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■ 예레미야 27장
1. 유다 왕 요시야의 아들 여호야김의 즉위한 지 오래지 아니하여서 여호와께서 말씀으로 나 예레미야에게 이르시니라
In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word unto Jeremiah from the Lord , saying ,
2. 여호와께서 이같이 내게 이르시되 너는 줄과 멍에를 만들어 네 목에 얹고
Thus saith the Lord to me; Make thee bonds and yokes , and put them upon thy neck ,
3. 유다 왕 시드기야를 보러 예루살렘에 온 사신들의 손에도 그것을 붙여 에돔 왕과 모압 왕과 암몬 자손의 왕과 두로 왕과 시돈 왕에게 보내며
And send them to the king of Edom , and to the king of Moab , and to the king of the Ammonites , and to the king of Tyrus , and to the king of Zidon , by the hand of the messengers which come to Jerusalem unto Zedekiah king of Judah ;
4. 그들에게 명하여 그 주에게 이르게 하기를 만군의 여호와 이스라엘의 하나님이 말씀하시되 너희는 너희 주에게 이같이 고하라
And command them to say unto their masters , Thus saith the Lord of hosts , the God of Israel ; Thus shall ye say unto your masters ;
5. 나는 내 큰 능과 나의 든 팔로 땅과 그 위에 있는 사람과 짐승들을 만들고 나의 소견에 옳은 대로 땅을 사람에게 주었노라
I have made the earth , the man and the beast that are upon the ground , by my great power and by my outstretched arm , and have given it unto whom it seemed meet unto me.
6. 이제 내가 이 모든 땅을 내 종 바벨론 왕 느부갓네살의 손에 주고 또 들짐승들을 그에게 주어서 부리게 하였나니
And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon , my servant ; and the beasts of the field have I given him also to serve him.
7. 열방이 그와 그 아들과 손자를 섬기리라 그의 땅의 기한이 이르면 여러 나라와 큰 왕이 그로 자기를 섬기게 하리라마는
And all nations shall serve him, and his son , and his son’s son , until the very time of his land come : and then many nations and great kings shall serve themselves of him.
8. 나 여호와가 이르노라 바벨론 왕 느부갓네살을 섬기지 아니하는 국민이나 그 목으로 바벨론 왕의 멍에를 메지 아니하는 백성은 내가 그의 손으로 진멸시키기까지 칼과 기근과 염병으로 벌하리라
And it shall come to pass, that the nation and kingdom which will not serve the same Nebuchadnezzar the king of Babylon , and that will not put their neck under the yoke of the king of Babylon , that nation will I punish , saith the Lord , with the sword , and with the famine , and with the pestilence , until I have consumed them by his hand .
9. 너희는 너희 선지자나 너희 복술이나 너희 꿈꾸는 자나 너희 술사나 너희 요술객이 너희에게 이르기를 너희가 바벨론 왕을 섬기지 아니하리라 하여도 듣지 말라
Therefore hearken not ye to your prophets , nor to your diviners , nor to your dreamers , nor to your enchanters , nor to your sorcerers , which speak unto you, saying , Ye shall not serve the king of Babylon :
10. 그들은 너희에게 거짓을 예언하여서 너희로 너희 땅에서 멀리 떠나게 하며 또 나로 너희를 몰아내게 하며 너희를 멸하게 하느니라
For they prophesy a lie unto you, to remove you far from your land ; and that I should drive you out , and ye should perish .
11. 오직 그 목으로 바벨론 왕의 멍에를 메고 그를 섬기는 나라는 내가 그들을 그 땅에 머물러서 밭을 갈며 거기 거하게 하리라 하셨다 하라 여호와의 말이니라
But the nations that bring their neck under the yoke of the king of Babylon , and serve him, those will I let remain still in their own land , saith the Lord ; and they shall till it, and dwell therein.
12. 내가 이 모든 말씀대로 유다 왕 시드기야에게 고하여 가로되 왕과 백성은 목으로 바벨론 왕의 멍에를 메고 그와 그 백성을 섬기소서 그리하면 살리이다
I spake also to Zedekiah king of Judah according to all these words , saying , Bring your necks under the yoke of the king of Babylon , and serve him and his people , and live .
13. 어찌하여 왕과 왕의 백성이 여호와께서 바벨론 왕을 섬기지 아니하는 나라에 대하여 하신 말씀 같이 칼과 기근과 염병에 죽으려 하나이까
Why will ye die , thou and thy people , by the sword , by the famine , and by the pestilence , as the Lord hath spoken against the nation that will not serve the king of Babylon ?
14. 왕과 백성에게 바벨론 왕을 섬기지 아니하리라 하는 선지자의 말을 듣지 마소서 그들은 거짓을 예언하나이다
Therefore hearken not unto the words of the prophets that speak unto you, saying , Ye shall not serve the king of Babylon : for they prophesy a lie unto you.
15. 여호와께서 말씀하시되 내가 그들을 보내지 아니하였거늘 그들이 내 이름으로 거짓을 예언하니 내가 너희를 몰아내며 너희와 너희에게 예언하는 선지자들을 멸망시키기에 이르리라 하셨나이다
For I have not sent them, saith the Lord , yet they prophesy a lie in my name ; that I might drive you out , and that ye might perish , ye, and the prophets that prophesy unto you.
16. 내가 또 제사장들과 그 모든 백성에게 고하여 가로되 여호와께서 이같이 말씀하시되 여호와의 집 기구를 이제 바벨론에서 속히 돌려오리라고 너희에게 예언하는 선지자들의 말을 듣지 말라 이는 그들이 거짓을 예언함이니라 하셨나니
Also I spake to the priests and to all this people , saying , Thus saith the Lord ; Hearken not to the words of your prophets that prophesy unto you, saying , Behold, the vessels of the Lord’s house shall now shortly be brought again from Babylon : for they prophesy a lie unto you.
17. 너희는 그들을 듣지 말고 바벨론 왕을 섬기라 그리하면 살리라 어찌하여 이 성으로 황무지가 되게 하겠느냐
Hearken not unto them; serve the king of Babylon , and live : wherefore should this city be laid waste ?
18. 만일 그들이 선지자이고 여호와의 말씀이 그들에게 있을진대 그들이 여호와의 집에와 유다 왕의 집에와 예루살렘에 남아 있는 기구가 바벨론으로 옮겨가지 않도록 만군의 여호와께 구하여야 할 것이니라
But if they be prophets , and if the word of the Lord be with them, let them now make intercession to the Lord of hosts , that the vessels which are left in the house of the Lord , and in the house of the king of Judah , and at Jerusalem , go not to Babylon .
19. 만군의 여호와께서 기둥들과 놋바다와 받침들과 및 이 성에 남아있는 기구에 대하여 이같이 말씀하시나니
For thus saith the Lord of hosts concerning the pillars , and concerning the sea , and concerning the bases , and concerning the residue of the vessels that remain in this city ,
20. 이것은 바벨론 왕 느부갓네살이 유다 왕 여호야김의 아들 여고니야와 유다와 예루살렘 모든 귀족을 예루살렘에서 바벨론으로 사로잡아 옮길 때에 취하지 아니하였던 것이라
Which Nebuchadnezzar king of Babylon took not, when he carried away captive Jeconiah the son of Jehoiakim king of Judah from Jerusalem to Babylon , and all the nobles of Judah and Jerusalem ;
21. 만군의 여호와 이스라엘의 하나님이 여호와의 집에와 유다 왕의 집에와 예루살렘에 남아 있는 그 기구에 대하여 이같이 말씀하시되
Yea, thus saith the Lord of hosts , the God of Israel , concerning the vessels that remain in the house of the Lord , and in the house of the king of Judah and of Jerusalem ;
22. 그것들이 바벨론으로 옮김을 입고 내가 이것을 돌아보는 날까지 거기 있을 것이니라 그 후에 내가 그것을 옮겨 이곳에 다시 두리라 여호와의 말이니라
They shall be carried to Babylon , and there shall they be until the day that I visit them, saith the Lord ; then will I bring them up, and restore them to this place .
■ 주석 보기
【렘27:1 JFB】렘27:1-22. The Futility of Resisting Nebuchadnezzar Illustrated to the Ambassadors of the Kings, Desiring to Have the King of Judah Confederate with Them, under the Type of Yokes. JeremiahExhorts Them and Zedekiah to Yield.
1. Jehoiakim—The prophecy that follows was according to this reading given in the fourth year of Jehoiakim, fifteen years before it was published in the reign of Zedekiah to whom it refers; it was thus long deposited in the prophet's bosom, in order that by it he might be supported under trials in his prophetic career in the interim [Calvin]. But "Zedekiah" may be the true reading. So the Syriac and Arabic Versions.렘27:3, 12; 렘28:1, confirm this; also, one of Kennicott's manuscripts. The English Version reading may have originated from 렘26:1. "Son of Josiah" applies to Zedekiah as truly as to "Jehoiakim" or "Eliakim." The fourth year may, in a general sense here, as in 렘28:1, be called "the beginning of his reign," as it lasted eleven years (왕하24:18). It was not long after the fourth year of his reign that he rebelled against Nebuchadnezzar (렘51:59; 52:3; 왕하24:20), in violation of an oath before God (대하36:13).
【렘27:1 CWC】[MESSAGES IN ZEDEKIAH'S REIGN -- SECOND SERIES]
In some respects the most important chapter here is the first, which deals with Babylon's supremacy, and reveals the beginning of "the times of the Gentiles," or "the fullness of the Gentiles" (롬11:25). The term refers to the period when Israel, because of her disobedience to God, has forfeited her place of power in the earth and is scattered among the nations. It begins when God transfers this power to the Gentiles as represented by Babylon, and continues until Christ comes a second time for the deliverance of Israel from the Gentiles at the end of this age. The occasion of the transfer is set forth here.
Babylon is increasing in power, and threatening the smaller nations standing in the way of her mastery of the Mediterranean. These by their ambassadors are now in conclave in Jerusalem, presided over by Zedekiah, meditating the means of defense or opposition to the common enemy. God seizes the occasion to send the prophet to them with a revelation of His will in the premises (vv. 1-11).
Verse one speaks of it as in Jehoiakim's reign, but the context shows that it is an error.
With what symbolic action does the prophet introduce his message (vv. 2, 3)? What nations are represented in the conclave? What is the divine declaration he makes (vv. 6, 7)? What penalty is attached to the failure to comply with God's will (v. 8)? What promise to submission (v. 11)? What special message is vouchsafed to the king of Judah (w. 12-15)? What other classes in Judah are addressed (vv. 16-18)?
When God calls Nebuchadnezzar his "servant" (v. 6), it does not mean that the king knows and consciously desires to please Him, but only that, like the king of Assyria before him, he is being used for the time being to execute God's purposes of chastisement on His people.
Chapter 28 gives a fresh illustration of the persecution Jeremiah endured from the enemies of the truth. Read carefully it will explain itself. May its warnings and encouragements not be lost upon us.
Chapter 29 recalls the earlier one on the good and bad figs. To the "good figs" the prophet sends this letter (v. 1), that is to the earlier captives (v. 2), who are to return after seventy years as the others are not (vv. 10-14). To what evil teaching were they exposed in the land of their captivity (vv. 8, 9, 15-19)? What were the names of the false prophets (vv. 21-23)? What man tried to stir up evil against Jeremiah by a letter (vv. 24-29)? What punishment would befall him (vv. 30-32)?
Chapters 30 and 31 speak again of the future redemption of Israel. What command comes to the prophet touching this testimony, and why (30:1-3)? What language shows that the end of the age is in mind (vv. 7-9)? Have these words yet been fulfilled in Israel a history? Compare also verses 18-24, and indeed the whole of the next chapter.
Chapters 32 and 3.3 cover the same ground as the preceding chapters, except that they are more picturesque because of the real estate transaction they record. What was the period, and what was the prophet enduring at the time, and why (32:1-5)? What is he called upon to do (vv. 6-8)? What care is taken about this purchase (vv. 9-15)? What shows his surprise and ignorance of its meaning (vv. 16-25)? What question does God put to the prophet (vv. 26, 27)? Does this demand on the prophet to purchase the field indicate any change of God's mind concerning Judah and Babylon (28-35)? What does it indicate for the future, however (vv. 36-44)? Point out at least ten reasons to show that all of these last verses point to the future. The theme is continued into the next chapter, and the Messiah once more referred to as the cause of the restoration and blessing (vv. 15, 16). What name is given Him? And what corresponding name is to be given Judah in that day?
Chapter 34 is self-explanatory. A special offense on the part of the leaders brings a renewal of the prophecy of judgment.
【렘27:1 MHCC】 The neighbouring nations to be subdued. (렘27:1-11) Zedekiah is warned to yield. (렘27:12-18) The vessels of the temple to be carried to Babylon, but afterwards to be restored. (렘27:19-22)
렘27:1-11 Jeremiah is to prepare a sign that all the neighbouring countries would be made subject to the king of Babylon. God asserts his right to dispose of kingdoms as he pleases. Whatever any have of the good things of this world, it is what God sees fit to give; we should therefore be content. The things of this world are not the best things, for the Lord often gives the largest share to bad men. Dominion is not founded in grace. Those who will not serve the God who made them, shall justly be made to serve their enemies that seek to ruin them. Jeremiah urges them to prevent their destruction, by submission. A meek spirit, by quiet submission to the hardest turns of providence, makes the best of what is bad. Many persons may escape destroying providences, by submitting to humbling providences. It is better to take up a light cross in our way, than to pull a heavier on our own heads. The poor in spirit, the meek and humble, enjoy comfort, and avoid many miseries to which the high-spirited are exposed. It must, in all cases, be our interest to obey God's will.
렘27:12-18 Jeremiah persuades the king of Judah to surrender to the king of Babylon. Is it their wisdom to submit to the heavy iron yoke of a cruel tyrant, that they may secure their lives; and is it not much more our wisdom to submit to the pleasant and easy yoke of our Lord and Master, Jesus Christ, that we may secure our souls? It were well if sinners would be afraid of the destruction threatened against all who will not have Christ to reign over them. Why should they die the second death, infinitely worse than that by sword and famine, when they may submit and live? And those who encourage sinners to go on in sinful ways, will perish with them.
렘27:19-22 Jeremiah assures them that the brazen vessels should go after the golden ones. All shall be carried to Babylon. But he concludes with a gracious promise, that the time would come when they should be brought back. Though the return of the prosperity of the church does not come in our time, we must not despair, for it will come in God's time.
【렘27:2 JFB】2. bonds—by which the yoke is made fast to the neck (렘5:5).
yokes—literally, the carved piece of wood attached at both ends to the two yokes on the necks of a pair of oxen, so as to connect them. Here the yoke itself. The plural is used, as he was to wear one himself, and give the others to the ambassadors; (렘27:3; 28:10, 12) proves that the symbolical act was in this instance (though not in others, 렘25:15) actually done (compare 사20:2, &c.; 겔12:3, 11, 18).
【렘27:3 JFB】3. And send them to the king of Edom, &c.—Appropriate symbol, as these ambassadors had come to Jerusalem to consult as to shaking off the yoke of Nebuchadnezzar. According to Pherecydes in Clement of Alexandria [Miscellanies, 567], Idanthura, king of the Scythians, intimated to Darius, who had crossed the Danube, that he would lead an army against him, by sending him, instead of a letter, a mouse, a frog, a bird, an arrow, and a plough. The task assigned to Jeremiah required great faith, as it was sure to provoke alike his own countrymen and the foreign ambassadors and their kings, by a seeming insult, at the very time that all were full of confident hopes grounded on the confederacy.
【렘27:5 JFB】5. God here, as elsewhere, connects with the symbol doctrine, which is as it were its soul, without which it would be not only cold and frivolous, but even dead [Calvin]. God's mention of His supreme power is in order to refute the pride of those who rely on their own power (사45:12).
given it unto whom it seemed meet unto me—(시115:15, 16; 단4:17, 25, 32). Not for his merits, but of My own sole good pleasure [Estius].
【렘27:6 JFB】6. beasts of the field—not merely the horses to carry his Chaldean soldiers, and oxen to draw his provisions [Grotius]; not merely the deserts, mountains, and woods, the haunts of wild beasts, implying his unlimited extent of empire [Estius]; but the beasts themselves by a mysterious instinct of nature. A reproof to men that they did not recognize God's will, which the very beasts acknowledged (compare 사1:3). As the beasts are to submit to Christ, the Restorer of the dominion over nature, lost by the first Adam (compare 창1:28; 2:19, 20; 시8:6-8), so they were appointed to submit to Nebuchadnezzar, the representative of the world power and prefigurer of Antichrist; this universal power was suffered to be held by him to show the unfitness of any to wield it "until He come whose right it is" (겔21:27).
【렘27:7 JFB】7. son … son's son—(대하36:20). Nebuchadnezzar had four successors—Evil-merodach, his son; Neriglissar, husband of Nebuchadnezzar's daughter; his son, Labosodarchod; and Naboned (with whom his son, Belshazzar, was joint king), son of Evil-merodach. But Neriglissar and Labosodarchod were not in the direct male line; so that the prophecy held good to "his son and his son's son," and the intermediate two are omitted.
time of his land—that is, of its subjugation or its being "visited" in wrath (렘27:22; 렘25:12; 29:10; 50:27; 단5:26).
serve themselves of him—make him their servant (렘25:14; 사13:22). So "his day" for the destined day of his calamity (욥18:20).
【렘27:8 JFB】8. until I have consumed them by his hand—until by these consuming visitations I have brought them under his power.
【렘27:9 JFB】9. ye—the Jews especially, for whom the address to the rest was intended.
enchanters—augurs [Calvin], from a root, the "eyes," that is, lookers at the stars and other means of taking omens of futurity; or another root, a "fixed time," observers of times: forbidden in the law (레19:26; 신18:10, 11, 14).
【렘27:10 JFB】10. to remove you—expressing the event which would result. The very thing they profess by their enchantments to avert, they are by them bringing on you. Better to submit to Nebuchadnezzar, and remain in your land, than to rebel, and be removed from it.
【렘27:11 JFB】11. serve … till it—The same Hebrew root expresses "serve" and "till," or "cultivate." Serve ye the king of Babylon, and the land will serve you [Calvin].
【렘27:12 JFB】12. I spake also—translate, "And I spake," &c. Special application of the subject to Zedekiah.
【렘27:13 JFB】13. Why … die—by running on your own ruin in resisting Nebuchadnezzar after this warning (겔18:31).
【렘27:14 JFB】14. lie—(렘14:14).
【렘27:15 JFB】15. in my name—The devil often makes God's name the plea for lies (마4:6; 7:22, 23; 렘27:15-20, the test whereby to know false prophets).
【렘27:16 JFB】16. The "vessels" had been carried away to Babylon in the reign of Jeconiah (왕하24:13); also previously in that of Jehoiakim (대하36:5-7).
【렘27:18 JFB】18. at Jerusalem—that is, in other houses containing such vessels, besides the house of God and the king's palace. Nebuzara-dan, captain of the guard under Nebuchadnezzar, carried all away (왕하25:13-17; 대하36:18). The more costly vessels had been previously removed in the reigns of Jehoiakim and Jeconiah.
【렘27:19 JFB】19. (렘52:17, 20, 21).
※ 일러두기
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.