하나님나라를 꿈꾸며(Kingdom of God)

8  “I have heard mthe taunts of Moab

and nthe revilings of the Ammonites,

how they have taunted my people

and made boasts oagainst their territory.

9  Therefore, pas I live,” declares the Lord of hosts,

the God of Israel,

“Moab shall become qlike Sodom,

and the Ammonites qlike Gomorrah,

a land possessed by nettles and salt pits,

and a waste forever.

The remnant of my people shall plunder them,

and the survivors of my nation shall possess them.”

10  This shall be their lot in return rfor their pride,

because they taunted and boasted

against the people of the Lord of hosts.

11  The Lord will be awesome against them;

sfor he will famish all the gods of the earth,

and tto him shall bow down,

each in its place,

all uthe lands of the nations.

m [Jer. 48:27]

n Ezek. 25:3, 6

o [Jer. 49:1]

p Isa. 49:18; See Ezek. 16:48

q Deut. 29:23; See Isa. 13:19

q Deut. 29:23; See Isa. 13:19

r Isa. 16:6

s [Isa. 17:4]

t Ps. 22:27

u See Gen. 10:5

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 습 2:8–11.

8 ◎내가 모압의 비방과 암몬 자손이 조롱하는 말을 들었나니 그들이 내 백성을 비방하고 자기들의 경계에 대하여 교만하였느니라

9 그러므로 만군의 여호와 이스라엘의 하나님이 말하노라 내가 나의 삶을 두고 맹세하노니 장차 모압은 소돔 같으며 암몬 자손은 고모라 같을 것이라 찔레가 나며 소금 구덩이가 되어 영원히 황폐하리니 내 백성의 남은 자들이 그들을 노략하며 나의 남은 백성이 그것을 기업으로 얻을 것이라

10 그들이 이런 일을 당할 것은 그들이 만군의 여호와의 백성을 훼방하고 교만하여졌음이라

11 여호와가 그들에게 두렵게 되어서 세상의 모든 신을 쇠약하게 하리니 이방의 모든 해변 사람들이 각각 자기 처소에서 여호와께 경배하리라

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 습 2:8–11.

8절) 모압과 암몬의 심판의 이유는 이스라엘을 비방하고 조롱했고 이스라엘의 영토를 침범했기 때문이다. 

모압과 암몬은 롯이 자신의 딸들과 근친상간으로 인해서 태어난 자손(창 19:29-38)으로 이스라엘에 대대로 대적이 되었다. 이들은 이스라엘 사해 동편에 위치해 있었으며 요시야의 지리적 팽창의 매력적인 표적이 되었다. 

하나님께서 모압과 암몬이 이스라엘을 조롱하는 것에 대해서 이렇게 분노하시며 심판하시는 것은 이스라엘에게 행한 것이 자신에게 행한 것으로 여기시기 때문이다. 마찬가지로 이들이 유다의 국경을 침범한 것은 하나님께서 유다에게 주신 땅을 침범한 것이다. 이처럼 모압과 암몬은 하나님의 나라를 비방하고 침범했기에 이들에 대해서 하나님께서 시만을 베푸시는 것이다. 

메시아가 오셔서 이 땅을 심판하실 때 이 세대의 약한 자들에게 행한 것에 대해서 갚으시고 보복하실 것을 약속하셨듯이 지금 이스라엘에게 행한 것에 대해서 보복하시겠다는 것이다.(사 35:4-6) 

-  2:8 Taunts and revilings are verbal attacks using insults (3:18; Isa. 43:28) against the people of God. These are launched by two of Israel’s longtime enemies to the east, Moab and the Ammonites. They descended from Lot through his incestuous relationship with his daughters (Gen. 19:30–38). Having frequently opposed Israel (Numbers 22–24; 1 Sam. 11:1–11; 2 Kings 1:1), they were a desirable target for Josiah’s geographical expansion because of their location just east of the Dead Sea.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1735.

-  From an area southwest of Judah, Zephaniah moved east beyond the Jordan River. Both Moab and Ammon were Semitic people who descended from Abraham through his nephew Lot (Gen 19:36–38). The Ammonites36 occupied the central area of the region beyond the Jordan, south of Gilead and north of Moab.37

They survived as an autonomous group until about 580 b.c.38 The Moabites to the south lived on a large plateau overlooking the Dead Sea, at an elevation of ca. 3,000 feet and about 4,300 feet above the sea itself. From the plains of Moab, Moses glimpsed the land flowing with milk and honey which the Israelites took under the direction of Joshua. The region of Moab extended for about sixty miles from north to south and about thirty-five miles from east to west.39

The sin of Moab and Ammon involved some kind of territorial designs against the land of Judah which showed up in insults and threats against the people of Judah.40 Sometime after Zephaniah’s prophecy, Obadiah spoke the word of the Lord against Edom (Judah’s neighbor to the south) for taking advantage of Judah’s defeat at the hands of the Babylonians. They had cut off refugees fleeing the army of Nebuchadrezzar (Obad 14). God would not forget them nor his promises to his people. Despite the defeats that marked Israel’s history, “Yahweh is still laying claim to his whole people and to all the territory he had once allotted to them.”41

36 For Ammonites see R. W. Younker, “Ammonites,” Peoples of the Old Testament World, ed. A. S. Hoerth, G. L. Mattingly, E. M. Yamauchi (Grand Rapids: Baker, 1994), 293–316.

37 For Moabites see G. L. Mattingly, “Moabites,” Peoples of the Old Testament World, 317–33.

38 G. M. Landes, “Ammon, Ammonites,” IDB, 108–14.

39 E. D. Grohman, “Moab,” IDB, 409–19. For a history of hostilities between Moab and Israel, see Motyer, “Zephaniah,” 3:934.

40 Robertson outlines the history of Moab and Ammon in bringing shame and reproach on Israel (Nahum, Habakkuk, Zephaniah, 303). See Gen 19:30–38; Num 22:3; 24:17; 1 Sam 11:1–2; 2 Sam 10:1–4; Neh 4:3; cp. 2:10, 19; 4:7; Jer 40:14). He concludes: “Rather ironical is the fact that a people born of incest should be so determined to humiliate their neighboring relatives.”

41 Roberts, Nahum, Habakkuk, and Zephaniah, 200.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 458–459.

9절) 만군의 여호와 이스라엘의 하나님께서 자신의 삶을 두고 맹세하신다. 모압은 소돔과 같이 될 것이며 암몬 자손은 고모라와 같이 될 것이다. 그들의 땅은 찔레와 소금 구덩이의 소유가 될 것이며 영원히 폐허가 될 것이다. 내 백성의 남은 자들이 그들을 노략할 것이고 나의 백성의 생존자들이 그들을 소유하게 될 것이다. 

‘나의 삶을 두고’라는 표현은 하나님 자신의 존재를 두고 맹세하는 표현으로 자신의 맹세를 강조하는 것이다.(사 49:18; 삼상 14:39) 모압과 암몬이 소돔과 고모라와 같이 될 것이라는 것은 그들에게 임하는 심판이이 매우 강력하다라는 사실을 비유하는 것으로 농업을 중요 산업으로 하는 이들에게 있어서 땅이 찔레로 덮이고, 소금 구덩이가 된다는 것은 엄청난 타격이다(신 29:23). 지금도 이 지역, 사해 지역은 극도로 황폐한 지역이다.  

-  2:9 Sin always produces a “therefore.” Moab and Ammon selfishly sought their own good and desired to steal from the people of Judah. God vowed to punish the people of Moab and Ammon for their evil. “Both nations have forgotten that to despise Judah is to despise God Himself.”42

“Therefore, as I live”43 introduces an oath on the part of the Lord to make Moab and Ammon as Sodom and Gomorrah, two cities destroyed by the Lord in the day of Abraham (Gen 19:23–28). Moab and Ammon came into existence when Lot escaped briefly before the destruction of Sodom and Gomorrah. After the loss of Lot’s wife and his daughters’ husbands, Lot’s daughters found him in a drunken stupor and had sexual relations with their father. The children born became the ancestors of Moab and Ammon (Gen 19:29–38).

“The Lord’s people have a well-founded security. The oath-taker is their God, ‘the God of Israel’; they are his elect, ‘my people’; and the oath rests on the surest foundation, the being (‘as I live’) and the omnipotence (‘the Lord of Hosts’) of God himself.”44 The severity of the oath and the determination of the Lord to keep the oath are underscored by the use of two names for God. He is the “Lord of Hosts” (NIV, “Lord Almighty”), a term usually associated with military passages of Scripture which show the Lord as a God of the armies fighting on behalf of the people of Israel.45 While the title carries military overtones, it also points to Yahweh’s lordship over the entire universe. “He continually rules, but at times he directly intervenes to secure his own victory and insure the direction of history for the salvation of his people.”46

The people of Judah knew well what the land of Sodom and Gomorrah had become. It was a land of weeds and salt pits, an infertile wasteland (cf. Deut 29:23).47 Even today the area around the Dead Sea is an extremely desolate place. It is still a wasteland, though not even many weeds grow in the area. The only thing productive about the area was to dig pits around the sea allowing the water to fill the pits. After evaporation salt could be gathered from the pits.

The judgment against Moab and Ammon would be an in-kind judgment. The people of Moab and Ammon wanted to seize Israel’s territory. Now the people of Judah would seize the territory of a greedy people. Motyer speaks of a “holy reality within the divine nature that the Lord’s people cannot be mistreated with impunity. Every earthly hurt is registered in heaven, for whoever touches his people touches the apple of the Lord’s eye (Zech 2:8).”48

42 House, Zephaniah, 65.

43 Motyer calls this the second most common divine oath in the OT next to “I swear” (“Zephaniah,” 3:934).

44 Ibid.

NIV New International Version

45 The term “the Lord of hosts” is found prominently in the Books of Samuel, where the Lord promised to care for his people who suffered at the hands of the Philistines or some other oppressor. Notice especially David’s vow in 1 Sam 17:45, where he went out against the Philistine giant in the name of the Lord of hosts, the God of the armies of Israel.

46 J. E. Hartley, “צְבָאוֹת (ṣĕbāʾôt) etc., TWOT 2:751.

47 The meaning of מִמְשַׁק, “place,” is uncertain, occurring only here. HALOT (2:596) relates it to an Arabic word for red earth and translates it “ground.” Motyer (“Zephaniah,” 3:935) sees it related to the term in Gen 15:2 meaning “possession” and so translates “place of possession.” Patterson (Nahum, Habakkuk, Zephaniah, 347) brings the Ug. enclitic mem into play here, resulting in what he locates as a hiphil participle of משׁק, meaning “overflowing,” which he then reduces to “overrun.” Hebrew חָרוּל, “weeds,” is variously translated. Motyer lists “thistles, chickling, chickpea, and nettles” as possibilities but says that Job 30:7 makes “nettles” a “bit unlikely” (“Zephaniah,” 3:935). HALOT 2:351 calls it a “tall wild artichoke.”

48 Motyer, “Zephaniah,” 3:934.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 459–460.

10절) 그들, 모압과 암몬이 이와 같은 심판을 당하는 것은 그들이 만군의 여호와의 백성을 훼방하고 교만하여졌기 때문이다. 

앞선 심판의 이유(8-9절)를 다시금 요약하고 있다. 하나님의 백성에게 요구되는 자질은 겸손(3절)인데 이들은 교만함으로 심판을 당하고 있는 것이다. 

11절) 여호와가 그들에게 두렵게 되어서 세상의 모든 신을 쇠약하게, 굶주리게 할 것이다. 이방의 모든 땅, 모든 해변 사람들이 각각 자기 처소에서 여호와께 경배할 것이다. 

여호와는 크고 두려우신 하나님이시다.(출 15:11; 34:10) 하나님께서는 자신을 대적하는 이들의 마음속에 두려움을 불어넣으심으로 자신이 하나님이심을 보이신다(수 2:9; 2:24). 당시의 다른 신들은 지역신들이었다. 제한적인 곳에서 제한적인 대상들에게만 영향력을 행사했다면 우리 하나님께서는 상천하지의 하나님이심을 세상의 다른 모든 신들마저도 쇠약하게 하실 수 있었다. 이방의 신들은 자신들을 채워줄 제물이 필요했다. 길가메시 서사시를 보면 신들은 자신들에게 먹을 것을 줄 사람들이 없어서 굶주린다. 하지만 하나님은 이런 것들이 필요하지 않으시며 도리어 이러한 신들을 쇠약하게 하신다고 말씀하시다. 그러면서 이제 이방의 모든 이들이 이런 무력한 신을 섬기는 것이 아니라 각각 자기 처소에서 여호와를 경배할 것을 예언하고 있다. 열방이 주께 나아와 어린 양 되신 주님께 경배할 것이다. 

- 징계, 심판의 세가지 목적 : 보복(retribution), 제지(deterrence), 개혁(reformation)

요한계시록 5:9–10

9그들이 새 노래를 불러 이르되 두루마리를 가지시고 그 인봉을 떼기에 합당하시도다 일찍이 죽임을 당하사 각 족속과 방언과 백성과 나라 가운데에서 사람들을 피로 사서 하나님께 드리시고

10그들로 우리 하나님 앞에서 나라와 제사장들을 삼으셨으니 그들이 땅에서 왕 노릇 하리로다 하더라

-  2:11 Awesome describes Israel’s God, who causes fear in the hearts of his opponents (Ex. 15:11; 34:10). He moves not only against Judah’s neighbors but against all the gods of the earth. He will famish them, causing them to waste away (cf. Isa. 10:16; 17:4). Unlike Israel’s God, many of the gods of her neighbors needed nourishment, which was provided through offerings. In one Mesopotamian story about a flood—the myth of Gilgamesh—the gods are famished because there are no people to feed them. Instead of worshiping these powerless pagan deities, foreigners will bow down to the God of Israel, either coming to worship in Jerusalem (Isa. 2:3) or else joining in the worship of the true God spreading around the world (Zeph. 3:9; cf. Phil. 2:10–11; Rev. 5:9–10).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1736.

-  The thrust of the verse must have caused quite a stir in Judah. Would the nations worship the Lord? Even more astounding, could they worship him outside of Jerusalem? Some rabbis questioned the validity of Ezekiel’s call because it occurred outside the land of Israel. Many people who thought in the same way must have questioned Zephaniah’s contention that other people could worship the Lord and do so in their own land.

This would occur after the time of judgment when the gods of the nations were shown for what they truly were and God became known for who he truly is. For “destroys” the Hebrew text uses a verb meaning “to make thin,” apparently referring to a lack of food offered by the inhabitants of pagan lands.54 Since judgment would take away the people of the land, the gods would waste away from lack of food. With the gods removed, the people would then begin to see the real rather than the counterfeit.

The real is “awesome.” This conception of God has “very deep roots going back to the earliest periods of Zion’s imperial theology (Pss 47:2; 76:7, 12) and the royal cult in Jerusalem elaborated this conception with a clear claim for Yahweh’s superiority over the gods of the other nations (Pss 89:7; 96:4).”55 The Hebrew term is a passive form of the familiar verb meaning “to fear.” The fear of God is central to Israelite worship and theology. The other side of this conception is that God is One whose nature is fearsome or awesome. Used in secular contexts the term can be translated, “terror,” and refer to the desert (Deut 1:19; 8:15; Isa 21:1) or to enemy armies (Isa 18:2, 7; Hab 1:7). God’s acts are terrible or fearsome (Deut 10:21; Pss 65:6; 66:3, 5; 139:14; 145:6; Zeph 2:11), especially the saving act of God at the Exodus (2 Sam 7:23; 1 Chr 17:21; Ps 106:22). The acts of the final day of the Lord are likewise terrible (Joel 2:11; Mal 4:5). Thus the Lord is One whose acts and person strike fear and terror into all who observe what he is doing and who he is (Exod 15:11; Deut 7:21; 10:17; 1 Chr 16:25; Neh 1:5; 4:18; 9:32; Pss 47:3; 67:4; 76:8, 12; 89:8; 96:4; Isa 64:3; Dan 9:4).56

The end of each half of the verse contains a structural parallel. “All” the gods will be doomed, and “all” will worship him.57 “Here in Zephaniah, the remnant of Israel moves out to the nations and forms in their lands the new people of God. The ‘perhaps’ of 2:3 has become a promise for the future in 2:5–15, and those who survive for the Kingdom of God will be those who have acknowledged his sovereignty by their humble, obedient, righteous seeking of their true Ruler (2:3).”58 Zephaniah anticipated the theology of Paul who foresaw a time when all would bow before the Lord as Lord (Phil 2:9–11). The theme is visited again in 3:9.

The idea is also somewhat similar to the words of Isaiah who saw a time, also after Judah’s restoration, when the Gentiles and even the eunuchs would offer sacrifices on the altar of the Lord in Jerusalem (Isa 56:1–7; also 53:8). Zephaniah, however, does not limit worship to pilgrimages to Jerusalem (Isa 2:3; 66:23). Each will worship Yahweh in his own land (cp. Isa 19:19–23; Mal 1:11).

54 See the discussion by Patterson, who eventually translates literally, “make lean” (for NIV’s “destroy” (Nahum, Habakkuk, Zephaniah, 348). See also Robertson, Nahum, Habakkuk, and Zephaniah, 308.

55 Roberts, Nahum, Habakkuk, and Zephaniah, 201–2.

56 See M. V. van Pelt and W. C. Kaiser, Jr., “ירא,” NIDOTTE 2:532.

57 Baker, Nahum, Habakkuk, Zephaniah, 108.

58 E. Achtemeier, Nahum–Malachi, INT (Atlanta: John Knox, 1986), 79.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 461–462.