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■ 예레미야 8장
1. 나 여호와가 말하노라 그 때에 사람들이 유다 왕들의 뼈와 그 방백들의 뼈와 제사장들의 뼈와 선지자들의 뼈와 예루살렘 거민의 뼈를 그 묘실에서 끌어내어
At that time , saith the Lord , they shall bring out the bones of the kings of Judah , and the bones of his princes , and the bones of the priests , and the bones of the prophets , and the bones of the inhabitants of Jerusalem , out of their graves :
2. 그들의 사랑하며 섬기며 순종하며 구하며 경배하던 해와 달과 하늘의 뭇 별 아래 쬐리니 그 뼈가 거두이거나 묻히지 못하여 지면에서 분토 같을 것이며
And they shall spread them before the sun , and the moon , and all the host of heaven , whom they have loved , and whom they have served , and after whom they have walked , and whom they have sought , and whom they have worshipped : they shall not be gathered , nor be buried ; they shall be for dung upon the face of the earth .
3. 이 악한 족속의 남아 있는 자, 무릇 내게 쫓겨나서 각처에 남아 있는 자가 사는 것보다 죽는 것을 원하리라 만군의 여호와의 말이니라
And death shall be chosen rather than life by all the residue of them that remain of this evil family , which remain in all the places whither I have driven them, saith the Lord of hosts .
4. 너는 또 그들에게 말하기를 여호와의 말씀에 사람이 엎드러지면 어찌 일어나지 아니하겠으며 사람이 떠나갔으면 어찌 돌아오지 아니하겠느냐
Moreover thou shalt say unto them, Thus saith the Lord ; Shall they fall , and not arise ? shall he turn away , and not return ?
5. 이 예루살렘 백성이 항상 나를 떠나 물러감은 어찜이뇨 그들이 거짓을 고집하고 돌아오기를 거절하도다
Why then is this people of Jerusalem slidden back by a perpetual backsliding ? they hold fast deceit , they refuse to return .
6. 내가 귀를 기울여 들은즉 그들이 정직을 말하지 아니하며 그 악을 뉘우쳐서 나의 행한 것이 무엇인고 말하는 자가 없고 전장을 향하여 달리는 말 같이 각각 그 길로 행하도다
I hearkened and heard , but they spake not aright : no man repented him of his wickedness , saying , What have I done ? every one turned to his course , as the horse rusheth into the battle .
7. 공중의 학은 그 정한 시기를 알고 반구와 제비와 두루미는 그 올 때를 지키거늘 내 백성은 여호와의 규례를 알지 못하도다 하셨다 하라
Yea, the stork in the heaven knoweth her appointed times ; and the turtle and the crane and the swallow observe the time of their coming ; but my people know not the judgment of the Lord .
8. 너희가 어찌 우리는 지혜가 있고 우리에게는 여호와의 율법이 있다 말하겠느뇨 참으로 서기관의 거짓 붓이 거짓되게 하였나니
How do ye say , We are wise , and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain .
9. 지혜롭다 하는 자들은 수욕을 받으며 경황 중에 잡히리라 보라 그들이 나 여호와의 말을 버렸으니 그들에게 무슨 지혜가 있으랴
The wise men are ashamed , they are dismayed and taken : lo, they have rejected the word of the Lord ; and what wisdom is in them?
10. 그러므로 내가 그들의 아내를 타인에게 주겠고 그들의 전지를 그 차지할 자들에게 주리니 그들은 가장 작은 자로부터 큰 자까지 다 탐남하며 선지자로부터 제사장까지 다 거짓을 행함이라
Therefore will I give their wives unto others , and their fields to them that shall inherit them: for every one from the least even unto the greatest is given to covetousness , from the prophet even unto the priest every one dealeth falsely .
11. 그들이 딸 내 백성의 상처를 심상히 고쳐주며 말하기를 평강하다, 평강하다 하나 평강이 없도다
For they have healed the hurt of the daughter of my people slightly , saying , Peace , peace ; when there is no peace .
12. 그들이 가증한 일을 행할 때에 부끄러워하였느냐 아니라 조금도 부끄러워 아니할 뿐 아니라 얼굴도 붉어지지 아니하였느니라 그러므로 그들이 엎드러질 자와 함께 엎드러질 것이라 내가 그들을 벌할 때에 그들이 거꾸러지리라 여호와의 말이니라
Were they ashamed when they had committed abomination ? nay, they were not at all ashamed , neither could they blush : therefore shall they fall among them that fall : in the time of their visitation they shall be cast down , saith the Lord .
13. 여호와께서 말씀하시되 내가 그들을 진멸하리니 포도나무에 포도가 없을 것이며 무화과 나무에 무화과가 없을 것이며 그 잎사귀가 마를 것이라 내가 그들에게 준 것이 없어지리라 하셨나니
I will surely consume them, saith the Lord : there shall be no grapes on the vine , nor figs on the fig tree , and the leaf shall fade ; and the things that I have given them shall pass away from them.
14. 우리가 어찌 가만히 앉았으랴 모일지어다 우리가 견고한 성읍들로나 들어가서 거기서 멸망하자 우리가 여호와께 범죄하였으므로 우리 하나님 여호와께서 우리를 멸하시며 우리에게 독한 물을 마시우심이니라
Why do we sit still ? assemble yourselves, and let us enter into the defenced cities , and let us be silent there: for the Lord our God hath put us to silence , and given us water of gall to drink , because we have sinned against the Lord .
15. 우리가 평강을 바라나 좋은 것이 없으며 고치심을 입을 때를 바라나 놀라움뿐이로다
We looked for peace , but no good came; and for a time of health , and behold trouble !
16. 그 말의 부르짖음이 단에서부터 들리고 그 준마들의 우는 소리에 온 땅이 진동하며 그들이 이르러 이 땅과 그 소유와 성읍과 그 중의 거민을 삼켰도다
The snorting of his horses was heard from Dan : the whole land trembled at the sound of the neighing of his strong ones ; for they are come , and have devoured the land , and all that is in it; the city , and those that dwell therein.
17. 여호와께서 말씀하시되 내가 술법으로도 제어할 수 없는 뱀과 독사를 너희 중에 보내리니 그것들이 너희를 물리라 하시도다
For, behold, I will send serpents , cockatrices , among you, which will not be charmed , and they shall bite you, saith the Lord .
18. 슬프다 나의 근심이여 어떻게 위로를 얻을 수 있을까 나의 중심이 번뇌하도다
When I would comfort myself against sorrow , my heart is faint in me.
19. 딸 내 백성의 심히 먼 땅에서 부르짖는 소리로다 이르기를 여호와께서 시온에 계시지 아니한가 그 왕이 그 중에 계시지 아니한가 그러나 여호와께서는 이르시기를 그들이 어찌하여 그 조각한 신상과 이방의 헛된 것들로 나를 격노케 하였는고 하시니
Behold the voice of the cry of the daughter of my people because of them that dwell in a far country : Is not the Lord in Zion ? is not her king in her? Why have they provoked me to anger with their graven images , and with strange vanities ?
20. 추수할 때가 지나고 여름이 다하였으나 우리는 구원을 얻지 못한다 하는도다
The harvest is past , the summer is ended , and we are not saved .
21. 딸 내 백성이 상하였으므로 나도 상하여 슬퍼하며 놀라움에 잡혔도다
For the hurt of the daughter of my people am I hurt ; I am black ; astonishment hath taken hold on me.
22. 길르앗에는 유향이 있지 아니한가 그곳에는 의사가 있지 아니한가 딸 내 백성이 치료를 받지 못함은 어찜인고
Is there no balm in Gilead ; is there no physician there? why then is not the health of the daughter of my people recovered ?
■ 주석 보기
【렘8:1 JFB】렘8:1-22. The Jew's Coming Punishment; Their Universal and Incurable Impenitence.
1. The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (사14:19).
【렘8:1 CWC】[PERSECUTED IN HIS HOME TOWN]
The length of this lesson may alarm, but preparation for it only requires the reading of the chapters two or three times. One who has gone through Isaiah will soon catch the drift of the Spirit's teaching and be able to break up the chapters into separate discourses and the discourses into their various themes. The main object of the lesson is to dwell on the prophet's personal experience in his home town which is reached in the closing chapters.
It is thought that the discourses in this section were delivered prior to the finding of the law-book in 2 Kings, which explains their more moderate tone as compared with the later ones, but this is a feature not relevant to this work.
Note in chapter 2 the divine expostulation (vv. 1-13); the reminder of the divine goodness (vv. 14-22); the vain excuses made by the nation (vv. 23-28); and the lamentation of the Lord over its condition (v. 29-3:5).
In chapter 3, beginning afresh at verse 6, we have God's complaint against Judah for learning nothing from "her treacherous sister," i. e., from Israel's experience (vv. 6-11); this is followed by a plea to that same Israel (now scattered through the north country by Assyria), to return if she would, and mercy would be shown her. In this connection the promise for the future is set before her (vv. 12-17); Judah and Israel will be re-united then, and so on to chapter 4:1-2.
Chapter 4 and the following, indicate that a mere outward reformation is not sufficient to bring divine blessing. Judgment is coming from the north! "A lion out of his thicket!" "A stormwind!" The prophet laments.
In chapter 7 there is a call to repentance and a spiritual religion. In chapters 8 and 9 coming judgment is again announced.
The Treachery of Friends.
Coming to chapter 11:18, we see the beginnings of the persecution that farther on became so bitter against the prophet as to make him a striking type of the suffering Saviour. It takes its rise among his neighbors and kinfolk in Anathoth. At first he is unsuspicious, but God reveals the plot to him. They would kill him, destroying the tree to be rid of the fruit. He appeals to God, whose answer is in the closing verses of the chapter. Anathoth was to suffer, but not immediately.
In chapter 12 the prophet expresses his surprise at this in the spirit of Job, and that of Psalms 37 and 73. The divine comfort he receives is to be told that worse things will follow. His friend Josiah is now on the throne, but wait till he is gone and Jehoiakim and Zedekiah reign! Tie is now like a man running a race with men, but then it will be like running a race with horses! He is dwelling in a land of comparative peace now, but then he will be in "the swellings of Jordan."
To understand this keep the politics of the period in mind. Judah is turning to Egypt for help against Babylon, the Gentile nation now in great power. But the divine purpose is that she shall submit herself to the yoke of Babylon. The prophet is proclaiming this against a strong party in the nation that will not have it so. They consider him a pessimist, a traitor to his country who must be silenced. And silenced he would have been if it were not for God.
【렘8:1 MHCC】 The remains of the dead exposed. (렘8:1-3) The stupidity of the people, compared with the instinct of the brute creation. (렘8:4-13) The alarm of the invasion, and lamentation. (렘8:14-22)
렘8:1-3 Though no real hurt can be done to a dead body, yet disgrace to the remains of wicked persons may alarm those yet alive; and this reminds us that the Divine justice and punishments extend beyond the grave. Whatever befalls us here, let us humble ourselves before God, and seek his mercy.
렘8:4-13 What brought this ruin? 1. The people would not attend to reason; they would not act in the affairs of their souls with common prudence. Sin is backsliding; it is going back from the way that leads to life, to that which leads to destruction. 2. They would not attend to the warning of conscience. They did not take the first step towards repentance: true repentance begins in serious inquiry as to what we have done, from conviction that we have done amiss. 3. They would not attend to the ways of providence, nor understand the voice of God in them, 렘8:7. They know not how to improve the seasons of grace, which God affords. Many boast of their religious knowledge, yet, unless taught by the Spirit of God, the instinct of brutes is a more sure guide than their supposed wisdom. 4. They would not attend to the written word. Many enjoy abundance of the means of grace, have Bibles and ministers, but they have them in vain. They will soon be ashamed of their devices. The pretenders to wisdom were the priests and the false prophets. They flattered people in sin, and so flattered them into destruction, silencing their fears and complaints with, All is well. Selfish teachers may promise peace when there is no peace; and thus men encourage each other in committing evil; but in the day of visitation they will have no refuge to flee unto.
렘8:14-22 At length they begin to see the hand of God lifted up. And when God appears against us, every thing that is against us appears formidable. As salvation only can be found in the Lord, so the present moment should be seized. Is there no medicine proper for a sick and dying kingdom? Is there no skilful, faithful hand to apply the medicine? Yes, God is able to help and to heal them. If sinners die of their wounds, their blood is upon their own heads. The blood of Christ is balm in Gilead, his Spirit is the Physician there, all-sufficient; so that the people may be healed, but will not. Thus men die unpardoned and unchanged, for they will not come to Christ to be saved.
【렘8:2 JFB】2. spread … before the sun, &c.—retribution in kind. The very objects which received their idolatries shall unconcernedly witness their dishonor.
loved … served … after … walked … sought … worshipped—Words are accumulated, as if enough could not be said fully to express the mad fervor of their idolatry to the heavenly host (왕하23:5).
nor … buried—(렘22:19).
dung—(렘9:22; 시83:10).
【렘8:3 JFB】3. The survivors shall be still worse off than the dead (욥3:21, 22; 계9:6).
which remain in all the places—"in all places of them that remain, whither I … that is, in all places whither I have driven them that remain [Maurer].
【렘8:4 JFB】4. "Is it not a natural instinct, that if one falls, he rises again; if one turns away (that is, wanders from the way), he will return to the point from which he wandered? Why then does not Jerusalem do so?" He plays on the double sense of return; literal and metaphorical (렘3:12; 4:1).
【렘8:5 JFB】5. slidden … backsliding—rather, as the Hebrew is the same as in 렘8:4, to which this verse refers, "turned away with a perpetual turning away."
perpetual—in contrast to the "arise" ("rise again," 렘8:4).
refuse to return—in contrast to, "shall he … not return" (렘8:4; 렘5:3).
【렘8:6 JFB】6. spake not aright—that is, not so as penitently to confess that they acted wrong. Compare what follows.
every one … his course—The Keri reads "course," but the Chetib, "courses." "They persevere in the courses whatever they have once entered on." Their wicked ways were diversified.
horse rusheth—literally, "pours himself forth," as water that has burst its embankment. The mad rapidity of the war horse is the point of comparison (욥39:19-25).
【렘8:7 JFB】7. The instinct of the migratory birds leads them with unfailing regularity to return every spring from their winter abodes in summer climes (아2:12); but God's people will not return to Him even when the winter of His wrath is past, and He invites them back to the spring of His favor.
in the heaven—emphatical. The birds whose very element is the air, in which they are never at rest, yet show a steady sagacity, which God's people do not.
times—namely, of migrating, and of returning.
my people—This honorable title aggravates the unnatural perversity of the Jews towards their God.
know not, &c.—(렘5:4, 5; 사1:3).
【렘8:8 JFB】8. law … with us—(롬2:17). Possessing the law, on which they prided themselves, the Jews might have become the wisest of nations; but by their neglecting its precepts, the law became given "in vain," as far as they were concerned.
scribes—copyists. "In vain" copies were multiplied. Maurer translates, "The false pen of the scribes hath converted it [the law] into a lie." See Margin, which agrees with Vulgate.
【렘8:9 JFB】9. dismayed—confounded.
what wisdom—literally, "the wisdom of what?" that is, "wisdom in what respect?" the Word of the Lord being the only true source of wisdom (시119:98-100; 잠1:7; 9:10).
【렘8:10 JFB】10-12. Repeated from 렘6:12-15. See a similar repetition, 렘8:15; 렘14:19.
inherit—succeed to the possession of them.
【렘8:11 JFB】11. (겔13:10).
【렘8:13 JFB】13. surely consume—literally, "gathering I will gather," or "consuming I will consume."
no grapes … nor figs—(Joe 1:7; 마21:19).
things that I have given … shall pass away—rather, "I will appoint to them those who shall overwhelm (pass over) them," that is, I will send the enemy upon them [Maurer]. English Version accords well with the context; Though their grapes and figs ripen, they shall not be allowed to enjoy them.
【렘8:14 JFB】14. assemble—for defense.
let us be silent—not assault the enemy, but merely defend ourselves in quiet, until the storm blow over.
put us to silence—brought us to that state that we can no longer resist the foe; implying silent despair.
water of gall—literally, "water of the poisonous plant," perhaps the poppy (렘9:15; 23:15).
【렘8:15 JFB】15. Repeated (렘14:19).
We looked for—owing to the expectations held out by the false prophets.
health—healing; that is, restoration from adversity.
【렘8:16 JFB】16. his horses—the Chaldean's.
was heard—the prophetical past for the future.
from Dan—bordering on Phœnicia. This was to be Nebuchadnezzar's route in invading Israel; the cavalry in advance of the infantry would scour the country.
strong ones—a poetical phrase for steeds, peculiar to Jeremiah (렘47:3; compare 렘4:13, 29; 6:23).
【렘8:17 JFB】17. I—Jehovah.
cockatrices—basilisks (사11:8), that is, enemies whose destructive power no means, by persuasion or otherwise, can counteract. Serpent-charmers in the East entice serpents by music, and by a particular pressure on the neck render them incapable of darting (시58:4, 5).
【렘8:18 JFB】18. (사22:4). The lamentation of the prophet for the impending calamity of his country.
against sorrow—or, with respect to sorrow. Maurer translates, "Oh, my exhilaration as to sorrow!" that is, "Oh, that exhilaration ('comfort', from an Arabic root, to shine as the rising sun) would shine upon me as to my sorrow!"
in me—within me.
【렘8:19 JFB】19. The prophet in vision hears the cry of the exiled Jews, wondering that God should have delivered them up to the enemy, seeing that He is Zion's king, dwelling in her (미3:11). In the latter half of the verse God replies that their own idolatry, not want of faithfulness on His part, is the cause.
because of them that dwell in a far country—rather, "from a land of distances," that is, a distant land (사39:3). English Version understands the cry to be of the Jews in their own land, because of the enemy coming from their far-off country.
strange vanities—foreign gods.
【렘8:20 JFB】20. Proverbial. Meaning: One season of hope after another has passed, but the looked-for deliverance never came, and now all hope is gone.
【렘8:21 JFB】21. black—sad in visage with grief (Joe 2:6).
※ 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.