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■ 미가 6장
1. 너희는 여호와의 말씀을 들을지어다 내게 이르시기를 너는 일어나서 산 앞에서 쟁변하여 작은 산으로 네 목소리를 듣게 하라 하셨나니
Hear ye now what the Lord saith ; Arise , contend thou before the mountains , and let the hills hear thy voice .
2. 너희 산들과 땅의 견고한 지대들아 너희는 여호와의 쟁변을 들으라 여호와께서 자기 백성과 쟁변하시며 이스라엘과 변론하실 것이라
Hear ye, O mountains , the Lord’s controversy , and ye strong foundations of the earth : for the Lord hath a controversy with his people , and he will plead with Israel .
3. 이르시기를 내 백성아 내가 무엇을 네게 행하였으며 무엇에 너를 괴롭게 하였느냐 너는 내게 증거하라
O my people , what have I done unto thee? and wherein have I wearied thee? testify against me.
4. 내가 너를 애굽 땅에서 인도하여 내어 종노릇 하는 집에서 속량하였고 모세와 아론과 미리암을 보내어 네 앞에 행하게 하였었느니라
For I brought thee up out of the land of Egypt , and redeemed thee out of the house of servants ; and I sent before thee Moses , Aaron , and Miriam .
5. 내 백성아 너는 모압 왕 발락의 꾀한 것과 브올의 아들 발람이 그에게 대답한 것을 추억하며 싯딤에서부터 길갈까지의 일을 추억하라 그리하면 나 여호와의 의롭게 행한 것을 알리라 하실 것이니라
O my people , remember now what Balak king of Moab consulted , and what Balaam the son of Beor answered him from Shittim unto Gilgal ; that ye may know the righteousness of the Lord .
6. 내가 무엇을 가지고 여호와 앞에 나아가며 높으신 하나님께 경배할까 내가 번제물 일 년 된 송아지를 가지고 그 앞에 나아갈까
Wherewith shall I come before the Lord , and bow myself before the high God ? shall I come before him with burnt offerings , with calves of a year old ?
7. 여호와께서 천천의 수양이나 만만의 강수 같은 기름을 기뻐하실까 내 허물을 위하여 내 맏아들을, 내 영혼의 죄를 인하여 내 몸의 열매를 드릴까
Will the Lord be pleased with thousands of rams , or with ten thousands of rivers of oil ? shall I give my firstborn for my transgression , the fruit of my body for the sin of my soul ?
8. 사람아 주께서 선한 것이 무엇임을 네게 보이셨나니 여호와께서 네게 구하시는 것이 오직 공의를 행하며 인자를 사랑하며 겸손히 네 하나님과 함께 행하는 것이 아니냐
He hath shewed thee, O man , what is good ; and what doth the Lord require of thee, but to do justly , and to love mercy , and to walk humbly with thy God ?
9. 여호와께서 성읍을 향하여 외쳐 부르시나니 완전한 지혜는 주의 이름을 경외함이니라 너희는 매를 순히 받고 그것을 정하신 자를 순종할지니라
The Lord’s voice crieth unto the city , and the man of wisdom shall see thy name : hear ye the rod , and who hath appointed it.
10. 악인의 집에 오히려 불의한 재물이 있느냐 축소시킨 가증한 에바가 있느냐
Are there yet the treasures of wickedness in the house of the wicked , and the scant measure that is abominable ?
11. 내가 만일 부정한 저울을 썼거나 주머니에 거짓 저울추를 두었으면 깨끗하겠느냐
Shall I count them pure with the wicked balances , and with the bag of deceitful weights ?
12. 그 부자들은 강포가 가득하였고 그 거민들은 거짓을 말하니 그 혀가 입에서 궤사하도다
For the rich men thereof are full of violence , and the inhabitants thereof have spoken lies , and their tongue is deceitful in their mouth .
13. 그러므로 나도 너를 쳐서 중히 상하게 하였으며 네 죄를 인하여 너를 적막하게 하였나니
Therefore also will I make thee sick in smiting thee, in making thee desolate because of thy sins .
14. 네가 먹으나 배부르지 못하고 속이 항상 빌 것이며 네가 감추나 보존되지 못하겠고 보존된 것은 내가 칼에 붙일 것이며
Thou shalt eat , but not be satisfied ; and thy casting down shall be in the midst of thee; and thou shalt take hold , but shalt not deliver ; and that which thou deliverest will I give up to the sword .
15. 네가 씨를 뿌리나 추수하지 못할 것이며 감람을 밟으나 기름을 네 몸에 바르지 못할 것이며 포도를 밟으나 술을 마시지 못하리라
Thou shalt sow , but thou shalt not reap ; thou shalt tread the olives , but thou shalt not anoint thee with oil ; and sweet wine , but shalt not drink wine .
16. 너희가 오므리의 율례와 아합 집의 모든 행위를 지키고 그들의 꾀를 좇으니 이는 나로 너희를 황무케 하며 그 거민으로 사람의 치솟거리를 만들게 하려 함이라 너희가 내 백성의 수욕을 담당하리라
For the statutes of Omri are kept , and all the works of the house of Ahab , and ye walk in their counsels ; that I should make thee a desolation , and the inhabitants thereof an hissing : therefore ye shall bear the reproach of my people .
■ 주석 보기
【미6:1 JFB】미6:1-16. Appeal before All Creation to the Israelites to Testify, if They Can, if Jehovah Ever Did Aught but Acts of Kindness to Them from the Earliest Period:God Requires of Them Not So Much Sacrifices, as Real Piety and Justice: Their Impieties and Coming Punishment.
1. contend thou—Israel is called by Jehovah to plead with Him in controversy. 미5:11-13 suggested the transition from those happy times described in the fourth and fifth chapters, to the prophet's own degenerate times and people.
before the mountains—in their presence; personified as if witnesses (compare 미1:2; 신32:1; 사1:2). Not as the Margin, "with"; as God's controversy is with Israel, not with them.
【미6:1 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).
【미6:1 MHCC】The people are called upon to declare why they were weary of God's worship, and prone to idolatry. Sin causes the controversy between God and man. God reasons with us, to teach us to reason with ourselves. Let them remember God's many favours to them and their fathers, and compare with them their unworthy, ungrateful conduct toward him.
【미6:2 JFB】2. Lord's controversy—How great is Jehovah's condescension, who, though the supreme Lord of all, yet wishes to prove to worms of the earth the equity of His dealings (사5:3; 43:26).
【미6:3 JFB】3. my people—the greatest aggravation of their sin, that God always treated them, and still treats them, as His people.
what have I done unto thee?—save kindness, that thou revoltest from Me (렘2:5, 31).
wherein have I wearied thee?—What commandments have I enjoined that should have wearied thee as irksome (요일5:3)?
【미6:4 JFB】4. For—On the contrary, so far from doing anything harsh, I did thee every kindness from the earliest years of thy nationality.
Miriam—mentioned, as being the prophetess who led the female chorus who sang the song of Moses (출15:20). God sent Moses to give the best laws; Aaron to pray for the people; Miriam as an example to the women of Israel.
【미6:5 JFB】5. what Balak … consulted—how Balak plotted to destroy thee by getting Balaam to curse thee (민22:5).
what Balaam … answered—how the avaricious prophet was constrained against his own will, to bless Israel whom he had desired to curse for the sake of Balak's reward (민24:9-11) [Maurer]. Grotius explains it, "how Balaam answered, that the only way to injure thee was by tempting thee to idolatry and whoredom" (민31:16). The mention of "Shittim" agrees with this: as it was the scene of Israel's sin (민25:1-5; 벧후2:15; 계2:14).
from Shittim unto Gilgal—not that Balaam accompanied Israel from Shittim to Gilgal: for he was slain in Midian (민31:8). But the clause, "from Shittim," alone applies to Balaam. "Remember" God's kindnesses "from Shittim," the scene of Balaam's wicked counsel taking effect in Israel's sin, whereby Israel merited utter destruction but for God's sparing mercy, "to Gilgal," the place of Israel's first encampment in the promised land between Jericho and Jordan, where God renewed the covenant with Israel by circumcision (수5:2-11).
know the righteousness—Recognize that, so far from God having treated thee harshly (미6:3), His dealings have been kindness itself (so "righteous acts" for gracious,유5:11; 시24:5, 112:9).
【미6:6 JFB】6. Wherewith shall I come before the Lord?—The people, convicted by the previous appeal of Jehovah to them, ask as if they knew not (compare 미6:8) what Jehovah requires of them to appease Him, adding that they are ready to offer an immense heap of sacrifices, and those the most costly, even to the fruit of their own body.
burnt offerings—(레1:1-17).
calves of a year old—which used to be offered for a priest (레9:2, 3).
【미6:6 MHCC】These verses seem to contain the substance of Balak's consultation with Balaam how to obtain the favour of Israel's God. Deep conviction of guilt and wrath will put men upon careful inquiries after peace and pardon, and then there begins to be some ground for hope of them. In order to God's being pleased with us, our care must be for an interest in the atonement of Christ, and that the sin by which we displease him may be taken away. What will be a satisfaction to God's justice? In whose name must we come, as we have nothing to plead as our own? In what righteousness shall we appear before him? The proposals betray ignorance, though they show zeal. They offer that which is very rich and costly. Those who are fully convinced of sin, and of their misery and danger by reason of it, would give all the world, if they had it, for peace and pardon. Yet they do not offer aright. The sacrifices had value from their reference to Christ; it was impossible that the blood of bulls and goats should take away sin. And all proposals of peace, except those according to the gospel, are absurd. They could not answer the demands of Divine justice, nor satisfy the wrong done to the honour of God by sin, nor would they serve at all in place of holiness of the heart and reformation of the life. Men will part with any thing rather than their sins; but they part with nothing so as to be accepted of God, unless they do part with their sins. Moral duties are commanded because they are good for man. In keeping God's commandments there is a great reward, as well as after keeping them. God has not only made it known, but made it plain. The good which God requires of us is, not the paying a price for the pardon of sin and acceptance with God, but love to himself; and what is there unreasonable, or hard, in this? Every thought within us must be brought down, to be brought into obedience to God, if we would walk comfortably with him. We must do this as penitent sinners, in dependence on the Redeemer and his atonement. Blessed be the Lord that he is ever ready to give his grace to the humble, waiting penitent.
【미6:7 JFB】7. rivers of oil—used in sacrifices (레2:1, 15). Will God be appeased by my offering so much oil that it shall flow in myriads of torrents?
my first-born—(왕하3:27). As the king of Moab did.
fruit of my body—my children, as an atonement (시132:11). The Jews offered human sacrifices in the valley of Hinnom (렘19:5; 32:35; 겔23:27).
【미6:8 JFB】8. He—Jehovah.
hath showed thee—long ago, so that thou needest not ask the question as if thou hadst never heard (미6:6; compare 신10:12; 30:11-14).
what is good—"the good things to come" under Messiah, of which "the law had the shadow." The Mosaic sacrifices were but suggestive foreshadowings of His better sacrifice (히9:23; 10:1). To have this "good" first "showed," or revealed by the Spirit, is the only basis for the superstructure of the moral requirements which follow. Thus the way was prepared for the Gospel. The banishment of the Jews from Palestine is designed to preclude the possibility of their looking to the Mosaic rites for redemption, and shuts them up to Messiah.
justly … mercy—preferred by God to sacrifices. For the latter being positive ordinances, are only means designed with a view to the former, which being moral duties are the ends, and of everlasting obligation (삼상15:22; 호6:6; 12:6; 암5:22, 24). Two duties towards man are specified—justice, or strict equity; and mercy, or a kindly abatement of what we might justly demand, and a hearty desire to do good to others.
to walk humbly with thy God—passive and active obedience towards God. The three moral duties here are summed up by our Lord (마23:23), "judgment, mercy, and faith" (in Lu 11:42, "the love of God"). Compare 약1:27. To walk with God implies constant prayer and watchfulness, familiar yet "humble" converse with God (창5:24; 17:1).
【미6:9 JFB】9. unto the city—Jerusalem.
the man of wisdom—As in 잠13:6, Hebrew, "sin" is used for "a man of sin," and in 시109:4, "prayer" for "a man of prayer"; so here "wisdom" for "the man of wisdom."
shall see thy name—shall regard Thee, in Thy revelations of Thyself. Compare the end of 미2:7. God's "name" expresses the sum-total of His revealed attributes. Contrast with this 사26:10, "will not behold the majesty of the Lord." Another reading is adopted by the Septuagint, Syriac, and Vulgate, "there is deliverance for those who fear Thy name." English Version is better suited to the connection; and the rarity of the Hebrew expression, as compared with the frequency of that in the other reading, makes it less likely to be an interpolation.
hear … the rod, &c.—Hear what punishment (compare 미6:13, &c.; 사9:3; 10:5, 24) awaits you, and from whom. I am but a man, and so ye may disregard me; but remember my message is not mine, but God's. Hear the rod when it is come, and you feel its smart. Hear what counsels, what cautions it speaks.
appointed it—(렘47:7).
【미6:9 MHCC】God, having showed how necessary it was that they should do justly, here shows how plain it was that they had done unjustly. This voice of the Lord says to all, Hear the rod when it is coming, before you see it, and feel it. Hear the rod when it is come, and you are sensible of the smart; hear what counsels, what cautions it speaks. The voice of God is to be heard in the rod of God. Those who are dishonest in their dealings shall never be reckoned pure, whatever shows of devotion they may make. What is got by fraud and oppression, cannot be kept or enjoyed with satisfaction. What we hold closest we commonly lose soonest. Sin is a root of bitterness, soon planted, but not soon plucked up again. Their being the people of God in name and profession, while they kept themselves in his love, was an honour to them; but now, being backsliders, their having been once the people of God turns to their reproach.
【미6:10 JFB】10. Are there yet—notwithstanding all My warnings. Is there to be no end of acquiring treasures by wickedness? Jehovah is speaking (미6:9).
scant measure … abominable—(잠11:1; 암8:5).
【미6:11 JFB】11. Shall I count them pure—literally, "Shall I be pure with?" &c. With the pure God shows Himself pure; but with the froward God shows Himself froward (시18:26). Men often are changeable in their judgments. But God, in the case of the impure who use "wicked balances," cannot be pure, that is, cannot deal with them as He would with the pure. Vatablus and Henderson make the "I" to be "any one"; "Can I (that is, one) be innocent with wicked balances?" But as "I," in 미6:13, refers to Jehovah, it must refer to Him also here.
the bag—in which weights used to be carried, as well as money (신25:13; 잠16:11).
【미6:12 JFB】12. For—rather, "Inasmuch as"; the conclusion "therefore," &c. following in 미6:13.
thereof—of Jerusalem.
【미6:13 JFB】13. make thee sick in smiting—(레26:16, to which perhaps the allusion here is, as in 미6:14; 시107:17, 18; 렘13:13).
【미6:14 JFB】14. eat … not be satisfied—fulfiling the threat, 레26:26.
thy casting down shall be in the midst of thee—Thou shalt be cast down, not merely on My borders, but in the midst of thee, thy metropolis and temple being overthrown [Tirinus]. Even though there should be no enemy, yet thou shalt be consumed with intestine evils [Calvin]. Maurer translates as from an Arabic root, "there shall be emptiness in thy belly." Similarly Grotius, "there shall be a sinking of thy belly (once filled with food), through hunger." This suits the parallelism to the first clause. But English Version maintains the parallelism sufficiently. The casting down in the midst of the land, including the failure of food, through the invasion thus answering to, "Thou shalt eat, and not be satisfied."
thou shalt take hold, but … not deliver—Thou shalt take hold (with thine arms), in order to save [Calvin] thy wives, children and goods. Maurer, from a different root, translates, "thou shalt remove them," in order to save them from the foe. But thou shalt fail in the attempt to deliver them (렘50:37).
that which thou deliverest—If haply thou dost rescue aught, it will be for a time: I will give it up to the foe's sword.
【미6:15 JFB】15. sow … not reap—fulfilling the threat (레26:16; 신28:38-40; 암5:11).
※ 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.