언어
챗봇 KG 근거 인용 · draft✕
홈 › 주석[칼빈] › 예레미야애가 › 5장

주석[칼빈] — 예레미야애가 5장 · 회복을 구하는 기도

요약
칼빈 주석 · 섹션 22개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
← 4장

1절 카드 ↗

This prayer ought to be read as unconnected with the Lamentations, for the initial letters of the verses are not written according to the order of the Alphabet; yet it is a complaint rather than a prayer; for Jeremiah mentions those things which had happened to the people in their extreme calamity in order to turn God to compassion and mercy. He says first, Remember what has happened to us; and then in the second part he explains himself, Look and see our reproach Now the words, though brief and concise, yet contain a useful doctrine — that God is pleased to bring help to the miserable when their evils come to an account before him, especially when they are unjustly oppressed. It is, indeed, certain that nothing is unknown to God, but this mode of speaking is according to the perceptions of men; for we think that God disregards our miseries, or we imagine that his back is turned to us when he does not immediately succor us. But as I have said, he is simply to be asked to look on our evils, for we know what he testifies of himself; so that as he claims to himself the office of helping the miserable and the unjustly oppressed, we ought to acquiesce in this consolation, that as soon as he is pleased to look on the evils we suffer, aid is at the same time prepared for us. There is mention especially made of reproach, that the indignity might move God the more: for it was for this end that he took the people under his protection, that they might be for his glory and honor, as Moses says. As, then, it was God’s will that the riches of his glory should appear in that people, nothing could have been more inconsistent that that instead of glory they should have nothing but disgrace and reproach. This, then, is the reason why the Prophet makes a special mention of the reproach of the people. It follows, — return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-1

Source

이 기도는 애가와 별개로 읽어야 한다. 구절 첫 글자들이 알파벳 순서를 따르지 않기 때문이다. 그러나 이것은 기도이기보다는 오히려 탄원에 가깝다. 예레미야가 하나님을 긍휼과 자비로 돌이키게 하려고 극도의 재앙 속에서 백성에게 닥친 일들을 열거하기 때문이다. 선지자는 먼저 "우리에게 닥친 것을 기억하소서"라고 말하고, 이어서 "우리의 치욕을 굽어 보소서"라고 설명한다. 이 말씀은 짧고 간결하지만 유익한 교훈을 담고 있다. 즉 하나님은 불의하게 억압받는 비참한 자들의 고통이 그분 앞에 나타날 때 기꺼이 도우신다는 것이다. 물론 하나님은 아무것도 모르지 않으시지만, 이것은 인간의 인식에 따른 표현 방식이다. 우리는 하나님이 우리의 비참함을 돌아보지 않으시거나, 그분이 즉시 우리를 구원하지 않으실 때 우리에게 등을 돌리셨다고 생각하기 때문이다. 특별히 치욕이 언급된 것은, 그 치욕이 하나님을 더욱 움직이게 하기 위함이다. 하나님이 자기 영광과 존귀를 위하여 그 백성을 자기 보호 아래 두셨는데, 영광 대신 오직 수치와 치욕만 있다면, 이보다 더 모순된 것은 없기 때문이다.

원주석

2절 카드 ↗

A catalogue of many calamities is now given by the Prophet, and as I have reminded you, for this end, that he may obtain God’s favor for himself and for the whole people. It was by no means a reasonable thing, that the inheritance of the elect people should be given to aliens; for we know that the land had been promised to Abraham four hundred years before his children possessed it; we know that this promise had been often repeated, “This land shall be to you for an inheritance.” For though God sustained all nations, yet he was pleased to take a peculiar care of his people. In short, no land has ever been given to men in so singular a way as the land of Canaan to the posterity of Abraham. As, then, this inheritance had been for so many ages possessed by the chosen people, Jeremiah does not without reason complain that it was turned over to aliens. In the second clause he repeats the same thing; but he shews that the Jews had not only been robbed of their fields, but had been cast out of their houses, a more grievous and disgraceful thing. For it sometimes happens, that when one loses his farm, his fields, and vineyards, his house remains to him untouched; but the Prophet here amplifies the misery of his own nation, that they were not only deprived of their fields and possessions, but that they were also ejected from their own houses, and others had possession of them. For it is a sight deemed affecting even among heathens, when one unworthy of any honor succeeds in the place of another eminent in wealth and dignity. Well known are these words, — O house of Aucus! How ruled by an unequal master! (223) As Tarquinius had succeeded and taken possession of the kingdom, the heathen poet upbraidingly said that the house of Ancus had passed over to those who were at first exiles and fugitives, but afterwards became proud and cruel tyrants. So also in this place Jeremiah says that aliens dwelt in the houses of the people. It follows, — (223) O domus Anci! Quam dispari domino dominaris! return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-2

Source

선지자는 이제 많은 재앙의 목록을 제시하는데, 앞서 말했듯이 이는 자신과 모든 백성을 위해 하나님의 은혜를 얻기 위함이다. 택하심을 받은 백성의 기업이 이방인들에게 넘어갔다는 것은 결코 합당한 일이 아니었다. 하나님이 자녀들이 그 땅을 차지하기 400년 전부터 아브라함에게 약속하셨고, 이 약속이 여러 번 반복되었음을 우리는 안다. 따라서 주요 인사들이 모든 위엄을 빼앗겨 다른 형태로 변하고 질그릇처럼 된 것처럼, 선지자는 이 변화를 통해 오랫동안 무시해 온 하나님의 심판이 실현되었음을 보여준다. 그는 두 번째 절에서 동일한 것을 반복하지만, 유대인들이 단지 그들의 밭과 포도원을 빼앗겼을 뿐 아니라, 더욱 비참하게 자신들의 집에서 쫓겨났음을 보여준다. 이방인들이 대가 있는 자들을 계승하는 것은 이방인들 사이에서도 슬픈 일로 여겨지기 때문이다.

원주석

3절 카드 ↗

Here the Prophet not only speaks in the person of the whole people, but utters also the groans and complaints of each; for this could not have been suitable to the whole Church, as he speaks of fathers and mothers. We hence see that this verse does not apply to the whole body, but to individual members, though every one of the people might have said that widows and orphans were everywhere seen. Now, this usually happens when a nation is consumed either by pestilence or by war; for in one battle all do not so fall that a whole country becomes full of orphans. But the Prophet sets forth here the orphanage and widowhood occasioned through the continued vengeance of God, for he had not ceased to afflict the people until by degrees they were exhausted. It was, indeed, a sad spectacle to see among the chosen people so many widows, and also so many children deprived of their fathers. It follows, — return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-3

Source

선지자는 여기서 전체 백성의 이름으로만 말하는 것이 아니라, 각 개인의 신음과 탄원을 표현한다. 아버지와 어머니에 대해 말하는 것은 전체 교회에 적합한 것이 아니기 때문이다. 이 구절은 개인들에게 적용된다고 볼 수 있는데, 비록 모든 백성이 어디서나 과부와 고아들을 볼 수 있었지만 말이다. 이런 일은 보통 민족이 전쟁이나 역병으로 황폐해질 때 일어난다. 그러나 선지자는 하나님의 계속된 심판으로 인한 고아와 과부의 상태를 묘사하는데, 그분이 점차 백성을 소모시키기까지 징계를 중단하지 않으셨기 때문이다. 택하심을 받은 백성 가운데 그토록 많은 과부와 아버지를 잃은 아이들이 있다는 것은 참으로 슬픈 광경이었다.

원주석

4절 카드 ↗

The Prophet here relates, that the people were denuded, that they labored under the want of water and of wood. He does not say that they were only deprived of corn and wine, he does not complain that any of their luxuries were lessened; but he mentions water and wood, the common things of life; for the use of water, as it is said, is common to all; no one is so poor, if he dwells not in a land wholly dry, but that he has water enough to drink. For if there be no fountains, there are at least rivers, there are wells; nor do men perish through thirst, except in deserts and in places uninhabitable. As, then, water might be had everywhere, the Prophet here sets forth the extreme misery of the people, for water was even sold to them. In stony and high places water is sold; but this is a very rare thing. The Prophet here means that the people were not only deprived of their wealth, but reduced to such a state of want that they had no water without buying it. At the same time he seems to express something worse when he says, Our water we drink for money , and our wood is brought to us for a price . It is not strange that wood should be bought; but the Prophet means that water was sold to the Jews which had been their own, and that they were also compelled to buy wood which had been their own. Thus the possessive pronouns are to be considered as emphatical. Then he says, “Our own waters we drink,” etc. (224) He calls them the waters of the people, which by right they might have claimed as their own; and he also calls the wood The same; it was that to which the people had a legitimate right. He then says that all things had been so taken away by their enemies, that they were forced to buy, not only the wine which had been taken from their cellars, and the corn which had been taken from their granaries, but also the water and the wood. But were any one disposed to take the words more simply, the complaint would not be unsuitable, — that the people, who before had abundance of wine and all other things, were constrained to buy everything, even water and wood. For it is a grievous change when any one, who could once cut wood of his own, and gather his own wine and corn, is not able to get even a drop of water without buying it. This is a sad change. So this passage may be understood. It follows, — (224) To express this meaning, which is probably the true one, the words ought to be thus rendered, — 4. Our own water, for money have we drunk it; Our own wood, for a price it comes to us. Grotius says that in the land of Canaan the forests were free to all to get wood from. When in exile the Jews had to buy wood. — Ed . return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-4

Source

선지자는 여기서 백성이 빼앗겨 물과 나무가 부족하게 되었음을 말한다. 그는 포도주와 곡식만을 잃었다고 불평하지 않으며, 사치품이 줄었다고 불평하지 않는다. 그는 물과 나무를 언급하는데, 이것들은 삶의 공통적인 것들이다. 물의 사용은 모든 이에게 공통적이다. 물이 없어서 죽는 것은 오직 사막과 거주할 수 없는 곳에서만 일어난다. 물이 어디서나 있는데도, 선지자는 그들이 돈을 주고 물을 사야 하는 극도의 비참함을 강조한다. 나무를 사는 것은 이상한 일이 아니다. 그러나 선지자는 유대인들이 자신들의 것이었던 물을 사 마셔야 했고, 자신들의 것이었던 나무를 사야 했다는 것을 의미한다. 소유 대명사들이 강조적이다. 그는 "우리 자신의 물을 마셨다"고 말하는데, 이는 정당하게 자신들의 것이라고 주장할 수 있는 물이요 나무라는 뜻이다. 따라서 선지자는 원수들이 모든 것을 빼앗아 포도주, 곡식, 심지어 물과 나무까지도 사야 하게 되었다는 슬픔을 표현하고 있다.

원주석

5절 카드 ↗

Here he says that the people were oppressed with a grievous bondage. It is, indeed, a metaphorical expression when he says, that people suffered persecution on their necks. Enemies may sometimes be troublesome to us, either before our face, or behind our backs, or by our sides; but when they so domineer as to ride on our necks, in this kind of insult there is extreme degradation. Hence the Prophet here complains of the servile and even disgraceful oppression of the people when he says, that the Jews suffered persecution on their necks. The meaning is, that the enemies so domineered at the, it pleasure, that the Jews dared not to raise up their heads. They were, indeed, worthy of this reward — for we know that they had an iron neck; for when God would have them to bear his yoke, they were wholly unbending; nay, they were like untameable wild beasts. As, then, their hardness had been so great, God rendered to them a just reward for their pride and obstinacy, when their enemies laid such a burden on their necks. (225) But the Prophet sets forth here this indignity, that he might turn God to mercy; that is, that the Chaldeans thus oppressed as they pleased the chosen people. He adds, that they labored and had no rest. He intimates by these words that there were no limits nor end to their miseries and troubles; for the phrase in Hebrew is, We have labored and there was no rest . It often happens that when one is pressed down with evils for a short time, a relaxation comes. But the Prophet. says that there was no end to the miseries of the people. Then to labor without rest is the same as to be pressed down with incessant afflictions, from which there is no outlet. Their obstinacy was worthy also of this reward, for they had fought against God, not for a few months or years only, but for many years. We know how long the Prophet called them without any success. Here, however, he seeks favor with God, by saying that the people were miserable without limits or end. (225) Not one of the versions or the Targ ., though they all differ, gives a satisfactory rendering of this clause. Some take, “on our neck we have been pursued,” as meaning, We have been closely pursued. So Gataker. Others, as Lowth and Henderson, regarding על a noun, signifying a yoke, give a construction of this kind, “With the yoke on our neck we have been pursued” or persecuted , according to the words of Moses in Deuteronomy 28:48 . The former seems the best, — On our neck (closely) have we been pursued, We labored and had no rest. Then comes in what they did when thus pursued by their enemies, — To Egypt gave we the hand, To Assyria, to be satisfied with bread. To give the hand, in this case, was to put it forth as suppliants to ask help. This seems to refer to a, time previous to their exile. — Ed . return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-5

Source

선지자는 여기서 백성이 심한 종살이로 억압받았다고 말한다. 목에 멍에를 메고 추격당한다는 표현은 비유적인 것으로, 원수들이 제멋대로 군림하여 유대인들이 감히 고개를 들지 못했다는 것을 의미한다. 이런 당연한 응보를 그들은 받은 것이다. 우리는 그들의 목이 쇠같이 딱딱했음을 알기 때문이다. 하나님이 그들에게 그분의 멍에를 지우려 하실 때, 그들은 전혀 굽히지 않았다. 길들지 않은 사나운 짐승처럼 행동했다. 그러므로 그들의 교만과 완고함에 대한 정당한 보응으로 원수들이 그들의 목에 그처럼 무거운 짐을 지웠다. 선지자는 이 치욕을 하나님의 마음을 움직이기 위해 언급한다. 그는 또한 그들이 수고하여도 쉬지 못한다고 말한다. 이것은 그들의 재앙과 고통에 한계나 끝이 없음을 의미한다. 사람이 악으로 잠시 억압받아도 이완이 오는 법인데, 선지자는 백성의 고통에는 끝이 없다고 말한다.

원주석

6절 카드 ↗

He speaks here of the mendicity of the people, that they sought bread from every quarter. To give the hand, is explained in three ways: some say that it means humbly to ask; others, to make an agreement; and others, to extend it in token of misery, as he who cannot ask for help, intimates his wants by extending his hand. But the Prophet seems simply to mean that the people were so distressed by want, that they begged bread. I then take the expression, to give the hand, as meaning that they asked bread, as beggars usually do. He now says that they gave or extended the hand both to the Egyptians and to the Assyrians , which was a most unworthy and disgraceful thing; for the Egyptians had been their most troublesome enemies, and the Assyrians afterwards followed their example. At that time, indeed, the Egyptians pretended to be the friends of the chosen people, and made a treaty with them; but the Jews were held in contempt by them as they deserved, for they had prostituted as it were themselves like harlots. As, then, they had been despised by the Egyptians, it was a disgrace and reproach the most bitter, when they were compelled to beg bread in Egypt, and then in Assyria; for this might have been turned to the bitterest taunts. We now, then, perceive the meaning of the Prophet; even this reward also God justly rendered to them. He had promised them a fruitful land, in which he was ready to support them to the full. How often is mention made by Moses of corn, wine, and oil; and why? in order that God might shew that that land exceeded every other in fertility. It was, then, an evidence of an extreme curse when the people were compelled to beg bread here and there, while yet the abundance of all things ought to have been sufficient to supply even aliens, “Thou shalt lend to others, but thou shalt not borrow.” ( Deuteronomy 15:6 .) They then who ought to have fed others by their plenty, were so reduced that their want forced them to undergo this disgrace, to beg bread of the Egyptians and Assyrians. It follows, — return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-6

Source

선지자는 여기서 백성의 구걸에 대해 말하며, 그들이 사방에서 양식을 구했다고 한다. '손을 내밀다'는 표현은 세 가지 방법으로 해석된다. 겸손하게 구한다는 의미, 계약을 맺는다는 의미, 또는 도움을 청할 수 없을 때 비참함을 나타내기 위해 손을 뻗는다는 의미로 본다. 그러나 선지자는 단순히 백성이 너무 굶주려서 빵을 구걸했다는 것을 의미하는 것 같다. 그는 이집트인들과 앗시리아인들 양쪽에 손을 내밀었다고 말하는데, 이것은 가장 마땅찮고 치욕스러운 일이었다. 이집트인들은 그들의 가장 괴롭히는 원수들이었고, 앗시리아인들은 그 뒤를 따랐다. 그 당시 이집트인들이 택하심 받은 백성의 친구인 척하고 조약을 맺었지만, 유대인들은 마치 창녀처럼 자신들을 팔았기 때문에 이집트인들에게 멸시를 받았다. 그러므로 이집트에서, 그리고 앗시리아에서 양식을 구걸해야 했다는 것은 가장 쓴 치욕이었다. 하나님은 그들에게 기름진 땅을 약속하셨는데, 그 땅에서는 다른 이들도 먹여 살릴 만한 풍요가 있어야 했다. 그런데 이제 그 모든 것을 잃고 이집트인들과 앗시리아인들에게 양식을 구걸해야 했다. "너는 꾸어 줄지라도 꾸지 않을 것이다"라고 모세가 말했던 것처럼.

원주석

7절 카드 ↗

The Prophet seems here to contend with God, and to utter that blasphemy mentioned by Ezekiel. For when God severely chastised the people, that proverb was commonly used by them, “Our fathers did eat a sour grape, and our teeth are blunted.” ( Ezekiel 18:2 .) Thus they intimated that they were unjustly and cruelly treated, because they suffered the punishment of others, when they themselves were innocent. So the Prophet seems to quarrel with God when he says that the fathers who sinned were no more ; but as we shall presently see, the Prophet confesses also the sins of those who were yet alive. As, then, an ingenuous confession is made by the Prophet, he no doubt abstained here from that blasphemy which is so severely reproved by Ezekiel. Jeremiah had nothing farther from his purpose than to free the people from all blame, as though God had dealt cruelly with them, according to what is said by a heathen poet, — “For the sins of the fathers thou undeservedly sufferest, O Roman!” (226) Another says, — “Enough already by our blood Have we suffered for the perjuries of Laomedonian Troy.” (227) They mean that the people of their age were wholly innocent, and seek in Asia and beyond the sea the cause of evils, as though they never had a sin at Rome. But the meaning of Jeremiah was not this, but he simply intended to say that the people who had been long rebellious against God were already dead, and that it was therefore a suitable time for God to regard the miseries of their posterity. The faithful, then, do not allege here their own innocency before God, as though they were blameless; but only mention that their fathers underwent a just punishment, for that whole generation had perished. Daniel speaks more fully when he says, “We have sinned, and our fathers, and our kings.” ( Daniel 9:8 .) He involved in the same condemnation both the fathers and their children. But our Prophet’s object was different, even to turn God to mercy, as it has been stated; and to attain this object he says, “O Lord, thou indeed hast hitherto executed just punishment, because our fathers had very long abused thy goodness and forbearance; but now the time is come for thee to try and prove whether we are like our fathers: as, then, they have perished as they deserved, receive us now into favor.” We hence see that thus no quarrel or contention is carried on with God, but only that the miserable exiles ask God to look on them, since their fathers who had provoked God and had experienced his dreadful vengeance, were already dead. (228) And when he says that the sons bore the iniquity of the fathers, though it be a strong expression, yet its meaning is not as though God had without reason punished their children and not their fathers; for unalterable is that declaration, “The son shall not bear the iniquity of the father, nor the father the iniquity of the son; but the soul that sinneth it shall die.” ( Ezekiel 18:20 .) It may yet be said that children are loaded with the sins of their fathers, because God, as he declares by Moses, extends his vengeance to the third and fourth generation. ( Exodus 20:5 .) And he says also in another place, “I will return into the bosom of children the iniquity of their fathers.” ( Jeremiah 32:18 .) God then continued his vengeance to their posterity. But yet there is no doubt but that the children who had been so severely punished, bore also the punishment of their own iniquity, for they deserved a hundred deaths. But these two things well agree together, that God returns the iniquity of the fathers into the bosom of their children, and yet that the children are chastised for their own sins. (226) Horace, Od . 6:1, — “ Delicta majorum immeritus lues, Romane .” (227) Virgil, Georg., lib. 1, — “ Satis jampridem sanguine nostro Laomedonteae luimus perjuria Troiae .” (228) The words may be thus rendered, — Our fathers, they sinned and are not; We, their iniquities have we borne. To bear iniquities, is here evidently to bear their penalty. So when Christ is said to bear our sins, the same thing is meant. — Ed . return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-7

Source

선지자는 여기서 하나님과 다투는 것처럼 보이며, 에스겔이 언급한 신성 모독적인 표현을 하는 것 같다. 하나님이 백성을 가혹하게 징계하실 때, "아버지가 신 포도를 먹었으므로 아들의 이가 시다"는 속담이 흔히 사용되었다. 이처럼 그들은 자신들이 죄 없이 억울하게 고통받는다고 암시하였다. 그러나 선지자가 곧 바로 여전히 살아 있는 자들의 죄도 고백하는 것을 볼 때, 그는 에스겔이 심하게 책망한 그 신성 모독에서 분명히 거리를 둔다. 예레미야의 의도는 마치 하나님이 그들에게 잔인하게 대하셨다는 듯이 백성을 모든 비난에서 해방시키려는 것이 아니었다. 그보다 그는 단순히, 오랫동안 반역적이었던 세대는 이미 죽었고, 그러므로 지금이 하나님이 그들 후손의 비참함을 살펴보기 적절한 때라는 것을 말하고자 했다. 다니엘은 더 완전하게 "우리가 범죄하였고 우리 조상들과 우리 왕들도 범죄하였다"고 말한다. 그는 조상들과 자녀들을 동일한 정죄 아래 두었다. 그러나 우리 선지자의 목적은 달랐다. 그는 하나님을 긍휼로 돌이키게 하려 했다. 이 목적을 위해 그는 하나님이 오랫동안 자기 선하심과 관용을 남용해 온 조상들에게 정당한 형벌을 집행하셨음을 말한다. 그러므로 이제 유대인들은 하나님의 은혜 안으로 들어올 수 있다.

원주석

8절 카드 ↗

Another circumstance aggravated the calamity of the people, that they came under the power of servants, which is more degrading than when the rich and the eminent in wealth and power make us their servants. For it is no shame to serve a king, or at, least a man who possesses some eminence; for that servitude which is not apparently degrading is deemed tolerable. But when we become the servants of servants, it is a most afflicting degradation, and most grievously wounds our minds. It is, then, for this indignity that Jeremiah now expostulates, and says that servants ruled over them. There is, indeed, no doubt but that they were driven into exile by some of the lowest; for the Chaldeans thought it right to exercise towards them every kind of cruelty. But it was yet a very mournful thing for God’s children to be the slaves of servants; for they were before a sacerdotal kingdom, and God had so taken them under his protection, that their condition was better and more desirable than that of any other kingdom. As, then, they had been robbed of their liberty, and not only so, but also made subject to servants, the change was sad in the extreme. (229) Therefore the Prophet sought another occasion to plead for mercy, when he said that they were ruled by servants. It now follows, — (229) See Nehemiah 5:15 . — Ed . return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-8

Source

또 다른 상황이 백성의 재앙을 악화시켰는데, 그들이 종들의 권세 아래 들어갔다는 것이다. 이것은 부유하고 힘있는 자들이 우리를 종으로 삼을 때보다 더 굴욕적인 것이다. 왕을 섬기거나, 적어도 어떤 탁월함을 가진 사람을 섬기는 것은 부끄럽지 않다. 그러나 종들의 종이 될 때, 이것은 가장 고통스러운 굴욕이요, 우리 마음을 가장 심하게 상처 입히는 것이다. 그러므로 예레미야는 이 치욕에 대해 항의하며 종들이 그들을 다스렸다고 말한다. 그들은 제사장 나라였고, 하나님이 그들을 자신의 보호 아래 두셔서 그들의 형편이 다른 어떤 나라보다 더 낫고 바람직하였다. 그런데 자유를 빼앗겼을 뿐 아니라 종들에게 종속된 처지가 되었으므로, 그 변화는 극도로 슬픈 것이었다.

원주석

9절 카드 ↗

The word חרב , chereb , means drought as well as sword. As the Prophet is speaking of famine and the desert,, I have no doubt but that dryness or drought is sword the word means here; and I wonder that the word sword had occurred to any; they could not have regarded the context. He then says that the people sought bread with the soul, that is, at the hazard of their own life. If danger be preferred, I do not object. But as he simply says, with the soul, he seems to express this, that for food they hazarded their own life. Food, indeed, is the support of life, for why is bread sought but for sustaining life? But the hungry so rush headlong to procure food, that they expose themselves to thousand dangers, and they also weary themselves with many labors; and this is to seek bread with their soul, that is, when men not only anxiously labor to procure food, but pour forth as it were their own blood, as when one undertakes a long journey to get some support, lie is almost lifeless when he reaches the distant hospital. As, then, the Jews nowhere found food, the Prophet says that they sought bread with their life, that is, at the hazard of life. This is the view I prefer. He then adds, For the dryness of the wilderness . What has the sword to do with wilderness? We see that this is wholly unsuitable; there was then no reason why interpreters should pervert this word. But what he calls the dryness of the wilderness was the want by which the people were distressed, as though they were in the wilderness. This is said by way of comparison, — that on account of the dryness of the desert, that is, on account of sterility, they were under the necessity of exposing their life to death, only that they might anywhere find bread. (230) It may also be, that the Prophet meant, that they were fugitives, and thus went in hunger through woods and forest, when they dared not to go forth into the open country lest the enemy should meet them. But what I have said is most suitable, that is, that they were so famished as though they were in a vast desert, and far away from every hospital, so that bread could nowhere be found. We now, then, perceive the meaning of the Prophet. He adds, — (230) The versions and the Targ. render the word, “sword;” and so do Gataker, Blayney, and Henderson. And by “the sword of the desert” are to be understood freebooters who carried swords and made incursions from desert places. At the risk of our life we got our bread, On account of the sword of the desert — Ed. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-9

Source

여기서 선지자는 백성이 생명을 걸고 양식을 구했다고 말한다. 음식은 실로 생명의 지지대이다. 왜 빵을 구하는가? 생명을 유지하기 위해서이다. 그러나 굶주린 자는 음식을 얻으려고 무모하게 달려들어 수천 가지 위험에 자신을 노출하며, 많은 노고로 자신을 지치게 한다. 이것이 생명을 걸고 빵을 구한다는 것이다. 즉 사람이 그저 열심히 수고하여 음식을 얻으려는 것뿐 아니라, 자신의 피를 쏟다시피 하는 것이다. 그는 덧붙여 광야의 가뭄(또는 광야의 칼) 때문이라고 한다. 선지자는 비교적으로 말한다. 광야의 극도의 황폐함 때문에, 즉 불모의 땅으로 인해, 그들은 어디서라도 빵을 얻으려고 생명을 죽음에 노출하지 않을 수 없었다. 또는 선지자가, 그들이 유랑자가 되어 공개 장소로 감히 나갔다가는 원수를 만날까 봐 두려워서 굶주린 채 숲과 산속을 헤맸다는 의미일 수도 있다.

원주석

10절 카드 ↗

Some read, “for tremors;” literally, “from the face of tremors.” Jerome renders it, “tempests,” but the word “burnings” is the most suitable; for he says that their skins were darkened, and he compares them to an oven. This metaphor often occurs in Scripture, “Though ye have been as among pots in the smoke, and deformed by blackness, yet your wings shall shine.” ( Psalms 68:14 .) God says that his people had contracted blackness, as though they had touched smoky pots, because they had been burnt as it were by many afflictions; for when we pine away in our evils, filthiness itself deforms us. But here he compares to an oven (which is the same thing) their skins or skin. He then says that the skin of every one was so wrinkled and darkened by blackness, that it was like an oven which is black through constant fire and smoke. The Prophet or whoever was the author of the 119 th Psalm, uses another comparison, that he was like a bottle or a bladder, contracted by the smoke, and had wrinkles together with blackness. (231) The meaning is, that there was a degrading deformity in the people, for they were so famished that no moisture remained in them; and when moisture fails, then paleness and decay follow; and then from paleness a greater deformity and blackness, of which the Prophet now speaks. Hence I have said, that the word “burnings” is the most proper. For, if we say tempests or storms, a tempest does not certainly darken the skin; and if we render it tremors or tremblings, this would be far remote; but if we adopt the word burnings, the whole passage will appear consistent; and we know, that as food as it were irrigates the life of man, so famine burns it up, as Scripture speaks also elsewhere. It follows, — (231) The word זלעפות , occurs in Psalms 11:6 , and in the singular number in Psalms 119:53 . The versions and the Targ. render it differently in the three places, for it is not found anywhere else. In Psalms 119:53 , it is rendered “horror” in our version, and this meaning suits the passage in Psalms 11:6 , and also this passage, — Our skins, like an oven they became black, Because of the horrors of famine (or, horrible famine.) The word for “skins” is in the plural number according to several copies, and the verb requires it to be so. — Ed . return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-10

Source

어떤 이들은 이 부분을 "두려움"으로 읽는다. 제롬은 "폭풍"으로 번역했다. 그러나 "불길" 또는 "작열"이 가장 적절한 단어이다. 선지자는 그들의 피부가 검게 되었다고 말하며, 화덕에 비유한다. 이 비유는 성경에서 자주 나타난다. "너희가 솥 사이에 누웠으나 비둘기 날개 같이 은을 입혔도다." 하나님은 자기 백성이 그을음 묻은 솥을 만진 것처럼 검게 되었다고 말씀하신다. 그것은 많은 고통으로 타버린 것처럼 된 것이다. 여기서 선지자는 모든 사람의 피부가 화덕처럼 쪼그라들고 검게 되었다고 말한다. 그 의미는 기근으로 인해 백성 안에 수분이 남지 않아 수치스럽게 흉한 모습이 되었다는 것이다. 수분이 없어지면 창백함과 쇠약함이 따라오고, 그로부터 더 큰 흉함과 검음이 온다.

원주석

11절 카드 ↗

He mentions here another kind of reproach, that women had been ravished in Jerusalem, and in other cities. (232) God had commanded chastity to be observed among his people. When, therefore, virgins and women were thus defiled, it was a thing extremely disgraceful. But the Prophet mentioned this also, in order that God might at length show himself propitious to his people after having been entreated. ( Deuteronomy 22:21 .) And he mentioned Sion rather than Jerusalem, — it was indeed to state a part for the whole; but that place, we know, had been chosen by God that his name might be there worshipped. Sion, then, was a holy place above any other; it was, in a word, the earthly dwelling of God. As, then, God had there his palace, that he might dwell in the midst of his people, it was a disgraceful sight in the extreme to see women ravished there, for the temple of God was thus violated. It was not only a thing disgraceful to the people, that women were thus ravished, but it was a filthy profanation of God’s worship, and therefore sacrilegious. We now see the design of the Prophet. He mentions also the cities of Judah, but with reference to the same thing. It follows — (232) There is here a delicate word for a disgraceful act. The words literally are, — Women in Sion they humbled (or, were humbled,) And virgins in the cities of Judah. It is humbled by the Sept . and Vulg. “And” before “virgins” is supplied by the Vulg. and Syr. — Ed. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-11

Source

선지자는 여기서 또 다른 종류의 치욕을 언급하는데, 예루살렘과 다른 성읍들에서 여인들이 욕보임을 당했다는 것이다. 하나님은 자기 백성 가운데 정결함이 지켜지도록 명하셨다. 그러므로 처녀들과 여인들이 이처럼 더럽혀지는 것은 극도로 치욕스러운 일이었다. 선지자는 예루살렘보다 시온을 특별히 언급한다. 전체를 나타내는 부분으로 사용하는 것이지만, 그 장소가 하나님이 자신의 이름을 예배하도록 선택하신 곳임을 우리는 안다. 시온은 다른 어느 곳보다 거룩한 장소였다. 말하자면 하나님의 지상의 궁전이었다. 따라서 하나님이 자기 백성 가운데 거하시는 궁전이 있는 그곳에서, 여인들이 욕보임을 당하는 광경은 극도로 치욕스러운 것이었다. 이것은 백성에게만 치욕스러운 것이 아니라, 하나님 예배에 대한 더러운 신성 모독이었으므로 신성을 범하는 행위였다.

원주석

12절 카드 ↗

The beginning of the verse may be explained in two ways. All render thus, “The princes have been slain by their hand,” that is, of their enemies. But I wonder how it never occurred to them, that it was far more grievous, that they were slain by their own hand. I certainly do not doubt but that the Prophet says here, that some of the princes had laid violent hands on themselves. For it would be a frigid expression, that the princes were hung by the hand of enemies; but if we read, that the princes were hung by their own hand, this would be far more atrocious, as we have before seen that even women, excelling in humanity, devoured their own offspring. So he says now that princes were hung, not by enemies, for it was a common thing for the conquered to be slain by their enemies, and be also hung by way of reproach; but the Prophet, as it appears to me, meant to express something more atrocious, even that the miserable princes were constrained to lay violent hands on themselves. (233) He adds, that the faces of the aged were not honored ; which is also a thing not natural; for we know that some honor is always rendered to old age, and that time of life is commonly regarded with reverence. When, therefore, no respect is shown to the aged, the greatest barbarity must necessarily prevail. It is the same, then, as though the Prophet had said that the people had been so disgracefully treated, that their enemies had not even spared the aged. We also now understand why he adds this, for it would have otherwise appeared incredible, that the princes hung themselves by their own hand. But he here intimates that there was no escape for them, except they in despair sought death for themselves, because all humanity had disappeared. It follows, — (233) The most obvious meaning of the words is, that princes were hung or suspended by the hand, and not by the neck. Such a punishment is not recorded as having been then practiced; but it may have been a barbarity resorted to by the Chaldeans. This seems to be the meaning conveyed by the versions and the Targ., — Princes were by their hand hung up, The persons of the aged were not honored. — Ed. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-12

Source

이 구절의 시작 부분은 두 가지 방법으로 해석될 수 있다. 모두 "방백들이 그들의 손에 달렸다"고 번역하는데, 이는 원수들의 손에 달렸다는 의미이다. 그러나 방백들이 자신의 손에 달렸다는 것이 훨씬 더 처참한 표현이 아닌지 의아하다. 나는 선지자가 여기서 방백들 일부가 스스로 폭력을 가했다는 것을 말한다는 것을 의심하지 않는다. 원수들에게 매달리는 것은 정복당한 자들에게 일반적인 일이지만, 선지자는 이보다 더 잔혹한 것을 표현하려 했을 것이다. 방백들이 스스로 목숨을 끊지 않을 수 없는 처지에 몰렸다는 것이다. 어머니들조차 자기 자녀를 잡아먹었다는 것을 우리는 이미 보았다. 그는 또한 노인들의 얼굴을 존중하지 않는다고 덧붙이는데, 이 역시 자연스럽지 않은 일이다. 노인에게는 언제나 어떤 경의가 표해지며, 그 나이는 일반적으로 존경으로 여겨지기 때문이다. 따라서 노인에 대한 경의가 없을 때는 극도의 야만성이 지배함을 알 수 있다. 그러므로 선지자는 방백들이 스스로 목을 맸다는 것이 믿기 어렵게 보일 수 있다는 것을 알기에, 노인들에게도 인간성이 사라졌다고 말함으로써 그 개연성을 높이고 있다.

원주석

13절 카드 ↗

I cannot proceed farther now. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-13

Source

선지자는 여기서 더 이상 계속 말할 수 없다고 간단히 언급한다. 이 절에 대한 주석은 다음으로 미루어진다.

원주석

14절 카드 ↗

Here the Prophet briefly shews that the city was reduced to ruins, so that nothing but desolation could be seen there. For when cities are inhabited, judges sit at the gate and young men exercise themselves in lawful pursuits; but he says that there were no judgments; for at that time, as it is well known, they were wont to administer justice and to hold assemblies at the gates of cities. It was then the same as though all civil order had been abolished. Then he adds, the young men had ceased from their own beating or musical songs. The meaning is, that there was so great a desolation in the city, that, it was no more a city. For men cannot dwell together without laws and without courts of justice. Where courts of justice are closed up, where laws are mute, where no equity is administered, there barbarity prevails, which is worse than solitude; and where there are no assemblies for legitimate amusements, life becomes brutal, for we know that man is a sociable being. By these words, then, the Prophet shews that a dreadful desolation appeared in the city after the people had gone into exile. And among the Chaldeans, and in Assyria, they had not their own judges nor any form of government, for they were dispersed and scattered, and that designedly, that they might not unite together any more; for it was the purpose of the Chaldeans to obliterate by degrees the very name of the people; and hence they were not there formed into a community. So justly does the Prophet deplore their desolation even in exile. It follows, — return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-14

Source

선지자는 여기서 성읍이 폐허로 전락하여 황폐함만이 보인다는 것을 간략하게 말한다. 성읍이 사람이 살고 있을 때는 재판관이 성문에 앉고 청년들이 합법적인 행동에 종사한다. 그러나 그는 재판이 없어졌다고 말한다. 당시에는 성읍 문에서 공의를 행하고 집회를 열었기 때문이다. 이것은 모든 시민 질서가 폐지된 것과 같다. 그는 또한 청년들이 자신들의 악기 연주와 노래를 그쳤다고 말한다. 성읍이 더 이상 성읍이 아니라는 것을 의미한다. 사람들은 법과 법원 없이는 함께 살 수 없다. 법원이 폐쇄되고, 법이 침묵하고, 공의가 행해지지 않는 곳에는 야만성이 지배한다. 합법적인 오락을 위한 모임도 없는 곳에서 삶은 짐승과 같아진다. 인간은 사회적 존재이기 때문이다. 그러므로 선지자는 이 말들을 통해 백성이 유배를 가고 난 후 성읍에 두려운 황폐함이 나타났음을 보여준다.

원주석

15절 카드 ↗

He pursues the same subject, but he seems more clearly to explain what he had briefly stated in the preceding verse, when he says that all joy of the heart had ceased, and that all the dances were turned into mourning (234) We know that life is more bitter than death when men are in constant mourning; and truly where there is no hilarity, that state of life is worse than death. And this is what the Prophet now means by saying that all joy had ceased, and that all dances were converted into mourning. (234) The words ought rather to be thus rendered, — Turned into mourning was our piping. The word does not mean dancing, but playing on some fistular instrument. — Ed. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-15

Source

선지자는 같은 주제를 이어가지만, 앞 구절에서 간략히 말한 것을 더 분명하게 설명하는 것 같다. 마음의 모든 기쁨이 그쳤고 모든 춤이 애통으로 변했다고 말한다. 기쁨이 없는 삶은 죽음보다 더 쓴 것임을 우리는 안다. 기쁨이 없는 삶은 죽음보다 나쁜 상태이다. 따라서 선지자는 지금 모든 기쁨이 그쳤고, 모든 춤이 애통으로 변했다고 말한다.

원주석

16절 카드 ↗

By the crown of the head he no doubt understands all those ornaments by which that people had been adorned. They had a kingdom and a priesthood, which were like two luminaries or two precious jewels; they had also other things by which the Lord had adorned them. As, then, they were endued with such excellent things, they are said to have borne a crown on their head But a crown was not only taken for a diadem, — it was also a symbol of joy and of honor; for not only kings then wore crowns, but men were crowned at weddings and feasts, at games also, and theatres. The Prophet, in a word, complains, that though many ornaments did belong to the people, yet now they were denuded of them all: The crown , he says, has fallen from our head (235) He then exclaims, Woe to us now, for we have sinned! Here he sets forth an extreme misery, and at the same time shews that all hope of restoration was taken away. He, however, mentions the cause, because they had done wickedly By saying this he did not intend to exasperate their sorrow, so that they who were thus afflicted might murmur against God; but, on the contrary, his object was to humble the afflicted, so that they might perceive that they were justly punished. It is the same as though he had summoned them as guilty before the tribunal of God, and pronounced in one word that they justly suffered or sustained so grievous a punishment; for a just God is an avenger of wickedness. We hence conclude, that when he said yesterday that the fathers who had sinned were dead, and their iniquity was borne by their children, he did not so speak as to exempt the living from all blame; for here he condemns them and includes himself in the number. But I explained yesterday the meaning of that verse; and here the Prophet ingenuously confesses that the people were justly punished, because they had by their sins provoked the wrath of God. And this doctrine ought to be carefully observed; because when we are pressed down by adversities, Satan will excite us to sorrow, and at the same time hurry us on to rage, except this doctrine comes to our minds, that we have to do with God, who is a righteous Judge. For the knowledge of our sins will tame our pride and also check all those clamorous complaints, which the unbelieving are wont to utter when they rise up against God. Our evils, then, ought to lead us to consider God’s judgment and to confess our sins; and this was the end which our Prophet had in view. It follows, — (235) The words are, — Fallen has the crown of our head. Then the “woe” in the next line is only declarative, — Woe is now to us, because we have sinned. The particle “now” is omitted in our version. — Ed . return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-16

Source

선지자는 '면류관'이라는 말로 그 백성이 갖추었던 모든 영광스러운 것들을 의미한다. 그들에게는 두 개의 광명체 혹은 귀한 보석 같은 왕국과 제사장직이 있었다. 하나님이 그들을 꾸미신 다른 것들도 있었다. 그러므로 그들은 머리에 면류관을 쓴 것으로 묘사된다. 그러나 면류관은 단지 왕관만을 의미하는 것이 아니라, 기쁨과 명예의 상징이기도 했다. 왕들만이 아니라 결혼식과 잔치에서, 경기장에서도 면류관을 썼다. 선지자는 한마디로 모든 영광이 벗겨졌다는 것을 탄식한다. "우리의 면류관이 떨어졌으니 슬프도다 우리가 범죄하였나이다!" 그는 여기서 극도의 비참함을 표현하면서 동시에 모든 회복의 소망이 사라졌음을 보여준다. 그러나 그는 그 원인을 언급한다. 그들이 죄를 지었기 때문이다. 이것을 말함으로써 선지자는 고통받는 자들을 더욱 괴롭히려는 것이 아니다. 오히려 그는 고통받는 자들을 겸비하게 하여 자신들이 정당하게 형벌받음을 깨닫게 하려는 것이다. 이는 마치 그들을 하나님의 법정 앞에 세우고, 그들이 이토록 무거운 형벌을 받는 것이 옳다는 것을 한마디로 선언하는 것과 같다. 의로우신 하나님은 악을 갚으시는 분이시기 때문이다.

원주석

17절 카드 ↗

He connects sorrow here with the acknowledgment of sin, that the people under the pressure and agony of sorrow might apply their minds so as to consider their own sins. At the same time the Prophet, no doubt, includes here all that we have already observed, as though he had said that the people were not without reason wearied with sorrow, for they had ample and manifold reasons for their grief. For this reason, he says, that is, we do not exceed a due measure in our sorrow, for our afflictions are not ordinary, so that our grief cannot be moderate; but as we are come to an extremity, it cannot then be but our minds should be overwhelmed with sorrow. As, then, the curse of God appeared everywhere, he says that this was the cause of the fainting heart; and he says also, Therefore were our eyes darkened. This is a common metaphor, that the eyes become dim through sorrow; for the senses through sorrow are blunted. Hence it is that the sight of the eyes is injured; and David especially makes use of this mode of speaking. Our Prophet then says that the eyes were darkened, because their grief was, as it were, deadly. It follows — return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-17

Source

선지자는 자신의 고통의 인식을 죄의 고백과 연결한다. 백성이 고통과 괴로움으로 짓눌려 있을 때, 자신의 죄를 돌아보도록 마음을 모으게 하기 위함이다. 선지자는 의심할 여지 없이 이전에 이미 언급한 모든 것을 포함한다. 마치 "우리가 슬픔으로 적당한 한도를 넘은 것이 아니다"라고 말하는 것 같다. 우리의 고통이 보통이 아니므로 우리의 슬픔도 보통일 수 없다. 그러므로 우리 마음이 슬픔으로 넘치지 않을 수 없다. 하나님의 저주가 어디서나 나타났으므로, 그는 이것이 마음이 상한 원인이라고 말한다. 그는 또한 눈이 어두워졌다고 말한다. 이것은 슬픔으로 눈이 흐려진다는 일반적인 비유이다. 슬픔으로 감각이 무뎌지기 때문이다. 따라서 눈의 시력도 손상된다. 다윗도 이런 표현 방식을 자주 사용한다. 선지자는 눈이 어두워진 것을 슬픔이 거의 죽음과 같기 때문이라고 말한다.

원주석

18절 카드 ↗

Though he had in general included all kinds of evils, he yet mentions now the principal cause of sorrow, that mount Sion had lost its beauty and its excellency. For that place had been chosen by God, as though he had descended there from heaven, that he might dwell there; and we know also that its beauty is spoken of in high terms. For there the face of God shone forth, as Moses and the Prophets often speak. It was then an extremely sad change, that as God had dwelt in mount Sion, foxes should lodge there as in a deserted cave. For on mount Sion was the tabernacle or the sanctuary; and God says that it was the tabernacle of meeting, מועד , moud , because there he wished to hold intercourse with his people. As, then, that place included God and his Church, it was, as I have said, a dreadful and monstrous thing, that it had become so desolate, that foxes succeeded in the place of God and the faithful. It was not, then, without reason that Jeremiah, after having spoken of so many and so bitter calamities, mentioned this as the chief, that mount Sion was reduced to desolation, so that foxes ran there hither and thither (236) For as it is the principal thing, and as it were the chief of all blessings, to be counted God’s people, and to have a familiar access to him, so in adversities nothing is so sad as to be deprived of God’s presence. When David testified his gratitude to God, because he had been enriched by every kind of blessing, he added this, “I shall dwell in the house of God.” ( Psalms 23:6 .) For though he had spoken of wealth and riches and of the abundance of all things, yet he saw that his chief happiness was to call on God together with the faithful, and to be deemed one of his people. So, also, on the other hand, the Prophet here shews that nothing can be sadder to the godly than when God leaves his dwelling and makes it desolate, in order to terrify all who may see it. This had been predicted to them by Jeremiah himself, as we have seen in the seventh chapter of his prophecies, “Go ye to Shiloh,” he said, where the ark of the covenant had long been; though that place had been a long time the habitation of God, yet it was afterwards rejected with great disdain. Jeremiah then declared to the Jews, while they were yet in safety, that such would be the condition of Jerusalem; but his prophecy was not believed. He now, then, confirms, by the event, what he had predicted by God’s command, when he says that mount Sion was become the den of foxes. It follows, — (236) Some connect this verse with the foregoing, as a special reason why their eyes were darkened, — 17. For this become faint did our heart; For these things darkened were our eyes, 18. Yea, for mount Sion, which is desolate; Foxes have walked through it. “This” was the “woe” which sin had brought; and “these things” were the various things which he had previously stated, but the desolation of mount Sion was the chief cause of sorrow. Others take this verse by itself, as it is done by the Sept., where על is rendered “on,” and ש for אשר , is translated “because,” — On mount Sion, because it has become desolate, Foxes have walked in (or through) it. If על be rendered concerning, or, as to, or, with regard to, the best construction would be the following, — As to mount Sion, which has become desolate, Foxes have walked in it (or, traversed it.) — Ed return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-18

Source

그는 일반적으로 모든 종류의 악을 포함하면서도, 이제 주된 슬픔의 원인을 언급한다. 시온 산이 그 아름다움과 탁월함을 잃었다는 것이다. 하나님이 마치 하늘에서 내려오신 것처럼 그 장소를 선택하셨으며, 그 아름다움이 높이 칭송된다. 시온 산에는 장막 또는 성소가 있었다. 하나님은 그것을 만남의 장막이라고 하셨는데, 그곳에서 자기 백성과 교통하기를 원하셨기 때문이다. 따라서 그 장소에 하나님과 교회가 있었는데, 황야의 굴처럼 여우들이 거하게 되었다는 것은 말할 수 없이 두렵고 끔찍한 것이었다. 그러므로 예레미야가 이처럼 많고 쓴 재앙들을 말한 후, 시온 산이 황폐하여 여우들이 그곳을 헤맨다는 것을 주된 슬픔으로 언급하는 것은 이유가 없지 않다. 하나님의 백성으로 여겨지고 그분께 친밀하게 나아갈 수 있다는 것이 모든 복의 주된 것이듯이, 역경에서도 하나님의 임재를 잃는 것보다 더 슬픈 것은 없다. 다윗도 감사를 표현할 때, 모든 부와 모든 것의 풍요를 말한 후 "내가 여호와의 집에 영원히 살겠다"고 덧붙였다. 반면에 선지자는 하나님이 자신의 거처를 떠나 황폐하게 만드는 것보다 경건한 자들에게 더 슬픈 것은 없다는 것을 보여준다.

원주석

19절 카드 ↗

The Prophet here raises up his eyes to God, and, by his example, he encourages all the godly, that they might not cease, notwithstanding their extreme calamities, to look to God, as we find in the hundred and second Psalm, where the Psalmist speaks of the destruction of the city of Jerusalem. Indeed the subject of that psalm is similar to that of this chapter; nor is there a doubt but that it was composed when the people, as it clearly appears, were in exile in Babylon. There the Psalmist, after having spoken of the ruin of the city, and calamities of the people, says, that the heavens were growing old and wasting as it were with rottenness, together with the whole world; but he afterwards adds, “But thou, O Lord, remainest perpetually.” ( Psalms 102:26 .) At the same time he speaks more clearly than Jeremiah, for he applies his doctrine to the consolation of the Church, “Children’s children,” he says, “shall inhabit it.” Hence, from the perpetuity and immutability of God, he infers the perpetuity of the Church. This is not done by Jeremiah, though it is implied; and for this reason, no doubt, he exclaims, that God dwells for ever, and that his throne remains fixed in all ages, or through all ages. For when we fix our eyes on present things, we must necessarily vacillate, as there is nothing permanent hi the world; and when adversities bring a cloud over our eyes, then faith in a manner vanishes, at least we are troubled and stand amazed. Now the remedy is, to raise up our eyes to God, for however confounded things may be in the world, yet he remains always the same. His truth may indeed be hidden from us, yet it remains in him. In short, were the world to change and perish a hundred times, nothing could ever affect the immutability of God. There is, then, no doubt but that the Prophet wished to take courage and to raise himself up to a firm hope, when he exclaimed, “Thou, O God, remainest for ever.” By the word sitting or remaining, he doubtless meant that the world is governed by God. We know that God has no body, but the word sitting is to be taken metaphorically, for He is no God except he be the judge of the world. This, also, he expresses more clearly, when he says, that God’s throne remains through all ages. The throne of God designates the government of the world. But if God be the judge of the world, then he doeth nothing,, or suffereth nothing to be done, but according to his supreme wisdom and justice. (237) We hence see, that inasmuch as the state of present things, as thick darkness, took away all distinction, the Prophet raises up his eyes to God and acknowledges him as remaining the same perpetually, though things in the world continually change. Then the throne of God is set in opposition to chance or uncertain changes which ungodly men dream of; for when they see things in great confusion in the world, they say that it is the wheel of fortune, they say that all things happen through blind fate. Then the Prophet, that he might not be cast down with the unbelieving, refers to the throne of God, and strengthens himself in this doctrine of true religion, — that God nevertheless sits on this throne, though things are thus confounded, though all things fluctuate; yea, even though storms and tempests mingle as it were heaven and earth together, yet God sits on his throne amidst all such disturbances. However turbulent, then, all the elements may be, this derogates nothing from the righteous and perpetual judgment of God. This is the meaning of the words; and hence fruit and benefit may be easily gathered. It. follows, — (237) The words literally are, — Thou Jehovah for ever sittest, Thy throne is from generation to generation. Sitting is the posture of a judge, and the reference here is to Jehovah, not as to his essence or existence, but as to his judicial office. — Ed . return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-19

Source

선지자는 여기서 눈을 하나님께로 들고, 자신의 예로써 모든 경건한 자들을 격려하여, 극도의 재앙 속에서도 하나님을 바라보기를 멈추지 않도록 한다. 이는 102편 시편에서와 같은데, 그 시편은 예루살렘 멸망에 대해 말한다. 시편 기자는 성읍의 파괴와 백성의 재앙에 대해 말한 후, 하늘이 낡아져 썩어가는 것처럼 전 세계와 함께 썩어간다고 말하지만, 덧붙이기를 "그러나 주여, 주는 영원히 계시도다"라고 한다. 한편 그는 더 명확하게 그 교훈을 교회의 위로에 적용한다. 그러므로 하나님의 영원성과 불변성으로부터 교회의 영속성을 추론한다. 예레미야는 이것을 하지 않지만, 그것이 암시되어 있다. 따라서 그는 분명히 하나님이 영원히 거하시고 그의 보좌가 대대로 굳게 선다고 외친다. 현재의 것들에 눈을 고정할 때 우리는 흔들리지 않을 수 없다. 세상에는 영구적인 것이 없기 때문이다. 역경이 우리 눈 앞을 가릴 때 믿음은 어느 의미에서 사라지며, 적어도 우리는 크게 흔들리고 당황한다. 이제 그 해결책은 눈을 하나님께로 들어올리는 것이다. 세상에서 아무리 혼란스러운 일이 있어도, 그분은 항상 동일하게 계신다. 그분의 진리는 우리에게 숨겨질 수 있으나 그분 안에 남아 있다. 따라서 선지자는 하나님의 불변성을 굳게 잡으려 할 때 확신을 얻고 확고한 소망으로 자신을 일으켜 세웠다.

원주석

20절 카드 ↗

He seems, indeed, here to expostulate with God; but the faithful, even when they patiently bear their evils, and submit to God’s scourges, do yet familiarly deposit their complaints in his bosom, and thus unburden themselves. We see that David prayed, and no doubt by the real impulse of the Spirit, and at the same time expostulated, “Why dost thou forget me perpetually?” ( Psalms 13:1 .) Nor is there a doubt but that the Prophet took this complaint from David. Let us, then, know, that though the faithful sometimes take this liberty of expostulating with God, they yet do not put off reverence, modesty, submission, or humility. For when the Prophet thus inquired why God should for ever forget his people and forsake them, he no doubt relied on his own prophecies, which he knew had proceeded from God, and thus he deferred his hope until the end of the seventy years, for that time had been prefixed by God. But it was according to human judgment that he complained in his own person, and in that of the faithful, that the affliction was long; nor is there a doubt but that he dictated this form of prayer to the faithful, that k might be retained after his death. He, then, formed this prayer, not only according to his own feeling, and for the direction to those of his own age; but his purpose was to supply the faithful with a prayer after his own death, so that they might flee to the mercy of God. We now, then, perceive how complaints of this kind ought to be understood, when the prophets asked, “How long?” as though they stimulated God to hasten the time; for it cannot be, when we are pressed down by many evils, but that we wish help to be accelerated; for faith does not wholly strip us of all cares and anxieties. But when we thus pray, let us remember that our times are at the will and in the hand of God, and that we ought not to hasten too much. It is, then, lawful for us on the one hand to ask God to hasten; but, on the other hand, we ought to check our impatience and wait until the suitable time comes. Both these things the Prophet no doubt joined together when he said, Why shouldest thou, perpetually forget us and forsake us? (238) We yet see that he judged according to the evils then endured; and doubtless he believed that God had not forsaken his own people nor forgotten them, as no oblivion can happen to him. But, as I have already said, the Prophet mentioned these complaints through human infirmity, not that men might indulge themselves in their own thoughts, but that they might ascend by degrees to God and overcome all these temptations. It follows, — (238) Why shouldest thou to the end forget us — Forsake us for the length of our days? “To the end,” or perpetually, and “the length of our days,” are the same. The length of days, as it appears from Psalms 23:6 , means the extent of the present life; the phrase is there used as synonymous with all the days of one’s life. Might not the Prophet here refer to the life of those then living? As to restoration after seventy years, he could have had no doubt. He seems to have pleaded for the restoration of the generation then living. — Ed . return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-20

Source

선지자는 여기서 하나님과 다투는 것처럼 보이지만, 신자들도 자신의 고통을 참고 하나님의 징계에 복종하면서도, 친밀하게 자신의 탄원을 그분의 품에 의탁하고 그리하여 자신을 가볍게 한다. 다윗도 이처럼 의심할 여지 없이 성령의 실제적인 충동으로 기도하면서 "나의 하나님, 나의 하나님, 어찌하여 나를 버리셨나이까!"라고 탄원했다. 그러므로 신자들이 하나님과 이처럼 다투는 자유를 취할 때도, 그들은 경외, 절도, 굴복, 겸손을 잃지 않는다는 것을 알아야 한다. 선지자가 자신의 이름으로, 그리고 신자들의 이름으로 어찌하여 하나님이 영원히 자기 백성을 잊으시고 그들을 버리시느냐고 물을 때, 그는 의심할 여지 없이 자신이 하나님으로부터 나온 것을 안 자신의 예언들을 의지했으며, 하나님이 정하신 그 70년의 끝까지 자신의 소망을 미루었다. 그러나 그는 인간의 판단에 따라 이 고통이 길다고 불평했으며, 그는 죽은 후에도 신자들이 이 기도 형식을 보존하도록 그들에게 지시하기 위해 이것을 기록했다.

원주석

21절 카드 ↗

The Prophet shews, in this verse, that the remedy is in God’s hand whenever he is pleased to succor his people. He, then, exalts here the power of God, as though he had said, that God is not without power, but that he can, whenever he pleases, help his people. This is not, indeed, a sufficient ground for confidence, yet it is the beginning of hope; for whence is it that despair weakens us, so that we cannot call on God? because we think that it is all over with us; and whence is this? because we impiously confine the power of God; nay, we in a manner, through our unbelief, repel his power, which would otherwise be exerted in our behalf. As, then, we thus close the door against God, when we extenuate his power, and think that our evils will prevail; it is, therefore, as I have said, the beginning of hope to believe that all the issues of death are in God’s hand, and that were we a hundred times swallowed up, yet he, by stretching forth his hand to us, can become the author of salvation to us at any moment. This is now the argument which the Prophet handles, when he says, Turn us, O Jehovah, and we shall be turned; that is, “If thou, O Jehovah, be pleased to gather us, salvation is already certain to us.” And he does not speak here of repentance. There is, indeed, a twofold turning or conversion of men to God, and a twofold turning of God to men. There is all inward turning when God regenerates us by his own Spirit; and turning with respect to us is said to be the feeling of true religion, when, after having been alienated from him, we return to the right way and to a fight mind. There is also all exterior turning as to God, that is, when he so receives men into favor, that his paternal favor becomes apparent; but the interior turning of men to God takes place when they recover life and joy. Of this second turning, then, does the Prophet now speak, Turn us, O Jehovah, and we shall be turned; that is, If thou, Jehovah, lookest on us, our condition will immediately become prosperous, for in thy hand there is a sure salvation for us.” As, then, the Jews were at that time like the dead, the Prophet says, that if it pleased God to gather them, they could in a moment, as they say, have been restored, as it is said also in the Psalms, “Thou takest away life, and all things change; send forth thy Spirit, and renew the face of the earth.” ( Psalms 104:29 .) As, then, God renews the face of the earth and restores it by only looking at it, hence now the Prophet says, that the Jews, though they had been destroyed, could yet be immediately restored, if it were the will of God to receive them into favor. (239) He adds, Renew our days as of old . This is an explanation of the former clause — the renewing of days was restoration to their former state. God had been for many ages the deliverer of his people; under David had been their greatest happiness; under Solomon also they had greatly flourished; but from the time when God had redeemed his people, he had given, as we know, many and constant proofs of his favor and mercy. As, then, God’s goodness had, by so many evidences been made conspicuous, the Prophet now says, Renew our days as formerly, that is, “Restore us to that happiness, which was formerly a testimony of thy paternal favor towards thy people.” We now then perceive the meaning of the Prophet. But it ought to be noticed, that he grounds his hope on the ancient benefits of God; for as God had formerly redeemed his people, had often helped the miserable, had poured forth on them, posterity fullness of blessings, hence the Prophet encourages himself to entertain good hope, and suggests also to others the same ground of confidence. We see that this was done often by David; for whenever he mentions ancient testimonies of God’s favor towards his people, he hence gathered, that God would extend the same goodness and kindness to posterity. It follows, — (239) The meaning of this sentence is,” says Grotius, “Restore us to thy favor, that we may be restored to our ancient state.” This being evidently the meaning, the rendering ought to be this, — Restore us, O Jehovah, to thyself, that we may be restored. And as Calvin, as well as Grotius, says, the following line is a confirmation, — Renew our days as of old. — Ed . return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lam-5-21

Source

선지자는 이 구절에서 구원의 방법이 하나님의 손에 있음을 보여준다. 그분이 자기 백성을 구원하시기를 기뻐하실 때마다 그 방법이 그분 안에 있다고 말한다. 이것은 확신의 충분한 근거가 아니지만, 소망의 시작이다. 절망이 우리를 약하게 하여 하나님께 부르짖지 못하게 하는 것은 어디서 오는가? 우리가 이제 다 끝났다고 생각하기 때문이다. 이것은 어디서 오는가? 우리가 불경건하게 하나님의 능력을 제한하기 때문이다. 오히려 우리는 우리의 불신앙으로 그분의 능력을 물리쳐, 달리 우리를 위해 발휘될 그 능력을 막는다. 따라서 내가 말했듯이, 죽음의 모든 출구가 하나님의 손에 있으며 우리가 백 번 삼켜진다 할지라도 그분이 우리에게 손을 뻗어 어느 순간이라도 우리의 구원자가 되실 수 있다고 믿는 것이 소망의 시작이다. 선지자가 "여호와여 우리를 주께로 돌이키소서 그리하시면 우리가 주께로 돌아오겠나이다"라고 말할 때, 이것은 내적인 회개에 대해 말하는 것이 아니다. 하나님이 즐거워하시어 우리를 모으신다면 구원은 이미 확실한 것이라는 뜻이다. 그는 덧붙인다. "우리의 날들을 이전같이 새롭게 하소서." 이것은 앞 구절의 설명이다. 날들의 새로워짐은 이전 상태로의 회복을 의미한다. 하나님은 여러 세대에 걸쳐 자기 백성의 구원자가 되셨다. 다윗 아래서 그들의 행복이 가장 컸고, 솔로몬 아래서도 크게 번성했다. 그러나 하나님이 그 백성을 구속하신 때부터 그분의 은혜와 자비의 많은 증거를 주셨음을 우리는 안다. 선지자는 이처럼 과거에 하나님의 선하심이 나타난 것을 근거로 하여 좋은 소망을 품도록 격려하며, 다른 이들에게도 같은 확신의 근거를 제시한다.

원주석

22절 카드 ↗

The two words כי אם , ki am, are differently explained: some render them, “but if,” or “certainly if,” and thus separate the verse into two parts, “Surely if thou hast rejected us, thou art very angry;” but this is a forced meaning, not intended, as I think, by the Prophet. And these seem to have been compelled by necessity to pervert the Prophet’s words; because it appears hard simply to declare that the people had been wholly rejected by God. As, then, this harshness offended them, they contrived this comment, “If thou hast rejected us, thou art very angry.” But as I have said, this exposition I do not approve of, because it is a very forced one; and the greater part of interpreters follow what I stated in the first place, for they take כי אם , ki am , adversatively. The two particles are often connected together, and rendered, “though” or although, — “Though thou hast rejected us:” and hence the last verse has been repeated. For the Jews labor under this superstition, that when a book ends with a hard and severe sentence, or one containing a dreadful threatening, grating to the ears, in order to avoid the sad omen, they repeat the last verse but one. So they do at the end of Isaiah, and at the end of Malachi. As Isaiah says, “It shall be a horror (or abomination) to all flesh;” they therefore repeat the previous verse. So in Malachi; as he says, “Lest I come and smite the earth with a curse — חרם , cherem , ” they think that as he pronounces there an anathema, it is a sort of charm that may absorb this curse, to have the previous verse repeated after it. There is, then, no doubt but that they took this passage in the same sense, “Though thou hast rejected us,” etc. If this explanation be approved, we must hold that the Prophet here exceeded due limits, as also the faithful, in their prayers, do not always so restrain themselves, but that some heat bubbles up; for we see how David, in the Psalms, too often shewed this kind of feeling; and it is hence evident, that his mind was not always sufficiently calm. We must then say, that the Prophet was impelled by a turbulent feeling when he uttered these words. But כי אם , ki am , may also be rendered, “Unless,” or except’ and it is singular that no one has perceived this, though it be not an unsuitable meaning, “Except it may be thou rejecting hast rejected us, and hast become very angry with us,” or above measure angry; for עד מאד , od mad in Hebrew, means the same as above measure ( supra modum ) in Latin. Though the Prophet seems to speak doubtingly, by laying down t, his condition, there is vet no doubt but that he struggled against all unbelief, when he said, Except it may be; for he reasons from what is impossible, “Turn thou us to thee and we shall be turned, renew our days as formerly; except it may be thou hast rejected us:” but this was impossible. Then, as I have said, the Prophet here strengthens himself by setting up a shield against all the assaults of temptations when he says, Except it may be thou hast rejected us (240) But it cannot be that God will reject his people, and be so angry with them, as never to be reconciled. We hence see that the Prophet does not simply set down the condition, as though he said, “O God, if thou art to be perpetually angry with us, and wilt never be reconciled, it is there all over with our salvation; but if thou wilt be reconciled to us, we shall then entertain good hope.” No, the Prophet did not thus keep his own mind and the minds of others in suspense, but had a sure confidence as to God’s favor; for it cannot be that God will ever forsake those whom he has chosen, as Paul also shews in the eleventh chapter of the Epistle to the Romans. As it has so seemed good to the brethren, I will begin tomorrow the explanation of Ezekiel. (240) The particles, כי אם , seem to have the meaning of “except,” as in Genesis 32:26 , “except thou bless me.” But the exposition is too refined. The usual meaning of the particles is, but in truth, for surely, when indeed. See 1 Samuel 21:5 ; Proverbs 23:18 ; Exodus 22:23 . They are rendered here, “for,” by the Sept., Syr., and Arab; “but,” by the Vulg . , and “although,” by the Targ. The version of Blayney and Henderson is, “For surely.” The Prophet assigns a reason for his petition in the preceding verse; as though he had said, “I ask for restoration to thy favor and to our land, because thou hast clearly manifested thy rejection of us, and thy displeasure towards us.” For surely rejecting thou hast rejected us, Thou hast been wroth with us exceedingly, or, more literally, Thou hast foamed against us exceedingly. The first line here corresponds with the latter part of the previous verse, “Restore us to our land, and renew the ancient days,” — “Thou hast wholly rejected us.” He speaks of things as they were then. Then the last line in this verse bears a relation to the first part of the preceding verse, “Restore us to thy favor,” — “Thou hast been exceedingly displeased with us.” Thus, for displeasure he asked favor, and for repudiation, a restoration. — Ed . return to ' Top of Page ' Lamentations Lam 4 Lamentations Lam Ezekiel Ezk 1 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Lamentations 5". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ lamentations-5.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;bor

Pericope (part_of)

절 (explains)

bible-text/lam-5-22

Source

두 단어 키 임은 다르게 설명된다. 어떤 이들은 "만일 우리를 완전히 버리셨다면 우리를 향하여 심히 진노하시는 것입니다"라고 번역하여 이 구절을 두 부분으로 나눈다. 그러나 이것은 선지자가 의도하지 않은 강요된 의미이다. 대부분의 해석자들은 이 두 단어를 역접으로 취하여 "비록 주께서 우리를 완전히 버리셨을지라도"라고 번역한다. 유대인들은 이에 따른 미신도 있어서, 책이 귀에 거슬리는 가혹하고 엄중한 문장으로 끝날 때, 슬픈 징조를 피하기 위해 마지막 전 구절을 반복한다. 이는 이사야 끝에서도 말라기 끝에서도 그러하다. 이 본문에 대해서도 동일한 의미로 해석한다. 선지자가 지나친 감정에 충동받아 이 말을 했다고 볼 수도 있다. 다윗도 시편에서 이런 종류의 감정을 너무 자주 보여주어 그 마음이 항상 충분히 평온하지 않았음을 알 수 있다. 그러나 키 임은 "...하지 않는다면"이라는 조건으로도 번역될 수 있다. 선지자가 의심하며 말하는 것처럼 보이지만, 그는 불신앙에 맞서 싸우고 있다고 볼 수 있다. 그는 불가능한 것을 조건으로 제시함으로써 추론한다. "우리를 돌이키소서, 그리하면 우리가 돌아오겠습니다... 그것이 아니라면 주께서 우리를 완전히 버리신 것입니다." 그러나 이것은 불가능하다. 그러므로 선지자는 모든 시험의 공격에 맞서 방패를 들어올릴 때 자신을 강하게 한다. 그는 하나님이 자기 백성을 버리고 화해하지 않으실 만큼 진노하신다는 것이 불가능하기 때문이다. 이로써 우리는 선지자가 조건을 단순하게 제시하는 것이 아니라, 하나님의 은혜에 대한 확고한 확신을 가지고 있음을 안다. 하나님이 자신이 선택하신 자들을 결코 버리지 않으실 것이기 때문이다.

원주석

← 4장
바이블위키 biblewiki.net · PD/CC0 · status:draft (verified 승격은 사람만) · 요약은 구조 정보만 제공하며 본문 원문을 왜곡하지 않습니다 · Karpathy LLM Wiki 패턴