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A Call to Return to the Lord
1 In the eighth month, ain the second year of Darius, the word of the Lord came to the prophet bZechariah, the son of cBerechiah, son of dIddo, saying, 2 e“The Lord was very angry with your fathers. 3 Therefore say to them, Thus declares the Lord of hosts: fReturn to me, says the Lord of hosts, and gI will return to you, says the Lord of hosts. 4 hDo not be like your fathers, ito whom the former prophets cried out, ‘Thus says the Lord of hosts, fReturn from your evil ways and from your evil deeds.’ But jthey did not hear or pay attention to me, declares the Lord. 5 Your fathers, where are they? And kthe prophets, do they live forever? 6 lBut my words and my statutes, which I commanded mmy servants the prophets, did they not novertake your fathers? So they repented and said, o‘As the Lord of hosts purposed to deal with us for pour ways and pdeeds, so has he dealt with us.’ ”
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 1:1–6.
1 In the eighth month, ain the second year of Darius, the word of the Lord came to the prophet bZechariah, the son of cBerechiah, son of dIddo, saying, 2 e“The Lord was very angry with your fathers. 3 Therefore say to them, Thus declares the Lord of hosts: fReturn to me, says the Lord of hosts, and gI will return to you, says the Lord of hosts. 4 hDo not be like your fathers, ito whom the former prophets cried out, ‘Thus says the Lord of hosts, fReturn from your evil ways and from your evil deeds.’ But jthey did not hear or pay attention to me, declares the Lord. 5 Your fathers, where are they? And kthe prophets, do they live forever? 6 lBut my words and my statutes, which I commanded mmy servants the prophets, did they not novertake your fathers? So they repented and said, o‘As the Lord of hosts purposed to deal with us for pour ways and pdeeds, so has he dealt with us.’ ”
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 1:1–6.
1절) 다리오왕 2년 8월에 스가랴(잇도의 손자 베레갸의 아들)에게 여호와의 말씀이 임함. 앞서 학개는 6월에 여호와의 말씀을 받았는데 2달후 말씀이 스가랴에게 임한 것이다. 에스라 5-6장이 바로 학개와 스가랴의 활동시기임을 알 수 있다. 당시는 BC 520년에 해당하고 이제 바벨론 왕국이 쇠퇴하고 페르시아가 패권을 장악하는 시기였다. 스가랴의 이름의 뜻은 “여호와께서 기억하신다”이다. 이는 하나님과 백성사이의 신적 언약관계를 나타내는 말이다.
- God gives the prophecies during the time covered in Ezra 5–6 (see Ezra 5:1 and 6:14).
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1753.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1753.
- The phrase the prophet used, “the word of the Lord” (dĕbar—YHWH), occurs frequently in the Old Testament, and especially in the writing prophets, to assert divine authority.4 This expression typically functions as a technical term to claim divine revelation for a prophecy.5 The same phrase opens the books of Hosea, Joel, Jonah, Micah, Zephaniah, and Malachi. Similar phrasing begins the book of Haggai also. Occurring dozens of times in the prophets alone, the phrase usually appears either at the beginning and/or ending of most prophetic oracles, not just at the beginning of prophetic books. For instance, the expression occurs repeatedly in the book of Zechariah.6
4 The Hb. דְּבַר־יהוה emphasizes the Lord’s role in communicating his word to his messenger (see 1:7; 4:8; 6:9; 7:1, 4, 8; 8:1, 18). This term occurs over 150 times in the prophetic literature. For a thorough analysis of the phrase, see O. Grether, Name und Wort Gottes im Alten Testament (Giessen: Alfred Töpelmann, 1934), 62–65. This formula is similar in meaning to the equally common prophetic expressions נְאֻם־יהוה (“a saying of the Lord”), and כֹּה אָמַר יהוה (“thus says the Lord”).
5 TDOT, 3:111.
6 Zech 1:1, 7; 4:6, 8; 6:9; 7:1, 4, 8; 8:1, 18; 9:1; 11:11; 12:1.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 80.
4 The Hb. דְּבַר־יהוה emphasizes the Lord’s role in communicating his word to his messenger (see 1:7; 4:8; 6:9; 7:1, 4, 8; 8:1, 18). This term occurs over 150 times in the prophetic literature. For a thorough analysis of the phrase, see O. Grether, Name und Wort Gottes im Alten Testament (Giessen: Alfred Töpelmann, 1934), 62–65. This formula is similar in meaning to the equally common prophetic expressions נְאֻם־יהוה (“a saying of the Lord”), and כֹּה אָמַר יהוה (“thus says the Lord”).
5 TDOT, 3:111.
6 Zech 1:1, 7; 4:6, 8; 6:9; 7:1, 4, 8; 8:1, 18; 9:1; 11:11; 12:1.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 80.
다른 선지자들과는 달리 스가랴는 부모와 조부의 이름을 명시하고 있다. 이는 스가랴의 가문의 정통성을 강조하기 위한 것이다. 스가랴는 제사장 라인 사람이다.
- Verse 1 also introduces the prophet who received the divine message, “Zechariah son of Berekiah, son of Iddo” (see 1:7). This brief genealogy personalizes Zechariah, giving more information about the prophet himself than any of the other minor prophets except for Zephaniah. Amos, Obadiah, Micah, Nahum, Habakkuk, and Haggai offer no family information whatsoever. Hosea, Joel, and Jonah only mention the prophet’s father. By providing this additional information, Zechariah emphasized his continuity with the past and served to distinguish him from others who bore this popular name.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 80.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 80.
스가랴에 대해서 신약에 예수님께서 그의 순교를 언급하시는데 이것을 해석하는데 여러가지 문제가 있다.
- When one turns to the New Testament, a further complication regarding Zechariah’s lineage emerges after reading Jesus’ pronouncement of judgment on the Pharisees for “the blood of Zechariah son of Berekiah, whom you murdered between the temple and the altar” (Matt 23:35; see Luke 11:51). The only reference to the martyrdom of any priest named Zechariah in the Old Testament occurs in 2 Chr 24:20–22, speaking of “Zechariah son of Jehoiada.” Furthermore, the event narrated in 2 Chr 24 occurred c. 800 BC, precluding any identification with our prophet.15 While a definitive solution to the question is unavailable, commentators tend either to suggest that our prophet was ultimately martyred or that Isaiah’s associate, “Zechariah son of Jeberekiah” (Isa 8:2) is in view. The primary difficulty with both suggestions, however, is the absence of historical references to the martyrdom of either individual.
15 See J. Bright, A History of Israel, 3rd ed. (Philadelphia: Westminster, 1981), 255.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 83.
15 See J. Bright, A History of Israel, 3rd ed. (Philadelphia: Westminster, 1981), 255.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 83.
2절) 여호와께서 열조들에 대해서 심히 진노하셨다라고 선포한다. 본문은 설교형식으로 선포된다.
- Zechariah repeatedly referred back to earlier teachings in the Torah as well as other divine commands, and he freely employed exhortation to enjoin his hearers to repent and return to God. (See the helpful parallels in Deut 20:1–9; Josh 1:1–11; 2 Chr 15:1–7; 19:6–7; 20:15–17; 30:6–9; Jer 7:1–26.)19
19 M. A. Sweeney, The Twelve Prophets, Vol. 2, Berit Olam (Collegeville, MN: Liturgical Press, 2000), 570.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 84.
19 M. A. Sweeney, The Twelve Prophets, Vol. 2, Berit Olam (Collegeville, MN: Liturgical Press, 2000), 570.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 84.
하나님의 백성들은 하나님의 거룩하심을 경외하고 그분을 경배해야 한다. 스가랴는 지속적으로 신적인 분노를 표출한다.
- Consequently, the people of God should fear God’s holiness and respond accordingly. While often implicit, the theme of divine anger reappears forcefully in the book of Zechariah, especially in 1:15 and 7:12.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 84.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 84.
3-6절) 만군의 여호와께서 스가랴를 통해서 무리들에게 이렇게 증거하라고 명령하신다. “너희는 내게로 돌아오라. 나 만군의 여호와의 말이니라. 그리하면 내가 너희에게로 돌아가리라 나 만군의 여호와의 말이니라 또한 너희 열조, 조상을 볻받지 말아라. 왜냐하면 옛적 선지자들을 통해서 그들에게 너희는 악한 길, 악한 행실을 떠나서 여호와께로 돌아오라는 여호와의 말씀을 전했지만 그들이 듣지 않고 귀기울이지 않았기 때문이다. 너희 열조가 어디 있느냐? 선지자들이 영원히 살겠느냐? 그러나 내가 선지자들을 통해서 너희에게 전한 나의 말과 전례들이 너희에게 임하지 않았느냐? 그러므로 너희가 ‘만군의 여호와께서 우리의 길과 행위대로 우리를 벌하려고, 다루시려고 생각하셨던 것을 행하셨다’라고 후회하며 말했다”
지속적으로 스가랴가 요청하는 것은 악할 길과 행위로부터 돌아서라는 것이다.
- It is important to recognize that Zechariah’s message rests solidly upon covenantal language and concepts. To turn from the Lord means breaking covenant with him by turning toward “evil ways” and “evil practices” (1:4).27 The covenantal terms “word” (dābār) and “statute” (ḥōq) in 1:6 further underscore the covenantal tone of the sermon.28 Hence, for Israel to forsake the Lord represents treason. How could the people expect God to keep his covenant while they deliberately violate the covenant themselves?
The people’s repentance (šûb) in 1:6b refers to the preexilic fathers who repented, albeit too late to avoid God’s judgment. Verse 6 does not contradict 1:4, even though v. 6 indicates that Judah did repent, while v. 4 suggests that they did not.29 Ezra 9:1–10:17 and Dan 9:1–19 describe the people’s remorse for their sins after it was too late to avert the Babylonian exile. In typical Old Testament fashion, the prophet drew from history to make his theological point. Zechariah’s contemporaries had an opportunity to learn from their forefathers’ wayward paths, and in so doing, to insure God’s future blessings on their lives.
27 See Holladay, Root šûbh, 141.
28 These terms דָּבָר (HALOT, 211–12) and חֹק (HALOT, 346–47), respectively, occur in the following covenant texts: Deut 4:1–2; 17:19; 27:8–10. See E. H. Merrill, Haggai, Zechariah, Malachi (Chicago: Moody, 1994), 96.
29 The emendation in BHS of אֶתְכֶם (“you”) for אֲבֹתֵיכֶם (“your fathers”) that is advocated in order to avoid the putative contradiction is unfounded and unnecessary.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 86.
The people’s repentance (šûb) in 1:6b refers to the preexilic fathers who repented, albeit too late to avoid God’s judgment. Verse 6 does not contradict 1:4, even though v. 6 indicates that Judah did repent, while v. 4 suggests that they did not.29 Ezra 9:1–10:17 and Dan 9:1–19 describe the people’s remorse for their sins after it was too late to avert the Babylonian exile. In typical Old Testament fashion, the prophet drew from history to make his theological point. Zechariah’s contemporaries had an opportunity to learn from their forefathers’ wayward paths, and in so doing, to insure God’s future blessings on their lives.
27 See Holladay, Root šûbh, 141.
28 These terms דָּבָר (HALOT, 211–12) and חֹק (HALOT, 346–47), respectively, occur in the following covenant texts: Deut 4:1–2; 17:19; 27:8–10. See E. H. Merrill, Haggai, Zechariah, Malachi (Chicago: Moody, 1994), 96.
29 The emendation in BHS of אֶתְכֶם (“you”) for אֲבֹתֵיכֶם (“your fathers”) that is advocated in order to avoid the putative contradiction is unfounded and unnecessary.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 86.
결국 하나님의 진노는 이스라엘의 회복의 기초가 된다. 주님의 사랑이, 죄에 대한 그분의 분노가 이들에게 희망이 되는 것이다.
- If the hortatory tone, the reminder of judgment and reference to the anger of the Lord appear to be an inappropriate way to encourage a downcast people and spur them to action, the purpose is to provide solid ground for the promises to come.32
The future appears bright, but the prophet offers no unbridled optimism. A promising future rests on the people’s willingness to humble themselves before the Lord in submission to his covenant and its holy demands. The profound promise of v. 3, “Return to me … and I will return to you,” takes on even greater significance in light of the Lord’s holiness and his covenantal promises to Judah.
Zechariah’s sermon found deep roots in Israel’s historical experiences. The exile in 587 BC fulfilled the message of the prophets regarding the judgment and deportation of Judah. God remained faithful to his covenant, offering mercy on precisely the same grounds of divine grace and mercy that he had extended to their forefathers. Whether during the days of Jeremiah or Zechariah, restoration and security came hand in hand with repentance and holiness.
32 Baldwin, Zechariah, 87.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 87.
The future appears bright, but the prophet offers no unbridled optimism. A promising future rests on the people’s willingness to humble themselves before the Lord in submission to his covenant and its holy demands. The profound promise of v. 3, “Return to me … and I will return to you,” takes on even greater significance in light of the Lord’s holiness and his covenantal promises to Judah.
Zechariah’s sermon found deep roots in Israel’s historical experiences. The exile in 587 BC fulfilled the message of the prophets regarding the judgment and deportation of Judah. God remained faithful to his covenant, offering mercy on precisely the same grounds of divine grace and mercy that he had extended to their forefathers. Whether during the days of Jeremiah or Zechariah, restoration and security came hand in hand with repentance and holiness.
32 Baldwin, Zechariah, 87.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 87.
열조와 선지자들은 반드시 죽는다. 하지만 하나님의 말씀은 살아있다. 그 말씀은 덜어지지 아니하고 반드시 다 이룰 것이다.
- Christ is a prophet that lives for ever, but all other prophets have a period put to their office. Note, Ministers are dying men, and live not for ever in this world. They are to look upon themselves as such, and to preach accordingly, as those that must be silenced shortly, and know not which sermon may be the last. People are to look upon them as such, and to hear accordingly, as those that yet a little while have the light with them, that they may walk and work while they have the light.
Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 1568.
Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 1568.
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