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주석[칼빈] — 예레미야애가 4장 · 포위된 성의 참상

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

Here Jeremiah, following the order of the alphabet the fourth time, (206) deplores the ruin of the city, and the destruction of the priesthood and of the kingdom. For they are mistaken who think that the death of Josiah is here lamented; for there are here many things, which we shall see as we proceed, which do not suit that event. There is no doubt but that this mournful song refers to the destruction of the Temple and city; but when Josiah was killed, the enemy had not come to the city, and the stones of the Temple were not then east forth into the streets and the public roads. There are also other things which we shall see, which did not then happen. It follows then that here is described the terrible vengeance of God, which we have had already to consider. He begins by expressing his astonishment, How obscured is the gold! and the precious gold! for כתם , catam, is properly the best gold, though the word good , הטוב ethub , is added to it. We may hence conclude that it generally denotes gold only. He mentions, then, gold twice, but they are two different words in Hebrew, זהב , zaeb, and כתם catam. (207) Now he speaks figuratively in the former part of the verse; but there is no doubt but that by the gold, and the finest gold, as it is rendered, he means the splendor of the Temple; for God had designed the Temple to be built, as it is well known, in a very magnificent manner. Hence he calls what was ornamental in the Temple gold. He then speaks without a figure, and says, that the stones were thrown here and there in all directions. Some, indeed, think that these words refer to the sacred vessels, of which there was a large quantity, we know, in the Temple. But this opinion is not probable, for the Prophet does not complain that the gold was taken away, but that it was obscured, and changed. It is then, no doubt, a metaphorical expression. But he afterwards explains himself when he says that the stones of the sanctuary were cast forth here and there along all the streets. It was indeed a sad spectacle; for God had consecrated that temple to himself, that he might dwell in it. When therefore the stones of the sanctuary were thus disgracefully scattered, it must have grievously wounded the minds of all the godly; for they saw that God’s name was thus exposed to reproaches. Nor is there a doubt but that the Chaldeans vomited forth many reproaches against God when they thus scattered the stones of the temple. It hence appears, that the Prophet did not without reason exclaim, How has this happened! for such a sight must have justly astonished all the godly, seeing as they did the degradation of the temple connected with a reproach to God himself. It follows, — (206) Here, as in the two first chapters, the verses only begin alphabetically, but instead of having three or six lines, they have only two or four. — Ed. (207) This chapter, like the two first chapters, begins with the word איכה , “How this!” and the verbs are in the future tense, used for the present. — How is this! tarnished is gold, Changed is fine gold, the best: Cast forth are the sacred stones At the head of every street. — Ed return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-4-1

Source

예레미야는 여기서 네 번째로 알파벳 순서를 따라 성읍의 멸망과 제사장직 및 왕국의 파멸을 슬퍼한다. 이 장이 요시야의 죽음을 애도한다고 생각하는 자들은 오류를 범하는 것이다. 이 장에는 그 사건과 맞지 않는 많은 내용이 있다. 여기 기술된 것들, 즉 성전 돌들이 거리에 내던져졌다는 내용 등은 요시야 사망 당시에는 일어나지 않은 일이다. 따라서 이 장은 우리가 이미 살펴본 하나님의 두려운 심판을 묘사하는 것이다. 선지자는 "어찌하여 금이 빛을 잃었는가!"라고 탄식하며 놀라움을 표현한다. 그가 두 번 금을 언급하는 것은, 성전의 영광을 가리키는 것이다. 하나님은 성전을 매우 웅장하게 건축하도록 명하셨기 때문이다. 그는 금이 사라졌다고 하지 않고 빛을 잃었다고 한다. 그런 다음 비유 없이 직접적으로 말하여, 성소의 돌들이 모든 거리 어귀에 흩어졌다고 한다. 이것은 참으로 슬픈 광경이었다. 하나님이 친히 그 성전에 거하시겠다고 선택하셨는데, 성소의 돌들이 이처럼 수치스럽게 흩어졌다는 것은, 하나님의 이름이 모욕을 당하는 것이었다. 칼데아 사람들이 성전 돌들을 흩으면서 하나님을 향해 많은 모욕을 퍼부었을 것은 의심의 여지가 없다.

원주석

2절 카드 ↗

The Prophet comes now to the people, though he does not include the whole people, but brings forward those who were renowned, and excelled in honor and dignity. He then says, that they were become like earthen vessels and the work of the potter’s hands, which is very fitly added. Then by the sons of Sion, whom he calls precious or glorious, he means the chief men and the king’s counselors and those who were most eminent. And he seems to allude to that prophecy which we before explained’ for he had said that the people were like earthen vessels; and he went into the house of the potter, that he might see what was made there. When the potter made a vessel which did not please him, he remodeled it, and then it assumed another form; then God declared that the people were in his hand and at his will, as the clay was in the hand of the potter. ( Jeremiah 18:2 .) When he now says, that the chief men were stripped of all dignity, and reduced to another form, so as to become like earthen vessels, he no doubt sets forth by this change the judgment of God, which the Jews had for a time disregarded. And we must bear in mind the Prophet’s object: he described the ruin of the Temple and city, that he might remind the people of the punishment which had at length been inflicted; for we know that the people had not only been deaf, but had also scoffed at and derided all prophecies and threatenings. As, then, they had not believed the doctrine of Jeremiah, he now shews that what he had predicted was really fulfilled, and that the people were finding to their cost that God did not trifle with them when he had so often threatened what at length happened. And hence we may conclude, that there was then a superfluous splendor in garments, for we read that they had been clad or clothed in gold; surely it was a display too sumptuous. There is, however, no wonder, for we know that Orientals are far too much given to such trumperies. Now, if the other reading, that the sons of Sion had been before compared to gold, (208) be more approved, the passage must be extended to all their dignity and to all those gifts by which they had been favored and had become illustrious. I have already reminded you, that the work of the potter’s hands is here to be taken for the vessels or the earthen flagons; but it was the Prophet’s object to enlarge on that reproach, which ]lad been before incredible. It follows — (208) The value, and not the appearance, is evidently meant: the “sons of Sion” were “precious,” as here expressly stated. In this respect they had been of the same estimate with gold; but now they were as worthless as potter’s vessels: they were so esteemed and treated, — The sons of Sion were precious, Of worth equal to pure gold; How is this! they have been deemed as earthen vessels, The work of the hands of the potter. — Ed. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-4-2

Source

선지자는 이제 백성에게로 나아가는데, 전 백성이 아니라 명성 있고 위엄과 품위에서 뛰어난 자들을 다룬다. 그는 시온의 아들들이 귀하게 여겨졌으나 이제 토기장이의 손으로 만든 질그릇처럼 여겨지게 되었다고 말한다. 시온의 아들들이란 주요 인사들과 왕의 모사들, 그리고 가장 저명한 자들을 의미한다. 선지자는 이 변화가 하나님의 심판이 실현된 것임을 보여주고자 한다. 예레미야가 토기장이 집에 가서 토기장이가 하는 일을 보고 나서, 하나님이 이스라엘 백성이 토기장이의 손에 있는 진흙처럼 하나님의 손에 있다고 선언하셨음을 우리는 기억한다. 이제 주요 인사들이 모든 위엄을 벗기고 다른 형태로 변하여 질그릇처럼 되었다고 말함으로써, 선지자는 이 변화를 통해 유대인들이 오랫동안 무시했던 하나님의 심판이 실현되었음을 보여준다.

원주석

3절 카드 ↗

This verse is harshly explained by many, for they think that the daughter of the people is called cruel, because she acted towards her children as serpents do to their young ones. But this meaning is not suitable, for the word בת , beth, is well known to be feminine. He says that the daughter of the people had come to a savage or cruel one, the latter word is masculine. Then the Prophet seems to mean that the whelps (such is the word) of serpents are more kindly dealt with than the Jews. Serpents are void of all humanity, yet they nourish their brood and give them the breast,. Hence the Prophet by this comparison amplifies the miseries of the people, that their condition was worse than that of serpents, for the tender brood are nourished by their mothers; but the people were without any help, so that they in vain implored the protection of their mother and of others. ‘We now see the real meaning of the Prophet. The particle גם , gam , is emphatical; for had he spoken of animals, such as are careful to nourish their young, it would not have been so wonderful; but so great seems to be the savageness and barbarity of serpents, that they might be expected to east away their brood. Now he says that even serpents draw out the breast The Jews say that the breasts of serpents are covered with scales, as though they were hidden; but this is one of their figments. It is a common phrase, taken from t common practice; for a woman draws out the breast when she gives suck to her infant; so serpents are said to draw out the breast when they give suck to their whelps; for גורים , gurim , are the whelps of lions or of bears; but in this place the word is applied to serpents. The daughter, then, of my people has come to the cruel one, for the people had to do with nothing but cruelty, there being no one to bring them help or to succor them in their miseries. He, then, does not accuse the people of cruelty, that they did not nourish their children, but on the contrary he means that they were given up to cruel enemies. (209) As the ostriches, or the owls, he says, in the wilderness. If we understand the ostrich to be intended, we know that bird to be very stupid; for as soon as she lays an egg, she forgets and leaves it. The comparison, then, would be suitable, were the daughter of the people said to be cruel, because she neglected her children; but the Prophet, as I think, means, on the contrary, that the Jews were so destitute of every help, as though they were banished into solitary places beyond the sight of men; for birds in solitude in vain seek the help of others. As, then, the ostrich Or the owl has in the desert no one to bring it help, and is without its own mother, so the Prophet intimates that there was no one to stretch forth a hand to the distressed people to relieve their extreme miseries. It follows, — (209) The reference here is to the conduct of mothers, called here “the daughter of my people,” as it appears evident from the following verse, — Even dragons have drawn out the breast, They have suckled their young ones: The daughter of my people has been for cruelty Like the ostriches in the desert. It is said that the ostrich lays her eggs and forsakes them. See Job 39:15 . The verb, to be, is understood, as the case often is, but it must ever be in the same tense as the verb or verbs connected with the sentence. — Ed . return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-4-3

Source

이 구절을 많은 이들이 거칠게 해석하여, 딸이 뱀처럼 자기 새끼들에게 잔인하게 대했다고 생각한다. 그러나 선지자의 의미는 다르다. 그는 유대 백성의 처지가 뱀의 새끼들보다도 못하다는 것을 말하고 있다. 뱀은 인간적인 감정이 전혀 없는 것처럼 보이지만, 그 새끼들에게는 젖을 먹인다. 선지자는 이 비교를 통해 백성의 비참함을 더욱 강조한다. 그들의 처지는 뱀만도 못하니, 뱀의 새끼들은 어미에게 젖을 얻지만 이 백성은 어디서도 보호와 도움을 받지 못한다. "광야의 타조같이"라는 표현은, 사람의 눈에 보이지 않는 황폐한 곳에 고독하게 버려진 새처럼, 유대인들도 극도의 고독 속에서 아무런 도움도 받지 못하는 상태에 처했음을 나타낸다.

원주석

4절 카드 ↗

He says that sucking children were so thirsty, that the tongue was as it were fixed to the palate; and it was a dreadful thing; for mothers would willingly pour forth their own blood to feed their infants. When, therefore, the tongue of a child clave to his mouth, it seemed to be in a manner beyond nature. Among other calamities, then, the Prophet names this, that infants pined away with thirst, and also that children sought bread in vain. He speaks not in the latter instance of sucklings, but. of children three or four years old. Then he says that they sought or asked for bread, but that there was no one to give. (210) He describes here the famine of the city, of which he had predicted, when he declared that it would be better with the slain than with the people remaining alive, for a harder conflict with famine and want would await the living. But this was not believed. Now, then, the Prophet upbraids the Jews with their former perverseness. He afterwards adds, — (210) The verbs here are in the past tense, and not in the present, as in our version, — Cleave did the tongue of the suckling To his palate through thirst; Children asked bread, A breaker, none was to them. — Ed return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-4-4

Source

젖 먹는 아이의 혀가 갈증으로 입천장에 붙었다는 것은 끔찍한 일이다. 어머니는 자신의 피라도 쏟아 자녀에게 먹이려 했을 것이다. 그런데 아이의 혀가 입에 달라붙었다는 것은 거의 자연의 순리에 어긋나는 것처럼 보인다. 선지자는 이 외에도 어린아이들이 떡을 구해도 떼어 줄 사람이 없다고 말한다. 이것은 세 살이나 네 살 된 어린아이들을 말하는 것이다. 선지자는 여기서 성읍의 기근을 묘사하는데, 그가 이전에 이미 예언했던 일이다. 그는 칼에 죽은 자들보다 기근 속에서 사는 자들이 더 불쌍할 것이라고 선포한 바 있다. 이제 선지자는 그것이 사실로 드러남을 보여준다.

원주석

5절 카드 ↗

Here he goes on farther, and says, that they had perished with famine who had been accustomed to the most delicate food. He had said generally that infants found nothing in their mothers’ breasts, but pined away with thirst, and also that children died through want of bread. But he now amplifies this calamity by saying, that this not only happened to the children of the common people, but also to those who had been brought up delicately, and had been clothed in scarlet and purple. Then he says that they perished in the streets, and also that they embraced the dunghills, because they had no place to lie down, or because they sought food, as famished men do, on dunghills. (211) It seems to be a hyperbolical expression; but if we consider what the Prophet has already narrated and will again repeat, it ought not to appear incredible, that those who had been accustomed to delicacies embraced dunghills; for mothers cooked their own children and devoured them as beef or mutton. There is no doubt but that the siege, of which we have before read, drove the people to acts too degrading to be spoken of, especially when they had become blinded through so great a pertinacity, and had altogether hardened themselves in their madness against God. It follows, — (211) The dunghills were collections of cow-dung and other things heaped together for fuel instead of wood. They had been brought up “on scarlet,” i.e., on scarlet couches, they were now glad to lie down anywhere, even on dunghills, and hence they are said to have embraced them, as though they had a love for them, — They who had fed on delicacies Perished in the streets; They who had been brought up on scarlet Embraced the dunghills. — Ed return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-4-5

Source

선지자는 더 나아가 진수성찬을 먹던 자들이 이제 굶주림으로 멸망하였다고 말한다. 아이들 일반에 대해 말한 것뿐만 아니라, 이제는 부드럽게 길러진 자들, 자색 옷을 입던 자들의 비참함을 더욱 강조하여 묘사한다. 그들이 거리에서 죽어 쓰레기 더미를 끌어안았다고 한다. 어떤 이들은 이것이 과장된 표현이라고 생각하지만, 어머니들이 자기 자녀를 삶아 먹었다는 사실을 고려한다면, 이것이 불가능한 일은 아니다. 선지자는 부드럽게 자란 자들이 쓰레기 더미를 끌어안았다는 이 충격적인 상황을 통해, 하나님의 심판이 얼마나 철저한지를 보여준다.

원주석

6절 카드 ↗

The Prophet says first,, that the punishment of his people was heavier than that of Sodom. If any one prefers the other version, I will not contend, for it is not unsuitable; and hence also a most useful doctrine may be drawn, that we are to judge of the grievousness of our sins by the greatness of our punishment for God never exceeds what is just when he takes vengeance on the sins of men. Then his severity shews how grievously men have sinned. Thus, Jeremiah may have reasoned from the effect to the cause, and declared that the people had been more wicked than the Sodomitites. Nor is this unreasonable; for if the Jews had not fallen into that great wickedness of which the Sodomites were guilty, yet the Prophets everywhere charged them as men who not only equaled but also surpassed the Sodomites, especially Ezekiel, ( Ezekiel 16:46 .) Isaiah also called them the people of Gomorrha, and the king’s counselors and judges, the princes of Sodom, ( Isaiah 1:9 .) This mode of speaking is then common in the Prophets, and the meaning is not unsuitable. But as he dwells only on the grievousness of their punishment, the other explanation seems more simple; for I regard not what is plausible, but accept the true meaning. Let us then repeat the Prophet’s words: greater is the punishment of my people, etc. The word עון , oun , means punishment as well as iniquity; this is certain, beyond dispute. Now חטאת , chethat , means also both sin and punishment. It is hence applied to expiations; the sacrifice for sin is called חטאת , chethat . As to the words, then, they designate punishment as well as sin, the cause of it. But the reason which follows leads me to consider punishment as intended, for he says that Sodom was overthrown as in a moment. Here, doubtless, we see that the sins of the Jews are not compared to the sins of the Sodomites, but their destruction only: God had overthrown Sodom, as afterwards he overthrew Jerusalem; but the ruin of Sodom was milder, for it perished in a moment — for when God had dreadfully thundered, the Sodomites and their neighboring citizens were immediately destroyed; and we know that the shorter the punishment, the more tolerable it is. As the Prophet here compares the momentary destruction of Sodom with the prolonged ruin of the city and slaughter of the people, we see that what is spoken of is not sin, but on the contrary God’s judgment. There is yet no doubt but that the Prophet summoned the Jews to God’s tribunal, that they might know that they deserved such a vengeance, and that they might perceive that they were worse than the Sodomites. For it was not the Prophet’s object to expostulate with God, or to charge him with having been too rigid in destroying the city of Jerusalem. As, then, the Prophet does not charge God either with injustice or with cruelty, it is certain that punishment is what is here set forth, in order that the people might know what they deserved. (212) But the words declare nothing more than that God’s vengeance had been severer towards the Jews than towards the Sodomites. How so? it is evident from this reason, because Sodom was consumed as in a moment; and then it is added, and strokes remained not on her . The word יד , id , as it is well known, means hand, a place, but sometimes, metaphorically, a stroke. Interpreters vary here, but I shall not recite the opinions of all, nor is it needful. Those who seem to come nearest to the words of the Prophet, render them thus, “and hands (or forces) have not encamped against her.” But this is a forced and far-fetched meaning. It would run better, “have not remained.” The verb חול chul , means sometimes to encamp and sometimes to remain, to settle. Then the most appropriate meaning would be , that strokes settled not on the Sodomites, while the Jews pined away in their manifold evils. (213) For they did not immediately perish like the Sodomitites; but when God saw them so obstinate in their wickedness, he destroyed some by famine, some by pestilence, and some by the sword; and then the city was not immediately demolished altogether, as it often happens when enemies make a slaughter and kill men, women, and children; but this people were not so destroyed. Many of them were driven into exile, and some of the common people were left to inhabit the ruined cities, for there was dreadful desolation. The king himself, as it has before appeared, was removed to Babylon, but his eyes had previously been pulled out, and his children slain in his presence. We hence see that the destruction of the city was like a slow consumption: and that thus strokes remained there as it were fixed, which did not happen to Sodom; for Sodom suddenly perished when God thundered against it; but the hand of God did not depart from the Jews, and the strokes or smitings, as I have said, were fixed on them and continued. It follows, — (212) The early versions and the Targ . render the words “iniquity,” and “sin;” but modern critics agree with Calvin. Penalty and punishment might be suitably adopted. — Ed . (213) The clause might be rendered, — And not wearied against (or, over) her were hands. This is substantially the Sept. and the Syr. Grotius says that the meaning is, that Sodom was destroyed not by human means, that is, not by a siege, as Jerusalem had been. — Ed . return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-4-6

Source

선지자는 먼저 자기 백성이 받은 형벌이 소돔이 받은 것보다 더 크다고 말한다. 여기서 중요한 교훈을 얻을 수 있다. 형벌의 크기로 죄의 심각성을 판단해야 한다는 것이다. 하나님은 결코 사람들의 죄에 대한 형벌에서 정의를 초과하지 않으신다. 따라서 그분의 가혹함은 인간이 얼마나 심하게 죄를 지었는지를 보여준다. 그런데 선지자가 소돔과 비교하면서 강조하는 것은 죄의 크기가 아니라 형벌의 강도이다. 소돔은 순식간에 멸망했다. 갑작스러운 죽음은 가장 쉬운 것이다. 소돔 사람들은 즉시 멸망한 반면, 유대인들은 기근과 질병과 칼로 인해 점차 소멸되었다. 하나님의 손이 유대인들을 떠나지 않았으며, 채찍은 계속해서 그들에게 고정되어 있었다.

원주석

7절 카드 ↗

Here the Prophet speaks of Nazarites, by whom we know the worship of God was honored; for they, who were not content with the common observance of the Law, consecrated themselves to God, that by their example they might stimulate others. It was then a singular zeal in a few to consecrate themselves, so as to become Nazarites, or separated. What this custom was may be known from the sixth chapter of Numbers. For God, who has always repudiated all fictitious forms of worship, prescribed to the Nazarites what he approved in every particular. Hence Moses carefully men-honed all those things which were to be observed by the Nazarites. As to the present passage, it is enough to say, that the Nazarites were peculiarly devoted to God’s service during the time of their separation, for it was only a temporary service. Then the Prophet brings them forward, that it might hence be evident how sad was the change, which he never could have made the Jews to believe. He says that the Nazarites were purer than snow, and whiter that milk, and also ruddier than precious stones, so that they might be corn-pared to sapphire; for, by saying sapphire was their cutting, he means that they were like sapphires well polished. Now we know that the Nazarites abstained from wine and strong drink: hence abstinence might have lessened somewhat of their ruddiness. For he who is accustomed to drink wine, if he abstains for a time, is apt to grow pale; lie will then lose almost all his color, at least he will not be so ruddy; nor will there appear in his face and in his members so much rigor as when he took his ordinary support. Jeremiah, in short, teaches us flint the blessing of God was conspicuous in the Nazarites, for he wonderfully supported them while they were for a time abstinence. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-4-7

Source

선지자는 여기서 나실인들에 대해 말하는데, 우리는 그들이 하나님의 예배를 영예롭게 했음을 안다. 율법의 일반적인 준수에 만족하지 않고, 스스로를 하나님께 헌신하여 다른 이들을 자극하는 자들이었다. 이들이 나실인 또는 분리된 자들이 된 것은 소수의 사람들에게서 나타난 특별한 열심이었다. 나실인의 규례는 민수기 6장에서 살펴볼 수 있다. 선지자는 이들을 앞에 내세워 그 변화가 얼마나 비참한지를 보여준다. 그는 나실인들이 눈보다 깨끗하고 젖보다 희었으며, 그 몸이 산호보다 더 붉어 그 윤기가 마치 사파이어 같았다고 말한다. 나실인들은 포도주와 독주를 금했으므로 절제가 그들의 혈색을 어느 정도 약하게 만들었을 것이다. 그러나 선지자는 하나님의 복이 나실인들에게 나타났음을 가르쳐준다. 하나님이 그들이 절제하는 동안 놀랍게 그들을 지탱해 주셨기 때문이다.

원주석

8절 카드 ↗

Now, on the contrary, he says that the Nazarites were become withered, that their skin clave to their bones, that, in short, they were so deformed that they could not be known, not only in obscure corners, but even in the open street, hi the middle of the market-place. We hence learn that as the favor of God had before appeared as to the Nazarites, so now also his vengeance might be certainly known, because they had fallen off from their vigor, and were reduced to a degrading deformity. (214) The Prophet at the same time shews that worship according to the law had in a manner deteriorated on account of the vices of the people; and this is the design of the whole, as I reminded you at the beginning. For there is no doubt but that he wished to rouse the Jews, that they might at length raise up their eyes to God; for they had long grown torpid in their vices, and had been even inflated with diabolical pride; hence was their inveterate obstinacy. As long as the Temple stood, they thought that they satisfied God by the sacrifices they offered. When the Prophet now tells them that the stones of the Temple were thrown down, it hence follows that the Temple was profaned’ whence this profanation? from the wickedness of the people. The Chaldeans, indeed, thought that they brought a great reproach on God when they demolished the Temple; but, as long pollution had preceded, our Prophet now represents to the Jews their sins as in a mirror or a living form; for they had polluted the Temple before the Chaldeans. So also he shews that the worship according to the law was no longer pleasing to God, for they had mocked him with empty specters; for it was only a vain display when there was no integrity within. The Prophet then shews to them what, he could before by no means have persuaded them to believe, that God was in no way pleased with the external worship of the Jews, while they were audaciously violating the whole law. It afterwards follows, — (214) As to these two verses there is much disagreement in the early versions and the Targ.; that of the Sept. comes nearest to the original. They may be thus rendered, — 7. Clearer were her Nazarites than snow, They were whiter than milk; Ruddier were they in body than rubies, Sapphire was their polish (or smoothness:) 8. Darker than the dusk became their appearance, They were not known in the streets: Cleave did their skin to their bones, Dried up, it became like a stick. “Rubies,” rendered “pearls,” by Bochart; “load stones,” or magnets, by Parkhurst; “red corals,” by Gesenius. They were no doubt precious stones of reddish appearance. The “sapphire” is mentioned for its smoothness, as it appears from the contrast at the end of the eighth verse, where it is said that their skin had become like a dried “stick,” whose rind is shriveled. “Dusk” is rendered “soot” by the Sept., and “coals” by the Vulg. and the Syr. שחור is the dusk, or the dawn: but the river Nile is also thus called on account of its muddy and dusky waters. See Jeremiah 2:18 . This being the case, may it not be so taken here.; The character of the passage favors this, “snow,” “milk,” etc. Then the line would be, — Darker than Sihor (or, the Nile) became their appearance. — Ed return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-4-8

Source

반면 이제 선지자는 나실인들이 얼굴이 검게 변하고 그 피부가 뼈에 붙고, 심지어 공개 장소, 시장 거리에서조차 알아볼 수 없을 정도로 흉한 모습이 되었다고 말한다. 이로부터 우리는 하나님의 은혜가 이전에 나실인들에게 나타났듯이, 이제 그분의 진노도 분명히 알 수 있음을 배운다. 그들이 힘을 잃고 수치스러운 형태로 전락했기 때문이다. 선지자는 동시에 율법에 따른 예배가 백성의 죄악 때문에 어떤 의미에서 악화되었음을 보여준다. 이것이 이 장 전체의 목적이다. 그는 성전 돌들이 무너졌다고 말했는데, 이로부터 성전이 더럽혀졌다는 결론이 나온다. 이 더럽힘은 어디서 왔는가? 백성의 죄악에서이다. 칼데아인들은 성전을 무너뜨림으로써 하나님께 큰 모욕을 가했다고 생각했지만, 오랜 더럽힘이 이미 앞서 있었다. 이처럼 선지자는 유대인들에게 그들의 죄를 마치 거울처럼 비추어 보여준다.

원주석

9절 카드 ↗

The beginning of the verse is without any difficulty; for the Prophet says that it happened better to those who immediately perished by the sword than to others who had to struggle with famine, according to what he had lately said, that the punishment of Sodom was more tolerable, because it was suddenly executed. Sudden death is the easiest And the Prophet, when complaining that the ungodly prospered, so that the faithful sometimes envied them, says that they die as it were in a moment, and are taken away from the world; but he says that the faithful are held, as it were, captive by the snares of death, and protract life in perpetual languor. For this reason the Prophet now says that the punishment of death would have been light to the Jews. And yet we know that. a violent death is regarded by us with horror. For he who dies on his bed is said to yield to his fate, as he seems to pay what he owes to nature; but, he who is slain by the sword is violently snatched away, and, as it were, contrary to nature. Violent death, then, is always horrible. But the comparison used by the Prophet amplifies the atrocity of their punishment, because it would have been more desirable to have been killed at once than to remain alive to struggle with famine. And he expresses himself more clearly by saying that they pined away, having been pierced through by the fruits of the earth There is here some obscurity, but by the fruits of the earth, we are no doubt to understand all kinds of food. Some consider that “defect,” or failure, is to be understood. But the Prophet speaks much more emphatically, even that all the productions of the earth took vengeance on this wicked people, by refusing the usual supply. The earth is the servant of God’s bounty and kindness; for it is the same as though he with his hand extended food to us, when the earth opens its bowels; so also the productions of the earth are evidences of God’s paternal love towards us. Now, when the fruits of the earth withdraw themselves from us, they are as it were the weapons to execute God’s vengeance. So, then, the Prophet means that the Jews had been pierced through by the fruits of the earth, and thus had pined away; as though he had said, that they had not been pierced by the sword, but had been wounded by famine, for the productions of the earth became, as it were, swords, while yet they sustain, as we have said, the life of men. (215) (215) Houbigant and Blayney have given the following version of this clause, which has been approved by Horsley, — For those (the former) departed, having been cut off Before the fruits of the field. That is, they bad been cut off before the fruits of the field failed, which occasioned the famine. This rendering is more satisfactory than our version or that of Calvin. — Ed. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-4-9

Source

이 구절의 시작은 어려움이 없다. 선지자는 즉시 칼에 죽은 자들이 기근으로 죽어가는 자들보다 나은 처지라고 말한다. 이와 같은 말을 그는 소돔에 대해 이미 언급했다. 갑작스러운 죽음이 가장 쉽다. 그러나 이 비교를 통해 그들의 형벌의 잔인함이 더욱 강조된다. 칼에 맞아 죽는 것은 항상 끔찍한 것으로 여겨지지만, 선지자의 비교는 살아서 기근과 싸우는 것이 더 비참하다는 것을 보여준다. 그는 더 명확하게 그들이 밭의 소산 없이 피로하여 쓰러졌다고 말한다. 밭의 소산은 모든 종류의 음식을 나타낸다. 선지자는 대지의 모든 소산이 이 악한 백성에게 복수라도 하듯이 통상적인 공급을 거부했다고 강조한다. 땅은 하나님의 선하심의 종이다. 땅이 그 품을 열 때, 그것은 하나님이 우리에게 손으로 음식을 내미시는 것과 같다. 따라서 대지의 소산이 우리에게서 물러날 때, 그것들은 하나님의 진노를 실행하는 무기가 된다.

원주석

10절 카드 ↗

Here Jeremiah refers to that disgraceful and abominable deed mentioned yesterday; for it was not only a barbarity, but a beastly savageness, when mothers boiled their own children. That it was done is evident from other writers; but the Prophet is to us a sufficient witness, who had seen it with his own eyes. He then says that the mothers were merciful, that no one might think that they were divested of every natural feeling; but he meant thus to set forth the blindness which proceeds from God’s dreadful vengeance. He does not, then, praise the mothers for their clemency, as though they felt as they ought to have done for their offspring; but. he intimates that though they would have been otherwise humane, they were yet seized with unusual madness, so that they boiled their own children, even their own bowels. We now, then, perceive the meaning of the word merciful, as applied to the mothers by the Prophet. It is not then to be deemed as a praise to them, as though they had a maternal love for their children; but his object was to set forth that monstrous act, which would not have sufficiently touched their minds, had he not testified that the mothers of whom he speaks were not so brutal as not to have gladly given food to their children; but that they were supernaturally blinded by furious madness. It follows — return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-4-10

Source

예레미야는 여기서 어제 언급한 비극적이고 끔찍한 일을 다시 언급한다. 어머니들이 자신의 자녀를 삶아 먹었다는 것은 잔인함만이 아니라 짐승과 같은 야만성이었다. 그것이 실제로 일어났다는 것은 다른 기록들에서도 확인된다. 선지자는 어머니들이 원래 긍휼이 있었다고 말하는데, 이는 그들이 마땅히 느꼈어야 할 대로 자녀를 위해 감정을 가지고 있었음을 보여주는 것이 아니다. 그는 여기서 하나님의 두려운 심판에서 비롯된 맹목성을 표현하고자 한다. 따라서 '긍휼한'이라는 표현은 어머니들에 대한 칭찬이 아니라, 그들이 달리 인간적이었을지라도 자기 자녀를 삶는 이 끔찍한 행위를 하게 만든 비정상적인 광기를 강조하기 위한 것이다.

원주석

11절 카드 ↗

He at length concludes that nothing was wanting to complete the extreme vengeance of God; for had the Jews been chastised in an ordinary way, they would have still extenuated their sins, as we know that they were not easily led to repentance. Hence the Prophet, to shew that their offenses had not been slight, but that they had been extremely wicked before God, says that the whole of God’s wrath had been executed: Jehovah has completed his wrath The expression is indeed harsh to Latin ears; but the meaning is, that he had executed his extreme judgment. He afterwards adds, He has poured forth the indignation of his wrath . God is indeed content with moderate punishment, provided men be awakened from their torpor; but when he pours forth his wrath, there is no hope of repentance. It is then a sign of final despair when God’s vengeance overflows like a deluge. But when Jeremiah thus speaks, he does not contend with God, but rather reminds the Jews of what they deserved, as it was stated yesterday. There is, then, no doubt but that he argues, from the grievousness of their punishment, that there was no reason for the Jews to flatter themselves any longer, since God had dealt so severely with them. He then, in other words, points out the same thing, that God had kindled a fire which devoured or consumed the very foundations. Fire is wont rather to take hold on the roofs of houses, or, when it creeps farther, it does not proceed beyond the surface. It is a very rare thing for it to penetrate into the foundations. Let us at the same time know that the Prophet speaks metaphorically of the destruction of the city, for it was such as left nothing remaining. For when some ruins remain, there is some intimation of a future restoration at least the minds of beholders are inclined to hope that what has fallen is to be restored; but when the buildings are not only pulled down, but also demolished from their foundations, then the destruction seems to be without any hope of restoration. And this is what the Prophet means when he says, that the fire had consumed, not only what was above ground, but the very foundations of Jerusalem. It follows, — return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-4-11

Source

선지자는 마침내 하나님의 극도의 심판이 남김없이 실행되었음을 결론짓는다. 유대인들이 보통의 방식으로 징계를 받았다면, 그들은 여전히 자신의 죄를 경감하려 했을 것이다. 그러나 선지자는 하나님의 온전한 진노가 집행되었음을 강조한다. "여호와께서 그 진노를 이루시며 그 맹렬한 분을 쏟으셨다"는 표현은 극도의 심판이 실행되었음을 의미한다. 하나님은 죄인들이 그 무감각한 잠에서 깨어나기만 한다면 보통의 형벌에 만족하신다. 그러나 그분이 진노를 쏟으실 때는 회개의 소망이 없다. 그것은 마치 홍수처럼 넘치는 최종적인 심판의 표시이다. 예레미야는 이것을 통해 유대인들에게 그들이 마땅히 받아야 할 것을 받았다는 것을 상기시키며, 더 이상 자신들을 기만하지 말라고 촉구한다.

원주석

12절 카드 ↗

He confirms the same thing; for when a thing incredible happens, either we are extremely stupid, or we must be moved and affected. The Prophet, then, now says that the destruction of the city of Jerusalem had been incredible, because God had defended it by his power; it was also so fortified that no one believed that it could be taken, and the grandeur of the city was known everywhere. He then says that Jerusalem had been taken and overthrown, which no one of the heathens, neither their kings nor their people, had thought possible. It then follows that the city had been destroyed by God’s hand rather than by the power of enemies. Nebuchadnezzar had indeed brought a strong army, but the city was so well fortified that they thought that all attempts would be in vain. That the city, then, was taken and demolished, could not have been ascribed to human forces, but to a power hidden from the eyes of men. It then follows that it was God’s work, and indeed singular. We now, then, understand the design of the Prophet in saying that it was not believed by kings nor people that enemies could storm Jerusalem. And in continuation he adds, — return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-4-12

Source

선지자는 동일한 것을 확인한다. 예루살렘의 멸망은 믿기 어려운 것이었는데, 하나님이 자신의 능력으로 그 성을 지키셨기 때문이다. 또한 성이 너무나 견고하게 요새화되어 있어서 아무도 함락될 수 있다고 생각하지 못했고, 성의 위대함이 어디서나 알려져 있었다. 선지자는 예루살렘이 함락되어 멸망한 것이 세상의 왕들도 백성도 믿지 못했던 일이라고 말한다. 따라서 그 멸망은 원수들의 힘이 아니라 하나님의 손으로 이루어진 것이다. 느부갓네살이 강력한 군대를 이끌고 왔지만, 성이 너무나 잘 요새화되어 있어서 그들은 모든 시도가 헛될 것이라고 생각했다. 그러므로 성이 함락되고 허물어진 것은 인간의 힘이 아니라, 사람의 눈에 보이지 않는 힘, 즉 하나님의 역사로 돌려야 한다.

원주석

13절 카드 ↗

The Prophet, as in a matter fully proved, rebukes the Jews, that he might, as it was necessary, bring down their pride. Had he at first condemned the wickedness of the prophets and the priests, no credit would have been given to his word. But after he had set before them what we have observed, and especially after he had shewn that the ruin of the city was a kind of prodigy, what he now adds must have been certainly inferred, even that the Jews had in so many ways and with such pertinacity provoked God, that it became necessary that they should be wholly destroyed, as it happened. But he points out here the sins by which God’s wrath hart been kindled against. the people. He then says that the fountain or the origin was ill the prophets and priests. Now, we have elsewhere explained that the fault was not removed from the people when the prophets and the priests were thus condemned. Indeed, the common people readily exonerate themselves when they can plead ignorance, or say that they have been deceived by their teachers and leaders. But when Jeremiah imputes the chief part of the evils to the prophets and priests, he does not, as I have said, devolve on them the fault of the people, but intimates that their physicians had been as it were impostors. For when the people corrupted themselves, the prophets were sent for this end, to apply a remedy to their evils, and so also were the priests; for we know that it was a duty enjoined on them to retain the people in true religion and in the worship of God. In short, Jeremiah shows that the people had been ruined, because corruption had begun with the prophets and the priests; or, which is the same thing, that die sins of the people had proved fatal, because their heads or chiefs were diseased; because , he says, of the sin of the prophets, and the iniquity of the priests, etc. He mentions one kind of sins, that they shed the blood of the righteous in the midst of Jerusalem They had no doubt led the people astray in other things, for they flattered their vices, and gave loose reins to licentiousness; but the Prophet here fixed on one particular sin, the most grievous; for they had not only, by their errors and false doctrines and flatteries, led away the people from the fear of God, but had also obstinately defended their impiety, and by force and cruelty repressed their faithful teachers, and put to death the witnesses of God; for by the righteous or just he no doubt means the prophets. For what Jerome and others say, that blood had been shed because false teachers draw souls to perdition, is frivolous and wholly foreign to what Jeremiah had in view; for the word righteous cannot be applied to those miserable men who were ensnared to their own ruin. Then Jeremiah, after having denounced the sin of the prophets and the iniquity of the priests, mentions the savage cruelty, which was as it were the summit of all their riches. Though, then, they had in various ways provoked God, yet this was their extreme wickedness, that they exercised so great a cruelty against God’s servants, that they constrained as it were the Holy Spirit to be silent. For when the despisers of God went so far as to give themselves up to shed innocent blood, it was a proof of a diabolical obstinacy. We now, then, understand what the Prophet had here in view. Now this passage teaches us, that Satan has from the beginning polluted the sanctuary of God by means even of sacred names: for the prophetic office was honorable — so also was the sacerdotal. God had established among his people the priesthood, which was as it were a living image of Christ: there was then nothing more excellent than the priesthood under the Law, if we regard the institution of God. It was also a singular blessing that God promised that his people should never be without prophets. As, then, prophets and priests were two eyes as it were in the Church, the devil turned them to every kind of profanation. This example then reminds us how much we ought to watch, lest empty titles deceive us, which are nothing but masks or specters. When we hear the name of Church and of pastors, we ought reverently to regard the office as well as the order which has proceeded from God, provided we are not content with naked titles, but examine whether the reality also corresponds. Thus we see that the whole world has for many ages degenerated from true religion; under what pretext? even this, — that those who led astray miserable souls, boasted that they were the vicars of Christ, the successors of the apostles, so that they still arrogantly boast of these titles, and are inflated with them. But we see what happened in the time of Jeremiah. We have had before similar passages; but this ought to be carefully noticed, for it says, that prophets and priests had destroyed the very Church of God. It was, indeed, a very grievous trial, and therefore a powerful instrument, as it were, for subverting the faith of the simple, when they saw that the very prophets and priests were the cause of ruin; but it behooved the faithful constantly to persevere in their obedience to the law. And we ought at the same time to remember what I have said, that the Prophet enhances the wickedness of the people, because the priests and the prophets themselves had been infected with impiety and contempt of God, and not only so, but they had exercised tyrannical cruelty towards the servants of God. It follows, — return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-4-13

Source

선지자는 충분히 증명된 사실로서 유대인들을 책망하여 그들의 교만을 꺾는다. 만약 처음부터 선지자들과 제사장들의 죄악을 정죄했다면 아무도 믿지 않았을 것이다. 그러나 이미 보여준 것들, 특히 성읍의 멸망이 하나의 이적과 같다는 것을 보여준 후에, 이제 그가 덧붙이는 것은 필연적인 결론으로 받아들여질 것이다. 즉 유대인들이 너무나 많은 방식으로 너무나 끈질기게 하나님을 자극하여 결국 완전히 멸망하게 되었다는 것이다. 선지자는 하나님의 진노가 백성에게 불붙게 된 죄들을 지적한다. 그 근원이 선지자들과 제사장들에게 있다고 말한다. 선지자들과 제사장들의 잘못을 지적한다고 해서 백성의 잘못이 없어지는 것은 아니다. 그러나 선지자들과 제사장들이 그 중심에 있었음을 보여주는 것이다. 선지자는 그들의 죄 중 특별히 예루살렘 가운데서 의인의 피를 흘린 것을 언급한다. 이것이 그들의 가장 극한 죄악이었다. 그들은 거짓 교리와 아첨으로 백성을 하나님에 대한 경외에서 멀어지게 했을 뿐 아니라, 하나님의 증인들을 죽임으로써 성령이 침묵하도록 강요하였다. 이 본문은 사탄이 항상 처음부터 성스러운 이름을 수단으로 하나님의 성소를 더럽혀 왔음을 가르쳐준다.

원주석

14절 카드 ↗

They who simply read, that the blind had wandered, deduce this meaning, that the blind were polluted in the streets, even because there was filth everywhere. They, indeed, come near to the meaning of the Prophet, but they do not clearly explain what he intended. I regard it therefore beyond dispute, that the people are here compared to the blind, but it does not yet appear for what purpose. But my opinion is this, that the whole city was so full of defilement’s, that they could not avoid uncleanness; for a blind man would touch a carcass, he would touch an unclean beast, he would touch a man infected with some disease; how so? because he could not see to distinguish between a dead and a living man, between the clean and unclean. Our Prophet now compares the people to the blind, and why? because wherever they went, uncleanness met them, so that their eyes were in a manner dazzled by thick darkness. For when pestilence does not spread everywhere, we can avoid an unclean place; but when there is no corner where there is not a dead corpse or some sickness, we must pass on anyhow, having no choice to make, — and why? because uncleanness surrounds us everywhere. So, then, the Prophet says that the citizens of Jerusalem were everywhere polluted, as though they were blind. Now follows the reason, which has not been understood by interpreters, They were polluted , he says, with blood, because they could not but touch their garments. They all give this version, “They could not touch their garments,” and as there is much obscurity and almost absurdity in this rendering, they say that the meaning is that they were to avoid to touch their garments, because the law forbade them to touch the unclean. But the Prophet meant another thing. The words are literally thus, “They could not, they will touch their garments, that is, they will inevitably touch their garments. But the particle which I have mentioned is to be understood, and the passage will read thus, They could not but touch their garments; and we know that the language will bear this. And as this is consistent with the subject which the Prophet handles, every one, judging rightly, will readily receive what I have stated. The meaning then is, that they wandered as the blind, and were polluted in all the streets of the city, because they could not escape uncleanness, which met them everywhere; that is, because the city, as I have said, was full of so many pollutions, that they could not turn either here or there and avoid uncleanness. (216) As to the words, polluted with blood, they refer to the ceremonial law. There were indeed various kinds of pollutions, but this was the chief. He accommodates his expressions to his own age, and follows what was prescribed by the law. He, however, alludes to the sins designated by blood. We, in short, see that the whole of Jerusalem was so polluted with defilements, that no one could go forth without falling on some uncleanness. A confirmation follows, which also interpreters have not understood, — (216) This clause has been variously explained. The whole passage from Lamentations 4:12 inclusive, ought to be considered. The taking of Jerusalem is said to have been incredible, even to heathens. Then the Prophet, in Lamentations 4:13 , tells the cause — “the sins of the prophets and the iniquities of the priests;” and in Lamentations 4:14 , he describes their shame and their punishment at the siege, when the people found out by experience that they had be deceived by them, — 13. For the sins of her prophets, For the iniquities of her priests, Who had shed in the midst of her The blood of the righteous, — 14. They wandered frantic in the streets, They were (or, had been) polluted with blood: Inasmuch as they could not But touch their garments, 15. “Depart ye, uncleanness,” they cried to them, “Depart, depart, touch not:” When they fled, yea, became fugitives, They said among the heathens, “They shall no more dwell there ”; 16. The face of Jehovah, their portion, Shall no more look on them; The face of their priests they regard not, To their elders they shew no favor.” The last five lines contain what the heathens said, when they observed that the prophets and the priests were pronounced unclean by the people, and were ordered to depart. They had shed blood, and were thus polluted, or in their frenzy they touched the slain and became thus polluted. Their retribution was just, and rendered to them by their own people, whom they had led astray: for instead of attending to the true prophets, they killed them, and flattered the people with falsehoods, and encouraged them in their idolatry and vices; and thus brought on the ruin of a city deemed impregnable. — Ed. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-4-14

Source

눈 먼 사람처럼 거리를 헤맨다는 표현을 많은 이들이 단순히 사람들이 오염된 거리에서 더럽혀졌다고 이해한다. 그들은 선지자의 의도에 가깝기는 하지만, 명확하게 설명하지는 못한다. 나는 여기서 백성이 눈 먼 자에 비유된다고 확신한다. 눈 먼 사람은 시체를, 부정한 짐승을, 어떤 병에 걸린 사람을 만질 것이다. 왜냐하면 그는 살아 있는 것과 죽은 것, 깨끗한 것과 부정한 것을 구별해서 볼 수가 없기 때문이다. 선지자는 이제 백성을 눈 먼 자에 비유한다. 왜냐하면 그들이 어디를 가든지 부정함이 그들을 맞이하여, 눈 먼 자와 같이 부정함에 빠질 수밖에 없었기 때문이다. 예루살렘 성읍이 시체나 어떤 병으로 가득 차서, 어느 구석도 더럽혀지지 않은 곳이 없을 때, 우리는 그것을 피할 방법이 없다. 이것이 선지자가 말하는 바이다. 그들이 피를 만지지 않을 수 없었기 때문에 피로 더럽혀졌다는 것이다.

원주석

15절 카드 ↗

The Prophet confirms the former verse, as I have said, even that no part of the city was free from filth, because they cried everywhere, “Depart, depart — unclean!” That what is said may be more evident to us, we must notice that the Prophet alludes (which also has not been perceived) to Leviticus 13:45 . For it is said there of the lepers, whose disease was incurable, that they were to go with rent garments, with a bare head, with covered lips, and cry, “Unclean, unclean, טמא טמא יקרא thema, thema, ikora. God, then, would have the leprous to be driven from the assembly; and hence came into use the exclamation, Unclean, unclean, טמא טמא , thema, thema. But here the Prophet says, “Depart, depart — unclean סורו סורו טמא , suru suru thema; which is substantially the same as commanded in the law. Now the Prophet speaks metaphorically when he says, that the city was infected with uncleanness, as though lepers were everywhere. We hence see how all these things agree together, “They cried, Depart ye — unclean; depart ye, depart;” that is, no one can move a foot from his house, or go forth in public, but some uncleanness will appear to him, so that it might be rightly exclaimed, Unclean, depart ye, depart The Prophet, after having thus spoken, Depart ye, come not nigh says, they have fled . It is a striking allusion to the exile of the people, as though he had said, that they were driven afar off by their defilements. As then they were removed to a distant land, he says that this happened through their own fault; how so? because they could no longer endure these defilement’s of their sins; they had so contaminated the holy city, that it was foetid through their filth. As, then, the city Jerusalem was so polluted, the citizens, he says, at length fled away: and thus exile proceeded from themselves, that is, the cause of exile was their filth, because they contaminated the city. They have fled , he says, and have also wandered ; that is, so great was their haste, that they kept not the right way, but turned here and there, as they usually do who hasten with trembling. For when any one travels, and his mind composed, he attends to the road that he may not go astray; but he who trembles, or is filled with fear, forgets the way, and wanders from the right course. So, then, our Prophet now says, that the Jews fled and also wandered ; for he uses the particle גם , gam , also; they also wandered, he says, even through that trepidation by which they were smitten. They have said among the nations, They shall not return to dwell; that is, they are scattered and driven among various nations without hope of returning. We now see what the Prophet meant to show, even that the Jews had no reason to complain of their exile, because they had so infected the holy city with their vices, that they were hence driven by their own filth; this is one thing: and, then, that so great was the mass of their evils, that they were seized with fear; and thus they did not keep on the right way, but turned into devious paths and met darkness; and, in the last place, he adds, as a continuation of what he had said, that there was no hope of a return. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-4-15

Source

선지자는 이전 구절을 확인한다. 성읍의 어떤 부분도 오염에서 자유롭지 않았음을 말한다. 왜냐하면 모든 곳에서 "비켜라, 비켜라 — 부정하다!"라고 외쳤기 때문이다. 이 표현이 더 분명해지려면, 선지자가 레위기 13장 45절을 암시하고 있음을 알아야 한다. 거기서 불치의 나병 환자들에 대해 말할 때, 그들은 옷을 찢고 머리를 풀고 윗입술을 가리며 "부정하다, 부정하다"고 외쳐야 했다. 하나님은 문둥병자들이 회중에서 쫓겨나기를 원하셨다. 이제 선지자는 성읍이 마치 어디에나 문둥병자들이 있는 것처럼 불결함으로 가득 찼다고 비유적으로 말한다. 결국 그들이 멀리 유배된 것도 자신들의 더러움 때문이다. 선지자가 말하는 것은, 그들이 거룩한 성읍을 자신들의 죄악으로 너무나 오염시켰기 때문에 그 성읍이 악취를 풍겼다는 것이다. 그 결과로 시민들이 마침내 도망쳤다. 따라서 유배는 그들 자신에서 비롯되었다.

원주석

16절 카드 ↗

He explains himself by saying, that they had been scattered from the face of Jehovah. He had said, that they had fled into foreign lands, and that they believed their exile to be perpetual; he now assigns the reason that God had thus banished them. But he had promised by Moses, that though they were dispersed through the four quarters of the world, he would yet be propitious to them, so as to gather them when dispersed, as it is said in the Psalms, “He will gather the dispersed of Israel.” ( Deuteronomy 30:4 ; Psalms 147:2 .) And we know that the time of exile had been prefixed; for the Prophet had often testified that God would at length become a deliverer to his people, so as to stretch forth again his hand, and draw them forth from Chaldea as he did from Egypt: how then does he say, that they had been scattered from the face of Jehovah, and then, that they had been so rejected, that he would not favor them hereafter with his paternal countenance? the obvious answer is this, that the Prophet here regards only the extremely dispersed state of the people. For though the promise of God as to their return was certain and clear, yet, when any one cast his eyes on the state of things at that time, he could have hoped no such thing; for the desolation, the ground of despair, was immense: no name had remained for the people, the priesthood had been extinguished, the royal dignity had been degraded, the city also and the Temple had been completely overthrown. As, then, there was nothing remaining as to the nation and the place, and also as to God’s worship, how could they do otherwise than despond? Then the Prophet, viewing the desolation, says, that nothing else could be concluded, but that the Jews would be perpetually exiles, and that all the ways were closed up, to prevent them to return to their country, and also that the eyes of God were shut, so as never to look on them. We now, then, perceive what he means by saying, that they were scattered from the face of Jehovah , so that he should no longer look on them. And this mode of speaking is often found in Scripture; for, on the one hand, it; sets before us the wrath of God, which brings death; and then on the other, it sustains us, or when we are fallen it raises us up, by setting before us the favor of God even in death itself. The Prophet, then, considers now no other thing than the dreadful calamity which was sufficient to sink the minds of all into the lowest abyss of despair. He then adds, that they respected not the face of the priests, and shewed no pity to the elders. Some think that the reason is given why God had so severely punished the people, even because they had despised the aged and the priests; but this is a forced view. I, then, have no doubt but that the Prophet here intimates, that the Jews had been treated reproachfully, so that there had been no account made of the aged, and no respect shewn to the priests. It is, indeed, true, that Daniel was held in great repute; but he speaks here of the priests who had impiously despised all sound doctrine; and he speaks of the aged who were in authority when the kingdom was yet standing. He then says that they had been, as it were, trodden under feet. He hence concludes, that, all hope of restoration was taken away from the Jews, if they only considered their extreme calamity. He afterwards adds, — return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-4-16

Source

선지자는 그들이 여호와의 면전에서 흩어졌다고 말함으로써 자세히 설명한다. 하나님이 그들을 이처럼 추방하셨다고 말한다. 그런데 하나님은 모세를 통해, 비록 그들이 세상 사방으로 흩어지더라도 그들에게 호의를 베풀어 흩어진 자들을 다시 모으겠다고 약속하셨다. 그러므로 하나님의 면전에서 흩어졌다는 것이, 그들이 하나님의 눈에 영원히 거부되었다는 의미는 아니다. 선지자는 여기서 단지 그 당시의 극도의 흩어진 상태만을 바라보고 있다. 왜냐하면 귀환에 대한 하나님의 약속은 확실하고 분명했으나, 그 당시의 황폐함을 바라볼 때는 그러한 소망을 가질 수 없었기 때문이다. 백성의 이름은 없어졌고, 제사장직은 소멸되었으며, 왕의 위엄은 떨어졌고, 성읍과 성전도 완전히 무너졌다. 따라서 선지자는 유대인들이 영원히 유배 중에 있을 것 같고 모든 길이 막혀 하나님의 눈이 다시는 그들을 바라보지 않을 것처럼 보이는 상황을 그린다. 제사장들의 얼굴을 존중하지 않고 노인들에게 은혜를 베풀지 않았다는 말은, 유대인들이 치욕적으로 대우받아 노인도 제사장도 아무런 대접을 받지 못하게 되었음을 뜻한다.

원주석

17절 카드 ↗

Here the Prophet charges the people with another crime, that neglecting God, and even despising his favor, they had always attached themselves to vain and false hopes. And this was a sacrilege not to be endured, because they thus robbed God of his rights: and what does he demand more than that we should depend on him, and that our minds should acquiesce in him alone? When, therefore, salvation is expected from others rather than from God alone, he is, in a manner, reduced to nothing. The Prophet, then, accuses the Jews of this great, sacrilege, that they never betook themselves to God, nor had any hope in him, but on the contrary wandered here and there for help. As yet for us, he says, that, is, while we were yet standing. (217) And this circumstance deserves to be noticed; for after the Jews had been overthrown, they at length began to know how they had been previously deceived, when they placed confidence in the Egyptians. Prosperity inebriates men, so that they take delight ill their own vanities: and while we seem to ourselves to stand, or while we remain alive, God is disregarded, and we seek help here and there, and think our safety beyond all danger. The Prophet then says, that the Jews had been inebriated with false confidence, so that they disregarded God, and in the meantime fled to the Egyptians. When , he says, we were standing, our eyes failed, etc . We have before seen what this phrase means: the eyes are said to fail, when with unwearied perseverance we pursue a hope to the last, as it is said in the Psalms, “Our eyes have failed for the living God,” ( Psalms 69:3 ;) that is, We have persevered, and though many trials may have wearied us, yet we have been constant in our hope in God. So now the Prophet says, that the eyes of the people had failed; but he adds, for a vain help, or a help of vanity, by which term he designates the Egyptians: and there is an implied contrast between empty and fallacious help and the help of God, which the people rejected when they preferred the Egyptians. Our eyes , he says, failed , that is, we were unwearied in hoping vainly, for we always thought that the Egyptians would be a sufficient, defense to us. This is one thing. He afterwards adds , In our looking out, we looked out to a nation which could not save us. He. repeats the same thing in other words. Some consider a relative to be understood, “In our expectation with which we have expected,” etc.; but it seems not necessary. I, then, so connect the words of the Prophet, that the meaning is, that the Jews always turned their eyes to Egypt, as long as they stood as a state and kingdom and thus they willfully deceived themselves, because they took delight in their own vanity. The other clause which follows has the same meaning, In our expectation we expected a nation, etc.; and this clause is added as an explanation; for the Prophet explains how their eyes failed for a vain hope, or for a vain help, even because the people did not look to God, but only to the Egyptians. Now the words, to look out and looking out, are not unsuitable, for they refer to those vain imaginations to which the unbelieving give heed; for God called them, but turning away from him they transferred their hope to the Egyptians. It was, then, their own looking out or speculation, when, through a foolish conceit, they imagined that safety would be secured to them by the Egyptians. He says that they were a nation which could not save; and there is no doubt but that the Prophet here puts them in mind of the many warnings which had not been received by the Jews, for God had tried to call them back from that ruinous confidence, but without any success; for we know how much the Prophets labored in this respect, but they were never believed until at length experience proved how vain was the help of Egypt, as God had testified by his servants. (217) The true reading is no doubt עדינו ; and Blayney thinks that there is a ו wanting before the next verb, as it is in other in other instances; 1 Kings 1:14 ; Job 1:16 . It is supplied in the Sept., Syr., and Vulg. Yet we were, and fail did our eyes As to our assistance; In vain by looking out did we look out To a nation that could not save. The Syr . connect “in vain,” more properly, with the third line. — Ed . return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-4-17

Source

선지자는 여기서 또 다른 죄를 고발한다. 하나님을 멀리하고 그분의 은혜도 경시하면서, 항상 헛되고 거짓된 소망에 자신을 붙들었다는 것이다. 이것은 용납할 수 없는 신성 모독이었다. 하나님이 우리에게 요구하는 것은 그분을 의지하고 그분 안에서만 마음을 안정시키는 것이 아닌가? 그런데 그분 대신 다른 것에서 구원을 기대한다면, 그것은 하나님을 무로 만드는 것이다. 선지자는 그들이 아직 서 있을 때부터 눈이 쇠약하도록 헛된 구원을 바라보았다고 말한다. 눈이 쇠약해진다는 표현은, 피곤함을 무릅쓰고 끝까지 소망을 추구하는 것을 의미한다. 선지자는 백성이 지칠 줄 모르고 헛된 소망을 품었다고 말한다. 그들은 항상 이집트인들이 자신들의 충분한 방어막이 될 것이라고 생각했다. 그는 또한 "우리가 망대에 올라가서 구원하지 못하는 나라를 바라보았다"고 말함으로써 동일한 것을 다른 말로 반복한다.

원주석

18절 카드 ↗

Many apply this verse to the Egyptians, that they insidiously enticed the Jews to flee to them in their difficulties. It is indeed, true, that the Jews had been deceived by their false promises; and, as a harlot draws to herself young men by wicked arts, so also the Jews had been captivated by the enticements of the Egyptians. But the meaning of the Prophet seems to be different, even this, — that the Chaldeans followed the Jews as hunters, so that they observed their footsteps; and I connect together the two verses, for it immediately follows, — return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-4-18

Source

많은 이들이 이 구절을 이집트인들이 어려운 상황에서 유대인들을 그들에게로 유인했다는 의미로 해석한다. 이집트인들이 거짓 약속으로 유대인들을 속인 것은 사실이다. 그러나 선지자의 의미는 다른 것 같다. 즉 칼데아인들이 사냥꾼처럼 유대인들의 발자취를 관찰하며 그들을 추격했다는 것이다. 나는 이 두 절(18-19절)을 함께 연결하여 이해하는 것이 좋다고 생각한다.

원주석

19절 카드 ↗

Here, then, the Prophet means, that the Jews were so straitened, that there was no escape for them, because their steps were observed by their enemies, and also because the Chaldeans had recourse to the greatest celerity, that they might take them. He then, says, first, that their enemies were like hunters, for the Jews could not go even through the streets of their own city. We know that they were reduced to the greatest straits; but how hard the siege was is better expressed by this similitude, even that they dared not walk through the city; for there is an implied comparison, as though he had said, “We had no liberty in the very city, much less were we allowed to go out and ramble through the open fields.” he, in the second place, adds what corresponds with the first clause, Approach did our end, fulfilled were our days; surely come did our end (218) He concludes, that no hope remained since their enemies were thus oppressing them. He, then, infers that the end was at hand, by which he means final ruin or destruction; and he adds, that the days were fulfilled, where, he seems to compare the state of Jerusalem with the life of man; for he is said to have fulfilled his day who leaves the world — for a certain time for cur sojourn has been prefixed. God, when it pleases him, calls us to himself. Hence, our time is then fulfilled, as our course is said to be finished; for, as the life of man is compared in Scripture to a race, so death is like the goal. So now, speaking of the city, the Prophet says that its time was fulfilled, for it was not God’s will that it should remain any longer. In the third place, he says, that the end had come. He said before, that it was nigh, but he says now, that it had come. he, in short, shows that God, having long spared the Jews, when he saw that they made no end of sinning, at length had recourse to rigor, for they had shamefully abused his forbearance; for he had long suspended his judgment, and had often tried whether they were healable. The Prophet, then, reproves now their obstinacy, when he says that their end had come , and that their time was fulfilled. He afterwards, for the same purpose, adds, that swifter than eagles had been their persecutors or pursuers. The Prophet, no doubt;, continues the same subject. As, then, he had made the Chaldeans to be like hunters, so he says now, that in flying they exceeded the eagles. It is, indeed. a hyperbolical expression, but the Prophet could not otherwise express the incredible celerity with which the Chaldeans hastened in pursuing the Jews. Nor is there a doubt but that he indirectly derided the security of the foolish people; for we know, that whenever the prophets threatened them, this false opinion ever prevailed, that the Chaldeans would not come, because they were far away, the journey was long and difficult, time were many hinderances. The Prophet, then, now taunts them for this confidence, by which they had been deceived, when he says, that swifter titan the eagles of the heavens were their enemies. He mentions the ways they adopted, Through the mountains they pursued, and laid in wait in the desert. He means that every way of escape was closed up. For when enemies come, many hide themselves on mountains and thus escape; and others, betaking themselves to the desert, find there some hiding-places. But the Prophet says that such was the velocity of the Chaldeans, that the Jews in vain looked to the mountains or to deserts, for snares were everywhere prepared, and they were present everywhere to pursue them. Thus he confirms what he had said, that the time was fulfilled, for the Lord kept them shut up on every side. Now, though the Prophet speaks here of the ruin of the city, yet we may gather a useful doctrine: When the hand of God is against us, we in vain look around in all directions, for there will be no safety for us on mountains, nor will solitude protect us in the desert. As, then, we see that the Jews were closed up by God’s hand, so when we contend with him, we in vain turn our eyes here and there; for, however we may for a time entertain good hopes, yet God will surely at last disappoint us. It follows, — (218) He describes throughout what had taken place. Our version is not right in giving the verbs in the present tense. “For” is better than “surely” before “come.” They hunted our footsteps, That we could not walk in our streets: Near was our end; fulfilled were our days, For come had our end. Then he describes what happened when the city was taken. — Ed . return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-4-19

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선지자는 유대인들이 너무나 궁지에 몰려 탈출구가 없었음을 말한다. 원수들이 그들의 발걸음을 살펴보았고, 칼데아인들이 그들을 잡으려고 가장 빠른 속도로 달려왔기 때문이다. 선지자는 먼저 원수들이 사냥꾼 같아서 유대인들이 자신들의 성읍 거리조차 걸어 다닐 수 없었다고 말한다. 이는 포위 공격이 얼마나 가혹했는지를 보여준다. 둘째로, 그는 그들의 종말이 가까이 왔고 날들이 다 찼다고 선언한다. 그는 예루살렘의 상태를 인간의 생애에 비유한다. 하나님이 기뻐하실 때 우리를 부르신다. 그처럼 성읍에 대해 그 때가 다 찼다고, 하나님이 더 이상 그것이 남아 있기를 원하지 않으셨다고 선지자는 말한다. 셋째로, 그는 종말이 왔다고 말한다. 선지자는 요약하여, 하나님이 오래 유대인들을 용납하시다가, 그들이 죄 짓기를 그치지 않는 것을 보시고 마침내 엄중함에 의지하셨다고 말한다. 그들이 오랫동안 그분의 인내를 수치스럽게 남용했기 때문이다. 그는 또한 그들을 추격하는 자들이 공중의 독수리보다 빠르다고 말한다. 이것은 칼데아인들이 유대인들을 추격하는 속도가 얼마나 믿기 어려운 것이었는지를 표현하는 과장된 표현이다. 또한 선지자는 이 말로 유대인들의 어리석은 안일함을 은근히 비웃는다. 선지자들이 그들을 위협할 때마다, 칼데아인들은 오지 않을 것이라는 잘못된 생각이 항상 있었기 때문이다.

원주석

20절 카드 ↗

This verse, as I have said elsewhere, has been ignorantly applied to Josiah, who fell in battle long before the fall of the city. The royal dignity continued after his death; he was himself buried in the grave of his fathers; and though the enemy was victorious, yet he did not conic to the city. It is then absurd to apply to that king what is here properly said of Zedekiah, the last king; for though he was wholly unlike Josiah, yet he was one of David’s posterity, and a type of Christ. As it was, then, God’s will that the posterity of David should represent Christ, Zedekiah is here rightly called the Christ of Jehovah, by which term Scripture designates all kings, and even Saul; and though his kingdom was temporary, and soon decayed, yet he is called “the Anointed of Jehovah;” and doubtless the anointing, which he received by the hand of Samuel, was not altogether in vain. But David is properly called the Anointed of Jehovah, together with his posterity. Hence he often used these words, “Look on thy Christ.” ( Psalms 84:10 .) And when Hannah in her song spoke of the Christ of Jehovah, she had no doubt a regard to this idea. ( 1 Samuel 2:10 .) And, at length, our Lord was called the Christ of the Lord, for so Simeon called him. ( Luke 2:26 .) Now, then, we perceive that this passage cannot be understood except of king Zedekiah. It ought at the same time to be added, that he is called the Christ of Jehovah, because his crown was not as yet cast down, but he still bore that diadem by which he had been adorned by God. As, then, the throne of David still remained, Zedekiah, however unworthy he was of that honor, was yet the Christ of Jehovah, as Manasseh was, and others who were wholly degenerated. The Prophet, however, seems to ascribe to Zedekiah far more than he deserved, when he calls the life of the people. But this difficulty may be easily removed; the man himself is not regarded according to his merits, but as he was called by God, and endued with that high and singular honor; for we know that what is here said extended to all the posterity of David, — “I have made him the first-begotten among all the kings of the earth.” ( Psalms 89:27 .) For though the kings of the earth obtained not their authority, except as they were established by God’s decree, yet the king from David’s posterity was first-begotten among them all. In short, it was a sacerdotal, and even a sacred kingdom, because God had peculiarly dedicated that throne to himself. This peculiarity ought then to be borne in mind, that we may not look on the individual in himself. Then the passage runs consistently, when he says, that the Messiah , or the anointed of Jehovah, had been taken it snares; for we know that he was taken; and this is consistent with history. He had fled by a hidden way into the desert, and he thought that lie had escaped from the hands of his enemies; but he was soon seized, and brought to king Nebuchadnezzar. As, then, he had unexpectedly fallen into the hands of his enemies, rightly does the Prophet say metaphorically, that he was taken in their snares. He calls him the spirit of the nostrils of the people, because the people without their king was like a mutilated and an imperfect body. For God made David king, and also his posterity, for this end, that the life of the people might in a manner reside in him. As far, then, as David was the head of the people, and so constituted by God, he was even their life. The same was the case with all his posterity, as long as the succession continued; for the favor of God was not extinguished until all liberty vanished, when the city was destroyed, and even the name of the people was as it were abolished. (219) But we must observe what we have before said, that these high terms in which the posterity of David were spoken of, properly belong to Christ only; for David was not the life of the people, except as he was the type of Christ, and represented his person. Then what is said was not really found in the posterity of David, but only typically. Hence the truth, the reality, is to be sought in no other but in Christ And we hence learn that the Church is dead, and is like a maimed body, when separated from its head. If, then, we desire to live before God, we must come to Christ, who is really the spirit or the breath of our nostrils; for as man that is dead does no longer breathe, so also we are said to be dead when separated from Christ. On the other hand, as long as there is between him and us a sacred union, though our life is hid, and we die, yet we live in him, and though we are dead to the world, yet our life is in heaven, as also Paul and Peter call us thither. ( Colossians 3:3 ; 2 Peter 3:16 .) In short, Jeremiah means that the favor of God was as it were extinguished when the king was taken away, because the happiness of the people depended on the king, and the royal dignity was as it were a sure pledge of the grace and favor of God; hence the blessing of God ceased, when the king was taken away from the Jews. It follows at length, Of whom we have said, Under thy shadow we shall live among the nations . The Prophet shews that the Jews in vain hoped for anything any more as to their restoration; for the origin of all blessing was from the king. God had bereaved them of their king; it then follows that they were in a hopeless state. But the Prophet that he might more clearly express this, says, that the people thought that they would be safe, provided the kingdom remained, — We shall live , they said, even among the nations under the shadow of our king; that is, “Though we may be driven to foreign nations, yet the king will be able to gather us, and his shadow will extend far and wide to keep us safe.” So the Jews believed, but falsely, because by their defection they had cast away the yoke of Christ and of God, as it is said in Psalms 2:3 . As then they had shaken off the heavenly yoke, they in vain trusted in the shadow of an earthly king, and were wholly

Pericope (part_of)

절 (explains)

bible-text/lam-4-20

Source

이 구절을 요시야에게 적용한 것은 어리석은 일이다. 그는 성읍의 함락 훨씬 전에 전투에서 전사했기 때문이다. 그의 죽음 이후에도 왕국은 계속되었고, 그는 조상의 묘에 장사되었다. 원수들이 성읍에 진격하지도 않았다. 그러므로 여기서 말하는 것을 마지막 왕 시드기야에게 적용하는 것이 옳다. 그가 다윗과 전혀 달랐을지라도, 그는 다윗의 후손 중 하나였으며 그리스도의 예표였다. 하나님의 뜻이 다윗의 후손이 그리스도를 나타내는 것이었으므로, 시드기야를 여기서 여호와의 기름 부음 받은 자라고 부르는 것은 옳다. 성경은 모든 왕들을 이 이름으로 부른다. 사울도 그 이름으로 불렸다. 한나의 노래에서도 '여호와의 기름 부음 받은 자'에 대해 말할 때 이 개념을 가리켰다. 그리고 시므온도 우리 주님을 이와 같이 불렀다. 따라서 이 구절은 시드기야 왕 외에는 이해될 수 없다. 그가 왕이라고 불리는 것은, 여전히 다윗의 왕좌가 존재했고, 하나님이 그에게 부여하신 그 높은 영예를 그가 보유하고 있었기 때문이다. 선지자는 시드기야를 백성의 생명이라고 부르는데, 이는 그 개인을 가리키는 것이 아니라, 하나님이 그에게 부여하신 역할과 직임을 가리키는 것이다. 이 높은 표현들은 그리스도에게만 온전히 해당된다. 다윗은 그리스도의 예표였기 때문에 백성의 생명이었다. 이것으로부터 우리는 교회가 그 머리와 분리될 때 죽어 불구가 된 몸과 같다는 것을 배운다. 그리스도와의 거룩한 연합이 있는 한, 우리의 삶이 숨겨져 있고 세상에 대해 죽었을지라도, 그것은 하늘에 있다.

원주석

21절 카드 ↗

The Prophet in this verse intimates that the Jews were exposed to the reproaches and taunts of all their enemies, but he immediately moderates their sorrow, by adding a consolation; and it was a sorrow that in itself must have been very bitter; for we know that nothing’ is harder to bear, in a state of misery, than the petulant insults of enemies; these wound us more than all other evils which we may suffer. The Prophet then intimates, that the Jews had been so reduced, that all the ungodly and malevolent were able, with impunity, to exult over them, and to taunt them with their troubles. This is done in the former clause but its it was a prophecy, or rather a denunciation, extremely bitter, he mitigates the atrocity of the evil, when he says that their enemies would have soon in their turn to undergo punishment. Some explain the whole verse as spoken ironically, as though the Prophet had said tauntingly, — “Go now, ye Idumeans, and rejoice; but your joy shall be evanescent.” (221) But I rather think that he refers to the very summit of extreme misery, because the Jews had been thus exposed to the taunts of their enemies; but he afterwards adds some alleviation, because all their enemies would at length be punished. There is, in Micah 7:8 , a similar mode of speaking, though there is no mention made there of Edom; for there the Prophet speaks generally to all those who envied the people, and were their adversaries: he compares the people, according’ to what was usual, to a woman; and we know that in that sex there is much more jealousy than in men; and then, when there is a grudge, they fiercely urge their pleas, that they may have an occasion to speak evil of others. Therefore the Church, after having acknowledged that she had been deservedly chastised, adds, “Rejoice not over me, mine enemy.” But I have already fully explained the Prophet’s meaning, — that the Church calls all her enemies an enemy, or an inimical woman, as though there had been some quarrel or jealousy between women. Hence she says, “Though I have fallen, yet rejoice thou not, my enemy; though I lie in darkness, yet the Lord will be my light — though then my enemy has rejoiced, yet my eyes shall see when she shall be trodden down.” ( Micah 7:8 .) The Prophet no doubt meant there to mitigate the sorrow of the godly, who saw that they were insolently taunted by all their neighbors. He then shews the necessity of a patient endurance for a time; for God would at length stretch out his hand, and render to enemies the reward of their barbarity. But why in this place mention is made of Edom, rather than of other nations, is not evident. The Jews were, indeed, surrounded on every side with enemies, for they had as many enemies as neighbors. But the Idumeans, above others, had manifested hostility to the chosen people. And the indignity was the greater, because they had descended from the same father, for Isaac was their common father; and they derived their origin from two brothers, Esau and Jacob. As, then, the Idumeans were related to the Jews, their cruelty was less tolerable; for they thus forgot their own race, and raged against their brethren and relatives. Hence it is said in Psalms 137:7 , “Remember, O Lord, the children of Edom, who said, in the day of Jerusalem, Down with it, down with it, to the very foundation.” The Prophet, then, after having imprecated God’s vengeance on all the ungodly, mentioned especially the Idumeans; and why? because they indulged their cruelty above all others; for they were standard-bearers, as it were, to enemies, and were like falls, by which the fire was more kindled; for this address was no doubt made to the Chaldeans, “Make bare, make bare; spare not; let not a stone remain on a stone.” ( Psalms 137:7 .) As, then, the Idumeans had behaved most cruelly towards their own relatives, the Prophet complains of them, and asks God to render to them what they deserved. So now in this place our Prophet says, Be glad and rejoice, thou daughter of Edom, who dwellest in the land of Uz By this clause, as I have already said, Jeremiah intimates that the Jews were exposed to the taunts of their enemies, because the Idumeans could now insult them with security. But he immediately adds, also : here he begins a new subject, and this is intimated by the particle גם gam , To thee also shall pass the cup He employs a common metaphor; for adversity is denoted in Scripture by the word cup; for God, according to his will, gives to drink to each as much as he pleases. As when a master of a family distributes drink to his children and servants; so also God, in a manner, extends his cup to every one whom he chastises; nor does he allow any one either to reject the cup offered, or to throw away the wine, but he constrains him to drink and to exhaust to the very dregs as much as he gives to each to drink. Hence it is for this reason that the Prophet says now that the cup would pass over to the Idumeans; for we know that, shortly after, they were subdued by the Chaldeans, with whom they had before been united. But when they had by their perfidy fallen off from their treaty, they were in their turn punished. As, then, the agreement they had made with the Chaldeans did not continue, the Prophet says, that to them also the cup would pass over. He adds, Thou shalt be inebriated and made naked God is wont thus to distinguish between his own children and aliens or the reprobate; for he indeed gives a bitter potion to his own children to drink, but it is as much as they are able to drink; but he altogether chokes others, because lie constrains them, as it has been already said, to drink to the very dregs. So, then, the Prophet now compares the extreme miseries which the Idumeans suffered to drunkenness; and to the same purpose are the words which follow , Thou shalt be made naked For he thus intimates, that they would be so confounded with the atrocity of their evils, as to have no care for decency, and to be dead to all

Pericope (part_of)

절 (explains)

bible-text/lam-4-21

Source

선지자는 이 구절에서 유대인들이 모든 원수의 비웃음과 조롱에 노출되었음을 암시하지만, 즉시 위로를 더하여 그들의 슬픔을 가라앉힌다. 원수들의 거침없는 모욕이 없이도 고통은 매우 쓴 것인데, 더욱이 원수들이 아무 거리낌 없이 그들의 고통을 비웃을 수 있었다는 것이다. 그러나 선지자는 그들의 원수들이 곧 자신의 차례에 형벌을 받을 것이라고 말함으로써 그 극심한 악의 강도를 완화한다. 어떤 이들은 이 구절 전체가 아이러니하게 말해진 것이라고 해석하지만, 나는 오히려 선지자가 유대인들이 원수들의 조롱에 노출되었음을 말하면서도, 모든 원수들이 결국 형벌을 받을 것이라는 위로를 덧붙이고 있다고 생각한다. 미가서 7장 8절에도 비슷한 표현이 있다. "우스 땅에 사는 에돔의 딸이여, 기뻐하고 즐거워하라"는 말은 유대인들이 원수들에게 그처럼 무방비로 노출되었음을 보여준다. 그러나 즉시 덧붙이기를, 잔이 너에게도 넘어갈 것이라고 한다. 성경에서 역경은 잔으로 표현된다. 하나님은 자신의 뜻에 따라 각자에게 원하는 만큼 마시게 하신다. 따라서 선지자는 이제 에돔인들에게도 잔이 넘어갈 것이라고 말한다. 그들이 칼데아인들과 함께 했다가 결국 그들에게도 형벌이 왔기 때문이다.

원주석

22절 카드 ↗

This verse, in my judgment, is incorrectly explained; and the Jews have toiled much, for there seems to be a kind of inconsistency, since it is certain that they were afterwards scattered into exile, not only once, but several times. Hence they interpret this place of the second dispersion by Titus, under the authority of his father Vespasian. They then say that the iniquity of the people was then completed, for after that exile no change has followed. Otherwise they do not think that this prediction of the Prophet accords with the reality or the event; for, as I have said, they have been driven into all lands. They had been, indeed, before fugitives, as Moses had declared concerning them. For we know that Jews dwelt in Greece and in Macedonia; we know that many of the cities of Italy were full of this people, until by the edict of Claudius Caesar they were expelled from Italy; for he thought that Italy was infected by them, and he drove them afar off, as though they were contagious. But the Jews lay hold on these refinements to no purpose for the Prophet simply meant to say, that such would be, the punishment of the people, that it would not be necessary then to repeat it. When, therefore, he says that their iniquity , or the punishment of their iniquity, was completed , he intimates that God had dealt so severely with them, that there was nothing short of extreme rigor: and this mode of speaking occurs elsewhere. To the same purpose is what immediately follows: The enemy, or God, which is the same, will no more add to draw thee into exile, — why? for what need was there of a second exile when the whole land had been reduced to solitude? since also the poor who had been left in the land had at length gone into Egypt, whence they were brought again into Chaldea; but they were, at the time, fugitives from the Holy Land. Then the Prophet means, that God’s judgment was, in all its parts, completed, that nothing short of extreme calamity had happened to the Jews. It afterwards follows in the second clause, He will visit , which is, indeed, in the past tense, he hath visited , but he speaks of what was future. According to the usual manner of the prophets, in order to confirm the prediction, he speaks of the event as already past, He has visited the iniquity of the daughter of Edom; so that thy wickedness has been uncovered. The meaning will be clearer if we add the particles of comparison, “As thy punishment, daughter of Sion, has been completed; so thine iniquity, daughter of Edom, shall be visited;” or if we render the words thus, by way of concession, “The punishment of thine iniquity, daughter of Sion, has indeed been completed; but thy sin, daughter of Edom, shall be uncovered.” (222) We, in short, see that the reason is explained why the Prophet, in the last verse, alleviated, with comfort, the sorrow of the people, that though the Jews were very miserable, it would yet be nothing better with Edom, when the time of visitation came. And in saying that the punishment of iniquity was completed, he refers not to their sin, but says that they had been thus chastised, as it seemed good to God to execute all his rigor towards them; and nearly the same manner of speaking is found in the fortieth chapter of Isaiah. Then the Prophet does not deny but that the Jews might at a future time become exiles; but he says that their transmigration now was complete, so that it was not necessary that Nebuchadnezzar should again denude the land of its inhabitants: this had been done, as it were, by a sudden whirlwind; for by one sweep they had been snatched away. The land, indeed, was before made desolate, but when Nebuchadnezzar took possession of the city, he only left behind the dregs of the people. And he did this on purpose that he might have there some people as tributaries. Then that transmigration was complete. But the Prophet means not here, that God would not afterwards banish and scatter the Jews as they deserved. There is then no inconsistency, that the Jews afterwards became fugitives and wanderers through the whole world, and that yet the enemy would not again draw them into captivity, for he speaks here only of the Chaldeans: and this was said, because Jeremiah wished to compare the Jews with the Idumeans, and to shew, that though the Idumeans insolently exulted over them, yet their own calamity was nigh, which would wholly overwhelm them, as the case had previously been with the Jews. There is no time now to begin with the prayer of Jeremiah: I must therefore defer it till the next Lecture. (222) The word “iniquity” is used in this verse in two senses. This we discover by the two verbs which are used. To complete “iniquity” can here mean no other thing than to complete the punishment due to it; and that punishment was exile, as the following words shew. But to “visit” iniquity clearly means to punish it. — Completed has been thine iniquity, daughter of Sion; He will not again remove thee: He has visited thine iniquity, daughter of Edom; Having been removed for thy sins, or , — He has removed thee for thy sins. Though all the early versions and the Targ . agree in rendering the last verb in the sense of discovering or uncovering, yet the other meaning, which it often has, and even in the second line of this verse, is more suitable to this place. Removal or migration had been the punishment of the Jews: the same was to be the punishment of Edom. In this sense is the word rendered by Blayney and Henderson. The past time in the latter clause is evidently used for the future, according to the usual manner of the Prophets, “He will visit,” etc., “he will remove, etc. — Ed. return to ' Top of Page ' Lamentations Lam 3 Lamentations Lam Lamentations Lam 5 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Lamentations 4". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ lamentations-4.html. 1840

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bible-text/lam-4-22

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이 구절은 내 생각에 잘못 해석되어 왔다. 유대인들은 훨씬 후에 티투스에 의해 다시 흩어졌기 때문에, 이것이 그 두 번째 흩어짐을 가리킨다고 해석하여, 그때에야 백성의 죄가 완성되었다고 말한다. 그 이후로는 변화가 없었기 때문이다. 그러나 선지자가 단순히 말하려 했던 것은, 백성에 대한 형벌이 그 정도로 완전히 이루어졌기 때문에 다시 반복될 필요가 없다는 것이다. 그가 죄 또는 죄의 형벌이 완성되었다고 말할 때, 하나님이 그들을 그토록 가혹하게 대하여 극도의 엄중함에서 벗어나지 않았다는 것을 암시한다. 원수가 다시 너를 사로잡지 않을 것이라는 말은, 땅 전체가 황폐하게 되어 있으므로 두 번째 유배가 필요 없다는 뜻이다. 가난한 자들마저 결국 이집트로 갔으니, 성지에서는 망명자들이 되었다. 따라서 선지자는 하나님의 심판이 모든 면에서 완성되어 유대인들에게 극도의 재앙이 닥쳤음을 의미한다. 그리고 두 번째 절에서 에돔의 딸의 죄가 드러날 것이라고 말한다. 선지자는 유대인들과 에돔인들을 비교하고, 에돔인들이 그들에게 거만하게 득의양양했지만, 그들 자신의 재앙이 머지않았음을 보여준다. 이는 유대인들에게 이전에 일어났던 일처럼 에돔인들을 완전히 압도할 것이다.

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