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■ 예레미야 24장
1. 바벨론 왕 느부갓네살이 유다 왕 여호야김의 아들 여고냐와 유다 방백들과 목공들과 철공들을 예루살렘에서 바벨론으로 옮긴 후에 여호와께서 여호와의 전 앞에 놓인 무화과 두 광주리로 내게 보이셨는데
The Lord shewed me, and, behold, two baskets of figs were set before the temple of the Lord , after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah , and the princes of Judah , with the carpenters and smiths , from Jerusalem , and had brought them to Babylon .
2. 한 광주리에는 처음 익은 듯한 극히 좋은 무화과가 있고 한 광주리에는 악하여 먹을 수 없는 극히 악한 무화과가 있더라
One basket had very good figs , even like the figs that are first ripe : and the other basket had very naughty figs , which could not be eaten , they were so bad .
3. 여호와께서 내게 이르시되 예레미야야 네가 무엇을 보느냐 내가 대답하되 무화과이온데 그 좋은 무화과는 극히 좋고 그 악한 것은 극히 악하여 먹을 수 없게 악하니라
Then said the Lord unto me, What seest thou, Jeremiah ? And I said , Figs ; the good figs , very good ; and the evil , very evil , that cannot be eaten , they are so evil .
4. 여호와의 말씀이 또 내게 임하니라 가라사대
Again the word of the Lord came unto me, saying ,
5. 이스라엘의 하나님 여호와가 이같이 말하노라 내가 이곳에서 옮겨 갈대아인의 땅에 이르게 한 유다 포로를 이 좋은 무화과 같이 보아 좋게 할 것이라
Thus saith the Lord , the God of Israel ; Like these good figs , so will I acknowledge them that are carried away captive of Judah , whom I have sent out of this place into the land of the Chaldeans for their good .
6. 내가 그들을 돌아보아 좋게 하여 다시 이 땅으로 인도하고 세우고 헐지 아니하며 심고 뽑지 아니하겠고
For I will set mine eyes upon them for good , and I will bring them again to this land : and I will build them, and not pull them down ; and I will plant them, and not pluck them up .
7. 내가 여호와인 줄 아는 마음을 그들에게 주어서 그들로 전심으로 내게 돌아오게 하리니 그들은 내 백성이 되겠고 나는 그들의 하나님이 되리라
And I will give them an heart to know me, that I am the Lord : and they shall be my people , and I will be their God : for they shall return unto me with their whole heart .
8. 나 여호와가 이같이 말하노라 내가 유다 왕 시드기야와 그 방백들과 예루살렘의 남은 자로서 이 땅에 남아 있는 자와 애굽 땅에 거하는 자들을 이 악하여 먹을 수 없는 악한 무화과 같이 버리되
And as the evil figs , which cannot be eaten , they are so evil ; surely thus saith the Lord , So will I give Zedekiah the king of Judah , and his princes , and the residue of Jerusalem , that remain in this land , and them that dwell in the land of Egypt :
9. 세상 모든 나라 중에 흩어서 그들로 환난을 당하게 할 것이며 또 그들로 내가 쫓아보낼 모든 곳에서 치욕을 당케 하며 말거리가 되게 하며 조롱과 저주를 받게 할 것이며
And I will deliver them to be removed into all the kingdoms of the earth for their hurt , to be a reproach and a proverb , a taunt and a curse , in all places whither I shall drive them.
10. 내가 칼과 기근과 염병을 그들 중에 보내어 그들로 내가 그들과 그 열조에게 준 땅에서 멸절하기까지 이르게 하리라 하시니라
And I will send the sword , the famine , and the pestilence , among them, till they be consumed from off the land that I gave unto them and to their fathers .
■ 주석 보기
【렘24:1 JFB】렘24:1-10. The Restoration of the Captives in Babylon and the Destruction of the Refractory Party in Judea and in Egypt, Represented under the Type of a Basket of Good, and One of Bad, Figs.
1. Lord showed me—암7:1, 4, 7; 8:1, contains the same formula, with the addition of "thus" prefixed.
carried … captive Jeconiah—(렘22:24; 왕하24:12, &c.; 대하36:10).
carpenters, &c.—One thousand artisans were carried to Babylon, both to work for the king there, and to deprive Jerusalem of their services in the event of a future siege (왕하24:16).
【렘24:1 CWC】[MESSAGES IN ZEDEKIAH'S REIGN]
These chapters furnish a convenient unit, as they are apparently a group of discourses delivered in Zedekiah's reign -- the king of the captivity period.
The first, and one of the most interesting, is that concerning the siege (c. 21). Note the occasion (vv. 1, 2) and observe that "Pashur" was not he of the last lesson. The siege of Jerusalem by Nebuchadnezzar had begun and the king of Judah hoped the prophet would have some encouraging word from God for him and the nation. But the opposite was the case (vv. 3-7). The message to the people (vv. 8-10), was the theme Jeremiah had to proclaim for the greater part of his ministry down until the event occurred.
Chapter 22 is chiefly about the previous kings of Judah in Jeremiah's time. They need not weep for Josiah whom the Lord had taken to Himself (v. 10), but for Shallum (v. 11), another name for Jehoahaz (see margin), the son of Josiah who had been carried to Egypt as we saw in the book of Kings. They should not lament for Jehoiakim, now dead, for he was unworthy of it (vv. 13-19). "Coniah," the fourth king (vv. 24-30), is another name for Jeconiah, the son of Jehoiakim, taken captive by the Babylonians, whose story we were made familiar with in 2 Kings and 2 Chronicles.
The twenty-third chapter contains one of those beautiful messages of the future redemption of Judah and Israel with which we have become acquainted in the Psalms and Isaiah (vv. 1-8). Observe the Messianic allusion in verses 5 and 6. And do not overlook God's testimony to His own Word that follows, coupled with the judgment pronounced on the false teachers who put their own word instead of it.
Chapter 24, the type of the good figs and the bad, explains itself. The Jews carried into captivity earlier than Zedekiah's time would have an opportunity to return from Babylon after a while, but those now in the land and to be carried away later would not have such opportunity.
Questions.
1. What is the title of this lesson and why is it given?
2. On what theme is the first discourse?
3. State the circumstances.
4. What four former kings of Judah are referred to?
5. What name is given our Lord Jesus Christ in chapter 23?
6. Can you tell the story of the good and bad figs?
MESSAGES IN JEHOIAKIM'S REIGN
Chapters 25, 26
Having just considered discourses in Zedekiah's reign, and now returning to that of Jehoiakim (25:1), it can be seen that the chapters are not arranged chronologically.
The first message is that of the seventy years captivity. We are familiar with that period as Judah's forced stay in Babylon, and it is interesting to see the place where it was definitely predicted (vv. 11, 12).
Note what leads up to the prediction, God's patience and faithfulness towards His people in their sin (vv. 3-7); and His choice of Babylon as the Gentile power, into whose hands he is pleased for the time being, in judgment on Judah, to commit the sovereignty of the earth (vv. 8, 9). Note what follows. Babylon's motive is selfish, and her time of punishment will surely come (vv. 12-14). Practically all the nations are now included in the coming judgment (vv. 15, to the end). The complete fulfillment is at the end of the age.
Some will be more interested in the next chapter, where the prophet because of his boldness (vv. 1-7) is arrested and threatened with death (vv. 8, 9). In this case the priests, the prophets and the people are against him, but not the princes (v, 10). This is the method God adopted in the execution of His original promise to Jeremiah (1:17-19). That is. He did not permit all of his enemies to be united against him at the same time.
The prophet has a hearing (vv. 12-15). The princes express their opinion (v. 16). The elders give their judgment (vv. 17-19). A case is cited of a prophet who, unlike Micah, lost his life as the result of his fidelity (vv. 20-23). But happily that was not true of Jeremiah (v. 24).
【렘24:1 MHCC】 Good and bad figs represent the Jews in captivity, and those who remain in their own land.
The prophet saw two baskets of figs set before the temple, as offerings of first-fruits. The figs in one basket were very good, those in the other basket very bad. What creature viler than a wicked man? and what more valuable than a godly man? This vision was to raise the spirits of those gone into captivity, by assuring them of a happy return; and to humble and awaken the proud and secure spirits of those yet in Jerusalem, by assuring them of a miserable captivity. The good figs represents the pious captives. We cannot determine as to God's love or hatred by what is before us. Early suffering sometimes proves for the best. The sooner the child is corrected, the better effect the correction is likely to have. Even this captivity was for their good; and God's intentions never are in vain. By afflictions they were convinced of sin, humbled under the hand of God, weaned from the world, taught to pray, and turned from sins, particularly from idolatry. God promises that he will own them in captivity. The Lord will own those who are his, in all conditions. God assures them of his protection in trouble, and a glorious deliverance in due time. When our troubles are sanctified to us, we may be sure that they will end well. They shall return to him with their whole heart. Thus they should have liberty to own him for their God, to pray to him, and expect blessings from him. The bad figs were Zedekiah and those of his party yet in the land. These should be removed for their hurt, and forsaken of all mankind. God has many judgments, and those that escape one, may expect another, till they are brought to repent. Doubtless, this prophecy had its fulfilment in that age; but the Spirit of prophecy may here look forward to the dispersion of the unbelieving Jews, in all the nations of the earth. Let those who desire blessings from the Lord, beg that he will give them a heart to know him.
【렘24:2 JFB】2. figs … first ripe—the "boccora," or early fig (see on 사28:4). Baskets of figs used to be offered as first-fruits in the temple. The good figs represent Jeconiah and the exiles in Babylon; the bad, Zedekiah and the obstinate Jews in Judea. They are called good and bad respectively, not in an absolute, but a comparative sense, and in reference to the punishment of the latter. This prophecy was designed to encourage the despairing exiles, and to reprove the people at home, who prided themselves as superior to those in Babylon and abused the forbearance of God (compare 렘52:31-34).
【렘24:5 JFB】5. acknowledge—regard with favor, like as thou lookest on the good figs favorably.
for their good—Their removal to Babylon saved them from the calamities which befell the rest of the nation and led them to repentance there: so God bettered their condition (왕하25:27-30). Daniel and Ezekiel were among these captives.
【렘24:6 JFB】6. (렘12:15).
not pull … down … not pluck … up—only partially fulfilled in the restoration from Babylon; antitypically and fully to be fulfilled hereafter (렘32:41; 33:7).
【렘24:7 JFB】7. (렘30:22; 31:33; 32:38). Their conversion from idolatry to the one true God, through the chastening effect of the Babylonish captivity, is here expressed in language which, in its fulness, applies to the more complete conversion hereafter of the Jews, "with their whole heart" (렘29:13), through the painful discipline of their present dispersion. The source of their conversion is here stated to be God's prevenient grace.
for they shall return—Repentance, though not the cause of pardon, is its invariable accompaniment: it is the effect of God's giving a heart to know Him.
【렘24:8 JFB】8. in … Egypt—Many Jews had fled for refuge to Egypt, which was leagued with Judea against Babylon.
【렘24:9 JFB】9. removed, &c.—(렘15:4). Calvin translates, "I will give them up to agitation, in all," &c.; This verse quotes the curse (신28:25, 37). Compare 렘29:18, 22; 시44:13, 14.
※ 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.