슥 11:1-6 잡혀 죽을 양떼를 먹이라

11 Open your doors, ^kO Lebanon,
that the fire may devour your cedars!
²  Wail, O cypress, for the cedar has fallen,
for the glorious trees are ruined!
Wail, ^koaks of Bashan,
for the thick forest has been felled!
³  The sound of ^lthe wail of ^lthe shepherds,
for their glory is ruined!
The sound of the roar of ^mthe lions,
ⁿfor the thicket of the Jordan is ruined!
⁴ Thus said the Lord my God: ^o“Become shepherd of the flock doomed to slaughter. ^5 pThose who buy them slaughter them and go unpunished, and those who sell them say, ‘Blessed be the Lord, ^qI have become rich,’ and their own shepherds have no pity on them. ⁶ For ^rI will no longer have pity on the inhabitants of this land, declares the Lord. Behold, I will cause each of them to fall into the hand of his neighbor, and each into the hand of his king, and they shall crush the land, and I will deliver none from their hand.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 11:1–6.

슥 11장은 매우 난해한 장으로 알려져 있다. 문맥이 부자연스럽고 상징과 비상징이 혼재되어 있기 때문이다. 또한 이를 역사적으로 읽을 것인지 종말론 적으로 읽을 것인지가 명확하지 않다. 

- Zechariah 11 may be the most difficult and controversial chapter of the entire book. In a famous comment, S. R. Driver took this point one step further, claiming that Zech 11:4–17 stands as the most enigmatic passage in the whole Old Testament.²¹² For instance, distinguishing between figurative and non-figurative language presents significant challenges in chap. 11. Identifying the appropriate topics and points of comparison in the chapter’s various metaphors, whether trees or shepherds, is also extremely difficult. In many cases, locating specific historical references to Zechariah’s proclamation in chap. 11 proves exceedingly trying as well. Beyond the eschatological implications of Zech 11, historical events that were nearer to Zechariah’s day come into view. For instance, many scholars conclude that v. 14, the breaking of the staff named Union that symbolized the rupture of the brotherhood between Judah and Israel, lies behind the Samaritan schism.^213
212 S. R. Driver, The Minor Prophets (New York: Oxford University Press, 1904), 23.
²¹³ A. S. van der Woude, “Die Hirtenallegorie von Sacharja XI,” JNSL 12 (1984): 140, 147–48.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 311–312.

1-3절) 레바논이여 네 문을 열어서 불이 너의 백향목을 불사르게 하라. 백향목이 쓰러졌고 영광스러운 나무들이 훼파되었기에 잣나무(사이프러스)여 곡하라. 깊은 삼림이 엎드러졌기에 바산의 상수리 나무여 곡하라. 목자들의 영광이 무너졌기에 목자들의 울음 소리가 나는 구나. 요단의 삼림이 훼파되었기에 사자들의 울부짖음이 들리는 구나. 

본 1-3절이 10장의 결론인지 11장의 서론인지 의견이 분분하다. 

앞선 본문과 연결해서 볼때, 또한 나무를 실제의 나무로 생각할때 인구의 증가로 레바논의 삼림이 훼파되는 것으로 볼 수도 있다. 길르앗과 레바논에 사람들이 정착하기 위해서 나무를 자르고 불을 내는 것이 바로 그 땅을 정착을 위한 준비작업이 되는 것이다. 

문을 여는 행위는 누군가가 방해받지 않고 들어오는 것을 상징한다. 

- To open the gate means to lower the defenses in order to allow someone or something to enter unhindered. In Ps 24:7 one reads a similar exhortation: “Lift up you heads, O you gates; be lifted up, you ancient doors, that the King of glory may come in.” In this psalm the Lord enters the community, bringing grace and mercy with him. Zechariah 11:1 provides the antithesis to Ps 24:7, for the Lord will come to Lebanon with judgment and devastation. The commandment to open the doors of Lebanon suggests that God’s judgment had so doomed the region that it would be futile to resist.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 315.

- Prophets had long linked Lebanon with Bashan in their sermons. Several passages pair these two regions in poetic verse (Isa 2:13; Jer 22:20; Ezek 27:5–6). In the biblical epoch, Lebanon was a sparsely populated territory, but was heavily forested. The geographic term “Lebanon” refers to the entire region known by that name, not merely Mount Lebanon.²³¹ Even though Lebanon did not present itself as a foe of Israel in the Old Testament, the land stands for every obstacle to the fulfillment of the Lord’s promises.
Bashan was situated east of the Jordan and north of Mount Gilead. In Num 21:32–35 the Israelites captured Bashan from King Og at the time of the conquest. Subsequently, Bashan was assigned to the tribe of Manasseh (Num 32:33; Josh 13:30). A fertile region, Bashan was famous in antiquity for its resplendent oaks that grew on its mountain slopes (Isa 2:13; Ezek 27:6). Bashan was also renowned for its verdant pastures (Deut 32:14; Ps 22:12; Ezek 39:18; Amos 4:1).
As already indicated, it is not entirely clear whether Zechariah viewed the trees in this passage as figurative or literal. While acknowledging the possibility of a literal interpretation, the Old Testament also frequently refers to trees as emblems of other entities.

²³¹ Merrill (Zechariah, 285) maintains that “Lebanon does not refer to the nation in any sense but to the source of the mighty cedar tree.”
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 315.

본문의 곡하다라는 단어 ‘헬렐’은 구약에서 절망적인 심판을 암시한다. 이는 이방에 대한 심판이나 이스라엘에 대한 하나님의 심판의 감정, 비애를 나타낸다. 

- In v. 2 the pine trees and the oaks “wail” for the fallen cedars. The term “wail” (hêlēl) typically connotes despair over judgment in the Old Testament (Isa 13:6; Jer 47:2; Amos 8:3).²³⁵ The verb “wailing” proclaims judgment against foreign nations (Jer 25:34; Isa 23:1). The term also describes the great pathos that divine judgment would bring down upon Israel (Isa 65:13–15; Hos 7:13–15). Wailing thus describes the pathos, the sorrow, and the confusion that the devastation wrought.
²³⁵ הֵילֵל. HALOT, 413.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 316.

3절의 목자는 이방의 집권자를 의미한다. 2절의 나무의 곡함이 이제 3절의 목자와 사자의 곡함으로 나아간다. 

- Verse 3 appears to draw heavily from earlier prophetic writings. Jeremiah illustrates the combination of several images found in Zech 11:1–3. Jeremiah 25:34–36 states,
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 316.

이처럼 주님의 오심, 그분의 통치는 그분을 믿고 따르는 자들에게는 기쁨과 즐거움이 되지만 그분을 대적하는 자들에게는 슬픔과 심판이 될 것이다. 

- This messianic reign will bring great joy and satisfaction to the Lord’s people, but only sorrow to his opponents. Before God can establish his kingdom, those who would oppose the inauguration of the Lord’s reign must be overcome.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 317.

레바논의 백향목과 바산의 상수리나무는 그들의 위용과 호화로움으로 자랑거리가 되었지만 결국 하나님의 뜻을 따르지 않는 거만함으로 하나님의 심판을 자초하고 멸망하게 된다. 영광이 더할 수록 그 몰락은 더욱 비참하다. 

4절) 여호와 하나님께서 스가랴에게 “너는 잡혀 죽을 양떼들의 목자가 되어라” 그들은 먹여라라고 말씀하셨다. 본문의 목자를 스가랴라고 읽을 수도 있고 메시야로서의 목자로 읽을 수도 있다. 

- Psalm 95:7 and Ezek 34:30–31 introduce similar concepts. Thus, Zechariah’s sheep represent the nation, men and women who suffer daily under the heavy oppression to which their false “shepherds” subject them. If then the flock symbolizes Israel, that is, Judah, the shepherd must be responsible for God’s people, irrespective of his identity.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 324.

5절) 그 양떼를 사들인 자들은 그 양떼를 학살하고도 심판을 받지 않는다. 그들을 판자들은 말하기를 ‘여호와를 찬송하라. 내가 부자가 되었다’라고 한다. 그리고 그들의 목자들은 그들을 불쌍히 여기지 않는다. 

- The metaphor of the Lord “selling” (mākar) his people to foreign powers as an expression of divine judgment occurs elsewhere, particularly in the book of Judges.²⁶¹ Judges 2:14 declares, “In his anger against Israel the Lord handed them over to raiders who plundered them. He sold them to their enemies all around” (cf. 3:8; 4:2; 10:7).²⁶² God himself does not “sell” his people in Zech 11:5.²⁶³ However, the metaphor in prior Old Testament texts illustrates the function of the figure of speech in chap. 11.
²⁶¹ מָכַר. HALOT, 581–82.
²⁶² Merrill, Zechariah, 288–89.
²⁶³ וּמֹכְרֵיהֶן.
 George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 324.

본문의 양떼는 이스라엘 백성이다. 이를 판자들은 지도층 인물들(렘 23:1-2; 겔 34)이다. 이 목자로서의 역할을 감당해야할 지도층들의 실패는 결과적으로 하나님의 돌이킬수 없는 심판을 가져온다.

6절) 여호와께서 내가 더이상 이땅의 거민들을 불쌍히 여기지 않겠다라고 말씀하셨다. 그리고 내가 그들을 이웃의 손, 임금의 손에 넘기겠고 그들이 그 땅에서 깨질텐데 내가 그들의 손에서 건져내지 않을 것이다. 

하나님께서 파송하신 목자의 활동이 실패하자 양떼에게 벌을 내리시고 그후 비참한 상황이 전개되자 하나님 자신이 내리신 처벌, 심판을 돌이키지 않으실 것이라는 굳은 결의를 천명하고 계신다. 

하나님께서는 스가랴(혹은 메시야적 목자)에게 잡혀 죽을 양떼를 먹이라고 말씀하신다. 지금 포로귀환을 경험하고 성전 재건을 위해서 노력하는 이들을 향해서 결국 너희들이 다시 멸망하게 될 것을 예언하고 계신 것입니다. 아무리 성전 재건에 열심을 냈다고 할지라도 하나님을 온전히 따르지 않으면, 예수 그리스도를 온전히 하나님의 아들로 영접하지 않으면 심판을 받게 되는 것이다.