1절 카드 ↗
We have said at the beginning that Zechariah was sent for this end — to encourage weak minds: for it was difficult to entertain hope in the midst of so much confusion. Some, but a small portion of the nation, had returned with the tribe of Judah: and then immediately there arose many enemies by whom the building of the city and of the temple was hindered; and when the faithful viewed all their circumstances, they could hardly entertain any hope of a redemption such as had been promised. Hence Zechariah labored altogether for this end — to show that the faithful were to look for more than they had reason to expect from the aspect of things at the time, and that they were to direct their eyes and their thoughts to the power of God, which was not as yet manifested, and which indeed God purposely designed not to exercise, in order to try the patience of the people. This is the subject which he now pursues, when he says, that Joshua the priest was shown to him, with Satan at his right hand to oppose him (33) God was, however, there also. But when Zechariah says, that the priest Joshua was shown to him as here represented, it was not only done in a vision, but the fact was known to all; that is, that Joshua was not adorned with a priestly glory, such as it was before the exile; for the dignity of the priest before that time was far different from what it was after the return of the people; and this was known to all. But the vision was given to the Prophet for two reasons — that the faithful might know that their contest was with Satan, their spiritual enemy, rather than with any particular nations — and also that they might understand that a remedy was at hand, for God stood in defense of the priesthood which he had instituted. God, then, in the first place, purposed to remind the faithful that they had to carry on war, not with flesh and blood, but with the devil himself: this is one thing. And then his design was to recall them to himself, that they might consider that he would be their sure deliverer from all dangers. Since we now perceive the design of this prophecy, we shall proceed to the words of the Prophet. He says that Joshua was shown to him. This was done no doubt in a prophetic vision: but yet Zechariah saw nothing by the spirit but what was known even to children. But, as I have already said, we must observe the intentions of the vision, which was, that the faithful might understand that their neighbors were troublesome to them, because Satan turned every stone and tried every experiment to make void the favor of God. And this knowledge was very useful to the Jews, as it is to us at this day. We wonder why so many enemies daily rage against us, and why the whole world burn against us with such implacable hatred; and also why so many intrigues arise, and so many assaults are made, which have not been excited through provocation on our part: but the reason why we wonder is this, — because we bear not in mind that we are fighting with the devil, the head and prince of the whole world. For were it a fixed principle in our minds, that all the ungodly are influenced by the devil, there would then be nothing new in the fact, that all unitedly rage against us. How so? Because they are moved by the same spirit, and their father is a murderer, even from the beginning. ( John 8:44 .) We hence see that the faithful were taught what was extremely necessary, — that their troubles arose from many nations, because Satan watched for their ruin. And though this vision was given to the Prophet for the sake of his own age, yet it no doubt belongs also to us; for that typical priesthood was a representation of the priesthood of Christ, and Joshua, who was then returned from exile, bore the character of Christ the Son of God. Let us then know that Christ never performs the work of the priesthood, but that Satan stands at his side, that is, devises all means by which he may remove and withdraw Christ from his office. It hence follows, that they are much deceived, who think that they can live idly under the dominion of Christ: for we all have a warfare, for which each is to arm and equip himself. Therefore at this day, which we see the world seized with so much madness, that it assails us, and would wholly consume us, let not our thoughts be fixed on flesh and blood, for Satan is the chief warrior who assails us, and who employs all the rage of the world to destroy us, if possible, on every side. Satan then ever stands at Christ’s right hand, so as not to allow him in peace to exercise his priestly office. (33) To retain the alliteration of the Hebrew, the words may be thus rendered — “and the opponent standing on his right hand to oppose him,” or, “the accuser standing on his right hand to accuse him.” The word Satan is rendered here and in Job by the Septuagint , “the accuser,” or “the devil,” ὁ διαβολος . The station on the right hand was that of the plaintiff, or the accuser, or of the pleader, as Grotius thinks. See Psalms 109:6 . The word [ שטז ], according to its use as a verb, participle, or a noun, means an opponent or adversary, rather than an accuser. See Psalms 38:20 ; Numbers 22:22 ; Genesis 26:21 Blayney , as well as Kimchi , thinks that Sanballat is meant by [ השטז ]; but the article [ ה ], as it has been observed by Marckius and Henderson , seems to point out the great enemy of God and man, as ὁ διαβολος in Greek. — Ed. return to ' Top of Page ' <a name="verse-2" class="com-number"
Pericope (part_of)
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pericope/per-zec-3-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
우리는 처음에 스가랴가 이 목적을 위해 보내졌다고 말했다. 즉, 연약한 마음들을 격려하기 위함이었으니, 그토록 많은 혼란 속에서 소망을 품기가 어려웠기 때문이다. 유다 지파와 함께 돌아온 것은 일부였으나, 민족의 소수였을 뿐이다. 그런데 즉시 많은 원수들이 일어나 성읍과 성전 건축을 방해했다. 신실한 자들이 모든 상황을 바라보았을 때, 약속된 것 같은 구속의 소망을 조금도 품기 어려웠다. 그러므로 스가랴는 전적으로 이 목적을 위해 수고했다. 즉, 신실한 자들로 하여금 그 시대의 사물들의 외양에서 기대할 수 있는 것 이상을 바라보게 하고, 아직 나타나지 않았고, 백성의 인내를 시험하기 위해 하나님이 일부러 행사하지 않으시기로 정하신 하나님의 능력으로 눈과 생각을 돌리게 하기 위함이었다.
이것이 그가 지금 추구하는 주제다. 그는 제사장 여호수아가 자신의 오른편에서 그를 대적하기 위해 서 있는 사탄과 함께 그에게 보여졌다고 말한다. 그러나 하나님도 그곳에 계셨다. 그런데 스가랴가 제사장 여호수아가 여기서 묘사된 대로 그에게 보여졌다고 말할 때, 이것은 환상 속에서만 이루어진 것이 아니라, 모든 사람에게 알려진 사실이었다. 즉, 여호수아가 포로 이전과 같은 제사장적 영광으로 단장되지 않았다는 것이다. 그 이전 제사장의 위엄은 백성의 귀환 후와 크게 달랐으며, 이는 모두가 알았다.
그러나 환상은 선지자에게 두 가지 이유로 주어졌다. 첫째, 신실한 자들이 그들의 싸움이 어떤 특정 민족들과가 아니라 그들의 영적 원수인 사탄과의 싸움임을 알도록. 둘째, 하나님이 그분이 세우신 제사장직을 지키시므로 치료책이 가까이 있음을 알도록. 그러므로 하나님은 첫째로 신실한 자들에게 그들이 혈과 육이 아니라 마귀 자신과 전쟁을 벌여야 함을 상기시키려 하셨다. 이것이 하나이다. 그리고 나서 그분의 의도는 그들을 자신에게로 불러 돌이켜, 그분이 모든 위험에서 그들의 확실한 구원자가 될 것임을 생각하게 하는 것이었다.
이제 이 예언의 의도를 알았으므로, 선지자의 말씀으로 나아가겠다. 그는 여호수아가 그에게 보여졌다고 말한다. 이것은 의심할 여지 없이 예언적 환상으로 이루어졌다. 그러나 스가랴가 성령으로 본 것은 어린아이들에게도 알려진 것이었다. 그러나 내가 이미 말했듯이, 환상의 의도를 주목해야 한다. 그것은 신실한 자들로 하여금 사탄이 하나님의 은혜를 헛되이 만들기 위해 모든 돌을 돌리고 모든 실험을 시도했으므로 이웃들이 그들을 번거롭게 했음을 알도록 하기 위함이었다.
이 지식은 유대인들에게 매우 유용했으며, 오늘날 우리에게도 그러하다. 우리는 왜 그토록 많은 원수들이 날마다 우리를 향해 날뛰는지, 왜 온 세상이 그처럼 화해할 수 없는 증오로 우리를 향해 불타는지 놀란다. 또한 왜 그토록 많은 음모들이 일어나고, 우리 편에서 어떤 자극도 없었는데 그토록 많은 공격이 이루어지는지. 그러나 우리가 놀라는 이유는 이것이다. 즉, 우리가 온 세상의 머리요 왕인 마귀와 싸우고 있음을 마음에 새기지 않기 때문이다. 모든 악인들이 마귀의 영향을 받는다는 것이 우리 마음에 확고한 원칙이 된다면, 그들이 모두 우리를 향해 연합하여 날뛰는 것이 새로운 일이 아닐 것이다. 왜 그런가? 그들이 같은 영에 의해 움직이며, 그들의 아버지는 처음부터 살인자이기 때문이다.
그러므로 신실한 자들에게 가르쳐진 것이 매우 필요한 것임을 알 수 있다. 즉, 그들의 환난이 많은 민족들에게서 왔음은 사탄이 그들의 멸망을 지켜보았기 때문이라는 것이다. 비록 이 환상이 그 자신의 시대를 위해 선지자에게 주어졌지만, 의심할 여지 없이 우리에게도 속한다. 그 전형적인 제사장직은 그리스도의 제사장직을 나타내는 것이었고, 포로에서 돌아온 여호수아는 하나님의 아들 그리스도의 성격을 대표했기 때문이다. 그러므로 그리스도가 제사장직의 일을 행하되, 사탄이 그분 곁에 서지 않는 경우란 결코 없다는 것을 알자. 즉, 그리스도를 그분의 직분에서 제거하고 물러나게 하려는 모든 수단을 궁리한다. 따라서 그리스도의 지배 아래에서 나태하게 살 수 있다고 생각하는 이들은 크게 속는다. 우리 모두에게는 전쟁이 있으니, 각 사람이 무장하고 준비해야 한다.
원주석
- 번역원본
commentary-section/cal-zec-3-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
Now follows another reason for the prophecy, — that God interposes and takes the part of his Church against Satan. Hence he says, Rebuke thee Satan let Jehovah, (34) rebuke thee let Jehovah, who has chosen Jerusalem . God speaks here; and yet he seems to be the angel of Jehovah: (35) but this is not inscrutable; for as in the last verse, where Zechariah says that Joshua stood before the Angel of Jehovah, Christ is doubtless meant, who is called an angel and also Jehovah; so also he may be named in this verse. But that no contentious person may say that we refine on the words too much, we may take them simply thus, — that God mentions here his own name in the third person; and this mode of so speaking is not rare in Scripture, “Jehovah rained from God.” ( Genesis 19:24 ). Why did Moses speak thus? Even to show that when God fulminated against Sodom, he did not adopt a common mode of proceeding, but openly showed that it was an unusual and a singular judgment. Thus the expression here is emphatic, Rebuke thee let Jehovah , that is, I myself will rebuke thee. However, were any one to consider well the whole context, he could not but allow that the words may properly be applied to Christ, who is the portion of his Church, and that therefore he was the angel before whom Joshua stood; and he himself shows afterwards that the Church would be safe under his patronage. Let Jehovah then rebuke thee, Satan, let him rebuke thee . The repetition more fully confirms what Zechariah meant to show, even that sufficient protection would be found in God alone for the preservation of the Church, how much soever Satan might employ all his powers for its ruin, and that though God would not immediately give help and restrain Satan, yet a firm hope was to be entertained, for this would be done in time the most seasonable. The import of the whole is, — that though God had hitherto let loose Satan to assail the Church as to the priesthood, yet God would be the faithful guardian of his Church, and would check Satan, that he might not execute what he intended; and further, that many contests must be patiently endured, until the period of the warfare be completed. We now then see what the Prophet had in view in these words. But the rebuke of God is not to be regarded as being only in words, but must be referred to that power by which God subverts and lays prostrate all the attempts of Satan. At the same time he mentions the end for which this rebuke was given; it was, that the Church might continue safe and secure, Let Jehovah, who has chosen Jerusalem, rebuke thee . These words are to be read, not apart, but as joined with the former, as though he had said, “Let God raise up his hand for the salvation of his chosen people, so as to put thee, Satan, to flight with all thy furies.” This is the meaning. Let us therefore know, that God is not simply the enemy of Satan, but also one who has taken us under his protection, and who will preserve us safe to the end. Hence God, as our Redeemer and the eternal guardian of our salvation, is armed against Satan in order to restrain him. The warfare then is troublesome and difficult, but the victory is not doubtful, for God ever stands on our side. But we are at the same time reminded, that we are not to regard what we have deserved in order to gain help from God; for this wholly depends on his gratuitous adoption. Hence, though we are unworthy that God should fight for us, yet his election is sufficient, as he proclaims war against Satan in our behalf. Let us then learn to rely on the gratuitous adoption of God, if we would boldly exult against Satan and all his assaults. It hence follows, that those men who at this day obscure, and seek, as far as they can, to extinguish the doctrine of election, are enemies to the human race; for they strive their utmost to subvert every assurance of salvation. He at last adds, Is not this a brand snatched from the fire? (36) Here God makes known the favor he had manifested towards the high priest, that the faithful might be convinced that Joshua would overcome his enemies, as God would not forsake his own work; for the end ever corresponds with the beginning as to God’s favor; he is never wearied in the middle course of his beneficence. This is the reason why he now objects to Satan and says, “Why! God has wonderfully snatched this priest as a brand from the burning: as then the miraculous power of God appears in the return of the high priest, what dost thou mean, Satan? Thou risest up against God, and thinkest it possible to abolish the priesthood, which it has pleased him in his great favor hitherto to preserve. See whence has the priest come forth. While he was in Chaldea, he seemed to be in the lower regions; yet God delivered him from thence: and now, when he sits in the temple and is performing his office, is it possible for thee to pull down from heaven him whom thou could not detain in hell?” We now perceive the meaning of the Prophet as to this similitude. He then adds — (34) We may render the words, — Rebuke thee, Satan, will Jehovah, Yea, rebuke thee will Jehovah, Who hath chosen Jerusalem. Thus Dathius and Blayney render the passage. Adam Clarke and Henderson adopt the notion that Judges 1:9 , refers to this vision, taking evidently for just reasons, rejects this opinion. — Ed. (35) Newcome introduces the word angel at the beginning of the second verse unnecessarily, merely on the authority of the Syriac; for in the preceding visions, “Jehovah” and “the angel of Jehovah” are used indiscriminately. It is impossible not to see that here and in the first chapter a person is mentioned as being Jehovah, and the angel or messenger of Jehovah. See on this subject M’Caul’s observations in his translation of Kimchi on Zechariah, from page 9 to 27. — Ed. (36) “Out of Ur of the Chaldees, out of the Babylonian fiery furnace.” — Ass. Annot. return to ' Top of Page ' <a name="verse-3" class="com-number"
Pericope (part_of)
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pericope/per-zec-3-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이제 예언의 또 다른 이유가 뒤따른다. 즉, 하나님이 사탄을 거슬러 자신의 교회 편을 드신다는 것이다. 그러므로 그는 말한다. "사탄아, 여호와께서 너를 꾸짖으시기를 원하노라. 예루살렘을 택한 여호와께서 너를 꾸짖으시기를 원하노라." 하나님이 여기서 말씀하신다. 그런데 그분은 여호와의 천사인 것처럼 보인다. 그러나 이것은 해결하기 어려운 것이 아니다. 마지막 절에서 스가랴가 여호수아가 여호와의 사자 앞에 섰다고 말했을 때 의심할 여지 없이 그리스도를 의미한 것처럼, 그분은 천사라고도 불리고 여호와라고도 불린다. 그러므로 이 절에서도 그렇게 불릴 수 있다.
그러나 어떤 논쟁을 좋아하는 자가 우리가 말씀을 너무 세밀히 분석한다고 말하지 않도록, 단순하게 이렇게 취할 수 있다. 즉, 하나님이 여기서 삼인칭으로 자신의 이름을 언급하신다는 것이다. 이런 말하는 방식은 성경에서 드물지 않다. "여호와께서 하나님에게서 비를 내리셨다." 왜 모세가 이렇게 말했는가? 하나님이 소돔을 쳐 내리실 때 일반적인 방식을 취하지 않으시고, 그것이 비범하고 특별한 심판임을 공개적으로 보여 주셨음을 나타내기 위함이었다. 따라서 여기서 표현이 강조적이다. "여호와께서 너를 꾸짖으시기를." 즉, 나 자신이 너를 꾸짖을 것이다.
그러나 전체 문맥을 잘 살피는 이라면 그 말씀이 적절하게 그리스도께 적용될 수 있음을 인정하지 않을 수 없을 것이다. 그분이 자신의 교회의 기업이시며, 따라서 여호수아가 앞에 섰던 천사이셨고, 그분 자신이 이후에 교회가 그분의 보호 아래 안전할 것임을 보여 주시기 때문이다.
"사탄아, 여호와께서 너를 꾸짖으시기를 원하노라, 그가 너를 꾸짖으시기를 원하노라." 반복은 스가랴가 보여 주려 한 것을 더 충분히 확증한다. 즉, 사탄이 교회의 멸망을 위해 모든 힘을 다 쏟아붓더라도, 교회를 보존하기에 충분한 보호가 하나님 한 분 안에서 발견될 것이며, 비록 하나님이 즉시 도움을 주시고 사탄을 제지하지 않으시더라도, 확고한 소망이 유지되어야 한다는 것이다. 가장 적절한 때에 그것이 이루어질 것이기 때문이다.
전체의 내용은 이것이다. 즉, 비록 하나님이 이제까지 사탄이 제사장직에 관해 교회를 공격하도록 놓아두셨지만, 하나님이 자신의 교회의 신실한 수호자가 되어 사탄을 막아 그가 의도한 것을 실행하지 못하게 하실 것이며, 또한 전쟁의 기간이 완성될 때까지 많은 싸움을 인내로 감당해야 한다는 것이다. 그러므로 하나님의 꾸짖음은 단지 말로만 이루어지는 것으로 여겨서는 안 되며, 사탄의 모든 시도를 뒤엎고 쓰러뜨리는 그분의 능력을 언급하는 것으로 보아야 한다.
동시에 그는 이 꾸짖음이 주어진 목적을 언급한다. 교회가 계속 안전하도록 하기 위함이었다. "예루살렘을 택한 여호와께서 너를 꾸짖으시기를 원하노라." 이 말씀들은 앞의 것과 별도로 읽혀서는 안 되며, 마치 그분이 "하나님으로 하여금 자신의 택하신 백성의 구원을 위해 손을 드시게 하여, 사탄인 너와 네 모든 분노를 물리치게 하라"고 말씀하시는 것처럼 함께 연결하여 읽어야 한다.
마지막으로 그는 덧붙인다. "이는 불 가운데서 꺼낸 그슬린 나무가 아니냐?" 여기서 하나님은 대제사장에게 보여 주신 호의를 드러내신다. 그래서 신실한 자들이 하나님이 자신의 일을 버리지 않으실 것이므로 여호수아가 그의 원수들을 이길 것임을 확신하도록. 하나님의 호의에 관하여 시작은 언제나 끝과 대응한다. 그분은 자신의 자선의 중간 과정에서 결코 지치지 않으신다. 이것이 그분이 지금 사탄에게 반론을 제기하는 이유다. "어찌할꼬! 하나님이 이 제사장을 불타는 가운데서 타다 남은 나무처럼 기이하게 꺼내셨도다. 대제사장의 귀환에 하나님의 기적적인 능력이 나타나므로, 사탄아, 너는 무슨 뜻이냐? 너는 하나님을 거슬러 일어나 그분이 이제까지 크신 호의로 보존하기를 기뻐하신 제사장직을 폐할 수 있다고 생각하느냐. 이 제사장이 어디서 나왔는지 보라. 갈대아에 있는 동안 그는 마치 하부 지역에 있는 것 같았다. 그러나 하나님이 그를 거기서 구원하셨다. 이제 그가 성전에 앉아 직분을 수행하고 있는데, 지옥에서도 붙잡아 둘 수 없었던 그를 하늘에서 끌어내리는 것이 가능하겠느냐?"
원주석
- 번역원본
commentary-section/cal-zec-3-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
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Zechariah adds here another thing, — that Joshua had on mean garments, but that new garments were given him by the angel’s command. And by this he means, that though the priesthood had been for a time contemptible, it would yet recover whatever dignity it had lost. But he ever leads the minds of the faithful to this point, — to look for what they did not then see, nor could conjecture from the state of things at that time. It is certain that the sacerdotal vestments, after the return from exile, were not such as they were before; for they were not sumptuously woven, nor had attached to them so many precious stones. Though Cyrus had bountifully supplied great abundance of gold and silver for the worship of God, yet the chief priest did not so shine with precious stones and the work of the Phrygians as before the exile. Hence, what was shown to Zechariah was then well known to all. But we ought to notice the latter clause, — that the angel commanded a change of garments. The Prophet then bids the faithful to be of good cheer, though the appearance of the priesthood was vile and mean, because God would not overlook its contemptible state; but the time of restoration had not yet come; when it came, the ancient dignity of the priesthood would again appear. With regard to the words, the first thing to be observed is the fact, that Joshua stood before the angel , having on sordid or torn garments (37) The repetition seems to be without reason; for he had said before that Joshua stood before the angel of God. Why then does he now repeat that he stood before the angel? That the faithful might take courage; because it was God’s evident purpose that the chief priest should remain there in his sordid garments; for we think that God forgets us when he does not immediately succor us, or when things are in a confused state. Hence Zechariah meets his doubt by saying, that Joshua stood before the angel. He further reminded them, that though the whole world should despise the priesthood, it was yet under the eyes of God. Conspicuous were other priests in the eyes of men, and attracted the admiring observation of all, as it is well known; but all heathen priesthoods, we know, were of no account before God. Hence though heathen priesthoods shone before men, they were yet abominations only in the sight of God; but the priesthood of Joshua, however abject and vile it may have been, was yet, as Zechariah testifies, esteemed before God. (37) The word, [ צואים ], does not mean what is shabby, mean, or tattered, but what is filthy,dirty, as opposed to what is clean. Our version, “filthy,” adopted by Newcome and Henderson , is the most suitable. — Ed. return to ' Top of Page ' <a name="verse-4" class="com-number"
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Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
스가랴는 여기서 또 다른 것을 덧붙인다. 즉, 여호수아가 초라한 옷을 입고 있었으나, 천사의 명령으로 새 옷이 그에게 주어졌다. 이것으로 그는, 비록 제사장직이 한동안 천박했지만, 잃었던 위엄을 회복할 것임을 의미한다. 그러나 그는 항상 신실한 자들의 마음을 이 지점으로 이끈다. 즉, 그들이 그때에 보지 못한 것, 당시 사물들의 상태에서 추측할 수 없었던 것을 바라보게 하기 위함이다.
포로에서 귀환한 후 제사장의 예복이 이전과 같지 않았음은 확실하다. 수놓아 짜여지지도 않았고, 그처럼 많은 보석도 부착되어 있지 않았다. 비록 고레스가 하나님 예배를 위해 금과 은을 풍성하게 공급했지만, 대제사장은 포로 이전처럼 보석과 브루기아 장인의 솜씨로 빛나지 않았다. 그러므로 스가랴에게 보여진 것은 그 당시 모두가 잘 알았다. 그러나 후반 절을 주목해야 한다. 즉, 천사가 옷을 바꾸도록 명했다는 것이다. 그러므로 선지자는 신실한 자들에게, 비록 제사장직의 외양이 비열하고 초라할지라도 낙심하지 말라고 한다. 하나님이 그 천박한 상태를 간과하지 않으실 것이기 때문이다. 그러나 회복의 때가 아직 오지 않았다. 그것이 올 때, 제사장직의 옛 위엄이 다시 나타날 것이다.
말씀에 관하여, 첫 번째로 주목할 것은 여호수아가 더럽고 찢어진 옷을 입고 천사 앞에 섰다는 사실이다. 반복이 이유 없이 보인다. 그는 이미 여호수아가 하나님의 사자 앞에 섰다고 말했기 때문이다. 그런데 왜 지금 그가 천사 앞에 섰다고 반복하는가? 신실한 자들이 용기를 내도록 하기 위함이다. 하나님의 명백한 목적은 대제사장이 거기 더러운 옷을 입고 남아 있게 하는 것이었기 때문이다. 우리는 하나님이 우리를 즉시 도와주지 않으실 때, 혹은 일들이 혼란스러운 상태에 있을 때 하나님이 우리를 잊으셨다고 생각한다. 그러므로 스가랴는 여호수아가 천사 앞에 섰다고 말함으로써 이 의심을 대면한다. 그는 또한 비록 온 세상이 제사장직을 경멸할지라도 그것이 하나님의 눈 앞에 있었음을 상기시켰다.
다른 제사장들은 사람들 눈에 눈에 띄었고 모든 이의 감탄을 자아냈지만, 우리는 모든 이교 제사장직이 하나님 앞에서 아무런 가치도 없었음을 안다. 따라서 비록 이교 제사장직이 사람들 앞에서 빛났지만, 하나님의 시각에서는 혐오스러운 것이었을 뿐이다. 그러나 여호수아의 제사장직은, 아무리 비천하고 천박했을지라도, 스가랴가 증언하듯 하나님 앞에서는 높이 여겨졌다.
원주석
- 번역원본
commentary-section/cal-zec-3-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
We now see that he who is often said to be Jehovah is called an angel: the name therefore of Angel as well as of Jehovah, I doubt not, ought to be applied to the person of Christ, who is truly and really God, and at the same time a Mediator between the Father and the faithful: and hence he authoritatively commanded the angels who were present; for Christ was there, but with his hosts. While therefore the angels were standing by, ready to obey, he is said to have bidden them to strip the high priest of his mean garments. Afterwards the angel addresses Joshua himself, See, I slave made to pass from thee thine iniquity, and now I will clothe thee with new or other garments (38) When the angel said that he had taken away iniquity , he justly reminded them of the filthiness contracted by the priest as well as by the people; for they had denuded themselves of all glory by their iniquities. We hence see that the mouths of the Jews were here closed, that they might not clamor against God, because he suffered them still to continue in their sordid condition, for they deserved to continue in such a state; and the Lord for this reason called their filth, iniquity. He further teaches us, that though the Jews fully deserved by their sins to rot in their struggle and filthiness, yet the Lord would not finally allow their unworthiness to prevent him from affording relief. The import of the prophecy then is this, — That however much the mean outward condition of the high priest might offend the Jews, they were still to entertain hope; for the remedy was in God’s power, who would at length change the dishonor and reproach of the high priest into very great glory, even when the time of gratuitous remission or of good pleasure arrived. (38) [ מחלצות ], from [ חלף ], to set loose, or to put off. Both Parkhurst and Blayney think that they were the garments which the high priest wore on particular and solemn occasions, and which he put off when he had performed his office. “Holy garments” would perhaps be the best rendering. Newcome has “goodly apparel;” and Henderson , “costly habiliments;” garments of the high priest. And that they were the holy garments, such as the high priest wore on especial occasions, appears probable from what follows respectng the mitre, which formed a part of the high priest’s dress. — Ed. return to ' Top of Page ' <a name="verse-5" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이제 우리는 여호와라고 자주 말해지는 분이 천사라고 불린다는 것을 안다. 따라서 천사와 여호와라는 이름 모두 그리스도의 인격에 적용되어야 한다는 것을 의심하지 않는다. 그분은 참으로 실제로 하나님이시며, 동시에 아버지와 신실한 자들 사이의 중보자이시다. 그러므로 그분은 권위 있게 곁에 있는 천사들에게 명하셨다. 그리스도가 거기 계셨으나, 그분의 무리들과 함께. 그러므로 천사들이 복종할 준비가 되어 서 있는 동안, 그가 그들에게 대제사장의 초라한 옷을 벗기라고 명했다고 말해진다.
그런 다음 천사는 여호수아 자신에게 말한다. "보라, 내가 네 죄악을 네게서 지나가게 하였으니, 이제 네게 아름다운 옷을 입히리라." 천사가 죄악을 가져갔다고 말했을 때, 그는 그들이 죄악으로 자신들의 모든 영광을 벗어 버렸으므로, 백성과 마찬가지로 제사장도 더러움을 입었음을 정당하게 상기시킨 것이다. 그러므로 우리는 여기서 유대인들의 입이 막혔음을 알 수 있다. 그래서 그들이 하나님께 불평하지 않도록, 왜냐하면 그들은 그런 상태로 계속 남아 있어야 마땅했기 때문이다. 주님이 이 때문에 그들의 더러움을 죄악이라 부르셨다.
더 나아가 그는 우리에게, 비록 유대인들이 자신들의 죄로 인해 그들의 고투와 더러움 속에 썩어야 마땅했지만, 주님이 결국 그들의 부당함이 도움을 제공하는 것을 막게 하지 않을 것임을 가르쳐 준다. 그러므로 예언의 내용은 이것이다. 즉, 비록 대제사장의 초라한 외적 상태가 유대인들을 불쾌하게 했을지라도, 그들은 여전히 소망을 품어야 했다. 치료책은 하나님의 능력 안에 있었으니, 그분이 마침내 대제사장의 불명예와 치욕을 매우 큰 영광으로 바꾸실 것이었다. 즉, 거저 주시는 용서나 기쁘신 뜻의 때가 올 때.
원주석
- 번역원본
commentary-section/cal-zec-3-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
The Prophet had said that Joshua was clothed in splendid and beautiful garments, who had on before such as were sordid, and that this was done by the command of the angel: he now adds, that he wished that a still greater glory should be bestowed on him, for he saw that something was wanting. He therefore desired that the high priest should be adorned with a crown, so that his dress might in every way correspond with the dignity of his office. But what is here stated, that the Prophet spoke, (39) is not to be taken as spoken authoritatively, but rather expressed as a wish, as though he had said, that it was indeed a pleasant and delightful spectacle to see the high priest decently and honorably clothed; but that it was also desirable, that a crown or a diadem should be added, as a symbol of the priesthood, and not of royalty. There is indeed no disadvantage in considering royalty also as signified; for the kingly office, we know, is united with the priestly in the person of Christ: but I take the crown here to be the priest’s mitre; for we know that this was the chief ornament whenever the priest came to the altar of incense. But as to the main point, we must bear in mind the design of the Prophet, — that the high priest was adorned with splendid vestments, and yet his dignity appeared only in part; therefore the Prophet desires that a pure crown or mitre should be added: and he says that this took place even in the presence of the angel, thereby intimating that his wish was by God approved. Now we ought first to contemplate the zeal and godly concern of the Prophet, which he had for the glory and honor of the priesthood; for though he regarded with joy the splendid dress of the high priest, he could not restrain himself from wishing that the highest ornament should be added. And this example is exhibited to us for imitation, so that we ought to desire the increase of those favors of God, by which the priesthood of Christ is signalised, until it arrives at the most perfect state. But we see that many are against such a wish; for at this day there are those who profess some zeal for true religion, but are satisfied with a mere shadow; or at least, it would abundantly satisfy them to see the Church half purified: and the world is full of men who indeed confess that the Church is defiled by many pollutions, but wish only for some small measure of reformation. But the Prophet seems to invite us to do a very different thing: he saw that the high priest was already adorned with new garments; but when he considered that the honor of the priesthood was not fully restored, he wished the mitre to be also added. And by saying that the angels seconded his wish, he encourages us fully to believe, that if we desire from the heart that his glory should be given to Christ, God will hear our prayers: for the Prophet, when he sighed, did not in vain ask the angel to put a mitre on the high priest. The expression, that the angel of God stood , is not without meaning. He was not an idle spectator; and it is intimated that God had not only once a care for the priesthood, but that the angel was always watching to defend Joshua; for it would not be enough to be once adorned by God, who presides over the Church, except his guardianship were perpetual. We now then understand the import of the words. It follows — (39) Calvin has followed the punctuists as to the verb “said,” in the beginning of the verse, and regarded it as in the first and not in the third person. It is omitted in the Septuagint, (except in the comp. ed., where it is in the third person,) but the sentence is continued as the words of the angel. Jerome has et dixit , and he said, that is, the angel. It appears that the Targum , the Syriac , and the Vulgate retain the third person; and Dathius , Newcome , and Henderson so render the verb, “And he said,” that is, the angel; and this seems more consistent with the general tenor of the passage; for it is more reasonable to suppose that the words which follow are those of the angel than the words of the Prophet, and that the command to put on the mitre issued from the same as the command to clothe the high priest with holy garments. — Ed. return to ' Top of Page ' <a name="verse-6" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여호수아가 이전에 더러운 옷을 입고 있었으나 빛나고 아름다운 옷으로 입혀졌다고, 이것이 천사의 명령으로 이루어졌다고 말했다. 이제 그는 훨씬 더 큰 영광이 그에게 부여되기를 바랐다고 덧붙인다. 무언가 부족한 것을 보았기 때문이다. 그러므로 그는 대제사장이 관을 쓰기를 원했으니, 그의 복장이 모든 면에서 직분의 위엄에 맞도록.
그러나 선지자가 말했다고 여기서 진술된 것은 권위 있게 말해진 것으로 이해하지 말고, 오히려 소원으로 표현된 것으로 이해해야 한다. 마치 그가, 대제사장이 단정하고 영예롭게 옷을 입은 것을 보는 것은 실로 즐겁고 기쁜 광경이었지만, 제사장직의 상징이요 왕권의 상징이 아닌 순수한 관이나 면류관도 더해지는 것이 바람직하다고 말하는 것처럼. 왕권도 나타내어진다고 생각하는 데 불이익이 없다. 우리는 왕의 직분이 그리스도의 인격 안에서 제사장의 직분과 연합되어 있음을 알기 때문이다. 그러나 나는 여기서 관을 제사장의 두건으로 취한다. 우리는 이것이 제사장이 분향 제단에 나아올 때마다 최고의 장식이었음을 알기 때문이다.
그러나 주요 요점에 관해서는 선지자의 의도를 염두에 두어야 한다. 즉, 대제사장이 화려한 예복으로 단장되었으나, 그의 위엄이 일부분만 나타났다는 것이다. 그러므로 선지자는 순수한 관이나 두건이 더해지기를 원했다. 그리고 이것이 천사 앞에서 이루어졌다고 말한다. 이로써 그의 소원이 하나님에게 인정받았음을 암시한다.
이제 우리는 먼저 선지자의 열심과 경건한 관심을 묵상해야 한다. 그것이 제사장직의 영광과 명예를 위한 것이었다. 비록 그가 대제사장의 화려한 복장을 기뻐 보았지만, 최고의 장식이 더해지기를 바라는 것을 자제할 수 없었다. 이 예를 모방해야 한다. 그래서 우리는 그리스도의 제사장직이 표시되는 그 하나님의 은혜의 증가를, 가장 완전한 상태에 이를 때까지 바라야 한다. 그러나 많은 이들이 그런 소원에 반대함을 본다. 오늘날 참된 종교에 대해 어느 정도 열심을 고백하지만 단순한 그림자로 만족하는 이들이 있기 때문이다. 혹은 적어도 교회가 반쯤 정화되는 것을 보는 것으로 충분히 만족할 것이다.
그러나 선지자는 우리를 매우 다른 것으로 초대하는 것 같다. 그는 대제사장이 이미 새 옷으로 단장되었음을 보았다. 그러나 제사장직의 명예가 완전히 회복되지 않았음을 생각했을 때, 두건도 더해지기를 원했다. 그리고 천사들이 자신의 소원에 찬성했다고 말함으로써, 우리가 완전히 믿도록 격려한다. 즉, 우리가 마음에서 그 영광이 그리스도께 주어지기를 바란다면 하나님이 우리의 기도를 들으실 것이라고. 선지자가 탄식할 때, 헛되이 천사에게 대제사장에게 두건을 씌워 달라고 요청하지 않았다.
"하나님의 사자가 서 있다"는 표현도 의미가 없지 않다. 그는 한가로운 구경꾼이 아니었으니, 하나님이 한 번 제사장직을 돌보신 것뿐 아니라, 천사가 항상 여호수아를 지키기 위해 지켜보고 있었음이 암시된다. 교회를 주관하시는 하나님에 의해 한 번 단장되는 것으로는 충분하지 않을 것이었기 때문이다. 그분의 수호가 영구적이지 않다면.
원주석
- 번역원본
commentary-section/cal-zec-3-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
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Here the Prophet shows for what purpose he gave Joshua his appropriate dress and splendor; and he teaches us, that it was not done simply as a favor to man, but because God purposed to protect the honor of his own worship. This is the reason why the angel exhorts Joshua; for it behaves us ever to consider for what end God deals so liberally with us and favors us with extraordinary gifts. All things ought to be referred to his glory and worship, otherwise every good thing he bestows on us is profaned. And this is especially to be regarded when we speak of his Church and its government; for we know how ready men are to turn what God gives to his Church to serve the purpose of their own tyranny. It is God’s will that he should be attended to when he speaks by his servants and those whom he has appointed as teachers. But we see from the beginning of the world how ambitious and proud men under this pretense exercised great tyranny, and thus expelled God from his own government: nay, the vassals of Satan often arrogate to themselves a full and unlimited power over all the faithful, because God would have the priesthood honored, and approves of a right discipline in his Church. As then Satan has in all ages abused the high eulogies by which God commends his Church, this exhortations, now briefly given by the Prophet, ought always to be added; for it is not God’s will to extol men, that he himself might be as a private individual and give up his own place and degree, but that the whole excellency bestowed on the Church is intended for this purpose — that God may be purely worshipped, and that all, not only the people, but also the priest, may submit to his authority. Whatever glory then belongs to the Church, God would have it all to be subservient to his purpose, so that he alone may be the supreme and that rightly. We now then perceive the Prophet’s design. And to give some weight to what is taught, he says, that the angel bore witness ; for the word used is forensic or legal: one is said to bear witness to another, when he uses, so to speak, a solemn protestations. In short, bearing witness differs from a common declaration, as an oath, or an appeal to lawful authority, is interposed, so that the words are sacred. It was then the design of the holy spirit by this expression to render us more attentive, so that we may know that not a common thing is said, but that God interposes an oath, or some such thing, in order to secure more reverence to his order or command. return to ' Top of Page ' <a name="verse-7" class="com-number"
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pericope/per-zec-3-002
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Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 여호수아에게 적절한 복장과 광채를 부여한 목적을 보여 준다. 그리고 그것이 단순히 사람에 대한 호의로 이루어진 것이 아니라, 하나님이 자신의 예배의 명예를 보호하려 하셨기 때문임을 가르쳐 준다. 이것이 천사가 여호수아에게 권면하는 이유다. 우리는 하나님이 우리에게 그토록 관대하게 대하시며 특별한 선물로 은혜를 베푸시는 목적을 항상 생각해야 하기 때문이다. 모든 것이 그분의 영광과 예배를 위해 언급되어야 한다. 그렇지 않으면 그분이 우리에게 주시는 모든 좋은 것이 더럽혀진다.
이것은 교회와 그 통치에 대해 말할 때 특히 고려해야 한다. 우리는 사람들이 하나님이 교회에 주시는 것을 자신들의 폭정을 위해 사용하려는 경향이 얼마나 강한지 알기 때문이다. 하나님은 그분의 종들과 교사로 임명하신 이들이 말할 때 주의를 기울이기를 원하신다. 그러나 세상의 시초부터 야심차고 교만한 사람들이 이 구실로 큰 폭정을 행사하여, 이렇게 하나님을 그분 자신의 통치에서 쫓아냈음을 본다. 오히려 사탄의 종들이 하나님이 제사장직을 존중받기 원하시며, 교회에서 올바른 규율을 인정하신다는 이유로, 모든 신실한 자들에 대한 완전하고 무제한적인 권력을 스스로에게 부여하기도 한다.
사탄이 모든 시대에 하나님이 자신의 교회를 높이 칭찬하는 것을 남용했으므로, 선지자가 여기서 간략히 주는 이 권면이 항상 더해져야 한다. 하나님의 뜻은 사람들을 높이시는 것이 아니니, 그분 자신이 개인처럼 되어 자신의 자리와 위치를 포기하기 위함이 아니다. 오히려 교회에 부여된 모든 탁월함은 이 목적을 위한 것이다. 즉, 하나님이 순수하게 예배받으시고, 제사장뿐 아니라 백성 모두가 그분의 권위에 복종하도록. 그러므로 교회에 속한 영광이 무엇이든 하나님은 그것이 모두 그분의 목적을 위해 사용되기를 원하신다. 그래서 오직 그분만이 최고가 되며, 그것이 올바른 것이다.
이제 우리는 선지자의 의도를 알 수 있다. 그리고 가르쳐진 것에 무게를 주기 위해, 그는 천사가 증언했다고 말한다. 사용된 말은 법정 용어이기 때문이다. 한 사람이 다른 사람에게 증언한다고 말할 때, 그것은 말하자면 엄숙한 항의를 사용하는 것이다. 한마디로, 증언은 일반적인 선언과 다르니, 맹세나 합법적인 권위에 대한 호소가 개입되어, 말씀들이 신성하게 된다. 그러므로 성령의 의도는 이 표현으로 우리를 더 주의 깊게 하는 것이었다. 그래서 우리가 일반적인 것이 말해진 것이 아니라, 하나님이 그분의 질서나 명령에 더 큰 경외심을 확보하기 위해 맹세나 그런 것을 개입시키신 것임을 알도록.
원주석
- 번역원본
commentary-section/cal-zec-3-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
Protest then did the angel of Jehovah to Joshua, saying, Thus saith Jehovah, If thou wilt walk in my ways, and if my charge thou wilt observe , etc. The angel now briefly teaches us, that the priests do not excel, that they may exult at pleasure; but he interposes a condition, that they are to exercise faithfully their office, and to obey the call of God. We then see that those two things are united — the dignity of the priesthood, and the faithfulness which God’s ministers, who have been called to that office, are to exhibit. Hence they who seek to domineer without control, do thereby sufficiently show that they are not the lawful priests of God; for Joshua typified Christ, and yet we see how God bound him by a certain condition, lest relying on his honor and title he should take to himself more than what was lawful or right. If Joshua, who was a type of Christ, together with his successors, was not to regard himself dignified, but in order to obey God, we hence see how foolish and even abominable is the arrogance of the Pope, who, being content with a naked title, seeks to reduce the whole world to himself, as if God had given up his own right. But let us at the same time see what he means by ways and by charge . These two words ought, no doubt, to be confined to the office of the priest. God commands us all in common to follow where he leads us; and whatever he prescribes as to the way of leading a godly and righteous life may be called a charge; for the Lord suffers us not to wander and go astray, but anticipates errors and shows what we are to follow. There is then a general charge with regard to all the faithful; but the priestly charge, as I have already stated, is to be confined to that office. We yet know that men are not raised on high by God, that he may resign his own authority. He indeed commits to men their own offices, and they are rightly called the vicars of God, who purely and faithfully teach from his mouth: but the authority of God is not diminished when he makes use of the labors of men and employs them as his ministers. We hence see that the priestly charge is this — to rule the Church according to the pure Word of God. He therefore adds, Thou also shalt govern my house . This condition then is ever to be observed, when the governors of the Church demand a hearing, even that they keep the charge of God. It is indeed true, that all the ministers of the Word are adorned with honorable titles; but, as I have said, their dignity is degraded if it obscures the glory of God. As then God would have men to be heard, so that nothing may be taken from him, this condition ought ever to be observed, “Thou shalt govern my house, if thou wilt walk in my ways.” It may however be asked, can priests be rightly deprived instantly of their office when they depart from their duty? To this I answer, that the Church ought, as far as possible, to be reformed; but yet legitimate means ought to be used, so that the Church may reject all the ungodly, who respond not to their duty, nor exhibit due sincerity, nor discharge their office in obedience to God. All then who depart or turn aside from the right course ought rightly to be rejected, but by legitimate authority. But when the majority desire to have pastors, such as cannot but be deemed really wolves, they must be borne with, though unworthy of the honor, and yet so borne with that they be not allowed to oppress the Church with their tyranny, or to take to themselves what belongs to God alone, or to adulterate the worship of God or pure doctrine. However this may be, none are lawful priests before God, except those who faithfully exercise their office and respond to the calling of God, as we shall hereafter see in the second chapter of Malachi Malachi 2:1 . But I am not disposed to enlarge; it is enough to adduce what an explanation of the passage may require. In short, pastors divinely appointed are so to rule over the Church as not to exercise their own power, but to govern the Church according to what God has prescribed, and in such a manner that God himself may always rule through the instrumentality of men. What he adds, Thou shalt keep my courts , appears not to be an honor to the priest, for it was an humble service to wait in the courts of the temple. But taking a part for the whole, the Prophet includes the charge of the whole temple: and it was no common honor to have the charge of that sacred habitation of God. It is not then improperly added that Joshua would be the keeper of the temple, if he walked in the ways of the Lord. Nevertheless we see at this day how the masked rulers of the Church, under the Papacy, not only disregard the keeping of the temple, but wholly repudiate it, as it seems to be unworthy of their high dignity. I call the charge of the temple, not that which is the duty of overseers, but whatever belongs to the worship of God: but to feed the flock, to discharge the office of pastors, and to administer the sacraments, is to these a sordid employment. Hence the Pope, with all his adherents, can easily bear to be relieved from the charge of the temple; but yet he seeks to rule in a profane and tyrannical manner, and according to his own pleasure. But we here see that the charge of the temple is especially intrusted to the priest, as it was a special honor. We also see on what condition God allowed the priests to continue in their dignity, even on that of walking in his ways. He afterwards adds, I will give thee passages (intercourses) among those who stand by , (40) that is, I will cause all the godly to admit and freely to receive thee. The angels who stood there, no doubt, represented the body of the Church; for they are mingled with the faithful whenever they meet together in the name of Christ, as Paul teaches us in 1 Corinthians 11:10 . Angels alone then stood by; but it is the same as though God had said, “Thee will all the faithful acknowledge, so that a free passage will be open to thee among them, pro
Pericope (part_of)
- part_of
pericope/per-zec-3-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
"만군의 여호와의 천사가 여호수아에게 엄히 말하여 이르되." 천사는 이제 제사장들이 탁월하다고 해서 마음대로 즐거워하는 것이 아님을 간략히 가르쳐 준다. 그는 조건을 개입시킨다. 즉, 그들이 자신의 직분을 신실하게 수행하고 하나님의 부르심에 순종해야 한다는 것이다. 그러므로 우리는 제사장직의 위엄과 그 직분에 부름받은 하나님의 사역자들이 나타내야 할 신실함, 이 두 가지가 결합되어 있음을 알 수 있다.
따라서 아무런 제약 없이 지배하려는 자들은 그들이 하나님의 합법적인 제사장이 아님을 충분히 보여 준다. 여호수아는 그리스도를 예표했으나, 그럼에도 우리는 하나님이 그를 어떤 조건으로 묶으셨는지 본다. 그가 자신의 명예와 직위를 의지하여 합법적이거나 옳은 것 이상을 취하지 않도록. 그리스도의 예표였던 여호수아가 계승자들과 함께 자신이 위엄 있다고 여기지 않고 하나님께 순종하기 위해서만 그리 여겨야 했다면, 하나님이 그분의 권리를 포기하기라도 한 것처럼 온 세상을 자신에게 복종시키려 하며 단순한 빈 직위로 만족하는 교황의 교만이 얼마나 어리석고 심지어 혐오스러운지를 알 수 있다.
그러나 그가 길과 직무로 의미하는 것을 살피자. 이 두 말은 의심할 여지 없이 제사장의 직분에 한정되어야 한다. 하나님은 우리 모두에게 일반적으로 그분이 우리를 이끄시는 곳을 따르도록 명하신다. 그리고 그분이 경건하고 의로운 삶을 사는 길에 관해 지시하시는 것은 무엇이든 직무라 불릴 수 있다. 주님이 우리가 방황하고 길을 잃도록 허락하지 않으시고, 오류들을 예방하시고 우리가 따라야 할 것을 보여 주시기 때문이다. 그러므로 모든 신실한 자들에 관한 일반적인 직무가 있다. 그러나 내가 이미 말했듯이, 제사장의 직무는 그 직분에 한정되어야 한다.
우리는 그러나 사람들이 하나님에 의해 높여지는 것이 그분이 자신의 권위를 내려놓기 위함이 아님을 안다. 그분은 실제로 사람들에게 그들 자신의 직분을 맡기시며, 그들이 하나님의 입에서 순수하고 신실하게 가르칠 때 하나님의 대리자라 불리는 것이 옳다. 그러나 하나님의 권위는 그분이 사람들의 수고를 사용하시고 그들을 자신의 사역자로 고용하실 때 감소하지 않는다. 그러므로 제사장의 직무는 하나님의 순수한 말씀에 따라 교회를 통치하는 것임을 알 수 있다.
그러므로 그는 덧붙인다. "네가 또한 내 집을 다스리라." 따라서 교회의 통치자들이 청취를 요구할 때, 이 조건이 항상 지켜져야 한다. 즉, 그들이 하나님의 직무를 지키는 것이다. 실로, 말씀의 모든 사역자들이 명예로운 직위로 단장되는 것이 사실이다. 그러나 내가 말했듯이, 그들의 위엄은 하나님의 영광을 가린다면 격하된다. 그러므로 하나님이 사람들에게 청취되기를 원하시되, 그분에게서 아무것도 빼앗기지 않도록, 이 조건이 항상 지켜져야 한다. "네가 내 길을 행하면, 네가 내 집을 다스리리라."
원주석
- 번역원본
commentary-section/cal-zec-3-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
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The angel shows here, that what had been hitherto shown to Zechariah was typical; for the reality had not as yet come to light, but would appear in its time. We have said that God’s design was to lead the godly to the expectation of Christ; for these beginnings of favor were obscure. It behaved them, therefore, to hope for far more than they saw; and this appears evident from the verse before us, in which the angel says, hear now . He makes this preface to gain attention, as though he said, that he was going to speak of something remarkable. Then he adds, thou and thy associates who stand before thee; I will send my servant the Branch Let us notice this, which is the main part of the verse, Behold, I send my servant, the Branch . The God of hosts no doubt refers to the priest, who is eminent beyond the common comprehension of men. He is called a Branch, because he was to come forth as a stem, according to what is said in Isaiah, the eleventh chapter, Isaiah 11:1 and in other places. It is then the same as though he had said, “this priesthood is as yet disregarded, nevertheless my servant, the priest, shall come forth like a branch which arises from the earth, and it will grow.” The word צמח , tsamech means a shoot. He then compares Christ to a shoot, for he seemed, as we say, to rise up from nothing, because his beginning was contemptible. For what excellency had Christ in the estimation of the world when he was born? how did he commence his kingdom? and how was he initiated into his priesthood? Doubtless, whatever honor and glory the Father had given him was regarded we know with contempt. It is then no wonder that he is on this account called a Branch. Now the reason for the similitude is apparent enough: and though the angel speaks indefinitely, the person of Christ is no doubt intended. How so? We may judge by the event itself. What priest succeeded Joshua who equalled him in honor, or who in the tenth degree approached him? We know that nearly all were profane and ungodly men; we know that the priesthood became venal among them; we know that it was contended for with the most cruel hatred; nay, we know that a priest was slain in the temple itself; ambition was burning so furiously that no success could be gained without shedding innocent blood. After the death of Joshua nothing could have been more base and more disgraceful than the Jewish priesthood. Where then is to be found this servant of God, the Branch? This principle must also be ever borne in mind, that the reformation of the temple was to be made by Christ: we must, therefore, necessarily come to him, that we may find the servant mentioned here. (41) And why he is called a servant has been stated elsewhere; for he humbled himself that he might be not only the minister of his Father, but also of men. As then Christ condescended to become the servant of men, it is no wonder that he is called the servant of God. Let us now enquire why the angel bids Joshua and his companions to hear. He indirectly reproves, I doubt not, the common unbelief, for there were very few then who had any notion of a future and spiritual priesthood. Indeed, the people had the promises in their mouths, but nearly all had their thoughts fixed on the earth and the world. This is the reason why the angel directed his words especially to Joshua and his companions: he saw that the ears of others were almost closed; he saw so much indifference in the people, that hardly any one was capable of receiving his doctrine: and thus he intended to obviate a trial which might have weakened the courage of Joshua. For we know how ready we are to faint when the whole world would drive us to apostasy; for when any of us is weak, we wish to be supported by others; and when there is no faith, no religion, no piety among men, every one is ready to quail. In short, we can hardly believe God, and continue firm in his word, except we have many companions, and a large number in our favor; and when unbelief prevails everywhere our faith vacillates. Hence the angel now addresses Joshua and his companions apart; as though he had said, that there was no reason for them to depend on the multitude, but, on the contrary, to look to God, and by relying on his word to wait patiently for what he promised, though all the rest were to reject his favor: Thou then and thy friends who stand before thee He adds, for they are men of wonder ; or though they are men of wonder; but the meaning is the same. For God means, that though the whole people rejected what he now declares as to the renewal of the priesthood, it would yet be found true and confirmed in its own time. Some render the words, “men of prodigy,” because they were objects of wonder and they think that the companions of Joshua were signalised by this title or encomium, because their faith was victorious and surmounted all hindrances. (42) But the meaning of the prophet seems to me to be wholly different: and, I doubt not, but that this passage is the same with another in Isaiah, the eighth chapter, Isaiah 8:1 where he says, that the faithful were men of prodigy, or, that they were for a sign or prodigy, because they were objects of hatred, “what do these seek for themselves?” As then all were astonished as at a spectacle new and unwonted, when any one of the faithful met them, the Prophet says, that the true servants of God were then for a sign and prodigy. So here they are men of prodigy, for we see clearly, that the companions of Joshua were separated from the rest, or the common multitude. Why? not because they were objects of wonder, for that would be frigid, but because they were objects of reproach to all; and they were hardly borne with by the people, who clamored, “what do these seek for themselves? they seek to be wiser than the Church.” In the same way we find ourselves at this day to be condemned by the Papists. “Oh! these, forsooth, will create a new world, they will create a new law: the rule of our great men will not s
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천사는 여기서 지금까지 스가랴에게 보여진 것이 예형이었음을 보여 준다. 실체는 아직 빛으로 나타나지 않았으나, 때가 되면 나타날 것이었기 때문이다. 하나님의 의도는 경건한 자들을 그리스도의 기대로 이끄는 것이었다고 우리는 말했다. 이 호의의 시작들이 모호했기 때문이다. 그러므로 그들이 본 것보다 훨씬 더 많이 소망해야 했다.
"이는 내가 내 종 가지를 나게 하리라." 의심할 여지 없이 하나님의 군대의 제사장에 관하여 말씀하시는데, 그 제사장은 사람들의 일반적인 이해를 넘어 탁월하다. 그를 가지라 부르는 것은, 이사야 11장과 다른 곳에서 말씀하신 것처럼, 줄기에서 나오는 것으로 그가 오셔야 했기 때문이다. 그러므로 이것은 마치 그분이 "이 제사장직은 아직 무시되고 있지만, 나의 종 제사장은 땅에서 싹이 돋아나는 것처럼 나타날 것이며 자라날 것이다"라고 말씀하시는 것과 같다.
"츠마흐"라는 히브리어 단어는 싹을 의미한다. 그러므로 그분은 그리스도를 싹에 비교하신다. 그분이 말하자면 아무것도 아닌 것에서 일어나신 것처럼 보였기 때문이다. 그분의 시작이 비천했기 때문이다. 세상의 추정에서 그리스도가 태어나셨을 때 어떤 탁월함이 있었는가? 그분이 어떻게 왕국을 시작하셨는가? 그리고 그분이 어떻게 제사장직에 취임하셨는가? 의심할 여지 없이, 아버지가 그분에게 주신 모든 명예와 영광이 경멸로 여겨진 것을 우리는 안다. 그러므로 그분이 이 때문에 가지라 불리는 것은 조금도 이상하지 않다. 이제 비유의 이유가 충분히 분명하다. 그리고 천사가 불특정하게 말할지라도, 의심할 여지 없이 그리스도의 인격이 의도된다. 어떻게 그런가? 사건 자체로 판단할 수 있다. 여호수아 다음에 그와 동등한 명예를 가졌거나, 아니면 십 번째 수준으로라도 그에 가까운 제사장이 어디 있었는가? 우리는 거의 모두 불경하고 악한 사람들이었음을 안다. 제사장직이 그들 사이에서 매각 대상이 되었음을 안다. 가장 잔인한 증오로 그것이 경쟁의 대상이 되었음을 안다. 아니, 성전 자체에서 제사장이 살해되었음을 안다. 야심이 그토록 맹렬하게 불타서 무고한 피를 흘리지 않고는 성공할 수 없었다. 여호수아의 죽음 후에 유대 제사장직보다 더 비열하고 수치스러운 것이 없었다. 그렇다면 하나님의 종 가지는 어디서 발견되는가? 성전의 개혁이 그리스도에 의해 이루어져야 한다는 원칙도 항상 염두에 두어야 한다. 따라서 필연적으로 그분께 나아가야만 여기서 언급된 종을 찾을 수 있다.
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commentary-section/cal-zec-3-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
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He more fully sets forth what we have observed in the last verse; but he speaks figuratively. He says that there were seven eyes on the stone which was set before Joshua; and that God would in one day take away the iniquity of the land, so that nothing would prevent it from recovering its ancient glory. This is the import of the whole; but interpreters vary, especially as to the eyes. Almost all Christians agree as to the stone; for they think Christ to be meant; and we know that there are many similar passages, where Christ is called a stone, because the Church is on him founded; “Behold, I lay in Zion a precious stone,” says Isaiah in the Isaiah 28:1 ; and in Psalms 118:1 and in other places there are similar words. I yet think that the Prophet alludes to the temple, which was then begun to be built; but at the same time I take this as admitted, that Christ is called metaphorically a stone, as before he was called a Branch. But we must bear in mind that the external figure of the visible temple is applied to Christ himself. Behold , says God, the stone which I have set before Joshua has seven eyes ; and further, I will engrave it with sculptures , that it may appear wonderful before the whole world. We now perceive what the subject is, and the mode of speaking here adopted. As to the subject, the angel says, that the temple which Joshua had begun to build, was a celestial building; for God here declares himself to be its founder and builder, — The stone , he says, which I have set ; and he says this, that Joshua might know that he labored not in vain in building the temple. For had it been the work of men, it might have fallen, and might have been pulled down a hundred times by the hand of enemies; but God declares that the temple was founded by his own hand. He, at the same time, as I have said, raises up the thoughts of the godly to Christ, which is the substance and reality of the temple. Hence he says, I set a stone before Joshua; that is, “Though Joshua builds, and workmen diligently labor with him, yet I am the chief framer and architect of the temple.” He then says, on this stone shall be seven eyes . Some apply this to the seven graces of the Spirit: but the definition which they make, who have said, that the grace of the Spirit is sevenfold, is puerile; they know not about what they prattle and vainly talk; for Scripture speaks of many more. They also falsely adduce a passage from the Isaiah 11:1 for they mistake there as to the number: the Latin version has led them astray. Others think that the seven eyes have a reference to the whole world; as though the angel had said, that all will direct their eyes to this stone, according to what is said by Christ, that he was raised up on high, that he might draw all men to himself: then seven eyes, that is the eyes of all men, shall be turned to this stone. (43) Some again apply this to the fullness of grace which has been given to Christ. But I think that the simpler view is, that his glory is set forth, according to what immediately follows, — I will engrave its engravings . For it is a vain refinement to say, that God engraved engravings when the side of Christ was pierced, when his hands and his feet were perforated: this is to trifle, and not seriously to explain Scripture. But the Prophet by engraving, means the valuable and extraordinary character of this stone; as though he had said, “It will be a stone remarkable for every excellency; for God will adorn this stone with wonderful engravings; and then it will be a stone having eyes, that is, it will not only turn to itself the eyes of others, but it will illuminate them, and exhibit as it were such brightness as will, by its own reflection, lead men to behold it.” (44) We now understand the full meaning of the Prophet. What remains I cannot finish now. (43) “Seven eyes looking to it,” is the explanation of Kimchi . “Seven being taken for an indefinite number.” “The eyes of Patriarchs, Prophets, and of all Christians,” says Menochius . The words may indeed admit of this construction, that is, that “seven” or many “eyes” are fixed on the same; but the probability is that eyes are ascribed to the stone, which betoken vigilance and care. See Psalms 32:8 . — Ed. (44) With this view correspond the remarks of Marckius , and also of Drusius , Piscator , and Pemble . The address of the Angel of Jehovah from verse 7 to the end, seems to consist of two parts; the first is spoken to Joshua and his associates, to the middle of verse 8, — and the second, to the Prophet, beginning with the words, “Verily men of sign are these,” or “they,” as though he pointed to Joshua and his companions. Then the “Branch” and the “stone,” are proofs of the men being symbolical persons. To separate the two, as Henderson does, does not appear right. I give the following version of the whole passage: — 7. Thus saith Jehovah of hosts, — If in my ways thou wilt walk, And if my charge thou wilt keep, Then shalt thou also rule my house, And keep also my courts, And I will give to thee perambulators From among those who stand here: 8. Hear this now, Joshua, the high priest, Thou and thy associates. Verily men of sign are these; For behold, I will bring my servant, the Branch; 9. For behold the stone, which I have set before Joshua, On one stone seven eyes; Behold, I engrave its engraving, And will remove the iniquity of that land in one day: In that day saith Jehovah of hosts, 10. Ye shall invite every one his neighbor, Under the vine and under the fig-tree. The “Branch” and the “Stone,” as designative of the Messiah, were symbols well known to the Jews, as they had been used by former Prophets. Vitringa , Blayney , and others have rendered “eyes” fountains, and the following line thus, “Behold I open its opening,” that is, the orifice through which the fountains were to flow; they conceived the allusion to be to the rock smitten by Moses in the wilderness. The main objection to this, as observed by Marckius and Hen
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그는 마지막 절에서 우리가 주목한 것을 더 충분히 제시한다. 그러나 그는 비유적으로 말한다. 그는 여호수아 앞에 놓인 돌에 일곱 눈이 있다고 말한다. 그리고 하나님이 하루 만에 그 땅의 죄악을 제거하시어, 아무것도 그것이 옛 영광을 회복하는 것을 막지 않을 것이라고. 이것이 전체의 내용이다. 그러나 해석자들은, 특히 눈에 관해 다양하게 본다. 거의 모든 기독교인들이 돌에 대해서는 동의한다. 그들은 그리스도가 의미된다고 생각하기 때문이다. 우리는 그리스도가 돌이라 불리는 유사한 구절들이 많이 있음을 안다. 교회가 그 위에 세워졌기 때문이다.
나는 선지자가 당시 건축되기 시작한 성전을 암시한다고 생각한다. 그러나 동시에 그리스도가 비유적으로 돌이라 불린다는 것도 인정한다. 이전에 그분이 가지라 불린 것처럼. 그러나 가시적 성전의 외적 형상이 그리스도 자신에게 적용되었음을 염두에 두어야 한다. "보라, 내가 여호수아 앞에 세운 돌에 일곱 눈이 있느니라." 더 나아가, "내가 그 위에 새길 것이니 온 세상 앞에 놀라운 것으로 나타날 것이다." 이제 우리는 주제와 여기서 채택된 말하는 방식이 무엇인지 알 수 있다.
천사는 여호수아가 건축하기 시작한 성전이 하늘의 건축물이라고 말한다. 하나님이 여기서 자신을 그 설립자요 건축자라고 선언하시기 때문이다. "내가 세운 돌"이라 하시며, 여호수아가 성전을 건축하는 데 헛수고를 하지 않도록 하기 위해 이것을 말씀하신다. 만약 그것이 사람들의 일이었다면, 원수들의 손으로 백 번이라도 무너뜨릴 수 있었을 것이다. 그러나 하나님은 성전이 자신의 손으로 세워졌다고 선언하신다. 동시에 내가 말했듯이, 성전의 실체요 실재인 그리스도께로 경건한 자들의 생각을 높이신다.
일곱 눈은 어떤 이들은 성령의 일곱 가지 은혜로 적용한다. 그러나 그들이 정의하는 것은 유치하다. 성령의 은혜가 일곱 가지라고 말하는 이들은 자신들이 재잘거리고 헛되이 떠드는 것에 대해 알지 못한다. 성경은 훨씬 더 많이 말하기 때문이다. 또한 그들은 이사야 11장의 구절을 잘못 인용한다. 그들은 숫자에 관해 거기서 착각하기 때문이다.
다른 이들은 일곱 눈이 온 세상을 언급한다고 생각한다. 마치 천사가 그리스도가 높이 들리심으로 모든 사람을 자기에게로 이끌 것이라고 말씀하신 것처럼, 모든 이들이 이 돌로 눈을 향할 것이라고. 그렇다면 일곱 눈, 즉 모든 사람의 눈이 이 돌로 향할 것이다. 또 어떤 이들은 이것을 그리스도께 주어진 은혜의 충만함으로 적용한다.
그러나 나는 더 단순한 견해가 곧 따라오는 것, 즉 "내가 그 위에 새길 것이라"는 것으로 그분의 영광이 제시된다고 생각한다. 하나님이 그리스도의 옆구리가 찔리고, 손과 발이 뚫렸을 때 새김을 새기셨다고 말하는 것은 헛된 세밀화이며 성경을 진지하게 설명하는 것이 아니다. 그러나 선지자는 새김으로 이 돌의 귀하고 특별한 성격을 의미한다. 마치 그분이 "그것은 모든 탁월함으로 주목할 만한 돌일 것이다. 하나님이 이 돌을 놀라운 새김으로 단장하실 것이기 때문이다. 그리고 그것은 눈 있는 돌이 될 것이니, 즉, 다른 이들의 눈을 자기에게로 돌릴 뿐 아니라, 그들을 밝혀 주고, 자체의 반사로 사람들이 그것을 바라보게 하는 그런 광채를 나타낼 것이다"라고 말씀하시는 것처럼.
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commentary-section/cal-zec-3-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
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We see from this verse that a particular time is signified by one day; for the Prophet wished to inspire the Jews with confidence, lest they should think that their misery would continue, because God had hitherto treated them with rigor and severity. Here then is shown to them a sudden change. He therefore adds, In that day, ye shall call every one his neighbor under his vine and under his fig-tree ; that is, “Ye shall dwell secure, beyond the reach of fear or of danger; for no one will be incensed against you.” This kind of expression signifies a safe and quiet state, that is, when it is said; that neighbors meet together under the vine and under the fig-tree. For they who fear, either remain inclosed in cities, or seek, when in the country, some fortified place and difficult of access, or watch their own doors that they may not be exposed to injuries; but they who joyfully meet together under the vine or under the fig-tree, show that they are free from every anxiety and fear. The sum of the whole then is, — that when God shall openly make himself the guardian of his Church, the faithful shall be relieved from every fear, and shall cheerfully enjoy their freedom, so that they shall venture to have their repast under the vine and under the fig-tree, that is, in the open air and on the public road, as there will be none to terrify them. But as this promise is to be extended to the whole kingdom of Christ, what is said ought to be applied to that spiritual peace which we enjoy, when we are fully persuaded that God is reconciled to us; for then also us become reconciled among ourselves, so that we no longer seek to injure one another, according to what we have observed in Micah, ( Micah 4:4 ,) and according to what Isaiah says in the second chapter Isaiah 2:1 . Let us now proceed- return to ' Top of Page ' Zechariah Zec 2 Zechariah Zec Zechariah Zec 4 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Zechariah 3". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ zechariah-3.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (2
Pericope (part_of)
- part_of
pericope/per-zec-3-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
우리는 이 절로부터 하루라는 특정 시간이 나타남을 알 수 있다. 선지자는 유대인들이 그때까지 하나님이 혹독함과 엄중함으로 그들을 대하셨으므로 자신들의 비참함이 계속될 것이라고 생각하지 않도록, 그들에게 확신을 심어 주려 했기 때문이다. 여기서 그들에게 갑작스러운 변화가 보여진다. 그러므로 그는 덧붙인다. "그 날에 너희가 각각 포도나무와 무화과나무 아래로 서로 초대하리라." 즉, "너희가 두려움이나 위험에서 벗어나 안전하게 거할 것이다. 너희에게 화를 내는 자가 없을 것이기 때문이다." 이런 종류의 표현은 안전하고 조용한 상태를 나타낸다. 즉, 이웃들이 포도나무와 무화과나무 아래에서 만날 때. 두려워하는 자들은 성읍 안에 갇혀 있거나, 시골에서는 견고하고 접근하기 어려운 곳을 찾거나, 해를 입지 않도록 자신의 문을 지킨다. 그러나 포도나무나 무화과나무 아래에서 기쁘게 만나는 자들은 모든 불안과 두려움에서 자유롭다는 것을 보여 준다.
전체의 요약은 이것이다. 즉, 하나님이 자신의 교회의 수호자이심을 공개적으로 드러내실 때, 신실한 자들은 모든 두려움에서 벗어나 자유롭게 그들의 자유를 즐길 것이라는 것이다. 그래서 그들이 감히 포도나무와 무화과나무 아래에서, 즉 공개적인 장소와 공공의 길에서 식사할 것이다. 그들을 두렵게 할 자가 없을 것이기 때문이다. 그러나 이 약속이 그리스도의 왕국 전체에까지 확장되어야 하므로, 말씀된 것은 우리가 하나님과 화해하셨음을 완전히 확신할 때 누리는 그 영적 평화에 적용해야 한다. 그때 우리 사이에도 화해되어 더 이상 서로 해하려 하지 않게 된다.
원주석
- 번역원본
commentary-section/cal-zec-3-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역