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■ 미가 5장
1. 딸 군대여 너는 떼를 모을지어다 그들이 우리를 에워쌌으니 막대기로 이스라엘 재판자의 뺨을 치리로다
Now gather thyself in troops , O daughter of troops : he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek .
2. 베들레헴 에브라다야 너는 유다 족속 중에 작을지라도 이스라엘을 다스릴 자가 네게서 내게로 나올 것이라 그의 근본은 상고에 태초에니라
But thou, Beth–lehem Ephratah , though thou be little among the thousands of Judah , yet out of thee shall he come forth unto me that is to be ruler in Israel ; whose goings forth have been from of old , from everlasting .
3. 그러므로 임산한 여인이 해산하기까지 그들을 붙여 두시겠고 그 후에는 그 형제 남은 자가 이스라엘 자손에게로 돌아오리니
Therefore will he give them up , until the time that she which travaileth hath brought forth : then the remnant of his brethren shall return unto the children of Israel .
4. 그가 여호와의 능력과 그 하나님 여호와의 이름의 위엄을 의지하고 서서 그 떼에게 먹여서 그들로 안연히 거하게 할 것이라 이제 그가 창대하여 땅 끝까지 미치리라
And he shall stand and feed in the strength of the Lord , in the majesty of the name of the Lord his God ; and they shall abide : for now shall he be great unto the ends of the earth .
5. 이 사람은 우리의 평강이 될 것이라 앗수르 사람이 우리 땅에 들어와서 우리 궁들을 밟을 때에는 우리가 일곱 목자와 여덟 군왕을 일으켜 그를 치리니
And this man shall be the peace , when the Assyrian shall come into our land : and when he shall tread in our palaces , then shall we raise against him seven shepherds , and eight principal men .
6. 그들이 칼로 앗수르 땅을 황무케 하며 니므롯 땅에 들어와서 우리 지경을 밟을 때에는 그가 우리를 그에게서 건져 내리라
And they shall waste the land of Assyria with the sword , and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian , when he cometh into our land , and when he treadeth within our borders .
7. 야곱의 남은 자는 많은 백성 중에 있으리니 그들은 여호와에게로서 내리는 이슬 같고 풀 위에 내리는 단비 같아서 사람을 기다리지 아니하며 인생을 기다리지 아니할 것이며
And the remnant of Jacob shall be in the midst of many people as a dew from the Lord , as the showers upon the grass , that tarrieth not for man , nor waiteth for the sons of men .
8. 야곱의 남은 자는 열국 중과 여러 백성 중에 있으리니 그들은 수풀의 짐승 중의 사자 같고 양떼 중의 젊은 사자 같아서 만일 지나간즉 밟고 찢으리니 능히 구원할 자가 없을 것이라
And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest , as a young lion among the flocks of sheep : who, if he go through , both treadeth down , and teareth in pieces , and none can deliver .
9. 네 손이 네 대적 위에 들려서 네 모든 원수를 진멸하기를 바라노라
Thine hand shall be lifted up upon thine adversaries , and all thine enemies shall be cut off .
10. 여호와께서 가라사대 그 날에 이르러는 내가 너의 말을 너의 중에서 멸절하며 너의 병거를 훼파하며
And it shall come to pass in that day , saith the Lord , that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots :
11. 너의 땅의 성읍들을 멸하며 너의 모든 견고한 성을 무너뜨릴 것이며
And I will cut off the cities of thy land , and throw down all thy strong holds :
12. 내가 또 복술을 너의 손에서 끊으리니 네게 다시는 점장이가 없게 될 것이며
And I will cut off witchcrafts out of thine hand ; and thou shalt have no more soothsayers :
13. 내가 너의 새긴 우상과 주상을 너의 중에서 멸절하리니 네가 네 손으로 만든 것을 다시는 섬기지 아니하리라
Thy graven images also will I cut off , and thy standing images out of the midst of thee; and thou shalt no more worship the work of thine hands .
14. 내가 또 너의 아세라 목상을 너의 중에서 빼어 버리고 너의 성읍들을 멸할 것이며
And I will pluck up thy groves out of the midst of thee: so will I destroy thy cities .
15. 내가 또 진노와 분한으로 청종치 아니한 나라에 갚으리라 하셨느니라
And I will execute vengeance in anger and fury upon the heathen , such as they have not heard .
■ 주석 보기
【미5:1 JFB】미5:1-15. The Calamities Which Precede Messiah's Advent. His Kingdom, Conquest of Jacob's Foes, and Blessing upon His People.
1. gather thyself in troops—that is, thou shalt do so, to resist the enemy. Lest the faithful should fall into carnal security because of the previous promises, he reminds them of the calamities which are to precede the prosperity.
daughter of troops—Jerusalem is so called on account of her numerous troops.
he hath laid siege—the enemy hath.
they shall smite the judge of Israel with a rod upon the cheek—the greatest of insults to an Oriental. Zedekiah, the judge (or king,암2:3) of Israel, was loaded with insults by the Chaldeans; so also the other princes and judges (애3:30). Hengstenberg thinks the expression, "the judge," marks a time when no king of the house of David reigned. The smiting on the cheek of other judges of Israel was a type of the same indignity offered to Him who nevertheless is the Judge, not only of Israel, but also of the world, and who is "from everlasting" (미5:2; 사50:6; 마26:67; 27:30).
【미5:1 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).
【미5:1 MHCC】Having showed how low the house of David would be brought, a prediction of the Messiah and his kingdom is added to encourage the faith of God's people. His existence from eternity as God, and his office as Mediator, are noticed. Here is foretold that Bethlehem should be his birthplace. Hence it was universally known among the Jews, 마2:5. Christ's government shall be very happy for his subjects; they shall be safe and easy. Under the shadow of protection from the Assyrians, is a promise of protection to the gospel church and all believers, from the designs and attempts of the powers of darkness. Christ is our Peace as a Priest, making atonement for sin, and reconciling us to God; and he is our Peace as a King, conquering our enemies: hence our souls may dwell at ease in him. Christ will find instruments to protect and deliver. Those that threaten ruin to the church of God, soon bring ruin on themselves. This may include the past powerful effects of the preached gospel, its future spread, and the ruin of all antichristian powers. This is, perhaps, the most important single prophecy in the Old Testament: it respects the personal character of the Messiah, and the discoveries of himself to the world. It distinguishes his human birth from his existing from eternity; it foretells the rejection of the Israelites and Jews for a season, their final restoration, and the universal peace to prevail through the whole earth in the latter days. In the mean time let us trust our Shepherd's care and power. If he permits the assault of our enemies, he will supply helpers and assistance for us.
【미5:2 JFB】2. Beth-lehem Ephratah—(창48:7), or, Beth-lehem Judah; so called to distinguish it from Beth-lehem in Zebulun. It is a few miles southwest of Jerusalem. Beth-lehem means "the house of bread"; Ephratah means "fruitful": both names referring to the fertility of the region.
though thou be little among—though thou be scarcely large enough to be reckoned among, &c. It was insignificant in size and population; so that in 수15:21, &c., it is not enumerated among the cities of Judah; nor in the list in 느11:25, &c. Under Rehoboam it became a city: 대하11:6, "He built Beth-lehem." 마2:6 seems to contradict Micah, "thou art not the least," But really he, by an independent testimony of the Spirit, confirms the prophet, Little in worldly importance, thou art not least (that is, far from least, yea, the very greatest) among the thousands, of princes of Judah, in the spiritual significance of being the birthplace of Messiah (요7:42). God chooses the little things of the world to eclipse in glory its greatest things (유6:15; 요1:46; 고전1:27, 28). The low state of David's line when Messiah was born is also implied here.
thousands—Each tribe was divided into clans or "thousands" (each thousand containing a thousand families: like our old English division of counties into hundreds), which had their several heads or "princes"; hence in 마2:6 it is quoted "princes," substantially the same as in Micah, and authoritatively explained in Matthew. It is not so much this thousand that is preferred to the other thousands of Judah, but the Governor or Chief Prince out of it, who is preferred to the governors of all the other thousands. It is called a "town" (rather in the Greek, "village"), 요7:42; though scarcely containing a thousand inhabitants, it is ranked among the "thousands" or larger divisions of the tribe, because of its being the cradle of David's line, and of the Divine Son of David. Moses divided the people into thousands, hundreds, fifties, and tens, with their respective "rulers" (출18:25; compare 삼상10:19).
unto me—unto God the Father (Lu 1:32): to fulfil all the Father's will and purpose from eternity. So the Son declares (시2:7; 40:7, 8; 요4:34); and the Father confirms it (마3:17; 12:18, compare with 사42:1). God's glory is hereby made the ultimate end of redemption.
ruler—the "Shiloh," "Prince of peace," "on whose shoulders the government is laid" (창49:10; 사9:6). In 삼하23:3, "He that ruleth over men must be just," the same Hebrew word is employed; Messiah alone realizes David's ideal of a ruler. Also in 렘30:21, "their governor shall proceed from the midst of them"; answering closely to "out of thee shall come forth the ruler," here (compare 사11:1-4).
goings forth … from everlasting—The plain antithesis of this clause, to "come forth out of thee" (from Beth-lehem), shows that the eternal generation of the Son is meant. The terms convey the strongest assertion of infinite duration of which the Hebrew language is capable (compare 시90:2; 잠8:22, 23; 요1:1). Messiah's generation as man coming forth unto God to do His will on earth is from Beth-lehem; but as Son of God, His goings forth are from everlasting. The promise of the Redeemer at first was vaguely general (창3:15). Then the Shemitic division of mankind is declared as the quarter in which He was to be looked for (창9:26, 27); then it grows clearer, defining the race and nation whence the Deliverer should come, namely, the seed of Abraham, the Jews (창12:3); then the particular tribe, Judah (창49:10); then the family, that of David (시89:19, 20); then the very town of His birth, here. And as His coming drew nigh, the very parentage (마1:1-17; Lu 1:26-35; 2:1-7); and then all the scattered rays of prophecy concentrate in Jesus, as their focus (히1:1, 2).
【미5:3 JFB】3. "Therefore (because of His settled plan) will God give up to their foes His people Israel, until," &c.
she which travaileth hath brought forth—namely, "the virgin" mother, mentioned by Micah's contemporary, 사7:14. Zion "in travail" (미4:9, 10) answers to the virgin in travail of Messiah. Israel's deliverance from her long travail-pains of sorrow will synchronize with the appearance of the Messiah as her Redeemer (롬11:26) in the last days, as the Church's spiritual deliverance synchronized with the virgin's giving birth to Him at His first advent. The ancient Church's travail-like waiting for Messiah is represented by the virgin's travail. Hence, both may be meant. It cannot be restricted to the Virgin Mary: for Israel is still "given up," though Messiah has been "brought forth" eighteen and a half centuries ago. But the Church's throes are included, which are only to be ended when Christ, having been preached for a witness to all nations, shall at last appear as the Deliverer of Jacob, and when the times of the Gentiles shall be fulfilled, and Israel as a nation shall be born in a day (사66:7-11; Lu 21:24; 계12:1, 2, 4; compare 롬8:22).
the remnant of his brethren shall return unto the children of Israel—(Compare 미4:7). The remainder of the Israelites dispersed in foreign lands shall return to join their countrymen in Canaan. The Hebrew for "unto" is, literally, "upon," implying superaddition to those already gathered.
【미5:4 JFB】4. he shall stand—that is, persevere: implying the endurance of His kingdom [Calvin]. Rather, His sedulous care and pastoral circumspection, as a shepherd stands erect to survey and guard His flock on every side (사61:5) [Maurer].
feed—that is, rule: as the Greek word similarly in 마2:6, Margin, means both "feed" and "rule" (사40:11; 49:10; 겔34:23; compare 삼하5:2; 7:8).
in the majesty of the name of the Lord—possessing the majesty of all Jehovah's revealed attributes ("name") (사11:2; 빌2:6, 9; 히2:7-9).
his God—God is "His God" in a oneness of relation distinct from the sense in which God is our God (요20:17).
they shall abide—the Israelites ("they," namely, the returning remnant and the "children of Israel previously in Canaan) shall dwell in permanent security and prosperity (미4:4; 사14:30).
unto the ends of the earth—(미4:1; 시72:8; Z전9:10).
【미5:5 JFB】5. this man—in Hebrew simply "This." The One just mentioned; He and He alone. Emphatical for Messiah (compare 창5:29).
the peace—the fountainhead of peace between God and man, between Israel and Israel's justly offended God (창49:10; 사9:6; 엡2:14, 17; 골1:20), and, as the consequence, the fountain of "peace on earth," where heretofore all is strife (미4:3; 호2:18; Z전9:10; Lu 2:14).
the Assyrian—Being Israel's most powerful foe at that time, Assyria is made the representative of all the foes of Israel in all ages, who shall receive their final destruction at Messiah's appearing (겔38:1-23).
seven shepherds, and eight—"Seven" expresses perfection; "seven and eight" is an idiom for a full and sufficient number (욥5:19; 잠6:16; 전11:2).
principal men—literally, "anointed (humble) men" (시62:9), such as the apostles were. Their anointing, or consecration and qualification to office, was by the Holy Spirit [Calvin] (요일2:20, 27). "Princes" also were anointed, and they are mentioned as under Messiah (사32:1). English Version therefore gives the probable sense.
【미5:6 JFB】6. waste—literally, "eat up": following up the metaphor of "shepherds" (compare 민22:4; 렘6:3).
land of Nimrod—Babylon (미4:10; 창10:10); or, including Assyria also, to which he extended his borders (창10:11).
in the entrances—the passes into Assyria (왕하3:21). The Margin and Jerome, misled by a needless attention to the parallelism, "with the sword," translate, "with her own naked swords"; as in 시55:21 the Hebrew is translated. But "in the entrances" of Assyria, answers to, "within our borders." As the Assyrians invade our borders, so shall their own borders or "entrances" be invaded.
he … he—Messiah shall deliver us, when the Assyrian shall come.
【미5:7 JFB】7. remnant of Jacob—already mentioned in 미5:3. It in comparative smallness stands in antithesis to the "many people." Though Israel be but a remnant amidst many nations after her restoration, yet she shall exercise the same blessed influence in quickening them spiritually that the small imperceptible dew exercises in refreshing the grass (신32:2; 시72:6; 110:3). The influence of the Jews restored from Babylon in making many Gentile proselytes is an earnest of a larger similar effect hereafter (사66:19; Z전8:13).
from the Lord—Israel's restoration and the consequent conversion of the Gentiles are solely of grace.
tarrieth not for man—entirely God's work, as independent of human contrivance as the dew and rains that fertilize the soil.
【미5:7 MHCC】The remnant of Israel, converted to Christ in the primitive times, were among many nations as the drops of dew, and were made instruments in calling a large increase of spiritual worshippers. But to those who neglected or opposed this salvation, they would, as lions, cause terror, their doctrine condemning them. The Lord also declares that he would cause not only the reformation of the Jews, but the purification of the Christian church. In like manner shall we be assured of victory in our personal conflicts, as we simply depend upon the Lord our salvation, worship him, and serve him with diligence.
【미5:8 JFB】8. as a lion—In 미5:7 Israel's benignant influence on the nations is described; but here her vengeance on the godless hosts who assail her (사66:15, 16, 19, 24; Z전12:3, 6, 8, 9; 14:17, 18). Judah will be "as as lion," not in respect to its cruelty, but in its power of striking terror into all opponents. Under the Maccabees, the Jews acquired Idumea, Samaria, and parts of the territory of Ammon and Moab [Grotius]. But this was only the earnest of their future glory on their coming restoration.
【미5:9 JFB】9. Thine hand shall be lifted up—In 사26:11 it is Jehovah's hand that is lifted up; here Israel's as 미5:8 implies, just as "Zion" is addressed and directed to "beat in pieces many people" (미4:13; compare 사54:15, 17). For Israel's foes are Jehovah's foes. When her hand is said to be lifted up, it is Jehovah's hand that strikes the foe by her (compare 출13:9, with 출14:8).
【미5:10 JFB】10. cut off thy horses … chariots—namely, those used for the purposes of war. Israel had been forbidden the use of cavalry, or to go to Egypt for horses (신17:16), lest they should trust in worldly forces, rather than in God (시20:7). Solomon had disregarded this command (왕상10:26, 28). Hereafter, saith God, I will remove these impediments to the free course of My grace: horses, chariots, &c., on which ye trust. The Church will never be safe, till she is stripped of all creature trusts, and rests on Jehovah alone [Calvin]. The universal peace given by God shall cause warlike instruments to be needless. He will cut them off from Israel (Z전9:10); as she will cut them off from Babylon, the representative of the nations (렘50:37; 51:21).
【미5:11 JFB】11. cut off … cities … strongholds—such as are fortified for war. In that time of peace, men shall live in unwalled villages (겔38:11; compare 렘23:6; 49:31; Z전2:8).
【미5:12 JFB】12. witchcrafts out of thine hand—that is, which thou now usest.
【미5:13 JFB】13. graven images … cut off—(Compare 사2:8, 18-21; 30:22; Z전13:2).
standing images—statues.
【미5:14 JFB】14. groves … cities—The "groves" are the idolatrous symbol of Astarte (신16:21; 왕하21:7). "Cities" being parallel to "groves," must mean cities in or near which such idolatrous groves existed. Compare "city of the house of Baal" (왕하10:25), that is, a portion of the city sacred to Baal.
※ 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.