Chú giải chương
Jeremiah Chương 34
서론
Không có tiêu đề
日本語
bản gốc tiếng anh
In this chapter we have two messages which God sent by Jeremiah. I. One to foretel the fate of Zedekiah king of Judah, that he should fall into the hands of the king of Babylon, that he should live a captive, but should at last die in peace in his captivity, Jer 34:1-7. II. Another to read the doom both of prince and people for their treacherous dealings with God, in bringing back into bondage their servants whom they had released according to the law, and so playing fast and loose with God. They had walked at all adventures with God (Jer 34:8-11), and therefore God would walk at all adventures with them, in bringing the Chaldean army upon them again when they began to hope that they had got clear of them, Jer 34:12-22.
1-7
Captivity of Zedekiah Foretold; The Babylonish Captivity Predicted (589 BC)
日本語
ゼデキヤの捕囚の予告。バビロン捕囚の予言（紀元前589年）
¹ バビロンの王ネブカデネザルとそのすべての軍勢、その支配下にある地のすべての王国、すべての民がエルサレムとそのすべての都市に向かって戦った時に、主からエレミヤに臨んだことば。
² イスラエルの神、主はこう仰せられる。行って、ユダの王ゼデキヤに語り、彼に告げよ。主はこう仰せられる。見よ、わたしはこの都をバビロンの王の手に渡す。彼はそれを火で焼く。
³ あなたは彼の手から逃げられない。必ず捕らえられ、彼の手に引き渡される。あなたの目はバビロンの王の目を見る。彼はあなたと口と口で語る。あなたはバビロンに行く。
⁴ しかし、ユダの王ゼデキヤよ、主のことばを聞け。主はあなたについてこう仰せられる。あなたは剣で死ぬことはない。
⁵ あなたは平安のうちに死ぬ。あなたの先祖、あなたの前の先代の王たちのために焼いたように、彼らはあなたのために香を焼く。彼らはあなたのために嘆き、言う。「ああ、主よ」。わたしはことばを宣告したからだ、と主は言われる。
⁶ 預言者エレミヤはこれらのすべてのことばをエルサレムでユダの王ゼデキヤに語った。
⁷ バビロンの王の軍勢がエルサレムと、ユダの都市のうちに残っていたすべての都市、ラキシとアゼカに対して戦った時。これらの要塞の都市がユダの都市として残っていたからだ。
ゼデキヤに関するこの預言は、エレミヤに、そして彼を通じて関係者に、彼が牢に閉じ込められる前に伝えられた。私たちはこの予告が彼の収監の根拠となったことを見出す。その一部の箇所の引用によって明らかになるように（エレミヤ32:4）。御注意せよ。
一、このメッセージがゼデキヤに送られた時。それは「バビロンの王」がそのすべての軍勢と共に、その管轄内にあった「地のすべての王国」からの一部と共に、「エルサレムとその都市」に対して戦った時であった（エレミヤ34:1）。それらを滅ぼそうと意図して、しばしばそれらを略奪した後に。今や残って、まだ持ちこたえていた都市が名指しされる（エレミヤ34:7）。「ラキシとアゼカ」。これは事態が今や最後の極限に持ち込まれたことを暗示する。それでもゼデキヤは頑強に持ちこたえた。その心がその破滅のために硬化していたから。
二、彼に送られたメッセージ自体。
- ここに怒りの脅しがある。彼は以前何度も告げられたことを再び告げられる。都はカルデヤ人によって取られ、「火で焼かれる」（エレミヤ34:2）。彼自身が敵の手に落ち、捕虜とされ、あの激しい君ネブカデネザルの前に連れて来られ、バビロンに捕囚として連れて行かれる（エレミヤ34:3）。しかしエゼキエルは彼が「バビロンを見ない」と預言した。彼は見なかった。彼の目がつぶされたからである（エゼキエル12:13）。ゼデキヤは他の罪によって神から、ネブカデネザルとの約束を破ることによってネブカデネザルからこれを自分の上にもたらした。
- ここにあわれみの混入がある。彼は捕囚として死ぬが、「剣で死ぬ」ことはない。自然死する（エレミヤ34:4）。彼はある慰めを持ってその日々を終える。「平安のうちに死ぬ」（エレミヤ34:5）。彼は決して最悪の王の一人ではなかった。しかし私たちは、彼が「主の目の前に行なった」悪を、マナセがそうしたように、捕囚において悔い改め、それが彼に赦されたと喜んで希望する。そして神が彼と和解されたので、彼は真に「平安のうちに死ぬ」と言うことができる。御注意せよ。人は牢の中で死んでも「平安のうちに死ぬ」ことができる。いや、彼はある評判、すべてを考慮すると期待以上の評判を持ってその日々を終える。彼は「父祖の焼くものと共に」葬られる。すなわち、彼らの王、特にイスラエルにおいて善を行なった者に通常示される敬意と共に。彼は捕囚において、彼自身の民に対して非常によく振る舞ったので、彼らは彼にこの栄光を行なうことを望み、ネブカデネザルに対しても、彼がそれが行なわれるのを許すほどであったようである。もしゼデキヤがその繁栄を続けていたなら、おそらく彼は悪くなり、最後に「惜まれずに去った」であろう。しかしその苦悩は彼にそのような変化をもたらし、彼の死は大きな損失と見なされた。宮殿で不信仰なまま生き死ぬよりも、牢で悔いる者として生き死ぬ方が良い。「彼らはあなたのために嘆き、言う。『ああ、主よ』」。それは彼の兄弟エホヤキムが持たなかった栄光である（エレミヤ22:18）。ユダヤ人は彼にこのように嘆いたと言う。「ああ、ゼデキヤは死んだ。彼は彼の前のすべての時代のどん底を飲んだ」。すなわち、彼の先祖の罪のために苦しんだ。不義の尺度が彼の時代に満たされたから。彼らはこのように彼に嘆く。「主が言われる。わたしはことばを宣告したから」。そして神が語られたことは必ず成就する。
三、このメッセージを伝えるエレミヤの忠実さ。彼はそれが王に喜ばれないことを知り、実際にそうなったように、自分に危険であるかもしれない（彼はそのために収監された）が、「これらのすべてのことばをゼデキヤに語った」（エレミヤ34:6）。偉い人たちの周りに、彼らに忠実に取り扱い、その悪い進路の悪い結果を告げ、彼らが悔い改めて生きるようにする者がいることは、偉い人たちへのあわれみである。
bản gốc tiếng anh
Captivity of Zedekiah Foretold; The Babylonish Captivity Predicted (589 BC)
¹ The word which came unto Jeremiah from the LORD, when Nebuchadnezzar king of Babylon, and all his army, and all the kingdoms of the earth of his dominion, and all the people, fought against Jerusalem, and against all the cities thereof, saying,
² Thus saith the LORD, the God of Israel; Go and speak to Zedekiah king of Judah, and tell him, Thus saith the LORD; Behold, I will give this city into the hand of the king of Babylon, and he shall burn it with fire:
³ And thou shalt not escape out of his hand, but shalt surely be taken, and delivered into his hand; and thine eyes shall behold the eyes of the king of Babylon, and he shall speak with thee mouth to mouth, and thou shalt go to Babylon.
⁴ Yet hear the word of the LORD, O Zedekiah king of Judah; Thus saith the LORD of thee, Thou shalt not die by the sword:
⁵ But thou shalt die in peace: and with the burnings of thy fathers, the former kings which were before thee, so shall they burn odours for thee; and they will lament thee, saying, Ah lord! for I have pronounced the word, saith the LORD.
⁶ Then Jeremiah the prophet spake all these words unto Zedekiah king of Judah in Jerusalem,
⁷ When the king of Babylon's army fought against Jerusalem, and against all the cities of Judah that were left, against Lachish, and against Azekah: for these defenced cities remained of the cities of Judah.
This prophecy concerning Zedekiah was delivered to Jeremiah, and by him to the parties concerned, before he was shut up in the prison, for we find this prediction here made the ground of his commitment, as appears by the recital of some passages out of it, Jer 32:4. Observe,
I. The time when this message was sent to Zedekiah; it was when the king of Babylon, with all his forces, some out of all the kingdoms of the earth that were within his jurisdiction, fought against Jerusalem and the cities thereof (Jer 34:1), designing to destroy them, having often plundered them. The cities that now remained, and yet held out, are named (Jer 34:7), Lachish and Azekah. This intimates that things were now brought to the last extremity, and yet Zedekiah obstinately stood it out, his heart being hardened to his destruction.
II. The message itself that was sent to him. 1. Here is a threatening of wrath. He is told that again which he had been often told before, that the city shall be taken by the Chaldeans and burnt with fire (Jer 34:2), that he shall himself fall into the enemy's hands, shall be made a prisoner, shall be brought before that furious prince Nebuchadnezzar, and be carried away captive into Babylon (Jer 34:3); yet Ezekiel prophesied that he should not see Babylon; nor did he, for his eyes were put out, Eze 12:13. This Zedekiah brought upon himself from God by his other sins and from Nebuchadnezzar by breaking his faith with him. 2. Here is a mixture of mercy. He shall die a captive, but he shall not die by the sword he shall die a natural death (Jer 34:4); he shall end his days with some comfort, shall die in peace, Jer 34:5. He never had been one of the worst of the kings, but we are willing to hope that what evil he had done in the sight of the Lord he repented of in his captivity, as Manasseh had done, and it was forgiven to him; and, God being reconciled to him, he might truly be said to die in peace, Note, A man may die in a prison and yet die in peace. Nay, he shall end his days with some reputation, more than one would expect, all things considered. He shall be buried with the burnings of his fathers, that is, with the respect usually shown to their kings, especially those that had done good in Israel. It seems, in his captivity he had conducted himself so well towards his own people that they were willing to do him this honour, and towards Nebuchadnezzar that he suffered it to be done. If Zedekiah had continued in his prosperity, perhaps he would have grown worse and would have departed at last without being desired; but his afflictions wrought such a change in him that his death was looked upon as a great loss. It is better to live and die penitent in a prison than to live and die impenitent in a palace. They will lament thee, saying, Ah lord! an honour which his brother Jehoiakim had not, Jer 22:18. The Jews say that they lamented thus over him, Alas! Zedekiah is dead, who drank the dregs of all the ages that went before him, that is, who suffered for the sins of his ancestors, the measure of iniquity being filled up in his days. They shall thus lament him, saith the Lord, for I have pronounced the word; and what God hath spoken shall without fail be made good.
III. Jeremiah's faithfulness in delivering this message. Though he knew it would be ungrateful to the king, and might prove, as indeed it did, dangerous to himself (for he was imprisoned for it), yet he spoke all these words to Zedekiah, Jer 34:6. It is a mercy to great men to have those about them that will deal faithfully with them, and tell them the evil consequences of their evil courses, that they may reform and live.
8-22
Transient Reformation; The Servants Re-enslaved (589 BC)
日本語
一時的な改革。しもべたちの再奴隷化（紀元前589年）
⁸ ゼデキヤ王がエルサレムにいたすべての民と契約を結び、彼らに自由を宣言した後、主からエレミヤに臨んだ言葉はこれである。
⁹ すなわち、すべての者がその男のしもべ、女のしもべで、ヘブル人あるいはヘブルの女である者を自由に去らせること。ユダヤ人であるその兄弟を自分に仕えさせる者がいないように。
¹⁰ さて、契約に入ったすべての君たちと、すべての民が、おのおのその男のしもべ、女のしもべを自由に去らせること、もはや彼らに仕えさせないことを聞いたとき、彼らは従い、彼らを去らせた。
¹¹ しかし後になって、彼らは向きを変え、自由に去らせたしもべと女中を連れ戻し、しもべや女中として再び服させた。
¹² それゆえ、主からエレミヤに主の言葉が臨んだ。
¹³ イスラエルの神、主はこう仰せられる。わたしがあなたがたの先祖をエジプトの地から、奴隷の家から導き出した日に、わたしは彼らと契約を結んで言った。
¹⁴ 七年の終わりに、おのおの自分に売られた兄弟であるヘブル人を去らせよ。彼が六年あなたに仕えたなら、あなたは彼を自由に去らせよ。しかし、あなたがたの先祖はわたしに聞き従わず、耳を傾けなかった。
¹⁵ あなたがたは今や向きを変え、わたしの目にかなうことを行い、おのおのその隣人に自由を宣言した。そしてわたしの名で呼ばれる宮で、わたしの前に契約を結んだ。
¹⁶ しかし、あなたがたは向きを変え、わたしの名を汚し、おのおのそのしもべ、女中を、その好みに任せて自由にした者を連れ戻し、再び服させて、自分たちのしもべや女中とした。
¹⁷ それゆえ主はこう仰せられる。あなたがたは、おのおのその兄弟、おのにその隣人に自由を宣言することにおいて、わたしに聞き従わなかった。見よ、主が仰せられる。わたしはあなたがたに自由を宣言する。剣、疫病、飢ききんへの。そしてあなたがたを地のすべての王国に引き去らせる。
¹⁸ わたしの契約に背き、子牛を二つに切り裂いてその間を通り過ぎたとき、わたしの前に結んだ契約の言葉を行わなかった者たちを、
¹⁹ すなわちユダの君たち、エルサレムの君たち、宦官、祭司、および地のすべての民、子牛の間を通り過ぎた者たちを、
²⁰ わたしは彼らの敵の手、彼らのいのちを求める者たちの手に渡す。その死体は天の鳥と地の獣の肉となる。
²¹ ユダの王ゼデキヤとその君たちも、わたしは彼らの敵の手、彼らのいのちを求める者たちの手、あなたがたのもとから去ったバビロンの王の軍勢の手に渡す。
²² 見よ、わたしは命じる、と主は仰せられる。彼らをこの都に引き返らせる。彼らはこれと戦い、これを取り、火で焼く。わたしはユダの町々を住む者のいない荒れ果てた地とする。
ここに特定の機会についての別の預言がある。その歴史に注目しなければならない。それは預言に光を与えるのに必要であるから。
一. エルサレムがカルデヤ軍によって厳しく包囲されたとき、君たちと民は一つの点において改革に同意した。それは彼らのしもべに関することであった。
-
神の律法は非常に明確であった。彼らと同じ国民の者は七年以上奴隷にされてはならず、ひとつの奉公を終えた後、解放され、自由を得るべきであると。たとえ借金の支払いのために自ら奴隷に身を売ったとしても、あるいは犯罪の罰としてさばきづかいたちによって売られたとしても。同胞と他国人との間にこの違いが置かれた。戦争で捕らえられた、あるいはお金で買われた他国の者は、彼らとその子孫と共に永久の奴隷として保持できた。しかし同胞は最長でも七年しか仕えなかった。これを神は彼らをエジプトの地から導き出されたときに彼らと結んだ契約と呼ばれる（エレ 34:13,14）。これは神が彼らに与えた司法上の律法の最初のものであった（出 21:2）。そしてこの律法には十分な理由があった。(1) 神はその国民に誉れを与えられた。それゆえ彼ら自身もそれを保ち、他国との間に違いを置くことを望まれた。(2) 神は彼らをエジプトの奴隷から導き出された。それゆえ彼らは、彼らの家が奴隷の家であった者たちを去らせることによって、その恵みに対する感謝の思いを表すことを望まれた。エジプトが彼らの先祖にとってそうであったように。それゆえその救出がここで（エレ 34:13）その律法の根拠として言及される。注意せよ。神の私たちに対するあわれみは、私たちの同胞に対するあわれみを私たちに負わせるべきである。私たちは解放されるように解放し、赦されるように赦し、助けられるように助けなければならない。そしてこれは契約と呼ばれる。要求される義務を行うことが、神が与えられた恵みの継続の条件であるから。
-
彼らとその先祖はこの律法を破っていた。彼らの世的な利益が、神の命令や契約よりも彼らを動かした。しもべが彼らと七年暮らすと、彼らは初めて来たときよりもその仕事を理解し、それに取り組む方法をよく知っていた。それゆえ彼らは決して彼らを手放そうとしなかった。神ご自身がその律法によって彼らを自由にしたのに。あなたがたの先祖はこの事においてわたしに聞き従わなかった（エレ 34:14）。それゆえ彼らの先祖の日から彼らはこの罪過の中にあった。そして彼らは、先祖がしたゆえに自分たちもしてよいと考え、彼らのしもべは不使用によって神が彼らのために設けた規定の益を失ったと考えた。明確な律法、特に神の明確な律法に対しては、いかなる習慣、慣行、時効も申し立てとして認められないのに。この彼らと先祖の罪のゆえに、神は今彼らを奴隷とされた。正当であった。
-
彼らが包囲され、厳しく閉じ込められたとき、彼らはこの事における自分たちの過ちを告げられ、直ちに改革し、神の律法によって自由の権利を持つすべてのしもべを去らせた。パロがそうであったように。疫病が彼の上にあったとき、民を去らせることに同意し、そうする契約に自らを縛った。(1) 預言者たちは彼らの罪について忠実に戒めた。彼らから彼らがヘブルのしもべを自由に去らせるべきであることを聞いた（エレ 34:10）。彼らは律法の書にそれを自分で読むことができたが、しなかった。あるいは気にとめなかった。それゆえ預言者たちが律法が何であるかを告げた。御言葉の説教がどれほど必要であるかを見よ。人々は書かれた御言葉を本来用いるべきように用いないので、説教される御言葉を聞かなければならない。(2) すべての階級と身分の人々がこの改革に同意した。王、君たち、すべての民は、それによってどんな損失や損害を受けるとしても、しもべを去らせることに同意した。王と君たちがこの良いわざに先立ったので、民は恥ずかしさのために従わざるを得なかった。偉大な人々の模範と影響力は、最も根深い腐敗を根絶するのに非常に役立つ。(3) 彼らは荘厳な誓いと契約によって自らを縛り、これを行うことを約束した。これによって彼らは神と互いに自分自身を負わせた。注意せよ。神がその戒めによって私たちを縛ったことには、私たちが約束によって自分自身を縛ることは私たちにとって良いことである。この契約は非常に荘厳であった。それは聖なる場所で結ばれた。わたしの前に、わたしの名で呼ばれる宮で結ばれた（エレ 34:15）。神の特別な臨在の中で。宮におけるそのしるしは彼らに畏れを与え、神への訴えにおいて非常に誠実なものとすべきであった。それは意味のあるしるしによって批准された。彼らは子牛を二つに切り裂き、その間を通り過ぎた（エレ 34:18,19）。「もし私たちが今約束するものを行わないなら、同じように切り裂かれよう」という恐ろしいのろいと共に。この子牛はおそらく神に犠牲として捧げられ、それによって神は契約の当事者とされた。神がアブラハムと契約されたとき、その批准のために、煙を出す炉と燃えるたいまつが犠牲の切片の間を通り過ぎた（創 15:17）。この契約の儀式を引用して。注意せよ。私たちが効果的に義務に自分自身を負わせるために、義務を軽蔑して生きるならさらされる怒りとのろいの恐怖の思いで自分自身を警戒することは良い。その怒りは罪人を切り裂くものであり（マタ 24:51）、感覚的なしるしはその印象を深く永続的なものにするのに役立つ可能性がある。ここにあるように。(4) 彼らはここにおいて神の命令と神との契約に自分たちを合わせた。彼らはしもべを去らせた。都が包囲されているこの時に、彼らを非常に惜しんでいたのに。このように彼らは神の目にかなうことを行った（エレ 34:15）。彼らをそれに駆り立てたのは彼らの苦悩であったが、神はそれに満足された。もしこの貧しい者へ、貧しいしもべへのあわれみの行為に忍耐していたなら、それは彼らの平和の延長となったかもしれなかった（ダニ 4:27）。
二. 包囲が解かれ、危険が去ったというある希望があったとき、彼らは自分たちの悔い改めを悔い改め、行った良いことを取り消し、解放したしもべたちを再びそれぞれの奉仕に強制的に戻した。1. バビロンの王の軍勢が今彼らから去った（エレ 34:21）。パロがバビロンの王の勝利の進展に対抗するためにエジプト人の軍勢を率いて来ていた。その知らせに基づいて、カルデヤ人はしばらくの間包囲を解いた。私たちが見るように（エレ 37:5）。彼らはエルサレムから去った。神がどれほど進んで改革の最初の例にご自身のさばきを止めようとされたかを見よ。神は怒ることに遅く、あわれみを示すことに速い。彼らがしもべを自由に去らせるとすぐ、神は彼らを自由に去らせた。2. 彼らが包囲する者たちから安全だと思い始めたとき、彼らはしもべたちを再び服させるために呼び戻した（エレ 34:11、またエレ 34:16）。これはしもべたちにとって大きな虐待であった。自由の喜びを少し味わった後では、奴隷状態はさらに耐え難いものとなったであろう。良い心の中にいるときにそれを保てなかったことは、彼ら自身にとって大きな恥であった。しかしそれは特に神への侮辱であった。これを行うことによって彼らは神の名を汚した（エレ 34:16）。それは神が彼らに与えた命令を軽蔑するものであった。まるでそれは全く力がなく、彼らが適切と思うように守っても破ってもよいかのようであった。それは彼らが神と結んだ契約の軽蔑であり、もしその契約を破る場合に彼ら自身に呼び求めた怒りの軽蔑であった。それは全能の神をからかうことであった。まるで神が偽りの約束によって欺かれうるかのように。彼らが目的を達した後は、もはやそれに縛られないと考える約束であった。それは口で神に嘘をつき、舌で神へつくろうことであった。それはまた神のさばきの軽蔑であり、神のさばきを無視することであった。さばきの進行が少し止まり、中断されたら、二度と進まず、さばきが再び起こることはないかのようであった。執行猶予は赦免とは程遠い。もしこのように乱用され、罪人がそこから罪に帰る励みを得るなら、それは神の復讐のより重い打撃のための準備に過ぎない。
三. この神への不誠実な取り扱いのゆえに、彼らはここで厳しく脅かされる。欺かれてはならない。神は嘲笑される方ではない。偽りの悔い改め、偽りの契約、部分的で一時的な改革によって神を欺こうとする者は、最終的に自分自身のたましいに最大の欺きをかけたことを証明するであろう。その御名が嫉嶮である主は嫉嶮の神であるから。ここに彼らに対する観察すべき不快な様子で脅かされる。1. 彼らがしもべたちに好きなところへ行く自由を与えなかったので、神はご自身のすべてのさばきに妨げられず彼らに向かって進む自由を与えられる（エレ 34:17）。あなたがたはしもべに自由を宣言しなかった。彼らはそれを行った（エレ 34:10）が、それを行わなかったと言われても正しいであろう。彼らはそれに立ち返らず、再び取り消したからである。factum non dicitur quod non perseverat――続かないものは行われたとは言われない。捨てられ、離れ返された義は忘れられ、まるでかつてなかったかのように言及されない（エゼ 18:24）。「それゆえわたしはあなたがたに自由を宣言する。わたしはあなたがたをわたしの奉仕から解任し、わたしの保護から出す。忠誠から退く者が失うものである。剣、飢ききん、疫病のこれらのさばきのうち、どれによって断ち切られるかを選ぶ自由を持つであろう」。ダビデに提示されたような自由。それは彼を大きな苦境に陥れた（サム二 24:14）。注意せよ。神の律法に服そうとしない者は、神の怒りとのろいに服する者となる。しかしこれは罪への自由が実際に何であるかを示す。それは最も激しいさばきへの自由に過ぎない。2. 彼らがしもべたちを家の拘束に戻したので、神は彼らを地のすべての王国に引き去らせる。そこで彼らは奴隷として生きる。そして見知らぬ者として、自由に生まれた臣民の特権を期待できない。3. 彼らが荘厳なのろいによって批准した契約を破ったので、神はもしそれを破る場合に彼ら自身に呼び求めた悪をもたらす。彼ら自身の口から神は彼らをさばかれる。それで彼らの運命となる。彼らの誓約の罰が回復される。彼らが条件を行わなかったからである。というのはある読みではエレ 34:18を「わたしはわたしの契約に背いた人々を、彼らが二つに切り裂いた子牛のようにする。彼らがそれを二つに切り裂いたように、彼らを切り裂く」。4. 彼らがしもべたちを手から放さなかったので、神は彼らを憎む者たちの手に渡される。ユダとエルサレム（国と都）の君たちと貴族たち。宦官（侍従、あるいは宮廷の高官）。祭司、およびすべての民（エレ 34:19）。彼らは皆、神に不誠実に扱った。それゆえ例外なく共通の滅びに巻き込まれる。彼らは皆敵の手に渡される。富や奉仕ではなく、いのちを求める者たちの手に。そして彼らは求めるものを持つであろう。しかしそれも彼らを満足させない。彼らのいのちを持つとき、死体を埋葬されずに残す。全人類にとって忌まわしい光景、鳥と獣の容易な獲物。ここに彼らに恥辱の永続的なしるしが付けられる（エレ 34:20）。5. 彼らが契約に反して罪に帰ることを、カルデヤ軍の退却によって大胆にしたので、神はそれを再び彼らにもたらされる。「彼らは今あなたがたから去った。あなたがたの恐れは今のところ終わった。しかしわたしは彼らに元のように引き返すよう命じる。彼らはこの都に引き返し、それを取り、火で焼く」（エレ 34:22）。注意せよ。(1) 神への信頼が近づく救いの有望な前兆であるように、罪の中の安全感は近づく破滅の悲しい前兆である。(2) さばきがそのわざを終える前に民から取り除かれ、彼らを残すが、へりくだらせず、改革せずに残すとき、それはcum animo revertendi――引き返す意図をもってである。彼らはさらに大きな力をもって再び来るために退くに過ぎない。神がさばかれるとき、神は勝たれるから。(3) 私たちがその職業、ふり、美しい約束が原因を与えた義務の期待を裏切るなら、神がその摂理が原因を与えたあわれみの期待を裏切ることは神にあって正しい。もし私たちがしようとした善を悔いるなら、神がしようとした善を悔いられる。頑なな者には、あなたはご自身を頑なに示される。
bản gốc tiếng anh
Transient Reformation; The Servants Re-enslaved (589 BC)
⁸ This is the word that came unto Jeremiah from the LORD, after that the king Zedekiah had made a covenant with all the people which were at Jerusalem, to proclaim liberty unto them;
⁹ That every man should let his manservant, and every man his maidservant, being a Hebrew or a Hebrewess, go free; that none should serve himself of them, to wit, of a Jew his brother.
¹⁰ Now when all the princes, and all the people, which had entered into the covenant, heard that every one should let his manservant, and every one his maidservant, go free, that none should serve themselves of them any more, then they obeyed, and let them go.
¹¹ But afterward they turned, and caused the servants and the handmaids, whom they had let go free, to return, and brought them into subjection for servants and for handmaids.
¹² Therefore the word of the LORD came to Jeremiah from the LORD, saying,
¹³ Thus saith the LORD, the God of Israel; I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt, out of the house of bondmen, saying,
¹⁴ At the end of seven years let ye go every man his brother an Hebrew, which hath been sold unto thee; and when he hath served thee six years, thou shalt let him go free from thee: but your fathers hearkened not unto me, neither inclined their ear.
¹⁵ And ye were now turned, and had done right in my sight, in proclaiming liberty every man to his neighbour; and ye had made a covenant before me in the house which is called by my name:
¹⁶ But ye turned and polluted my name, and caused every man his servant, and every man his handmaid, whom ye had set at liberty at their pleasure, to return, and brought them into subjection, to be unto you for servants and for handmaids.
¹⁷ Therefore thus saith the LORD; Ye have not hearkened unto me, in proclaiming liberty, every one to his brother, and every man to his neighbour: behold, I proclaim a liberty for you, saith the LORD, to the sword, to the pestilence, and to the famine; and I will make you to be removed into all the kingdoms of the earth.
¹⁸ And I will give the men that have transgressed my covenant, which have not performed the words of the covenant which they had made before me, when they cut the calf in twain, and passed between the parts thereof,
¹⁹ The princes of Judah, and the princes of Jerusalem, the eunuchs, and the priests, and all the people of the land, which passed between the parts of the calf;
²⁰ I will even give them into the hand of their enemies, and into the hand of them that seek their life: and their dead bodies shall be for meat unto the fowls of the heaven, and to the beasts of the earth.
²¹ And Zedekiah king of Judah and his princes will I give into the hand of their enemies, and into the hand of them that seek their life, and into the hand of the king of Babylon's army, which are gone up from you.
²² Behold, I will command, saith the LORD, and cause them to return to this city; and they shall fight against it, and take it, and burn it with fire: and I will make the cities of Judah a desolation without an inhabitant.
We have here another prophecy upon a particular occasion, the history of which we must take notice of, as necessary to give light to the prophecy.
I. When Jerusalem was closely besieged by the Chaldean army the princes and people agreed upon a reformation in one instance, and that was concerning their servants.
1. The law of God was very express, that those of their own nation should not be held in servitude above seven years, but, after they had served one apprenticeship, they should be discharged and have their liberty; yea, though they had sold themselves into servitude for the payment of their debts, or though they were sold by the judges for the punishment of their crimes. This difference was put between their brethren and strangers, that those of other nations taken in war, or bought with money, might be held in perpetual slavery, they and theirs; but their brethren must serve but for seven years at the longest. This God calls the covenant that he had made with them when he brought them out of the land of Egypt, Jer 34:13,14. This was the first of the judicial laws which God gave them (Ex 21:2), and there was good reason for this law. (1.) God had put honour upon that nation, and he would have them thus to preserve the honour of it themselves and to put a difference between it and other nations. (2.) God had brought them out of slavery in Egypt, and he would have them thus to express their grateful sense of that favour, by letting those go to whom their houses were houses of bondage, as Egypt had been to their forefathers. That deliverance is therefore mentioned here (Jer 34:13) as the ground of that law. Note, God's compassions towards us should engage our compassions towards our brethren; we must release as we are released, forgive as we are forgiven, and relieve as we are relieved. And this is called a covenant; for our performance of the duty required is the condition of the continuance of the favours God has bestowed.
2. This law they and their fathers had broken. Their worldly profit swayed more with them than God's command or covenant. When their servants had lived seven years with them they understood their business, and how to apply themselves to it, better than they did when they first came to them, and therefore they would then by no means part with them, though God himself by his law had made them free: Your fathers hearkened not to me in this matter (Jer 34:14), so that from the days of their fathers they had been in this trespass; and they thought they might do it because their fathers did it, and their servants had by disuse lost the benefit of the provision God made for them; whereas against an express law, especially against an express law of God, no custom, usage, nor prescription, is to be admitted in plea. For this sin of theirs, and their fathers, God now brought them into servitude, and justly.
3. When they were besieged, and closely shut in, by the army of the Chaldeans, they, being told of their fault in this matter, immediately reformed, and let go all their servants that were entitled to their freedom by the law of God, as Pharaoh, who, when the plague was upon him, consented to let the people go, and bound themselves in a covenant to do so. (1.) The prophets faithfully admonished them concerning their sin. From them they heard that they should let their Hebrew servants go free, Jer 34:10. They might have read it themselves in the book of the law, but did not, or did not heed it, therefore the prophets told them what the law was. See what need there is of the preaching of the word; people must hear the word preached because they will not make the use they ought to make of the word written. (2.) All orders and degrees of men concurred in this reformation. The king, and the princes, and all the people, agreed to let go their servants, whatever loss or damage they might sustain by so doing. When the king and princes led in this good work the people could not for shame but follow. The example and influence of great men would go very far towards extirpating the most inveterate corruptions. (3.) They bound themselves by a solemn oath and covenant that they would do this, whereby they engaged themselves to God and one another. Note, What God has bound us to by his precept, it is good for us to bind ourselves to by our promise. This covenant was very solemn: it was made in a sacred place, made before me, in the house which is called by my name (Jer 34:15), in the special presence of God, the tokens of which, in the temple, ought to strike an awe upon them and make them very sincere in their appeals to him. It was ratified by a significant sign; they cut a calf in two, and passed between the parts thereof (Jer 34:18,19) with this dreadful imprecation, "Let us be in like manner cut asunder if we do not perform what we now promise." This calf was probably offered up in sacrifice to God, who was thereby made a party to the covenant. When God covenanted with Abraham, for the ratification of it, a smoking furnace and a burning lamp passed between the pieces of the sacrifice, in allusion to this federal rite, Ge 15:17. Note, In order that we may effectually oblige ourselves to our duty, it is good to alarm ourselves with the apprehensions of the terror of the wrath and curse to which we expose ourselves if we live in the contempt of it, that wrath which will cut sinners asunder (Mt 24:51), and sensible signs may be of use to make the impressions of it deep and durable, as here. (4.) They conformed themselves herein to the command of God and their covenant with him; they did let their servants go, though at this time, when the city was besieged, they could very ill spare them. Thus they did right in God's sight, Jer 34:15. Though it was their trouble that drove them to it, yet he was well pleased with it; and if they had persevered in this act of mercy to the poor, to their poor servants, it might have been a lengthening of their tranquillity, Da 4:27.
II. When there was some hope that the siege was raised and the danger over they repented of their repentance, undid the good they had done, and forced the servants they had released into their respective services again. 1. The king of Babylon's army had now gone up from them, Jer 34:21. Pharaoh was bringing an army of Egyptians to oppose the progress of the king of Babylon's victories, upon the tidings of which the Chaldeans raised the siege for a time, as we find, Jer 37:5. They departed from Jerusalem. See how ready God was to put a stop to his judgments, upon the first instance of reformation, so slow is he to anger and so swift to show mercy. As soon as ever they let their servants go free God let them go free. 2. When they began to think themselves safe from the besiegers they made their servants come back into subjection to them, Jer 34:11, and again Jer 34:16. This was a great abuse to their servants, to whom servitude would be more irksome, after they had had some taste of the pleasures of liberty. It was a great shame to themselves that they could not keep in a good mind when they were in it. But it was especially an affront to God; in doing this they polluted his name, Jer 34:16. It was a contempt of the command he had given them, as if that were of no force at all, but they might either keep it or break it as they thought fit. It was a contempt of the covenant they had made with him, and of that wrath which they had imprecated upon themselves in case they should break that covenant. It was jesting with God almighty, as if he could be imposed upon by fallacious promises, which, when they had gained their point, they would look upon themselves no longer obliged by. it was lying to God with their mouths and flattering him with their tongues. It was likewise a contempt of the judgments of God and setting them at defiance; as if, when once the course of them was stopped a little and interrupted, they would never proceed again and the judgment would never be revived; whereas reprieves are so far from being pardons that if they be abused thus, and sinners take encouragement from them to return to sin, they are but preparatives for heavier strokes of divine vengeance.
III. For this treacherous dealing with God they are here severely threatened. Be not deceived; God is not mocked. Those that think to put a cheat upon God by a dissembled repentance, a fallacious covenant, and a partial temporary reformation, will prove in the end to have put the greatest cheat upon their own souls; for the Lord, whose name is Jealous, is a jealous God. It is here threatened, with an observable air of displeasure against them, 1. That, since they had not given liberty to their servants to go where they pleased, God would give all his judgments liberty to take their course against them without control (Jer 34:17): You have not proclaimed liberty to your servants. Though they had done it (Jer 34:10), yet they might truly be said not to have done it, because they did not stand to it, but undid it again; and factum non dicitur quod non perseverat—that is not said to be done which does not last. The righteousness that is forsaken and turned away from shall be forgotten, and not mentioned any more than if it had never been, Eze 18:24. "Therefore I will proclaim a liberty for you; I will discharge you from my service, and put you out of my protection, which those forfeit that withdraw from their allegiance. You shall have liberty to choose which of these judgments you will be cut off by, sword, famine, or pestilence;" such a liberty as was offered to David, which put him into a great strait, 2Sa 24:14. Note, Those that will not be in subjection to the law of God put themselves into subjection to the wrath and curse of God. But this shows what liberty to sin really—it is but a liberty to the sorest judgments. 2. That, since they had brought their servants back into confinement in their houses, God would make them to be removed into all the kingdoms of the earth, where they should live in servitude, and, being strangers, could not expect the privileges of free-born subjects. 3. That, since they had broken the covenant which they ratified by a solemn imprecation, God would bring on them the evil which they imprecated upon themselves in case they should break it. Out of their own mouth will he judge them, and so shall their doom be; the penalty of their bond shall be recovered, because they have not performed the condition; for so some read Jer 34:18, "I will make the men which have transgressed my covenant as the calf which they cut in twain; I will divide them asunder as they divided it asunder." 4. That, since they would not let go their servants out of the hands, God would deliver them into the hands of those that hated them, even the princes and nobles both of Judah and Jerusalem (of the country and of the city), the eunuchs (chamberlains, or great officers of the court), the priests, and all the people, Jer 34:19. They had all dealt treacherously with God, and therefore shall all be involved in the common ruin without exception. They shall all be given unto the hand of their enemies, that seek, not their wealth only, or their service, but their life, and they shall have what they seek; but neither shall that content them: when they have their lives they shall leave their dead bodies unburied, a loathsome spectacle to all mankind and an easy prey to the fowls and beasts, a lasting mark of ignominy being hereby fastened on them, Jer 34:20. 5. That, since they had emboldened themselves in returning to their sin, contrary to their covenant, by the retreat of the Chaldean army from them, God would therefore bring it upon them again: "They have now gone up from you, and your fright is over for the present, but I will command them to face about as they were; they shall return to this city, and take it and burn it," Jer 34:22. Note, (1.) As confidence in God is a hopeful presage of approaching deliverance, so security in sin is a sad omen of approaching destruction. (2.) When judgments are removed from a people before they have done their work, leave them, but leave them unhumbled and unreformed, it is cum animo revertendi—with a design to return; they do but retreat to come on again with so much the greater force; for when God judges he will overcome. (3.) It is just with God to disappoint those expectations of mercy which his providence had given cause for when we disappoint those expectations of duty which our professions, pretensions, and fair promises, had given cause for. If we repent of the good we had purposed, God will repent of the good he had purposed. With the froward thou will show thyself froward.
この章には、神がエレミヤを通して送られた二つのメッセージがある。一、ユダの王ゼデキヤの運命を予告するもの。彼はバビロン王の手に渡り、捕囚として生きるが、ついには捕囚の地で平安のうちに死ぬであろう（エレミヤ書34:1-7）。二、もう一つは、律法にしたがって解放したしもべたちを再び束縛に引き戻し、神に対してあちらを立てたりこちらを立てたりして不誠実に振る舞ったことについて、君も民も読み下される神の判決である。彼らが神に対して当てずっぽうに歩んだので（エレミヤ書34:8-11）、神もまた彼らがカルデヤの軍勢から逃れられたと期待し始めた時に、その軍勢を再び彼らの上に臨ませることによって、彼らに対して当てずっぽうに振る舞われるであろう（エレミヤ書34:12-22）。