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■ 호세아 3장
1. 여호와께서 내게 이르시되 이스라엘 자손이 다른 신을 섬기고 건포도 떡을 즐길지라도 여호와가 저희를 사랑하나니 너는 또 가서 타인에게 연애를 받아 음부된 그 여인을 사랑하라 하시기로
Then said the Lord unto me, Go yet, love a woman beloved of her friend , yet an adulteress , according to the love of the Lord toward the children of Israel , who look to other gods , and love flagons of wine .
2. 내가 은 열다섯 개와 보리 한 호멜 반으로 나를 위하여 저를 사고
So I bought her to me for fifteen pieces of silver , and for an homer of barley , and an half homer of barley :
3. 저에게 이르기를 너는 많은 날 동안 나와 함께 지내고 행음하지 말며 다른 남자를 좇지 말라 나도 네게 그리하리라 하였노라
And I said unto her, Thou shalt abide for me many days ; thou shalt not play the harlot , and thou shalt not be for another man : so will I also be for thee.
4. 이스라엘 자손들이 많은 날 동안 왕도 없고 군도 없고 제사도 없고 주상도 없고 에봇도 없고 드라빔도 없이 지내다가
For the children of Israel shall abide many days without a king , and without a prince , and without a sacrifice , and without an image , and without an ephod , and without teraphim :
5. 그 후에 저희가 돌아와서 그 하나님 여호와와 그 왕 다윗을 구하고 말일에는 경외하므로 여호와께로 와 그 은총으로 나아가리라
Afterward shall the children of Israel return , and seek the Lord their God , and David their king ; and shall fear the Lord and his goodness in the latter days .
■ 주석 보기
【호3:1 JFB】호3:1-5. Israel's Condition in Their Present Dispersion, Subsequent to Their Return from Babylon, Symbolized.
The prophet is to take back his wife, though unfaithful, as foretold in 호1:2. He purchases her from her paramour, stipulating she should wait for a long period before she should be restored to her conjugal rights. So Israel is to live for a long period without her ancient rites of religion, and yet be free from idolatry; then at last she shall acknowledge Messiah, and know Jehovah's goodness restored to her.
1. Go yet—"Go again," referring to 호1:2 [Henderson].
a woman—purposely indefinite, for thy wife, to express the separation in which Hosea had lived from Gomer for her unfaithfulness.
beloved of her friend—used for "her husband," on account of the estrangement between them. She was still beloved of her husband, though an adulteress; just as God still loved Israel, though idolatrous (렘3:20). Hosea is told, not as in 호1:2, "take a wife," but "love" her, that is, renew thy conjugal kindness to her.
who look to other gods—that is, have done so heretofore, but henceforth (from the return from Babylon) shall do so no more (호3:4).
flagons of wine—rather, pressed cakes of dried grapes, such as were offered to idols (렘7:18) [Maurer].
【호3:1 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.
【호3:1 MHCC】 The prophet enters into a new contract, representing the gracious manner in which God will again restore Israel under a new covenant.
호3:1-3 The dislike of men to true religion is because they love objects and forms, which allow them to indulge, instead of mortifying their lusts. How wonderful that a holy God should have good-will to those whose carnal mind is enmity against Him! Here is represented God's gracious dealings with the fallen race of mankind, that had gone from him. This is the covenant of grace he is willing to enter into with them, they must be to him a people, and he will be to them a God. They must accept the punishment of their sin, and must not return to folly. And it is a certain sign that our afflictions are means of good to us, when we are kept from being overcome by the temptations of an afflicted state.
호3:4-5 Here is the application of the parable to Israel. They must long sit like a widow, stripped of all joys and honours; but shall at length be received again. Those that would seek the Lord so as to find him, must apply to Christ, and become his willing people. Not only are we to fear the Lord and his greatness, but the Lord and his goodness; not only his majesty, but his mercy. Even Jewish writers apply this passage to the promised Messiah; doubtless it foretold their future conversion to Christ, for which they are kept a separate people. Though the first fear of God arise from a view of his holy majesty and righteous vengeance, yet the experience of mercy and grace through Jesus Christ, will lead the heart to reverence so kind and glorious a Friend and Father, and to fear offending him.
【호3:2 JFB】2. I bought her—The price paid is too small to be a probable dowry wherewith to buy a wife from her parents; but it is just half the price of a female slave, in money, the rest of the price being made up in grain (출21:32). Hosea pays this for the redemption of his wife, who has become the slave of her paramour. The price being half grain was because the latter was the allowance of food for the slave, and of the coarsest kind, not wheat, but barley. Israel, as committing sin, was the slave of sin (요8:34; 롬6:16-20; 벧후2:19). The low price expresses Israel's worthlessness.
【호3:3 JFB】3. abide for me—separate from intercourse with any other man, and remaining for me who have redeemed thee (compare 신21:13).
so will I also be for thee—remain for thee, not taking any other consort. As Israel should long remain without serving other gods, yet separate from Jehovah; so Jehovah on His part, in this long period of estrangement, would form no marriage covenant with any other people (compare 호3:4). He would not immediately receive her to marriage privileges, but would test her repentance and discipline her by the long probation; still the marriage covenant would hold good, she was to be kept separated for but a time, not divorced (사50:1); in God's good time she shall be restored.
【호3:4 JFB】4. The long period here foretold was to be one in which Israel should have no civil polity, king, or prince, no sacrifice to Jehovah, and yet no idol, or false god, no ephod, or teraphim. Exactly describing their state for the last nineteen centuries, separate from idols, yet without any legal sacrifice to Jehovah, whom they profess to worship, and without being acknowledged by Him as His Church. So Kimchi, a Jew, explains it. The ephod was worn by the high priest above the tunic and robe. It consisted of two finely wrought pieces which hung down, the one in front over the breast, the other on the back, to the middle of the thigh; joined on the shoulders by golden clasps set in onyx stones with the names of the twelve tribes, and fastened round the waist by a girdle (출28:6-12). The common ephod worn by the lower priests, Levites, and any person performing sacred rites, was of linen (삼하6:14; 대상15:27). In the breast were the Urim and Thummim by which God gave responses to the Hebrews. The latter was one of the five things which the second temple lacked, and which the first had. It, as representing the divinely constituted priesthood, is opposed to the idolatrous "teraphim," as "sacrifice" (to Jehovah) is to "an (idolatrous) image." "Abide" answers to "thou shalt abide for me" (호3:3). Abide in solitary isolation, as a separated wife. The teraphim were tutelary household gods, in the shape of human busts, cut off at the waist (as the root of the Hebrew word implies) [Maurer], (창31:19, 30-35). They were supposed to give responses to consulters (왕하23:24; 겔21:21, Margin;Z전10:2). Saul's daughter, Michal, putting one in a bed, as if it were David, proves the shape to have been that of a man.
※ 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.