18 I will gather those of you who mournpfor the festival,
so that you will no longer suffer reproach.3
19 Behold, at that timeqI will deal
with all your oppressors.
AndrI will save the lame
and gather the outcast,
and I will changestheir shame intotpraise
and renown in all the earth.
20 uAt that time I will bring you in,
at the time when I gather you together;
for I will make you renowned and praised
among all the peoples of the earth,
vwhen I restore your fortunes
before your eyes,” says the Lord.
pLam. 1:4; 2:6
3The meaning of the Hebrew is uncertain
q[Isa. 60:14]
rMic. 4:6, 7
sIsa. 61:7
t[Jer. 13:11; 33:9]
uIsa. 11:12; Jer. 32:37; Ezek. 11:17
vch. 2:7
The Holy Bible: English Standard Version(Wheaton, IL: Crossway Bibles, 2016), 습 3:18–20.
14절에서 시온이 노래하며 기뻐하고 즐거워하는 이유는 여호와께서 이스라엘에 대한 형벌을 마치셨고, 원수를 제거하셨으며 여호와께서 이스라엘 가운데 함께 계시기 때문이다. 이제 이렇게 실의에 빠져 있는 이스라엘을 향해 두려워말라(16절) 말씀하시고 다시금 하나님 여호와가 우리 가운데 함께 하시겠다(17절)라고 말씀하신다.
하나님 여호와는 구원을 베푸실 전능자(용사)이시며, 나로 인하여 매우 기뻐하시는 분이시다. 또한 나를 잠잠히 사랑하시며 즐거이 부르며 기뻐하시는 분이시다.
18절) 본절의 해석은 매우 난해하다.
1) 내가 절기(대회)로 인하여 근심하는 자들을 모으리니 그들은 네게 속한 자라. 너의 치욕이 그들에게 무거운 짐이 되었느니라.
2) 축제 때에 즐거워 하듯 하실 것이다. 내가 너에게서 두려움과 슬픔을 없애고 네가 다시는 모욕을 받지 않게 하겠다.
3) 나는 너에게 내리던 재앙을 거두어 들여 다시는 수모를 받지 않게 하리라.
이처럼 같은 내용이 없을 정도로 매우 다르다. 하지만 중요한 공통점은 과거의 고통과 문제들로 인해서 더이상 고통을 받지 않을 것임을 의미하는 것이다. 하나님께서 이스라엘이 근심하던 문제를 해결해주셨기 때문이다.
18-20절) 앞서 우리가운데 계시며 구원을 베푸신 전능자이신 하나님께서 나를, 우리를 잠잠히 사랑하시며 즐거이 부르며 기뻐하실 것이라고 말씀하셨는데 이제 본절부터는 실제적으로 어떻게 남은 자들을 보실피시고 복주실 것인지를 약속하고 있다.
1) 근심하는 자들을 모을 것이다.
2) 너를 괴롭게 하는 자들을 다 벌하겠다.
3) 저는 자를 구원할 것이다.
4) 쫓겨난 자를 모을 것이다.
5) 온 세상에서 수욕받는 자에게 칭찬과 명성을 얻게 할 것이다.
6) 그때에 내가 너희를 이끌 것이다.
7) 그때에 너희를 모을 것이다.
8) 너희의 사로잡힘을 돌이킬 것이다.(고향으로 데리고 올 것이다.)
9) 천하 만민 가운데서 명성과 칭찬을 얻게 할 것이다.
하나님의 관심은 압제 당하고 저는 자들을 향하고 계신다. 본문의 저는 자는 세상을 살아가기에 버겁고 소외되고 힘든 이들을 의미한다. 이처럼 더 많은 도움을 필요로 하는 이들에게 하나님의 시선을 향한다.
저는 자는 히브리어 ‘살라’라는 동사로 신체적인 장애나 부상으로 걷는 것이 힘든 상태를 의미하는데 이는 구약에서 4번 사용되고 있다.
- 1.The vb.צָלַעdescribes a limping condition, such as that of Jacob after he wrestled with the stranger (Gen 32:32), and the lame (figuratively speaking), who will become strong when the Lord delivers his people in the last days (Mic 4:6–7; Zeph 3:19).
Willem VanGemeren, ed.,New International Dictionary of Old Testament Theology & Exegesis(Grand Rapids, MI: Zondervan Publishing House, 1997), 810.
- 3:19 rescue the lame.The weak and humble that the rebel majority abused (1:9; 3:1–2; cf. Ezek 34:21) are the very ones upon whom Yahweh’s justice would shine (3:5; cf. 2:3; 3:12; Deut 10:17–18). God would deliver the broken (Mic 4:6–7; cf. Isa 35:6; Jer 31:8; Ezek 34:16), for to them belong the kingdom and its comfort (Matt 5:3–4). Christ’s own ministry of mercy proved that he was inaugurating this eschatological age of rescue (Matt 11:5; Luke 7:22; cf. Isa 42:3; 61:1–3; Matt 15:30–31; 21:14; Luke 14:21), and through his church comparable acts of healing and restoration are to continue until the consummation (Acts 3:1–10; 8:5–8; 14:8–10; 20:35; 1 Thess 5:14; Heb 12:13; Jas 1:27).praise and honor.The Hebrew can also be translated “forpraise andforhonor,” which suggests that admiration and acclaim would be given not to the remnant of Judah but to God (Jer 33:9; cf. Ezek 36:23).
cf.compare, confer
cf.compare, confer
cf.compare, confer
cf.compare, confer
cf.compare, confer
D. A. Carson, ed.,NIV Biblical Theology Study Bible(Grand Rapids, MI: Zondervan, 2018), 1627.
19절 번역에서는 잘 드러나지 않지만 원문은 ‘보라’(히네니)라는 단어로 시작된다. 이는 하나님께서 예루살렘을 압제하는 이들에 대해서 무언가를 행하실 것이라는 것을 선언하는 것이다. 본문에서 이스라엘을 괴롭게 하는 압제자들은 누구일까? 특정할 필요는 없고 앗수르나 바벨론과 같은 외부자들을 통칭한다고 말할 수 있다.
본절에서 저는 자를 구원하고 쫓겨난 자들을 다시금 모으시는 하나님에 대해서 이야기한다. 결국 압제자들, 괴롭게하는 자들로 인하여 고향에서 쫓겨났던 이들이 다시금 돌아오는 것이다. 그런데 저는 자들도 다시금 돌아오게 될 것을 말하면서 하나님의 구원이 얼마나 광범위하게 이루어질 것인지를 설명하고 있는 것이다.
- The reference to the lame and the banished is a chiastic structure which could be translated as follows: “I will save the lame and the banished I will gather.” This probably refers to the following verse which asserts that the exiles would return to their home. If the weak could make the trip “home,” then all other segments of the population would receive assurance as well. Motyer is probably on track as he sees here the motif of the final pilgrimage to Zion (Isa 35). “No personal inability will be allowed to prevent the Lord’s pilgrims from coming safely home. Rather, the Lord will provide everything necessary for them (Isa 42:16; Jer 31:7–9).”141
141Motyer, “Zephaniah,” 3:961.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 499.
- Only Yahweh speaks in 3:18–20. At this point He summarizes His acts of grace by saying He will deal with Israel’s oppressors, save her cripples, and bring her scattered people home. The prophecy’s plot is now also complete. “It seems a strange ending, for the book’s beginning suggested an unhappy conclusion. The writer shows his artistic skill by changing the expected into something surprising and different.”135
135House,Zephaniah, 61.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 497–498.
스바냐는 강력한 심판의 메시지로 시작해서 이제 더욱 강력한 소망과 위로로 책을 맺고 있다.
1:10-16 에 묘사되어 있는 전쟁의 함성소리는 감격과 감사의 찬양소리로 바뀌고 었다. 마치 북 왕국 이스라엘에게 맹렬하게 타오르는 심판의 유황불을 실컷 끼얹은 다음 회복을 약속하며 책을 마치는 아모스를 연상케 한다. 그러나 아모스는 이스라엘이 역사의 한 순간에 포로생활에서 돌아와 나라를 재건하는 것을 구체적으로 노래했지만, 스바냐는 막연한 어투로 미래를 예고하고 있다.아모스는 주로 여호와의 날을 아시리아가 이스라엘을 집어삼키는 구체적인 날로 보았지만, 스바냐는인류가 향해 가고있는역사의 최종 종착역을 염두에 두고 그날을 기리고 있다. 그날은 복된 날이다. 우리의 모든 슬픔이 사라지는 날이다. 우리의 모든 아픔이 치유되는 날이다. 그날은 또한 하나님을 얼굴과 얼굴로 맞대고 보는 날이다. 그날을 갈망하며살자.(엑스포지멘터리 520)
이제 분위기가 완전히 반전된다. 앞서 열방과 유다가 회심하여 주님께 나아올 것을 이야기했다면 이제 예루살렘, 시온을 향해서 기뻐하며 즐거워할 것을 요청한다. 법정에서 피고인에게 자유를 선언하는 것을 연상시킨다. 고통스러운 재판이 모두 끝나고 피고에게 무죄가 선고되는 분위기이다.
14절) 본 절은 시온의 딸에게 절대적인 기쁨과 즐거움을 요청하면서 4가지 비슷한 의미의 동사를 사용하여 명령한다.
1) 노래하라
2) 기쁘게 부르라
3) 전심으로 기뻐하라
4) 즐거워하라
또한 그 즐거움의 주체를 시온의 딸, 이스라엘, 예루살렘 딸로 부르고 있다. 이들은 여호와의 날, 그 날에 심판 후 예루살렘에 남아 있는 자들이다. 이들은 지금 열방과 악인들이 이미 심판을 받아 죽은 후의 그 종말의 모습을 보며 두려워 떨고 있는 주의 백성들이다. 그런 이들을 향해서, 이 예루살렘에 남은 자들을 향해서 기뻐하고 즐거워할 것을 명령하고 있는 것이다. 혹독한 심판이 지난 이후에 하나님께서 베푸실 놀라운 즐거움이 임할 것을 말해주고 있다.
- The verse contains four imperative verbs that are similar in meaning (“sing,” “shout aloud,” “be glad,” “rejoice”) and three vocatives that refer to the people of Israel in general and Jerusalem in particular (“O Daughter of Zion,” “O Israel,” “O Daughter of Jerusalem”). R. L. Smith noted the similarities with enthronement psalms (Pss 47; 95; 97) but denied that this is an enthronement song. Rather, he saw the song as an oracle of salvation probably delivered during the New Year festival.108
The redeemed people should be glad and rejoice with all their heart. In Hebrew, the term “heart” occurred in three basic ways: (1) the will of the individual; (2) the mind or the intellect; or (3) the emotions.109Zephaniah used the term with its latter meaning. With all their emotions the people should rejoice and be glad. Referring to the people as the daughter of Zion and the daughter of Jerusalem is a poetical personification. Driver noted its particular use where the people express vivid emotions (e.g. Isa 10:30; Jer 6:26; Zech 2:10, 9:9).110
108R. L. Smith,Micah–Malachi, 143–44. Baker speaks of a “self-contained little psalm [that] could have been written by Zephaniah for this prophecy, or it could have been adopted from its previous use in the liturgy of God’s people as a fitting response to Yahweh’s grace bestowed once again upon his people” (Nahum, Habakkuk, Zephaniah, 117). He compares it to songs of salvation in Ps 98; Isa 12:1–6; 52:7–10.
109H. W. Wolff,Anthropology of the Old Testament(Philadelphia: Fortress, 1973), 40–58.
110Driver,The Minor Prophets, 138.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 493–494.
15절) 시온이 기뻐하며 더이상 두려워하지 않는 이유를 이야기한다.
그 이유는 여호와께서 형벌을 제거하였고 원수를 쫓아내셨으며 이스라엘 왕 여호와가 그들 가운데 계시기 때문이다.
첫째, 형벌을 제거했다라는 것이 모든 벌을 다 받았다는 의미인지 법정에서 재판관이신 하나님께서 이스라엘의 죄를 사면하셨기 때문인지 혹은 이스라엘의 죄에 대한 고소를 취하했다는 뜻인지는 분명하지 않다. 하지만 중요한 것은 더이상 이스라엘은 형벌을 받을 죄수 혹은 피고인의 자리에 있을 필요가 없다는 것이다. 하나님의 모든 요구사항이 충분히 충족되었다는 것이다. ‘죄의 삯은 사망이다’ 이 형벌이 제거된 것은 그리스도께서 그 형벌의 댓가를 대신 지불하셨기 때문이다.
둘째, 하나님께서 모든 원수들을 쫓아내셨다. 여기서 쫓아내다로 번역된 히브리어는 ‘파나’로 이것이 피엘형으로 사용될 때 걸림돌을 없앤다는 의미이다. 이는 제거하다, 외면하다라는 의미로 걸림돌이 되는 것을 외면한다는 의미로 없애버리는 것을 말한다. 하나님께서 이스라엘의 걸림돌이 되는 이들을 그들의 면전에서 치워버리셨다는 것이다.
셋째, 이스라엘의 왕 여호와가 그들과 함께 계신다. 주의 영이 계신 곳에, 하나님이 왕으로 고백되는 곳이 바로 하나님나라이다. 하나님나라에서 하나님의 백성들을 보호를 받게되는 것이다.
예수 그리스도로 말미암아 구속, 대속이 이루어진다. 예수께서 임마누엘로 우리와 함께 계심으로 구원이 도래하였고 이제는 성령을 통해서 우리와 함께 계신다(마 1:23; 요 1:14, 요 14:20; 롬 8:9-10)
- 3:15Rejoicing is appropriate because of the presence of the realKing of Israel, God, among his people. The human kings of Israel and Judah served only as representatives of Israel’s true monarch, who here blesses with his presence those who repent and return to him. He is not powerless, as some had claimed (1:12).
3:15The removal of judgments and curse comes with Christ (Rom. 8:1; Gal. 3:13–14). Christ is the Lord in our midst (Matt. 1:23; John 1:14) and now indwells the church through the Spirit (John 14:20; Rom. 8:9–10).
Crossway Bibles,The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 1739.
- 3:15Now the reasons for rejoicing are given. (1) the punishment and the enemy have been turned away, and (2) the Lord is king in the midst of the people, leaving nothing to fear (lit., “The king of Israel, Yahweh, is in your midst”111). No wonder the people can rejoice. The verbs are prophetic perfects or “perfectives of confidence,” a device to speak of the certainty of the events.112
“Punishment” is literally “judgments,” an apparent reference to the Lord’s sentence of condemnation against the city. That has been “taken away.” The “enemy” is not specified but may refer to those who collaborated with the Assyrians in the past; but it is most likely a collective singular referring to all Judah’s enemies.113
The idea of the Lord as king is common in the Old Testament. Early in Old Testament history, Israel praised the Lord, who “will reign forever and ever” (Exod 15:18). The Lord manifested himself as “king over Jeshurun” (Deut 33:2–5). Gideon would not accept the people’s desire to crown him king because “the Lord will rule over you” (Judg 8:23). What is striking in this context is that the Davidic king is missing, probably because of the failure of the earthly kingship and because of the presence of the divine king.114
“Through the unexpected salvation provided by the day of Yahweh her sin is forgiven, her enemies are defeated, and her future is secured.”115God’s salvation from sin here is total. As Motyer astutely observes: “It is one thing to deal with sin within the sinner so that conscience no longer accuses (Zeph 3:11): this is the guiltiness of sin. It is a different thing to deal with sin as it outrages the holy character of God: this is the offense of sin, and it constitutes a deeper and more necessary work, for there can be no salvation until God is satisfied.” He adds that the Lord’s presence (lit.) “in your midst” is “the objective verification of his inward satisfaction over his people. There is nothing now to alienate the Holy One; at-one-ment has been achieved.”116
111Berlin notes that forms ofבְּקֶרֶבoccur in 3:3, 5, 11, 12, 17. The sinners who were once in Jerusalem’s midst have been replaced by the Lord (Zephaniah, 143).
112Waltke and O’Conner,IBHS §30.5.1e; Driver,The Minor Prophets, 138.
113Waltke and O’Conner,IBHS §7.2.2; Berlin,Zephaniah, 143.
114Robertson,Nahum, Habakkuk, and Zephaniah, 337. Cf. also Isa 44:6.
115House,Zephaniah, 67.
116Motyer, “Zephaniah,” 3:956–57.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 494–495.
16절) 그날에 그가 예루살렘에 이르기를 두려워하지 말라 시온아 네 손을 늘어뜨리지 말라라고 하신다.
사람은 놀라거나 두려움에 휩싸일때 손을 늘어뜨리게 된다. 히브리 사람들에게 손은 힘과 능력을 상징하는데 손을 늘어뜨리고 있다는 것은 무능력과 무기력을 의미한다. 그날에 두려워하지 않고 무력감에 휩싸이지 않을 수 있는 이유는 바로 앞절에 왕이신 여호와 하나님이 우리 가운데 계시기 때문이다.
- 3:16When frightened or dismayed, literally one’shands grow weak(Isa. 13:7; Jer. 6:24). Since God is now present and in control, this will not happen.
Crossway Bibles,The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 1739.
- 3:16“On that day” refers to the day when the judgment was complete and God’s blessings completely manifest (note v. 11). Then Zion, a synonym for Jerusalem which specifically referred to the temple mount, will have no reason to fear. “Do not fear” is the essential element in the “reassurance formula” and often a component of the “prophetic announcement of salvation” or “promise of salvation.” Here the formula may be combined with the assurance of divine presence, “I am with you” as occurs here and in Isa 43:5. This is usually followed by a “future transformation” and a “basis for reassurance.”117The future transformation appears in vv. 18–20 as God describes what he will do for his people. This is preceded by the basis for reassurance in v. 17 describing the character, love, and joy of God.
The expression “do not let your hands hang limp” is unfamiliar to our culture. In Hebrew thought the hand symbolized strength or power. Letting the hands hang limp referred to a feeling of weakness or powerlessness, a sense of discouragement. In other contexts, hands hanging limp or being “gone” (Deut 32:36) indicated loss of power.118Thus “the Lord’s salvation is comprehensive: fear is banished as to its objective causes (3:15: ‘evil’), its subjective reality (3:16: ‘not fear’), and its immobilizing effect (listlessness).”119
117See the discussions by W. A. VanGemeren, “Oracles of Salvation,”Cracking Old Testament Codes, ed. D. B. Sandy and R. L. Giese, Jr. (Nashville: Broadman & Holman, 1995), 139–55; C. Westermann,Prophetic Oracles of Salvation in the Old Testament, trans. K. Crim (Louisville: Westminster/John Knox, 1991); Sweeney,Isaiah 1–39, 531.
118R. H. Alden, “יָד(yād)etc.,”TWOT1:362–64. Cf. 2 Sam 4:1; Isa 13:7; Jer 6:24; 50:43; Ezek 7:17; 21:12; Ezra 4:4; Neh 6:9; 2 Chr 15:7. Berlin gives the meaning “to be afraid, discouraged, in despair, unable to act” (Zephaniah, 144).
119Motyer, “Zephaniah,” 3:957.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 495.
17절) 너의 하나님 여호와가 너의 가운데 계시니 그는 구원을 베푸실 전능자이시다. 그가 너로 말미암아 기쁨을 이기지 못하시며 너를 잠잠히 사랑하시며 너로 말미암아 즐거이 부르며 기뻐하시리라.
혹자는 습 3:17을 구약의 요 3:16절이라고 말한다. 하나님의 놀라운 사랑을 표출하고 있기 때문이다.
하나님은 두려움에 빠져 낙심한 이들을 찾아가셔서 그들을 격려하시고 그들에게 구원을 베푸시는 전능하신 하나님이시다. 이스라엘을 출애굽의 사건을 통해서 하나님께서 구원을 베푸시는 분이심을 분명하게 알았다. 여호와께서 함께 하시면서 행군하실 때, 구름 기둥과 불 기둥으로 인도하실 때 이스라엘을 구원을 경험했다. 그 하나님께서 앞서서 이스라엘, 시온의 딸에게 기뻐하라고 명령하셨다면 이제 하나님 자신이 너로 말미암아 기쁨을 이기지 못하신다라고 말씀하신다. 하나님의 백성이 하나님을 찾고 하나님을 따르며(12-13절) 하나님을 기뻐하고 그분을 신뢰할 때(14-16절) 하나님께서 이를 보시고 기뻐하신다.
본문에서 우리는 감정에 무덤덤하신 근엄하신 하나님이 아니라 인격적으로 그 기쁨을 주체하지 못하고 이를 표출하시는 하나님을 만나게 된다. 앞서 하나님을 향해 기쁨과 즐거움의 노래를 시온의 딸이 불렀다면 이제 그 노래에 대한 화답으로 하나님께서 즐거이 부르며 기뻐하시는 것이다.
본절에서는 하나님의 감정이 극과 극으로 표출된다. 기쁨을 주체하지 못하셔서 즐거이 노래하시면서 또한 잠잠히 사랑하시는 분이 하나님이시다. 잠잠히 사랑한다고 해서 이것이 낮은 수준의 표현은 아니다. 너무나 사랑하셔서 그들의 죄를 간과하시고 조용히 그 사랑을 표현하고 계신 것이다.
스바냐 선지자는 이스라엘중에 거하실 하나님과 당신의 백성의 관계를 몇가지로 묘사한다.
첫째 여호와는 구원을 베푸실 전능자, 용사이시다. 하나님께서는 당신의 백성을 구원하시기 위해서 용사로 오시는 것이다. 이 단어는 ‘깁보르’로 위대한, 강력한, 힘센 용사, 전사를 의미한다. 전쟁은 여호와께 속했다. 이 전쟁에 능하신 여호와께서 이스라엘을 구원하기 위해서 오셨다.
둘째 하나님께서는 주의 백성으로 인해 기쁨을 이기지 못하시고 매우 기뻐하신다. 험한 세상에서 권력과 악인들에게 핍박당하며 고난을 겪은 이들을 구원하시며 이들을 보시고 기뻐하시고 자랑스러워하시는 것이다. 그날은 하나님께서 ‘억수로’, ‘허벌나게’ 기뻐하시는 날이다.
셋째 하나님께서는 주의 백성을 사랑하신다. ‘잠잠히 사랑하다’라는 표현은 ‘그는 자신의 사랑 안에서 침묵하신다’라는 의미이다.
한 주석가는 이 말씀의 의미를 6가지의 가능성으로 요약한다(Paπerson)
(1) 하나님께서 백성들의 죄를 덮어두신다
(2) 하나님께서 자신의 깊은 사랑 때문에 침묵하신다
(3) 주의 백성들에게 좋은 것을 주시기 위하여 깊은 생각에 빠져 계신다
(4) 하나님께서 자신의 사랑 안에서 쉬고 있으시다
(5) 하나님께서 백성들에게 평화와 고요를 주시는 것이다
(6) 하나님의 이스라엘에 대한 염려에서 비롯된 즐거운 찬양이다.
문맥과 여러 가지 정황을 감안할 때, 첫 번째 해석이 본문에 가장 잘 어울린다.하나님께서는 예루살렘에 남은 자들의 죄를 더 이상 문제 삼지 않으실 것이다.그냥 그들의 죄에 대하여는 사랑 안에서 침묵하실 것이다. 하나님께서 어떻게 이스라엘의 죄에 대해서 잠잠하실 수 있을까? 그리스도께서 대신 그 죄를 갚아주셨기 때문이다. 예루살렘의 남은 자들 입장에서는 하나님이 이렇게 기뻐하시는 것을 이해할 수 없다. 더 경건하게, 더 정의롭게 살지 못한 것이 너무나 안타깝고 죄송한데 자신들을 용서해주실 뿐만 아니라 이렇게 기뻐해주시고 황송스럽게 맞아주신다니 말이다.
- 3:17Verses 17 and 18 make the transition from speaking about God in the third person to God’s speaking in the first person. The first word of 3:17 is the divine personal name for the Lord. The reason why the people can rejoice is that the Lord is in their midst. Here “all tension built over the threatened judgment is relieved as the foreshadowing changes to fulfilled promise. By using this method of interrelating promise and completion the book’s structure is tightly bound by allusion and concrete image.”120
The word translated “mighty” isgibbôr, an adjective usually used as a noun, often translated “hero” or “warrior” as in 1:14. It is used most frequently with military activities to describe one “who has already distinguished himself by performing heroic deeds.”121In this case the word speaks of God who is “a warrior who brings salvation.”122In other contexts as well, God is spoken of as a “mighty God” (ʾēl gibbôr; cf. Isa 9:6 [Hb. 5]; 10:21). So here the Divine Warrior has declared peace. He will issue no more battle cries. He will wreak no more havoc. His people have no reason for fear except a healthy “fear of the Lord” (see 3:7, 15–16). He has accomplished his purpose. He has vanquished the proud. The holy, humble remnant now seek him in righteousness. The cultic cry has become reality: “The Lord reigns, let the earth be glad; let the distant shores rejoice” (Ps 97:1). “The Lord reigns, let the nations tremble; he sits enthroned between the cherubim, let the earth shake. Great is the Lord in Zion; he is exalted over all the nations. Let them praise your great and awesome name—he is holy” (Ps 99:1–3).
The remainder of the verse speaks tenderly of God’s love for his people. “Three parallel lines each containing three phrases express the deepest inner joy and satisfaction of God himself in his love for his people … that the Holy One should experience ecstasy over the sinner is incomprehensible.”123Robertson called the verse the John 3:16 of the Old Testament.124Here we have the “reasons for their deliverance,” namely God’s satisfaction with the remnant and Yahweh’s own power to save.”125
The last three lines should be taken together.126The general sense of the verse is plain: God’s delight in those whom he has redeemed. The middle phrase has presented particular difficulty. How is it that God will “quiet you with his love?”127Without changing the MT as do some, the best alternative seems to be to follow the flow of the verse: God delights, he quiets, bursts into song over you.128Robertson explains the meaning in the following way: “he will be quiet (over you) in his love. The only essential difficulty with this rendering is found in the vividness of the phraseology. To consider Almighty God sinking in contemplations of love over a once-wretched human being can hardly be absorbed by the human mind.” But that is exactly the point of the verse—God delights in you. The verb is most often intransitive, depicting the inward condition of the subject rather than depicting quietness conveyed to another.129“Yahweh joins the people’s singing and soothes them by expressing love.”130This amazing love of God for human beings is inexplicable. Human minds would never dream up such a God. Human actions or human character could never deserve such love. God’s love comes in his quiet absorption because this is who God is. In the core of his being, God is love (1 John 4:8). Zephaniah thus sings the prelude to the cross kind of love Jesus reveals, a love that “surpasses knowledge” (Eph 3:19). How can this not cause God’s people to praise! “Surely the greatest reason for them to offer praise is found here. They are to rejoice in Him because He, their gracious King and Savior, rejoices in them.”131
120House,Zephaniah, 60–61. “Commentators who deny a message of hope to preexilic prophets simply fail to grasp the theology of the name of Yahweh on which the prophetic ministry rested: his name forbids him to be only judge or redeemer; he must be both” (Motyer, “Zephaniah,” 3:957).
121H. Kosmala, “גָּבַרgābharetc.,”TDOT2:374.
122This is Berlin’s translation. She cites Jer 14:9 as a notable parallel (Zephaniah, 145).
123Robertson,Nahum, Habakkuk, and Zephaniah, 339–40.
124Ibid., 339.
125House,Zephaniah, 67.
126Roberts transposes the last two lines of v. 17 to restore parallelism but in so doing misses the progression of thought here. His transposition then forces him to emend the text at several other places unnecessarily (Nahum, Habakkuk, and Zephaniah, 220).
127Patterson (Nahum, Habakkuk, Zephaniah, 383) lists six options for interpretation: (1) God will keep silent about or cover up people’s sins; (2) God’s silence due to the overwhelming depths of his love; (3) God’s preoccupation with planning good for Israel; (4) God’s resting in his love; (5) God’s giving peace and silence to the believer; and (6) God’s singing out of the joy of his concern. The difficulty of the phrase has led to several suggestions concerning alternate readings. BHS suggestsיְחַדֵּשׁ“he will renew,” which requires only minor adjustments to the Hb. Patterson, while hesitant to abandon the MT, accepts this reading (Nahum, Habakkuk, Zephaniah, 383–384). T. H. Gaster rejected this reading as spoiling the point of the contrast between keeping silent and bursting into song and suggests following the MT, rendering: “Though now He be keeping silent about His love, He will then joy over thee in a burst of song” (“Two Textual Emendations,”ExpTim78 [1966–67]: 267).
MT Masoretic Text
128Motyer sees a progression here: “From the feeling of joy to the silence of adoration to vocal exultation” (“Zephaniah,” 3:958).
129Robertson,Nahum, Habakkuk, and Zephaniah, 340.
130House,The Unity of the Twelve, 150.
131Heflin,Nahum, Habakkuk, Zephaniah, and Haggai, 155.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 495–497.
그 날은 하나님께서 죄인을 심판하시는 날이시면서 동시에 그들을 회복하시고 치유하시는 날이기도 하다. 바로 앞 구절인 8절에서는 하나님의 분노로 심판이 임할 것을 이야기했다. 그래서 이제는 모두 끝장이구나라고 생각할 그 때 예기치 않은 주님의 은총의 메시지가 들려온다.
성경에는 이처럼 심판을 내리시기로 결정하고 돌아서서는 은혜를 베풀기로 마음을 바꾸시는 하나님의 모습을 발견할 수 있다. 이사야서 39:8과 40:1이 좋은 예이다.
이사야 39:8–40:1
8히스기야가 이사야에게 이르되 당신이 이른 바 여호와의 말씀이 좋소이다 하고 또 이르되 내 생전에는 평안과 견고함이 있으리로다 하니라
1너희의 하나님이 이르시되 너희는 위로하라 내 백성을 위로하라
9-10절) 그 때에 여호와께서 여러 백성의 입술을 깨끗하게 하심으로 여호와의 이름을 부르며 한 뜻으로 여호와를 섬기게 하실 것이다.
선지자는 심판이 끝나면 하나님께서 이방인들을 정결하게 하셔서 주님을 찬양하고 섬기게 하실 것이라고 선언한다. 심지어 에디오피아 강들 저편에 사는 사람들도 하나님을 섬기게 될 것이다. 섬기다라는 단어는 히브리어 ‘아보드’로 제사와 예배를 드린다는 뜻이다. 본문에서 구스 땅 건너편의 백성들이 하나님께 나아온다는 것은 이스라엘의 관점에서 볼 때 가장 멀리 있고 잘 알려져 있지 않은 나라까지도 하나님의 구원이 임하게 될 것이라는 것을 의미한다.
본문의 구스 강은 애굽을 가로지르는 나일강의 상류 즉 에디오피아를 흐르는 백 나일과 청 나일을 뜻하는 것으로 이해된다. 범세계적인 부흥이 임하고 있는 것이다.
본문 9절에서 여러 백성의 입술을 깨끗하게 하는 것은 바벨탑 사건과 연관시켜서 생각해볼 수 있다. 옛적에 인류는 하나님 없이 높아지기 위해서, 하나님께 닿으려고 바벨탑을 쌓다가 심판을 받아 각기 언어로 나뉘어져서 혼란케 되어져 흩어지게 되었다. 그런 그들이 다시 한 곳에 모였다. 이렇게 오여 여호와의 이름을 부르며 한 가지로 여호와를 예배하게 된 것이다. 바벨의 반전이 일어난 것이다. 이방을 향한 심판이 그들을 구원의 자리로 이끌고 계신 것이다.
하나님이 흩어 보낸 사람들이 예물을 가지고 온다는 것은 1) 열방이 하나님께 예물을 가지고 온다. 2) 열방에 흩어져 있던 이스라엘이 예물을 가지고 온다. 3) 열방이 이스라엘을 제물로 가지고 온다 등으로 해석할 수 있다. 9절의 사건이 바벨탑 사건을 배경으로 이야기한 것이라면 첫번째 해석이 가장 무난하다. 바벨탑 사건으로 인해 하나님의 심판을 받아 흩어졌던 사람들이 다시 모이고 있는 것이다.
- 3:9In that day, God will alter thespeech(or lips)of the peoplesgathered to be punished (Isa. 6:5–7). The nations had polluted speech, worshiping pagan gods, but now they will havepure speech(cf. Ps. 24:4), cleansed tocall upon the name of the Lordin worship (Gen. 4:26). (Some have suggested that this may also allude to the reversal of the Babel syndrome in Gen. 11:1–9.) Worship is not only through word but also through deed, since the nations willserve him. The term‘abad(“work, serve”) designates obedient work for God (Mal. 3:14). This service is universal, done byall, and unanimous, “with one accord” (cf. 1 Kings 22:13).
Crossway Bibles,The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 1738.
- 3:10From the farthest regions (“beyond the rivers of Cush”), God’s converted ones would bring offerings to the Lord. While the verse is easy to interpret generally, the specifics are difficult. “Cush” refers to the area of the upper Nile, including the area of the Sudan and part of Ethiopia (see comments on 2:12).81As God’s judgment would go out to the ends of the earth (2:4–15), so also God’s grace and forgiveness would go out to the most remote places.
Who are the worshipers? Are they the same group as “my scattered people” (lit., “daughter of my scattered ones”)? The verse may be taken in three ways.82(1) Gentiles scattered throughout the world by their sin (Isa 18:7; 45:14; John 11:51–52) will bring offerings to God (understood as worshiping or paying homage to him) in their own lands as Zeph 2:11 suggests; (2) Judeans dispersed by the day of the Lord Zephaniah predicted return to Jerusalem giving themselves as an offering to God or renewing the Jewish sacrificial system. Achtemeier describes them: “as we have seen in Zeph 2:7, 9, it is the remnant of Judah that moves out into foreign lands and inherits the earth. God’s humble, dependent, righteous remnant will worship him throughout his creation, even in those regions beyond the limits of the imaginable world.”83(3) Converted Gentiles, who as in Isa 66:20, bring dispersed Judeans back to their homeland as a thanksgiving offering for what God has done for them.84Patterson presents a similar resolution to the difficulty which seems to fit the text well: “converted Gentiles who ‘call upon the name of the Lord’ and ‘serve Him shoulder to shoulder’ will be ‘My worshipers’ who will ‘bring My scattered ones’ (the Jews) as ‘My tribute.’ ”85
Roberts sees a historical problem here. He does not think Zephaniah’s day would know many Jews dispersed as far away as Cush, so he sees this as a latter addition to the text from the time after the destruction of Jerusalem in 586.86More conservative approaches to the text accept this as inspired prophecy pointing ahead beyond the prophet’s days. Already Deut 4:27; 28:64 had looked forward to God’s dispersing his disobedient people among the nations. Furthermore, living amid the power of Assyria and witnessing the cruel ways in which the Assyrians exiled captive nations, Zephaniah would have required little imagination to see what form the Lord’s discipline of his people would take and what form the renewal of his people would take. An exiled, dispersed people had to be brought back home, but the new thing for Zephaniah was to see that they would not be alone in returning to God. God would purify the speech of foreigners who had rebuked and reviled the divine name so they could now join Judah in praising it.
81S. Cohen, “Cush,”IDB, 751.
82Cf. Berlin,Zephaniah, 135, who favors the first interpretation.
83Achtemeier,Nahum–Malachi, 83.
84See Heflin,Nahum, Habakkuk, Zephaniah, and Haggai, 151–52.
85Patterson,Nahum, Habakkuk, Zephaniah, 371–72.
86Roberts,Nahum, Habakkuk, and Zephaniah, 218.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 489–490.
11-13절) 유다의 돌아옴
그 날에 자신의 백성중에 교만하여 자랑하는 자들이 제거됨으로 여호와의 성산에서 다시는 교만하지 않게 될 것이다. 하나님께서는 거만한 자들과는 달리 곤고하고 가난한 백성들이 여호와의 이름으로 보호를 받게 하실 것이다. 이스라엘의 남은자는 악을 행하지 않고 거짓을 말하지 않으며 입에 거짓된 혀가 없으며 먹고 누울지라도 그들을 두렵게 할 자가 없을 것이다.
습 3장에서 하나님께서 유다와 예루살렘에 대해서 ‘그들’이라고 호칭하셨지만 11절부터는 ‘너’라고 부르신다. 예루살렘이 정결하게 되는 것은 하나님이 이 도성에 사는 사람들의 죄를 모두 용서해서가 아니다. 하나님께서 예루살렘에서 거만을 떨고 오만하게 굴던 사람들을 모두 제거하심으로써 더 이상 도시에는 죄로 오염된 사람이 없게 될 것이기 때문이다. 하나님께서 앗수르를 교만때문에 심판하실 것을 말씀하셨는데(2:13-15) 동일한 기준을 예루살렘에게도 적용하신다.
교만은 하나님께서 가장 미워하시는 죄악이다. 교만의 근본적인 문제는 하나님의 권위와 주권을 인정하지 않는데 있다. 하나님의 주권과 권위를 인정하는 사람은 교만할 수 없다. 교만하여 자랑하는 자들이 제거된 후에 주의 성산에는 곤고하고 가난한 백성들이 남을 것이다.
예루살렘에서 거하게 될 지는 유다 사람들 중 겸손한 자들만을 의미하는 것은 아니다.이미 선지자는 9-10 절을 통해 온 세상에서 사람들이 여호와를 섬기기 위하여 시온으로 올 것을 예고했다. 그러므로 12 절에서 예루살렘에 거하는 자들을 말할 때는 이방인들도 포함될 것을 전제로 한 것이다. 세상의 모든 남은 자들이 예루살렘에 모여 하나님의 새 백성을 형성히는 순간이다. 더이상 인종과 핏줄이 하나님 앞에 나아오는 데 문제가 되지 않는다. 각기 다른 피부색과 언어를 초월하여 모든 민족이 하나님 백성의 일원이 될 수 있다. 하나님께서 세상의 가장 먼 곳에서부터 이방인들을 불러들여 이스라엘의 남은 자들이 되게 하실 것이라는 말씀은 정말 놀랍다. 미래에 대한 이상은 나라들 사이에 서로 원수 관계로 영켰던 과거에 근거한 것이 아니라 새로운 종교와 가치관으로 연합하는 새 시대를 전제로 하고 있다.
이스라엘의 남은 자들에게는 거짓이 없다. 선지자는‘유다집안의 남은 자들’ (2:7), ‘나의백성의 남은 자들’(2:9)이라는 표현을 사용했다.‘유다집안의 남은 자들’은 정치적-지리적 개념이며 ‘이스라엘의 남은 지들’은 종교적 관념적 개념이다. 그러므로 선지자가 예루질렘에 거하는 남은자들 속에 이방인들을 포함시키기 위해‘이스라엘의남은 자들’을 언급하는 것은 당연하다. 그들은 악한 일이나 거짓말을 하지 않는다. 혀를 간사하게 놀리지도 않는다. 하나님의 심판이 있은 후 생존하게 될 남은 자들의 근본적인 성향은 진실성인 것이다. 하나님께서는 이들이 편안하게 잘 살 수 있도록 보호하실 것이다.(엑스포지멘터리 533)
- 3:11Jerusalem’sshame(Isa. 1:29; 54:4) is over, even though it was deserved because of the people’s godless deeds (Zeph. 3:1–4, 7). They hadrebelled, flagrantly and purposefully turning against what they knew was right (Hos. 8:1). They were dominated byproudly exultant ones, complacent, wealthy people (Zeph. 1:8–13) who, in beinghaughty(Isa. 3:16), thought they were self-sufficient, needing nothing from God. Ironically, this contempt was shown in God’s earthly dwelling place, hisholy mountain, Zion (Obad. 16), the site of the temple.
Crossway Bibles,The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 1738.
- 3:13With this verse “another integral part of the plot is now in place. Yahweh’s remnant has moved into the realm of reality.”94“Remnant” can refer in various contexts to that which is (1) neither morally good nor bad, (2) a remnant of the wicked, or (3) a righteous remnant. Most often the remnant refers to the faithful from the house of Israel, particularly those who will remain after the judgment.95
“Jerusalem’s people, relying on God, will take on his character. He does no wrong (3:5) and neither will his new people (v. 13). Their faith in him will issue in the ethical transformation of their lives.… No one can meet the Lord and live without being changed into his new creation (cf. 2 Cor 5:17).”96
What a contrast with the former inhabitants of Jerusalem. They were “evening wolves,” “arrogant,” and “treacherous” (3:3–4). How could such changes occur? “A purging process must take place, whereby the old, proud people are removed in favor of a humble, holy remnant.”97God had purified the lips of the remnant in Jerusalem; therefore, they would speak no lies nor would deceit be found in their mouths. God’s decisive act of transformation would bring about decisive change in the humble and meek left in the land. “Although descendants of Jacob the supplanter, they finally have all guile removed.”98As Heflin wisely points out: “This passage suggests, in embryonic fashion, the concept of regeneration as later developed in the New Testament.”99
The last phrase came from shepherding. Sheep eat only when they feel safe and unmolested. Thus, they can eat and lie down.100The last phrase, “and no one will make them afraid,” is “a standing phrase to describe a condition of unmolested security.”101
94House,Zephaniah, 60.
95G. G. Cohen, “שָׁאַר(shāʾar)etc.,”TWOT2:894–95.
96Achtemeier,Nahum–Malachi, 84.
97House,Zephaniah, 60.
98Robertson,Nahum, Habakkuk, and Zephaniah, 331.
99Heflin,Nahum, Habakkuk, Zephaniah, and Haggai, 153.
100Clark and Hatton,Nahum, Habakkuk, and Zephaniah, 196.
101S. R. Driver,The Minor Prophets: Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, CB (Edinburgh: T. C. & E. C. Jack, n. d.), 138. See Jer 30:10; 46:27: Ezek 34:28; 39:26; Mic 4:4; cp. Gen 15:11; Lev 26:5; Deut 28:26; 1 Kgs 4:25; Jer 7:33.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 491–492.
스바냐는 2장에서 유다를 가운데 두고 서쪽(블레셋), 동쪽(모압과 암몬), 남쪽(구스), 북쪽(앗수르)에 위치한 주변 나라들에게 심판을 선언하고 나서 이제 그 중심에 있는 유다와 예루살렘의 죄에 대해서 경고한다. 그는 아모스처럼 열방에 대한 심판선언을 주의 백성에 대한 심판 선언의 전주곡으로 사용했다. 열방에 대한 경고를 통해서 열방이 회개하고 돌아오는 것뿐만 아니라 유다와 예루살렘이 이를 듣고 돌아오도록 하는 것이 더욱 중요한 목적이었다. 앞서 열방에 대한 심판은 블레셋-모압과 암몬-구스-앗수르로 사방에 걸쳐서 점점 더 멀리 위치한 나라들에 대해서 심판을 하고 있었다. 그런데 갑자기 선지자의 심판의 대상이 바로 자신들을 향하고 있는 것이다. 이는 특권 의식에 사로잡혀있던 유다 사람들에게 매우 충격적으로 들렸을 것이다. 심판의 메시지를 들으며 ‘너희들은 당연히 그래도 싸다’라며 고개를 끄덕거리고 있다가 바로 자기 자신이 그 심판의 대상이 된 것이다.
3장의 본문은 명시되지 않은 한 패역하고 더럽고 포학한 성읍에 대한 것이었다. 이 성읍에 대한 심판의 내용을 들으면서 앞선 니느웨에 대한 경고로 생각했을 수도 있다. 하지만 선지자의 심판의 경고가 계속되면서 청중은 이 말씀이 앗수르의 니느웨에 대한 경고가 아니라 자신들을 향한 것임을 깨닫게 된다. 하나님이 니느웨의 재판관, 제사장, 선지자들을 비난하실 이유가 없기 때문이다. 이처럼 1-7절의 내용은 예루살렘에 대한 경고이다. 하나님의 백성이라도 죄를 짓고 수치를 른모다면, 그리고 회개하지 않는다면 반드시 심판을 당할 것이다.
1-4절은 예루살렘 성읍에서 행해지고 있는 여러가지 죄에 대해서 언급한다.
1) 패역(반역)
2) 더러움
3) 포학, 억압
4) 하나님의 명령을 듣지 않음, 불순종
5) 하나님의 교훈을 받지 않음
6) 여호와를 의뢰하지 않음
7) 자기 하나님께 가까이 나아가지 않음
8) 부르짖는 사자 같은 방백들
9) 저녁 이리떼와 같이 게걸스러운 재판장들
10) 경솔한, 변덕스럽고 간사한 선지자들
11) 성소를 더럽히고 율법을 범하는 제사장들
- References to “the city” (v. 1) permeate this section. Although never explicitly named, this “city” is Jerusalem, as indicated by the fact that this place alone fulfills the role of the unique dwelling place of God (v. 5). A series of verbs and personal pronouns in the feminine singular refer back to “the city” (hāʿîr) mentioned in the opening sentence of the chapter (v. 1; cf. vv. 2, 3, 4, 5, 7). Neighboring nations previously have been declared fit for God’s judgment, but now it is Jerusalem’s turn to stand before the Lord’s scrutinizing eye.
A distinction in the prophetic form of address employed in these verses divides the material into two sections. First, the prophet speaks about the city (vv. 1–5); then Yahweh himself addresses the city in the first person (vv. 6–8).
O. Palmer Robertson,The Books of Nahum, Habakkuk and Zephaniah, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1990), 317.
1절) 예루살렘은 패역하고 더러운 곳, 포학한 곳으로 묘사된다. 예루살렘은 사회적으로, 종교적으로 부패한 곳이 되었다.
하나님을 향한 죄가 반역, 패역이라면 자신에게 범한 죄가 더러움, 부정이며 다른 사람들에게 저지를 범죄가 포학, 억압이다. 이처럼 이스라엘은 하나님과 자기자신, 이웃에게 모두 범죄하였다.
- 3:1The city is now described asdefiledandoppressing. It has become ritually polluted (Isa. 59:3; Mal. 1:7) through sins of idolatry and covenant breaking. Rather than showing care, the city has become brutal and overbearing (Jer. 25:38).
Crossway Bibles,The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 1737.
2절) 그가 명령을 듣지 않고 교훈을 받지 않고 여호와를 의뢰하지 않고 하나님께 가까이 나아가지 않았다.
본절은 범죄한 이스라엘이 하나님께 해야할 것들중 하지 않은 것들을 나열한다. 듣지도 않고 교훈을 받지도 않고 의뢰하지도 않고 가까이 가지도 않았다. 주의 백성들은 당연히 하나님의 말씀을 듣고 그 말씀을 취하고 하나님께 의존하며 그분께 가까이 나아가야 한다. 그러나 이스라엘을 그러지 않았다. 순종하지 않는것과 충고를 받아들이지 않는 것은 하나님의 말씀에 따라 살지 않는 모습을 지적하는 것이다. 나머지 의지하지도 않고 가까이 가지도 않는 죄는 하나님과의 관계를 유지하지 않으며 살아가는 모습에 대한 지적이다. 이처럼 하나님의 말씀에 순종하여 살아가는 것과 하나님과의 관계를 유기적인 것이다. 말씀에 순종하는 삶을 살아갈때 하나님과의 깊은 관계를 유지할 수 있고 동시에 하나님과의 깊고 친밀한 관계를 유지할 때 우리는 그분이 우리에게 요구하시는 명령에 순종하는 삶을 살아낼 수 있다.
3절) 예루살렘 성읍을 다스리고 재판해야할 이들은 도리어 부패했다. 성읍의 방백들은 부르짖는 사자가 되었고 백성들의 잘잘못을 가려야하는 재판관은 게걸스러운 저녁 이리가 되었다. 이들은 자신들에게 맡겨진 양들을 지키고 보호하기보다 이들을 집어삼키는 존재들이 된 것이다.
사자와 이리 떼는 짐승들을 잡아먹는 포식자라면 목자들은 양들을 치면서 이 포식자들로부터 양들을 보호하는 존재들이다. 성읍의 방백들과 재판관은 목자로서 이스라엘 사람들을 보호하는 목자로서의 역할을 해야했지만 도리어 이들이 포식자가 되어서 자신들에게 맡겨진 양들을 잡아먹고 있는 것이다. 지도자들이 사적인 욕망을 위하여 권력을 남용하고 약자들을 착취하고 있는 것이다.
4절) 선지자들과 제사장들의 죄
종교적인 지도자들도 마찬가지였다. 자신들이 소중하게 여겨야할 이들을 세상의 지도자들과 마찬가지로 짓밟았다.
선지자들은 하나님의 말씀을 선포하는 역할을 감당하는 사람인데 그들은 경솔하고 간사한 사람들이었다. 본문의 경솔하다라는 표현은 창 49:4에서 ‘탁월하지 못하리니’와 같은 히브리어 단어로 하나님을 두려워하지 않고 무모한 행동을 서슴지 않는 것을 의미한다. 이들은 하나님의 이름으로 예언한다고 하면서 마음대로 자신들의 말을 섞어서 하나님의 말씀이라고 선포하고 있다. 마치 스스로 하나님이 되어 교만함을 보이고 있는 것이다. 하나님께서 선지자들을 통해서 가장 강력하게 경고하시고 비난하시는 죄가 바로 거짓과 교만인데 선지자들 본인이 그 경고의 표적이 되고 있는 것이다.
제사장들은 첫째 사람들이 드린 제물을 하나님께 드림으로 정결케하는 역할을 해야했는데 그들은 성소를 더럽혔고, 둘째 율법에 따라 어떻게 살아가야하는지를 가르쳐야하는 역할을 감당해야함에도 불구하고 그들은 율법을 범하였다. 하나님의 제사장들은 거룩한 것과 속된 것을 구분하여 성전이나 자신이 속된 것에 오염되지 않도록 노력해야 했다. 본문에서 성소라고 번역한 단어, ‘코데쉬;는 ‘거룩한 것/물건’을 의미한다. 제사장들은 율법을 가르치는 임무를 맡았다. 그런데 그들이 율법을 범하고 있다. ‘하마스 토라’하고 있는 것이다.
- 3:4Religious officials are also condemned, including theprophets. Rather than being speakers of God’s sure word, they speak their ownfickle(cf. Gen. 49:4, where “unstable” is the same Hb. word) and eventreacherouswords (cf. Jer. 3:20).Priestshave two roles, and have failed in both. First, they are to help purify sinners through presenting their offerings before God (Leviticus 1–7), but instead they make themprofane, unsuitable to be in God’s holy presence (Lev. 10:10; 19:8). Second, they are to teach life under thelaw(Lev. 10:11; Deut. 17:8–13; 33:10), but instead they doviolence(Ezek. 22:26), leading others to do the same.
Crossway Bibles,The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 1737.
5절) 여호와는 의로우사 불의를 행하지 않으시고 아침마다 빠짐없이 공의를 비추시는데 불의한 자는 수치를 알지 못한다.
인간 지도자들과는 달리 하나님께서는 아침마다 새롭고 늘 의로우심으로 모두를 공의롭게 판단하시는데 반하여 불의한 자는 그들의 수치를 알지 못한다.
이스라엘 방백들은 저녁에 먹이를 뜯기 시작하면 아침까지 아무것도 남기지 않는 이리 떼들이지만, 하나님은 아침마다 공의와 정의로 이 세상을 비추시는 분이시다.‘아침마다’는 광야 생활을 하던 이스라엘에게 매일 만나가 내리던 일(출16:21),이사야가 하나님의 영감을 매일 체험하던 일(사 50:4), 레위 사람들이 매일 하나님께 감사와 찬송을 드리던 일(대상 23:30) 등을 묘사하는 데 시용되는 문구이다. 그렇다면 선지자의 메시지는 분명하다. 비록 백성들이 하나님께 반역했지만, 하나님은 항상 이스라엘과 함께 하시면서 그들에게 좋은 것을 주시는 꾸준하신 분이시다. 하나님은 이렇게 선하신 분이시기에 주의 백성의 반역이 더욱 더 추악한 것으로 드러난다. 인간의 죄가 추악할수록 하나님의 거룩하심은 더 밝게 빛난다. 그러나 불행하게도 악인들은 수치를 모르고 계속 악을 행한다.(멕스포지멘터리 502)
- 5In contrast with the injustice run rampant among all the inhabitants of Jerusalem, the prophet depicts Yahweh in their midst as always doing right! Remarkably, the prophet asserts thatYahwehis stillin her midst.He can do no evil, nor can evil corrupt him. The Lord’s presence in the midst of this city clearly indicates that Jerusalem is the place under discussion, even though it is not specifically mentioned. Only Jerusalem possesses such a distinct privilege.
The characterization of God asrighteousand as one whowill never do evilmay be compared with the declaration of the nature of God at the beginning of Moses’ song of the covenant: He is “a God of truth who does no evil; just and righteous is he” (Deut. 32:4). People, princes, judges, prophets, and priests all may be corrupt. But the Lord remains righteous. He cannot do wrong.
But is God fully aware of the horrors being perpetrated in Judah? Can the toleration of these circumstances be continued and righteousness be maintained?
The never-failing righteousness of the Lord must not be doubted:Morning by morning he will bring his justice to light.The phrasemorning by morning(babbōqer babbōqer)expresses the daily regularity of certain sacrifices offered in Israel (Exod. 30:7; Lev. 6:5 [Eng. 12]; 2 Chr. 13:11; Ezek. 46:13–15), of the manna collected in the wilderness (Exod. 16:21), of the freewill offerings brought for the construction of the tabernacle (Exod. 36:3). In one context speaking of the judgment of God, those who make a covenant with death and reject the tested cornerstone laid in Zion shall be overwhelmed by a scourge morning by morning, by day and by night (Isa. 28:19).
In similar fashion, the Lord will bring his justice to light morning by morning. Despite the appearance that corruption prevails on every side, the Lord daily manifests his righteous judgments. Even the faithful remnant, suffering under the oppressive tyrannies of a depraved leadership, must acknowledge the daily realities of the Lord’s justice.12As faithfully as the Lord provided daily manna for his people during their trial period in the wilderness, so in the chaotic last days of Jerusalem the Lord’s righteousness was coming to light.
In this difficult circumstance, the Lord’s dependability is seen in the assertion thathe shall never fail(lōʾ neʿdār).13Even as the light of each new day surely will dawn, so God himself can never fail. Through all the difficult moments in this era of Judah’s history, while every human institution is proved to be corrupt, the Lord is unfailing. He is just. Never on a single day will he do evil.
But the evil know no shame.Even Almighty God shows concern that people understand his righteousness. He daily manifests his justice. But the wicked have sold themselves into sin. They cannot be shamed. Their hearts are utterly hardened.
12The context is not satisfied by the suggestion that justice “comes to light” merely in the proclamations of the prophets. The situation demands that the actual enactment of justice be involved.
13The termʿāḏarrefers to that which is missing or left behind (cf. 1 Sam. 30:19; 2 Sam. 17:22; Isa. 34:16; 40:26; 59:15). Nothing is “lacking” in God’s administration of justice.
O. Palmer Robertson,The Books of Nahum, Habakkuk and Zephaniah, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1990), 321–323.
6-7절) 앞서 1-5절에서 여호와 하나님께서 3인칭으로 말씀하셨다면 6절부터는 1인칭으로 말씀하신다.
내가 여러나라(이방)을 끊어 버렸다. 그들의 망대가 파괴되었고 내가 그들의 거리를 비게 하여 지나가는 자가 없게 하였으므로 그들의 모든 성읍이 황폐하며 사람이 없으며 거주할 자가 없게 되었다. 이제 내가 말한다. 너는 나를 경외하고 교훈을 받아라. 그러면 내가 형벌을 내리기로 정했지만 너의 거처가 끊어지지 않을 것이다. 이렇게 말하였으나 이스라엘이 부지런히 그들의 모든 행위를 더럽게 하였다.
6절은 반복해서 거리에 지나는 자가 없고, 사람이 없으며, 거주할 자가 없다라고 강조한다. 왜 사람이 없는 것인가? 하나님께서 열방을 끊어 버리고 파괴하고 없애고 황폐하게 하셨기 때문이다. 여호와께서 이방을 완전히 제거하신 것이다. 이처럼 하나님께서는 이스라엘이 보는 앞에서 이방인들의 영토를 초토화시키시고 그곳의 거주민을 다 멸하시면서 이것을 통해서 이스라엘이 배우라고 초청하셨다. 이러한 재앙 가운데서도 네가 나를 경외하고 교훈을 받으면 정해진 형벌을 내가 거두고 너를 보존 한 것이라는 것이다. ‘나를 경외하고 교훈을 받으라’는 신앙생활의 기본이요 출발점이다. 만일 이스라엘이 자신의 죄의 길에서 돌이켜서 하나님을 경외하고 그 교훈을 받아서 살아간다면 하나님께서는 내리시기로 작정하신 그 형벌을 거두시고 그들의 거처가 끊어지지 않게 하실 것이다. 그런데 그들은 부지런히 악한 행위를 일삼았다. 그들은 아침에 일찍 일어나서 부지런히 악을 행했다.
- The Lord’s ultimate goal in inflicting Judah was that theirrefuge will not be cut off.Although his chastening might bring many distresses on the nation, they were calculated to preserve a place of salvation.
Startling is the reaction of the nation to this patient yet increasingly severe treatment by the Lord. Speaking anthropomorphically, the Lord had thought that his chastenings finally would bring them to their senses.But alas!They became even more eager in their pursuit of evil.They rose earlyto accomplish their schemings, even while the Lord was “rising early” and sending his prophets to warn them of their folly (cf. Jer. 7:13, 25; 11:7; 25:3; 26:5; 29:19; 32:33; 35:14–15; 44:4).
Moses had declared he knew that after his death the nation would become “totally corrupt” (hašṭēṯ tašṭiṯûn, Deut. 31:29). Now the Lord declares fulfillment of this expectation. They haveacted corruptly[hišṭîṯû]in all their doings.As in the days before the flood, a time had come once more in which all flesh had corrupted(hišṭîṯ)its way before the Lord (Gen. 6:12).
O. Palmer Robertson,The Books of Nahum, Habakkuk and Zephaniah, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1990), 324.
8절) 그러므로 여호와 하나님께서 ‘내가 일어나 벌할 날까지 너희는 나를 기다리라’라고 말씀하신다. 내가 뜻을 정하고 나의 분노와 모든 진노를 쏟으려고 여러 나라를 소집하여 왕국들을 모을 것이다. 온 땅이 나의 질투의 불에 소멸되리라.
본문에서 ‘너희’는 누구인가? 너희가 이스라엘 전체라면 멸망당하는 것은 이방의 여러 나라들이다. 반면에 너희가 이스라엘 전체가 아니라 ‘땅의 겸손하고 가난한 자들(2:1-3)이라면 멸망당하는 것은 열방과 이스라엘이 되는 것이다. 즉 많은 죄를 지어 이방과 다를 바 없는 이스라엘이 심판의 때에 하나님의 질투의 불에 소멸될 것이라는 것이다. 하나님께서는 이스라엘에게 지속적으로 여러 선지자들을 보내심으로 그들이 자신의 길에서 돌이켜서 회개할 것을 요청하셨다. 하지만 이스라엘은 범죄함으로 하나님의 회개의 초청을 거부한 것이다.
- 3:8Summary.The section concludes with a return to worldwide judgment. The people are called towait forGod, not for possible blessing (Isa. 30:18) but rather for his coming judgment. But this time it will not be against Judah itself, since he willgather(Zeph. 3:18–20) allnationsof the earth for their judgment.
Crossway Bibles,The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 1738.
이처럼 여러 해석이 있지만 동서남북 균형을 생각할 때 스바냐 선지자는 에디오피아를 의미했던 것으로 보인다. 구스은 에디오피아 사람들로 남방 이스라엘의 원수인 애굽을 지칭했을 것이다. 이처럼 하나님의 심판이 온 세상에 고르게 임할 것을 말하는 것이다.
- 2:12Cushitesare Ethiopians (3:10; Isa. 11:11), probably referring to Egypt, Israel’s enemy to the south. In the late eighth and early seventh centuries b.c., Egypt was under the control of the Ethiopian Twenty-fifth Dynasty. In 525 b.c. Egypt and Ethiopia were both defeated by the Persians under Cambyses, so this defeat could refer to his campaign.
Crossway Bibles,The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 1736.
- 2:12The “Cushites” referred to the people of the modern day Sudan and Ethiopia.62Zephaniah had now moved from west and east to south.63At least three explanations could be given for why the prophet singled out the people of Cush.64First, Zephaniah may have chosen the Cushites as a known people who lived on the edge of the world. Therefore, the power of God reached to the very ends of the world. This is one of the powerful messages of the book and of the section concerning the judgment of the foreign nations: the Lord is not confined to the land of Judah and the people of Israel. He is the Lord of the whole world.
Second, if Zephaniah had a special link with the Cushites (which is not likely; see comments on Zeph 1:1), the prophet may have used the name that meant something to him. Third, at an earlier time, an Ethiopian dynasty ruled Egypt (Isa 18:1–2; 20:3–4). Zephaniah may have spoken the message of God against Egypt, Judah’s powerful neighbor to the south. This interpretation would balance the prophecy since Assyria, Judah’s powerful neighbor to the north, also received a message of condemnation.65“The citation of these two entities clearly draws the reader’s attention away from the surrounding regions. This distraction functions meaningfully as an intentional device which sets up the oracle against Jerusalem (3:1–8a). It purposefully draws attention away from Judah in order to accentuate the fervor of the denunciation of Jerusalem which follows.”66
Whatever the reason for choosing Cush and whatever the process by which the oracle achieved this position in the book, Zephaniah made a strong statement about the day of the Lord as he used the oracle. The day of the Lord has a “three-fold ‘no-escape’: no escape for any people, no escape from the wages of sin, no escape from divine confrontation.”67
62Originally referring to the region somewhere between the second and third cataracts of the Nile, Cush about 2000 b.c. became a general term referring to Nubia, south of Egypt. This general usage appears in Egyptian and Assyrian texts as well as the Hebrew Bible. Cushite kings controlled Egypt from 720 to about 663. See D. A. Hubbard, K. A. Kitchen, “Cush,”Baker Encyclopedia of Biblical Places, ed. J. J. Bimson (Grand Rapids: Baker, 1995), 94–95.
63Patterson thinks Cush is an ironic touch to refer to all of Egypt which had been dominated by Cushite rulers for a century before the Assyrian conquests (Nahum, Habakkuk, Zephaniah, 349). This would avoid mentioning Egypt whose strength young King Josiah would eventually have to deal with and whose army would cause his death.
64Motyer (“Zephaniah,” 3:936), somewhat uncharacteristically, sees this as an independent oracle “edited into its present position by Zephaniah in order to complete the north-south-east-west presentation of his worldview.”
65D. J. Clark and H. A. Hatton,A Handbook on the Books of Nahum, Habakkuk, and Zephaniah(New York: United Bible Societies, 1989), 175–76.
66J. Nogalski,Literary Precursors to the Book of the Twelve(Berlin: Walter de Gruyter, 1993), 174–75. Note that Roberts quite honestly concludes: “We simply do not know what provoked this oracle” (Nahum, Habakkuk, and Zephaniah, 202).
67Motyer, “Zephaniah,” 3:936.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 463–464.
13-15절) 앗수르, 니느웨에 대한 심판, 이제 이스라엘의 북쪽 앗수르를 향한 심판을 통해 동서남북을 완성한다. 앗수르의 폭력과 잔인성은 고대 근동에서 잘 알려져있었다.
- 2:13–15Assyria.The greatest threat to Israel lies farther east and north. A major world power of the time, Assyria cannot withstand God.
Crossway Bibles,The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 1736.
13절) 북쪽 앗수르를 향하여 여호와께서 손을 펴셔서 멸하시며 니느웨를 황폐하게 하여 사막같이 메마르게 하실 것이다. 하나님께서 손을 펴신다는 표현은 신인동형표현으로 심판을 위해 일하실 것이라는 것이다. 니느웨는 앗수르의 가장 큰 성읍으로 요나와 나훔을 통해서도 그 심판을 예언하셨다. 앗수르는 이스라엘을 포함한 근동지역을 정복했다.
- 2:13God willstretch out his hand, the body part used as an image indicating power and control (cf. Gen. 16:12; Isa. 28:2), in judgment against his people’s northern enemy,Assyria. The Assyrians, coming especially from one of their greatest cities and onetime capital,Nineveh(cf. Jonah; Nahum), conquered the Near East, including Judah’s sister, Israel. In 722 b.c. Israel’s capital city, Samaria, fell to Assyria, and the leaders of Israel disappeared into exile (2 Kings 17).
Crossway Bibles,The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 1736.
니느웨는 근동지역에서 특별히 물이 많은 곳이었다(나 2:8; 3:8). 큰 강(티그리스 강)과 샛강이 도시의 북서쪽과 남서쪽을 두르고 있었고 많은 수로가 도시의 모든곳에 물을 공급해주었다. 그런데 이곳이 메마른 사막과 같이 된다. 오직 하나님만이 이렇게 하실 수 있다. 이처럼 죄는 피조세계에까지 영향을 미친다. 마찬가지로 주님의 구원은 온 피조세계에 임하게 된다.
저 큰 성읍 니느웨(욘 1:2)에 드디어 심판이 임하게 된다.
14절) 각종 짐승이 그 가운데에 떼로 눕고 당아(부엉이)와 고슴도치가 기둥 꼭대기에 깃들이고 창에서 울것이며 문턱이 적막하게 될 것이고 백향목으로 지은 것들이 벗겨질 것이다.
아스글론(2:7)과 모압과 암몬(2:9)과 같이 니느웨도 심판 이후에 이 성읍이 짐승들의 차지가 될 것을 묘사한다.
이는 성읍에 사람들은 사라지고 각종 짐승들과 새들이 그 자리를 차지할 것임을 이야기한다. 관리하는 사람들은 없어지고 짐승들이 주인이 된 도시의 건물들은 가장 단단한 백향목으로 지은 건물조차도 아무런 쓸모가 없어지게 된 것이다.
15절) 과거 니느웨성은 기쁜성으로 아무 염려없이 내가 주인되어 살았다. 하지만 이제 이같이 황폐하여 들짐승의 차지가 되었기에 지나가는 자마다 비웃으며 손을 흔든다.
니느웨는 훼파되어 더이상 기쁨이 넘치는 성이 아니게 되었다. 니느웨의 중요한 심판의 이유는 바로 그들의 교만이었다. 인간의 교만과 힘은 하나님의 심판 앞에 아무짝에도 쓸모없이 쓰러지게 될 것이다. 니느웨는 ‘오직 나만 있고 나 외에는 다른 이가 없다’라며 기고만장했었다. 하지만 이는 전능하신 하나님앞에 심판을 받게 될 것이다. 이 심판을 바라보는 자들은 그들의 교만을 비웃으며 조롱할 것이다.
- 2:15Nineveh prided itself in its security and wealth. For generations the Assyrian army brought goods to Nineveh. The city enjoyed the spoils of war brought from conquered peoples. No one could remember a time of trouble, poverty, or insecurity. The city that would be destroyed and inhabited only by the beasts of the earth was this same city—a city of pride, one that dwelt securely. In pride the inhabitants of Nineveh said: “I am and there is none else.” “These words claim a status of absolute power and complete independence that in no way properly characterizes finite humanity.… Such arrogant, self-centered blasphemy can only lead to ruin.”83The people of Judah must have thought of the words of the Lord when they heard these words. Repeatedly in the books of Deuteronomy and Isaiah we are told that, “the Lord is God; there is no other besides him” (Deut 4:35; see also Isa 45:5).
In the days of Isaiah, God had promised to punish the arrogance of Assyria. Though the Lord used the Assyrian as the rod of his anger, he also promised to punish Assyria because of such arrogance. “When the Lord has finished all his work against Mount Zion and Jerusalem, he will say, ‘I will punish the king of Assyria for the willful pride of his heart and haughty look in his eyes” (Isa 10:12).
Assyria would become a city of desolation, suitable only for wild beasts. Zephaniah spoke about Assyria’s future as if it had come to pass already (using the perfect “tense”). Nineveh’s future held only pain and desolation. All who passed by the ancient city would shrink back in horror. Scoffing and shaking the fists (lit., “hand,” echoing the word’s use in v. 13 and thus framing these verses84) were gestures indicating revulsion, scorn, and horror.85Those who saw the ruin of Nineveh would feel shock that such destruction could occur as well as relief that the “city of blood” (Nah 3:1) had been removed from the scene.
The Lord is sovereign over the land of Israel and over the entire world. No one and no nation can stand before the Lord. Zephaniah promised that the Lord would punish the wicked in Judah, but he also would punish the nations as well. The city built on the blood of oppressed peoples would become a lair for the beasts of the field. “Because this nation exalted itself to the highest heaven, it must be brought to the lowest hell.”86
83J. N. B. Heflin,Nahum, Habakkuk, Zephaniah, and Haggai, BSC (Grand Rapids: Zondervan, 1985), 145.
84Berlin,Zephaniah, 114.
85L. Walker (“Zephaniah,” EBC 7:556) lists various ways of translating this gesture and admits “it is difficult to know exactly which emotion is reflected in this gesture.” Motyer speaks of “gestures of derision” (“Zephaniah,” 938). Patterson says the gesture is a wave of the hand not a shaking of the fist and indicates contempt (Nahum, Habakkuk, Zephaniah, 356).
86Robertson,Nahum, Habakkuk, Zephaniah, 314.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 467–468.
스바냐는 열방에 대한 심판을 통해서 우리에게 몇가지를 제시한다.
첫째 하나님은 온 세상의 통치자이시다. 블레셋은 군사적으로 강한 나라이며, 모압과 암몬은 과격한 나라이며, 구스는 멀리 있어 잘 알려지지 않은 나라이며, 앗수르는 당시의 초 강대국이다. 하나님께서는 이 동서남북의 모든 나라들의 통치자이시다.
둘째 하나님께서는 세상 만민의 영적인 필요를 채우실 것이다. 하나님은 한 나라를 위해서 특별한 배려를 하시지만(8-10절) 동시에 세상 모든 나라들이 그분을 알고 경배하게 하실 것이다.(11절)
셋째 하나님께서는 역사의 모든 것을 주관하신다. 종종 시간이 지체될 수는 있지만 인류의 역사는 모두 하나님께서 계획하신 그날을 향해 가고 있다. 그리고 그날이 되면 하나님앞에서 그동안 했던 모든 일에 대하여 보상/응징을 받아야 한다.
하나님께서 이방을 심판하심을 통해서 만유의 주재이심을 보이시면서 동시에 당신의 백성들에게 경고하고 계신다. 이방을 심판하는 같은 기준으로, 아니 더 높은 기준으로 하나님의 백성을 심판하실 것이다.
9 Therefore,pas I live,” declares the Lord of hosts,
the God of Israel,
“Moab shall becomeqlike Sodom,
and the Ammonitesqlike Gomorrah,
a land possessed by nettles and salt pits,
and a waste forever.
The remnant of my people shall plunder them,
and the survivors of my nation shall possess them.”
10 This shall be their lot in returnrfor their pride,
because they taunted and boasted
against the people of the Lord of hosts.
11 The Lord will be awesome against them;
sfor he will famish all the gods of the earth,
andtto him shall bow down,
each in its place,
alluthe lands of the nations.
m[Jer. 48:27]
nEzek. 25:3, 6
o[Jer. 49:1]
pIsa. 49:18; See Ezek. 16:48
qDeut. 29:23; See Isa. 13:19
qDeut. 29:23; See Isa. 13:19
rIsa. 16:6
s[Isa. 17:4]
tPs. 22:27
uSee Gen. 10:5
The Holy Bible: English Standard Version(Wheaton, IL: Crossway Bibles, 2016), 습 2:8–11.
8◎내가 모압의 비방과 암몬 자손이 조롱하는 말을 들었나니 그들이 내 백성을 비방하고 자기들의 경계에 대하여 교만하였느니라
9그러므로 만군의 여호와 이스라엘의 하나님이 말하노라 내가 나의 삶을 두고 맹세하노니 장차 모압은 소돔 같으며 암몬 자손은 고모라 같을 것이라 찔레가 나며 소금 구덩이가 되어 영원히 황폐하리니 내 백성의 남은 자들이 그들을 노략하며 나의 남은 백성이 그것을 기업으로 얻을 것이라
10그들이 이런 일을 당할 것은 그들이 만군의 여호와의 백성을 훼방하고 교만하여졌음이라
11여호와가 그들에게 두렵게 되어서 세상의 모든 신을 쇠약하게 하리니 이방의 모든 해변 사람들이 각각 자기 처소에서 여호와께 경배하리라
8절) 모압과 암몬의 심판의 이유는 이스라엘을 비방하고 조롱했고 이스라엘의 영토를 침범했기 때문이다.
모압과 암몬은 롯이 자신의 딸들과 근친상간으로 인해서 태어난 자손(창 19:29-38)으로 이스라엘에 대대로 대적이 되었다. 이들은 이스라엘 사해 동편에 위치해 있었으며 요시야의 지리적 팽창의 매력적인 표적이 되었다.
하나님께서 모압과 암몬이 이스라엘을 조롱하는 것에 대해서 이렇게 분노하시며 심판하시는 것은 이스라엘에게 행한 것이 자신에게 행한 것으로 여기시기 때문이다. 마찬가지로 이들이 유다의 국경을 침범한 것은 하나님께서 유다에게 주신 땅을 침범한 것이다. 이처럼 모압과 암몬은 하나님의 나라를 비방하고 침범했기에 이들에 대해서 하나님께서 시만을 베푸시는 것이다.
메시아가 오셔서 이 땅을 심판하실 때 이 세대의 약한 자들에게 행한 것에 대해서 갚으시고 보복하실 것을 약속하셨듯이 지금 이스라엘에게 행한 것에 대해서 보복하시겠다는 것이다.(사 35:4-6)
- 2:8Tauntsandrevilingsare verbal attacks using insults (3:18; Isa. 43:28) against the people of God. These are launched by two of Israel’s longtime enemies to the east,Moaband theAmmonites. They descended from Lot through his incestuous relationship with his daughters (Gen. 19:30–38). Having frequently opposed Israel (Numbers 22–24; 1 Sam. 11:1–11; 2 Kings 1:1), they were a desirable target for Josiah’s geographical expansion because of their location just east of the Dead Sea.
Crossway Bibles,The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 1735.
- From an area southwest of Judah, Zephaniah moved east beyond the Jordan River. Both Moab and Ammon were Semitic people who descended from Abraham through his nephew Lot (Gen 19:36–38). The Ammonites36occupied the central area of the region beyond the Jordan, south of Gilead and north of Moab.37
They survived as an autonomous group until about 580 b.c.38The Moabites to the south lived on a large plateau overlooking the Dead Sea, at an elevation of ca. 3,000 feet and about 4,300 feet above the sea itself. From the plains of Moab, Moses glimpsed the land flowing with milk and honey which the Israelites took under the direction of Joshua. The region of Moab extended for about sixty miles from north to south and about thirty-five miles from east to west.39
The sin of Moab and Ammon involved some kind of territorial designs against the land of Judah which showed up in insults and threats against the people of Judah.40Sometime after Zephaniah’s prophecy, Obadiah spoke the word of the Lord against Edom (Judah’s neighbor to the south) for taking advantage of Judah’s defeat at the hands of the Babylonians. They had cut off refugees fleeing the army of Nebuchadrezzar (Obad 14). God would not forget them nor his promises to his people. Despite the defeats that marked Israel’s history, “Yahweh is still laying claim to his whole people and to all the territory he had once allotted to them.”41
36For Ammonites see R. W. Younker, “Ammonites,”Peoples of the Old Testament World, ed. A. S. Hoerth, G. L. Mattingly, E. M. Yamauchi (Grand Rapids: Baker, 1994), 293–316.
37For Moabites see G. L. Mattingly, “Moabites,”Peoples of the Old Testament World, 317–33.
38G. M. Landes, “Ammon, Ammonites,”IDB, 108–14.
39E. D. Grohman, “Moab,”IDB, 409–19. For a history of hostilities between Moab and Israel, see Motyer, “Zephaniah,” 3:934.
40Robertson outlines the history of Moab and Ammon in bringing shame and reproach on Israel (Nahum, Habakkuk, Zephaniah, 303). See Gen 19:30–38; Num 22:3; 24:17; 1 Sam 11:1–2; 2 Sam 10:1–4; Neh 4:3; cp. 2:10, 19; 4:7; Jer 40:14). He concludes: “Rather ironical is the fact that a people born of incest should be so determined to humiliate their neighboring relatives.”
41Roberts,Nahum, Habakkuk, and Zephaniah, 200.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 458–459.
9절) 만군의 여호와 이스라엘의 하나님께서 자신의 삶을 두고 맹세하신다. 모압은 소돔과 같이 될 것이며 암몬 자손은 고모라와 같이 될 것이다. 그들의 땅은 찔레와 소금 구덩이의 소유가 될 것이며 영원히 폐허가 될 것이다. 내 백성의 남은 자들이 그들을 노략할 것이고 나의 백성의 생존자들이 그들을 소유하게 될 것이다.
‘나의 삶을 두고’라는 표현은 하나님 자신의 존재를 두고 맹세하는 표현으로 자신의 맹세를 강조하는 것이다.(사 49:18; 삼상 14:39) 모압과 암몬이 소돔과 고모라와 같이 될 것이라는 것은 그들에게 임하는 심판이이 매우 강력하다라는 사실을 비유하는 것으로 농업을 중요 산업으로 하는 이들에게 있어서 땅이 찔레로 덮이고, 소금 구덩이가 된다는 것은 엄청난 타격이다(신 29:23). 지금도 이 지역, 사해 지역은 극도로 황폐한 지역이다.
- 2:9Sin always produces a “therefore.” Moab and Ammon selfishly sought their own good and desired to steal from the people of Judah. God vowed to punish the people of Moab and Ammon for their evil. “Both nations have forgotten that to despise Judah is to despise God Himself.”42
“Therefore, as I live”43introduces an oath on the part of the Lord to make Moab and Ammon as Sodom and Gomorrah, two cities destroyed by the Lord in the day of Abraham (Gen 19:23–28). Moab and Ammon came into existence when Lot escaped briefly before the destruction of Sodom and Gomorrah. After the loss of Lot’s wife and his daughters’ husbands, Lot’s daughters found him in a drunken stupor and had sexual relations with their father. The children born became the ancestors of Moab and Ammon (Gen 19:29–38).
“The Lord’s people have a well-founded security. The oath-taker is their God, ‘the God of Israel’; they are his elect, ‘my people’; and the oath rests on the surest foundation, the being (‘as I live’) and the omnipotence (‘the Lord of Hosts’) of God himself.”44The severity of the oath and the determination of the Lord to keep the oath are underscored by the use of two names for God. He is the “Lord of Hosts” (NIV, “Lord Almighty”), a term usually associated with military passages of Scripture which show the Lord as a God of the armies fighting on behalf of the people of Israel.45While the title carries military overtones, it also points to Yahweh’s lordship over the entire universe. “He continually rules, but at times he directly intervenes to secure his own victory and insure the direction of history for the salvation of his people.”46
The people of Judah knew well what the land of Sodom and Gomorrah had become. It was a land of weeds and salt pits, an infertile wasteland (cf. Deut 29:23).47Even today the area around the Dead Sea is an extremely desolate place. It is still a wasteland, though not even many weeds grow in the area. The only thing productive about the area was to dig pits around the sea allowing the water to fill the pits. After evaporation salt could be gathered from the pits.
The judgment against Moab and Ammon would be an in-kind judgment. The people of Moab and Ammon wanted to seize Israel’s territory. Now the people of Judah would seize the territory of a greedy people. Motyer speaks of a “holy reality within the divine nature that the Lord’s people cannot be mistreated with impunity. Every earthly hurt is registered in heaven, for whoever touches his people touches the apple of the Lord’s eye (Zech 2:8).”48
42House,Zephaniah, 65.
43Motyer calls this the second most common divine oath in the OT next to “I swear” (“Zephaniah,” 3:934).
44Ibid.
NIV New International Version
45The term “the Lord of hosts” is found prominently in the Books of Samuel, where the Lord promised to care for his people who suffered at the hands of the Philistines or some other oppressor. Notice especially David’s vow in 1 Sam 17:45, where he went out against the Philistine giant in the name of the Lord of hosts, the God of the armies of Israel.
46J. E. Hartley, “צְבָאוֹת(ṣĕbāʾôt)etc.,TWOT2:751.
47The meaning ofמִמְשַׁק, “place,” is uncertain, occurring only here.HALOT(2:596) relates it to an Arabic word for red earth and translates it “ground.” Motyer (“Zephaniah,” 3:935) sees it related to the term in Gen 15:2 meaning “possession” and so translates “place of possession.” Patterson (Nahum, Habakkuk, Zephaniah, 347) brings the Ug. encliticmeminto play here, resulting in what he locates as ahiphilparticiple ofמשׁק, meaning “overflowing,” which he then reduces to “overrun.” Hebrewחָרוּל, “weeds,” is variously translated. Motyer lists “thistles, chickling, chickpea, and nettles” as possibilities but says that Job 30:7 makes “nettles” a “bit unlikely” (“Zephaniah,” 3:935).HALOT2:351 calls it a “tall wild artichoke.”
48Motyer, “Zephaniah,” 3:934.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 459–460.
10절) 그들, 모압과 암몬이 이와 같은 심판을 당하는 것은 그들이 만군의 여호와의 백성을 훼방하고 교만하여졌기 때문이다.
앞선 심판의 이유(8-9절)를 다시금 요약하고 있다. 하나님의 백성에게 요구되는 자질은 겸손(3절)인데 이들은 교만함으로 심판을 당하고 있는 것이다.
11절) 여호와가 그들에게 두렵게 되어서 세상의 모든 신을 쇠약하게, 굶주리게 할 것이다. 이방의 모든 땅, 모든 해변 사람들이 각각 자기 처소에서 여호와께 경배할 것이다.
여호와는 크고 두려우신 하나님이시다.(출 15:11; 34:10) 하나님께서는 자신을 대적하는 이들의 마음속에 두려움을 불어넣으심으로 자신이 하나님이심을 보이신다(수 2:9; 2:24). 당시의 다른 신들은 지역신들이었다. 제한적인 곳에서 제한적인 대상들에게만 영향력을 행사했다면 우리 하나님께서는 상천하지의 하나님이심을 세상의 다른 모든 신들마저도 쇠약하게 하실 수 있었다. 이방의 신들은 자신들을 채워줄 제물이 필요했다. 길가메시 서사시를 보면 신들은 자신들에게 먹을 것을 줄 사람들이 없어서 굶주린다. 하지만 하나님은 이런 것들이 필요하지 않으시며 도리어 이러한 신들을 쇠약하게 하신다고 말씀하시다. 그러면서 이제 이방의 모든 이들이 이런 무력한 신을 섬기는 것이 아니라 각각 자기 처소에서 여호와를 경배할 것을 예언하고 있다. 열방이 주께 나아와 어린 양 되신 주님께 경배할 것이다.
- 징계, 심판의 세가지 목적 : 보복(retribution), 제지(deterrence), 개혁(reformation)
요한계시록 5:9–10
9그들이 새 노래를 불러 이르되 두루마리를 가지시고 그 인봉을 떼기에 합당하시도다 일찍이 죽임을 당하사 각 족속과 방언과 백성과 나라 가운데에서 사람들을 피로 사서 하나님께 드리시고
10그들로 우리 하나님 앞에서 나라와 제사장들을 삼으셨으니 그들이 땅에서 왕 노릇 하리로다 하더라
- 2:11Awesomedescribes Israel’s God, who causes fear in the hearts of his opponents (Ex. 15:11; 34:10). He moves not only against Judah’s neighbors but againstall the gods of the earth. He willfamishthem, causing them to waste away (cf. Isa. 10:16; 17:4). Unlike Israel’s God, many of the gods of her neighbors needed nourishment, which was provided through offerings. In one Mesopotamian story about a flood—the myth of Gilgamesh—the gods are famished because there are no people to feed them. Instead of worshiping these powerless pagan deities, foreigners willbow downto the God of Israel, either coming to worship in Jerusalem (Isa. 2:3) or else joining in the worship of the true God spreading around the world (Zeph. 3:9; cf. Phil. 2:10–11; Rev. 5:9–10).
Crossway Bibles,The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 1736.
- The thrust of the verse must have caused quite a stir in Judah. Would the nations worship the Lord? Even more astounding, could they worship him outside of Jerusalem? Some rabbis questioned the validity of Ezekiel’s call because it occurred outside the land of Israel. Many people who thought in the same way must have questioned Zephaniah’s contention that other people could worship the Lord and do so in their own land.
This would occur after the time of judgment when the gods of the nations were shown for what they truly were and God became known for who he truly is. For “destroys” the Hebrew text uses a verb meaning “to make thin,” apparently referring to a lack of food offered by the inhabitants of pagan lands.54Since judgment would take away the people of the land, the gods would waste away from lack of food. With the gods removed, the people would then begin to see the real rather than the counterfeit.
The real is “awesome.” This conception of God has “very deep roots going back to the earliest periods of Zion’s imperial theology (Pss 47:2; 76:7, 12) and the royal cult in Jerusalem elaborated this conception with a clear claim for Yahweh’s superiority over the gods of the other nations (Pss 89:7; 96:4).”55The Hebrew term is a passive form of the familiar verb meaning “to fear.” The fear of God is central to Israelite worship and theology. The other side of this conception is that God is One whose nature is fearsome or awesome. Used in secular contexts the term can be translated, “terror,” and refer to the desert (Deut 1:19; 8:15; Isa 21:1) or to enemy armies (Isa 18:2, 7; Hab 1:7). God’s acts are terrible or fearsome (Deut 10:21; Pss 65:6; 66:3, 5; 139:14; 145:6; Zeph 2:11), especially the saving act of God at the Exodus (2 Sam 7:23; 1 Chr 17:21; Ps 106:22). The acts of the final day of the Lord are likewise terrible (Joel 2:11; Mal 4:5). Thus the Lord is One whose acts and person strike fear and terror into all who observe what he is doing and who he is (Exod 15:11; Deut 7:21; 10:17; 1 Chr 16:25; Neh 1:5; 4:18; 9:32; Pss 47:3; 67:4; 76:8, 12; 89:8; 96:4; Isa 64:3; Dan 9:4).56
The end of each half of the verse contains a structural parallel. “All” the gods will be doomed, and “all” will worship him.57“Here in Zephaniah, the remnant of Israel moves out to the nations and forms in their lands the new people of God. The ‘perhaps’ of 2:3 has become a promise for the future in 2:5–15, and those who survive for the Kingdom of God will be those who have acknowledged his sovereignty by their humble, obedient, righteous seeking of their true Ruler (2:3).”58Zephaniah anticipated the theology of Paul who foresaw a time when all would bow before the Lord as Lord (Phil 2:9–11). The theme is visited again in 3:9.
The idea is also somewhat similar to the words of Isaiah who saw a time, also after Judah’s restoration, when the Gentiles and even the eunuchs would offer sacrifices on the altar of the Lord in Jerusalem (Isa 56:1–7; also 53:8). Zephaniah, however, does not limit worship to pilgrimages to Jerusalem (Isa 2:3; 66:23). Each will worship Yahweh in his own land (cp. Isa 19:19–23; Mal 1:11).
54See the discussion by Patterson, who eventually translates literally, “make lean” (for NIV’s “destroy” (Nahum, Habakkuk, Zephaniah, 348). See also Robertson,Nahum, Habakkuk, and Zephaniah, 308.
55Roberts,Nahum, Habakkuk, and Zephaniah, 201–2.
56See M. V. van Pelt and W. C. Kaiser, Jr., “ירא,”NIDOTTE2:532.
57Baker,Nahum, Habakkuk, Zephaniah, 108.
58E. Achtemeier,Nahum–Malachi, INT (Atlanta: John Knox, 1986), 79.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 461–462.
본 절의 내용들은 열방에 대한 심판을 다룬다. 아모스서는 머너 열방에 대한 심판을 선언한 뒤에 이스라엘에 대한 심판을 선언했다. 스바냐도 마찬가지로 열방에 대한 심판 이후에 유다에 대한 심판을 선포하면서 선배 선지자의 방식을 따른다.
스바냐 선지자의 경고는 분명하다. 유다가 회개하지 않으면 하나님께서 열방을 심판하시는날 함께 망할 것이다. 왜냐하면 하나님께서 유다를 특별히 구별하셔서 자신의 백성으로 삼으셨는데, 유다는 좌짓고 여호와 하나님을 거역하는 일에 있어서 다른 나라들과 전혀 다를 바가 없기 때문이다. 은총을 입
은 사람이 그 은총에 걸맞게 살지 못하면 비난을 받는 것이 당연한 일이며, 은총을 베푼 자도 크게 실망하게 된다는 것을 충분히 인지할 수 있다.
여기에 언급된 나라들의 순서는 지리적 위치에 근거한 것이다.블레셋은 서쪽에, 모압과 암몬은 동쪽에, 구스는 남쪽 멀리, 아시리아는 북쪽에 위치해 있다. 선지자는 이처럼 유다 땅의 동 서 남 북에 있는 나라들을 예로 삼음으로써 자신이 예고하는 심판이 온 세상에 임할 것을 암시한다. 또한 이 국가들의
중요성을 다른 각도에서 찾아 볼 수도 있다. 선지자는 군사적 강국인 블레셋, 이스라엘과 희미한 친척관계에 있는 모압과 암몬(창19:38-38),별로 알려진 게 없는 먼 나라 구스 일방적인 제국주의를 지향하는 아시리아 등 이 세상에 서로 얽히고설킨 모든 나라가 이스라엘의 하나님 여호와의 통치 아래 있다는 점을 역설하고 있다. 이 국가들의 면모로 보면 도시국가로 구성되어 있는 블레셋, 작은 자치국가 모압과 암몬, 그리고 대형 제국 아시리아등 국가 규모에 상관없이 모든 나라가 여호와의 심판을 받아 통일한 종말을 맞게 된다는 것이다.
(엑스포지멘터리 484-5)
1. 블레셋에 임할 심판(2:4-7)
2. 암몬과 모암에 임할 심판(2:8-11)
3. 구스에 임할 심판(2:11)
4. 아시리아에 임할 심판(2:13-15)
4절) 가사는 버림을 당하며, 아스글론은 폐허가 되며, 아스돗은 대낮에 쫓겨나며 에그론은 뽑히리라.
블레셋은 원래 5개의 도시국가로 형성되었다. 가사, 아스글론, 아스돗, 에글론과 여기에는 빠져있는 가드가 있다.
위의 지도에서 보는 것처럼 남쪽 연안으로부터 올라가면서 도시를 언급하고 있는데 가드는 빠져 있다. 가사는 블레셋의 주요도시(수 13;3; 삿 16:1; 삼상 6:17)로 예루살렘에서 남서쪽으로 80km떨어진 곳이다. 본문에서 언어유희를 보여주는데 앗자(가사)가 아자브(버림받을 것) 당한다라고 표현하였다.
아스글론은 가사에서 북쪽으로 20km 떨어진 해안 도시(삿 14:19; 삼상 6:17)였다.
아스돗은 아스글론에서 북쪽으로 20km 떨어진 곳에 있었으며(삼상 5:1; 대하 26:6), 에글론은 뽑힐 것이라는 말씀역시 ‘에크론’이 ‘아카르’될 것이다라는 언어유희이다.
블레셋의 5대 도시중에 가드가 빠진 것은 앗수르 사람들에 의해서 이미 멸망했고 선지자 시대에 아직 회복하지 못했기 때문으로 보인다.
선지자가 블레셋의 네 도시와 연결하여 사용하는 동사들은 도시들뿐만 아니라 여자들에게도 똑같이 적용될 수 있다: 가사는 결혼 전에 약혼자에게 버림받은 처녀와 같고(cf. 사54:6;렘4:29),아스글론은 결혼 후 남편에게 버림받은 여인과 같으며 (cf. 사54:1;심하 13:20), 아스돗은 내쫓긴 이혼녀와 같고(cf.레21:14), 에글론은 임신하지 못한 여인처럼 뿌리째 뽑힐 것이라고 한다. 선지자가 ‘버림받은 여인’ 은유를 사용하고 있다는 추가적인 증거로는, 아스돗과 함께 사용되는 동사인 ‘내치다’보다 ‘황폐하다’가 본문에 더 적합한 동사임에도 불구하고, ‘결혼한 여인’ 비유를 위해 일부러 부자연스러운 ‘내치다’를 사용하고 있다는 점이다. 국가를 결혼한 여인에 비유하는 것은 선지서에서 자주 사용된다(사54:4-8;렘3;호 1-3). 그러나 항상 이스라엘에게 적용되며 이방 나라에 대하여 결혼 비유가 사용되는 것은 이곳이 유일하다. 그러므로 블레셋에 대한 심판 선언은 유다에게 자숙하라는 경고이다. 블레셋을 치시는 것을 마치 결혼한 아내를 내치는 것으로 묘사하심으로써, 진짜 아내인 이스라엘도 내치실 수 있음을 암시히는 것이다.(엑스포지멘터리 488)
선지자는 아스돗이 대낮에 쫓겨날 것이라고 말한다. 이는 전쟁이 매우 신속하게 끝날 것이라는 의미이다. 보통 가나안 지역에서는 동이 트면 전쟁이 시작된다. 그러므로, 대낮(정오)에 끝난다는 것은 적군이 매우 신속하게 이 도시를 점령할 것이라는 것을 말하는 것이다.
- 2:4Zephaniah mentioned four of the five main Philistine cities. He excluded Gath, which may have perished by his time.13He probably used the four cities to represent the destruction to come on the entire area of Philistia.
Zephaniah basically moved from south to north in his description of the destruction. Gaza, the most remote Philistine city, lay fifty miles southwest of Jerusalem. Since the time of Sennacherib, Gaza had served as a vassal of Assyria and held Judean territory with the help of the Assyrians.14From Gaza, Zephaniah moved his prophecy progressively closer to Jerusalem, proclaiming the coming destruction of Ashkelon, Ashdod, and Ekron. Zephaniah’s message came closer and closer to the covenant people who had rejected the true God for idols which do not profit.
The prophet used assonance, a poetic device based on similar sounds, to communicate his message. Gaza (ʿazzâ) would be abandoned (ʿăzûbâ) and Ekron(ʿeqrôn)would be uprooted(tēʿāqēr).
Zephaniah proclaimed the judgment against Gaza as a city deserted, a statement meaning something like our saying that “grass would grow in the streets.” The following statement, “Ashkelon left in ruins,” is parallel to the pronouncement about Gaza. Both cities would suffer the same fate.
Nebuchadrezzar took both Gaza and Ashkelon. Ashkelon, laying twelve miles north of Gaza and ten miles south of Ashdod, recovered and became famous as a Hellenistic city.15Ashdod and Ekron fell at the same time but were also rebuilt at a later time.16
Two lines of thought on the significance of “midday” have been suggested. First, people often rested at noontime which was the hottest part of the day. The attack then would have come at noon surprising the city and making it an easy prey. The idea may have been the suddenness of the attack as perhaps in Jer 15:8.17Second, the attack concluded by noon, meaning that the city fell easily to the attacking forces. Taylor cited a reference from the Moabite stone, “And I fought against it from the break of dawn until noon, and I took it,” as a reference to the ease of taking a city such as Ashdod.18
The second suggestion is more likely. Ashdod, like the other Philistine cities, would receive the judgment of the Lord God. The judgment emphasized here is loss of population, not the act of conquest and destruction. Roberts explains this: “the major problem with the Philistines was that they occupied territory claimed by Judah.”19
13Micah mentioned Gath prominently (Mic 1:10, 14). The city could have been destroyed by an Assyrian invasion. Amos indicated that the city may have suffered defeat by his day (Amos 6:2). W. F. Stinespring noted that Sargon II boasted of having destroyed Gath in connection with his campaign of 711 b.c. After that time Gath seems to have disappeared from history (“Gath,”IDB, 355–56). Motyer (“Zephaniah,” 3:931) attributes the decline of Gath to the military campaign of Uzziah (2 Chr 26:6). Roberts (Nahum, Habakkuk, and Zephaniah, 197) follows Rudolph (Micha, Nahum, Habakuk, Zephanja, 279) in seeing Gath as under Judean control at the time the oracle was originally delivered.
14Stinespring, “Gaza,”IDB, 357–58.
15Id., “Ashkelon,”IDB, 252–54.
16Patterson,Nahum, Habakkuk, Zephaniah, 339.
17Berlin,Zephaniah, 100.
18C. L. Taylor, Jr., “The Book of Zephaniah: Introduction and Exegesis,”IB(New York: Abingdon, 1956), 1024; O. P. Robertson illustrates Esarhaddon’s prideful boast of taking Memphis in only half a day, but then says neither surprise nor quickness of victory was in view. Rather he points to the emphasis on military superiority, so confident was he that no element of strategic surprise was necessary for victory. Frontal attack in broad daylight brings overwhelming victory to the superior forces (The Books of Nahum, Habakkuk, Zephaniah, NICOT [Grand Rapids: Eerdmans, 1990], 298).
19Roberts,Nahum, Habakkuk, and Zephaniah, 198.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 454–455.
5절) 본문의 내용은 앞선 4절의 블레셋 도시들이 심판받을 것을 다시금 확인하는 것이다. 블레셋 사람들은 그렛 족속으로 그레데에서 온 사람들로 추정된다. 본문은 블레셋 사람의 땅을 가나안이라고 호칭한다. 가나안이라는 말은 일반적으로 이스라엘이 블레셋에 도착하기 전에 그 땅에 살던 원주민들을 가리키는 말이지만(창 12:5) 이 지역 출신의 무역업자들을 가리킬 수도 있다.(습 1:11)
- 2:5Theseacoastindicates the location of thePhilistines, from which the name “Palestine” is derived. They lived to the southwest of Judah, and are also calledCherethites(1 Sam. 30:14; 2 Sam. 15:18), showing historical links with Crete. An unusual title for them isCanaan, which more regularly refers to the natives of the territory before the arrival of Israel and the Philistines (Gen. 12:5) but could indicate the traders from the area (Zeph. 1:11).
Crossway Bibles,The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 1735.
- 2:5“Woe” is a word meaning both judgment and lament. The word could introduce either a judgment speech or a word lamenting the fate of the city (cp. Nah 3:1; Hab 2:6–20). Of the fifty-three occurrences in the Old Testament, R. J. Clifford lists three possible uses forhôy: (1) to describe funeral laments (eight times), usually translated as “alas;” (2) a cry to get attention (four times), usually translated as “ho” or “ah”; and (3) an announcement of doom (forty-one times and used only by the prophets), usually translated as “woe to.”20Zephaniah employed the latter usage. While no reason for the judgment is mentioned, “the context shows the prophet has anything but affection for the Philistines.”21
Zephaniah identified the Philistines as “Kerethites,” a term that may identify a clan of the Philistines or may be associated with the island of Crete, from which most assume the Philistines migrated.22In Amos 9:7, Deut 2:13, and Jer 47:4, the Philistines are associated with Caphtor, which may have been Crete.23David recruited part of his bodyguard from the Kerethites (2 Sam 8:18). In the present context Zephaniah referred to the whole nation by the name of Kerethites.
Zephaniah also used the term “Canaan” with the Philistines, probably in the sense of their common fate with the Canaanites as a people to be driven out of the land. Canaan normally meant the region west of the Jordan River. Motyer points to Gen 9:25 to say that Zephaniah has brought Philistia under the curse of Canaan.24When Israel subdued the Philistines in the past, they were able to do so only because of the intervention of the Lord (1 Sam 7:13). Judah could know of the certain end of the Philistines because of the word of the Lord. The central couplet in this verse “traces all to the agency of the ‘word of the Lord.’ The divine agent in creation (Ps 33:6; see also Gen 1:3; Heb 12:3; 2 Pet 3:5) is the overmastering agent in history; in both arenas alike he ‘spoke and it came to be’ (Ps 33:9; Isa 13:3).”25
20R. J. Clifford, “The Use ofhôyin the Prophets,”CBQ28 (1966): 458–64. See the discussion on Nah 3:1.
21Ibid., 462.
22Roberts (Nahum, Habakkuk, and Zephaniah, 196) calls the Kerethites a “subgroup of the Philistines that apparently traced their origins to the island of Crete.” They “were a dominant element in the Philistine population (1 Sam 30:14; 2 Sam 8:18; Ezek 25:16).” See C. S. Ehrlich, “Cherethites,”ABD1:898–99, and K. A. Kitchen, “Philistines,”Peoples of Old Testament Times, ed. D. J. Wiseman (Oxford: University Press, 1973), 52:67.
23A. B. Davidson,The Books of Nahum, Habakkuk and Zephaniah, with Introduction and Notes, CBSC (Cambridge: University Press, 1899), 122–23. Cp. R. S. Hess, “Caphtor,”ABD1:869–70.
24Motyer, “Zephaniah,” 3:932.
25Ibid.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 455–456.
6-7절) 해변은 풀밭이 되어 목자의 움막과 양떼의 우리가 거기 있을 것이고 그 지경(해변)은 유다 족속의 남은 자에게 돌아갈 것이다. 남은 자들이 거기에서 양떼를 먹이고 저녁에는 아스글론 집들에 누우리니 그들의 하나님 여호와가 그들을 보살피사 그들이 사로잡힘을 돌이키실 것임이다.
하나님의 심판이 블레셋, 해변 지역에 임하면 이들의 땅은 풀밭(초원)이 되고 주민들은 더이상 살지 않게 된다. 하나님께서 블레셋을 심판하시는 이유는 그들을 그 지역에서 없이 하심으로 그 땅을 유다에게 주시기 위한 것이다. 풀밭과 목자의 움막, 양떼의 이미지는 여호와께서 이스라엘의 목자가 되심으로 그들을 푸른 초장과 쉴만한 물가로 인도하시는, 여호와가 그들을 돌보시는 이미지를 극대화시킨다.
남은 자(쉐에릿)는 신학적으로 매우 중요한 단어이다. 죄에 대한 하나님의 심판은 매우 혹독하여서 소수의 생존자만 남을 것이다.(9, 3:13; 사 17:6) 하나님의 심판이 매우 극심하지만 모두 멸망당하는 것은 아니고 소수는 남아서 하나님 백성의 존재를 이어가게 될 것이다.
- 2:6–7Remnantis a theologically significant term, showing two sides of God’s relationship with his people. His judgment against sin will be so severe that only a few survivors will remain (v. 9; 3:13; Isa. 17:6). All hope is not lost, however, since the destruction is not complete; at least a few refugees will remain, continuing the existence of God’s people.God will be mindfulof Judah, taking note of their need and responding to it (Zech. 10:3). This involves not only thought but also action, since he willrestore(Zeph. 3:20) the bounty of which they have been deprived. The mention ofpasturesandshepherds(2:6) predicts that, after the Philistine cities have been destroyed, the area will be repopulated by God’s people (v. 7), who will live in peace.
Crossway Bibles,The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 1735.
- 2:7God would restore the fortunes of the people of Judah by giving to them the land of the Philistines. Far from abandoning his people, he intended to do good to them by caring for them. The metaphor “portrays the remnant of Judah lying down like sheep in the wasteland that was once Philistia. Before this pastoral image Yahweh only cares about Judah’s destruction, but now is their shepherd who creates a haven for His ‘sheep.’ ”28
God’s magnificent promises of restoration involved the remnant of the house of Judah, probably a reference to the humble and submissive of the people of Judah (Zeph 2:3) rather than to a proud and arrogant group of returning exiles. “Remnant” can be a piece of wood left over from making idols (Isa 44:17) or a people who have survived a catastrophe (1 Chr 4:43; Isa 37:4; Jer 25:20). Theologically important is the remnant God uses after his discipline to participate with him in his universal plan of redemption (Gen 45:7; Isa 37:32; Mic 2:12; 4:7).29Baker rightly reminds us that the remnant doctrine is always two-sided: “exemplifying both the severity of God’s punishment and also the graciousness of his mercy. Destruction will come, but no annihilation.”30This remnant God will “care for.” Here the literal Hebrew text is “Yahweh their God will visit them,” picking up the same verb used to express God’s visit to punish Judah in 1:8–9. God faithfully visits his people. The result and emotion of those visits depends on the people’s faithfulness to their covenant love relationship with him.31
28P. R. House,Zephaniah: A Prophetic Drama. JSOTSup 69 (Sheffield, Eng.: Almond Press, 1988), 149.
29See Motyer, “Zephaniah,” 3:933. Cp. Isa 10:20–23; 11:11–16; Jer 23:1–8; 31:11–14, 27–37; Ezek 11:13–20; 34:20–31; 37:15–28; Amos 5:15; Mic 2:12–13; 4:1–8; 5:7–8; 7:18–20; Zech 8:6–8; Zeph 3:9–20).
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 457.
본문에서 하나님께서는 이스라엘의 대적인 블레셋을 심판하신다. 그런데 이 심판이 이스라엘의 남은 자들에게는 희망의, 기쁨의 소식이 된다. 왜냐하면 그들이 살던 그 지역에서 대적들이 쫓겨나가고 그 땅이 유다의 것이 될 것이기 때문이다. 여호와 하나님이 함께하심으로 남은 자들을 돌보실 때에 희망이 있다.
The Holy Bible: English Standard Version(Wheaton, IL: Crossway Bibles, 2016), 습 2:1–3.
2수치를 모르는 백성아 모일지어다 모일지어다
2명령이 시행되어 날이 겨 같이 지나가기 전, 여호와의 진노가 너희에게 내리기 전, 여호와의 분노의 날이 너희에게 이르기 전에 그리할지어다
3여호와의 규례를 지키는 세상의 모든 겸손한 자들아 너희는 여호와를 찾으며 공의와 겸손을 구하라 너희가 혹시 여호와의 분노의 날에 숨김을 얻으리라
The Holy Bible: New Korean Revised Version, electronic ed. (South Korea, n.d.), 습 2:1–3.
앞서 1장에서 스바냐는 어떤 은총이나 회복의 가능성도 이야기하지 않았다. 유다의 죄 때문에 세상 모든 백성과 온 세계가 여호와의 날을 맞을 것이라고 경고했다. 그러나 이제 2장을 통해서 스바냐는 처음으로 회개하는 자와 여호와를 경외하면서 사는 자들에게 회복의 가능성을 이야기한다. 이는 여호와의 분노의 날이 임하기 전에 돌아올 것, 회개할 것을 요청하는 최후통첩에 가까운 것이다.
1-2절) 수치를 모르는 백성아, 명령이 시행되기 전, 그 날이 겨와 같이 지나가기 전, 여호와의 불타는 진노가 너희에게 내리기 전, 여호와의 분노의 날이 너희에게 이르기 전에 모일지어다.
겨란 식물의 바깥껍질로 식용이나 가축의 사료로서도 가치가 없는 것으로서 바람에 날리도록 방치된 것이다. 이는 신속히 다가오는 그 날 무가치한 자들의 죽음, 심판을 의미한다.
1절에서 선지자는 모일지어다, 모일지어다라고 두번이나 권면한다. 이 단어는 지푸라기나 겨 등을 한 자리에 모으는 것을 의미하는데 이 동사의 히필형태는 성경에서 이곳에서만 사용된다. 이렇게 두번이나 반복하는 것을 강조를 위함이다. 지금 하나님께서 모으시는 백성들은 바람이 불면 날아가고, 불이 붙으면 순식간에 타버리는 것들이다. 본문의 ‘수치를 모르는 백성’이란 ‘하나님을 원하지 않는 백성, 제멋대로 하는 백성’을 의미한다.
결국 수치를 모르는 백성은 바람에 날리는 겨와 같이 여호와의 진노가 임하면 날라가버릴 것인데 이를 피하기 위해서는 여호와께 돌아와야 한다. 이는 회개에 대한 촉구이다.
2절은 속히 여호와께 돌아와야 하는 이유를 밝힌다. 이는 전에(before)라는 표현으로 언급되는데
1) 명령이 시행되어 겨같이 날아가기 전에
2) 여호와의 진노가 내리기 전에
3) 여호와의 분노의 날이 이르기 전에
이는 다른 말로 심판의 명령이 내려졌기 때문에, 여호와의 진노가 내려오고 있기 때문에, 여호와의 분노의 날이 내려오고 있기 때문이다.
- 2:1Zephaniah “2:1–2 attempts to shock and insult Judahites into joining the remnant.”206The first line consists of two words in Hebrew that are different forms of the same verbqšš, a rare word derived from the more common wordqaš, “straw, stubble.”207Berlin translates, “Gather together, gather like straw.”208The people of Judah have been appointed as chaff to be cast out. They should gather themselves together in repentance in order to avert the judgment of God. The GNB puts the message in English idiom, “come to your senses.”
A nation without shame (NRSV, “shameless)209should come to its senses. Patterson describes them: “They displayed a willful disregard for God and his standards and sought their own path.”210Robertson adds: “Only a nation blinded to its own sin could feel no shame in the midst of such guiltiness. Tottering on the brink of utter destruction by the righteous judgments of God, the nation goes blithely on its way, oblivious to the calamities staring it in the face.”211Zephaniah’s questions must have been: “Can’t you see what you’re doing to yourself? Don’t you see that the end of this is nothing but ruin?”
The magnitude of Judah’s problem may be summed up by the use of one small Hebrew word. Zephaniah used the wordgôyto describe Judah, a word normally used to describe the pagan nations rather than the people of God.212“Here Jerusalem is deliberately classed with the foreign nations, as it will be again in 3:1–7. It had become so foreign in its ways that it seemed to belong more to them than to God.”213In every age believers must ask where their loyalties lie and how their lives are spent. Is it time for us to come to our senses?
206Ibid.
207HALOT, 1155.
208Berlin,Zephaniah, 95. As Patterson explains (Nahum, Habakkuk, Zephaniah,330–31),these words“anticipate the reference to chaff blown away in line two of v. 2 (as well as the figure of threshing) and provide an image that can be adapted to the sociopolitical and religious needs of the community. The metaphor is of judgment likened to winnowing. As one gathers the straw left from the threshing sledge and separates the grain from the chaff in the winnowing process, so the people of God will be divided into believers (straw) and unbelievers (chaff) in the coming winds of divine judgment. It was a time of spiritual harvest, and Zephaniah’s countrymen needed to assemble and ‘gather straw.’ ” Robertson (Nahum, Habakkuk, and Zephaniah, 290) reads “gather yourselves together like stubble” and interprets it as a “derogatory address. Judah is worth no more than stubble. Its populace ought to bunch together in a manner that acknowledges this utter worthlessness.”
GNBGood News Bible
NRSV New Revised Standard Version
209“Shameful” translatesלֹא נִכְסָף. The verbכסףoccurs only four other times and there seems to mean “long for” (Ps 17:12; Job 14:15 in theqal; Gen 31:30; Ps 84:3 in theniphalas here). The meaning “be ashamed” here is based on an Aramaic cognate meaning “become pale from embarrassment.” Although Berlin translates “unwanted [by God]” with the verb’s uses elsewhere (Zephaniah, 96; similarly Roberts,Nahum, Habakkuk, and Zephaniah, 187), Patterson (Nahum, Habakkuk, Zephaniah, 331) translates “wayward,” basing it on an Akk. cognate that leads to the image of “threshed”: “As grain must be broken off (threshed) into small pieces in preparation for winnowing, so a man must be broken spiritually (Pss 34:18; 51:18; 147:3) in submission to God if he is to be delivered. Motyer (“Zephaniah,” 3:924) sees the term as “difficult to understand.… Normally meaning ‘to long for’ (Job 14:15), in certain contexts it requires the sense, ‘to grow pale.… [This] may have emotional overtones depicting color draining away.… The verb has an absolute sense: insensitive, devoid of feeling: ‘unresponsive to the Lord.’ ” Watts translates “who care for nothing” and relates it back to the description of God in 1:12 (Joel, Obadiah, Jonah, Nahum Habakkuk and Zephaniah, 164).
210Patterson,Nahum, Habakkuk, Zephaniah, 331.
211Robertson,Nahum, Habakkuk, and Zephaniah, 291.
212Some commentators link Zeph 2:1–3 with the following verses about Philistia rather than the preceding verses about Judah. Use ofגּוֹיwould therefore fit the reference to a foreign nation. G. J. Botterweck (“גּוֹיgôy,”TDOT2:426–30) observed thatעַם(people) andגּוֹיoften are used as synonyms, but thatגּוֹיnormally designates a people according to political and territorial affiliation.
213Watts,Joel, Obadiah, Jonah, Nahum Habakkuk and Zephaniah, 164.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 445–446.
3절) 여호와의 규례를 지키는 세상의 모든 겸손한 자들아. 너희는 여호와를 찾으며 공의를 구하고 겸손을 구하라. 그러면 너희가 혹시 여호와의 분노의 날에 숨김을 얻을것이다.
죄를 지은 자들에게는 심판이 임할 것이다. 하지만 모두가 죽임을 당하는 것이 아니다. 남은 자들이 존재한다. ‘세상의 모든 겸손한 자들’은 ‘가난한 자, 연약한 자, 고통 당하는 자’를 의미하지만 동시에 ‘여호와의 명령을 따르면서 살아가는 자’를 의미한다. 이는 ‘심령이 가난한 자(마 5:3)’, ‘땅의 온유한 자들(마 5:5)’을 의미한다. 지금까지 하나님을 믿고 의지하며 말씀에 따라 의롭게 살려고 노력했던 사람들을 의미한다. 겸손한 자는 자신이 이 세상을 살아가기 위해서는 하나님이 꼭 필요하다는 사실을 깨닫고 그분을 바라며 살아가는 사람이다.
하나님께서는 겸손한 자들에게 세가지를 이행할 것을 요청하신다.
1) 여호와를 찾으라(영적 추구)
2) 공의를 구하라(도덕적 추구)
3) 겸손을 구하라(개인적 추구)
본문에 찾다라, 구하다라는 단어는 ‘바카쉬’라는 표현으로 하나님을 경배하고 그분의 말씀에 순종한다는 것을 의미하는 표현이다. 하나님께서 기뻐하시는 참 예배를 드리라는 것이다. 이처럼 진정한 예배는 삶에서 의로운 행동으로 이어진다. 구약에서 공의, 의, ‘체다크’는 맺어진 관계가 요구하는 사항들을 충족시키는 것을 의미한다. 우리가 하나님께 구원받는 백성으로서 하나님과의 관계가 회복되었다면, 예배를 통해 그분께 나아가야하고, 삶을 통해서 의를 행해야 한다. 또한 의를 구한다는 것은 의롭게 살려고 최선을 다하며 의를 이룰 때까지 포기하지 않는 것을 뜻한다.
- 2:3Rather than abandoning God, as it had been doing, Judah is called toseekdiligently for him, the mark of true piety (cf. 1:6; Ps. 27:8; 105:3; Isa. 51:1). Addressing thehumble of the landindicates that not everyone is apostate. A few rely on God rather than themselves, being “humble and lowly” (Zeph. 3:12; cf. “poor in spirit,” Matt. 5:3). The humble realize that they need to turn beyond themselves for help. Another translation for “humble of the land” is “meek of the earth” (cf. Matt. 5:5, using Ps. 37:11).Righteousnessdescribes the goal of correct living in relation to God and humanity (Isa. 1:21), following his will as revealed in his commands.Perhapsis a theologically p 1735 important word, which highlights God’s grace and sovereignty (Ex. 32:30; Amos 5:15). God is just, and can and should punish wrongdoing; he is also loving and gracious, willing that none should perish (John 3:17; cf. 2 Pet. 3:9). A sinner can only throw himself on the mercy of God, who has forgiven in the past and might do so again. The fact that God forgives the penitent (1 John 1:9) does not mean that forgiveness should be expected lightly and cheaply, for it should always evoke wonder at God’s grace.You may be hiddenindicates that humble, righteous people may be protected when God’s judgment falls on the rest of the nation (cf. Ex. 9:6, 26; 10:23; 12:23; Josh. 6:22–23; Isa. 1:27–28; 2 Pet. 2:5–9).
Crossway Bibles,The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 1734–1735.
- 2:3Zephaniah’s climactic message involved the necessity of repentance and the importance of looking to God in righteousness. Zephaniah used the verb “seek” three times in this verse, each time as an imperative. Judah must realize that “the only adequate refuge from the consuming wrath of Yahweh may be found in Yahweh himself.”215
Seeking the Lord is almost a technical term that means to worship and obey the Lord.216The prophet further defined the term by calling on the people to seek righteousness and to seek humility. No person can seek the Lord without striving after right actions and displaying humility as corollaries. “Genuine seeking involves persistence until success is realized. It inevitably includes an unshaken trust in that which is being sought.”217
Genuine worship of the Lord issues in right actions. In the Old Testament “righteousness” denotes actions that meet the demands of a relationship.218If the relationship is with God, then righteousness means meeting the demands of the relationship with God. Thus a genuine relationship with God implies the doing of right acts. The right acts are defined by God himself rather than by human beings. “Generally, the righteous man in Israel was the man who preserved the peace and wholeness of the community, because it was he who fulfilled the demands of communal living.”219Stigers sees three aspects of personal relationships involved: (1) the ethical conduct of one person with another in fulfilling God’s norms for such relationships (Job 29:12–15; Deut 24:13; Prov 14:34; Amos 5:15, 24; Jer 22:1–4); (2) forensic conduct applying the law equally to every person regardless of social or economic class (Exod 23:7–8; 1 Chr 18:14; Prov 16:12; Isa 5:23); and (3) theocratic conduct of God and his people under the covenant whereby people obey God, and God delivers or disciplines his people (Deut 6:25; Ps 1:1–6; 31:1; Jer 11:20; Isa 45:21; 46:13).220
Being righteous toward other human beings means meeting the demands of the relationship with God and others. How we treat other people should never be divorced from the relationship with God. Rather, how we relate to others is defined by our relationship with God. For example, the two parts of the Ten Commandments are often illustrated as the first part defining the relationship with God and the second part defining the relationship with others—thus, the God-Man relationship and the Man-Man relationship. But the two parts must be understood to be closely connected. Only in the relationship with God do we live out correctly our relationship with others.221
Zephaniah wanted to see people seeking the Lord and as a result of their worship of God seeking right actions and profound dependence on God. Micah defined the proper relationship with God as acting justly, loving mercy, and walking humbly with God (Mic 6:8).
“Humility” refers to the “moral and spiritual condition of the godly” who have “absolute dependence on God.”222The “humble” seek God, keep his commands, wait on God, and are guided by him. They are dependent on him in everything.223“They are conscious of divine approval and are confident that in the eschaton God will save them.”224They are those “who can be pushed around and exploited by the influential, by vested interests (Ps 9:11–13). Spiritually they are ready to see themselves at the bottom of the heap in God’s eyes, those who have no power to help themselves nor any influence to bring pressure on God (Pss 25:9; 149:4).”225
By the “humble of the land” Zephaniah referred to the minority of people in Judah who remained faithful to the Lord. These were people who did his “commands.” In other words, these were much like the remnant in Elijah’s day who had not sworn allegiance to Baal (1 Kgs 19:18). The humble had remained faithful to God, rejecting syncretistic worship (Zeph 1:4–6). As Patterson concludes: “Inward affliction of soul and outward circumstances of affliction play a vital part in developing true humility.”226
The New Testament writers referred to the humble in much the same way. Jesus spoke in the Beatitudes of the “poor in spirit,” the “meek” (gentle), and “those who hunger and thirst for righteousness” (Matt 5:3, 5–6).
While Zephaniah did not hold out a promise for deliverance (“perhaps”), he indicated the hope for deliverance for those who repented. “There is no promise. But it is a chance worth taking since no other option offers a possibility of survival.”227Zephaniah presented the only hope for people in any age. On “the day of the Lord’s anger” neither wealth nor station in life could deliver those who rebelled against God (Zeph 1:18). Those who responded to the prophetic message as God called them to do would be “sheltered.”228Fortified cities would crumble before the Lord’s attack, but his humble people would find shelter or literally be “hidden” in him. The verbstrmeans “to hide oneself or others for the sake of protection from life-threatening situations.”229This is not an escape from the day of the Lord. The day is not turned back. It cannot be. But shelter is available in that day.230“The way of salvation must provide satisfaction (Exod 12:12–13) and shelter (Exod 12:22–23).”231
Verse 3 “foreshadows the positive ending of the prophecy. At this point the reader cannot see the victory of 3:14–20, but there is some break in the gloomy picture.… Such as it is, this biting invitation is the book’s first offer of redemption. Some resolution to the conflict is in sight.”232
Living in greater affluence and stronger defenses leads us to a greater feeling of security. We trust in the wealth we have accumulated or in the power of security devices, but the answer to the needs of our day is the same as that of Zephaniah’s age—we must turn to God in humble submission. No other device or plan can save. The message is the same in every age. We must “seek the Lord and live” (Amos 5:6).
215Robertson,Nahum, Habakkuk, and Zephaniah, 293.
216See the discussion on 1:6. The imperative ofבקשׁis also used withיהוהas its object in Ps 105:4 // 1 Chr 16:11.דרשׁis used similarly in Isa 55:6; Amos 5:4, 6; Ps 105:4 // 1 Chr 16:11. Robertson notes that the plural form of the imperative here “may be regarded as a summons to worship. For only as the assembled community solemnly pledges the submission of its will to the will of Yahweh may a meaningful ‘seeking’ of the Lord be achieved. As his binding word of the covenant is rehearsed, as the sacrifices of praise and adoration are offered, the Lord may be found” (Nahum, Habakkuk, and Zephaniah, 293)
217Robertson,Nahum, Habakkuk, and Zephaniah, 293.
218Scholars vigorously debate the complex meaning ofצדק. K. Koch (“צדק,ṣdqto be communally faithful, beneficial,”TLOT2:1046–62) describes a sphere of existence with actions that have built-in consequences (p. 1052). The universal king Yahweh permits his people to share in a power that surrounds him (Pss 9:5; 89:15–17; 99:4; 103:17–19). “Because cult members gifted withצדקconduct themselves in daily life in faithfulness to society and moral goodness, they produce welfare and victory for themselves and their environs by virtue of the sphere of influence in which the built-in consequences of action take place” (p. 1054). B. Johnson (“צָדַק, etc.,”TWAT6:903–23) sets forth a current distinction between juristic righteousness as conformity of conduct to a norm or standard and a relationship understanding in which righteousness becomes almost synonymous with deliverance and salvation. Righteousness involves God’s active intervention to bring salvation (Ps 85:13; Isa 51:5) and yet is also something established, trustworthy, and reliable (Isa 1:21; Pss 89:15; 97:2). Righteousness is what God has commanded (Ps 119:138) and what man learns (Isa 26:9, 10; Prov 1:3). It is also a legitimate claim a person can make (Deut 16:20; Ps 132:9; Job 19:14; Isa 64:4; Ps 15:2). Without righteousness one cannot claim membership in the community (Neh 2:20; Isa 5:23). The Decalogue in Exod 20 or the entrance liturgies in Pss 15; 24 show what it means to be righteous without establishing a standard, fixed list. Johnson argues that righteousness can stand in close relationship with the covenant, describing the form and results of positively ordered community relationships. God is righteous as he preserves the covenant community, while man is righteous as he lives according to the order of the God-given covenant community. D. J. Reimer (“צדק,”NIDOTTE3:744–69) gives an even more complex examination of passages concerning righteousness in the OT. His summary is that “the term appears to be used to refer to right comportment: status or behavior in accord with some implied norm” (p. 746). The interesting finding is that the norm remains implied and is seldom if ever explicit in the OT. Thus neither divine law nor divine covenant is in the center of attention in the language of righteousness. Righteousness is not necessarily tied to an action but can be part of a person’s character, who the person is. It involves acting rightly on behalf of people in distress. God is the judge who determines who is right and eligible to remain in the community and who is wrong and thus forfeits right to community membership. Thus in the prophets (p. 764) “צדקrevolves around the maintenance of relationship between God and people.” Amos emphasizes the relationship in the human community; Hosea, in the community with God. “Ezek 18:5–9 gives the most comprehensive account of what this behavior looks like, joining matters of purity and equity and summarizing it with reference to divine statutes and ordinances” (p. 765).
219Achtemeier, “Righteousness in the OT,”IDB, 81.
220H. S. Stigers, “צֶדֶק, etc.,”TWOT2:753–54.
221B. D. Napier,The Book of Exodus, LBC (Richmond: John Knox, 1963), 84–85.
222L. J. Coppes, “עָנָה(ʾānâ), etc.,”TWOT2:682–84.
223See Watts,Joel, Obadiah, Jonah, Nahum Habakkuk and Zephaniah, 165.
224Coppes, “עָנָה(ʾānâ), etc.,” 2:683.
225Motyer, “Zephaniah,” 3:927.
226Patterson,Nahum, Habakkuk, Zephaniah, 332.
227Watts,Joel, Obadiah, Jonah, Nahum Habakkuk and Zephaniah, 166.
228Patterson,Nahum, Habakkuk, Zephaniah, 332–33, takesתִּסָּתְרוּas an “infixed t” form of the verbסוּר, “turn aside,” a grammatical decision that is highly debatable. He translates “you will be delivered.” NIV follows the traditional Hebrew grammarians and lexicons in reading this as a niphal form ofסתר, “be hidden.” SeeHALOT2:771.
229A. E. Hill, “סתר,”NIDOTTE3:301.
230See Robertson,Nahum, Habakkuk, and Zephaniah, 288.
231Motyer, “Zephaniah,” 3:928.
232House,Zephaniah, 64.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 447–450.
여호와의 진노의 날이 임하기 전 하나님을 떠나 제멋대로인 백성들이 구원을 받기 위해서는 여호와께로 돌아오는 것이다. 이 세상의 부와 힘, 지식과 계획을 의지할 때 그 날을 피할 수 없다. 오직 여호와를 구하고 그분이 우리에게 원하시는 공의와 겸손을 구할 때 그 분노의 날로부터 구원을 받을 수 있게 된다.
17내가 사람들에게 고난을 내려 맹인 같이 행하게 하리니 이는 그들이 나 여호와께 범죄하였음이라 또 그들의 피는 쏟아져서 티끌 같이 되며 그들의 살은 분토 같이 될지라
18그들의 은과 금이 여호와의 분노의 날에 능히 그들을 건지지 못할 것이며 이 온 땅이 여호와의 질투의 불에 삼켜지리니 이는 여호와가 이 땅 모든 주민을 멸절하되 놀랍게 멸절할 것임이라
The Holy Bible: New Korean Revised Version, electronic ed. (South Korea, n.d.), 습 1:14–18.
본문 14-18절의 5절에서 날(욤)이라는 표현이 총 10번이나 등장한다. 그중에 14절에서는 여호와의 큰 날, 여호와의 날로 18절에서는 여호와의 분노의 날이라고 표현한다. 이스라엘에게 있어서 전통적으로 여호와의 날은 이스라엘의 적을 무찔러 주시는 날이었다.
출애굽기 14:20
20애굽 진과 이스라엘 진 사이에 이르러 서니 저쪽에는 구름과 흑암이 있고 이쪽에는 밤이 밝으므로 밤새도록 저쪽이 이쪽에 가까이 못하였더라
사사기 5:4–5
4여호와여 주께서 세일에서부터 나오시고 에돔 들에서부터 진행하실 때에 땅이 진동하고 하늘이 물을 내리고 구름도 물을 내렸나이다
5산들이 여호와 앞에서 진동하니 저 시내 산도 이스라엘의 하나님 여호와 앞에서 진동하였도다
사무엘상 7:10
10사무엘이 번제를 드릴 때에 블레셋 사람이 이스라엘과 싸우려고 가까이 오매 그 날에 여호와께서 블레셋 사람에게 큰 우레를 발하여 그들을 어지럽게 하시니 그들이 이스라엘 앞에 패한지라
하지만 이제는 여호와 하나님께서 자신을 대적한 백성들을 상대로 싸우시고 있는 것이다. 이제 여호와의 날은 크고 두려운 날이 되었다. 스바냐 선지자가 전하는 여호와의 날은 두려운 날, 분노의 날이 되었다.
특히 오늘 스바냐가 묘사하는 여호와의 날은 전쟁의 언어들로 가득차 있다. 매우 신속하게 임하는 심판의 소리들이다.
14절) 가깝고 빠르다. 용사의 슬픈 절규
15절) 분노의 날, 환난과 고통, 황폐와 패망, 캄캄하고 어두운 날, 구름과 흑암의 날
16절) 나팔, 경고, 견고한 성읍과 높은 망대가 무너짐
17절) 고난이 임함, 소경처럼 걷게 됨, 피가 쏟아져 티끌같이 됨, 살은 오물처럼 됨
18절) 분노, 질투의 불, 모두가 멸절됨
14절) 여호와의 큰 날이 가깝고도 빠르다. 여호와의 날에 용사가 거기서 심히 큰 소리로 슬피 울 것이다.
본문에 용사는 ‘깁보르’로 ‘강력한, 힘이 센, 용감한’ 용사를 말한다. 그런데 이 용사가 여호와의 날이 두려워 싸울 엄두도 내지 못하고 슬피 울고 있는 것이다. 본문은 여호와의 날의 특성으로 가깝고 빠르다는 것을 또한 매우 무서운 날임을 소리로 들려주고 있다.
- Zephaniah’s message must have had contemporary relevance. He probably intended his message to call sinners to repentance that God might stay his strange work (2:1–3) and to encourage the righteous concerning God’s future work of grace.163The message had continuing meaning as Jesus came preaching the kingdom of God at hand (Mark 1:15). It continues speaking to God’s people as we wait for the day of our Lord Jesus Christ and the final eschatological events.164
163For the phrase “the strange work of God” see Isa 28:21.
164D. A. Garrett states, “The day of the Lord is notexclusivelyany specific period of tribulation, deliverance, or final judgment. But each of these events can rightly be called the day of the Lord” (Hosea, Joel, NAC [Nashville: Broadman & Holman, 1997], 306).
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 438.
아모스 8:10
10너희 절기를 애통으로, 너희 모든 노래를 애곡으로 변하게 하며 모든 사람에게 굵은 베로 허리를 동이게 하며 모든 머리를 대머리가 되게 하며 독자의 죽음으로 말미암아 애통하듯 하게 하며 결국은 곤고한 날과 같게 하리라
- The sound of the day of the Lord is a sound of agony, defeat, and hopelessness. The word for “warrior,”gibbôr, is the word used of Samson and is part of the compound form of the “mighty God” in Isa 9:6. It is an intensive form, thus indicating a particularly strong person who can surpass others in carrying out great deeds.167The warrior’s cries of fear and distress would show how great the anguish of that day, when not even the strongest could stand against the onslaught.168
167H. Kosmala, “גָּבַרgābhar,” etc.,TDOT2:373.
168Berlin,Zephaniah, 89. Motyer (“Zephaniah,” 3:923) presents an alternative understanding: the warrior is God offended by sin and the person with whom sinners have to deal. Motyer sees human reactions beginning only in v. 17. Likewise Achtemeier (Nahum–Malachi, 71–72) sees the entire verse as announcing the war cry of the Divine Warrior encouraging his troops to start the battle (cf. Isa 42:13).
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 439.
15-16절) 본문은 여호와의 날을 매우 극적으로 묘사한다.
그 날(여호와의 날)은 분노의 날이다.
환난과 고통의 날이다.
황폐와 패망의 날이다.
캄캄하고 어두운 날이다.
구름과 흑암의 날이다.
견고한 성읍과 높은 망대를 대항하여 나팔과 전투의 함성을 발하는 날이다.
이는 전쟁의 소리들로 여호와께서 임하심으로 모든 성읍과 망대를 치심으로 임하는 공포와 패망을 매우 생생하게 묘사하고 있다.
15절의 흑암은 창 1:2의 상태를 연상시킨다. 하나님께서 진노하심으로 이 세상의 질서, 해와 달과 별들을 물리치시면 그 날을 짙은 흑암으로 가득차게 될 것이다.
- 1:16The trumpet180and the battle cry symbolized warfare. When these sounds reverberated through the city, the people knew to prepare for the battle (Judg 3:27). Jerusalem typified a fortified walled city reinforced by corner towers. If the enemy attacked such strong defenses, the people must have sensed that the remainder of the area had fallen, leaving the city without aid or reinforcements or hope. Zephaniah implied the imminent overthrow of the city. The enemy would not be slowed by walled cities and corner towers.
The certainty of the destruction came because of the character of the enemy. Whereas the immediate enemy turned out to be the mighty Babylonian army under the direction of Nebuchadrezzar, in reality it was the Lord himself fighting against the city. With God leading the charge, the city faced certain doom.
Herein lies the Hebrew concept of holy war. God led the fight against his enemies. In normal cases the concept of holy war gave tremendous comfort: “For the Lord your God is the one who goes with you to fight for you against your enemies to give you victory” (Deut 20:4). In this instance the whole idea is filled with bitter irony, for God would lead the charge against his own people.181
180Motyer (ibid.) notes that “in Exod 19:16 the trumpet was a summons of grace to enter the divine presence. Typically Zephaniah reverses the symbolism. It is now the mustering of the Lord’s host to battle (Jer 4:19; Amos 2:2).”
181L. E. Toombs, “Ideas of War,”IDB4:796–801.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 441.
17-18절) 모든 이들에게 임하는 여호와의 분노
사람들에게 고난을 내려서 소경과 같이 걷게 할것인데 이는 그들이 여호와께 범죄하였기 때문이다. 그들의 피는 먼지같이, 그들의 살은 똥과 같이 부어질 것이다. 그들의 은과 금도 여호와의 분노의 날에 그들을 구원하지 못할 것이
다. 여호와의 질투의 불로 온 땅이 불타버릴 것인데 땅에 사는 모든 사람을 완전히 갑자기 없애버리실 것이다.
그 날에 모든이들은 소경과 같이 아무것도 보지 못하고 암중모색하게 될 것이며 생명의 근원인 피와 살은 티끌과 배설물과 같이 된다는 것이다. 전쟁이 일어나서 사람들이 도망갈때 귀중품만을 챙긴다. 그 금과 은으로 양식을 바꿀 수 있기 때문이다. 하지만 여호와의 분노의 날에는 그러한 귀금속도 우리를 구원할 수 없다. 여호와의 질투의 불이 너무 뜨거워서 모든 것을 불태워버릴 때 금과 은도 견디지 못할 것이다.
17절은 분명하게 이러한 심판, 질투의 불로 모든 것이 삼켜지게 되는 이유를 분명하게 이야기한다. 이는 ‘그들이 나 여호와께 범죄하였음이라’라고 말한다. 창세기는 인간의 죄 때문에 온 세상이 심판을 받은 것을 분명하게 밝힌다.(창 3-9장) 인간의 죄는 불순종이다. 하나님을 주인으로 삼아 청지기로 살아갈 것을 명령하셨는데 이를 거부하고 인간 자신이 주인된 삶을 살기로 선택하였던 것이다. 바로 이러한 자기중심성이 인간을, 온 세상을 심판으로 이끈 것이다.
- 1:17Why would God do such a thing? How could God lead the charge against his own people and destroy the city in which he caused his name to dwell (Deut 12:5)? Like Jeremiah and the writer of the Kings material, Zephaniah solved the theological conundrum by reminding the people of their sin (1:4–6). They had sinned against the Lord.
The poetic text contains five lines, with the first two lines and the last two lines paired. The middle line stands prominently alone in the middle, giving the reason for destruction (literally): “Because against the Lord they have sinned.”
Sin is first and foremost against God. David asserted the truth of this statement when he confessed his sin against God: “Against you, you only, have I sinned and done what is evil in your sight” (Ps 51:4). David had sinned against Bathsheba, Uriah, and the entire nation, but more than anyone else, he had sinned against God. “Humans may categorize their sins into the serious, the mediocre, and the insignificant. To Zephaniah (see Jas 2:10–11) the mere fact of sin excited and merited the whole weight of divine rage.”182True sorrow for sin comes after repentance (Jer 31:19). Only after repentance can we see what our sin has done to God.
182Motyer, “Zephaniah,” 3:924.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 441–442.
무엇이 여호와의 질투의 불, 진노의 날을 견딜 수 있는가? 사람들은 당시 견고한 성읍이나 높은 망대와 같은 군사력 혹은 금과 은과 같은 경제력이 자신들을 지킬 수 있을 것이라고 생각했다. 하지만 여호와의 분노를 버틸 수 있는 것은 아무것도 없다. 여호와의 날이 임하면 큰 용사라도 두려워 떨며 울부짖을 것이고 견고한 성읍과 망대는 무어져 내릴 것이다. 여호와께 범죄한 모두는 티끌과 배설물 같이 될 것이며 그 질투의 불앞에 소멸될 것이다.
그 날이 가까움을 볼 때 우리가 할 수 있는 것은 무엇일까? 하나님앞에 나아가 회개하며 그분의 은혜와 자비를 구하는 것 뿐이다.
12그 때에 내가 예루살렘에서 찌꺼기 같이 가라앉아서 마음속에 스스로 이르기를 여호와께서는 복도 내리지 아니하시며 화도 내리지 아니하시리라 하는 자를 등불로 두루 찾아 벌하리니
13그들의 재물이 노략되며 그들의 집이 황폐할 것이라 그들이 집을 건축하나 거기에 살지 못하며 포도원을 가꾸나 그 포도주를 마시지 못하리라
1)장사하는
The Holy Bible: New Korean Revised Version, electronic ed. (South Korea, n.d.), 습 1:7–13.
앞서 종교적으로 부패한 유다를 비난했다면 이제 정의와 공의가 무너진 사회를 비판하고 있다. 정부는 썩었고(8절), 지도층은 외세에 적극 호응하고 있으며(8절) 폭력과 사기가 난무하고(9절), 자신의 풍요로움에 도취한 부자들은 하나님을 두려워하지 않는다.(12-13절) 유다의 상류층을 겨냥한 비난이다. 요시야 시대에 이르기까지 유다는 70여년간 경제적 부흥을 이루었지만 사회는 도리어 착취와 타락으로 나락에 빠졌다.
7절) 여호와의 날이 가까왔으므로 주 여호와 앞에서 잠잠하라. 여호와께서 희생 제물을 준비하고 그가 철할 자들을 구별하셨음이다.
본문의 여호와의 날은 심판을 당하는 자에게는 재앙의 날이지만 구원을 받는 자들에게는 소망의 날이 된다. 이 날은 선택받은 선민들 뿐만 아니라 이방인들에게도 영향을 끼친다. 이 날은 신적인 전쟁과 관련이 있다. 하나님께서 오셔서 대적자들을 치심으로 승리를 선포하는 날이 될 것이다. 이 심판의 자리에서 경외와 두려움으로 잠잠할 것이다. 여호와 하나님께서 친히 그 날을 선포하시고 잠잠할 것을 명하시고 희생 제물을 준비하신다. 그리고 그가 청할 자들을 구별하시는데 이들은 일차적으로는 희생 제물을 먹도록 초청받은 이들일 것이고 이차적으로는 자신들이 죄로인해서 희생 제물이 될 자들을 의미할 수 있다.
본문의 희생은 희생 제물을 의미하는 히브리어 ‘제바흐’로 ‘속죄의 행위로 짐승을 잡아 죽이는 행위’를 의미하며 화목제를 의미한다. 이는 신과 제물을 드리는 이 사이의 화목의 관계를 만들기 위해서 드리는 것이다. 이 과정에서 제물은 죽어야 하고 이 제물을 함께 나누는 과정속에서 화목과 회복, 교제가 있게 되는 것이다. 그런 의미에서 볼때 이 화목의 제사에 동참하여 이 제물을 먹는 이들과 이 과정에서 희생 제물이 되는 대상은 여호와의 날 어떤 이는 구원을, 어떤 이는 심판을 받는 것을 연상시킨다.
- 2.The normal use of this term in Ugar. (cf. also Phoen., Punic, Aram., and Heb.) is the same as in the HB, where it refers to a “sacrifice of slaughtered sheep, goat or cattle to create communion between the god to whom the sacrifice is made and the partners of the sacrifice, and communion between the partners themselves” (HALOT262b). For example, early in the Ugar. Keret Epic the god El instructed distressed Keret: “Lift up your hands (to) heaven (and) sacrifice (vb.dbḥ) to the bull El your father, make Baal to come down with your sacrifice (nom.bdbḥk), the son of Dagon with your game” (CML, 84, lines 75–79a). Both the nom. and the vb. are also well attested in all sorts of religious ritual texts and contexts at Ugarit (Tarragon, 56; cf. also Pope, Miller, etc.), and the fact that in Ugar. as well as in Heb. the vb. and nom.dbḥ, sacrifice, has as derived nom.mdbḥ(t), altar, argues for its sacral focus in both languages (Milgrom, “Profane Slaughter,” 1).
Ugar. Ugaratic
Phoen. Phoenician
HB Hebrew Bible
HALOTThe Hebrew and Aramaic Lexicon of the Old Testament, 1994–(ET ofHALAT)
Ugar. Ugaratic
CMLCanaanite Myths and Legends, ed. G. R. Driver, Edinburgh, 1956; ed. J. C. L. Gibson, 19782
Ugar. Ugaratic
Willem VanGemeren, ed.,New International Dictionary of Old Testament Theology & Exegesis(Grand Rapids, MI: Zondervan Publishing House, 1997), 1067.
- The “day of the Lord”95reflected popular thought that went back for centuries among the people of Israel. VanHorn concluded that the day of the Lord was a product of covenant theology.96“The Day of the Lord is that time when for His glory and in accordance with His purposes God intervenes in human affairs in judgment against sin or for the deliverance of his own.”97From a study of the concept of the day of the Lord, von Rad drew two conclusions: (1) that the day of the Lord embodied a pure event of war, the rising of the Lord against his enemies; and (2) that the concept is of old-Israelite origin, not from foreign sources.98
Judging by Amos’s discussions concerning the day of the Lord, the people of his day must have seen the day as one of God’s judgment against their enemies and a time of lightness and joy. Amos countered their optimism with a sober assessment of the day of the Lord. He said that it would be a day of “darkness, not light” (Amos 5:18). Amos compared the day with that of a man who fled from a lion only to run into a bear or retreated to the safety of his home only to be bitten by a snake (Amos 5:19). “Even though they expected their righteousness to be vindicated against their enemies, they were to discover that God’s righteousness entailed his move against them.”99
Isaiah understood the day of the Lord similarly as a day of God’s judgment against the proud and the haughty among the people of Jacob (Isa 2:6–22). Isaiah’s definition emphasized the central point—it is God’s day: “The Lord Almighty has a day in store …” (Isa 2:12). “The transferal of the concept from judgment prophecy to salvation prophecy and vice versa is facilitated by the essentially ambivalent nature of the day of Yahweh; it brings judgment upon the enemies of Yahweh and salvation for his people. The deciding factor depends upon the side to which Israel or the addressees belong. The concept of the day of Yahweh thus constitutes an essential point of contact between the prophetic proclamation of judgment and of salvation and demonstrates their inner unity.”100
The day is not only a future day.101It can also refer to great events of the past. The fall of Jerusalem in 587 b.c. in fulfillment of prophecy was a “day of the Lord” (Lam 2:21). Isaiah saw the overthrow of Babylon as the day of the Lord (Isa 13:13, 19). “Neither in prospect nor in retrospect was the day of the Lord fully realized. The prophets simply had in mind that these were events of such a dire nature that they exemplified a reality that would be fully demonstrated when the day finally came. But it is this ultimate day that preoccupies Zephaniah. His thinking is insistently universal (1:17a, 18b; 2:11; 3:6, 8b, 9, 20). He seems uninterested in identifying specific historical events.… Zephaniah, whether under historical or theological prompting, has left us a tract on the day of the Lord—the climax alike of history, sin, and the purposes of God.”102
Two centuries after Amos and Isaiah, Zephaniah saw the day of the Lord as a day when God would judge his people. “Zephaniah’s own understanding of the Day of the Lord unfolds through a series of vivid images.”103In these verses (7–13) he speaks of sacrifice, false worship, lamentation, personal search, and the looting of the wealthy. He thus gives new depth of meaning and unforgettable imagery to the depiction of God’s day of judgment.
God’s day could also be a day of salvation: return to paradise (Isa 35:1–10); new fertility (Joel 3:18); great harvest (Joel 2:24); God’s removal of the enemy (Joel 2:20); restoration of Judah’s fortunes (Zeph 2:7); the pouring of God’s Spirit on the earth (Joel 2:29); the experience of God’s loving presence (Zeph 3:17). Then all who call on the Lord’s name will experience salvation and deliverance (Joel 2:32). These will include the Gentiles (Ps 96; Zeph 2:11; 3:9–10). Even creation itself will experience renewal (Joel 2:22, 24).
The New Testament took up this language and referred to the “day of our Lord Jesus Christ” (1 Cor 1:8). His glory and salvation will be fully revealed. Pentecost was a “day of the Lord” (Acts 2:16–21; cp. Joel 2:28–32). Paul used this to refer to Christ’s return to earth (2 Thess 2:1). “Whether the day is the parousia, or the climax of history and all things as in the ‘day of God’ when the dissolution of the heavens occurs (2 Pet 3:12), the ‘day’ will be characterized by the unquestioned and unmistakable presence of Almighty God.”104
Martens neatly summarizes the meaning of the day of the Lord. It is a “day of God’s vindication” when he is victorious over evil once and for all (Isa 2:17). It is a day when the questions of theodicy will be answered. The havoc evil has caused will be undone; “ambiguities will be resolved”; “evil will be trounced and evildoers will in the end receive their due.” Finally, the prospect of the day coming “calls on believers especially to live in its light.”105
The last half of v. 7 is filled with irony. The Lord had prepared a sacrifice106for his guests. His guests were the enemies of Israel; the sacrifice to be slaughtered was Israel itself. “To speak of the day of the Lord as a day of sacrifice (1:7–8) places it within the long biblical tradition that where there is sin there must also be death—and this because Yahweh is the Holy One.”107
Zephaniah used the normal language associated with sacrifice. The word for “sacrifice”(zebaḥ)is almost always used of a “sacrifice of slaughtered sheep, goat, or cattle to create communion between the god to whom the sacrifice is made and the partners of the sacrifice, and communion between the partners themselves.”108Thus Zephaniah “takes the word of divine grace (the provision of a sacrifice for sin) and makes it the vehicle of the message of wrath: those who have long despised the sacrifice that God provides become the sacrifice their sin merits.”109
Thus Patterson concludes: “The metaphor of the sacrificial banquet reinforces the announcement of the Day of the Lord and provides a ray of hope in the clouds of doom. As guests called to a sacrificial feast were to come with their uncleanness removed, so the Judahites are urged to respond to the invitation of Yahweh their host. Although judgment was coming, there was still time. By acknowledging God as their master and by responding in fear to the prospect of judgment in repentance from sin and repudiation of idolatry, God’s people could join a believing remnant in coming to the feast as guests acceptable to Him. There was yet hope.… Guests who remained unrepentant, and hence unclean, would be disqualified and would, like those in Jehu’s day (2 Kgs 10:18–28), discover that they were not only invited guests but also victims.”110
95The specific expression “the day of Yahweh” occurs sixteen times: Isa 13:6, 9; Ezek 13:5; Joel 1:15; 2:1, 11; 3:4; 3:14; Amos 5:18, 20; Obad 15; Zeph 1:7, 14; Mal 3:17, but “the day” with several different modifications also describe this day. See E. Jenni, “יוֹםyômday,”TLOT2:537–39, and the list of terms by Robertson,Nahum, Habakkuk, and Zephaniah, 272–73.
96W. W. VanHorn, “An Investigation ofיום יהוהas It Relates to the Message of Amos” (Ph.D. diss, New Orleans Baptist Theological Seminary, 1987), 173.
97Patterson,Nahum, Habakkuk, Zephaniah, 310.
98G. von Rad, “The Origin of the Concept of the Day of Yahweh,”JSS4 (1959): 97–108; for a pungent description of holy war expectation and experience, see Achtemeier,Nahum–Malachi, 66. Robertson uses the imagery of Zephaniah 1 to connect the day of the Lord to the covenants of Noah, Abraham, and Moses (NICOT, 268). This may be placing too much weight on the language of images rather than on historical and theological references in the text.
99E. A. Martens, “Day of the Lord, God, Christ, the,”EDBT, 148.
100Jenni, “יוֹםyômday,” 2:539.
101Patterson (Nahum, Habakkuk, Zephaniah, 310) prints an extensive list of passages for the day of the Lord as present (Joel 1:15), near future (Isa 2:12–22), future-eschatological (Isa 13:6, 9), and primarily eschatological (Joel 3:14–15). Achtemeier (Nahum–Malachi, 66–67) lists eleven characteristics of the day of the Lord.
102Motyer, “Zephaniah,” 3:918.
103House,Zephaniah, 148.
104Martens, “Day of the Lord, God, Christ, the,” 147.
105Ibid., 149, with reference to 2 Pet 3:11.
106Watts (Joel, Obadiah, Jonah, Nahum Habakkuk and Zephaniah, 159) says “sacrifice” is to be interpreted as “slaughter” for a feast rather than for a ritual sacrifice. This is part of his theory that the book was read at a great festival day. Thus for him the guests are the worshipers in the temple. The “king’s sons” in v. 8 are sons of the god Melek, that is, cult officials of the god Melek. Foreign clothes are garments used in heathen worship. Stepping on the threshold becomes climbing up to the temple terrace or the holy of holies in astral worship. Roberts (Nahum, Habakkuk, and Zephaniah, 178) says placing v. 8 in the realm of pagan gods and their officials “seems farfetched and improbable.” Achtemeier (Nahum–Malachi, 67–68) says the sacrifice is not that which follows a battle but is preparation for holy war, a consecration of the soldiers prior to battle, and a prelude to the call to repent in 2:1–3. Thus Judah is not the guest to be sacrificed. The guests are the mysterious members of God’s army. Roberts (Nahum, Habakkuk, and Zephaniah, 177–78) is probably more on target when he writes: “The Judeans would not eat the sacrificial meal Yahweh was preparing, however, for the implication of Zephaniah’s words is that Judah would be the sacrifice (cf. Isa 34:6–7; Jer 46:10)! Yawheh’s guests, consecrated by him to eat the sacrifice (see 1 Sam 16:5 for this practice) would not be the Judeans, but either the foreign armies he would bring against Judah (Isa 13:3–5) or the birds and beasts of prey who would feed on the corpses of the dead (Ezek 39:17–20).”
107Motyer, “Zephaniah,” 3:917.
108HALOT, 262.
109Motyer, “Zephaniah,” 3:917. The verbזבחis also used metaphysically “for slaying idolatrous priests on their own altars (1 Kgs 13:2 with 2 Kgs 23:20)” and “for slaughtering the rebellious nations in judgment as a feast for the scavenger birds (Ezek 39:17–19)” (R. E. Averbeck, “זבח,”NIDOTTE1:1069).
110Patterson,Nahum, Habakkuk, Zephaniah, 311–12.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 425–428.
7-13절에서 여호와의 날은 반복되어 사용된다. 8절은 여호와의 희생의 날, 9절과 10절은 그 날, 12절은 그 때로 표현하고 있다.
8-9절) 여호와의 희생의 날에 방백들과 왕자들과 이방인의 옷을 입은 자들이 벌을 받을 것이며 그 날에 문턱을 뛰어 넘는 모든 자, 자기 주인의 집을 포악과 거짓으로 채운 자들은 벌을 받을 것이다.
본문의 방백과 왕의 아들들은 요시야 시대로 본다면 요시야의 아들들이라기 보다는, 그는 즉위할 때 나이가 어렸으므로, 암살당한 아몬의 형제들 혹은 아몬의 자녀들이라고 볼 수 있다. 또한 이방인의 옷을 입고 있는 자는 유다 사람으로 앗수르 사람의 문화와 가치관을 적극적으로 받아들인 혼합주의자를 말하는 것이다. 이방인의 옷을 입는 것 자체가 문제가 될 수 없다. 하지만 여기서 말하는 바는 이스라엘의 풍습을 버리고, 하나님을 섬긴다고 하면서 이방인의 삶의 방식을 따르고 선호했다는 것을 의미한다. 더 나아가서 이스라엘의 종교 예식 속에 이방의 풍습이 깊숙히 들어와서 오염을 시키고 있는 것이다.
그 날에 문턱을 뛰어넘고 자기 주인의 집에 포악과 거짓을 채운 자들이 벌을 받을 것이다. 문지방을 건너 뛰는 자들이란 삼상 5:5에 다곤이 여호와의 법궤 앞에서 목이 부러진 다음부터 블레셋 사람들이 다곤 신전의 문지방을 밟지 않고 건너는 풍습이 생겼다는 것에 근거하여 다곤을 섬기는, 블레셋 사람의 풍습을 따르는 자들이라고 볼 수 있다. 이처럼 이방인의 옷을 입고 이방 종교의 풍습을 따르는 이들을 여호와의 날에 여호와께서 심판하신 다는 것이다.
9절의 포악과 거짓은 ‘폭력과 속임수’를 의미하는 부사적인 어구이다. 그렇다면 이 포악과 거짓이 가득찬 주인의 집이 어디일 까? 주인을 누구로 보느냐에 따라서 다르게 해석될 수 있다. 이 주인을 하나님으로 본다면 여호와의 성전이 되고, 주인을 왕으로 본다면 왕국이 되는 것이다. 또한 주인을 이방의 신으로 본다면 이방신의 신전이 될 것이다. 하지만 8-9절의 흐름속에서 읽을 때 이는 ‘여호와의 성전’으로 보는것이 가장 타당해 보인다. 여호와의 희생의 날에 이방의 옷을 입은 자들이 ‘주인의 집, 여호와의 성전’을 포악과 거짓으로 채운 것에 대해서 하나님께서 벌하시겠다라는 것이다.
- 8절) Zephaniah used the same word for sacrifice as in the previous verse. The Lord would punish the princes and the king’s sons. They would be fit for the sacrifice which the Lord planned. God’s promise to punish literally states: “I will visit upon the princes and upon the sons of the king.” In the Old Testament the verbpāqad, “to visit,” often means to visit for good or to visit in judgment, as is the case in this instance.116
The “princes” refers to those members of the court who were the leaders of the government.117“The king’s sons” probably did not mean literal sons but the royal family whether princes or others connected with the royal court.118
The time period for the delivery of Zephaniah’s message impacts the interpretation of the royal family. Why is the king not mentioned? Was this delivered early in Josiah’s reign when Josiah (640–609 b.c.) was only a child (cp. 2 Kgs 22:1)? If this was the case, the king may have been left out of the punishment because of his youth or because of his righteousness (2 Kgs 22:2). If Zephaniah descended from royal ancestry,119he would have known the conduct of the court and the reasons for God’s visiting them in punishment.
Nothing particularly could be wrong with wearing the clothes of foreigners except for what that meant in Judah at the time.120Since the time of Manasseh (687–641 b.c.), Judah suffered under the vassalage of Assyria. Judah saw Israel overcome and taken into exile in 722 b.c. Later, Judah itself felt the power of Assyria. Manasseh, whether to appease Assyria or because of his own evil, erected Assyrian monuments and altars to other gods even in the temple of the Lord in Jerusalem (2 Kgs 21:3–8). Manasseh was deliberately attempting “to turn the religion of Yahwism into another polytheism.”121Later, when Josiah began his reforms, he began to remove Assyrian influences from the temple.
Wearing the clothes of foreigners signified the desire to be like the Assyrians and others in every way, including the worship of pagan gods.122“The princely households [were] frivolously dazzled by supposed foreign sophistication.… The issue at stake was the distinctiveness of the people of God.”123For this reason, God determined to visit those in judgment who clad themselves in foreign clothes.
116V. P. Hamilton, “פָּקַד(paqad),” etc.TWOT2:731–32.
117Patterson (Nahum, Habakkuk, Zephaniah, 316) shows thatשָׂרִיםcan include tribal chieftains (Num 21:18); court officials (1 Chr 22:17); district supervisors (1 Kgs 20:14–15); city officials (Judg 8:6); military leaders (1 Kgs 2:5; 2 Kgs 1:9–14); and religious leaders (Ezra 8:24).
118See Roberts,Nahum, Habakkuk, and Zephaniah, 178; Rudolph, Micha, Nahum, Habakuk, Zephanja, 267. Robertson (Nahum, Habakkuk, and Zephaniah, 275–76) contends that Zephaniah intentionally omitted reference to an obedient king Josiah and intentionally condemned his sons, three of whom would eventually be king of Judah; Patterson (Nahum, Habakkuk, Zephaniah, 317) dates the book early and refers the king’s sons to sons of Josiah’s predecessor Ammon.
119See Introduction: “Zephaniah, the Man.”
120Roberts (Nahum, Habakkuk, and Zephaniah, 178–79) says one could interpret “the prophet’s objection to foreign apparel as an attack on Judah’s loss of self-identity as the people of Yahweh. Defenders of traditional culture often regard the importation of foreign styles in clothing as both a sign and a cause of corruption in the society’s fundamental values.” Roberts, however, prefers the religious interpretation.
121G. E. Wright,Biblical Archaeology, rev. ed (Philadelphia: Westminster, 1962), 175.
122Robertson insists that foreign clothing marked priests of each group of foreign gods so that the condemnation here is still of foreign worship (Nahum, Habakkuk, and Zephaniah, 276).
123Motyer, “Zephaniah,” 3:919, who points to Israel’s own national regulations of dress (Num 15:38; Deut 22:12) linked to religious loyalties (Num 15:39–40).
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 429–430.
9절) What exactly does it mean to “avoid stepping on the threshold”?124The NIV footnote equates this practice with the worship of Dagon among the Philistines as found in 1 Sam 5:4–5.125Many pagans believed that evil spirits resided at the threshold, waiting for someone to step on it and let them slip in.126This interpretation relates the practice in Judah with pagan worship,127perhaps for the same reasons as wearing foreign clothes in the preceding verse.128“They observe the minutia of a senseless pagan law, but then run rampant over the basic ordinances of God in his own house.”129
In this regard (that is, equating stepping over the threshold with wearing foreign clothes), some biblical scholars see vv. 8 and 9 as a chiasmus, where the first part of v. 8 goes with the last part of v. 9, and the two middle sections relate to one another. This is a feature often used in Hebrew literature and an effective means of communication. If the verses form a chiasmus, then those officials of v. 8 would be the same people who filled their master’s houses with violence and deceit in v. 9.130
The second half of v. 9 speaks of those who fill (lit.) “the house of their masters” with (or by) violence and deceit. “The house of their masters” could mean the temple of a pagan god (NIV) or the house of the king, which would have been filled by killing and stealing. “Violence and deceit” is an adverbial phrase in Hebrew without a preposition. The phrase may be understood as a metonymy referring togoodsobtainedby“violence and deceit,” which were deposited in “the house of their masters.”131
124Motyer determines that “הַמִּפְתָּן(the threshold) “remains imperfectly understood” (ibid.)
NIV New International Version
125Motyer says, “Zephaniah replaces the sober ‘do not step on the threshold’ (1 Sam 5:5) with a deliberately trivializing word in order to caricature the antics introduced into the Lord’s worship” (ibid.). Roberts summarizes textual and exegetical attempts to define the termהַדּוֹלֵג, “the one who leaps” (Nahum, Habakkuk, and Zephaniah, 174–75). J. N. B. Heflin interprets the phrase in terms of the last half of the verse as referring to a call for social justice. “Henchmen” or associates of the political leaders are eager to carry out violence and deceit so they hurry over the thresholds of victims’ houses in their hurry to plunder and rob and cheat (Nahum, Habakkuk, Zephaniah, and Haggai, BSC (Grand Rapids: Zondervan, 1985], 134). Similarly L. Walker, “Zephaniah,” EBC 7:547.
127Patterson also adopts this view with some hesitation (Nahum, Habakkuk, Zephaniah, 312–13).
128Roberts,Nahum, Habakkuk, and Zephaniah, 179; Motyer, “Zephaniah,” 3:919: Just as the princes affected foreign dress, so the priests imported alien religious fetishes.
129Robertson,Nahum, Habakkuk, and Zephaniah, 278.
130J. D. W. Watts (Joel, Obadiah, Jonah, Nahum Habakkuk and Zephaniah, 159–60) takes the passage to mean those who climb on the holy of holies, possibly a common practice in astral worship.
NIV New International Version
131Motyer (“Zephaniah,” 3:920) sees violence here as priests violently mishandling the law, while the deceit is priests deceiving those “who trustfully come for guidance” (Mal 2:7). Roberts (Nahum, Habakkuk, and Zephaniah, 179) shows that the ambiguity of house/lords is not significant since the temple would be part of the royal complex, and the king would ultimately control temple treasures. “Violence and deceit” could refer to the religious abuses of Manasseh; then the “house” would mean “temple.”
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 430–431.
10-11절) 그 날에 어문과 제 2구역, 작은 산들에서 울부짖는 소리와 무너지는 소리가 날 것이다. 막데스 주민들아 너희는 슬피 울라. 가나안 백성이 다 패망하고 은을 거래하던 자들이 끊어졌느니라.
앞서 이스라엘 백성들은 여호와의 전안에 이방의 풍습을 들여왔고 포악과 거짓을 채웠을 때 여호와께서 벌을 내리셨다. 이 때에 곳곳에서 통곡의 소리가 울려퍼지게 될 것이다.
‘어문’은 물고기 문으로 예루살렘 북쪽에 있어서 예루살렘으로 가장 쉽게 들어올 수 있는 관문이었다.(대하 33:14; 느 3:3; 12:39) 느헤미야서에 의하면 이 문은 옛 문과 양 문 사이에 있었다. 이 문이 예루살렘의 생선 시장으로 통하기에 이런 이름이 붙여졌을 것이다.
둘째 구역은 도시의 서쪽 언덕에 위치해 성전을 내려다보고 있었고 부유한 상류층이 이곳에 살았던 것으로 알려져 있다. 특히 요시야가 제사장을 보내 하나님의 뜻을 물었던 여선지자 훌다가 이 지역에 살았다.(왕하 22:14; 대하 34:22)
11절의 막데스가 무엇을 뜻하는지는 분명하지 않다. 우리말 성경은 고유명사로 지역의이름으로 나타내지만, 공동번역은 방앗간으로 번역하고 있고 탈굼은 기드론 시내라고 번역한다.
스바냐 1:11 (NIV)
11Wail, you who live in the market district; all your merchants will be wiped out, all who trade with silver will be destroyed.
스바냐 1:11 (NKSV)
11막데스에 사는 너희는 슬피 울어라. 장사하는 백성은 다 망하고, 돈을 거래하는 자들은 끊어졌다.
하지만 NIV는 이곳을 상가 지역이라고 번역하고 있다. 어문과 둘째 구역, 언덕은 시장과 주택지구를 의미하는 곳으로 성의 곳곳에서 울음 소리가 들릴 것이라는 것이다. 따라서 막데스는 상가 지역이고, 가나안 백성이라는 의미는 페니키아 인들로 장사하는 사람들을 의미하는 표현이다. 말하자면 성의 곳곳에서 특히 장사하는 백성을 망하고 돈을 거래하는 자들이 끊어질 것이라고 말한다. 이는 경제적인 충격이 심할 것을 말하는 것이다.
10절) On the day of the Lord’s judgment the sounds of attack and the cries of the people would be heard from around the city. The “cry,” “wailing,” and “a loud crash” are parallel terms. The “cry” and the “wailing” both describe the sounds of hurting people, while the “loud crash” from the hills may describe the sound of buildings falling at the onslaught of the enemy. “Thepleadingandhowlingarising from the areas of thefish gateand thesecond quarterof Jerusalem give expression to the utter despair of a people who have lost all hope in life. The judgment of God has now entered their own private district of town.”132
The “Fish Gate” (Neh 3:3; 12:39) and the “New Quarter”133are not known precisely, but most interpreters assume their location in the northern section of the city. P. J. Nel agreed with the northwest location of the gate, citing the fishing trade from the Phoenician city of Tyre. “According to Neh 3:8 and 12:39 the Fishgate is located near the ‘Old Gate’ and the ‘sheep Gate.’ The latter is located toward the North-east.”134
The geography of Jerusalem and of Palestine determined that most trouble would come from the north, the supposed area of the Fish Gate and the New Quarter. Palestine served as a land bridge with the Mediterranean Sea to the west and the desert to the east. All commerce was forced to follow the north-south trade routes in Palestine. Egypt lay to the south, and the other great powers (Assyria, Babylon, Syria, and non-Semitic peoples) had access to Palestine only from the north. Jeremiah spoke prominently of judgment that would come from the north. The “foe from the north” would bring destruction on Jerusalem (Jeremiah 4–6).135The Fish Gate “is chosen for its suitability to picture the final onslaught.”136
“Appropriate to the secular society that Jerusalem has become, God’s destruction of his sinful people will start not at the temple but in the commercial quarter.… There in her commercial center—her ancient Wall Street—Jerusalem will experience God’s first attack.”137The loud crash from the hills is indefinite enough to call forth several explanations. It may be the echoes of war’s devastation as the enemy ransacks the houses and business places and even the temple of Jerusalem.138Robertson views it as breaking down of the idols in the high places around Jerusalem.139
132RobertsonNahum, Habakkuk, and Zephaniah, 278.
133G. A. Herion (“Second Quarter,”ABD5:1065) says: “It has long been suspected that this new addition to Jerusalem was constructed opposite the Tyropoeon Valley on the hill W of the old city of David and SW of the Temple Mount sometime during the reign of Hezekiah.… This expansion would have been designed to handle the increasing number of Israelite and Judean refugees fleeing the devastation of the Assyrian army.” He notes of archaeological confirmation by Avigad’s excavations including a defense wall, the extension nearly quadrupling Jerusalem’s residential neighborhoods, bringing Jerusalem’s population to twenty-five thousand. Cp. the older description of J. Gray,I and II Kings, OTL, 2d ed. (Philadelphia: Westminster, 1970), 726–27, quoted by Patterson,Nahum, Habakkuk, Zephaniah, 317. Heflin sees the four geographical points as representing the four quarters of the city or all of the city (Nahum, Habakkuk, Zephaniah, and Haggai, 135).
134P. J. Nel, “Structural and Conceptual Strategy in Zephaniah, Chapter 1,”JNSL15 (1989): 161. He concludes that the “hills” referred to the hilly area at the southern and eastern edges of the city. He also concluded that the “New Quarter” was located in the southwest. In these locations he saw the four wind directions, showing a total onslaught against Jerusalem.
135R. A. Bowman, “The North Country,”IDB3:560.
136Motyer, “Zephaniah,” 3:920.
137Achtemeier,Nahum–Malachi, 70.
138PattersonNahum, Habakkuk, Zephaniah, 313, referring to T. Laetsch,The Minor Prophets(St. Louis: Concordia, 1956), 361.
139Robertson,Nahum, Habakkuk, and Zephaniah, 278–79.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 432–433.
11절) In ancient cities, different trades and merchants often set up shop near one another (Jer 37:21, “the street of the bakers”). The “mortar” (market district, NIV), from a word meaning “to pound,” may have referred to an area hollowed out where merchants gathered or to a vessel in which food could be pounded.142Since the following line refers to merchants, the NIV may give the best rendering by making this a place where commerce was carried out, probably in the Tyropoeon valley.143
In a number of different passages in the Old Testament, “Canaan” (kĕnaʿan, translated “merchants” here) and “Canaanites” referred to “merchants” or “traders.”144The people of Canaan and the Phoenicians in particular were stereotyped as a merchant people. Motyer is probably correct in seeing a double meaning here: “They were people of the Lord, but in business they had become Canaanites!”145
In order to complete their financial transaction, traders weighed out silver using a system of weights and measures. Zephaniah called on the people to wail because the merchants would be “wiped out” (or “silenced”) and the market place with its busyness from merchants trading would be “cut off” (NIV, “ruined”). “The cutting off ofall the dealers in silvermeant that the city as a center of culture, trade, luxury, beauty, and craftsmanship would come to an end.”146The judgment of God against Judah would reach to all parts of society, especially to those who might be more tempted to trust in their own ability, creativity, or ingenuity. Motyer’s warning here is appropriate: “Zephaniah is not showing an animus against trade or money-making. Rather he chooses a place normally alive with the buzz of conversation and humming with activity as a foil for the silence that will follow the devastation.”147
NIV New International Version
142From the earliest translations the termהַמַּכְתֵּשׁhas not been understood, being rendered as “pillars” (Vg), a proper noun (Syr, KJV), the Kidron River or brook (Tg), mortar (NASB, NRSV), hollow (NJB), market district (NIV, NLT, NCV), Lower Town (REB), Lower Hollow (CEV). See the discussion of Patterson,Nahum, Habakkuk, Zephaniah, 317–18. G. A. Herion (“Mortar, The,”ABD4:905) associates the time frame of the period of Josiah, its mention here with the Second Quarter, and the root meaning of “hollow,” perhaps indicating a bowl-shaped depression. From this he concludes: “It is possible that this neighborhood was part of the W annex to the city of David and only came to be regarded as a “mortar” after neighborhoods were established on the eastern slopes of the W hill. In this case the “mortar” would likely be associated with (some portion of) the Tyropoeon Valley, which lay outside the city until the eighth century b.c.” Cf. Berlin,Zephaniah, 87.
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143Patterson supports this view (Nahum, Habakkuk, Zephaniah, 318) and quotes G. A. Smith, who placed the area in the upper part of the Tyropoeon Valley, an identification supported by a number of other sources. Robertson sees this as the all-inclusive term for Jerusalem: “Encircled by higher hills, Jerusalem itself may be compared to a mortar, a pounding place. God in his judgment shall grind the whole of the city as though it were encased in a mortar” (Nahum, Habakkuk, and Zephaniah, 279).
144BDB, 488–89.כְּנַעַןis also used with the sense “merchants” and “traders” in Prov 31:24; Isa 23:8; Ezek 16:29; 17:4; Hos 12:7 [Hb. 12:8]; Zech 14:21. See Y. Aharoni,The Land of the Bible: A Historical Geography, trans. A. F. Rainey (Philadelphia: Westminster, 1967), 61.
145Motyer, “Zephaniah,” 3:920.
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146Robertson,Nahum, Habakkuk, and Zephaniah, 279.
147Motyer, “Zephaniah,” 3:920. He adds: “In the Bible wealth is not a vice any more than poverty is a virtue, but the Bible asks three questions concerning wealth: How was it acquired? How is it being used? What is the attitude of the possessor to the possessions?”
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 433–434.
12-13절) 그 때에 하나님께서 등불을 들고 심판할 자들을 두루 찾아 벌을 하실 것이다. 하나님께서 찾아 벌하실 사람들은 ‘찌꺼기 같이 가라앉아서 마음속에 스스로 이르기를 여호와께서는 복도 내리지 아니하시고 화도 내리지 아니하신다’라고 말하는 이들이다. 찌꺼기 같이 가라앉은 이들이란 술을 제조하는 과정에서 남은 찌꺼기를 의미한다. 포도주를 만들때는 포도를 밟은 다음 찌꺼기가 가라앉으면 기다렸다가 찌꺼기가 가라앉고나서 따라서 술을 만들게 되는데 그런 찌거기 같은 이들이 있다는 것이다.
12절의 찌꺼기를 히브리어로는 ‘세메르’인데 이는 포도주의 잔여물, 찌끼를 의미한다. 그러니까 하나님께서 여호와 하나님이 복도, 화도 내리지 않으시는 하나님이라고 말하는 이들, 겉으로는 신앙생활을 한다고 하지만 냉담하여 하나님을 인정하지 않는 이들을 두루 찾으신다는 것이다. 자기 부와 명예에 도취되어 하나님을 버리고 자신을 찾는 이들을 하나님께서는 등불을 들고 찾으심으로 심판하신다는 것이다.
아이러니하게도 그들의 재물이 노략되며 그들의 집이 황폐하게 될 것이다. 그들은 집을 건축하지만 그곳에 살지 못할 것이고 포도원을 가꾸지만 그 포도주를 마시지 못하게 될 것이다.
12절) 1:12Here is the central indictment of the book.148Zephaniah promised that the Lord would search out the “complacent,” that is, all those who are self-secure and undisturbed. The NIV uses this interpretation149to explain the meaning of the Hebrew metaphor associated with wine making. The Hebrew reads literally, “I will visit upon the men who are thickening150on their dregs [i.e., like wine].”
In the wine-making process, fermented wine has to be poured from one vessel to another to separate the wine from the sediment (lees or “dregs”). If the wine is allowed to settle too long, it thickens and is ruined (cp. Jer 48:11–12, where the image is used of wine that is poured off too soon).151The metaphor in the Book of Zephaniah refers to those who have lived with uninterrupted prosperity and have become complacent. These are people who have deified themselves, thinking that their might and the power of their hands have gotten them wealth (Deut 8:10–18). “Many of Jerusalem’s citizens had remained in their apostate lifestyle so long that they had become satisfied with it and then grown indifferent to genuine piety.”152Moses warned the people of the danger of becoming proud and forgetting the Lord who brought them out of the land of Egypt (Deut 8:14).
“General apathy about God exists in the land, which the writer conveys with sight and sound imagery.”153God promised to make a thorough search154of the city for those living in complacency. Invaders searched captured cities with small clay lamps, looking for any item of value. God would make the same kind of search for those who lived in practical atheism, believing that God did neither good nor evil.155In so doing Zephaniah may appear to deny God’s basic characteristic as omniscient, all-knowing. In truth, he does just the opposite. He shows God can and will find everything about you. Nothing escapes God’s attention (cp. Ps 139:1). “No absentee God, He will send an invading force that will search out and plunder Jerusalem. The implementation of the Lord’s proclamation will come so quickly that all who have lived in pursuit of ill-gotten gain will not survive to enjoy their wealth.… In their preoccupation with self and riches they will lose them both (cf. Luke 12:16–21).”156As Achtemeier summarizes the teaching here: “In such societies, human beings have committed the ultimate idolatry—the final sin of trying to make themselves their own gods (cf. Gen 3:5).”157
While giving acknowledgment to the existence of God, many people ignore his lordship. In the modern mind “God” is a nebulous concept, lacking the ability to effect good or evil. People who think in this way might not question the existence of God but seriously question whether or not God works.
The faithful among the people of Israel knew the work of God. He worked to bring the world into existence, and he continues to work in his world. The prophets of the Old Testament, like the Christian authors of holy Scripture, affirmed the power of God to effect change as well as the will of God to work in his world. The Lord God works in history to accomplish his sovereign purpose.
148See Achtemeier,Nahum–Malachi, 69.
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149Motyer (“Zephaniah,” 921) notes that the NIV here follows BHS in emendingהָאֲנָשִׁים, “men” toהַשַּׁאֲנַנִּים, “secure, complacent, undisturbed ones.” Motyer’s strong language may well be deserved here and in so many places where emendation is done for meter or parallelism: this “only proves that emendation can be insidious. The idea is suitable (though sufficiently present without being labored), but the change lacks manuscript evidence.”
150קפאoccurs elsewhere only in Exod 15:8 and Job 10:10. It refers to something that stiffens, thickens, or congeals (HALOT, 1117).
151D. J. Clark and H. A. Hatton,A Handbook on the Books of Nahum, Habakkuk, and Zephaniah(New York: UBS, 1989), 156. On the use in Jer 48:11–12 cf. Berlin,Zephaniah, 88.
152Patterson,Nahum, Habakkuk, Zephaniah, 314–15. He explains that the sin is “one of indifference that goes beyond the smug self-satisfaction suggested by the word ‘complacency’ to an attitude that has hardened into deliberate disregard for the Lord and His standards” (p. 318). Roberts adds: “They had been secure so long in their wealth, despite their means of obtaining it, that they no longer took seriously any thought that Yahweh might affect the outcome of business or politics. They were self-sufficient, self-made men, and God was not a factor in their calculations (cf. Jas 4:13–17)” (Nahum, Habakkuk, and Zephaniah, 180–81). According to Berlin, “the people have become mired in their drinking and indulgent lifestyle” (Zephaniah, 87–88).
153House,Zephaniah, 58. Patterson says: “If not in theory, at least in practice, the people of Judah behaved like full-fledged pagans” (Nahum, Habakkuk, Zephaniah, 315).
154Motyer explains that thepielverbאֱחַפֵּשׁhere is “a true intensive,” rendering “I will busy myself searching through” (“Zephaniah,” 3:921).
155Motyer explains that the contrast between good and evil here is a Hebraic way of expressing totality by means of contrast, the conclusion being that God does nothing at all (ibid., 3:920).
156Patterson,Nahum, Habakkuk, Zephaniah, 315.
157Achtemeier,Nahum–Malachi, 69.
Kenneth L. Barker,Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 434–436.
당시 이스라엘은 앗수르의 풍습을 따르면서 그 안에서 기득권을 누리며 살아가는 사람들이 있었다. 하나님께서는 풍요로움에 빠져서 하나님을 잊어버린 이들을 심판하실 것이다. 이 심판의 날이 임할 때 곳곳에는 울음 소리가 울려퍼질 것이다. 지금의 여의도 증권가나 강남의 테헤란로, 혹은 미국의 월스트리트에 주님께서 나타나셔서 거래하는 자들을 끊으실 때, 포도주에 취해서 스스로 만족해 있던 이들, 그래서 하나님을 찾지 않는 이들을 찾아오셔서 그들의 것을 취하심으로 심판을 내리신 다는 것이다.
