슥 7:1-7 누구를 위한 금식인가?

A Call for Justice and Mercy
7 ^oIn the fourth year of King Darius, the word of the Lord came to Zechariah on the fourth day of the ninth month, which is ^pChislev. ² Now the people of Bethel had sent Sharezer and Regem-melech and their men ^qto entreat the favor of the Lord, ^3 rsaying to the priests of the house of the Lord of hosts and ^sthe prophets, “Should I weep and ^tabstain in ^uthe fifth month, as I have done for so many years?”
⁴ Then the word of the Lord of hosts came to me: ⁵ “Say to all the people of the land and the priests, ‘When you fasted and mourned in ^uthe fifth month and in ^vthe seventh, for these ^wseventy years, ^xwas it ^xfor me that you fasted? ^6 yAnd when you eat and when you drink, do you not eat for yourselves and drink for yourselves? ^7 zWere not these the words that the Lord proclaimed ^aby the former prophets, when Jerusalem was inhabited and prosperous, ^bwith her cities around her, and the ^bSouth and the ^blowland were inhabited?’ ”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 7:1–7.

스가랴 7-8장은 주전 8-7세기 아모스, 호세아, 이사야, 미가, 예레미야 등에 의해서 선포된 사회 윤리적 예언 명령을 요약하며, 금식이라는 주제를 중심으로 제사의 바른 자세를 선포하고, 이스라엘을 포함한 세상 만민에 대한 하나님의 구원 의지를 선포하고 있다. 금식은 의학적으로나 제의적으로 필요한 하나님의 명령이요, 이스라엘의 관습이었다. 그러나 금식이 금식답기 위해서는 하나님이 요구하시는 삶의 자제를 충족시켜야 한다. 즉 하나님의 영광을 위해서 그리고 하나님을 기쁘시게 하는 금식이 되어야 하는 것이다. 따라서 이 문제는 단순히 금식이라는 한정된 행위의 문제를 넘어서 신앙의 본질과 관계된 문제인 것이다. 이러한 문제들이 다음과 같은 교차대구법안에 담겨 있다. (How 223-4)

A 금식의 선포(7:1-7)

B 공의의 선포(7:8-14)

B’ 구원과 공의의 선포(8:1-17)

A’ 금식에 관한 대답(8:18-23)

1절) 다리오왕 4년(기원전 518년) 아홉째달, 기슬래월 4일에 하나님의 말씀이 스가랴에게 임하였다. 이는 앞선 예언이후 2년이 경과한 시기이다. 

2절) 그때 벧엘 사람이 사레셀과 레겜멜렉과 그의 부하들을 보내어 여호와께 은혜를 구하였다. 

본문의 주어에 대해서 여러가지 견해가 있다. 어떤 사람은 1절과 연결해서 다리오왕이 보냈다라고도 보고, 두번째는 벧엘 사레셀이 당시의 한 사람을 지칭하는 말이라고 보기도 하고 가장 일반적으로 받아들여지는 것으로는 벧엘에 사는 사람들이 사절단으로 사레셀과 레겜멜렉과 그의 부하들을 보낸 것으로 보기도 한다. 

- Of the three approaches, the first suggestion warrants summary dismissal in the face of overwhelming evidence to the contrary. The second view, which takes Bethel Sharezer as the name of an individual, presents certain strengths. The attestation of the cognate word for Bethel Sharezer in Akkadian (a language related to Biblical Hebrew), used as a personal name, supports the personal name interpretation. Nevertheless, the third view, the Bethel view adopted by the NIV, offers the most credible understanding. The existence of Bethel Sharezer in a foreign language, albeit a cognate one, results in a rather weak argument for a similar usage in Zech 7. The simpler and more likely view sees Bethel as the common Old Testament toponym functioning as metonymy for the inhabitants of the city. Similar modern usages illustrate the point. For example, one may hear that “Wall Street remains skeptical,” where “Wall Street” is metonymy for the financiers who work in the Wall Street business district.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 214.

다섯째 달 애곡하면서 금식하는 이유는 과거 70년전 이때 예루살렘 성전이 느부갓네살에게 훼파되었기 때문이다. 

3절) 사절단은 여호와의 전에 있는 제사장과 선지자들에게 지난 70년간 해온대로 다섯째달에 울며 근신해야하는지를 묻는다.(금식해야 하는지)

- In conclusion, a group of the Lord’s worshippers from Babylon sought an authoritative statement from the religious leadership in Jerusalem regarding the propriety of holding the fast that commemorated the fall of Jerusalem. The question focused on whether the Lord’s covenantal people should continue a fast of mourning or whether their perspective should look forward to the promised restoration.³⁹ The community of the faithful required Jerusalem’s blessing before any change in religious practices could take place.⁴⁰
“To entreat the Lord” (lĕḥallôt ʾet—pĕnê YHWH) means to approach God through prayer or sacrifices seeking rescue from difficult circumstances. The phrase always signifies imploring help from the Lord in times of great need (1 Kgs 13:6). The expression sometimes involves confession of sin (Dan 9:13). One meaning focuses on mollifying the Lord’s wrath by offering sacrifice (1 Sam 13:12). The fact that the pilgrims sought an answer to their religious question in Jerusalem indicates that the worship of the Lord and the religious hierarchy serving the temple were both well established by Zechariah’s time and were clearly understood to emanate from Jerusalem. The idiom “to entreat the Lord” occurs throughout the Old Testament where various “official representatives” of the Lord and his people entreat God’s favor, including Moses (Exod 32:11), the man of God (1 Kgs 13:6), priests (Mal 1:9), kings (1 Sam 13:12; 2 Kgs 13:4; Jer 26:19; 2 Chr 33:12), and the “we” of the community of faith (Dan 9:13). In Ps 119:58 an individual worshipper entreats the Lord.<sup>41

39</sup> Y. Hoffman, “The Fasts in the Book of Zechariah and the Fashioning of National Remembrance,” in Judah and the Judeans in the Neo-Babylonian Period, O. Lipschits and J. Blenkinsopp, ed. (Winona Lake, IN: Eisenbrauns, 2003), 169–218.
⁴⁰ A. Cohen, The Twelve Prophets (New York: Soncino, 1948), 294.
⁴¹ TDOT, 4:408.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 215.

그들은 지금 금식을 나타내는 직접적인 단어인 ‘쫌’을 사용하지 않고 ‘바카’(울다)와 ‘나자르’(근신하다)라는 말을 사용하고 있다. 그들에게 금식은 애곡하고 근신하며 회개하는 것을 의미했다.(삼하 12:16; 레 16)

4-5절) 온땅의 백성과 제사장들에게 너희가 70년동안 다섯째 달과 일곱째 달에 금식하고 애통하였지만 그 금식이 정말 나를 위한 것이냐라고 반문하신다. 

하나님께서는 직접적으로 그들의 질문에 답하지 않으시고 도리어 반문하시면서 백성들의 금식의 진실성을 물으신다. 하나님께서는 금식에 관한 구체적 질문의 대상을 온땅의 백성과 제사장으로 넓히신다. 또한 질문에서는 다섯째 달만을 물었지만 일곱째 달의 금식도 추가하신다. 

다섯째 달과 일곱째 달의 금식, 다섯째 달의 금식은 주전 587년 느부갓네살에 의해 성전이 불탄 사건을 상기시키는 것(왕하 25:8-9)이고 일곱째달 금식은 예루살렘 함락 직후에 임명된 유다 총독 그달랴가 암살된 사건을 상기하기 위한 것일 것이다.(왕하 25:25; 렘 41:1-2) 또한 속죄일의 금식을 가르킬 수도 있다. 

* 포로기간 70년에 대한 두가지 견해가 존재한다. 

- To summarize those conclusions, one may view the period of 70 years in two distinct, yet compatible, ways. One approach considers the first deportation to Babylon in 605 BC as the terminus a quo for the exile, concluding seven decades later in 536/35 BC when the first contingent returned. The second understanding begins the exile at 586 BC and culminates with the reconstruction of the temple in 516 BC. We conclude that Zechariah retains both interpretations, used interchangeably here in chap. 7, as did Jeremiah and other prophets. In other words, the biblical text seems to introduce a deliberate ambiguity in the reckoning of the 70 years. Following the biblical lead, the interpreter should accept both modes of reckoning.^46
46 Baldwin, Zechariah, 97; Orr, “The Seventy Years of Babylon,” VT 6 (1956): 306.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 216.

6절) 그들은 먹고 마실때에 그 자신들을 위하여 먹고 마셨다. 그들에게 있어서 중요한 것은 율법적인 형식을 지키는 것이 아니라 그 동기의 순수성을 찾는 것이었다. 

- At the point of God’s desires regarding his people’s fasting, Zechariah relied heavily on Isaiah’s earlier prophecies. The prophet Isaiah explicitly stated that fasting without righteousness and justice brings no pleasure to the Lord (Isa 1:10–17; 58:1–7).
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 217.

금식은 모든 믿는 사람에게 신앙의 성장과 영성을 위해서 반드시 필요한 것이다. 그런데 여기에는 원칙이 있다. 그것은 우리의 다른 행동과 마차가지로 자신을 드러내기 위해서 위선적으로, 외식적으로 행해서는 안되고 오직 하나님의 영광을 위한 것이 근본 목적이 되어야 한다. 그리고 사회 윤리적 삶의 실천이 전제되어야 한다.(사 58:1-9; 욜 2:12-13; 렘 14:12; 눅 18:9-14; 마 25:44-46; 요일 4:19-21)

7절) 

- Verse 7 serves as a literary bridge connecting the previous section to the next, and like any effective transition, shares strong affinities with both paragraphs it links. In vv. 1–6 Zechariah declared that the people stood guilty of legalism, failing to worship the Lord with a sincere heart. This same fault marked all of preexilic Judah’s sins. Zechariah looked at the despoiled countryside as vindication of the message of the “earlier prophets.” The “earlier prophets” wedded sin and judgment, and history had proven them to be true prophets.
Likewise, Zechariah tied postexilic Judah’s rebellion against God with the possibility of further judgment should she fail to repent before the Lord. The prophet built on the painful memories of former judgments to admonish the nation that God’s wrath would surely fall again if the people chose to ignore God’s word. Certainly, chap. 7 does not present Zechariah’s first warning to his contemporaries to repent. Chapter 3 also taught that the people shared Joshua’s uncleanness. However, the strongest exhortation in the book occurs in 1:2–3 when Zechariah proclaimed, “The Lord was very angry with your forefathers. Therefore tell the people: ‘Return to me,’ declares the Lord Almighty, ‘and I will return to you.’ ”
Thus, v. 7 concludes vv. 1–6 and also introduces the remainder of the chapter that pointedly instructs the nation to repent. Jeremiah 22:21 declares, “I warned you when you felt secure, but you said, ‘I will not listen.’ ” Zechariah inverted Jeremiah’s message. Now that the people experienced overwhelming insecurity, he pled with his flock to heed God’s word and turn again to their Lord with a whole heart.

 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 219.