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■ 예레미야 30장
1. 여호와께로서 말씀이 예레미야에게 임하여 이르시니라
The word that came to Jeremiah from the Lord , saying ,
2. 이스라엘의 하나님 여호와께서 이같이 일러 가라사대 내가 네게 이른 모든 말을 책에 기록하라
Thus speaketh the Lord God of Israel , saying , Write thee all the words that I have spoken unto thee in a book .
3. 나 여호와가 말하노라 내가 내 백성 이스라엘과 유다의 포로를 돌이킬 때가 이르리니 내가 그들을 그 열조에게 준 땅으로 돌아오게 할 것이라 그들이 그것을 차지하리라 여호와의 말이니라
For, lo, the days come , saith the Lord , that I will bring again the captivity of my people Israel and Judah , saith the Lord : and I will cause them to return to the land that I gave to their fathers , and they shall possess it.
4. 여호와께서 이스라엘과 유다에 대하여 하신 말씀이 이러하니라
And these are the words that the Lord spake concerning Israel and concerning Judah .
5. 여호와께서 이같이 말씀하시되 우리가 떨리는 소리를 들으니 두려움이요 평안함이 아니로다
For thus saith the Lord ; We have heard a voice of trembling , of fear , and not of peace .
6. 너희는 자식을 해산하는 남자가 있는가 물어보라 남자마다 해산하는 여인 같이 손으로 각기 허리를 짚고 그 얼굴 빛이 창백하여 보임은 어찜이뇨
Ask ye now, and see whether a man doth travail with child ? wherefore do I see every man with his hands on his loins , as a woman in travail , and all faces are turned into paleness ?
7. 슬프다 그 날이여 비할 데 없이 크니 이는 야곱의 환난의 때가 됨이로다마는 그가 이에서 구하여 냄을 얻으리로다
Alas ! for that day is great , so that none is like it: it is even the time of Jacob’s trouble ; but he shall be saved out of it.
8. 만군의 여호와가 말하노라 그 날에 내가 네 목에서 그 멍에를 꺾어버리며 네 줄을 끊으리니 이방인이 다시는 너를 부리지 못할 것이며
For it shall come to pass in that day , saith the Lord of hosts , that I will break his yoke from off thy neck , and will burst thy bonds , and strangers shall no more serve themselves of him:
9. 너희는 너희 하나님 나 여호와를 섬기며 내가 너희를 위하여 일으킬 너희 왕 다윗을 섬기리라
But they shall serve the Lord their God , and David their king , whom I will raise up unto them.
10. 그러므로 나 여호와가 말하노라 내 종 야곱아 두려워 말라 이스라엘아 놀라지 말라 내가 너를 원방에서 구원하고 네 자손을 포로된 땅에서 구원하리니 야곱이 돌아와서 태평과 안락을 얻을 것이라 너를 두렵게 할 자가 없으리라
Therefore fear thou not, O my servant Jacob , saith the Lord ; neither be dismayed , O Israel : for, lo, I will save thee from afar , and thy seed from the land of their captivity ; and Jacob shall return , and shall be in rest , and be quiet , and none shall make him afraid .
11. 나 여호와가 말하노라 내가 너와 함께 하여 너를 구원할 것이라 내가 너를 흩었던 그 열방은 진멸한다 할지라도 너는 진멸하지 아니하리라 그러나 내가 공도로 너를 징책할 것이요 결코 무죄한 자로 여기지 아니하리라
For I am with thee, saith the Lord , to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure , and will not leave thee altogether unpunished .
12. 나 여호와가 말하노라 네 상처는 고칠 수 없고 네 창상은 중하도다
For thus saith the Lord , Thy bruise is incurable , and thy wound is grievous .
13. 네 송사를 변호할 자가 없고 네 상처를 싸맬 약이 없도다
There is none to plead thy cause , that thou mayest be bound up : thou hast no healing medicines .
14. 너를 사랑하던 자가 다 너를 잊고 찾지 아니하니 이는 네 허물이 크고 네 죄가 수다함을 인하여 내가 대적의 상하게 하는 그것으로 너를 상하게 하며 잔학한 자의 징계하는 그것으로 너를 징계함이어늘
All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy , with the chastisement of a cruel one , for the multitude of thine iniquity ; because thy sins were increased .
15. 어찌하여 네 상처를 인하여 부르짖느뇨 네 고통이 낫지 못하리라 네 죄악의 큼과 죄의 수다함을 인하여 내가 네게 이 일을 행하였느니라
Why criest thou for thine affliction ? thy sorrow is incurable for the multitude of thine iniquity : because thy sins were increased , I have done these things unto thee.
16. 그러나 무릇 너를 먹는 자는 먹히며 무릇 너를 치는 자는 다 포로가 되며 너를 탈취하는 자는 탈취를 당하며 무릇 너를 약탈하는 자는 내가 그로 약탈을 당하게 하리라
Therefore all they that devour thee shall be devoured ; and all thine adversaries , every one of them, shall go into captivity ; and they that spoil thee shall be a spoil , and all that prey upon thee will I give for a prey .
17. 나 여호와가 말하노라 그들이 쫓겨난 자라 하며 찾는 자가 없는 시온이라 한즉 내가 너를 치료하여 네 상처를 낫게 하리라
For I will restore health unto thee, and I will heal thee of thy wounds , saith the Lord ; because they called thee an Outcast , saying, This is Zion , whom no man seeketh after .
18. 나 여호와가 말하노라 보라 내가 포로된 야곱의 장막들을 돌이키고 그 거하는 곳들을 긍휼히 여길 것이라 그 성읍은 자기 산에 중건될 것이요 그 궁궐은 본래대로 거하는 곳이 될 것이며
Thus saith the Lord ; Behold, I will bring again the captivity of Jacob’s tents , and have mercy on his dwellingplaces ; and the city shall be builded upon her own heap , and the palace shall remain after the manner thereof.
19. 감사하는 소리와 즐거워하는 자의 목소리가 그 중에서 나오리라 내가 그들을 번성케 하리니 쇠잔치 아니하겠고 내가 그들을 영화롭게 하리니 비천하지 아니하겠으며
And out of them shall proceed thanksgiving and the voice of them that make merry : and I will multiply them, and they shall not be few ; I will also glorify them, and they shall not be small .
20. 그 자손은 여전하겠고 그 회중은 내 앞에 굳게 설 것이며 무릇 그를 압박하는 자는 내가 다 벌하리라
Their children also shall be as aforetime , and their congregation shall be established before me, and I will punish all that oppress them.
21. 그 왕은 그 본족에게서 날 것이요 그 통치자는 그들 중에서 나올 것이며 내가 그를 가까이 오게 하므로 그가 내게 접근하리라 그렇지 않고 담대히 내게 접근할 자가 누구뇨 여호와의 말이니라
And their nobles shall be of themselves, and their governor shall proceed from the midst of them; and I will cause him to draw near , and he shall approach unto me: for who is this that engaged his heart to approach unto me? saith the Lord .
22. 너희는 내 백성이 되겠고 나는 너희 하나님이 되리라
And ye shall be my people , and I will be your God .
23. 보라 여호와의 노가 발하여 폭풍과 회리바람처럼 악인의 머리를 칠 것이라
Behold, the whirlwind of the Lord goeth forth with fury , a continuing whirlwind : it shall fall with pain upon the head of the wicked .
24. 나 여호와의 진노는 내 마음의 뜻한 바를 행하여 이루기까지는 쉬지 아니하나니 너희가 말일에 그것을 깨달으리라
The fierce anger of the Lord shall not return , until he have done it, and until he have performed the intents of his heart : in the latter days ye shall consider it.
■ 주석 보기
【렘30:1 JFB】렘30:1-24. Restoration of the Jews from Babylon after Its Capture, and Raising Up of Messiah.
【렘30:1 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.
【렘30:1 MHCC】 Troubles which shall be before the restoration of Israel. (렘30:1-11) Encouragement to trust Divine promises. (렘30:12-17) The blessings under Christ, and the wrath on the wicked. (렘30:18-24)
렘30:1-11 Jeremiah is to write what God had spoken to him. The very words are such as the Holy Ghost teaches. These are the words God ordered to be written; and promises written by his order, are truly his word. He must write a description of the trouble the people were now in, and were likely to be in. A happy end should be put to these calamities. Though the afflictions of the church may last long, they shall not last always. The Jews shall be restored again. They shall obey, or hearken to the Messiah, the Christ, the Son of David, their King. The deliverance of the Jews from Babylon, is pointed out in the prophecy, but the restoration and happy state of Israel and Judah, when converted to Christ their King, are foretold; also the miseries of the nations before the coming of Christ. All men must honour the Son as they honour the Father, and come into the service and worship of God by him. Our gracious Lord pardons the sins of the believer, and breaks off the yoke of sin and Satan, that he may serve God without fear, in righteousness and true holiness before him all the remainder of his days, as the redeemed subject of Christ our King.
렘30:12-17 When God is against a people, who will be for them? Who can be for them, so as to do them any kindness? Incurable griefs are owing to incurable lusts. Yet, though the captives suffered justly, and could not help themselves, the Lord intended to appear for them, and to punish their oppressors; and he will still do so. But every effort to heal ourselves must prove fruitless, so long as we neglect the heavenly Advocate and sanctifying Spirit. The dealings of His grace with every true convert, and every returning backslider, are the same in effect as his proceedings to the Jews.
렘30:18-24 We have here further intimations of the favour of God for them after the days of their calamity have expired. The proper work and office of Christ, as Mediator, is to draw near unto God, for us, as the High Priest of our profession. His own undertaking, in compliance with his Father's will, and in compassion to fallen man, engaged him. Jesus Christ was, in all this, truly wonderful. They shall be taken again into covenant with the Lord, according to the covenant made with their fathers. 'I will be your God:' it is his good-will to us, which is the summary of that part of the covenant. The wrath of God against the wicked is very terrible, like a whirlwind. The purposes of his wrath, as well as the purposes of his love, will all be fulfilled. God will comfort all that turn to him; but those who approach him must have their hearts engaged to do it with reverence, devotion, and faith. How will they escape who neglect so great salvation?
【렘30:2 JFB】2. Write … in a book—After the destruction of Jerusalem Jeremiah is not ordered as heretofore to speak, but to write the succeeding prophecy (렘30:4, &c.), so as thereby it might be read by his countrymen wheresoever they might be in their dispersion.
【렘30:3 JFB】3. bring again … captivity of … Israel and Judah—the restoration not merely of the Jews (treated of in this thirtieth chapter), but also of the ten tribes ("Israel"; treated in the thirty-first chapter), together forming the whole nation (렘30:18; 렘32:44; 겔39:25; 암9:14, 15). "Israel" is mentioned first because its exile was longer than that of Judah. Some captives of the Israelite ten tribes returned with those of Judah (Lu 2:36; "Aser" is mentioned). But these are only a pledge of the full restoration hereafter (롬11:26, "All Israel"). Compare 렘16:15. This third verse is a brief statement of the subject before the prophecy itself is given.
【렘30:5 JFB】5. We have heard … trembling—God introduces the Jews speaking that which they will be reduced to at last in spite of their stubbornness. Threat and promise are combined: the former briefly; namely, the misery of the Jews in the Babylonian captivity down to their "trembling" and "fear" arising from the approach of the Medo-Persian army of Cyrus against Babylon; the promise is more fully dwelt on; namely, their "trembling" will issue in a deliverance as speedy as is the transition from a woman's labor pangs to her joy at giving birth to a child (렘30:6).
【렘30:6 JFB】6. Ask—Consult all the authorities, men or books, you can, you will not find an instance. Yet in that coming day men will be seen with their hands pressed on their loins, as women do to repress their pangs. God will drive men through pain to gestures more fitting a woman than a man (렘4:31; 6:24). The metaphor is often used to express the previous pain followed by the sudden deliverance of Israel, as in the case of a woman in childbirth (사66:7-9).
paleness—properly the color of herbs blasted and fading: the green paleness of one in jaundice: the sickly paleness of terror.
【렘30:7 JFB】7. great—marked by great calamities (Joe 2:11, 31; 암5:18; 습1:14).
none like it … but he shall be saved—(단12:1). The partial deliverance at Babylon's downfall prefigures the final, complete deliverance of Israel, literal and spiritual, at the downfall of the mystical Babylon (계18:1-19:21).
【렘30:8 JFB】8. his yoke … thy neck—his, that is, Jacob's (렘30:7), the yoke imposed on him. The transition to the second person is frequent, God speaking of Jacob or Israel, at the same time addressing him directly. So "him" rightly follows; "foreigners shall no more make him their servant" (렘25:14). After the deliverance by Cyrus, Persia, Alexander, Antiochus, and Rome made Judah their servant. The full of deliverance meant must, therefore, be still future.
【렘30:9 JFB】9. Instead of serving strangers (렘30:8), they shall serve the Lord, their rightful King in the theocracy (겔21:27).
David, their king—No king of David's seed has held the scepter since the captivity; for Zerubbabel, though of David's line, never claimed the title of "king." The Son of David, Messiah, must therefore be meant; so the Targum (compare 사55:3, 4; 겔34:23, 24; 37:24; 호3:5; 롬11:25-32). He was appointed to the throne of David (사9:7; Lu 1:32). He is here joined with Jehovah as claiming equal allegiance. God is our "King," only when we are subject to Christ; God rules us not immediately, but through His Son (요5:22, 23, 27).
raise up—applied to the judges whom God raised up as deliverers of Israel out of the hand of its oppressors (유2:16; 3:9). So Christ was raised up as the antitypical Deliverer (시2:6; Lu 1:69; 행2:30; 13:23).
【렘30:10 JFB】10. from afar—Be not afraid as if the distance of the places whither ye are to be dispersed precludes the possibility of return.
seed—Though through the many years of captivity intervening, you yourselves may not see the restoration, the promise shall be fulfilled to your seed, primarily at the return from Babylon, fully at the final restoration.
quiet … none … make … afraid—(렘23:6; Z전14:11).
【렘30:11 JFB】11. though … full end of all nations … yet … not … of thee—(암9:8). The punishment of reprobates is final and fatal; that of God's people temporary and corrective. Babylon was utterly destroyed: Israel after chastisement was delivered.
in measure—literally, "with judgment," that is, moderation, not in the full rigor of justice (렘10:24; 46:28; 시6:1; 사27:8).
not … altogether unpunished—(출34:7).
【렘30:12 JFB】12. The desperate circumstances of the Jews are here represented as an incurable wound. Their sin is so grievous that their hope of the punishment (their exile) soon coming to an end is vain (렘8:22; 15:18; 대하36:16).
【렘30:13 JFB】13. none to plead—a new image from a court of justice.
bound up—namely, with the bandages applied to tie up a wound.
no healing medicines—literally, "medicines of healing," or else applications, (literally, "ascensions") of medicaments.
【렘30:14 JFB】14. lovers—the peoples formerly allied to thee, Assyria and Egypt (compare 애1:2).
seek thee not—have cast away all concern for thee in thy distress.
wound of an enemy—a wound such as an enemy would inflict. God condescends to employ language adapted to human conceptions. He is incapable of "enmity" or "cruelty"; it was their grievous sin which righteously demanded a grievous punishment, as though He were an "enemy" (렘5:6; 욥13:24; 30:21).
【렘30:15 JFB】15. Why criest thou—as if God's severity was excessive. Thou hast no reason to complain, for thine affliction is just. Thy cry is too late, for the time of repentance and mercy is past [Calvin].
【렘30:16 JFB】16. Therefore—connected with 렘30:13, because "There is none to plead thy cause … therefore" I will plead thy cause, and heal thy wound, by overwhelming thy foes. This fifteenth verse is inserted to amplify what was said at the close of 렘30:14. When the false ways of peace, suggested by the so-called prophets, had only ended in the people's irremediable ruin, the true prophet comes forward to announce the grace of God as bestowing repentance and healing.
devour thee … be devoured … spoil … be a spoil … prey upon … give for a prey—retribution in kind (see on 렘2:3; 출23:22; 사33:1).
【렘30:17 JFB】17. (렘8:22; 33:6).
Outcast—as a wife put away by her husband (사62:4, contrasted with 렘30:12).
Zion—alluding to its Hebrew meaning, "dryness"; "sought after" by none, as would be the case with an arid region (사62:12). The extremity of the people, so far from being an obstacle to, will be the chosen opportunity of, God's grace.
【렘30:18 JFB】18. bring again … captivity—(렘33:7, 11).
tents—used to intimate that their present dwellings in Chaldea were but temporary as tents.
have mercy on dwelling-places—(시102:13).
own heap—on the same hill, that is, site, a hill being the usual site chosen for a city (compare 수11:13, Margin). This better answers the parallel clause, "after the manner thereof" (that is, in the same becoming ways as formerly), than the rendering, "its own heap of ruins," as in 렘49:2.
palace—the king's, on Mount Zion.
remain—rather, "shall be inhabited" (see on 렘17:6, 렘17:25). This confirms English Version, "palace," not as others translate, "the temple" (see 왕상16:18; 왕하15:25).
【렘30:19 JFB】19. thanksgiving—The Hebrew word includes confession as well as praise; for, in the case of God, the highest praises we can bestow are only confessing what God really is [Bengel], (렘17:26; 31:12, 13; 33:11; 사35:10; 51:11).
multiply them—(Z전10:8).
【렘30:20 JFB】20. as aforetime—as flourishing as in the time of David.
【렘30:21 JFB】21. their nobles—rather, "their Glorious One," or "Leader" (compare 행3:15; 히2:10), answering to "their Governor" in the parallel clause.
of themselves—of their own nation, a Jew, not a foreigner; applicable to Zerubbabel, or J. Hyrcanus (hereditary high priest and governor), only as types of Christ (창49:10; 미5:2; 롬9:5), the antitypical "David" (렘30:9).
cause him to draw near—as the great Priest (출19:22; 레21:17), through whom believers also have access to God (히10:19-22). His priestly and kingly characters are similarly combined (시110:4; Z전6:13).
who … engaged … heart to approach—literally, "pledged his heart," that is, his life; a thing unique; Messiah alone has made His life responsible as the surety (히7:22; 9:11-15), in order to gain access not only for Himself, but for us to God. Heart is here used for life, to express the courage which it needed to undertake such a tremendous suretyship. The question implies admiration at one being found competent by His twofold nature, as God and man, for the task. Compare the interrogation (사63:1-3).
【렘30:22 JFB】22. ye shall be my people, &c.—The covenant shall be renewed between God and His people through Messiah's mediation (렘30:21; 31:1, 33; 32:38; 겔11:20; 36:28).
【렘30:23 JFB】23, 24. (렘23:19). Vengeance upon God's foes always accompanies manifestations of His grace to His people.
continuing—literally, "sojourning," abiding constantly; appropriately here in the case of Babylon, which was to be permanently destroyed, substituted for "whirling itself about" ("grievous" in English Version) (see on 렘23:19,20), where the temporary downfall of Judea is spoken of.
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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.