학 2:1-9 장래 임할 성전의 영광

The Coming Glory of the Temple
2 ^cIn the seventh month, on the twenty-first day of the month, the word of the Lord came by the hand of Haggai the prophet: ² “Speak now to ^dZerubbabel the son of Shealtiel, governor of Judah, and to ^dJoshua the son of Jehozadak, the high priest, and to all the remnant of the people, and say, ^3 e‘Who is left among you who saw this house ^fin its former glory? How do you see it now? ^gIs it not as nothing in your eyes? ⁴ Yet now ^hbe strong, O ^dZerubbabel, declares the Lord. ^hBe strong, O ^dJoshua, son of Jehozadak, the high priest. ^hBe strong, all you people of the land, declares the Lord. ⁱWork, for ^jI am with you, declares the Lord of hosts, ^5 kaccording to the covenant that I made with you when you came out of Egypt. ^lMy Spirit remains in your midst. ^mFear not. ⁶ For thus says the Lord of hosts: ⁿYet once more, in a little while, ^oI will shake the heavens and the earth and the sea and the dry land. ⁷ And I will shake all nations, so that the treasures of all nations shall come in, and ^pI will fill this house with glory, says the Lord of hosts. ^8 qThe silver is mine, and the gold is mine, declares the Lord of hosts. ^9 rThe latter glory of this house shall be greater than the former, says the Lord of hosts. And ^sin this place I will give peace, declares the Lord of hosts.’ ”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 학 2:1–9.

1절) 다리오왕 2년 7월 21일, 앞선 1장 15절과 비교할때 약 한달 정도가 지난 시점에 다시금 여호와의 말씀이 학개에게 임하였다. 

- Like Haggai’s first message, this sermon was given in the second year of King Darius, or 520 B.C. More specifically, it was delivered on October 17, 520 B.C. In the Jewish calendar the twenty-first day of the seventh month (i.e., Tishri) was the seventh day of the Feast of Sukkot, at which time work was customarily suspended in order to celebrate the time of the harvest (cf. Lev 23:33–36, 39–43; Num 29:12–40; Ezek 45:25). The timing of Haggai’s message was therefore opportune in that his audience had reason to be in Jerusalem and available for communal gatherings.

Since the presentation of Haggai’s first sermon on August 29, less than two months had passed. In that small amount of time, however, a significant change had occurred in the people’s outlook. Discouragement over the enormity of their task now threatened the success of the mission. The challenge confronting Haggai was to address these issues and instill in the people a vision of what the future held for the temple structure and for the nation.
 Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 148.

2절) 앞서 나온대로 다시금 스알디엘의 아들 유다 총독 스룹바벨과 여호사닥의 아들 대제사장 여호수아와 남은바 모든 백성에게 학개 선지자가 하나님의 말씀을 고함

3절) 남아 있는자 중에 이전 성전의 영광을 본자가 누가 있는가? 실제로 66년전에 성전이 훼파되었기에 이당시 성전의 영광을 본 노인들도 소수 있을 것이다. 

- Who is left. “Left” translates Hebrew sha’ar, a wordplay on “remnant” (Hb. she’erit, v. 2, i.e., “what is left”). Among those who remained were some in their 70s or older who could remember Solomon’s temple that had been destroyed 66 years earlier (cf. Ezra 3:12). this house. The loss of temple and land is evidence for covenant curses for disobedience (1 Kings 9:6–9). Is it not as nothing in your eyes? The people could see that the rebuilt temple would be far inferior to Solomon’s temple in its wealth and physical beauty. The word glory is used in two senses in Haggai: here and in Hag. 1:8 it conveys the idea of “honor, distinction,” while in 2:7 it is probably “the glory of the Lord” (his special presence), which is said to “fill” the sanctuary (1 Kings 8:10–11; cf. Ex. 40:34–35).
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1745.

- Haggai pointedly asks, “It and nothing, are they not identical in your sight?”⁷ There was no comparison between the two buildings, and the people were loathe to pretend there was. The high hopes they had entertained at the beginning of their work had now turned to disappointment. The description calls to mind a scene that occurred at the laying of the foundation stone for the temple in 537 B.C., some seventeen years earlier. Ezra 3:12–13 provides this account:
But many of the older priests and Levites and family heads, who had seen the former temple, wept aloud when they saw the foundation of this temple being laid, while many others shouted for joy. No one could distinguish the sound of the shouts of joy from the sound of weeping because the people made so much noise. And the sound was heard far away.

⁷ On this construction see GBH §174i.
 Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 151.

4절) 스룹바벨과 여호수아를 묘사하는 표현이 상이한데 이것은 큰 의미는 없다. 세번째 부류, 본문은 이 땅 모든 백성이라고 표현했는데 이는 앞서 남은 모든 백성과 같은 대상들이다. 이들을 향해서 다시금 내가 너희와 함께 하노라라고 약속하시는 여호와. 

-  In Hag 2:4 the expression is used in a rather general and neutral way as referring to all of Haggai’s otherwise unnamed audience, whether they were returnees from the exile or had remained in the land all along. “The people of the land” are thus the general population of the land, as distinct from the civil and religious leaders who are identified separately in v. 4. It is the same audience that earlier was referred to as “the remnant of the people” (1:12, 14; cf. 2:2).
The words “I am with you” renew the promise expressed earlier in 1:13. Their repetition here calls attention to a need for such reassurance on the part of Haggai’s audience and also underscores the certainty of the Lord’s presence with them. In 1 Chr 28:20 David encouraged his son Solomon with similar words:
Be strong and courageous, and do the work. Do not be afraid or discouraged, for the Lord God, my God, is with you. He will not fail you or forsake you until all the work for the service of the temple of the Lord is finished.
Just as the Lord’s presence with his people made possible the completion of Solomon’s temple, so it would be his presence that would make possible the completion of Haggai’s temple. Haggai’s audience could draw strength from the realization that they were not alone in their work. The Lord was indeed with them.
 Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 153.

5절) 백성들에게 두려워하지 말 것의 근거로 애굽에서 나올때에 하나님과 친히 맺은 언약의 말과 나의 신이 너희 중에 머물러 있는 것을 이야기한다. 하나님께서는 식언하지 않는 분이시기에, 또한 임마누엘의 가장 강력한 표현으로 우리중에 머물러 있다라고 말씀하신다. 

- Haggai’s point is that just as the Lord covenanted to be with Israel as far back as the exodus event, and just as his presence had been evident throughout their prior history, so now the community should confidently face their difficulties in the enabling power of the Spirit and free from the paralysis of fear about the future. Haggai’s exhortation not to fear has its biblical roots in military language. Warriors were often admonished in this way prior to engaging in battle.²⁹ Given the similarity in wording between the admonition in Hag 2:5 and the one in 1 Chr 28:20, Haggai may be drawing on the instructions David gave to his people prior to the building of the Solomonic temple.
²⁹ For a discussion of this formula in OT literature see E. W. Conrad, Fear Not Warrior: A Study of ʾal tîrāʾ Pericopes in the Hebrew Scripture, BJS 75 (Chico, Calif.: Scholars Press, 1985).
 Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 157.

6절) 하늘과 땅과 바다와 육지를 진동시키실 것이라고 말씀하시는 하나님, 이는 하나님의 전능하심의 표현이다. 

- Lord of hosts occurs five times in vv. 6–9, emphasizing the Lord’s sovereign authority over all things, including the adornment of his house (see note on 1:2). I will shake. The same verb form is translated “about to shake” in 2:21 (see note on Joel 2:10; cf. Heb. 12:26–27). In the present context, “shaking” does not primarily involve future judgment but God’s immediate intervention in providing for the work at hand (cf. Hag. 2:7–8).
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1745.

- The shaking of the heavens and earth is described in terms of imminence: “I am about to …”³⁰ The adverb “once more” likens these events to the theophany and shaking of Mount Sinai that occurred in connection with the giving of the law (Exod 19:18).
³⁰ The hiphil participle מַרְעִישׁ is best understood as futurum instans, pointing to the imminent future: “I am about to shake …” Cf. 2:21. This seems preferable to M. A. Sweeney’s view that the participle here describes the action as presently taking place. As Sweeney notes, in v. 7 the verbs are perfects with wāw consecutive, clearly referring to future time (“Haggai,” in The Twelve Prophets, Berit Olam: Studies in Hebrew Narrative and Poetry (Collegeville, Minn.: Liturgical Press, 2000), 2:548.
 Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 158.

7절) 여호와께서 만국을 진동시킬 것이며 이를 통해 만국의 보배가 이르리니 영광으로 이 전에 충만케 하리라고 말씀하신다. 본문의 만국의 보배가 무엇인지에 대해서 여러가지 의견이 분분하다. 일반적으로 세가지로 나뉘는데 첫째는 메시야적 견해, non-메시야적 견해, 이 두가지의 종합으로 나뉜다. 

1) 메시야적 견해는 이 만국의 보배가 예수 그리스도이시다라고 말한다. 

- It was canonized, so to speak, in the fourth century by Jerome, whose rendering of this part of the verse in the Latin Vulgate has been very influential: et veniet desideratus cunctis gentibus, “and the desire of all nations shall come.” A similar understanding of the phrase, probably due either directly or indirectly to the influence of the Vulgate, is also found in a number of English versions.³⁶ The following translations are clearly committed to a messianic understanding of the phrase:
KJV:“and the desire of all nations shall come”
NKJV:“and they shall come to the Desire of All Nations”
LB:“and the Desire of All Nations shall come to this Temple”
Douay-Rheims:“and the Desired of All Nations shall come”
The NIV (“and the desired of all nations will come”) is probably to be read with a messianic understanding as well.³⁷
As a result of such translations the phrase “desired of all nations” has in many quarters assumed the status of a messianic title, as can be seen in Christian hymnody³⁸ and in the titles of certain books that deal with Christian messianism.³⁹ Those who favor a messianic understanding of this phrase usually relate it to the first advent of Jesus; it is especially common during the Christmas season to find Christological allusions to 2:7. There have been exceptions, however, to this understanding among Christians. Augustine understood the phrase to refer not to Christ’s first coming but to his second coming, since “before the whole world can await him and desire His coming, it must first believe in Him and love Him.”⁴⁰ Like the view that links v. 7 to the first advent of Christ, association of this verse with the second advent of Christ has also been widely held in Christendom.

³⁶ Cf. Luther’s 1532 German translation of 2:7: “Da sol denn komen aller Heiden Trost” (“then the consolation of all Gentiles shall come”). This translation clearly encouraged among German-speaking peoples a messianic understanding of 2:7. On the problems of this translation see esp. G. Krause, “ ‘Aller Heiden Trost’ Haggai 2, 7: Die Beweggründe für eine falsche Übersetzung und Auslegung des Textes durch Luther,” in Solange es »Heute« Heisst: Festgabe für Rudolf Hermann zum 70. Geburtstag (Berlin: Evangelische Verlagsanstalt, 1957), 170–78. Krause rightly describes Luther’s translation of the phrase as a lexically false translation (p. 170). The 1912 revision moved away from the messianic interpretation. It translates this part of v. 7: “Da soll dann kommen aller Heiden Bestes” (“then the best of all Gentiles shall come”).
³⁷ In its introduction to Haggai the NIV Study Bible explains the phrase “the desired of all nations” as referring to the coming of the Messiah, although the note attached to Hag 2:7 in the same study Bible is ambivalent about this interpretation.
³⁸ The familiar messianic interpretation of 2:7 is reflected in a number of well-known Christian hymns. Charles Wesley’s Come, Thou Long Expected Jesus has in stanza one: “Dear Desire of every nation, / Joy of every longing heart.” Henry Sloane Coffin’s stanza added to O Come, O Come, Emmanuel has “O come, Desire of nations, bind / All peoples in one heart and mind.” And James Montgomery’s Angels from the Realms of Glory has in stanza three: “Seek the great Desire of nations, / Ye have seen His natal star.”
³⁹ A Christological understanding of this phrase is assumed in titles of several works dealing with various themes. See, e.g., R. C. Trench, The Fitness of Holy Scripture for Unfolding the Spiritual Life of Men. II. Christ the Desire of All Nations, Or the Unconscious Prophecies of Heathendom (Philadelphia: Hooker, 1850); E. W. Smith, The Desire of All Nations (Garden City: Doubleday, Doran & Co., 1928); M. von Blomberg, The Desire of the Nations: A Timely Word for a Distressed World (New York: Vantage, 1971); O. O’Donovan, The Desire of the Nations: Rediscovering the Roots of Political Theology (Cambridge: Cambridge University Press, 1996); El-Meskeen, “Desire of All Nations,” 83–89.
⁴⁰ See Augustine, De civitate Dei, book 18, chap. 35; cf. chaps. 45, 48. For the English translation cited above see Saint Augustine: The City of God, Books XVII–XXII, in The Fathers of the Church: A New Translation (New York: Fathers of the Church, 1954), 138, 160, 168.
 Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 160–161.

2) 비메시야적 견해로 이 만국의 보배가 물질적인 것으로 실제로 성전 재건을 위해 필요한 여러 물건들이라고 보는 견해이다. 이또한 다양한 견해가 있다. 

The context leads to the conclusion that by the phrase “desire of all nations” Haggai refers not to a messianic figure but to the Lord’s provision of financial resources for the temple by sovereignly inducing the nations to make their wealth available for this purpose. By “desire” Haggai refers to valuable treasures of monetary value that were prized by the nations, including such valuables as Nebuchadnezzar’s army had removed from the Solomonic temple in 586 B.C. and had taken to Babylon. To facilitate the completion of the temple the Lord will so move among these nations that they will bring resources to assist in the project. Since their wealth is in fact his wealth, as v. 8 points out, the Lord is free sovereignly to dispose of it as he chooses.
 Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 162–163.

- The context leads to the conclusion that by the phrase “desire of all nations” Haggai refers not to a messianic figure but to the Lord’s provision of financial resources for the temple by sovereignly inducing the nations to make their wealth available for this purpose. By “desire” Haggai refers to valuable treasures of monetary value that were prized by the nations, including such valuables as Nebuchadnezzar’s army had removed from the Solomonic temple in 586 B.C. and had taken to Babylon. To facilitate the completion of the temple the Lord will so move among these nations that they will bring resources to assist in the project. Since their wealth is in fact his wealth, as v. 8 points out, the Lord is free sovereignly to dispose of it as he chooses.
 Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 162–163.

- Consequently, the clause means “the desirable things of the nations will come.” It refers to the transfer of treasures to the Jerusalem temple.
 Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 164.

3) 의도적으로 모호하게 표현하여 물질적인 보배로서의 의미와 메시야에 대한 대망을 함께 표현한 것으로 보는 견해도 있다. 

- Third, a few scholars have sought to find middle ground by combining the best of the alternative views. Wolf has argued that “desire” in 2:7 is deliberately ambiguous and that it allows for both a reference to material treasures and to personal desire.⁵² In his view the former understanding is supported by the reference to silver and gold in v. 8, whereas the latter interpretation is supported by the reference to the (shekinah) glory in v. 9, which as he points out requires the personal presence of God.⁵³ According to Wolf, Haggai has carefully chosen his words in v. 7 so as to create an intentional ambiguity. In one sense the verse indicates that the wealth of nations will flow into the temple project, facilitating its rebuilding; in another sense “the desired of all nations” has a messianic dimension, pointing to the coming of Jesus.
⁵² H. Wolf, Haggai and Malachi (Chicago: Moody, 1976), 37.
⁵³ G. R. Berry has discussed the significance of “glory” as indicating divine presence, particularly in connection with the Book of Ezekiel; “The Glory of Yahweh and the Temple,” JBL 56 (1937): 115–17. But Berry takes a far too pessimistic view of the historical accuracy of the biblical accounts, maintaining that postexilic Jewish literature was unrealistic both in its attitudes toward prior history and in its expectations for the future; see id., “The Unrealistic Attitude of Postexilic Judaism,” JBL 64 (1945): 309–17.
 Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 164–165.

- The focus of Haggai’s oracle in its context is specifically on the immediate fulfillment of this prophecy. In addition, from a NT vantage point, many would see a foreshadowing of events unfolding in the incarnation of Christ and ultimately in his second coming at the end of the age (e.g., when Jesus spoke of his body as “this temple” in John 2:20–21; and when the book of Revelation speaks of the day when the whole city of Jerusalem will be filled with the presence of God, “for its temple is the Lord God the Almighty and the Lamb … and the kings of the earth will bring their glory into it,” Rev. 21:22, 24).
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1746.

9절) 이 전의 나중 영광이 이전 영광 보다 크리라고 말씀하심. 평강을 주시는 여호와 하나님. 본문에서 '나중’이 전에 붙는지 아니면 영광에 붙는지에 의견이 분분하다. 

- Third, a few scholars have sought to find middle ground by combining the best of the alternative views. Wolf has argued that “desire” in 2:7 is deliberately ambiguous and that it allows for both a reference to material treasures and to personal desire.⁵² In his view the former understanding is supported by the reference to silver and gold in v. 8, whereas the latter interpretation is supported by the reference to the (shekinah) glory in v. 9, which as he points out requires the personal presence of God.⁵³ According to Wolf, Haggai has carefully chosen his words in v. 7 so as to create an intentional ambiguity. In one sense the verse indicates that the wealth of nations will flow into the temple project, facilitating its rebuilding; in another sense “the desired of all nations” has a messianic dimension, pointing to the coming of Jesus.
⁵² H. Wolf, Haggai and Malachi (Chicago: Moody, 1976), 37.
⁵³ G. R. Berry has discussed the significance of “glory” as indicating divine presence, particularly in connection with the Book of Ezekiel; “The Glory of Yahweh and the Temple,” JBL 56 (1937): 115–17. But Berry takes a far too pessimistic view of the historical accuracy of the biblical accounts, maintaining that postexilic Jewish literature was unrealistic both in its attitudes toward prior history and in its expectations for the future; see id., “The Unrealistic Attitude of Postexilic Judaism,” JBL 64 (1945): 309–17.
 Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 164–165.

하나님께서 평강을 주시기에 나중 영광이 더욱 큰 것이다. 

- Haggai’s second sermon concludes with a promise that “in this place I will grant peace” (ûbammāqôm hazzeh ʾettēn šālôm).⁷⁰ The NIV translates the Hebrew conjunction as “and,” but it is probably best understood here in a causal sense: “because in this place I will give peace.”⁷¹ The statement in part is an explanation of the earlier part of the verse, showing why the latter glory of this temple will be greater than its former glory. The words may be an allusion to the Aaronic blessing found in Num 6:24–26, the final colon of which expresses a wish for the Lord’s peace to rest upon the recipient of the benediction. By “peace” is meant more than the mere absence of conflict and strife. The Hebrew word šālôm speaks of wellness and soundness in a holistic way. Whether “this place” in v. 9 refers specifically to the temple,⁷² as seems likely, or in a general way to the city of Jerusalem,⁷³ as is possible, is not clear.⁷⁴ The word māqôm is often used in the Old Testament in reference to a sacred site chosen by the Lord.⁷⁵ But the word is also used as a synonym for Jerusalem (e.g., 2 Kgs 22:16; Jer 7:3; 19:3).⁷⁶ In Hag 2:9 perhaps neither antecedent should be entirely excluded, since both city and sanctuary will be blessed objects in the fulfillment of the promise.
⁷⁰ At the end of 2:9 the LXX has a scribal gloss that personalizes the preceding promise of the Lord to bestow peace on the temple site: καὶ εἰρήνην ψυχῆς εἰς περιποίησιν παντὶ τῷ κτίζοντι τοῦ ἀναστῆσαι τὸν ναὸν τοῦτον (“even peace of soul as a possession for everyone who builds in order to restore this temple”). The addition is apparently intended to specify more clearly who it is who will be the recipient of Yahweh’s promised blessing. According to this gloss it will be those who participate in the building project.
⁷¹ The wāw used by itself in this way expresses the causal relation in what Joüon calls “a light and elegant manner” (GBH §170c).
⁷² Cf. P. R. Ackroyd: “The indications are that maqom frequently has a technical meaning and this suggests that the primary reference in this passage too is to the Temple” (Exile and Restoration: A Study of Hebrew Thought of the Sixth Century b.c., OTL (Philadelphia: Westminster, 1968), 156.
⁷³ So Keil: “ ‘This place’ is not the temple, but Jerusalem, as the place where the temple is built” (Minor Prophets, 195).
⁷⁴ J. L. Mackay thinks there is a play on words here, since Jerusalem can mean “city of peace” (Haggai, Zechariah, Malachi: God’s Restored People [Ross-shire, Scotland: Christian Focus Publications, 1994], 35). Cf. J. G. Baldwin, Haggai, Zechariah, Malachi: An Introduction and Commentary, TOTC (Downers Grove: InterVarsity, 1972), 49. The similarity between the word šālôm and the name of Solomon (šĕlōmōh), builder of the first temple, also may not be coincidental in this context. But Petersen discounts both of these possibilities (Haggai and Zechariah 1–8, 69–70).
⁷⁵ E.g., Deut 12:5; 14:23, 25; 1 Kgs 8:29, 30; Ps 24:3; Ezra 9:8; Exod 29:31; Lev 6:9[Eng. 16], 19[Eng. 26]; Lev 14:13; Qoh 8:10.
⁷⁶ See HALOT, 627.
 Richard A. Taylor and E. Ray Clendenen, Haggai, Malachi, vol. 21A, The New American Commentary (Nashville: Broadman & Holman Publishers, 2004), 168.

- The latter glory of this house. The ultimate fulfillment of this passage demands a still wider view of redemptive history. The possessions of Jew and Gentile are enlisted in restoring the temple as a place of shalom (peace, well-being). Likewise, Ezekiel envisions the temple as a source of healing (Ezek. 47:1, 12; cf. Rev. 22:2). The NT “mystery” is a new spiritual temple composed of people from all nations (1 Cor. 3:9, 16–17), a new community that is the focal point of God’s saving work in the world (Eph. 3:8–10). Ultimately, the temple as a sign of God’s presence with his people is eclipsed by the presence of the Lord of hosts and the Lamb (Rev. 21:22–26).
 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1746.