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■ 예레미야 15장
1. 여호와께서 내게 이르시되 모세와 사무엘이 내 앞에 섰다 할지라도 내 마음은 이 백성을 향할 수 없나니 그들을 내 앞에서 쫓아내치라
Then said the Lord unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people : cast them out of my sight , and let them go forth .
2. 그들이 만일 네게 말하기를 우리가 어디로 나아가리요 하거든 너는 그들에게 이르기를 여호와의 말씀에 사망할 자는 사망으로 나아가고 칼을 받을 자는 칼로 나아가고 기근을 당할 자는 기근으로 나아가고 포로 될 자는 포로 됨으로 나아갈지니라 하셨다 하라
And it shall come to pass, if they say unto thee, Whither shall we go forth ? then thou shalt tell them, Thus saith the Lord ; Such as are for death , to death ; and such as are for the sword , to the sword ; and such as are for the famine , to the famine ; and such as are for the captivity , to the captivity .
3. 나 여호와가 말하노라 내가 그들을 네 가지로 벌하리니 곧 죽이는 칼과 찢는 개와 삼켜 멸하는 공중의 새와 땅의 짐승으로 할 것이며
And I will appoint over them four kinds , saith the Lord : the sword to slay , and the dogs to tear , and the fowls of the heaven , and the beasts of the earth , to devour and destroy .
4. 유다 왕 히스기야의 아들 므낫세가 예루살렘에 행한 바를 인하여 내가 그들을 세계 열방 중에 흩으리라
And I will cause them to be removed into all kingdoms of the earth , because of Manasseh the son of Hezekiah king of Judah , for that which he did in Jerusalem .
5. 예루살렘아 너를 불쌍히 여길 자 누구며 너를 곡할 자 누구며 돌이켜 네 평안을 물을 자 누구뇨
For who shall have pity upon thee, O Jerusalem ? or who shall bemoan thee? or who shall go aside to ask how thou doest ?
6. 여호와께서 가라사대 네가 나를 버렸고 내게서 물러갔으므로 네게로 내 손을 펴서 너를 멸하였노니 이는 내가 뜻을 돌이키기에 염증이 났음이로다
Thou hast forsaken me, saith the Lord , thou art gone backward : therefore will I stretch out my hand against thee, and destroy thee; I am weary with repenting .
7. 내가 그들을 그 땅의 여러 성문에서 키로 까불러 그 자식을 끊어서 내 백성을 멸하였나니 이는 그들이 그 길에서 돌이키지 아니하였음이라
And I will fan them with a fan in the gates of the land ; I will bereave them of children, I will destroy my people , since they return not from their ways .
8. 그들의 과부가 내 앞에 바다 모래보다 더 많아졌느니라 내가 대낮에 훼멸할 자를 그들에게로 데려다가 그들과 청년들의 어미를 쳐서 놀람과 두려움을 그들에게 졸지에 임하게 하였으며
Their widows are increased to me above the sand of the seas : I have brought upon them against the mother of the young men a spoiler at noonday : I have caused him to fall upon it suddenly , and terrors upon the city .
9. 일곱 자식을 생산한 여인으로는 쇠약하여 기절하게 하며 오히려 백주에 그의 해로 떨어져서 그로 수치와 근심을 당케 하였느니라 그 남은 자는 그 대적의 칼에 붙이리라 여호와의 말이니라
She that hath borne seven languisheth : she hath given up the ghost ; her sun is gone down while it was yet day : she hath been ashamed and confounded : and the residue of them will I deliver to the sword before their enemies , saith the Lord .
10. 내게 재앙이로다 나의 모친이여 모친이 나를 온 세계에게 다툼과 침을 당할 자로 낳으셨도다 내가 뀌어 주지도 아니하였고 사람이 내게 뀌이지도 아니하였건마는 다 나를 저주하는도다
Woe is me, my mother , that thou hast borne me a man of strife and a man of contention to the whole earth ! I have neither lent on usury , nor men have lent to me on usury ; yet every one of them doth curse me.
11. 여호와께서 가라사대 내가 진실로 너를 강하게 할 것이요 너로 복을 얻게 할 것이며 내가 진실로 네 대적으로 재앙과 환난의 때에 간구하게 하리라
The Lord said , Verily it shall be well with thy remnant ; verily I will cause the enemy to entreat thee well in the time of evil and in the time of affliction .
12. 누가 능히 철 곧 북방의 철과 놋을 꺾으리요
Shall iron break the northern iron and the steel ?
13. 그러나 네 모든 죄로 인하여 네 사경의 모든 재산과 보물로 값 없이 탈취를 당하게 할 것이며
Thy substance and thy treasures will I give to the spoil without price , and that for all thy sins , even in all thy borders .
14. 너로 네 대적과 함께 네가 알지 못하는 땅에 이르게 하리니 이는 나의 진노의 맹렬한 불이 너희를 사르려 함이니라
And I will make thee to pass with thine enemies into a land which thou knowest not: for a fire is kindled in mine anger , which shall burn upon you.
15. 여호와여 주께서 아시오니 원컨대 주는 나를 기억하시며 권고하사 나를 박해하는 자에게 보복하시고 주의 오래 참으심을 인하여 나로 멸망치 말게 하옵시며 주를 위하여 내가 치욕 당하는 줄을 아시옵소서
O Lord , thou knowest : remember me, and visit me, and revenge me of my persecutors ; take me not away in thy longsuffering : know that for thy sake I have suffered rebuke .
16. 만군의 하나님 여호와시여 나는 주의 이름으로 일컬음을 받는 자라 내가 주의 말씀을 얻어 먹었사오니 주의 말씀은 내게 기쁨과 내 마음의 즐거움이오나
Thy words were found , and I did eat them; and thy word was unto me the joy and rejoicing of mine heart : for I am called by thy name , O Lord God of hosts .
17. 내가 기뻐하는 자의 회에 앉지 아니하며 즐거워하지도 아니하고 주의 손을 인하여 홀로 앉았사오니 이는 주께서 분노로 내게 채우셨음이니이다
I sat not in the assembly of the mockers , nor rejoiced ; I sat alone because of thy hand : for thou hast filled me with indignation .
18. 나의 고통이 계속하며 상처가 중하여 낫지 아니함은 어찜이니이까 주께서는 내게 대하여 물이 말라서 속이는 시내 같으시리이까
Why is my pain perpetual , and my wound incurable , which refuseth to be healed ? wilt thou be altogether unto me as a liar , and as waters that fail ?
19. 여호와께서 이같이 말씀하시되 네가 만일 돌아오면 내가 너를 다시 이끌어서 내 앞에 세울 것이며 네가 만일 천한 것에서 귀한 것을 취할 것 같으면 너는 내 입 같이 될 것이라 그들은 네게로 돌아오려니와 너는 그들에게로 돌아가지 말지니라
Therefore thus saith the Lord , If thou return , then will I bring thee again , and thou shalt stand before me: and if thou take forth the precious from the vile , thou shalt be as my mouth : let them return unto thee; but return not thou unto them.
20. 내가 너로 이 백성 앞에 견고한 놋 성벽이 되게 하리니 그들이 너를 칠지라도 이기지 못할 것은 내가 너와 함께 하여 너를 구하여 건짐이니라 여호와의 말이니라
And I will make thee unto this people a fenced brasen wall : and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord .
21. 내가 너를 악한 자의 손에서 건지며 무서운 자의 손에서 구속하리라
And I will deliver thee out of the hand of the wicked , and I will redeem thee out of the hand of the terrible .
■ 주석 보기
【렘15:1 JFB】렘15:1-21. God's Reply to Jeremiah's Intercessory Prayer.
1. Moses … Samuel—eminent in intercessions (출32:11, 12; 삼상7:9; 시99:6).
be toward—could not be favorably inclined toward them.
out of my sight—God speaks as if the people were present before Him, along with Jeremiah.
【렘15:1 CWC】["IN THE SWELLING OF JORDAN"]
God told the prophet worse was to come. "The Swelling of Jordan" would be experienced later, and in the present lesson, especially towards the close, we have an illustration of it.
There are things of interest to look at in the meantime, for example an illustration of that symbolic teaching mentioned earlier.
1. In chapter 13 we have what two symbols? See verses 1-11 for the first and 12-14 for the second. The prophet acted these out before the people just as he was told. The significance of the first is apparent, the second means that the destruction of Jerusalem would be brought about by her own conduct. The evils in her would cause her to be filled with a rebellious spirit as with drunkenness. "Mutual self-seeking and distrust would produce a condition where God could not pity."
2. Look at the prophet from the point of view of intercessor (cc. 14, 15), nothing more affecting in the same line being found anywhere in the Bible. Note the occasion (14:1-6); the first supplication (vv. 7-9); the divine reply (vv. 10-12); the renewal of the prayer and the excuse for Judah that is pleaded (v. 13); God's answer (vv. 14-19); the prophet's pleading and confession (vv 19-22); his final rejection (15:1-9). See the personal lament and inquiry that follow (vv. 10-18), and God's comfort and instruction to him (vv. 19-20).
3. Chapter 16 has a peculiar interest as carrying out 고전7:32, 33. The prophet's life must be an independent and separated one. He must be a celibate, and shun all social amusements (vv. 1-9). His attitude in these matters would be symbolic and give him further opportunity to instruct and warn the people (v. 17, and the following).
4. Another symbol in chapters 18 and 19, and a lesson about the divine sovereignty. Judah was a vessel marred in the making, not through want of skill on the potter's part, but because of resisting elements in the clay. It is to be broken that a better vessel may be made.
5. It is the use the prophet makes of this earthen vessel that brings on him the suffering recorded in the next chapter. Read chapters 19 and 20 together. He is in the swelling of Jordan now (20:1-2 -- compare 눅20:2). See how he meets his enemy and God's in the next verses (vv. 3-6), remembering as he does, the divine warning not to be "dismayed at their faces" (c. 1). But when the crisis is past and he is in his own chamber, how discouraged he appears (vv. 7-10). He complains that God had coerced him into this ministry. He would turn his back upon it if he could, but God will not permit him. He is between two fires, persecution without and the Holy Ghost within, and the latter being the hotter fire of the two he is compelled to the work again.
In other words God gains the victory in him (vv. 11-13), and he is at length able to sing praises to His holy name.
【렘15:1 MHCC】 The destruction of the wicked described. (렘15:1-9) The prophet laments such messages, and is reproved. (렘15:10-14) He supplicates pardon, and is promised protection. (렘15:15-21)
렘15:1-9 The Lord declares that even Moses and Samuel must have pleaded in vain. The putting of this as a case, though they should stand before him, shows that they do not, and that saints in heaven do not pray for saints on earth. The Jews were condemned to different kinds of misery by the righteous judgment of God, and the remnant would be driven away, like the chaff, into captivity. Then was the populous city made desolate. Bad examples and misused authority often produce fatal effects, even after men are dead, or have repented of their crimes: this should make all greatly dread being the occasion of sin in others.
렘15:10-14 Jeremiah met with much contempt and reproach, when they ought to have blessed him, and God for him. It is a great and sufficient support to the people of God, that however troublesome their way may be, it shall be well with them in their latter end. God turns to the people. Shall the most hardy and vigorous of their efforts be able to contend with the counsel of God, or with the army of the Chaldeans? Let them hear their doom. The enemy will treat the prophet well. But the people who had great estates would be used hardly. All parts of the country had added to the national guilt; and let each take shame to itself.
렘15:15-21 It is matter of comfort that we have a God, to whose knowledge of all things we may appeal. Jeremiah pleads with God for mercy and relief against his enemies, persecutors, and slanderers. It will be a comfort to God's ministers, when men despise them, if they have the testimony of their own consciences. But he complains, that he found little pleasure in his work. Some good people lose much of the pleasantness of religion by the fretfulness and uneasiness of their natural temper, which they indulge. The Lord called the prophet to cease from his distrust, and to return to his work. If he attended thereto, he might be assured the Lord would deliver him from his enemies. Those who are with God, and faithful to him, he will deliver from trouble or carry through it. Many things appear frightful, which do not at all hurt a real believer in Christ.
【렘15:2 JFB】2. death—deadly plague (렘18:21; 43:11; 겔5:2, 12; Z전11:9).
【렘15:3 JFB】3. appoint—(레26:16).
kinds—of punishments.
【렘15:4 JFB】4. cause … to be removed—(신28:25; 겔23:46). Rather, "I will give them up to vexation," I will cause them to wander so as nowhere to have repose [Calvin]; (대하29:8, "trouble;" Margin, "commotion").
because of Manasseh—He was now dead, but the effects of his sins still remained. How much evil one bad man can cause! The evil fruits remain even after he himself has received repentance and forgiveness. The people had followed his wicked example ever since; and it is implied that it was only through the long-suffering of God that the penal consequences had been suspended up to the present time (compare 왕상14:16; 왕하21:11; 23:26; 24:3, 4).
【렘15:5 JFB】5. go aside … how thou doest—Who will turn aside (in passing by) to salute thee (to wish thee "peace")?
【렘15:6 JFB】6. weary with repenting—(호13:14; 11:8). I have so often repented of the evil that I threatened (렘26:19; 출32:14; 대상21:15), and have spared them, without My forbearance moving them to repentance, that I will not again change My purpose (God speaking in condescension to human modes of thought), but will take vengeance on them now.
【렘15:7 JFB】7. fan—tribulation—from tribulum, a threshing instrument, which separates the chaff from the wheat (마3:12).
gates of the land—that is, the extreme bounds of the land through which the entrance to and exit from it lie. Maurer translates, "I will fan," that is, cast them forth "to the gates of the land" (나3:13). "In the gates"; English Version draws the image from a man cleaning corn with a fan; he stands at the gate of the threshing-floor in the open air, to remove the wheat from the chaff by means of the wind; so God threatens to remove Israel out of the bounds of the land [Houbigant].
【렘15:8 JFB】8. Their widows—My people's (렘15:7).
have brought—prophetical past: I will bring.
mother of the young men—"mother" is collective; after the "widows," He naturally mentions bereavement of their sons ("young men"), brought on the "mothers" by "the spoiler"; it was owing to the number of men slain that the "widows" were so many [Calvin]. Others take "mother," as in 삼하20:19, of Jerusalem, the metropolis; "I have brought on them, against the 'mother,' a young spoiler," namely, Nebuchadnezzar, sent by his father, Nabopolassar, to repulse the Egyptian invaders (왕하23:29; 24:1), and occupy Judea. But 렘15:7 shows the future, not the past, is referred to; and "widows" being literal, "mother" is probably so, too.
at noonday—the hottest part of the day, when military operations were usually suspended; thus it means unexpectedly, answering to the parallel, "suddenly"; openly, as others explain it, will not suit the parallelism (compare 시91:6).
it—English Version seems to understand by "it" the mother city, and by "him" the "spoiler"; thus "it" will be parallel to "city." Rather, "I will cause to fall upon them (the 'mothers' about to be bereft of their sons) suddenly anguish and terrors."
the city—rather, from a root "heat," anguish, or consternation. So the Septuagint.
【렘15:9 JFB】9. borne seven—(삼상2:5). Seven being the perfect number indicates full fruitfulness.
languisheth—because not even one is left of all her sons (렘15:8).
sun is gone down while … yet day—Fortune deserts her at the very height of her prosperity (암8:9).
she … ashamed—The mothers (she being collective) are put to the shame of disappointed hopes through the loss of all their children.
【렘15:10 JFB】10. (렘20:14; 욥3:1, &c.). Jeremiah seems to have been of a peculiarly sensitive temperament; yet the Holy Spirit enabled him to deliver his message at the certain cost of having his sensitiveness wounded by the enmities of those whom his words offended.
man of strife—exposed to strifes on the part of "the whole earth" (시80:6).
I have neither lent, &c.—proverbial for, "I have given no cause for strife against me."
【렘15:11 JFB】11. Verily—literally, "Shall it not be?" that is, "Surely it shall be."
thy remnant—the final issue of thy life; thy life, which now seems to thee so sad, shall eventuate in prosperity [Calvin]. They who think that they shall be the surviving remnant, whereas thou shalt perish, shall themselves fall, whereas thou shalt remain and be favored by the conquerors [Junius], (렘40:4, 5; 39:11, 12). The Keri reads, "I will set thee free (or as Maurer, 'I will establish thee') for good" (렘14:11; 스8:22; 시119:122).
to entreat thee well—literally, "to meet thee"; so "to be placable, nay, of their own accord to anticipate in meeting thee with kindness" [Calvin]. I prefer this translation as according with the event (렘39:11, 12; 40:4, 5). Gesenius, from 렘7:16; 27:18; 욥21:15, translates (not only will I relieve thee from the enemy's vexations, but) "I will make thine enemy (that now vexeth thee) apply to thee with prayers" (렘38:14; 42:2-6).
【렘15:12 JFB】12. steel—rather, brass or copper, which mixed with "iron" (by the Chalybes near the Euxine Pontus, far north of Palestine), formed the hardest metal, like our steel. Can the Jews, hardy like common iron though they be, break the still hardier Chaldees of the north (렘1:14), who resemble the Chalybian iron hardened with copper? Certainly not [Calvin]. Henderson translates. "Can one break iron, (even) the northern iron, and brass," on the ground that English Version makes ordinary iron not so hard as brass. But it is not brass, but a particular mixture of iron and brass, which is represented as harder than common iron, which was probably then of inferior texture, owing to ignorance of modern modes of preparation.
【렘15:13 JFB】13. Thy substance … sins—Judea's, not Jeremiah's.
without price—God casts His people away as a thing worth naught (시44:12). So, on the contrary, Jehovah, when about to restore His people, says, He will give Egypt, &c., for their "ransom" (사43:3).
even in all thy borders—joined with "Thy substance … treasures, as also with "all thy sins," their sin and punishment being commensurate (렘17:3).
【렘15:14 JFB】14. thee—Maurer supplies "them," namely, "thy treasures." Eichorn, needlessly, from Syriac and the Septuagint, reads, "I will make thee to serve thine enemies"; a reading doubtless interpolated from 렘17:4.
fire—(신32:22).
【렘15:15 JFB】15. thou knowest—namely, my case; what wrongs my adversaries have done me (렘12:3).
revenge me—(See on 렘11:20). The prophet in this had regard to, not his own personal feelings of revenge, but the cause of God; he speaks by inspiration God's will against the ungodly. Contrast in this the law with the gospel (Lu 23:34; 행7:60).
take me not away in thy long-suffering—By Thy long-suffering towards them, suffer them not meanwhile to take away my life.
for thy sake I have suffered rebuke—the very words of the antitype, Jesus Christ (시69:7, 22-28), which last compare with Jeremiah's prayer in the beginning of this verse.
【렘15:16 JFB】16. eat—(겔2:8; 3:1, 3; 계10:9, 10). As soon as Thy words were found by me, I eagerly laid hold of and appropriated them. The Keri reads, "Thy word."
thy word … joy—(욥23:12; 시119:72, 111; compare 마13:44).
called by thy name—I am Thine, Thy minister. So the antitype, Jesus Christ (출23:21).
【렘15:17 JFB】17. My "rejoicing" (렘15:16) was not that of the profane mockers (시1:1; 26:4, 5) at feasts. So far from having fellowship with these, he was expelled from society, and made to sit "alone," because of his faithful prophecies.
because of thy hand—that is, Thine inspiration (사8:11; 겔1:3; 3:14).
filled me with indignation—So 렘6:11, "full of the fury of the Lord"; so full was he of the subject (God's "indignation" against the ungodly) with which God had inspired him, as not to be able to contain himself from expressing it. The same comparison by contrast between the effect of inspiration, and that of wine, both taking a man out of himself, occurs (행2:13, 15, 18).
【렘15:18 JFB】18. (렘30:15). "Pain," namely, the perpetual persecution to which he was exposed, and his being left by God without consolation and "alone." Contrast his feeling here with that in 렘15:16, when he enjoyed the full presence of God, and was inspired by His words. Therefore he utters words of his natural "infirmity" (so David, 시77:10) here; as before he spoke under the higher spiritual nature given him.
as a liar, and as—rather, "as a deceiving (river) … waters that are not sure (lasting)"; opposed to "living (perennial) waters" (욥6:15). Streams that the thirsty traveller had calculated on being full in winter, but which disappoint him in his sorest need, having run dry in the heat of summer. Jehovah had promised Jeremiah protection from his enemies (렘1:18, 19); his infirmity suggests that God had failed to do so.
【렘15:19 JFB】19. God's reply to Jeremiah.
return … bring … again—Jeremiah, by his impatient language, had left his proper posture towards God; God saith, "If thou wilt return (to thy former patient discharge of thy prophetic function) I will bring thee back" to thy former position: in the Hebrew there is a play of words, "return … turn again" (렘8:4; 4:1).
stand before me—minister acceptably to Me (신10:8; 왕상17:1; 18:15).
take … precious from … vile—image from metals: "If thou wilt separate what is precious in thee (the divine graces imparted) from what is vile (thy natural corruptions, impatience, and hasty words), thou shall be as My mouth": my mouthpiece (출4:16).
return not thou unto them—Let not them lead you into their profane ways (as Jeremiah had spoken irreverently, 렘15:18), but lead thou them to the ways of godliness (렘15:16, 17). 겔22:26 accords with the other interpretation, which, however, does not so well suit the context, "If thou wilt separate from the promiscuous mass the better ones, and lead them to conversion by faithful warnings," &c.
【렘15:20 JFB】20, 21. The promise of 렘1:18, 19, in almost the same words, but with the addition, adapted to the present attacks of Jeremiah's formidable enemies, "I will deliver thee out of … wicked … redeem … terrible"; the repetition is in order to assure Jeremiah that God is the same now as when He first made the promise, in opposition to the prophet's irreverent accusation of unfaithfulness (렘15:18).
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웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.