1
Zechariah 10:1
영문 원문
Ask ye of the Lord rain - "Ask and ye shall receive" our Lord says. Zechariah had promised in God's name blessings temporal and spiritual: all was ready on God's part; only, he adds, ask them of the Lord, the Unchangeable, the Self-same not of Teraphim or of diviner, as Israel had done aforetime Isaiah 2:5-22; Jeremiah 44:15-28. He had promised, "If ye shall hearken diligently unto My coramandments, to love the Lord your God, I will give you the rain of your land in his due season, the first rain and the latter rain, and I will send grass in thy field for thy cattle" Deuteronomy 11:13-15. God bids them ask Him to fulfill His promise. The "latter rain" alone is mentioned, as completing what God had begun by the former rain, filling the ears before the harvest. Both had been used as symbols of God's spiritual gifts, and so the words fit in with the close of the last chapter, both as to things temporal and eternal. Osorius: "He exhorts all frequently to ask for the dew of the divine grace, that what had sprung up in the heart from the seed of the word of God, might attain to full ripeness."
The Lord maketh bright clouds - (Rather) "lightnings, into rain," as Jeremiah says, "He causeth the vapors to ascend from the ends of the earth; He maketh lightnings into rain" Jeremiah 10:13; Jeremiah 51:16; and the Psalmist, "He maketh lightnings into rain" Psalm 135:7, disappearing as it were into the rain which follows on them. "And giveth them." While man is asking, God is answering. "Showers of rain" , "rain in torrents," as we should say, or "in floods," or, inverted, "floods of rain." "To every one grass," rather, "the green herb, in the field," as the Psalmist says, "He causeth the grass to grow for the cattle, and green herb for the service of men" (Psalm 104:14, see also Genesis 1:30; Genesis 3:18). This He did with individual care, as each had need, or as should be best for each, as contrariwise He says in Amos, "I caused it to rain upon one city, and caused it not to rain upon another city; one piece was rained upon, and the piece, whereon it rained not, withered" (Amos 4:7; see note).
The Rabbis observed these exceptions to God's general law, whereby He "sendeth rain on the just and on the unjust" Matthew 5:49, though expressing it in their way hyperbolically; , "In the time when Israel doeth the will of God, He doeth their will; so that if one man alone, and not the others, wants rain, He will give rain to that one man; and if a man wants one herb alone in his field or garden, and not another, He will give rain to that one herb; as one of the saints used to say, This plot of ground wants rain, and that plot of ground wants not rain" (Cyril). Spiritually the rain is divine doctrine bedewing the mind and making it fruitful, as the rain doth the earth. So Moses saith, "My doctrine shall drop as the rain, my speech shall distill as the dew, as the small rain upon the tender herb and as the showers upon the grass" Deuteronomy 32:2. Cyril: "The law of Moses and the prophets were the former rain."
2
Zechariah 10:2
テラピムはむなしいことを語ったから — むしろ「むなしいことを語った」。彼は彼らの以前の経験に訴える。彼らの先祖は神にではなく偶像に求めた。それゆえ彼らは捕囚に行ったのである。テラピムは占いの道具として用いられた。テラピムはホセアにおいて、禁じられたものとして、未来について尋ねる許された手段と対比して、エポデと結び付けられている。「エポデもなく、テラピムもない」（Hosea 3:4）。テラピムはミカの混合した礼拝の中で一つに結ばれていた（Jdg 17:5、Judges 18:14、18:17-18、18:20）。ヨシヤは「口寄せと占い師たち」とともにそれらを「取り除いた」（2 Kings 23:24）。そこには「偶像たち」が加えられている。それはおそらく東洋起源の迷信であった。ラケルはそれらを父の家から持ち出し、ネブカデレザルはそれらを占いに用いた（Ezekiel 21:21）。サムエルはそれらを、明らかにサウル自身が罪とみなしたものとして語っている。「そむくことは占いの罪と同様、強情は不義と偶像礼拝と同様、そしてテラピムと同様である」（1 Samuel 15:23）。というのも、サウルが「口寄せと占い師たちをその地から追い出していた」（1 Samuel 28:3）のは、おそらく彼のより良い時代のことだったからである。それゆえサムエルは彼に、彼が固執していた罪が、エフのように外面的な熱心さにおいて彼が罪とみなしたものと同じほどに悪いことを告げているように思われる。いずれにせよ、テラピムは律法が明確に罪としていた「占い」と結び付けられている（Deuteronomy 18:13-14）。ラケル（Genesis 31:19、31:34-35）とミカル（1 Samuel 19:13、19:16）によるテラピムの使用は（それがいかなる目的であれ）、それがいくらかより害の少ない形の偽りの礼拝であったことを含意する。とはいえ、それらはおそらく、ヤコブがその家族に取り除くように命じた「異なる神々」（Genesis 35:2、35:4）であるか、少なくともその中に含まれていた。ラバンがそれらを「私の神々」と呼んでいるからである（Genesis 31:30、31:32）。
ゼカリヤはエレミヤとエゼキエルのことばを新たに用いる。「あなたがたの預言者たちにも、あなたがたの占い師たちにも、あなたがたの夢を見る者たちにも、あなたがたの呪術師たちにも、あなたがたの魔法使いたちにも耳を傾けるな」（Jeremiah 27:9）。「あなたがたの中にいるあなたがたの預言者たちと占い師たちがあなたがたを欺かないようにせよ。あなたがたが見させられる夢に耳を傾けるな」（Jeremiah 29:8）。エゼキエルについては、「彼らがあなたにむなしいものを見、あなたに偽りを占う間は」（Ezekiel 21:29。Ezekiel 22:28を加えよ）。これらのことばは、預言者の警告を過去に結び付けただけでなく、彼らの軽視に従って下った宣告を彼らに思い起こさせた。以前の預言者たちのことばのこだまが、以前の宮の廃墟の上を漂うかのようにして、彼らに届いたのである。
それゆえ、民は群れのようになった — 牧羊者がいないか、あるいは彼らを迷わせるような者しかいない群れは、移動したが、捕囚へと移動したのである。「彼らは悩まされた」。捕囚は定められた時に終わったが、悩みは続いた。ネヘミヤは以前の総督たちの搾取について語る。「私より以前の総督たちは民に重い負担を課し、彼らから銀四十シェケルに加えて、パンとぶどう酒を取った。また彼らのしもべたちも民の上に威張った。しかし、私は神を恐れるゆえに、そのようにはしなかった」（Nehemiah 5:15）。
牧羊者がいなかったから — エゼキエルがその時代について言ったように、「牧羊者がいないので彼らは散らされ、散らされたとき、野のすべての獣の食物となった。私の群れは全地の面に散らされ、誰も探さず、誰も捜し求めなかった」（Ezekiel 34:5-6）。
영문 원문
For the teraphim have spoken vanity - Rather, "spake vanity." He appeals to their former experience. Their father had sought of idols, not of God; therefore they went into captivity. The "teraphim" were used as instruments of divination. They are united with the "ephod," as forbidden, over against the allowed, means of enquiry as to the future, in Hosea, "without an ephod and without teraphim" Hosea 3:4; they were united in the mingled worship of Micah Jdg 17:5; Judges 18:14, Judges 18:17-18, Judges 18:20; Josiah "put" them "away" together with the "workers with familiar spirits and the wizards" 2 Kings 23:24, to which are added, "the idols." It was probably, a superstition of Eastern origin. Rachel brought them with her from her father's house, and Nebuchadnezzar used them for divination. Ezekiel 21:21. Samuel speaks of them, apparently, as things which Saul himself condemned. "Rebellion is as the sin of divination, and stubbornness as iniquity or idolatry, and teraphim" 1 Samuel 15:23. For it was probably in those his better days, that "Saul had put away those that had familiar spirits and wizards out of the land" 1 Samuel 28:3. Samuel then seems to tell him, that the sins to which he clave were as evil as those which he had, in an outward zeal, like Jehu, condemned. Anyhow, the "teraphim" stand united with the "divination" which was expressly condemned by the law Deuteronomy 18:13-14. The use of the teraphim by Rachel Genesis 31:19, Genesis 31:34-35 and Michal 1 Samuel 19:13, 1 Samuel 19:16 (for whatever purpose) implies that it was some less offensive form of false worship, though they were probably the "strange gods" Genesis 35:2, Genesis 35:4 which Jacob bade his household to put away, or, anyhow, among them, since Laban calls them, "my gods" Genesis 31:30, Genesis 31:32.
Zechariah uses anew the words of Jeremiah and Ezekiel, "Hearken ye not to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers" Jeremiah 27:9; and, "let not your prophets and your diviners, that be in the midst of you, deceive you, neither hearken to your dreams, which ye cause to be dreamed" Jeremiah 29:8; and Ezekiel, "While they see vanity unto thee, while they divine a lie unto thee" (Ezekiel 21:29; add Ezekiel 22:28). The words not only joined on the prophet's warning with the past, but reminded them of the sentence which followed on their neglect. The echo of the words of the former prophets came to them, floating, as it were, over the ruins of the former temple.
Therefore they went their way as a flock - Which, having no shepherd, or only such as would mislead them, removed, but into captivity. "They were troubled." The trouble lasted on, though the captivity ended at the appointed time. Nehemiah speaks of the exactions of former governors, "The former governors which were before me, laid heavy weights upon the people, and took from them in bread and wine, after forty shekels of silver; also their servants used dominion over the people; and I did not so, because of the fear of God" Nehemiah 5:15.
Because there was no shepherd - As Ezekiel said of those times, "They were scattered, because there is no shepherd; and they became meat to all the beasts of the field, when they were scattered: My flock was scattered upon all the face of the earth; and none did search or seek after them" Ezekiel 34:5-6.
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Zechariah 10:3
私の怒りは牧者たちに向かって燃えた — エゼキエルが続けて言ったように。「神である主はこう言われる。見よ、私は牧者たちに逆らう。そして私の群れを彼らの手から要求する」（Ezekiel 34:10）。
私は雄山羊たちを罰した — 悪い権力者たちは「地の雄山羊たち」と呼ばれる（Isaiah 14:9）。エゼキエルにおいて神は「私は家畜と家畜の間を、雄羊と雄山羊の間をさばく」（Ezekiel 34:17）と言われ、私たちの主は、捨てられた者たちを山羊として、救われた者たちを羊として語られる（Matthew 25:32）。神は「ユダの民であるご自分の群れを顧みて」— その必要を見て、彼らを救うために — 顧みられた「ゆえに」、これらの者たちに対して、その不快さの中で処罰された。
彼らを良き馬のようにされた — 前に「私はあなたを勇士の剣のようにした」（Zechariah 9:13）と言われたように。ユダの力は彼自身の中にはなかった。しかし、神の御手の中で、彼はこの世の力に似て、それにまさる力を持っていた。彼は恐れを知らず、抗しがたい者であった。パウロが言うように、「私たちの戦いの武器は肉のものではなく、神によって要塞を打ち倒す力あるものです」（2 Corinthians 10:4）。
영문 원문
Mine anger was kindled against the shepherds - As Ezekiel continued, "Thus saith the Lord God; Behold I am against the shepherds, and I will require My flock at their hand" Ezekiel 34:10.
I punished the he-goats - The evil powerful are called the "he-goats of the earth: Isaiah 14:9; and in Ezekiel God says, "I will judge between cattle and cattle, between rams and he-goats" Ezekiel 34:17; and our Lord speaks of the reprobate as goats, the saved as sheep Matthew 25:32. God "visited upon these in His displeasure, "because" He "visited His flock, the people of Judah," to see to their needs and to relieve them.
And hath made them as the goodly horse - As, before, He said, "I made thee as the sword of a mighty man" Zechariah 9:13 Judah's might was not in himself; but, in God's hands, he had might like and above the might of this world; he was fearless, resistless; as Paul says, "the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds" 2 Corinthians 10:4.
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Zechariah 10:4
彼から出る − あるいはむしろ「彼から隅の首石が出る」である。エレミヤの「彼らの尊き者は彼ら自身から出て、その支配者は彼らのただ中から出る」(エレミヤ書 30:21)と言われるのと同じである。彼女の力は、神によって与えられるものでありながら、彼女のうちに内在するものとされていた。同時に、「かしら石」となられる方、すなわち建物全体の確固たる土台であり完成者である方も、彼女から出るのである。
あなたから釘 − 釘は、それ自体堅く打ち付けられていることの象徴であり(イザヤが「私は彼を堅い所の釘として打ち付ける」(イザヤ書 22:23)と言うとおり)、また、ご自身に依存する他の者たちに与えられる安全の象徴でもある。イザヤがさらに言うように、「彼の父の家のすべての栄光は彼の上に掛けられる。子孫と末の者たち、杯の器から皮袋の器に至るまで」(イザヤ書 22:24)。重んじられるものも小さなものも、最も小さい者から最も大きい者まで、すべてが彼の上に掛かるのである。オソリウスは言う。「キリストは隅の首石である。キリストは壁に打ち付けられた釘であり、すべての器がそれによって支えられる。キリストの言葉は弓であり、そこから王の敵どもを引き裂く矢が飛び出す」と。
それから、あらゆる徴収者が共に進み出る − 神は、もはやいかなる「圧制者」も「徴収者」(イザヤ書 14:2)も彼らの間を通過しないと約束されていた(ゼカリヤ書 9:8)。ここでそれを繰り返しているように見える。「あなたからあらゆる圧制者が共に進み出る」。戻ることがないように「進み出る」のである。イザヤが「あなたの子らは急いで帰って来る。あなたを取りこわし、あなたを荒廃させた者たちは皆あなたから出て行く」(イザヤ書 49:17)と言うのと同じである。「それから、その隅の首石、それから、その確かな釘、それから、その戦いの弓、それから」と来たのち、預言者はもはや、そこから出るべきもの、そこに属するものを前の句と密接に結び合わせることなく、「それから、あらゆる圧制者が共に進み出る」と言うのである。私たちの言う「一人残らず」、入り乱れた一団として出て行くのである。イザヤの「あなたのうちに見出される者はみな共に縛られ」(イザヤ書 22:3)、「彼らはみな共に滅びる」(イザヤ書 31:3)と言われるとおりであり、あるいは別々の句としては、「彼らはみな辱めを受け、共に当惑して退く」(イザヤ書 45:16)と言われるのと同じである。
영문 원문
Out of him came forth - Or rather, "From him is the corner," as Jeremiah, "Their nobles shall be from themselves, and their governor shall go forth from the midst of them" Jeremiah 30:21. Her strength, though given by God, was to be inherent in her, though from her too was to come He who was to be "the head-corned-stone," the sure Foundation and Crowner of the whole building.
From thee the nail - An emblem of fixedness in itself, (as Isaiah says, "I will fasten him a nail to a sure place" Isaiah 22:23) and of security given to others dependent on Him, as Isaiah says further, "And they shall hang upon him all the glory of his father's house, the offspring and the issue, from the vessels of cups to the vessels of flagons" Isaiah 22:24; all, of much or little account, the least and the greatest. Osorius: "Christ is the cornerstone; Christ is the nail fixed in the wall, whereby all vessels are supported. The word of Christ is the bow, whence the arrows rend the king's enemies."
From it every exactor shall go forth together - God had promised Zechariah 9:8 that no "oppressor," or "exactor Isaiah 14:2, shall pass through them anymore." He seems to repeat it here. "From thee shall go forth every oppressor together; go forth," not to return: as lsaiah had said, "Thy children shall make haste to return; thy destroyers and they that made thee waste shall go forth of thee" Isaiah 49:17. "From it, its cornerstone; from it, the sure nail; from it, the battle bow; from it," he no longer unites closely with it, that which should be from it, or of it, but - "from it shall go forth every oppressor together;" one and all, as we say; a confused pele-mele body, as Isaiah, "all that are found of thee are bound together" Isaiah 22:3; "together shall they all perish" Isaiah 31:3; or, in separate clauses, "they are all of them put to shame; together they shall go into confusion" Isaiah 45:16.
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Zechariah 10:5
そして彼らは — （ユダの家、すなわち神が「これを戦場の駿馬のようにされた」と言われたその人々である） — 勇士のようになり、通りの泥を踏みつける。ミカは「彼女は通りの泥のように踏みつけられる」(Micah 7:10)と言い、ダビデは「私は彼らを通りの泥のように踏みにじった」(2 Samuel 22:43)と言っている。ゼカリヤはさらに大胆な形象によって、踏みつけられる者たちを、彼らが成り果てたもの、すなわち無価値で汚らわしい「通りの泥」として描いている。これは、彼がすでに「彼らは石弾を踏みつける」(Zechariah 9:15)と言ったのと同様である。そして彼らは戦う。主が彼らとともにおられるからである。預言者は今なお、彼らが自分自身の力によって戦うのではないことを思い起こさせる。彼らが力を持つのは神が力を授けられるからであり、強くあるのは神が強くされるからである。この神の駿馬のごとき力の前では、人間の力である「馬に乗る者たち」は恥を見るのである。
영문 원문
And they - (the house of Judah , of whom he had said, He hath made them as the goodly horse in the battle) shall be as mighty men, trampling on the mire of the streets Micah had said, "she shall be a trampling, as the mire of the streets" Micah 7:10, and David, "I did stamp them as the mire of the street" 2 Samuel 22:43. Zechariah, by a yet bolder image, pictures those trampled upon, as what they had become, "the mire of the streets," as worthless, as foul; as he had said, "they shall trample on the sling-stones" Zechariah 9:15. And they shall fight, because the Lord is with them, not in their own strength, he still reminds them; they shall have power, because God empowers them; strength, because God strengthens them : in presence of which, the goodly war-horse of God, human strength, "the riders on horses, shall be ashamed."
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Zechariah 10:6
わたしは彼らを帰らせ、彼らを住まわせる — ゼカリヤは、エレミヤの二つの言葉——「わたしは彼らをこの場所に帰らせる」と「わたしは彼らを安らかに住まわせる」(Jeremiah 32:37)——を、一つの言葉に圧縮したかのようである（キムヒ）。これは語形の混同ではなく、二つの言葉を一つに融合させたものである。イブン・エズラも同様である。「二つの考えがここにはともに含意されている。神は彼らを彼らの地に帰らせ、そこに平和と安全のうちに住まわせられるであろう」。
わたしが彼らをあわれむからである — ディオニュシウスは言う。「私たちの救いと恵みとの全体の第一の、主要な原因は、私たちのいかなる功績でもなく、神の善意と慈愛である。それゆえ詩編者は、『彼らは自分の剣で地を獲得したのではなく、自分の腕が彼らを救ったのでもない。あなたの右の手と、あなたの腕と、み顔の光とが、そうさせたのです。あなたが彼らを恵まれたからです』(Psalm 44:3) と言う」。
彼らは、わたしが彼らを退けなかったかのようになる — （語源的には、「忌み嫌った」「憎むべき物として投げ捨てた」の意である。）神は常に「現在の神」であられる。神は半分だけ赦されることはない。「彼らの罪と彼らの不法については、わたしはもはや思い出さない」(Hebrews 8:12)。神は罪人を、そのあるところのもの、すなわち憎むべき物として退けられる。悔い改めもまた、自分自身が「死んだ犬、忌み嫌われる虫、腐った死体」であることを告白する。神は、ご自身が分け与えにならない義を、上着のように着せることはなさらない。神は、悔い改める者に、失われた賜物のすべてを、一度も失ったことがなかったかのように回復させ、さらに、その者を回心させる新しい恵みをもって積み重ねて豊かにされる (vol. i. Joel 2:25 の注釈、pp. 192, 193 を参照)。これは全き再創造である。「彼らは、わたしが彼らを退けなかったかのようになる」。「わたしはあなたがたを、初めの状態のように住まわせ、あなたがたの初めの時よりも良いものにする。あなたがたは、わたしが主であることを知るようになる」(Ezekiel 36:11)。
わたしは彼らの神、主であり、彼らに答えるからである — 神がマラキによって、「わたしは主である。わたしは変わらない」(Malachi 3:6) と仰せられるのと同じである。神の不変性は神の存在に属する。「わたしはある。それゆえ、ヤコブの子らよ、あなたがたは滅ぼし尽くされない」。またホセアによって、「万軍の主なる主が、その記念の名である。それゆえ、あなたはあなたの神に立ち返れ」(Hosea 12:5-6、ヘブル語聖書では 6, 7 節。vol. i. pp. 119, 120 を参照)。神が「彼らの神」であられた以上、また神が「彼らの神」であるかぎり、神は彼らに答えられる。神の存在そのものが、聞き答えられることの証しであった。「このわたし、主が彼らに答え、イスラエルの神なるわたしが、彼らを捨てない」(Isaiah 41:17)。
영문 원문
I will bring them again to place them - Zechariah seems to have condensed into one word two of Jeremiah, "I will bring them again" unto this place, and "I will cause them to dwell" safely Jeremiah 32:37. Kimchi. It is not a confusion of forms, but the blending of two words into one. So also Ibn Ezra): "The two ideas are here both implied, he will cause them to return to their land, and will cause them to dwell there in peace and security."
For I will have mercy upon them - Dionysius: "For the goodness and lovingkindness of God, not any merits of our's, is the first and principal cause of our whole salvation and grace. Therefore the Psalmist says, 'neither did their own arm save them; but Thy right hand and Thine arm, and the light of Thy countenance, because Thou hadst a favor unto them' Psalm 44:3."
And they shall be, as though I had not cast them off - (Etymologically, "loathed," "cast off as a thing abhorrent" .) God is ever "the God of the present." He does not half-forgive. "Their sins and their iniquities I will remember no more" Hebrews 8:12. God casts off the sinner, as being what he is, a thing abhorrent, as penitence confesses of itself that it is "a dead dog, a loathsome worm, a putrid corpse." God will not clothe with a righteousness, which He does not impart. He restores to the penitent all his lost graces, as though he had never forfeited them, and cumulates them with the fresh grace whereby He converts him (see vol. i. on Joel 2:25, pp. 192, 193). It is an entire re-creation. "They shall be, as though I had not cast them off." "I will settle you as in your old estates, and will do good, more than at your beginnings, and ye shall know that I am the Lord" Ezekiel 36:11.
For I am the Lord their God, and will hear them - As He says by Malchi, "I am the Lord; I change not" Malachi 3:6. His unchangeableness belongs to His Being; "I Am; therefore ye sons of Jacob are not consumed;" and by Hosea, "The Lord of hosts, The Lord is His memorial, therefore turn thou to thy God" (Hosea 12:5-6, (6, 7 Heb.) See vol. i. pp. 119, 120). Because God was "their God," and as surely as He was "their God," He would hear them. His Being was the pledge of His hearing. "I, the Lord, will hear them; I, the God of Israel, will not forsake them" Isaiah 41:17.
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Zechariah 10:7
エフライムは勇士のようになる — この章の残りの部分では、預言は、なお回復されていなかったエフライムに向かう。彼らに関しては、人間的な勝利は視界から退く。とはいえ疑いなく、ペルシャ帝国の滅亡のときに彼らの広い牢獄が打ち破られたとき、多くの者が故国へ自由に帰ることができたし、ほかの者たちが小アジア、ギリシャ、ローマなど西方に広がったように、ある者たちはマカバイ人の勝利に加わったことであろう。しかしこの約束の輪郭をなすのは、勝利ではなく、力であり、ぶどう酒によってのように、心が自然の喜びを超えて自分自身の上に高められる、自然を超えた喜びであり、さらに、それが持続して子どもたちに伝えられること、大きな増加、神における聖いいのちである。
彼らの心は主によって喜ぶ — 詩編 (Psalm 44:3) が言うように、「すべての善の主要な対象であり、最初の、最高の、最も値する与え主であられる方によって喜ぶのである。造られた善から生じるすべての喜びは、その方に帰せられなければならない。それは、『誇る者は主において誇る』(2 Corinthians 10:17) ためであり、理性的な造られた物は、その方においてのみ喜びを取るべきだからである」。
영문 원문
And Ephraim, they shall be like a mighty man - Prophecy, through the rest of the chapter, turns to Ephraim, which had not yet been restored. With regard to them, human victory retires out of sight, though doubtless, when their wide prison was broken at the destruction of the Persian empire, many were free to return to their native country, as others spread over the West in Asia Minor, Greece, Rome, and so some may have taken part in the victories of the Maccabees. Yet not victory, but strength, gladness beyond natural g adness, as through wine, whereby the mind is exhilarated above itself; and that, lasting, transmitted to their children, large increase, holy life in God, are the outlines of the promise.
Their heart shall rejoice in the Lord - Psalm 44:3 : "As the principal object, the first, highest, most worthy Giver of all good, to whom is to be referred all gladness, which is conceived from created goods, that 'whose glorieth may glory in the Lord' 2 Corinthians 10:17, in whom alone the rational creature ought to take delight."
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Zechariah 10:8
わたしは彼らに向かって口笛を吹く — 以前、神は、ご自身の民を懲らしめるためにその敵たちを召集されることを、このように語られた。「その日、主は、エジプトの川の果てにいるぶよと、アッシリアの地にいる蜂とを、口笛で呼び寄せられる。彼らはみな来て、荒れ果てた谷、岩の裂け目、すべてのいばらとすべての茂みに身を置く」(Isaiah 7:18-19)。「主は地の果てから彼らに向かって旗を揚げ、呼び寄せられる。見よ、彼らは速く、急いで来る。その中に疲れる者も、つまずく者もいない」。神は、ひとつに結ばれれば抗いがたくいのちを荒廃させる、数えきれない昆虫の群れのように彼らを集められた。養蜂家が鋭い呼び声で自分の蜂の群れを呼び集め、まとめるように、彼らを召集されたのである。今や逆に、神は同じ方法をもって、ご自身の民を召集される。懲らしめの成就は、あわれみもまた容易に成就するであろうことの保証であった。
わたしが彼らを贖ったからである — それゆえ彼らは、それほど高い代価で贖われた、神のものなのである。ディオニュシウスは言う。「キリストは、ご自身のなしうるかぎりにおいて、すべての人を贖われた」。ヨハネが「世の初めからほふられた小羊」(Revelation 13:8) について語るとおり、神は、みこころのうちに、このことをすでに成し遂げておられたのである。
彼らは、かつて増え加わったように増え加わる — キムヒは言う。「彼らがエジプトで増え加わったように、その時にも増え加わるであろう」。エジプトにおける神の恵みの奇蹟が繰り返されるのである。そこでの増加は、前もって約束されていた。「エジプトに下ることを恐れてはならない。わたしはそこで、あなたを大きな国民とする」(Genesis 46:3)。その成就も記録されている。「イスラエルの子らは実を結んでふえ広がり、繁殖して大いに強くなり、地は彼らで満ちた」(Exodus 1:7)。神は、これが、年ごとの繁栄における告白、すなわち初穂のかごのささげ物の際の告白の一部となるように定められた。「私の父は滅びゆこうとするアラム人であり、少数の人々を連れてエジプトに下って行ってそこに寄留したが、そこで大きく、強く、数の多い国民となった」(Deuteronomy 26:5)。詩編作者もこれを深く黙想した。「主はご自身の民を大いに増やし、その敵たちよりも強くされた」(Psalm 105:24)。それゆえこれは、最初の救いと最後の救いとの間の類似点の一つとなったのである。ディオニュシウスは言う。「使徒たちと、ユダヤ教から回心したほかの人々とは、会堂が肉に従って産み出したよりも多くの霊的な子どもたち——彼らがキリストのうちに産み出したすべての人々——を得たのである」。
영문 원문
I will hiss for them - Formerly God had so spoken of His summoning the enemies of His people to chastise them. "It shall be in that day, that the Lord shall hiss for the fly, that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria, and they shall come, and shall rest all of them in. the desolate valleys, and in the holes of the rocks, and upon all thorns and upon all bushes" Isaiah 7:18-19. "He will hiss unto them from the ends of the earth, and behold they shall come with speed swiftly; none shall be weary or stumble among them" . He would gather them, like the countless numbers of the insect creation, which, if united, would irresistibly desolate life. He would summon them, as the bee-owner, by his shrill call, summons and unites his own swarm. Now, contrariwise God would summon with the same His own people. The fulfillment of the chastisement was the earnest of the ease of the fulfillment of the mercy.
For I have redeemed them - Then they are His, being redeemed at so dear a price. Dionysius: "For Christ, as far as in Him lay, redeemed all." God had done this in purpose, as John speaks of "the Lamb slain from the foundation of the world" Revelation 13:8.
And they shall increase as they increased - Kimchi: "As they increased in Egypt, so shall they increase at that time." The marvels of God's favor in Egypt shall be repeated. The increase there had been promised beforehand. "Fear not to go down into Egypt; for I will there make of thee a great nation" Genesis 46:3. The fulfillment is recorded, "the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them" Exodus 1:7. God appointed that this should be part of their confession at their yearly prosperity, the offering of the basket of first-fruits; "A Syrian ready to perish was my father, and he went into Egypt and sojourned there with a few, and became there a nation, great, mighty, and populous" Deuteronomy 26:5. The Psalmist dwelt upon it. "He increased His people greatly, and made them stronger than their enemies" Psalm 105:24. It became then one of the resemblances between the first deliverance and the last. Dionysius: "For the Apostles and others converted from Judaism, had more spiritual children, all those whom they begat in Christ, than the synagogue ever had after the flesh."
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번역 준비 중 · 영문 원문Zechariah 10:9
And I will sow them among the nations - Such had been the prophecy of Hosea; "I will sow her unto Me in the earth," as the prelude of spiritual mercies, "and I will have mercy on her that had not obtained mercy, and I will say to not-my-people, Thou art My people, and they shall say, my God" . Hosea's saying, "I will sow her in the earth" that is, the whole earth and that "to Me," corresponds to, and explains Zechariah's brief saying, "I will sow them among the nations." The sowing, which was future to Hosea, had begun; but the purpose of the sowing, the harvest, was wholly to come; when it should be seen, that they were indeed sown by God, that "great" should "be the day of Jezreel" (Hosea 1:11. See vol. i. p. 25). And Jeremiah said, "Behold the days come, saith the Lord, that I will sow the house of Israel and the house of Judah, with the seed of man and with the seed of beast" Jeremiah 31:27. The word is used of sowing to multiply, never of mere scattering .
And they shall remember Me in far countries - So Ezekiel had said, "And they that escape of you shall remember Me among the nations, whither they shall be carried captive - and they shall loath themselves for the evils which they have committed in all their abominations, and they shall know that I am the Lord" Ezekiel 6:9.
And shall live - As Ezekiel again says, "Ye shall know that I am the Lord, when I open your graves, and bring you up out of your graves, O My people, and shall put My Spirit in you, and ye shall live" Ezekiel 37:13-14. "With their children." A continuous gift, as Ezekiel, "they and their children, and their children's children forever: and My servant David shall be their prince forever." Ezekiel 37:25.
And turn again - To God, being converted, as Jeremiah had been bidden to exhort them; "Go and proclaim these words toward the north" Jeremiah 3:12, the cities of the Medes whither they were carried captive, "and say, Return, thou backsliding Israel, and I will not cause Mine anger to fall upon you;" "Turn, O backsliding children - and I with take you, one of a city, and two of a family, and will bring you to Zion, and I will give you pastors according to Mine heart" Jeremiah 3:14-15. "Return, ye backsliding children; I will heal your backslidings." And they answer, "Behold, we come unto Thee; for Thou art the Lord our God" Jeremiah 3:22. So Isaiah had said, "A remnant shall return, the remnant of Jacob, unto the mighty God" . Dionysius: "They shall return by recollection of mind and adunation and simplification of the affections toward God so as ultimately to intend that one thing, which alone is necessary."
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번역 준비 중 · 영문 원문Zechariah 10:10
I will bring them again also out of the land of Egypt - Individuals had fled to Egypt ; but here probably Egypt and Assyria stand, as of old, for the two great conflicting empires, between which Israel lay, at whose hands she had suffered, and who represent the countries which lay beyond them. Hosea unites (Hosea 11:10-11; Isaiah 11:15-16; add Isaiah 19:23-25; Isaiah 27:13; Isaiah 52:4; Micah 7:12. See ab. p. 96), "the West, Assyria, Egypt," the three then known divisions of the world, Europe, Asia, Africa (see at Hosea 11:11, vol. i., p. 115). Asshur, after Nineveh perished, stands clearly for the world-empire of the East at Babylon , and then in Persia Ezra 6:22. Balaam includes under Asshur, first Babylon, then the third world-empire (Numbers 24:22-24; coll. Daniel 11:30).
Babylon, which was first subject to Nineveh, then subjected it, was at a later period known to Greek writers (who probably had their information from Persian sources) as part of Assyria .
And I will bring them into the land of Gilead and Lebanon - Their old dwellings, east and west of Jordan. "And place shall not be found for them, as Isaiah says, "The children of thy bereaved estate shall yet say in thine ears, The place is too strait for me: give place, that I may dwell" Isaiah 49:20.
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번역 준비 중 · 영문 원문Zechariah 10:11
And He - that is, Almighty God, shall pass through the sea, affliction As He says, "When thou walkest through the waters, I will be with thee; and through the rivers, they shall not oveflow thee. And shall smite the waves in the sea" Isaiah 43:2, as in Isaiah, "The Lord shall utterly destroy the tongue of the Egyptian sea" Isaiah 11:15. The image is from the deliverance of Egypt: yet it is said, that it should not be any exact repetition of the miracles of Egypt; it would be as the Red Sea Exodus 14:10, Exodus 14:12, which would as effectually shut them in, and in presence of which they might again think themselves lost, through which God would again bring them. But it would not be the Red sea itself; for "the sea" through which they should be brought, would be "affliction;" as our own poet speaks of "taking arms against a sea of troubles." Cyril: "The promise of succor to those who believe in Christ is under the likeness of the things given to those of old; for as Israel was conveyed across the Red sea, braving the waves in it; "for the waters stood upright as an heap" Exodus 15:8, God bringing this to pass marvelously; and as "they passed the Jordan on foot" Joshua 3:17; so he says, those who are called through Moses to the knowledge of Christ, and have been saved by the ministries of the holy Apostles, they shall pass the waves of this present life, like an angrily foaming sea, and, being removed from the tumult of this life, shall, undisturbed, worship the true God. And they shall pass through temptations, like sweeping rivers, saying with great joy, in like way, "Unless the Lord had been for us, may Israel now say, the waters had drowned us, the stream had gone over our souls" Psalm 124:1-5.
He shall smite the waves in the sea. There, where the strength of the powers of this world is put forth against His people, there He will bring it down. "All the deeps of the river," that is, of the Nile ,
"Shall be dried up." The Nile as a mighty river is substituted for the Jordan, symbolizing the greater putting forth of God's power in the times to come.
And the pride of Asshur shall be brought down - Ribera: "When the good receive their reward, then their enemies shall have no power over them, but shall be punished by Me, because they injured My elect. - By the Assyrians and Egyptians he understands all their enemies."
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번역 준비 중 · 영문 원문Zechariah 10:12
I will strengthen them in the Lord - As our Lord said to Paul, "My strength is made perfect in weakness," and Paul said in turn, "When I am weak, then am I strong. And in His Name shall they walk up and down," have their whole conversation (Dionysius), "in Him according to His will, and diligent in all things to speak and act in ills grace and divine hope." Jerome: "Christians walk in the Name of Christ, and there is written on the new white stone given to them a "new name" Revelation 2:17, and under the dignity of a name so great, they walk with God, as "Enoch walked and pleased God and was translated" Genesis 5:24.
Saith the Lord - Dionysius: "Again the Lord God speaks of the Lord God, as of Another, hinting the plurality of Persons in the Godhead."
雨を主に求めよ — 「求めなさい。そうすれば与えられる」と私たちの主は言われる。ゼカリヤは神の名において、時的な祝福と霊的な祝福とを約束していた。神の側ではすべてが備えられていた。ただ、と彼は付け加える、不変の、常に同一なる主にそれらを求めよ。イスラエルがかつてしたように、テラピムや占い師に求めるのではなく（Isaiah 2:5-22、Jeremiah 44:15-28）。神は約束されていた。「もしあなたがたが私の戒めに慎んで聞き従い…あなたの神、主を愛するなら…私はあなたの地に、時季に従って雨を与える。最初の雨と後の雨を。私はあなたの畑に家畜のために草を生えさせる」（Deuteronomy 11:13-15）。神は彼らに、ご自分の約束を成就するようにと自分に求めることを命じられる。ここでは「後の雨」だけが言及されている。刈り入れの前に穂を満たすことによって、神が前の雨によって始められたことを完成させるものとしてである。どちらも神の霊的な賜物の象徴として用いられてきた。それゆえ、これらのことばは、時的なものと永遠のものの両面において、前の章の結びと調和している。オソリウスは言う。「彼はすべての者に、神的恵みの露をしばしば求めるようにと勧める。神のことばの種から心の中に芽生えたものが、完全な成熟に達するようにである」。
主は明るい雲を造られる — むしろ「いなずまを雨に」と。エレミヤが言うように、「蒸気を地の果てから上らせ、いなずまを雨に造られる」（Jeremiah 10:13、Jeremiah 51:16）。詩篇作者も「いなずまを雨に造られる」（Psalm 135:7）。いなずまは、それに続く雨の中に、いわば消え入るのである。「それを彼らにお与えになる」。人が求めている間に、神は答えておられる。「豪雨」— 私たちの言い方をすれば「奔流のような雨」、「洪水のような雨」、あるいは語順を変えれば「雨の洪水」。「一人ひとりに草を」— むしろ「野の青草を」。詩篇作者が「家畜のために草を生えさせ、人の務めのために青草を生えさせる」（Psalm 104:14。Genesis 1:30、Genesis 3:18も見よ）と言っているように。神はこれを、おのが必要とするとき、あるいはおのおのにとって最善であるように、個別の配慮をもって行われる。逆に、アモスにおいて神は言われる。「私はある町に雨を降らせ、ほかの町には雨を降らせなかった。雨の降った部分は生き、雨の降らなかった部分は枯れた」（Amos 4:7。注を見よ）。
ラビたちは、神が「正しい者にも正しくない者にも雨を降らせられる」（Matthew 5:49）という一般の法則へのこれらの例外に気づき、彼ら流の誇張をもってそれを表現した。「イスラエルが神のみこころを行う時、神は彼らのみこころを行われる。それで、ただ一人だけが雨を必要とし、他の者たちがそうでないなら、神はその一人に雨を与えられる。また、ある人が自分の畑や園のただ一つの草だけを必要とし、ほかはそうでないなら、神はその一つの草に雨を与えられる。ある聖者がいつも言っていたように、『この区画は雨を必要とし、あの区画は雨を必要としない』と」（キュリロス）。霊的な意味において、雨は心に潤いを与え実らせる神的教えであり、雨が地を潤し実らせるのと同じである。それでモーセは言う。「私の教えは雨のように降り注ぎ、私の言葉は露のように滴り、柔らかな草の上の細かい雨のように、草の上の大雨のように」（Deuteronomy 32:2）。キュリロス：「モーセの律法と預言者たちとが前の雨であった」。