티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 스가랴 13장
1. 그 날에 죄와 더러움을 씻는 샘이 다윗의 족속과 예루살렘 거민을 위하여 열리리라
In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness .
2. 만군의 여호와가 말하노라 그 날에 내가 우상의 이름을 이 땅에서 끊어서 기억도 되지 못하게 할 것이며 거짓 선지자와 더러운 사귀를 이 땅에서 떠나게 할 것이라
And it shall come to pass in that day , saith the Lord of hosts , that I will cut off the names of the idols out of the land , and they shall no more be remembered : and also I will cause the prophets and the unclean spirit to pass out of the land .
3. 사람이 오히려 예언할 것 같으면 그 낳은 부모가 그에게 이르기를 네가 여호와의 이름을 빙자하여 거짓말을 하니 살지 못하리라 하고 낳은 부모가 그 예언할 때에 칼로 찌르리라
And it shall come to pass, that when any shall yet prophesy , then his father and his mother that begat him shall say unto him, Thou shalt not live ; for thou speakest lies in the name of the Lord : and his father and his mother that begat him shall thrust him through when he prophesieth .
4. 그 날에 선지자들이 예언할 때에 그 이상을 각기 부끄러워할 것이며
And it shall come to pass in that day , that the prophets shall be ashamed every one of his vision , when he hath prophesied ; neither shall they wear a rough garment to deceive :
5. 말하기를 나는 선지자가 아니요 나는 농부라 내가 어려서부터 사람의 종이 되었노라 할 것이요
But he shall say , I am no prophet , I am an husbandman ; for man taught me to keep cattle from my youth .
6. 혹이 그에게 묻기를 네 두 팔 사이에 상처는 어찜이냐 하면 대답하기를 이는 나의 친구의 집에서 받은 상처라 하리라
And one shall say unto him, What are these wounds in thine hands ? Then he shall answer , Those with which I was wounded in the house of my friends .
7. 만군의 여호와가 말하노라 칼아 깨어서 내 목자, 내 짝된 자를 치라 목자를 치면 양이 흩어지려니와 작은 자들 위에는 내가 내 손을 드리우리라
Awake , O sword , against my shepherd , and against the man that is my fellow , saith the Lord of hosts : smite the shepherd , and the sheep shall be scattered : and I will turn mine hand upon the little ones .
8. 여호와가 말하노라 이 온 땅에서 삼분지 이는 멸절하고 삼분지 일은 거기 남으리니
And it shall come to pass, that in all the land , saith the Lord , two parts therein shall be cut off and die ; but the third shall be left therein.
9. 내가 그 삼분지 일을 불 가운데 던져 은 같이 연단하며 금 같이 시험할 것이라 그들이 내 이름을 부르리니 내가 들을 것이며 나는 말하기를 이는 내 백성이라 할 것이요 그들은 말하기를 여호와는 내 하나님이시라 하리라
And I will bring the third part through the fire , and will refine them as silver is refined , and will try them as gold is tried : they shall call on my name , and I will hear them: I will say , It is my people : and they shall say , The Lord is my God .
■ 주석 보기
【슥13:1 JFB】Z전13:1-9. Cleansing of the Jews from Sin; Abolition of Idolatry; the Shepherd Smitten; the People of the Land Cut Off, except a Third Part Refined by Trials.
1. Connected with the close of the twelfth chapter. The mourning penitents are here comforted.
fountain opened—It has been long opened, but then first it shall be so "to the house of David," &c. (representing all Israel) after their long and weary wanderings. Like Hagar in the wilderness they remain ignorant of the refreshment near them, until God "opens their eyes" (창21:19) [Moore]. It is not the fountain, but their eyes that need to be opened. It shall be a "fountain" ever flowing; not a laver needing constantly to be replenished with water, such as stood between the tabernacle and altar (출30:18).
for sin … uncleanness—that is, judicial guilt and moral impurity. Thus justification and sanctification are implied in this verse as both flowing from the blood of Christ, not from ceremonial sacrifices (고전1:30; 히9:13, 14; 요일1:7; compare 겔36:25). Sin in Hebrew is literally a missing the mark or way.
【슥13:1 CWC】[END OF THE AGE AND THE OPENING OF THE MILLENNIUM]
It was stated that the first part of the book, chapters 1-8, referred chiefly, though not entirely, to the prophet's own time. The basis of all the prophecies in that part had a historical relation to the period then present. They were uttered, to encourage the people in rebuilding the temple. And yet there is not one of them that did not take cognizance of the far future. The discourses of this, the second part, deal almost entirely with the future.
It will aid in the understanding of these chapters if we recall a few historical facts. At the date of this book the Medo-Persian was the world-power to which the Jews were subject.
It was followed by the Greeks, and the Greeks by the Romans. During the Roman regime our Lord was crucified and Jerusalem destroyed. The present (i. e. our own time), is an interregnum so far as Jewish national history is concerned, which will continue till Israel is once more in Jerusalem, in covenant with Antichrist and about to pass through the tribulation prior to her final deliverance and blessing. Here are three periods in Jewish history which we may call, the Grecian, the Roman and the final periods. Zechariah, it is believed, treats of each of these in the chapters following.
1. The Grecian Period, 9-10.
You will recall from Daniel that this period begins with Alexander the Great, the notable horn between the eyes of the he-goat. When he crossed from Greece into Asia he swept down the Phoenician and Palestinian coast of the Mediterranean, besieging and capturing Damascus, Sidon, Tyre, Gaza and other cities in the south Philistine country. But he passed by Jerusalem more than once without doing it harm. The Jewish historian Josephus explains this by a dream the great monarch had, and which was fulfilled by the appearance to him at Jerusalem of the high priest and his train. However this may be, the opening verses of chapter 9 give us the prophetic outline of his career at this time. Read verses 1-7. For the deliverance of Jerusalem which occurred, read verse 8.
But now we come to a further illustration of the law of double reference, for the verse which speaks of the deliverance of Jerusalem from Alexander, speaks evidently of another deliverance which can only find fulfillment in the latter times. What shows that this deliverance, thus foreshadowed, is connected with the coming of Christ (9)? When were these words fulfilled at least in part? (마21:5). What shows that their complete fulfillment is reserved for the latter times, or Christ's second coming (10-11)?
Verses 13-17 are obscure, but thought to refer to the period of the Maccabees who delivered their people for a while from the yoke of the tyrant Antiochus Epiphanes B. C. 170, or thereabouts, while the Grecians represented by him were still in power. However this may be, it is evident from what follows that, as in so many other instances, this deliverance foreshadowed a greater and final one to come.
The Roman Period, 11.
Greek supremacy is at an end, and we have reached the Roman period culminating in the rejection by the Jews of the Son of God. The eleventh chapter opens with a scene of judgment (verses 1-6). Then follows the cause of it (verses 7-14). In verse 4 the prophet is commanded to do a symbolic act, and in verse 7 he is in the performance of it. What was this act? There will be little doubt after reading the context, that in this act he is the type of the Good Shepherd, Jesus Christ. Compare 마9:36, and John 10. What does the Shepherd carry with Him to guide and protect His flock? There is difficulty in the meaning of these staves unless we adopt that hinted at in verses 10 and 14, where "Beauty" seems to refer to the divine covenant, and "Bands" to the union between the ten tribes and the two.
Who are "cut off" in verse 8? It is supposed that these "three shepherds" "stand for the three classes of rulers that governed Israel," priests, prophets and lawyers, 렘2:8, 마16:21. Our Lord pronounced woes against them (Matthew 23), and when the city was destroyed their rule came to an end. What portion of the flock paid attention to and were fed by the shepherd (11)? Compare 마5:3, 11:25; 고전1:26-29. How does verse 12 point to the rejection of the Shepherd by the flock? What is foreshadowed in the next verse? Who is the prophet commanded to impersonate (15)? What person yet to come will answer the description in verses 16 and 17? Can this be any other ultimately than the Antichrist? Read 요5:43.
The Final Period, 12-14.
The prophecies in this section of the book are to be fulfilled at the end period frequently referred to. It is the time when Israel is once more in Jerusalem in the national sense, though at first in an unconverted condition.
We saw in Daniel that the Antichrist would at this time enter into covenant with Israel, and afterwards (in the middle of the last seven years), break that covenant. Then "the time of Jacob's trouble" begins, the nature of which will in part be the combination of the Gentile nations, i. e., the Roman world, against it. Antichrist will be at the head of this combination if we may judge from a comparison of Daniel with Revelation. It is at this point, when the nations are besieging the Holy City, that the "burden of the Word of the LORD" begins (12:1, 2).
We can not outline these chapters in detail, nor is it necessary for those who have perused the earlier prophets in connection with these lessons. A hint here and there will suffice. For example, in this siege Jerusalem will for the first time be victorious (12:2, 3); the victory, however, will be of a supernatural character (4-8, R. V.); the conversion of the nation will accompany it (10), al아13:1, and it will take place coincident with the great tribulation (13:8, 9, 14:1-3); Christ shall appear to them (14:4); the earth will rejoice (9); and especially Judah and Jerusalem (10, 11); their enemies will be punished, and the millennium will have begun (16, and the following verses).
【슥13:1 MHCC】In the time mentioned at the close of the foregoing chapter, a fountain would be opened to the rulers and people of the Jews, in which to wash away their sins. Even the atoning blood of Christ, united with his sanctifying grace. It has hitherto been closed to the unbelieving nation of Israel; but when the Spirit of grace shall humble and soften their hearts, he will open it to them also. This fountain opened is the pierced side of Christ. We are all as an unclean thing. Behold a fountain opened for us to wash in, and streams flowing to us from that fountain. The blood of Christ, and God's pardoning mercy in that blood, made known in the new covenant, are a fountain always flowing, that never can be emptied. It is opened for all believers, who as the spiritual seed of Christ, are of the house of David, and, as living members of the church, are inhabitants of Jerusalem. Christ, by the power of his grace, takes away the dominion of sin, even of beloved sins. Those who are washed in the fountain opened, as they are justified, so they are sanctified. Souls are brought off from the world and the flesh, those two great idols, that they may cleave to God only. The thorough reformation which will take place on the conversion of Israel to Christ, is here foretold. False prophets shall be convinced of their sin and folly, and return to their proper employments. When convinced that we are gone out of the way of duty, we must show the truth of our repentance by returning to it again. It is well to acknowledge those to be friends, who by severe discipline are instrumental in bringing us to a sight of error; for faithful are the wounds of a friend, 잠27:6. And it is always well for us to recollect the wounds of our Saviour. Often has he been wounded by professed friends, nay, even by his real disciples, when they act contrary to his word.
【슥13:2 JFB】2. Consequences of pardon; not indolence, but the extirpation of sin.
names of … idols—Their very names were not to be mentioned; thus the Jews, instead of Mephibaal, said Mephibosheth (Bosheth meaning a contemptible thing) (출23:13; 신12:3; 시16:4).
out of the land—Judea's two great sins, idolatry and false prophecy, have long since ceased. But these are types of all sin (for example, covetousness, 엡5:5, a besetting sin of the Jews now). Idolatry, combined with the "spirit" of "Satan," is again to be incarnated in "the man of sin," who is to arise in Judea (살후2:3-12), and is to be "consumed with the Spirit of the Lord's mouth." Compare as to Antichrist's papal precursor, "seducing spirits … doctrines of devils," &c., 딤전4:1-3; 벧후2:1.
the unclean spirit—Hebrew, spirit of uncleanness (compare 계16:13); opposed to "the Spirit of holiness" (롬1:4), "spirit of error" (요일4:6). One assuming to be divinely inspired, but in league with Satan.
【슥13:3 JFB】3. The form of phraseology here is drawn from 신13:6-10; 18:20. The substantial truth expressed is that false prophecy shall be utterly abolished. If it were possible for it again to start up, the very parents of the false prophet would not let parental affection interfere, but would be the first to thrust him through. Love to Christ must be paramount to the tenderest of natural ties (마10:37). Much as the godly love their children, they love God and His honor more.
【슥13:4 JFB】4. prophets … ashamed—of the false prophecies which they have uttered in times past, and which the event has confuted.
rough garment—sackcloth. The badge of a prophet (왕하1:8; 사20:2), to mark their frugality alike in food and attire (마3:4); also, to be consonant to the mournful warnings which they delivered. It is not the dress that is here condemned, but the purpose for which it was worn, namely, to conceal wolves under sheep's clothing [Calvin]. The monkish hair-shirt of Popery, worn to inspire the multitude with the impression of superior sanctity, shall be then cast aside.
【슥13:5 JFB】5, 6. The detection of one of the false prophets dramatically represented. He is seized by some zealous vindicator of the law, and in fear cries out, "I am no prophet."
man—that is, one.
taught me to keep cattle—As "keeping cattle" is not the same as to be "an husbandman," translate rather, "Has used (or 'appropriated') me as a servant," namely, in husbandry [Maurer]. However, husbandry and keeping cattle might be regarded as jointly the occupation of the person questioned: then 암7:14, "herdman," will accord with English Version. A Hebrew kindred word means "cattle." Both occupations, the respondent replies, are inconsistent with my being a "prophet."
【슥13:6 JFB】6. wounds in thine hand—The interrogator still suspects him: "If so, if you have never pretended to be a prophet, whence come those wounds?" The Hebrew is literally, "between thine hands." The hands were naturally held up to ward off the blows, and so were "thrust through" (Z전13:3) "between" the bones of the hand. Stoning was the usual punishment; "thrusting through" was also a fit retribution on one who tried to "thrust Israel away" from the Lord (신13:10); and perfects the type of Messiah, condemned as a false prophet, and pierced with "wounds between His hands." Thus the transition to the direct prophecy of Him (Z전13:7) is natural, which it would not be if He were not indirectly and in type alluded to.
wounded in … house of my friends—an implied admission that he had pretended to prophecy, and that his friends had wounded him for it in zeal for God (Z전13:3). The Holy Spirit in Zechariah alludes indirectly to Messiah, the Antitype, wounded by those whom He came to befriend, who ought to have been His "friends," who were His kinsmen (compare Z전13:3, as to the false prophet's friends, with 막3:21, "His friends," Margin, "kinsmen"; 요7:5; "His own," 요1:11; the Jews, "of whom as concerning the flesh He came," 롬9:5), but who wounded Him by the agency of the Romans (Z전12:10).
【슥13:7 JFB】7. Expounded by Christ as referring to Himself (마26:31, 32). Thus it is a resumption of the prophecy of His betrayal (Z전11:4, 10, 13, 14), and the subsequent punishment of the Jews. It explains the mystery why He, who came to be a blessing, was cut off while bestowing the blessing. God regards sin in such a fearful light that He spared not His own co-equal Son in the one Godhead, when that Son bore the sinner's guilt.
Awake—Compare a similar address to the sword of justice personified (렘46:6, 7). For "smite" (imperative), 마26:31 has "I will smite." The act of the sword, it is thus implied, is God's act. So the prophecy in 사6:9, "Hear ye," is imperative; the fulfilment as declared by Jesus is future (마13:14), "ye shall hear."
sword—the symbol of judicial power, the highest exercise of which is to take away the life of the condemned (시17:13; 롬13:4). Not merely a show, or expression, of justice (as Socinians think) is distinctly implied here, but an actual execution of it on Messiah the shepherd, the substitute for the sheep, by God as judge. Yet God in this shows His love as gloriously as His justice. For God calls Messiah "My shepherd," that is, provided (계13:8) for sinners by My love to them, and ever the object of My love, though judicially smitten (사53:4) for their sins (사42:1; 59:16).
man that is my fellow—literally, "the man of my union." The Hebrew for "man" is "a mighty man," one peculiarly man in his noblest ideal. "My fellow," that is, "my associate." "My equal" ([De Wette]; a remarkable admission from a Rationalist). "My nearest kinsman" [Hengstenberg], (요10:30; 14:10, 11; 빌2:6).
sheep shall be scattered—The scattering of Christ's disciples on His apprehension was the partial fulfilment (마26:31), a pledge of the dispersion of the Jewish nation (once the Lord's sheep,시100:3) consequent on their crucifixion of Him. The Jews, though "scattered," are still the Lord's "sheep," awaiting their being "gathered" by Him (사40:9, 11).
I will turn … hand upon … little ones—that is, I will interpose in favor of (compare the phrase in a good sense, 사1:25) "the little ones," namely, the humble followers of Christ from the Jewish Church, despised by the world: "the poor of the flock" (Z전11:7, 11); comforted after His crucifixion at the resurrection (요20:17-20); saved again by a special interposition from the destruction of Jerusalem, having retired to Pella when Cestius Gallus so unaccountably withdrew from Jerusalem. Ever since there has been a Jewish "remnant" of "the little ones … according to the election of grace." The hand of Jehovah was laid in wrath on the Shepherd that His hand might be turned in grace upon the little ones.
【슥13:7 MHCC】Here is a prophecy of the sufferings of Christ. God the Father gave order to the sword of his justice to awake against his Son, when he freely made his soul an offering for sin. As God, he is called “my Fellow.” Christ and the Father are one. He is the Shepherd who was to lay down his life for the sheep. If a Sacrifice, he must be slain, for without shedding of the life-blood there was no remission. This sword must awake against him, yet he had no sin of his own to answer for. It may refer to the whole of Christ's sufferings, especially his agonies in the garden and on the cross, when he endured unspeakable anguish till Divine justice was fully satisfied. Smite the Shepherd, and the sheep shall be scattered. This passage our Lord Jesus declares was fulfilled, when all his disciples, in the night wherein he was betrayed, forsook him and fled. It has, and shall have its accomplishment, in the destruction of the corrupt and hypocritical part of the professed church. Because of the sin of the Jews in rejecting and crucifying Christ, and in opposing his gospel, the Romans would destroy the greater part. But a remnant would be saved. And if we are his people, we shall be refined as gold; he will be God, and the end of all our trials and sufferings will be praise, and honour, and glory, at the appearing of our Lord Jesus Christ.
【슥13:8 JFB】8, 9. Two-thirds of the Jewish nation were to perish in the Roman wars, and a third to survive. Probably from the context (Z전14:2-9), which has never yet been fulfilled, the destruction of the two-thirds (literally, "the proportion of two," or "portion of two") and the saving of the remnant, the one-third, are still future, and to be fulfilled under Antichrist.
※ 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.