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There is no vision here, but the answer which Zechariah was commanded to give to the messengers of the captives: for he says that some had been sent from Chaldea to offer sacrifices to God, and at the same time to inquire whether the fast, which they had appointed when the city was taken and destroyed, was to be observed. But there is some ambiguity in the words of the Prophet, for it is doubtful whether the two whom he names, even Sherezer and Regem-melech, together with the others, had sent the messengers of whom mention is made, or they themselves came and brought the message from the captives. But this is a matter of no great moment. As to the question itself, I am disposed to adopt their view, who think that these two came with their associates to Jerusalem, and in the name of them all inquired respecting the fast, as we shall hereafter see. (68) The Jews think that these were Persian princes; but this opinion is frivolous. They are thus accustomed to draw whatever occurs to the glory of their own nation without any discretion or judgment, as though it had been an object much desired by the Jews, that two Persian should go up to the temple. But there is no need here of a long discussion; for if we regard the Prophet’s design, we may easily conclude that these were Jews who had been sent by the exiles, both to offer gifts and to inquire about the fast, as the Prophet tells us. The sum of the whole then is, that Sherezer and Regem-melech, and their companions, came to the temple, and that they also asked counsel of the priests and Prophets, whether the fast of the fifth month was still to be observed. It must first be observed, that though all had not so much courage as to return to their own country as soon as leave was given them, they were not yet gross despisers of God, and wholly destitute of all religion. It was indeed no light fault to remain torpid among the Babylonians when a free return was allowed them; for it was an invaluable kindness on the part of God to stretch forth his hand to the wretched exiles, who had wholly despaired of a return. Since then God was prepared to bring them home, such a favor could not have been neglected without great ingratitude. But it was yet the Lord’s will that some sparks of grace should continue in the hearts of some, though their zeal was not so fervid as it ought to have been. The same sloth we see in the present day to be in many, who continue in the filth of Popery; and yet they groan there, and the Lord preserves them, so that they do not shake off every concern for religion, nor do they wholly fall away. All then are not to be condemned as unfaithful, who are slothful and want vigor; but they are to be stimulated. For they who indulge their torpor act very foolishly; but at the same time they ought to be pitied, when there is not in them that desirable alacrity in devoting themselves to God, which they ought to have. Such an instance then we see in the captives, who ought to have immediately prepared themselves for the journey, when a permission was given them by the edicts of Cyrus and Darius. They however remained in exile, but did not wholly renounce the worship of God; for they sent sacred offerings, by which they professed their faith; and they also inquired what they were to do, and showed deference to the priests and Prophets then at Jerusalem. It hence appears, that they were not satisfied with themselves, though they did not immediately amend what was wrong. There are many now, who, in order to exculpate themselves, or rather to wipe away (as they think) all disgrace, despise God’s word, and treat us with derision; nay, they devise crimes with which they charge us, with the view of vilifying the word of the Lord in the estimation of the simple. But the Prophet shows that the captives of whom he speaks, though not so courageous as they ought to have been were yet true servants of God; for they sent sacrifices to the temple, and also wished to hear and to learn what they were to do. (68) Grotius , Newcome , and others adopt this view; but Blayney justly says that [ בית - אל ] is nowhere used in Scripture for the temple; and therefore he, in accordance with the Septuagint for the temple; and therefore it as the name of the city so called, and situated in the tribe of Benjamin. So Drusius , Henderson , and others. Then the true version of the whole passage, and the most literal, would be the following:— 2. When Bethel sent Sherezer and Regem-melech and its men to entreat the face of Jehovah, and to speak to the priests who were 3. over the house of Jehovah of hosts, and to the prophets, saying, “Shall I weep in the fifth month, separating myself as I have done 4. these so many years?” then came the word of Jehovah of hosts to 5. me, saying, “Speak to all the people of the land, and to the priests, saying,”— “When ye fasted and mourned in the fifth and in the seventh, even 6. these seventy years, fasting did ye fast to me, even to me? and when ye ate and when ye drank, were not ye yourselves the eaters 7. and ye yourselves the drinkers? Were not these the words which Jehovah proclaimed by the former Prophets, when Jehovah was inhabited and peacable, and her cities around her, and when the south and the plain were inhabited?” “Bethel” here means the town; and therefore “its,” and not “his men,” is the proper version; and instead of “Shall I weep,” the most suitable rendering would be, “Shall we weep.” That the inhabitants of Judea are intended, and not messengers from Babylon, is quite evident from the fifth verse, “Speak to all the people of the land.” — Ed. return to ' Top of Page ' <a name="verse-2" class="com-number"
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여기에는 환상이 없고, 스가랴가 포로 중의 사자들에게 대답하도록 명받은 내용이 있다. 그는 갈대아에서 어떤 사람들이 하나님께 제사를 드리고, 동시에 성이 함락되고 파괴될 때 그들이 정한 금식을 계속 지켜야 하는지를 문의하러 왔다고 말한다. 그러나 선지자의 말들에 약간의 모호함이 있다. 그가 이름을 언급한 두 사람, 곧 사례셀과 레겜멜렉이 다른 이들과 함께 언급된 사자들을 보낸 것인지, 아니면 그들 자신이 직접 와서 포로 중의 사람들로부터 소식을 전한 것인지가 불분명하다. 그러나 이것은 그리 중요한 문제가 아니다. 질문 자체에 관해서는, 이 두 사람이 동료들과 함께 예루살렘으로 왔으며, 우리가 나중에 보게 될 것처럼 그들 모두의 이름으로 금식에 관해 문의하였다는 견해를 나는 따르고자 한다.
유대인들은 이들이 페르시아 왕자들이었다고 생각하지만, 이것은 근거 없는 의견이다. 그들은 분별이나 판단력 없이 일어나는 모든 일을 자신들 민족의 영광을 위해 끌어다 쓰는 습관이 있다. 마치 두 페르시아인이 성전에 올라온 것이 유대인들이 크게 바라던 일인 것처럼 여기는 것이다. 그러나 여기서 긴 논의는 필요하지 않다. 선지자의 의도를 살펴보면 이들이 선물을 드리고 금식에 관해 문의하기 위해 포로들로부터 보냄 받은 유대인들이었다는 결론을 쉽게 내릴 수 있다.
전체의 요약은 이것이다. 사례셀과 레겜멜렉과 그 동료들이 성전에 와서 다섯째 달의 금식을 여전히 지켜야 하는지를 제사장들과 선지자들에게 문의하였다. 먼저 주목해야 할 것은, 허락이 주어졌을 때 즉시 자신들의 나라로 돌아갈 만큼 용기 있는 자들이 많지 않았지만, 그렇다고 그들이 종교에 전적으로 무관심한 하나님을 심히 멸시하는 자들도 아니었다는 것이다. 하나님께서 자유로운 귀환을 허락하셨을 때 갈대아인들 사이에서 무기력하게 남아 있는 것은 가벼운 잘못이 아니었다. 하나님께서 완전히 귀환을 절망하였던 불쌍한 포로들을 향해 손을 펼치신 것은 비할 데 없는 은혜였기 때문이다. 그러므로 하나님께서 그들을 집으로 데려오고자 하실 때, 그런 은총을 저버리는 것은 큰 배은망덕이었을 것이다.
그러나 주께서는 비록 그들의 열심이 마땅한 것만큼 열렬하지는 않더라도, 어떤 이들의 마음속에서 은혜의 불꽃이 계속 타오르기를 원하셨다. 우리는 오늘날도 많은 이들에게서 동일한 나태함을 본다. 그들은 교황주의의 더러움 속에 머물면서도 거기서 신음하고 있다. 주께서는 그들을 보존하시어 그들이 종교에 대한 모든 관심을 떨쳐 버리거나 완전히 떠나가지 않도록 하신다. 따라서 게으르고 활기 없는 모든 이들이 신실하지 않다고 정죄되어서는 안 된다. 그들은 자극을 받아야 한다. 자신의 무기력함에 탐닉하는 자들은 매우 어리석게 행동하는 것이지만, 동시에 그들이 하나님께 헌신하는 데 있어 마땅히 가져야 할 바람직한 신속함이 그들 안에 없을 때는 긍휼히 여겨야 한다.
이런 본보기를 우리는 포로들에게서 본다. 그들은 고레스와 다리우스의 칙령으로 허락이 주어졌을 때 즉시 여행을 준비했어야 하였다. 그러나 그들은 유배 중에 남아 있었지만 하나님을 향한 예배를 완전히 포기하지는 않았다. 그들은 제사 예물을 보냄으로써 자신들의 신앙을 고백하였다. 또한 무엇을 해야 하는지 문의하고 예루살렘에 있는 제사장들과 선지자들에게 존중을 표하였다. 이로써 그들이 자신들의 행위에 만족하지 않으면서도, 즉시 잘못을 고치지는 않았음이 나타난다.
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He says first, that messengers were sent to entreat the face of Jehovah . Here by the word entreating or praying, the Prophet means also sacrifices. For it is certain that the Jews prayed in exile, as there could have been no religion in them had they not exercised themselves in prayer. But the mention made here is of that stated prayer, connected with sacrifices, by which they professed themselves to be God’s people. We may hence also learn, that sacrifices of themselves are of no great importance, since prayer, or calling on God, has ever the first place. Sacrifices then, and other offerings, were, as we may say, additions; ( accessoria — accessions;) for this command ought ever to be regarded by the faithful, “offer to me the sacrifice of praise.” ( Psalms 50:14 .) He says, in the second place, that messengers were sent, that they might learn from the priests and the Prophets what was to them doubtful. We hence conclude, that it was no gross dissimulation, such as is found in hypocrites who pretend to pray to God, but that there was a real desire to obey. And, doubtless, when God’s word and celestial truth are despised, there is then neither any real prayer, nor any other religious exercise; for unbelief pollutes and contaminates whatever is otherwise in its nature sacred. Whosoever then desires rightly to pray to God, let him add faith, that is, let him come to God in a teachable frame of mind, and seek to be ruled by his word. For the Prophet in telling us what was done, no doubt keeps to the method or the order observed by the captives. It was then worthy of praise that they not only were anxious to seek God’s favor by prayers and sacrifices, but that they also sought to know what was pleasing to Cod. Nor was it a matter of wonder that they sent to Jerusalem on this account, for they knew that that place had been chosen by God as the place from which they were to seek the right knowledge of religion. Since then Jerusalem was the sanctuary of God, the captives sent there their messengers, particularly as they knew that the priests were the ambassadors of God, and that the interpretation of the law was to be sought from their mouth. They indeed knew that the time was not yet come when the doctrine of salvation was to be disseminated through the whole world. But the Prophet says, that the captives not only inquired of the priests, but also of the Prophets. It hence appears, that it was a thing commonly known, that God had raised up Prophets, which he had ceased to do for a long time. For it was not without reason that Isaiah said, that God would yet speak by his Prophets, when he would again comfort his people. ( Isaiah 40:1 .) There had been then a mournful silence for seventy years, when no Prophets were sent forth, according to what is said in the book of Psalms, “our signs we see not, nor is there a Prophet among us.” ( Psalms 74:9 .) God indeed had been accustomed to lead the people as by an erected banner when they dwelt in the holy land, and Prophets continually succeeded one another in regular order, according to what the Lord had promised by Moses, “A Prophet will I raise up in the midst of thee,” etc. ( Deuteronomy 18:15 .) From the time then in which they had been driven into exile, while looking there on one another, they could hear no voice to encourage them with hope, until new Prophets were again raised up beyond what they expected. And it was God’s will that the Prophets should have their abode and habitation at Jerusalem, in order that he might gather the dispersed Israel; for had there been Prophets in Chaldea, many might hence lay hold of a pretext for their slothfulness: “Does not God dwell in the midst of us? what need is there of undertaking a difficult and toilsome journey? we shall indeed find nothing better at Jerusalem than in this exile; for God shows that he is present with us by his Prophets.” It would have therefore been a great evil to the Jews to have Prophets in their exile. But when the captives heard that the gift of prophecy appeared again in the temple, they might have called to mind what their fathers had heard from the mouth of Isaiah, and also from the mouth of Micah, “from Zion shall go forth a law, and the word of Jehovah from Jerusalem.” ( Isaiah 2:3 Micah 4:3 .) We now perceive why Zechariah joined Prophets to priests. But we must bear in mind what we have stated elsewhere that the prophetic was, as it were, an extraordinary office, when God took others as the ministers of his word besides the priests. For their work was sacerdotal; but God meant to condemn the priests by transferring the work of teaching to others, that is, when Prophets were taken from the common people, or from other families, and not from the Levitical tribe. It is not indeed true that all the priests were Prophets; but the office itself would not have been transferred to any other tribe, had not God thus punished the ingratitude of those who bestowed more labor on their own private concerns than on teaching the people. However this case may have been, it was an illustrious testimony of God’s favor, that Prophets at that time had again been raised up. And this fact has been added — that they dwelt nowhere else but at Jerusalem, in order to encourage the dispersed to return, and to show to them that the place had not in vain been previously chosen by God. This is the reason why the Prophet expressly says, that the Prophets, as well as the priests, were in the house or in the temple of the Lord of hosts. The time is also mentioned, the fourth year of Darius, and the ninth month and the fourth day (69) The beginning of the year, we know, was in March; hence the month Chisleu was November, or a part of October and November, for they were wont to commence their months at the new moons. Of king Darius we have spoken elsewhere. He was not, indeed, the first Darius, the father-in-law of Cyrus, who transferred the monarchy to the Persian, but Darius the son of Hystaspes. Passed a
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그는 먼저 여호와의 얼굴을 구하기 위해 사자들이 보내어졌다고 말한다. 여기서 선지자는 기도나 간구라는 말로 제사도 의미한다. 유대인들이 유배 중에서도 기도하였다는 것은 확실하다. 그들 안에 종교가 있었다면 기도를 행하지 않을 수 없었기 때문이다. 그러나 여기서 언급되는 것은 제사와 연결된 정기적인 기도이니, 그것으로 그들이 하나님의 백성임을 고백하였다. 제사 자체는 그리 중요한 것이 아니니, 기도 곧 하나님을 부름이 언제나 첫 번째 자리를 차지하기 때문이다. 따라서 제사들과 다른 예물들은 말하자면 부가적인 것들이었다. 신실한 자들은 항상 이 명령을 지녀야 한다. "감사 제사를 하나님께 드리라." (시 50:14)
그는 둘째로, 그들이 의문스러운 것을 제사장들과 선지자들에게서 배우기 위해 사자들을 보냈다고 말한다. 따라서 우리는 이것이 하나님께 기도하는 척하는 위선자들에게서 발견되는 극심한 가식이 아니라, 진정한 순종의 소망이었다는 결론을 내릴 수 있다. 의심할 여지 없이, 하나님의 말씀과 하늘의 진리가 경멸받을 때는 진정한 기도도 다른 어떤 종교적 행위도 없다. 믿음 없음이 그것이 무엇이든 본질적으로 거룩한 것들을 더럽히고 오염시키기 때문이다.
그들이 예루살렘에 사자들을 보낸 것이 이상한 일이 아니었다. 그들은 그곳이 종교에 대한 바른 지식을 찾아야 하는 곳으로 하나님께서 선택하셨음을 알았기 때문이다. 예루살렘이 하나님의 성소이므로, 포로들은 거기에 사자들을 보냈다. 특히 제사장들이 하나님의 사자들이요 율법의 해석은 그들의 입에서 구해야 함을 알았기 때문이다.
선지자는 포로들이 제사장들뿐 아니라 선지자들에게도 문의하였다고 말한다. 이로써 하나님께서 선지자들을 다시 세우셨다는 것이 당시 널리 알려진 사실이었음이 드러난다. 이사야가 하나님께서 자신의 백성을 다시 위로하실 때 선지자들을 통해 다시 말씀하실 것을 말한 것이 이유 없지 않다. (사 40:1) 그 전에는 어떤 선지자도 보냄 받지 않았으므로, 70년 동안 슬픈 침묵이 있었다. 시편의 말씀과 같다. "우리는 우리의 표적을 보지 못하며 선지자도 없도다." (시 74:9)
하나님께서는 선지자들이 예루살렘에 거처를 두도록 하셨다. 하나님께서 갈대아에 선지자들을 두셨더라면 많은 이들이 나태함의 구실을 삼을 수 있었을 것이기 때문이다. "하나님께서 우리 가운데 거하시지 않는가? 어렵고 수고로운 여행을 떠날 필요가 무엇인가? 우리는 예루살렘에서도 이 유배지에서보다 더 나은 것을 찾지 못할 것이다. 하나님께서 선지자들을 통해 우리와 함께하심을 보여 주시기 때문이다." 따라서 유배 중에 선지자들이 있는 것은 유대인들에게 큰 해가 되었을 것이다. 그러나 포로들이 성전에서 예언의 은사가 다시 나타났다는 것을 들었을 때, 그들은 자신들의 조상들이 이사야의 입에서, 또한 미가의 입에서 들었던 것을 기억할 수 있었다. "율법이 시온에서 나올 것이요 여호와의 말씀이 예루살렘에서 나오리라." (사 2:3; 미 4:3)
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commentary-section/cal-zec-7-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
Let us now consider the question which the captives proposed to the priests. They asked whether they were to weep in the fifth month, and whether they were to separate themselves as they had done for seventy years and more; for some years, as we have seen, had elapsed beyond that number. We hence learn that a regular fast was observed from the time in which the temple was burned and the city destroyed. He speaks here only of the fifth month, but shortly after mention is made of the seventh month. It is evident from sacred history that the city was demolished and the temple pulled down in the fifth month. It is therefore probable that there was a day of mourning observed by the people in memory of that sad event. In the seventh month, though not in the same year, Gedaliah was slain, and the remainder of the people were driven into exile. As the land became then desolate, it is also probable that another fast was appointed, that they might yearly humble themselves before God, and suppliantly seek his pardon. Since then there was a reason for both fasts, it is evident that they could not have been condemned by the priests: nor is there a doubt, but that it was by the public consent of all, that they every year kept these days of weeping. We also see the end which God has in view in prescribing a fast, — that men in coming to him may feel true penitence, and remind themselves by their external appearance of their own guilt. As then the Jews observed this rule in their fasts, we must conclude that they pleased God; for these were religious exercises, by which they might have been led to repentance. Now they inquired, whether they were to continue their weeping; for the temple had now been begun to be built as well as the city. Since the reason for their mourning had been, that the temple no longer stood where they might offer their sacrifices, and that the holy city had been demolished, it was then doubtless right to give thanks to God, and to feel joy, when an end came to their calamities. However, the captives ventured not to change anything without the authority and consent of the priests, so that they might all agree together. And thus they also testified that they were true members of the Church, as they had no desire to have anything different from others. The word fast is not mentioned; but they asked, “Shall we weep?” Hence also it appears, that they were not so gross in their ideas as to think that the chief part of religion is fasting, as hypocrites do, who imagine that they honor God by abstaining from food, and thus mock God, who is a Spirit, with mere trifles, when it is his express will to be spiritually worshipped. We then plainly see, that the Jews were not imbued with this gross and foolish thought, when they established this annual fast; for they put weeping in the place of fasting. And why was this weeping, except that they went into God’s presence conscious of their guilt and in a suppliant manner, and testified by external signs that they acknowledged their sins, so that they might obtain mercy and forgiveness? They mentioned also consecration . The word נזר , nezar , which means to separate, is variously explained: but here many interpreters confine it to abstinence from food, as though they had said, “Shall we separate ourselves from food?” (70) This seems forced to me: I therefore prefer to apply it to sanctification; for we know that when a day was prescribed for fasting or for offering sacrifices, there was sanctification added. For though it became the Jews through their whole life to abstain from all defilements, yet we know that when a fast or any particular sacrifice was appointed, they were more diligent and solicitous to cast aside every pollution. We now then understand what the Jews had in view, and what they meant by these words. It now follows — (70) The word means literally “nazariting.” It was to do after the manner of the Nazarites, who abstained from all delicacies, and from society. It appears to have been abstinence as betokened grief and mourning; for so we find from the answer, “when ye fasted and mourned , ” etc. The Targum’s version is, “When I restrained my soul from pleasures.” — Ed. return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
- part_of
pericope/per-zec-7-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
포로들이 제사장들에게 제기한 질문을 고려해 보자. 그들은 다섯째 달에 울어야 하는지, 또 70년이 넘도록 해 온 것처럼 자신들을 구별해야 하는지를 물었다. 따라서 성전이 불태워지고 성이 파괴된 때부터 정기적인 금식이 지켜졌음을 알 수 있다. 여기서는 다섯째 달만 언급되지만, 이어서 곧 일곱째 달도 언급된다. 성경의 역사에서 다섯째 달에 성이 허물어지고 성전이 무너진 것이 분명하다. 따라서 그 슬픈 사건을 기억하여 백성이 애통하는 날을 지켰다는 것이 개연성이 있다.
일곱째 달에는 같은 해가 아니지만 그달리야가 살해되고 남은 백성이 유배지로 쫓겨났다. 그 땅이 그때 황폐하게 되었으므로, 또 다른 금식이 정해져서 그들이 매년 하나님 앞에서 자신을 낮추고 간구함으로 그분의 용서를 구하도록 하였다는 것도 개연성이 있다. 따라서 두 금식 모두 이유가 있었으므로, 제사장들에 의해 정죄받을 수 없었다는 것도 의심할 여지가 없다.
이제 하나님께서 금식을 규정하시는 목적이 무엇인지를 본다. 곧 사람들이 그분께 나아오면서 진정한 회개를 느끼며, 외적인 모습으로 자신의 죄를 스스로 상기하도록 하기 위함이다. 따라서 유대인들이 이 규칙을 금식에서 지켰으므로, 우리는 그들이 하나님을 기쁘게 하였다고 결론 지어야 한다. 이것들은 종교적 행위로서, 그들이 회개로 이끌릴 수 있었기 때문이다.
이제 그들은 계속해서 울어야 하는지를 문의하였다. 성전 건축이 도성과 함께 시작되었기 때문이다. 그들의 슬픔의 이유가 제사를 드릴 성전이 더 이상 없고 거룩한 성이 무너진 것이었으므로, 그들의 재난이 끝날 때 하나님께 감사를 드리고 기뻐하는 것이 마땅하였다. 그러나 포로들은 제사장들의 권위와 동의 없이 아무것도 바꾸려 하지 않았다. 이로써 그들은 진정한 교회의 지체임도 증거하였다. 다른 이들과 다른 것을 갖고자 하는 소망이 없었기 때문이다.
금식이라는 단어는 언급되지 않는다. 그들은 "우리가 울어야 하는가?"라고 물었다. 이로부터도, 그들이 금식의 주된 부분이 음식을 삼가는 것이라고 위선자들처럼 생각할 만큼 세속적이지 않았음이 드러난다. 위선자들은 음식을 삼감으로써 하나님을 공경한다고 생각하며, 영이신 하나님을 사소한 것들로 희롱한다. 그러나 하나님의 명백한 뜻은 영적으로 예배받으시는 것이다. 유대인들이 이 연례 금식을 제정할 때 이런 세속적이고 어리석은 생각에 물들지 않았음이 분명히 드러난다. 그들은 금식 대신 울음을 두었기 때문이다. 이 울음이 무엇이었는가? 그들이 자신들의 죄를 의식하면서 간구하는 자세로 하나님의 앞에 나아가, 자신들의 죄를 인정한다는 것을 외적인 표시로 나타냄으로써 자비와 용서를 얻기 위함이었다.
원주석
- 번역원본
commentary-section/cal-zec-7-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
Here the Prophet tells us that he was sent to the people and to the priests, not so much to teach the messengers who came from distant lands, as to correct the vices of his own nation; for the Jews had then begun, according to their usual manner, to dissemble with God, and had glided, as it has elsewhere appeared, into many evil practices. And it appears evident, that God did not commit to Zechariah what the messengers might bring back to Chaldea; but that an occasion was taken to remind the Jews, that they were to look to themselves. It may have been the case, that the priests themselves and all the rest had begun to raise a controversy, “How is this? our brethren inquire, whether the fast is to be still observed:” and the opinions might have been various. But as this is doubtful, I leave it as such. We however see that the Prophet does not speak here respecting the captives, nor does he address to their messengers anything which they might convey to Chaldea, but turns his discourse to the priests and to the people. The sum of the whole is, that while the captives gave no mean testimony of their religion, God reproved the Jews, who had returned to their own country, for ingratitude, as they had already begun to pollute themselves. return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
- part_of
pericope/per-zec-7-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여기서 선지자는 자신이 먼 곳에서 온 사자들을 가르치기 위한 것이 아니라, 자신의 민족의 악습을 고치기 위해 백성과 제사장들에게 보냄 받았다고 말한다. 유대인들은 당시 자신들의 일상적인 방식대로 하나님을 향해 가식을 부리기 시작하였으며, 다른 곳에서도 나타난 것처럼 많은 악한 관행들로 미끄러져 들어갔기 때문이다. 하나님께서 갈대아로 돌아갈 사자들에게 전할 내용을 스가랴에게 맡기신 것이 아니라, 유대인들이 자신들을 살피도록 상기시키는 기회로 삼으신 것이 분명하다.
제사장들 자신들과 다른 모든 이들이 논쟁을 벌이기 시작하였을 수도 있다. "이게 어떻게 된 일인가? 우리 형제들이 금식을 계속해야 하는지 문의하고 있다"고 하며 의견들이 다양하였을 수도 있다. 그러나 이것은 불분명하므로 그냥 두겠다. 그러나 우리는 선지자가 여기서 포로들에 대해 말하는 것이 아니며, 그들의 사자들에게 갈대아로 전달할 내용을 말하지 않는다는 것을 알 수 있다. 그는 제사장들과 백성에게로 말을 돌린다.
전체의 요약은 이것이다. 포로들이 자신들의 종교에 대한 적지 않은 증거를 보여 주었지만, 하나님께서는 자신의 나라로 돌아온 유대인들이 이미 자신을 더럽히기 시작하였으므로 그들의 배은망덕을 책망하신다.
원주석
- 번역원본
commentary-section/cal-zec-7-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
He therefore brings this charge against them, Have ye fasted to me? have ye eaten to me? as though he had said, “God regards not fastings, except they proceed from a sincere feeling and tend to a right and lawful end.” It was then the object of the Prophet to awaken the Jews, that they might not imagine that God was pacified by fasting or by any other frigid ceremonies, but that they might know that something more was required. And we see how prone mankind are to rely on external rites, and to think that they have rightly performed their duty to God when they have fasted. As then human nature labors under this disease, the Prophet is here sent to dissipate this delusion; which he does by declaring that fasting does not please God, or is acceptable to him, as though it were something meritorious, or as though there was in it any holiness. He says first, that the word of Jehovah was given to him, that he might go to the people of the land and to the priests . We see the truth of what I have already said, that the answer was not directed to the captives, but to the very inhabitants of the land and to the citizens of Jerusalem, and for this reason, — because they thought that when the question respecting fasting was moved, the first and chief part of all religion was the subject of inquiry. Hence God, that he might strip them of this superstition, says, When ye fasted in the fifth month and in the seventh month, and during the seventy years , did ye fast to me — to me? for he has put an affix to the verb, צמתני , tsametni , and afterwards added אני , ani : as though he had said, “Was it to me that ye fasted? Shall I approve of such fasting?” There is an emphasis in the repetition, as though he had said, that there was no reason for the Jews to boast that they faithfully served God, and fully performed their duty, because they fasted twice in the year, for they had to do with that God who rejected such trifling things. We hence learn that nothing is more preposterous than for men to judge of God’s worship according to their own notions, and to trust in themselves. It is indeed easy for us to deceive ourselves; for as we are earthly, so we may think that whatever glitters before our eyes is most acceptable to God. But the Prophet here reminds us, by one sentence, how frivolous are such self-pleasing thoughts; for God meets us with this question, “Have ye fasted to me? Are ye to be judges, and is it right for you at your pleasure to invent various modes of worship? But I remain always like myself, and not transform me according to what pleases you; for I repudiate everything of this kind.” return to ' Top of Page ' <a name="verse-6" class="com-number"
Pericope (part_of)
- part_of
pericope/per-zec-7-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그러므로 그분은 그들에게 이 죄를 지운다. "너희가 나를 위해 금식하였느냐? 너희가 나를 위해 먹고 마셨느냐?" 마치 그분이 이렇게 말씀하신 것과 같다. "하나님께서는 금식이 진정한 감정에서 나와 바르고 합법적인 목적을 향하지 않는 한 금식을 돌아보지 않으신다." 선지자의 목적은 유대인들을 깨우쳐, 하나님께서 금식이나 다른 형식적인 의식들로 화해하신다고 상상하지 않게 하며, 더 많은 것이 요구된다는 것을 알게 하는 것이었다. 우리는 인류가 얼마나 외적인 의식들에 의존하며, 금식하였을 때 하나님께 대한 의무를 올바르게 수행하였다고 생각하는 경향이 있는지를 본다.
인간의 본성이 이 질병에 시달리므로, 선지자는 이 망상을 떨쳐 버리기 위해 보내어진다. 그는 금식이 하나님을 기쁘시게 하거나 무언가 공로 있는 것처럼, 또는 그것 안에 어떤 거룩함이 있는 것처럼 하나님께 받아들여지지 않는다고 선언함으로써 이것을 행한다. 그는 먼저 여호와의 말씀이 자신에게 임하여 땅의 백성과 제사장들에게 가라고 하셨다고 말한다. 내가 이미 말한 것이 참임을 알 수 있다. 그 답은 포로들에게가 아니라 바로 그 땅의 거민들과 예루살렘 시민들을 향한 것이었다. 그 이유는 이것이다. 금식에 관한 질문이 제기될 때, 그들이 모든 종교의 첫 번째이자 주된 부분이 논의 중이라고 생각하였기 때문이다.
따라서 하나님께서 그들에게서 이 미신을 제거하기 위해 말씀하신다. "다섯째 달과 일곱째 달에 70년 동안 금식하였을 때 너희가 나를 위해 금식한 것이냐, 나를 위해?" 동사에 접미사가 붙고 이어서 나가 더해진 것에 강조가 있다. 마치 그분이 이렇게 말씀하신 것과 같다. "그것이 나를 위한 금식이었느냐? 내가 그런 금식을 인정하겠느냐?" 반복에 강조가 있다. 마치 그분이 유대인들이 일 년에 두 번 금식하였으니 하나님을 신실하게 섬겼고 의무를 완전히 수행하였다고 자랑할 이유가 없다고 말씀하신 것과 같다. 그들은 그런 하찮은 것들을 거부하시는 하나님을 상대하고 있었기 때문이다.
원주석
- 번역원본
commentary-section/cal-zec-7-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
By saying, that to themselves they did eat and drink , he intimates that to eat and to drink, or to abstain from eating and drinking, are things wholly unconnected with the worship of God. Another sense may indeed be elicited, — that the Jews did eat as heathens did: and there will be in this case an indirect reproof, — that they sought to pacify God only twice in the year, and that during the rest of the time they were heedless and indulged themselves in excesses. We ought indeed to bear in mind what Paul says, that “whether we eat or drink, all things ought to be done to the praise of God.” ( 1 Corinthians 10:31 .) The law also expressly commanded the Jews to “feast before the Lord,” that is, not to taste food without thanksgiving, as though God were present. When, therefore, the Jews fasted themselves without any regard to God, it is no wonder that their fastings where rejected; for their course was not consistent. For though the godly do not always fast, yet while they partake most freely of meat and drink, they turn not away their thoughts from God, but on the contrary rejoice before him. They therefore eat and drink to God, as well as abstain on God’s account. But the Prophet shows here that the Jews did eat to themselves , and that hence their fasting was not regarded before God. This latter sense is not unsuitable: but as to the subject itself, it is enough for us to know, that the Prophet, as he had to deal with hypocrites, ridicules their superstition in their fastings, inasmuch as they thought that these were expiations by which their sins were blotted out, and that if they abstained for a day or two from meat and drink, God was thereby pacified. return to ' Top of Page ' <a name="verse-7" class="com-number"
Pericope (part_of)
- part_of
pericope/per-zec-7-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그분은 자신을 위해 먹고 마셨다고 말씀하심으로써, 먹고 마시는 것이나 먹고 마시기를 삼가는 것이 하나님의 예배와 전혀 무관한 것임을 암시하신다. 다른 의미도 도출될 수 있다. 곧 유대인들이 이방인들처럼 먹었다는 것이다. 이 경우 간접적인 책망이 있다. 그들이 1년에 두 번만 하나님을 화해시키려 하였고, 나머지 기간에는 부주의하여 방종에 빠졌다는 것이다.
우리는 바울이 말한 것을 기억해야 한다. "먹든지 마시든지 무엇을 하든지 다 하나님의 영광을 위하여 하라." (고전 10:31) 율법도 유대인들에게 "주 앞에서 잔치를 열라"고 명시적으로 명하였다. 곧 하나님이 임재하신 것처럼 감사 없이 음식을 맛보지 말라는 것이다. 따라서 유대인들이 하나님을 전혀 의식하지 않고 금식하였을 때 그들의 금식이 거부된 것은 당연한 일이다. 그들의 행위가 일관성이 없었기 때문이다. 경건한 자들이 항상 금식하는 것은 아니지만, 가장 자유롭게 고기와 음료를 취할 때에도 그들은 하나님에게서 생각을 돌리지 않고, 오히려 그분 앞에서 기뻐한다. 따라서 그들은 하나님을 위해 먹고 마시며, 하나님을 위해 삼가기도 한다.
그러나 선지자는 여기서 유대인들이 자신들을 위해 먹었으며, 그래서 그들의 금식이 하나님 앞에서 인정받지 못하였음을 보여 준다. 어쨌든 선지자가 위선자들을 상대하였으므로, 그들이 금식이 자신들의 죄를 지우는 속죄라고 생각하여, 하루나 이틀 고기와 음료를 삼가면 하나님이 화해하신다고 여긴 것에 대해 금식에서의 그들의 미신을 비웃는다는 것을 아는 것으로 충분하다.
원주석
- 번역원본
commentary-section/cal-zec-7-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
And the Prophet’s object is more evident from the next verse, when he says, Are not these the words which Jehovah proclaimed by the former Prophets? He confirms here his doctrine by many testimonies, that is, that God had already through successive ages exhorted the Jews to true repentance, and condemned their dissimulation, that they might not think that true religion was made up of fasting and of similar things. And this the Prophet did, not only to gain or secure to himself more credit, but also to render double the wickedness of the Jews; as though he had said, that they were apparently very anxious not to offend God, but that it was merely a false pretense; for had they from the heart wished to please God, they might have long ago learnt that fastings were of themselves of no moment, but that a beginning ought to be made with true religion and spiritual worship. I have already mentioned, that possibly, when the question was raised by the captives, much disputing, as it is commonly the case, prevailed among the people. But as the Jews ever reverted to their old ways, being blindly attached to their frigid ceremonies, and thinking in this manner to propitiate God, the Prophet, for this reason, derides their preposterous labor and toil. “See,” he says, “the only question now is, whether there should be fasting, as though this were the principal thing before God; in the meantime godliness is neglected, and neglected is real calling on God, and the whole of spiritual worship is also esteemed by you as nothing, and no integrity of life prevails: for ye bite one another, plunder one another, wrong one another, and are guilty of lying: ye heedlessly close your eyes to such vices as these; and at the same time when fasting is neglected, ye think that the whole of religion falls to the ground. These are your old ways, and such were commonly the thoughts and doings of your fathers; and it appears evident that ye trifle with God, and that ye are full of deceits, and that there is not in you a particle of true religion. For God formerly spoke loudly in your ears, and his words were not obscure when he exhorted you by his Prophets; he showed to you what true repentance was, but effected nothing. Is it not then quite evident that ye are now acting deceitfully, when ye so carefully enquire about fasting?” We now perceive what force there is in this sentence, Are not these the words which Jehovah formerly proclaimed? For it was not enough to remind the Jews of true repentance; but this reproof was needful, in order more sharply to stimulate them; and it was wholly necessary to discover their hypocrisy, that they might not be too much pleased with external performances. That they might not then object, that what they asked respecting God’s counsel was done with a good intention, the Prophet answers them, “Where are the words by which God had testified as to what can please him?” And for the same purpose he uses the word, קרא , kora , proclaimed: for he does not say, that God merely declared words by his Prophets, but that he uttered them loudly, and as it were with a full mouth. “See,” he says, “ye enquire as though ye were in doubt, and that the knot could hardly be untied, and as though it were a matter of great moment. God has indeed not only spoken, but has also cried aloud in the ears of your fathers; in the meantime ye tread under foot his teaching, or pass it by with closed eyes.” What does this mean? to enquire so anxiously about fasting, and at the same time to despise what is far more important? In a similar manner does Christ also condemn hypocrites, because they hesitated not to swallow a camel, while they were wont to strain at a gnat, ( Matthew 23:24 ;) for in trifling things they dared not to attempt anything; but as to gross wickedness, they leaped over it as it were with the audacity of wild beasts. The object then of the Prophet’s words was to show that the Jews did not seriously and in earnest enquire respecting God’s will, but pretended to be very attentive to religion, while they openly, and with gross and headless audacity, rejected the true doctrine, which was by no means ambiguous, as God had by his many Prophets clearly taught them and their fathers what he required from them. return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
- part_of
pericope/per-zec-7-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
다음 절에서 선지자의 목적이 더 분명하게 드러난다. "이것은 옛적에 예루살렘이 사람들이 살고 평안하였을 때와 그 사방의 성읍들이 사람들이 살았을 때와 남방과 평원에 사람이 살았을 때에 여호와께서 이전 선지자들을 통하여 외친 말이 아니냐?" 그는 여기서 자신의 교리를 많은 증거들로 확인한다. 곧 하나님께서 이미 연이어 계속되는 세대에 걸쳐 유대인들에게 진정한 회개를 권면하셨고, 그들이 진정한 종교가 금식과 같은 것들로 이루어진다고 생각하지 않도록 그들의 가식을 정죄하셨다는 것이다.
선지자가 이것을 한 것은 자신이 더 많은 신뢰를 얻거나 자신에 대한 신임을 확보하기 위해서만이 아니라, 유대인들의 악함을 두 배로 드러내기 위함이었다. 마치 그가 이렇게 말하는 것과 같다. 그들은 외면적으로 하나님을 범하지 않으려 매우 열심인 것처럼 보였지만, 그것은 단지 거짓 가식에 불과하였다. 그들이 진심으로 하나님을 기쁘시게 하려 하였다면, 금식이 그 자체로는 아무 의미가 없으며 진정한 종교와 영적 예배에서 시작해야 한다는 것을 오래 전에 배울 수 있었기 때문이다.
아마도 포로들이 질문을 제기하였을 때 늘 그러하듯 백성 사이에 많은 논쟁이 일어났을 것이다. 그러나 유대인들은 항상 이전의 방식으로 되돌아가며, 공허한 의식들에 맹목적으로 집착하여 이런 방식으로 하나님을 달래려 하였으므로, 선지자는 이런 이유로 그들의 그릇된 수고를 비웃는다. "보라, 이제 유일한 질문은 금식해야 하는지 여부인데, 마치 이것이 하나님 앞에서 주된 일인 것처럼 한다. 그러는 동안 경건은 소홀히 여겨지고, 하나님을 진정으로 부름도 소홀히 여겨지며, 모든 영적 예배도 너희에게 아무것도 아닌 것으로 여겨지고, 어떤 삶의 진실함도 없다. 너희는 서로 물어뜯고, 서로 빼앗고, 서로 불의를 행하며, 거짓말을 일삼는다. 이런 악들에 대해서는 태연히 눈을 감으면서, 금식을 소홀히 하면 종교 전체가 무너진다고 생각한다. 이것이 너희의 오랜 방식이며, 너희 조상들이 공통적으로 그리 생각하고 행하였다. 너희가 하나님을 희롱하고 있으며, 속임수로 가득하고, 참된 종교의 조각도 너희 안에 없다는 것이 분명하다. 하나님께서 전에 너희 귀에 크게 말씀하셨고, 선지자들을 통해 너희에게 권면하실 때 그분의 말씀은 모호하지 않았다. 그분은 진정한 회개가 무엇인지 보여 주셨지만 아무 효과가 없었다. 그렇다면 너희가 금식에 대해 그토록 신중하게 문의할 때 속이고 있다는 것이 분명하지 않느냐?"
원주석
- 번역원본
commentary-section/cal-zec-7-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
Thus saith Jehovah of hosts , (71) saying, The judgment of truth judge, and kindness and mercies show, every one to his brother . We have seen what the Prophet said of fasting, when messengers were sent by the exiles to enquire on the subject. It was a suitable opportunity for handling the question. For, as we then said, the people were so devoted to their ceremonies, as to think that the whole of religion consisted in fasting and in similar exercises. And as we are by nature prone to this evil, we ought carefully to consider what the Prophet has taught us — that fasting is not simply, or by itself, approved by God, but on account of the end designed by it. Having already shown to the Jews their error, in thinking that God could be pacified by ceremonies, he now reminds them of what God mainly requires in his law — that men should observe what is just and right towards one another. It is indeed true that the first part of the law refers to the service due to God; but it is a way which God has commonly adopted, to test the life of men by the duties of the second Table, and to show what this part of the law especially requires God then in this passage, as in many others, does not commend righteousness towards men so as to depreciate godliness; for as this far excels everything in the whole world, so we know that in rightly forming the life, the beginning ought ever to be made by serving God aright. But as the Prophet had to do with hypocrites, he shows that they only trifled with God, while they made much of external things, and at the same tinge neglected uprightness, and the duties of love We now then understand the Prophet’s object. He had said in the last lecture that he brought forward nothing new, but only reminded them of what had been taught by other Prophets; and here he pursues the same subject — that God made more account of uprightness and kindness than of those legal shadows, which in themselves were of no moment. The judgment of truth , he says, judge . This could not have been extended indiscriminately to the whole people; but by these words the Prophet indirectly reproved the judges, because they committed plunder, either through favor or hatred, so that they decided cases not in a just and equitable manner. We then learn from the Prophet’s words, that judgments were then given corruptly, so that the judge either decided in favor of a friend, or was bought by a price or a reward. As then there was no truth in the judgments given, but false pretences and colourings, the Prophet here exhorts them to execute the judgment of truth , that is, true judgment, when no respect of persons is shown, and when neither hatred nor favor prevails, but equity alone is regarded. He then addresses the whole people in common, and says, Show , or exercise, kindness and mercies (72) every one towards his brother . He not only bids them to abstain from doing any wrong, but exhorts them to show kindness; for it would not be enough to do no harm to any one, except each of us were also solicitous to assist our neighbors; inasmuch as it is the dictate of benevolence to help the miserable when necessity so requires. But we must recollect that a part is given twice for the whole in what the Prophet says: in the first place, he refers only to the second Table of the law, while he includes in general the rule by which our life is to be formed; and in the second place, he enumerates not every thing contained in the second Table, but mentions only some things as instances. It is however certain, that his design was to show that men are greatly deceived when they seek to discharge their duties towards God by means of external rites and ceremonies; and farther, that it is a true and substantial evidence of piety, when and one observes what is just and equitable towards his neighbor. He afterwards adds — (71) Both Newcome and Henderson render the verb [ אמר ] here in the past tense — “Thus spake Jehovah of hosts;” and this seems right, as the reference is made to what the Lord had spoken by the former Prophets, as it appears from the 11th verse. — Ed. (72) Rendered “kindness and mercy” by Henderson , but more correctly “mercy and compassion” by Newcome ; or they may be rendered “mercy and sympathies.” The meaning is, “Do acts of mercy and of compassions,” or sympathies. — Ed. return to ' Top of Page ' <a name="verse-10" class="com-number"
Pericope (part_of)
- part_of
pericope/per-zec-7-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이처럼 만군의 여호와께서 말씀하셨다. "진실된 재판을 행하며 피차에 인애와 긍휼을 베풀며." 우리는 포로들로부터 사자들이 보내어져 금식에 관해 문의할 때 선지자가 금식에 대해 말한 것을 살펴보았다. 그것은 이 문제를 다루기에 적절한 기회였다. 그때 말한 것처럼, 백성은 의식들에 너무 집착하여 종교 전체가 금식과 같은 행위들로 이루어진다고 생각하였다. 우리는 본성적으로 이 악에 빠지기 쉬우므로, 선지자가 우리에게 가르친 것을 주의 깊게 살펴야 한다. 곧 금식은 단순히 또는 그 자체로는 하나님께 인정받지 못하며, 그 의도하는 목적으로 인해 인정받는다는 것이다.
유대인들이 의식들로 하나님을 화해시킬 수 있다는 오류를 이미 보여 준 뒤에, 이제 그는 하나님께서 율법에서 주로 요구하시는 것을 상기시킨다. 곧 사람들이 서로에 대해 정의롭고 바르게 행해야 한다는 것이다. 율법의 첫 번째 부분이 하나님께 드려야 하는 예배와 관련된다는 것은 참이다. 그러나 하나님께서 사람의 삶을 두 번째 돌판의 의무들로 시험하시는 것은 그분이 흔히 채택하시는 방법이다. 하나님께서는 이 구절에서 다른 많은 구절에서와 마찬가지로 경건을 경시하기 위해 사람들에 대한 의로움을 칭찬하시는 것이 아니다.
선지자가 위선자들을 상대하고 있었으므로, 그는 그들이 외적인 것들을 매우 중요하게 여기면서 동시에 진실함과 사랑의 의무를 소홀히 하여 하나님을 희롱하였을 뿐임을 보여 준다. 이제 우리는 선지자의 목적을 이해한다. 그는 지난 강의에서 다른 선지자들이 이미 가르친 것을 상기시킬 뿐 새로운 것을 제시하지 않는다고 말하였다. 여기서 그는 동일한 주제를 계속 이어간다. 하나님께서는 자체로 아무 의미가 없는 율법의 그림자들보다 진실함과 친절함을 더 중요하게 여기셨다는 것이다.
"진실된 재판을 행하라"는 말은 모든 백성에게 무차별적으로 적용될 수 없었다. 선지자는 이 말들로 재판관들을 간접적으로 책망하였다. 그들이 편애나 증오로 약탈을 자행하여 정의롭고 공평하게 사건을 결정하지 않았기 때문이다. 따라서 우리는 선지자의 말들에서 당시 판결이 부패하게 내려져, 재판관이 친구에게 유리하게 결정하거나 대가나 보상으로 매수되었음을 배운다. 따라서 판결들에 진실이 없고 거짓 가식과 외양만 있었으므로, 선지자는 여기서 진실된 재판을 행할 것을 권면한다. 곧 사람의 외모를 취하지 않고, 증오도 편애도 없이, 오직 공평만을 고려하는 재판이다.
그런 다음 그는 온 백성에게 공통적으로 말하며, "피차에 인애와 긍휼을 베풀라"고 한다. 그는 어떤 해도 끼치지 않도록 명할 뿐 아니라 친절을 베풀도록 권면한다. 아무에게도 해를 끼치지 않는 것만으로는 충분하지 않기 때문이다. 우리 각 사람이 이웃을 도우려는 마음도 있어야 한다. 자비의 규율은 필요가 있을 때 비참한 이들을 돕는 것이기 때문이다.
원주석
- 번역원본
commentary-section/cal-zec-7-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
He mentions here some other duties, but for the same purpose of showing, that the fear of God is not proved by ceremonies, but by acting justly towards our brethren, and not by abstaining only from doing wrong, but by being ready to help the miserable. As widows, and orphans, and strangers are exposed as it were to plunder, Moses often in the law recommends them to favor, and shows that God cares for them, and will be their defender, when by one injured. So also the Prophet speaks here expressly of widows, and orphans, and strangers, that the Jews might understand, not only that they were to take heed, lest any one, being wronged, should complain, or lest any one should retaliate an injury, but that they were to observe integrity before God; for the ungodly are often terrified by fear, and refrain from doing mischief, because they know that there will be an avenger. Hence it comes that the rich and the opulent are safe from all injuries, because they are surrounded and fortified by strong defences; but the widows and the orphans are not thus able to repel wrongs. This is the reason why the Prophet prefers here to mention widows, and orphans, and strangers, rather than to speak indiscriminately of all the people. For the import of the whole is, as I have reminded you, that the fear of God is not really proved, except when a person cleaves to what is just and right, and is not restrained by fear or shame, but discharges his duty as it were in the presence of God and of his angels, so that he shows favor to the poor and miserable, who are without any to help them. But as I have elsewhere explained this subject more at large, it is enough now briefly to touch on it. (73) Let us proceed — (73) There is one sentence passed by unnoticed, rendered thus by Newcome , — Neither imagine in your heart Every man evil againsthis brother. Verbatim it is— And the evil of (or, evil to) man, his brother, Devise ye not in your heart. They were not to devise or contrive in their hearts any evil or wrong to man, he being a brother. This sense is given in the Targum , and by Grotius , Henry , and others; but Henderson , following the Septuagint , gives another meaning; and his version or rather paraphrase is — And think not in your heart of the injury Which one hath done to another. But the original can hardly admit of such a construction: the former, no doubt, is the true meaning. — Ed. return to ' Top of Page ' <a name="verse-11" class="com-number"
Pericope (part_of)
- part_of
pericope/per-zec-7-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그는 여기서 다른 의무들도 언급하지만, 목적은 동일하다. 하나님에 대한 경외가 의식들로 증명되는 것이 아니라 형제들을 향해 정의롭게 행함으로써, 그리고 단지 악을 행하지 않는 것뿐 아니라 비참한 이들을 도울 준비가 됨으로써 증명된다는 것이다.
과부들과 고아들과 나그네들은 마치 약탈에 노출된 것처럼 취약하므로, 모세는 율법에서 그들을 자주 호의적으로 언급하며, 하나님께서 그들을 돌보시어 누군가 그들에게 해를 끼칠 때 그들의 보호자가 되실 것임을 보여 준다. 선지자도 여기서 명시적으로 과부들과 고아들과 나그네들에 대해 말하여, 유대인들이 누군가 피해를 입어 불평하거나 누군가 해를 갚는 일이 없도록 조심할 뿐 아니라, 하나님 앞에서 성실함을 지켜야 함을 이해하게 한다. 불경건한 자들은 종종 두려움으로 억제되며, 보복자가 있음을 알기 때문에 해를 끼치지 않는다. 그래서 부유하고 풍요한 자들은 강한 방어로 둘러싸여 보호받는다. 그러나 과부들과 고아들은 이처럼 불의를 막아낼 수 없다. 이것이 선지자가 여기서 모든 백성에 대해 무차별적으로 말하기보다 과부들과 고아들과 나그네들을 언급하는 것을 선택하는 이유이다.
전체의 의미는 내가 상기시킨 것과 같다. 곧 하나님에 대한 경외는 정의롭고 바른 것을 굳게 지키며, 두려움이나 부끄러움으로 억제되는 것이 아니라 마치 하나님과 그분의 천사들 앞에서 자신의 의무를 행하는 것처럼 도와주는 이가 없는 가난하고 비참한 이들에게 호의를 베풀 때 진정으로 증명된다는 것이다.
원주석
- 번역원본
commentary-section/cal-zec-7-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
The Prophet here by referring to the fathers more sharply reproves the Jews of his age; for he saw that they differed but little from their fathers. The sum of what he says is, that the Jews in all ages dealt unfaithfully and perversely with God; for how much soever they boasted of their care and zeal for religion they yet sought to satisfy God only by vain trifles. This then was the Prophet’s object. For it is certain that there ever had been some pretense to religion in that nation but it was mere dissimulation for they were in the mean time intent on their ceremonies and when God seriously remonstrated with them their obstinacy and perverseness before concealed instantly appeared. He therefore says that they refused to hear . He does not now accuse the dead except for this purpose to teach the people of his acre. He saw that they were solicitous about fasting at appointed seasons, while at the same time they regarded almost as nothing the main requirements of the law, even mercy, and justice, and uprightness. These are indeed the three things, which Christ mentions. ( Matthew 23:23 .) He then intimates that this doctrine was not new, and that their fathers had been sufficiently warned and instructed, but that they wilfully, and as it were designedly rebelled against God. In short, he pulls off their mask of ignorance; for as men for the most part seek to extenuate their sins by the plea, that they had not been clearly or seasonably taught, the Prophet declares that there was not any excuse of this kind, because they had been refractory and untameable, they had refused to hear To set forth more fully this perverseness, he afterwards says, that the shoulder of withdrawing had been presented by them. The Hebrews say that men serve with the shoulder, when they are submissive, and tractable, and willingly undergo the burden laid on them, according to what we have seen in Zephaniah 3:1 . The Prophet now, on the contrary, says that the Jews had a refractory shoulder, as they refused to bear the yoke, but shook off every fear of God. The reason for the metaphor is this — that as burdens are carried on the shoulder, so the Lord lays the law on our shoulders, that the flesh may not lasciviate at pleasure, but be kept under restraint. He hence says, that they had presented a rebellious shoulder. The word סררת , sarret , is properly rendered declining; but some render it perverse, and others contumacious: since the meaning is the same, I contend not about the word. It is enough to know that the contumacy of the Jews is what is here condemned; for they had been wholly unteachable, and had refused to submit to God and to his word. (74) He afterwards mentions their ears, They made heavy their ears, lest they should hear . In short, the Prophet sought by all means to prove the Jews guilty, that they might not adduce anything to extenuate their sin: for they had in every way, with the most determined wickedness, refused to obey God, when his teaching was sufficiently clear and intelligible. (74) And withdraw the shoulder, —Newcome. He adds, “The line occurs in Nehemiah 9:29 . The metaphor is taken from beasts that decline the yoke. See Hosea 4:16 .” And turned their back rebelliously, —Henderson He observes that “to turn the shoulder is equivalent to turning the back upon any one. The cause of such action is traced to a refractory, rebellious, and intractable disposition.” Literally it is— And gave (or presented) the shoulder of turning away. It is a metaphor taken, as some say, from refractory children or servants, who being admonished, despise and reject what is commanded them, as Drusius observes, by turning their backs. This is the most suitable view according to the context. Non-attendance to God’s word, and not insubordination, is the subject. They refused to hear, turned their backs, and pretended deafness, or conducted themselves as though they were deaf. Then the source of this conduct is mentioned; the heart was made as hard as adamant, so that they would not hear the law and the words sent by the Prophets. The want of attention is throughout the subject; and the evident fact is first referred to, in the various ways in which it displayed itself; and then it is traced up to an adamantine heart. This is often the way in which things are stated by the Prophets — the most palpable acts are first stated, then the most hidden participles. — Ed. return to ' Top of Page ' <a name="verse-12" class="com-number"
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pericope/per-zec-7-002
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 여기서 조상들을 언급함으로써 자신의 시대의 유대인들을 더 날카롭게 책망한다. 그는 그들이 조상들과 별로 다르지 않음을 보았기 때문이다. 그가 말하는 것의 요약은 이것이다. 유대인들은 모든 시대에 걸쳐 하나님을 향해 불성실하고 패역하게 행하였다. 아무리 종교에 대한 관심과 열심을 자랑하더라도, 그들은 헛된 의식들로만 하나님을 만족시키려 하였다. 이것이 선지자의 목적이었다. 그 민족에는 항상 종교에 대한 어떤 가식이 있었지만 단순한 위장에 불과하였다. 그들은 한편으로 의식들에 몰두하고 있었으며, 하나님께서 그들을 진지하게 꾸짖으실 때 이전에 숨겨져 있던 그들의 완고함과 패역함이 즉시 드러났다.
그러므로 그는 그들이 듣기를 거부하였다고 말한다. 그는 이제 죽은 자들을 고발하는 것이 아니라, 오직 자신의 시대 백성을 가르치기 위해 그렇게 한다. 그는 그들이 정해진 계절에 금식하는 것에 열심인 반면, 율법의 주된 요구 사항인 자비와 정의와 진실함을 거의 아무것도 아닌 것으로 여긴다는 것을 보았다. 그리스도께서 언급하시는 것이 실제로 이 세 가지이다. (마 23:23) 그런 다음 그는 이 교리가 새것이 아니며, 조상들도 충분한 경고와 훈련을 받았지만 자발적으로, 말하자면 의도적으로 하나님을 거역하였음을 암시한다. 요컨대, 그는 무지의 가면을 벗긴다. 사람들은 대개 자신들이 분명하게 또는 적절한 때에 가르침을 받지 못하였다는 이유를 들어 자신들의 죄를 경감시키려 하기 때문이다. 그러나 선지자는 그런 변명의 여지가 없다고 선언한다. 그들이 완고하고 길들여지지 않아서 듣기를 거부하였기 때문이다.
이 완고함을 더욱 충분히 표현하기 위해, 그는 이어서 물러가는 어깨를 내어밀었다고 말한다. 히브리인들은 사람들이 복종하며, 유순하며, 기꺼이 짐을 지면 어깨로 섬긴다고 말한다. (스바냐 3:1 참조) 선지자는 이제 반대로 유대인들이 멍에를 짊어지기를 거부하고 하나님에 대한 모든 경외를 떨쳐 버리며 완강한 어깨를 내어밀었다고 말한다. 이 비유의 근거는 이것이다. 짐이 어깨에 실리는 것처럼, 주께서 율법을 우리의 어깨에 지우시어 육체가 방종하지 않고 억제되도록 하신다. 그러므로 그는 그들이 반항하는 어깨를 내어밀었다고 말한다. 그 단어는 제대로 번역하면 "물러가는"이지만, 어떤 이들은 패역한 또는 완고한으로 번역한다. 의미가 같으므로 나는 단어에 대해 다투지 않겠다. 알아야 할 것은 여기서 유대인들의 완고함이 정죄된다는 것이다. 그들은 전적으로 가르침을 받을 수 없었으며, 하나님과 그분의 말씀에 복종하기를 거부하였기 때문이다.
그는 이어서 그들의 귀를 언급한다. "그들이 귀를 무겁게 하여 듣지 않았다." 요컨대, 선지자는 유대인들이 죄가 있음을 모든 방법으로 증명하려 하였다. 그들이 아무 이유로도 자신들의 죄를 경감시킬 수 없도록 하기 위함이었다. 그들은 하나님의 가르침이 충분히 명확하고 알아들을 수 있는 것이었는데도, 하나님께 순종하기를 모든 방면에서 가장 완고한 악함으로 거부하였기 때문이다.
원주석
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commentary-section/cal-zec-7-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
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He then comes to the heart, They made , he says, their heart adamant , or the very hardest stone. Some render it steel, and others flint. It means sometimes a thorn; but in this place, as in Ezekiel 3:9 , and in Jeremiah 17:1 , it is to be taken for adamant, or the hardest stone. (75) We now see that the Prophet’s object was to show that the Jews had no excuse, as if they had fallen away through error or ignorance, but had ever wilfully and perversely rejected sound doctrine. The Prophet then teaches us that hypocrisy had been the sole hindrance to prevent them from understanding and following what was right. But it may be useful to notice the manner of speaking which the Prophet adopts in condemning the perverseness of the Jews, when he says, that they had refused attention to God. For we ought here to observe the connection between the fear of God and obedience, and on the other hand, between the contempt of the law and wilful rebellion. If then we would not be condemned for contumacy before God, attention must in the first place be given to his word, and afterwards the shoulders must be put under, so that we may bear submissively the yoke laid on us; and thirdly, we must listen with the ears, so that the word of God, preached to us, may not be lost, but strike in us deep roots; and lastly, our hearts must be turned to obedience, and all hardness corrected or softened. Then Zechariah adds, that the Jews had a stonily or an iron heart, so that they repudiated the law of God and all his Prophets. He gives the first place to the law, for they ought to have sought from it the whole doctrine of religion; and the Prophets, as it has been often stated, were only interpreters of the law. He afterwards mentions the words which had been sent by Jehovah through his Spirit and through his Prophets (76) By saying that God spoke by his Prophets, he meets an objection by which hypocrites are wont to cover themselves, when they reject the truth. For they object and say, that they would be willingly submissive to God, but that they cannot bear the authority of men, as though God’s word changed its nature by coming through the mouth of man. But as hypocrites and profane men are wont to lessen the authority of the word, the Prophet here shows, having this pretext in view, that God designed to be heard, though he employed ministers. Hence by this kind of concession it is implied, that Prophets are middle persons, and yet that God so speaks by their mouth, that contempt is offered to him when no due honor is shown to the truth. And further, lest the baseness of men should withhold regard from the word, he mentions also the Spirit , as though he had said, that God had spoken not only by his servants, even mortal men, but also by his Spirit. There is then no reason for hypocrites deceitfully to excuse themselves, by saying, that they rebel not against God, when they depreciate his Prophets; for the power and majesty of the Holy Spirit appear and shine forth in the doctrine itself, so that the condition of men takes nothing away from its authority. This part was also added in order to condemn the Jews, because they had from the very beginning been seasonably warned, and it was only their own fault that they did not repent. For if the Lord had allowed them for a long time to go astray, there would have been some pretense for their evasions: but since God had tried to recall them to the right way, and Prophets, one after another, had been continually sent to them, their unfaithfulness, yea their iron perverseness, in obstinately refusing to obey God, was more fully discovered. This is the reason why Zechariah mentions here the former Prophets. He then adds, that there was great wrath from Jehovah of hosts ; by which sentence he reminded them, that it was no matter of dispute, as in case of a doubtful thing, whether their fathers had been wicked and disobedient to God; for he had sufficiently proved be punishments that he abominated their conduct; for this principle is to be held true that God does not deal unjustly with men when he chastises them, but that the demerit of crimes is to be estimated by the punishment which he inflicts. As then God had so severely chastised the ancient people, the natural conclusion is, that their wickedness had become intolerable. We now then see why the Prophet said that there had been great wrath from God; the reason was, that the Jews might not think that he had been lightly offended, as he had not been satisfied with a moderate punishment; for since his wrath had been so great, and since he had in so dreadful a manner punished the sins of the people, it follows, that their wickedness had been more grievous than what men considered it to have been. There is also here an implied comparison; for the unfaithfulness of those who then lived was the worse, for this reason — because they took no warning from the calamities of their fathers, so as to deal with more sincerity with God. They knew that their fathers had been carefully and in various ways admonished; they knew that exile followed, which was an evidence of the dreadful vengeance of God. As then they were like their fathers, and had not put off their perverse disposition, they proved themselves guilty of greater and more refractory baseness, for they ought to have been influenced at least by fear, when they saw that God’s judgment had been so dreadful against obstinate men. It afterwards follows — (75) It occurs in this sense only here and in the two places referred to. Jerome says that it is a stone which breaks every metal, and can be broken by none; and that hence in Greek it is rendered [ αδαμας ], which means unconquerable. — Ed. (76) Literally it is, “By his Spirit, by the hand of the former Prophets.” Henderson justly remarks, “The double agency by which the divine will was communicated is recognised—that of the inspiring Spirit and that of the instruments inspired. — Ed. return to ' Top of Page ' <a name="verse-13" c
Pericope (part_of)
- part_of
pericope/per-zec-7-002
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Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그런 다음 그는 마음에 이른다. "그들이 그들의 마음을 금강석처럼 굳게 하여 율법을 듣지 않았다." 어떤 이들은 이를 강철로, 어떤 이들은 부싯돌로 번역한다. 이것은 때로 가시를 의미하지만, 이 자리에서는 에스겔 3:9와 예레미야 17:1에서와 같이 금강석 또는 가장 단단한 돌을 의미한다. 우리는 이제 선지자의 목적이 유대인들에게 변명의 여지가 없음을 보여 주는 것이었음을 안다. 마치 그들이 오류나 무지로 타락한 것이 아니라, 항상 자발적이고 패역하게 바른 교리를 거부하였기 때문이다. 따라서 선지자는 우리에게 위선이 그들이 바르고 옳은 것을 이해하고 따르는 것을 방해한 유일한 장애물이었음을 가르친다.
우리는 선지자가 유대인들의 완고함을 정죄하는 방식에서 배울 것이 있다. 그는 그들이 하나님께 주의를 기울이기를 거부하였다고 말한다. 우리는 여기서 하나님에 대한 경외와 순종 사이의 연결, 그리고 반대로 율법 경멸과 의도적인 반역 사이의 연결을 주목해야 한다. 따라서 하나님 앞에서 완고함으로 정죄받지 않으려면, 먼저 그분의 말씀에 주의를 기울여야 하고, 그런 다음 어깨를 내어 그 위에 지워진 멍에를 순종적으로 짊어져야 하며, 셋째로 귀를 기울여 우리에게 전해진 하나님의 말씀이 허사가 되지 않고 우리 안에 깊은 뿌리를 내리도록 해야 하며, 마지막으로 마음을 순종으로 돌이켜 모든 완고함이 교정되거나 부드럽게 되어야 한다.
그런 다음 스가랴는 유대인들의 마음이 돌처럼 또는 철처럼 굳어, 하나님의 율법과 모든 선지자들을 거부하였다고 덧붙인다. 그는 율법에 첫 번째 자리를 준다. 그들은 거기서 종교의 모든 교리를 찾았어야 하기 때문이다. 그리고 선지자들은 자주 말한 것처럼 율법의 해석자들에 불과하였다. 그는 이어서 여호와께서 자신의 영을 통해 자신의 선지자들로 보내신 말씀을 언급한다. 하나님께서 선지자들을 통해 말씀하셨다고 말함으로써, 위선자들이 진리를 거부할 때 자신을 가리는 데 사용하는 반론을 물리친다. 그들은 하나님께 기꺼이 복종하겠지만 사람의 권위를 받아들일 수 없다고 반박한다. 마치 하나님의 말씀이 사람의 입을 통해 올 때 그 성격이 바뀌는 것처럼 말이다. 그러나 위선자들과 불경건한 자들이 말씀의 권위를 낮추려 하므로, 선지자는 이 변명을 염두에 두고, 하나님께서 사역자들을 사용하셨지만 들으시기를 원하셨음을 보여 준다.
사람들의 미천함이 말씀에 대한 존중을 막지 않도록 하기 위해, 그는 또한 영을 언급한다. 마치 그가, 하나님께서 종들, 즉 필사의 사람들을 통해서만이 아니라 자신의 영을 통해서도 말씀하셨다고 말하는 것과 같다. 따라서 위선자들이 선지자들을 경시할 때 하나님을 거역하는 것이 아니라는 핑계로 자신들을 속이려 할 이유가 없다. 교리 자체에서 성령의 능력과 위엄이 나타나고 빛나므로, 인간의 신분이 그 권위에서 아무것도 빼앗지 않는다.
이 부분은 또한 유대인들을 정죄하기 위해 더해졌다. 그들이 처음부터 적절한 시기에 경고받았으며, 회개하지 않은 것은 오직 그들 자신의 잘못이었기 때문이다. 주께서 그들이 오랫동안 방황하도록 내버려 두셨더라면 그들의 핑계에 어느 정도 근거가 있었을 것이다. 그러나 하나님께서 그들을 바른 길로 불러들이기 위해 애쓰셨고, 선지자들이 끊임없이 서로 이어져 그들에게 보내어졌으므로, 하나님께 순종하기를 완고하게 거부한 그들의 불성실함, 참으로 철 같은 완고함이 더욱 충분히 드러났다. 이것이 스가랴가 여기서 이전 선지자들을 언급하는 이유이다.
그는 이어서 만군의 여호와로부터 큰 진노가 있었다고 덧붙인다. 이 말로써 그는 그들의 조상들이 하나님께 악하고 불순종하였는지가 불분명한 것처럼 논란의 여지가 있지 않다고 유대인들에게 상기시켰다. 하나님께서 형벌들로 자신이 그들의 행위를 혐오하셨음을 충분히 증명하셨기 때문이다. 이 원칙은 참으로 지켜져야 한다. 하나님께서 사람들을 징계하실 때 불의하게 행하시지 않으며, 죄들의 응분은 그분이 내리시는 형벌로 가늠되어야 한다. 하나님께서 옛 백성을 그토록 엄중하게 징계하셨으므로, 자연스러운 결론은 그들의 악함이 감당할 수 없는 수준이 되었다는 것이다.
여기에 암묵적인 비교가 있다. 그 당시 살았던 이들의 불성실함이 더 악하였다. 그것은 조상들의 재난에서 경고를 받아 하나님을 더 성실하게 대하여야 했기 때문이다. 그들은 조상들이 신중하게 다양한 방식으로 경고받았음을 알았다. 그들은 하나님의 두려운 복수의 증거인 유배가 뒤따랐음을 알았다. 따라서 그들이 조상들과 같아서 완고한 성향을 버리지 않았으므로, 그들은 더 크고 더 반항적인 악함이 있음을 자신들이 증명하였다. 그들은 최소한 하나님의 심판이 완고한 자들에게 그토록 두려웠다는 것을 보았을 때 두려움으로라도 영향을 받았어야 하기 때문이다.
원주석
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commentary-section/cal-zec-7-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
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The Prophet sets forth more fully the dreadfulness of this punishment — that they in vain groaned and complained, for God was deaf to their complaints and cryings. When God in some measure fulminates and becomes soon reconciled, he does not seem to be greatly incensed, but when the miserable whom he afflicts by his hand, avail nothing by their entreaties and prayers, it then appears evident that God is in no common degree offended. This then is what the Prophet meant by saying, that they were not heard by God when they cried. But we must notice what is said of their perverseness; for he says, that God had called, and that he was not heard by them. Now it cannot be deemed an unjust reward, that God should punish the contempt of his word; for how great is the honor by which he favors miserable wretches, when he invites them to himself, and most expressly invites them? When, therefore, the calling of God is thus rejected and despised, do not they who are so refractory deserve what the Prophet declares here — that they would have to cry in vain, as God would be deaf to their groanings? As to the words, the change of person may embarrass the unlettered, but it is a mode of speaking common to the Prophets, for they assume the person of God in order to gain more authority to their doctrine; and they spoke sometimes in the third and sometimes in the first person: when in the first God himself speaks, and when in the third it is in the character of ministers, who declare and deliver, as it were from hand to hand, what had been committed to them by God. Hence the Prophet in the first clause speaks as God’s minister; he afterwards assumes his person, as though he were God himself. But this, as it has been said, was done with regard to the word delivered. It was, that as he called and they heard not , etc . Who called? It is not right to apply this, as some do, to the Prophet; he, therefore, charges here the Jews, no doubt, with the sin of turning a deaf ear to God’s word. So , he says, they shall call, and I will not hear . It might have been said, “so they shall call, and the Lord will not hear.” There is in the meaning, as we see, nothing obscure or ambiguous. (77) The import of the whole then is, that God had not threatened in vain by his ancient Prophets; but that as he had denounced vengeance by the mouth of Isaiah, so it had been executed on the Jews, for they had without effect cried, and found God a severe judge, whose voice they had previously despised. We indeed know, that it is a truth often repeated, that the ungodly are not heard by God; nay, that their prayers are abominable; for they profane God’s name by an impure heart and mouth whenever they flee to him, as they approach him without faith and repentance. We then learn from these words, that those who perversely despise God’s word deservedly rot in their own calamities; for it is by no means right or reasonable that the Lord should be ready to hear the crying of those who turn a deaf ear to his voice. It follows — (77) The verse may be thus literally rendered — 13. And it was, as he had called, and they heard not, So “call shall they do, and I will not hear,” Said Jehovah of hosts. The Prophet relates what Jehovah had said when the Jews refused to hear him. The verb [ אמר ] here, as in a former instance, is to be rendered in the past tense. It is improperly rendered “saith” in our version, and also by Newcome and Henderson . The past tense is observed by Marckius . Then the beginning of the following verse is a continuation of what Jehovah had said— 14. “And I will drive them as by a whirlwind Among all the nations whom they know not;” And the land became desolate after them, Without a passenger and without an inhabitant; Yea, they made the land of delight a desolation. The first two lines are literally thus— “And I will whirlwind them Over all the nations whom they know not.” In the three last lines the Prophet states what the effect had been. Newcome says, that [ ם ], “them,” after “know,” is redundant. It is an instance of two pronouns, relative and personal, “whom they knew them not.” It is the same in Welsh, “ (lang. cy) Y rhai nad adwaenant hwynt .” — Ed. return to ' Top of Page ' <a name="verse-14" class="com-number"
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pericope/per-zec-7-002
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자는 이 형벌의 두려움을 더욱 충분히 제시한다. 곧 그들이 헛되이 신음하며 불평하였으니, 하나님께서 그들의 불평과 부르짖음에 귀를 닫으셨기 때문이다. 하나님께서 어느 정도 진노하시다가 곧 화해하실 때는 그분이 크게 격분하신 것처럼 보이지 않는다. 그러나 그분이 손으로 고통받게 하시는 비참한 자들이 간구와 기도로 아무런 소용이 없을 때, 하나님께서 보통 이상으로 진노하셨음이 분명하게 드러난다.
따라서 이것이 선지자가, 그들이 울부짖었을 때 하나님께 들으심을 받지 못하였다고 말함으로써 의미하는 것이다. 그러나 이 완고함에 대해 언급한 것을 주목해야 한다. 그분이 부르셨는데 그들이 들으시지 않았다고 말한다. 이제 하나님께서 자신의 말씀을 경멸한 것을 벌하시는 것이 불공평하다고 여길 수 없다. 그분이 비참한 자들을 자신에게로 초청하실 때 그들에게 어떤 영예를 베푸시는가! 그들을 가장 명시적으로 초청하시면서! 따라서 하나님의 부르심이 이처럼 거부되고 경멸받을 때, 이처럼 완고한 자들이 선지자가 여기서 선언하는 것을 받아 마땅하지 않은가? 곧 그들이 헛되이 울부짖을 것이요, 하나님께서 그들의 신음에 귀를 닫으실 것이라는 것이다.
말들에 관해서, 인칭의 변화가 학문 없는 자들을 당혹스럽게 할 수 있다. 그러나 이것은 선지자들이 자신들의 교리에 더 많은 권위를 부여하기 위해 하나님의 인칭을 사용하는 일반적인 말하는 방식이다. 그들은 때로 3인칭으로, 때로 1인칭으로 말하였다. 1인칭일 때는 하나님 자신이 말씀하시고, 3인칭일 때는 손에서 손으로 전달하는 것처럼 하나님께서 자신들에게 맡기신 것을 선언하고 전하는 사역자들의 인격으로 말하는 것이다.
따라서 선지자는 첫 번째 구절에서 하나님의 사역자로서 말하고, 그런 다음 마치 하나님 자신인 것처럼 그분의 인격을 취한다. 전반적인 의미는 이것이다. 하나님께서 옛 선지자들을 통해 헛되이 위협하지 않으셨다. 그분이 이사야의 입을 통해 복수를 선언하신 것처럼, 그것이 유대인들에게 집행되었다. 그들이 효과 없이 울부짖었으며, 자신들이 이전에 경멸하였던 그분의 목소리를 지닌 엄중한 심판자로서의 하나님을 만났다는 것이다.
원주석
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commentary-section/cal-zec-7-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역
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Here the Prophet concludes what he had been speaking of God’s vengeance, by which he had fully proved, that the sins of that nation had arrived to such a pitch, that there was no room for pardon. Hence he says, that they had been dispersed ; for so I prefer to render the word, and the context seems to require this. Interpreters vary as to its meaning; and, indeed, the Hebrews themselves say, that this is a difficult passage, for, according to the rules of grammar, the word can hardly be made suitable to the context. But let us first see what the Prophet treats of; and secondly, what meaning, as the word signifies various things, is the most suitable. The Prophet no doubt refers here to God’s vengeance, as evidenced by the dispersion of the Jews among many nations, not only when they were driven into exile, but also when scattered in various parts of the world. The verb, taken transitively, is by no means doubtful in its meaning, for סער , sor , means to move one from a place, or to expel, and that by force, inasmuch as it is derived from whirlwind. As it may therefore be here a transitive verb, I see no reason why we should seek other meanings at variance with the design and object of the Prophet. He then says, that the Jews had been dispersed — how? among all nations , that is, through all parts of the world; and then among unknown nations . Now we know, that the farther the exile, the more severe it is, for neighbors for the most part are the most humane; and when one is removed far to a barbarous nation, he would rather a hundred times to die on his journey than to live at a great distance from his country, and among a people of new and strange habits. The meaning is, that the Jews had been severely visited by God, not only because they had departed from his true worship and holy fear, but because they had been perverse, had rejected all sound doctrine, and had been deaf and indifferent to all admonitions. It was then for this reason that they had been dispersed among all nations He afterwards adds, that the land after them became desolate that no one passed through it. This circumstance also, that God devoted the land to desolation, proved more fully his wrath: for when God imprints marks of his vengeance on the land, and on other harmless things, necessary for man’s support, it becomes evident that he is not lightly displeased with men. He then intimates, that God was not satisfied with the exile and dispersion of that people, but that he intended that there should be also visible marks of their wickedness in the sterility and desolation of the land itself: and that land, we know, was very fruitful, both by nature and by God’s blessing; for he had promised to give to the Israelites a land flowing with milk and honey. When this fruitfulness was turned to sterility, such a change ought to have roused the minds of all to consider the dreadful judgment of God. We now then see why the Prophet says, that the land after them , that is, after their departure, became desolate ; for they had polluted the land so far as to constrain it, though innocent, to bear the judgment of God. And he says further, that the desirable land became a waste , even through their fault. God was indeed the author of that waste, but Zechariah imputes this calamity to the people, because they had provoked God’s wrath, and procured this evil for themselves; yea, they had involved the land itself as it were in the same guilt, for it was cursed by God, though they had been driven hence to another country. Desirable land was a name often given to Judea, not only on account of its fruitfulness, and the abundance of its produce, but because God had chosen it for himself: for though that land excelled other lands in many respects, it is yet certain that its chief excellency consisted in this, — that God honored it with peculiar favor. Zechariah then condemns the Jews, not only because they had by their own fault extinguished the favor as to the produce of the land, but because they had corrupted the land itself, which had been so singularly favored as to have become the habitation of God. And hence we more fully learn how great was the enormity of their sins, which caused God to devote to desolation a land chosen by himself; for, as we have said, it was no common honor for that land, in which God designed to be worshipped by his chosen and holy people, to have been destined by him to be made like Paradise. But when such an honor was turned to shame and perpetual reproach, it was clearly a remarkable sign of God’s wrath: and hence also becomes evident the impiety of that people who, as it had been said, turned aside God’s favor from the land, that not only it did not bring forth its usual produce, but that it also became, as it were, a disgraceful spectacle, and filled all with horror on seeing it so desolate, where was previously seen the temple and the worship of God. return to ' Top of Page ' Zechariah Zec 6 Zechariah Zec Zechariah Zec 8 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Zechariah 7". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ zechariah-7.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-nam
Pericope (part_of)
- part_of
pericope/per-zec-7-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여기서 선지자는 하나님의 복수에 대해 말한 것을 마친다. 그 복수로 그는 그 민족의 죄들이 용서를 받을 자리가 없는 지경에 이르렀음을 충분히 증명하였다. 그래서 그는 그들이 흩어졌다고 말한다. 이 단어는 여기서 강제로 한 곳에서 다른 곳으로 쫓겨남을 의미한다. 폭풍에서 유래하는 단어이기 때문이다. 선지자는 따라서 유대인들이 흩어졌다고 말한다. 어디에? 모든 나라들 가운데, 즉 세상의 모든 부분에. 그리고 나서 알지 못하는 나라들 가운데. 유배는 더 멀어질수록 더 혹독하다는 것을 우리는 안다. 이웃들은 대개 가장 인간적이기 때문이다. 야만적인 민족에게 멀리 쫓겨날 때, 그는 멀리 조국을 떠나 낯선 습관을 지닌 백성 가운데 사는 것보다 차라리 여행 중에 백 번이라도 죽기를 원할 것이다.
그 의미는 유대인들이 하나님의 참 예배와 거룩한 경외에서 떠났기 때문만이 아니라, 완고하여 모든 바른 교리를 거부하고, 모든 경고에 귀를 닫고 무관심하였기 때문에 하나님의 엄중한 방문을 받았다는 것이다. 그런 이유로 그들이 모든 나라들 가운데 흩어졌다.
그는 이어서 그들 후에 그 땅이 황폐하게 되어 아무도 지나가지 않게 되었다고 덧붙인다. 하나님께서 그 땅에 자신의 복수의 흔적을 남기셨다는 이 상황도 그분의 진노를 더욱 충분히 증명하였다. 왜냐하면 하나님께서 사람들의 부양에 필요한 무해한 것들 위에도 복수의 흔적을 새기실 때, 그분이 사람들에게 가볍게 불쾌해하시지 않음이 분명하기 때문이다. 따라서 그는 하나님께서 백성의 유배와 흩어짐으로 만족하지 않으시고, 그 땅 자체의 불모와 황폐에도 그들의 악함의 눈에 보이는 흔적들이 있도록 의도하셨음을 암시한다.
우리는 그 땅이 본성적으로나 하나님의 축복으로나 매우 비옥하였음을 알고 있다. 그분이 이스라엘 자손들에게 젖과 꿀이 흐르는 땅을 주겠다고 약속하셨기 때문이다. 이 비옥함이 불모로 바뀔 때, 그런 변화는 모든 사람의 마음을 흔들어 하나님의 두려운 심판을 고려하게 하였어야 한다. 따라서 우리는 선지자가 왜 그들 후에, 곧 그들이 떠난 후에 그 땅이 황폐하게 되었다고 말하는지를 안다. 그들이 그 땅을 더럽혀 그것이 비록 무죄하지만 하나님의 심판을 지는 것을 강요받을 만큼 되었기 때문이다.
또한 그는 그 바람직한 땅이 그들의 잘못으로 황무지가 되었다고 말한다. 하나님께서 실로 그 황폐함의 작가이시지만, 스가랴는 이 재난을 백성의 탓으로 돌린다. 그들이 하나님의 진노를 자극하여 이 화를 자초하였기 때문이다. 참으로 그들은 그 땅 자체를 말하자면 동일한 죄책 안에 끌어들였다. 그들이 다른 나라로 쫓겨났지만, 그 땅이 하나님의 저주를 받았기 때문이다.
바람직한 땅이라는 이름이 유다에 자주 붙여진 것은 그 비옥함과 풍부한 소산 때문만이 아니라, 하나님께서 그것을 자신을 위해 선택하셨기 때문이기도 하다. 그 땅이 많은 면에서 다른 땅들보다 뛰어났지만, 그 주된 탁월함은 이것이었음이 분명하다. 곧 하나님께서 그것을 특별한 은총으로 높이셨다는 것이다. 따라서 스가랴는 유대인들이 그 땅의 소산에 대한 은총을 자신들의 잘못으로 끊었을 뿐 아니라, 하나님의 처소가 되는 특별한 호의를 받았던 그 땅 자체를 부패시켰다고 정죄한다. 이로써 그들의 죄의 거대함이 얼마나 컸는지가 더욱 충분히 드러난다. 그 죄들이 하나님으로 하여금 자신이 선택하신 땅을 황폐하게 내버려 두도록 하였기 때문이다. 우리가 말한 것처럼, 하나님께서 자신의 선택받고 거룩한 백성으로 예배받으시기 위해 정하신 그 땅이 낙원처럼 되도록 지정하셨다는 것은 결코 보통의 영예가 아니었다. 그러나 그런 영예가 수치와 영구적인 치욕으로 바뀌었을 때, 그것은 분명히 하나님의 진노의 놀라운 표시였다. 그러므로 그 백성의 불경건함도 더욱 분명하게 드러난다. 이미 말한 것처럼, 그들이 그 땅에서 하나님의 은총을 돌이켜, 그것이 일반적인 소산을 맺지 못하게 하였을 뿐 아니라, 이전에 성전과 하나님의 예배가 보이던 곳이 이제 황폐하게 되어 모든 사람이 공포를 느끼는 치욕스러운 광경이 되었기 때문이다.
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