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■ 호세아 2장
1. 너희 형제에게는 암미라 하고 너희 자매에게는 루하마라 하라
Say ye unto your brethren , Ammi ; and to your sisters , Ru–hamah .
2. 너희 어미와 쟁론하고 쟁론하라 저는 내 아내가 아니요 나는 저의 남편이 아니라 저로 그 얼굴에서 음란을 제하게 하고 그 유방 사이에서 음행을 제하게 하라
Plead with your mother , plead : for she is not my wife , neither am I her husband : let her therefore put away her whoredoms out of her sight , and her adulteries from between her breasts ;
3. 그렇지 아니하면 내가 저를 벌거벗겨서 그 나던 날과 같게 할 것이요 저로 광야 같이 되게 하며 마른 땅 같이 되게 하여 목말라 죽게 할 것이며
Lest I strip her naked , and set her as in the day that she was born , and make her as a wilderness , and set her like a dry land , and slay her with thirst .
4. 내가 그 자녀를 긍휼히 여기지 아니하리니 이는 저희가 음란한 자식들임이니라
And I will not have mercy upon her children ; for they be the children of whoredoms .
5. 저희의 어미는 행음하였고 저희를 배었던 자가 부끄러운 일을 행하였나니 대저 저가 이르기를 나는 나를 연애하는 자들을 따르리니 저희가 내 떡과 내 물과 내 양털과 내 삼과 내 기름과 내 술들을 내게 준다 하였느니라
For their mother hath played the harlot : she that conceived them hath done shamefully : for she said , I will go after my lovers , that give me my bread and my water , my wool and my flax , mine oil and my drink .
6. 그러므로 내가 가시로 그 길을 막으며 담을 쌓아 저로 그 길을 찾지 못하게 하리니
Therefore, behold, I will hedge up thy way with thorns , and make a wall , that she shall not find her paths .
7. 저가 그 연애하는 자를 따라 갈지라도 미치지 못하며 저희를 찾을지라도 만나지 못할 것이라 그제야 저가 이르기를 내가 본 남편에게로 돌아가리니 그 때의 내 형편이 지금보다 나았음이라 하리라
And she shall follow after her lovers , but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say , I will go and return to my first husband ; for then was it better with me than now .
8. 곡식과 새 포도주와 기름은 내가 저에게 준 것이요 저희가 바알을 위하여 쓴 은과 금도 내가 저에게 더하여 준 것이어늘 저가 알지 못하도다
For she did not know that I gave her corn , and wine , and oil , and multiplied her silver and gold , which they prepared for Baal .
9. 그러므로 그 시절에 내가 내 곡식을 도로 찾으며 그 시기에 내가 내 새 포도주를 도로 찾으며 또 저희 벌거벗은 몸을 가리울 내 양털과 내 삼을 빼앗으리라
Therefore will I return , and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness .
10. 이제 내가 그 수치를 그 연애하는 자의 눈앞에 드러내리니 저를 내 손에서 건져낼 사람이 없으리라
And now will I discover her lewdness in the sight of her lovers , and none shall deliver her out of mine hand .
11. 내가 그 모든 희락과 절기와 월삭과 안식일과 모든 명절을 폐하겠고
I will also cause all her mirth to cease , her feast days , her new moons , and her sabbaths , and all her solemn feasts .
12. 저가 전에 이르기를 이것은 나를 연애하는 자들이 내게 준 값이라 하던 그 포도나무와 무화과나무를 거칠게 하여 수풀이 되게 하며 들짐승들로 먹게 하리라
And I will destroy her vines and her fig trees , whereof she hath said , These are my rewards that my lovers have given me: and I will make them a forest , and the beasts of the field shall eat them.
13. 저가 귀고리와 패물로 장식하고 그 연애하는 자를 따라가서 나를 잊어버리고 향을 살라 바알들을 섬긴 시일을 따라 내가 저에게 벌을 주리라 나 여호와의 말이니라
And I will visit upon her the days of Baalim , wherein she burned incense to them, and she decked herself with her earrings and her jewels , and she went after her lovers , and forgat me, saith the Lord .
14. 그러므로 내가 저를 개유하여 거친 들로 데리고 가서 말로 위로하고
Therefore, behold, I will allure her, and bring her into the wilderness , and speak comfortably unto her.
15. 거기서 비로소 저의 포도원을 저에게 주고 아골 골짜기로 소망의 문을 삼아 주리니 저가 거기서 응대하기를 어렸을 때와 애굽 땅에서 올라오던 날과 같이 하리라
And I will give her her vineyards from thence, and the valley of Achor for a door of hope : and she shall sing there, as in the days of her youth , and as in the day when she came up out of the land of Egypt .
16. 여호와께서 이르시되 그 날에 네가 나를 내 남편이라 일컫고 다시는 내 바알이라 일컫지 아니하리라
And it shall be at that day , saith the Lord , that thou shalt call me Ishi ; and shalt call me no more Baali .
17. 내가 바알들의 이름을 저의 입에서 제하여 다시는 그 이름을 기억하여 일컬음이 없게 하리라
For I will take away the names of Baalim out of her mouth , and they shall no more be remembered by their name .
18. 그 날에는 내가 저희를 위하여 들짐승과 공중의 새와 땅의 곤충으로 더불어 언약을 세우며 또 이 땅에서 활과 칼을 꺾어 전쟁을 없이 하고 저희로 평안히 눕게 하리라
And in that day will I make a covenant for them with the beasts of the field , and with the fowls of heaven , and with the creeping things of the ground : and I will break the bow and the sword and the battle out of the earth , and will make them to lie down safely .
19. 내가 네게 장가들어 영원히 살되 의와 공변됨과 은총과 긍휼히 여김으로 네게 장가들며
And I will betroth thee unto me for ever ; yea, I will betroth thee unto me in righteousness , and in judgment , and in lovingkindness , and in mercies .
20. 진실함으로 네게 장가들리니 네가 여호와를 알리라
I will even betroth thee unto me in faithfulness : and thou shalt know the Lord .
21. 여호와께서 가라사대 그 날에 내가 응하리라 나는 하늘에 응하고 하늘은 땅에 응하고
And it shall come to pass in that day , I will hear , saith the Lord , I will hear the heavens , and they shall hear the earth ;
22. 땅은 곡식과 포도주와 기름에 응하고 또 이것들은 이스르엘에 응하리라
And the earth shall hear the corn , and the wine , and the oil ; and they shall hear Jezreel .
23. 내가 나를 위하여 이 땅에 심고 긍휼히 여김을 받지 못하였던 자를 긍휼히 여기며 내 백성 아니었던 자에게 향하여 이르기를 너는 내 백성이라 하리니 저희는 이르기를 주는 내 하나님이시라 하리라
And I will sow her unto me in the earth ; and I will have mercy upon her that had not obtained mercy ; and I will say to them which were not my people , Thou art my people ; and they shall say , Thou art my God .
■ 주석 보기
【호2:1 JFB】호2:1-23. Application of the Symbols in the First Chapter.
Israel's spiritual fornication, and her threatened punishment: yet a promise of God's restored favor, when chastisements have produced their designed effect.
1. Say … unto … brethren, Ammi, &c.—that is, When the prediction (호1:11) shall be accomplished, then ye will call one another, as brothers and sisters in the family of God, Ammi and Ruhamah.
【호2:1 CWC】[THE SWEEP OF THE BOOK]
It will be seen by the opening verse of this lesson that we are back in the land of Israel before the Babylonian captivity. Examine 2 Kings 14-20 and the corresponding chapters in 2 Chronicles for the history of this period, and the more carefully you read those chapters the more interested you will be in Hosea, and the more you will get out of it. While four of the kings named in verse 1 reigned in Judah, and only the last-named, Jeroboam, in Israel, nevertheless it is to Israel rather than Judah that Hosea's prophecies apply.
The Prophet's Domestic History, 1:2-9.
God called upon him to do an unusual thing in taking an unchaste woman to wife (2), but it had a symbolical significance which the last part of the verse explains.
Other prophets, Isaiah, Jeremiah and Ezekiel, were called upon to do strange things with the same purpose, so we are not surprised. It was not wrong for Hosea to contract such a marriage because God commanded it, and because his motive was to exalt the woman to his own moral sphere. When he married her, and it became known in Israel, his opportunity came to show the loving-kindness of Jehovah to a nation that had no more to commend itself to Him than this woman had in Hosea's case. See the marginal references for the proof of this.
The children of his union are symbolical in their names (4-9). For historical reference to Jezreel and Jehu (4), see 왕하10:11; but notice that there are two predictions in this verse, separated by the comma after "Jehu," which are at least forty years apart in their fulfillment. Judgment fell on the house of Jehu in Zachariah's reign (왕하15:12), while the kingdom of Israel did not cease till the Assyrian captivity in King Hoshea's day (2 Kings 18).
It is with reference to this captivity that the names of the other two children are given (6, 8, 9). For the fulfillment of verse 7 see the marginal reference to 왕하19:35 in the light of its context.
The Better Day Coming, vv. 10, 11.
Like all the prophets, Hosea speaks of Israel's happy future, which shall come to pass after the tribulation of which we learned in Daniel. How is her increase indicated? Her restoration to her own land? Her reunion with the two tribes? In explanation of the last clause it should be noted that the meaning of Jezreel is "the seed of God."
An Unfaithful Wife. 2:1-23.
This chapter begins at verse 2, and we see that Hosea's wife, failing to appreciate her blessings, went after her former lovers, took up with her old life of sin again. In this the prophet's domestic history carries further the symbolic reference to Jehovah's relationship to Israel. That nation did in the spiritual realm what the wife did in the physical. It is difficult to determine just where the symbol ends and the history of Israel begins in the chapter, because the two are so closely blended, but there is little doubt that the nation is in view at verse 3 and the following. Students will recall earlier teachings about "the law of double reference" which finds illustration here.
Following through the chapter, note the punishment to fall on the adulterous nation (6-13); her political bewilderment (6); her disappointments in the expectation of help from the Gentiles (7); her deprivation of the divine blessing and the positive suffering entailed by it (9-13). All of these came to her in her captivity, and are her experiences still among the nations.
But again we see the future bright when, in repentance and faith, she returns to the Lord (14-16). "Ishi" means "My husband." "Baali," "My master," (see margin). Millennial conditions follow (17-23).
A Loving Husband. 3.
"The law of recurrence," finds an illustration in chapter 3, where the story of the preceding chapter is repeated with additional data.
The prophet is commanded still to love his wandering and faithless wife as Jehovah still loves Israel in her disobedience (1). His love takes shape in material provision for her, though she is separated from him (2), as Jehovah is still caring for Israel that she should not perish from the earth. In the meantime the wife is not to take up with another husband, and the prophet will not marry again (3), the application of which is stated in the next two verses. The foregoing lessons in the prophets have made this plain.
【호2:1 MHCC】 The idolatry of the people. (호2:1-5) God's judgments against them. (호2:6-13) His promises of reconciliation. (호2:14-23)
호2:1-5 This chapter continues the figurative address to Israel, in reference to Hosea's wife and children. Let us own and love as brethren, all whom the Lord seems to put among his children, and encourage them in that they have received mercy. But every Christian, by his example and conduct, must protest against evil and abuses, even among those to whom he belongs and owes respect. Impenitent sinners will soon be stripped of the advantages they misuse, and which they consume upon their lusts.
호2:6-13 God threatens what he would do with this treacherous, idolatrous people. They did not turn, therefore all this came upon them; and it is written for admonition to us. If lesser difficulties be got over, God will raise greater. The most resolute in sinful pursuits, are commonly most crossed in them. The way of God and duty is often hedged about with thorns, but we have reason to think it is a sinful way that is hedged up with thorns. Crosses and obstacles in an evil course are great blessings, and are to be so accounted; they are God's hedges, to keep us from transgressing, to make the way of sin difficult, and to keep us from it. We have reason to bless God for restraining grace, and for restraining providences; and even for sore pain, sickness, or calamity, if it keeps us from sin. The disappointments we meet with in seeking for satisfaction from the creature, should, if nothing else will do it, drive us to the Creator. When men forget, or consider not that their comforts come from God, he will often in mercy take them away, to bring them to think upon their folly and danger. Sin and mirth can never hold long together; but if men will not take away sin from their mirth, God will take away mirth from their sin. And if men destroy God's word and ordinances, it is just with him to destroy their vines and fig-trees. This shall be the ruin of their mirth. Taking away the solemn seasons and the sabbaths will not do it, they will readily part with them, and think it no loss; but He will take away their sensual pleasures. Days of sinful mirth must be visited with days of mourning.
호2:14-23 After these judgments the Lord would deal with Israel more gently. By the promise of rest in Christ we are invited to take his yoke upon us; and the work of conversion may be forwarded by comforts as well as by convictions. But usually the Lord drives us to despair of earthly joy, and help from ourselves, that, being shut from every other door, we may knock at Mercy's gate. From that time Israel would be more truly attached to the Lord; no longer calling him Baali, or 'My lord and master,' alluding to authority, rather than love, but Ishi, an address of affection. This may foretell the restoration from the Babylonish captivity; and also be applied to the conversion of the Jews to Christ, in the days of the apostles, and the future general conversion of that nation; and believers are enabled to expect infinitely more tenderness and kindness from their holy God, than a beloved wife can expect from the kindest husband. When the people were weaned from idols, and loved the Lord, no creature should do them any harm. This may be understood of the blessings and privileges of the spiritual Israel, of every true believer, and their partaking of Christ's righteousness; also, of the conversion of the Jews to Christ. Here is an argument for us to walk so that God may not be dishonoured by us: Thou art my people. If a man's family walk disorderly, it is a dishonour to the master. If God call us children, we may say, Thou art our God. Unbelieving soul, lay aside discouraging thoughts; do not thus answer God's loving-kindness. Doth God say, Thou art my people? Say, Lord, thou art our God.
【호2:2 JFB】2. Plead—expostulate.
mother—that is, the nation collectively. The address is to "her children," that is, to the individual citizens of the state (compare 사50:1).
for she is not my wife—She has deprived herself of her high privilege by spiritual adultery.
out of her sight—rather, "from her face." Her very countenance unblushingly betrayed her lust, as did also her exposed "breasts."
【호2:3 JFB】3. set her as in the day … born—(겔16:4; 23:25, 26, 28, 29). The day of her political "birth" was when God delivered her from the bondage of Egypt, and set up the theocracy.
make her as a wilderness—(렘6:8; 습2:13). Translate, "make her as the wilderness," namely, that in which she passed forty years on her way to her goodly possession of Canaan. With this agrees the mention of "thirst" (compare 렘2:6).
【호2:4 JFB】4. her children—Not even her individual members shall escape the doom of the nation collectively, for they are individually guilty.
【호2:5 JFB】5. I will go after—The Hebrew expresses a settled determination.
lovers—the idols which Israel fancied to be the givers of all their goods, whereas God gave all these goods (호2:8-13; compare 렘44:17-19).
bread and … water—the necessaries of life in food.
wool … flax—clothing.
oil … drink—perfumed unguents and palatable drinks: the luxuries of Hebrew life.
【호2:6 JFB】6, 7. thorns … wall—(욥19:8; 애3:7, 9). The hindrances which the captivity interposed between Israel and her idols. As she attributes all her temporal blessings to idols, I will reduce her to straits in which, when she in vain has sought help from false gods, she will at last seek Me as her only God and Husband, as at the first (사54:5; 렘3:14; 겔16:8).
then—before Israel's apostasy, under Jeroboam. The way of duty is hedged about with thorns; it is the way of sin that is hedged up with thorns. Crosses in an evil course are God's hedges to turn us from it. Restraining grace and restraining providences (even sicknesses and trials) are great blessings when they stop us in a course of sin. Compare Lu 15:14-18, "I will arise, and go to my father." So here, "I will go, and return," &c.; crosses in the both cases being sanctified to produce this effect.
【호2:8 JFB】8. she did not know that I—not the idols, as she thought: the "lovers" alluded to in 호2:5.
which they prepared for Baal—that is, of which they made images of Baal, or at least the plate covering of them (호8:4). Baal was the Phœnician sun-god: answering to the female Astarte, the moon-goddess. The name of the idol is found in the Phœnician Hannibal, Hasdrubal. Israel borrowed it from the Tyrians.
【호2:9 JFB】9. my corn … my wool … my flax—in contrast to "my bread … my wool … my flax," (호2:5). Compare also 호2:21-23, on God as the great First Cause giving these through secondary instruments in nature. "Return, and take away," is equivalent to, "I will take back again," namely, by sending storms, locusts, Assyrian enemies, &c. "Therefore," that is, because she did not acknowledge Me as the Giver.
in the time thereof—in the harvest-time.
【호2:10 JFB】10. lewdness—rather, "the shame of her nakedness"; laying aside the figure, "I will expose her in her state, bereft of every necessary, before her lovers," that is, the idols (personified, as if they could see), who, nevertheless, can give her no help. "Discover" is appropriate to stripping off the self-flatteries of her hypocrisy.
【호2:11 JFB】11. her feast days—of Jeroboam's appointment, distinct from the Mosaic (왕상12:32). However, most of the Mosaic feasts, "new-moons" and "sabbaths" to Jehovah, remained, but to degenerate Israel worship was a weariness; they cared only for the carnal indulgence on them (암8:5).
【호2:12 JFB】12. my rewards—my hire as a harlot (사23:17, 18).
lovers—idols.
destroy … vines … make … forest—(사5:6; 7:23, 24). Fulfilled in the overthrow of Israel by Assyria (호9:4, 5).
【호2:13 JFB】13. days of Baalim—the days consecrated to the Baals, or various images of Baal in different cities, whence the names Baal-gad, Baal-hermon, &c.
decked herself with … earrings—rather, "nose-rings" (사3:21; 겔16:12, Margin), with which harlots decked themselves to attract admirers: answering to the ornaments in which the Israelites decked themselves on the idols' feasts.
forgat me—worse than the nations which had never known God. Israel wilfully apostatized from Jehovah, whom she had known.
【호2:14 JFB】14. Therefore—rather, "Nevertheless" [Henderson]. English Version gives a more lovely idea of God. That which would provoke all others to unappeasable wrath, Israel's perversity and consequent punishment, is made a reason why God should at last have mercy on her. As the "therefore" (호2:9) expresses Israel's punishment as the consequence of Israel's guilt, so "therefore" here, as in 호2:6, expresses, that when that punishment has effected its designed end, the hedging up her way with thorns so that she returns to God, her first love, the consequence in God's wondrous grace is, He "speaks comfortably" (literally, "speaks to her heart"; compare 유19:8; 룻2:13). So obstinate is she that God has to "allure her," that is, so to temper judgment with unlooked-for grace as to win her to His ways. For this purpose it was necessary to "bring her into the wilderness" (that is, into temporal want and trials) first, to make her sin hateful to her by its bitter fruits, and God's subsequent grace the more precious to her by the contrast of the "wilderness." Jerome makes the "bringing into the wilderness" to be rather a deliverance from her enemies, just as ancient Israel was brought into the wilderness from the bondage of Egypt; to this the phrase here alludes (compare 호2:15). The wilderness sojourn, however, is not literal, but moral: while still in the land of their enemies locally, by the discipline of the trial rendering the word of God sweet to them, they are to be brought morally into the wilderness state, that is, into a state of preparedness for returning to their temporal and spiritual privileges in their own land; just as the literal wilderness prepared their fathers for Canaan: thus the bringing of them into the wilderness state is virtually a deliverance from their enemies.
【호2:15 JFB】15. from thence—returning from the wilderness. God gives Israel a fresh grant of Canaan, which she had forfeited; so of her vineyards, &c. (호2:9, 12).
Achor—that is, "trouble." As formerly Israel, after their tedious journey through the wilderness, met with the trouble resulting from Achan's crime in this valley, on the very threshold of Canaan, and yet that trouble was presently turned into joy at the great victory at Ai, which threw all Canaan into their hands (수7:1-8:28); so the very trouble of Israel's wilderness state will be the "door of hope" opening to better days. The valley of Achor, near Jericho, was specially fruitful (사65:10); so "trouble" and "hope" are rightly blended in connection with it.
sing … as … when she came … out of … Egypt—It shall be a second exodus song, such as Israel sang after the deliverance at the Red Sea (출15:1-21; compare 사11:15, 16); and "the song of Moses" (계15:2, 3) sung by those who through the Lamb overcome the beast, and so stand on the sea of glass mingled with fire, emblems of fiery trial, such as that of Israel at the Red Sea.
【호2:16 JFB】16. Ishi … no more Baali—"my Husband … no more my Lord." Affection is the prominent idea in "Husband"; rule, in "Lord." The chief reason for the substitution of Husband for Lord appears in 호2:17; namely, Baali, the Hebrew for my Lord, had been perverted to express the images of Baal, whose name ought not to be taken on their lips (출23:13; Z전13:2).
【호2:17 JFB】17. Baalim—plural, expressing the various images of Baal, which, according to the places of their erection, received various names, Baal-gad, Baal-ammon, &c.
【호2:18 JFB】18. for them—for their benefit.
covenant … with the beasts—not to hurt them (욥5:23). They shall fulfil the original law of their creation by becoming subject to man, when man fulfils the law of his being by being subject to God. To be realized fully in millennial times (사11:6-9).
break the bow … out of the earth—rather, "out of the land"; that is, I will break and remove war out of the earth (시46:9); and "out of the land" of Israel first (사2:4; 겔39:9, 10; Z전9:9, 10).
lie down—A reclining posture is the usual one with Orientals when not in action.
safely—(렘23:6).
【호2:19 JFB】19, 20. "Betroth" is thrice repeated, implying the intense love of God to His people; and perhaps, also, the three Persons of the Triune God, severally engaging to make good the betrothal. The marriage covenant will be as it were renewed from the beginning, on a different footing; not for a time only, as before, through the apostasy of the people, but "forever" through the grace of God writing the law on their hearts by the Spirit of Messiah (렘31:31-37).
righteousness … judgment—in rectitude and truth.
loving-kindness, &c.—Hereby God assures Israel, who might doubt the possibility of their restoration to His favor; low, sunk, and unworthy as thou art. I will restore thee from a regard to My own "loving-kindness," not thy merits.
【호2:20 JFB】20. faithfulness—to My new covenant of grace with thee (살전5:24; 히10:23).
【호2:21 JFB】21. in that day—of grace to Israel.
heavens … hear the earth—personification. However many be the intermediate instruments, God is the Great First Cause of all nature's phenomena. God had threatened (호2:9) He would take back His corn, His wine, &c. Here, on the contrary, God promises to hearken to the skies, as it were, supplicating Him to fill them with rain to pour on the earth; and that the skies again would hearken to the earth begging for a supply of the rain it requires; and again, that the earth would hearken to the corn, wine, and oil, begging it to bring them forth; and these again would hear Jezreel, that is, would fulfil Israel's prayers for a supply of them. Israel is now no longer "Jezreel" in the sense, "God willSCATTER" (호1:4), but in the sense, "God willPLANT" (호1:11).
※ 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.