예레미야서에 나타난 『거짓말』의 문제: 『쉐케르(ŝeqer)』의 사회사적 문맥을 중심하여

Abstract

This paper deals with the problem of “Falsehood”, which Jeremiah, who appeared in the late 6th century B.C. and performed prophecy for 40 years, saw the cause of the destruction of South Judah. It would like to examine Falsehood in the book of Jeremiah through a review of literature and social history. Jeremiah judged that the act of falsehood is essentially Yahweh’s self-denial of the covenant people and is in conflict with Yahweh’s ethical nature. Like the description of the celestial bodies in 1 Kings 22, the description of the false prophets in Jeremiah 27 uses Yahweh, the God of armies, to intervene in the turbulent world history of the ancient Near East, using King Nebuchadnezzar of the emerging empire Babylon as the instrument of judgment (Jer.27). Klaus Koch calls it “meta-historia.” The transcendent Yahweh participates in the history of human indwelling and executes redemptive judgment. But Yahweh’s judgment does not come immediately in matters of the case. However, as the death of Hananiah suggests, Yahweh must be judged upon the serious matters in which false groups or false individuals interfere with YHWH’s sacred plan and distort communication, thus misleading the direction of the nation. Jeremiah presents the way of Torah piety as an alternative exit to the ethical collapse of the covenant people represented by Lying. That is, to return to the world of the old revealed norms of the law of Moses and to the devotion of the Torah of meditation and prayer. The act of repentance, internalizing and spiritualizing the fundamental spirit of the Torah, Yahweh’s life corporation, is the only way to reach the identity and ethical recovery of the covenant people. Thus, overcoming Falsehood is possible in Torah piety. Jeremiah had early rediscovered the fundamental spirit of Moses’ law and urged the nations to repent of the covenant people to return to the way of life and to the good.