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■ 예레미야 22장
1. 여호와께서 이같이 말씀하시되 너는 유다 왕의 집에 내려가서 거기서 이를 선언하여
Thus saith the Lord ; Go down to the house of the king of Judah , and speak there this word ,
2. 이르기를 다윗의 위에 앉은 유다 왕이여 너와 네 신하와 이 문들로 들어오는 네 백성은 여호와의 말씀을 들을지니라
And say , Hear the word of the Lord , O king of Judah , that sittest upon the throne of David , thou, and thy servants , and thy people that enter in by these gates :
3. 여호와께서 이같이 말씀하시되 너희가 공평과 정의를 행하여 탈취 당한 자를 압박하는 자의 손에서 건지고 이방인과 고아와 과부를 압박하거나 학대하지 말며 이곳에서 무죄한 피를 흘리지 말라
Thus saith the Lord ; Execute ye judgment and righteousness , and deliver the spoiled out of the hand of the oppressor : and do no wrong , do no violence to the stranger , the fatherless , nor the widow , neither shed innocent blood in this place .
4. 너희가 참으로 이 말을 준행하면 다윗의 위에 앉을 왕들과 신하들과 백성이 병거와 말을 타고 이 집 문으로 들어오게 되리라마는
For if ye do this thing indeed , then shall there enter in by the gates of this house kings sitting upon the throne of David , riding in chariots and on horses , he, and his servants , and his people .
5. 너희가 이 말을 듣지 아니하면 내가 나로 맹세하노니 이 집이 황무하리라 나 여호와의 말이니라
But if ye will not hear these words , I swear by myself, saith the Lord , that this house shall become a desolation .
6. 나 여호와가 유다 왕의 집에 대하여 이같이 말하노라 네가 내게 길르앗 같고 레바논의 꼭대기 같으나 내가 정녕히 너로 광야와 거민이 없는 성을 만들 것이라
For thus saith the Lord unto the king’s house of Judah ; Thou art Gilead unto me, and the head of Lebanon : yet surely I will make thee a wilderness , and cities which are not inhabited .
7. 내가 너 파멸할 자를 준비하리니 그들이 각기 손에 병기를 가지고 네 아름다운 백향목을 찍어 불에 던지리라
And I will prepare destroyers against thee, every one with his weapons : and they shall cut down thy choice cedars , and cast them into the fire .
8. 여러 나라 사람이 이 성으로 지나며 피차 말하기를 여호와가 이 큰 성에 이같이 행함은 어찜인고 하겠고
And many nations shall pass by this city , and they shall say every man to his neighbour , Wherefore hath the Lord done thus unto this great city ?
9. 대답하기는 이는 그들이 자기 하나님 여호와의 언약을 버리고 다른 신들에게 절하고 그를 섬긴 연고라 하리라 하셨다 할찌니라
Then they shall answer , Because they have forsaken the covenant of the Lord their God , and worshipped other gods , and served them.
10. 너희는 죽은 자를 위하여 울지 말며 그를 위하여 애통하지 말고 잡혀간 자를 위하여 슬피 울라 그는 다시 돌아와서 그 고국을 보지 못할 것임이니라
Weep ye not for the dead , neither bemoan him: but weep sore for him that goeth away : for he shall return no more, nor see his native country .
11. 나 여호와가 유다 왕 요시야의 아들 곧 그 아비 요시야를 이어 왕이 되었다가 이곳에서 나간 살룸에 대하여 말하노라 그가 이곳으로 다시 돌아오지 못하고
For thus saith the Lord touching Shallum the son of Josiah king of Judah , which reigned instead of Josiah his father , which went forth out of this place ; He shall not return thither any more:
12. 잡혀간 곳에서 죽으리니 이 땅을 다시 보지 못하리라
But he shall die in the place whither they have led him captive , and shall see this land no more.
13. 불의로 그 집을 세우며 불공평으로 그 다락방을 지으며 그 이웃을 고용하고 그 고가를 주지 아니하는 자에게 화 있을진저
Woe unto him that buildeth his house by unrighteousness , and his chambers by wrong ; that useth his neighbour’s service without wages , and giveth him not for his work ;
14. 그가 이르기를 내가 나를 위하여 광대한 집과 광활한 다락방을 지으리라 하고 자기를 위하여 창을 만들고 그것에 백향목으로 입히고 붉은 빛으로 칠하도다
That saith , I will build me a wide house and large chambers , and cutteth him out windows ; and it is cieled with cedar , and painted with vermilion .
15. 네가 백향목으로 집 짓기를 경쟁하므로 왕이 될 수 있겠느냐 네 아비가 먹으며 마시지 아니하였으며 공평과 의리를 행치 아니하였느냐 그 때에 그가 형통하였었느니라
Shalt thou reign , because thou closest thyself in cedar ? did not thy father eat and drink , and do judgment and justice , and then it was well with him?
16. 그는 가난한 자와 궁핍한 자를 신원하고 형통하였나니 이것이 나를 앎이 아니냐 여호와의 말이니라
He judged the cause of the poor and needy ; then it was well with him: was not this to know me? saith the Lord .
17. 그러나 네 눈과 마음은 탐남과 무죄한 피를 흘림과 압박과 강포를 행하려 할 뿐이니라
But thine eyes and thine heart are not but for thy covetousness , and for to shed innocent blood , and for oppression , and for violence , to do it.
18. 그러므로 나 여호와가 유다 왕 요시야의 아들 여호야김에게 대하여 이같이 말하노라 무리가 그를 위하여 슬프다 내 형제여 슬프다 내 자매여 하며 통곡하지 아니할 것이며 그를 위하여 슬프다 주여 슬프다 그 영광이여 하며 통곡하지도 아니할 것이라
Therefore thus saith the Lord concerning Jehoiakim the son of Josiah king of Judah ; They shall not lament for him, saying, Ah my brother ! or, Ah sister ! they shall not lament for him, saying, Ah lord ! or, Ah his glory !
19. 그가 끌려 예루살렘 문 밖에 던지우고 나귀 같이 매장함을 당하리라
He shall be buried with the burial of an ass , drawn and cast forth beyond the gates of Jerusalem .
20. 너는 레바논에 올라 외치며 바산에서 네 소리를 높이며 아바림에서 외치라 이는 너를 사랑하는 자가 다 멸망하였음이니라
Go up to Lebanon , and cry ; and lift up thy voice in Bashan , and cry from the passages : for all thy lovers are destroyed .
21. 네가 평안할 때에 내가 네게 말하였으나 네 말이 나는 듣지 아니하리라 하였나니 네가 어려서부터 내 목소리를 청종치 아니함이 네 습관이라
I spake unto thee in thy prosperity ; but thou saidst , I will not hear . This hath been thy manner from thy youth , that thou obeyedst not my voice .
22. 네 목자들은 다 바람에 삼키울 것이요 너를 사랑하는 자들은 사로잡혀 가리니 그 때에 네가 반드시 네 모든 악을 인하여 수치와 욕을 당하리라
The wind shall eat up all thy pastors , and thy lovers shall go into captivity : surely then shalt thou be ashamed and confounded for all thy wickedness .
23. 레바논에 거하여 백향목에 깃들이는 자여 여인의 해산하는 고통같은 고통이 네게 임할 때에 너의 가련함이 얼마나 심하랴
O inhabitant of Lebanon , that makest thy nest in the cedars , how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail !
24. 나 여호와가 말하노라 나의 삶으로 맹세하노니 유다 왕 여호야김의 아들 너 고니야가 나의 오른손의 인장반지라 할지라도 내가 빼어
As I live , saith the Lord , though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand , yet would I pluck thee thence;
25. 네 생명을 찾는 자의 손과 너의 두려워하는 자의 손 곧 바벨론 왕 느부갓네살의 손과 갈대아인의 손에 줄 것이라
And I will give thee into the hand of them that seek thy life , and into the hand of them whose face thou fearest , even into the hand of Nebuchadrezzar king of Babylon , and into the hand of the Chaldeans .
26. 내가 너와 너를 낳은 어미를 너희가 나지 아니한 다른 지방에 쫓아내리니 너희가 거기서 죽고
And I will cast thee out , and thy mother that bare thee, into another country , where ye were not born ; and there shall ye die .
27. 너희 마음에 돌아오기를 사모하는 땅에 돌아오지 못하리라
But to the land whereunto they desire to return , thither shall they not return .
28. 이 사람 고니야는 천한 파기냐 좋아하지 아니하는 그릇이냐 어찌하여 그와 그 자손이 쫓겨나서 알지 못하는 땅에 들어갔는고
Is this man Coniah a despised broken idol ? is he a vessel wherein is no pleasure ? wherefore are they cast out , he and his seed , and are cast into a land which they know not?
29. 땅이여, 땅이여, 땅이여 여호와의 말을 들을지니라
O earth , earth , earth , hear the word of the Lord .
30. 나 여호와가 이같이 말하노라 너희는 이 사람이 무자하겠고 그 평생에 형통치 못할 자라 기록하라 이는 그 자손 중 형통하여 다윗의 위에 앉아 유다를 다스릴 사람이 다시는 없을 것임이니라
Thus saith the Lord , Write ye this man childless , a man that shall not prosper in his days : for no man of his seed shall prosper , sitting upon the throne of David , and ruling any more in Judah .
■ 주석 보기
【렘22:1 JFB】렘22:1-30. Exhortation to Repentance; Judgment on Shallum, Jehoiakim, and Coniah.
Belonging to an earlier period than the twenty-first chapter, namely, the reigns of Shallum or Jehoahaz, Jehoiakim, and Jeconiah (렘22:10, 13, 20). Jeremiah often groups his prophecies, not by chronological order, but by similarity of subjects; thus 렘22:3 corresponds to 렘21:12. Grotius thinks that Jeremiah here repeats to Zedekiah what he had announced to that king's predecessors formerly (namely, his brother and brother's son), of a similar bearing, and which had since come to pass; a warning to Zedekiah. Probably, in arranging his prophecies they were grouped for the first time in the present order, designed by the Holy Spirit to set forth the series of kings of Judah, all four alike, failing in "righteousness," followed at last by the "King," a righteous Branch raised unto David, in the house of Judah, "the Lord our righteousness" (렘23:6). The unrighteousness of Zedekiah suggested the review of his predecessors' failure in the same respects, and consequent punishment, which ought to have warned him, but did not.
1. Go down—The temple (where Jeremiah had been prophesying) was higher than the king's palace on Mount Zion (렘36:10, 12; 대하23:20). Hence the phrase, "Go down."
the king of Judah—perhaps including each of the four successive kings, to whom it was consecutively addressed, here brought together in one picture: Shallum, 렘22:11; Jehoiakim, 렘22:13-18; Jeconiah, 렘22:24; Zedekiah, the address to whom (렘21:1, 11, 12) suggests notice of the rest.
【렘22:1 CWC】[MESSAGES IN ZEDEKIAH'S REIGN]
These chapters furnish a convenient unit, as they are apparently a group of discourses delivered in Zedekiah's reign -- the king of the captivity period.
The first, and one of the most interesting, is that concerning the siege (c. 21). Note the occasion (vv. 1, 2) and observe that "Pashur" was not he of the last lesson. The siege of Jerusalem by Nebuchadnezzar had begun and the king of Judah hoped the prophet would have some encouraging word from God for him and the nation. But the opposite was the case (vv. 3-7). The message to the people (vv. 8-10), was the theme Jeremiah had to proclaim for the greater part of his ministry down until the event occurred.
Chapter 22 is chiefly about the previous kings of Judah in Jeremiah's time. They need not weep for Josiah whom the Lord had taken to Himself (v. 10), but for Shallum (v. 11), another name for Jehoahaz (see margin), the son of Josiah who had been carried to Egypt as we saw in the book of Kings. They should not lament for Jehoiakim, now dead, for he was unworthy of it (vv. 13-19). "Coniah," the fourth king (vv. 24-30), is another name for Jeconiah, the son of Jehoiakim, taken captive by the Babylonians, whose story we were made familiar with in 2 Kings and 2 Chronicles.
The twenty-third chapter contains one of those beautiful messages of the future redemption of Judah and Israel with which we have become acquainted in the Psalms and Isaiah (vv. 1-8). Observe the Messianic allusion in verses 5 and 6. And do not overlook God's testimony to His own Word that follows, coupled with the judgment pronounced on the false teachers who put their own word instead of it.
Chapter 24, the type of the good figs and the bad, explains itself. The Jews carried into captivity earlier than Zedekiah's time would have an opportunity to return from Babylon after a while, but those now in the land and to be carried away later would not have such opportunity.
Questions.
1. What is the title of this lesson and why is it given?
2. On what theme is the first discourse?
3. State the circumstances.
4. What four former kings of Judah are referred to?
5. What name is given our Lord Jesus Christ in chapter 23?
6. Can you tell the story of the good and bad figs?
MESSAGES IN JEHOIAKIM'S REIGN
Chapters 25, 26
Having just considered discourses in Zedekiah's reign, and now returning to that of Jehoiakim (25:1), it can be seen that the chapters are not arranged chronologically.
The first message is that of the seventy years captivity. We are familiar with that period as Judah's forced stay in Babylon, and it is interesting to see the place where it was definitely predicted (vv. 11, 12).
Note what leads up to the prediction, God's patience and faithfulness towards His people in their sin (vv. 3-7); and His choice of Babylon as the Gentile power, into whose hands he is pleased for the time being, in judgment on Judah, to commit the sovereignty of the earth (vv. 8, 9). Note what follows. Babylon's motive is selfish, and her time of punishment will surely come (vv. 12-14). Practically all the nations are now included in the coming judgment (vv. 15, to the end). The complete fulfillment is at the end of the age.
Some will be more interested in the next chapter, where the prophet because of his boldness (vv. 1-7) is arrested and threatened with death (vv. 8, 9). In this case the priests, the prophets and the people are against him, but not the princes (v, 10). This is the method God adopted in the execution of His original promise to Jeremiah (1:17-19). That is. He did not permit all of his enemies to be united against him at the same time.
The prophet has a hearing (vv. 12-15). The princes express their opinion (v. 16). The elders give their judgment (vv. 17-19). A case is cited of a prophet who, unlike Micah, lost his life as the result of his fidelity (vv. 20-23). But happily that was not true of Jeremiah (v. 24).
【렘22:1 MHCC】 Justice is recommended, and destruction threatened in case of disobedience. (렘22:1-9) The captivity of Jehoiakim, and the end of Jeconiah. (렘22:10-19) The doom of the royal family. (렘22:20-30)
렘22:1-9 The king of Judah is spoken to, as sitting upon the throne of David, the man after God's own heart. Let him follow his example, that he may have the benefit of the promises made to him. The way to preserve a government, is to do the duty of it. But sin will be the ruin of the houses of princes, as well as of meaner men. And who can contend with destroyers of God's preparing? God destroys neither persons, cities, nor nations, except for sin; even in this world he often makes it plain for what crimes he sends punishment; and it will be clear at the day of judgement.
렘22:10-19 Here is a sentence of death upon two kings, the wicked sons of a very pious father. Josiah was prevented from seeing the evil to come in this world, and removed to see the good to come in the other world; therefore, weep not for him, but for his son Shallum, who is likely to live and die a wretched captive. Dying saints may be justly envied, while living sinners are justly pitied. Here also is the doom of Jehoiakim. No doubt it is lawful for princes and great men to build, beautify, and furnish houses; but those who enlarge their houses, and make them sumptuous, need carefully to watch against the workings of vain-glory. He built his houses by unrighteousness, with money gotten unjustly. And he defrauded his workmen of their wages. God notices the wrong done by the greatest to poor servants and labourers, and will repay those in justice, who will not, in justice, pay those whom they employ. The greatest of men must look upon the meanest as their neighbours, and be just to them accordingly. Jehoiakim was unjust, and made no conscience of shedding innocent blood. Covetousness, which is the root of all evil, was at the bottom of all. The children who despise their parents' old fashions, commonly come short of their real excellences. Jehoiakim knew that his father found the way of duty to be the way of comfort, yet he would not tread in his steps. He shall die unlamented, hateful for oppression and cruelty.
렘22:20-30 The Jewish state is described under a threefold character. Very haughty in a day of peace and safety. Very fearful on alarm of trouble. Very much cast down under pressure of trouble. Many never are ashamed of their sins till brought by them to the last extremity. The king shall close his days in bondage. Those that think themselves as signets on God's right hand, must not be secure, but fear lest they should be plucked thence. The Jewish king and his family shall be carried to Babylon. We know where we were born, but where we shall die we know not; it is enough that our God knows. Let it be our care that we die in Christ, then it will be well with us wherever we die, thought it may be in a far country. The Jewish king shall be despised. Time was when he was delighted in; but all those in whom God has no pleasure, some time or other, will be so lowered, that men will have no pleasure in them. Whoever are childless, it is the Lord that writes them so; and those who take no care to do good in their days, cannot expect to prosper. How little is earthly grandeur to be depended upon, or flourishing families to be rejoiced in! But those who hear the voice of Christ, and follow him, have eternal life, and shall never perish, neither shall any enemy pluck them out of his almighty hands.
【렘22:2 JFB】2. these gates—of the king's palace.
【렘22:3 JFB】3.Jehoiakim is meant here especially: he, by oppression, levied the tribute imposed on him by Pharaoh-necho, king of Egypt (대하36:3), and taxed his people, and took their labor without pay, to build gorgeous palaces for himself (렘22:13-17), and shed innocent blood, for example, that of Urijah the prophet (렘26:20-24; 왕하23:35; 24:4).
【렘22:4 JFB】4. upon the throne of David—literally, "or David on his throne" (see on 렘13:13). This verse is repeated substantially from 렘17:25.
his servants—so the Keri. But Chetib, singular, "his servant;" that is, distributively, "each with his servants;" 렘17:25, "their princes."
【렘22:5 JFB】5. I swear by myself—(히6:13, 17). God swears because it seemed to them incredible that the family of David should be cast off.
this house—the king's, where Jeremiah spake (렘22:4).
【렘22:6 JFB】6. Though thou art as beautiful as Gilead, and as majestic in Mine eyes (before Me) as the summit of Lebanon, yet surely (the Hebrew is a formula of swearing to express certainly: "If I do not make thee … believe Me not ever hereafter": so "as truly as I live," 민14:28; "surely," 민14:35). The mention of Gilead may allude not only to its past beauty, but covertly also to its desolation by the judgment on Israel; a warning now to Judah and the house of David. "Lebanon" is appropriately mentioned, as the king's house was built of its noble cedars.
cities—not other cities, but the different parts of the city of Jerusalem (삼하12:27; 왕하10:25) [Maurer].
【렘22:7 JFB】7. prepare—literally, "sanctify," or solemnly set apart for a particular work (compare 사13:3).
thy choice cedars—(사37:24). Thy palaces built of choice cedars (아1:17).
【렘22:8 JFB】8. (신29:24, 25). The Gentile nations, more intelligent than you, shall understand that which ye do not, namely, that this city is a spectacle of God's vengeance [Calvin].
【렘22:9 JFB】9. (왕하22:17).
【렘22:10 JFB】10, 11. Weep … not for—that is, not so much for Josiah, who was taken away by death from the evil to come (왕하22:20; 사57:1); as for Shallum or Jehoahaz, his son (왕하23:30), who, after a three months' reign, was carried off by Pharaoh-necho into Egypt, never to see his native land again (왕하23:31-34). Dying saints are justly to be envied, while living sinners are to be pitied. The allusion is to the great weeping of the people at the death of Josiah, and on each anniversary of it, in which Jeremiah himself took a prominent part (대하35:24, 25). The name "Shallum" is here given in irony to Jehoahaz, who reigned but three months; as if he were a second Shallum, son of Jabesh, who reigned only one month in Samaria (왕하15:13; 대하36:1-4). Shallum means "retribution," a name of no good omen to him [Grotius]; originally the people called him Shallom, indicative of peace and prosperity. But Jeremiah applies it in irony. 대상3:15, calls Shallum the fourth son of Josiah. The people raised him to the throne before his brother Eliakim or Jehoiakim, though the latter was the older (왕하23:31, 36; 대하36:1); perhaps on account of Jehoiakim's extravagance (렘22:13, 15). Jehoiakim was put in Shallum's (Jehoahaz') stead by Pharaoh-necho. Jeconiah, his son, succeeded. Zedekiah (Mattaniah), uncle of Jeconiah, and brother of Jehoiakim and Jehoahaz, was last of all raised to the throne by Nebuchadnezzar.
He shall not return—The people perhaps entertained hopes of Shallum's return from Egypt, in which case they would replace him on the throne, and thereby free themselves from the oppressive taxes imposed by Jehoiakim.
【렘22:13 JFB】13. Not only did Jehoiakim tax the people (왕하23:35) for Pharaoh's tribute, but also took their forced labor, without pay, for building a splendid palace; in violation of 레19:13; 신24:14, 15. Compare 미3:10; 합2:9; 약5:4. God will repay in justice those who will not in justice pay those whom they employ.
【렘22:14 JFB】14. wide—literally, "a house of dimensions" ("measures"). Compare 민13:32, Margin, "men of statures."
large—rather, as Margin, "airy" from Hebrew root, "to breathe freely." Upper rooms in the East are the principal apartments.
cutteth him out windows—The Hebrew, if a noun, is rather, "my windows"; then the translation ought to be, "and let my windows (Jehoiakim speaking) be cut out for it," that is, in the house; or, "and let (the workman) cut out my windows for it." But the word is rather an adjective; "he cutteth it (the house) out for himself, so as to be full of windows." The following words accord with this construction, "and (he makes it) ceiled with cedar," &c. [Maurer]. Retaining English Version, there must be understood something remarkable about the windows, since they are deemed worthy of notice. Gesenius thinks the word dual, "double windows," the blinds being two-leaved.
vermilion—Hebrew, shashar, called so from a people of India beyond the Ganges, by whom it is exported [Pliny, 6.19]. The old vermilion was composed of sulphur and quicksilver; not of red lead, as our vermilion.
【렘22:15 JFB】15. closest thyself—rather, "thou viest," that is, art emulous to surpass thy forefathers in the magnificence of thy palaces.
eat and drink—Did not Josiah, thy father, enjoy all that man really needs for his bodily wants? Did he need to build costly palaces to secure his throne? Nay, he did secure it by "judgment and justice"; whereas thou, with all thy luxurious building, sittest on a tottering throne.
then—on that account, therefore.
【렘22:16 JFB】16. was not this to know me—namely, to show by deeds that one knows God's will, as was the case with Josiah (compare 요13:17; contrast 딛1:16).
【렘22:17 JFB】17. thine—as opposed to thy father, Josiah.
【렘22:18 JFB】18. Ah my brother! … sister!—addressing him with such titles of affection as one would address to a deceased friend beloved as a brother or sister (compare 왕상13:30). This expresses, They shall not lament him with the lamentation of private individuals [Vatablus], or of blood relatives [Grotius]: as "Ah! lord," expresses public lamentation in the case of a king [Vatablus], or that of subjects [Grotius]. Henderson thinks, "Ah! sister," refers to Jehoiakim's queen, who, though taken to Babylon and not left unburied on the way, as Jehoiakim, yet was not honored at her death with royal lamentations, such as would have been poured forth over her at Jerusalem. He notices the beauty of Jeremiah's manner in his prophecy against Jehoiakim. In 렘22:13, 14 he describes him in general terms; then, in 렘22:15-17, he directly addresses him without naming him; at last, in 렘22:18, he names him, but in the third person, to imply that God puts him to a distance from Him. The boldness of the Hebrew prophets proves their divine mission; were it not so, their reproofs to the Hebrew kings, who held the throne by divine authority, would have been treason.
Ah his glory!—"Alas! his majesty."
【렘22:19 JFB】19. burial of an ass—that is, he shall have the same burial as an ass would get, namely, he shall be left a prey for beasts and birds [Jerome]. This is not formally narrated. But 대하36:6 states that "Nebuchadnezzar bound him in fetters to carry him to Babylon"; his treatment there is nowhere mentioned. The prophecy here, and in 렘36:30, harmonizes these two facts. He was slain by Nebuchadnezzar, who changed his purpose of taking him to Babylon, on the way thither, and left him unburied outside Jerusalem. 왕하24:6, "Jehoiakim slept with his fathers," does not contradict this; it simply expresses his being gathered to his fathers by death, not his being buried with his fathers (시49:19). The two phrases are found together, as expressing two distinct ideas (왕하15:38; 16:20).
【렘22:20 JFB】20. Delivered in the reign of Jehoiachin (Jeconiah or Coniah), son of Jehoiakim; appended to the previous prophecy respecting Jehoiakim, on account of the similarity of the two prophecies. He calls on Jerusalem, personified as a mourning female, to go up to the highest points visible from Jerusalem, and lament there (see on 렘3:21) the calamity of herself, bereft of allies and of her princes, who are one after the other being cast down.
Bashan—north of the region beyond Jordan; the mountains of Anti-libanus are referred to (시68:15).
from the passages—namely, of the rivers (유12:6); or else the borders of the country (삼상13:23; 사10:29). The passes (삼상14:4). Maurer translates, "Abarim," a mountainous tract beyond Jordan, opposite Jericho, and south of Bashan; this accords with the mention of the mountains Lebanon and Bashan (민27:12; 33:47).
lovers—the allies of Judea, especially Egypt, now unable to help the Jews, being crippled by Babylon (왕하24:7).
【렘22:21 JFB】21. I admonished thee in time. Thy sin has not been a sin of ignorance or thoughtlessness, but wilful.
prosperity—given thee by Me; yet thou wouldest not hearken to the gracious Giver. The Hebrew is plural, to express, "In the height of thy prosperity"; so "droughts" (사58:11).
thou saidst—not in words, but in thy conduct, virtually.
thy youth—from the time that I brought thee out of Egypt, and formed thee into a people (렘7:25; 2:2; 사47:12).
【렘22:22 JFB】22. wind—the Chaldees, as a parching wind that sweeps over rapidly and withers vegetation (렘4:11, 12; 시103:16; 사40:7).
eat up … pastors—that is, thy kings (렘2:8). There is a happy play on words. The pastors, whose office it is to feed the sheep, shall themselves be fed on. They who should drive the flock from place to place for pasture shall be driven into exile by the Chaldees.
【렘22:23 JFB】23. inhabitant of Lebanon—namely, Jerusalem, whose temple, palaces, and principal habitations were built of cedars of Lebanon.
how gracious—irony. How graciously thou wilt be treated by the Chaldees, when they come on thee suddenly, as pangs on a woman in travail (렘6:24)! Nay, all thy fine buildings will win no favor for thee from them. Maurer translates, "How shalt thou be to be pitied!"
【렘22:24 JFB】24. As I live—God's most solemn formula of oath (렘46:18; 4:2; 신32:40; 삼상25:34).
Coniah—Jeconiah or Jehoiachin. The contraction of the name is meant in contempt.
signet—Such ring seals were often of the greatest value (아8:6; 학2:23). Jehoiachin's popularity is probably here referred to.
right hand—the hand most valued.
I would pluck thee thence—(Compare Ob 4); on account of thy father's sins, as well as thine own (대하36:9). There is a change here, as often in Hebrew poetry, from the third to the second person, to bring the threat more directly home to him. After a three months' and ten days' reign, the Chaldees deposed him. In Babylon, however, by God's favor he was ultimately treated more kindly than other royal captives (렘52:31-34). But none of his direct posterity ever came to the throne.
【렘22:25 JFB】25. give … into … hand—"I will pluck thee" from "my right hand," and "will give thee into the hand of them that seek thy life."
【렘22:26 JFB】26. thy mother—Nehushta, the queen dowager (왕하24:6, 8, 15; see 렘13:18).
【렘22:27 JFB】27. they—Coniah and his mother. He passes from the second person (렘22:26) to the third person here, to express alienation. The king is as it were put out of sight, as if unworthy of being spoken with directly.
desire—literally, "lift up their soul" (렘44:14; 시24:4; 25:1). Judea was the land which they in Babylon should pine after in vain.
【렘22:28 JFB】28. broken idol—Coniah was idolized once by the Jews; Jeremiah, therefore, in their person, expresses their astonishment at one from whom so much had been expected being now so utterly cast aside.
vessel … no pleasure—(시31:12; 호8:8). The answer to this is given (롬9:20-23; contrast 딤후2:21).
his seed—(See on 렘22:29).
【렘22:29 JFB】29, 30. O earth! earth! earth!—Jeconiah was not actually without offspring (compare 렘22:28, "his seed"; 대상3:17, 18; 마1:12), but he was to be "written childless," as a warning to posterity, that is, without a lineal heir to his throne. It is with a reference to the three kings, Shallum, Jehoiakim, and Jeconiah, that the earth is thrice invoked [Bengel]. Or, the triple invocation is to give intensity to the call for attention to the announcement of the end of the royal line, so far as Jehoiachin's seed is concerned. Though Messiah (마1:1-17), the heir of David's throne, was lineally descended from Jeconiah, it was only through Joseph, who, though His legal, was not His real father. Matthew gives the legal pedigree through Solomon down to Joseph; Luke the real pedigree, from Mary, the real parent, through Nathan, brother of Solomon, upwards (Lu 3:31).
no man of his seed … upon the throne—This explains the sense in which "childless" is used. Though the succession to the throne failed in his line, still the promise to David (시89:30-37) was revived in Zerubbabel and consummated in Christ.
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