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■ 미가 2장
1. 침상에서 악을 꾀하며 간사를 경영하고 날이 밝으면 그 손에 힘이 있으므로 그것을 행하는 자는 화 있을진저
Woe to them that devise iniquity , and work evil upon their beds ! when the morning is light , they practise it, because it is in the power of their hand .
2. 밭들을 탐하여 빼앗고 집들을 탐하여 취하니 그들이 사람과 그 집 사람과 그 산업을 학대하도다
And they covet fields , and take them by violence ; and houses , and take them away : so they oppress a man and his house , even a man and his heritage .
3. 그러므로 여호와의 말씀에 내가 이 족속에게 재앙 내리기를 계획하나니 너희의 목이 이에서 벗어나지 못할 것이요 또한 교만히 다니지 못할 것이라 이는 재앙의 때임이니라 하셨느니라
Therefore thus saith the Lord ; Behold, against this family do I devise an evil , from which ye shall not remove your necks ; neither shall ye go haughtily : for this time is evil .
4. 그 때에 너희에게 대하여 풍사를 지으며 슬픈 애가를 불러 이르기를 우리가 온전히 망하게 되었도다 그가 내 백성의 산업을 옮겨 내게서 떠나게 하시며 우리 밭을 나누어 패역자에게 주시는도다 하리니
In that day shall one take up a parable against you, and lament with a doleful lamentation , and say , We be utterly spoiled : he hath changed the portion of my people : how hath he removed it from me! turning away he hath divided our fields .
5. 그러므로 여호와의 회중에서 제비를 뽑고 줄을 띨 자가 너희 중에 하나도 없으리라
Therefore thou shalt have none that shall cast a cord by lot in the congregation of the Lord .
6. 그들이 말하기를 너희는 예언하지 말라 이것은 예언할 것이 아니어늘 욕하는 말을 그치지 아니한다 하는도다
Prophesy ye not, say they to them that prophesy : they shall not prophesy to them, that they shall not take shame .
7. 너희 야곱의 족속아 어찌 이르기를 여호와의 신이 편급하시다 하겠느냐 그의 행위가 이러하시다 하겠느냐 나의 말이 행위 정직한 자에게 유익되지 아니하냐
O thou that art named the house of Jacob , is the spirit of the Lord straitened ? are these his doings ? do not my words do good to him that walketh uprightly ?
8. 근래에 내 백성이 대적 같이 일어나서 전쟁을 피하여 평안히 지나가는 자들의 의복 중 겉옷을 벗기며
Even of late my people is risen up as an enemy : ye pull off the robe with the garment from them that pass by securely as men averse from war .
9. 내 백성의 부녀들을 너희가 그 즐거운 집에서 쫓아내고 그 어린 자녀에게서 나의 영광을 영영히 빼앗는도다
The women of my people have ye cast out from their pleasant houses ; from their children have ye taken away my glory for ever .
10. 이것이 너희의 쉴 곳이 아니니 일어나 떠날지어다 이는 그것이 이미 더러워졌음이라 그런즉 반드시 멸하리니 그 멸망이 크리라
Arise ye, and depart ; for this is not your rest : because it is polluted , it shall destroy you, even with a sore destruction .
11. 사람이 만일 허망히 행하며 거짓말로 이르기를 내가 포도주와 독주에 대하여 네게 예언하리라 할 것 같으면 그 사람이 이 백성의 선지자가 되리로다
If a man walking in the spirit and falsehood do lie , saying, I will prophesy unto thee of wine and of strong drink ; he shall even be the prophet of this people .
12. 야곱아 내가 정녕히 너희 무리를 다 모으며 내가 정녕히 이스라엘의 남은 자를 모으고 그들을 한 처소에 두기를 보스라 양떼 같게 하며 초장의 양떼 같게 하리니 그들의 인수가 많으므로 소리가 크게 들릴 것이며
I will surely assemble , O Jacob , all of thee; I will surely gather the remnant of Israel ; I will put them together as the sheep of Bozrah , as the flock in the midst of their fold : they shall make great noise by reason of the multitude of men .
13. 길을 여는 자가 그들의 앞서 올라가고 그들은 달려서 성문에 이르러서는 그리로 좇아 나갈 것이며 그들의 왕이 앞서 행하며 여호와께서 선두로 행하시리라
The breaker is come up before them: they have broken up , and have passed through the gate , and are gone out by it: and their king shall pass before them, and the Lord on the head of them.
■ 주석 보기
【미2:1 JFB】미2:1-13. Denunciation of the Evils Prevalent: The People's Unwillingness to Hear the Truth: Their Expulsion From the Land the Fitting Fruit of Their Sin:Yet Judah and Israel Are Hereafter to Be Restored.
1. devise … work … practise—They do evil not merely on a sudden impulse, but with deliberate design. As in the former chapter sins against the first table are reproved, so in this chapter sins against the second table. A gradation: "devise" is the conception of the evil purpose; "work" (시58:2), or "fabricate," the maturing of the scheme; "practise," or "effect," the execution of it.
because it is in the power of their hand—for the phrase see 창31:29; 잠3:27. Might, not right, is what regulates their conduct. Where they can, they commit oppression; where they do not, it is because they cannot.
【미2:1 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).
【미2:1 MHCC】Woe to the people that devise evil during the night, and rise early to carry it into execution! It is bad to do mischief on a sudden thought, much worse to do it with design and forethought. It is of great moment to improve and employ hours of retirement and solitude in a proper manner. If covetousness reigns in the heart, compassion is banished; and when the heart is thus engaged, violence and fraud commonly occupy the hands. The most haughty and secure in prosperity, are commonly most ready to despair in adversity. Woe to those from whom God turns away! Those are the sorest calamities which cut us off from the congregation of the Lord, or cut us short in the enjoyment of its privileges.
【미2:2 JFB】2. Parallelism, "Take by violence," answers to "take away"; "fields" and "houses," to "house" and "heritage" (that is, one's land).
【미2:3 JFB】3. against this family—against the nation, and especially against those reprobated in 미2:1, 2.
I devise an evil—a happy antithesis between God's dealings and the Jews' dealings (미2:1). Ye "devise evil" against your fellow countrymen; I devise evil against you. Ye devise it wrongfully, I by righteous retribution in kind.
from which ye shall not remove your necks—as ye have done from the law. The yoke I shall impose shall be one which ye cannot shake off. They who will not bend to God's "easy yoke" (마11:29, 30), shall feel His iron yoke.
go haughtily—(Compare Note, see on 렘6:28). Ye shall not walk as now with neck haughtily uplifted, for the yoke shall press down your "neck."
this time is evil—rather, "for that time shall be an evil time," namely, the time of the carrying away into captivity (compare 암5:13; 엡5:16).
【미2:4 JFB】4. one take up a parable against you—that is, Some of your foes shall do so, taking in derision from your own mouth your "lamentation," namely, "We be spoiled," &c.
lament with a doleful lamentation—literally, "lament with a lamentation of lamentations." Hebrew, naha, nehi, nihyah, the repetition representing the continuous and monotonous wail.
he hath changed the portion of my people—a charge of injustice against Jehovah. He transfers to other nations the sacred territory assigned as the rightful portion of our people (미1:15).
turning away he hath divided our fields—Turning away from us to the enemy, He hath divided among them our fields. Calvin, as the Margin, explains, "Instead of restoring our territory, He hath divided our fields among our enemies, each of whom henceforward will have an interest in keeping what he hath gotten: so that we are utterly shut out from hope of restoration." Maurer translates as a noun, "He hath divided our fields to a rebel," that is, to the foe who is a rebel against the true God, and a worshipper of idols. So "backsliding," that is, backslider (렘49:4). English Version gives a good sense; and is quite tenable in the Hebrew.
【미2:5 JFB】5. Therefore—resumed from 미2:3. On account of your crimes described in 미2:1, 2.
thou—the ideal individual ("me," 미2:4), representing the guilty people in whose name he spoke.
none that … cast a cord by lot—none who shall have any possession measured out.
in the congregation of the Lord—among the people consecrated to Jehovah. By covetousness and violence (미2:2) they had forfeited "the portion of Jehovah's people." This is God's implied answer to their complaint of injustice (미2:4).
【미2:6 JFB】6. Prophesy ye not, say they—namely, the Israelites say to the true prophets, when announcing unwelcome truths. Therefore God judicially abandons them to their own ways: "The prophets, by whose ministry they might have been saved from shame (ignominious captivity), shall not (that is, no longer) prophesy to them" (사30:10; 암2:12; 7:16). Maurer translates the latter clause, "they shall not prophesy of such things" (as in 미2:3-5, these being rebellious Israel's words); "let them not prophesy"; "they never cease from insult" (from prophesying insults to us). English Version is supported by the parallelism: wherein the similarity of sound and word implies how exactly God makes their punishment answer to their sin, and takes them at their own word. "Prophesy," literally, "drop" (신32:2; 겔21:2).
【미2:6 MHCC】Since they say, “Prophesy not,” God will take them at their word, and their sin shall be their punishment. Let the physician no longer attend the patient that will not be healed. Those are enemies, not only to God, but to their country, who silence good ministers, and stop the means of grace. What bonds will hold those who have no reverence for God's word? Sinners cannot expect to rest in a land they have polluted. You shall not only be obliged to depart out of this land, but it shall destroy you. Apply this to our state in this present world. There is corruption in the world through lust, and we should keep at a distance from it. It is not our rest: it was designed for our passage, but not for our portion; our inn, but not our home; here we have no continuing city; let us therefore arise and depart, let us seek a continuing city above. Since they will be deceived, let them be deceived. Teachers who recommend self-indulgence by their doctrine and example, best suit such sinners.
【미2:7 JFB】7. O thou … named the house of Jacob—priding thyself on the name, though having naught of the spirit, of thy progenitor. Also, bearing the name which ought to remind thee of God's favors granted to thee because of His covenant with Jacob.
is the Spirit of the Lord straitened?—Is His compassion contracted within narrower limits now than formerly, so that He should delight in your destruction (compare 시77:7-9; 사59:1, 2)?
are these his doings?—that is, Are such threatenings His delight? Ye dislike the prophets' threatenings (미2:6): but who is to blame? Not God, for He delights in blessing, rather than threatening; but yourselves (미2:8) who provoke His threatenings [Grotius]. Calvin translates, "Are your doings such as are prescribed by Him?" Ye boast of being God's peculiar people: Do ye then conform your lives to God's law?
do not my words do good to him that walketh uprightly—Are not My words good to the upright? If your ways were upright, My words would not be threatening (compare 시18:26; 마11:19; 요7:17).
【미2:8 JFB】8. Your ways are not such that I can deal with you as I would with the upright.
Even of late—literally, "yesterday," "long ago." So "of old." Hebrew, "yesterday" (사30:33); "heretofore," Hebrew, "since yesterday" (수3:4).
my people is risen up as an enemy—that is, has rebelled against My precepts; also has become an enemy to the unoffending passers-by.
robe with the garment—Not content with the outer "garment," ye greedily rob passers-by of the ornamental "robe" fitting the body closely and flowing down to the feet [Ludovicus De Dieu] (마5:40).
as men averse from war—in antithesis to (My people) "as an enemy." Israel treats the innocent passers-by, though "averse from war," as an enemy" would treat captives in his power, stripping them of their habiliments as lawful spoils. Grotius translates, "as men returning from war," that is, as captives over whom the right of war gives the victors an absolute power. English Version is supported by the antithesis.
【미2:9 JFB】9. The women of my people—that is, the widows of the men slain by you (미2:2) ye cast out from their homes which had been their delight, and seize on them for yourselves.
from their children—that is, from the orphans of the widows.
taken away my glory—namely, their substance and raiment, which, being the fruit of God's blessing on the young, reflected God's glory. Thus Israel's crime was not merely robbery, but sacrilege. Their sex did not save the women, nor their age the children from violence.
for ever—There was no repentance. They persevered in sin. The pledged garment was to be restored to the poor before sunset (출22:26, 27); but these never restored their unlawful booty.
【미2:10 JFB】10. Arise ye, and depart—not an exhortation to the children of God to depart out of an ungodly world, as it is often applied; though that sentiment is a scriptural one. This world is doubtless not our "rest," being "polluted" with sin: it is our passage, not our portion; our aim, not our home (고후6:17; 히13:14). The imperatives express the certainty of the future event predicted. "Since such are your doings (compare 미2:7, 8, &c.), My sentence on you is irrevocable (미2:4, 5), however distasteful to you (미2:6); ye who have cast out others from their homes and possessions (미2:2, 8, 9) must arise, depart, and be cast out of your own (미2:4, 5): for this is not your rest" (민10:33; 신12:9; 시95:11). Canaan was designed to be a rest to them after their wilderness fatigues. But it is to be so no longer. Thus God refutes the people's self-confidence, as if God were bound to them inseparably. The promise (시132:14) is quite consistent with temporary withdrawal of God from Israel for their sins.
it shall destroy you—The land shall spew you out, because of the defilements wherewith ye "polluted" it (레18:25, 28; 렘3:2; 겔36:12-14).
【미2:11 JFB】11. walking in the spirit—The Hebrew means also "wind." "If a man professing to have the 'spirit' of inspiration (겔13:3; so 'man of the spirit,' that is, one claiming inspiration, 호9:7), but really walking in 'wind' (prophecy void of nutriment for the soul, and unsubstantial as the wind) and falsehood, do lie, saying (that which ye like to hear), I will prophesy," &c., even such a one, however false his prophecies, since he flatters your wishes, shall be your prophet (compare 미2:6; 렘5:31).
prophesy … of wine—that is, of an abundant supply of wine.
【미2:12 JFB】12. A sudden transition from threats to the promise of a glorious restoration. Compare a similar transition in 호1:9, 10. Jehovah, too, prophesies of good things to come, but not like the false prophets, "of wine and strong drink" (미2:11). After I have sent you into captivity as I have just threatened, I will thence assemble you again (compare 미4:6, 7).
all of thee—The restoration from Babylon was partial. Therefore that here meant must be still future, when "all Israel shall be saved" (롬11:26). The restoration from "Babylon" (specified (미4:10) is the type of the future one.
Jacob … Israel—the ten tribes' kingdom (호12:2) and Judah (대하19:8; 21:2, 4).
remnant—the elect remnant, which shall survive the previous calamities of Judah, and from which the nation is to spring into new life (사6:13; 10:20-22).
as the sheep of Bozrah—a region famed for its rich pastures (compare 왕하3:4). Gesenius for Bozrah translates, "sheepfold." But thus there will be tautology unless the next clause be translated, "in the midst of their pasture." English Version is more favored by the Hebrew.
【미2:12 MHCC】These verses may refer to the captivity of Israel and Judah. But the passage is also a prophecy of the conversion of the Jews to Christ. The Lord would not only bring them from captivity, and multiply them, but the Lord Jesus would open their way to God, by taking upon him the nature of man, and by the work of his Spirit in their hearts, breaking the fetters of Satan. Thus he has gone before, and the people follow, breaking, in his strength, through the enemies that would stop their way to heaven.
※ 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.