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The Shepherd Struck
7 “Awake, O sword, against qmy shepherd,
against the man who stands next to me,”
declares the Lord of hosts.
r“Strike the shepherd, and the sheep will be scattered;
I will turn my hand against the little ones.
8 In the whole land, declares the Lord,
two thirds shall be cut off and perish,
sand one third shall be left alive.
9 And tI will put this third into the fire,
and refine them as one refines silver,
and test them as gold is tested.
uThey will call upon my name,
and vI will answer them.
wI will say, ‘They are my people’;
and they will say, ‘The Lord is my God.’ ”
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 13:7–9.
7 “Awake, O sword, against qmy shepherd,
against the man who stands next to me,”
declares the Lord of hosts.
r“Strike the shepherd, and the sheep will be scattered;
I will turn my hand against the little ones.
8 In the whole land, declares the Lord,
two thirds shall be cut off and perish,
sand one third shall be left alive.
9 And tI will put this third into the fire,
and refine them as one refines silver,
and test them as gold is tested.
uThey will call upon my name,
and vI will answer them.
wI will say, ‘They are my people’;
and they will say, ‘The Lord is my God.’ ”
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 슥 13:7–9.
7절) 칼아 깨어서 나의 목자를 치고 나의 곁에 서 있는 그를 치라. 만군의 여호와께서 말씀하셨다. 그 목자를 치라. 그러면 양들이 흩어질 것이다. 그러면 나는 어린 양들을 대적하여 나의 손을 돌릴 것이다.
본문의 내 목자가 누구를 의미하는지?? 일반적으로 그리스도를 상징한다고 여겨진다. 신약에서도 예수님께서 본문을 인용하시면서 자신이 십자가에 죽임을 당할때 양떼가 흩어질 것을 말씀하신다.
본문은 슥 11:1-17에서 언급된 무가치한 목자와 대조된다. 본문의 치라는 명령은 남성형 명령형으로 그 침의 주체가 칼 자체가 아니라 여호와 하나님의 주권적인 사역임을 알려준다. 선한 목자의 수난은 인간 구원을 위한 하나님의 주권적인 섭리인 것이다.
- Interpreters do not always agree on the theological significance of the shepherd’s close association with the Lord.545 Many suggest that the phrase means that the shepherd is the Lord’s equal.546 The word “peer” communicates the idea of closeness well in modern parlance. This understanding also elevates the importance of the question of the identity of the shepherd. The theme of God’s shepherd who enjoys close association with the Lord grows out of the biblical message that the individual so chosen by God was the Lord’s “son” (2 Sam 7:14; Pss 2:7; 89:26–27).547
Several factors also indicate that the shepherd in v. 7 is none other than the pierced one in 12:10. One of the more important points is the uniquely close association between God and the shepherd. Further, both figures in 12:10 and 13:7 serve God faithfully, and the death of both evokes mourning. The New Testament’s appropriation of 13:7 also seems to ratify this identification. In Matt 26:31 and Mark 14:27 Jesus quoted Zech 13:7, clearly equating himself with the “shepherd” in Zechariah. Jesus employed Zech 13:7 to predict and to explain the scattering of his disciples when his crucifixion was drawing near.
Consequently, Barker takes “close to me” as a reference to Christ, citing John 10:30, “I and the Father are one,” along with John 14:9, “Anyone who has seen me has seen the Father.”548 In the broader context of chaps. 12–13, this unity presents forgiveness and restoration as its aim. McComiskey states, “This discourse contains strong implications that the relationship between the Lord and the shepherd is one of cooperative redemption, for the restoration of God’s people does not occur apart from the intervention of one who suffers the shedding of blood.”549 Unger calls this prophecy “an unmistakable Old Testament reference to the deity of the Coming One, the Lord’s Shepherd.”550
545 Mason’s contention that Zechariah’s use of עֲמִיתִי is “ironic” does not make sense in light of the positive presentation of the shepherd in chap. 13, including the shepherd’s close relationship to the Lord (Zechariah, 111).
546 Baldwin, Zechariah, 198.
547 Sweeney, Twelve Prophets, 696.
548 Barker, “Zechariah,” 686.
549 McComiskey, “Zechariah,” 1223.
550 Unger, Zechariah, 231.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 386–387.
Several factors also indicate that the shepherd in v. 7 is none other than the pierced one in 12:10. One of the more important points is the uniquely close association between God and the shepherd. Further, both figures in 12:10 and 13:7 serve God faithfully, and the death of both evokes mourning. The New Testament’s appropriation of 13:7 also seems to ratify this identification. In Matt 26:31 and Mark 14:27 Jesus quoted Zech 13:7, clearly equating himself with the “shepherd” in Zechariah. Jesus employed Zech 13:7 to predict and to explain the scattering of his disciples when his crucifixion was drawing near.
Consequently, Barker takes “close to me” as a reference to Christ, citing John 10:30, “I and the Father are one,” along with John 14:9, “Anyone who has seen me has seen the Father.”548 In the broader context of chaps. 12–13, this unity presents forgiveness and restoration as its aim. McComiskey states, “This discourse contains strong implications that the relationship between the Lord and the shepherd is one of cooperative redemption, for the restoration of God’s people does not occur apart from the intervention of one who suffers the shedding of blood.”549 Unger calls this prophecy “an unmistakable Old Testament reference to the deity of the Coming One, the Lord’s Shepherd.”550
545 Mason’s contention that Zechariah’s use of עֲמִיתִי is “ironic” does not make sense in light of the positive presentation of the shepherd in chap. 13, including the shepherd’s close relationship to the Lord (Zechariah, 111).
546 Baldwin, Zechariah, 198.
547 Sweeney, Twelve Prophets, 696.
548 Barker, “Zechariah,” 686.
549 McComiskey, “Zechariah,” 1223.
550 Unger, Zechariah, 231.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 386–387.
- God commands the sword to “strike the shepherd.” The shepherd in 13:7 should be identified with the pierced one in 12:10 as well as with the Isaianic servant.552 Ultimately, Jesus Christ interpreted the “shepherd” in 13:7 to refer to himself (Matt 26:31). Consequently, it is difficult to view Zechariah’s prophecy otherwise. The fact that Jesus was killed by crucifixion, not the sword, presents no difficulty in light of the metaphorical use of “sword.”
Zechariah states, “Strike the shepherd and the sheep will be scattered.”553 Surprisingly, the attention turns away from the anticipated comment concerning the result of the sword’s attack on the shepherd. Instead, Zechariah focused on the outcome for the sheep. This sheep metaphor found commonly in the book draws from the extended sheep and shepherd metaphor in Ezek 34, although the exilic prophet certainly drew from earlier theological uses of this metaphor also. The motif of a divinely ordained scattering goes back as far as the sobering catalog of covenant curses for disobedience to the Lord in Deut 28. Verse 26 warns, “Then the Lord will scatter you among the nations, from one end of the earth to the other.”
The work of the sword will result in the scattering of the sheep (Jer 49:20; 50:45). Just as the nation found itself without effective leadership during the exile, so will the people find themselves in like circumstances in the coming day of judgment. Israel will face scattering because of her rejection of the Lord’s shepherd. However, Israel’s refinement promised in vv. 8–9 places the ultimate fulfillment of the prophecy in a distant eschatological epoch.
552 McComiskey, “Zechariah,” 1223.
553 In Zech 13:7 the imperative “strike” (הַךְ. HALOT, 697–98) is a masculine verb, although the word “sword” is feminine (the imperative “awake” is feminine). Perhaps this shift of gender occurs because the Lord wields the sword (Barker, “Zechariah,” 686). But the change may reflect no more than Biblical Hebrew’s inconsistency in maintaining gender agreement (GKC § 144 a).
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 387–388.
Zechariah states, “Strike the shepherd and the sheep will be scattered.”553 Surprisingly, the attention turns away from the anticipated comment concerning the result of the sword’s attack on the shepherd. Instead, Zechariah focused on the outcome for the sheep. This sheep metaphor found commonly in the book draws from the extended sheep and shepherd metaphor in Ezek 34, although the exilic prophet certainly drew from earlier theological uses of this metaphor also. The motif of a divinely ordained scattering goes back as far as the sobering catalog of covenant curses for disobedience to the Lord in Deut 28. Verse 26 warns, “Then the Lord will scatter you among the nations, from one end of the earth to the other.”
The work of the sword will result in the scattering of the sheep (Jer 49:20; 50:45). Just as the nation found itself without effective leadership during the exile, so will the people find themselves in like circumstances in the coming day of judgment. Israel will face scattering because of her rejection of the Lord’s shepherd. However, Israel’s refinement promised in vv. 8–9 places the ultimate fulfillment of the prophecy in a distant eschatological epoch.
552 McComiskey, “Zechariah,” 1223.
553 In Zech 13:7 the imperative “strike” (הַךְ. HALOT, 697–98) is a masculine verb, although the word “sword” is feminine (the imperative “awake” is feminine). Perhaps this shift of gender occurs because the Lord wields the sword (Barker, “Zechariah,” 686). But the change may reflect no more than Biblical Hebrew’s inconsistency in maintaining gender agreement (GKC § 144 a).
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 387–388.
본문에서 작은자들위에 내 손을 드리운다는 표현은 긍정적으로도, 부정적으로도 해석가능하다. 이 심판의 과정속에서 하나님께서 당신의 손으로 작은자들을 보호하실 것으로도, 또한 필수불가결하게 이 작은자들을 향해서도 하나님의 심판의 손이 임할 것으로도 해석 가능하다.
- Verse 7 concludes with an enigmatic phrase: “I will turn my hand against the little ones.” The words “to turn the hand to/against” (šûb yād ʿal) may have either positive (Isa 1:25) or negative import (Ezek 38:12).554 Some understand this phrase as a positive assertion of the Lord’s resolve to protect the defenseless in society.555 McComiskey defends this position, arguing that if the Lord decimated the young in the flock, that is, the next generation, then God’s people would have no future whatever, so it cannot mean that—rather, God will protect the young.556 But this positive interpretation does not fit within a passage that otherwise expresses forceful judgment from the Lord.
Even if one understands God’s turning his hand “against the little ones” as an expression of hostile intent, the phrase does not necessarily suggest that the Lord will annihilate the young. If the preposition ʿal functions adversatively here (meaning “against”),557 this prophecy is negative, the declaration of unfortunate, but necessary, suffering that lies in the future.558 But this suffering will refine the people like precious metals (v. 9).
554 שׁוּב יָד עַל. Cf. McComiskey, 1223–24.
555 P. Lamarche, Zacharie IX–XIV (Paris: Librairie Lecoffre, 1961), 92.
556 McComiskey, “Zechariah,” 1224.
557 GKC, § 119 dd. Mitchell, Zechariah, 317.
558 Sweeney, Twelve Prophets, 696.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 388.
Even if one understands God’s turning his hand “against the little ones” as an expression of hostile intent, the phrase does not necessarily suggest that the Lord will annihilate the young. If the preposition ʿal functions adversatively here (meaning “against”),557 this prophecy is negative, the declaration of unfortunate, but necessary, suffering that lies in the future.558 But this suffering will refine the people like precious metals (v. 9).
554 שׁוּב יָד עַל. Cf. McComiskey, 1223–24.
555 P. Lamarche, Zacharie IX–XIV (Paris: Librairie Lecoffre, 1961), 92.
556 McComiskey, “Zechariah,” 1224.
557 GKC, § 119 dd. Mitchell, Zechariah, 317.
558 Sweeney, Twelve Prophets, 696.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 388.
8-9절) 온땅의 2/3는 끊어지고 멸망할 것이고 나머지 1/3은 생존하여 남겨질 것이다. 내가 이 남겨진 1/3을 불속에 던져 넣어 그들로 은을 정제하듯이 정제(연단)할 것이고 금을 시험하듯이 시함할 것이다. 그들은 나의 이름을 부를 것이고 나는 그들에게 대답할 것이다. 내가 “그들은 나의 백성이다’라고 말할 것이고 그들은 ‘여호와가 나의 하나님이시다’라고 말할 것이다.
말 3:2-3
본문에서 연단(refine)과 시험(test)이라는 단어가 매우 중요하게 사용되고 있다.
- Zechariah employed two verbs to develop the metallurgy metaphor to convey the process of spiritual cleansing the nation would undergo. The first verb is “refine” (ûṣĕraptîm), which frequently describes the process of melting precious metals in order to purify the metal by precipitating any impurities (Ezek 22:17–22).580 Several other prophetic texts express comparable messages (Isa 1:21–26; 48:10; Jer 6:27–30; 9:6). The promised heat from the Lord’s refining fire anticipates the ultimate sorrows and victories surveyed in Zech 14.
The second verb is “test” (ûbĕḥantîm), which has even broader application in the Old Testament.581 Job 23:10 shows the verb in an illustrative context: “But he knows the way that I take; when he has tested me, I will come forth as gold.” God will put the people to the test, not to punish, but to judge and to effect their purity, that is, their ability to serve in God’s kingdom.582 Thus, the Lord’s purpose in putting his people through times of suffering has a positive objective for the nation and especially for the kingdom.
580 וּצְרַפְתִּים. HALOT, 1057.
581 וּבְחַנְתִּים. HALOT, 119.
582 Meyers and Meyers, Zechariah 9–14, 395.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 392.
The second verb is “test” (ûbĕḥantîm), which has even broader application in the Old Testament.581 Job 23:10 shows the verb in an illustrative context: “But he knows the way that I take; when he has tested me, I will come forth as gold.” God will put the people to the test, not to punish, but to judge and to effect their purity, that is, their ability to serve in God’s kingdom.582 Thus, the Lord’s purpose in putting his people through times of suffering has a positive objective for the nation and especially for the kingdom.
580 וּצְרַפְתִּים. HALOT, 1057.
581 וּבְחַנְתִּים. HALOT, 119.
582 Meyers and Meyers, Zechariah 9–14, 395.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 392.
하나님과 당신의 백성 사이의 관계를 나타내는데 아주 중요한 단어가 바로 하나님을 부르고, 하나님께서 그 부름에 응답하시는 것이다. 우리는 하나님을 부르고 있는가? 하나님께서 우리의 부름에 응답하시는가? 그 하나님의 응답을 우리는 듣고 있는가?
- The statement that “they will call on my name and I will answer them” characterizes the new relationship between God and his people. The verb “call” (yiqrāʾ) often signifies calling on God in prayer and dependence.585 One of the first biblical occurrences of the word is in Gen 4:26b: “At that time men began to call on the name of the Lord.” This term also appears in Joel 2:23: “And everyone who calls on the name of the Lord will be saved; for on Mount Zion and in Jerusalem there will be deliverance, as the Lord has said, among the survivors whom the Lord calls.”
God’s promise to “answer” (ʾeʿĕneh) employs an important Old Testament verb that often carries great theological weight (see 1 Kgs 18:24–26, 36–37).586 When God is subject of the verb ʿānāh, it signifies that the Lord listens attentively to the needs of his people. Isaiah 30:19 portrays the idea well: “O people of Zion, who live in Jerusalem, you will weep no more. How gracious he will be when you cry for help! As soon as he hears, he will answer you” (cf. Zech 10:6). The final four lines of v. 9 reveal a chiastic interplay: “they” and “I” followed by “I” and “they.” Apart from the literary observation, the interchange between the references to God and his people stress the contributions both parties must make to a relationship.587
585 יִקְרָא. HALOT, 1128–30.
586 אֶעֱנֶה. HALOT, 851–52.
587 Baldwin, Zechariah, 198.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 392–393.
God’s promise to “answer” (ʾeʿĕneh) employs an important Old Testament verb that often carries great theological weight (see 1 Kgs 18:24–26, 36–37).586 When God is subject of the verb ʿānāh, it signifies that the Lord listens attentively to the needs of his people. Isaiah 30:19 portrays the idea well: “O people of Zion, who live in Jerusalem, you will weep no more. How gracious he will be when you cry for help! As soon as he hears, he will answer you” (cf. Zech 10:6). The final four lines of v. 9 reveal a chiastic interplay: “they” and “I” followed by “I” and “they.” Apart from the literary observation, the interchange between the references to God and his people stress the contributions both parties must make to a relationship.587
585 יִקְרָא. HALOT, 1128–30.
586 אֶעֱנֶה. HALOT, 851–52.
587 Baldwin, Zechariah, 198.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 392–393.
The affirmation draws from Exod 6:7: “I will take you as my own people, and I will be your God. Then you will know that I am the Lord your God, who brought you out from under the yoke of the Egyptians.” The same language is used several times elsewhere (see Lev 26:12; Jer 7:23; 31:33; Ezek 36:28; Hos 2:23; Zech 3:8).
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 393.
George L. Klein, Zechariah, vol. 21B, The New American Commentary (Nashville, TN: B & H Publishing Group, 2008), 393.
우리는 예수 그리스도를 우리의 개인의 구세주로 인정하는 순간 그 하나님의 종말에 동참하는 남은자들로 부르심을 받았다. 마지막 날에 선한 목자가 고난당하고, 남겨진 자들이 불의 연단의 과정을 통과함으로 그 시험을 통과하게 될 것이다. 그리고 그 과정을 통해서 정금과 같이 깨끗하게 되어 여호와가 나의 하나님이다라고 고백하게 될 것이다. 이땅의 삶을 통해서 도전받는 여러가지 시험을 우리는 어떤 자세와 마음을 가지고 통과하고 있는가?
이 구원의 과정에서 하나님께서 주도적으로 일하신다. 우상과 거짓 선지자들을 끊어 버리시고 모든 이들의 죄와 더러움을 씻는 샘을 부어주시고, 목자를 치시는 연단을 통해서 시련의 과정을 통과한 당신의 백성들의 부름에 응답하신다. 목자 없는 양과 같이 고생하며 유리하는 당신의 자녀들을 향해 주님께서 “적은 무리여 무서워 말라”(눅 12:32)라고 말씀하신다.
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