슥 2:1-5 세번째 환상 : 우리의 불성곽이 되시는 하나님

A Vision of a Man with a Measuring Line
2 ¹ And I lifted my eyes and saw, and behold, ^oa man with a measuring line in his hand! ² Then I said, “Where are you going?” And he said to me, ^p“To measure Jerusalem, to see what is its width and what is its length.” ³ And behold, ^qthe angel who talked with me came forward, and another angel came forward to meet him ⁴ and said to him, “Run, say to that young man, ^r‘Jerusalem shall be inhabited ^sas villages without walls, because of ^tthe multitude of people and livestock in it. ⁵ And I will be to her ^ua wall of fire all around, declares the Lord, and I will be the glory in her midst.’ ”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 2:1–5.

본문의 이야기는 앞선 첫번째 환상(2:16)과 연결된다. 실제로 측량줄을 가지고 예루살렘을 측량함을 통해서 재건 프로세스의 시작을 알리고 있다. 

암 7:7-9, 17에서 등장하는 다림줄(측량줄)은 이스라엘의 악행에 대한 심판을 상징한다. 하지만 본문에서는 신적인 작정과 섭리를 통해서 예루살렘을 재건하시고자하시는 하나님의 의지를 보여주고 계신다. 

본문의 심장은 아모스와는 대조되며 예레미야 선자자에게 소망없는 때에 밭을 살 것을 명하시는 것과 연결된다. 이외에도 에스겔, 계시록에서도 이러한 내용을 옅볼수 있다. 

- Zechariah’s scene, in contrast to the picture in Amos, portrays God’s blessing, representing the fulfillment of the restoration Jeremiah prophesied (32:1–15) when he bought the field at Anathoth at the inception of the Babylonian exile. Jeremiah’s symbolic action demonstrated the certainty of God’s plan to restore his people after their punishment was complete. Ezekiel also envisioned a resurveying as a prelude to rebuilding (40:3).¹⁰² To be specific, Ezek 40–48 presents an additional striking parallel to Zechariah’s third vision because both texts emphasize the necessity of rebuilding the city to exacting measurements, albeit on a scale different from those seen in preexilic days. Furthermore, many New Testament scholars see Zech 2:1, along with Ezek 40:3, as the primary Old Testament background for Rev 11:1, which reads, “I was given a reed like a measuring rod and was told, ‘Go and measure the temple of God and the altar, and count the worshipers there.’ ” In Rev 11 the Lord pulls back the curtain to show John a glimpse of the rebuilt temple in the eschatological new Jerusalem.^103
102 For a helpful expansion of these themes, see Merrill, Zechariah, 114.
¹⁰³ Although he agrees with this assertion, K. A. Strand argues that Lev 16 also lies behind Rev 11:1. See Strand, “An Overlooked Old-Testament Background to Revelation 11:1,” AUSS 22 (1984): 317–25.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 112–113.

당시 포로기 이후의 이스라엘 백성들에게 있어서 과거 외부 세력들의 공격을 통해서 멸망당한 트라우마가 있었기 때문에 자신들의 안전을 보장해줄 그 무언가를 만들 것에 대한 부담이 크게 있었을 것이다. 그런데 지금 주님께서 눈에 보이는 안전(성곽)이 아니라 눈에 보이지 아니하는 하나님께서 너희들의 불성곽이 되어주실 것이라고 말씀하고 계신 것이다. 

(스 4:1-5, 개정) 『[1] 사로잡혔던 자들의 자손이 이스라엘의 하나님 여호와의 성전을 건축한다 함을 유다와 베냐민의 대적이 듣고 [2] 스룹바벨과 족장들에게 나아와 이르되 우리도 너희와 함께 건축하게 하라 우리도 너희 같이 너희 하나님을 찾노라 앗수르 왕 에살핫돈이 우리를 이리로 오게 한 날부터 우리가 하나님께 제사를 드리노라 하니 [3] 스룹바벨과 예수아와 기타 이스라엘 족장들이 이르되 우리 하나님의 성전을 건축하는 데 너희는 우리와 상관이 없느니라 바사 왕 고레스가 우리에게 명령하신 대로 우리가 이스라엘의 하나님 여호와를 위하여 홀로 건축하리라 하였더니 [4] 이로부터 그 땅 백성이 유다 백성의 손을 약하게 하여 그 건축을 방해하되 [5] 바사 왕 고레스의 시대부터 바사 왕 다리오가 즉위할 때까지 관리들에게 뇌물을 주어 그 계획을 막았으며』

에스라는 당시 예루살렘 중건을 방해하는 세력들로부터의 위협을 위와 같이 기록한다. 

1-2절) 손에 측량줄을 가지고 있는 한 사람(천사)에게 스가랴가 묻는다. “네가 어디로 가는가?” 그러자 그 천사가 대답한다. “예루살렘의 너비와 길이가 어떠한지를 측량하기 위해서”라고. 이렇게 구체적인 길이를 측량하는 모습이 바로 재건 프로세스의 시작인 것이다. 

3-5절) 스가랴에게 말하는 천사가 나가고 다른 천사가 나와서 말한다. 너는 달려가서 그 소년에게 말하기를 "예루살렘은 그 가운데 사람과 가축이 많으므로 성곽 없는 성읍이 될 것이다” 이어서 “여호와께서 내가너를 위해서 불로 둘러싼 성곽이 될 것이고 너희 가운데 내가 영광이 될 것이다”라고 말씀하신다. 

그렇다면 실제로 이러한 성취가 언제 일어났는가? 느헤미야 시기에 완성된 성벽안에는 사람들이 도리어 살기를 싫어해서 제비를 뽑아야 할 지경이었다. 그래서 이것이 궁극적인 교회의 완성을 의미한다고 보기도 한다. 

- Another question arises regarding when this prophecy found its fulfillment. Nehemiah’s generation certainly never saw the fulfillment of this prophecy, for he had to cast lots in order to compel the people to move into Jerusalem (Neh 11:1–2). Jerusalem came closer to holding an expansive population during the life of Christ, but few suggest that the book of Zechariah ultimately points to a first century AD fulfillment. Beyond these conclusions, alternate interpretations differ markedly.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 115.

- The scope of God’s promises does not adequately correspond to any historical epoch. The massive repopulation of Jerusalem, the Lord as “a wall of fire” around Zion, the Lord’s glorious reign from within his holy city, and the many nations who “will be joined with the Lord in that day” all prefigure an eschatological fulfillment. Yet the anticipation of a populous Judah characterizes texts describing the postexilic era. Isaiah 49:19 speaks of the land when it states, “Though you were ruined … now you will be too small for your people.” Jer 31:27 declares that “days are coming … when I will plant the house of Israel and the house of Judah with the offspring of men and of animals.” Ezek 36:11 prophesies, “I will increase the number of men and animals upon you, and they will be fruitful and become numerous. I will settle people on you as in the past and will make you prosper more than before.” Many additional passages illustrate the same point.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 116.

이스라엘에게 있어서 불은 심판을 상징한다. 성경속에서 불은 하나님의 강력한 임재를 상징한다. 불타는 떨기나무, 불기둥과 구름기둥으로 인도하신 하나님, 소멸하시는 불로서 표현되는 하나님. 

본문 5절에서 내가 불로 둘러싼 성곽이 될것이다라는 표현은 출 3:14의 하나님의 자기 계시, 나는 스스로 있는 자이다라는 메시지와 동일한 형식이다. 이러한 언약적 형식을 사용해서 바로 그 하나님께서 불 성곽이 되어주시겠다라고 말씀하신 것이다. 우리는 보이는 성벽을 요구하지만 하나님께서는 우리의 불성곽이 되어주심으로 우리가운데 영광이 되시겠다라고 말씀하신다. 

- Jerusalem’s walls figure prominently in vision three as an additional motif. Initially, Zechariah favorably described the absence of walls as a practical reality for a city that outgrew its capability to contain its inhabitants, and the prophet did not portray Zion as vulnerable to her enemies simply because she had no city walls. Nonetheless, the people needed protection in their undefended circumstances. To meet this need the Lord promised personally to serve as a “wall of fire” providing a sure defense for his city, a theme mentioned later in 9:8.¹¹⁶ Perhaps the most surprising feature of the “wall of fire” theme is the use of fire as a future reward for Israel’s faithfulness, since fire often represents judgment in both Testaments, as well as in the rabbinic literature.¹¹⁷
Throughout Scripture, fire represents God’s powerful presence. In Exod 3:2–4:14 God appears to Moses in a burning bush, and in 13:21 he guides his people through a pillar of fire. Even the New Testament continues the fire theme in Heb 12:29 that describes God as “a consuming fire.” Although Isa 26:1 does not mention fire, the verse portrays the Lord as the wall that protects Israel. In addition to serving as the fire around the perimeter of the city, the Lord’s glory within the city ensures the strength of Judah’s covenant with her God.
Reinforcing the Lord’s covenant relationship with his people, the Hebrew expression translated “I myself will be” (ʾehyeh) powerfully echoes Exod 3:14, “I am who I am. This is what you are to say to the Israelites: ‘I am’ has sent me to you.”¹¹⁸ Both Zech 2:5 and Exod 3:14 use the same verbal form, signifying the Lord’s covenant and his personal, strengthening presence with his people as he guides them through the vicissitudes the future would bring. Baldwin summarizes, “God is both dealing with potential enemies and protecting His people, in the same way and on the same covenant basis as He did at the Exodus.”¹¹⁹ Even the combination of fire and glory recalls the exodus (Exod 13:22; 14:20). The pair of themes also figures together prominently when the Lord’s presence occupies the tabernacle (Exod 40:34).
Elsewhere, the term “glory” describes God’s magnificent presence in the temple (see Hag 2:3, 7, 9).¹²⁰ In Zechariah, the Lord’s glory reassures the remnant that God will aid the rebuilding of the temple. The Hebrew word for “glory” (kābôd) functions similarly throughout the Old Testament by describing the presence of the Lord.¹²¹ Despite this reference to the rebuilding of the temple, vision three highlights the rebuilding of Jerusalem as a whole.

¹¹⁶ For an intriguing survey of the rabbinic treatment of the wall of fire motif, see I. Chernus, “ ‘A Wall of Fire Round About’: The Development of a Theme in Rabbinic Midrash,” Journal of Jewish Studies 30 (1979): 68–84. See also Petersen, Zechariah 1–8, 171.
¹¹⁷ Chernus, “Wall of Fire,” 68.
¹¹⁸ The Hebrew אֶהְיֶה echoes throughout the Old Testament in the name “the Lord” (Yahweh) and in the New Testament in numerous ways, including the “I am” passages in the Gospels.
¹¹⁹ Baldwin, Zechariah, 107.
¹²⁰ כָּבוֹד. See HALOT, 457–58; BDB, 458–59.
¹²¹ See Exod 24:16, 17; 40:34, 35; 1 Kgs 8:12; 2 Chr 5:14; Ezek 1:28; 8:4; 9:3; 10:19; 11:22; 43:2, 4, 5; 44:4; Isa 6:3.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 116–117.