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He follows the same subject. During times of tranquillity, when nothing but joyful voices were heard among the Jews, he bewails, as one in the greatest grief, the miseries of the people; and being not satisfied with this, he says, Who will set, or make, my head waters, and my eye a fountain of tears? He intimates by these words, that the ruin would be so dreadful that it could not be bewailed by a moderate or usual lamentation, inasmuch as God’s vengeance would exceed common bounds, and fill men with more dread than other calamities. The meaning is, that the destruction of the people would be so monstrous that it could not be sufficiently bewailed. It hence appears how hardened the Jews had become; for doubtless the Prophet had no delight in such comparisons, as though he wished rhetorically to embellish his discourse; but as he saw that their hearts were inflexible, and that a common way of speaking would be despised, or would have no weight and authority, he was constrained to use such similitudes. And at this day, there is no less insensibility in those who despise God; for however Prophets may thunder, while God spares and indulges them, they promise to themselves perpetual quietness. Hence it is, that they ridicule and insult both God and his servants, as though they were too harshly treated. As then, the same impiety prevails now in the world as formerly, we may hence learn what vehemence they ought to use whom God calls to the same office of teaching. Plain teaching, then, will ever be deemed frigid in the world, except it, be accompanied with sharp goads, such as we find employed here by the Prophet (235) He adds — (235) This verse is connected by some with the last chapter: and it seems to belong to it. It forms in all the Hebrew MSS. the 23d verse of the preceding chapter. The phrase, מי - יתן , “who will give,” means a wish, “O that my head,” etc., or “May my head,” etc. The Septuagint, the Vulgate, the Arabic, and the Targum express it literally, “Who will give;” but the Syriac has, “O, I wish my head were turned into water.” — Ed. return to ' Top of Page ' <a name="verse-2" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 같은 주제를 이어 다룬다. 유대인들 사이에 기쁜 소리만 들리던 평온한 시절에, 그는 크나큰 슬픔에 잠긴 자처럼 백성의 비참함을 애도하였다. 그것으로도 만족하지 못하여 그는 이렇게 말한다. "누가 내 머리를 물로 만들어 주고, 내 눈을 눈물의 샘이 되게 해 줄까?" 이 말로써 그는 장차 올 멸망이 얼마나 끔찍한지를 암시한다. 하나님의 진노는 일반적인 한계를 훨씬 넘어서는 것이므로, 보통의 탄식으로는 도저히 충분히 슬퍼할 수 없다는 것이다. 백성의 멸망은 너무나 충격적이어서 아무리 애통해도 부족하다는 뜻이다.
여기서 우리는 유대인들이 얼마나 굳어 있었는지를 알 수 있다. 선지자는 자신의 슬픔을 수사학적으로 꾸미기 위해 이런 비유를 쓴 것이 아니다. 그는 백성의 마음이 완고하여 평범한 말로는 통하지 않는다는 것을 알았기에, 이처럼 강한 표현을 쓰지 않을 수 없었다. 오늘날도 마찬가지다. 하나님을 업신여기는 자들에게는 예전과 다름없는 무감각함이 있다. 하나님이 그들을 용납하시는 동안 그들은 스스로 영원한 평안을 약속하며, 하나님과 그의 종들을 조롱한다. 그러므로 하나님께서 같은 직무로 부르신 자들은 얼마나 강렬한 힘으로 말해야 하는지를 여기서 배울 수 있다.
원주석
- 번역원본
commentary-section/cal-jer-9-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
Here the Prophet entertains another wish: He had before wished that his head were waters, that he might shed tears, and he had wished his eyes to be the fountains of tears; but now, after having duly considered the wickedness of the people, he puts off every feeling of humanity, and as one incensed, he desires to move elsewhere, and wholly to leave the people; for their impiety had so prevailed that he could no longer live among them. It is indeed certain that the Prophet had no common grief, when he perceived that God’s dreadful vengeance was not far distant: it is also certain that he was moved and constrained by their detestable conduct to desire to be removed elsewhere. But he speaks not only for his own sake; for he regards his own nation, and expresses his feelings, that he might more effectually touch their hearts. We must then understand, that so great was the sympathy of the Prophet, that he was not satisfied with shedding tears, but that he wished that his whole head would flow into fearn It appears, also, that he was so moved with idignation, that he wished wholly to leave his own people. But, as I have said, his object was to try whether he could restore them to the right way. He then shews, in this verse, that the Jews had become so detestable, that all the true servants of God wished to be removed far away from them: Who then will set me in the desert? He seeks not for himself another country; he desires not to dwell in a pleasant situation, or that some commodious asylum should be offered to him? but he desires to be placed in the desert, or in the lodging of travelers. He speaks not of those lodgings or inns, which were in villages and towns; but of a lodging in the desert; according to what is the case, when a long and tedious journey is made through forests, some sheds are formed, that when a traveler is over — taken by the darkness of night, he might be protected by some covering, and not He down in the open air. It is of this kind of lodging that the Prophet speaks: then he no doubt means a shed; but as to the word, we may retain, as I have said, its proper meaning. What is meant is, that to dwell in the desert alllong wild beasts was better than to be among that abominable people. By expressing this wish he inflamed no doubt the fury of the whole people, or at least of most of them; but it was necessary thus forcibly to address them: as they submitted to no kind and wholesome warnings and counsels, they were to be forcibly stimulated and urged by such reproofs as these. I will leave my people This had an emphatic, bearing; for delightful to every one is his native soil, and it is also delightful to dwell among one’s own people. As then the Prophet wished to be removed into the desert,, and to leave his own people, all his relatives and the nation from which he sprang, and to depart frora them, it follows that they nmst have come to extremities. And the reason is added, For all are adulterers I take the word מנאפים menaphim, adulterers, in a metaphorical sense, as meaning all those who had departed from God, and abandoned themselves to ungodly superstitions, or those who had become so vitiated and corrupt as to retain no integrity. He does not then call them adulterers, because they were given to whoredoms, but because they were immersed in all kinds of defilements. He afterwards calls them an assembly of apostates, or of perfidious men. The word עצר , otsar, means to prohibit, to restrain: hence the noun עצרת ostaret, means a summoned assembly, when, according to an oath or laws, men are forced to meet; and after the assembly is proclaimed, they dare not depart. Then the Prophet by this word points out the consent and union that existed among that people, as though he had said, that they no less clave to their sins, that if by a solemn rite or authority or ordinance they had been summoned together and were prohibited to depart. We hence see that he condemns the impious consent that was among the people, and also their pertinacity; for they could by no means be restored to a right mind. And for this reason he calls them also בגדים begadim, transgressors; for by this word the Hebrews mean, not every kind of sinners, but those who are wholly wicked: and hence the prophets, when, they speak of apostates and revolters, ever call them בגדים , begadim, as in this passage. (236) I shall not proceed farther. (236) This verse may be rendered thus, — O that I, had in the desert the lodging of travellers, Then I would go away from them; For all of them are adulterers, A company of hypocrites. He preferred living in the temporary sheds of travellers, erected in the desert, rather than to live among his own people. How intolerably wicked they must have been! A company, or an assembly, a multitude: the word need not be deemed as retaining its primary idea. The meaning is, that the whole community, the whole people, were hypocrites; they pretended to worship and serve God, and at the same time were idolaters and treacherous and immoral in their conduct. The word for “hypocrites” is derived from one that means a garment, a cloak, a covering; and the verb means to act under a cover, to act deceitfully, or falsely, or hypocritically, or perfidiously. It is rendered “deceivers” by the Septuagint, “prevaricators” by the Vulgate, “liars” by the Syriac, “falsifiers” by the Targum, and “perfidious dealers” by Blayney. — Ed. return to ' Top of Page ' <a name="verse-3" class="com-number"
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pericope/per-jer-9-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 또 다른 소원을 품는다. 앞서 그는 눈물을 쏟아낼 수 있도록 머리가 물이 되기를 바랐으나, 이제 백성의 죄악을 깊이 생각한 후 인간적인 감정을 떨쳐버리고, 분노에 사로잡힌 사람처럼 다른 곳으로 떠나가 백성을 완전히 떠나기를 바란다. 그들의 불경건이 너무도 만연하여 그들 가운데서 더는 살 수 없었기 때문이다.
선지자에게는 하나님의 무서운 진노가 멀지 않음을 깨달았을 때의 깊은 슬픔이 분명히 있었다. 또한 그들의 가증한 행실이 그를 움직여 다른 곳으로 떠나기를 바라게 만들었다. 그러나 그는 오직 자신을 위해서만 말하지 않는다. 그는 자기 민족을 생각하며 자신의 감정을 표현함으로써 그들의 마음을 더 효과적으로 건드리려 했다. 선지자의 동정심이 얼마나 컸는지, 눈물을 쏟는 것으로도 부족하여 백성으로부터 완전히 떠나고 싶어 했음을 알 수 있다.
"누가 나를 광야의 나그네 숙소에 두겠는가?" 그는 다른 나라에서 살기를 원하는 것이 아니다. 편안한 거처나 안락한 피난처를 바라는 것도 아니다. 광야, 나그네들의 숙소에 있기를 원한다. 이는 여관이나 마을의 숙소가 아니라 광야의 임시 피난처를 말한다. 긴 여행 중에 어둠이 덮쳐 노숙을 면하기 위해 세운 초라한 막사 같은 것이다. 그러한 곳에서 맹수들과 함께 사는 것이, 저 가증한 백성들 가운데 사는 것보다 낫다는 뜻이다. 이 말로써 그는 백성의 분노를 더욱 불러일으켰겠지만, 이렇게 강력하게 말하는 것이 필요했다. 부드러운 권면과 조언을 전혀 받아들이지 않는 자들에게는 이런 강한 책망으로 자극을 주어야 했다.
"내가 내 백성을 떠나리라." 이 말은 강한 의미를 담고 있다. 자기 고향 땅은 누구에게나 소중하고, 동족 가운데 사는 것도 기쁜 일이다. 그럼에도 선지자가 광야로 떠나기를 원하며 자신의 백성, 모든 친족, 자기가 속한 민족을 떠나기 원했다면, 그들이 극단적인 지경에 이르렀음을 뜻한다.
"그들은 모두 간음하는 자들이다." 나는 이 단어 '므나핌'을 은유적으로, 곧 하나님을 떠나 불경건한 미신에 빠진 모든 자들, 또는 철저히 타락하여 온전함을 전혀 남기지 않은 자들을 가리키는 말로 이해한다. 선지자는 그들이 음행을 일삼기 때문에 간음자라 부르는 것이 아니라, 그들이 온갖 더러움에 빠져 있기 때문에 그렇게 부르는 것이다. 그다음에 그는 그들을 '배교자들의 무리' 또는 '반역자들의 무리'라 칭한다. '오차르' 곧 '에체레트'라는 단어는 소집된 집회, 즉 맹세나 법률에 따라 강제로 모이는 집회를 뜻하며, 일단 소집이 선포되면 아무도 떠날 수 없다. 선지자는 이 단어로 백성 사이에 존재하는 합의와 결속을 가리킨다. 마치 엄숙한 의식이나 권위나 법령에 의해 함께 소집되어 떠나는 것이 금지된 것처럼 그들이 죄에 달라붙어 있다는 뜻이다.
원주석
- 번역원본
commentary-section/cal-jer-9-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
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Jeremiah confirms what he had said of the near destruction of the people; for, as we have said, the Jews ridiculed threatenings while they thought themselves far from every danger. But the Prophet shews, from the nature of God himself, that they must necessarily perish in a short time; for since God is the judge of the world, and as they were continually advancing in impiety and wickedness, they could no longer be tolerated. This is the meaning. He first says, that they stretched their tongues as a bow for falsehoods The verb דרך , darek, means to walk, and often occurs in this sense; but; it means also to stretch, to bend, and is frequently applied to bows. As it is here in Hiphil, some take it in a transitive sense. It ought in this case to have י , iod; but such defect is often found in other places. This sense is the most suitable; that is, that they shot with their tongues falsehood as with a bow. Others improperly construe שקר , shikor, in the genitive case, as though he had said, “the bow of falsehood, but this gives no meaning; and therefore “the bow of falsehood” cannot be admitted here. The sense is, that they shot falsehood with their tongue as with a bow, or that they made their tongue to go to falsehood, or that they stretched their tongue like a bow for falsehood. If the last rendering be approved, — that they stretched their tongue, etc., then the Prophet compares their tongues to bows and falsehoods to arrows. As to the subject itself, there is no difference, whether we read that they shot lies with their tongues, or that they stretched their tongues for lies: for the Prophet simply means that their tongues, as he will hereafter tell us, were so pointed that they pierced one another with slanders and falsehoods, as though one stretched a bow and shot an arrow. He then intimates, that all their words were deadly, for they were intent on slanders and falsehoods, so that there was no intercourse without a mortal wound. He then adds, that they were not strong for the truth Some read, “They have been strong, but not for the truth;” others, “They have been strong as to the truth,” or for the truth: but I think that the Prophet’s meaning is different, — that having checked the truth, they took more liberty for themselves, as though he had said that they triumphed when all faithfulness and rectitude were destroyed; for by the word, אמונה amune, the Prophet no doubt means that fidelity by which men ought to carry on their concerns one with another. Since, then, there was no uprightness among them, he says, that they marched forth as victorious when they trod under foot what was just and right. It is indeed a proof of extreme impiety, when men, trampling upon faithfulness and equity, allow themselves every kind of licentiousness. Some give this explanation, — that they ruled, not through their faithfulness or virtues, for they had crept into and obtained honors by wicked and deceitful arts. And it. is indeed certain that the Prophet directs his discourse, not against the common people, but against the chief men, who had attained their power by frauds. But I am satisfied with the view that I have already given, — that they had become strong because there was no truth, as when we say that the blind rule in darkness, when everything is in confusion. The meaning is, that they were not only given up to their sins, but that they also triumphed over fidelity and justice, by allowing themselves every liberty, as there was no one who dared to say a word to restrain them. He says, that they thus became strong through the whole land; for he sets forth here the deplorable state of the people in general; as though he had said, “There is no hope of deliverance left, for truth and faithfulness are everywhere oppressed.” (237) An explanation follows, — that they proceeded from evil to evil; that is, they obstinately went on in their evil doings; for to go forth means the same as to pass. They then passed from evil to evil; that is, when they had done one evil, no repentance entered their hearts, so as to turn back; but they continued their wickedness, and aceunrelated evils on evils. We now then understand what the Prophet means; for he sets forth their pertinacity in evil deeds, and at the same time shews that there was no evidence of amendment, for they passed from one bad deed to another like it. And me have they not known, saith Jehovah He shews here what is the source of all evils; they had cast aside every knowledge and every thought of God. We indeed know that when God is really known, his fear must necessarily influence our hearts; and the knowledge of God begets reverence and a regard for religion. It is indeed true, that God is somewhat known by even the ungodly and the wicked, and that they have some notions respecting him; but it is no more than an empty knowledge. When indeed we are fully persuaded that God is the judge of the world, and when we have also a knowledge of his goodness and paternal favor, we necessarily fear him and spontaneously and willingly worship and serve him. Ignorance of God, then, is a kind of madness which carries men headlong to every sort of impiety. On this account, God complains that he was not known by the people, for the fear of him was not in them. It follows — (237) The ancient versions differ in rendering the first clauses of this verse: “They have bent their tongue like a bow; falsehood and not truth has prevailed over the land,” Septuagint; — “And they have stretched their tongue like a bow of falsehood, and not of truth; they have become strong in the land,” Vulgate; — “Their tongue as with their own bow have they shot; by falsity and perfidiousness they have become great in the land,” Syriac; — “Their tongues for falselhood have they bent, as a bow; and prevailed has perfidy over the land,” Arabic. Blayney makes a conjectural emendation, and Houbigant and Horsley make another; but neither is necessary. The literal version is as follows, — And they
Pericope (part_of)
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pericope/per-jer-9-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
예레미야는 앞서 말한 백성의 임박한 멸망을 확증한다. 유대인들은 위험이 멀다고 생각하는 한 경고를 비웃었다. 그러나 선지자는 하나님 자신의 본성에 근거하여, 그들이 반드시 단기간에 멸망할 것임을 보여준다. 하나님은 세상의 심판자이시며, 그들이 계속해서 불경건과 악에 빠져 들어가고 있으므로, 더 이상 그들을 용납하실 수 없다는 것이다.
"그들은 혀를 거짓을 위한 활처럼 당겼다." '다라크'라는 동사는 '걷다'라는 뜻이지만, '당기다', '구부리다'라는 뜻도 있어 활에 많이 쓰인다. 선지자는 그들이 혀로 활처럼 거짓을 쏜다고 하거나, 혀를 거짓을 위해 활처럼 당긴다고 말하는 것이다. 실질적인 의미에는 차이가 없다. 선지자가 말하고자 하는 바는, 그들의 혀가 마치 활처럼 날카롭게 겨누어 서로를 비방과 거짓으로 찌르듯 상처를 입혔다는 것이다.
그다음으로 그들이 진리를 위해서는 강하지 못하다고 한다. 어떤 이들은 "그들이 강하였으나 진리를 위해서는 아니었다"고 번역하고, 어떤 이들은 "그들이 진리로 강해졌다"고 번역하지만, 선지자의 의미는 다르다고 생각한다. 그들이 진실과 공의를 짓밟아 버렸기 때문에 더욱 방종하게 된 것을 뜻한다고 나는 본다. 진리와 정직이 사라졌을 때 사람들이 더욱 교만해지듯이, 그들이 의와 공평을 짓밟을 때 마치 승리자처럼 행세하였다는 것이다. "그들이 악에서 악으로 나아간다." 이는 그들이 악한 일에서 완고하게 계속 나아갔다는 뜻이다. 악한 일 하나를 행하고도 뉘우침이 없어 더 나쁜 일로 넘어갔다. "그들은 나를 알지 못하였다, 주님의 말씀이다." 여기서 하나님은 모든 악의 근원을 드러내신다. 그들이 하나님에 대한 지식과 생각을 내버렸다는 것이다. 하나님을 진정으로 알면 반드시 그의 두려움이 마음을 움직인다. 하나님을 아는 지식은 경외심과 경건을 낳는다.
원주석
- 번역원본
commentary-section/cal-jer-9-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
In this verse the Prophet describes the extreme wickedness of the people. For though sometimes thefts, robberies, frauds, slaughters, perjuries, sorceries prevail, yet some regard for near relations remains; but it is monstrous when all relative affections are destroyed. As then, even in the most wicked, there remain some natural affections, called storgoe by philosophers, it follows, that men depart wholly from nature and become wild beasts, when these no longer exist. This is the import of what is here said. There is a similar passage in Micah 7:5 . The idea is there indeed more fully expanded; for the Prophet adds, “From her who sleeps in thy bosom guard the doors of thy mouth; for the son lies in wait for his father, and the daughter delivers up her mother to death; and the chief enemies of man are his own domestics.” The prophets then mainly agree in shewing, that there was no humanity left among flmm; for the son, forgetful of his duty, rose up against his father, and every one was perfidious towards his own friend, and a brother spared not his own brother. Let a man then guard himself This is not an admonition, as though the Prophet exhorted men to be wary; but he only shews that there was no fidelity; for every one was perfidious and unfaithful towards his own friend, and even a brother acted unjustly towards his own brother. It hence follows, that the Jews are charged with being natural monsters; for they were deservedly objects of detestation, when they cast aside every care for their own blood, and as far as they could, destroyed everything like humanity. He says that brothers by supplanting supplanted, that is, craftily deceived and circumvented their own brothers. The verb עקב okob, is to be taken mttaphorically; it is derived from the heel of the foot, and means to oppress the simple by secret arts. He says also, that all friends acted fraudulently. Of this kind of speaking we have spoken on Jeremiah 6:28 ; for we found there the same complaint; and the Prophet then said the Jews were like iron and brass, because they had hardened themselves so as to be capable of any cruelty. This sort of speaking often occurs, when the word רכיל , rekil, is connected with the verb הלך elak; and they who are the most learned in the language say, that this word is never found in Scripture but in connection with the verb to go or to walk. They hence conclude that some particular person is meant, that is, one who goes about veiled or deceitfully, and rambles and runs here and there, that he may find some opportunity of deceiving and cheating. It cannot be taken here for slandering, as we have also stated on chapter the sixth: it is too unmeaning. It is found indeed in this sense in Leviticus 19:16 , “Go not about a slanderer among thy people;” where some render it a whisperer. But the Prophet no doubt condemns here the frauds and deceitful crafts, by which they deceived and cheated one another: for רכל , recal signifies a merchant; and as it is often the case that traders act cunningly and practice crafty artifices, the Hebrews call that man רכיל racal, fraudulent and wickedly crafty, whose object is to deceive and cheat. And we see that this is the meaning in this place, as it designates those who circumvented one another: for the Prophet says, that they were foolish who trusted in brothers or friends; and he gives the reason, because brothers supplanted one another, and friends went about fraudulently. It follows — return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-9-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 백성의 극단적인 죄악을 묘사한다. 때로 도적질, 강도, 사기, 살인, 위증, 마술이 횡행하더라도 가까운 친족에 대한 어느 정도의 애정은 남아 있기 마련이다. 그러나 모든 혈육의 정이 사라지는 것은 실로 기괴한 일이다. 철학자들이 '스토르게'라 부르는 자연적 애정이 사라질 때, 사람들은 완전히 본성을 벗어나 야수가 된다. 이것이 여기서 말하는 바의 요지이다. 미가서 7장 5절에도 유사한 구절이 있다. "형제를 믿지 말고, 친구를 신뢰하지 말라. 네 품에 누운 여인에게도 네 입의 문을 지켜라. 아들이 아비를 멸시하고, 딸이 어미를 대적하나니, 사람의 원수가 곧 그의 집안 사람들이다."
"형제가 형제를 속이고." 이것은 권면이 아니라, 신의가 사라졌음을 보여주는 진술이다. 친구마다 상대를 배반하고, 형제조차 형제에게 불의를 행한다. '에코브'라는 동사는 발꿈치에서 유래한 것으로, 교활한 방법으로 순진한 자를 억압하는 것을 뜻한다. 모든 친구가 속임수를 쓴다고 덧붙인다. '레킬'이라는 단어는 히브리어에서 항상 '걷다' 혹은 '다니다'는 동사와 함께 쓰인다. 학자들에 따르면 이 단어는 가면을 쓰고 돌아다니며 속일 기회를 노리는 특정한 사람을 가리킨다. '레칼'은 상인을 뜻하기도 하는데, 상인들이 교활한 수단을 많이 쓰기 때문에 히브리인들은 '라칼'이라는 말로 속임수와 사기를 일삼는 사람을 표현한다.
원주석
- 번역원본
commentary-section/cal-jer-9-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
Jeremiah goes on with the same subject. He says that fidelity had so disappeared among the Jews, that every one endeavored to deceive his neighbor. Hence it followed, that they were withhout any shame. Some sense of shame at least remains among men, when they have to do with their own friends; for though they may be wholly given to gain, and to indulge in falsehoods, yet when they transact business with friends, they retain some regard for equity, and shame checks their wickedness: but when there is no difference made between friends and strangers, it follows that their character is become altogether brutal. This is what the Prophet meant. And he adds, that they spoke not the truth He now says that they were liars, not in this or that particular business; but that they were perfidious and deceitful in everything. This clause then is not to be limited to some special acts of fraud; but it is the same as though he had said, that they knew not what truth was, or what it was to act with good faith and to speak honestly to their neighhours; for they were wholly imbued with deceits, and no truth could come out of their mouth. And for the same purpose he says, that they had taught their tongues to speak falsehood. The expression in this clause is stronger; for he means that they were wholly given to deceit, as by long use they had formed their tongues for this work. The tongue ought to be the representative of the mind, according to the old saying; for why was the tongue formed, but in order that men may communicate with one another? For the thoughts are hidden, and they come forth when we speak with each other. But the Prophet says that the order of nature was by them inverted, for they had taught their tongues to lie We also hence learn that they had no fidelity whatever; for their very tongues had been taught to deceive: as when one by practice has learnt anything, it is what he does readily; so when the tongues are formed by continual use and inured to lying, they can do nothing else. He says at last, that they wearied themselves with evil deeds. This is indeed an hyperbolical language; but yet the Prophet very fitly sets forth the deplorable state of the people, — that they practiced the doing of evil even to weariness. As when any one is seized with some foolish lust, he spares no labor and does himself much harm, but feels not his wearied state as long as he is engaged, for his ardor dementares him: so he says now, that they were wearied in doing evil. When a hunter pursues the game, he undergoes much more labor than any common workman, or any husbandman. We see that even kings and courtiers, while hunting, are so blinded, that they see no danger nor feel any weariness. So we find that men given to pleasure, when lust draws them here and there, feel no concern for the greatest weariness. According to this sense then the Prophet says, that they were wearied in doing evil, as though he had said, that they were so devoted to wickedness, that the pleasure of doing evil wholly blinded them and made them mad. (238) We now perceive the Prophet’s meaning: He confirms, as I have said, what he had stated before. He had threatened the people with utter ruin; they were secure and heedless, and despised all his denuncitations. He now shews, from God’s nature and office, that ruin was nigh them, though they feared it not and thought themselves abundantly safe. But if God be the judge of the world, as it will be hereafter proved, how is it possible for him to connive perpetually at so great wickedness? And to shew this he also adds — (238) The whole verse may he thus rendered, — And they deceive, every one his neighbor, And the truth they speak not; They have taught their tongue the word of falsehood; With perverting have they wearied themselves. The verb for “deceive” means to mock, to trifle with, to play the fool with. Their object was to befool their neighbors by cheating and deceiving them. “The word,” or the matter, “of falsehood,” is falsehood itself, or sheer falsehood. The Vulgate and the Syriac’s version is, “They have taught their tongue to speak falsehood.” To teach the tongue false-hood, was to habituate it to tell lies. The last line is differently rendered. The Septuagint deviates far from the original. The version of the Vulgate is, “They have labored to act unjustly;” and this comes near the meaning; only “to act unjustly” is rather to act pervertingly: they wrested and turned everything from its right course and meaning; and they labored in perverting things, until they wearied themselves. Falsehood requires more labor than truth. — Ed . return to ' Top of Page ' <a name="verse-6" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-9-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
예레미야는 같은 주제를 이어간다. 선지자는 유대인들 사이에서 신의가 너무도 사라져 모든 사람이 이웃을 속이려 했다고 말한다. 적어도 친구 사이에서는 어느 정도의 부끄러움이 남아 있기 마련인데, 친구와 낯선 이 사이에 아무런 차이도 없게 되었다는 것은 그들의 품성이 완전히 짐승같이 되었음을 뜻한다.
"그들은 진실을 말하지 않는다." 이는 특정한 일에서만 거짓을 말한다는 것이 아니라, 이웃과의 모든 교류에서 진실이 무엇인지를 알지 못한다는 뜻이다. 온갖 속임수로 가득 차 그들의 입에서는 진실이 나오지 않았다. 더 강한 표현으로 그들이 거짓을 말하도록 혀를 훈련시켰다고 한다. 이는 오랜 습관으로 혀를 속임수를 위해 단련시켰음을 뜻한다. 혀는 마음의 대리인이 되어야 한다. 사람들이 서로 교류하기 위해 혀가 만들어진 것이기 때문이다. 생각은 숨겨져 있으나 우리가 서로 말할 때 드러난다. 그런데 선지자는 자연의 질서가 그들에 의해 뒤집혔다고 말한다. 그들의 혀는 거짓말하도록 훈련되었기 때문이다. 어떤 일에 훈련이 되면 그것을 자연스럽게 하게 되듯이, 거짓말하도록 훈련된 혀는 다른 것을 할 수 없다. 마지막으로 그들이 악을 행하느라 스스로 지쳤다고 한다.
원주석
- 번역원본
commentary-section/cal-jer-9-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
The Prophet here introduces God as the speaker, that the Jews might know that they had not to do with mortal man. For they might, according to their usual perverseness, have raised this objection, “Thou indeed severely condemnest us, and treatest us reproachfully; but who has made thee our judge?” Lest then they should think that the words which he had hitherto declared, were the words of man, he interposes the authority of God, Thou, he says, dwellest in the midst of a deceitful people But we must observe that this admonition to the Prophet was necessary for two reasons. For when God searches the minds and hearts of men by his word, ministers of the word are necessary to exercise this jurisdiction, men endued with wisdom, understanding, and prudence. The word, says the apostle, is like a two — edged sword, or it is one that cuts on both sides, for it penetrates into the hearts and thoughts of man and into their very marrow. ( Hebrews 4:12 .) We also know what Paul says, “When an unbeliever comes into your assembly, his conscience is searched; so that he will be constrained to fall down and to give glory to God.” ( 1 Corinthians 14:24 .) To the same purpose is this saying of Christ, “When the Spirit is come, He will judge the world,” ( John 16:8 ) for by the Spirit He means the preaching of the Gospel. It is then necessary that the ministers of the word, in order that they may faithfully and profitably perform their office, should be taught to understand the deceits and subterfuges by which men are wont to deceive. As then there are many hidden things in the hearts of men, he who would effectually teach must know that the innermost recesses of the heart must be probed and searched. The Prophet had heard from God that the people, over whom He was appointed, were fallacious and filled with guiles and frauds: Thou, He says, dwellest in the midst of a deceitful people; as though he had said, “Thou hast to do with dishonest men, who not only openly betray their wickedness, but also deceive when they pretend any repentance or profess obedience to God: that they may not therefore weaken or cajole thy resolution by their deceptions, settle it in thy mind that thou wilt have to contend with their wiles.” This is one reason. There is another reason; for as God’s servants ought to know their wiles, which they are bidden to reprove, so there is need of courage and perseverance, lest hypocrisy should dishearten them: for such a thought as this may occur to the minds of God’s servants, “What shall I do? for hidden to me are the thoughts of men: now the truth ought to penetrate into the whole soul; but I know not what lies hid within in any one.” Thus pious teachers might be weakened in their efforts and disheartened, or wholly discouraged, unless God supported them. It was then for this reason that Jeremiah was expressly told, that He had to do with a deceitful and false people. (239) He afterwards adds, Through guile they refuse to know me God had before complained, that he was not known by the people; but he now exaggerates their crime by saying, that they craftily evaded every light, as though he had said, that they could not plead ignorance or any levity; for through guile, says God, they refuse to know me. As they wholly flattered themselves with deceptions, they designedly extinguished, as far as they could, the light. By guile then he means that obstinate craftiness by which the people cast aside every instruction. It afterwards follows — (239) Houbigant, Horsley, and Venema have suggested emendations as to this verse, derived in some measure from the Septuagint. A part of the first word, שבתך , is connected by the Septuagint with the former verse; for it is divided into שב and תך As to this division the preceding authors agree; but they differ as to the construction, though mainly the same in sense. The most probable is that of Venema, for he only divides the word, and gives this version, Burst forth does robbery upon robbery, deceit, on deceit; They refuse to know me, saith Jehovah. Burst forth, or boil — exoestuat , is certainly not the meaning of שב which signifies to return, to turn, to restore, etc. Then the rendering would be, Return does guile for guile, deceit for deceit. The first word is rendered “usury — τόκος ” by the Septuagint, but תך means guile or fraud. See Psalms 10:7 ; Psalms 55:12 ; Psalms 72:14 . The meaning is, that their dishonest dealings were reciprocal: the cheats cheated one another. Our version agrees with the Vulgate and the Syriac, and is adopted by Blayney: and he concludes from the end of this verse, that the speaker from the 2d verse is not the Prophet, but God; who, adopting the language of man, intimates his wish to leave a people so wicked. But this conclusion is not necessary; for the prophets often introduce sentences of this kind. — Ed . return to ' Top of Page ' <a name="verse-7" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-9-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 하나님을 화자로 내세운다. 유대인들이 이 말씀이 단순한 사람의 말이 아님을 알도록 하기 위해서다. 그들이 "누가 당신을 우리의 재판관으로 세웠느냐?"라고 반박할 수 있기 때문이다. 하나님은 이렇게 말씀하신다. "너는 속임수로 가득 찬 백성 가운데 살고 있다." 이 권면은 선지자에게 두 가지 이유로 필요했다. 첫째, 하나님의 말씀의 사역자들은 사람들의 마음을 꿰뚫어 볼 지혜와 이해와 통찰력이 있어야 한다. 사도가 말하듯 "말씀은 양날 선 검과 같아 마음과 생각의 골수까지 찌른다." (히브리서 4:12) 따라서 말씀의 사역자들은 사람들이 스스로를 속이는 교활함과 핑계들을 이해해야 한다. 선지자는 하나님께로부터 자신이 맡은 백성이 거짓되고 속임수로 가득 찼다는 것을 들었다. 둘째, 하나님의 종들은 백성의 교활함을 알아야 할 뿐만 아니라 용기와 인내도 필요하다. 위선이 그들을 낙담시킬 수 있기 때문이다. 예레미야는 특별히 자신이 상대해야 할 백성이 거짓되고 속임수가 많은 백성이라는 것을 들었다.
그다음에 덧붙이기를, "그들은 교활함으로 나를 알기를 거부한다." 하나님이 앞서 백성이 자신을 알지 못한다고 하셨지만, 이제 그들이 교활하게 모든 빛을 피한다고 하심으로 그 죄를 더 크게 보이신다. 마치 그들이 의도적으로 빛을 끄듯이 완고한 교활함으로 모든 교훈을 내쫓았다는 것이다.
원주석
- 번역원본
commentary-section/cal-jer-9-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
Jeremiah, speaking in God’s name, concludes that the chastisement, of which he had spoken, was necessary; And what I have already said appears more clearly from this verse, — that he brings to light their sins, that they might know that they could not escape God’s hand, who is a just avenger of wickedness; for they had extremely provoked him by their petulance and obstinacy. I will try or melt them, he says, and I will prove them As they put on a false color, he says that there was a trial needful, as when any one shews copper or any other metal for gold, he is disproved by trial. Any impostor might otherwise sell dross for silver: the spurious metal, that is passed as gold or silver, must be proved; it must be cast into the fire and melted. As then the Jews thought that they had honest pretences to cover their baseness, God gives this answer, that he had yet a way to discover their deceitfulness, and as it were tells them, “The goldsmith, when any one brings dross for silver, or copper for gold, has a furnace, and he tries it; so will I try and melt you; for you think that you can dazzle ray eyes by false pretences: this will avail you nothing.” In short, God intimates that he had means ready at hand to discover their deceitfulness, and that thus their hypocrisy would be of no advantage to them, as his judgments would be like a furnace. As then stubble or wood, cast into the furnace, is immediately burnt, so hypocrites cannot endure God’s judgment. They indeed at first exhibit some brightness, until God tries them; but their deceits must eventually be discovered; and they themselves will be consumed when they come to be really proved. This is the meaning. And the reason is added, For how should I do with the daughter of my people? This may be applied to Jeremiah himself; but it would be a strained meaning. He then continues, I have no doubt, to speak in God’s name; How then should I do, or act, with the daughter of my people? God speaks here as one deliberating; and thus he more fully proves the Jews guilty; for since he admits them as judges or counsellors, they could give no other reply. We hence see that this question is very emphatic; for the Prophet intimates, that except the Jews were beyond measure stupid, they could no longer flatter themselves in their sins, so as to demand to be otherwise treated by God, as they had in so many ways and with s.uch perversity procured vengeance for themselves. (240) But we hence learn that it is right that judgment should begin at the house of God, as it is elsewhere said. ( 1 Peter 4:17 .) God indeed will not pass by anytliing without punishing it: hence the heathens must at last stand before his tribunal. But as he is nearer to his Church, their impiety, who profess themselves to be as it were his domestics, is less tolerable, as though he had said, “I have chosen you to be my peculiar people, and have taken you under my care and protection; when ye become intractable, what remains for me to do, but to try you, as ye act so unfaithfully towards me.” It follows — (240) All the ancient versions (except the Vulgate) and the Targum read, as though בת “daughter,” were רעת “wickedness,” as in Jeremiah 7:12 . Both Houbigant and Horsley adopt this reading; and the first gives the meaning of “thus” to איך , and not “how.” Then the verse would be, Therefore thus saith Jehovah of hosts, — Behold I will melt them that I may try them; For thus will I do because of the wickedness of my people. The rendering of the last line, according; to the received text, might be this, which is nearly the Vulgate, — For how should I deal otherwise with the daughter of my people? The passage runs better in this way, than according to the proposed emendation. — Ed . return to ' Top of Page ' <a name="verse-8" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-9-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
예레미야는 하나님의 이름으로 말하면서, 자신이 말한 징벌이 필요하다는 결론을 내린다. "내가 그들을 제련하고 시험하리라." 그들이 겉에 거짓된 색을 칠하고 있으므로, 시험이 필요하다고 하신다. 마치 금장이가 금이나 은이라 내어놓는 것을 불로 시험하듯이, 하나님도 시험하실 수단을 갖추고 계신다는 것이다. 위선자들은 처음에는 어느 정도 빛을 발하지만, 결국 그들의 속임수는 드러나게 되고, 진정으로 시험을 받을 때 소멸된다.
이유가 덧붙여진다. "내가 내 백성의 딸에게 어떻게 하겠느냐?" 이 질문은 매우 강조적이다. 유대인들이 그 자신들을 재판관이나 조언자로 인정하더라도, 그들은 다른 대답을 줄 수 없었을 것이다. 선지자는 하나님의 심판이 하나님의 집에서 먼저 시작되어야 함이 옳다는 것을 여기서 가르친다. 하나님은 아무것도 벌하지 않고 그냥 지나치시지 않는다.
원주석
- 번역원본
commentary-section/cal-jer-9-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
8절 카드 ↗
The Prophet again complains of the deceitfulness of their tongues; and he compares them to deadly, or drawn out arrows. Gold is said to be drawn out, when refined by repeated meltings; so also arrows, when sharpened, are more piercing. The Prophet then says, that their tongues were like deadly or sharpened arrows: how so? because they ever spoke guile, by either slandering or circumventing others. But the expression is general; and the Prophet no doubt meant to include all modes of deceiving. For it afterwards follows, With the mouth they speak peace; that is, every one professed friendship, and his words were honey; and yet within he did set up, or concealed intrigues. Here in other words he sets forth their perfidy; for the tongue and the heart differed. They shewed by the tongue what was different from the sentiment of the heart. Hence he says, that they set up treacheries in the midst of them, or in their hearts, while they spoke peace with the mouth, that is, pretended brotherly kindness. (241) At last he repeats again what he had said before, ( Jeremiah 5:9 ) — (241) The word, שוחט , means “killing” or slaying; see Genesis 22:10 ; Genesis 37:31 ; Exodus 12:6 . Its primary meaning, as Parkhurst thinks, is to shed, or to drain off , either blood from animals, or juice from grapes, or gold from dross. But it is used in the sense of slaying. The Septuagint and the Vulgate render it here, “wounding,” — A killing arrow is their tongue; Deceit it speaks; With his mouth does one speak peace to his neighbor, But in his heart he sets an ambush for him. Literally, “his ambush,” that is, the ambush of which he is the object. This form of speech is often in Hebrew. See Job 28:10 . “ Penit ei insidias “ is the Vulgate. Blayney gives a paraphrase, not a version, — But inwardly will he resolve to fall upon him by surprise. The future tense here, as in many other instances, is used as a present tense, and designed to shew the habitual practice of the people. The same is done in the Welsh language: the future tense is continually used to express a present action. — Ed . return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-9-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 다시 그들의 혀의 속임수에 대해 탄식하며, 그것을 죽음을 부르는 뾰족한 화살에 비유한다. 화살이 여러 번 제련되어 날카로워지듯이, 그들의 혀가 그처럼 예리하게 깎여 있다는 것이다. "그들은 항상 속임수를 말하였다." 이것은 온갖 방식의 속임수를 포함하는 일반적인 표현이다. 그다음 구절에서 "그들은 입으로 이웃에게 평화를 말한다"고 한다. 모든 사람이 우정을 표방하며, 그 말이 달콤하지만, 속으로는 음모를 꾸민다. 혀와 마음이 달랐다. 혀로는 평화를 말하면서, 마음속에서는 배신의 함정을 파고 있었다.
원주석
- 번역원본
commentary-section/cal-jer-9-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
We have already met with this verse; it will therefore be enough briefly to refer to what it contains. God shews here, that except he denied himself he must necessarily punish the Jews. How so? He takes it as granted that he is the judge of the world: he had said that the Jews were not only become wicked in one thing, but were so given up to all kinds of wickedness, that they wearied themselves; what then was to be done? God would not have acted in a manner worthy of himself, nor preserved consistency, had he not punished such men; for he must have changed his nature, had he not hated such a perverse nation. But he speaks after the manner of men when he mentions vengeance; for we know that no passions belong to God, as it has been often stated: but as he hates wickedness, so he is said to execute vengeance, when he appears as a judge and chastises those by whom he has been provoked to wrath. return to ' Top of Page ' <a name="verse-10" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-9-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 절은 앞서 이미 다루었으므로 간략히 언급하는 것으로 충분하다. 하나님은 유대인들을 반드시 벌하셔야 했음을 보여주신다. 왜냐하면 하나님이 세상의 심판자이심을 전제로 받아들인다면, 유대인들이 온갖 종류의 악에 빠져 스스로 지쳐 있었으므로, 하나님이 그들을 벌하지 않으셨다면 자신을 부인하신 것이 되기 때문이다. 선지자가 보복을 언급할 때, 하나님께 어떤 감정이 있다는 것이 아니다. 하나님은 감정이 없으시다는 것을 자주 말했다. 그러나 하나님이 악을 미워하시므로, 그가 자신을 진노케 한 자들을 심판자로서 심판하실 때 보복을 행한다고 일컬어진다.
원주석
- 번역원본
commentary-section/cal-jer-9-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
The Prophet had exhorted others to lament and to bewail. He now comes forth as though none had ears to attend to his admonition. As then he himself undertakes to mourn and to lament, he no doubt indirectly condemns the insensibility of the whole people. He saw by the spirit of prophecy, that all the rest thought what he said incredible and therefore fabulous. For though the kingdom of Judah was at that time much wasted, and the kingdom of Israel wholly fallen, they yet continued secure and heedless when they ought to have expected God’s vengeance every day, and even every hour. Since then there was such insensibility in the people, the Prophet here prepares himself for lamentation and mourning. I will take up, he says, mourning and lamentation for the mountains The words may be explained, “I will take up mourning, which shall ascend as far as the mountains;” but the cause of mourning seems rather to be intended; for it immediately follows , and weeping for the pastures of the desert Had not this clause been added, the former meaning might be taken, that is, that mourning would be so loud as to penetrate into the mountains or ascend into the highest parts. But as Jeremiah connects the two clauses, for the mountains, and for the pastures of the desert, the other meaning is much more appropriate, — that the confidence of the people was very absurd, as they thougilt themselves beyond danger, dwelling as they did on the plains; for the enemies, he says, shall leave nothing untouched; they shall come to the mountains and to the pastures of the desert. It hence follows, that they were foolish who promised themselves quietness on the plains, where the enemy could easily come. We now then understand the Prophet’s meaning: he sets here his own fear and solicitude in contrast with the stupor of the whole people. I will raise, he says, weeping and lamentation for the mountains: but others remained secure and thoughtless in their pleasures. He then shews, that while they were blind, his eyes were open, and he saw the coming ruin which was now at hand. And he sets the mountains and pastures of the desert in opposition to the level country. For when a country is laid waste, we know that still a retreat is sought on mountains; for enemies dread ambushes there, and access is not easy where the roads are narrow. Then the Prophet says, that even the mountains would not be beyond the reach of danger, for the enemies would march there: he says the same of the pastures of the desert. We hence learn how absurd was their confidence who thought themselves safe because they inhabited the plain country, which was the most accessible. As to the word נאות naut, it comes from נוה hue, which means to dwell. (242) He then takes נאות haut, as signifying pleasant places, or pastures. Some render it sheds or cottages. David uses the same word in Psalms 23:2 , in speaking of God’s favor to him, who was pleased to become his shepherd: “He makes me to lie down,” he says, “in pleasant places.” But the Prophet no doubt means pastures here. And he calls them the pastures of the desert. The word מדבר midbar, we know, is taken to designate not only waste and sterile places, but also a mountainous country. Though then the richest pastures were on mountains, yet the Jews were wont to call them deserts: there is therefore nothing absurd in saying, the pleasant places or pastures of the desert. But we must bear in mind the contrast, of which I have reminded you: for he intended to condemn the foolish confidence of the people, who thought that they were dwelling in safety, when yet they were exposed to enemies, and had no means to repel or retard their progress. Because they are laid waste, He says. This word may be taken in another sense, “burnt up;” but it is not suitable here. He says then that these places are laid waste, so that no one passed through. He means that mountains would not only be without inhabitants, but would be so deserted and solitary that there would be none passing over them. There would then be none to frequent them. It hence follows, that there would be no inhabitants, He then adds, that no voice of cattle was heard; as though he had said, that their enemies would take away as their spoil whatever should be found there: for the wealth of mountains consists in cattle; for there is neither sowing nor reaping there; but inhabitants of mountains get their living and whatever is necessary to support life, from flesh and skin and milk and cheese. When therefore the Prophet declares that there would be no voice of cattle, it is the same as though he had said, that the mountains would become altogether uninhabited, for their enemies would take away all the cattle found there. He then adds, From the bird of the heavens to the earthly beast they shall migrate and depart (243) Here he seems again indirectly to reprove the insensibility of the people, as though he had said, that the birds would feel it to be the judgment of God, while yet men were wholly insensible; and that there would be a similar feeling in brute animals; as though he had said, that there would be more understanding in birds and animals than in the Jews, who had not only been created in the image of God, but had also been enlightened as to the truth of salvation; for shine among them did the truth of God in the law. Hence the Prophet shews that this stupidity was most shameful; for they were as stupid as if they had no thought and no understanding, while yet birds acknowledged the vengeance of God, and brute animals were terrified by it. We now perceive the meaning of the Prophet. It follows — (242) It is not from this root, but from אוה , to desire, in Niphal, נאוה to be desirable. The noun means desirable or pleasant places or spots. See Psalms 23:2 ; Jeremiah 25:37 ; Joel 1:19 . — Ed. (243) The whole verse is as follows, — 10. For the mountains will I raise weeping and wailing, And for the pleasant places of the desert, a lamentation; For they are d
Pericope (part_of)
- part_of
pericope/per-jer-9-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 앞서 다른 이들에게 슬퍼하고 애곡할 것을 권면하였다. 이제 마치 아무도 귀를 기울이지 않는 것처럼 스스로 애도자가 된다. 이로써 그는 온 백성의 무감각함을 간접적으로 책망한다. 그는 예언의 영으로 나머지 모든 이들이 자신의 말을 믿을 수 없는 것으로, 따라서 허구로 여긴다는 것을 알았다. 백성은 날마다, 아니 매 시간마다 하나님의 진노를 기다려야 마땅했지만 여전히 안일하고 태평스러웠다.
"내가 산들을 위해 슬픔과 탄식을 하겠다." 이 말은 "슬픔이 산까지 올라갈 것이다"는 뜻으로 볼 수도 있지만, 슬픔의 원인이 의도된 것 같다. 뒤에 "광야의 목장들을 위해 울음을"이라고 덧붙여지기 때문이다. 선지자는 여기서 자신의 두려움과 염려를 온 백성의 무감각함과 대비시킨다. 그는 적들이 산들과 광야의 목장들에도 이를 것이라 말한다. 평야 지대에 사는 자들의 안전에 대한 어리석은 확신을 책망하는 것이다. 광야가 황폐해져 아무도 지나지 않으며, 가축의 소리도 들리지 않는다고 한다. 산에는 씨 뿌리거나 거두는 일이 없으므로, 그 주민들의 부는 가축에 있다. 따라서 가축 소리가 없다는 것은 완전한 황폐를 뜻한다.
"하늘의 새로부터 땅의 짐승까지 이주하고 떠났다." 여기서 그는 다시 백성의 무감각함을 간접적으로 책망하는 것 같다. 새들도 하나님의 심판을 느낄 것이고, 들짐승도 그것에 놀랄 것이라고 한다. 창조 가운데 하나님의 형상으로 지어지고 구원의 진리로 비춤을 받은 자들이, 새나 짐승만큼도 하나님의 심판을 알지 못한다는 것은 얼마나 부끄러운 일인가.
원주석
- 번역원본
commentary-section/cal-jer-9-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
The Prophet comes now toJerusalem and the neighhouring cities. He said before, that ruin would reach the mountains and the farthest recesses; but he says now, I will turn Jerusalem into heaps This seemed incredible, for it was a well fortified city, and also full of inhabitants to defend it: we know besides that the Jews were in confederacy with the kingdom of Egypt. This denunciation then was extremely unwelcome to the Jews. But though they thought themselves hitherto safe, yet the Prophet set before their eyes their final destruction. They indeed regarded it as a fable; but they found too late, that the despisers of God gain no advantage in hardening· themselves against his threatenings. We shall meet with this verse again; I shall therefore now pass over it lightly. He says, that it would be hereafter a place for dragons; as though he had said, that it would be no longer inhabited. He declares the same respecting the cities of Judah, — that they would all be a waste. We hence see how courageous and persevering a mind was Jeremiah endued with, that he dared to preach thus in the midst of the city, and to set himself in opposition to the king and his counsellors, and to the whole people, who wished to be soothed with flatteries, and who had been thus treated by the false prophets. As then Jeremiah was thus bold, as a celestial herald, to denounce on them this dreadful calamity, we hence learn that he was endued with the power of God, and that he did not speak as one commissioned by men; for had he not been sustained by God’s power, he must have been a hundred times disheartened, nor would he have dared to speak a word. This invincible courage seals his doctrine; ibr we hence with certainty learn, that it proceeded from God, because the wonderful power of the ttoly Spirit was evident. He afterwards adds — return to ' Top of Page ' <a name="verse-12" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-9-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 이제 예루살렘과 인근 성읍들로 주제를 옮긴다. 그는 앞서 멸망이 산들과 가장 먼 외딴 곳까지 이를 것이라 하였고, 이제 "내가 예루살렘을 무더기로 만들겠다"고 한다. 예루살렘은 잘 요새화된 성읍이고 주민이 많아 방어할 수 있었으며, 유대인들은 이집트와 동맹을 맺고 있었다. 이 선포는 유대인들에게 매우 불쾌한 것이었다. 그러나 그들이 아직 안전하다고 생각하는 중에 선지자는 그들 앞에 최후의 멸망을 제시하였다.
예루살렘이 용들의 거처가 될 것이라 하였다. 더 이상 사람이 살지 않게 된다는 뜻이다. 유다의 성읍들도 황폐해질 것이라 한다. 예레미야가 이렇게 왕과 신하들과 온 백성에게 맞서 도성 한가운데서 감히 이렇게 설교했다는 것은, 그가 하나님의 능력으로 무장되어 있었음을 보여준다. 사람의 사명을 받아 말했다면 백 번이라도 낙망하여 한마디도 못했을 것이다. 이 불굴의 용기가 그의 교훈을 봉인한다.
원주석
- 번역원본
commentary-section/cal-jer-9-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
12절 카드 ↗
Here the Prophet reproves more sharply the insensibility of the people, because none attended to the judgments of God; for though they were apparent, no one considered them. The question arose from astonishment; for it was like something dreadfully monstrous, that so few among the people knew that God would be the punisher of crimes so apparent to all. Had they a particle of understanding, they must have known that a dreadful calamity was nigh at hand, since they continued in so many ways to provoke God. And now that the labor of the Prophet, after having said what ought to have roused them all, had been all in vain; was not this doubly monstrous? For he had spent a long time, and had never ceased to cry; and yet all were deaf, nay, his teaching was treated with contempt. Hence is his astonishment, when he says, Who is a wise man? he intimates that there was hardly one in a hundred whom the fear of God influenced. It must then be remembered, that the Prophet complains of the few number of those who perceived:, that it could not be but that God would shortly put forth his hand to punish the wickedness which then everywhere prevailed. But yet he exhorts all the faithful children of God to disregard the nmltitude, and to gather courage, and to make more account of God’s word than of the contumacy of them all. There are then two things in this sentence; for the question means, that few could be found among the people who were wise, and who applied their minds and thoughts to consider the miserable state of the people; but, on the other hand, he intimates that it is true wisdom in God’s faithful servants, not to despond, and not to follow the nmltitude. He then intimates that they are alone truly wise who consider God’s judgments before He openly executes them. There is a similar sentence in Psalms 107:0 : 43; for the Prophet, after having spoken of God’s judgments, which are visible through the whole world, exclaims, “Who is a wise man, that he may understand these things?” as though he had said, that though the works of God, which evidence both his goodness and his judgment, might indeed be observed in every part of the world, yet that all were blind. The Prophet then by this exclamation reprobates the insensibility of men, who overlook God’s judgments, though they are apparent before their eyes. So also the same thing is meant in this place, Who is a wise man? But we must further notice the second thing, to which I have referred, namely, that all the faithful are here encouraged, as the Prophet teaches us, that this is the rule of wisdom, — to open our eyes to see God’s judgments, which are hid from the world: while others are drawn away by their lusts or sunk in their stupor, the Prophet teaches us, that we are wise, when we duly consider, as I have already said, what the Lord has made known to us in his word. Hence it follows, that all the wise men of this world are foolish, who so harden themselves, that they do not perceive in God’s word what is yet open to their eyes. Who then is a wise man, and he will understand these things? He afterwards adds, To whom has the mouth of Jehovah spoken to declare this? He complains here that there were no prophets. He said, at the beginning of the verse, that there were none wise, because all heedlessly despised the threatenings and judgments of God: now in the second place he adds, there were none to arouse the careless people who were asleep in their sins. But by this sentence he claims authority for himself; for though he was without associates and assistants, he yet intimates that his teaching was not, on that account of less value: “Be it,” he says, (for he speaks by way of concession,) “beit, that there is no prophet to recall the people from their sins, to exhort them to repent, to terrify the ungodly: however this may be, yet the Lord has appointed me to teach and to exhort the people.” We hence see that the Prophet claims for himself full and complete authority, though he alone denounced God’s vengeance. Many indeed then boasted that they were prophets; but they were only false flatterers. When the Prophet saw that many abused the name, and did not perform the office faithfully and sincerely, he set himself in opposition to them all; as though he had said, “It is enough that the Lord has commanded me to do this; I therefore denounce on you this calamity, which ye heedlessly disregard, because false teachers deeeive you by their mischievous adulations.” Who will declare, he says, why the land is to perish, and to be laid waste like the desert, so that there should be no inhabitant? We may apply this to two periods. For when Jeremiah spoke, the kingdom was yet standing, and, as I have said, the Jews were not so subdued as to humble themselves before God: they were therefore still indulging themselves in their sins. Now whence did this indulgence proceed, except from their prosperous condition? Yet the Prophet says that the land had perished, and justly so; but he says this, because he did not judge of the people’s state according to what it appeared then to be, but according to the judgment which he saw by the prophetic spirit was impending over them. And we may extend this farther; as though Jeremiah had said, “When God shall have so chastised this people, that there may be as it were a visible monument of celestial wrath; there shall yet be then no prophets to remind them whence these evils have proceeded.” This indeed we know was the case, when the city was partly burnt and partly demolished, and the temple pulled down: the contumacy of the people was so great, that their hearts were stone, and their minds iron. There was then a monstrous hardness in that calamity. They indeed cried for their evils; but no one perceived that God was executing what he had denounced for so many years. For Jeremiah, as we have said, exercised his office of teaching for a long time: but before he began, Isaiah had already been were out; and before Isaiah, Micah
Pericope (part_of)
- part_of
pericope/per-jer-9-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 더 날카롭게 백성의 무감각함을 책망한다. 하나님의 심판이 눈앞에 있어도 아무도 주목하지 않기 때문이다. "누가 지혜로운 사람인가?" 이 질문은 경악에서 나온 것이다. 백성 가운데 두려움 가운데 하나님의 위협과 심판을 인식하는 자가 백에 하나도 없다는 것은 끔찍하게 기괴한 일이었다. 선지자가 오랫동안 부르짖었으나 모든 이가 귀를 막고 가르침을 경멸하였다.
"그 입에 여호와의 말씀이 전해진 자가 누구인가?" 선지자들이 없다고 불평하는 것이다. 앞에서는 아무도 지혜롭지 않다고 했는데, 이제는 잠자는 백성을 깨울 자가 없다고 한다. 그러나 이 말로써 그는 자신의 권위를 주장한다. 동료도 없이 혼자이지만, 그의 가르침이 그 때문에 덜 가치 있는 것은 아니라는 것이다. "내가 이 일을 하도록 주님이 명령하셨다. 나는 너희에게 다가오는 재앙을 선포한다. 너희가 하찮게 여기는 것은, 거짓 교사들이 아첨으로 너희를 속이기 때문이다."
원주석
- 번역원본
commentary-section/cal-jer-9-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
13절 카드 ↗
Jeremiah now confirms what I have stated, and more fully explains it, — that though no teacher or a disciple was found in the land, yet there was sufficient power in God’s word alone, and that his judgment depended not on the will or the perceptions of men. After having then complained that all were foolish, and that there were no prophets to reprove their security and indifference, he adds, Thus saith Jehovah Here he sets God in opposition to all men, to the king and his courtiers, as well as to the common people. Who then is a wise man? as though He looked around him; and there was no man who considered. he was then in suspense; and afterwards he said, “There is no prophet to rouse them from their usual stupor.” He remained still in suspense; and then he turned to God and said, “But Jehovah has spoken;” that is, “Be it, that they are like brute beasts, though they arrogate to themselves great wisdom; nevertheless God speaks, and we ought to be satisfied. We ought then to be silent, and to make no stir; though no one approves, though no one attends to God speaking, there is yet sufficient authority and power in his voice alone.” We now then more fully understand the Prophet’s design: He had said that all men were stupid, and that there was no prophet; and now, on the other hand, he shews that God was not silent nor asleep. Thus saith Jehovah, Because this people have forsaken my law, etc . He shews that the cause of all evils was a departure from God’s law. No one was willing to confess this, and all the prophets were silent; yet Jeremiah says here, that the cause was to be asked of God why he so grievously afflicted the people. But he takes as granted what was most true, that God was not without reason displeased with the chosen people. It hence then follows, that they were apost, ates, and had forsaken the law: God would not have otherwise so severely punished them. Though then no one perceived the cause of their evils, though no one shewed it, yet God himself ought to have been attended to, who said, that they had forsaken the law He then adds, Which l have set before their face. Here he takes away every pretense for ignorance; for they might have objected and said, that the doctrine of the law was obscure, and that they were deceived through want of knowledge. The Prophet anticipates this objection by saying, that the law was set before them; that is, that they were abundantly taught what was right, what pleased God; so that they now in vain and even falsely pleaded ignorance; for they went astray wilfully by closing their eyes against clear light., For this is what he means by saying that the law was set before their face: and it is what Moses often repeats, “Behold, I have set before thee,” ( Deuteronomy 11:32 , and elsewhere:) and this he said, that the people might not seek for themselves vain excuses for ignorance, as they were wont to do. But while we are not to overlook this circumstance, we may yet hence learn this general truth, — that the law of God is not so obscure but that we may learn from it what is right. When, therefore, Moses is quoted, and the prophets are added as interpreters, there is no ground for us to evade, or to make the excuse, that the truth is too hidden or profound; for the law is set before our face, that, the will of God may be made known to us. Whosoever then can read and hear what God has revealed once to the world by Moses and the prophets is inexcusable; for we are taught here, and in other places, that it is a mere perverseness in all who hear the law, when they do not obey: I have set the law, he says, before their face And he adds, And they have not hearkened to my voice, and have not walked in it He defines what it is not to hearken to his voice: for even hypocrites pretend to hear, and nod with their ears like asses; but as they obey not God when he speaks, it is evident that they are deaf. Hence He says that they walked not in his voice, (245) that is, that they obeyed not his voice. He hence concludes that they were deaf; for their life ought to have testified that they had heard the voice of God speaking to them. (245) “Voice” is for God’s word; and so the Targum renders it: they did not walk in, or according to, his word — Ed. return to ' Top of Page ' <a name="verse-14" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-9-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
예레미야는 앞의 내용을 확증하고 더 충분히 설명한다. 모든 이가 어리석고 선지자도 없다고 불평한 후, 그는 하나님께로 눈을 돌려 말한다. "하나님이 모든 사람에 대항하여 스스로를 세우신다." 아무도 고려하지 않고 선지자도 없었지만, 하나님이 말씀하셨다는 것으로 충분하다. "이 백성이 내 율법을 버렸기 때문에." 선지자는 모든 악의 원인을 드러낸다. 하나님으로부터 떠난 것이 그 원인이다. 하나님 자신이 왜 백성을 이토록 심하게 징벌하시는지 물어야 한다고 말한다.
"내가 그들 앞에 놓은 것." 여기서 그는 무지에 대한 모든 구실을 제거한다. 율법이 그들 앞에 놓여져 있었다. 하나님을 기쁘시게 하는 것이 무엇인지 충분히 배웠으므로, 이제 그들이 무지를 핑계로 댄다면 그것은 거짓이다. 눈앞의 밝은 빛에 의도적으로 눈을 감고 곁길로 간 것이다. 모세가 "보라, 내가 네 앞에 놓았다"라고 자주 반복하는 것은 백성이 무지를 핑계로 삼지 못하게 하기 위해서였다. 하나님의 율법은 하나님의 뜻을 알 수 있을 만큼 분명하다. 모세와 선지자들이 기록한 것을 읽고 들을 수 있는 자는 모두 핑계가 없다.
원주석
- 번역원본
commentary-section/cal-jer-9-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역
14절 카드 ↗
He then adds, And they have walked after the hardiness, or obstinacy , or imaginations , of their own heart (246) He opposes the imaginations, or hardness of the heart, to the voice of God, as we find in other places, where contrary things are stilted, that is, what men’s minds devise, and what God shews by his word to be right; for there is no less contrariety between the rule of right living and the imaginations of men, than there is between fire and water. Let us therefore know, that our life cannot be rightly formed except we renounce our own imaginations, and simply obey the voice of God: for as soon as we yield the least to our own imaginations, we necessarily turn aside from the right way, which God has made known to us in his word. This contrast, then, between the law of God and the imaginations or the obduracy of men ought to be carefully noticed. He then more clearly explains how they had sinned, and after Baalim (247) The Prophet here adds nothing new; but by specifying one thing he shews how the Jews followed their own imaginations, by giving themselves up to profane superstitions. What indeed must happen to men, when they forsake God, and allow themselves to follow their own thoughts? what but error and superstition, yea, the abyss of all errors? In short, the Prophet in this clause intended to cut off every occasion for subterfuges; for the Jews, like hypocrites, who sophistically deal with God, might have made this evasion, and said, “Why dost thou object to us our imaginations? what are these imaginations?” Baalim, he says, “Ye have devised idols far yourselves in addition to the only true God; it is hence quite evident, that having forsaken God’s word, ye have followed your own imaginations.” He adds to Baalim, as their fathers have taught them: the relative אשר , asher, is to be taken for כ caph, as. (248) I shall speak of this clause tomorrow. (246) See Note on Jeremiah 3:17 . (247) It is supposed that the Israelites made a difference between this word and God: they allowed but one God, but introduced Baalim, or inferior gods, and worshipped them. They tried to evade the charge of idolatry, by alleging that Baalim were mediators. But no excuse of this kind was admitted, as God everywhere imputed idolatry to them. Notwithstanding this example, and the distinct declaration of Scripture, that there is but one God and one Mediator, ( 1 Corinthians 8:5 ; 1 Timothy 2:5 ,) the error, the awful error of praying to saints, etc., as mediators, has prevailed in the Christian Church! — Ed. (248) It makes no difference as to the meaning, but the true construction of this clause is as follows, — Which their fathers have taught them. The verb “to teach,” in Hebrew as well as in some other languages, admits of two objective cases. — Ed . return to ' Top of Page ' <a name="verse-15" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-9-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"그들이 마음의 완악함과 상상을 따라 걸었다." 선지자는 마음의 상상이나 완악함을 하나님의 음성에 대립시킨다. 하나님의 말씀이 우리에게 옳은 것을 알려 주는 것과, 사람의 마음이 꾸며내는 것 사이에는 불과 물보다 더 큰 대립이 있다. 따라서 우리가 자신의 상상을 버리고 오직 하나님의 음성에 복종하지 않으면 삶이 바르게 형성될 수 없다.
"바알들을 따랐다." 선지자는 여기에 한 가지를 구체적으로 지정하여 그들이 어떻게 자신의 상상을 따랐는지를 보여준다. 사람들이 하나님을 버리고 자신의 생각대로 흘러갈 때 무엇이 되겠는가? 오류와 미신, 온갖 오류의 심연이 될 수밖에 없다. 또한 선지자는 위선자들이 하나님과 교활하게 거래하듯 핑계를 댈 여지를 모두 제거하고자 한다. 그들은 이렇게 말할 수 있었다. "어떤 상상이냐?" 그래서 "바알들"이라 말한다. "너희는 참 하나님 외에 다른 우상들을 만들었으니, 이로써 하나님의 말씀을 버리고 너희 상상을 따른 것이 분명하다." "그들의 조상들이 가르친 대로." 조상들이 물려준 불경건한 오류에 그들이 젖어 있었다는 것이다.
원주석
- 번역원본
commentary-section/cal-jer-9-14-14(Calvin, PD) - CC0-1.0 · Sonnet 번역
15절 카드 ↗
He at length concludes that God would take vengeance, but speaks in a figurativle language, I will feed them with bitterness The word לענה lone, is rendered “wormwood;” but as this is a wholesome herb, I prefer to render it “bitterness.” (249) It is never found in a good sense, and therefore unsuitable to the nature of wormwood, which is often mentioned by Moses: and the other prophets ( Deuteronomy 19:18 ; Deuteronomy 32:32 ; Hebrews 2:15 .) Hence I am inclined to adopt a general term, “bitterness.” He then adds, I will give them poisonous waters to drink; (250) as though God had said that he would execute a dreadful vengeance, so that it would appear in the meat and drink given them, which yet were remarkable testimonies of his paternal kindness towards them: for we cannot eat a crumb of bread nor drink a drop of water, except God’s goodness, and the care which he takes for our safety, shines upon us. Hence is that awful imprecation in Psalms 69:22 , “Turned let their table be into an offense.” David also complained, when describing the barbarous cruelty of his enemies, that they gave him gall to drink: and we shall hereafter see what Jeremiah says; for in speaking. of his enemies, he says that they had conspired to put him to death, and said, “Let us set wood for his bread.” ( Jeremiah 11:19 ) By these words then Jeremiah intended to express the dreadful vengeance of God; for he would not onty deprive the Jews of his benefits, but also turn their bread into poison, and their water into bitterness. We now then perceive the Prophet’s meaning; and at the same time we must observe the expression, the God of Israel The foolish boasting, that they were the descendants of Abraham, and that they were a holy people, chosen by God, always deluded the Jews. In order then to check their glorying, the Prophet says, float the God who spoke to them was the God whose name they falsely professed, and that he was the God who had chosen the children of Abraham as his peculiar people. It follows — (249) But the reason why this herb is mentioned is its bitterness, — and not its wholesome effects. It was hence chosen to designate what is afflictive and distressing. This appears from. Proverbs 5:4 , “bitter as wormwood.” — Ed. (250) See note on Jeremiah 8:14 . return to ' Top of Page ' <a name="verse-16" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-9-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
드디어 하나님이 보복을 취하실 것을 결론 짓는데, 비유적인 언어로 말씀하신다. "내가 그들에게 쑥을 먹이겠다." 이 식물은 종종 쓴 것을 나타내기 위해 쓰인다. 그다음 "독을 마시게 하겠다"고 하신다. 하나님이 끔찍한 보복을 행하실 것이어서, 심지어 주시는 음식과 음료에도 그것이 나타날 것이라 한다. 우리가 빵 한 조각, 물 한 방울도 먹고 마실 수 있는 것은 모두 하나님의 선하심과 돌보심이 빛을 발하는 것이다. 선지자는 하나님이 그들에게 주신 복을 단순히 빼앗으실 뿐만 아니라, 그들의 빵을 독으로, 그들의 물을 쓴 것으로 바꾸실 것이라 표현한다. "이스라엘의 하나님." 유대인들은 항상 아브라함의 후손이며 하나님의 선택된 백성이라는 어리석은 자랑에 빠져 있었다. 그들의 자랑을 꺾기 위해 선지자는, 그들에게 말씀하시는 하나님이 바로 그들이 거짓으로 내세우는 그 하나님임을 말한다.
원주석
- 번역원본
commentary-section/cal-jer-9-15-15(Calvin, PD) - CC0-1.0 · Sonnet 번역
16절 카드 ↗
As he had said that the Jews were following what theyhad received from their fathers,so he says now that God would scatter them among nations, which had been unknown to them and to their fathers. He then alludes to their mischievous tradition; for the fathers had imbued their children with ungodly errors, and had withdrawn them from God, that their doctrine might become altogether familiar to them. There is then a contrast to be noticed between the knowledge with which the fathers had inebriated their children, and their ignorance of the language of the nations. And then as he had said, that they were walking after the hardness of their own heart and after Baalim, he says, I will send a sword after them We hence see that the Prophet in both clauses alludes to the defection of which he had spoken. And he adds, Until I shall have consumed them; and this is added, that they might not promise themselves a temporary or a moderate chastisement. Jeremiah then declares, that as they had abused God’s forbearance, destruction was nigh them, and that God would contimle to consume them, until he had wholly destroyed them. It follows — return to ' Top of Page ' <a name="verse-17" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-9-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
조상들을 따른 것에 대해 앞서 말했으므로, 이제 하나님이 그들을 그들이나 그들의 조상들이 알지 못하던 나라들 가운데 흩으실 것이라 한다. 조상들이 불경건한 오류로 자녀들을 적셔 하나님으로부터 멀어지게 한 것과, 그들이 그 나라들의 언어를 알지 못하는 것 사이에 대비가 있다. "내가 그들 뒤에 칼을 보내리라." 선지자는 그들이 광야에서처럼 방황할 것이라 말한 후, 칼이 그들을 뒤쫓을 것이라 한다. "내가 그들을 다 소멸시킬 때까지." 일시적이거나 적당한 징벌을 기대하지 말라는 것이다. 예레미야는 그들이 하나님의 오래 참으심을 남용하였으므로 멸망이 임박했음을 선포한다.
원주석
- 번역원본
commentary-section/cal-jer-9-16-16(Calvin, PD) - CC0-1.0 · Sonnet 번역
17절 카드 ↗
In this passage, as in many others, the Prophet endeavors by a striking representation really to touch the hearts of his people, for he saw that they were extremely refractory, insensible, and secure. Since then the threatenings of God were either wholly despised, or had not sufficiently moved the hearts of the people, it was necessary to set forth God’s judgments as present. Therefore the Prophet gives a striking description of what takes place in times of mourning. At the same time he seems to condemn indirectly the Jews for not knowing, through God’s word, that there was a calamity at hand: for God’s word ought indeed to be like a mirror, by which men ought to see God’s goodness in his promises and also his judgment in his threatenings. As then all prophecies were deemed as fables by the people, it was not without some degree of derision that he addressed them in this manner, — Hearken ye, and call for mourners, that they may come An absurd and a foolish custom has prevailed almost in all ages to hire women as mourners, whom they called proeficoe; they were employed to mourn for others. Heirs no doubt hired these foolish women, in order to shew their reigned piety; they spoke in praise of the dead, and shewed how great a loss was their death. The Prophet does not commend this custom; and we ought to know that Scripture often takes similes from the vices of men, as from filth and dirt. If then any one concludes from these winds of Jeremiah, that lamentations at funerals are not to be condemned, this would be foolish and puerile. The Prophet, on the contrary, does here reprove the Jews, because they heedlessly disregarded all God’s threatenings, and were at the same time soft and tender at those foolish exhibitions, and all mourned at the sight of those women who were hired to lament; as the case is at this time, when a faithful teacher reprobates the prevailing folly of the Papists. For when the unprincipled men, who occupy the pulpits under the Papacy, speak with weeping, though they produce not a syllable from God’s word, but add some spectacle or phantom, by producing the image of the Cross or some like thing, they touch the feelings of the vulgar and cause weeping, according to what actors do on the stage. As then the Papists are seized as it were with an insane feeling, when their deceivers thus gesticulate, so a faithful teacher may say to them, “Let any one come and set before your eyes the image of a dead man, or say, that you must all shortly die and be like the earcase shewn to you, and ye will cry and weep; and yet ye will sot consider how dreadful God’s judgment is, which I declare to you: I shew to you faithfully from the law, from the prophets, and from the Gospel; how dreadful is God’s vengeance, and set before you what ye deserve; yet none of you are moved; but my doctrine is a mockery to you, and also my reproofs and threatenings: go then to your prophets, who shew you pictures and the like trumperies.” So the Prophet says now, “I see that I can do you no good; the Lord will therefore give you no teachers but women.” Of what sort? Even such, he says, as lament, or are hired to mourn. We now then perceive why the Prophet speaks of hired women. Attend ye, he says; and why? They ought indeed to have been attentive to or to understand (for בן ben, means properly to understand, and in Hithpael it signifies to consider) his words; but as he saw that he was ridiculed or despised, and that all the threatenings which proceeded from God were esteemed as fables, he now says, “Consider ye and call for your lamenters: — as I see such perverseness in you, be taught at least by those women who are commonly invited to lament, and who sell their tears!” Send, he says, for the skilfu1, that they may come By these words he intended more clearly to express, that the calamity which the people feared not was not far distant. return to ' Top of Page ' <a name="verse-18" class="com-number"
Pericope (part_of)
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pericope/per-jer-9-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여러 곳에서와 같이, 실제적인 묘사를 통해 백성의 마음을 진정으로 감동시키려 한다. 하나님의 경고가 전적으로 무시되거나 충분히 백성의 마음을 움직이지 못했으므로, 마치 현재 임박한 것처럼 하나님의 심판을 묘사해야 했다. "통곡하는 여인들을 불러오라." 모든 시대에 걸쳐 슬픔을 북돋우기 위해 울음꾼 여인들을 고용하는 어리석은 관습이 있었다. 로마에서는 이런 여인들을 '프라이피카이'라 불렀다. 선지자는 이 관습을 칭찬하는 것이 아니다. 성경은 종종 사람들의 악습에서 비유를 가져온다.
선지자는 여기서 유대인들을 간접적으로 책망한다. 그들이 하나님의 경고를 무심히 무시하면서도, 그 어리석은 공연에는 부드럽고 민감하게 반응하여 고용된 여인들을 보며 모두 울었기 때문이다. "그리하여 그들로 하여금 오게 하라." 이 말로써 그는 아직 안전하다고 생각하는 자들에게 다가오는 재앙을 더 분명히 표현하고자 했다.
원주석
- 번역원본
commentary-section/cal-jer-9-17-17(Calvin, PD) - CC0-1.0 · Sonnet 번역
18절 카드 ↗
Let them, he says, take up for us a wailing, and let our eyes come down to tears, and let our eyelids flow down into waters These are hyperbolical words, and yet they do not exceed the intensehess of the coming vengeance: for it was not in vain that he said at the begSnning of the chapter, “Who will make my head waters, and my eyes a fountain of tears?” As then the greatness of the calamity could be expressed by no words, the Prophet was constrained to adopt these hyperbolical expressions: Let them then take up for us a wailing, that our eyes may come down to tears: and this he said, because he saw that he was heard with dry eyes, and that the people disregarded what had been denounced:, when yet all ought to have been smitten with fear, from the least to the greatest. As then the Prophet saw that their contempt was so brutal, he says, that when lainenters came, there would then be the time for wailing, not indeed the seasonable time; but it is the same as though he had said, that the Jews would then find out how insensible they had been, in not having in due time considered the judgment of God. (251) It follows — (251) I render the verses thus, — 17. Thus saith Jehovah of hosts, bethink yourselves; And call for mourning women, that they may come; Yea, for the skillful send, that they may come, 18. And hasten, and raise for us a wailing, That our eyes may pour forth tears, And our eyelids drop down waters. — Ed. return to ' Top of Page ' <a name="verse-19" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-9-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"그들로 우리를 위해 통곡을 불러일으키게 하여, 우리의 눈이 눈물을 흘리고, 우리의 눈꺼풀이 물처럼 흘러내리게 하라." 이것은 과장된 말이지만, 다가오는 진노의 강렬함을 넘어서지는 않는다. 선지자가 장 첫머리에서 "누가 내 머리를 물로 만들어 주고, 내 눈을 눈물의 샘이 되게 해 줄까?"라고 한 것이 헛되지 않다. 재앙의 크기가 어떤 말로도 표현될 수 없었으므로, 선지자는 이런 과장적인 표현을 쓸 수밖에 없었다. "울음꾼들이 우리를 위해 통곡을 불러일으키게 하라"고 한 것은, 그가 눈물 없이 들리고 백성이 선포된 것을 무시하였기 때문이다. 슬픔꾼들이 올 때가 될 것이고, 그때에야 유대인들은 하나님의 심판을 제때 헤아리지 못하고 얼마나 무감각하였는지를 깨달을 것이다.
원주석
- 번역원본
commentary-section/cal-jer-9-18-18(Calvin, PD) - CC0-1.0 · Sonnet 번역
19절 카드 ↗
We have said before, that when Jeremiah addressed the people in these words, they were still in a tolerably good condition, so that the king had confidence in his own resources; and his counsellors also thought that some aid would come to them from Egypt, and the people were likewise deceived. But the Prophet speaks of future events and points out as by the finger the evils which were as yet concealed from the view; for he could not otherwise teach with any authority, as he had to do with men of iron hearts. As then he saw that his teaching had no effect, and was wholly disregarded by men so slothful, he felt it necessary to form his style so as to touch their feelings. On this account he says, that a voice was heard, a voice of wailing from Sion; where yet all exulted with joy. Then he adds, How have we been destroyed! and made greatly ashamed! The Jews thought this a fable, until they found by experience that they had been extremely hard and obstinate: but this really happened. Though they were then indulging in their pleasures, he yet proclaims lamentations to them, as though they were already destroyed: A voice, he says, has been heard, as though the Jews were bewailing the calamity, respecting which they thought the Prophet was fabling, for no danger was yet apparent. But in order, as I have said, to condemn the hardness of their hearts, he represents them in another character, as bewailing their ruinous condition, and saying, We have left the land; in which however they thought their dwelling would be perpetual; for they boasted that they could never be excluded, as it had been declared, “This is my rest for ever, here will I dwell, for I have chosen it.” ( Psalms 132:14 .) As then God had testified that it would be a quiet habitation to his people, they thought that they were fortified by a triple wall and rampart, and that the city was altogether unassailable. But Jeremiah represents them as saying, that they had left their own land, that is, that they had been drawn and driven into exile. Then he adds, because they have cast us out This seems to refer to their enemies who had cast them out, that is, pulled down their dwellings. Some take dwellings to be the nominative case to the verb, “ Our dwellings have cast us out . ” (252) But the first meaning reads better: I therefore consider the sense to be simply this, — that they were cast out and that their houses were destroyed by their enemies. It follows — (252) The true version is that given by Blaney and approved by Horsley, — Because they have thrown down our habitations. The ancient versions differ, but none give the meaning of our version, which is that of Junius and Tremelius. The whole verse is in the past tense: things are represented as having already taken place: — For the voice of wailing has been heard from Sion, -- “How have we been plundered! We have been put to great shame; For we have left the land, For they have thrown down our habitations.” The people are set forth as assembled in Jerusalem, having been made to quit the land, their dwellings having been pulled down. — Ed . return to ' Top of Page ' <a name="verse-20" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-9-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
우리는 예레미야가 이 말을 했을 때 왕이 자신의 자원에 자신감을 갖고 있었고, 신하들도 이집트로부터 도움이 올 것이라 생각하며 백성도 기만당하고 있던 시절이었다고 말했다. 그러나 선지자는 미래의 사건들을 마치 손가락으로 가리키듯 말한다. 시온에서 울음 소리가 들린다고 한다. 그곳에서는 모두가 기쁨으로 들떠 있는데도. "우리가 어떻게 멸망을 당하였는가! 우리가 크게 수치를 당하였다!" 유대인들은 실제로 그것을 경험하기까지 이것을 허구로 여겼다. 선지자는 그들이 기쁨에 빠져 있는 동안 이미 멸망한 것처럼 탄식을 선포한다. "우리가 땅을 버렸다." 그러나 그들은 그곳에 영원히 살 것이라 생각하였다. "저들이 우리의 처소를 헐어버렸으므로." 적들이 그들을 끌어내고 집을 허물었음을 의미한다.
원주석
- 번역원본
commentary-section/cal-jer-9-19-19(Calvin, PD) - CC0-1.0 · Sonnet 번역
20절 카드 ↗
He proceeds with the same subject, but adopts another figure. He then somewhat changes the comparison; for he had bidden them before to hire women to excite to mourning by fictitious tears, but he now addresses women in general; as though he had said, that such would be the mourning, that hired lamentations would not be sufficient, for the calamity would touch all hearts, and that mercenary wailing would not be real. Hear, he says, ye women Why he addresses women may be accounted for in two ways: the softness of women more easily leads them to weep; there may be also here an indirect condemnation of the men, that they were deaf and so hardened that no threatenings terrified them. But the first seems to be the most suitable reason here, provided we still understand that real mourning is opposed to reigned mourning. Then Jeremiah passes from the particular to the general; that is, after having spoken of hired women, he now includes all women; for lamentation would prevail in every city, and also in every house: Hear then, ye women, the word of Jehovah And he adds, and let your ears receive the word of his mouth He mentions on the one hand the mouth of God, and on the other the ears of women. It seems indeed a redundancy, but the repetition is not superfluous. Had he said only, “Let your ears hear the word of his mouth,” there would have been a redundancy; but he spoke before only of the word of God, and hear ye; now he adds, the mouth of God, and the ears of women. The Prophet no doubt intended to rebuke that hardness which we have often noticed. The word of God was deemed of no moment; hence he says, the mouth of God: as though he had said, “God speaks with you as it were from mouth to mouth: for though he employs my labor, I am yet but his instrument; so that you may easily find out that I declare nothing presumptuously, but faithfully deliver what I have received from him.” We hence see how emphatical is this repetition, which may seem at first sight to be superfluous. The same emphasis belongs to the ears of women; it is as though he had said, that they had been hitherto extremely indifferent, and that it was time for their ears to be attentive. He adds, And teach your daughters; as though he had said, that such would be the wailing, that it would reach not only the old and the middle-aged, but even young girls, as yet rude and ignorant. And let every one, he says, teach her neighbor lamentation In short, the meaning is, that no women, old or young, would be exempt from this mourning, as all would be implicated in a common sorrow; for God’s judgment would reach every age, sex, and order of men, and would also penetrate into every house. return to ' Top of Page ' <a name="verse-21" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-9-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 같은 주제를 계속하되, 다른 비유를 든다. 그는 고용된 여인들에 대해 말한 후, 이제 모든 여인들에게 말한다. 고용된 탄식으로는 충분하지 않을 것이므로, 재앙이 모든 마음을 감동시킬 것이라는 것이다. "여인들이여, 여호와의 말씀을 들으라." 그가 여인들에게 말하는 것은 두 가지 이유로 볼 수 있다. 여인들의 부드러움이 눈물을 더 쉽게 나게 하기 때문이기도 하고, 남자들은 너무 완고하여 어떤 위협으로도 두렵지 않다는 간접적인 책망이기도 하다. 그리고 그는 모든 여인을 포함시킨다. 슬픔이 모든 성읍과 모든 가정에 퍼질 것이기 때문이다.
"그의 입의 말씀을 귀로 받으라." 한편으로는 하나님의 입을, 다른 한편으로는 여인들의 귀를 말한다. 이것은 단순한 반복이 아니다. 하나님의 입이라고 덧붙인 것은, 선지자가 자신의 것을 선포하는 것이 아니라 하나님께 받은 것을 충실히 전한다는 것을 강조하기 위해서다. 여인들의 귀에 대한 강조는, 그들이 지금까지 너무나 무관심하였으니 이제는 귀를 기울일 때가 되었다는 책망이다. "너희 딸들에게 가르치라." 슬픔이 노인이나 중년만이 아니라 어린 소녀들에게도 이를 것이라는 뜻이다. "각자 자기 이웃에게 애가를 가르치라." 하나님의 심판이 모든 나이와 성별과 신분에 이르고, 모든 가정에 침투할 것이다.
원주석
- 번역원본
commentary-section/cal-jer-9-20-20(Calvin, PD) - CC0-1.0 · Sonnet 번역
21절 카드 ↗
And by way of explanation he adds, For death has ascended into our windows There is here a kind of derision; for the Jews, as it has been said, had falsely promised to themselves a perpetual impunity; and therefore the Prophet adopts here a most suitable comparison. For as they sleep securely, who with closed doors seem to themselves to be beyond the reach of danger; so the Jews at that time despised God and all his judgments, as though the doors of their houses were closed. Hence the Prophet says, that death had entered in through the windows; and he thus derides their folly for thinking that they could escape the hand of God, because their gates were shut, as though. God’s power could not ascend above the clouds nor enter through their windows, when the doors were closed. In short, he intimates that the doors would not be opened by God; for though he might not be disposed to break them, he could yet immediately ascend into the windows. We now apprehend the Prophet’s design in saying, that death had entered through the windows. And what he adds respecting palaces bears the same import; as though he had said, “Were our houses even fortified, and were they not. only commodious habitations, but made like citadels, yet God could not be excluded; for his power can penetrate through the highest and the thickest walls, so that a palace is to him like the weakest and frailest cottage.” We hence see that by this comparison he checks that foolisll confidence by which the Jews had deceived themselves, and by which they were as yet inebriated. Death then has ascended into our windows, etc. He then adds, To cut off the young, or children, from the public ways, and the youths from the streets (253) By these words he sets forth the dreadfulness of the calamity; for the youths would not be able to defend themselves by their own strength; for by בחורים , bechurim, he means the most robust. Even these would not be able to repel the onset of their enemies; though in the flower of their age, yet their rigor, however strong, would not protect them, nor would children and infants be spared. We see that two things are here set forth by the Prophet, — that the assaults of their enemies would be so violent, that young men would in vain resist them, as their vigor would avail them nothing, — and then that such would be the cruelty of their enemies, that no regard would be shewn for age, for they would put to death even infants newly born. It follows — (253) The objection, that there is an inconsisteney in saying that death entered through the windows to cut off children from the street, disappears, when we consider that the Jews thought themselves safe because their gates were closed and their city fortified. Be it so, says the Prophet, yet death will enter, if not through the gates, yet through the windows, and through our towers, and it will destroy the children who play in our streets, and our young men assembled in the squares and the wide places of our city. That those collected at Jerusalem are here meant, is evident from the nineteenth verse. Then, in the next verse, he refers to those who still continued in the country. And this accounts for the change made in the sentence, which has puzzled some expounders, and induced them to propose emendations. The verse may be thus rendered, — For climbed has death through our windows, It has come through our towers, To cut off the child from the street, The young men from the broad streets. Though the gates were closed, yet death came in, not only through windows, or any openings there might have been, but also through strong towers. — Ed. return to ' Top of Page ' <a name="verse-22" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-9-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"사망이 우리의 창문으로 올라왔다." 여기에는 일종의 비웃음이 있다. 유대인들은 자신들에게 영원한 면죄부를 잘못 약속하였기 때문이다. 선지자는 여기서 매우 적합한 비유를 든다. 문을 잠근 채로 자신들이 위험권 밖에 있다고 생각하며 안전하게 잠드는 자들처럼, 유대인들도 하나님과 그의 모든 심판을 업신여겼다. 선지자는 사망이 창문으로 들어왔다고 함으로써 그들의 어리석음을 비웃는다. 마치 하나님의 능력이 구름 위로 오르거나 문이 닫혀 있을 때 창문으로 들어오지 못한다고 생각하는 것처럼 어리석다는 것이다. 선지자는 하나님이 문을 부수려 하시지 않더라도 즉시 창문으로 올라오실 수 있다고 말한다.
"넓은 거리에서 젊은이들을." 재앙의 끔찍함을 강조한다. 가장 건장한 젊은이들도 적의 공격을 막을 수 없을 것이며, 어린아이들도 살려두지 않을 것이다. 이 두 가지를 선지자는 강조한다. 젊은이들의 활력도 그들을 보호하지 못하고, 어린 아이들에 대한 자비도 없을 것이다.
원주석
- 번역원본
commentary-section/cal-jer-9-21-21(Calvin, PD) - CC0-1.0 · Sonnet 번역
22절 카드 ↗
Though Jeremiah continues the same subject, he yet introduces a preface, — that he had been commanded to declare what he says here; for on account of the strangeness of the event, the prophecy seemed incredible. He might, indeed, have proceeded with the subject, and omitted the words, “Thus saith Jehovah,” and have begun thus: “Fall shall the carcase of man,” etc. But, as I have said, this prophecy seemed to the greatest part as worthless, as though it was a fable: it was therefore necessary to introduce these words, — that he came forth furnished with God’s command; and he at the same time shews that he introduced nothing of his own, but that God himself spoke. We now perceive why these few words were introduced. (254) He afterwards says, that the carcases of men would be cast forth as dung He speaks by way of reproach, as though he had said, that all would without honor be laid prostrate by their enemies. And he adds a similitude, They shall fall, he says, on the face of the field, that is, everywhere through all the fields shall they fall as dung, which is cast forth, and which excites nausea by its sight and by its odor. Thus the Prophet here denotes foetor and a deformed sight by the comparison of dung: yet we know with what pride were they then filled. This threatening then was to them very disagreeable; but as they flattered themselves in their vices, it was the more necessary to treat them roughly; for thus ought hypocrites to be dealt with, who indulge their own delusions: the more boldly they rise up against God, the more violently ought they to be east down, so that they may at length humble themselves under the mighty hand of God. He adds another comparison, As a handful, etc. Jerome renders it “hay.” If עמיד omid, were found elsewhere in this sense, I would willingly adopt this meaning; but I rather think that it means those ears of corn which are not gathered while the reapers collect their handfuls. They do not, indeed, leave complete handfuls, nor east them away; but it happens, through carelessness, that a few ears escape them. Then the Prophet says, that the Jews would be like those ears of corn which the reapers pass by and leave behind; and there is no one afterwards to gather them: and those ears of corn which thus remain in the field either rot of themselves, or are devoured by cattle or wild beasts. He then means, that there would be no residue of the people, for all, from the least to the greatest, would be given up to destruction. This is the meaning; and at the same time he expresses contempt; for when reapers do not collect the whole produce of the field, there are still the poor, who gather the ears of corn; but when they are trodden under foot, and when there is no one to gather them, it betokens contempt; and this is what the Prophet intended to express. It now follows — (254) Blayney and some others connect דבר with the former verse, and, on the authority of the Septuagint, leave out “thus saith Jehovah.” The Vulgate and the Targum retain the text as we have it, and the Syriac omits only the first word; and there is no MS. in favor of what has been proposed; and the meaning, as here represented by Calvin, is so evident, that no change is at all necessary, — 22. Speak, Thus saith Jehovah, Fall also shall the carcase of man, Like dung on the face of the field, Or like an handful of corn after the reaper, And without any to gather it. This would be the fate of such as remained in the country, whilst the greatest part had fled into Jerusalem. It is by keeping this distinction in view that the whole passage, from verse the seventeenth, may be rightly understood. — Ed . return to ' Top of Page ' <a name="verse-23" class="com-number"
Pericope (part_of)
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pericope/per-jer-9-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
예레미야는 같은 주제를 이어가지만, "여호와께서 이렇게 말씀하셨다"는 서두로 시작한다. 이 예언이 너무도 기이하여 믿기 어려웠기 때문이다. 하나님의 명령에 따라 왔다는 것을 보이고, 자신의 생각에서 나온 것이 아니라 하나님께서 친히 말씀하신다는 것을 보여야 했다.
"사람의 시체가 똥과 같이 엎드러지리라." 이것은 조롱의 의미로 말한다. 모두가 적에게 쓰러져 수치스럽게 될 것이라는 뜻이다. 배설물은 악취와 불쾌한 광경으로 혐오감을 준다. 선지자는 그들이 당시 얼마나 자만심에 가득 찼는지를 생각할 때, 이 경고가 그들에게 얼마나 불쾌했는지를 알 수 있다. 그러나 자신의 죄 속에서 자기를 기쁘게 하는 자들에게는 이렇게 강하게 대해야 한다.
"거두는 자의 손 뒤에 남은 이삭처럼." 추수꾼들이 단을 거둘 때 부주의로 몇 이삭이 그들의 손길을 피하는 경우가 있다. 선지자는 유대인들이 추수꾼이 그냥 지나쳐 남겨두는 그 이삭들과 같을 것이라 한다. 나중에 모아 줄 사람도 없고, 들에 남은 이삭들은 저절로 썩거나 짐승과 야수에게 먹힌다. 선지자는 백성 가운데 남은 자가 없을 것이며, 작은 자로부터 큰 자까지 모두 멸망에 넘겨질 것이라 한다. 추수꾼이 이삭을 다 거두지 않으면 가난한 자들이 모아 가지만, 그것도 없이 짓밟힌다면 그것은 경멸을 뜻한다.
원주석
- 번역원본
commentary-section/cal-jer-9-22-22(Calvin, PD) - CC0-1.0 · Sonnet 번역
23절 카드 ↗
This is a remarkable passage, and often found in the mouth of men, as other notable sentences, which are known as proverbial sayings: but yet few rightly consider how these words are connected with the previous context. Hence there are many who are satisfied with a simple explanation, as though it were a subject abruptly introduced, and as though the Prophet commenced something new; and they confine themselves to those words: and thus they misrepresent the meaning of the Prophet, or at least diminish much of the force of what is taught. The Prophet no doubt has a regard to what has gone before. He saw, as I have often said, that he addressed the deaf; for the Jews were so swollen with false confidence, that the word of God was regarded worthless by them. As then some were proud for their riches, and others thought themselves more prudent than that they could by any means be taken, and others thought themselves so fortified by wealth and power, that they could easily resist any evil, — as then the minds of all were possessed with so much pride, the Prophet, in order to confirm what he had said, declares here that men foolishly gloried, while they set up their riches, or their strength, or their wisdom, in opposition to God; for all these things would vanish away like smoke. We now then perceive why the Prophet forbids here any to glory except in God alone, and how the passage ought not to be deemed as abrupt, but connected with what he said, when he denounced destruction on the Jews, which yet they dreaded not, because they were filled with this ungodly and foolish conceit, — that they had more than a sufficient protection in their own strength, or riches, or wisdom. The rest to-morrow. return to ' Top of Page ' <a name="verse-24" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-9-006
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이것은 주목할 만한 구절로, 속담과 같이 사람들의 입에 자주 오르내린다. 그러나 이 말들이 앞 문맥과 어떻게 연결되는지를 제대로 고려하는 사람은 적다. 선지자는 분명히 앞에서 말한 것을 염두에 두고 있다. 그는 자주 말했듯이 귀머거리를 상대로 말하고 있었다. 유대인들은 거짓된 확신으로 부풀어 있어 하나님의 말씀을 하찮게 여겼다. 어떤 이들은 재물로, 다른 이들은 자신들의 지혜로, 또 다른 이들은 권세와 힘으로 스스로를 요새화할 수 있다고 생각했다. 선지자는 이를 확증하기 위해, 재물이나 힘이나 지혜를 하나님께 대항하여 세우는 자들은 어리석게 자랑하는 것이라 선포한다. 이 모든 것은 연기처럼 사라질 것이다.
원주석
- 번역원본
commentary-section/cal-jer-9-23-23(Calvin, PD) - CC0-1.0 · Sonnet 번역
24절 카드 ↗
Thus saith Jehovah, Let not the wise glory, etc (255) By way of concession he calls those wise who were without the fear of God, which yet we know is the beginning of wisdom. ( Psalms 111:10 ; Proverbs 1:7 .) But the Prophet speaks according to the common opinion; and the meaning may be thus given, “Let; not him who seenas wise to himself glory in his own wisdom:” and so the other words may be understood. It is then added, But let him who glories, glory in this, etc. It appears from the second verse, that men are not so stripped of all glory, that they may be down in disgrace; but that they may seek a better glory, for God detights not in the degradation of men. But as they arrogate to themselves more than what is right, and even inebriate themselves with delusions, he strips them naked, that after having known that all they think they have, either from nature, or from themselves, or from other creatures, is a mere phantom, they may seek true glory. He afterwards adds, In understanding and knowing me Though by these two word the Prophet means the same thing, yet they are not used without a design; for as men despised the knowledge of God, it was necessary to remind them, that to know God is the chief part of perfect wisdom. He therefore intended to correct the mischievous error under which almost the whole world labors; for while all attend to wxrious pursuits, the knowledge of God is neglected. We see with what ardor every one pursues his own fancies, while hardly one in a hundred deigns to spend half an hour in the day in seeking the knowledge of God. And there is also another evil, a false opinion, which proceeds from pride, — that to know God is a common thing. We hence perceive why the Prophet has employed these two words to designate the same thing; it was to rouse more fully the attention of men; for he saw that almost all were torpid and indifferent on a subject which is justly entitled to the labor of a whole life; nay, were a hundred lives given us, this one thing would be sufficient to engage our attention. But, as it has been said, what ought to be preferred to all other things is despised and neglected. He afterwards adds, That I am Jehovah, who doeth judgment. By calling himself Jehovah, he doubtless excludes all those devices which then engaged the attention of the Jews; for the whole land was corrupted by so many superstitions, that the name of the only true God was unknown. They all, indeed, professed to worship the God of Abraham, who had delivered to them his law by the hand of Moses; but as many errors were mingled with the true doctrine, God was deprived of his own honor. It was, then, God’s will that he should be so known as to appear alone supreme, and to be alone as it were kept in view. But the explanation which follows ought to be carefully observed; for had he said only, “Let every one who glories, glory in the knowledge of me, that I am Jehovah,” it would, indeed, have been a plain truth, but not sufficiently persplcuous or evident; for the minds of men might have been in suspense, and they might have said, “What does this mean? or, why is it, that God regards the knowledge of himself to be so important? They might also have supposed that it was quite enough to confess him to be the only true God. Hence God here reminds the Jews of his own divine perfections, that they might really know that he is God, and that they might not ascribe to him an empty name. It was for this reason that I have said, that these words, who doeth mercy and judgement and justice, ought to be carefully observed. We see at this day, under the Papacy, that the name of God is presumptuously gloried in: there is no one who is not ready boldly to declare that he worships the one true God, and yet they profane his name; for they afterwards rob God, and bestow the spoils on the dead. This passage then teaches us, that the name of God of itself would be of no importance, if stripped of his power and perfections. Hence we have then only the true knowledge of God, when we not only acknowledge him to be the creator of the world, but when we also fully believe that the world is governed by him, and when we further understand the way in which he governs it, that is, by doing mercy and judgment and justice Now, the first thing respecting God is, that we should acknowledge him to be beneficient and bountiful; for what would become of us without the mercy of God? Therefore the true and right knowledge of God begins here, that is, when we know him to be merciful towards us. For what would it avail us to know that God is just, except we had a previous knowledge of his mercy and gratuitous goodness? We cannot know God without knowing ourselves. These two things are connected. Now, if any examines himself, what will he find but what will make him to despair? Thus, whenever God is thought of, we feel a dread, and despair in a manner swallows us up. In short, all avoid God, except the sweetness of his grace allures them. Why? Because, as I have said, there is nothing but what brings misery to us, and a cause of dread. Hence Jeremiah, while bidding men to glory in the knowledge of God, has not in vain given the first and the highest place to his mercy. He afterwards adds, Judgement and justice When these two words are joined together, they denote perfect government; that is, that God defends his faithful people, aids the miserable, and delivers them when unjustly oppressed; and also that he restrains the wicked, and suffers them not to injure the innocent at their pleasure. These then are the things which the Scripture everywhere means by the two words, judgment and justice. The justice of God is not to be taken according to what is commonly understood by it; and they speak incorrectly who represent God’s justice as in opposition to his mercy: hence the common proverb, “I appeal from justice to mercy.” The Scripture speaks otherwise; for justice is to be taken for that faithful protection of God, by which he
Pericope (part_of)
- part_of
pericope/per-jer-9-006
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"여호와께서 이렇게 말씀하셨다, 지혜로운 자는 그 지혜를 자랑하지 말라." 선지자는 양보적으로 스스로 지혜롭다고 하는 자들을 그렇게 부른다. 하나님을 두려워하는 것이 지혜의 시작임을 우리는 알지만. 선지자는 일반적인 의견에 따라 말한다. "자랑하는 자는 이것으로 자랑하라." 사람들을 모든 영광에서 박탈하여 수치 속에 뒹굴게 하려는 것이 아니다. 오히려 더 나은 영광을 구하도록, 곧 하나님은 사람의 비하를 기뻐하지 않으신다는 것을 보여준다.
"나를 깨달아 아는 것으로." 이 두 단어는 같은 것을 의미하지만 의도가 있다. 사람들이 하나님을 아는 것을 경멸하였으므로, 하나님을 아는 것이 완전한 지혜의 핵심임을 상기시켜야 했다. 선지자는 오늘날도 거의 온 세상이 빠져 있는 해로운 오류를 바로잡으려 했다. 모든 사람이 자신의 욕심을 열심히 좇지만, 하나님을 아는 지식은 등한히 한다. 하나님을 아는 것이 모든 것보다 귀한데도 무시되고 방치된다.
"나는 땅에서 은혜와 심판과 공의를 행하는 여호와임을." 여호와라고 자신을 부르심으로 유대인들의 온갖 고안들을 배제하신다. 온 땅이 수많은 미신으로 오염되어 참 하나님의 이름이 알려지지 않았기 때문이다. 설명이 뒤따른다. "은혜와 심판과 공의를 행하는 이." 이것들이 없다면 하나님에 대한 빈 이름은 아무 의미가 없을 것이다. 오늘날 교황 지배 아래서도 하나님의 이름이 뻔뻔스럽게 자랑된다. 하나님을 참으로 알면 그가 우리에게 자비로우심을 먼저 알아야 한다. 하나님의 자비 없이 우리에게 무엇이 남겠는가? 따라서 하나님에 대한 참되고 올바른 지식은 여기서 시작한다. 하나님이 공의와 심판을 행하신다는 것은, 그가 신실한 백성을 보호하고 억울한 자를 돕고 불의하게 억압받는 자를 건지시며, 또한 악인을 억제하여 무고한 자를 마음대로 해치지 못하게 하심을 뜻한다.
원주석
- 번역원본
commentary-section/cal-jer-9-24-24(Calvin, PD) - CC0-1.0 · Sonnet 번역
25절 카드 ↗
The Prophet, after having removed the obstacle which he saw hindered the Jews from reverently receiving the truth of God, now speaks more sharply, and performs the office of a herald in denouncing the vengeance which was at hand: Behold, he says, come shall the days, in which I will visit all the uncircumcised in uncircumcision This passage admits of two meanings. Some interpreters take as distinct these two words, מול mul, the circumcised, בערלה , beorle, in uncircumcision; as though Jeremiah had said, “I will visit the Jews, who are circumcised, as well as the heathen nations, who are uncircumcised,” Others read them jointly, — that God threatens vengeance on the Jews and Gentiles, because they were circumcised, and still retained uncircumcision. The passage may however be thus suitably explained, — that there was a mixture, which corrupted the sacredness of circumcision, and made it like the uncircumcision of the Gentiles; as though it were thus expressed, “I will visit the circumcised with the uncircumcision,” that is, promiscuously and without any difference, as we say in our language, Pele mele. For it follows afterwards, that all were uncircumcised in heart; that is, all the Jews. We hence see that the Prophet makes circumcision and uncireumcision the same, and that he intended to render profane the sacred symbol of adoption;but he had reference to the Jews, who, being degenerated, thus adulterated God’s covenant, and at the same time violated circumcision, so that in differed nothing from uncircumcision. I therefore think, that the Jews are classed with the Gentiles, so that he ascribes even to them uncircumcision: I will then visit all the circumcised with the uncircumcision; that is, the circumcision of each is vain, and is like uncircumcision. return to ' Top of Page ' <a name="verse-26" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jer-9-007
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 유대인들이 진리를 경외심 있게 받아들이는 것을 막는 장애물을 제거한 후, 더 예리하게 말하며 임박한 진노의 사자로서 직무를 수행한다. "보라, 날이 오리니, 내가 할례받은 모든 자를 할례 없음 가운데 벌하리라." 이 구절은 두 가지로 해석될 수 있다. 어떤 이들은 두 단어를 각기 다르게 보아, "내가 유대인들은 물론 이방 나라들도 벌하겠다"는 뜻으로 읽는다. 다른 이들은 함께 읽어, 하나님이 유대인들과 이방인들을 모두 위협하시는데, 그들이 할례를 받았으면서도 여전히 무할례의 상태에 있기 때문이라고 한다.
이 구절은 이렇게 설명할 수 있다. 할례의 신성함을 이방인들의 무할례와 같이 만들어버리는 뒤섞임이 있었다는 것이다. "내가 할례받은 자들을 무할례 가운데 벌하리라", 곧 무차별적으로, 구별 없이. 뒤에 모든 유대인들이 마음에 할례를 받지 않았다고 한다. 그러므로 선지자는 할례와 무할례를 동일하게 만들고, 거룩한 입양의 상징을 모독하고자 한다. 그러나 그는 하나님의 언약을 타락시키고 할례를 무할례와 다를 바 없게 만든 유대인들을 염두에 두었다.
원주석
- 번역원본
commentary-section/cal-jer-9-25-25(Calvin, PD) - CC0-1.0 · Sonnet 번역
26절 카드 ↗
However this may be, the Prophet here denounces ruin, not only on the Jews, but also on the Egyptians and on other neighboring nations; but he yet speaks to his own people, for his word was not destined for the Egyptians, nor for the Idumeans and the Moabites. But as the Jews were wont to have recourse to the Egyptians, when any danger arose from the Assyrians and Chaldeans, the Prophet here connects the Egyptians with the Jews, and for the same reason, the other nations. We indeed know that the Idumeans and the Moabites were most hostile enemies to the Jews; but as the state of things changed, they were at one time their enemies, at another their friends; and when they saw that the Chaldeans extended their power, they saw also that they were exposed to plunder, and hence it happened that they willingly helped the Jews. Since then the Hebrews hoped that their neighbors on every side would aid them, the Prophet says that a visitation was nigh them all: and hence is confirmed what I have already said; for he distinguishes not the Jews from the Egyptians and other nations; but, on the contrary, as they had made alliances with them, he intends to unite them in one body: I will visit, he says, the circumcised with the uncircumcision For the Jews did not bear in mind that God was the protector of their safety, and that they had been set apart by him from other nations. He names the circumcised together with the uncircumcision, because the Egyptians, the Idumeans, the Ammonites, and the Moabites, were deemed circumcised on account of the covenant they had made with the Jews; and the Jews were deemed uncircumcised, because they had forsaken God, and thus profarted themselves. It is indeed true that the Idumeans were circumcised, for they were the descendants of Esau, and had no doubt retained this external symbol; but their circumcision was altogether a mockery, as Esau had departed from the Church of God. The circumcision of the elect people was in itself efficacious; but as they had alike fallen into superstitions, they were like the uncircumcised, according to what Paul says, — that the letter of the circumcision, that is, the external rite, was nothing. We hence see that there is no common propriety in the Prophet’s words, when he denounces vengeance on the Jews as well as on the Egyptians, and names the circumcised with the uneircumcision; for the latter had uncircumcision, the former circumcision, and thus they had blended profane and sacred things together, so that there was nothing pure or uncorrupted: and hence he mentions Egypt, Judah, Edom, the children of Ammon, and Moab We have before stated why he enumerated all these nations; he did so, because they expected help from one another, so that they all despised God. He afterwards adds, And all the extreme ones in a corner The word קף , kots, means the end; hence they take קצוצים , kotsutsim, here for extremities: and פאה pae, signifies a corner, and an end. We might then, if propriety of language would bear it, render the words thus, “the cornered in the corner.” But the meaning is by no means ambiguous, which is, that though the Moabites and others had hidden recesses, they could not be exempt from the calamity. God’s vengeance shall come, says Jeremiah, into their farthest corners, where they think that they dwell in safety. And what follows is explanatory, the inhabitants of the wilderness, or, those who dwell in the wilderness. He thus shews what he meant by קצוצי פאה kotsutsi pae, the extremities, of the corner. For when people inhabit remote places, they regard themselves on that account safer, being secure in their hiding — places: this confidence the Prophet derides; and he says that punishment would reach them also. (257) He then adds, For all the nations are uncircumcised, and the whole house of Israel is uncircumcised in heart By saying, that all nations were uncircumcised, he doubtless includes the Israelites, and thus by way of reproach he takes away from the chosen people their peculiar distinction; as though he had said, that Israel was so mixed with the nations, that they only made a part of them: the Jews would have otherwise denied, that they deserved to be classed with the Gentiles; but the Prophet deprives them of every excuse, and says that they were but one nation, having no difference: All these nations then are uncircumcised And so ה He, before גוים guim, nations, may be taken as a demonstrative pronoun, and not a relative, “All these nations.” He had spoken not only of the Egyptians and the Idumeans and of other neighboring nations, but had also mentioned Judah. He then says, “All these nations are uncircumcised:” and as I have already said, he condemns Israel, because they differed nothing from the nations, though God had consecrated them to himself; for there was an entire mingling, which made them all equal. But as some objection might still be alleged, he says, the Jews are uncircumcised in heart He had indeed already included them in the nations; but it was necessary to insist more on this point, for circumcision might have been pleaded by them. Hence the Prophet says, that though they had the visible symbol in the flesh, they were yet uncircumcised in heart, and ought therefore to be classed with the nations. We see how sharply he reproves them: though he separates them from other nations, he yet shews that they justly deserved to be numbered with them; for God cares not for the external symbol, but regards the chief thing, the circumcision of the heart. It is a common thing with Moses and the Prophets to call an unrenewed heart, uncircumcision, and to say that the people are uncircumcised in heart: for circumcision, while an evidence of free salvation in Christ, at the same time initiated the Jews into the worship and service of God, and proved the necessity of a new life; it was in short a sign both of repentance and of faith. When, therefore, the Jews presented only the sign, they were justly derided b
Pericope (part_of)
- part_of
pericope/per-jer-9-007
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 유대인들뿐만 아니라 이집트인들과 다른 이웃 나라들에도 멸망을 선포한다. 앗수르인들과 갈대아인들로부터 위험이 닥칠 때마다 유대인들이 이집트를 의지하는 경향이 있었으므로, 선지자는 이집트인들을 유대인들과 연결하고, 같은 이유로 다른 나라들도 연결한다. 에돔인들과 모압인들은 유대인들의 가장 적대적인 원수들이었지만, 갈대아인들이 세력을 확장하는 것을 보았을 때 그들도 노략을 당할 수 있음을 알았다. 히브리인들은 주변 이웃 나라들이 자신들을 도울 것이라 기대하였으므로, 선지자는 그들 모두에게 임박한 징벌이 있다고 한다.
"모든 할례받은 자와 할례받지 않은 자를." 유대인들은 하나님이 자신들의 안전을 지켜 주신다는 것과 그가 다른 나라들로부터 그들을 구별하셨다는 것을 기억하지 않았다. 이집트인들, 에돔인들, 암몬인들, 모압인들이 유대인들과 맺은 언약 때문에 할례받은 자로 여겨졌고, 유대인들은 하나님을 버려 스스로를 더럽혔으므로 할례받지 않은 자로 여겨졌다. 에돔인들은 에서의 후손으로 실제로 할례를 받았다. 그러나 그들의 할례는 전적인 조롱이었다. 에서가 하나님의 교회에서 떠났기 때문이다. 선택받은 백성의 할례는 그 자체로 효력이 있었지만, 그들도 미신에 빠졌으므로 무할례받은 자와 같았다. 바울의 말처럼, 할례의 의식 곧 외적 예식은 아무것도 아니다.
"모든 구석 끝에 거하는 자들." 이 말은 모압인들이나 다른 나라들이 깊은 외딴 곳에 숨어 있더라도 재앙을 피할 수 없다는 뜻이다. 하나님의 진노가 그들의 가장 먼 구석까지 이를 것이다.
"모든 나라는 할례를 받지 않았고, 이스라엘의 온 집안도 마음에 할례를 받지 않았다." 모든 나라가 할례를 받지 않았다고 함으로써 그는 이스라엘 사람들도 포함한다. 이로써 선택된 백성으로부터 그들의 특별한 구별을 빼앗는다. 이스라엘이 여타 나라들과 뒤섞여 그들의 일부에 불과하게 되었다는 것이다. 유대인들은 이방인들과 같은 부류로 분류되는 것을 부인하였을 것이다. 그러나 선지자는 그들의 모든 구실을 빼앗고, 그들이 단지 한 나라에 불과하며 차이가 없다고 한다.
이스라엘에 대해 유대인들이 이의를 제기할 수 있었으므로, 그는 "유대인들은 마음에 할례를 받지 않았다"고 한다. 그들을 이방 나라들에 이미 포함시켰지만, 이 점을 더 강조할 필요가 있었다. 할례를 구실로 삼을 수 있었기 때문이다. 선지자는 그들이 육체에는 외적 표시를 가지고 있지만 마음에는 할례받지 않았으므로, 이방인들과 함께 분류되어야 한다고 한다. 하나님은 외적 표시를 돌보시지 않고, 가장 중요한 것인 마음의 할례를 보신다는 것이다.
원주석
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commentary-section/cal-jer-9-26-26(Calvin, PD) - CC0-1.0 · Sonnet 번역