728x90
8 And the word of the Lord came to Zechariah, saying, 9 “Thus says the Lord of hosts, cRender true judgments, show kindness and mercy to one another, 10 ddo not oppress the widow, the fatherless, the sojourner, eor the poor, and flet none of you devise evil against another in your heart.” 11 But gthey refused to pay attention hand turned a stubborn shoulder and stopped their ears that they might not hear.1 12 iThey made their hearts diamond-hard jlest they should hear the law and the words that the Lord of hosts had sent jby his Spirit through kthe former prophets. lTherefore great anger came from the Lord of hosts. 13 m“As I2 called, and they would not hear, mso they called, and I would not hear,” says the Lord of hosts, 14 n“and I scattered them with a whirlwind among all othe nations that they had not known. pThus the land they left was desolate, qso that no one went to and fro, rand the pleasant land was made desolate.”
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 7:8–14.
8-10절은 스가랴에게 임한 하나님의 말씀으로, 스가랴의 예언의 핵심을 요약하는 것으로 사회 윤리의 실천 명령이다. 11-12상절은 이 명령에 대한 백성들의 부정적인 반응이고 12하-14절은 이러한 백성들에 대한 하나님의 심판이 나타난다.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 7:8–14.
8-10절은 스가랴에게 임한 하나님의 말씀으로, 스가랴의 예언의 핵심을 요약하는 것으로 사회 윤리의 실천 명령이다. 11-12상절은 이 명령에 대한 백성들의 부정적인 반응이고 12하-14절은 이러한 백성들에 대한 하나님의 심판이 나타난다.
8-10절) 만군의 여호와의 말씀이 스가랴에게 임하여 이렇게 말씀하신다. 진실한 재판을 행하여 서로 인애와 긍휼을 베풀라. 과부, 고아, 나그네, 가난한 이들을 압제하지 말고 서로 해하려고 악한 꾀를 도모하지 말라고 명하셨다.
이처럼 하나님의 관심은 하나님의 백성들이 금식을 행하는 것보다 공의가 드러나는 삶을 사는데 더 있었다.
진정한 회개(금식)의 표징은 바로 하나님의 말씀에 대한 순종의 삶으로 드러나게 된다. 바로 그 삶이 진실한 재판으로 서로에게 인애와 긍휼을 베푸는 것이다. 특별히 이에 대해서 신경써야할 이웃이 바로 과부, 고아, 나그네, 가난한 자들이다.
- The test of true repentance is a life of obedience to God, specifically, true judgments that show kindness and mercy (v. 9) to the widow and fatherless, the sojourner and the poor (v. 10). These naturally disadvantaged groups in society were easy targets for the strong to oppress. This concern for the weaker members of society was what the Lord had required of his people in the former days, before Jerusalem’s fall.
- The central importance of righteousness, rather than sacrifice, appears in 1 Sam. 15:22–23, Amos 5:21–27; Mic. 6:7–8, and Matt. 9:13, and underlines the superiority of the righteousness of Christ over all animal sacrifices (Heb. 10:1–14).
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1759.
- The central importance of righteousness, rather than sacrifice, appears in 1 Sam. 15:22–23, Amos 5:21–27; Mic. 6:7–8, and Matt. 9:13, and underlines the superiority of the righteousness of Christ over all animal sacrifices (Heb. 10:1–14).
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1759.
9절에서 두가지를 명령한다. 첫번째는 진실한 재판을 행할 것을, 두번째는 인애(헤세드)와 긍휼(라하밈)을 베풀 것을 명한다. 헤세드는 구약에 등장하는 가장 중요한 은혜를 표현하는 단어이다. 긍휼이라는 단어는 ‘레헴’, 자궁이라는 어근에서 나온 말이다. 어머니가 자신의 자궁에서 나온 자녀에 대해서 가지는 간절한 마음, 사랑을 의미한다.
- Without doubt, the first Hebrew term (ḥesed), which the NIV translates “show mercy,” stands as one of the most important theological words meaning “grace” in the Old Testament.62 Notoriously difficult to translate, no English translation can capture the breadth of the word’s connotations and denotations. The word communicates the idea of “loyalty” or “faithfulness” to fulfill an obligation to someone with whom one has a relationship. These relationships include marriage (Gen 20:13), friends (1 Sam 20:15), and associates (2 Sam 10:2).63 Hence, the Bible ascribes “loyalty” to a person, never to a concept. Theologically, the word ḥesed conveys the very “essence of the covenant relationship.”64 The Hebrew Bible uses the term ḥesed frequently to characterize the ideal both in human relationships as well as the relationship between the pious and the Lord.
God emphasized the covenant he made with his people by first demonstrating his ḥesed to his people (Ruth 2:20; 2 Sam 7:15). While many modern translations render the word “mercy,” the result of God’s faithfulness yields much more than mercy toward his loved ones. Forgiveness (Exod 34:6–7), blessing (Ps 107:8), protection (Ps 44:26), and general kindness (Gen 24:12) represent an abbreviated list of the favors God’s faithfulness bestows on Judah.
62 TDOT, 2:44–64.
63 Baldwin, Zechariah, 146.
64 N. Glueck, Ḥesed in the Bible, trans. A. Gottschalk (New York: KTAV, 1975), 55. See also the helpful study by C. F. Whitley, “The Semantic Range of Ḥesed,” Bib 62 (1981): 519–26.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 222.
God emphasized the covenant he made with his people by first demonstrating his ḥesed to his people (Ruth 2:20; 2 Sam 7:15). While many modern translations render the word “mercy,” the result of God’s faithfulness yields much more than mercy toward his loved ones. Forgiveness (Exod 34:6–7), blessing (Ps 107:8), protection (Ps 44:26), and general kindness (Gen 24:12) represent an abbreviated list of the favors God’s faithfulness bestows on Judah.
62 TDOT, 2:44–64.
63 Baldwin, Zechariah, 146.
64 N. Glueck, Ḥesed in the Bible, trans. A. Gottschalk (New York: KTAV, 1975), 55. See also the helpful study by C. F. Whitley, “The Semantic Range of Ḥesed,” Bib 62 (1981): 519–26.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 222.
본문에서 말하는 진실한 재판은 매우 중요하다. 진실한 이라는 히브리어 단어는 ‘에멧’인데 신실함을 나타내는 매우 중요한 단어이다. 재판은 ‘미쉬팟’으로 공의, 정의, 재판으로 표현되는데 이 두 단어가 구약의 하나님의 속성을 드러내는 매우 중요하고 강력한 표현이다.
- Eichrodt states that the Old Testament never views “justice” (mišpāṭ) as an abstract or impersonal notion. Instead, justice denotes the rights and duties each party possesses. These privileges arise from the shared covenant the Lord made with his people. Accordingly, everyone has his own special mišpāṭ.54 The task of righteousness requires all to render consistently this justice and the ethical claims that mišpāṭ demands. Thus, the Lord intended for his righteousness to extend to all in order to safeguard the wellbeing of those united into one community under divine law.55
The first positive command, “administer true justice” (mišpaṭ ʾemet šĕpōṭû),56 evokes a typical prophetic message concerning the Lord’s profound concern with justice for all of his people.57 This theme receives its first exposition in Exod 18:19–23 where God ordered Moses to render true decisions, and in so doing, to “show them the way to live.” On a deeper level, the Lord himself models what godly ethics are among his people. No passage states this more plainly than Lev 19:2, “Be holy because I, the Lord your God, am holy.” Thus, the people bear the responsibility to live justly as their God epitomizes justice. Amos 5:24 teaches, “But let justice roll on like a river, righteousness like a never-failing stream!”
Likewise, Jer 22:3 states, “This is what the Lord says: Do what is just and right.” Jer 7:5–7 also illustrates Zechariah’s point well
54 מִשְׁפָּט. HALOT, 651–52.
55 W. Eichrodt, Theology of the Old Testament, trans. J. A. Baker (Philadelphia: Westminster, 1961), 1:241.
56 שְׁפֹטוּאֶמֶתמִשְׁפַּט.
57 TDOT, 1:310–15.
The first positive command, “administer true justice” (mišpaṭ ʾemet šĕpōṭû),56 evokes a typical prophetic message concerning the Lord’s profound concern with justice for all of his people.57 This theme receives its first exposition in Exod 18:19–23 where God ordered Moses to render true decisions, and in so doing, to “show them the way to live.” On a deeper level, the Lord himself models what godly ethics are among his people. No passage states this more plainly than Lev 19:2, “Be holy because I, the Lord your God, am holy.” Thus, the people bear the responsibility to live justly as their God epitomizes justice. Amos 5:24 teaches, “But let justice roll on like a river, righteousness like a never-failing stream!”
Likewise, Jer 22:3 states, “This is what the Lord says: Do what is just and right.” Jer 7:5–7 also illustrates Zechariah’s point well
54 מִשְׁפָּט. HALOT, 651–52.
55 W. Eichrodt, Theology of the Old Testament, trans. J. A. Baker (Philadelphia: Westminster, 1961), 1:241.
56 שְׁפֹטוּאֶמֶתמִשְׁפַּט.
57 TDOT, 1:310–15.
The word ʾemet can express the ideas of “reliability,” “permanence,” “truth,” and “faithfulness”; the notion of faithfulness best captures the sense in this passage.60 God’s faithfulness reflects his consistent nature on which humanity may confidently rely (Ps 146:6). Furthermore, the inclusion of the word “faithfulness” evokes all that the covenant with the Lord represents, enjoining Judah to treat her neighbor as she has been treated by God (cf. Col 3:13). Faithfulness sometimes appears to function as a technical term characterizing the legal obligations each party has to the covenant.
On the human level, the Lord demands that Judah must always show faithfulness to her neighbor because doing so reflects the nature of God himself (Zech 8:16). Furthermore, the Lord requires faithfulness or consistency in the administration of justice (Ezek 18:8), in giving witness (Prov 14:25), and in the king’s reign (Prov 29:14). Proverbs 23:23 encourages the faithful to pursue faithfulness as one would the most prized of possessions. A failure to practice faithfulness represents one of the Lord’s most frequent complaints against his people. Jeremiah decried the people saying, “Friend deceives friend, and no one speaks the truth” (4:5). Hosea continued, “There is no faithfulness, no love, no acknowledgement of God in the land” (4:1).
60 HALOT, 68–69.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 220–222.
On the human level, the Lord demands that Judah must always show faithfulness to her neighbor because doing so reflects the nature of God himself (Zech 8:16). Furthermore, the Lord requires faithfulness or consistency in the administration of justice (Ezek 18:8), in giving witness (Prov 14:25), and in the king’s reign (Prov 29:14). Proverbs 23:23 encourages the faithful to pursue faithfulness as one would the most prized of possessions. A failure to practice faithfulness represents one of the Lord’s most frequent complaints against his people. Jeremiah decried the people saying, “Friend deceives friend, and no one speaks the truth” (4:5). Hosea continued, “There is no faithfulness, no love, no acknowledgement of God in the land” (4:1).
60 HALOT, 68–69.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 220–222.
10절에서는 부정적인 두가지 명령을 하고 있다. 첫번째는 압제하지 말것과 두번째는 도모하지 말것을 명령한다.
사회가 건전하게 작동하는지를 알 수 있는 가장 중요한 척도는 사회안의 연약한 사람들, 자신을 보호할 수 없는 사람들을 어떻게 다루는지를 보는 것이다.
- The Mosaic law governs the way these constituencies should be treated (Exod 22:22; 23:6–9; Lev 19:15–18; Deut 10:18–19; 24:14). The theme of protecting the vulnerable in society occurs often in the prophets as well (see Isa 1:17; Jer 7:6; Amos 2:6–7; 4:1; 5:11–12; 8:4).
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 223.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 223.
11-12절) 이스라엘이 하나님의 말씀 듣기를 싫어하여 아래와 같이 세가지로 반응한다. 첫번째는 등을 돌리며, 두번째는 듣지 않으려고 귀를 막고, 세번째는 마음을 금강석과 같이 굳게하여 하나님의 영으로 이전 선지자드를 통하여 하신 말씀을 듣지 않았다.
- Zechariah employed three metaphors to illustrate the nation’s iniquitous response to their God. The first figure of speech, “they turned their backs” (wayyittĕnû kātēp sōrāret), appears also in Neh 9:29.74 Literally, “they presented a stubborn shoulder.” Nehemiah pairs this phrase with “they stiffened their necks” (ʿorpām hiqšû), recalling Deut 9:6 where Moses rebuked Israel for being “a stiff-necked people” (ʿam—qĕšēh—ʿōrep; see also Ezek 3:8–9).75 For an agrarian society, few images more effectively communicate uselessness than the picture of an obdurate ox refusing to submit to the yoke. Likewise, God deemed sinful Israel profitless to himself and to her neighbors when she resisted the purpose for which the Lord had created her.
The second figure, “stopped up their ears” (wĕʾoznêhem hikbîdû miššĕmōaʿ), graphically describes Judah’s recalcitrance.76 Isa 6:10 expresses a similar idiom, although in Isaiah the dulled ears result from divine judgment: “Make the heart of this people calloused; make their ears dull and close their eyes.”77 Although some day his law will be written on the hearts of his people (Jer 31:33), Zechariah’s audience would not even let God’s word get past their ears.
The final figure of speech Zechariah employed pictures tempered hearts whose hardness approaches that of flint (wĕlibbām śāmû šāmîr).78 Ezek 3:9 describes a similar state of spiritual intransigence using a similar metaphor: “I will make your forehead like the hardest stone, harder than flint.” Since the Old Testament routinely focuses on the group, not the individual, the word “heart” (lēb) often focuses on the collective heart of the group (see Gen 42:28). The Old Testament contains three opposing idioms that clearly contrast with the hard heart or the heart of flint.79 First, Pss 34:19; 51:19 speak of the “broken of heart” (lēb nišbār).80 Second, numerous passages (see Deut 10:16; 30:6) describe the obedient heart as the “circumcised heart” (ʿorlat lēb).81 Third, Ezek 36:26 declares, “I will give you a new heart [lēb ḥādāš] and put a new spirit in you; I will remove from you your heart of stone [lēb hāʾeben] and give you a heart of flesh [lēb bāśār].”82
74 ויִּתְּנוּ כָתֵפ סֹרָרֶת.
75 עַם־קְשֵׁה־עֹרֶפ.
76 וְאָזְנֵיהֶם הִכְבִּידוּ מִשְּׁמוֹעַ.
77 See the discussion of intertextuality in the Introduction; see also Sweeney, Twelve Prophets, 644.
78 וְלבָּם שָׂמוּ שָׁמִיר. HALOT, 1562–63.
79 TWOT, 2:640–41. TDOT, 7:399–437, especially 421–30.
80 לֵב נִשְׁבָּר. HALOT, 513–15, 1403–4.
81 ע̇רְלַת לֵב. HALOT, 886.
82 לֵב חָרָשׁ/לֵכ הָאֶבֶן/לֵב בָּשָׂר. HALOT, 294, 7–8, 164, respectively.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 225.
The second figure, “stopped up their ears” (wĕʾoznêhem hikbîdû miššĕmōaʿ), graphically describes Judah’s recalcitrance.76 Isa 6:10 expresses a similar idiom, although in Isaiah the dulled ears result from divine judgment: “Make the heart of this people calloused; make their ears dull and close their eyes.”77 Although some day his law will be written on the hearts of his people (Jer 31:33), Zechariah’s audience would not even let God’s word get past their ears.
The final figure of speech Zechariah employed pictures tempered hearts whose hardness approaches that of flint (wĕlibbām śāmû šāmîr).78 Ezek 3:9 describes a similar state of spiritual intransigence using a similar metaphor: “I will make your forehead like the hardest stone, harder than flint.” Since the Old Testament routinely focuses on the group, not the individual, the word “heart” (lēb) often focuses on the collective heart of the group (see Gen 42:28). The Old Testament contains three opposing idioms that clearly contrast with the hard heart or the heart of flint.79 First, Pss 34:19; 51:19 speak of the “broken of heart” (lēb nišbār).80 Second, numerous passages (see Deut 10:16; 30:6) describe the obedient heart as the “circumcised heart” (ʿorlat lēb).81 Third, Ezek 36:26 declares, “I will give you a new heart [lēb ḥādāš] and put a new spirit in you; I will remove from you your heart of stone [lēb hāʾeben] and give you a heart of flesh [lēb bāśār].”82
74 ויִּתְּנוּ כָתֵפ סֹרָרֶת.
75 עַם־קְשֵׁה־עֹרֶפ.
76 וְאָזְנֵיהֶם הִכְבִּידוּ מִשְּׁמוֹעַ.
77 See the discussion of intertextuality in the Introduction; see also Sweeney, Twelve Prophets, 644.
78 וְלבָּם שָׂמוּ שָׁמִיר. HALOT, 1562–63.
79 TWOT, 2:640–41. TDOT, 7:399–437, especially 421–30.
80 לֵב נִשְׁבָּר. HALOT, 513–15, 1403–4.
81 ע̇רְלַת לֵב. HALOT, 886.
82 לֵב חָרָשׁ/לֵכ הָאֶבֶן/לֵב בָּשָׂר. HALOT, 294, 7–8, 164, respectively.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 225.
12-14절) 내가 불러도 그들이 응답하지 않은 것처럼 그들이 불러도 내가 응답하지 않을 것이다라고 주님께서 말씀하셨다. 또한 하나님께서 그들을 여러 나라로 흩어 포로로 끌려가게 하셨고 아름다운 땅이 황폐하게 될 것이다라고 하셨다.
하나님의 심판은 첫번째 기도에 응답하지 않을 것이다. 두번째 포로로 끌려가게 하실 것이다. 세번째 아름다운 땅이 폐허가 될 것이다로 드러난다.
- Zechariah has yet to respond to the initial query about fasting, a reply that will come at the end of chap. 8. Instead of dealing with a superficial question, the prophet turned to the heart of the nation’s spiritual condition. Clearly, Judah found it easier to mourn her losses stemming from the exile and the ensuing deprivations than to repent and express sorrow over their sinful hearts before the Lord.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 226–227.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 226–227.
- In the end, Zech 7 addresses true worship and the natural consequences that result when God’s people worship the Lord. Chapter 7 also portrays the painful effects for Judah when spurning God’s word. Sounding much like Hosea or Amos, Zechariah linked true worship with justice and mercy that every genuine believer in the Lord should faithfully extend to others, particularly the downtrodden (7:8–10).
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 228.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 228.
'성경묵상 > 스가랴' 카테고리의 다른 글
| 슥 8:18-23 여호와께 은혜를 구하자 (0) | 2017.02.24 |
|---|---|
| 슥 8:1-17 예루살렘의 회복에 대한 약속 (0) | 2017.02.23 |
| 슥 7:1-7 누구를 위한 금식인가? (0) | 2017.02.21 |
| 슥 6:9-15 면류관을 여호수아에게 씌우심 (0) | 2017.02.20 |
| 슥 6:1-8 여덟번째 환상 : 네 병거 (0) | 2017.02.17 |