슥 3:1-10 네번째 환상 : 여호와의 천사 앞에 선 대제사장 여호수아

A Vision of Joshua the High Priest
3 Then he showed me ^jJoshua the high priest standing before the angel of the Lord, and ^kSatan¹ standing at his right hand to accuse him. ² And the Lord said to Satan, ^l“The Lord rebuke you, O Satan! The Lord who has ^mchosen Jerusalem rebuke you! Is not this ⁿa brand² plucked from the fire?” ³ Now ^jJoshua was standing before the angel, ^oclothed with filthy garments. ⁴ And the angel said to ^pthose who were standing before him, ^q“Remove the filthy garments from him.” And to him he said, “Behold, ^rI have taken your iniquity away from you, and ^sI will clothe you with pure vestments.” ⁵ And I said, ^t“Let them put a clean turban on his head.” So they put a clean turban on his head and clothed him with garments. And the angel of the Lord was standing by.
⁶ And the angel of the Lord solemnly assured ^jJoshua, ⁷ “Thus says the Lord of hosts: If you will walk in my ways and ^ukeep my charge, then you shall ^vrule my house and have charge of my courts, and I will give you the right of access among ^wthose who are standing here. ⁸ Hear now, O Joshua the high priest, you and your friends who sit before you, for ^xthey are men who are a sign: behold, I will bring ^ymy servant ^zthe Branch. ⁹ For behold, on ^athe stone that I have set before Joshua, on a single stone with ^bseven eyes,³ I will ^cengrave its inscription, declares the Lord of hosts, and ^dI will remove the iniquity of this land in a single day. ¹⁰ In that day, declares the Lord of hosts, every one of you will invite his neighbor to come ^eunder his vine and under his fig tree.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 3:1–10.

본문의 환상은 제사장적인 나라로서 이스라엘의 미래적 회복의 예언을 말해준다. 이처럼 제사장직의 회복, 성전의 회복은 미래의 메시야가 오심으로 완성되고 성취될 것이다. 

4-5번째 환상은 앞선 세가지 환상과는 조금 다르다 

- The fourth and fifth visions differ significantly from visions one to three in several distinctive respects. The introductory formula, “I looked up and saw” does not appear in the fourth or fifth visions, and no angelic interpreter emerges to explain the meaning of the fourth vision, unlike previous visions. Further, Zechariah himself functions as an active participant in visions four and five, whereas the prophet remains in the background in chaps. 1–2. Moreover, the content of the fourth and fifth visions is relatively simple when compared to the earlier visions, describing real people and objects, unlike the other-worldly figures portrayed in visions one to three.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 131.

- In the preceding three visions Zechariah surveyed the rebuilt city of Jerusalem.¹⁸⁰ In visions four and five the prophet envisioned the temple and its courts. The previous visions sketch the Lord’s grand designs for his city, his people, and how the nations would finally turn to him. Visions one, two, and three assure the wavering people that God will keep the promises of a restored vibrant temple that he had made to Ezekiel (chaps. 40–48), ultimately fulfilling that grand prophecy. The fourth vision, The Cleansing of the High Priest, addresses the problem of a holy God who desires to accomplish great things through his sinful people. Zechariah 3:1–5 reveals the vision proper that Zechariah saw, while verses 6–10 disclose the vision’s explanation.
¹⁸⁰ For a fuller discussion of differences between visions four and five compared to the others, see Meyers and Meyers, Zechariah 1–8, 213–16.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 132.

본문은 대제사장 여호수아의 죄에 대해서 말한다. 하물며 일반 백성들의 죄는 어떠할까? 

본문의 여호수아는 누구인가? 스 2:, 느 7:7의 예수아이다. 이 이름의 의미는 여호와께서 구원하신다라는 의미이다. 

- Joshua the high priest appears also in Ezra 2:2 and Neh 7:7 as “Jeshua.”¹⁸³ The name means “Yahweh saves.” Joshua also figures prominently in Hag 1:1, 12, 14; 2:2, 4, as well as in Zech 6:11. We know that Joshua was the son of Jehozadak (2 Kgs 25:18; 1 Chr 6:40–41; Jer 52:24), who was the son of Seraiah, the chief priest when the exile began in 587 BC. The Babylonians executed Seraiah, and presumably Jehozadak fathered and raised Joshua in Babylon. Joshua was probably an old man by the time of Zechariah’s vision.^184
183 For a helpful survey concerning Joshua’s role in the fourth vision, see Meyers and Meyers, Zechariah 1–8, 16–17.
¹⁸⁴ Merrill, Zechariah, 131.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 133.

1절) 본문의 첫 장면은 법정의 모습으로 나타난다. 판사는 여호와의 천사, 기소자는 사탄으로 여호수아의 오른쪽에 있고 피고는 더러운 옷을 입은 대제사장 여호수아이다. 본문의 사탄은 대적자, 고소자의 의미이다. 

- The Hebrew word śātān fundamentally means “adversary” or “accuser.”¹⁹⁴ The Hebrew term frequently applies to a human adversary. For example, when describing Solomon’s opponents the text reads, “Then the LORD raised up against Solomon an adversary [śātān], Hadad the Edomite” (1 Kgs 11:14). The primary Hebrew lexicon, HALOT, lists numerous other examples that signify an “accuser” or an “opposing party.” The lexicon also surveys uses that apply to an angelic being, but the mere presence of the Hebrew term in an Old Testament text does not in and of itself determine how the word functions.
¹⁹⁴ שָׂטָן. See HALOT, 1317 and BDB, 966.
HALOT The Hebrew and Aramaic Lexicon of the Old Testament, ed. L. Koehler and W. Baumgartner, trans. M. E. J. Richardson
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 135.

2-3절) 이 법정에서 하나님께서 친히 피고를 변호하시며 도리어 사탄을 책망하신다. 이유는 하나님께서 택하신 예루살렘, 이스라엘을 대표하는 대제사장 여호수아를 대적하는 것을 받아들이실 수 없었기 때문이다. 그런데 문제는 여호수아가 냄새나는 더러운 옷을 입고 있는 것이다. 이는 이스라엘의 부정함을 상징한다. 동시에 이 불이 애굽에 대한 심판을 상징한다고 할때는 그 불, 심판으로부터 그들을 건져내시는 것을 상징하고 있는 것이다. 

- The phrase “a burning stick snatched from the fire” echoes Amos 4:11, which states, “I overthrew some of you as I overthrew Sodom and Gomorrah. You were like a burning stick snatched from the fire.” Just as the Lord plucked Lot from the burning brimstone falling on Sodom and Gomorrah, so had the Lord delivered Joshua and the people of God he represented from the burning judgment of the exile. The same theme appears in Isa 7:4 where Isaiah sarcastically spoke of Rezin and Pekah as “these two smoldering stubs of firewood.” These passages highlight God’s grace in rescuing his people before judgment crushed them, offering them salvation so they could serve him in peace and security (see also 1 Cor 3:15). Possibly, the exodus also served as a backdrop for v. 2. Deuteronomy 4:20 and Jer 11:4 describe the Lord’s delivering Israel from Egyptian bondage by using the metaphor of pulling the nation out of an iron-smelting furnace.²⁰⁹ This figure of speech must have held particular significance for Joshua since his grandfather Seraiah was assassinated by Judah’s foes (2 Kgs 25:22–26). Surely, to be “snatched from the fire” also alluded to the nation’s recent deliverance from the Babylonian exile.
²⁰⁹ For a helpful survey of the nuances of Zechariah’s imagery, see Petersen, Zechariah 1–8, 192–93.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 137.

이처럼 더럽고 냄새나는 옷을 입은 여호수아가 천사랍에 서 있었다. 여기서 여호수아는 유다 백성을 상징한다. 죽을 수 밖에 없는 이 죄인들을 향해서 이들을 내가 선택했다고 두둔하시며 도리어 사탄을 꾸짖으시고 그들에게 자비를 베풀고 계시는 것이다. 

- Since Joshua represents Judah, evidently the Lord continued to see both Joshua and Judah as guilty sinners before him, even though they had completed their punishment during the exile. Mitchell adds that Judah was “so evidently guilty that, as the high priest’s silence would suggest, an express accusation was unnecessary and a successful defense impossible.”²¹⁴ Despite their abject guilt before the Lord, God’s rebuke of “Satan” highlights the mercy the Lord intended to extend to his people. Of the abundant number of Old Testament texts portraying the Lord’s merciful character, Hos 11:9 is one of the most blessed: “I will not carry out my fierce anger, nor will I turn and devastate Ephraim. For I am God, and not man—the Holy One among you. I will not come in wrath.”^215
214 Mitchell, Zechariah, 150–51.
²¹⁵ See also Isa 4:3–4 where the motifs of restored Zion, inhabitants soiled with filth, and fire also occur in the same passage. See Petersen, Zechariah 1–8, 193–94, for a discussion of parallels between Zech 3:3 and Isa 4:3–4.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 139.

4절) 이제 여호와께서 더러운 옷을 벗기심으로 그의 죄악을 제거하여주셨고 나아가 아름다운 옷을 입히신다. 본문은 우리의 의가 아니라 주님의 의를 통해서 죄인들을 의롭다 칭하시는 것을 보여준다. 결국 아름다운 옷은 칭의 사역을 이야기하는 것이다. 

(히 10:22, 개정) 『우리가 마음에 뿌림을 받아 악한 양심으로부터 벗어나고 몸은 맑은 물로 씻음을 받았으니 참 마음과 온전한 믿음으로 하나님께 나아가자』

- The latter part of v. 4 is rich with symbolism. After removing Joshua’s vile raiment, the angel declares that the high priest would receive “rich garments” so that he could wear proper attire in the Lord’s presence. The word translated “rich” only occurs here and in Isa 3:22. The Hebrew word maḥălāṣôt describes “especially fine, white garments.”²¹⁷ Typically, the Old Testament describes priestly clothing as “holy” garments, not the “rich” garments of v. 4. Exodus 28:2 illustrates this message: “Make holy garments for your brother Aaron.”
²¹⁷ מַחֲלָצוֹת. HALOT, 569.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 140.

5절) 이 대화속에 갑자가 스가랴가 끼어든다. 그는 대제사장 여호수아에게 정결한 관을 그의 머리에 쓰게 해 달라고 요청한다. 결국 정결한 예복 뿐만 아니라 정결한 관까지 쓰게 된 것이다. 결국 정결 예법에 따라서 의식적인 정결함에 이르게 하신 것인데 이는 여호수아 본인이 한것이 아니라 하나님의 편에서 이루어진 것이다. 

6-7절) 이제 다시 여호와의 천사가 여호수아에게 이렇게 증언한다. 만일 여호와의 도를 행하며, 그분의 규례를 지키면 이 결과로 하나님의 집을 다스릴 것이고, 하나님의 뜰을 지킬 것이며, 하나님 앞에서 자유롭게 왕래할 것을 약속하신다. 

2가지의 명령(조건)

- The first verb is “walk” (hālak), which occurs frequently in the Old Testament with the metaphorical sense of living one’s life.²²² “To walk” means to live life in a moral and spiritual fashion, abiding by the Lord’s decrees (see Pss 1:1; 23:4. 101:6 says, “My eyes will be on the faithful in the land, that they may dwell with me; he whose walk is blameless will minister to me”).²²³ This expression characterizes Joshua’s personal spirituality. Before the high priest can minister, his own integrity of life must be unimpeachable.
The second phrase, “keep my requirements” (mišmartî tišmōr), serves as a technical expression for the faithful completion of the priest’s official duties elsewhere in the Old Testament.²²⁴ Particularly in Num 3 where levitical responsibilities are outlined, this phrase repeatedly describes priests who dutifully fulfill their divine mandate. For instance, Num 3:7 introduces the priests’ responsibilities to Aaron and Israel: “They are to perform duties for him [šāmrû ʾet-mišmartô] and for the whole community at the Tent of Meeting by doing the work of the tabernacle.” Moreover, these cultic responsibilities expanded to include civil administration and other legal responsibilities in the postexilic era when the people had no king.²²⁵
Together, the two concepts of walking and keeping God’s law signify obedience to the Lord and living a righteous personal life that scrupulously upholds the additional priestly mandates (Deut 8:6; 10:12–13). Moreover, v. 7 explicitly demonstrates that the angel’s charge addresses Joshua both as an individual and as Judah’s representative.

²²² הָלַךְ. See HALOT, 246–48 and BDB, 234.
²²³ Deut 8:6 expresses the similar concept, establishing a standard of godly living for all of the Deuteronomic material.
²²⁴ מִשְׁמַרְתִּי תִשְׁמֹר. HALOT, 649–50, 1581–84.
²²⁵ Meyers and Meyers, Zechariah 1–8, 194–95.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 141–142.

8-10절) 본문속에서 예표, 종, 싹, 한 돌이라는 표현은 종말론적 미래에 일어날 것에 대한 상징으로 특히 종, 새싹, 돌은 메시야와 긴밀한 관련을 맺고 있다. 

- While Isaiah, among others, uses the title “Branch” to refer to the coming Messiah, Isaiah refers to Messiah with greater frequency as the “Servant” (ʿebed).²³⁸ The Hebrew term ʿebed functions in many different ways in the Old Testament.²³⁹ When ascribed to humans, the “servant of the Lord” stands as the highest title that the Old Testament bestows on humans. Accordingly, few individuals achieve the honor. Those so described in the biblical text include Abraham, Isaac, and Jacob (Deut 9:27); Moses (Num 12:7); Job (Job 1:8); David (2 Sam 3:18); Hezekiah (2 Chr 32:16); Israel (Isa 41:8); and the coming Suffering Servant (Isa 52:13; 53:11). A rare application of “servant” applies to one who, although not a believer in the Lord, functions at a critical juncture in history to fulfill the Lord’s plan, as did Nebuchadnezzar (Jer 25:9; 27:6) and Cyrus (Is 44:26–45:1). The New Testament picks up the older usage, portraying Christ as a “servant” (Matt 12:18; Acts 2:13, 26; 4:27, 30; Rom 15:8; Phil 2:5–8).
²³⁸ עֶבֶד. See HALOT, 774–75.
²³⁹ Interpretations of the “servant” are so numerous and controversial that the famous Old Testament scholar, S. R. Driver, abandoned his commentary on Isaiah because he felt overwhelmed by the scope of the material (North, Suffering Servant, 1).
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 144–145.

본문에서 돌은 특히 메시야, 이스라엘 지파를 상징하는 보석을 상징한다. 

일곱 눈은 성령의 충만한 모습, 즉 무한하고 전능하신 그분의 모습을 상징적으로 설명하는 것이다. 

포도나무와 무화과나무 아래로 서로 초대하리라는 의미는 평화롭게 새는 나라를 표현한다. 약속한 하나님의 회복을 통하여 사람들을 초대하여 하나님의 약속하신 말씀을 연구한다는 의미를 가진다. 

- Baldwin summarizes the message of vv. 8–10 as follows: “The ‘living water’ of the fountains causes the Branch to shoot up (verse 8), washes away guilt (9) and ensures prosperity (10).”²⁷⁴ Rom 11:26–27 continues a similar message: “And so all Israel will be saved, as it is written: ‘The deliverer will come from Zion; he will turn godlessness away from Jacob. And this is my covenant with them when I take away their sins.’ ”
²⁷⁴ Baldwin, Zechariah, 117–18.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 152.

결국 3장은 대제사장 여호수아가 정결하지 못함으로 제대로 사역을 감당하지 못하다가, 하나님께서 그를 다시금 정결케 하시고 장차 오실 새싹이신 메시야를 통해서 이땅의 죄악을 제거하실 것을 보여주시는 것이다.