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■ 스가랴 3장
1. 대제사장 여호수아는 여호와의 사자 앞에 섰고 사단은 그의 우편에 서서 그를 대적하는 것을 여호와께서 내게 보이시니라
And he shewed me Joshua the high priest standing before the angel of the Lord , and Satan standing at his right hand to resist him.
2. 여호와께서 사단에게 이르시되 사단아 여호와가 너를 책망하노라 예루살렘을 택한 여호와가 너를 책망하노라 이는 불에서 꺼낸 그슬린 나무가 아니냐 하실 때에
And the Lord said unto Satan , The Lord rebuke thee, O Satan ; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire ?
3. 여호수아가 더러운 옷을 입고 천사 앞에 섰는지라
Now Joshua was clothed with filthy garments , and stood before the angel .
4. 여호와께서 자기 앞에 선 자들에게 명하사 그 더러운 옷을 벗기라 하시고 또 여호수아에게 이르시되 내가 네 죄과를 제하여 버렸으니 네게 아름다운 옷을 입히리라 하시기로
And he answered and spake unto those that stood before him, saying , Take away the filthy garments from him. And unto him he said , Behold , I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment .
5. 내가 말하되 정한 관을 그 머리에 씌우소서 하매 곧 정한 관을 그 머리에 씌우며 옷을 입히고 여호와의 사자는 곁에 섰더라
And I said , Let them set a fair mitre upon his head . So they set a fair mitre upon his head , and clothed him with garments . And the angel of the Lord stood by .
6. 여호와의 사자가 여호수아에게 증거하여 가로되
And the angel of the Lord protested unto Joshua , saying ,
7. 만군의 여호와의 말씀에 네가 만일 내 도를 준행하며 내 율례를 지키면 네가 내 집을 다스릴 것이요 내 뜰을 지킬 것이며 내가 또 너로 여기 섰는 자들 중에 왕래케 하리라
Thus saith the Lord of hosts ; If thou wilt walk in my ways , and if thou wilt keep my charge , then thou shalt also judge my house , and shalt also keep my courts , and I will give thee places to walk among these that stand by .
8. 대제사장 여호수아야 너와 네 앞에 앉은 네 동료들은 내 말을 들을 것이니라 이들은 예표의 사람이라 내가 내 종 순을 나게 하리라
Hear now, O Joshua the high priest , thou, and thy fellows that sit before thee: for they are men wondered at : for, behold, I will bring forth my servant the BRANCH .
9. 만군의 여호와가 말하노라 내가 너 여호수아 앞에 세운 돌을 보라 한 돌에 일곱 눈이 있느니라 내가 새길 것을 새기며 이 땅의 죄악을 하루에 제하리라
For behold the stone that I have laid before Joshua ; upon one stone shall be seven eyes : behold, I will engrave the graving thereof, saith the Lord of hosts , and I will remove the iniquity of that land in one day .
10. 만군의 여호와가 말하노라 그 날에 너희가 각각 포도나무와 무화과나무 아래로 서로 초대하리라 하셨느니라
In that day , saith the Lord of hosts , shall ye call every man his neighbour under the vine and under the fig tree .
■ 주석 보기
【슥3:1 JFB】Z전3:1-10. Fourth Vision.Joshua the high priest before the angel of Jehovah; accused by Satan, but justified by Jehovah through Messiah the coming Branch.
1. Joshua as high priest (학1:1) represents "Jerusalem" (Z전3:2), or the elect people, put on its trial, and "plucked" narrowly "out of the fire." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple (스3:2, 3, 6; 시135:2). Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial (민35:12).
he showed me—"He" is the interpreting angel. Jerusalem's (Joshua's) "filthy garments" (Z전3:3) are its sins which had hitherto brought down God's judgments. The "change of raiment" implies its restoration to God's favor. Satan suggested to the Jews that so consciously polluted a priesthood and people could offer no acceptable sacrifice to God, and therefore they might as well desist from the building of the temple. Zechariah encourages them by showing that their demerit does not disqualify them for the work, as they are accepted in the righteousness of another, their great High Priest, the Branch (Z전3:8), a scion of their own royal line of David (사11:1). The full accomplishment of Israel's justification and of Satan the accuser's being "rebuked" finally, is yet future (계12:10). Compare 계11:8, wherein "Jerusalem," as here, is shown to be meant primarily, though including the whole Church in general (compare 욥1:9).
Satan—the Hebrew term meaning "adversary" in a law court: as devil is the Greek term, meaning accuser. Messiah, on the other hand, is "advocate" for His people in the court of heaven's justice (요일2:1).
standing at his right hand—the usual position of a prosecutor or accuser in court, as the left hand was the position of the defendant (시109:6). The "angel of the Lord" took the same position just before another high priest was about to beget the forerunner of Messiah (Lu 1:11), who supplants Satan from his place as accuser. Some hence explain Jude 9 as referring to this passage: "the body of Moses" being thus the Jewish Church, for which Satan contended as his by reason of its sins; just as the "body of Christ" is the Christian Church. However, Jude 9 plainly speaks of the literal body of Moses, the resurrection of which at the transfiguration Satan seems to have opposed on the ground of Moses' error at Meribah; the same divine rebuke, "the Lord rebuke thee," checked Satan in contending for judgment against Moses' body, as checked him when demanding judgment against the Jewish Church, to which Moses' body corresponds.
【슥3:1 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)?
【슥3:1 MHCC】The angel showed Joshua, the high priest, to Zechariah, in a vision. Guilt and corruption are great discouragements when we stand before God. By the guilt of the sins committed by us, we are liable to the justice of God; by the power of sin that dwells in us, we are hateful to the holiness of God. Even God's Israel are in danger on these accounts; but they have relief from Jesus Christ, who is made of God to us both righteousness and sanctification. Joshua, the high priest, is accused as a criminal, but is justified. When we stand before God, to minister to him, or stand up for God, we must expect to meet all the resistance Satan's subtlety and malice can give. Satan is checked by one that has conquered him, and many times silenced him. Those who belong to Christ, will find him ready to appear for them, when Satan appears most strongly against them. A converted soul is a brand plucked out of the fire by a miracle of free grace, therefore shall not be left a prey to Satan. Joshua appears as one polluted, but is purified; he represents the Israel of God, who are all as an unclean thing, till they are washed and sanctified in the name of the Lord Jesus, and by the Spirit of our God. Israel now were free from idolatry, but there were many things amiss in them. There were spiritual enemies warring against them, more dangerous than any neighbouring nations. Christ loathed the filthiness of Joshua's garments, yet did not put him away. Thus God by his grace does with those whom he chooses to be priests to himself. The guilt of sin is taken away by pardoning mercy, and the power of it is broken by renewing grace. Thus Christ washes those from their sins in his own blood, whom he makes kings and priests to our God. Those whom Christ makes spiritual priests, are clothed with the spotless robe of his righteousness, and appear before God in that; and with the graces of his Spirit, which are ornaments to them. The righteousness of saints, both imputed and implanted, is the fine linen, clean and white, with which the bride, the Lamb's wife, is arrayed, 계19:8. Joshua is restored to former honours and trusts. The crown of the priesthood is put on him. When the Lord designs to restore and revive religion, he stirs up prophets and people to pray for it.
【슥3:2 JFB】2. the Lord—Jehovah, hereby identified with the "angel of the Lord (Jehovah)" (Z전3:1).
rebuke thee—twice repeated to express the certainty of Satan's accusations and machinations against Jerusalem being frustrated. Instead of lengthened argument, Jehovah silences Satan by the one plea, namely, God's choice.
chosen Jerusalem—(롬9:16; 11:5). The conclusive answer. If the issue rested on Jerusalem's merit or demerit, condemnation must be the award; but Jehovah's "choice" (요15:16) rebuts Satan's charge against Jerusalem (Z전1:17; 2:12; 롬8:33, 34, 37), represented by Joshua (compare in the great atonement, 레16:6-20, &c.), not that she may continue in sin, but be freed from it (Z전3:7).
brand plucked out of … fire—(암4:11; 벧전4:18; Jude 23). Herein God implies that His acquittal of Jerusalem is not that He does not recognize her sin (Z전3:3, 4, 9), but that having punished her people for it with a seventy years' captivity, He on the ground of His electing love has delivered her from the fiery ordeal; and when once He has begun a deliverance, as in this case, He will perfect it (시89:30-35; 빌1:6).
【슥3:3 JFB】3. filthy garments—symbol of sin (잠30:12; 사4:4; 64:6); proving that it is not on the ground of His people's righteousness that He accepts them. Here primarily the "filthy garments" represent the abject state temporally of the priesthood and people at the return from Babylon. Yet he "stood before the angel." Abject as he was, he was before Jehovah's eye, who graciously accepts His people's services, though mixed with sin and infirmity.
【슥3:4 JFB】4. those that stood before him—the ministering angels (compare the phrase in 왕상10:8; 단1:5).
Take away the filthy garments—In Z전3:9 it is "remove the iniquity of that land"; therefore Joshua represents the land.
from him—literally, "from upon him"; pressing upon him as an overwhelming burden.
change of raiment—festal robes of the high priest, most costly and gorgeous; symbol of Messiah's imputed righteousness (마22:11). The restoration of the glory of the priesthood is implied: first, partially, at the completion of the second temple; fully realized in the great High Priest Jesus, whose name is identical with Joshua (히4:8), the Representative of Israel, the "kingdom of priests" (출19:6); once clad in the filthy garments of our vileness, but being the chosen of the Father (사42:1; 44:1; 49:1-3), He hath by death ceased from sin, and in garments of glory entered the heavenly holy place as our High Priest (히8:1; 9:24). Then, as the consequence (벧전2:5), realized in the Church generally (Lu 15:22; 계19:8), and in Israel in particular (사61:10; compare 사3:6; 66:21).
【슥3:5 JFB】5. And I said—Here the prophet, rejoicing at the change of raiment so far made, interposes to ask for the crowning assurance that the priesthood would be fully restored, namely, the putting the miter or priestly turban on Joshua: its fair color symbolizing the official purity of the order restored. He does not command, but prays; not "Set," but "Let them set." Vulgate and Syriac version read it, "He then said," which is the easier reading; but the very difficulty of the present Hebrew reading makes it less likely to come from a modern corrector of the text.
angel of … Lord stood by—the Divine Angel had been sitting (the posture of a judge, 단7:9); now He "stands" to see that Zechariah's prayer be executed, and then to give the charge (Z전3:6, 7).
【슥3:6 JFB】6. protested—proceeded solemnly to declare. A forensic term for an affirmation on oath (히6:17, 18). God thus solemnly states the end for which the priesthood is restored to the people, His own glory in their obedience and pure worship, and their consequent promotion to heavenly honor.
【슥3:6 MHCC】All whom God calls to any office he finds fit, or makes so. The Lord will cause the sins of the believer to pass away by his sanctifying grace, and will enable him to walk in newness of life. As the promises made to David often pass into promises of the Messiah, so the promises to Joshua look forward to Christ, of whose priesthood Joshua's was a shadow. Whatever trials we pass through, whatever services we perform, our whole dependence must rest on Christ, the Branch of righteousness. He is God's servant, employed in his work, obedient to his will, devoted to his honour and glory. He is the Branch from which all our fruit must be gathered. The eye of his Father was upon him, especially in his sufferings, and when he was buried in the grave, as the foundation-stones are under ground, out of men's sight. But the prophecy rather denotes the attention paid to this precious Corner-stone. All believers, from the beginning, had looked forward to it in the types and predictions. All believers, after Christ's coming, would look to it with faith, hope, and love. Christ shall appear for all his chosen, as the high priest when before the Lord, with the names of all Israel graven in the precious stones of his breastplate. When God gave a remnant to Christ, to be brought through grace to glory, then he engraved this precious stone. By him sin shall be taken away, both the guilt and the dominion of it; he did it in one day, that day in which he suffered and died. What should terrify when sin is taken away? Then nothing can hurt, and we sit down under Christ's shadow with delight, and are sheltered by it. And gospel grace, coming with power, makes men forward to draw others to it.
【슥3:7 JFB】7. God's choice of Jerusalem (Z전3:2) was unto its sanctification (요15:16; 롬8:29); hence the charge here which connects the promised blessing with obedience.
my charge—the ordinances, ritual and moral (민3:28, 31, 32, 38; 수1:7-9; 왕상2:3; 겔44:16).
judge my house—Thou shalt long preside over the temple ceremonial as high priest (레10:10; 겔44:23; 말2:7) [Grotius]. Or, rule over My house, that is, My people [Maurer] (민12:7; 호8:1). We know from 신17:9 that the priest judged cases. He was not only to obey the Mosaic institute himself, but to see that it was obeyed by others. God's people are similarly to exercise judgment hereafter, as the reward of their present faithfulness (단7:18, 22; Lu 19:17; 고전6:2); by virtue of their royal priesthood (계1:6).
keep my courts—guard My house from profanation.
places to walk—free ingress and egress (삼상18:16; 왕상3:7; 15:17), so that thou mayest go through these ministering angels who stand by Jehovah (Z전4:14; 6:5; 왕상22:19) into His presence, discharging thy priestly function. In 겔42:4 the same Hebrew word is used of a walk before the priests' chambers in the future temple. Zechariah probably refers here to such a walk or way; Thou shalt not merely walk among priests like thyself, as in the old temple walks, but among the very angels as thine associates. Hengstenberg translates, "I will give thee guides (from) among these," &c. But there is no "from" in the Hebrew; English Version is therefore better. Priests are called angels or "messengers" (말2:7); they are therefore thought worthy to be associated with heavenly angels. So these latter are present at the assemblies of true Christian worshippers (고전11:10; compare 전5:6; 엡3:10; 계22:9).
【슥3:8 JFB】8. Hear—On account of the magnitude of what He is about to say, He at once demands solemn attention.
thy fellows that sit before thee—thy subordinate colleagues in the priesthood; not that they were actually then sitting before him; but their usual posture in consultations was on chairs or benches before him, while he sat on an elevated seat as their president.
they are—From speaking to Joshua He passes to speaking of him and them, in the third person, to the attendant angels (compare Z전3:9).
men wondered at—Hebrew, "men of wonder," that is, having a typical character (사8:18; 20:3; 겔12:11; 24:24). Joshua the high priest typifies Messiah, as Joshua's "fellows" typify believers whom Messiah admits to share His Priesthood (벧전2:5; 계5:10). This, its typical character, then, is a pledge to assure the desponding Jews that the priesthood shall be preserved till the great Antitype comes. There may be also an indirect reproof of the unbelief of the multitude who "wonder" at God's servants and even at God's Son incredulously (시71:7; 사8:18; 53:1, &c.).
behold—marking the greatness of what follows.
my servant—the characteristic title of Messiah (사42:1; 49:3; 50:10; 52:13; 53:11; 겔34:23, 24).
the Branch—Messiah, a tender branch from the almost extinct royal line of David (Z전6:12; 사4:2; 11:1; 렘23:5; 33:15). Lu 1:78, where for "day spring," "branch" may be substituted (말4:2, however, favors English Version). The reference cannot be to Zerubbabel (as Grotius thinks), for he was then in the full discharge of his office, whereas "the Branch" here is regarded as future.
【슥3:9 JFB】9. For—expressing the ground for encouragement to the Jews in building the temple: I (Jehovah) have laid the (foundation) stone as the chief architect, before (in the presence of) Joshua, by "the hand of Zerubbabel" (Z전4:10; 스3:8-13), so that your labor in building shall not be vain. Antitypically, the (foundation) stone alluded to is Christ, before called "the Branch." Lest any should think from that term that His kingdom is weak, He now calls it "the stone," because of its solidity and strength whereby it is to be the foundation of the Church, and shall crush all the world kingdoms (시118:22; compare 사28:16; 단2:45; 마21:42; 고전3:11; 벧전2:6, 7). The angel pointing to the chief stone lying before Him, intimates that a deeper mystery than the material temple is symbolized. Moore thinks the "stone" is the Jewish Church, which Jehovah engages watchfully to guard. The temple, rather, is that symbolically. But the antitype of the foundation-stone is Messiah.
upon one stone shall be seven eyes—namely, the watchful "eyes" of Jehovah's care ever fixed "upon" it (Z전4:10) [Maurer]. The eye is the symbol of Providence: "seven," of perfection (계5:6; compare 대하16:9; 시32:8). Antitypically, "the seven eyes upon the stone" are the eyes of all angels (딤전3:16), and of all saints (요3:14, 15; 12:32), and of the patriarchs and prophets (요8:56; 벧전1:10, 11), fixed on Christ; above all, the eyes of the Father ever rest with delight on Him. Calvin (perhaps better) considers the seven eyes to be carved on the stone, that is, not the eyes of the Father and of angels and saints ever fixed on Him, but His own sevenfold (perfect) fullness of grace, and of gifts of the Spirit (사11:2, 3; 요1:16; 3:34; 골1:19; 2:9), and His watchful providence now for the Jews in building the temple, and always for His Church, His spiritual temple. Thus the "stone" is not as other stones senseless, but living and full of eyes of perfect intelligence (벧전2:4, "a living stone"), who not only attracts the eyes (요12:32) of His people, but emits illumination so as to direct them to Him.
engrave … graving—implying Messiah's exceeding beauty and preciousness; alluding to the polished stones of the temple: Christ excelled them, as much as God who "prepared His body" (히10:5; compare 요2:21) is superior to all human builders.
remove … iniquity of that land in one day—that is, the iniquity and its consequences, namely the punishment to which the Jews heretofore had been subjected (학1:6, 9-11). The remission of sin is the fountain of every other blessing. The "one day" of its removal is primarily the day of national atonement celebrated after the completion of the temple (레23:27) on the tenth day of the seventh month. Antitypically, the atonement by Messiah for all men, once for all ("one day") offered, needing no repetition like the Mosaic sacrifices (히10:10, 12, 14).
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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.