1~9절 카드 ↗
Hananiah's False Prophecy. . 1 And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, and in the fifth month, that Hananiah the son of Azur the prophet, which was of Gibeon, spake unto me in the house of the LORD , in the presence of the priests and of all the people, saying, 2 Thus speaketh the LORD of hosts, the God of Israel, saying, I have broken the yoke of the king of Babylon. 3 Within two full years will I bring again into this place all the vessels of the LORD 's house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon: 4 And I will bring again to this place Jeconiah the son of Jehoiakim king of Judah, with all the captives of Judah, that went into Babylon, saith the LORD : for I will break the yoke of the king of Babylon. 5 Then the prophet Jeremiah said unto the prophet Hananiah in the presence of the priests, and in the presence of all the people that stood in the house of the LORD , 6 Even the prophet Jeremiah said, Amen: the LORD do so: the LORD perform thy words which thou hast prophesied, to bring again the vessels of the LORD 's house, and all that is carried away captive, from Babylon into this place. 7 Nevertheless hear thou now this word that I speak in thine ears, and in the ears of all the people; 8 The prophets that have been before me and before thee of old prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence. 9 The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the LORD hath truly sent him. This struggle between a true prophet and a false one is said here to have happened in the beginning of the reign of Zedekiah, and yet in the fourth year, for the first four years of his reign might well be called the beginning, or former part, of it, because during those years he reigned under the dominion of the king of Babylon and as a tributary to him; whereas the rest of his reign, which might well be called the latter part of it, in distinction from that former part, he reigned in rebellion against the king of Babylon. In this fourth year of his reign he went in person to Babylon (as we find, Jeremiah 51:59 ; Jeremiah 51:59 ), and it is probable that this gave the people some hope that his negotiation in person would put a good end to the war, in which hope the false prophets encouraged them, this Hananiah particularly, who was of Gibeon, a priests' city, and therefore probably himself a priest, as well as Jeremiah. Now here we have, I. The prediction which Hananiah delivered publicly, solemnly, in the house of the Lord, and in the name of the Lord, in an august assembly, in the presence of the priests and of all the people, who probably were expecting to have some message from heaven. In delivering this prophecy, he faced Jeremiah, he spoke it to him ( Jeremiah 28:1 ; Jeremiah 28:1 ), designing to confront and contradict him, as much as to say, "Jeremiah, thou liest." Now this prediction is that the king of Babylon's power, at least his power over Judah and Jerusalem, should be speedily broken, that within two full years the vessels of the temple should be brought back, and Jeremiah, and all the captives that were carried away with him, should return; whereas Jeremiah had foretold that the yoke of the king of Babylon should be bound on yet faster, and that the vessels and captives should not return for 70 years, Jeremiah 28:2-4 ; Jeremiah 28:2-4 . Now, upon the reading of this sham prophecy, and comparing it with the messages that God sent by the true prophets, we may observe what a vast difference there is between them. Here is nothing of the spirit and life, the majesty of style and sublimity of expression, that appear in the discourses of God's prophets, nothing of that divine flame and flatus. But that which is especially wanting here is an air of piety; he speaks with a great deal of confidence of the return of their prosperity, but here is not a word of good counsel given them to repent, and reform, and return to God, to pray, and seek his face, that they may be prepared for the favours God had in reserve for them. He promises them temporal mercies, in God's name, but makes no mention of those spiritual mercies which God always promised should go along with them, as Jeremiah 24:7 ; Jeremiah 24:7 , I will give them a heart to know me. By all this it appears that, whatever he pretended, he had only the spirit of the world, not the Spirit of God ( 1 Corinthians 2:12 ), that he aimed to please, not to profit. II. Jeremiah's reply to this pretended prophecy. 1. He heartily wishes it might prove true. Such an affection has he for his country, and so truly desirous is he of the welfare of it, that he would be content to lie under the imputation of a false prophet, so that their ruin might be prevented. He said, Amen; the Lord do so; the Lord perform thy words, Jeremiah 28:5 ; Jeremiah 28:6 . This was not the first time that Jeremiah had prayed for his people, though he had prophesied against them, and deprecated the judgments which yet he certainly knew would come; as Christ prayed, Father, if it be possible, let this cup pass from me, when yet he knew it must not pass from him. Though, as a faithful prophet, he foresaw and foretold the destruction of Jerusalem, yet, as a faithful Israelite, he prayed earnestly for the preservation of it, in obedience to that command, Pray for the peace of Jerusalem. Though the will of God's purpose is the rule of prophecy and patience, the will of his precept is the rule of prayer and practice. God himself, though he has determined, does not desire, the death of sinners, but would have all men to be saved. Jeremiah often interceded for his people, Jeremiah 18:20 ; Jeremiah 18:20 . The false prophets thought to ingratiate themselves with the people by promising them peace; now the prophet shows that he bore them as great a good-will as their prophets did, whom they were so fond of; and, though he had no warrant from God to promise them peace, yet he earnestly desired it and prayed for it. How strangely were those besotted who caressed those who did them the greatest wrong imaginable by flattering them and persecuted him who did them the greatest service imaginable by interceding for them! See Jeremiah 27:18 ; Jeremiah 27:18 . 2. He appeals to the event, to prove it false, Jeremiah 28:7-9 ; Jeremiah 28:7-9 . The false prophets reflected upon Jeremiah, as Ahab upon Micaiah, because he never prophesied good concerning them, but evil. Now he pleads that this had been the purport of the prophecies that other prophets had delivered, so that it ought not to be looked upon as a strange thing, or as rendering his mission doubtful; for prophets of old prophesied against many countries and great kingdoms, so bold were they in delivering the messages which God sent by them, and so far from fearing men, or seeking to please them, as Hananiah did. They made no difficulty, any more than Jeremiah did, of threatening war, famine, and pestilence, and what they said was regarded as coming from God; why then should Jeremiah be run down as a pestilent fellow, and a sower of sedition, when he preached no otherwise than God's prophets had always done before him? Other prophets had foretold destruction did not come, which yet did not disprove their divine mission, as in the case of Jonah; for God is gracious, and ready to turn away his wrath from those that turn away from their sins. But the prophet that prophesied of peace and prosperity, especially as Hananiah did, absolutely and unconditionally, without adding that necessary proviso, that they do not by wilful sin put a bar in their own door and stop the current of God's favours, will be proved a true prophet only by the accomplishment of his prediction; if it come to pass, then it shall be known that the Lord has sent him, but, if not, he will appear to be a cheat and an impostor. return to ' Top of Page ' <a name="verses-10-17" class="com-number"
Pericope (part_of)
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pericope/per-jer-28-001 - part_of
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절 (explains)
bible-text/jer-28-1, bible-text/jer-28-2, bible-text/jer-28-3, bible-text/jer-28-4, bible-text/jer-28-5, bible-text/jer-28-6, bible-text/jer-28-7, bible-text/jer-28-8, bible-text/jer-28-9
Source
source-manifest/mhm— Matthew Henry Complete Commentary (PD)- evidence_grade: T_theological
하나냐의 거짓 예언과 예레미야의 응답.
이 충돌이 시드기야 왕 통치의 초기에 일어났다고 기록되는데, 4년 차라고도 명시된다. 처음 네 해는 그가 바벨론 왕의 지배 아래 조공을 바치며 다스렸으므로 통치의 초기 또는 전반부라 할 수 있다. 반면 나머지 기간은 바벨론에 반기를 든 후반부라 할 수 있다. 그 4년에 시드기야가 직접 바벨론을 방문했는데(렘 51:59), 이 방문이 백성에게 평화적 타결의 희망을 주었을 것이고, 거짓 선지자들은 그 희망을 부채질했다. 그 중 한 사람이 기브온 출신 하나냐였다. 기브온은 제사장 성읍이었으므로 그 역시 제사장이었을 가능성이 크다(예레미야처럼).
**I. 하나냐의 예언.** 그는 여호와의 집에서 공개적으로, 제사장들과 온 백성이 모인 엄숙한 자리에서, 하나님의 이름으로 이 예언을 선포했다. 예언을 전하면서 그는 예레미야를 정면으로 바라보며 그에게 말을 걸었는데(1절), 이는 사실상 "예레미야, 네가 거짓말을 하고 있다"는 선언이나 다름없었다.
예언의 내용은 이렇다. 바벨론 왕의 권세, 적어도 유다와 예루살렘에 대한 지배권이 속히 꺾일 것이고, 두 해 안에 성전 기물들이 돌아오며, 여고냐와 포로 된 유다 모두가 귀환할 것이라는 것이다(2-4절). 이에 반해 예레미야는 바벨론의 멍에가 더욱 단단히 조여들 것이며, 기물과 포로들은 70년 전에는 돌아오지 못한다고 예언했던 터였다.
이 거짓 예언과 참 선지자들의 메시지를 비교해 보면 그 차이가 뚜렷하다. 하나냐의 말에는 하나님의 선지자들의 담화에서 느껴지는 영적 생기, 위엄 있는 문체, 숭고한 표현이 전혀 없다. 무엇보다 결정적으로 빠진 것은 경건의 기운이다. 그는 번영이 돌아올 것이라고 자신 있게 말하지만, 회개하고 하나님께 돌아오라는 말, 하나님의 은혜를 받을 준비를 갖추라는 권면은 한 마디도 없다. 그는 하나님의 이름으로 세상적 복을 약속하면서도, 하나님이 언제나 그 복에 함께 약속하신 영적 축복에 대해서는 전혀 언급하지 않는다. 예레미야 24장 7절은 이렇게 말한다. "내가 그들에게 나를 알 마음을 줄 것이다." 이것으로 보아 하나냐가 무엇을 주장하든 간에, 그에게는 하나님의 영이 아니라 세상의 영만 있었음이 분명하다(고전 2:12). 그는 유익보다 기쁨을 주려 했다.
**II. 예레미야의 응답.** 첫째, 그는 하나냐의 말이 참이 되기를 진심으로 바랐다. 조국에 대한 애정이 깊고 동족의 안녕을 진정으로 원했기에, 그는 거짓 선지자라는 오명을 뒤집어쓰는 한이 있더라도 그들의 멸망만 막을 수 있다면 기꺼이 그러겠다고 여겼다. 그래서 그는 이렇게 말했다. "아멘! 여호와께서 그렇게 하소서. 여호와께서 네 예언한 말씀을 이루시기를 빕니다"(5-6절). 이는 예레미야가 예루살렘의 멸망을 예언하면서도 그것을 막아달라고 간절히 기도했던 것과 같은 맥락이다. 마치 그리스도께서 "아버지여, 가능하다면 이 잔을 내게서 거두소서" 하고 기도하시면서도 그것이 지나가서는 안 됨을 아셨던 것처럼(렘 18:20 참조; 렘 27:18 참조).
거짓 선지자들은 백성에게 평화를 약속함으로써 인기를 얻으려 했다. 그런데 예레미야는 자신이 그들의 선지자들 못지않게 백성을 사랑한다는 것을 보여 준다. 하나님께서 평화를 약속하라는 권한을 주시지 않았지만, 그는 평화를 간절히 바라고 기도했다. 백성들이 자기를 아첨하는 자들은 환영하고, 자신을 위해 중재하는 자는 핍박했으니 얼마나 어리석은 일인가!
둘째, 그는 사건의 결과에 호소하며 하나냐의 말이 거짓임을 논증했다(7-9절). 거짓 선지자들은 예레미야가 좋은 것은 전혀 예언하지 않고 언제나 재앙만 말한다고 비난했다. 이에 그는 이렇게 말한다. 이전 선지자들도 늘 그러했으니, 이것이 이상한 일도 아니고 그의 사명을 의심할 근거도 아니다. 옛 선지자들은 많은 나라와 강대국들에게 전쟁, 재앙, 역병을 담대히 선포했다. 그들이 두려움 없이 하나님의 메시지를 전했듯이, 예레미야도 그렇게 했을 뿐이다. 예전에도 재앙을 예언했다가 그 재앙이 오지 않은 경우가 있었지만, 그것이 선지자의 사명을 부정하지 않았다. 하나님은 은혜로우시고, 죄를 떠나는 자들에게서 진노를 거두실 준비가 되어 있으시기 때문이다(요나의 경우처럼).
그러나 평안을 예언하는 자는, 특히 하나냐처럼 '만일 그들이 스스로 문을 막지 않으면'이라는 필수 단서도 달지 않고 절대적·무조건적으로 예언하는 자는, 오직 그 예언의 성취를 통해서만 참 선지자로 인정받을 수 있다. 예언이 이루어지면 여호와께서 보내신 줄 알게 될 것이요, 이루어지지 않으면 거짓말쟁이요 사기꾼임이 드러날 것이다.
원주석
- 번역원본
commentary-section/mhm-jer-28-1-9(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
1~17절 카드 ↗
J E R E M I A H. CHAP. XXVIII. In the foregoing chapter Jeremiah had charged those prophets with lies who foretold the speedy breaking of the yoke of the king of Babylon and the speedy return of the vessels of the sanctuary; how here we have his contest with a particular prophet upon those heads. I. Hananiah, a pretender to prophecy, in contradiction to Jeremiah, foretold the sinking of Nebuchadnezzar's power and the return both of the persons and of the vessels that were carried away ( Jeremiah 28:1-4 ), and, as a sing of this, he broke the yoke from the neck of Jeremiah, Jeremiah 28:10 ; Jeremiah 28:11 . II. Jeremiah wished his words might prove true, but appealed to the event whether they were so or no, not doubting but that would disprove them, Jeremiah 28:5-9 . III. The doom both of the deceived and the deceiver is here read. The people that were deceived should have their yoke of wood turned into a yoke of iron ( Jeremiah 28:12-14 ), and the prophet that was the deceiver should be shortly cut off by death, and he was so, accordingly, within two months, Jeremiah 28:15-17 . return to ' Top of Page ' <a name="verses-1-9" class="com-number"
Pericope (part_of)
- part_of
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pericope/per-jer-28-002 - part_of
pericope/per-jer-28-003
절 (explains)
Source
source-manifest/mhm— Matthew Henry Complete Commentary (PD)- evidence_grade: T_theological
예레미야는 앞 장에서 바벨론 왕의 멍에가 곧 풀릴 것이라고, 또 성전 기물들이 속히 돌아올 것이라고 예언하는 자들을 거짓말쟁이로 꾸짖었다. 이 장에서는 그가 특정 선지자와 바로 그 문제를 두고 대면하는 장면이 펼쳐진다.
첫째, 하나냐라는 자가 스스로 선지자라 자처하며 예레미야의 말에 정면으로 반박한다. 그는 느부갓네살의 권세가 무너질 것이고, 포로로 끌려간 사람들과 성전 기물들이 속히 돌아올 것이라고 예언한다(1-4절). 그 표징으로 그는 예레미야의 목에서 멍에를 벗겨 부숴 버린다(10-11절).
둘째, 예레미야는 하나냐의 말이 이루어지기를 간절히 바란다고 답하면서도, 결국 사건의 결과가 그 말이 참인지 거짓인지를 증명할 것이라고 호소한다. 그것이 거짓임을 그는 의심하지 않는다(5-9절).
셋째, 속는 자와 속이는 자 양쪽 모두에게 운명이 선고된다. 속은 백성은 나무 멍에가 쇠 멍에로 바뀌는 형벌을 받게 되고(12-14절), 속인 선지자는 두 달도 채 못 되어 죽임을 당한다(15-17절).
원주석
- 번역원본
commentary-section/mhm-jer-28-intro(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
10~17절 카드 ↗
Hananiah Condemned. . 10 Then Hananiah the prophet took the yoke from off the prophet Jeremiah's neck, and brake it. 11 And Hananiah spake in the presence of all the people, saying, Thus saith the LORD ; Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within the space of two full years. And the prophet Jeremiah went his way. 12 Then the word of the LORD came unto Jeremiah the prophet, after that Hananiah the prophet had broken the yoke from off the neck of the prophet Jeremiah, saying, 13 Go and tell Hananiah, saying, Thus saith the LORD ; Thou hast broken the yokes of wood; but thou shalt make for them yokes of iron. 14 For thus saith the LORD of hosts, the God of Israel; I have put a yoke of iron upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon; and they shall serve him: and I have given him the beasts of the field also. 15 Then said the prophet Jeremiah unto Hananiah the prophet, Hear now, Hananiah; The LORD hath not sent thee; but thou makest this people to trust in a lie. 16 Therefore thus saith the LORD ; Behold, I will cast thee from off the face of the earth: this year thou shalt die, because thou hast taught rebellion against the LORD . 17 So Hananiah the prophet died the same year in the seventh month. We have here an instance, I. Of the insolence of the false prophet. To complete the affront he designed Jeremiah, he took the yoke from off his neck which he carried as a memorial of what he had prophesied concerning the enslaving of the nations to Nebuchadnezzar, and he broke it, that he might give a sign of the accomplishment of this prophecy, as Jeremiah had given of his, and might seem to have conquered him, and to have defeated the intention of his prophecy. See how the lying spirit, in the mouth of this false prophet, mimics the language of the Spirit of truth: Thus saith the Lord, So will I break the yoke of the king of Babylon, not only from the neck of this nation, but from the neck of all nations, within two full years. Whether by the force of a heated imagination Hananiah had persuaded himself to believe this, or whether he knew it to be false, and only persuaded them to believe it, does not appear; but it is plain that he speaks with abundance of assurance. It is no new thing for lies to be fathered upon the God of truth. II. Of the patience of the true prophet. Jeremiah quietly went his way, and when he was reviled he reviled not again, and would not contend with one that was in the height of his fury and in the midst of the priests and people that were violently set against him. The reason why he went his way was not because he had nothing to answer, but because he was willing to stay till God was pleased to furnish him with a direct and immediate answer, which as yet he had not received. He expected that God would send a special message to Hananiah, and he would say nothing till he had received that. I, as a deaf man, heard not, for thou wilt hear, and thou shalt answer, Lord, for me. It may sometimes be our wisdom rather to retreat than to contend. Currenti cede furori--Give place unto wrath. III. Of the justice of God in giving judgment between Jeremiah and his adversary. Jeremiah went his way, as a man in whose mouth there was no rebuke, but God soon put a word into his mouth; for he will appear for those who silently commit their cause to him. 1. The word of God, in the mouth of Jeremiah, is ratified and confirmed. Let not Jeremiah himself distrust the truth of what he had delivered in God's name because it met with such a daring opposition and contradiction. If what we have spoken be the truth of God, we must not unsay it because men gainsay it; for great is the truth and will prevail. It will stand, therefore let us stand to it, and not fear that men's unbelief or blasphemy will make it of no effect. Hananiah has broken the yokes of wood, but Jeremiah must make for them yokes of iron, which cannot be broken ( Jeremiah 28:13 ; Jeremiah 28:13 ), for (says God) " I have put a yoke of iron upon the neck of all these nations, which shall lie heavier, and bind harder, upon them ( Jeremiah 28:14 ; Jeremiah 28:14 ), that they may serve the king of Babylon, and not be able to shake off the yoke however they may struggle, for they shall serve him whether they will or no;" and who is he that can contend with God's counsel? What was said before is repeated again: I have given him the beasts of the field also, as if there were something significant in that. Men had by their wickedness made themselves like the beasts that perish, and therefore deserved to be ruled by an arbitrary power, as beasts are ruled, and such a power Nebuchadnezzar ruled with; for whom he would he slew and whom he would he kept alive. 2. Hananiah is sentenced to die for contradicting it, and Jeremiah, when he has received commission from God, boldly tells him so to his face, though before he received that commission he went away and said nothing. (1.) The crimes of which Hananiah stands convicted are cheating the people and affronting God: Thou makest this people to trust in a lie, encouraging them to hope that they shall have peace, which will make their destruction the more terrible to them when it comes; yet this was not the worst: Thou hast taught rebellion against the Lord; thou hast taught them to despise all the good counsel given them in God's name by the true prophets, and hast rendered it ineffectual. Those have a great deal to answer for who, by telling sinners that they shall have peace though they go on, harden their hearts in a contempt of the reproofs and admonitions of the word, and the means and methods God takes to bring them to repentance. (2.) The judgment given against him is, " I will cast thee off from the face of the earth, as unworthy to live upon it; thou shalt be buried in it. This year thou shalt die, and die as a rebel against the Lord, to whom death will come with a sting and a curse." This sentence was executed, Jeremiah 28:17 ; Jeremiah 28:17 . Hananiah died the same year, within two months; for his prophecy is dated the fifth month ( Jeremiah 28:1 ; Jeremiah 28:1 ) and his death the seventh. Good men may perhaps be suddenly taken off by death in the midst of their days, and in mercy to them, as Josiah was; but this being foretold as the punishment of his sin, and coming to pass accordingly, it may safely be construed as a testimony from Heaven against him and a confirmation of Jeremiah's mission. And, if the people's hearts had not been wretchedly hardened by the deceitfulness of sin, it would have prevented their being further hardened by the deceitfulness of their prophets. return to ' Top of Page ' Jeremiah Jer 27 Jeremiah Jer Jeremiah Jer 29 Footnotes: Copyright Statement These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website. Bibliographical Information Henry, Matthew. "Complete Commentary on Jeremiah 28". 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Pericope (part_of)
- part_of
pericope/per-jer-28-002 - part_of
pericope/per-jer-28-003
절 (explains)
bible-text/jer-28-10, bible-text/jer-28-11, bible-text/jer-28-12, bible-text/jer-28-13, bible-text/jer-28-14, bible-text/jer-28-15, bible-text/jer-28-16, bible-text/jer-28-17
Source
source-manifest/mhm— Matthew Henry Complete Commentary (PD)- evidence_grade: T_theological
하나냐의 심판 선고와 죽음.
**I. 거짓 선지자의 오만.** 예레미야를 완전히 망신시키려고, 하나냐는 그의 목에서 멍에를 벗겨 부숴 버렸다. 그 멍에는 예레미야가 나라들이 바벨론에 예속될 것을 예언하는 표징으로 메고 다니던 것이었다. 이렇게 함으로써 하나냐는 자기 예언의 성취 표징을 보여 주려 했고, 예레미야를 이긴 것처럼 보이게 했으며, 그의 예언을 무효화하려 했다. 거짓의 영이 이 거짓 선지자의 입 안에서 진리의 영의 언어를 그대로 흉내 냈음을 주목하라. "여호와께서 이같이 말씀하십니다. 이와 같이 내가 2년 안에 모든 민족의 목에서 바벨론 왕 느부갓네살의 멍에를 꺾겠다"(11절). 하나냐가 뜨거워진 상상력으로 스스로 이것을 믿게 되었는지, 아니면 거짓인 줄 알면서도 사람들을 설득했는지는 분명하지 않다. 그러나 그가 엄청난 확신으로 말했음은 분명하다. 하나님의 이름으로 거짓말이 꾸며지는 것은 새삼스러운 일이 아니다.
**II. 참 선지자의 인내.** 예레미야는 조용히 자리를 떴다. 욕을 먹어도 되받아 욕하지 않았고, 맹렬히 흥분한 채 제사장들과 백성의 지지를 받으며 서 있는 사람과 다투려 하지 않았다. 그가 자리를 뜬 것은 할 말이 없어서가 아니라, 하나님께서 직접적인 응답의 말씀을 주실 때까지 기다리기를 원했기 때문이었다. 그는 하나님께서 하나냐에게 특별한 메시지를 보내 주실 것을 기다렸고, 그 메시지를 받기 전까지는 아무 말도 하지 않으려 했다. "나는 귀 먹은 사람처럼 듣지 아니하였나니, 주께서 들으시고 응답하실 것이며, 주여, 주께서 나를 위해 대답하시리이다." 때로는 물러서는 것이 다투는 것보다 지혜로울 수 있다.
**III. 예레미야와 그 대적 사이에서 하나님이 내리신 공의의 판결.**
예레미야는 입을 막혀 침묵한 사람처럼 자리를 떠났지만, 하나님은 곧 그의 입에 말씀을 넣어 주셨다. 자기 일을 조용히 하나님께 맡기는 자를 하나님이 돌보시기 때문이다.
**1. 예레미야가 하나님의 이름으로 전한 말씀이 확증되고 굳건해졌다.** 예레미야 자신도 그 말씀의 진실성을 의심해서는 안 된다. 사람들이 감히 반박하고 부정하더라도 하나님의 진리는 흔들리지 않는다. 진리는 위대하므로 결국 승리한다. 진리는 굳건하게 서 있다. 그러므로 우리도 진리 위에 굳건히 서야 하며, 사람들이 그것을 부정하고 신성모독을 한다고 해서 효력이 없어질까 두려워해서는 안 된다. 하나냐가 나무 멍에를 꺾었지만, 예레미야는 이제 그들에게 쇠 멍에를 만들어야 했다(13절). 하나님이 말씀하신다. "내가 이 모든 민족의 목에 쇠 멍에를 메웠으니, 그것은 더 무겁게 짓누르고 더 단단히 결박할 것이다"(14절). 그들이 원하든 원하지 않든 바벨론 왕을 섬기게 될 것이다. 하나님의 뜻을 누가 대항하겠는가? 이전에 했던 말이 다시 반복된다. "내가 들짐승들도 그에게 주었다." 이 말이 특별히 의미 있어 보인다. 사람들이 악함으로 스스로를 짐승처럼 만들었으니, 짐승들처럼 임의적 권력의 지배를 받아 마땅했다. 느부갓네살이 바로 그러한 권력으로 통치했으니, 그가 원하면 죽이고 원하면 살렸다.
**2. 하나냐는 예레미야의 말을 반박한 죄로 죽음의 선고를 받는다.** 예레미야는 하나님께 위임을 받은 후에야 그에게 담대히 이것을 선언했다. 위임을 받기 전에는 아무 말도 하지 않고 물러났던 것처럼.
(1) 하나냐에게 씌워진 죄목은 백성을 속인 것과 하나님을 욕되게 한 것이다. "너는 이 백성이 거짓을 믿게 만들었다." 그들이 평화를 얻을 것이라는 헛된 기대를 심어 주었으니, 멸망이 닥칠 때 더욱 처참해질 것이었다. 그러나 더 나쁜 것이 있었다. "너는 여호와께 반역을 가르쳤다." 백성이 참 선지자들의 선한 권면을 경멸하게 만들었고, 그것이 무효가 되게 했다. 죄인들에게 '괜찮다, 평안하다'고 말함으로써 그들의 마음을 하나님의 꾸중과 경고, 그들을 회개로 이끌기 위한 하나님의 방법들에 완고하게 만드는 자들은 반드시 크게 책임져야 한다.
(2) 그에게 내려진 판결이다. "내가 너를 이 땅의 표면에서 제거할 것이다. 네가 그 안에 묻힐 것이다. 너는 올해 죽을 것이다. 여호와께 반역한 자로서 죽을 것이며, 그 죽음에는 독침과 저주가 따를 것이다." 이 선고는 집행되었다(17절). 하나냐는 그해 일곱째 달에 죽었다. 그의 예언은 다섯째 달에 선포되었고(1절), 그의 죽음은 일곱째 달에 왔으니, 두 달도 채 되지 않았다.
선하고 의로운 사람도 때로는 갑자기 인생의 한창때에 죽음을 맞는다. 요시야처럼 하나님의 자비로 그런 일이 일어나기도 한다. 그러나 이 죽음은 그의 죄에 대한 형벌로 미리 예언되었고 그대로 이루어졌으니, 이것은 하나님이 하늘로부터 그를 반대하신다는 증거요 예레미야의 사명을 확증하는 것이라 해도 안전하다. 백성의 마음이 죄의 기만으로 굳어지지 않았다면, 이 사건이 그들이 거짓 선지자들의 기만에 더 이상 굳어지지 않도록 막아 주었을 것이다.
원주석
- 번역원본
commentary-section/mhm-jer-28-10-17(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반