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■ 예레미야 31장

1. 나 여호와가 말하노라 그 때에 내가 이스라엘 모든 가족의 하나님이 되고 그들은 내 백성이 되리라

  At the same time , saith the Lord , will I be the God of all the families of Israel , and they shall be my people .

 

2. 나 여호와가 이같이 말하노라 칼에서 벗어난 백성이 광야에서 은혜를 얻었나니 곧 내가 이스라엘로 안식을 얻게 하러 갈 때에라

  Thus saith the Lord , The people which were left of the sword found grace in the wilderness ; even Israel , when I went to cause him to rest .

 

3. 나 여호와가 옛적에 이스라엘에게 나타나 이르기를 내가 무궁한 사랑으로 너를 사랑하는 고로 인자함으로 너를 인도하였다 하였노라

  The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love : therefore with lovingkindness have I drawn thee.

 

4. 처녀 이스라엘아 내가 다시 너를 세우리니 네가 세움을 입을 것이요 네가 다시 소고로 너를 장식하고 즐거운 무리처럼 춤추며 나올 것이며

  Again I will build thee, and thou shalt be built , O virgin of Israel : thou shalt again be adorned with thy tabrets , and shalt go forth in the dances of them that make merry .

 

5. 네가 다시 사마리아 산들에 포도원을 심되 심는 자가 심고 그 과실을 먹으리라

  Thou shalt yet plant vines upon the mountains of Samaria : the planters shall plant , and shall eat them as common things .

 

6. 에브라임 산 위에서 파수꾼이 외치는 날이 이를 것이라 이르기를 너희는 일어나라 우리가 시온에 올라가서 우리 하나님 여호와께로 나아가자 하리라

  For there shall be a day , that the watchmen upon the mount Ephraim shall cry , Arise ye, and let us go up to Zion unto the Lord our God .

 

7. 나 여호와가 이같이 말하노라 너희는 야곱을 위하여 기뻐 노래하며 만국의 머리 된 자를 위하여 외쳐 전파하며 찬양하며 이르기를 여호와여 주의 백성 이스라엘의 남은 자를 구원하소서 하라

  For thus saith the Lord ; Sing with gladness for Jacob , and shout among the chief of the nations : publish ye, praise ye, and say , O Lord , save thy people , the remnant of Israel .

 

8. 보라 내가 그들을 북편 땅에서 인도하며 땅 끝에서부터 모으리니 그들 중에는 소경과 절뚝발이와 잉태한 여인과 해산하는 여인이 함께 하여 큰 무리를 이루어 이곳으로 돌아오되

  Behold, I will bring them from the north country , and gather them from the coasts of the earth , and with them the blind and the lame , the woman with child and her that travaileth with child together : a great company shall return thither.

 

9. 울며 올 것이며 그들이 나의 인도함을 입고 간구할 때에 내가 그들로 넘어지지 아니하고 하숫가의 바른 길로 행하게 하리라 나는 이스라엘의 아비요 에브라임은 나의 장자니라

  They shall come with weeping , and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way , wherein they shall not stumble : for I am a father to Israel , and Ephraim is my firstborn .

 

10. 열방이여 너희는 나 여호와의 말을 듣고 먼 섬에 전파하여 이르기를 이스라엘을 흩으신 자가 그를 모으시고 목자가 그 양무리에게 행함 같이 그를 지키시리로다

  Hear the word of the Lord , O ye nations , and declare it in the isles afar off , and say , He that scattered Israel will gather him, and keep him, as a shepherd doth his flock .

 

11. 여호와께서 야곱을 속량하시되 그들보다 강한 자의 손에서 구속하셨으니

  For the Lord hath redeemed Jacob , and ransomed him from the hand of him that was stronger than he.

 

12. 그들이 와서 시온의 높은 곳에서 찬송하며 여호와의 은사 곧 곡식과 새 포도주와 기름과 어린 양의 떼와 소의 떼에 모일 것이라 그 심령은 물댄 동산 같겠고 다시는 근심이 없으리로다 할지어다

  Therefore they shall come and sing in the height of Zion , and shall flow together to the goodness of the Lord , for wheat , and for wine , and for oil , and for the young of the flock and of the herd : and their soul shall be as a watered garden ; and they shall not sorrow any more at all.

 

13. 그 때에 처녀는 춤추며 즐거워하겠고 청년과 노인이 함께 즐거워하리니 내가 그들의 슬픔을 돌이켜 즐겁게 하며 그들을 위로하여 근심한 후에 기쁨을 얻게 할 것임이니라

  Then shall the virgin rejoice in the dance , both young men and old together : for I will turn their mourning into joy , and will comfort them, and make them rejoice from their sorrow .

 

14. 내가 기름으로 제사장들의 심령에 흡족케 하며 내 은혜로 내 백성에게 만족케 하리라 여호와의 말이니라

  And I will satiate the soul of the priests with fatness , and my people shall be satisfied with my goodness , saith the Lord .

 

15. 나 여호와가 이같이 말하노라 라마에서 슬퍼하며 통곡하는 소리가 들리니 라헬이 그 자식을 위하여 애곡하는 것이라 그가 자식이 없으므로 위로 받기를 거절하는도다

  Thus saith the Lord ; A voice was heard in Ramah , lamentation , and bitter weeping ; Rahel weeping for her children refused to be comforted for her children , because they were not.

 

16. 나 여호와가 이같이 말하노라 네 소리를 금하여 울지 말며 네 눈을 금하여 눈물을 흘리지 말라 네 일에 갚음을 받을 것인즉 그들이 그 대적의 땅에서 돌아오리라 여호와의 말이니라

  Thus saith the Lord ; Refrain thy voice from weeping , and thine eyes from tears : for thy work shall be rewarded , saith the Lord ; and they shall come again from the land of the enemy .

 

17. 나 여호와가 말하노라 너의 최후에 소망이 있을 것이라 너의 자녀가 자기들의 경내로 돌아오리라

  And there is hope in thine end , saith the Lord , that thy children shall come again to their own border .

 

18. 에브라임이 스스로 탄식함을 내가 정녕히 들었노니 이르기를 주께서 나를 징벌하시매 멍에에 익숙지 못한 송아지 같은 내가 징벌을 받았나이다 주는 나의 하나님 여호와시니 나를 이끌어 돌이키소서 그리하시면 내가 돌아오겠나이다

  I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised , as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned ; for thou art the Lord my God .

 

19. 내가 돌이킴을 받은 후에 뉘우쳤고 내가 교훈을 받은 후에 내 볼기를 쳤사오니 이는 어렸을 때의 치욕을 진고로 부끄럽고 욕됨이니이다 하도다

  Surely after that I was turned , I repented ; and after that I was instructed , I smote upon my thigh : I was ashamed , yea, even confounded , because I did bear the reproach of my youth .

 

20. 에브라임은 나의 사랑하는 아들 기뻐하는 자식이 아니냐 내가 그를 책망하여 말할 때마다 깊이 생각하노라 그러므로 그를 위하여 내 마음이 측은한즉 내가 반드시 그를 긍휼히 여기리라 여호와의 말이니라

  Is Ephraim my dear son ? is he a pleasant child ? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord .

 

21. 처녀 이스라엘아 너를 위하여 길표를 세우며 너를 위하여 표목을 만들고 대로 곧 네가 전에 가던 길에 착념하라 돌아오라 네 성읍들로 돌아오라

  Set thee up waymarks , make thee high heaps : set thine heart toward the highway , even the way which thou wentest : turn again , O virgin of Israel , turn again to these thy cities .

 

22. 패역한 딸아 네가 어느 때까지 방황하겠느냐 여호와가 새 일을 세상에 창조하였나니 곧 여자가 남자를 안으리라

  How long wilt thou go about , O thou backsliding daughter ? for the Lord hath created a new thing in the earth , A woman shall compass a man .

 

23. 나 만군의 여호와 이스라엘의 하나님이 이같이 말하노라 내가 그 사로잡힌 자를 돌아오게 할 때에 그들이 유다 땅과 그 성읍들에서 다시 이 말을 쓰리니 곧 의로운 처소여, 거룩한 산이여, 여호와께서 네게 복 주시기를 원하노라 할 것이며

  Thus saith the Lord of hosts , the God of Israel ; As yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity ; The Lord bless thee, O habitation of justice , and mountain of holiness .

 

24. 유다와 그 모든 성읍의 농부와 양떼를 인도하는 자가 거기 함께 거하리니

  And there shall dwell in Judah itself, and in all the cities thereof together , husbandmen , and they that go forth with flocks .

 

25. 이는 내가 그 피곤한 심령을 만족케 하며 무릇 슬픈 심령을 상쾌케 하였음이니라 하시기로

  For I have satiated the weary soul , and I have replenished every sorrowful soul .

 

26. 내가 깨어보니 내 잠이 달았더라

  Upon this I awaked , and beheld ; and my sleep was sweet unto me.

 

27. 여호와께서 가라사대 보라 내가 사람의 씨와 짐승의 씨를 이스라엘 집과 유다 집에 뿌릴 날이 이르리니

  Behold, the days come , saith the Lord , that I will sow the house of Israel and the house of Judah with the seed of man , and with the seed of beast .

 

28. 내가 경성하여 그들을 뽑으며 훼파하며 전복하며 멸하며 곤란케 하던 것 같이 경성하여 그들을 세우며 심으리라 여호와의 말이니라

  And it shall come to pass, that like as I have watched over them, to pluck up , and to break down , and to throw down , and to destroy , and to afflict ; so will I watch over them, to build , and to plant , saith the Lord .

 

29. 그 때에 그들이 다시는 이르기를 아비가 신 포도를 먹었으므로 아들들의 이가 시다 하지 아니하겠고

  In those days they shall say no more, The fathers have eaten a sour grape , and the children’s teeth are set on edge .

 

30. 신 포도를 먹는 자마다 그 이가 심 같이 각기 자기 죄악으로만 죽으리라

  But every one shall die for his own iniquity : every man that eateth the sour grape , his teeth shall be set on edge .

 

31. 나 여호와가 말하노라 보라 날이 이르리니 내가 이스라엘 집과 유다 집에 새 언약을 세우리라

  Behold, the days come , saith the Lord , that I will make a new covenant with the house of Israel , and with the house of Judah :

 

32. 나 여호와가 말하노라 이 언약은 내가 그들의 열조의 손을 잡고 애굽 땅에서 인도하여 내던 날에 세운 것과 같지 아니할 것은 내가 그들의 남편이 되었어도 그들이 내 언약을 파하였음이니라

  Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt ; which my covenant they brake , although I was an husband unto them, saith the Lord :

 

33. 나 여호와가 말하노라 그러나 그 날 후에 내가 이스라엘 집에 세울 언약은 이러하니 곧 내가 나의 법을 그들의 속에 두며 그 마음에 기록하여 나는 그들의 하나님이 되고 그들은 내 백성이 될 것이라

  But this shall be the covenant that I will make with the house of Israel ; After those days , saith the Lord , I will put my law in their inward parts , and write it in their hearts ; and will be their God , and they shall be my people .

 

34. 그들이 다시는 각기 이웃과 형제를 가리켜 이르기를 너는 여호와를 알라 하지 아니하리니 이는 작은 자로부터 큰 자까지 다 나를 앎이니라 내가 그들의 죄악을 사하고 다시는 그 죄를 기억지 아니하리라 여호와의 말이니라

  And they shall teach no more every man his neighbour , and every man his brother , saying , Know the Lord : for they shall all know me, from the least of them unto the greatest of them, saith the Lord : for I will forgive their iniquity , and I will remember their sin no more.

 

35. 나 여호와는 해를 낮의 빛으로 주었고 달과 별들을 밤의 빛으로 규정하였고 바다를 격동시켜 그 파도로 소리치게 하나니 내 이름은 만군의 여호와니라 내가 말하노라

  Thus saith the Lord , which giveth the sun for a light by day , and the ordinances of the moon and of the stars for a light by night , which divideth the sea when the waves thereof roar ; The Lord of hosts is his name :

 

36. 이 규정이 내 앞에서 폐할진대 이스라엘 자손도 내 앞에서 폐함을 입어 영영히 나라가 되지 못하리라

  If those ordinances depart from before me, saith the Lord , then the seed of Israel also shall cease from being a nation before me for ever .

 

37. 나 여호와가 이같이 말하노라 위로 하늘을 측량할 수 있으며 아래로 땅의 기초를 탐지할 수 있다면 내가 이스라엘 자손의 행한 모든 일을 인하여 그들을 다 버리리라 여호와의 말이니라

  Thus saith the Lord ; If heaven above can be measured , and the foundations of the earth searched out beneath , I will also cast off all the seed of Israel for all that they have done , saith the Lord .

 

38. 나 여호와가 말하노라 보라 날이 이르리니 이 성을 하나넬 망대에서부터 모퉁이 문까지 여호와를 위하여 건축할 것이라

  Behold, the days come , saith the Lord , that the city shall be built to the Lord from the tower of Hananeel unto the gate of the corner .

 

39. 측량줄이 곧게 가렙 산에 이르고 고아 방면으로 돌아

  And the measuring line shall yet go forth over against it upon the hill Gareb , and shall compass about to Goath .

 

40. 시체와 재의 골짜기와 기드론 시내에 이르는 데까지와 동편 말문 모퉁이에 이르기까지의 모든 밭에 이르리니 다 여호와의 성지가 되고 영영히 다시는 뽑히거나 전복되지 아니하리라

  And the whole valley of the dead bodies , and of the ashes , and all the fields unto the brook of Kidron , unto the corner of the horse gate toward the east , shall be holy unto the Lord ; it shall not be plucked up , nor thrown down any more for ever .

 

■ 주석 보기

【렘31:1 JFB】렘31:1-40. Continuation of the Prophecy in the Thirtieth Chapter.
As in that chapter the restoration of Judah, so in this the restoration of Israel's ten tribes is foretold.
1. At the same time—"In the latter days" (렘30:24).
the God of—manifesting My grace to (창17:7; 마22:32; 계21:3).
all … Israel—not the exiles of the south kingdom of Judah only, but also the north kingdom of the ten tribes; and not merely Israel in general, but "all the families of Israel." Never yet fulfilled (롬11:26).

 

【렘31:1 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.

 

【렘31:1 MHCC】 The restoration of Israel. (렘31:1-9) Promises of guidance and happiness; Rachel lamenting. (렘31:10-17) Ephraim laments his errors. (렘31:18-20) The promised Saviour. (렘31:21-26) God's care over the church. (렘31:27-34) Peace and prosperity in gospel time. (렘31:35-40)
 
렘31:1-9 God assures his people that he will again take them into covenant relation to himself. When brought very low, and difficulties appear, it is good to remember that it has been so with the church formerly. But it is hard under present frowns to take comfort from former smiles; yet it is the happiness of those who, through grace, are interested in the love of God, that it is an everlasting love, from everlasting in the counsels, to everlasting in the continuance. Those whom God loves with this love, he will draw to himself, by the influences of his Spirit upon their souls. When praising God for what he has done, we must call upon him for the favours his church needs and expects. When the Lord calls, we must not plead that we cannot come; for he that calls us, will help us, will strengthen us. The goodness of God shall lead them to repentance. And they shall weep for sin with more bitterness, and more tenderness, when delivered out of their captivity, than when groaning under it. If we take God for our Father, and join the church of the first-born, we shall want nothing that is good for us. These predictions doubtless refer also to a future gathering of the Israelites from all quarters of the globe. And they figuratively describe the conversion of sinners to Christ, and the plain and safe way in which they are led.
 
렘31:10-17 He that scattered Israel, knows where to find them. It is comfortable to observe the goodness of the Lord in the gifts of providence. But our souls are never valuable as gardens, unless watered with the dews of God's Spirit and grace. A precious promise follows, which will not have full accomplishment except in the heavenly Zion. Let them be satisfied of God's loving-kindness, and they will be satisfied with it, and desire no more to make them happy. Rachel is represented as rising from her grave, and refusing to be comforted, supposing her offspring rooted out. The murder of the children at Bethlehem, by Herod, 마2:16-18, in some degree fulfilled this prediction, but could not be its full meaning. If we have hope in the end, concerning an eternal inheritance, for ourselves and those belonging to us, all temporal afflictions may be borne, and will be for our good.
 
렘31:18-20 Ephraim (the ten tribes) is weeping for sin. He is angry at himself for his sin, and folly, and frowardness. He finds he cannot, by his own power, keep himself close with God, much less bring himself back when he is revolted. Therefore he prays, Turn thou me, and I shall be turned. His will was bowed to the will of God. When the teaching of God's Spirit went with the corrections of his providence, then the work was done. This is our comfort in affliction, that the Lord thinks upon us. God has mercy in store, rich mercy, sure mercy, suitable mercy, for all who seek him in sincerity.
 
렘31:21-26 The way from the bondage of sin to the liberty of God's children, is a high-way. It is plain, it is safe; yet none are likely to walk in it, unless they set their hearts towards it. They are encouraged by the promise of a new, unheard-of, extraordinary thing; a creation, a work of Almighty power; the human nature of Christ, formed and prepared by the power of the Holy Ghost: and this is here mentioned as an encouragement to the Jews to return to their own land. And a comfortable prospect is given them of a happy settlement there. Godliness and honesty God has joined: let no man think to put them asunder, or to make the one atone for the want of the other. In the love and favour of God the weary soul shall find rest, and the sorrowful shall find joy. And what can we see with more satisfaction than the good of Jerusalem, and peace upon Israel?
 
렘31:27-34 The people of God shall become numerous and prosperous. In 히8:8,9, this place is quoted as the sum of the covenant of grace made with believers in Jesus Christ. Not, I will give them a new law; for Christ came not to destroy the law, but to fulfil it; but the law shall be written in their hearts by the finger of the Spirit, as formerly written in the tables of stone. The Lord will, by his grace, make his people willing people in the day of his power. All shall know the Lord; all shall be welcome to the knowledge of God, and shall have the means of that knowledge. There shall be an outpouring of the Holy Spirit, at the time the gospel is published. No man shall finally perish, but for his own sins; none, who is willing to accept of Christ's salvation.
 
렘31:35-40 As surely as the heavenly bodies will continue their settled course, according to the will of their Creator, to the end of time, and as the raging sea obeys him, so surely will the Jews be continued a separate people. Words can scarcely set forth more strongly the restoration of Israel. The rebuilding of Jerusalem, and its enlargement and establishment, shall be an earnest of the great things God will do for the gospel church. The personal happiness of every true believer, as well as the future restoration of Israel, is secured by promise, covenant, and oath. This Divine love passes knowledge; and to those who take hold upon it, every present mercy is an earnest of salvation.

 

【렘31:2 JFB】2. Upon the grace manifested to Israel "in the wilderness" God grounds His argument for renewing His favors to them now in their exile; because His covenant is "everlasting" (렘31:3), and changes not. The same argument occurs in 호13:5, 9, 10; 14:4, 5, 8. Babylon is fitly compared to the "wilderness," as in both alike Israel was as a stranger far from his appointed "rest" or home, and Babylon is in 사40:3 called a "desert" (compare 렘50:12).
I went to cause him to rest—namely, in the pillar of cloud and fire, the symbol of God's presence, which went before Israel to search a resting-place (민10:33; 사63:14) for the people, both a temporary one at each halt in the wilderness, and a permanent one in Canaan (출33:14; 신3:20; 수21:44; 시95:11; 히3:11).

 

【렘31:3 JFB】3. Israel gratefully acknowledges in reply God's past grace; but at the same time tacitly implies by the expression "of old," that God does not appear to her now. "God appeared to me of old, but now I am forsaken!" God replies, Nay, I love thee with the same love now as of old. My love was not a momentary impulse, but from "everlasting" in My counsels, and to "everlasting" in its continuance; hence originated the covenant whereby I gratuitously adopted thee (말1:2; 롬11:28, 29). Margin translates, "from afar," which does not answer so well as "of old," to "in the wilderness" (렘31:2), which refers to the olden times of Israel's history.
with loving kindness … drawn—(호11:4). Rather, "I have drawn out continually My loving kindness toward thee." So 시36:10, "Continue (Margin, 'Draw out at length') Thy loving kindness." By virtue of My everlasting love I will still extend My loving kindness to thee. So 사44:21, "O Israel, thou shalt not be forgotten of Me."

 

【렘31:4 JFB】4. I will build … thou shalt be built—The combination of the active and passive to express the same fact implies the infallible certainty of its accomplishment. "Build," that is, establish in prosperity (렘33:7).
adorned with … tabrets—(삼상18:6). Or, "adorn thyself with thy timbrels"; used by damsels on occasions of public rejoicings (출15:20; 유11:34). Israel had cast away all instruments of joy in her exile (시137:4).
dances—holy joy, not carnal mirth.

 

【렘31:5 JFB】5. Samaria—the metropolis of the ten tribes; here equivalent to Israel. The mountainous nature of their country suited the growth of the vine.
eat … as common—literally, "shall profane," that is, shall put to common use. For the first three years after planting, the vine was "not to be eaten of"; on the fourth year the fruit was to be "holy to praise the Lord withal"; on the fifth year the fruit was to be eaten as common, no longer restricted to holy use (레19:23-25; compare 신20:6; 28:30, Margin). Thus the idea here is, "The same persons who plant shall reap the fruits"; it shall no longer be that one shall plant and another reap the fruit.

 

【렘31:6 JFB】6. The watchmen stationed on eminences (types of the preachers of the gospel), shall summon the ten tribes to go up to the annual feasts at Jerusalem ("Zion"), as they used to do before the revolt and the setting up of the idol calves at Dan and Beer-sheba (겔37:21, 22).
Mount Ephraim—not one single mountain, but the whole mountainous region of the ten tribes.
our God—from whom we formerly revolted, but who is now our God. An earnest of that good time to come is given in the partial success of the gospel in its first preaching in Samaria (요4:1-42; 행8:5-25).

 

【렘31:7 JFB】7. The people are urged with praises and prayers to supplicate for their universal restoration. Jehovah is represented in the context (렘31:1, 8), as promising immediately to restore Israel. They therefore praise God for the restoration, being as certain of it as if it were actually accomplished; and at the same time pray for it, as prayer was a means to the desired end. Prayer does not move God to grant our wishes, but when God has determined to grant our wishes, He puts it into our hearts to pray for the thing desired. Compare 시102:13-17, as to the connection of Israel's restoration with the prayers of His people (사62:1-6).
for Jacob—on account of Jacob; on account of his approaching deliverance by Jehovah.
among—"for," that is, on account of, would more exactly suit the parallelism to "for Jacob."
chief of the nations—Israel: as the parallelism to "Jacob" proves (compare 출19:5; 시135:4; 암6:1). God estimates the greatness of nations not by man's standard of material resources, but by His electing favor.

 

【렘31:8 JFB】8. north—Assyria, Media, &c. (see on 렘3:12; 렘3:18; 23:8).
gather from … coasts of … earth—(겔20:34, 41; 34:13).
blind … lame, &c.—Not even the most infirm and unfit persons for a journey shall be left behind, so universal shall be the restoration.
a great company—or, they shall return "in a great company" [Maurer].

 

【렘31:9 JFB】9. weeping—for their past sins which caused their exile (시126:5, 6). Although they come with weeping, they shall return with joy (렘50:4, 5).
supplications—(Compare 렘31:18, 19; 렘3:21-25; Z전12:10). Margin translates "favors," as in 수11:20; 스9:8; thus God's favors or compassions are put in opposition to the people's weeping; their tears shall be turned into joy. But English Version suits the parellelism best.
I will cause … to walk by … waters … straight way—(사35:6-8; 43:19; 49:10, 11). God will give them waters to satisfy their thirst as in the wilderness journey from Egypt. So spiritually (마5:6; 요7:37).
Ephraim—the ten tribes no longer severed from Judah, but forming one people with it.
my first-born—(출4:22; 호11:1; 롬9:4). So the elect Church (고후6:18; 약1:18).

 

【렘31:10 JFB】10. The tidings of God's interposition in behalf of Israel will arrest the attention of even the uttermost Gentile nations.
He that scattered will gather—He who scattered knows where to find Israel; He who smote can also heal.
keep—not only will gather, but keep safely to the end (요13:1; 17:11).
shepherd—(사40:11; 겔34:12-14).

 

【렘31:11 JFB】11. ransomed … from … hand of … stronger—No strength of the foe can prevent the Lord from delivering Jacob (사49:24, 25).

 

【렘31:12 JFB】12. height of Zion—(겔17:23).
flow—There shall be a conflux of worshippers to the temple on Zion (사2:2; 미4:1).
to the goodness of … Lord—(See 렘31:14). Beneficence, that is, to the Lord as the source of all good things (호3:5), to pray to Him and praise Him for these blessings of which He is the Fountainhead.
watered garden—(사58:11). Not merely for a time, but continually full of holy comfort.
not sorrow any more—referring to the Church triumphant, as well as to literal Israel (사35:10; 65:19; 계21:4).

 

【렘31:13 JFB】13. young … old—(Z전8:4, 5).

 

【렘31:14 JFB】14. my goodness—(렘31:12).

 

【렘31:15 JFB】15. Ramah—In Benjamin, east of the great northern road, two hours' journey from Jerusalem. Rachel, who all her life had pined for children (창30:1), and who died with "sorrow" in giving birth to Benjamin (창35:18, 19, Margin;삼상10:2), and was buried at Ramah, near Beth-lehem, is represented as raising her head from the tomb, and as breaking forth into "weeping" at seeing the whole land depopulated of her sons, the Ephraimites. Ramah was the place where Nebuzara-dan collected all the Jews in chains, previous to their removal to Babylon (렘40:1). God therefore consoles her with the promise of their restoration. 마2:17, 18 quotes this as fulfilled in the massacre of the innocents under Herod. "A lesser and a greater event, of different times, may answer to the single sense of one passage of Scripture, until the prophecy is exhausted" [Bengel]. Besides the temporary reference to the exiles in Babylon, the Holy Spirit foreshadowed ultimately Messiah's exile in Egypt, and the desolation caused in the neighborhood of Rachel's tomb by Herod's massacre of the children, whose mothers had "sons of sorrow" (Ben-oni), just as Rachel had. The return of Messiah (the representative of Israel) from Egypt, and the future restoration of Israel, both the literal and the spiritual (including the innocents), at the Lord's second advent, are antitypical of the restoration of Israel from Babylon, which is the ground of consolation held out here by Jeremiah. The clause, "They were not," that is, were dead (창42:13), does not apply so strictly to the exiles in Babylon as it does to the history of Messiah and His people—past, present, and future. So the words, "There is hope in thine end," are to be fulfilled ultimately, when Rachel shall meet her murdered children at the resurrection, at the same time that literal Israel is to be restored. "They were not," in Hebrew, is singular; each was not: each mother at the Beth-lehem massacre had but one child to lament, as the limitation of age in Herod's order, "two years and under," implies; this use of the singular distributively (the mothers weeping severally, each for her own child), is a coincidence between the prophecy of the Beth-lehem massacre and the event, the more remarkable as not being obvious: the singular, too, is appropriate as to Messiah in His Egyptian exile, who was to be a leading object of Rachel's lamentation.

 

【렘31:16 JFB】16. thy work—thy parental weeping for thy children [Rosenmuller]. Thine affliction in the loss of thy children, murdered for Christ's sake, shall not be fruitless to thee, as was the case in thy giving birth to the "child of thy sorrow," Benjamin. Primarily, also, thy grief shall not be perpetual: the exiles shall return, and the land be inhabited again [Calvin].
come again—(호1:11).

 

【렘31:17 JFB】17. hope in … end—All thy calamities shall have a prosperous issue.

 

【렘31:18 JFB】18. Ephraim—representing the ten tribes.
bemoaning himself—The spirit of penitent supplication shall at last be poured on Israel as the necessary forerunner of their restoration (Z전12:10-14).
Thou hast chastised me, and I was chastised—In the first clause the chastisement itself is meant; in the second the beneficial effect of it in teaching the penitent true wisdom.
bullock unaccustomed to … yoke—A similar image occurs in 신32:15. Compare "stiff-necked," 행7:51; 출32:9, an image from refractory oxen. Before my chastisement I needed the severe correction I received, as much as an untamed bullock needs the goad. Compare 행9:5, where the same figure is used of Saul while unconverted. Israel has had a longer chastisement than Judah, not having been restored even at the Jews' return from Babylon. Hereafter, at its restoration, it shall confess the sore discipline was all needed to "accustom" it to God's "easy yoke" (마11:29, 30).
turn thou me—by Thy converting Spirit (애5:21). But why does Ephraim pray for conversion, seeing that he is already converted? Because we are converted by progressive steps, and need the same power of God to carry forward, as to originate, our conversion (요6:44, 65; compare with 사27:3; 벧전1:5; 빌1:6).

 

【렘31:19 JFB】19. after that I was turned, I repented—Repentance in the full sense follows, not precedes, our being turned to God by God (Z전12:10). The Jews' "looking to Him whom they pierced" shall result in their "mourning for Him." Repentance is the tear that flows from the eye of faith turned to Jesus. He Himself gives it: we give it not of ourselves, but must come to Him for it (행5:31).
instructed—made to learn by chastisement. God's Spirit often works through the corrections of His providence.
smote upon … thigh—(겔21:12). A token of indignant remorse, shame, and grief, because of his past sin.
bear … reproach of … youth—"because the calamities which I bore were the just punishment of my scandalous wantonness against God in my youth"; alluding to the idols set up at Dan and Beth-el immediately after the ten tribes revolted from Judah. His sense of shame shows that he no longer delights in his sin.

 

【렘31:20 JFB】20. Is Ephraim my dear son? &c.—The question implies that a negative answer was to be expected. Who would have thought that one so undutiful to His heavenly Father as Ephraim had been should still be regarded by God as a "pleasant child?" Certainly he was not so in respect to his sin. But by virtue of God's "everlasting love" (렘31:3) on Ephraim's being "turned" to God, he was immediately welcomed as God's "dear son." This verse sets forth God's readiness to welcome the penitent (렘31:18, 19), anticipating his return with prevenient grace and love. Compare Lu 15:20: "When he was yet a great way off, his father saw him and had compassion," &c.
spake against—threatened him for his idolatry.
remember—with favor and concern, as in 창8:1; 30:22.
bowels … troubled for him—(신32:36; 사63:15; 호11:8)—namely, with the yearnings of compassionate love. The "bowels" include the region of the heart, the seat of the affections.

 

【렘31:21 JFB】21. waymarks—pillars to mark the road for the returning exiles. Caravans set up pillars, or pointed heaps of stones, to mark the way through the desert against their return. So Israel is told by God to mark the way by which they went in leaving their country for exile; for by the same way they shall return.
highway—(사35:8, 10).

 

【렘31:22 JFB】22. go about—namely, after human helps (렘2:18, 23, 36). Why not return immediately to me? Maurer translates, as in 아5:6, "How long wilt thou withdraw thyself?" Let thy past backslidings suffice thee now that a new era approaches. What God finds fault with in them is, that they looked hither and thither, leaning on contingencies, instead of at once trusting the word of God, which promised their restoration. To assure them of this, God promises to create a new thing in their land, A woman shall compass a man.Calvin explains this: Israel, who is feeble as a woman, shall be superior to the warlike Chaldeans; the captives shall reduce their captors to captivity. Hengstenberg makes the "woman" the Jewish Church, and the "man" Jehovah, her husband, whose love she will again seek (호2:6, 7). Maurer, A woman shall protect (신32:10, Margin;시32:10) a man, that is, You need fear no foes in returning, for all things shall be so peaceful that a woman would be able to take man's part, and act as his protector. But the Christian fathers (Augustine, &c.) almost unanimously interpreted it of the Virgin Mary compassing Christ in her womb. This view is favored:—(1) By the connection; it gives a reason why the exiles should desire a return to their country, namely, because Christ was conceived there. (2) The word "created" implies a divine power put forth in the creation of a body in the Virgin's womb by the Holy Ghost for the second Adam, such as was exerted in creating the first Adam (Lu 1:35; 히10:5). (3) The phrase, "a new thing," something unprecedented; a man whose like had never existed before, at once God and man; a mother out of the ordinary course of nature, at once mother and virgin. An extraordinary mode of generation; one conceived by the Holy Ghost without man. (4) The specification "in the land" (not "earth," as English Version), namely, of Judah, where probably Christ was conceived, in Hebron (compare Lu 1:39, 42, 44, with 수21:11) or else in Nazareth, "in the territory" of Israel, to whom 렘31:5, 6, 15, 18, 21 refer; His birth was at Beth-lehem (미5:2; 마2:5, 6). As the place of His nativity, and of His being reared (마2:23), and of His preaching (학2:7; 말3:1), are specified, so it is likely the Holy Spirit designated the place of His being conceived. (5) The Hebrew for "woman" implies an individual, as the Virgin Mary, rather than a collection of persons. (6) The restoration of Israel is grounded on God's covenant in Christ, to whom, therefore, allusion is naturally made as the foundation of Israel's hope (compare 사7:14). The Virgin Mary's conception of Messiah in the womb answers to the "Virgin of Israel" (therefore so called, 렘31:21), that is, Israel and her sons at their final restoration, receiving Jesus as Messiah (Z전12:10). (7) The reference to the conception of the child Messiah accords with the mention of the massacre of "children" referred to in 렘31:15 (compare 마2:17). (8) The Hebrew for "man" is properly "mighty man," a term applied to God (신10:17); and to Christ (Z전13:7; compare 시45:3; 사9:6) [Calovius].

 

【렘31:23 JFB】23. Jerusalem again shall be the metropolis of the whole nation, the seat of "justice" (시122:5-8; 사1:26), and of sacred worship ("holiness," Z전8:3) on "Mount" Moriah.

 

【렘31:24 JFB】24. Judah … cities … husbandmen … they with flocks—Two classes, citizens and countrymen, the latter divided into agriculturists and shepherds, all alike in security, though the latter were to be outside the protection of city walls. "Judah" here stands for the country, as distinguished from its cities.

 

【렘31:25 JFB】25. The "weary, sorrowful," and indigent state of Israel will prove no obstacle in the way of My helping them.

 

【렘31:26 JFB】26. The words of Jeremiah: Upon this (or, By reason of this) announcement of a happy restoration, "I awaked" from the prophetic dream vouchsafed to me (렘23:25) with the "sweet" impression thereof remaining on my mind. "Sleep" here means dream, as in 시90:5.

 

【렘31:27 JFB】27. He shows how a land so depopulated shall again be peopled. God will cause both men and beasts in it to increase to a multitude (겔36:9-11; 호2:23).

 

【렘31:28 JFB】28. (렘44:27). The same God who, as it were (in human language), was on the watch for all means to destroy, shall be as much on the watch for the means of their restoration.

 

【렘31:29 JFB】29. In those days—after their punishment has been completed, and mercy again visits them.
fathers … eaten … sour grape … children's teeth … on edge—the proverb among the exiles' children born in Babylon, to express that they suffered the evil consequences of their fathers' sins rather than of their own (애5:7; 겔18:2, 3).

 

【렘31:30 JFB】30. (갈6:5, 7).

 

【렘31:31 JFB】31. the days … new covenant with … Israel … Judah—The new covenant is made with literal Israel and Judah, not with the spiritual Israel, that is, believers, except secondarily, and as grafted on the stock of Israel (롬11:16-27). For the whole subject of the thirtieth and thirty-first chapters is the restoration of the Hebrews (렘30:4, 7, 10, 18; 31:7, 10, 11, 23, 24, 27, 36). With the "remnant according to the election of grace" in Israel, the new covenant has already taken effect. But with regard to the whole nation, its realization is reserved for the last days, to which Paul refers this prophecy in an abridged form (롬11:27).

 

【렘31:32 JFB】32. Not … the covenant that I made with … fathers—the Old Testament covenant, as contrasted with our gospel covenant (히8:8-12; 10:16, 17, where this prophecy is quoted to prove the abrogation of the law by the gospel), of which the distinguishing features are its securing by an adequate atonement the forgiveness of sins, and by the inworking of effectual grace ensuring permanent obedience. An earnest of this is given partially in the present eclectic or elect Church gathered out of Jews and Gentiles. But the promise here to Israel in the last days is national and universal, and effected by an extraordinary outpouring of the Spirit (렘31:33, 34; 겔11:17-20), independent of any merit on their part (겔36:25-32; 37:1-28; 39:29; Joe 2:23-28; Z전12:10; 고후3:16).
took … by … hand—(신1:31; 호11:3).
although I was an husband—(compare 렘3:14; 호2:7, 8). But the Septuagint, Syriac, and St. Paul (히8:9) translate, "I regarded them not"; and Gesenius, &c., justify this rendering of the Hebrew from the Arabic. The Hebrews regarded not God, so God regarded them not.

 

【렘31:33 JFB】33. will be their God—(렘32:38).

 

【렘31:34 JFB】34. True, specially of Israel (사54:13); secondarily, true of believers (요6:45; 고전2:10; 요일2:20).
forgive … iniquity … remember … no more—(렘33:8; 50:20; 미7:18); applying peculiarly to Israel (롬11:27). Secondarily, all believers (행10:43).

 

【렘31:35 JFB】35. divideth … sea when … waves … roar … Lord of hosts … name—quoted from 사51:15, the genuineness of which passage is thus established on Jeremiah's authority.

 

【렘31:36 JFB】36. a nation—Israel's national polity has been broken up by the Romans. But their preservation as a distinct people amidst violent persecutions, though scattered among all nations for eighteen centuries, unamalgamated, whereas all other peoples under such circumstances have become incorporated with the nations in which they have been dispersed, is a perpetual standing miracle (compare 렘33:20; 시148:6; 사54:9, 10).

 

【렘31:37 JFB】37. (Compare 렘33:22).
for all that they have done—namely, all the sins. God will regard His own covenant promise, rather than their merits.

 

【렘31:38 JFB】38. tower of Hananeel—The city shall extend beyond its former bounds (느3:1; 12:39; Z전14:10).
gate of … corner—(왕하14:13; 대하26:9).

 

【렘31:39 JFB】39. measuring-line—(겔40:8; Z전2:1).
Gareb—from a Hebrew root, "to scrape"; Syriac, "leprosy"; the locality outside of the city, to which lepers were removed.
Goath—from a root, "to toil," referring to the toilsome ascent there: outside of the city of David, towards the southwest, as Gareb was northwest [Junius].

 

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