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■ 예레미야 17장
1. 유다의 죄는 금강석 끝 철필로 기록되되 그들의 마음 판과 그들의 단 뿔에 새겨졌거늘
The sin of Judah is written with a pen of iron , and with the point of a diamond : it is graven upon the table of their heart , and upon the horns of your altars ;
2. 그들의 자녀가 높은 메 위 푸른 나무곁에 있는 그 단들과 아세라들을 생각하도다
Whilst their children remember their altars and their groves by the green trees upon the high hills .
3. 들에 있는 나의 산아 네 온 지경의 죄로 인하여 내가 네 재산과 네 모든 보물과 산당들로 노략을 당하게 하리니
O my mountain in the field , I will give thy substance and all thy treasures to the spoil , and thy high places for sin , throughout all thy borders .
4. 내가 네게 준 네 기업에서 네 손을 뗄 것이며 또 내가 너로 너의 알지 못하는 땅에서 네 대적을 섬기게 하리니 이는 너희가 내 노로 맹렬케 하여 영영히 타는 불을 일으켰음이니라
And thou, even thyself, shalt discontinue from thine heritage that I gave thee; and I will cause thee to serve thine enemies in the land which thou knowest not: for ye have kindled a fire in mine anger , which shall burn for ever .
5. 나 여호와가 이같이 말하노라 무릇 사람을 믿으며 혈육으로 그 권력을 삼고 마음이 여호와에게서 떠난 그 사람은 저주를 받을 것이라
Thus saith the Lord ; Cursed be the man that trusteth in man , and maketh flesh his arm , and whose heart departeth from the Lord .
6. 그는 사막의 떨기나무 같아서 좋은 일의 오는 것을 보지 못하고 광야 간조한 곳, 건건한 땅, 사람이 거하지 않는 땅에 거하리라
For he shall be like the heath in the desert , and shall not see when good cometh ; but shall inhabit the parched places in the wilderness , in a salt land and not inhabited .
7. 그러나 무릇 여호와를 의지하며 여호와를 의뢰하는 그 사람은 복을 받을 것이라
Blessed is the man that trusteth in the Lord , and whose hope the Lord is.
8. 그는 물가에 심기운 나무가 그 뿌리를 강변에 뻗치고 더위가 올지라도 두려워 아니하며 그 잎이 청청하며 가무는 해에도 걱정이 없고 결실이 그치지 아니함 같으리라
For he shall be as a tree planted by the waters , and that spreadeth out her roots by the river , and shall not see when heat cometh , but her leaf shall be green ; and shall not be careful in the year of drought , neither shall cease from yielding fruit .
9. 만물보다 거짓되고 심히 부패한 것은 마음이라 누가 능히 이를 알리요마는
The heart is deceitful above all things, and desperately wicked : who can know it?
10. 나 여호와는 심장을 살피며 폐부를 시험하고 각각 그 행위와 그 행실대로 보응하나니
I the Lord search the heart , I try the reins , even to give every man according to his ways , and according to the fruit of his doings .
11. 불의로 치부하는 자는 자고새가 낳지 아니한 알을 품음 같아서 그 중년에 그것이 떠나겠고 필경은 어리석은 자가 되리라
As the partridge sitteth on eggs, and hatcheth them not; so he that getteth riches , and not by right , shall leave them in the midst of his days , and at his end shall be a fool .
12. 영화로우신 보좌여 원시부터 높이 계시며 우리의 성소이시며
A glorious high throne from the beginning is the place of our sanctuary .
13. 이스라엘의 소망이신 여호와여 무릇 주를 버리는 자는 다 수치를 당할 것이라 무릇 여호와를 떠나는 자는 흙에 기록이 되오리니 이는 생수의 근원이신 여호와를 버림이니이다
O Lord , the hope of Israel , all that forsake thee shall be ashamed , and they that depart from me shall be written in the earth , because they have forsaken the Lord , the fountain of living waters .
14. 여호와여 주는 나의 찬송이시오니 나를 고치소서 그리하시면 내가 낫겠나이다 나를 구원하소서 그리하시면 내가 구원을 얻으리이다
Heal me, O Lord , and I shall be healed ; save me, and I shall be saved : for thou art my praise .
15. 그들이 내게 이르기를 여호와의 말씀이 어디 있느뇨 이제 임하게 할지어다 하나이다
Behold, they say unto me, Where is the word of the Lord ? let it come now.
16. 나는 목자의 직분에서 물러가지 아니하고 주를 좇았사오며 재앙의 날도 내가 원치 아니하였음을 주께서 아시는 바라 내 입술에서 나온 것이 주의 목전에 있나이다
As for me, I have not hastened from being a pastor to follow thee: neither have I desired the woeful day ; thou knowest : that which came out of my lips was right before thee .
17. 주는 내게 두려움이 되지 마옵소서 재앙의 날에 주는 나의 피난처시니이다
Be not a terror unto me: thou art my hope in the day of evil .
18. 나를 박해하는 자로 수욕을 당케 하시고 나로 수욕을 당케 마옵소서 그들로 놀라게 하시고 나로 놀라게 마시옵소서 재앙의 날을 그들에게 임하게 하시며 배나 되는 멸망으로 그들을 멸하소서
Let them be confounded that persecute me, but let not me be confounded : let them be dismayed , but let not me be dismayed : bring upon them the day of evil , and destroy them with double destruction .
19. 여호와께서 내게 이같이 말씀하시되 너는 가서 유다 왕들의 출입하는 평민의 문과 예루살렘 모든 문에 서서
Thus said the Lord unto me; Go and stand in the gate of the children of the people , whereby the kings of Judah come in , and by the which they go out , and in all the gates of Jerusalem ;
20. 무리에게 이르기를 이 문으로 들어오는 유다 왕들과 유다 모든 백성과 예루살렘 모든 거민 너희는 여호와의 말씀을 들을지어다
And say unto them, Hear ye the word of the Lord , ye kings of Judah , and all Judah , and all the inhabitants of Jerusalem , that enter in by these gates :
21. 여호와께서 이같이 말씀하시되 너희는 스스로 삼가서 안식일에 짐을 지고 예루살렘 문으로 들어오지 말며
Thus saith the Lord ; Take heed to yourselves , and bear no burden on the sabbath day , nor bring it in by the gates of Jerusalem ;
22. 안식일에 너희 집에서 짐을 내지 말며 아무 일이든지 하지 말아서 내가 너희 열조에게 명함 같이 안식일을 거룩히 할지어다
Neither carry forth a burden out of your houses on the sabbath day , neither do ye any work , but hallow ye the sabbath day , as I commanded your fathers .
23. 그들은 청종치 아니하며 귀를 기울이지 아니하며 그 목을 곧게 하여 듣지 아니하며 교훈을 받지 아니하였느니라
But they obeyed not, neither inclined their ear , but made their neck stiff , that they might not hear , nor receive instruction .
24. 나 여호와가 말하노라 너희가 만일 삼가 나를 청종하여 안식일에 짐을 지고 이 성문으로 들어오지 아니하며 안식일을 거룩히 하여 아무 일이든지 하지 아니하면
And it shall come to pass, if ye diligently hearken unto me, saith the Lord , to bring in no burden through the gates of this city on the sabbath day , but hallow the sabbath day , to do no work therein;
25. 다윗의 위에 앉는 왕들과 방백들이 병거와 말을 타고 이 성문으로 들어오되 그들과 유다 모든 백성과 예루살렘 거민들이 함께 그리할 것이요 이 성은 영영히 있을 것이며
Then shall there enter into the gates of this city kings and princes sitting upon the throne of David , riding in chariots and on horses , they, and their princes , the men of Judah , and the inhabitants of Jerusalem : and this city shall remain for ever .
26. 사람들이 유다 성읍들과 예루살렘에 둘린 곳들과 베냐민 땅과 평지와 산지와 남방에서 이르러서 번제와 희생과 소제와 유향과 감사의 희생을 가지고 여호와의 집으로 오려니와
And they shall come from the cities of Judah , and from the places about Jerusalem , and from the land of Benjamin , and from the plain , and from the mountains , and from the south , bringing burnt offerings , and sacrifices , and meat offerings , and incense , and bringing sacrifices of praise , unto the house of the Lord .
27. 너희가 나를 청종치 아니하고 안식일을 거룩케 아니하여 안식일에 짐을 지고 예루살렘 문으로 들어오면 내가 성문에 불을 놓아 예루살렘 궁전을 삼키게 하리니 그 불이 꺼지지 아니하리라 하셨다 할지니라
But if ye will not hearken unto me to hallow the sabbath day , and not to bear a burden , even entering in at the gates of Jerusalem on the sabbath day ; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem , and it shall not be quenched .
■ 주석 보기
【렘17:1 JFB】렘17:1-27. The Jews' Inveterate Love of Idolatry.
The the Septuagint omits the first four verses, but other Greek versions have them.
1. The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (욥19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (행17:23). As the clause "on their hearts" refers to their inward propensity, so "on … altars," the outward exhibition of it. Others refer "on the horns of … altars" to their staining them with the blood of victims, in imitation of the Levitical precept (출29:12; 레4:7, 18), but "written … graven," would thus be inappropriate.
table of … heart—which God intended to be inscribed very differently, namely, with His truths (잠3:3; 고후3:3).
your—Though "their" preceded, He directly addresses them to charge the guilt home to them in particular.
【렘17:1 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.
【렘17:1 MHCC】 The fatal consequences of the idolatry of the Jews. (렘17:1-4) The happiness of the man that trusts in God; the end of the opposite character. (렘17:5-11) The malice of the prophet's enemies. (렘17:12-18) The observance of the sabbath. (렘17:19-27)
렘17:1-4 The sins which men commit make little impression on their minds, yet every sin is marked in the book of God; they are all so graven upon the table of the heart, that they will all be remembered by the conscience. That which is graven in the heart will become plain in the life; men's actions show the desires and purposes of their hearts. What need we have to humble ourselves before God, who are so vile in his sight! How should we depend on his mercy and grace, begging of God to search and prove us; not to suffer us to be deceived by our own hearts, but to create in us a clean and holy nature by his Spirit!
렘17:5-11 He who puts confidence in man, shall be like the heath in a desert, a naked tree, a sorry shrub, the product of barren ground, useless and worthless. Those who trust to their own righteousness and strength, and think they can do without Christ, make flesh their arm, and their souls cannot prosper in graces or comforts. Those who make God their Hope, shall flourish like a tree always green, whose leaf does not wither. They shall be fixed in peace and satisfaction of mind; they shall not be anxious in a year of drought. Those who make God their Hope, have enough in him to make up the want of all creature-comforts. They shall not cease from yielding fruit in holiness and good works. The heart, the conscience of man, in his corrupt and fallen state, is deceitful above all things. It calls evil good, and good evil; and cries peace to those to whom it does not belong. Herein the heart is desperately wicked; it is deadly, it is desperate. The case is bad indeed, if the conscience, which should set right the errors of other faculties, is a leader in the delusion. We cannot know our own hearts, nor what they will do in an hour of temptation. Who can understand his errors? Much less can we know the hearts of others, or depend upon them. He that believes God's testimony in this matter, and learns to watch his own heart, will find this is a correct, though a sad picture, and learns many lessons to direct his conduct. But much in our own hearts and in the hearts of others, will remain unknown. Yet whatever wickedness there is in the heart, God sees it. Men may be imposed upon, but God cannot be deceived. He that gets riches, and not by right, though he may make them his hope, never shall have joy of them. This shows what vexation it is to a worldly man at death, that he must leave his riches behind; but though the wealth will not follow to another world, guilt will, and everlasting torment. The rich man takes pains to get an estate, and sits brooding upon it, but never has any satisfaction in it; by sinful courses it comes to nothing. Let us be wise in time; what we get, let us get it honestly; and what we have, use it charitably, that we may be wise for eternity.
렘17:12-18 The prophet acknowledges the favour of God in setting up religion. There is fulness of comfort in God, overflowing, ever-flowing fulness, like a fountain. It is always fresh and clear, like spring-water, while the pleasures of sin are puddle-waters. He prays to God for healing, saving mercy. He appeals to God concerning his faithful discharge of the office to which he was called. He humbly begs that God would own and protect him in the work to which he had plainly called him. Whatever wounds or diseases we find to be in our hearts and consciences, let us apply to the Lord to heal us, to save us, that our souls may praise his name. His hands can bind up the troubled conscience, and heal the broken heart; he can cure the worst diseases of our nature.
렘17:19-27 The prophet was to lay before the rulers and the people of Judah, the command to keep holy the sabbath day. Let them strictly observe the fourth command. If they obeyed this word, their prosperity should be restored. It is a day of rest, and must not be made a day of labour, unless in cases of necessity. Take heed, watch against the profanation of the sabbath. Let not the soul be burdened with the cares of this world on sabbath days. The streams of religion run deep or shallow, according as the banks of the sabbath are kept up or neglected. The degree of strictness with which this ordinance is observed, or the neglect shown towards it, is a good test to find the state of spiritual religion in any land. Let all; by their own example, by attention to their families, strive to check this evil, that national prosperity may be preserved, and, above all, that souls may be saved.
【렘17:2 JFB】2. children remember—Instead of forsaking the idolatries of their fathers, they keep them up (렘7:18). This is given as proof that their sin is "graven upon … altars" (렘17:1), that is, is not merely temporary. They corrupt their posterity after them. Castalio less probably translates, "They remember their altars as (fondly as) they do their children."
groves—rather, "images of Astarte," the goddess of the heavenly hosts, represented as a sacred tree, such as is seen in the Assyrian sculptures (왕하21:7; 대하24:18). "Image of the grove." The Hebrew for "grove" is Asherah, that is, Assarak, Astarte, or Ashtaroth.
by the green trees—that is, near them: the sacred trees (idol symbols) of Astarte being placed in the midst of natural trees: "green trees" is thus distinguished from "groves," artificial trees. Henderson, to avoid taking the same Hebrew particle in the same sentence differently, "by … upon" translates "images of Astarte on the green trees." But it is not probable that images, in the form of a sacred tree, should be hung on trees, rather than near them.
【렘17:3 JFB】3. mountain—Jerusalem, and especially Zion and the temple.
in the field—As Jerusalem was surrounded by mountains (시125:2), the sense probably is, Ye rely on your mountainous position (렘3:23), but I will make "My mountain" to become as if it were in a plain (field), so as to give thy substance an easy prey to the enemy [Calvin]. "Field" may, however, mean all Judea; it and "My mountain" will thus express the country and its capital. (Gesenius translates, "together with," instead of "in"; as the Hebrew is translated in 렘11:19; 호5:6; but this is not absolutely needed), "the substance" of both of which God "will give to the spoil."
thy high places—corresponding in parallelism to "My mountain" (compare 사11:9), as "all thy borders," to "the field" (which confirms the view that "field" means all Judea).
for sin—connected with high places" in English Version, namely, frequented for sin, that is, for idolatrous sacrifices. But 렘15:13 makes the rendering probable, "I will give thy substance … to … spoil … on account of thy sin throughout all thy borders."
【렘17:4 JFB】4. even thyself—rather, "owing to thyself," that is, by thy own fault (렘15:13).
discontinue from—be dispossessed of. Not only thy substance, but thyself shall be carried off to a strange land (렘15:14).
【렘17:5 JFB】5. Referring to the Jews' proneness to rely on Egypt, in its fear of Assyria and Babylon (사31:1, 3).
trusteth—This word is emphatic. We may expect help from men, so far as God enables them to help us, but we must rest our trust in God alone (시62:5).
【렘17:6 JFB】6. heath—In 시102:17; 사32:11; 합3:9, the Hebrew is translated, "bare," "naked," "destitute"; but as the parallel in 렘17:8 is "tree," some plant must be meant of which this is the characteristic epithet (렘48:6, Margin), "a naked tree." Robinson translates, "the juniper tree," found in the Arabah or Great Valley, here called "the desert," south of the Dead Sea. The "heath" was one of the plants, according to Pliny (13.21; 16.26), excluded from religious uses, because it has neither fruit nor seed, and is neither sown nor planted.
not see … good—(욥20:17).
salt land—(신29:23), barren ground.
【렘17:7 JFB】7. (시34:8; 잠16:20; 사30:18). Jeremiah first removed the weeds (false trusts), so that there might be room for the good grain [Calvin].
【렘17:8 JFB】8. (시1:3).
shall not see—that is, feel. Answering to 렘17:6; whereas the unbelievers "shall not see (even) when good cometh," the believer "shall not see (so as to be overwhelmed by it even) when heat (fiery trial) cometh." Trials shall come upon him as on all, nay, upon him especially (히12:6); but he shall not sink under them, because the Lord is his secret strength, just as the "roots spread out by a river" (or, "water-course") draw hidden support from it (고후4:8-11).
careful—anxious, as one desponding (Lu 12:29; 벧전5:7).
drought—literally, "withholding," namely, of rain (렘14:1); he here probably alludes to the drought which had prevailed, but makes it the type of all kinds of distress.
【렘17:9 JFB】9. deceitful—from a root, "supplanting," "tripping up insidiously by the heel," from which Jacob (호12:3) took his name. In speaking of the Jews' deceit of heart, he appropriately uses a term alluding to their forefather, whose deceit, but not whose faith, they followed. His "supplanting" was in order to obtain Jehovah's blessing. They plant Jehovah for "trust in man" (렘17:5), and then think to deceive God, as if it could escape His notice, that it is in man, not in Him, they trust.
desperately wicked—"incurable" [Horsley], (미1:9). Trust in one's own heart is as foolish as in our fellow man (잠28:26).
【렘17:10 JFB】10. Lest any should infer from 렘17:9, "who can know it?" that even the Lord does not know, and therefore cannot punish, the hidden treachery of the heart, He says, "I the Lord search the heart," &c. (대상28:9; 시7:9; 잠17:3; 계2:23).
even to give—and that in order that I may give (렘32:19).
【렘17:11 JFB】11. partridge—(삼상26:20). Hebrew, korea, from a root, "to call," alluding to its cry; a name still applied to a bustard by the Arabs. Its nest is liable, being on the ground, to be trodden under foot, or robbed by carnivorous animals, notwithstanding all the beautiful manoeuvres of the parent birds to save the brood. The translation, "sitteth on eggs which it has not laid," alludes to the ancient notion that she stole the eggs of other birds and hatched them as her own; and that the young birds when grown left her for the true mother. It is not needful to make Scripture allude to an exploded notion, as if it were true. Maurer thinks the reference is to Jehoiakim's grasping cupidity (렘22:13-17). Probably the sense is more general; as previously He condemned trust in man (렘17:5), He now condemns another object of the deceitful hearts' trust, unjustly gotten riches (시39:6; 49:16, 17; 55:23).
fool—(잠23:5; Lu 12:20); "their folly" (시49:13). He himself, and all, shall at last perceive he was not the wise man he thought he was.
【렘17:12 JFB】12. throne—the temple of Jerusalem, the throne of Jehovah. Having condemned false objects of trust, "high places for sin" (렘17:3), and an "arm of flesh," he next sets forth Jehovah, and His temple, which was ever open to the Jews, as the true object of confidence, and sanctuary to flee to. Henderson makes Jehovah, in 렘17:13, the subject, and this verse predicate, "A throne of glory, high from the beginning, the place of our sanctuary, the hope of Israel is Jehovah." "Throne" is thus used for Him who sits on it; compare thrones (골1:16). He is called a "sanctuary" to His people (사8:14; 겔11:16). So Syriac and Arabic.
【렘17:13 JFB】13. me—"Jehovah." Though "Thee" precedes. This sudden transition is usual in the prophetic style, owing to the prophet's continual realization of Jehovah's presence.
all that forsake thee—(시73:27; 사1:28).
written in the earth—in the dust, that is, shall be consigned to oblivion. So Jesus' significant writing "on the ground (probably the accusers' names)" (요8:6). Names written in the dust are obliterated by a very slight wind. Their hopes and celebrity are wholly in the earth, not in the heavenly book of life (계13:8; 20:12, 15). The Jews, though boasting that they were the people of God, had no portion in heaven, no status before God and His angels. Contrast "written in heaven," that is, in the muster-roll of its blessed citizens (Lu 10:20). Also, contrast "written in a book," and "in the rock for ever" (욥19:23, 24).
living waters—(렘2:13).
【렘17:14 JFB】14-18. Prayer of the prophet for deliverance from the enemies whom he excited by his faithful denunciations.
Heal … save—not only make me whole (as to the evils of soul as well as body which I am exposed to by contact with ungodly foes, 렘15:18), but keep me so.
my praise—He whom I have to praise for past favors, and therefore to whom alone I look for the time to come.
【렘17:15 JFB】15. Where is the word?—(사5:19; 암5:18). Where is the fulfilment of the threats which thou didst utter as from God? A characteristic of the last stage of apostasy (벧후3:4).
【렘17:16 JFB】16. I have not refused Thy call of me to be a prophet (욘1:3), however painful to me it was to utter what would be sure to irritate the hearers (렘1:4, &c.).; therefore Thou shouldest not forsake me (렘15:15, &c.).
to follow thee—literally, "after thee"; as an under-pastor following Thee, the Chief Shepherd (전12:11; 벧전5:4).
neither … desired—I have not wished for the day of calamity, though I foretell it as about to come on my countrymen; therefore they have no reason for persecuting me.
thou knowest—I appeal to Thee for the truth of what I assert.
that which came out of my lips—my words (신23:23).
right before thee—rather, "was before Thee"; was known to Thee—(잠5:21).
【렘17:17 JFB】17. a terror—namely, by deserting me: all I fear is Thine abandoning me; if Thou art with me, I have no fear of evil from enemies.
【렘17:18 JFB】18. destroy … destruction—"break them with a double breach," Hebrew (렘14:17). On "double," see on 렘16:18.
【렘17:19 JFB】19-27. Delivered in the reign of Jehoiakim, who undid the good effected by Josiah's reformation, especially as to the observance of the Sabbath [Eichorn].
gate of … children of … people—The gate next the king's palace, called the gate of David, and the gate of the people, from its being the principal thoroughfare: now the Jaffa gate. It is probably the same as "the gate of the fountain" at the foot of Zion, near which were the king's garden and pool (렘39:4; 왕하25:4; 느2:14; 3:15; 12:37).
【렘17:20 JFB】20. kings—He begins with the kings, as they ought to have repressed such a glaring profanation.
【렘17:21 JFB】21. Take heed to yourselves—literally, "to your souls." Maurer explains, "as ye love your lives"; a phrase used here to give the greater weight to the command.
sabbath—The non-observance of it was a chief cause of the captivity, the number of years of the latter, seventy, being exactly made to agree with the number of Sabbaths which elapsed during the four hundred ninety years of their possession of Canaan from Saul to their removal (레26:34, 35; 대하36:21). On the restoration, therefore, stress was especially laid on Sabbath observance (느13:19).
Jerusalem—It would have been scandalous anywhere; but in the capital, Jerusalem, it was an open insult to God. Sabbath-hallowing is intended as a symbol of holiness in general (겔20:12); therefore much stress is laid on it; the Jews' gross impiety is manifested in their setting God's will at naught, in the case of such an easy and positive command.
【렘17:23 JFB】23. (렘7:24, 26).
【렘17:24 JFB】24. A part put for the whole, "If ye keep the Sabbath and My other laws."
【렘17:25 JFB】25. kings … in chariots—The kingdom at this time had been brought so low that this promise here was a special favor.
remain—Hebrew, "be inhabited" (렘17:6; 사13:20).
【렘17:26 JFB】26. plain mountains … south—(수15:1-4). The southern border had extended to the river of Egypt, but was now much curtailed by Egyptian invasions (대하35:20; 36:3, 4). The Hebrew for "south" means dry; the arid desert south of Judea is meant. The enumeration of all the parts of Judea, city, country, plain, hill, and desert, implies that no longer shall there be aught wanting of the integrity of the Jewish land (Z전7:7).
sacrifices—As in 렘17:22, one constituent of Judea's prosperity is mentioned, namely, its kings on David's throne, the pledge of God being its guardian; so in this verse another constituent, namely, its priests, a pledge of God being propitious to it (시107:22).
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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.