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■ 스가랴 14장
1. 여호와의 날이 이르리라 그 날에 네 재물이 약탈되어 너의 중에서 나누이리라
Behold, the day of the Lord cometh , and thy spoil shall be divided in the midst of thee.
2. 내가 열국을 모아 예루살렘과 싸우게 하리니 성읍이 함락되며 가옥이 약탈되며 부녀가 욕을 보며 성읍 백성이 절반이나 사로잡혀 가려니와 남은 백성은 성읍에서 끊쳐지지 아니하리라
For I will gather all nations against Jerusalem to battle ; and the city shall be taken , and the houses rifled , and the women ravished ; and half of the city shall go forth into captivity , and the residue of the people shall not be cut off from the city .
3. 그 때에 여호와께서 나가사 그 열국을 치시되 이왕 전쟁 날에 싸운 것 같이 하시리라
Then shall the Lord go forth , and fight against those nations , as when he fought in the day of battle .
4. 그 날에 그의 발이 예루살렘 앞 곧 동편 감람 산에 서실 것이요 감람 산은 그 한가운데가 동서로 갈라져 매우 큰 골짜기가 되어서 산 절반은 북으로, 절반은 남으로 옮기고
And his feet shall stand in that day upon the mount of Olives , which is before Jerusalem on the east , and the mount of Olives shall cleave in the midst thereof toward the east and toward the west , and there shall be a very great valley ; and half of the mountain shall remove toward the north , and half of it toward the south .
5. 그 산 골짜기는 아셀까지 미칠지라 너희가 그의 산 골짜기로 도망하되 유다 왕 웃시야 때에 지진을 피하여 도망하던 것 같이 하리라 나의 하나님 여호와께서 임하실 것이요 모든 거룩한 자가 주와 함께 하리라
And ye shall flee to the valley of the mountains ; for the valley of the mountains shall reach unto Azal : yea, ye shall flee , like as ye fled from before the earthquake in the days of Uzziah king of Judah : and the Lord my God shall come , and all the saints with thee.
6. 그 날에는 빛이 없겠고 광명한 자들이 떠날 것이라
And it shall come to pass in that day , that the light shall not be clear , nor dark :
7. 여호와의 아시는 한 날이 있으리니 낮도 아니요 밤도 아니라 어두워 갈 때에 빛이 있으리로다
But it shall be one day which shall be known to the Lord , not day , nor night : but it shall come to pass, that at evening time it shall be light .
8. 그 날에 생수가 예루살렘에서 솟아나서 절반은 동해로, 절반은 서해로 흐를 것이라 여름에도 겨울에도 그러하리라
And it shall be in that day , that living waters shall go out from Jerusalem ; half of them toward the former sea , and half of them toward the hinder sea : in summer and in winter shall it be.
9. 여호와께서 천하의 왕이 되시리니 그 날에는 여호와께서 홀로 하나이실 것이요 그 이름이 홀로 하나이실 것이며
And the Lord shall be king over all the earth : in that day shall there be one Lord , and his name one .
10. 온 땅이 아라바 같이 되되 게바에서 예루살렘 남편 림몬까지 미칠 것이며 예루살렘이 높이 들려 그 본처에 있으리니 베냐민 문에서부터 첫문 자리와 성 모퉁이 문까지 또 하나넬 망대에서부터 왕의 포도주 짜는 곳까지라
All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem : and it shall be lifted up , and inhabited in her place, from Benjamin’s gate unto the place of the first gate , unto the corner gate , and from the tower of Hananeel unto the king’s winepresses .
11. 사람이 그 가운데 거하며 다시는 저주가 있지 아니하리니 예루살렘이 안연히 서리로다
And men shall dwell in it, and there shall be no more utter destruction ; but Jerusalem shall be safely inhabited .
12. 예루살렘을 친 모든 백성에게 여호와께서 내리실 재앙이 이러하니 곧 섰을 때에 그 살이 썩으며 그 눈이 구멍 속에서 썩으며 그 혀가 입속에서 썩을 것이요
And this shall be the plague wherewith the Lord will smite all the people that have fought against Jerusalem ; Their flesh shall consume away while they stand upon their feet , and their eyes shall consume away in their holes , and their tongue shall consume away in their mouth .
13. 그 날에 여호와께서 그들로 크게 요란케 하시리니 피차 손으로 붙잡으며 피차 손을 들어 칠 것이며
And it shall come to pass in that day , that a great tumult from the Lord shall be among them; and they shall lay hold every one on the hand of his neighbour , and his hand shall rise up against the hand of his neighbour .
14. 유다도 예루살렘에서 싸우리니 이 때에 사면에 있는 열국의 보화 곧 금 은과 의복이 심히 많이 모여질 것이요
And Judah also shall fight at Jerusalem ; and the wealth of all the heathen round about shall be gathered together , gold , and silver , and apparel , in great abundance .
15. 또 말과 노새와 약대와 나귀와 그 진에 있는 모든 육축에게 미칠 재앙도 그 재앙과 같으리라
And so shall be the plague of the horse , of the mule , of the camel , and of the ass , and of all the beasts that shall be in these tents , as this plague .
16. 예루살렘을 치러 왔던 열국 중에 남은 자가 해마다 올라와서 그 왕 만군의 여호와께 숭배하며 초막절을 지킬 것이라
And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King , the Lord of hosts , and to keep the feast of tabernacles .
17. 천하 만국 중에 그 왕 만군의 여호와께 숭배하러 예루살렘에 올라오지 아니하는 자에게는 비를 내리지 아니하실 것인즉
And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King , the Lord of hosts , even upon them shall be no rain .
18. 만일 애굽 족속이 올라오지 아니할 때에는 창일함이 있지 아니하리니 여호와께서 초막절을 지키러 올라오지 아니하는 열국 사람을 치시는 재앙을 그에게 내리실 것이라
And if the family of Egypt go not up , and come not, that have no rain; there shall be the plague , wherewith the Lord will smite the heathen that come not up to keep the feast of tabernacles .
19. 애굽 사람이나 열국 사람이나 초막절을 지키러 올라오지 아니하는 자의 받을 벌이 이러하니라
This shall be the punishment of Egypt , and the punishment of all nations that come not up to keep the feast of tabernacles .
20. 그 날에는 말 방울에까지 여호와께 성결이라 기록될 것이라 여호와의 전에 모든 솥이 제단 앞 주발과 다름이 없을 것이니
In that day shall there be upon the bells of the horses , HOLINESS UNTO THE Lord ; and the pots in the Lord’s house shall be like the bowls before the altar .
21. 예루살렘과 유다의 모든 솥이 만군의 여호와의 성물이 될 것인즉 제사 드리는 자가 와서 이 솥을 취하여 그 가운데 고기를 삶으리라 그 날에는 만군의 여호와의 전에 가나안 사람이 다시 있지 아니하리라
Yea, every pot in Jerusalem and in Judah shall be holiness unto the Lord of hosts : and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the Lord of hosts .
■ 주석 보기
【슥14:1 JFB】Z전14:1-21. Last Struggle with the Hostile World-Powers: Messiah-Jehovah Saves Jerusalem and Destroys the Foe, of Whom the Remnant Turns to the Lord Reigning at Jerusalem.
1. day of the Lord—in which He shall vindicate His justice by punishing the wicked and then saving His elect people (Joe 2:31; 3:14; 말4:1, 5).
thy spoil … divided in the midst of thee—by the foe; secure of victory, they shall not divide the spoil taken from thee in their camp outside, but "in the midst" of the city itself.
【슥14:1 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).
【슥14:1 MHCC】The Lord Jesus often stood upon the Mount of Olives when on earth. He ascended from thence to heaven, and then desolations and distresses came upon the Jewish nation. Such is the view taken of this figuratively; but many consider it as a notice of events yet unfulfilled, and that it relates to troubles of which we cannot now form a full idea. Every believer, being related to God as his God, may triumph in the expectation of Christ's coming in power, and speak of it with pleasure. During a long season, the state of the church would be deformed by sin; there would be a mixture of truth and error, of happiness and misery. Such is the experience of God's people, a mingled state of grace and corruption. But, when the season is at the worst, and most unpromising, the Lord will turn darkness into light; deliverance comes when God's people have done looking for it.
【슥14:2 JFB】2. gather all nations, &c.—The prophecy seems literal (compare Joe 3:2). If Antichrist be the leader of the nations, it seems inconsistent with the statement that he will at this time be sitting in the temple as God at Jerusalem (살후2:4); thus Antichrist outside would be made to besiege Antichrist within the city. But difficulties do not set aside revelations: the event will clear up seeming difficulties. Compare the complicated movements, 단11:1-45.
half … the residue—In Z전13:8, 9, it is "two-thirds" that perish, and "the third" escapes. There, however, it is "in all the land"; here it is "half of the city." Two-thirds of the "whole people" perish, one-third survives. One-half of the citizens are led captive, the residue are not cut off. Perhaps, too, we ought to translate, "a (not 'the') residue."
【슥14:3 JFB】3. Then—In Jerusalem's extremity.
as … in … day of battle—as when Jehovah fought for Israel against the Egyptians at the Red Sea (출14:14; 15:3). As He then made a way through the divided sea, so will He now divide in two "the Mount of Olives" (Z전14:4).
【슥14:4 JFB】4. The object of the cleaving of the mount in two by a fissure or valley (a prolongation of the valley of Jehoshaphat, and extending from Jerusalem on the west towards Jordan, eastward) is to open a way of escape to the besieged (compare Joe 3:12, 14). Half the divided mount is thereby forced northward, half southward; the valley running between. The place of His departure at His ascension shall be the place of His return: and the "manner" of His return also shall be similar (행1:11). He shall probably "come from the east" (마24:27). He so made His triumphal entry into the city from the Mount of Olives from the east (마21:1-10). This was the scene of His agony: so it shall be the scene of His glory. Compare 겔11:23, with 겔43:2, "from the way of the east."
【슥14:5 JFB】5. ye shall flee to the valley—rather "through the valley," as in 삼하2:29. The valley made by the cleaving asunder of the Mount of Olives (Z전14:4) is designed to be their way of escape, not their place of refuge [Maurer]. Jerome is on the side of English Version. If it be translated so, it will mean, Ye shall flee "to" the valley, not to hide there, but as the passage through which an escape may be effected. The same divinely sent earthquake which swallows up the foe, opens out a way of escape to God's people. The earthquake in Uzziah's days is mentioned (암1:1) as a recognized epoch in Jewish history. Compare also 사6:1: perhaps the same year that Jehovah held His heavenly court and gave commission to Isaiah for the Jews, an earthquake in the physical world, as often happens (마24:7), marked momentous movements in the unseen spiritual world.
of the mountains—rather, "of My mountains," namely, Zion and Moriah, peculiarly sacred to Jehovah [Moore]. Or, the mountains formed by My cleaving Olivet into two [Maurer].
Azal—the name of a place near a gate east of the city. The Hebrew means "adjoining" [Henderson]. Others give the meaning, "departed," "ceased." The valley reaches up to the city gates, so as to enable the fleeing citizens to betake themselves immediately to it on leaving the city.
Lord my God … with thee—The mention of the "Lord my God" leads the prophet to pass suddenly to a direct address to Jehovah. It is as if "lifting up his head" (Lu 21:28), he suddenly sees in vision the Lord coming, and joyfully exclaims, "All the saints with Thee!" So 사25:9.
saints—holy angels escorting the returning King (마24:30, 31; Jude 14); and redeemed men (고전15:23; 살전3:13; 4:14). Compare the similar mention of the "saints" and "angels" at His coming on Sinai (신32:2, 3; 행7:53; 갈3:19; 히2:2). Phillips thinks Azal is Ascalon on the Mediterranean. An earthquake beneath Messiah's tread will divide Syria, making from Jerusalem to Azal a valley which will admit the ocean waters from the west to the Dead Sea. The waters will rush down the valley of Arabah, the old bed of the Jordan, clear away the sand-drift of four thousand years, and cause the commerce of Petra and Tyre to center in the holy city. The Dead Sea rising above its shores will overflow by the valley of Edom, completing the straits of Azal into the Red Sea. Thus will be formed the great pool of Jerusalem (compare Z전14:8; 겔47:1, &c.; Joe 3:18). Euphrates will be the north boundary, and the Red Sea the south. Twenty-five miles north and twenty-five miles south of Jerusalem will form one side of the fifty miles square of the Lord's Holy Oblation (겔48:1-35). There are seven spaces of fifty miles each from Jerusalem northward to the Euphrates, and five spaces of fifty miles each southward to the Red Sea. Thus there are thirteen equal distances on the breadth of the future promised land, one for the oblation and twelve for the tribes, according to 겔48:1-35. That the Euphrates north, Mediterranean west, the Nile and Red Sea south, are to be the future boundaries of the holy land, which will include Syria and Arabia, is favored by 창15:8; 출23:31; 신11:24; 수1:4; 왕상4:21; 대하9:26; 사27:12; all which was partially realized in Solomon's reign, shall be antitypically so hereafter. The theory, if true, will clear away many difficulties in the way of the literal interpretation of this chapter and 겔48:1-35.
【슥14:6 JFB】6. light … not … clear … dark—Jerome, Chaldee, Syriac, and Septuagint translate, "There shall not be light, but cold and ice"; that is, a day full of horror (암5:18). But the Hebrew for "clear" does not mean "cold," but "precious," "splendid" (compare 욥31:26). Calvin translates, "The light shall not be clear, but dark" (literally, "condensation," that is, thick mist); like a dark day in which you can hardly distinguish between day and night. English Version accords with Z전14:7: "There shall not be altogether light nor altogether darkness," but an intermediate condition in which sorrows shall be mingled with joys.
【슥14:7 JFB】7. one day—a day altogether unique, different from all others [Maurer]. Compare "one," that is, unique (아6:9; 렘30:7). Not as Henderson explains, "One continuous day, without night" (계22:5; 21:25); the millennial period (계20:3-7).
known to … Lord—This truth restrains man's curiosity and teaches us to wait the Lord's own time (마24:36).
not day, nor night—answering to "not … clear nor … dark" (Z전14:6); not altogether daylight, yet not the darkness of night.
at evening … shall be light—Towards the close of this twilight-like time of calamity, "light" shall spring up (시97:11; 112:4; 사30:26; 60:19, 20).
【슥14:8 JFB】8. living waters—(겔47:1; Joe 3:18).
former sea—that is, the front, or east, which Orientalists face in taking the points of the compass; the Dead Sea.
hinder sea—the west or Mediterranean.
summer … winter—neither dried up by heat, nor frozen by cold; ever flowing.
【슥14:8 MHCC】Some consider that the progress of the gospel, beginning from Jerusalem, is referred to by the living waters flowing from that city. Neither shall the gospel and means of grace, nor the graces of the Spirit wrought in the hearts of believers by those means, ever fail, by reason either of the heat of persecution, or storms of temptation, or the blasts of any other affliction. Tremendous judgments appear to be foretold, to be sent upon those who should oppose the settlement of the Jews in their own land. How far they are to be understood literally, events alone can determine. The furious rage and malice which stir up men against each other, are faint shadows of the enmity which reigns among those who have perished in their sins. Even the inferior creatures often suffer for the sin of man, and in his plagues. Thus God will show his displeasure against sin.
【슥14:9 JFB】9. king over all … earth—사54:5 implies that this is to be the consequence of Israel being again recognized by God as His own people (단2:44; 계11:15).
one Lord … name one—Not that He is not so already, but He shall then be recognized by all unanimously as "One." Now there are "gods many and lords many." Then Jehovah alone shall be worshipped. The manifestation of the unity of the Godhead shall be simultaneous with that of the unity of the Church. Believers are one in spirit already, even as God is one (엡4:3-6). But externally there are sad divisions. Not until these disappear, shall God reveal fully His unity to the world (요17:21, 23). Then shall there be "a pure language, that all may call upon the name of the Lord with one consent" (습3:9). The Son too shall at last give up His mediatorial kingdom to the Father, when the purposes for which it was established shall have been accomplished, "that God may be all in all" (고전15:24).
【슥14:10 JFB】10. turned—or, "changed round about": literally, "to make a circuit." The whole hilly land round Jerusalem, which would prevent the free passage of the living waters, shall be changed so as to be "as a (or the) plain" (사40:4).
from Geba to Rimmon—Geba (왕하23:8) in Benjamin, the north border of Judah. Rimmon, in Simeon (수15:32), the south border of Judah; not the Rimmon northeast of Michmash. "The plain from Geba to Rimmon" (that is, from one boundary to the other) is the Arabah or plain of the Jordan, extending from the Sea of Tiberias to the Elanitic Gulf of the Red Sea.
it shall be lifted up—namely, Jerusalem shall be exalted, the hills all round being lowered (미4:1).
inhabited in her place—(Z전12:6).
from Benjamin's gate—leading to the territory of Benjamin. The same as Ephraim's gate, the north boundary of the city (왕하14:13).
the first gate—west of the city [Grotius]. "The place of," &c. implies that the gate itself was then not in existence. "The old gate" (느3:6).
the corner gate—east of the city [Grotius]. Or the "corner" joining the north and west parts of the wall [Villalpandus]. Grotius thinks "corners" refers to the towers there built (compare 습3:6, Margin).
tower of Hananeel—south of the city, near the sheep gate (느3:1; 12:39; 렘31:38) [Grotius].
king's wine-presses—(아8:11). In the interior of the city, at Zion [Grotius].
【슥14:11 JFB】11. no more utter destruction—(렘31:40). Literally, "no more curse" (계22:3; compare 말4:6), for there will be no more sin. Temporal blessings and spiritual prosperity shall go together in the millennium: long life (사65:20-22), peace (사2:4), honor (사60:14-16), righteous government (사54:14; 60:18). Judgment, as usual, begins at the house of God, but then falls fatally on Antichrist, whereon the Church obtains perfect liberty. The last day will end everything evil (롬8:21) [Auberlen].
【슥14:12 JFB】12. Punishment on the foe, the last Antichristian confederacy (사59:18; 66:24; 겔38:1-39:29; 계19:17-21). A living death: the corruption (갈6:8) of death combined in ghastly union with the conscious sensibility of life. Sin will be felt by the sinner in all its loathsomeness, inseparably clinging to him as a festering, putrid body.
【슥14:13 JFB】13. tumult—consternation (Z전12:4; 삼상14:15, 20).
lay hold … on … hand of … neighbour—instinctively grasping it, as if thereby to be safer, but in vain [Menochius]. Rather, in order to assail "his neighbor" [Calvin], (겔38:21). Sin is the cause of all quarrels on earth. It will cause endless quarrels in hell (약3:15, 16).
【슥14:14 JFB】14. Judah … fight at Jerusalem—namely, against the foe: not against Jerusalem, as Maurer translates in variance with the context. As to the spoil gained from the foe, compare 겔39:10, 17.
【슥14:15 JFB】15. The plague shall affect the very beasts belonging to the foe. A typical foretaste of all this befell Antiochus Epiphanes and his host at Jerusalem (1 Maccabe에13:49; 2 Maccabe에9:5).
【슥14:16 JFB】16. every one … left—(사66:19, 23). God will conquer all the foes of the Church. Some He will destroy; others He will bring into willing subjection.
from year to year—literally, "from the sufficiency of a year in a year."
feast of tabernacles—The other two great yearly feasts, passover and pentecost, are not specified, because, their antitypes having come, the types are done away with. But the feast of tabernacles will be commemorative of the Jews' sojourn, not merely forty years in the wilderness, but for almost two thousand years of their dispersion. So it was kept on their return from the Babylonian dispersion (느8:14-17). It was the feast on which Jesus made His triumphal entry into Jerusalem (마21:8); a pledge of His return to His capital to reign (compare 레23:34, 39, 40, 42; 계7:9; 21:3). A feast of peculiar joy (시118:15; 호12:9). The feast on which Jesus gave the invitation to the living waters of salvation ("Hosanna," save us now, was the cry, 마21:9; compare 시118:25, 26) (요7:2, 37). To the Gentiles, too, it will be significant of perfected salvation after past wanderings in a moral wilderness, as it originally commemorated the ingathering of the harvest. The seedtime of tears shall then have issued in the harvest of joy [Moore]. "All the nations" could not possibly in person go up to the feast, but they may do so by representatives.
【슥14:16 MHCC】As it is impossible for all nations literally to come to Jerusalem once a year, to keep a feast, it is evident that a figurative meaning must here be applied. Gospel worship is represented by the keeping of the feast of tabernacles. Every day of a Christian's life is a day of the feast of tabernacles; every Lord's day especially is the great day of the feast; therefore every day let us worship the Lord of hosts, and keep every Lord's day with peculiar solemnity. It is just for God to withhold the blessings of grace from those who do not attend the means of grace. It is a sin that is its own punishment; those who forsake the duty, forfeit the privilege of communion with God. A time of complete peace and purity of the church will arrive. Men will carry on their common affairs, and their sacred services, upon the same holy principles of faith, love and obedience. Real holiness shall be more diffused, because there shall be a more plentiful pouring forth of the Spirit of holiness than ever before. There shall be holiness even in common things. Every action and every enjoyment of the believer, should be so regulated according to the will of God, that it may be directed to his glory. Our whole lives should be as one constant sacrifice, or act of devotion; no selfish motive should prevail in any of our actions. But how far is the Christian church from this state of purity! Other times, however, are at hand, and the Lord will reform and enlarge his church, as he has promised. Yet in heaven alone will perfect holiness and happiness be found.
【슥14:17 JFB】17. no rain—including every calamity which usually follows in the East from want of rain, namely, scarcity of provisions, famine, pestilence, &c. Rain is the symbol also of God's favor (호6:3). That there shall be unconverted men under the millennium appears from the outbreak of Gog and Magog at the end of it (계20:7-9); but they, like Satan their master, shall be restrained during the thousand years. Note, too, from this verse that the Gentiles shall come up to Jerusalem, rather than the Jews go as missionaries to the Gentiles (사2:2; 미5:7). However, 사66:19may imply the converse.
【슥14:18 JFB】18. if … Egypt go not up—specified as Israel's ancient foe. If Egypt go not up, and so there be no rain on them (a judgment which Egypt would condemn, as depending on the Nile's overflow, not on rain), there shall be the plague … . Because the guilty are not affected by one judgment, let them not think to escape, for God has other judgments which shall plague them. Maurer translates, "If Egypt go not up, upon them also there shall be none" (no rain). 시105:32 mentions "rain" in Egypt. But it is not their main source of fertility.
【슥14:19 JFB】19. punishment—literally, "sin"; that is, "punishment for sin."
【슥14:20 JFB】20. shall there be upon the bells—namely, this inscription, "Holiness to the Lord," the same as was on the miter of the high priest (출28:36). This implies that all things, even the most common, shall be sacred to Jehovah, and not merely the things which under the law had peculiar sanctity attached to them. The "bells" were metal plates hanging from the necks of horses and camels as ornaments, which tinkled (as the Hebrew root means) by striking against each other. Bells attached to horses are found represented on the walls of Sennacherib's palace at Koyunjik.
pots … like … bowls—the vessels used for boiling, for receiving ashes, &c., shall be as holy as the bowls used for catching the blood of the sacrificial victims (see on Z전9:15; 삼상2:14). The priesthood of Christ will be explained more fully both by the Mosaic types and by the New Testament in that temple of which Ezekiel speaks. Then the Song of Solomon, now obscure, will be understood, for the marriage feast of the Lamb will be celebrated in heaven (계19:1-21), and on earth it will be a Solomonic period, peaceful, glorious, and nuptial. There will be no king but a prince; the sabbatic period of the judges will return, but not with the Old Testament, but New Testament glory (사1:26; 겔45:1-25) [Roos].
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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.