예레미야서의 거짓 제의 규정에 관한 연구
A Study on the False Cults in the Book of Jeremiah
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예레미야서는 구약 다른 문헌들과 비교해 거짓이란 주제를 더욱부각시킨다. 거짓을나타내는12개의어근가운데8개의어근들이사용되며, 정치적, 종교적 지도자뿐 아니라, 예레미야 당시의 제의 역시 거짓관련 어근들을 사용해, 거짓으로 규정된다. “너희는 이것이 여호와의성전이라, 여호와의 성전이라, 여호와의 성전이라 하는 ‘거짓말’( ,שקר쉐케르)을믿지말라”(렘7:4)는성전설교속거짓규정은, 제의영역을거짓규정의 대상으로 하는 대표적예이다. 본연구는예루살렘성전을포함한유다의제의영역을거짓규정대상으로설정하는의도가무엇인지를 편집비평적 관점에서 밝혀보려 하였다. 예레미야서에서거짓으로규정되는제의는이교제의와유다왕국의 제의 곧 예루살렘 성전 제의이다. 이교 제의의 거짓 규정을 위해예레미야서는 두 가지 전략을 보여준다. 첫째는 이교의 신적 존재들을거짓관련어근으로치환하는직접적거짓규명방식이다. 둘째는야웨와우상을비교함으로써, 우상의무능함을열거하는 간접적거짓규정하는방식이다. 이러한거짓규정방식은유다의잘못을지적하기위한목적을지닌본문과, 우상제작자체에서비롯되는어리석음을강조하는목적을보인다. 예루살렘성전제의에대한거짓규정은그제의의절차나양식상오류가아니라, 사회정의의부재와이교제의에그원인이있다. 예레미야의성전설교와관련된7장과26장에집중된예루살렘성전에대한비판과거짓규정은시내산계약과다윗계약에근거한예레미야당시의변질된신학적입장을비판하고있다. 그입장은어떤경우에도하나님이예루살렘과 그 성전을 결코 버리지 않을 것이라는 점으로 요약된다. 이 같은 입장에 대해 예레미야는 예루살렘과 성전에 대한 조건적 심판이아닌, 이미심판이결정되었음을선포한다. 그러나후대의편집자는예레미야의심판선언을조건적권고로수정하였다. 이로써예루살렘과 성전을 긍정할 수 있게 한다. 예루살렘 성전이 파괴된 이유는 사회정의의불이행이라는윤리적기준과배교행위라는종교적기준을제시함으로써, 역으로 그와같은기준이 충족되었을경우에 제시될 수있는재건의 희망을 암시한다.
Abstract
The purpose of this article is to show the ways in which the book of Jeremiah took up the concept of false cults in the kingdom of Judah, enlarged its connotations, and adopted it as one of the more available and important means in order to preclude particular social and religious behaviors, from the perspective of redaction criticism. In comparison with the other books of the Old Testament,the book of Jeremiah features predominant usage of the various vocabularies denoting falsehood( ,עקב ,סות ,פתה ,כחש ,רמה ,שוא ,שקרדבר סרה ). Using these words, the contemporary cults with Jeremiah in the kingdom of Judah, are falsified as well as her political and religious leaders. In his temple sermon(Jer. 7), Jeremiah proclaimed even the falsification of Jerusalem temple in these words; “Do not trust in these deceptive words: 'This is the temple of the Lord,the temple of the Lord, the temple of the Lord.”(Jer. 7:4) Furthermore pagan cults spread out in the kingdom of Judah were made false ones by the prophet in 2 ways as follows. First, the terms indicating the pagan idols and gods are replaced by the words associated with falsehood. Second, in contrasting the pagan gods with the Lord, their incompetence is accounted and their being is falsified indirectly. These falsification of the pagan cults intend to point out the cause of the impending doom of the kingdom, and to assert the absurdity of idolatry itself. The falsification of Jerusalem temple does not result from procedural failing of the cult but from the absence of social justice and pagan cult. The strong criticism emersed from the falsification of Jerusalem temple in the temple sermon(Jer. 7, 26), blames the denatured theological stance based on the Davidic covenant. That stance adheres to beliefs that God will provide unconditional protection for Jerusalem and His temple. Falsifying that beliefs, Jeremiah proclaims that the unconditional judgement upon Jerusalem and the temple has been already made by God. But the later redactor(s) amends God's radical judgement against Jerusalem temple into a conditional command for repentance in order to answer in the affirmative for the temple in future, especially for the later post exilic community.
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