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■ 학개 2장
1. 칠월 곧 그 달 이십일일에 여호와의 말씀이 선지자 학개에게 임하니라 가라사대
In the seventh month, in the one and twentieth day of the month , came the word of the Lord by the prophet Haggai , saying ,
2. 너는 스알디엘의 아들 유다 총독 스룹바벨과 여호사닥의 아들 대제사장 여호수아와 남은 백성에게 고하여 이르라
Speak now to Zerubbabel the son of Shealtiel , governor of Judah , and to Joshua the son of Josedech , the high priest , and to the residue of the people , saying ,
3. 너희 중에 남아 있는 자 곧 이 전의 이전 영광을 본 자가 누구냐 이제 이것이 너희에게 어떻게 보이느냐 이것이 너희 눈에 보잘것이 없지 아니하냐
Who is left among you that saw this house in her first glory ? and how do ye see it now? is it not in your eyes in comparison of it as nothing?
4. 그러나 여호와가 이르노라 스룹바벨아 스스로 굳세게 할지어다 여호사닥의 아들 대제사장 여호수아야 스스로 굳세게 할지어다 나 여호와의 말이니라 이 땅 모든 백성아 스스로 굳세게 하여 일할지어다 내가 너희와 함께 하노라 만군의 여호와의 말이니라
Yet now be strong , O Zerubbabel , saith the Lord ; and be strong , O Joshua , son of Josedech , the high priest ; and be strong , all ye people of the land , saith the Lord , and work : for I am with you, saith the Lord of hosts :
5. 너희가 애굽에서 나올 때에 내가 너희와 언약한 말과 나의 신이 오히려 너희 중에 머물러 있나니 너희는 두려워하지 말지어다
According to the word that I covenanted with you when ye came out of Egypt , so my spirit remaineth among you: fear ye not.
6. 나 만군의 여호와가 말하노라 조금 있으면 내가 하늘과 땅과 바다와 육지를 진동시킬 것이요
For thus saith the Lord of hosts ; Yet once , it is a little while , and I will shake the heavens , and the earth , and the sea , and the dry land;
7. 또한 만국을 진동시킬 것이며 만국의 보배가 이르리니 내가 영광으로 이 전에 충만케 하리라 만군의 여호와의 말이니라
And I will shake all nations , and the desire of all nations shall come : and I will fill this house with glory , saith the Lord of hosts .
8. 은도 내 것이요 금도 내 것이니라 만군의 여호와의 말이니라
The silver is mine, and the gold is mine, saith the Lord of hosts .
9. 이 전의 나중 영광이 이전 영광보다 크리라 만군의 여호와의 말이니라 내가 이곳에 평강을 주리라 만군의 여호와의 말이니라
The glory of this latter house shall be greater than of the former , saith the Lord of hosts : and in this place will I give peace , saith the Lord of hosts .
10. 다리오 왕 이년 구월 이십사일에 여호와의 말씀이 선지자 학개에게 임하니라 가라사대
In the four and twentieth day of the ninth month, in the second year of Darius , came the word of the Lord by Haggai the prophet , saying ,
11. 나 만군의 여호와가 말하노니 너는 제사장에게 율법에 대하여 물어 이르기를
Thus saith the Lord of hosts ; Ask now the priests concerning the law , saying ,
12. 사람이 옷자락에 거룩한 고기를 쌌는데 그 옷자락이 만일 떡에나 국에나 포도주에나 기름에나 다른 식물에 닿았으면 그것이 성물이 되겠느냐 하라 학개가 물으매 제사장들이 대답하여 가로되 아니니라
If one bear holy flesh in the skirt of his garment , and with his skirt do touch bread , or pottage , or wine , or oil , or any meat , shall it be holy ? And the priests answered and said , No.
13. 학개가 가로되 시체를 만져서 부정하여진 자가 만일 그것들 중에 하나를 만지면 그것이 부정하겠느냐 제사장들이 대답하여 가로되 부정하겠느니라
Then said Haggai , If one that is unclean by a dead body touch any of these, shall it be unclean ? And the priests answered and said , It shall be unclean .
14. 이에 학개가 대답하여 가로되 여호와의 말씀에 내 앞에서 이 백성이 그러하고 이 나라가 그러하고 그 손의 모든 일도 그러하고 그들이 거기서 드리는 것도 부정하니라
Then answered Haggai , and said , So is this people , and so is this nation before me, saith the Lord ; and so is every work of their hands ; and that which they offer there is unclean .
15. 이제 청컨대 너희는 오늘부터 이전 곧 여호와의 전에 돌이 돌 위에 첩놓이지 않았던 때를 추억하라
And now, I pray you, consider from this day and upward , from before a stone was laid upon a stone in the temple of the Lord :
16. 그 때에는 이십 석 곡식더미에 이른즉 십 석뿐이었고 포도즙 틀에 오십 그릇을 길으려 이른즉 이십 그릇뿐이었었느니라
Since those days were, when one came to an heap of twenty measures, there were but ten : when one came to the pressfat for to draw out fifty vessels out of the press , there were but twenty .
17. 나 만군의 여호와가 말하노라 내가 너희 손으로 지은 모든 일에 폭풍과 곰팡과 우박으로 쳤으나 너희가 내게로 돌이키지 아니하였었느니라
I smote you with blasting and with mildew and with hail in all the labours of your hands ; yet ye turned not to me, saith the Lord .
18. 너희는 오늘부터 이전을 추억하여 보라 구월 이십사일 곧 여호와의 전 지대를 쌓던 날부터 추억하여 보라
Consider now from this day and upward , from the four and twentieth day of the ninth month, even from the day that the foundation of the Lord’s temple was laid, consider it.
19. 곡식 종자가 오히려 창고에 있느냐 포도나무, 무화과나무, 석류나무, 감람나무에 열매가 맺지 못하였었느니라 그러나 오늘부터는 내가 너희에게 복을 주리라
Is the seed yet in the barn ? yea, as yet the vine , and the fig tree , and the pomegranate , and the olive tree , hath not brought forth : from this day will I bless you.
20. 그 달 이십사일에 여호와의 말씀이 다시 학개에게 임하니라 가라사대
And again the word of the Lord came unto Haggai in the four and twentieth day of the month , saying ,
21. 너는 유다 총독 스룹바벨에게 고하여 이르라 내가 하늘과 땅을 진동시킬 것이요
Speak to Zerubbabel , governor of Judah , saying , I will shake the heavens and the earth ;
22. 열국의 보좌를 엎을 것이요 열방의 세력을 멸할 것이요 그 병거들과 그 탄 자를 엎드러뜨리리니 말과 그 탄 자가 각각 그 동무의 칼에 엎드러지리라
And I will overthrow the throne of kingdoms , and I will destroy the strength of the kingdoms of the heathen ; and I will overthrow the chariots , and those that ride in them; and the horses and their riders shall come down , every one by the sword of his brother .
23. 나 만군의 여호와가 말하노라 스알디엘의 아들 내 종 스룹바벨아 나 여호와가 말하노라 그 날에 내가 너를 취하고 너로 인을 삼으리니 이는 내가 너를 택하였음이니라 만군의 여호와의 말이니라
In that day , saith the Lord of hosts , will I take thee, O Zerubbabel , my servant , the son of Shealtiel , saith the Lord , and will make thee as a signet : for I have chosen thee, saith the Lord of hosts .
■ 주석 보기
【학2:1 JFB】학2:1-9. Second Prophecy.The people, discouraged at the inferiority of this temple to Solomon's, are encouraged nevertheless to persevere, because God is with them, and this house by its connection with Messiah's kingdom shall have a glory far above that of gold and silver.
1. seventh month—of the Hebrew year; in the second year of Darius' reign (학1:1); not quite a month after they had begun the work (학1:15). This prophecy was very shortly before that of Zechariah.
【학2:1 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.
【학2:1 MHCC】Those who are hearty in the Lord's service shall receive encouragement to proceed. But they could not build such a temple then, as Solomon built. Though our gracious God is pleased if we do as well as we can in his service, yet our proud hearts will scarcely let us be pleased, unless we do as well as others, whose abilities are far beyond ours. Encouragement is given the Jews to go on in the work notwithstanding. They have God with them, his Spirit and his special presence. Though he chastens their transgressions, his faithfulness does not fail. The Spirit still remained among them. And they shall have the Messiah among them shortly; “He that should come.” Convulsions and changes would take place in the Jewish church and state, but first should come great revolutions and commotions among the nations. He shall come, as the Desire of all nations; desirable to all nations, for in him shall all the earth be blessed with the best of blessings; long expected and desired by all believers. The house they were building should be filled with glory, very far beyond Solomon's temple. This house shall be filled with glory of another nature. If we have silver and gold, we must serve and honour God with it, for the property is his. If we have not silver and gold, we must honour him with such as we have, and he will accept us. Let them be comforted that the glory of this latter house shall be greater than that of the former, in what would be beyond all the glories of the first house, the presence of the Messiah, the Son of God, the Lord of glory, personally, and in human nature. Nothing but the presence of the Son of God, in human form and nature, could fulfil this. Jesus is the Christ, is He that should come, and we are to look for no other. This prophecy alone is enough to silence the Jews, and condemn their obstinate rejection of Him, concerning whom all their prophets spake. If God be with us, peace is with us. But the Jews under the latter temple had much trouble; but this promise is fulfilled in that spiritual peace which Jesus Christ has by his blood purchased for all believers. All changes shall make way for Christ to be desired and valued by all nations. And the Jews shall have their eyes opened to behold how precious He is, whom they have hitherto rejected.
【학2:3 JFB】3. Who is left … that saw … first glory—Many elders present at the laying of the foundation of the second temple who had seen the first temple (스3:12, 13) in all its glory, wept at the contrast presented by the rough and unpromising appearance of the former in its beginnings. From the destruction of the first temple to the second year of Darius Hystaspes, the date of Haggai's prophecy, was a space of seventy years (Z전1:12); and to the first year of Cyrus, or the end of the captivity, fifty-two years; so that the elders might easily remember the first temple. The Jews note five points of inferiority: The absence from the second temple of (1) the sacred fire; (2) the Shekinah; (3) the ark and cherubim; (4) the Urim and Thummim; (5) the spirit of prophecy. The connection of it with Messiah more than counterbalanced all these; for He is the antitype to all the five (학2:9).
how do ye see it now?—God's estimate of things is very different from man's (Z전8:6; compare 삼상16:7). However low their estimate of the present temple ("it") from its outward inferiority, God holds it superior (Z전4:10; 고전1:27, 28).
【학2:4 JFB】4. be strong … for I am with you—The greatest strength is to have Jehovah with us as our strength. Not in man's "might," but in that of God's Spirit (Z전4:6).
【학2:5 JFB】5. According to the word that—literally, "(I am with you) the word (or thing) which I covenanted"; that is, I am with you as I covenanted with you when ye came out of Egypt (출19:5, 6; 34:10, 11). The covenant promise of God to the elect people at Sinai is an additional motive for their persevering. The Hebrew for to "covenant" is literally "to cut," alluding to the sacrificial victims cut in ratification of a covenant.
so—or, "and."
my Spirit remaineth among you—to strengthen you for the work (학1:14; Z전4:6). The inspiration of Haggai and Zechariah at this time was a specimen of the presence of God's Spirit remaining still with His people, as He had been with Moses and Israel of old (스5:1; 사63:11).
【학2:6 JFB】6. Yet once, it is a little while—or, "(it is) yet a little while." The Hebrew for "once" expresses the indefinite article "a" [Maurer]. Or, "it is yet only a little while"; literally, "one little," that is, a single brief space till a series of movements is to begin; namely, the shakings of nations soon to begin which are to end in the advent of Messiah, "the desire of all nations" [Moore]. The shaking of nations implies judgments of wrath on the foes of God's people, to precede the reign of the Prince of peace (사13:13). The kingdoms of the world are but the scaffolding for God's spiritual temple, to be thrown down when their purpose is accomplished. The transitoriness of all that is earthly should lead men to seek "peace" in Messiah's everlasting kingdom (학2:9; 히12:27, 28) [Moore]. The Jews in Haggai's times hesitated about going forward with the work, through dread of the world power, Medo-Persia, influenced by the craft of Samaria. The prophet assures them this and all other world powers are to fall before Messiah, who is to be associated with this temple; therefore they need fear naught. So 히12:26, which quotes this passage; the apostle compares the heavier punishment which awaits the disobedient under the New Testament with that which met such under the Old Testament. At the establishment of the Sinaitic covenant, only the earth was shaken to introduce it, but now heaven and earth and all things are to be shaken, that is, along with prodigies in the world of nature, all kingdoms that stand in the way of Messiah's kingdom, "which cannot be shaken," are to be upturned (단2:35, 44; 마21:44). 히12:27, "Yet once more," favors English Version. Paul condenses together the two verses of Haggai (학2:6, 7, and 학2:21, 22), implying that it was one and the same shaking, of which the former verses of Haggai denote the beginning, the latter the end. The shaking began introductory to the first advent; it will be finished at the second. Concerning the former, compare 마3:17; 27:51; 28:2; 행2:2; 4:31; concerning the latter, 마24:7; 계16:20; 18:20; 20:11 [Bengel]. There is scarcely a prophecy of Messiah in the Old Testament which does not, to some extent at least, refer to His second coming [Sir Isaac Newton]. 시68:8 mentions the heavens dropping near the mountain (Sinai); but Haggai speaks of the whole created heavens: "Wait only a little while, though the promised event is not apparent yet; for soon will God change things for the better: do not stop short with these preludes and fix your eyes on the present state of the temple [Calvin]. God shook the heavens by the lightnings at Sinai; the earth, that it should give forth waters; the sea, that it should be divided asunder. In Christ's time God shook the heaven, when He spake from it; the earth, when it quaked; the sea, when He commanded the winds and waves [Grotius]. Cicero records at the time of Christ the silencing of the heathen oracles; and Dio, the fall of the idols in the Roman capitol.
【학2:7 JFB】7. shake—not convert; but cause that agitation which is to precede Messiah's coming as the healer of the nations' agitations. The previous shaking shall cause the yearning "desire" for the Prince of peace. Moore and others translate "the beauty," or "the desirable things (the precious gifts) of all nations shall come" (사60:5, 11; 61:6). He brings these objections to applying "the desire of all nations" to Messiah: (1) The Hebrew means the quality, not the thing desired, namely, its desirableness or beauty, But the abstract is often put for the concrete. So "a man of desires," that is, one desired or desirable (단9:23; 10:11, Margin;단10:3, Margin). (2) Messiah was not desired by all nations, but "a root out of a dry ground," having "no beauty that we should desire Him" (사53:2). But what is implied is not that the nations definitely desired Him, but that He was the only one to satisfy the yearning desires which all felt unconsciously for a Saviour, shown in their painful rites and bloody sacrifices. Moreover, while the Jews as a nation desired Him not (to which people 사53:2 refers), the Gentiles, who are plainly pointed out by "all nations," accepted Him; and so to them He was peculiarly desirable. (3) The verb, "shall come," is plural, which requires the noun to be understood in the plural, whereas if Messiah be intended, the noun is singular. But when two nouns stand together, of which one is governed by the other, the verb agrees sometimes in number with the latter, though it really has the former as its nominative, that is, the Hebrew "come" is made in number to agree with "nations," though really agreeing with "the desire." Besides, Messiah may be described as realizing in Himself at His coming "the desires (the noun expressing collectively the plural) of all nations"; whence the verb is plural. So in 아5:16, "He is altogether lovely," in the Hebrew the same word as here, "all desires," that is, altogether desirable, or the object of desires. (4) 학2:8, "The silver is mine," &c.; accords with the translation, "the choice things of all nations" shall be brought in. But 학2:8 harmonizes quite as well with English Version of 학2:7, as the note on eighth verse will show; see on 학2:8. (5) the Septuagint and Syriac versions agree with Moore's translation. But Vulgate confirms English Version. So also early Jewish Rabbis before Jerome's time. Plato [Alcibiades, 2] shows the yearning of the Gentiles after a spiritual deliverer: "It is therefore necessary," says Alcibiades on the subject of acceptable worship, "to wait until One teach us how we ought to behave towards the gods and men." Alcibiades replies, "When shall that time arrive, and who shall that Teacher be? For most glad would I be to see such a man." The "good tidings of great joy" were "to all people" (Lu 2:10). The Jews, and those in the adjoining nations instructed by them, looked for Shiloh to come unto whom the gathering of the people was to be, from Jacob's prophecy (창49:10). The early patriarchs, Job (욥19:25-27; 33:23-26) and Abraham (요8:56), desired Him.
fill this house with glory—(학2:9). As the first temple was filled with the cloud of glory, the symbol of God (왕상8:11; 대하5:14), so this second temple was filled with the "glory" of God (요1:14) veiled in the flesh (as it were in the cloud) at Christ's first coming, when He entered it and performed miracles there (마21:12-14); but that "glory" is to be revealed at His second coming, as this prophecy in its ulterior reference foretells (말3:1). The Jews before the destruction of Jerusalem all expected Messiah would appear in the second temple. Since that time they invent various forced and false interpretations of such plain Messianic prophecies.
【학2:8 JFB】8. The silver is mine—(욥41:11; 시50:12). Ye are disappointed at the absence of these precious metals in the adorning of this temple, as compared with the first temple: If I pleased I could adorn this temple with them, but I will adorn it with a "glory" (학2:7, 9) far more precious; namely, with the presence of My divine Son in His veiled glory first, and at His second coming with His revealed glory, accompanied with outward adornment of gold and silver, of which the golden covering within and without put on by Herod is the type. Then shall the nations bring offerings of those precious metals which ye now miss so much (사2:3; 60:3, 6, 7; 겔43:2, 4, 5; 44:4). The heavenly Jerusalem shall be similarly adorned, but shall need "no temple" (계21:10-22). Compare 고전3:12, where gold and silver represent the most precious things (Z전2:5). The inward glory of New Testament redemption far exceeds the outward glory of the Old Testament dispensation. So, in the case of the individual poor believer, God, if He pleased, could bestow gold and silver, but He bestows far better treasures, the possession of which might be endangered by that of the former (약2:5).
【학2:9 JFB】9. The glory of this latter house … greater than of the former—namely, through the presence of Messiah, in (whose) face is given the light of the knowledge of the glory of God (고후4:6; compare 히1:2), and who said of Himself, "in this place is one greater than the temple" (마12:6), and who "sat daily teaching in it" (마26:55). Though Zerubbabel's temple was taken down to the foundations when Herod rebuilt the temple, the latter was considered, in a religious point of view, as not a third temple, but virtually the second temple.
in this place … peace—namely, at Jerusalem, the metropolis of the kingdom of God, whose seat was the temple: where Messiah "made peace through the blood of His cross" (골1:20). Thus the "glory" consists in this "peace." This peace begins by the removal of the difficulty in the way of the just God accepting the guilty (시85:8, 10; 사9:6, 7; 53:5; Z전6:13; 고후5:18, 19); then it creates peace in the sinner's own heart (사57:19; 행10:36; 롬5:1; 14:17; 엡2:13-17; 빌4:7); then peace in the whole earth (미5:5; Lu 2:14). First peace between God and man, then between man and God, then between man and man (사2:4; 호2:18; Z전9:10). As "Shiloh" (창49:10) means peace, this verse confirms the view that 학2:7, "the desire of all nations," refers to Shiloh or Messiah, foretold in 창49:10.
【학2:10 JFB】학2:10-19. Third Prophecy.Sacrifices without obedience (in respect to God's command to build the temple) could not sanctify. Now that they are obedient, God will bless them, though no sign is seen of fertility as yet.
10. four and twentieth day … ninth month—three days more than two months from the second prophecy (학2:1); in the month Chisleu, the lunar one about the time of our December. The Jews seem to have made considerable progress in the work in the interval (학2:15-18).
【학2:10 MHCC】Many spoiled this good work, by going about it with unholy hearts and hands, and were likely to gain no advantage by it. The sum of these two rules of the law is, that sin is more easily learned from others than holiness. The impurity of their hearts and lives shall make the work of their hands, and all their offerings, unclean before God. The case is the same with us. When employed in any good work, we should watch over ourselves, lest we render it unclean by our corruptions. When we begin to make conscience of duty to God, we may expect his blessing; and whoso is wise will understand the loving-kindness of the Lord. God will curse the blessings of the wicked, and make bitter the prosperity of the careless; but he will sweeten the cup of affliction to those who diligently serve him.
【학2:11 JFB】11. Ask … the priests—Propose this question to them on the law. The priests were the authorized expounders of the law (레10:11; 신33:10; 겔44:23; 말2:7).
【학2:12 JFB】12. "Holy flesh" (that is, the flesh of a sacrifice, 렘11:15), indeed, makes holy the "skirt" in which it is carried; but that "skirt" cannot impart its sanctity to any thing beyond, as "bread," &c. (레6:27). This is cited to illustrate the principle, that a sacrifice, holy, as enveloping divine things (just as the "skirt" is "holy" which envelops "holy" flesh), cannot by its inherent or opus operatum efficacy make holy a person whose disobedience, as that of the Jew while neglecting God's house, made him unholy.
【학2:13 JFB】13. On the other hand, a legally "unclean" person imparts his uncleanness to any thing, whereas a legally holy thing cannot confer its sanctity on an "unclean" person (민19:11, 13, 22). Legal sanctity is not so readily communicated as legal impurity. So the paths to sin are manifold: the paths to holiness one, and that one of difficult access [Grotius]. One drop of filth will defile a vase of water: many drops of water will not purity a vase of filth [Moore].
【학2:14 JFB】14. Then answered Haggai—rather, "Then Haggai answered (in rejoinder to the priests' answer) and said" [Maurer].
so is this people—heretofore not in such an obedient state of mind as to deserve to be called My people (딛1:15). Here he applies the two cases just stated. By the first case, "this people" is not made "holy" by their offerings "there" (namely, on the altar built in the open air, under Cyrus, 스3:3); though the ritual sacrifice can ordinarily sanctify outwardly so far as it reaches (히9:13), as the "holy flesh" sanctified the "skirt," yet it cannot make the offerers in their persons and all their works acceptable to God, because lacking the spirit of obedience (삼상15:22) so long as they neglected to build the Lord's house. On the contrary, by the second case, they made "unclean" their very offerings by being unclean through "dead works" (disobedience), just as the person unclean by contact with a dead body imparted his uncleanness to all that he touched (compare 히9:14). This all applies to them as they had been, not as they are now that they have begun to obey; the design is to guard them against falling back again. The "there" points to the altar, probably in view of the audience which the prophet addressed.
【학2:15 JFB】15. consider—literally, "lay it to heart." Ponder earnestly, retracing the past "upward" (that is, backward), comparing what evils heretofore befell you before ye set about this work, with the present time when you have again commenced it, and when in consequence I now engage to "bless you." Hence ye may perceive the evils of disobedience and the blessing of obedience.
【학2:16 JFB】16. Since those days were—from the time that those days of your neglect of the temple work have been.
when one came to an heap of twenty measures—that is, to a heap which he had expected would be one of twenty measures, there were but ten.
fifty vessels out of the press—As the Septuagint translates "measure," and Vulgate "a flagon," and as we should rather expect vat than press.Maurer translates (omitting vessels, which is not in the original), "purahs," or "wine-measures."
【학2:17 JFB】17. Appropriated from 암4:9, whose canonicity is thus sealed by Haggai's inspired authority; in the last clause, "turned," however, has to be supplied, its omission marking by the elliptical abruptness ("yet ye not to Me!") God's displeasure. Compare "(let him come) unto Me!" Moses in excitement omitting the bracketed words (출32:26). "Blasting" results from excessive drought; "mildew, from excessive moisture.
【학2:18 JFB】18. Resumed from 학2:15 after 학2:16, 17, that the blessing in 학2:19 may stand in the more marked contrast with the curse in 학2:16, 17. Affliction will harden the heart, if not referred to God as its author [Moore].
even from the day that the foundation of … temple was laid—The first foundation beneath the earth had been long ago laid in the second year of Cyrus, 535 B.C. (스3:10, 11); the foundation now laid was the secondary one, which, above the earth, was laid on the previous work [Tirinus]. Or, translate, "From this day on which the temple is being begun," namely, on the foundations long ago laid [Grotius]. Maurer translates, "Consider … from the four and twentieth day … to (the time which has elapsed) from the day on which the foundation … was laid." The Hebrew supports English Version.
【학2:19 JFB】19. Is the seed yet in the barn?—implying, It is not. It has been already sown this month, and there are no more signs of its bearing a good crop, much less of its being safely stored in the barn, than there were in the past season, when there was such a failure; yet I promise to you from this day (emphatically marking by the repetition the connection of the blessing with the day of their obedience) a blessing in an abundant harvest. So also the vine, &c., which heretofore have borne little or nothing, shall be blessed with productiveness. Thus it will be made evident that the blessing is due to Me, not to nature. We may trust God's promise to bless us, though we see no visible sign of its fulfilment (합2:3).
【학2:20 JFB】학2:20-23. Fourth Prophecy.God's promise through Zerubbabel to Israel of safety in the coming commotions.
20. the month—the ninth in the second year of Darius. The same date as Prophecy III (학2:10).
【학2:20 MHCC】The Lord will preserve Zerubbabel and the people of Judah, amidst their enemies. Here is also foretold the establishment and continuance of the kingdom of Christ; by union with whom his people are sealed with the Holy Ghost, sealed with his image, thus distinguished from all others. Here also is foretold the changes, even to that time when the kingdom of Christ shall overthrow and occupy the place of all the empires which opposed his cause. The promise has special reference to Christ, who descended from Zerubbabel in a direct line, and is the sole Builder of the gospel temple. Our Lord Jesus is the Signet on God's right hand, for all power is given to him, and derived from him. By him, and in him, all the promises of God are yea and amen. Whatever changes take place on earth, all will promote the comfort, honour, and happiness of his servants.
【학2:21 JFB】21. to Zerubbabel—Perhaps Zerubbabel had asked as to the convulsions foretold (학2:6, 7). This is the reply: The Jews had been led to fear that these convulsions would destroy their national existence. Zerubbabel, therefore, as their civil leader and representative is addressed, not Joshua, their religious leader. Messiah is the antitypical Zerubbabel, their national Representative and King, with whom God the Father makes the covenant wherein they, as identified with Him, are assured of safety in God's electing love (compare 학2:23, "will make thee as a signet"; "I have chosen thee").
shake … heavens—(see on 학2:6, 7); violent political convulsions accompanied with physical prodigies (마24:7, 29).
【학2:22 JFB】22. All other world kingdoms are to be overthrown to make way for Christ's universal kingdom (단2:44). War chariots are to give place to His reign of peace (미5:10; Z전9:10).
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