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주석[칼빈] — 예레미야애가 1장 · 예루살렘의 애곡

요약
칼빈 주석 · 섹션 22개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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The Prophet could not sufficiently express the greatness of the calamity, except by expressing his astonishment. He then assumes the person of one who on seeing something new and unexpected is filled with amazement. It was indeed a thing incredible; for as it was a place chosen for God to dwell in, and as the city Jerusalem was not only the royal throne of God, but also as it were his earthly sanctuary, the city might have been thought exempted from all danger. Since it had been said, “Here is my rest for ever, here will I dwell,” ( Psalms 132:14 ,) God seemed to have raised that city above the clouds, and to have rendered it free from all earthly changes. We indeed know that there is nothing fixed and certain in the world, and that the greatest empires have been reduced to nothing; but, the state of Jerusalem did not depend on human protection, nor on the extent of its dominion, nor on the abundance of men, nor on any other defenses whatever, but it was founded by a celestial decree, by the promise of God, which is not subject to any mutations. When, therefore, the city fell, uprooted from its foundations, so that nothing remained, when the Temple was disgracefully plundered and then burnt by enemies, and further, when the king was driven into exile, his children slain in his presence, and also the princes, and when the people were scattered here and there, exposed to every contumely and reproach, was it not, a horrible and monstrous thing? It was not, then, without reason that the Prophet exclaimed, How! for no one could have ever thought that such a thing would have happened; and then, after the event, no one with a calm mind could have looked on such a spectacle, for innumerable temptations must have come to their minds; and this thought especially must have upset the faith of all — “What does God mean? How is it that, he has promised that this city would be perpetual? and now there is no appearance of a city, and no hope of restoration in future.” As, then, this so sad a spectacle might not only disturb pious minds, but also upset them and sink them in the depths of despair, the Prophet exclaims, How! and then says, How sits the city solitary , which had much people! Here, by a comparison, he amplifies the indignity of the fact; for, on the one hand, he refers to the flourishing state of Jerusalem before the calamity, and, on the other hand, he shews how the place had in a manner been turned into darkness. For this change, as I have said, was as though the sun had fallen from heaven; for the sun has no firmer standing in heaven than Jerusalem had on earth, since its preservation was connected with the eternal truth of God. He then says that this city had many people, but that now it was sitting solitary . The verb to sit, is taken in Hebrew in a good and in a bad sense. Kings are said to sit on their thrones; but to sit means sometimes to lie prostrate, as we have before seen in many places. Then he says that Jerusalem was lying solitary, because it was desolate and forsaken, though it had before a vast number of people. He adds, How is she become, etc. ; for the word how , אכה , aike , ought to be repeated, and applied to both clauses. How , then, is she become as a widow, who was great among the nations! (123) He says that Jerusalem had not only been full of citizens, but had also extended its power through many nations; for it is well known that many contiguous nations were tributary to it under David and Solomon. And to the same purpose is what follows, She who ruled among provinces is become tributary! that is, is become subject to a tribute. This phrase is taken from Deuteronomy 28:0 , for the prophets were wont freely to borrow expressions from Moses, that chief teacher and prophet, as we shall presently see again. We now then see the meaning of the Prophet. He wonders at the destruction of the city Jerusalem, and regarded it as a prodigy, which not only disturbed the minds of men, but in a manner confounded them. And by this mode of speaking he shews something of human infirmity; for they must be void of all feeling who are not seized with amazement at such a mournful sight. The Prophet then spoke not only according to his own feelings, but also according to those of all others; and he deplored that calamity as it were in the person of all. But he will hereafter apply a remedy to this astonishment For when we thus exaggerate evils, we at the same time sharpen our grief; and thus it happens that we at length become overwhelmed with despair; and despair kindles rage, so that men clamor against God. But the Prophet so mourned, and was in such a way amazed, that he did not yet indulge his grief nor cherish his amazement; but as we shall see, he restrained himself, lest the excess of his feelings should carry him beyond due bounds. It then follows, — (123) The word is not repeated in the early Versions, nor by Blayney and Henderson . The word איכה , means properly, “Whence thus?” and it may be rendered, “How is this?” and the passage would be more emphatic, — 1. How is this? alone sits the city, that was full of people! Like a widow is she that was great among nations! A princess among provinces is under tribute! 2. Weeping she weeps in the night, and her tear on her cheek! None to her a comforter of all her lovers! All her friends have deceived her, they are become her enemies! These were the various things which created astonishment in the Prophet. — Ed . return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

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Source

선지자는 탄식의 감탄사를 통하지 않고서는 재앙의 크기를 충분히 표현할 수 없었다. 그는 새롭고 예상치 못한 일을 목격하고 경악에 사로잡힌 사람의 입장을 취한다. 이것은 실로 믿기 어려운 일이었다. 예루살렘은 하나님께서 거하시도록 선택된 장소요, 하나님의 왕좌이자 지상의 성소였으므로, 그 성읍은 모든 위험에서 면제된 것처럼 여겨졌다. "이는 내가 영원히 쉴 곳이라 내가 여기 거주할 것은 이를 원하였음이로다"(시편 132:14)라고 하셨으니, 하나님께서는 그 성읍을 구름 위로 높이시고 모든 지상의 변화에서 자유롭게 하신 것 같았다. 세상에서 아무것도 고정되거나 확실한 것이 없으며 가장 큰 제국들도 무(無)로 돌아갔음을 우리는 안다. 그러나 예루살렘의 상태는 인간의 보호나 영토의 크기나 인구의 풍성함이나 어떤 방어 수단에도 의존하지 않고, 오직 하나님의 약속, 곧 어떤 변화에도 종속되지 않는 하늘의 작정에 근거하고 있었다.

그러므로 성읍이 기초에서 뽑혀 무너져 아무것도 남지 않고, 성전이 적들에게 수치스럽게 약탈당한 후 불태워지고, 왕이 유배되며 그 눈앞에서 자녀들과 귀족들이 살해되고 백성이 사방으로 흩어져 온갖 수모와 모욕에 노출되었을 때, 이것이 끔찍하고 괴이한 일이 아니었겠는가? 선지자가 "어찌하여!"라고 외친 것은 까닭 없는 것이 아니었다. 아무도 이런 일이 일어날 것이라고 생각하지 못했을 것이다. 그리고 사건이 일어난 후에도 냉정한 마음으로 그 광경을 바라볼 수 없었을 것이다. 수많은 시험이 마음에 밀려왔을 것이며, 특히 이런 생각이 모든 이의 믿음을 뒤흔들었을 것이다. "하나님의 뜻이 무엇인가? 이 성읍이 영원할 것이라 약속하셨는데 어찌하여 이제는 성읍의 모습도 없고 회복의 소망도 없는가?"

이처럼 슬픈 광경이 경건한 자들의 마음을 혼란시킬 뿐 아니라 뒤집어 절망의 깊은 곳에 빠뜨릴 수도 있었기에, 선지자는 "어찌하여!"라고 외친 후 이렇게 말한다. "사람들이 많던 성읍이 어찌하여 홀로 앉았는가!" 이 비교를 통해 그는 사태의 치욕스러움을 증폭시킨다. 한편으로는 재앙 이전 예루살렘의 번성했던 상태를 언급하고, 다른 한편으로는 그 자리가 어두움으로 변한 것을 보여 준다. 이 변화는 마치 태양이 하늘에서 떨어진 것과 같았다. 태양이 하늘에서 확고히 서 있듯이, 예루살렘도 하나님의 영원한 진리와 연결되어 지상에서 확고히 서 있었기 때문이다.

그리하여 선지자는 이 성읍에 사람들이 많았으나 이제는 홀로 앉아 있다고 말한다. '앉다'라는 동사는 히브리어에서 좋은 의미와 나쁜 의미 모두로 사용된다. 왕들이 보좌에 앉는다고 할 때는 좋은 의미이지만, 때로는 쓰러져 있음을 의미하기도 한다. 따라서 선지자는 예루살렘이 황폐하고 버림받아 홀로 엎드려 있다고 말한다. 그는 덧붙인다. "어찌하여 과부 같이 되었는고, 민족들 가운데서 크던 자여!" 예루살렘은 시민들로만 가득했던 것이 아니라 그 권세가 많은 민족들에게까지 뻗쳤는데, 이는 다윗과 솔로몬 시대에 많은 인접 민족들이 그에게 조공을 바쳤음에서 알 수 있다. 같은 맥락에서 뒤에 오는 구절도 이해된다. "여러 나라 중에 지도자이던 자가 이제는 조공을 바치는 자가 되었도다!" 이 표현은 신명기 28장에서 빌려온 것으로, 선지자들은 선생이요 선지자인 모세의 표현을 자주 인용하는 것이 습관이었다.

선지자가 의도한 바가 이제 드러난다. 그는 예루살렘 성읍의 멸망을 경악스럽게 여기며, 이를 사람들의 마음을 혼란시키는 경이로운 일로 보았다. 이 말하는 방식을 통해 그는 인간의 연약함을 드러낸다. 이처럼 슬픈 광경 앞에 경악하지 않는 자는 아무런 감각이 없는 자이다. 선지자는 자신의 감정뿐 아니라 모든 이의 감정에 따라 말하며, 그 재앙을 마치 모든 이를 대표하여 통곡하였다. 그러나 그는 이 경악에 치료책을 적용할 것이다. 우리가 이처럼 악을 과장할 때, 우리는 그것으로 슬픔을 예리하게 하여 마침내 절망에 빠지게 되고, 절망은 분노를 불러일으켜 하나님을 향한 외침이 된다. 그러나 선지자는 슬픔과 경악 속에서도 적절한 한계를 넘지 않으려고 자신을 절제하였다.

원주석

2절 카드 ↗

Jeremiah still pursues the same subject, for he could not have spoken briefly and in a few words of things so bitter and mournful; and he seems to have felt deeply the ruin of his own country. And when we wish to penetrate into the hearts of those whose sorrow we desire to alleviate, it is necessary that they should understand that we sympathize with them. For when any one stronger than another seeks to mitigate another’s grief, he will be disregarded if what he adduces seems to proceed from an unfeeling barbarity. Had, then, Jeremiah spoken as it were in contempt., he could have hardly hoped for any fruit from his teaching, for the Jews would have thought him void of all human feelings. This, then, is the reason why he bewails, as one of the people, the calamity of the city. He did not, however, dissemble in any degree in the history he related; but we know that God’s servants, while they speak in earnest, do not yet forget prudence; for they regard in this respect what is useful; and their doctrine ought in a manner to be so regulated as to produce effect on the hearers. He then says that the weeping of Jerusalem was continual; for he says first, Weeping she wept , and then, in the night ; by which words he means that there was no intermission. For the night is given us for rest, and God intends some relaxation to men by the interchange of nights and days. When, therefore, the Prophet says that Jerusalem, weeping, wept in the night, he intimates that her sorrow, as I have stated, was continual. Then he adds, her tears are on her cheeks . Some render it jaws, but improperly; the word לחי , lachi , indeed means a jaw, but it is to be taken for cheeks, or cheek-bones. Then he means that tears were so profuse as to wet the whole face. It is possible in weeping to restrain tears; but when they flow over the whole face and cover the cheeks, it is an evidence of great mourning. This, then, is the reason why the Prophet says that tears were on her cheeks; for he wished to shew that tears were profusely shed. He says further, She has no comforter . And this circumstance ought to be noticed, for nothing is more seasonable in grief than to have friends near us to shew us kindness, to be partakers of sorrow, and to apply the consolations which may be had. But when no one feels for us in our evils, our sorrow is much more increased. The Prophet then says that there was no one seeking to soothe the griefs of Jerusalem. He adds, of all thy friends . Had Jerusalem been always forsaken, she could have borne it better when no comforter was present. For we see that miserable men are not thus soft and tender when very grievous calamities happen to them; they do not look here and there for friends to come to them, and why? because they have always been disregarded. It is, then, nothing new to them, even in the greatest adversities, to have no one to shew them any tokens of kindness. But when they who have had many friends, and thought that they would be always ready to bring them aid — when they see themselves forsaken, their sorrow becomes much more grievous. This, then, is what the Prophet means in saying, that of many friends there were none to comfort Jerusalem in her miseries. There is not yet a doubt but that he indirectly reproved Jerusalem; and by אהבים , aebim , he understood lovers , as we have seen in other places; for as they thought themselves safe by means of ungodly treaties, the prophets say that they were like harlots who everywhere prostitute themselves and make gain by their lasciviousness, and allure lovers on every side. It was, therefore, right of the Prophet to remind the Jews in this place of that wickedness, even that they had conciliated at one time the Egyptians, at another, the Assyrians, like an impudent woman, who is not satisfied with her own husband, but draws lovers from all quarters. However this may be, he no doubt understands by friends those who confederated with them; and who were these? even those with whom the Jews had connected themselves, having disregarded God; for they had been sufficiently warned by the prophets not to form connections with the heathens. But, at. the same time, Jeremiah sets forth the atrocity of the thing by saying that there was none of all her friends a comforter to Jerusalem, because all her friends had acted perfidiously. It follows, — return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-1-2

Source

예레미야는 같은 주제를 계속 다룬다. 이처럼 쓰고 슬픈 일들을 간단히 몇 마디로 말할 수 없었기 때문이다. 그는 자기 조국의 멸망을 깊이 느꼈던 것 같다. 우리가 슬픔을 덜어 주고자 하는 이들의 마음속에 파고들려 한다면, 그들이 우리가 그들과 함께 동감하고 있음을 알아야 한다. 만약 예레미야가 냉담하게 말했다면, 유대인들은 그를 인간적 감정이 없는 자로 여겨 그의 가르침에서 아무 열매도 얻지 못했을 것이다. 이것이 선지자가 백성 중 한 사람으로서 성읍의 재앙을 애통해하는 이유이다. 물론 그는 역사를 조금도 왜곡하지 않았다. 하나님의 종들은 진심으로 말하면서도 신중함을 잊지 않는다. 그들은 이 점에서 듣는 이들에게 유익이 되는 것을 고려하며, 그들의 가르침은 듣는 이들에게 효과를 내도록 규율이 잡혀 있어야 한다.

선지자는 예루살렘의 울음이 끊이지 않는다고 말한다. "밤에는 울고 또 울었으나"라고 말하는데, 이는 쉬는 때가 없음을 의미한다. 밤은 우리에게 휴식을 주기 위해 주어진 것이며, 하나님께서는 낮과 밤의 교대로 인간에게 어느 정도의 휴식을 허락하신다. 그런데 선지자가 예루살렘이 밤에도 울고 또 울었다고 말하는 것은 그 슬픔이 끊이지 않았음을 뜻한다. 이어서 "눈물이 뺨에 흘렀도다"라고 덧붙인다. 히브리어로 '뺨 뼈'를 뜻하는 단어이지만 뺨이나 뺨뼈로 번역해야 한다. 눈물이 얼굴 전체를 적실 만큼 흘러넘쳤다는 뜻이다. 울면서도 눈물을 참을 수 있지만, 눈물이 얼굴 전체를 덮고 뺨을 적실 때에는 깊은 슬픔의 증거이다. 선지자가 눈물이 뺨에 흘렀다고 말하는 이유가 여기 있다. 눈물이 풍성하게 흘렀음을 나타내고자 함이다.

나아가 "위로해 줄 자가 없도다"라고 말한다. 이 상황은 특별히 주목해야 한다. 슬픔 가운데서 가장 필요한 것은 곁에 친구들이 있어 친절을 베풀고, 슬픔에 동참하며, 얻을 수 있는 위로를 건네는 것이다. 그러나 아무도 우리의 고통을 함께하지 않을 때, 우리의 슬픔은 훨씬 더 깊어진다. 선지자는 예루살렘의 슬픔을 위로하려는 자가 없다고 말한다. 이어서 "그의 모든 사랑하는 자들 중에"라고 덧붙인다. 예루살렘이 항상 버림받아 왔다면 위로자가 없어도 더 잘 견딜 수 있었을 것이다. 그러나 많은 친구들이 있었고 그들이 항상 도움을 줄 것이라 생각했는데, 막상 그들이 자신을 버린 것을 볼 때 그 슬픔은 훨씬 더 깊어진다. 선지자가 말하는 바는 이것이다. 많은 친구들 가운데 재앙 중에 있는 예루살렘을 위로하는 자가 없었다는 것이다. 선지자가 '사랑하는 자들'이라는 표현으로 완곡하게 유대인들을 책망하고 있음도 의심할 여지가 없다. 선지자들은 이스라엘이 불경건한 조약으로 자신들이 안전하다고 생각했을 때, 그들을 사방에서 애인을 끌어들이는 음녀에 비유했다. 그러므로 선지자가 이 자리에서 유대인들에게 그 악함, 곧 하나님을 등지고 이집트인들을 때로는 앗수르인들을 끌어들인 것을 상기시키는 것은 옳은 일이다. 어찌되었든 그는 그들의 연맹자들을 친구로 이해한다. 이 같은 자들과 유대인들은 하나님을 무시하고 연합했다. 예레미야는 이 모든 친구들 가운데 예루살렘을 위로하는 자가 없었다고, 모든 친구들이 배신을 행했다고 말함으로써 이 일의 잔인함을 드러낸다.

원주석

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Interpreters apply this, but in my view improperly, to the captivity of the people; on the contrary, the Prophet means that the Jews had been scattered and sought refuges when oppressed, as they were often, by the tyranny of their enemies, and then by degrees he advances to their exile; for he could not have said all things at the same time. Let, then, the order in which he speaks be observed: before he bewails their exile, he says that Judah had been scattered; for many, fleeing the cruelty of enemies, went into voluntary exile. We have before seen that many concealed themselves with the Moabites; nor is there a doubt but that many went into Egypt: in short, there was no country in which some of the Jews were not fugitives. The real meaning, then, of the Prophet here is, that the Jews had migrated, that is, had left their own country and fled to other countries, because they were subjected to miseries and cruel servitude. Some take the words in a passive sense, even that Judah migrated, because they had inhumanly oppressed their servants. But I suspect what has led them astray, they thought that exile is meant here; and then one mistake produces another; for it would have been absurd to say, that the Jews had migrated into exile on account of affliction, and had migrated willingly; for we know that they were violently driven by the Chaldeans. They did not, then, willingly migrate. When these two things could not be connected, they thought that the cruelty of the Jews is what is referred to, which they had exercised towards their own brethren. But the migration of which the Prophet speaks is improperly applied, as I have said, to the captivity; but on the contrary, he means those who had removed into different parts of the world, because this was more tolerable than their condition in their own country. And we hence learn how severely they had been harassed by the Chaldeans, for they had willingly fled away, though, as we know, exile is hard. We then conclude that it was a barbarous and a violent oppression, since the Prophet says, that the Jews thus went into exile of their own accord, and sought hiding-places either in Egypt or in the land of Moab, or among other neighboring nations. (124) He afterwards adds another evil, that they never found rest; and lastly, that they had been taken by their enemies between straits, so that no escape was possible. It must have been a sad condition for the people to live in a foreign land; for we know that such a precarious life differs but little from death; and there were no contiguous nations by whom the Jews were not hated. When they then fled to such people, it was no small evil. But when they had nowhere a quiet abode, the indignity was still greater, and this is what the Prophet now refers to. But when we flee and tremblingly turn here and there, it is one of the greatest of evils to fall into the hands of enemies, and to be taken by them when we are enclosed as it were between two walls, or in a narrow passage, as some explain the word. It follows, — (124) Blayney and Horsley agree in this view; but Gataker , Henry , and Henderson take the previous view, that is, that Judah went to exile on account of the oppression they practiced, and the multiplied servitude they exacted, especially the servitude or slavery to which servants were subjected, as recorded in Jeremiah 34:0 . What confirms this view is the word “Judah,” which, as it implies the greater part, could not be applied to the comparatively few who voluntarily migrated. 3. Removed is Judah for oppression and for much servitude; She dwells among nations without finding rest; All her pursuers seized her in the straits. The Targum paraphrases “oppression” by mentioning orphans and widows, and “servitude,” by referring to what servants were subjected to, as related in Jeremiah 34:0 . These were sins for which the Jews had often been threatened with banishment. “Pursuers” rather than “persecutors;” and to be “seized in (or, between) the straits,” is, as Lowth says, a metaphor taken from hunters, who drive the game to narrow places, from which there is no escape. Houbiqant proposes to connect “oppression and servitude” with the following words, and not with the preceding, — Removed is Judah; for oppression and for much servitude, She dwells among the nations without finding rest. — Ed . return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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해석자들은 이것을 백성의 포로 생활에 적용하지만, 내 견해로는 잘못된 것이다. 선지자가 말하는 것은 유대인들이 적들의 폭정에 눌릴 때 피난처를 찾아 흩어졌다는 것이며, 이후에 점차 그들의 유배를 언급한다. 모든 것을 한꺼번에 말할 수 없었기 때문이다. 유배를 애통해하기 전에, 그는 유다가 흩어졌다고 말한다. 많은 이들이 적들의 잔인함을 피해 자발적인 유배를 택했던 것이다. 이전에 보았듯이 많은 이들이 모압 사람들과 함께 숨었고, 또 많은 이들이 이집트로 갔음도 의심할 여지가 없다. 요컨대 유대인 피난민들이 없는 나라가 없었다.

선지자가 여기서 의도하는 바는 유대인들이 이주했다는 것, 곧 고통과 잔인한 종살이로 인해 자기 나라를 떠나 다른 나라들로 피신했다는 것이다. 어떤 이들은 이 단어들을 수동의 의미로 취하여, 유다가 자기 종들을 비인간적으로 억압했기 때문에 이주했다고 해석한다. 그러나 나는 그 해석이 맞지 않는다고 생각한다. 선지자가 말하는 이주는 포로 생활에 잘못 적용된 것이다. 오히려 그는 자기 나라에서의 형편이 더 나쁘기 때문에 세계 각지로 이주한 자들을 말하는 것이다. 이로부터 우리는 갈대아인들이 그들을 얼마나 심하게 괴롭혔는지 알 수 있다. 유배는 힘겨운 것임을 알면서도 유대인들이 자발적으로 도망쳤다는 것이다.

다음으로 또 다른 악이 언급되는데, 그들이 결코 안식을 찾지 못했다는 것이다. 마지막으로 적들이 그들을 좁은 곳에서 잡아 탈출이 불가능하게 되었다고 한다. 이방 땅에서 사는 것은 참으로 슬픈 형편이었다. 그 같은 불안한 삶은 거의 죽음과 다름없음을 우리는 안다. 유대인들에게 원한을 품지 않는 인접 민족이 없었다. 그 같은 사람들에게 피신한다는 것은 작은 악이 아니었다. 그런데 아무 데도 조용한 거처가 없었을 때 그 치욕은 더욱 컸으니, 이것이 선지자가 지금 언급하는 것이다. 그런데 우리가 두려워 이리저리 달아날 때, 적들의 손에 떨어지거나 좁은 통로에 갇혀 잡히는 것은 최대의 악 가운데 하나이다.

원주석

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Jeremiah refers here to another cause of sorrow, that the worship of God had ceased, it having been interrupted; nay, it seemed to have become extinct for ever. He then says that the ways of Sion mourned , because none came to the feasts. The words are figurative, for we know that feelings belong not to ways; but the Prophet ascribes feeling to what is inanimate. And this sort of personification is more emphatical than if he had introduced the people as mourning. But when the Jews saw that God’s worship had fallen, it was more grievous than to find themselves bereaved of children or of wives, or plundered of all their goods; for the more precious God’s worship was to them, and the more religion was thought of, in which consisted the eternal salvation of their souls, the more severe and mournful was it to see the Church, so scattered, that God could no longer be worshipped and invoked. It is indeed true that God’s worship was not tied to ceremonies; for Daniel never ceased to pray, and he was heard no less in his exile than if he came to the sacrifices with great solemnity to make an offering in the Temple. This is no doubt true; but as God had not in vain instituted these duties and rites of religion, the Prophet exhibits the thing itself by its symbols. As, then, feasts were testimonies of God’s grace, it was the same as though the Jews were called together by a standard being lifted up, and as though God appeared in the midst of them. Hence the Prophet, referring to these external symbols, shews that the worship of God had in a manner ceased. Her gates are solitary , or desolate; her priests are in mourning, her virgins in afflictions; she is in bitterness. (125) Now this passage reminds us, that when God afflicts his Church, however grievous it may be to see innocent men slain, blood shed promiscuously, the sexes, men and women, killed indiscriminately; and though it be a sad spectacle to see houses robbed and plundered, fields laid waste, and al! things in a confusion, yet when all these things are compared with the abolition of God’s worship, this passage reminds us that all these things ought to appear light to us. Though David greatly deplored his condition, because he was banished from the Temple, and did not as usual lead thither the assembly, when he was not the only one ejected from the sanctuary of God; yet when the sanctuary itself was destroyed, together with the altar, when there were no sacrifices, no thanksgiving, no praises; in short, no prayer, it was surely much more bitter. This lamentation of the Prophet ought then to be carefully noticed, when he says, that the ways of Sion mourned , that no one went up to the feasts . What follows I pass over; I shall hereafter dwell more on these things when we advance towards the end of the narrative. (125) Participles are used throughout this verse, which express the present state of things, — The ways of Sion are mourning, for none are coming to the feasts; All her gates are made desolate, her priests are sighing; Her virgins are afflicted, and she, bitterness is to her. — Ed . return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

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예레미야는 여기서 또 다른 슬픔의 이유를 언급한다. 하나님의 예배가 중단되어 멈추었다는 것이다. 아니, 영원히 소멸된 것처럼 보였다. 그는 절기에 오는 자가 없기 때문에 시온의 길들이 슬퍼한다고 말한다. 이 말은 비유적이다. 길에는 감정이 없음을 우리는 알지만, 선지자는 무생물에게 감정을 부여한다. 이 의인법은 백성이 슬퍼하는 것을 묘사하는 것보다 더 강조적이다. 유대인들이 자녀나 아내를 잃거나 모든 소유를 빼앗기는 것보다, 하나님의 예배가 폐지된 것을 볼 때 더욱 슬펐다. 하나님의 예배가 그들에게 더욱 귀중하고 종교가 더욱 소중했으니, 그 안에 그들 영혼의 영원한 구원이 있었기 때문이다. 하나님을 예배하고 부를 수 없도록 교회가 흩어진 것을 보는 것보다 더 가혹하고 슬픈 것이 없었다.

물론 하나님의 예배가 의식들에 묶인 것이 아님도 사실이다. 다니엘은 유배지에서도 기도하기를 멈추지 않았고, 큰 엄숙함으로 성전에서 제물을 드리는 것 못지않게 응답을 받았다. 그러나 하나님께서 이러한 직무와 종교 의식들을 헛되이 정하신 것이 아니었으므로, 선지자는 그것들의 상징들로 사태 자체를 보여 준다. 절기는 하나님의 은혜의 증거였으므로, 하나님께서 그 가운데 나타나시는 것과 같은 것이었다. 선지자는 이 외적 상징들을 언급함으로써 하나님의 예배가 어떤 의미에서 중단되었음을 보여 준다. "그의 성문은 황폐하고 제사장들은 탄식하며 처녀들은 근심하고 그는 괴로움에 있도다." 이 본문은 우리에게 상기시켜 준다. 하나님께서 그의 교회를 고통스럽게 하실 때, 무죄한 자들이 살해되고 피가 무차별적으로 흘리고 집들이 약탈당하는 것들을 보는 것도 슬픈 일이지만, 이 모든 것도 하나님의 예배의 폐지와 비교하면 가볍게 여겨져야 한다는 것을 가르쳐 준다.

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He first says that her enemies had become the head ; and by this expression he doubtless means power; and this way of speaking he borrowed from Moses, for these are his words, “Thou shalt be the head and not the tail, in a high place, not obscure.” ( Deuteronomy 28:13 .) He then says, that enemies were the head , that is, ruled over them. And the opposite of that is to be understood, even that they had become the tail, that is, were under the feet as it were of their enemies. And he says that her enemies had acted successfully , even because Jehovah had afflicted her . He here laments after the common practice, as ungodly men are wont to do; but he mixes instruction with his mourning, and shews that God, in a state of things so turbulent and confused, appeared as a righteous judge. He then recalled them to the consideration of God’s hand, when he said that her enemies had acted successfully, because God had afflicted her . Jerome renders the words, “because Jehovah hath spoken.” He derives the verb from הגה , ege , which means to speak or to meditate. But this is an evident mistake, as we shall find another presently in this very chapter. There is no doubt but that the Prophet intimates that the cause of all evils was, that God had afflicted her, even on account of the greatness of her impieties, or of her sins. He now then begins to shew that there is no reason why the Jews should be swallowed up with grief and despair, if only they considered whence their evils proceeded. He thus begins to call their attention to God’s judgment. This indeed of itself would not have been sufficient; but he afterwards points out a fruitful source of consolation. But we shall see these things mentioned in their due order. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

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선지자는 그의 원수들이 머리가 되었다고 먼저 말한다. 이 표현은 권세를 의미하는 것이 틀림없다. 이 말하는 방식은 모세에게서 빌려온 것으로, "너는 머리가 되고 꼬리가 되지 않을 것이다"(신명기 28:13)라는 그의 말씀에서 나왔다. 따라서 원수들이 머리가 되었다는 것은 곧 그들이 통치했다는 것이다. 반대되는 것, 곧 유대인들이 꼬리가 되어 원수들의 발 아래 있게 되었다는 것도 이해된다.

그는 원수들이 형통하였다고 말하며, 그 이유는 여호와께서 예루살렘에게 재앙을 내리셨기 때문이라고 한다. 선지자는 여기서 불신자들이 보통 하는 것처럼 슬퍼하지만, 그의 슬픔에 가르침을 섞는다. 하나님께서 이처럼 혼란스럽고 격동하는 상황 가운데서도 의로운 심판자로 나타나심을 보여 준다. 선지자는 하나님의 손으로 그들의 관심을 돌리며, 원수들이 형통한 것은 하나님께서 그들에게 재앙을 내리셨기 때문이라, 곧 그들의 크나큰 불경건함과 죄악으로 인함이라고 말한다. 이제 선지자는 유대인들이 삼켜진 슬픔과 절망에 이유가 없음을 보여 주기 시작한다. 다만 그들이 자신들의 악이 어디서 왔는지를 생각한다면 그러하다는 것이다. 그리하여 하나님의 심판에 주의를 돌리기 시작한다.

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He continues the same subject. He says here that the daughter of Sion was denuded of all her ornaments. Now, we know what was the honor or dignity of that people; for Moses, in order to set forth the greatness of God’s grace, exclaims, “What nation so illustrious under heaven!” ( Deuteronomy 4:7 .) As, then, the singular gifts of God had been conferred on that people, it was a very sad spectacle to see that city, which once possessed the highest glory, robbed of all its honor and covered with disgrace, as we shall hereafter see. He then says that all her glory was taken away from the daughter of Sion. Now, there is no need to enumerate all the kinds of honor or glory which belonged to the city Jerusalem. But it may be said first, that God had chosen there a habitation for himself; and then a sacerdotal kingdom was there, — the people were holy to God — they were his heritage, — there God had deposited his covenant, — he deemed all the Jews his children, and his will was that they should in return count him as their Father. As, then, they had been enriched with so many ornaments and so superior, it is no wonder that the Prophet deplored the state of the city when stripped of all its glory. He then adds, that her princes were like famished harts for harts, as they are by nature swift, when pressed by want run as though they were flying. Since then the swiftness of that animal is so great, the Prophet says that the princes, who were wont to walk with so much gravity and to carry the appearance of great authority, had become swift, like harts oppressed with hunger; for they also labored under the want of everything. (127) He adds that at length they went away , that is, they fled before their pursuers without strength . He intimates by these words that they dared not to contend with their enemies, but that they were so frightened that they fled, and thus proved that they were wholly disheartened and lifeless. It follows, — (127) The idea here is somewhat different: the princes are compared to harts reduced and enfeebled by famine, so that they were driven by their enemies like a herd of tame cattle. — Ed . return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-1-6

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선지자는 같은 주제를 계속한다. 그는 시온의 딸이 모든 영광을 빼앗겼다고 말한다. 우리는 그 백성의 명예와 존엄이 어떠했는지 안다. 모세는 하나님의 은혜의 크기를 표현하기 위해 "하늘 아래 어느 민족이 이처럼 영광스러운가!"(신명기 4:7)라고 외쳤다. 하나님의 특별한 선물들이 그 백성에게 주어졌으므로, 한때 가장 높은 영광을 누리던 성읍이 이제 모든 명예를 빼앗기고 수치로 덮인 것을 보는 것은 참으로 슬픈 광경이었다. 선지자는 시온의 딸에게서 그 모든 영광이 취해졌다고 말한다.

그는 이어서 그의 방백들이 꼴을 찾지 못한 사슴들 같다고 덧붙인다. 사슴은 본성상 빠른 동물이어서 굶주림에 쫓기면 나는 것처럼 달린다. 한때 위엄 있게 걸으며 큰 권위의 모습을 보이던 방백들이 굶주린 사슴처럼 빠르게 되었다. 그들도 모든 것의 궁핍에 시달렸기 때문이다. 마침내 그들이 힘 없이 쫓는 자들 앞에서 달아났다고 말한다. 이 말로써 그는 그들이 감히 원수들과 싸우지 못하고 너무나 두려워 달아났으며, 그들이 완전히 낙심하고 기력을 잃었음을 증명했음을 시사한다.

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He confirms the former verse when he says, that Jerusalem remembered her desirable things when she was afflicted by God’s hand, and reduced to extreme want. And he in-intimates by these words, that when Jerusalem was in its splendor, it did not sufficiently consider the blessings of God; for the despisers of God cram themselves with whatever flows from his bounty, and yet do not acknowledge him; for ingratitude is like an abyss which absorbs all the fullness of God’s blessings. Then the Prophet intimates that when Jerusalem flourished in wealth and in abundance of all things, when it was adorned with singular gifts, she became as it were inebriated, and never considered as she ought to have done, the benefits which God had bestowed on her. And now, when she was reduced to want and surrounded with extreme miseries, she remembered her desirable things, even the glory before mentioned; for by desirable things he means those gifts in which Jerusalem excelled as long as God manifested himself as a bountiful Father towards it. I wonder how all have given this version, “Jerusalem remembered the days,” etc. Some rightly explain the passage, but all agree in giving a wrong version. But the meaning is sufficiently evident, Jerusalem remembered her desirable things in the days of her affliction and of her want , or of her groaning, or of her transmigration; for some derive the word from רוד , rud , which means to complain, or to migrate. Hence they render it “exile,” or migration. But others render it “complaint.” Others, again, derive it from מרד , mered , which sometimes means to fail, and render it “want,” or indigence. Why some have translated it “iniquities” I know not, and there is no reason for such a version. I do not approve of “complaint;” exile or want is the best word. (128) The days of affliction he more clearly expresses, when he says, When the people fell into the hand of the enemy, and there was no helper . We now see what the Prophet means, even that Jerusalem was as it were roused from her lethargy when God afflicted her. For as the drunken, after being satiated, so sleep in their excess that they know and feel nothing, but seem half dead; so prosperity inebriated Jerusalem for a long time; but being at length awakened, she perceived whence she had fallen. As long, then, as she stood in her high place of honor, she did not consider God’s indulgence towards her; but after she was stripped of all her blessings, and became deeply afflicted, she then remembered her desirable things , that is, she at length began to perceive what she had lost, because she had fallen from the grace of God. We may hence gather a useful doctrine; for what the Prophet relates of Jerusalem is seen almost in all mankind; but we must beware lest this should be true of us. For God has not only in a common manner dealt liberally hitherto with us, but he has also been pleased to favor us with evidences of favor even more than paternal; he has separated us from the unbelieving, and has bestowed on us many of his blessings. Let us now, then, take heed lest we become stupid while God deals liberally with us; but, on the contrary, let us learn to appreciate the blessings of God, and consider the end for which they have been given us, otherwise what is said here of Jerusalem will happen to us; for being too late awakened, we shall know that we were happy when God shewed himself a father to us. We see the same thing exemplified in Adam the first man; for though God adorned him with excellent gifts, yet being not content with his lot, he wished to exalt himself beyond due limits; after he fell and was reduced to extreme want, he then began to know what he had previously been, and what he had become through his fall. ( Genesis 1:26 .) But as this testimony of the Prophet is peculiarly suitable to the Church, let us know that we are warned by the example of Jerusalem, so that when God shews to us his bounty, his gifts ought as they deserve, to be valued, lest when too late we shall at length begin to acknowledge how desirable had been our previous condition. Then, in a word, Jeremiah here reproves the stupidity of the people, who did not know how desirable was their state, until they were deprived and plundered of all their blessings. He also says, from the days of old . By these words he probably intimates that the course of God’s kindness had been perpetual; for God had not for a short time been bountiful to that people, but had shewed them favors successively and continually. When her people fell, etc . It was a heavier misery, because they had so long flourished. It is added, Seen, her have enemies, they laughed at her Sabbath , or at her cessation, which I do not dislike. But they who render it “leisure,” or idleness, either pervert or too much obscure the meaning of the Prophet. In the word “cessation,” there is an irony, for the enemies did not simply laugh at cessation, but did so in mockery, as they took this opportunity to taunt them for their religion. We know that the Sabbaths of the Jews were always hated by the heathens; and they were thereby subjected to many reproaches; for by way of reproach they called the Jews Sabbatharians. And when they wished ignominiously to traduce the whole service of God, as under the law, they named it “Sabbaths.” There is, then, no doubt but that the heathens reproachfully taunted the Jews because they observed the Sabbath; “See, now is the time to worship God.” And we also see that God upbraided the Jews in a similar way by saying, “Until the land shall enjoy its Sabbaths.” ( Leviticus 26:43 .) For when the Jews had the opportunity and leisure (when no enemies molested them) to observe the worship of God, they contemptuously profaned the Sabbaths. As, then, God’s worship had been so disgracefully neglected by them, God said, “The land itself shall in your stead keep the Sabbath;” how? it shall not be ploughed, it shall not bring forth fruit. ( Leviticus 26:34 .) That cessatio

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선지자는 앞 절을 확증하여, 예루살렘이 하나님의 손에 의해 고통을 당하고 극한 궁핍에 처했을 때 그 사모하는 것들을 기억했다고 말한다. 이 말로써 그는 예루살렘이 번성할 때 하나님의 복들을 충분히 생각하지 않았음을 시사한다. 하나님의 멸시자들은 그분의 선하심에서 흘러나오는 모든 것을 탐욕스럽게 먹어 치우면서도 그분을 인정하지 않는다. 감사하지 않음은 하나님의 복들의 충만함을 다 흡수해 버리는 심연과 같기 때문이다. 선지자는 예루살렘이 번영하고 모든 것의 풍성함 가운데 있을 때, 하나님께서 그에게 베풀어 주신 은혜를 마땅히 생각하지 않고 마취된 것 같았음을 시사한다.

이제 궁핍에 처하고 극한 비참함에 둘러싸였을 때, 예루살렘은 그 사모하는 것들을 기억했다. 곧 앞서 언급된 영광을 말한다. 선지자가 '사모하는 것들'이라고 할 때, 하나님께서 아버지로서 그에게 자신을 나타내시는 동안 예루살렘이 탁월하게 누렸던 선물들을 의미한다.

슬픔과 유랑의 날들에 사모하는 것들을 기억했다. 어떤 이들은 '방황'에서 단어를 이끌어 내고, 어떤 이들은 '불평'으로, 또 어떤 이들은 '궁핍'으로 번역한다. 나는 '궁핍'을 선호한다. 그가 고통의 날들을 더 명확하게 표현하며 덧붙이는 바는, 백성이 적의 손에 떨어졌을 때 도와줄 이가 없었다는 것이다. 선지자가 의도하는 바는 이것이다. 예루살렘은 하나님께서 그를 고통스럽게 하실 때 비로소 그 혼수 상태에서 깨어났다. 마치 취한 자가 포식 후에 아무것도 알지 못하고 반쯤 죽은 것처럼 잠들듯이, 번영이 오랫동안 예루살렘을 취하게 했다. 그러다가 마침내 깨어나 어디서 떨어졌는지를 알게 되었다.

그렇다면 높은 영광의 자리에 서 있을 때는 하나님의 인자하심을 생각하지 않았고, 모든 복을 빼앗기고 깊은 고통에 빠진 후에야 비로소 그 사모하는 것들을 기억했다. 잃어버린 것이 무엇인지를 마침내 알게 된 것이다. 하나님의 은혜에서 떨어졌기 때문이다. 이로부터 유익한 교훈을 모을 수 있다. 선지자가 예루살렘에 대해 말하는 것은 거의 모든 인류에게 나타나는 것이다. 우리는 이것이 우리에게도 사실이 되지 않도록 조심해야 한다. 하나님께서 우리에게 아버지 이상으로 풍성하게 대하시고 믿지 않는 자들로부터 우리를 구별하셨으니, 하나님께서 우리에게 풍성하게 대하시는 동안 우리가 무감각해지지 않도록 조심하자. 그분의 복들을 귀히 여기고 그것들이 왜 우리에게 주어졌는지를 생각하는 것을 배우지 않는다면, 여기서 예루살렘에 대해 말해진 것이 우리에게 일어날 것이다.

적들이 보고 조소했다는 것도 덧붙여진다. 그것은 그들의 안식일을, 곧 그들의 중단을 비웃었다는 것이다. 이 말에는 아이러니가 있다. 적들은 단순히 중단을 비웃은 것이 아니라 그들의 종교를 조롱하는 의미에서 그렇게 했다. 이방인들은 항상 유대인들의 안식일을 미워했고, 그것으로 인해 유대인들은 많은 비난을 받았다. 따라서 선지자는 이방인들이 유대인들이 안식일을 지킨 것 때문에 수치스럽게 조롱했다고 말하는 것이다. "보라, 이제는 하나님을 예배할 때다."

원주석

8절 카드 ↗

Here the Prophet expresses more clearly and strongly what he had briefly referred to, even that all the evil which the Jews suffered proceeded from God’s vengeance, and that they were worthy of such a punishment, because they had not lightly offended, but had heaped up for themselves a dreadful judgment, since they had in all manner of ways abandoned themselves to impiety. This is the substance of what is said. We hence learn that the Prophet did not compose this song to lament the calamity of his own country as heathens were wont to do. An example of a heathen lamentation we have in Virgil: — “Come is the great day and the unavoidable time Of Dardania: we Trojans have been; Ilium has been, And the great glory of the Teuerians: cruel Jupiter has to Argos Transferred all things: the Danai rule in the burnt city.” (130) He also repeats the same sentiment in other words: — “O country! O Ilium, the house of the gods! and the famous for war, The camp of the Dardanidans! cruel Jupiter has to Argos Transferred all things.” (131) He thus mourns the destruction of Troy; but he complains of the cruelty of God, and calls Him cruel Jupiter, because he was himself enraged, and yet the speaker was Pantheus the priest of Apollo. We hence see how the unbelieving, when they lament their own calamities, vomit forth blasphemies against. God, for they are exasperated by sorrow. Very different is the complaint of the Prophet from that of the ungodly; for when he deplores the miseries of his people, he at the same time adds that God is a righteous avenger. He does not then accuse God of cruelty or of too much rigor, but reminds the people to humble themselves before God and to confess that they justly deserved all their evils. The unbelieving do indeed sometimes mingle some words, by which they seem to give glory to God; but they are evanescent, for they soon return to their perverseness. They are sometimes moderate, “If thou art turned by any entreaties.” In that case they expostulate with God:, as though he were deaf to the prayers of his servants. At length they break out into open blasphemies, — “After it seemed good to the gods to subvert the affairs of Asia And the undeserved nation of Priam.” (132) — They regarded the nation which had been cut off unworthy of such a punishment; they called it an undeserved nation. Now, then, we perceive what is the difference between the unbelieving and the children of God. For it is common to all to mourn in adversities; but the end of the mourning of the unbelieving is perverseness, which at length breaks out into rage, when they feel their evils, and they do not in the meantime humble themselves before God. But the faithful do not harden themselves in their mourning, but reflect on themselves and examine their own life, and of their own accord prostrate themselves before God, and willingly submit to the sentence of condemnation, and confess that God is just. We hence now see how the calamity of the Church ought to be lamented by us, even that we are to return to this principle, that God is a just avenger, and does not punish common offenses only, but the greatest sins, and that when he reduces us to extremities, lie does so on account of the greatness of our sins, as also Daniel confessed. For it was not in few words that he declared that the people were worthy of exile and of the punishment which they suffered; but he accumulated words, We have sinned, we have acted impiously, we have done wickedly, we have been transgressors.” ( Daniel 9:5 .) Nor was the Prophet satisfied without this enumeration, for he saw how great the impiety of the people had been, and how mad had been their obstinacy, not for a few years, but for that long time, during which they had been warned by the prophets, and yet they repented not, but always became worse and worse. Such, then, is the mode of speaking adopted here. He says that she was made a commotion , that is, that she was removed from her country. There seems to be implied a contrast between the rest which had been promised to the Jews, and a wandering and vagrant exile; for, as we have seen, the Jews had not only been banished, but they had nowhere a quiet dwelling; it was even a commotion. This may at the same time be referred to the curse of the law, because they were to be for a commotion — for even the unbelieving shook their heads at them. But the word, נידה , nide , ought properly to be applied to their exile, when the Jews became unfixed and vagrant. (133) It is added, that she was despised and treated reproachfully by all who before esteemed and honored her. This also did not a little increase the grievousness of her calamity; she had been repudiated by her friends, by whom she had before been valued and honored. The reason is mentioned, because they saw her nakedness . But the word properly means turpitude or ignominy. It is at length added, that she even groaned and turned backward ; that is, that she was so oppressed with grief, that there was no hope of a remedy; for to turn backward means the same as to be deprived of all hope of restoration. (134) It now follows, — (130) “ Venit summa dies et ineluctabile tempus Dardaniae: fuimus Troes; fuit Ilium et ingens Gloria Teucrorum: ferus omnia Jupiter Argos Transtulit: incensa Danai dominantur in urbe .” Virg. AEn. 2. (131) “ O patria! O divum domus Ilium! Et inclyta bello Moenia Dardanidum! Ferus omnia Jupiter Argos Transtulit .” — AEn 2. (132) “ Postquam res Asiae, Priamique everterre gentem Immeritam visum Superis .” — Virg. AEn. 3. (133) “Fluctuation,” by the Sept . ; “instable,” by the Vulg . : “vagrant,” or wandering, by the Targ . ; and “horror”, by the Syr . The verb means to remove; and the reference here is evidently to banishment, and not to uncleanness, as some take it, because the noun is sometimes so taken, persons being removed from society on account of uncleanness. — Ed . (134) “To turn back” or backward, is a phrase which some regard as expressive of sham

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선지자는 여기서 이전에 간략하게 언급했던 바를 더 명확하고 강하게 표현한다. 유대인들이 당하는 모든 악은 하나님의 보복에서 나왔으며, 그들은 그런 형벌을 당할 만했다는 것이다. 그들이 가볍게 범죄한 것이 아니라 모든 방식으로 불경건에 자신들을 내어 주어 무서운 심판을 스스로 쌓아 왔기 때문이다. 이것이 말씀의 핵심이다. 이로부터 우리는 선지자가 이방인들이 보통 하듯이 자기 나라의 재앙을 애통해하기 위해 이 노래를 지은 것이 아님을 배운다.

버질의 시에 이방인의 애가 예가 있다. "왔도다 대한(大限)이, 다다누스의 피하지 못할 시간이. 우리 트로이 사람들은 존재했었다. 일리움이 있었고 트로이아 사람들의 큰 영광이. 잔인한 유피테르가 아르고스로 모든 것을 옮겼다. 다나이 사람들이 불탄 성에서 다스린다." 이처럼 트로이의 멸망을 애통해하며 하나님의 잔인함을 원망하고 그를 잔인한 유피테르라고 부른다. 이처럼 불신자들은 자신들의 재앙을 애통해할 때 하나님을 향한 신성모독을 토해 낸다. 그들은 슬픔으로 격분하기 때문이다.

선지자의 호소는 불경건한 자의 것과 매우 다르다. 그는 자기 백성의 비참함을 슬퍼하면서도, 하나님께서 의로운 보복자이심을 동시에 덧붙인다. 따라서 그는 하나님의 잔인함이나 지나친 엄격함을 비난하지 않고, 오히려 백성에게 하나님 앞에 자신을 낮추고 자신들이 모든 악을 마땅히 받았음을 고백하도록 상기시킨다.

선지자는 그녀가 방황하는 자가 되었다고 말한다. 유대인들에게 약속된 안식과 방황하는 유배 사이의 대비가 암시된다. 유대인들은 추방되었을 뿐 아니라 아무데도 조용한 거처가 없었다. 그것은 방황이었다. 이것은 동시에 율법의 저주, 즉 그들이 방황하는 자가 될 것이라는 것에 연결될 수 있다. 신들이 없다고 여기는 자들조차 그들을 향해 머리를 흔들었기 때문이다.

이어서 전에 그를 존귀하게 여기고 경건했던 모든 자들이 이제 그를 멸시하고 치욕적으로 대한다고 말한다. 이것도 그 재앙의 슬픔을 크게 더한다. 예루살렘은 이전에 자신을 중히 여기고 존귀하게 했던 친구들에게 버림받은 것이다. 그 이유는 그들이 그녀의 벌거벗음을 보았기 때문이라고 한다. 이 단어는 본래 수치나 치욕을 의미한다.

마지막으로 그녀가 탄식하며 뒤로 물러났다고 한다. 곧 슬픔에 눌려 회복의 소망이 없게 되었다는 것이다. 뒤로 물러남은 모든 회복의 소망을 잃음과 같다.

원주석

9절 카드 ↗

He continues here, as I think, the same subject; he had said at the end of the last verse that turpitude or baseness had been seen at Jerusalem; and now he says that it was on the very fringes or skirts. The Prophet seems to allude to menstruous women who hide their uncleanness as much as they can; but. such a thing is of no avail, as nature must have its course. In short, the Prophet intimates that the Jews had become filthy in no common degree, being so afflicted that their uncleanness appeared on their skirts. This seems to be the Prophet’s meaning. Interpreters think that Jeremiah speaks of the sins of the people, but they are mistaken; for I doubt not but that the reference is to their punishment. They say that filthiness was on the skirts, because the people had shamelessly prostituted themselves to all kinds of wickedness, and that they remembered not their end, because they had become altogether foolish, according to what is said in the song of Moses, “O that they were wise, and would foresee their end? ( Deuteronomy 32:29 .) But let any one duly consider the design of the Prophet, and he will readily agree with me that he speaks not of guilt, but on the contrary of punishment. (135) The Prophet then says that the reproach of the Jews was on their skirts, because they could not hide their disgrace, For shame often makes men to hide their evils and silently to bear them, because they are unwilling to expose themselves to the mockery of their enemies. But the Prophet says that the miseries of the people could not be kept hidden, but that they appeared to all, as the case is with women subject to an overflow — it issues forth to the extremities of their garments. And when he says that she remembered not her end , I understand this to mean, that the Jews were so overwhelmed with despair, that they did not raise up their thoughts to God’s promises; for it is no ordinary source of comfort, and what even common sense dictates to us, to take breath in extreme evils, and to extend our thoughts farther, for misery will not always oppress us — some change for the better will happen. As then men are wont thus to sustain themselves in adversities, he says that the Jews remembered not their end ; that is, they were so demented by their sorrow, that they became stupified, and entertained no hope as to the future. In short, by these words, he denotes extreme despair; for the Jews were so stupified that they could not raise up their minds to any hope. And the reason is expressed, because they had come down wonderfully , that is, because they had been cast down in an extraordinary manner. A noun is here put instead of an adverb, and in the masculine gender, צפלאים pelaim ; sometimes we have פלאות , p elaut , but in the same sense. He then says that the Jews had sunk as it were miraculously; but by a miracle he means a prodigy, the word being taken in a bad sense; then miraculously has Jerusalem come down . It hence followed that it succumbed under its miseries, so that it could not turn its thoughts to any hope, nor think of another end; but. became stupid in its miseries, as men usually become desperate, when they think that there is no deliverance for them. He repeats what he had said before, that there was no comforter These things ought to be carefully observed, for Satan at this day uses various means to lead us to despair. In order to avert us from all confidence in the grace of God, he sets before us extreme calamities. And when sorrow lays such hold on our minds, that the hope of grace does not shine forth, from that immoderate sorrow arises impatience, which may drive us to madness. Hence it comes that we murmur, and then clamor against God. As, then, at this day Satan supplies materials to harass our minds, that we may succumb under our griefs, let us bear in mind what the Prophet says, that Jerusalem, which was then the only true Church of God in the world, was overwhelmed with so many and so great evils, that she remembered not her end . This, indeed, ought to be understood of external circumstances, for God no doubt sustained the minds of the godly, and always so mitigated their grief that they had regard to their end. But the reference is to the people in general, and also to the outward appearance of things, when the Prophet says that the Jews remembered not their end. He now encourages them to pray, and suggests words to them, for he speaks as in the person of all : See, Jehovah, my affliction, for the enemy hath highly exalted himself . Though the Prophet here represents the Church, yet he exhorts them no doubt, according to the obligations of his office, to entertain good hope, and encourages them to pray, for true and earnest prayer cannot be offered without faith; for when the taste of God’s grace is lost, it cannot be that we can pray from the heart; and through the promises alone it is that we can have a taste of God’s paternal goodness. There is, then, no doubt but that the Prophet here promises a sure deliverance to the Jews, provided they turned to God, and believed and were fully persuaded that he would be their deliverer. We now, then, see what is the right way of teaching, even that men are to be humbled, and that their just condemnation is to be set before them, and that they are also to be encouraged to entertain hope, and a hand is to be stretched out to them, that they may pray to God, and not hesitate in extreme evils not only to hope for but even to request aid from him. This is the order observed by the Prophet; we must learn in adversities ever to come down to ourselves, and to acknowledge our guilt; and then when we are sunk deep, we must learn to elevate our minds by faith that thence prayer may arise by which our salvation is to be attained. One thing has escaped me; the Prophet, in order to obtain favor, says, that enemies had greatly exalted themselves. And this deserves a special notice; for what seems to occasion despair to us, ought, on the contrary, to

Pericope (part_of)

절 (explains)

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선지자는 여기서 같은 주제를 계속하는 것으로 나는 생각한다. 앞 절 끝에서 수치나 치욕이 예루살렘에서 보였다고 말했다. 이제 그는 그것이 옷자락에까지 있다고 말한다. 선지자는 가능한 한 자신의 부정함을 숨기려는 여인에게 빗대어 말하는 것 같다. 그러나 그것은 소용없으니 자연은 그 과정을 이어 가야 하기 때문이다. 요컨대 선지자는 유대인들이 범상치 않은 정도로 더러워져, 그 더러움이 옷자락에까지 나타날 정도로 고통받았음을 시사한다.

해석자들은 예레미야가 백성의 죄에 대해 말하는 것으로 생각하지만 그들은 잘못 이해하고 있다. 나는 여기서 형벌이 언급되는 것이 의심할 여지 없다고 본다. 선지자는 유대인들의 치욕이 옷자락에 있다고 말하는데, 그들이 자신들의 수치를 숨길 수 없었기 때문이다. 수치는 사람들로 하여금 자신들의 악을 숨기고 조용히 감내하게 하는데, 그들이 원수들의 조롱에 노출되기를 원치 않기 때문이다. 그러나 선지자는 백성의 비참함이 숨겨질 수 없고 그들의 가득 넘쳐 흐름처럼 옷자락 끝까지 이른다고 말한다.

"그녀가 자기 결말을 기억하지 못했도다"는 표현에 대해, 나는 이것이 유대인들이 절망에 너무 눌려 하나님의 약속들에 생각을 올리지 못했음을 의미한다고 이해한다. 극한 악 가운데서도 숨을 고르고 더 멀리 생각을 뻗는 것은 모든 위로의 근원이다. 비참함이 항상 우리를 누르지는 않을 것이며 좋은 쪽으로의 변화가 있을 것이기 때문이다. 선지자는 유대인들이 자기 결말을 기억하지 못했다고 말한다. 곧 그들이 슬픔으로 너무 정신이 없어 무감각해졌고 미래에 대한 아무런 소망도 품지 못했다는 것이다. 요컨대 이 말은 극도의 절망을 나타낸다. 유대인들이 어떤 소망에도 마음을 올릴 수 없을 정도로 정신이 없었다는 것이다.

그 이유도 표현되어 있다. 그들이 경이롭게 내려왔기 때문이다. 곧 그들이 비범한 방식으로 낮추어졌기 때문이다. 명사가 부사 대신 사용되어 있다. 따라서 예루살렘이 마치 기적처럼 내려왔다고 한다. 그러나 '기적'은 나쁜 의미에서 경이로운 것을 뜻한다. 그 결과 예루살렘은 비참함에 굴복하여 어떤 소망에도 마음을 돌릴 수 없었고, 다른 결말을 생각할 수 없었으며, 비참함 가운데 마비되었다.

다시 위로하는 자가 없다고 반복한다. 이것들은 주의 깊게 살펴보아야 한다. 오늘날에도 마귀는 우리를 절망으로 이끌기 위해 다양한 방법을 사용하기 때문이다. 하나님의 은혜에 대한 모든 신뢰에서 우리를 떠나게 하기 위해 극한 재앙들을 우리 앞에 세운다. 슬픔이 우리 마음을 그토록 사로잡아 은혜의 소망이 빛나지 않을 때, 그 절제되지 않은 슬픔에서 불인내가 생겨나 우리를 광기로 이끌 수 있다. 하나님을 향한 불평과 외침이 여기서 나온다.

선지자는 그들이 기도하도록 격려하고 말을 제시한다. 그는 모든 이를 대표하는 사람으로 말한다. "여호와여, 나의 환난을 보소서. 원수가 크게 자고하나이다." 선지자가 여기서 교회를 대변하면서도 그들에게 좋은 소망을 품도록 권면하고 기도하도록 격려함은 의심할 여지가 없다. 진실하고 진지한 기도는 믿음 없이는 드릴 수 없기 때문이다. 하나님의 은혜의 맛을 잃으면 마음으로 기도할 수 없다. 약속들을 통해서만 하나님의 부성적 선하심의 맛을 볼 수 있다. 선지자는 유대인들이 하나님께 돌이켜 믿고 그분이 구원자가 되실 것을 확신하기만 한다면 확실한 구원을 약속한다.

가르치는 올바른 방식이 무엇인지 이제 우리는 본다. 사람들을 겸비하게 하고 그들에게 정당한 정죄를 제시해야 하며, 또한 소망을 품도록 격려하고 그들에게 손을 내밀어 하나님께 기도하게 하며, 극한 악 가운데서도 그분께 도움을 구하기를 주저하지 않게 해야 한다.

원주석

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The Prophet again deplores the profanation of all sacred things; and this complaint, as I have said, proceeded from the bitterest sorrow; for though it was a sad thing for the faithful, to lose all their property, to wander in exile and to suffer the want of all things, yet it must have been more grievous to them to see the Temple polluted, and all religion exposed to shame. This calamity, then, the Prophet again deplores, when he says that enemies had stretched forth their hand against all desirable things . Now, by desirable things, he does not mean riches, nor anything that belongs to the condition of an earthly and fading life, but those invaluable treasures which God had deposited with the chosen people. The enemy, then, had extended his hand against the altar, against the table, against the ark of the covenant, against all the sacred vessels. Then this indignity was increased, because Jerusalem saw the heathens entering into her sanctuary ; for the pronoun is in the feminine gender. But the sanctuary of Jerusalem was God’s Temple for, though properly speaking, it was alone God’s sanctuary, it was yet at the same time the sanctuary of the people, because God had not caused the Temple to be built for his own benefit, but rather for the benefit of his people. What God, then, had consecrated for himself is rightly called the sanctuary of the people. He still increases the indignity, because God had forbidden the heathens to enter the sanctuary ; but they had violently rushed in there. They did not, however, enter for the sake of worshipping God, for it was his command to keep them from the holy assembly; but they had by force entered for the purpose of violating the Temple, and also of abolishing the whole worship of God, and of exposing religion to all kinds of mockery. (136) (136) The verse may be thus rendered, — His hand has the oppressor expanded over all her desirable things; Indeed she saw it: nations entered her sanctuary; Though thou hast commanded this, “They shall not come to thine assembly.” “The desirable things” were sacred things, and might be so rendered. To expand the hand over them was to seize them, to take possession of them. — Ed . return to ' Top of Page ' <a name="verse-11" class="com-number"

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절 (explains)

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선지자는 다시 모든 거룩한 것들이 더럽혀진 것을 애통해한다. 이 불평은 가장 쓴 슬픔에서 나왔다. 믿는 자들이 모든 소유를 잃고 유배지를 헤매며 모든 것을 궁핍하게 여기는 것도 슬픈 일이었지만, 성전이 더럽혀지고 모든 종교가 수치에 노출된 것을 보는 것은 더욱 슬픈 일이었기 때문이다. 선지자는 이 재앙을 다시 애통해하며, 원수들이 모든 사모하는 것들 위에 손을 뻗었다고 말한다. 여기서 '사모하는 것들'은 지상적이고 사라지는 생명에 속하는 것들이 아니라, 하나님께서 선택받은 백성에게 맡기신 귀중한 보물들을 의미한다. 따라서 원수는 제단에, 상에, 언약궤에, 모든 거룩한 기구들에 손을 뻗었다.

이어서 치욕이 더해지는데, 예루살렘이 이방인들이 그 성소에 들어오는 것을 보았기 때문이다. 그러나 예루살렘의 성소는 하나님의 성전이었다. 엄밀히 말해 하나님께만 속한 성소였지만, 동시에 백성의 성소이기도 했다. 하나님께서 성전을 자신의 유익이 아니라 백성의 유익을 위해 지으셨기 때문이다. 하나님께서 자신을 위해 구별하신 것은 당연히 백성의 성소라고 불릴 수 있다.

선지자는 더욱 치욕을 더한다. 하나님께서 이방인들이 성소에 들어오는 것을 금하셨는데, 그들이 폭력으로 거기에 들어왔기 때문이다. 그들은 하나님을 예배하기 위해 들어온 것이 아니라, 성전을 더럽히고 하나님의 예배를 폐지하며 종교를 모든 종류의 조롱에 노출시키기 위해 폭력으로 들어온 것이다.

원주석

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The Prophet here complains that all the citizens of Jerusalem were constantly groaning through want and famine. He first says, that all were sighing . The word “people” is collective, and hence he uses the plural number, נאנחיםץ , nanechim . Then he says that they were all sighing; but he expresses also the reason, because they were seeking bread . To seek bread is indeed common to all; but by this word he intimates extreme want., as though he had said, that they begged their bread. He then compares them to beggars, who go about here and there to seek bread. He says also, that they gave the most precious things for meat , to recover the soul. Here he refers more clearly to famine, for he says that in a manner they suffered want. Others render the last clause, “to refresh the soul,” which is not unsuitable. But the Prophet no doubt meant to denote a deficiency as to the support of life, when he said, that they gave whatever precious thing they had to restore their souls, as it were from death to life. A prayer follows, See, Jehovah, and look, for I am become vile . We said yesterday, that the complaints which humbled the faithful, and, at the same time, raised them to a good hope, and also opened the door to prayers, were dictated by the Spirit of God. Otherwise, when men indulge in grief, and torment themselves, they become exasperated; and then to be kindled by this irritation is a kind of madness. The Prophet, therefore, in order to moderate the intensity of sorrow, and the raging of impatience, recalls again the faithful to prayer. And when Jerusalem asks God to see and to look , there is an emphasis intended in using the two words; and the reason given does also more fully shew this, because she had become vile; (137) so that the Church set nothing else before God, to turn him to mercy, but her own miseries. She did not, then, bring forward her own services, but only deplored her own miseries, in order that she might obtain the favor of God. It follows, — (137) That is, she was treated as vile or worthless: “dishonored” is the S ept . — Ed . return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

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선지자는 여기서 예루살렘의 모든 시민들이 궁핍과 기근으로 끊임없이 탄식하고 있다고 불평한다. 그는 먼저 모두가 탄식한다고 말한다. '백성'이라는 말은 집합적이어서 복수형이 사용되었다. 그가 탄식의 이유도 표현하는데, 떡을 구했기 때문이다. 떡을 구하는 것은 모든 이에게 공통된 것이지만, 선지자는 이 말로 극한 궁핍을 시사한다. 마치 그들이 구걸하여 떡을 빈 것처럼. 그는 또한 목숨을 회복하기 위해 귀중한 것들을 식물과 바꾸었다고 말한다.

이어서 기도가 뒤따른다. "여호와여, 보시옵소서. 나는 천하게 되었나이다." 우리는 이전에 믿는 자들을 겸비하게 하면서도 선한 소망으로 그들을 일으키고 기도의 문을 여는 불평들은 하나님의 영으로 말미암은 것임을 말했다. 그렇지 않으면 사람들이 슬픔에 탐닉하고 자신을 고문할 때 격분하게 된다. 따라서 선지자는 슬픔의 강도와 불인내의 분노를 완화하기 위해 다시 믿는 자들에게 기도를 상기시킨다.

예루살렘이 하나님께 보시고 살피소서 라고 구할 때, 두 단어를 사용함에 강조가 있다. 또한 주어진 이유가 이것을 더욱 분명히 보여 주는데, 자신이 천하게 되었기 때문이다. 따라서 교회는 하나님의 마음을 자비로 돌이키기 위해 자신의 봉사를 내세우지 않고, 오직 자신의 비참함만을 하나님 앞에 놓은 것이다.

원주석

12절 카드 ↗

The beginning of the verse is variously explained. Some read it interrogatively, “Is it nothing to you who pass by the way?” Others more simply, “I see that I am not cared for by you; to you my sorrow is nothing.” Some again read thus, “Let it not be a sorrow to you;” and others, “Let not sorrow be upon you,” that is, let not what I have happen to you; so that it is a prayer expressive of benevolence. What I prefer is the interrogation, Is it nothing to you who pass by the way ? for the letter, ה , He , the note of a question, is often omitted. But were it read affirmatively, the meaning would not be unsuitable: “It does not concern you who pass by,” as though Jerusalem, in its lamentations, felt grieved that all those who passed by were not touched either with pity or with sorrow. (138) But she addressed those who passed by , that she might more fully set forth the greatness of her calamity. For. had she directed her words to neighbors alone, there would not have been so much force in them; but when she spoke to strangers, she thus shewed that her calamity was so great, that it ought to have roused the sympathy of men from the remotest parts, even while on their journey. And she asks them to look and see . The order is inverted, for she said before, “See, Jehovah, and look.” Then Jerusalem asked God, first to turn his eyes to see her calamities, and then attentively to notice them: but now for another purpose she says, look ye and see , that is, consider how evident is my calamity, which otherwise might have been in a measure hidden from you. Look ye , she says, is there a sorrow like my sorrow? she adds, which is come to me: some render the words actively, “which Jehovah has brought on me;” but the other version is more correct, for it is more literal. Jerome’s rendering is, “who has gleaned me;” and צעלל olal , means sometimes to glean, nor do I wish to reject this interpretation. But what follows is incorrectly rendered, as in a former instance, by Jerome, “of which Jehovah has spoken:” for he derived the verb, as before stated, from הגה , ege ; but it comes from יגה , ige , as it is evident from the letter ו , vau , being inserted. There is then no doubt but that the Church intimates that God was the author of that sorrow which she deplored. And it is necessary to know this, lest men should be carried away into excesses in their mourning, as it frequently happens. For the majesty of God imposes a check, when we perceive that we have to do with him. Simple and bare knowledge of this is not, indeed, sufficient, for, as it has been said, the ungodly, while they know that their sorrows proceed from God, yet murmur against him: but it is nevertheless the beginning of patience and meekness when we have a regard to God. It was, then, for this reason that Jerusalem said that she had been afflicted by God. And it is added, In the day of the indignation of his wrath . Here the Prophet wished to express the grievousness of God’s vengeance, by mentioning the indignation of wrath . Some render חרום , cherun , “fury;” but as the word “fury” is too harsh, the word “indignation,” or great heat ( excandescentia ) is not unsuitable. We must, however, bear in mind the design of the Prophet, which was to shew that God’s vengeance had been so dreadful, as though his wrath had all been on a flame against Jerusalem: and this is more fully confirmed in the following verse, — (138) It is evidently taken as לו by the Sept . , the Vulg . , and the Targ . ; but as a negative by the Syr . , and the sentence is taken as a question: and this gives the best meaning. — Ed return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-1-12

Source

이 절의 시작은 다양하게 설명된다. 어떤 이들은 의문문으로 읽는다. "길을 지나가는 자들이여, 이것이 너희에게 아무것도 아니냐?" 어떤 이들은 더 단순하게, "나는 너희가 나를 돌보지 않는 것을 본다. 나의 슬픔이 너희에게 아무것도 아니다"라고 읽는다. 또 어떤 이들은 "너희에게 슬픔이 되지 않게 하라"고, 또 다른 이들은 "너희에게 슬픔이 임하지 않게 하라"고 읽는다. 곧 내게 일어난 것이 너희에게는 일어나지 않기를 구하는 기도라는 것이다. 나는 의문문을 선호한다. "길을 지나가는 자들이여, 이것이 너희에게 아무것도 아니냐?" 의문을 나타내는 히브리어 접두어가 종종 생략되기 때문이다.

선지자는 예루살렘이 지나가는 자들에게 말한 것은 그 재앙의 크기를 더욱 완전히 나타내기 위함이라고 한다. 이웃들에게만 말했다면 그다지 힘이 없었을 것이다. 그러나 나그네들에게 말함으로써 그 재앙이 너무나 커서 먼 곳 사람들도 동정심을 불러일으켜야 한다는 것을 보여 주었다.

그녀는 그들에게 보고 살피라고 요청한다. 순서가 바뀌었는데, 이전에는 "여호와여, 보시고 살피소서"라고 했다. 예루살렘은 하나님이 그의 고난을 보신 후 주의 깊게 살피시기를 구했다. 그러나 지금은 다른 목적으로 "보고 살피라"고 말한다. 곧 내 재앙이 얼마나 명백한지를 생각하라는 것이다. "내 고통과 같은 고통이 있느냐!" 이어서 덧붙인다. "여호와께서 그의 맹렬한 진노로 나를 고통당하게 하신 날에." 교회는 자신이 한탄한 슬픔의 작자가 하나님이심을 시사한다. 우리가 하나님과 관계함을 알 때, 하나님의 위엄이 억제력을 가하기 때문에 이것을 아는 것이 필요하다.

원주석

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The Prophet proceeds with the same subject, that God’s vengeance had raged most dreadfully agsinst Jerusalem. But employing a metaphor she says, that fire had been sent to her bones . They who interpret bones of fortified places, weaken the meaning of the Prophet. I take bones in their proper sense, ss though it was said, that God’s fire had penetrated into the inmost parts. This way of speaking often occurs in Scripture. By bones is denoted strength or valor. Hence David sometimes deplored, that his bones were vexed or troubled. ( Psalms 6:2 .) And Hezekiah said in his song “As a lion he hath broken my bones.” ( Isaiah 37:13 .) In the same sense the Prophet now says, that fire had been sent by God, which ruled in his bones , that is, which not only burnt the skin and the flesh, but also consumed the bones. רדה , rede , means also to take away or to receive: but as the former rendering is most commonly taken, I am disposed to follow it — that fire ruled in his bones There is another similitude added, that God had spread a net before her feet; and thus he had taken away every means of escape. She intimates (for it is Jerusalem who speaks) that she had been ensnared by God’s judgments, so that she was bound over to ruin, as though she had fallen into toils or snares. It is stated in the third place, that she was desolate all the day, so that she sorrowed perpetually . By all the day is meant continually. It is then said, that she sorrowed without end, beyond measure, because she had been turned back by the nets of God, and her bones had been consumed by celestial fire: for the expression from above , ממרום , memerumn , is emphatical, for the Prophet means that it was no common or human burning; because what is ascribed to God exceeds what is human or earthly. It is, then, as though he had said, that it had been such a vengeance as betokened the dreadful power of God; for it was the same as though God had thundered from heaven. We now perceive the import of the words. It follows, — return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-1-13

Source

선지자는 같은 주제를 계속하여, 하나님의 진노가 예루살렘을 향해 가장 무섭게 분출되었음을 말한다. 그러나 비유를 사용하여, 그녀의 뼈들에 불이 보내졌다고 말한다. 뼈를 요새화된 장소로 해석하는 자들은 선지자의 의미를 약화시킨다. 나는 뼈를 본래의 의미로 취한다. 하나님의 불이 가장 깊은 내면까지 침투했다는 것이다. 이 말하는 방식은 성경에 자주 나온다. 뼈는 힘이나 용기를 나타낸다. 따라서 다윗은 때때로 자신의 뼈들이 괴로워한다고 탄식했다(시편 6:2). 또 히스기야는 그의 노래에서 "사자처럼 내 뼈를 부수셨나이다"(이사야 37:13)라고 했다. 선지자는 같은 의미로 하나님께서 뼈 속에서 지배하는 불을 보내셨다고 말한다. 곧 피부와 살만 태운 것이 아니라 뼈까지 불살랐다는 것이다.

또 다른 비유가 덧붙여지는데, 하나님께서 그녀의 발 앞에 그물을 펼치셨다는 것이다. 그로써 모든 탈출 방법을 빼앗으셨다. 교회가 시사하는 바는(예루살렘이 말하고 있기 때문에) 자신이 하나님의 심판들의 올무에 걸려 멸망에 처해졌다는 것이다. 세 번째로 하루 종일 황폐해졌고 항상 슬퍼했다고 언급된다. '하루 종일'은 끊임없이를 의미한다. 따라서 예루살렘은 끝없이, 정도를 넘어 슬퍼했다고 한다. 위에서 내린 불이 뼈를 태우고 하나님의 그물에 걸렸기 때문이다. '위에서'라는 표현은 강조적이다. 선지자는 그것이 흔한 인간적인 타오름이 아님을 의미하는데, 하나님께 돌려진 것은 인간적이거나 지상적인 것을 초월하기 때문이다.

원주석

14절 카드 ↗

Here, again, Jerusalem confesses that God had been justly displeased. She had ascribed to God’s vengeance the evils which she suffered; but now she expresses the cause of that displeasure or wrath. Hence she says, that the yoke of her iniquities had been bound in God’s hand. Though interpreters explain the words, yet they touch not the meaning of the Prophet; for they consider not that there is a continued metaphor. We ought then to bear in mind the two clauses, — that God’s hand held the yoke tied, and also that the yoke was bound around the neck of Jerusalem. As when a husbandman, after having tied a yoke to oxen, holds a rein, and folds it rotund his hand, so that the oxen not only cannot throw off the yoke, but must also obey the hand which holds the reins; so also it is said, that the yoke of iniquities was fastened: “I bear the yoke,” she says, “but it is tied, and so fastened, that it cannot be shaken off; and then, however furious I may be, or kick, God holds the tied yoke by his own hand so as to constrain me to bear it.” We now, then, see the design and import of the Prophet’s words, that God was justly incensed against Jerusalem, and had justly used so much severity. Expressed at the same time is the atrocity of the punishment, though wholly just; for, on the one hand, Jerusalem complains that a yoke was laid on her neck, tied and fastened, and also that it was tied by the hand of God, as though she had said, that she was under such a constraint, that there was no relaxation. On the one hand, then, she bewails the grievousness of her calamity; and on the other, she confesses that she fully deserved what she suffered; and thus she accused herself, lest any should think that he clamored against God, as is commonly the case in sorrow. (139) It is added, He hath made to fall , or weakened, etc. The verb כשל , cashel , in Hilphil , means, as it is well known, to stumble, or to cause to stumble or fall. He hath , then, weakened my strength; the Lord hath given me up into the hand of my enemies, from whom I shall not be able to rise ; that is, he hath so subjugated me, and so laid me prostrate under the hands of my enemies, that there is no hope of rising again. Were any one to ask, “Why then does she pray, and again will pray often?” the answer is, that when she says here, that she will not be able to rise again, the reference is made to the outward state of things: in the meantime, the grace of God is not taken to the account. and this goes beyond all human means. She then says, that according, to the thoughts of the flesh, she had no hope, because there appeared to be no means of rising. But yet she did not despair, but that God would at length, by His almighty power, cause her to rise from fatal ruin. And this is a mode of speaking that ought to be borne in mind; for hope sees things which are hidden. But at the same time the faithful speak according to the common appearance of things, and when they seem to despair, they regard what falls under their own observation and judgment. So then Jerusalem now says that she could not rise, except God manifested his extraordinary power, which far exceeds all human means. It follows, — (139) All the versions agree in rendering נשקד in the sense of watching; and when they agree, there is a strong presumption that they are right. And all agree as to על being a preposition, and not a noun, “yoke,” except the Vulg. , which hardly gives any meaning. The Rabbins have invented a new meaning for the verb, which it has in no other place, and some have followed them. It is rendered impersonally by the Sept . , “there has been watching,” but by the Vulg . , “he hath watched.” To “watch over transgressions,” is similar to “watch upon (or over) the evil,” in Daniel 9:14 ; it is to watch over them in order to punish them. The whole verse I render thus, — 14. He hath watched over my transgressions, by his hand they are twined; His yoke is upon my neck, he hath made to fail my strength; Yea, given me hath the Lord into the hands of the oppressor , I cannot stand. The word “hands” is in a construct form, which shews that there is a word left out. “I cannot stand,” i.e. , against the oppressor; I cannot resist. The future is used in the sense of the present; literally it is, “I shall not be able to stand,” or resist. So it is exactly in Welsh; it is the future, but understood as expressing what is present. In the first line, “his hand” is connected in all the versions with “twined,” or wreathed together. — Ed . return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-1-14

Source

예루살렘은 다시 하나님께서 의롭게 진노하셨음을 고백한다. 그녀는 이전에 하나님의 보복에 자신이 당하는 악들을 돌렸다. 그런데 이제는 그 진노나 노여움의 이유를 표현한다. 따라서 그녀는 자신의 죄악들의 멍에가 하나님의 손에서 묶였다고 말한다. 해석자들은 말로는 설명하지만 선지자의 의미에는 이르지 못한다. 계속된 비유를 고려하지 않기 때문이다. 따라서 두 가지 절을 기억해야 한다. 하나님의 손이 묶인 멍에를 붙들고 있다는 것, 그리고 멍에가 예루살렘의 목에 묶여 있다는 것이다.

농부가 소들에게 멍에를 묶고 나서 고삐를 손에 감아 쥐어 소들이 멍에를 벗지 못할 뿐 아니라 손에 순종해야 하듯이, 죄악들의 멍에가 단단히 묶였다고 말한다. "나는 멍에를 지었지만 그것은 묶여서 단단히 고정되어 벗어날 수 없다. 그리고 내가 아무리 분노하거나 발부리를 차더라도, 하나님께서 손에 묶인 멍에를 붙들고 계셔서 내가 그것을 지도록 강제하신다." 선지자의 의도와 의미가 이제 드러난다. 하나님께서 예루살렘을 향해 의롭게 분노하시어 의롭게 엄격함을 사용하셨다는 것이다. 동시에 형벌의 잔인함도 표현되지만, 그것은 완전히 의로운 것이다.

이어서 "그가 넘어뜨리셨도다" 등이 덧붙여진다. 그 동사는 잘 알려진 것처럼 히브리어에서 비틀거리거나 비틀거리게 하거나 넘어지게 함을 의미한다. 따라서 '그가 내 힘을 약하게 하셨다'. 주께서 나를 원수의 손에 넘기셨으니 내가 능히 일어서지 못하리로다. 곧 그가 나를 원수들의 손아래 그처럼 복종시키고 엎드려지게 하셔서 다시 일어날 소망이 없다는 것이다.

그렇다면 그녀가 기도하고 또 자주 기도할 것인데 왜 이처럼 말하는가? 그 답은, 그녀가 다시 일어서지 못할 것이라고 말할 때 외적 상태에 대한 언급이라는 것이다. 그 사이에 하나님의 은혜는 계산에 넣지 않은 것인데, 이것은 모든 인간적 방법을 초월한다. 따라서 그녀는 육적인 생각에 따르면 소망이 없다고 말하는데, 다시 일어날 방법이 없는 것처럼 보이기 때문이다. 그러나 하나님께서 전능한 권능으로 마침내 그녀를 치명적인 멸망에서 일으켜 세우실 것을 그녀는 절망하지 않았다.

원주석

15절 카드 ↗

She first says, that all her valiant men had been trodden underfoot . Now we know how much the Jews trusted in their men even to the very time when they were wholly subdued. As then they had shewed so much insolence and pride towards the prophets, it hence became a cause of greater sorrow, when Jerusalem herself saw that she was destitute of every protection, and that her valiant men were trodden under foot. She says, in the midst of me. And this ought to be observed; for if they had fallen on the field of battle, if they had been taken in the fields by their enemies, such a thing would not have been so grievous: but that they had been thus laid prostrate, in the very bosom of the city, was indeed a token of vengeance from above. We now see that this circumstance was not superfluous, that all the valiant men of Jerusalem were laid prostrate in the midst of her. It is then said that it was the fixed time , when God destroyed her chosen men , or her youth. Should it seem preferable to take מועד , muod , as meaning a congregation, I do not object; yet I do not approve of this meaning, for it seems forced. It agrees better with the context to regard it as the fixed time, the time before appointed by God to destroy all the strong men. (140) There is then another metaphor used, — that God had trodden the winepress as to the daughter of Zion . This figure occurs elsewhere, as in Isaiah 63:1 , “Who is this that cometh from Edom? and why are his garments red?” For the Prophet wonders how God could come forth from Edom, sprinkled with blood. God answers, “The winepress have I trod alone;” that is, because he had avenged the wrongs done to his people. For we know that the Idumeans had always been incensed against the miserable Jews. Then God, in order to shew that lie was the defender of his Church, says that he came from Edom, and was sprinkled and even made wet with blood. As when any one is red with wine after having toiled in the winepress, so also is the representation in this place. We have also seen in Jeremiah 51:33 , that Babylon was like a threshing-floor. The metaphor, indeed, is different, but bears a likeness to the present. As, then, God is said to tread, or to thresh, when he afflicts any land, so he is said to tread the winepress, as here. (141) It follows, — (140) If the word be rendered “assembly,” or congregation, the meaning is, the assembly of the Chaldeans, and an allusion, as Gataker says, is made to the calling of the people to their feasts. It is rendered “time” by the Sept . and the Vulg. , but “assembly” by the Syr . To call against or upon one a fixed time, is no suitable expression. Our version is no doubt right; and with it agree Blayney and Henderson . — Ed . (141) The words are as follows, — The winepress has the Lord trodden as to the virgin, the daughter of Judah. The ל sometimes means “as to,” or, with respect to. “The daughter of Judah” is in apposition with “virgin.” — Ed return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-1-15

Source

예루살렘은 먼저 자신의 모든 용사들이 짓밟혔다고 말한다. 유대인들이 완전히 제압될 바로 그 시간까지 자신들의 용사들을 얼마나 신뢰했는지 우리는 안다. 선지자들을 향해 그처럼 오만하게 거들먹거렸던 것이다. 따라서 예루살렘이 자신이 모든 보호에서 벗어나 있고 그 용사들이 짓밟혔음을 본 것은 훨씬 더 큰 슬픔이 되었다.

"내 한가운데"라고 말한다. 이 상황은 주목해야 한다. 그들이 전쟁터에서 쓰러지거나 들판에서 원수들에게 잡혔다면 그다지 슬프지 않았을 것이다. 그러나 성읍의 품 안에서 이처럼 엎드려진 것은 실로 위에서 내린 진노의 표징이었다. 예루살렘의 모든 용사들이 그녀의 한가운데서 엎드려진 것이 불필요한 상황이 아니었음을 이제 우리는 본다.

이어서 주께서 그녀의 젊은이들, 곧 그녀의 청년을 멸하기로 정한 시간이 왔다고 한다. 만약 '모임'으로 번역하기를 선호한다면, 나는 반대하지 않는다. 그러나 이 의미가 억지스럽게 보이므로 승인하기 어렵다. 하나님이 모든 강한 자들을 멸하기로 미리 정하신 시간, 곧 정해진 때로 이해하는 것이 문맥에 더 잘 어울린다.

그 다음 또 다른 비유가 사용되는데, 하나님께서 시온의 딸에게 포도주 틀을 밟으신 것 같다고 한다. 이 형상은 이사야 63:1에서도 나온다. "에돔에서 나오는 이가 누구이며 왜 그의 옷이 붉으냐?" 선지자는 하나님이 에돔에서 피로 뿌려지셔서 어떻게 나오실 수 있는지 경이로워한다. 하나님은 "포도주 틀을 나 홀로 밟았다"라고 대답하신다. 곧 자기 백성에게 행해진 부당한 일들에 보복하셨기 때문이다. 포도주 틀에서 수고한 후 포도주로 붉은 것처럼, 이 자리에서도 그와 같은 묘사가 있다. 선지자가 예레미야 51:33에서도 바벨론이 타작마당 같다고 했음도 보았다. 비유는 다르지만 현재의 것과 유사함이 있다.

원주석

16절 카드 ↗

He describes at large the calamities of Jerusalem. But it is no wonder that the Prophet, thus lengthened his discourse; for we know that those who are heavily oppressed never satisfy themselves with mourning and lamentations. If, indeed, we duly consider how great the evils were, the Prophet will not appear to us wordy, nor will his prolixity be wearisome to us. For when any one compares the flourishing state of Jerusalem with that desolate ruin which the Prophet laments, it will surely appear to him that no words, however many, can fully express what it really was; nay, though the expressions may seem hyperbolical, yet they do not exceed the greatness of that calamity. This point is briefly adverted to, lest any one should be wearied with those various modes of expression which the Prophet employs, when yet he might have at once said that Jerusalem was destroyed. He says, For this will I weep . He throughout sustains the person of a woman; for Jerusalem herself speaks, and not Jeremiah. I , she says, for this will weep; mine eye mine eye! it shall descend into waters . Others read, “Waters will descend from mine eyes;” but such a rendering is too loose. I do not, then, doubt but that Jerusalem says that her eyes would be like fountains of waters. She indeed speaks in the singular number, and repeats the words, mine eye! mine eye! it shall descend , or flow as waters, that is, as though they were two fountains, because alienated from me , or far from me, is a comforter, to revive my soul (142) By these words she intimates that she was fainting, and as it were dying and that there was no one present to administer comfort, so that her soul might be revived. As it appeared before, that it is deemed an extreme evil when there is no friend to do the duty of humanity by alleviating sorrow; so now again Jerusalem repeats the same complaint, and says that all her sons were destroyed, because the enemy had prevailed . It follows, — (142) Though the Sept . and Vulg. do not repeat the “eye,” yet the Targ . has “my two eyes,” and the Syr . , “mine eyes.” The repetition is in most copies, and it is very emphatical. See a similar instance in Jeremiah 4:9 . 16. For these things I weep: mine eye! mine eye! it brings down water; For far from me is a comforter, a restorer of my life; Become desolate are my sons, for the enemy has prevailed. — Ed return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-1-16

Source

선지자는 예루살렘의 재앙들을 자세히 묘사한다. 선지자가 이처럼 이야기를 길게 한 것은 이상하지 않다. 무거운 짐에 눌린 자들은 슬픔과 탄식으로 자신을 충분히 만족시키지 못한다는 것을 우리는 안다. 예루살렘의 번성했던 상태와 선지자가 애통해하는 황폐한 폐허를 비교해 보면, 아무리 많은 말도 그것을 충분히 표현할 수 없음을 알 것이다. 표현들이 과장처럼 보일지라도 그 재앙의 크기를 넘지 않는다. 선지자가 예루살렘이 멸망했다고 단번에 말할 수 있었음에도, 그가 사용하는 다양한 표현 방식에 지치지 않도록 이 점이 간략하게 언급된다.

"이를 인하여 내가 울었도다." 선지자는 처음부터 끝까지 여성의 인격을 유지한다. 예레미야가 아니라 예루살렘 자신이 말하기 때문이다. "내 눈이여, 내 눈이여, 물을 흘리리로다." 어떤 이들은 "물이 내 눈에서 내려오리로다"라고 번역하지만 너무 느슨하다. 예루살렘이 자신의 눈들이 두 샘물 같이 될 것이라고 말하는 것이 의심할 여지가 없다. 그녀는 단수로 말하며 "내 눈이여, 내 눈이여!"라고 반복한다. 나로부터 멀리, 즉 내 곁에 없는 것이 내 영혼을 살려 줄 위로자임을 시사한다. 이 말로써 그녀는 기진하여 죽어 가는 것 같으며 곁에서 위로를 베풀 이가 없어 그녀의 영혼이 회복될 수 없음을 시사한다. 이전에 본 것처럼 슬픔에서 인간의 도리를 다해 줄 친구가 곁에 없는 것이 극한 악으로 여겨지듯이, 예루살렘은 다시 같은 불평을 반복한다. 원수가 이겼기 때문에 그녀의 모든 아들들이 멸망하게 되었다고.

원주석

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The Prophet first says that Jerusalem had expanded her hands , as a token of sorrow, or that she might seek friends from every side; for when we wish to move men to pity, we stretch forth our arms. I wonder how it came to the minds of some to say that Jerusalem had broken bread with her hands. This is extremely puerile. Some have rendered the words, that she had broken with her hands, understanding thereby that she had clapped with her hands. It is, however, a harsh mode of speaking; I retain the most suitable sense, that Jerusalem had expanded her hands . The word פרש , peresh , means also to disperse, or scatter; but the Prophet no doubt means the expansion of the hands, as though Jerusalem had said that she was like a woman lamenting her calamities, and seeking friends on every side to give her some consolation. And we may gather the meaning of the Prophet from the passage itself, S ion , it is said, by spreading hands calls her friends, and no one is a comforter : these clauses ought to be read together, that is, that Sion expanded her hands, and yet no one responded to alleviate her sorrow by consolation. It follows, that Jehovah had commanded respecting Jacob, that through his circuits adversaries should afflict him . The Prophet again reminds us that these evils did not happen through men, but that God had resolved in this manner to punish the obstinate impiety of the people. Lest, then, the Jews should give vent to their sorrow, and ascribe it to the Chaldeans, as it was commonly done, he recalls their attention to God himself, and says that the Chaldeans, however cruel they were, yet did nothing merely through their own impulse, but through God’s command. He adds, through the circuits , that the Jews might know that there was no escape, for God held them all as though they were shut up. For we can in various ways escape from the hands of men; but when God is our enemy, we in vain seek hiding-places. The Prophet then teaches us that subterfuges did not avail the Jews, because God on every side kept them shut up. He says at length that Jerusalem was like a menstruous woman , or was an abomination; for נדה , nede , may be rendered uncleanness, or abomination, and is often a noun substantive; and I am disposed so to render it, even that Jerusalem was regarded as filth, as though the Prophet had said that there was no humanity or moderation in the enemies of the Jews, because they were not counted as men, but as offscourings, as an abominable filth. (143) Now, if such a thing happened to the ancient Church, let us not wonder if at this day also God should deal with us more severely than we wish. It is, indeed, a very bitter thing to see the Church so afflicted as to have the ungodly exulting over its calamities, and that God’s children should be as the refuse and filth of the world. But let us patiently bear such a condition; and when we are thus contemptuously treated by our enemies, let us know that God visits us with punishment, and that the wicked do nothing except through the providence of God, for it is his will to try our faith, and thus to shew himself a righteous judge: for if we rightly consider in how many ways, and how obstinately we have provoked his wrath, we shall not wonder if we also be counted at this day an abomination and a curse. It follows, — (143) The same word, נדה occurs in Lamentations 1:8 , only there is a י in it; and the phrase in its form is similar. The Versions, except the, Syr . , and also the Targ . , give to it there the idea of wandering, but here of uncleanness. There seems to be no reason for this change; and the end of the next verse favors the idea of wandering: Jerusalem had become a wanderer, or a fugitive, among her oppressors, — 17. Expanded hath Sion her hands, no comforter is to her; Commanded has Jehovah as to Jacob, Let those around him be his oppressors; Become has Jerusalem a wanderer among them. The word נד is a fugitive, a wanderer, and as Jerusalem is feminine, ה is added, a feminine termination. “Jerusalem” here, as in Lamentations 1:8 , means its citizens. — Ed return to ' Top of Page ' <a name="verse-18" class="com-number"

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선지자는 먼저 예루살렘이 손을 뻗었다고 말한다. 슬픔의 표시로, 혹은 사방에서 친구들을 구하기 위해서이다. 우리가 사람들을 동정심으로 움직이게 하고자 할 때, 우리는 팔을 뻗는다. 어떤 이들이 예루살렘이 손으로 빵을 쪼갰다고 말한 것이 어떻게 그들 마음에 들어왔는지 이해하기 어렵다. 이것은 매우 유치한 것이다. 어떤 이들은 손으로 쳤다고, 곧 박수를 쳤다고 번역했다. 그러나 이것은 거친 말하는 방식이다. 나는 가장 적합한 의미를 그대로 따른다. 예루살렘이 손을 뻗었다는 것, 마치 예루살렘이 자신의 재앙을 슬퍼하는 여성처럼 사방에서 친구들을 구하여 어떤 위로를 받으려 했다는 것이다.

선지자 자신의 본문에서 그 의미를 모을 수 있다. 시온이 손을 뻗어 친구들을 불렀지만 위로자가 없었다고 한다. 두 절은 함께 읽혀야 한다. 곧 시온이 손을 뻗었지만 아무도 슬픔을 위로로 덜어 주려 응답하지 않았다는 것이다.

이어서 여호와께서 야곱에 대하여 명하셔서, 그 사방에 있는 자들이 그의 대적이 되게 하셨다고 한다. 선지자는 이 악들이 사람들을 통해 일어난 것이 아니라 하나님께서 백성의 완고한 불경건을 이처럼 벌하기로 작정하셨음을 다시 상기시킨다. 유대인들이 갈대아인들에게 슬픔을 쏟아 붓지 않도록 하기 위해, 그는 그들의 주의를 하나님 자신에게로 돌린다. 갈대아인들이 아무리 잔인하더라도 단지 자신들의 충동에 따라 한 것이 아니라 하나님의 명령에 따른 것이었다. 그가 '사방에 있는 자들'을 덧붙이는 것은 유대인들이 탈출구가 없음을 알게 하기 위함이다. 하나님께서 마치 그들을 갇혀 있는 것처럼 사방에서 지키셨기 때문이다. 사람들의 손에서는 다양한 방법으로 탈출할 수 있다. 그러나 하나님이 우리의 원수이실 때는 헛되이 피난처를 구한다. 선지자는 유대인들에게 핑계들이 소용없었음을 가르친다. 하나님께서 사방에서 그들을 막고 계셨기 때문이다.

마지막으로 예루살렘이 월경하는 여인처럼 되었다고, 혹은 가증한 것이 되었다고 말한다. 이 단어는 불결함이나 가증함으로 번역될 수 있다. 나는 명사로 번역하는 것이 낫다고 본다. 예루살렘이 쓰레기처럼 여겨졌다는 것, 마치 선지자가 원수들 사이에 인간성이나 절제심이 없어 그들이 사람들이 아니라 찌끼와 가증한 쓰레기처럼 여겨졌다고 말하는 것 같다. 이와 같은 일이 고대 교회에 일어났다면, 오늘날에도 하나님께서 우리가 원하는 것보다 더 가혹하게 대하신다 해도 우리가 놀랄 필요가 없다.

원주석

18절 카드 ↗

Jerusalem again acknowledges, and more clearly expresses, that she suffered a just punishment. She had before confessed that her enemies were cruel through God’s command; but it was necessary to point out again the cause of that cruelty, even that she had too long provoked the wrath of God. She says, first, that God was just , or righteous, (144) because she had provoked his mouth . By the mouth of God we are to understand the prophetic doctrine, as it is well known. But the phrase is emphatical, for when the word of God was proclaimed by the mouth of prophets, it was despised as an empty sound. As, then, prophetic doctrine has not its own majesty ascribed to it, God calls whatever his servants declare his mouth. This mode of speaking is taken from Moses, and often occurs in his writings. Jehovah , then, is just ; how so? because I have provoked his mouth . And it was more grievous and less excusable to provoke the mouth of God than simply to offend God. The ungodly often offend God when they labor under ignorance; but when the Lord is pleased to open his mouth to recall the erring, and to shew the way of salvation, and then men rush headlong, as it were designedly, into sins, it is certainly a mark of extreme impiety. We hence understand why the Prophet mentions the mouth of God, or the teaching of the prophets, even to exaggerate the wickedness of Jerusalem, which had so obstinately disregarded God speaking by his prophets. The greatness of her sorrow is again deplored; and what follows is addressed to all nations, Hear, I pray, all ye people; see my sorrow . And what was the reason for this great sorrow? because , she says, my virgins and my young men have been driven into captivity . This might seem a light thing; for a previous account has been given of other calamities, which were far more severe; and exile in itself is but a moderate punishment. But we must bear in mind what we have before stated, that the Jews dwelt in that land, as though they had been placed there by the hand of God, that Jerusalem was to be a perpetual rest, which had been granted them from above; in short, that it was as it were a pledge of the eternal inheritance. When, therefore, they were driven into captivity, it was the same as though God had cast them down from heaven, and banished them from his kingdom. For the Jews would not have been deprived of that land, had not God rejected them and shewed his alienation from them. It was then the same as repudiation. It is therefore no wonder that Jerusalem so much lamented because her sons and her daughters were driven into exile. (144) “Righteous he, Jehovah:” the pronoun is used instead of the verb is , — a common thing in Hebrew. — Ed . return to ' Top of Page ' <a name="verse-19" class="com-number"

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bible-text/lam-1-18

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예루살렘은 다시 더 명확하게 의로운 형벌을 받았음을 고백한다. 그녀는 이전에 원수들이 하나님의 명령에 의해 잔인했다고 고백했다. 그러나 그 잔인함의 이유, 곧 하나님의 진노를 너무 오래 자극했음을 다시 지적할 필요가 있었다. 그녀는 먼저 하나님이 의로우시다고 말한다. 어떻게 그러한가? 내가 그분의 입에 거역했기 때문이다. 하나님의 입이란 예언적 가르침을 의미하는데, 이는 잘 알려진 바이다. 그러나 이 표현은 강조적이다. 하나님의 말씀이 선지자들의 입을 통해 선포될 때 빈 소리로 멸시당했다. 예언적 가르침에 그 자체의 위엄이 부여되지 않을 때, 하나님께서는 자신의 종들이 선포하는 것을 자신의 입이라고 부르신다. 이 말하는 방식은 모세에게서 취한 것으로 그의 글에 자주 나온다.

"여호와는 의로우시다." 어떻게 그러한가? 내가 그분의 입에 거역했기 때문이다. 단순히 하나님을 거스르는 것보다 하나님의 입에 거역하는 것이 더 무겁고 변명할 수 없는 죄이다. 불경건한 자들은 때때로 무지 가운데 하나님을 거스르지만, 주께서 기꺼이 자신의 입을 열어 방황하는 자들을 불러들이고 구원의 길을 보이실 때, 사람들이 의도적으로 죄로 돌진한다면 이것은 분명히 극한 불경건의 표시이다. 따라서 선지자가 하나님의 입, 곧 선지자들의 가르침을 언급하는 이유가 이제 우리는 이해된다.

슬픔의 크기가 다시 애통해진다. 그리고 뒤에 오는 것은 모든 민족들에게 향한다. "들으라, 모든 민족들이여, 내 고통을 보아라." 이 큰 슬픔의 이유는 무엇인가? 내 처녀들과 내 청년들이 포로로 잡혀갔기 때문이다. 이것은 가벼운 것처럼 보일 수 있다. 이전에 훨씬 더 가혹한 다른 재앙들이 설명되었고, 유배 자체는 적절한 형벌이기 때문이다. 그러나 우리가 이전에 말한 것을 기억해야 한다. 유대인들은 그 땅에 하나님의 손으로 두어진 것 같이 살았고, 예루살렘은 영원한 안식으로, 하늘에서 내려진 것으로 여겨졌다. 요컨대 그것은 영원한 기업의 보증 같은 것이었다. 그들이 유배로 쫓겨났을 때 그것은 마치 하나님께서 그들을 하늘에서 내치시고 그분의 나라에서 추방하신 것과 같았다. 그것은 곧 파혼이었다. 따라서 예루살렘이 아들들과 딸들이 유배로 쫓겨난 것을 그토록 슬퍼하는 것은 이상하지 않다.

원주석

19절 카드 ↗

Here the people of God complain in the person of a woman, as we have before seen, that in their calamity they were left destitute of every comfort. And it is a circumstance which increases grief, when no one is present to shew any kindness to the miserable; for it is no small alleviation of sorrow, when friends offer their kind services, and as far as they can, endeavor to mitigate the severity of the evil. The Church of God now says, that she was so forsaken by friends as to be left alone to pine away in her mourning and sorrow. There may, however, be here an allusion to shameful and impure connections; for by this term, friends , the Spirit often points out the Egyptians as well as others in whom the Israelites had foolishly trusted; for in this manner, we know, they had turned aside from conjugal fidelity. God had bound them to himself, that they might acquiesce in his favor alone; and so to acquiesce was their spiritual chastity. Rightly, then, does Scripture compare both the Egyptians and the Assyrians to harlots, whenever the Israelites sought aid from them. But as this explanation seems too refined, I am content to view what is said simply as a complaint., that the people of God, though looking in all directions, yet could find no comfort in the world. I cried , she said, to my friends; they deceived me. It is then added, My priests and mine elders expired in the city . Had they been slain in battle, it would have been no wonder; for they who go against an enemy, go as it were to meet death. But God’s people here deplore a more grievous evil, that the priests died in the city, not through the enemies’ sword, but through famine, which is as it were the extreme of evils. It is then said, that the priests as well as the elders perished through famine, because they could not find food. And when it is said that they sought food to refresh the soul , there is a contrast to be understood between ordinary food and a remedy for the famine; for we naturally seek food whenever we feel hungry; but the Prophet refers here to something more than this, even that the priests and the elders sought food, because long abstinence urged them; and it was very sad, that the priests, who excelled in honor, and also the elders, were thus reduced to want. Had such a thing happened to the common people, it would not have been so wonderful; for the long siege of the city had consumed all their provisions. But when the priests, and those who had wealth, were thus oppressed with hunger, we may conclude that the want which the Prophet wished to describe was extreme. It follows, — return to ' Top of Page ' <a name="verse-20" class="com-number"

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여기서 하나님의 백성은 이전에 본 것처럼 여성의 모습으로 불평한다. 재앙 가운데 자신들이 모든 위로에서 버려졌다는 것이다. 슬픔을 더하게 하는 것은, 비참한 자들에게 친절을 베풀 사람이 아무도 없을 때이다. 친구들이 친절한 봉사를 드리고 가능한 한 악의 가혹함을 완화하려 할 때 슬픔에서 작지 않은 위로가 된다. 하나님의 교회는 이제 친구들에게서 그처럼 버려져 홀로 슬픔과 탄식 속에 시들어 가게 되었다고 말한다.

그러나 여기에는 수치스럽고 부정한 연결에 대한 암시가 있을 수 있다. 이 '친구들'이라는 말로 성령은 이스라엘이 어리석게 신뢰했던 이집트인들과 다른 자들을 지적하신다. 이런 방식으로 그들이 부부 사이의 신의에서 돌이켰음을 우리는 안다. 하나님께서 그들을 자신에게 묶어 그분의 은혜만으로 만족하게 하셨다. 그처럼 만족하는 것이 그들의 영적 순결이었다. 따라서 성경이 이스라엘이 이집트인들과 앗수르인들에게 도움을 구할 때마다 그들을 창녀에 비교하는 것은 당연하다.

내가 나의 친구들을 불렀다. 그러나 그들이 나를 속였다고 한다. 이어서 덧붙여진다. 내 제사장들과 내 장로들은 성읍 가운데서 기절했다. 그들이 전쟁에서 죽임을 당했다면 이상하지 않았을 것이다. 원수와 싸우러 나가는 자들은 어떤 의미에서 죽음을 만나러 가는 것이기 때문이다. 그러나 하나님의 백성은 더 가혹한 악, 곧 제사장들이 성읍에서 원수들의 칼이 아니라 기근으로 죽었다는 것을 여기서 애통해한다. 기근은 악들의 극한이기 때문이다. 제사장들과 장로들이 먹을 것을 찾을 수 없어 기근으로 죽었다고 한다. 그것이 일반 백성에게 일어났다면 그다지 놀랍지 않았을 것이다. 오랜 포위로 모든 식량이 소진되었기 때문이다. 그러나 귀한 제사장들과 재물을 가진 자들이 이처럼 기근에 시달렸을 때, 선지자가 묘사하려 한 궁핍이 극한에 이른 것임을 알 수 있다.

원주석

20절 카드 ↗

The people turn again to pray God: and what has been before said ought to be remembered, that these lamentations of Jeremiah differ from the complaints of the ungodly; because the faithful first acknowledge that they are justly chastised by God’s hand, and secondly, they trust in his mercy and implore his aid. For by these two marks the Church is distinguished from the unbelieving, even by repentance and faith. To sigh and to mourn in adversities, and to lament also their miseries, are common to both; but the children of God differ greatly from the ungodly, because they humble themselves under his mighty hand, and confess that they deserve to suffer punishment; and further, they cast not away the hope of salvation, but implore his mercy. Then the Prophet introduces again the people as praying God to look on them. For the ungodly pour forth their complaints into the air; and when at any time nature dictates to them that they ought to address God, yet no prayer arises from a sincere heart. There is no doubt but that the Prophet here shewed to the faithful how they were to lament their common miseries, even so as patiently to bear the chastisements of God, and also to seek deliverance from him, though they had provoked his wrath. For when we see that we are pressed down by God’s hand, we do not murmur, but the knowledge of our sins humbles us, and faith moderates our mourning, which would otherwise exceed moderation. And when we thus humbly flee to God, we in a manner unburden our sorrows into his bosom, as it is said in the Psalms, “Cast (or roll) on God thy cares.” ( Psalms 55:22 .) He then says first, See, Jehovah, for affliction is to me . He then expresses the manner of the affliction, because his bowels were bound , or troubled. The word is from, חמר chemer , which is doubled. Some derive it from חמור , chemur , an ass, and so render it “bound,” as when a. burden is fastened on an ass. But more probable is the opinion of those who derive the word from mortar or cement, for as cement is made by mixing water with lime and sand, and stirring them together, so by a metaphor the bowels are said to be stirred or troubled; (145) and this explanation agrees better with what follows — for it is added, my heart is overturned . The reason is given, because the people by rebelling had rebelled , that is, had been very rebellious against God. We have said that the complaints of the godly differ from those of the ungodly, for they not only pray to God, but make also a sincere confession, so as to make it evident that they are justly chastised by God’s hand. At the beginning of the verse the faithful prayed, and now again they declare that they deserved what they suffered, because they had been very rebellious. Then Jeremiah proceeds with what he had begun to say respecting the grievousness of their punishment, Abroad , or without, he says, the sword bereaves, and at home it is like death ; that is, “When we go abroad, the sword meets us; and when we hide ourselves at home, there also many deaths surround us.” He uses the particle of likeness, as , or like; as though he had said that nothing met them at home but what was deadly. (146) It now follows, — (145) Troubled,” or disquieted, is the rendering of all the versions, and also of the Targ . As it is a reduplicate, the verb means greatly troubled or greatly disturbed, or violently agitated. — Ed . (146) The rendering of the Sept . is, — Abroad the sword has bereaved me, as death at home. To the same purpose is the S yr . and Arab . Having before referred to death by famine, he now adds the devastation of the sword. — Ed . return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-1-20

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백성은 다시 하나님께 기도한다. 이전에 말한 것을 기억해야 한다. 예레미야의 이 탄식들은 불경건한 자들의 불평과 다르다. 믿는 자들은 먼저 하나님의 손에 의해 의롭게 징계받음을 인정하고, 다음으로 그분의 자비를 신뢰하며 그분의 도움을 구하기 때문이다. 이 두 가지 표지, 곧 회개와 믿음으로 교회는 불신자들과 구별된다.

선지자는 다시 백성이 하나님께 그들을 보아 주시기를 기도하는 것으로 소개한다. 불경건한 자들은 불평을 공중에 쏟아 붓는다. 그들이 때때로 자연이 하나님을 향해야 한다고 지시할 때도 진심 어린 기도가 생겨나지 않는다. 선지자가 여기서 믿는 자들에게 공통된 비참함을 어떻게 슬퍼해야 하는지를 보여 준 것은 의심할 여지가 없다. 곧 하나님의 징계를 인내하며 감수하고, 또한 비록 그분의 진노를 자극했을지라도 그분에게서 구원을 구하는 것이다. 우리가 하나님의 손에 눌려 있음을 볼 때, 우리는 원망하지 않으며 죄들에 대한 지식이 우리를 겸비하게 하고, 믿음이 슬픔을 절제하여 적절한 한계를 넘지 않게 한다. 우리가 이처럼 겸손히 하나님께 피할 때, 시편에서 말하는 것처럼 우리는 어떤 의미에서 슬픔을 그분의 품에 쏟아 붓는다. "너의 짐을 여호와께 맡기라"(시편 55:22).

그는 먼저 말한다. "여호와여, 나의 환난을 보소서." 이어서 고통의 방식을 표현한다. 그것은 창자가 묶이거나 괴로워했기 때문이다. 어떤 이들은 '나귀'에서 그 단어를 이끌어 나귀에 짐이 실리는 것처럼 '묶임'으로 번역한다. 그러나 회반죽이나 시멘트에서 이끌어 내는 이들의 의견이 더 그럴듯하다. 회반죽이 물을 석회와 모래에 섞어 함께 저어 만들어지듯이, 비유적으로 창자들이 흔들리거나 괴로워한다고 한다. 이 설명은 뒤에 오는 것과 더 잘 어울린다. "내 마음이 뒤집혀졌나이다"라고 덧붙여지기 때문이다.

그 이유가 주어지는데, 백성이 매우 반역했기 때문이다. 우리는 경건한 자들의 불평이 불경건한 자들의 것과 다르다고 말했다. 그들은 하나님께 기도할 뿐 아니라 진심 어린 고백도 하여, 하나님의 손에 의해 의롭게 징계받고 있음이 분명히 드러나게 하기 때문이다. 절의 처음에 믿는 자들이 기도했고, 이제 다시 그들은 매우 반역했기 때문에 당하는 것이 마땅하다고 선언한다. 그런 다음 예레미야는 형벌의 가혹함에 관해 말한 것을 계속한다. "바깥에서는 칼이 자녀를 잃게 하고 집 안에서는 죽음 같은 것만 있나이다." 곧 밖으로 나가면 칼이 그들을 만나고, 집에 숨으면 거기서도 많은 죽음들이 그들을 둘러싼다는 것이다.

원주석

21절 카드 ↗

The verb שמעו , shemou , is put down twice, but at the beginning without a nominative case: hence the sentence is defective, until in the second clause the word איבי aibi , is expressed. Jeremiah evidently says, that enemies had heard of the evils under which the people labored, even that they were sighing , and that no one showed them any kindness; for it is commonly the case that sympathy is manifested towards the miserable. By this circumstance he amplifies the grievousness of their punishment, there being no one, as before said, to administer any consolation. But it is repeated, that enemies had heard ; for as there is nothing more bitter than reproaches, we seek in adversities to withdraw ourselves in a manner from the observation of men; but our evil is especially doubled, when we become a spectacle to enemies; for they derive joy from our adversities, and then exult over us. When, therefore, the chosen people said, that enemies had heard , they thus showed that nothing could be added to their miseries: They have heard , then, that I was sighing and that no one comforted me. Who had heard? all mine enemies; and they have rejoiced that thou hast done it Jeremiah seems to intimate, that their enemies, being fully persuaded that God was displeased with his people, did on this account more freely rejoice; and at the same time they believed that it was all over with those miserable people with whom God was displeased. But I know not whether this view is well grounded. I indeed do not reject it, nor will I dispute with any one who may hold that the enemies rejoiced, because they thought that God was become the enemy of that people, whom he had before chosen and also protected: nor is this view unsuitable; for the reprobate then fully triumph when they can boast that God is adverse to us. But when no such thought comes to their minds, they yet cease not to rejoice when they see that we are oppressed and afflicted. Though, then, they may not think of God’s hand, yet they rejoice that it is done ; that is, they rejoice that we are distressed, though they understand not who the author is. We may then take the meaning simply to be, that the enemies of the Church rejoiced at that calamity, without considering who the author of it was. But, why is it expressed that God had done it ? even to shew that while the ungodly think that fortune is unfavorable to us, it; is our duty to cast our eyes on God, for we ought not to judge of things according to their blindness. As, then, they ascribe not to God the glory due to him when they do not acknowledge him as judge, it ever behooves us to see by the eyes of faith what is hid from the natural perceptions of men, even that nothing happens to us except through the righteous judgment of God. Though, then, enemies had not wisdom to know how it was that the Church was afflicted, yet it behooved the Church itself to use by means of faith such a language as this, that God had done it; they rejoiced that thou hast done it And it follows, Thou hast brought the day which thou hast called, or proclaimed; for קרא , kora , has sometimes this meaning. (147) In short, the faithful now confess not only that they were afflicted by God’s hand, but also that what the prophets had so often threatened, and what had been despised, was now fulfilled. For we have seen with what pertinacity that people rejected the threatenings given by the prophets: God had often exhorted them to repent, and also had proclaimed or fixed a time for them, but without effect. Therefore the faithful now reflect on what had not been sufficiently known before, even that the day was brought which had been often proclaimed. And thus they confessed, not only that they were worthy of punishment., but that it was the proper time for them to be chastised, as they had not repented after having been so often warned. He adds, But they themselves shall be as I am. Here the future tense may be considered as optative, for presently a prayer follows which confirms this view. But we may also take the meaning to be simply this, — that the faithful began to take courage, as they looked forward to the time when God would render to the wicked according to their proud and disdainful exultation’s. It follows, — (147) Our version is wrong in rendering this clause in the future tense. The reference is not to the day of vengeance to the Babylonians, but to the day of vengeance which God had brought on his own people. The versions, except the Syr . , give the verb in the past tense. There are here two instances of כי being carried on to the next clause, — 21. Heard have they that I sigh, that I have no comforter: All mine enemies have heard of my evil; they have rejoiced That thou hast done it, that thou hast brought the day thou hast announced; But they shall be like myself. — Ed return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-1-21

Source

동사가 두 번 나오지만 처음에는 주어가 없다. 그래서 두 번째 절에서 '내 원수들'이라는 말이 나올 때까지 문장이 불완전하다. 예레미야는 분명히 원수들이 백성이 탄식하는 악들에 대해 들었다고 말한다. 아무도 그들에게 친절을 보이지 않았기 때문이다. 비참한 자들을 향해 동정심이 나타나는 것이 보통이기 때문이다. 선지자는 이 상황으로 그들의 형벌의 가혹함을 증폭시킨다. 이전에 말한 것처럼 위로를 베풀 이가 아무도 없었기 때문이다.

그러나 원수들이 들었다고 반복된다. 비난보다 더 쓴 것이 없으므로 우리는 역경 가운데 어떤 의미에서 사람들의 관찰에서 물러나려 한다. 그런데 원수들에게 구경거리가 될 때 우리의 악은 특히 배가된다. 그들이 우리의 역경에서 기쁨을 얻고 우리를 향해 자랑하기 때문이다. 선택받은 백성이 원수들이 들었다고 말했을 때, 자신들의 비참함에 더해질 것이 없다고 한 것이다.

그들이 들었다. 내가 탄식하는 것과 위로하는 자가 없음을. 누가 들었는가? 나의 모든 원수들이다. 그리고 그들은 주께서 이 일을 행하셨으므로 기뻐했다. 예레미야는 원수들이 하나님이 그분의 백성을 향해 기뻐하지 않으신다는 것을 완전히 확신하고 더 자유롭게 기뻐했음을 시사하는 것 같다. 또한 하나님의 뜻이 자신들과 함께 했다고 여겼을 것이다. 그러나 이 견해가 잘 근거하고 있는지는 모르겠다. 주께서 그것을 행하셨으므로 기뻐했다는 것을, 그들이 하나님이 이전에 선택하시고 보호하셨던 백성의 적이 되셨다고 생각했기 때문이라고 이해하든지, 아니면 단순히 그들이 압박받고 고통받는 것을 보고 기뻐했다고 이해하든지 할 수 있다.

왜 하나님께서 그것을 행하셨다고 표현되는가? 불경건한 자들이 하나님의 작자로서의 영광을 그분께 돌리지 않는 반면, 교회 자신은 믿음의 눈으로 하나님을 보아야 하기 때문이다. 원수들이 교회가 고통당하는 것이 어떻게 된 것인지를 알 지혜가 없었지만, 교회 자신은 이런 언어를 사용해야 한다. "주께서 그것을 행하셨다." 그리고 이어진다. 주께서 선포하신 날, 미리 정하신 날을 가져오셨다고.

요컨대 믿는 자들은 자신들이 하나님의 손에 의해 고통받을 뿐 아니라, 선지자들이 그처럼 자주 위협했고 경멸받았던 것이 이제 이루어졌음을 고백한다. 백성이 선지자들이 준 경고들을 얼마나 완고하게 거부했는지 보았다. 하나님께서 그들을 자주 회개하도록 권고하셨고 그들에게 때를 정해 주셨지만 효과가 없었다. 따라서 믿는 자들은 이전에 충분히 알려지지 않았던 것, 곧 자주 선포된 날이 이제 이루어졌다는 것을 이제 반추한다.

"그러나 그들은 내가 되리로다." 여기서 미래 시제는 간청으로 볼 수 있다. 왜냐하면 곧 기도가 뒤따르기 때문이다. 그러나 단순히 믿는 자들이 하나님께서 악인들의 오만한 자랑에 갚아 주실 때를 바라보며 힘을 얻기 시작했다고 이해할 수도 있다.

원주석

22절 카드 ↗

Here, no doubt, the faithful regarded as a part of their comfort the judgment which God would at length execute on the ungodly; and there is no doubt but that this kind of imprecation had been suggested to God’s children by the Holy Spirit, in order to sustain them when pressed down by heavy troubles; not that God gave them thus loose reins to desire vengeance on their enemies, but that while those perished who indulged their malice, the faithful might derive from their ruin a hope of deliverance; for the vengeance of God on the reprobate brings with it a token of paternal favor towards the elect. And that we may better understand what this imprecation means, we must first bear in mind that we cannot complain of enemies, except they are also enemies to God. For should I hurt any one, and should he, impelled by wrath, vex me, there could be no access for my complaint to God, and in vain could I seek a covering from this example; why? because whenever we go before God, it is necessary, as I have said, that our enemies should be also his enemies. But, secondly, it would not be sufficient, except our zeal were also pure; for when we defend our own private cause, something excessive will necessarily be in our prayers. Let us, then, know that we are not to pronounce an imprecation on our enemies, except, first, they are God’s enemies; and, secondly, except we disregard ourselves, and plead not our own cause, but, on the contrary, undertake the cause of public safety, having laid aside all turbulent feelings; and especially, except our fervor arises from a desire to glorify God. With these qualifications, then, we may adopt the form of prayer given us here by the Prophet. But as this subject has been explained elsewhere, and often and very fully, I touch on it here but briefly. He then says, Let all their wickedness come before thee; do to them as thou hast done to me . Here, again, the faithful take upon themselves the blame for all the evils they were suffering; for they do not expostulate with God, but pray only that he would become the judge of the whole world, in order that the ungodly might also at length have their turn, when God would be pacified towards his children. But they afterwards more clearly express that they had deserved all that they had suffered — for all my sins . Then they add, because my sighs are many and my heart is weak . We, in short, see that the faithful lay humbly their prayers before God, and at the same time confess that what they had deserved was rendered to them, only they set before God their extreme sorrow, straits, grieves, tears, and sighs. Then the way of pacifying God is, sincerely to confess that we are justly visited by his judgment, and also to lie down as it. were confounded, and at the same time to venture to look up to him, and to rely on his mercy with confidence. Now follows the second elegy, — return to ' Top of Page ' Jeremiah Jer 51 Lamentations Lam Lamentations Lam 2 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Lamentations 1". 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Pericope (part_of)

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bible-text/lam-1-22

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여기서 믿는 자들은 하나님께서 마침내 불경건한 자들에게 내리실 심판을 위로의 일부로 여겼음이 틀림없다. 이러한 종류의 저주는 하나님의 자녀들이 무거운 고통에 눌릴 때 그들을 붙들도록 성령으로 말미암아 제시된 것임도 의심할 여지가 없다. 하나님께서 원수들에게 복수하기를 원하는 데 고삐를 풀어 준 것이 아니라, 악의에 탐닉하는 자들이 멸망할 때 믿는 자들이 그 멸망에서 구원의 소망을 이끌어 낼 수 있게 하기 위함이다. 하나님의 진노가 회개하지 않는 자들에게 내리는 것은 선택받은 자들을 향한 부성적 은총의 표징을 가지고 온다.

이 저주가 의미하는 것을 더 잘 이해하기 위해, 먼저 우리가 원수들에 대해 불평할 수 없는 것은 그들이 또한 하나님의 원수가 아니면 그러하다는 것을 기억해야 한다. 내가 어떤 이에게 해를 끼쳤고 그가 분노로 나를 괴롭힌다면, 하나님께 나의 불평이 이를 통로가 없고 이 예를 통해 근거를 찾는 것도 헛됨이다. 우리가 하나님 앞에 나아갈 때마다, 우리의 원수들이 또한 그분의 원수여야 하기 때문이다. 그러나 두 번째로 우리의 열심도 순결해야 한다는 것으로는 충분하지 않다. 우리가 자신의 사적 이유를 변호할 때, 우리의 기도에 필연적으로 과도한 것이 있을 것이기 때문이다.

따라서 우리는 원수들에게 저주를 선포하는 것이 허용되지 않음을 알아야 한다. 단, 첫째 그들이 하나님의 원수들이어야 하고, 둘째 우리 자신을 무시하고 우리 자신의 이유를 변호하지 않으며 오히려 모든 격한 감정을 내려놓고 공공의 안전의 이유를 맡아야 하며, 특히 우리의 열심이 하나님을 영화롭게 하고자 하는 열망에서 나오지 않으면 안 된다. 이 자격들을 갖추어야 선지자가 여기서 우리에게 준 기도의 형태를 채택할 수 있다.

선지자는 이어서 말한다. "그들의 악함이 다 주 앞에 이르게 하시고 나의 모든 죄로 인하여 주께서 내게 행하신 것처럼 그들에게 행하소서." 여기서 다시 믿는 자들은 자신들이 당하는 모든 악에 대한 책임을 스스로 지는데, 그들이 하나님을 향해 다투지 않고 오직 하나님께서 온 세상의 심판자가 되어 주시기를 구하기 때문이다. 그리하여 마침내 불경건한 자들도 그들의 차례를 맞게 될 때, 하나님께서 자신의 자녀들에게 다시 화해하시도록 하려는 것이다.

그들은 이어서 더 명확하게 자신들이 당하는 것이 마땅하다고 표현한다. "나의 모든 죄로 인하여." 그런 다음 덧붙인다. "내 탄식이 많고 내 마음이 약함이니이다." 요컨대 믿는 자들이 겸손히 하나님 앞에 자신들의 기도를 드리면서 동시에 당하는 것이 정당하다고 고백하되, 자신들의 극한 슬픔과 좁은 길과 탄식과 눈물만을 하나님 앞에 세운다는 것을 본다. 따라서 하나님을 달래는 방법은 우리가 의롭게 그분의 심판을 받고 있음을 진심으로 고백하고, 동시에 어떤 의미에서 혼돈 가운데 엎드러지면서도 감히 그분을 바라보고 확신으로 그분의 자비를 의지하는 것이다.

이제 두 번째 애가가 시작된다.

원주석

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