티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 스가랴 7장
1. 다리오 왕 사년 구월 곧 기슬래월 사일에 여호와의 말씀이 스가랴에게 임하니라
And it came to pass in the fourth year of king Darius , that the word of the Lord came unto Zechariah in the fourth day of the ninth month , even in Chisleu ;
2. 때에 벧엘 사람이 사레셀과 레겜멜렉과 그 종자를 보내어 여호와께 은혜를 구하고
When they had sent unto the house of God Sherezer and Regem–melech , and their men , to pray before the Lord ,
3. 만군의 여호와의 전에 있는 제사장들과 선지자들에게 물어 가로되 우리가 여러 해 동안에 행한 대로 오월간에 울며 재계하리이까 하매
And to speak unto the priests which were in the house of the Lord of hosts , and to the prophets , saying , Should I weep in the fifth month , separating myself, as I have done these so many years ?
4. 만군의 여호와의 말씀이 내게 임하여 이르시되
Then came the word of the Lord of hosts unto me, saying ,
5. 온 땅의 백성과 제사장들에게 이르라 너희가 칠십 년 동안 오월과 칠월에 금식하고 애통하였거니와 그 금식이 나를 위하여, 나를 위하여 한 것이냐
Speak unto all the people of the land , and to the priests , saying , When ye fasted and mourned in the fifth and seventh month, even those seventy years , did ye at all fast unto me, even to me?
6. 너희의 먹으며 마심이 전혀 자기을 위하여 먹으며 자기를 위하여 마심이 아니냐
And when ye did eat , and when ye did drink , did not ye eat for yourselves, and drink for yourselves?
7. 여호와가 이전 선지자로 외친 말을 너희가 청종할 것이 아니냐 그 때에는 예루살렘과 사면 읍에 백성이 거하여 형통하였고 남방과 평원에도 사람이 거하였었느니라
Should ye not hear the words which the Lord hath cried by the former prophets , when Jerusalem was inhabited and in prosperity , and the cities thereof round about her , when men inhabited the south and the plain ?
8. 여호와의 말씀이 스가랴에게 임하여 이르시되
And the word of the Lord came unto Zechariah , saying ,
9. 만군의 여호와가 이미 말하여 이르기를 너희는 진실한 재판을 행하며 피차에 인애와 긍휼을 베풀며
Thus speaketh the Lord of hosts , saying , Execute true judgment , and shew mercy and compassions every man to his brother :
10. 과부와 고아와 나그네와 궁핍한 자를 압제하지 말며 남을 해하려 하여 심중에 도모하지 말라 하였으나
And oppress not the widow , nor the fatherless , the stranger , nor the poor ; and let none of you imagine evil against his brother in your heart .
11. 그들이 청종하기를 싫어하여 등으로 향하며 듣지 아니하려고 귀를 막으며
But they refused to hearken , and pulled away the shoulder , and stopped their ears , that they should not hear .
12. 그 마음을 금강석 같게 하여 율법과 만군의 여호와가 신으로 이전 선지자를 빙자하여 전한 말을 듣지 아니하므로 큰 노가 나 만군의 여호와께로서 나왔도다
Yea, they made their hearts as an adamant stone , lest they should hear the law , and the words which the Lord of hosts hath sent in his spirit by the former prophets : therefore came a great wrath from the Lord of hosts .
13. 만군의 여호와가 말하였었노라 내가 불러도 그들이 듣지 아니하였은즉 그들이 불러도 내가 듣지 아니하고
Therefore it is come to pass, that as he cried , and they would not hear ; so they cried , and I would not hear , saith the Lord of hosts :
14. 회리바람으로 그들을 그 알지 못하던 모든 열국에 헤치리라 한 후로 이 땅이 황무하여 왕래하는 사람이 없었나니 이는 그들이 아름다운 땅으로 황무하게 하였음이니라 하시니라
But I scattered them with a whirlwind among all the nations whom they knew not. Thus the land was desolate after them, that no man passed through nor returned : for they laid the pleasant land desolate .
■ 주석 보기
【슥7:1 JFB】Z전7:1-14. II. Didactic Part, Seventh and Eighth chapters. Obedience, Rather than Fasting, Enjoined: Its Reward.
1. fourth year of … Darius—two years after the previous prophecies (Z전1:1, &c.).
Chisleu—meaning "torpidity," the state in which nature is in November, answering to this month.
【슥7:1 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)?
【슥7:1 MHCC】If we truly desire to know the will of God in doubtful matters, we must not only consult his word and ministers, but seek his direction by fervent prayer. Those who would know God's mind should consult God's ministers; and, in doubtful cases, ask advice of those whose special business it is to search the Scriptures. The Jews seemed to question whether they ought to continue their fasts, seeing that the city and temple were likely to be finished. The first answer to their inquiry is a sharp reproof of hypocrisy. These fasts were not acceptable to God, unless observed in a better manner, and to better purpose. There was the form of duty, but no life, or soul, or power in it. Holy exercises are to be done to God, looking to his word as our rule, and his glory as our end, seeking to please him and obtain his favour; but self was the centre of all their actions. And it was not enough to weep on fast days; they should have searched the Scriptures of the prophets, that they might have seen what was the ground of God's controversy with their fathers. Whether people are in prosperity or adversity, they must be called upon to leave their sins, and to do their duty.
【슥7:2 JFB】2. they … sent unto … house of God—The Jews of the country sent to the house of God or congregation at Jerusalem. The altar was long since reared (스3:3), though the temple was not completed till two years afterwards (스6:15). The priests' duty was to give decision on points of the law (신17:9; 마2:4). Beth-el is here used instead of Beth-Jehovah, because the religious authorities, rather than the house itself (designated "Beth-Jehovah" in Z전7:3), are intended. The old Beth-el had long ceased to be the seat of idol-worship, so that the name had lost its opprobrious meaning. "The house of the Lord" is used for the congregation of worshippers headed by their priests (Z전3:7; 호8:1). Maurer makes the "house of God" nominative to "sent." Henderson makes "Beth-el" so.
Sherezer—an Assyrian name meaning, "Prefect of the treasury."
Regemmelech—meaning, "The king's official." These names perhaps intimate the semi-heathen character of the inquirers, which may also be implied in the name "Beth-el" (Hebrew for "house of God"), so notorious once for its calf-worship. They sent to Jehovah's house as their forefathers sent to old Beth-el, not in the spirit of true obedience.
pray before the Lord—literally, "to entreat the face of," that is, to offer sacrifices, the accompaniment of prayers, to conciliate His favor (삼상13:12).
【슥7:3 JFB】3. Should I weep in the fifth month—"I" represents here the people of God (compare Z전8:21). This rather favors Maurer's view, taking "the house of God," the congregation, as nominative to "sent." Their hypocrisy appeared because they showed more concern about a ceremony of human institution (not improper in itself) than about moral obedience. If, too, they had trusted God's promise as to the restoration of Church and State, the fast would have now given place to joy, for which there was more cause than for grief [Pembellus].
to the prophets—Haggai and Zechariah especially. The tenth day of the fifth month was kept a fast, being the anniversary of the destruction of Jerusalem (렘52:12-14). They ask, Should the fast be continued, now that the temple and city are being restored?
separating myself—sanctifying myself by separation, not only from food, but from all defilements (compare Joe 2:16) as was usual in a solemn fast.
【슥7:5 JFB】5. Speak unto all—The question had been asked in the name of the people in general by Sherezer and Regemmelech. The self-imposed fast they were tired of, not having observed it in the spirit of true religion.
seventh month—This fast was in memory of the murder of Gedaliah and those with him at Mizpah, issuing in the dispersion of the Jews (왕하25:25, 26; 렘41:1-3).
did ye … fast unto me?—No; it was to gratify yourselves in hypocritical will-worship. If it had been "unto Me," ye would have "separated yourselves" not only from food, but from your sins (사58:3-7). They falsely made the fast an end intrinsically meritorious in itself, not a means towards God's glory in their sanctification. The true principle of piety, reference to God, was wanting: hence the emphatic repetition of "unto Me." Before settling questions as to the outward forms of piety (however proper, as in this case), the great question was as to piety itself; that being once settled, all their outward observances become sanctified, being "unto the Lord" (롬14:6).
【슥7:6 JFB】6. did not ye eat for yourselves?—literally, "Is it not ye who eat?" that is, it is not unto Me and My glory. It tends no more to My glory, your feasting than your fasting.
【슥7:7 JFB】7. Should ye not hear the words—rather, "Should ye not do the words," as their question naturally was as to what they should do (Z전7:3); "hearing" is not mentioned till Z전7:12. The sense is, It is not fasts that Jehovah requires of you, but that ye should keep His precepts given to you at the time when Jerusalem was in its integrity. Had ye done so then, ye would have had no occasion to institute fasts to commemorate its destruction, for it would never have been destroyed (Z전7:9-14) [Maurer]. Or, as the Margin, "Are not these the words" of the older prophets (사58:3; 렘14:12) which threatened a curse for disobedience, which the event has so awfully confirmed. If ye follow them in sin, ye must follow them in suffering. English Version is good sense: Ye inquire anxiously about the fasts, whereas ye ought to be anxious about hearing the lesson taught by the former prophets and verified in the nation's punishment; penitence and obedience are required rather than fasts.
the plain—southwest of Jerusalem. They then inhabited securely the region most unguarded.
【슥7:8 MHCC】God's judgements upon Israel of old for their sins, were written to warn Christians. The duties required are, not keeping fasts and offering sacrifices, but doing justly and loving mercy, which tend to the public welfare and peace. The law of God lays restraint upon the heart. But they filled their minds with prejudices against the word of God. Nothing is harder than the heart of a presumptuous sinner. See the fatal consequences of this to their fathers. Great sins against the Lord of hosts, bring great wrath from his power, which cannot be resisted. Sin, if regarded in the heart, will certainly spoil the success of prayer. The Lord always hears the cry of the broken-hearted penitent; yet all who die impenitent and unbelieving, will find no remedy or refuge from miseries which while here they despised and defied, but which they then will not be able to bear.
【슥7:9 JFB】9. speaketh—implying that these precepts addressed to their ancestors were the requirements of Jehovah not merely then, but now. We must not only not hurt, but we must help our fellow men. God is pleased with such loving obedience, rather than with empty ceremonies.
【슥7:10 JFB】10. imagine evil—that is, devise evil. The Septuagint takes it, Harbor not the desire of revenge (레19:18). "Devise evil against one another" is simpler (시36:4; 미2:1).
【슥7:11 JFB】11. pulled away the shoulder—literally, "presented a refractory shoulder"; an image from beasts refusing to bear the yoke (느9:29, Margin).
stopped … ears—(사6:10; 렘7:26; 행7:57).
【슥7:12 JFB】12. hearts … adamant—(겔3:9; 11:19).
Lord … sent in Spirit by … prophets—that is, sent by the former prophets inspired with His Spirit.
therefore … great wrath—(대하36:16). As they pushed from them the yoke of obedience, God laid on them the yoke of oppression. As they made their heart hard as adamant, God brake their hard hearts with judgments. Hard hearts must expect hard treatment. The harder the stone, the harder the blow of the hammer to break it.
【슥7:13 JFB】13. he cried—by His prophets.
they cried—in their calamities.
I … not hear—retribution in kind (잠1:24-26; 사1:15; 미3:4).
※ 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.