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■ 학개 1장
1. 다리오 왕 이년 유월 곧 그 달 초하루에 여호와의 말씀이 선지자 학개로 말미암아 스알디엘의 아들 유다 총독 스룹바벨과 여호사닥의 아들 대제사장 여호수아에게 임하니라 가라사대
In the second year of Darius the king , in the sixth month , in the first day of the month , came the word of the Lord by Haggai the prophet unto Zerubbabel the son of Shealtiel , governor of Judah , and to Joshua the son of Josedech , the high priest , saying ,
2. 만군의 여호와가 말하여 이르노라 이 백성이 말하기를 여호와의 전을 건축할 시기가 이르지 아니하였다 하느니라
Thus speaketh the Lord of hosts , saying , This people say , The time is not come , the time that the Lord’s house should be built .
3. 여호와의 말씀이 선지자 학개에게 임하여 가라사대
Then came the word of the Lord by Haggai the prophet , saying ,
4. 이 전이 황무하였거늘 너희가 이 때에 판벽한 집에 거하는 것이 가하냐
Is it time for you, O ye, to dwell in your cieled houses , and this house lie waste ?
5. 그러므로 이제 나 만군의 여호와가 말하노니 너희는 자기의 소위를 살펴 볼지니라
Now therefore thus saith the Lord of hosts ; Consider your ways .
6. 너희가 많이 뿌릴지라도 수입이 적으며 먹을지라도 배부르지 못하며 마실지라도 흡족하지 못하며 입어도 따뜻하지 못하며 일꾼이 삯을 받아도 그것을 구멍 뚫어진 전대에 넣음이 되느니라
Ye have sown much , and bring in little ; ye eat , but ye have not enough ; ye drink , but ye are not filled with drink ; ye clothe you, but there is none warm ; and he that earneth wages earneth wages to put it into a bag with holes .
7. 나 만군의 여호와가 말하노니 너희는 자기의 소위를 살펴 볼지니라
Thus saith the Lord of hosts ; Consider your ways .
8. 너희는 산에 올라가서 나무를 가져다가 전을 건축하라 그리하면 내가 그로 인하여 기뻐하고 또 영광을 얻으리라 나 여호와가 말하였느니라
Go up to the mountain , and bring wood , and build the house ; and I will take pleasure in it, and I will be glorified , saith the Lord .
9. 너희가 많은 것을 바랐으나 도리어 적었고 너희가 그것을 집으로 가져갔으나 내가 불어 버렸느니라 나 만군의 여호와가 말하노라 이것이 무슨 연고뇨 내 집은 황무하였으되 너희는 각각 자기의 집에 빨랐음이니라
Ye looked for much , and, lo, it came to little ; and when ye brought it home , I did blow upon it. Why? saith the Lord of hosts . Because of mine house that is waste , and ye run every man unto his own house .
10. 그러므로 너희로 인하여 하늘은 이슬을 그쳤고 땅은 산물을 그쳤으며
Therefore the heaven over you is stayed from dew , and the earth is stayed from her fruit .
11. 내가 한재를 불러 이 땅에, 산에, 곡물에, 새 포도주에, 기름에, 땅의 모든 소산에, 사람에게, 육축에게, 손으로 수고하는 모든 일에 임하게 하였느니라
And I called for a drought upon the land , and upon the mountains , and upon the corn , and upon the new wine , and upon the oil , and upon that which the ground bringeth forth , and upon men , and upon cattle , and upon all the labour of the hands .
12. 스알디엘의 아들 스룹바벨과 여호사닥의 아들 대제사장 여호수아와 남은바 모든 백성이 그 하나님 여호와의 목소리와 선지자 학개의 말을 청종하였으니 이는 그들의 하나님 여호와께서 그를 보내셨음을 인함이라 백성이 다 여호와를 경외하매
Then Zerubbabel the son of Shealtiel , and Joshua the son of Josedech , the high priest , with all the remnant of the people , obeyed the voice of the Lord their God , and the words of Haggai the prophet , as the Lord their God had sent him, and the people did fear before the Lord .
13. 때에 여호와의 사자 학개가 여호와의 명을 의지하여 백성에게 고하여 가로되 나 여호와가 말하노니 내가 너희와 함께 하노라 하셨느니라 하니라
Then spake Haggai the Lord’s messenger in the Lord’s message unto the people , saying , I am with you, saith the Lord .
14. 여호와께서 스알디엘의 아들 유다 총독 스룹바벨의 마음과 여호사닥의 아들 대제사장 여호수아의 마음과 남은바 모든 백성의 마음을 흥분시키시매 그들이 와서 만군의 여호와 그들의 하나님의 전역사를 하였으니
And the Lord stirred up the spirit of Zerubbabel the son of Shealtiel , governor of Judah , and the spirit of Joshua the son of Josedech , the high priest , and the spirit of all the remnant of the people ; and they came and did work in the house of the Lord of hosts , their God ,
15. 때는 다리오 왕 이년 유월 이십사일이었더라
In the four and twentieth day of the sixth month , in the second year of Darius the king .
■ 주석 보기
【학1:1 JFB】학1:1-15. Haggai Calls the People to Consider Their Ways in Neglecting to Build God's House: The Evil of This Neglect to Themselves: TheHonor to God of Attending to It: The People's Penitent Obedience under Zerubbabel Followed by God's Gracious Assurance.
1. second year of Darius—Hystaspes, the king of Medo-Persia, the second of the world empires, Babylon having been overthrown by the Persian Cyrus. The Jews having no king of their own, dated by the reign of the world kings to whom they were subject. Darius was a common name of the Persian kings, as Pharaoh of those of Egypt, and Cæsar of those of Rome. The name in the cuneiform inscriptions at Persepolis is written Daryawus, from the root Darh, "to preserve," the Conservator [Lassen]. Herodotus [6.98] explains it Coercer. Often opposite attributes are assigned to the same god; in which light the Persians viewed their king. 스4:24 harmonizes with Haggai in making this year the date of the resumption of the building.
sixth month—of the Hebrew year, not of Darius' reign (compare Z전1:7; 7:1, 3; 8:19). Two months later ("the eighth month," Z전1:1) Zechariah began to prophesy, seconding Haggai.
the Lord—Hebrew,Jehovah: God's covenant title, implying His unchangeableness, the guarantee of His faithfulness in keeping His promises to His people.
by Haggai—Hebrew, "in the hand of Haggai"; God being the real speaker, His prophet but the instrument (compare 행7:35; 갈3:19).
Zerubbabel—called also Shesh-bazzar in 스1:8; 5:14, 16, where the same work is attributed to Shesh-bazzar that in 스3:8 is attributed to Zerubbabel. Shesh-bazzar is probably his Chaldean name; as Belteshazzar was that of Daniel. Zerubbabel, his Hebrew name, means "one born in Babylon."
son of Shealtiel—or Salathiel. But 대상3:17, 19 makes Pedaiah his father. Probably he was adopted by his uncle Salathiel, or Shealtiel, at the death of his father (compare 마1:12; Lu 3:27).
governor of Judah—to which office Cyrus had appointed him. The Hebrew Pechah is akin to the original of the modern Turkish Pasha; one ruling a region of the Persian empire of less extent than that under a satrap.
Joshua—called Jeshua (스2:2); so the son of Nun in 느8:17.
Josedech—or Jehozadak (대상6:15), one of those carried captive by Nebuchadnezzar. Haggai addresses the civil and the religious representatives of the people, so as to have them as his associates in giving God's commands; thus priest, prophet, and ruler jointly testify in God's name.
【학1:1 CWC】This is the first of the post-Babylonian prophets -- those who prophesied after the return from the seventy years' captivity. To be interested in this book therefore, one needs to read Ezra afresh, particularly chapters 4 and 5, for the mission of Haggai was to stir up the people of that time to rebuild the temple.
What excuse did the people make for not engaging in the work (2)? What showed their selfishness (4)? What showed their moral blindness (6)? What remedy for the material conditions indicated does God propose (7)? How is the divine judgment upon their neglect extended in verses (9-11)? What is the result of the prophet's indictment against them (12), and its effect in heaven (13)? How shall we explain this result from the spiritual point of view (14)? How much time is covered by the events of this chapter (compare first and last verses)?
Note the date of the second message beginning chapter 2, and compare 스3:8-13. Some were discouraged because of their weakness and poverty, and felt that the temple could never be completed, and that in any event it would be outclassed by that of Solomon (3). How does God inspire them (4, 5)? Verses 6-10 are messianic, in which the first and second advents of our Lord are blended. The "shaking of the nations" seems future. "The desire of all nations" is taken as a personal designation of Christ, and yet the Revised Version renders it "the desirable things of all nations" which has a millennial flavor. Verse 9 is usually considered fulfilled by Christ's presence in this second temple.
Note the date of the third message (2:10). For the Levitical bearing of 11-13, compare the marginal references, 레10:10, 11; 신33:10; 민19:11; 말2:7, etc. Moral cleanness was not communicated by contact, but the same was not true of uncleanness, Israel was unclean in the spiritual sense, and all that they did in the way of divine service was correspondingly so (14), but in God was their help as the following verses prove.
God did not wait until the outcome of their labors testified to their change of heart, but from the day of that change His blessing began to be visited upon them (19). Previously, as the result of their disobedience, they reaped but ten measures of grain where they expected twenty, and twenty vessels of the fruit of the vine where they expected fifty; they had experienced blasting, and mildew and hail. But now all this would be changed, and the harvest plenteous. Let them take it by faith before the seed was in the barn, or the blossoms had come upon the trees (19).
Note the date of the fourth message (2:20). This is in the future, and recalls the forthcoming judgments on the Gentile nations of which the pre-exilic prophets have spoken. The period referred to is the end time. There are those who regard verse 23 as a prophecy of Christ of whom Zerubbabel is the type, though others take the words literally as foreshadowing the resurrection of the governor himself.
【학1:1 MHCC】Observe the sin of the Jews, after their return from captivity in Babylon. Those employed for God may be driven from their work by a storm, yet they must go back to it. They did not say that they would not build a temple, but, Not yet. Thus men do not say they will never repent and reform, and be religious, but, Not yet. And so the great business we were sent into the world to do, is not done. There is a proneness in us to think wrongly of discouragements in our duty, as if they were a discharge from our duty, when they are only for the trial of our courage and faith. They neglected the building of God's house, that they might have more time and money for worldly affairs. That the punishment might answer to the sin, the poverty they thought to prevent by not building the temple, God brought upon them for not building it. Many good works have been intended, but not done, because men supposed the proper time was not come. Thus believers let slip opportunities of usefulness, and sinners delay the concerns of their souls, till too late. If we labour only for the meat that perishes, as the Jews here, we are in danger of losing our labour; but we are sure it shall not be in vain in the Lord, if we labour for the meat which lasts to eternal life. If we would have the comfort and continuance of temporal enjoyments, we must have God as our Friend. See also Lu 12:33. When God crosses our temporal affairs, and we meet with trouble and disappointment, we shall find the cause is, that the work we have to do for God and our own souls is left undone, and we seek our own things more than the things of Christ. How many, who plead that they cannot afford to give to pious or charitable designs, often lavish ten times as much in needless expenses on their houses and themselves! But those are strangers to their own interests, who are full of care to adorn and enrich their own houses, while God's temple in their hearts lies waste. It is the great concern of every one, to apply to the necessary duty of self-examination and communion with our own hearts concerning our spiritual state. Sin is what we must answer for; duty is what we must do. But many are quick-sighted to pry into other people's ways, who are careless of their own. If any duty has been neglected, that is no reason why it should still be so. Whatever God will take pleasure in when done, we ought to take pleasure in doing. Let those who have put off their return to God, return with all their heart, while there is time.
【학1:2 JFB】2. the Lord of hosts—Jehovah, Lord of the powers of heaven and earth, and therefore requiring implicit obedience.
This people—"This" sluggish and selfish "people." He does not say, My people, since they had neglected the service of God.
The time—the proper time for building the temple. Two out of the seventy predicted years of captivity (dating from the destruction of the temple, 558 B.C., 왕하25:9) were yet unexpired; this they make their plea for delay [Henderson]. The seventy years of captivity were completed long ago in the first year of Cyrus, 536 B.C. (렘29:10); dating from 606 B.C., Jehoiakim's captivity (대하36:6). The seventy years to the completion of the temple (렘25:12) were completed this very year, the second of Darius [Vatablus]. Ingenious in excuses, they pretended that the interruption in the work caused by their enemies proved it was not yet the proper time; whereas their real motive was selfish dislike of the trouble, expense, and danger from enemies. "God," say they, "hath interposed many difficulties to punish our rash haste" [Calvin]. Smerdis' interdict was no longer in force, now that Darius the rightful king was on the throne; therefore they had no real excuse for not beginning at once to build. Auberlen denies that by "Artaxerxes" in 스4:7-22 is meant Smerdis. Whether Smerdis or Artaxerxes Longimanus be meant, the interdict referred only to the rebuilding of the city, which the Persian kings feared might, if rebuilt, cause them trouble to subdue; not to the rebuilding of the temple. But the Jews were easily turned aside from the work. Spiritually, like the Jews, men do not say they will never be religious, but, It is not time yet. So the great work of life is left undone.
【학1:4 JFB】4. Is it time—It is not time (학1:2), ye say, to build Jehovah's house; yet how is it that ye make it a fit time not only to build, but to "dwell" at ease in your own houses?
you, O ye—rather, for "you, you"; the repetition marking the shameful contrast between their concern for themselves, and their unconcern for God [Maurer]. Compare a similar repetition in 삼상25:24; Z전7:5.
ceiled—rather, "wainscoted," or "paneled," referring to the walls as well as the ceilings; furnished not only with comfort but luxury, in sad contrast to God's house not merely unadorned, but the very walls not raised above the foundations. How different David's feelings (삼하7:2)!
【학1:5 JFB】5. Consider your ways—literally, "Set your heart" on your ways. The plural implies, Consider both what ye have done (actively, 애3:40) and what ye have suffered (passively) [Jerome]. Ponder earnestly whether ye have gained by seeking self at the sacrifice of God.
【학1:6 JFB】6. Nothing has prospered with you while you neglected your duty to God. The punishment corresponds to the sin. They thought to escape poverty by not building, but keeping their money to themselves; God brought it on them for not building (잠13:7; 11:24; 마6:33). Instead of cheating God, they had been only cheating themselves.
ye clothe … but … none warm—through insufficiency of clothing; as ye are unable through poverty from failure of your crops to purchase sufficient clothing. The verbs are infinitive, implying a continued state: "Ye have sown, and been bringing in but little; ye have been eating, but not to being satisfied; ye have been drinking, but not to being filled; ye have been putting on clothes, but not to being warmed" [Moore]. Careful consideration of God's dealings with us will indicate God's will regarding us. The events of life are the hieroglyphics in which God records His feelings towards us, the key to which is found in the Bible [Moore].
wages … put … into a bag with holes—proverbial for labor and money spent profitlessly (Z전8:10; compare 사55:2; 렘2:13). Contrast, spiritually, the "bags that wax not old, the treasure in heaven that faileth not" (Lu 12:33). Through the high cost of necessaries, those who wrought for a day's wages parted with them at once, as if they had put them into a bag with holes.
【학1:8 JFB】8. Go up to the mountain—Moriah [Rosenmuller]; Lebanon [Henderson]. Rather, generally, the mountains around, now covered with wood, the growth of the long period of the captivity. So 느8:15, "Go forth unto the mount," that is, the neighboring hills [Maurer].
wood—Haggai specifies this as being the first necessary; not to the exclusion of other materials. Stones also were doubtless needed. That the old walls were not standing, as the Hebrew interpreters quoted by Jerome state, or the new walls partly built, appears from 학2:18, where express mention is made of laying the foundations.
I will take pleasure in it, and I will be glorified—I will be propitious to suppliants in it (왕상8:30), and shall receive the honor due to Me which has been withheld. In neglecting the temple, which is the mirror of My presence, ye dishonor Me [Calvin]; in its being built, ye shall glorify Me.
【학1:9 JFB】9. Ye looked for much—literally, "looked" so as to turn your eyes "to much." The Hebrew infinitive here expresses continued looking. Ye hoped to have your store made "much" by neglecting the temple. The greater was your greediness, the more bitter your disappointment in being poorer than ever.
when ye brought it home, I did blow upon it—even the little crop brought into your barns I dissipated. "I did blow upon," that is, I scattered and caused to perish with My mere breath, as scattered and blighted corn.
mine house … his own house—in emphatic antithesis.
ye run—expressing the keenness of everyone of them in pursuing their own selfish interests. Compare "run," 시119:32; 잠1:16, contrasted with their apathy about God's house.
【학1:10 JFB】10. heaven … is stayed from dew—literally, "stays itself." Thus heaven or the sky is personified; implying that inanimate nature obeys Jehovah's will; and, shocked at His people's disobedience, withholds its goods from them (compare 렘2:12, 13).
【학1:11 JFB】11. I called—what the "heaven" and "earth," the second causes, were said to do (학1:10), being the visible instruments, Jehovah, in this verse, the invisible first cause, declares to be His doing. He "calls for" famine, &c., as instruments of His wrath (왕하8:1; 시105:16). The contrast is striking between the prompt obedience of these material agencies, and the slothful disobedience of living men, His people.
drought—Hebrew, Choreb, like in sound to Chareeb, "waste" (학1:4, 9), said of God's house; implying the correspondence between the sin and its punishment. Ye have let My house be waste, and I will send on all that is yours a wasting drought. This would affect not merely the "corn," &c., but also "men" and "cattle," who must perish in the absence of the "corn," &c., lost by the drought.
labour of the hands—all the fruits of lands, gardens, and vineyards, obtained by labor of the hands (신28:33; 시78:46).
【학1:12 JFB】12. remnant of the people—all those who have returned from the exile (Z전8:6).
as … God sent him—according to all that Jehovah had enjoined him to speak. But as it is not till 학1:14 after Haggai's second message (학1:13) that the people actually obeyed,Maurer translates here, "hearkened to the voice of the Lord," and instead of "as," "because the Lord had sent him." However, English Version rightly represents their purpose of obedience as obedience in God's eyes already, though not carried into effect till 학1:14.
【학1:12 MHCC】The people returned to God in the way of duty. In attending to God's ministers, we must have respect to him that sent them. The word of the Lord has success, when by his grace he stirs up our spirits to comply with it. It is in the day of Divine power we are made willing. When God has work to be done, he will either find or make men fit to do it. Every one helped, as his ability was; and this they did with a regard to the Lord as their God. Those who have lost time, need to redeem time; and the longer we have loitered in folly, the more haste we should make. God met them in a way of mercy. Those who work for him, have him with them; and if he be for us, who can be against us? This should stir us up to be diligent.
【학1:13 JFB】13. the Lord's messenger—so the priests (말2:7) are called (compare 갈4:14; 벧후1:21).
in the Lord's message—by the Lord's authority and commission: on the Lord's embassage.
I am with you—(마28:20). On the people showing the mere disposition to obey, even before they actually set to work, God passes at once from the reproving tone to that of tenderness. He hastens as it were to forget their former unfaithfulness, and to assure them, when obedient, that He both is and will be with them: Hebrew, "I with you!" God's presence is the best of blessings, for it includes all others. This is the sure guarantee of their success no matter how many their foes might be (롬8:31). Nothing more inspirits men and rouses them from torpor, than, when relying on the promises of divine aid, they have a sure hope of a successful issue [Calvin].
【학1:14 JFB】14. Lord stirred up the spirit of, &c.—God gave them alacrity and perseverance in the good work, though slothful in themselves. Every good impulse and revival of religion is the direct work of God by His Spirit.
came and did work—collected the wood and stones and other materials (compare 학1:8) for the work. Not actually built or "laid the (secondary) foundations" of the temple, for this was not done till three months after, namely, the twenty-fourth day of the ninth month (학2:18) [Grotius].
※ 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.