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■ 스가랴 6장
1. 내가 또 눈을 들어본즉 네 병거가 두 산 사이에서 나왔는데 그 산은 놋 산이더라
And I turned , and lifted up mine eyes , and looked , and, behold, there came four chariots out from between two mountains ; and the mountains were mountains of brass .
2. 첫째 병거는 홍마들이, 둘째 병거는 흑마들이,
In the first chariot were red horses ; and in the second chariot black horses ;
3. 셋째 벙거는 백마들이, 넷째 병거는 어룽지고 건장한 말들이 메었는지라
And in the third chariot white horses ; and in the fourth chariot grisled and bay horses .
4. 내가 내게 말하는 천사에게 물어 가로되 내 주여 이것들이 무엇이니이까
Then I answered and said unto the angel that talked with me, What are these, my lord ?
5. 천사가 대답하여 가로되 이는 하늘의 네 바람인데 온 세상의 주 앞에 모셨다가 나가는 것이라 하더라
And the angel answered and said unto me, These are the four spirits of the heavens , which go forth from standing before the Lord of all the earth .
6. 흑마는 북편 땅으로 나가매 백마의 그 뒤를 따르고 어룽진 말은 남편 땅으로 나가고
The black horses which are therein go forth into the north country ; and the white go forth after them; and the grisled go forth toward the south country .
7. 건장한 말은 나가서 땅에 두루 다니고자 하니 그가 이르되 너희는 여기서 나가서 땅에 두루 다니라 하매 곧 땅에 두루 다니더라
And the bay went forth , and sought to go that they might walk to and fro through the earth : and he said , Get you hence , walk to and fro through the earth . So they walked to and fro through the earth .
8. 그가 외쳐 내게 일러 가로되 북방으로 나간 자들이 북방에서 내 마음을 시원케 하였느니라 하더라
Then cried he upon me, and spake unto me, saying , Behold , these that go toward the north country have quieted my spirit in the north country .
9. 여호와의 말씀이 내게 임하여 이르시되
And the word of the Lord came unto me, saying ,
10. 사로잡힌 자 중 바벨론에서부터 돌아온 헬대와 도비야와 여다야가 스바냐의 아들 요시아의 집에 들었나니 너는 이 날에 그 집에 들어가서 그들에게서 취하되
Take of them of the captivity , even of Heldai , of Tobijah , and of Jedaiah , which are come from Babylon , and come thou the same day , and go into the house of Josiah the son of Zephaniah ;
11. 은과 금을 취하여 면류관을 만들어 여호사닥의 아들 대제사장 여호수아의 머리에 씌우고
Then take silver and gold , and make crowns , and set them upon the head of Joshua the son of Josedech , the high priest ;
12. 고하여 이르기를 만군의 여호와께서 말씀하시되 보라 순이라 이름하는 사람이 자기 곳에서 돋아나서 여호와의 전을 건축하리라
And speak unto him, saying , Thus speaketh the Lord of hosts , saying , Behold the man whose name is The BRANCH ; and he shall grow up out of his place, and he shall build the temple of the Lord :
13. 그가 여호와의 전을 건축하고 영광도 얻고 그 위에 앉아서 다스릴 것이요 또 제사장이 자기 위에 있으리니 이 두 사이에 평화의 의논이 있으리라 하셨다 하고
Even he shall build the temple of the Lord ; and he shall bear the glory , and shall sit and rule upon his throne ; and he shall be a priest upon his throne : and the counsel of peace shall be between them both .
14. 그 면류관은 헬렘과 도비야와 여다야와 스바냐의 아들 헨을 기념하기 위하여 여호와의 전안에 주라 하시니라
And the crowns shall be to Helem , and to Tobijah , and to Jedaiah , and to Hen the son of Zephaniah , for a memorial in the temple of the Lord .
15. 먼데 사람이 와서 여호와의 전을 건축하리니 만국의 여호와께서 나를 너희에게 보내신 줄을 너희가 알리라 너희가 만일 너희 하나님 여호와의 말씀을 청종할진대 이같이 되리라
And they that are far off shall come and build in the temple of the Lord , and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God .
■ 주석 보기
【슥6:1 JFB】Z전6:1-8. Eighth Vision. The Four Chariots.
1. four chariots—symbolizing the various dispensations of Providence towards the Gentile nations which had been more or less brought into contact with Judea; especially in punishing Babylon. Compare Z전6:8 ("the north country," that is, Babylon); Z전1:15; 2:6. The number "four" is specified not merely in reference to the four quarters of the horizon (implying universal judgments), but in allusion to the four world kingdoms of Daniel.
from between two mountains—the valley of Jehoshaphat, between Moriah and Mount Olivet [Moore]; or the valley between Zion and Moriah, where the Lord is (Z전2:10), and whence He sends forth His ministers of judgment on the heathen [Maurer]. The temple on Mount Moriah is the symbol of the theocracy; hence the nearest spot accessible to chariots in the valley below is the most suitable for a vision affecting Judah in relation to the Gentile world powers. The chariot is the symbol of war, and so of judgments.
of brass—the metal among the ancients representing hard solidity; so the immovable and resistless firmness of God's people (compare 렘1:18). Calvin explains the "two mountains" thus: The secret purpose of God from eternity does not come forth to view before the execution, but is hidden and kept back irresistibly till the fit time, as it were between lofty mountains; the chariots are the various changes wrought in nations, which, as swift heralds, announce to us what before we knew not. The "two" may thus correspond to the number of the "olive trees" (Z전4:3); the allusion to the "two mountains" near the temple is not necessarily excluded in this view. Henderson explains them to be the Medo-Persian kingdom, represented by the "two horns" (단8:3, 4), now employed to execute God's purpose in punishing the nations; but the prophecy reaches far beyond those times.
【슥6:1 CWC】[THE PROPHET'S OWN TIME]
Zechariah, like Haggai, had a two-fold mission, to strengthen the hands of Israel for the rebuilding of the temple, and to quicken their hope as the earlier prophets had done, by painting in glowing colors the coming time of triumph over every foe.
This mission is set before us in a two-fold division of the book. Chapters 1-8 give us a series of prophetic visions bearing primarily, upon the prophet's own time, while chapters 9-14 deal chiefly with the events culminating at the end of the age and the opening of the millennium.
Part one, after the introduction, chapter 1:7-6:8; might be outlined thus:
1. The prophetic visions, 1-6.
The man among the myrtle trees.
The four horns.
The four smiths.
The measuring line.
The high priest in the temple.
The golden candlestick.
The flying roll.
The woman in the ephah.
The four chariots.
2. The symbolic crowning of the high priest, 6:8-15.
3. The instruction about fasting, 7-8.
The First Four Visions, 1-2.
To understand the first vision is the key to the rest. When was it received by the prophet? Chapter 1:7. Describe what he saw (8). Observe that two persons are referred to, the man upon the red horse, and the angel that talked with Zechariah, sometimes called "interpreting angel." The man on the horse seems afterward identified with "the angel of the Lord," verses 11, 12, one of the Old Testament names for Christ. It is presumable that the other horses had angelic riders also. Who are these described to be (10)? What report gave they of the earth (11)? Prosperity and peace seem to have been characteristic, of all the peoples, while Jerusalem was distressed, the temple unfinished, and the remnant of the Jews there persecuted by enemies. Who now intercedes on behalf of Jerusalem and Judah (12)? Is the answer of Jehovah encouraging or the opposite (13)? What was His answer in detail (14-17)? Was the peace and prosperity of the Gentile nations an evidence of the divine blessing upon them (15)? Jehovah had used them to discipline His people, but what shows their selfish and wicked intent in the premises ("same verse)? What does Jehovah promise shall be accomplished by the little remnant at this time (16)? What of the future (17)? This was fulfilled in the history of God's people at the time, in a measure at least. The temple was built, the cities restored, and Jerusalem and Judah comforted. And yet there is to be grander fulfillment in the days to come.
The two following visions, if we call them two -- the four horns and four smiths (Revised Version), are closely connected with the one just considered. The four horns are the four world-powers (Babylonian, Persian, Greek and Roman) who scatter Israel, but the four smiths are four corresponding powers of some sort, not necessarily nations, which shall overcome them at the last and bring deliverance. We are almost necessarily shut up to the conclusion that this prophecy extends to the latter days by its reference to the whole of the four powers.
The next vision, that of the measuring line, presents no serious difficulty. Its significance explained (chapter 2:4, 5), is the same practically as that of the man among the myrtles. However it may have had an approximate fulfillment in the prophet's own time, verses 10-13 indicate that it looks toward the future, what declaration in those verses seem to prove that?
The High Priest and Satan, 3.
To understand the meaning of the vision now reached, keep in mind that a cause of dejection of the Jews was their consciousness of past sin. They felt that God had forsaken them, and that their present calamities were the result. We see herein, a parallel to the spiritual condition of a true believer in our own day, whom Satan torments with the belief that he cannot be saved on account of his many sins. This is now set before us in symbol, only there is a nation in the case here, and not an individual, for Joshua the high priest represented Israel.
Where is the high priest seen to be (3:1)? It is thought that he was represented as in the holy place ministering at the altar. Who is seen with him, and for what malign purpose? We have here in symbol, Satan's temptation of the saint to doubt God's power to forgive and save. How is this goodness and power shown, in the next verse? On what ground is Jerusalem to be saved, on that of merit or of the divine choice? What does verse 3 teach as to the truth of Satan's insinuation against Israel as represented by the high priest? Does the imagery indicate the holiness or sinfulness of the people. Yet how is divine grace illustrated in the next command of Jehovah (4)? What did the removal of his filthy garments signify? What did the changed raiment signify? Compare 롬3:22. What next was done (5)? By this act the clothing of the high priest was completed and he was fitted for his official service. Who is represented as "standing by" all this time as if interceding for Joshua (and through him for the nation), and to see that these commands were carried out and these benefits conferred? With whom have we identified "the Angel of the Lord"? What charge is now laid upon Joshua, and what privilege is connected with it (7)?
【슥6:1 MHCC】This vision may represent the ways of Providence in the government of this lower world. Whatever the providences of God about us are, as to public or private affairs, we should see them all as coming from between the mountains of brass, the immoveable counsels and decrees of God; and therefore reckon it as much our folly to quarrel with them, as it is our duty to submit to them. His providences move swiftly and strongly as chariots, but all are directed and governed by his infinite wisdom and sovereign will. The red horses signify war and bloodshed. The black, signify the dismal consequences of war, famines, pestilences, and desolations. The white, signify the return of comfort, peace, and prosperity. The mixed colour, signify events of different complexions, a day of prosperity and a day of adversity. The angels go forth as messengers of God's counsels, and ministers of his justice and mercy. And the secret motions and impulses upon the spirits of men, by which the designs of Providence are carried on, are these four spirits of the heavens, which go forth from God, and fulfil what the God of the spirits of all flesh appoints. All the events which take place in the world spring from the unchangeable counsels of the Lord, which are formed in unerring wisdom, perfect justice, truth, and goodness; and from history it is found that events happened about the period when this vision was sent to the prophet, which seem referred to therein.
【슥6:2 JFB】2. red—implying carnage.
black—representing sorrow; also famine (계6:5, 6; compare Z전1:8).
【슥6:3 JFB】3. white—implying joy and victory [Calvin].
grizzled—piebald. Implying a mixed dispensation, partly prosperity, partly adversity. All four dispensations, though various in character to the Gentile nation, portended alike good to God's people.
bay—rather, "strong" or "fleet"; so Vulgate [Gesenius]. The horses have this epithet, whose part it was to "walk to and fro through the earth" (Z전6:7). However, the Septuagint and Chaldee agree with English Version in referring the Hebrew to color, not strength.
【슥6:4 JFB】4. The prophet humbly and teachably seeks instruction from God, and therefore seeks not in vain.
【슥6:5 JFB】5. four spirits of the heavens—heavenly spirits who "stand before Jehovah" to receive God's commands (Z전4:14; 왕상22:19; 욥2:1; Lu 1:19) in heaven (of which Zion is the counterpart on earth, see on Z전6:1), and proceed with chariot speed (왕하6:17; 시68:17) to execute them on earth in its four various quarters (시104:4; 히1:7, 14) [Pembellus]. Or, the secret impulses of God which emanate from His counsel and providence; the prophet implies that all the revolutions in the world are from the Spirit of God and are as it were, His messengers or spirits [Calvin].
【슥6:6 JFB】6. north country—Babylon (see on 렘1:14). The north is the quarter specified in particular whence Judah and Israel are hereafter to return to their own land (Z전2:6; 렘3:18). "The black horses" go to Babylon, primarily to represent the awful desolation with which Darius visited it in the fifth year of his reign (two years after this prophecy) for revolting [Henderson]. The "white" go after the "black" horses to the same country; two sets being sent to it because of its greater cruelty and guilt in respect to Judea. The white represent Darius triumphant subjugation of it [Moore]. Rather, I think, the white are sent to victoriously subdue Medo-Persia, the second world kingdom, lying in the same quarter as Babylon, namely, north.
grizzled … toward the south—that is, to Egypt, the other great foe of God's people. It, being a part of the Græco-Macedonian kingdom, stands for the whole of it, the third world kingdom.
【슥6:7 JFB】7. bay—rather, the "fleet" (or "strong"). As the "red" are not otherwise mentioned, the epithet "fleet" (as the Hebrew for "bay" ought to be translated) in Z전6:3 seems to apply to all four, and here especially to the "red." Their office is to complete hereafter the work already in part executed by the previous three who have stilled Babylon, Medo-Persia, and Græco-Macedonia; namely, to punish finally the last great foe of Israel, the final form assumed by the fourth world kingdom, Rome, which is to continue down to the second advent of Christ. Hence they "walk to and fro through the earth," counterworking Satan's "going to and fro in the earth" (욥1:7; 살후2:8, 9; 딤전4:1), in connection with the last awful development of the fourth world kingdom. Their "fleetness" is needed to counteract his restless activity; their red color implies the final great carnage (겔39:1-29; 계19:17, 18, 21).
【슥6:8 JFB】8. north … quieted … my spirit—that is, caused My anger to rest (유8:3, Margin;전10:4; 겔5:13; 16:42). Babylon alone of the four great world kingdoms had in Zechariah's time been finally punished; therefore, in its case alone does God now say His anger is satisfied; the others had as yet to expiate their sin; the fourth has still to do so.
【슥6:9 JFB】Z전6:9-15. Ninth Vision. The Crowning of Joshua.
The double crown is placed on Joshua's head, symbolizing that the true priesthood and the kingdom shall be conferred on the one Messiah. Compare 히6:20; 7:1-21, on Melchisedek, who similarly combined the kingdom and priesthood as type of Messiah.
【슥6:9 MHCC】Some Jews from Babylon brought an offering to the house of God. Those who cannot forward a good work by their persons, must, as they are able, forward it by their purses: if some find hands, let others fill them. Crowns are to be made, and put upon the head of Joshua. The sign was used, to make the promise more noticed, that God will, in the fulness of time, raise up a great High Priest, like Joshua, who is but the figure of one that is to come. Christ is not only the Foundation, but the Founder of this temple, by his Spirit and grace. Glory is a burden, but not too heavy for Him to bear who upholds all things. The cross was His glory, and he bore that; so is the crown an exceeding weight of glory, and he bears that. The counsel of peace should be between the priest and the throne, between the priestly and kingly offices of Jesus Christ. The peace and welfare of the gospel church, and of all believers, shall be wrought, though not by two several persons, yet by two several offices meeting in one; Christ, purchasing all peace by his priesthood, maintaining and defending it by his kingdom. The crowns used in this solemnity must be kept in the temple, as evidence of this promise of the Messiah. Let us not think of separating what God has joined in his counsel of peace. We cannot come to God by Christ as our Priest, if we refuse to have him rule over us as our King. We have no real ground to think our peace is made with God, unless we try to keep his commandments.
【슥6:10 JFB】10. Take of them of the captivity—Take silver and gold (Z전6:11) from them. The three named came from Babylon (where some of the exiled Jews still were left) to present gifts of silver and gold towards the building of the temple. But in Z전6:11, 14, "crowns" are directed to be made of them, then to be set on Joshua's head, and to be deposited in the temple as a memorial of the donors, until Messiah shall appear.
Heldai—meaning "robust." Called Helem below.
Tobijah—that is, "the goodness of God."
Jedaiah—that is, "God knows."
which are come from Babylon—This clause in the Hebrew comes after "Josiah son of Zephaniah." Therefore, Moore thinks Josiah as well as the three "came from Babylon." But as he has a "house" at Jerusalem, he is plainly a resident, not a visitor. Therefore English Version is right; or Maurer, "Josiah son of Zephaniah, to whom they are come (as guests) from Babylon."
the same day—No time was to be lost to mark the significancy of their coming from afar to offer gifts to the temple, typifying, in the double crown made of their gifts and set on Joshua's head, the gathering in of Israel's outcasts to Messiah hereafter, who shall then be recognized as the true king and priest.
【슥6:11 JFB】11. The high priest wore a crown above the miter (Z전3:5; 레8:9). Messiah shall wear many crowns, one surmounting the other (계19:12). It was a thing before unknown in the Levitical priesthood that the same person should wear at once the crown of a king and that of a high priest (시110:4; 히5:10). Messiah shall be revealed fully in this twofold dignity when He shall "restore the kingdom to Israel" (행1:6).
【슥6:12 JFB】12. Behold, the man—namely, shall arise. Pilate unconsciously spake God's will concerning Him, "Behold the man" (요19:5). The sense here is, "Behold in Joshua a remarkable shadowing forth of Messiah." It is not for his own sake that the crown is placed on him, but as type of Messiah about to be at once king and priest. Joshua could not individually be crowned king, not being of the royal line of David, but only in his representative character.
Branch—(See on Z전3:8; 사4:2; 렘23:5; 33:15).
he shall grow up out of his place—retaining the image of a "Branch"; "He shall sprout up from His place," that is, the place peculiar to Him: not merely from Beth-lehem or Nazareth, but by His own power, without man's aid, in His miraculous conception [Henderson]; a sense brought out in the original, "from under Himself," or "from (of) Himself" [Calvin]. Moore makes it refer to His growing lowly in His place of obscurity, "as a tender plant and a root out of a dry ground" (사53:2), for thirty years unknown except as the son of a carpenter. Maurer translates, "Under Him there shall be growth (in the Church)." English Version accords better with the Hebrew (compare 출10:23). The idea in a Branch is that Christ's glory is growing, not yet fully manifested as a full-grown tree. Therefore men reject Him now.
build the temple—The promise of the future true building of the spiritual temple by Messiah (마16:18; 고전3:17; 고후6:16; 엡2:20-22; 히3:3) is an earnest to assure the Jews, that the material temple will be built by Joshua and Zerubbabel, in spite of all seeming obstacles. It also raises their thoughts beyond the material to the spiritual temple, and also to the future glorious temple, to be reared in Israel under Messiah's superintendence (겔40:1-43:27). The repetition of the same clause (Z전6:13) gives emphasis to the statement as to Messiah's work.
【슥6:13 JFB】13. bear the glory—that is, wear the insignia of the kingly glory, "the crowns" (시21:5; 102:16; 사52:13). He himself shall bear the glory, not thou, Joshua, though thou dost bear the crowns. The Church's dignity is in her head alone, Christ. So Eliakim, type of Messiah, was to have "all the glory of his father's house hung upon him" (사22:24).
sit—implying security and permanence.
priest … throne—(창14:18; 시110:4; 히5:6, 10; 6:20; 7:1-28).
counsel of peace … between … both—Joshua and Zerubbabel, the religious and civil authorities co-operating in the temple, typify the peace, or harmonious union, between both the kingly and priestly offices. The kingly majesty shall not depress the priestly dignity, nor the priestly dignity the kingly majesty [Jerome]. The peace of the Church, formerly sought for in the mutual "counsels" of the kings and the priests, who had been always distinct, shall be perfectly ensured by the concurrence of the two offices in the one Messiah, who by His mediatorial priesthood purchases it, and by His kingly rule maintains it. Vitringa takes "His throne" to be Jehovah the Father's. Thus it will be, "there shall be … peace between the Branch and Jehovah" [Ludovicus De Dieu]. The other view is better, namely, "Messiah's throne." As Priest He expiates sin; as King, extirpates it. "Counsel of peace," implies that it is the plan of infinite "wisdom," whence Messiah is called "Counsellor" (사9:6; 엡1:8, 11; 히6:17). Peace between the kingly and priestly attributes of Messiah implies the harmonizing of the conflicting claims of God's justice as a King, and His love as a Father and Priest. Hence is produced peace to man (Lu 2:14; 행10:36; 엡2:13-17). It is only by being pardoned through His atonement and ruled by His laws, that we can find "peace." The royal "throne" was always connected with the "temple," as is the case in the Apocalypse (계7:15), because Christ is to be a king on His throne and a priest, and because the people, whose "king" the Lord is, cannot approach Him except by a priestly mediation [Roos]. Jesus shall come to effect, by His presence (사11:4; 단7:17), that which in vain is looked for, in His absence, by other means. He shall exercise His power mediatorially as priest on His throne (Z전6:13); therefore His reign is for a limited period, which it could not be if it were the final and everlasting state of glory. But being for a special purpose, to reconcile all things in this world, now disordered by sin, and so present it to God the Father that He may again for the first time since the fall come into direct connection with His creatures; therefore it is limited, forming the dispensation in the fulness of times (엡1:10), when God shall gather in one all things in Christ, the final end of which shall be, "God all in all" (고전15:24-28).
【슥6:14 JFB】14. the crowns shall be to Helem … a memorial—deposited in the temple, to the honor of the donors; a memorial, too, of the coronation of Joshua, to remind all of Messiah, the promised antitypical king-priest, soon to come. Helem, the same as Heldai above. So Hen (that is, "favor") is another name for Josiah (that is, "God founds") above. The same person often had two names.
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