티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 미가 1장
1. 유다 열왕 요담과 아하스와 히스기야 시대에 모레셋 사람 미가에게 임한 여호와의 말씀 곧 사마리아와 예루살렘에 관한 묵시라
The word of the Lord that came to Micah the Morasthite in the days of Jotham , Ahaz , and Hezekiah , kings of Judah , which he saw concerning Samaria and Jerusalem .
2. 백성들아 너희는 다 들을지어다 땅과 거기 있는 모든 것들아 자세히 들을지어다 주 여호와께서 너희에게 대하여 증거하시되 곧 주께서 성전에서 그리하실 것이니라
Hear , all ye people ; hearken , O earth , and all that therein is: and let the Lord God be witness against you, the Lord from his holy temple .
3. 여호와께서 그 처소에서 나오시고 강림하사 땅의 높은 곳을 밟으실 것이라
For, behold, the Lord cometh forth out of his place , and will come down , and tread upon the high places of the earth .
4. 그 아래서 산들이 녹고 골짜기들이 갈라지기를 불 앞의 밀 같고 비탈로 쏟아지는 물 같을 것이니
And the mountains shall be molten under him, and the valleys shall be cleft , as wax before the fire , and as the waters that are poured down a steep place .
5. 이는 다 야곱의 허물을 인함이요 이스라엘 족속의 죄를 인함이라 야곱의 허물이 무엇이뇨 사마리아가 아니뇨 유다의 산당이 무엇이뇨 예루살렘이 아니뇨
For the transgression of Jacob is all this, and for the sins of the house of Israel . What is the transgression of Jacob ? is it not Samaria ? and what are the high places of Judah ? are they not Jerusalem ?
6. 이러므로 내가 사마리아로 들의 무더기 같게 하고 포도 심을 동산 같게 하며 또 그 돌들을 골짜기에 쏟아 내리고 그 지대를 드러내며
Therefore I will make Samaria as an heap of the field , and as plantings of a vineyard : and I will pour down the stones thereof into the valley , and I will discover the foundations thereof.
7. 그 새긴 우상을 다 파쇄하고 그 음행의 값을 다 불사르며 그 목상을 다 훼파하리니 그가 기생의 값으로 모았은즉 그것이 기생의 값으로 돌아가리라
And all the graven images thereof shall be beaten to pieces , and all the hires thereof shall be burned with the fire , and all the idols thereof will I lay desolate : for she gathered it of the hire of an harlot , and they shall return to the hire of an harlot .
8. 이러므로 내가 애통하며 애곡하고 벌거벗은 몸으로 행하며 들개 같이 애곡하고 타조 같이 애통하리니
Therefore I will wail and howl , I will go stripped and naked : I will make a wailing like the dragons , and mourning as the owls .
9. 이는 그 상처는 고칠 수 없고 그것이 유다까지도 이르고 내 백성의 성문 곧 예루살렘에도 미쳤음이니라
For her wound is incurable ; for it is come unto Judah ; he is come unto the gate of my people , even to Jerusalem .
10. 가드에 고하지 말며 도무지 호곡하지 말지어다 베들레아브라에서 티끌에 굴지어다
Declare ye it not at Gath , weep ye not at all : in the house of Aphrah roll thyself in the dust .
11. 사빌 거민아 너는 벗은 몸에 수치를 무릅쓰고 나갈지어다 사아난 거민은 나오지 못하고 벧에셀이 애곡하여 너희로 의지할 곳이 없게 하리라
Pass ye away , thou inhabitant of Saphir , having thy shame naked : the inhabitant of Zaanan came not forth in the mourning of Beth–ezel ; he shall receive of you his standing .
12. 마롯 거민이 근심 중에 복을 바라니 이는 재앙이 여호와께로 말미암아 예루살렘 성문에 임함이니라
For the inhabitant of Maroth waited carefully for good : but evil came down from the Lord unto the gate of Jerusalem .
13. 라기스 거민아 너는 준마에 병거를 메울지어다 라기스는 딸 시온의 죄의 근본이니 이는 이스라엘의 허물이 네게서 보였음이니라
O thou inhabitant of Lachish , bind the chariot to the swift beast : she is the beginning of the sin to the daughter of Zion : for the transgressions of Israel were found in thee.
14. 이러므로 너는 가드 모레셋에 작별하는 예물을 줄지어다 악십의 집들이 이스라엘 열왕을 속이리라
Therefore shalt thou give presents to Moresheth–gath : the houses of Achzib shall be a lie to the kings of Israel .
15. 마레사 거민아 내가 장차 너를 얻을 자로 네게 임하게 하리니 이스라엘의 영광이 아둘람까지 이를 것이라
Yet will I bring an heir unto thee, O inhabitant of Mareshah : he shall come unto Adullam the glory of Israel .
16. 너는 네 기뻐하는 자식으로 인하여 네 머리털을 깎아 대머리 같게 할지어다 네 머리로 크게 무여지게 하기를 독수리 같게 할지어다 이는 그들이 사로잡혀 너를 떠났음이니라
Make thee bald , and poll thee for thy delicate children ; enlarge thy baldness as the eagle ; for they are gone into captivity from thee.
■ 주석 보기
【미1:1 JFB】미1:1-16. God's Wrath against Samaria and Judah; the Former Is to Be Overthrown; Such Judgments in Prospect Call for Mourning.
【미1:1 CWC】The little known of Micah is briefly stated. Calling himself a Morasthite indicates Moresheth, or Mareshah, as his birthplace in southwestern Judah, near Gath. The time of his prophesying is shown in the same verse by the reference to the kings of Judah, as between 758 to 700 B. C. He seems to have been the writer of his own book, if we may judge from the personal allusions in chapter 3:1, 8, and to have died in peace, judging by 렘26:18, 19. He is frequently referred to as a prophet, and his utterances quoted, not only in the instances above given, but in 사2:2-4 and 41:15; 겔22:27; 습3:19; 마2:5; and 요7:42. Jesus quotes him in 마10:35, 36. For further references to his period, see our lessons on Isaiah.
1. A Description of Judgment.
Chapters 1-3 contain a description of the approaching judgment on both kingdoms -- Israel and Judah. How do verses 1 and 5 of chapter 1 indicate that both kingdoms are under consideration?
Notice the order in which the three classes of hearers are addressed:
(1) The people at large, chapter 1:2.
(2) The princes, chapter 3.
(3) The false prophets, 3:5.
According to verse 11 what seems to have been the most crying sin of all? And yet notwithstanding their covetousness and greed, how did they show either gross hypocrisy or gross ignorance of God (same verse, last part)? It is at this point that the declaration of judgment is expressed, and in language which has been literally fulfilled, verse 12.
2. A Vision of Hope.
Chapters 4 and 5 unfold the future and happier, because holier, experience of the nation. The first four verses of chapter 4 are quoted almost verbatim in Isaiah 2, unless we reverse the order and say that Micah quoted Isaiah.
At what time are these better things to come to pass according to the beginning of this chapter? How are these things figuratively expressed in verse 1? It is not difficult to recognize in these figures of speech the exaltation of Jerusalem and Judah over all the nations in that day. But how does verse 2 show that the exaltation will not be exacting and tyrannous, but the opposite? What language shows that the millennial age is referred to, and no period which has yet appeared in the history of the world? How do verses 3 and 4 strengthen this conviction? What expression in verse 7 almost directly states this to be the case? In Joel we saw that prior to Israel's deliverance, and, as incident thereto, the Gentile nations will be besieging Jerusalem and desirous of seizing her, and that Jehovah will interpose on her behalf. How do the closing verses of this chapter parallel that prophecy?
Addressing ourselves to chapter 5, we discover what is the common teaching of the prophets that these good times coming for Israel and Judah are connected with the Person and work of the Messiah. How is that led up to in verse 2? To be sure, these words are quoted in Matthew 2, to apply to the first coming of Christ, but that does not exclude His second coming. Moreover, all the succeeding verses in this chapter point to events which did not occur at His first coming, but will be found to be uniformly predicated of His second coming.
3. A Contrast Drawn.
Chapters 6 and 7 present a "contrast between the reasonableness, purity and justice of the divine requirements, and the ingratitude, injustice and superstition of the people which caused their ruin."
The closing chapter is peculiarly affecting, a kind of soliloquy of repentance on Israel's part. The better element among the people are confessing and lamenting their sinful condition in verses 1-6, but expressing confidence in God's returning favor (7, 8).
Putting all together, there are few verses in the Bible more expressive of quiet hope and trust than these. It is beautiful to see the spirit of confession and submission in verse 9, and the certainty of triumph over every foe, verse 10. Observe how Jehovah Himself speaks through the prophet in verses 11-13. (Revised Version). See the promise of interposition on Israel's behalf in that day, verse 15; and the confusion of the Gentile nations at their triumph, and their own discomfiture, 16, 17. Of course, the temporal blessings thus coming upon Israel are all predicated of their return to the Lord and His forgiveness of their sins (18, 19).
Nevertheless these things will take place on the ground of the original promise to Abraham (20).
【미1:1 MHCC】The earth is called upon, with all that are therein, to hear the prophet. God's holy temple will not protect false professors. Neither men of high degree, as the mountains, nor men of low degree, as the valleys, can secure themselves or the land from the judgments of God. If sin be found in God's people he will not spare them; and their sins are most provoking to him, for they are most reproaching. When we feel the smart of sin, it behoves us to seek what is the sin we smart for. Persons and places most exalted, are most exposed to spiritual diseases. The vices of leaders and rulers shall be surely and sorely punished. The punishment answers the sin. What they gave to idols, never shall prosper, nor do them any good. What is got by one lust, is wasted on another.
【미1:2 JFB】2. all that therein is—Hebrew, "whatever fills it." Micaiah, son of Imlah, our prophet's namesake, begins his prophecy similarly, "Hearken, O people, every one of you." Micah designedly uses the same preface, implying that his ministrations are a continuation of his predecessor's of the same name. Both probably had before their mind Moses' similar attestation of heaven and earth in a like case (신31:28; 32:1; compare 사1:2).
God be witness against you—namely, that none of you can say, when the time of your punishment shall come, that you were not forewarned. The punishment denounced is stated in 미1:3, &c.
from his holy temple—that is, heaven (왕상8:30; 시11:4; 욘2:7; compare 롬1:18).
【미1:3 JFB】3. tread upon the high places of the earth—He shall destroy the fortified heights (compare 신32:13; 33:29) [Grotius].
【미1:4 JFB】4. Imagery from earthquakes and volcanic agency, to describe the terrors which attend Jehovah's coming in judgment (compare 유5:5). Neither men of high degree, as the mountains, nor men of low degree, as the valleys, can secure themselves or their land from the judgments of God.
as wax—(시97:5; compare 사64:1-3). The third clause, "as wax," &c., answers to the first in the parallelism, "the mountains shall be molten"; the fourth, "as the waters," &c., to the second, "the valleys shall be cleft." As wax melts by fire, so the mountains before God, at His approach; and as waters poured down a steep cannot stand but are diffused abroad, so the valleys shall be cleft before Jehovah.
【미1:5 JFB】5. For the transgression of Jacob is all this—All these terrors attending Jehovah's coming are caused by the sins of Jacob or Israel, that is, the whole people.
What is the transgression of Jacob?—Taking up the question often in the mouths of the people when reproved, "What is our transgression?" (compare 말1:6, 7), He answers, Is it not Samaria? Is not that city (the seat of the calf-worship) the cause of Jacob's apostasy (왕상14:16; 15:26, 34; 16:13, 19, 25, 30)?
and what are the high places of Judah?—What city is the cause of the idolatries on the high places of Judah? Is it not Jerusalem (compare 왕하18:4)?
【미1:6 JFB】6. Samaria's punishment is mentioned first, as it was to fall before Jerusalem.
as an heap of the field—(미3:12). Such a heap of stones and rubbish as is gathered out of fields, to clear them (호12:11). Palestine is of a soil abounding in stones, which are gathered out before the vines are planted (사5:2).
as plantings of a vineyard—as a place where vines are planted. Vineyards were cultivated on the sides of hills exposed to the sun. The hill on which Samaria was built by Omri, had been, doubtless, planted with vines originally; now it is to be reduced again to its original state (왕상16:24).
pour down—dash down the stones of the city into the valley beneath. A graphic picture of the present appearance of the ruins, which is as though "the buildings of the ancient city had been thrown down from the brow of the hill" [Scottish Mission of Inquiry, pp. 293,294].
discover the foundations—destroy it so utterly as to lay bare its foundations (겔13:14). Samaria was destroyed by Shalmaneser.
【미1:7 JFB】7. all the hires—the wealth which Israel boasted of receiving from her idols as the "rewards" or "hire" for worshipping them (호2:5, 12).
idols … will I … desolate—that is, give them up to the foe to strip off the silver and gold with which they are overlaid.
she gathered it of the hire of an harlot, and they shall return to the hire of an harlot—Israel gathered (made for herself) her idols from the gold and silver received from false gods, as she thought, the "hire" of her worshipping them; and they shall again become what they had been before, the hire of spiritual harlotry, that is, the prosperity of the foe, who also being worshippers of idols will ascribe the acquisition to their idols [Maurer]. Grotius explains it, The offerings sent to Israel's temple by the Assyrians, whose idolatry Israel adopted, shall go back to the Assyrians, her teachers in idolatry, as the hire or fee for having taught it. The image of a harlot's hire for the supposed temporal reward of spiritual fornication, is more common in Scripture (호9:1).
【미1:8 JFB】8. Therefore I will wail—The prophet first shows how the coming judgment affects himself, in order that he might affect the minds of his countrymen similarly.
stripped—that is, of shoes, or sandals, as the Septuagint translates. Otherwise "naked" would be a tautology.
naked—"Naked" means divested of the upper garment (사20:2). "Naked and barefoot," the sign of mourning (삼하15:30). The prophet's upper garment was usually rough and coarse-haired (왕하1:8; Z전13:4).
like the dragons—so Jerome. Rather, "the wild dogs," jackals or wolves, which wail like an infant when in distress or alone [Maurer]. (See on 욥30:29).
owls—rather, "ostriches," which give a shrill and long-drawn, sigh-like cry, especially at night.
【미1:8 MHCC】The prophet laments that Israel's case is desperate; but declare it not in Gath. Gratify not those that make merry with the sins or with the sorrows of God's Israel. Roll thyself in the dust, as mourners used to do; let every house in Jerusalem become a house of Aphrah, “a house of dust.” When God makes the house dust it becomes us to humble ourselves to the dust under his mighty hand. Many places should share this mourning. The names have meanings which pointed out the miseries coming upon them; thereby to awaken the people to a holy fear of Divine wrath. All refuges but Christ, must be refuges of lies to those who trust in them; other heirs will succeed to every inheritance but that of heaven; and all glory will be turned into shame, except that honour which cometh from God only. Sinners may now disregard their neighbours' sufferings, yet their turn to be punished will some come.
【미1:9 JFB】9. wound … incurable—Her case, politically and morally, is desperate (렘8:22).
it is come—the wound, or impending calamity (compare 사10:28).
he is come … even to Jerusalem—The evil is no longer limited to Israel. The prophet foresees Sennacherib coming even "to the gate" of the principal city. The use of "it" and "he" is appropriately distinct. "It," the calamity, "came unto" Judah, many of the inhabitants of which suffered, but did not reach the citizens of Jerusalem, "the gate" of which the foe ("he") "came unto," but did not enter (사36:1;37:33-37).
【미1:10 JFB】10. Declare ye it not at Gath—on the borders of Judea, one of the five cities of the Philistines, who would exult at the calamity of the Hebrews (삼하1:20). Gratify not those who exult over the falls of the Israel of God.
weep ye not at all—Do not betray your inward sorrow by outward weeping, within the cognizance of the enemy, lest they should exult at it. Reland translates, "Weep not in Acco," that is, Ptolemais, now St. Jean d'Acre, near the foot of Mount Carmel; allotted to Asher, but never occupied by that tribe (유1:31); Acco's inhabitants would, therefore, like Gath's, rejoice at Israel's disaster. Thus the parallelism is best carried out in all the three clauses of the verse, and there is a similar play on sounds in each, in the Hebrew Gath, resembling in sound the Hebrew for "declare"; Acco, resembling the Hebrew for "weep"; and Aphrah, meaning "dust." While the Hebrews were not to expose their misery to foreigners, they ought to bewail it in their own cities, for example, Aphrah or Ophrah (수18:23; 삼상13:17), in the tribe of Benjamin. To "roll in the dust" marked deep sorrow (렘6:26; 겔27:30).
【미1:11 JFB】11. Pass ye away—that is, Thou shall go into captivity.
inhabitant of Saphir—a village amidst the hills of Judah, between Eleutheropolis and Ascalon, called so, from the Hebrew word for "beauty." Though thy name be "beauty," which heretofore was thy characteristic, thou shalt have thy "shame" made "naked." This city shall be dismantled of its walls, which are the garments, as it were, of cities; its citizens also shall be hurried into captivity, with persons exposed (사47:3; 겔16:37; 호2:10).
the inhabitant of Zaanan came not forth—Its inhabitants did not come forth to console the people of Beth-ezel in their mourning, because the calamity was universal; none was exempt from it (compare 렘6:25). "Zaanan" is the same as Zenan, in Judah (수15:37), meaning the "place of flocks." The form of the name used is made like the Hebrew for "came forth." Though in name seeming to imply that thou dost come forth, thou "camest not forth."
Beth-ezel—perhaps Azal (Z전14:5), near Jerusalem. It means a "house on the side," or "near." Though so near, as its name implies, to Zaanan, Beth-ezel received no succor or sympathy from Zaanan.
he shall receive of you his standing—"he," that is, the foe; "his standing," that is, his sustenance [Piscator]. Or, "he shall be caused a delay by you, Zaanan." He shall be brought to a stand for a time in besieging you; hence it is said just before, "Zaanan came not forth," that is, shut herself up within her walls to withstand a siege. But it was only for a time. She, too, fell like Beth-ezel before her [Vatablus]. Maurer construes thus: "The inhabitant of Zaanan came not forth; the mourning of Beth-ezel takes away from you her shelter." Though Beth-ezel be at your side (that is, near), according to her name, yet as she also mourns under the oppression of the foe, she cannot give you shelter, or be at your side as a helper (as her name might lead you to expect), if you come forth and be intercepted by him from returning to Zaanan.
【미1:12 JFB】12. Maroth—possibly the same as Maarath (수15:59). Perhaps a different town, lying between the previously mentioned towns and the capital, and one of those plundered by Rab-shakeh on his way to it.
waited carefully for good—that is, for better fortune, but in vain [Calvin]. Gesenius translates, "is grieved for her goods," "taken away" from her. This accords with the meaning of Maroth, "bitterness," to which allusion is made in "is grieved." But the antithesis favors English Version, "waited carefully (that is, anxiously) for good, but evil came down."
from the Lord—not from chance.
unto the gate of Jerusalem—after the other cities of Judah have been taken.
【미1:13 JFB】13. "Bind the chariot to the swift steed," in order by a hasty flight to escape the invading foe. Compare Note, see on 사36:2, on "Lachish," at which Sennacherib fixed his headquarters (왕하18:14, 17; 렘34:7).
she is the beginning of the sin to … Zion—Lachish was the first of the cities of Judah, according to this passage, to introduce the worship of false gods, imitating what Jeroboam had introduced in Israel. As lying near the border of the north kingdom, Lachish was first to be infected by its idolatry, which thence spread to Jerusalem.
【미1:14 JFB】14. shalt thou give presents to Moresheth-gath—that its inhabitants may send thee help. Maurer explains it, "thou shalt give a writing of renunciation to Moresheth-gath," that is, thou shalt renounce all claim to it, being compelled to yield it up to the foe. "Thou," that is, Judah. "Israel" in this verse is used for the kingdom of Judah, which was the chief representative of the whole nation of Israel. Moresheth-gath is so called because it had fallen for a time under the power of the neighboring Philistines of Gath. It was the native town of Micah (미1:1).
Achzib—meaning "lying." Achzib, as its name implies, shall prove a "lie to … Israel," that is, shall disappoint Israel's hopes of succor from her (compare 욥6:15-20; 렘15:18). Achzib was in Judah between Keilah and Mareshah (수15:44). Perhaps the same as Chezib (창38:5).
【미1:15 JFB】15. Yet will I bring an heir unto thee—rather, "the heir." As thou art now occupied by possessors who expelled the former inhabitants, so will I bring "yet" again the new possessor, namely, the Assyrian foe. Other heirs will supplant us in every inheritance but that of heaven. There is a play upon the meaning of Mareshah, "an inheritance": there shall come the new heir of the inheritance.
Adullam the glory of Israel—so called as being superior in situation; when it and the neighboring cities fell, Israel's glory was gone. Maurer, as the Margin, translates, "the glory of Israel" (her chief citizens: answering to "thy delicate children," 미1:16) "shall come in flight to Adullam." English Version better preserves the parallelism, "the heir" in the first clause answering to "he" in the second.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.