verse. This illative, and others too, are often used anticipatively, — For this reason, give will I Their wives to strangers, their fields to inheritors; Because from the least even to the greatest, Ever one covets gain; From the prophet even to the priest, Every one practices deception. — Ed . return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-8-10

Source

하나님은 여기서 형벌로 위협하신다. 왜냐하면 그분이 아무것도 이루지 못하셨다는 것을 발견하셨기 때문이다. 그리고 그분이 그들이 치료될 수 있는지를 시험하셨기 때문이다. 권고들이 아무 소용이 없다는 것을 보시고, 그분은 이제 극도의 엄격함으로 임하신다. 내가 그들의 아내들을 다른 자들에게 주겠다고 그분은 말씀하신다. 그분은 특별한 경우로 전쟁에 수반되는 악들을 제시하신다. 그런 다음 그분은 들에 대해서도 같은 것을 말씀하신다. 그분은 그것들을 유업 주인들에게 줄 것이라고 선언하신다. 이 말씀 방식으로 그분은 그들이 잠깐이 아니라 영구적으로 자신들의 들에서 박탈될 것임을 암시하신다. 원수들을 소유자들이라고 부름으로써 그분은 그처럼 큰 재앙이 있을 것임을 의미하신다. 그래서 유대인들이 오랫동안, 심지어 그들의 평생 동안 자신들의 나라에서 추방되어 자신들의 소유들을 잃게 될 것이라는 것이다.

그분은 그 후 하나님이 그들을 그처럼 엄격하게 다루기로 결심하신 이유를 언급하신다. 왜냐하면 그들은 작은 자로부터 큰 자까지 탐욕에 내어주었기 때문이다. 그분은 공평이 백성 가운데 만연하지 않았다는 것을 의미하신다. 왜냐하면 한 종류의 죄 아래에서 그분이 모든 사기들과 약탈들과 모든 종류의 불의를 포함시키기 때문이다. 그런 다음 그분은 주제를 더 확장하시며, 모두가 선지자로부터 제사장까지 거짓되게 행동한다고 말씀하신다.

원주석

11절 카드 ↗

THE Prophet repeats what we have noticed in the sixth chapter: but it was necessary to reiterate often, to the deaf and the slothful, what had already been forgotten, or what had not touched their hearts. As these things have been already explained, I shall now only refer briefly to the main points. He no doubt condemns here the priests and the prophets. He spoke before generally of the whole people, “from the least,” he said, “to the greatest.” But as for the sake of amplifying, he had expressly mentioned the prophets and the priests as given to fraudulent dealings, he now in an especial manner condemns them, not only for grievously offending God, but also for deceiving others by their flatteries, as though they were allowed to sin with impunity. It is, indeed, an inexcusable crime in those, who ought to lead others, to be no less wicked than the common people; for they not only by their example, but also by their doctrine, corrupt the whole community, and thus they increase the evil twofold. It was therefore an intolerable impiety, when they were so presumptuous as to spread those falsehoods, by which they led the people to despise God and his law. Hence he says, that they healed the wound of the people, while God was yet shewing tokens of his wrath. And he speaks, as it has been said elsewhere, by way of concession, as though he had said, that they were very foolish physicians in applying plaisters to cover the wrath of God. (225) Behold, he says, they have healed the wound of my people, saying, Peace, peace By mentioning the word twice the Prophet shews more clearly how supine was their security; for they deceived the people not only once, but proceeded obstinately in the work of deceiving the wretched people by their false promises. He adds, When there was no peace This may be taken in two ways, — that God by the event exposed their madness, — or, that when there was no prosperity, they still fallaciously promised peace. As God elsewhere complains that the prophets flattered the people, so he does here: such sentences we have already often explained. He then adds — (225) See note on Jeremiah 6:14 . return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-8-11

Source

선지자는 우리가 6장에서 주목한 것을 반복하신다. 그러나 이미 잊혀지거나 마음에 닿지 않은 것들을 귀먹고 게으른 자들에게 종종 반복하는 것이 필요했다. 이 것들이 이미 설명되었으므로, 나는 이제 단지 주요 요점들을 간략히 언급하겠다. 그분은 의심할 여지 없이 여기서 제사장들과 선지자들을 정죄하신다. 그분은 전에 일반적으로 온 백성에 대해, "작은 자로부터," 그분은 말씀하셨다, "큰 자까지" 라고 말씀하셨다. 그러나 그분이 증폭을 위해 선지자들과 제사장들을 사기적 거래에 내어주었다고 명시적으로 언급하셨으므로, 그분은 이제 특별히 그들을 정죄하신다. 그들이 하나님을 크게 죄짓게 할 뿐만 아니라 마치 처벌받지 않고 죄를 짓는 것이 허락된 것처럼 아첨으로 다른 이들을 속인다는 것으로.

그분은 그들이 상처를 무가치하게 치유했다고 말씀하신다. 평화라고, 평화라고 말하면서. 그 단어를 두 번 언급함으로써 선지자는 그들의 부주의함이 얼마나 안이했는지를 더 명확히 보여주신다. 왜냐하면 그들이 불행한 백성을 자신들의 거짓 약속들로 속이는 일을 한 번만이 아니라 완고하게 계속했기 때문이다. 그분은 덧붙이신다. 평화가 없을 때. 이것은 두 가지 방식으로 취해질 수 있다. 즉 하나님이 사건으로 그들의 광기를 폭로하셨다는 것이거나, 아니면 번영이 없을 때도 그들이 여전히 거짓으로 평화를 약속했다는 것이다.

원주석

12절 카드 ↗

The Prophet in these words shews still more clearly that they were wholly irreclaimable; for they had divested themselves of every shame. It is no doubt a proof of a wickedness past all remedy, when no shame remains. This verse has been also explained in the sixth chapter; it forms the fifteenth verse. But we must bear in mind the design of the Prophet. It is then briefly this, — to shew that the wickedness of the people was unhealable, and for this reason, because they had an iron front. Hence he asks, Have they been ashamed, because they have committed abomination? as though he had said, “They have been proved guilty of wickedness, can they be made to feel any shame?” To this he answers, Even in their shame they are not ashamed The particle גם , gam, even, is emphatic, Then the meaning may be thus given, — that when God brought against them their shameful conduct, and proved them guilty, so that they could not escape by any evasion — that when they were thus convicted, they yet had no feeling of shame. At the same time, this passage may be explained as referring to what is commonly called actual conviction; for they were well — nigh consumed with miseries, through their untamable perverseness, while contending with God’s judgment. Even then in shame itself they had no feeling of shame Added is the reason, They know not how to blush By this want of shame, then, Jeremiah proves that they were men past remedy. And on this account he adds, Fall therefore shall they among those who fall, and in the time of their visitation they shall perish, or stumble. By these words he intimates that they were no longer to be reasoned with, and that God’s vengeance would be just in wholly destroying them, for he had in vain spoken to them, he had in vain contended with them, he had in vain tried to bring them to the right way. The import of the whole then is, — that the only thing that remained for them was destruction; for they had without shame rejected all instruction and every warning. And he says, among the fallen, because every one, as it is commonly the case, encouraged others in their contempt of God, and in their perverseness. When therefore they saw others to be like themselves, they entertained hope of impunity; and hence they were allured to sin by this deception. On this account the Prophet says, that ruin was nigh them all. They shall fall, he says, among the fallen, (226) and stumble in the time of their visitation . He shews that God had fixed a day in which they were to be destroyed. But if he deferred the time, there was no reason for them to think that it would be to their advantage; for they would by their obstinacy procure for themselves a heavier judgment. In short, though God might spare them for a time, yet the Prophet warns them, that this would avail them nothing, as God’s time of visitation was fixed. Then follows a confirmation — (226) This may be differently understood. There are here throughout the passage two parties spoken of, — the people, and the priests together with the prophets. The “wise” men, in Jeremiah 8:9 , made ashamed were the people deluded by the priests and prophets. Those who felt no shame, mentioned in this verse, though their words proved false, were the priests and prophets: and hence we see the import of this expression here, that they were appointed to fall with the fallen, that punishment would reach them as well as the people. This verse is somewhat different from the fifteenth of the sixth chapter, and may be thus rendered, — 12. Have they been ashamed, Because they have done abomination? Even with shame they are not ashamed, And how to blush they know not: Therefore fall shall they with the fallen; At the time of their visitation They shall perish, saith Jehovah. The “abomination” was the perversion of the law so as to justify idolatry and all kinds of wickedness. — Ed . return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-8-12

Source

선지자는 이 말씀들에서 그들이 완전히 치료 불가능하다는 것을 더 명확히 보여주신다. 왜냐하면 그들이 모든 수치심을 벗어버렸기 때문이다. 그것은 의심할 여지 없이 모든 치료를 지난 악함의 증거이다. 어떤 수치심도 남지 않았을 때. 이 절은 또한 6장의 열다섯 번째 절에서 설명되었다.

이제 선지자의 설계를 마음에 간직해야 한다. 그것은 간략히 말해서, 백성의 악함이 치료 불가능했다는 것을 보여주는 것이다. 이 이유 때문에, 그들이 철의 이마를 가지고 있었기 때문이다. 따라서 그분은 묻는다. 그들이 가증한 일을 행하였기 때문에 수치를 당하였느냐? 마치 그분이 말씀하시는 것처럼, "그들의 악함이 증명되었고, 그들이 어떤 회피로도 피할 수 없었다. 그럴 때 그들이 어떤 수치심의 감각을 가질 수 있는가?" 이에 그분은 대답하신다. 그들이 수치를 당할 때도 수치를 당하지 않는다. 그들은 심지어 어떻게 얼굴을 붉혀야 하는지도 알지 못한다. 그들이 수치를 당한 것들 사이에서도 수치를 당하지 않는다.

원주석

13절 카드 ↗

He confirms, as I have said, what he had declared in the last verse, tie had said, that there would be the ruin of the whole people: for the same purpose he now adds, Destroying I will destroy them The verb אסף , asaph, properly means “to collect, “but metaphorically, “to destroy;” as we say in our language, Trousser; Je les trousserai tous ensemble. And hence it more fully appears, that the Prophet explains what he had said, that destruction was nigh them all, so that none would remain, that is, with regard to the people as a body, as a community; for God ever preserved a remnant. We have, indeed, said elsewhere, and we shall have to notice the same thing often again, that the prophets, regarding the people as a body, threatened them all with destruction; but when they addressed the elect, and the faithful, they added a modification: Destroying I will then destroy them He afterwards shews the manner: No grapes shall be on the vines, and no figs on the fig — trees The word for “fig” means the fruit as well as the tree, as it is well known. And that he might more fully set forth God’s vengeance, he says, that the very leaves would wither. The meaning is, that God would soon come as an avenger, however securely the Jews might be resting in their sins: and he shews the kind of vengeance that awaited them, — that God would deprive them of all sustenance and support; by mentioning a part for the whole, he includes everything necessary for life. He speaks not of wine, and of corn, and of oil; but by figs and grapes, as I have said, he comprehends every kind of sustenance; and even the leaves would wither and fall. In the second place, he adds, Even, what I shall give them shall pass away from them Some apply this to the fruit in the granaries and cellars, as though he had said, “Even if they should have provisions in their storehouses and cellars, and be furnished with plenty, all this shall yet avail them nothing, for it shall be all taken away; for to pass away has often this meaning; and the מ , mem , affixed, is the same as though it was מהם , meem , from them. Others render the words, “they shall pass over them;” but this is too strained. They refer to the precepts granted to the Jews, which they had rendered void or neglected: but this cannot suit the passage. And as to the first explanation, it seems to me too limited. I therefore take this to be the meaning, — “Even if the grapes and figs come to maturity, yet what they shall consider as already prepared shall be taken away.” The Prophet then means, that there would be various ways by which the Jews would be reduced to penury and want; for either the enemies would rob them of their grapes and figs, or he himself would send sterility; or, when they thought their provisions secured to them, they would not yet be allowed to enjoy them. This is the import of the whole. (227) It follows — (227) The verse may be thus rendered, — 13. I will gather their ingathering, saith Jehovah: No grapes shall be on the vine, And no figs on the fig-tree, Even the leaf shalt fade away; For I will give these to those who shall pass through them. God threatens the Jews with the deprivation of the fruits of the earth. He would gather their fruits by means of their enemies, such as would pass through them; and there would be no limits for them. As to the last line, it is a common thing in Hebrew to leave out the relative “who” before a verb in the future tense. So it is in Welsh — (lang. cy) Canys rhoddav y rhain iddynt hwy a dramwyant trwyddynt . The most literal and the most suitable to the context is this rendering. — Ed . return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-8-13

Source

그분은 내가 말한 것처럼 마지막 절에서 선언하신 것을 확증하신다. 그분은 온 백성의 멸망이 있을 것이라고 말씀하셨다. 같은 목적으로 그분은 이제 덧붙이신다. 내가 반드시 그들을 멸할 것이다. 포도나무에 포도가 없겠고 무화과나무에 무화과가 없을 것이며. 그리고 그분이 하나님의 복수를 더 충분히 제시하기 위해, 잎들마저 시들 것이라고 말씀하신다. 그 의미는 유대인들이 자신들의 죄 안에서 아무리 안전하게 쉬더라도 하나님이 곧 복수자로 오실 것이라는 것이다. 그리고 그분은 그들을 기다리는 복수의 종류를 보여주신다. 즉 하나님이 그들에게서 모든 양식과 지원을 빼앗으실 것이라는 것이다. 부분으로 전체를 언급함으로써 그분은 생명에 필요한 모든 것을 포함시키신다.

원주석

14절 카드 ↗

This verse, and those which follow, are explained in different ways; but I will briefly shew the meaning of the Prophet. I have no doubt but that he speaks here in the name of the whole people. The Prophet, then, in these words, represents what occupied their minds, and the counsels which the Jews adopted: and further, there is no doubt but that he shews in these words that they, as hypocrites are wont to do, had recourse to expedients, by which they thought they could protect themselves from God’s wrath. For they who think that the Prophet spoke his own sentiments are greatly mistaken: on the contrary, he relates here the purposes which the Jews formed; and at the same time he reproves their hardness in turning here and there, and in thinking that they could turn aside the judgment of God; for hypocrites, unless constrained, never ascend to the first cause; that is, they never acknowledge nor regard the hand of him who strikes them, as it is said in another place. ( Isaiah 9:13 .) They indeed feel their evils, and seek to apply remedies; but they stop at the nearest reliefs, without seeking to pacify God and to return into favor with him; and when the smallest hope is given them, they think themselves to be safe, if they betake themselves to this or that hiding-place. This feeling is what the Prophet describes: Why do we sit? or, “Why do we rest?” But the word here means to sit still: Why do we then sit still? as though they had accused themselves of sloth or idleness: “What means this our slothfulness? we sit still in the villages, which are exposed to the violence of enemies: gather then yourselves, and let us enter into fortified cities; we shall rest there.” They thought that they should be safe, if they entered into fortified cities. Then, on the other hand, Jeremiah shews how foolishly they trusted to such refuges. Surely, he says , our God hath made us silent He had said before ונדמה - שם , vanudame-shem, “ and we shall there rest.” The verb , means to rest, and to be silent. He repeats the same word, “ Surely, our God hath made us to be silent;” but in a different sense. There is then a striking allusion in the verb דמה , dame , or the sameness of sound. “Jehovah hath made us to be silent, “or to rest; or, he hath cut us off, for in Hiphil, it has this meaning. (228) We hence see, that on the one hand is declared what might have given some comfort to the Jews, for there were fortified cities which might have protected them from the assaults of enemies; but, on the other hand, the Prophet shews that they were greatly mistaken, for God would make them to rest in a different manner, as he would reduce them to nothing; for the dead are said to rest, or to be silent. In short, he means a quiet state when speaking in the name of the people; but he refers to destruction when speaking by God’s command. He afterwards confirms the same thing in a metaphorical language, God will give them the waters of gall, or, poisoned waters: and he adds, Because they have acted impiously against Jehovah We may learn from this last part, that the Prophet is now performing the duty of his office. The people indeed never willingly allowed that they were suffering punishment justly due to their sins; but the Prophet here reproves them for hoping to be safe by fleeing to fortified cities, as though God could not follow them there. He then says that God’s vengeance would closely pursue them, and that wherever they fled, they would still be exposed to evils, for they carried with them their impieties, which would draw upon them the wrath of God. It follows — (228) The verb דמה means, to be silent, to be reduced to silence; and the silence is that of inactivity, or of weakness, or of death. The silence of inactivity seems to be the meaning in the first instance, and the silence of weakness in the second: “Let us be silent,“ or, let us rest; “God hath made us silent,“ or, made us feeble, or, reduced to nothing our strength: — 14. Why do we sit still? be ye assembled, And let us go into fortified cities, And let us be silent there; For Jehovah our God has reduced us to silence; And he has given us to drink the water of hemlock, Because we have sinned against Jehovah. That ראש is “hemlock,“ or some poisonous herb, is evident from Hosea 10:4 . “The water” seems to be the juice in this instance — “the juice of hemlock.” It is rendered “the water of gall, ὕδωρ χολὢς ,” by the Septuagint, and the same by the Vulgate; “ bitter waters,“ by the Syriac; “ water of bitterness,“ by the Arabic; “ the cup of malediction,“ by the Targum . “Water of hemlock” is the rendering of Blayney. Horsley renders the third and the fourth line as follows: — And let us there sit in despair, Since the Lord our God hath brought us to despair. — Ed . return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-8-14

Source

이 절과 다음에 오는 것들은 다양하게 설명된다. 그러나 나는 선지자의 의미를 간략히 보여주겠다. 그분이 여기서 온 백성의 이름으로 말씀하신다는 것은 의심할 여지가 없다. 선지자는 그러므로 이 말씀들에서 그들의 마음을 점령한 것과 유대인들이 채택한 계획들을 대표하신다. 더 나아가 그분이 이 말씀들로 보여주시는 것은 의심할 여지가 없다. 즉 그들이 위선자들이 하는 것처럼, 자신들이 하나님의 진노에서 보호받을 수 있다고 생각한 수단들에 의지했다는 것이다.

왜 우리가 여기 앉아 있는가? 또는 "왜 우리가 쉬는가?" 마치 그들이 자신들의 나태함이나 게으름에 대해 자신들을 고발하는 것처럼. "이 우리의 안일함은 무슨 뜻인가? 우리가 원수들의 폭력에 노출된 마을들에 앉아 있다. 그러므로 모여서 요새화된 성읍들로 들어가자. 우리가 거기서 쉬리라." 그들은 요새화된 성읍들에 들어가면 안전할 것이라고 생각했다. 그런 다음 반대로 예레미야는 그러한 피난처들을 신뢰하는 것이 얼마나 어리석었는지를 보여주신다. 과연 우리 하나님 여호와께서 우리를 침묵하게 하셨다. 그분이 전에 우리가 거기서 쉬리라고 말씀하셨다. 동사는 쉬다를 의미하고 침묵하다를 의미한다. 그분은 같은 단어를 반복하신다. 여호와께서 우리를 침묵하게 하셨다. 그러나 다른 의미에서. 따라서 동사의 동음이의에 놀라운 암시가 있다. "여호와께서 우리를 침묵하게 하셨다." 또는 쉬게 하셨다. 또는 끊으셨다. 왜냐하면 히필에서 그것이 이 의미를 가지기 때문이다. 우리는 따라서 한편으로는 유대인들에게 어느 정도의 위안을 줄 수 있었던 것이 선언되는 것을 본다. 왜냐하면 원수들의 공격에서 그들을 보호할 수 있는 요새화된 성읍들이 있었기 때문이다. 그러나 반면에 선지자는 그들이 크게 속았다는 것을 보여주신다. 왜냐하면 하나님이 다른 방식으로 그들을 쉬게 하실 것이기 때문이다. 그분이 그들을 무로 돌리실 것이므로. 왜냐하면 죽은 자들이 쉬거나 침묵한다고 말해지기 때문이다. 요컨대 그분은 백성의 이름으로 말씀하실 때 조용한 상태를 의미하신다. 그러나 하나님의 명령에 의해 말씀하실 때 멸망을 언급하신다.

그분은 나중에 은유적 언어로 같은 것을 확증하신다. 하나님이 그들에게 독의 물을 주실 것이다. 그리고 그분은 덧붙이신다. 그들이 여호와에 대해 불경하게 행동했기 때문에. 우리는 이 마지막 부분에서 선지자가 이제 자신의 직분의 의무를 수행하고 있다는 것을 배울 수 있다. 백성은 실로 자신들이 자신들의 죄들에 마땅한 형벌로 고통 받는다는 것을 기꺼이 인정하지 않았다. 그러나 선지자는 여기서 하나님이 요새화된 성읍들로 피신함으로써 그들을 따라오지 못할 것처럼 그들이 거기서 안전할 것이라고 소망한 것으로 그들을 책망하신다.

원주석

15절 카드 ↗

He explains his meaning more clearly in this verse, — that the Jews in vain flattered themselves, while they entertained vain hopes. He then says that there was no reason for them to deceive themselves; for were they to promise themselves peace a hundred times, ruin would still be nigh them, and that though they hoped for a time of healing, terror would assail them. We hence see that in the last verse his purpose was to shew how foolish the people were, who thought that they would be safe by means of the remedies which seemed to be at hand, though they despised God’s judgment. It follows — return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-8-15

Source

그분은 이 절에서 자신의 의미를 더 명확히 설명하신다. 즉 유대인들이 헛된 소망들을 가지는 동안 헛되이 자신들을 속였다는 것이다. 그분은 따라서 그들이 자신들을 속일 이유가 없다고 말씀하신다. 왜냐하면 그들이 백 번 스스로에게 평화를 약속하더라도, 멸망이 여전히 가까울 것이고, 그들이 치유의 때를 소망하더라도 공포가 그들을 엄습할 것이기 때문이다.

원주석

16절 카드 ↗

He says, Heard has been the snorting of horses from Daniel Dan was on the extremities, as it is well known, of the land of Canaan. Some think that the loudness of the noise is intended, as it was heard from such a distance in the holy city itself; but I know not whether this can be gathered from the words of the Prophet. The simpler and the correcter meaning then is, that though Jerusalem rested securely, they were not yet in a quiet state on the borders of the land, for they were disturbed by the snorting of the enemies’ horses. From Dan then has been heard a snorting When the inhabitants of a city indulge in pleasures, while the borders of the land are assailed by enemies, it might be pertinently said to them, “Why do ye here live at your ease? your neighbors and your brethren are exposed to the assaults of enemies: war therefore ought to be waged in your land, though it has not yet reached your gates and your walls.” So the Prophet speaks here: “From Dan has been heard the snorting of his horses.” The relative “his” may be applied to the Assyrians; for the Hebrews often use relatives without antecedents. But it is more probable that Jeremiah refers to the first mover of the war, even God; as though he had said, — “God will send forth hostile armies, which will disturb the borders of your land.” He then calls them the horses of God; for the Chaldeans did not wage that war, but under the authority of God, as we have often seen, and shall have to notice often again. Then he says, At the noise of the neighings of his strong ones, etc. He calls the horses “ strong,“ אבירים , abirim; and as he had not described them, he now does so. Trembled, he says, has the land at the noise of the neighings of his strong ones As he mentions the neighings of horses, we must understand “strong” as referring to the horses themselves. Come, he says, shall they, and shall devour the land and its fullness, the city and its inhabitants Here is an irregularity as to the number; for he puts city for cities, as he threatens not only Jerusalem, but also the neighboring cities. Whatever then might be the abundance in the land, the enemies would devour it; and he says also, that they would devour the cities and their inhabitants. It follows — return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-8-16

Source

그분은 말씀하신다. 단에서부터 말들의 코 고는 소리가 들렸다. 단은 잘 알려진 것처럼 가나안 땅의 끝자락에 있었다. 그 단순하고 더 정확한 의미는 예루살렘이 안전하게 쉬는 동안 그들이 땅의 경계들에서 아직 조용한 상태가 아니었다는 것이다. 왜냐하면 원수들의 말들의 코 고는 소리로 그들이 방해받았기 때문이다. 단에서부터 코 고는 소리가 들렸다. 어느 성읍의 거민들이 쾌락을 즐기는 동안 원수들이 그 땅의 경계들을 침략하고 있다면, 적절히 그들에게 이처럼 말할 수 있다. "왜 너희가 여기서 안일하게 사느냐? 너희의 이웃들과 형제들이 원수들의 공격에 노출되어 있다. 따라서 전쟁이 너희 나라에서 수행되어야 한다. 비록 그것이 아직 너희 성문들과 성벽들에 이르지 않았지만."

그분은 나중에 덧붙이신다. 소리에 그의 강한 것들의 히잉 소리에 온 땅이 떨었다. 그분은 말들을 강한 것들이라고 부르신다. 그리고 말들을 언급하셨으므로, 강한 이라는 것이 말들 자신을 언급하는 것으로 이해되어야 한다. 와서, 그분은 말씀하신다, 그들이 그 땅과 그 충만한 것들을, 성읍과 그 거민들을 삼킬 것이다. 여기서 수에 불규칙함이 있다. 왜냐하면 그분이 성읍들이 아니라 성읍이라고 하시기 때문이다. 그분이 예루살렘만이 아니라 이웃 성읍들도 위협하시는 것처럼. 그 땅에 무슨 풍성함이 있더라도, 원수들이 그것을 삼킬 것이다.

원주석

17절 카드 ↗

He increases their terror by another comparison, — that not only enemies would violently attack them, but that their bitings would be venomous. He had spoken of horses, and mentioned their violent onsets; but he now expresses another thing, — that the Jews would have to carry on war with vipers and basilisks The Prophet no doubt only meant to shew that they could not possibly escape; for as from serpents men can hardly escape, especially when they are numerous, and assail them on every side, so he intimates, that the war would be fatal to the Jews, when attacked by serpents and vipers. They shall bite you, he says, and for them there will be no incantation; that is, by no means can they be driven away from you. If one asks, Can serpents be driven away by incantations? the answer is, — that the Prophet here does not refer to what is true, but speaks according to the common opinions of men. It has been thought in all ages, that serpents can be driven away by incantations, or be killed, or be deprived of the power of hurting. “The deadly snake, “says Virgil, in Eclo. viii., “is dissolved in the meadows by singing.” What that heathen poet has said has been believed also by other nations; and as I have already said, it has been a commonly received opinion that serpents may be charmed. As then it was a common belief, the Prophet says, “If ye think that these serpents can be turned away, and the hurt that proceeds from them, ye are greatly deceived; for there will be for them no incantation.” There is also a mention made of incantation in Psalms 58:6 : but as I have already said, the prophets accommodate their words to the comprehension of men. The Prophet does here also indirectly reprove the Jews, by comparing their false resources to incantations, as though he had said, — “Ye think that ye can soothe your enemies by flatteries and bribery, so that they may not hurt you; and ye also think that ye have ready at hand various means by which you may avert the evils which impend over you: in vain, he says, ye deceive yourselves with such hopes; for all your incantations as to these serpents shall be to no purpose, and wholly useless.” We now then perceive the Prophet’s intention, and see that by this figure he ironically derides the crafty measures of the people, and all the remedies which they thought they had in readiness when assailed by their enemies. It follows — return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-8-17

Source

그분은 또 다른 비교로 그들의 공포를 증가시키신다. 원수들이 폭력으로 그들을 공격할 뿐만 아니라, 그들의 물림도 독이 될 것이라는 것이다. 그분은 말들에 대해 말씀하셨고 그들의 맹렬한 공격들을 언급하셨다. 그러나 이제 그분은 또 다른 것을 표현하신다. 즉 유대인들이 독사들과 이무기들과 전쟁을 해야 할 것이라는 것이다. 선지자는 의심할 여지 없이 단지 그들이 도저히 피할 수 없다는 것을 보여주려 하셨다. 왜냐하면 뱀들에게서 사람들이 거의 피할 수 없기 때문이다. 특히 그것들이 많고 모든 측면에서 그들을 공격할 때. 그분은 따라서 그 전쟁이 유대인들에게 치명적일 것임을 암시하신다. 그들이 뱀들과 독사들에게 공격받을 때.

그들이 물 것이라고 그분은 말씀하신다. 그리고 그것들에 대해 술법이 없을 것이다. 즉 어떤 수단으로도 그것들이 너희에게서 쫓겨날 수 없다. 선지자가 여기서 실제로 참인 것을 언급하지 않고, 사람들의 일반적인 의견들에 따라 말씀하신다. 왜냐하� 뱀들이 주문들로 쫓겨나거나 죽임을 당하거나 해치는 능력을 빼앗길 수 있다는 것이 모든 시대에 생각되어 왔기 때문이다.

선지자는 또한 자신들이 준비가 되어 있다고 생각하는 거짓 자원들로 유대인들을 빈정거리는 술법들을 암시하여 간접적으로 책망하신다. 마치 그분이 말씀하시는 것처럼, "너희는 아첨과 뇌물로 너희 원수들을 달랠 수 있다고 생각하여, 그들이 너희를 해치지 않도록. 그리고 너희는 또한 너희에게 임박한 악들을 피할 수 있는 다양한 수단들을 가지고 있다고 생각한다. 헛되이, 그분은 말씀하신다. 너희가 그러한 소망들로 자신들을 속인다. 왜냐하면 이 뱀들에 대한 너희의 모든 술법들이 아무 목적도 달성하지 못하고 전적으로 쓸모없을 것이기 때문이다."

원주석

18절 카드 ↗

Interpreters explain differently the word מבלגיתי , mebelgiti. Some take מ , mem, in the sense of ב , beth; but others, with whom I agree, regard it as a servile, deriving the word from בלג , belag; and this letter is prefixed to it to shew that it is a noun. The ת , tau , also at the end, is a servile. (230) The Prophet then means, that he sought strength in his sorrow, but that his heart was weak He no doubt, I think, sets forth in this verse the perverse character of the people, — that they sought through their obstinacy to drive away every punishment. This could not indeed be referred to himself, or to those who were like him, as we know how fearful are God’s servants with regard to his wrath; for as the fear of God prevails in their hearts, so they are easily terrified by his judgment; but hypocrites and wicked men ever harden themselves as far as they can. They then strengthened themselves against God, and thought in this way to be conquerors. Since they thus perversely contended with God, the Prophet sets forth here the great hardness of the people: I would, he says, strengthen myself in my sorrow; but my heart is within me weak; that is, “In vain are these remedies tried; in vain have ye hitherto endeavored to strengthen yourselves, and have sought fortresses and strongholds against God; for sorrow will at length prevail, as the Lord will add troubles to troubles, so that ye must at length succumb under them.” He means the same when he says, his heart was within him weak : “I have, “he says, “been oppressed with sorrow, when I thought I had strength enough to resist.” For thus the ungodly think manfully to act, when they madly resist God; but at length they find by the event that they in vain seek thus to strengthen themselves; for our heart, he says, will become within us weak, and debility itself will at last oppress and overwhelm us. (230) The ancient versions and the Targum all differ as to the meaning of this word; and it is difficult to make the original to agree with any of them. The word, as in the received text, is a verbal noun from Hiphil, with a iod affixed to it, and is either a personal noun in the feminine gender, “my consoler,“ or “strengthener,“ meaning his own soul,-or a common noun, “my consolation,“ or “strength,“ meaning God. But Schultens, regarding the verb as signifying to smile or to laugh, and thinking that it means here the laugh of misery or of contempt, renders it “O thou ( i.e., the daughter of Sion) that grinnest at me for pain,“ and sayest, “within me the heart is sick.” The Targum seems to favor this view, as it mentions the division of the people. Blayney, according to several copies, divides the word thus, מבלי גיתי , and considers the one as a negative, and the other a verbal noun from גהה , to heal, and renders the verse thus: — Sorrow is upon me past my remedying, My heart within me is faint. Still the simplest way, and the most suitable to the passage, is to take the word as a common noun, signifying consolation, comfort or strength, and to consider the words as addressed to God, — My strength! within me is sorrow, Within me is my heart faint. “Faint,“ that is, through grief. It is rendered “grieve,“ or “is sorrowful,“ by all the ancient versions and the Targum. — Ed. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-8-18

Source

해석자들은 히브리어 단어를 다양하게 설명한다. 나는 그것이 명사라고 생각한다. 선지자는 그러므로 자신이 슬픔 가운데서 힘을 구했으나 그의 마음이 약했다는 것을 의미한다고 생각한다. 그분은 의심할 여지 없이, 내 생각에는, 이 절에서 백성의 반항적인 성격을 제시하신다. 그들이 고집으로 모든 형벌을 쫓아버리려 했다는 것이다. 이것은 실로 그분 자신이나 그분과 같은 자들에게 언급될 수 없었다. 우리가 아는 것처럼 하나님의 종들이 그분의 진노에 대해 얼마나 두려워하는지. 왜냐하면 하나님에 대한 두려움이 그들의 마음에 만연하므로, 그들이 그분의 심판으로 쉽게 두려워하기 때문이다. 그러나 위선자들과 악인들은 항상 가능한 한 자신들을 굳게 한다.

따라서 그분은 여기서 백성의 큰 완고함을 제시하신다. 나는 내 슬픔 가운데 강해지려 할 것이다. 그러나 내 마음이 내 안에서 약하다. 즉 "이 치료책들이 헛되이 시도된다. 너희가 지금까지 자신들을 강하게 하려 하고 하나님을 대항하는 요새들과 강한 거점들을 구한 것이 헛되었다. 왜냐하면 슬픔이 마침내 이기게 될 것이기 때문이다. 주께서 고통들에 고통들을 더하실 것이므로, 너희가 마침내 그것들 아래서 굴복해야 한다." 그분은 그의 마음이 약해졌다고 말씀하실 때 같은 것을 의미하신다. "나는," 그분은 말씀하신다, "저항하기에 충분한 힘이 있다고 생각했을 때 슬픔으로 압도되었다." 왜냐하면 이처럼 불경한 자들이 하나님을 미치게 저항할 때 남자답게 행동한다고 생각하기 때문이다. 그러나 마침내 그들이 사건으로 자신들이 그처럼 강해지려 했던 것이 헛되었다는 것을 발견한다.

원주석

19절 카드 ↗

The Prophet in this verse assumes different characters: he first denounces ruin, which, though near, was not yet dreaded by the people; he then represents the people, and relates what they would say; in the third place, he adds an answer in God’s name to check the clamors of the people. When he says that the daughter of his people uttered a cry, he is to be understood as referring to a future time; for the Jews as yet continued perversely in their sins, and ridiculed all threatenings, and regarded as nothing what was said by the prophets. Jeremiah then does not mean that his own nation cried, as though they dreaded future calamities, (for they were heedlessly secure;) but he condemns their indifference, as though he had said, “Ye indeed do now indulge your own delusions, and think that your felicity is to be perpetual; but in a short time your cry will be heard.” The words, From a distant land, interpreters apply to the Chaldeans and Assyrians, as though the Prophet had said, “Ye hope for a perpetual rest, because your enemies are far from you; hence distance and delay in marching produce this security in you; for it seems not to you credible that your enemies shall make such a journey, except with much expense and much trouble; but in this opinion you are deceived; for though the Chaldeans and the Assyrians are far distant from you, yet they shall soon come and constrain you to utter a cry: ye cannot now bear the warnings of the prophets, my voice ye cannot endure; but God will constrain you to utter a different voice, for ye shall cry, but without any avail.” This meaning is not without reason on its side: if then the Prophet’s words be thus taken, I offer no objection; for hypocrites derive confidence from the present appearance of things; when they see that there is quietness on every side, they fear no danger; when God threatens them, and shews not immediately his rods, they ridicule or despise them.: thus have we seen in other places. But another meaning is not unsuitable, — that Jeremiah describes the lamentations of the people in exile, after having been driven into Chaldea and Assyria: The voice, then, of the daughter of my people from a distant land; (231) that is, after having been deprived of their country, they will then begin to cry, and for this reason, because they wished the prophets to give them rest, and refused to bear any reproofs. Appropriate also is this view; but I prefer the former, — that the people would shortly find out how foolishly they deluded themselves, when God by his servants threatened them with ruin and destruction: and hence he uses the demonstrative particle, “Behold:” Behold, he says, the voice of crying; and yet great was the silence then at Jerusalem: for though in their pleasure they uttered some voices, yet as to weepings and lamentations the whole city was silent. The Prophet then refers to what was hidden. But God usually acts in this way, as he afterwards executes suddenly his judgment; for when the wicked say, Peace, peace, destruction comes and suddenly overwhelms them. ( 1 Thessalonians 5:8 .) He adds in the second place, Is not Jehovah in Sion? Is not her king in her? The Prophet no doubt expresses here the complaints of the people on finding themselves overwhelmed with so many and so great evils, without receiving any aid from heaven. For hypocrites ever expostulate with God; and as they consider that they are unjustly chastised, they reject every instruction, and avoid it as much as they can; in short, they seek stupidity, that they may deceive themselves with vain delusions. As then it is usual with hypocrites to reject every apprehension of God’s wrath, Jeremiah strikingly describes their contumacy, “ Is not Jehovah in Sion? Is not her king in her? ” For they accused God of falsehood, as though he had deceived them, since he had promised to be the defender of the city, and of the whole land. As then they thought that God was bound to them by this promise, they daringly raged against him, “What means this? for God has chosen this place, where Abraham’s race might worship him; it has been as it were his earthly kingdom: but now what can this mean, that enemies are coming here? Can God ever permit them to do so? This is not possible, except God himself be overcome.” We hence see the import of the Prophet’s words; for he here imitates the perverse language of the people, and recites the words which he knew most of them used. We have before found him addressing them, “Trust not in words of falsehood, saying, The temple of Jehovah, the temple of Jehovah, the temple of Jehovah,” ( Jeremiah 7:4 ;) for they were wont perversely to allege against God, the temple, and to regard it as a shield to ward off every evil. In the same way the Prophet says now, “ Is not God in Sion? ” and then, “ Is not her king in her? ” The Jews were not only persuaded that God would be propitious to them, but they doubted not of their own safety, while they could turn their eyes to their king. They therefore uttered these words, as though they were beyond the chance of danger: for we know what God had declared respecting the kingdom, that it would continue for ever: So long as the sun and moon shall be in heaven, shall remain the seat of David, and his posterity flourish. ( Psalms 89:36 .) Hence they connected the king with God; as though they had said, “Here is God worshipped, and his power dwells in the temple; the king also, whom he has set over us, is a sure pledge of his favor; and the perpetuity of his kingdom has been promised to us: it then follows, that either God is untrue, and that we have been deceived with vain promises, or that our enemies will come in vain; for when they shall make every effort, God, who is the guardian of our safety, will easily drive them away.” At the first view this seems to be an evidence of faith, as the people seemed persuaded that they should be safe and secure under the protection of God, and as they turned their eyes to that

Pericope (part_of)

절 (explains)

bible-text/jer-8-19

Source

선지자는 이 절에서 다양한 성격들을 맡는다. 그분은 먼저 멸망을 선포하신다. 비록 가깝지만 백성이 아직 두려워하지 않은 것을. 그런 다음 그분은 백성을 대표하고 그들이 무엇을 말할지를 이야기하신다. 세 번째로 그분은 하나님의 이름으로 백성의 불평들을 막기 위해 대답을 덧붙이신다. 그분이 자신의 백성의 딸이 소리를 질렀다고 말씀하실 때, 이것은 미래 시제에 언급되는 것으로 이해되어야 한다. 왜냐하면 유대인들이 그때까지 자신들의 죄 안에서 완고하게 지속하고, 모든 위협들을 비웃었으며, 선지자들이 말씀하신 것을 아무것도 아닌 것으로 여겼기 때문이다.

예레미야는 그러므로 자신의 나라가 마치 그들이 미래의 재앙들을 두려워하는 것처럼 소리를 질렀다는 것을 의미하지 않는다. 왜냐하면 그들이 무신경하게 안전했기 때문이다. 그러나 그분은 그들의 무관심을 정죄하신다. 마치 그분이 말씀하시는 것처럼, "너희는 실로 지금 자신들의 망상들에 탐닉하고 너희의 행복이 영원할 것이라고 생각한다. 그러나 짧은 시간 안에 너희의 외침이 들릴 것이다."

그런 다음 그분은 두 번째로 백성의 불평들을 대표하신다. 시온에 여호와가 안 계시냐? 그 왕이 그 가운데 안 계시냐? 선지자는 의심할 여지 없이 여기서 그들이 그처럼 많고 큰 악들로 압도될 때 하늘에서 아무 도움도 받지 못한다는 것을 발견했을 때 백성의 불평들을 표현하신다. 왜냐하면 위선자들은 항상 하나님에게 이의를 제기하기 때문이다. 그리고 그들이 부당하게 징계를 받는다고 생각하므로, 그들은 모든 가르침을 거부한다. 예레미야는 따라서 그들의 완고함을 인상적으로 묘사하신다.

그분은 나중에 하나님의 이름으로 대답을 덧붙이신다. 어찌하여 그들이 그 조각한 우상들과 이방의 헛된 것들로 나를 격분하게 하였는가? 이 대답은 이전의 불평에 대한 것이다. 왜냐하면 마치 하나님이 백성에 대해 공정하지 않은 것처럼 불평들이 거부당한 것이기 때문이다. 그분은 따라서 백성이 자신들의 불평들을 자신들 위에 돌렸다고 보여주신다. 하나님이 그처럼 진노하게 도발받으셨으므로, 그분은 자신들에게 호의적으로 생각하는 자들에게 관대할 수 없으셨다.

원주석

20절 카드 ↗

The Prophet shews now in the name of the people what was the hindrance. At the time Jeremiah spoke, the Jews confidently boasted that God was their defender; and they did not think that the Chaldeans were preparing for an expedition. But as they were inflated with false confidence, the Prophet here recites what they would presently say , Passed has the harvest, ended has the summer, and we have not been saved; that is, “We thought that the associates, with whom we have made alliances, would at length come to our aid; and we have in this respect been deceived.” In saying, that the harvest had passed, some think that they expected help from the Egyptians after they had gathered their corn into barns; for there is then more leisure, and then also there are provisions for the army. But the Prophet seems to include the whole time suitable for carrying on war; as though he had said, “What will become of us at last? for if the Egyptians intended to bring help, they would have done so at the suitable time of the year; but passed has the harvest, and the summer has ended: will they come now, when the severity of winter constrains them to keep at home?.” It is the same as though they had said, “There is no hope of aid either from the Egyptians or from other confederates, for the seasonable time is gone by.” There was nothing less credible to the Jews at that time; for as it; has elsewhere appeared, they doubted not but that the Egyptians would bring them aid, and supply them with help instead of God: but the Prophet intimates, that whatever the Egyptians might have promised would be in vain, and wholly useless, that the people would at length find out by experience that their promises were mere trumperies, yea, impostures and deceits. In short, he describes in the name of the people (that what he said might be more emphatical) what they would soon find out, though they would not believe it at that time. It follows — return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-8-20

Source

선지자는 이제 백성의 이름으로 그 방해물이 무엇이었는지를 보여주신다. 예레미야가 말씀할 때, 유대인들은 자신들이 하나님의 수호자라고 자랑스럽게 주장했다. 그리고 갈대아인들이 원정을 준비하고 있다고 생각하지 않았다. 그러나 그들이 거짓 확신에 부풀었으므로, 선지자는 여기서 그들이 곧 말할 것을 이야기하신다. 추수가 지나고 여름이 다했으나 우리는 구원을 받지 못한다. 즉 "우리는 동맹을 맺은 연합들이 마침내 우리를 돕기 위해 올 것이라고 생각했다. 그런데 우리는 이 점에서 속았다." 추수가 지났다고 말씀하심으로써, 어떤 이들은 그들이 곡식을 곡간에 모아들인 후 이집트인들에게서 도움을 기대했다고 생각한다. 왜냐하면 그때 더 많은 여유가 있고, 군대를 위한 양식도 있기 때문이다. 그러나 선지자는 전쟁을 수행하기에 적합한 전체 시간을 포함시키는 것처럼 보인다. 마치 그분이 말씀하시는 것처럼, "우리에게 결국 무슨 일이 일어날 것인가? 왜냐하면 이집트인들이 도움을 가져오려 했다면, 한 해의 적합한 시간에 그렇게 했을 것이기 때문이다. 그러나 추수가 지났고 여름이 끝났다. 겨울의 혹독함이 그들을 집에 머무르게 강요할 때 그들이 올 것인가?"

원주석

21절 카드 ↗

As the hardness of the people was so great, that the threatenings we have observed did not touch them, the Prophet now ascribes to himself what he had before attributed to them. We then see how the Prophet varies his mode of speaking; but it was necessary, for he was at a loss to find a way to address them sufficiently strong to penetrate into their stony and even iron hearts. We need not wonder, then, that there are so many figurative terms used by the Prophet; for it was needful to set before them God’s judgment in various ways, that the people might be awakened out of their torpid state. He then says, that he was bruised for the bruising of his people. He was no doubt ridiculed by most of them: “ Oh! thou grievest for thine own evils; it is well and prosperous with us: who has asked thee for this pity? Think not, then, that thou canst gain any favor with us, for we are contented with our lot. Weep rather for thine own calamities, if thou hast any at home; but suffer us at the same time to enjoy our pleasures, since God is propitious and indulgent to us. ” Thus then was the Prophet derided; but yet he warns the obstinate people, that they might be less excusable: he says, that he was rendered black; for sorrow brings blackness with it, and makes dark the face of man: it is a metaphorical expression. He says at last, that he was astonished (233) The astonishment with which he was seized he no doubt sets down as being the opposite of the people’s torpor and insensibility, for they had no fear for themselves. It follows — (233) To keep throughout the metaphorical character of this verse, it ought to be rendered thus, — For the bruising of the daughter of my people I was bruised, I became black; Desolation possessed me. But taking the words as applied to the mind, divested of metaphor, we must render them thus, — For the sorrow of the daughter of my people I sorrowed, I mourned; Astonishment possessed me. And this “astonishment” he explains in the next verse: there were means of restoration, and yet the people were not restored; at this he was astonished. — Ed. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/jer-8-21

Source

백성의 완고함이 너무 커서 우리가 살펴본 위협들이 그들을 건드리지 않았으므로, 선지자는 이제 그분이 전에 그들에게 귀속시킨 것을 자신에게 귀속시키신다. 우리는 따라서 선지자가 자신의 말하기 방식을 어떻게 변화시키는지를 본다. 그러나 그것이 필요했다. 왜냐하면 그분이 그들의 돌처럼 굳은 심지어 철로 된 마음에 충분히 침투할 만큼 강한 그들에게 말씀하는 방법을 찾기 어려웠기 때문이다. 따라서 선지자가 말씀하시는 방법에서 그처럼 많은 비유적 표현들이 사용된 것은 놀랍지 않다.

그분은 따라서 자신이 자신의 백성의 상처로 인해 상했다고 말씀하신다. 그분은 의심할 여지 없이 대부분의 사람들에게 조롱을 받았다. "오! 당신은 자신의 악들로 슬퍼한다. 우리에게는 잘 되고 번창한다. 누가 당신에게 이 동정을 부탁했는가? 그러므로 우리에게서 어떤 호의도 얻을 수 있다고 생각하지 마라. 왜냐하면 우리가 우리의 처지에 만족하기 때문이다. 하나님이 우리에게 호의적이고 관대하시니 우리가 우리의 즐거움들을 즐기도록 허용하라." 따라서 선지자는 조롱을 받았다. 그러나 그분은 여전히 완고한 백성에게 경고하신다. 그들이 덜 변명이 될 수 있도록. 그분은 슬픔이 얼굴을 검게 만들기 때문에 자신이 검어졌다고 말씀하신다. 그것은 은유적 표현이다. 그분은 마지막으로 그분이 놀라움에 사로잡혔다고 말씀하신다. 그분이 사로잡힌 놀라움은 의심할 여지 없이 백성의 무감각과 무감각에 반대되는 것으로 설정된다. 왜냐하면 그들이 자신들에 대한 두려움이 없었기 때문이다.

원주석

22절 카드 ↗

The Prophet intimates in these words that the slaughter of the people would be so fatal that they would in vain seek remedies; as though he had said, that the disease would be incurable, and altogether deadly. The people, no doubt, ever devised for themselves many kinds of aids, according to what is commonly done; for ungodly men, when any danger appears, look around them on all sides; and when they think that they can be protected by any kind of assistance, or by any of the means they contrive, they rest secure and free from every trouble. Hence the Prophet, that he might dispel such vain confidences, says that there would be no rosin to heal their diseases. The rosin is a liquid which flows, not from every tree, but from the pine, and trees of that kind. We may conclude from this passage, as well as from other passages, that the best and the most valuable rosin was found in that part of Judea, called Gilead. Indeed the whole of Judea produced rosin; but as it was more abundant in Gilead, and as that rosin was more odoriferous and more powerful, he expressly mentions that place. The word צרי tsari, means also balsam: and as to this let each follow his own opinion, for the Jews themselves do not altogether agree. They who render it “ treacle ” wholly depart from the meaning, and offer what is absurd; for we know that treacle is made up of several ingredients: now rosin is not any sort of gum, but a thick liquid, as I have said, which belongs to trees; and from it comes rosin, and mastic, and other things; for the liquid becomes thick after it has flown from the trees. He says then, as one astonished, Is there not rosin in Gilead? Is there not a physician there? But the Prophet foretells here by the Spirit, that there would be such a destruction as could not by any means be avoided, that the disease would be incurable. For why, he says, does not health come to the daughter of my people? The reason is added, because healing could not be expected by the people; not that the Jews perceived this, for, on the contrary, they boasted, as I have said, of their perfect safety. But the Prophet here declares that a deadly disease was at hand, which would inevitably destroy the wicked (234) Afterwards follows — (234) As the whole passage, from the 19 th verse, is anticipative, and represents the ease of the Jews in captivity, this verse is to be viewed in the same light, and rendered in the past tense, — 22. Was there not balm in Gilead? Was there not a healer there? Why then has not succeeded The recovery of the daughter of my people? Whether balm or rosin be meant, it makes no great difference; its healing virtues had become proverbial; and in this sense it is to be taken here. Kimchi held that it was balm or balsam, which Josephus reports was first brought to Judea by the Queen of Sheba. But the tree which produced צרי , was not an exotic, but indigenous in Judea, as it appears from Genesis 37:25 ; and it grew especially in Gilead, as it appears from this passage and from Jeremiah 46:11 Bochart maintained that rosin is meant by the word, the gum drawn from the Terebinthus or the turpentine tree, which possesses strong healing virtues. It is rendered, “ ῥητίνη — rosin,” by the Septuagint, the Vulgate, and the Arabic; and “ cera — wax,” by the Syriac. “Healer,” or physician, is rendered “ ἰατρὸς — healer,” by the Septuagint, and “ medicus , ” by the Vulgate, Syriac, and Arabic. It appears that Gilead was not only celebrated for its healing gum, but also for its medical men. The balm was the word of God, and the healer who applied it was the prophet or the teacher. Perhaps the most literal rendering of the first two lines is the following, and the most suitable to express astonishment, — The balm, not in Gilead!: Verily, a healer, not there! — Ed. return to ' Top of Page ' Jeremiah Jer 7 Jeremiah Jer Jeremiah Jer 9 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Jeremiah 8". 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Pericope (part_of)

절 (explains)

bible-text/jer-8-22

Source

선지자는 이 말씀들로 백성의 살인이 너무 치명적이어서 그들이 치료책들을 헛되이 구할 것이라는 것을 암시하신다. 마치 그분이 그 병이 치료 불가능하고 완전히 치명적일 것이라고 말씀하시는 것처럼. 백성은 의심할 여지 없이 우리가 통상 행하는 것처럼 항상 자신들을 위해 많은 종류의 도움들을 고안했다. 왜냐하면 불경한 자들이 어떤 위험이 나타날 때 모든 측면을 살펴보기 때문이다. 그리고 그들이 어떤 종류의 도움에 의해서라도 보호받을 수 있다고 생각할 때, 그들은 안전하고 모든 고통에서 자유롭게 쉰다.

따라서 선지자는 그러한 헛된 확신들을 흩어버리기 위해, 그들의 질병들을 고칠 수지가 없을 것이라고 말씀하신다. 길르앗에는 유향이 없는가? 의사가 없는가? 그러면 어찌하여 내 백성의 딸이 치료를 받지 못했는가? 선지자는 성령으로 그처럼 큰 멸망이 있을 것이어서 어떤 수단으로도 피할 수 없고 그 병이 치료 불가능할 것임을 미리 예언하신다.

원주석

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