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The People Obey the Lord
12 tThen uZerubbabel the son of Shealtiel, and uJoshua the son of Jehozadak, the high priest, with all vthe 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 feared the Lord. 13 Then Haggai, the messenger of the Lord, spoke to the people with the Lord’s message, w“I am with you, declares the Lord.” 14 And xthe Lord stirred up the spirit of uZerubbabel the son of Shealtiel, governor of Judah, and the spirit of yJoshua the son of Jehozadak, the high priest, and the spirit of all zthe remnant of the people. And they came and aworked on the house of the Lord of hosts, their God, 15 bon the twenty-fourth day of the month, in the sixth month, in the second year of Darius the king.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 학 1:12–15.
12 tThen uZerubbabel the son of Shealtiel, and uJoshua the son of Jehozadak, the high priest, with all vthe 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 feared the Lord. 13 Then Haggai, the messenger of the Lord, spoke to the people with the Lord’s message, w“I am with you, declares the Lord.” 14 And xthe Lord stirred up the spirit of uZerubbabel the son of Shealtiel, governor of Judah, and the spirit of yJoshua the son of Jehozadak, the high priest, and the spirit of all zthe remnant of the people. And they came and aworked on the house of the Lord of hosts, their God, 15 bon the twenty-fourth day of the month, in the sixth month, in the second year of Darius the king.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 학 1:12–15.
12절) 앞서 1절에서 나온대로 다시금 스알디엘의 아들 스룹바벨과 여호사닥의 아들 대제사장 여호수아와 남은바 모든 백성이 여호와 하나님의 목소리와 학개 선지사의 말을 청종했다. 이들이 그 말씀에 청종한 이유는 바로 하나님께서 학개를 보내셨음을 인정했고 그 하나님을 두려워했기 때문이다.
이 백성의 남은자들은 어떤 자들인가? 구약은 지속적으로 남은자 사상을 강조한다. 하나님을 떠나 우상을 섬기는 시대속에서 하나님을 따르는 이들을 남은자로 이야기했다. 학개 시대에는 포로 귀환을 한 무리들과 포로기 시대에 그 땅에 남아있던 무리들로 나뉜다. 본문에서 학개는 이 두 무리들을 구분하지 않고 좀더 넓은 신학적인 의미로 언약 공동체 속에 남아있는 자들을 의미하고 있다.
본문에서 청종하다라는 단어는 ‘샤마’로 듣다, 순종하다라는 의미로 사용되고, 두려워하다라는 ‘야레’라는 단어가 사용된다. 진정으로 하나님을 하나님으로 인정하는 사람들은 그분을 두려워하고 경외하게 되고 그것의 결과는 그분의 말씀에 대한 순종으로 귀결된다.
- The inclusion of the people along with Zerubbabel and Joshua in the response described in v. 12 is significant. Although v. 1 mentioned only the leaders as recipients of Haggai’s message, it is clear from the people’s response that the message was not directed to the leaders exclusively. The people were implicitly included as part of Haggai’s audience. They are called in v. 12 “the remnant of the people” (šĕʾērît hāʿām; cf. 1:14; 2:2). The concept of remnant is used in various ways in the prophetic literature of the Old Testament.5 It sometimes refers to a faithful segment of a larger group that included less committed Israelites (e.g., Amos 5:15; Isa 10:20–22; cf. 1 Kgs 19:18). Other times the word is more inclusive, serving as a general designation for all Israelites who had escaped a particular disaster (e.g., Jer 8:3; Ezek 5:10; 9:8; 11:13). Although the Jewish population of Haggai’s day consisted of two distinct groups, namely, those who had returned from the exile and those who had remained behind in the land during that same period, Haggai’s use of “remnant” probably is not limited to one or the other of these two groups.6 The prophet seems to use the term in a broad theological sense, referring to those who were truly part of the covenant community, whether they had returned from the exile or had been present in the land all along.7
It is significant that the word “remnant” does not occur in Haggai until v. 12, which describes the people’s obedient response to Haggai’s message. It is this obedience to the Lord’s message that qualifies them to be thought of as a remnant, a designation that invokes the remnant theology of earlier Old Testament prophets such as Isaiah and Jeremiah. The collocation “heard” (wayyišmaʿ; NIV “obeyed”) and “feared” (wayyirʾû) in v. 12 is a common one in the Hebrew Bible. It calls attention to the appropriate human reaction to a display of divine grace. The only proper response to hearing the word of the Lord that the prophets entertained was one of reverential awe and prompt obedience.8
5 See H. Wildberger, “שׁאר šʾr to remain,” TLOT 3, esp. pp. 1286–91.
6 H. Wolf understands the term to refer only to those who had returned from Babylon (Haggai and Malachi [Chicago: Moody, 1976]). I. G. Matthews, on the other hand, understands it to refer to those who had remained in Judah during the exile (“Haggai,” in Minor Prophets, An American Commentary [Philadelphia: The American Baptist Publication Society, 1935], 12:12). Both of these views seem to be overly restrictive in the way that they identify Haggai’s audience.
7 So, e.g., P. A. Verhoef, The Books of Haggai and Malachi, NICOT (Grand Rapids: Eerdmans, 1987), 81.
8 Verhoef’s comment in my opinion is not likely to be correct: “This ‘fear’ is not a reverential attitude toward the Lord, which manifests itself in obedience to and trust in the God of the covenant … but it is an expression of their holy awe, their terror because of the wrath of the Lord” (Haggai and Malachi, 83).
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 139–140.
It is significant that the word “remnant” does not occur in Haggai until v. 12, which describes the people’s obedient response to Haggai’s message. It is this obedience to the Lord’s message that qualifies them to be thought of as a remnant, a designation that invokes the remnant theology of earlier Old Testament prophets such as Isaiah and Jeremiah. The collocation “heard” (wayyišmaʿ; NIV “obeyed”) and “feared” (wayyirʾû) in v. 12 is a common one in the Hebrew Bible. It calls attention to the appropriate human reaction to a display of divine grace. The only proper response to hearing the word of the Lord that the prophets entertained was one of reverential awe and prompt obedience.8
5 See H. Wildberger, “שׁאר šʾr to remain,” TLOT 3, esp. pp. 1286–91.
6 H. Wolf understands the term to refer only to those who had returned from Babylon (Haggai and Malachi [Chicago: Moody, 1976]). I. G. Matthews, on the other hand, understands it to refer to those who had remained in Judah during the exile (“Haggai,” in Minor Prophets, An American Commentary [Philadelphia: The American Baptist Publication Society, 1935], 12:12). Both of these views seem to be overly restrictive in the way that they identify Haggai’s audience.
7 So, e.g., P. A. Verhoef, The Books of Haggai and Malachi, NICOT (Grand Rapids: Eerdmans, 1987), 81.
8 Verhoef’s comment in my opinion is not likely to be correct: “This ‘fear’ is not a reverential attitude toward the Lord, which manifests itself in obedience to and trust in the God of the covenant … but it is an expression of their holy awe, their terror because of the wrath of the Lord” (Haggai and Malachi, 83).
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 139–140.
13절) 여호와의 사자 학개가 여호와의 명을 의지하여 백성에게 고함, “나 여호와가 말하노니 내가 너희와 함께 하노라” 하나님이 우리와 함께 하시겠다라는 이 임마누엘의 선언은 그 어떤 약속보다 중요하고 강력한 약속이다. 이 임마누엘의 하나님에 대한 믿음은 우리로 하여금 온전한 헌신과 순종으로 이끈다.
- Haggai may be anticipating these words and forming a subtle semantic link between them. The wordplay underscores the prophet’s role. He is the Lord’s messenger (malʾak) who is proclaiming the Lord’s message (malʾăkût) and is calling people to the Lord’s work (mĕlāʾkâ).19 These lexical choices form a literary thread that connects the several statements by the use of sound patterns.
19 I presume that something similar to this is what W. E. March means when he describes the latter word as recalling the former; see “The Book of Haggai: Introduction, Commentary, and Reflections,” IB (Nashville: Abingdon, 1996), 7:720.
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 142.
19 I presume that something similar to this is what W. E. March means when he describes the latter word as recalling the former; see “The Book of Haggai: Introduction, Commentary, and Reflections,” IB (Nashville: Abingdon, 1996), 7:720.
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 142.
- I am with you (cf. 2:4). This is the great promise of covenantal assurance (cf. Num. 14:9; Josh. 14:12; Judg. 1:19; Isa. 43:5; cf. Matt. 28:20). The task before them will be undertaken with the promise of God’s aid. The promise to be with the people anticipates God being with his people in Christ (Matt. 1:23, “Immanuel”) and through the Spirit of Christ (Rom. 8:9–10; 1 Cor. 3:16).
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1745.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1745.
- In light of their favorable response to his message Haggai conveyed to the people the reassuring promise that the Lord’s presence would be with them in their endeavors.20 The encouragement Haggai offered the people would play a determinative role in their response. For that reason v. 13 plays an important role in the change of attitude displayed by the people. The comforting words “I am with you” (ʾănî ʾittekem) call to mind similar promises found elsewhere in biblical literature. Jacob received such a promise at Bethel as he began his journey to Haran (Gen 28:15). Joseph’s amazing success in Egypt was attributed to the fact that “the Lord was with him” in all he undertook (Gen 39:2, 21, 23). Moses heard similar words at the burning bush (Exod 3:12). So too did Joshua, Moses’ successor, as he assumed the mantel of leadership upon the death of Moses (Josh 1:5), as did Gideon when he faced the Midianites (Judg 6:16). So also did David when the Lord entered into a covenant with him (2 Sam 7:9) and Jeremiah when he began his prophetic ministry (Jer 1:8). When faced with the Assyrian threat, the Israelites took comfort in such words (Isa 8:10; cf. Ps 46:7, 11). And in the New Testament messianic expectations and hopes were fulfilled in one who was called “Emanuel, God with us” (Matt 1:23).
20 The Hb. text has אֲנּי אִתְּכֶם (“I am with you”) in v. 13 (cf. Jer 42:11; Hag 2:4). More often in the OT the promise of divine presence is expressed with the preposition עִם, but the difference is insignificant. H. W. Wolff suggests that “את may perhaps point rather to spatial nearness, עם rather to accompaniment and fellowship,” but this distinction should not be pressed (Haggai: A Commentary [Minneapolis: Augsburg, 1988], 50).
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 142–143.
20 The Hb. text has אֲנּי אִתְּכֶם (“I am with you”) in v. 13 (cf. Jer 42:11; Hag 2:4). More often in the OT the promise of divine presence is expressed with the preposition עִם, but the difference is insignificant. H. W. Wolff suggests that “את may perhaps point rather to spatial nearness, עם rather to accompaniment and fellowship,” but this distinction should not be pressed (Haggai: A Commentary [Minneapolis: Augsburg, 1988], 50).
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 142–143.
14절) 이제 여호와 하나님께서 주체가 되셔서 유다 총독 스룹바벨과 대제사장 여호수아의 마음과 남은바 모든 백성의 마음을 흥분시키심으로 그들이 하나님의 성전 역사를 시작했다. 잠자는 자들을 깨우시듯 당신의 백성을 깨우시는 하나님.
- The focus of the Lord’s ministry to them is centered on their spirits. “Spirit” (rûaḥ) in the Hebrew Bible can mean many different things (e.g., breath, breeze, wind, the human spirit, God’s spirit).22 Here the word is used of God’s arousing the human frame of mind to important activity, namely, the work on the temple. As Eichrodt points out, in the language of the Hebrew Bible, God may choose to awaken the spirit to decisive action, as here in Haggai, or he may choose to harden the spirit, leading to punitive action.23 It is to God’s stirring of the minds of the people that Haggai attributes the decision to move ahead with the work.
22 See, e.g., HALOT, 1197–1201.
23 See W. Eichrodt, Theology of the Old Testament, OTL (Philadelphia: Westminster, 1961), 2:133.
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 143.
22 See, e.g., HALOT, 1197–1201.
23 See W. Eichrodt, Theology of the Old Testament, OTL (Philadelphia: Westminster, 1961), 2:133.
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 143.
15절) 다리오왕 이년 6월 24일에 이 일이 일어났음을 밝힌다. 1절의 시간과 비교할때, 6월 1일, 23일 정도가 지난 시간이다. 학개 선지자의 첫 선포가 있은 지 3주 정도의 시간이 지났고 이에 백성들이 이 명령에 반응하기 시작한 것이다. 이 기간동안 성경이 침묵하고 있지만 백성들은 들은바 말씀을 가지고 정말 그러한가 고민하고 되뇌이는, 묵상하는 시간을 가졌을 것이다. 그리고 나서 때가 되자 하나님께서 그들의 마음을 흔들어 놓으셨고 그리고 그들은 하나님의 마음을 가지고 그 일을 시작하게 된 것이다.
- The first part of v. 15 specifies the day on which the temple work began. It was “the twenty-fourth day of the sixth month.” The modern equivalent is September 21, 520 B.C. According to Hag 1:1 the prophet delivered this initial message on the first day of that same month, that is, August 29, 520 B.C. This means that just a little more than three weeks had elapsed between the delivery of that sermon and the actual beginning of the work on the temple. Assuming the people’s response to Haggai’s message was more or less immediate, these several weeks probably were spent in getting things ready for the work.24
24 D. J. Wiseman, on the other hand, views these twenty-three days as the length of time it took the people to respond to Haggai’s call (“Haggai,” in The New Bible Commentary, Revised [Grand Rapids: Eerdmans, 1970], 783).
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 144.
24 D. J. Wiseman, on the other hand, views these twenty-three days as the length of time it took the people to respond to Haggai’s call (“Haggai,” in The New Bible Commentary, Revised [Grand Rapids: Eerdmans, 1970], 783).
Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 144.
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