하나님나라를 꿈꾸며(Kingdom of God)

12  I will surely assemble all of you, O Jacob;

eI will gather fthe remnant of Israel;

I will set them together

like sheep in a fold,

hlike a flock in its pasture,

a noisy multitude of men.

13  iHe who opens the breach goes up before them;

they break through and pass the gate,

jgoing out by it.

Their king passes on before them,

kthe Lord at their head.

e [2 Kgs. 25:11]

f See ch. 4:7

h [Jer. 31:10]

i [2 Kgs. 25:10]

j [ch. 4:10]

k [Isa. 52:12]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 미 2:12–13.

12  I will surely assemble all of you, O Jacob;

eI will gather fthe remnant of Israel;

I will set them together

like sheep in a fold,

hlike a flock in its pasture,

a noisy multitude of men.

13  iHe who opens the breach goes up before them;

they break through and pass the gate,

jgoing out by it.

Their king passes on before them,

kthe Lord at their head.

e [2 Kgs. 25:11]

f See ch. 4:7

h [Jer. 31:10]

i [2 Kgs. 25:10]

j [ch. 4:10]

k [Isa. 52:12]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 미 2:12–13.

본문은 구원 신탁으로 보이지만 다른 이들은 이 말씀을 유다를 정복한 이방 왕이 심판을 받은 유다의 남은 자들을 모아 타국으로 잡아가는 것으로 해석하기도 했다. 말하자면 이 본문에서 이스라엘을 모으고 이끌고 나가는 무리가 바로 이스라엘을 사로잡아 포로로 이끌고 가는 것이라는 것이다. 

이 사건을 701년에 산헤립의 침략때에 일어난 사건이라고 생각하기도 한다. 하나님께서 앗수르 군에게 포위된 예루살렘 성문을 깨고 남은 자들을 탈출시키실 것을 예언하고 있다는 것이다.(사 37:32; 왕하 19:31) 또한 가장 자연스러운 해석은 포로라 잡혀갔던 주의 백성들 중 남은 자들을 모아 다시 약속의 땅으로 데려오시겠다라는 것으로 이해하는 것이다. 

이처럼 이스라엘의 남은 자를 모으시고 그들을 한 처소에 두시는 분이 이제 길을 여시고, 그들 앞서 올라가셔서 성문을 여시고 앞장서서 가실 것이다. 그분은 왕이시며 여호와이시다. 

12절) 선한 목자 되신 하나님

하나님께서 야곱을 부르시면서 ‘내가 반드시 너희 무리를 다 모으며’라고 말씀하신다. 하나님께서 힘주어 이렇게 말씀하시는 것이 듣는 이들에게 큰 위로와 확신, 격려가 되었을 것이다. 대상은 야곱, 이스라엘의 남은 자들로 하나님께서 그들을 다 모아 한 처소에 둘 것인데 이로 사람들이 크게 떠들게 될 것이다. 이 소란함은 감격에 찬 흥분의 외침일 것이다. 

-  These words cannot be dated exactly (i.e., during Sennacherib’s attack), because the description is too vague to be an eyewitness account of what happens.6 The rhetorical purpose of 2:12–13 is to encourage the righteous (following the hints of hope behind 2:5), who are being oppressed in Judah. They need to know that God has not forgotten them and that there will be a radical change in their situation in the future, when God acts as king among his people (2:13).

The Lord describes what he will do in 2:12 in first-person language. Then, using third-person verbs, Micah writes in 2:13 how God will do this. God promises in strong overtones (using an infinitive absolute plus a finite verb7) that “I will surely gather all of you,” giving the listeners great assurance of the promise of God’s care. It arouses determination to walk by faith, knowing that in the future God will transform their situation. This promise is first pronounced on all of “Jacob,” and then specifically given to “the remnant of Israel.” These are not contradictory, for all that will be left of Judah after God’s judgment of the powerful leaders (2:3–5, 10) will be a remnant.

This “gathering” and “bringing together” of many people “like sheep in a pen” implies a threatening force around them, possibly the destructive forces that come from God (alluded to in Micah 1:10–16). God’s shepherding is an activity of care and guidance that was the ideal of Hebrew kings (2 Sam. 5:2; Ezek. 34:1–6) and God himself (Ps. 23; Isa. 40:10–11; Ezek. 34:11–19). God will properly shepherd his people and not abuse them like the powerful leaders in Micah’s audience. There is no indication of who will scatter the flock, how the one who scatters will be defeated, where the people will be gathered to, or when this gathering will happen.

Since the exact historical setting is hidden in the future (some think it may relate to Sennacherib’s attack on Jerusalem), the focus falls only on God’s gracious care for his people. God has not and will not forget his faithful people in the midst of their trials. The final line of verse 12 describes the noise and excitement among those who are gathered together, not “confusion” as Waltke suggests.8

6 Shaw, Speeches of Micah, 91–96, surveys the options of dating this to 722, 715, 701, but his own suggestion that it be put way back in the time of Menahem (2 Kings 15 at 738 b.c.) seems unlikely.

7 Waltke and O’Connor, An Introduction to Biblical Hebrew Syntax, 581–88, give examples of places where the infinitive absolute intensifies the verbal root; thus God says “I will surely gather.”

8 Allen, Joel, Obadiah, Jonah and Micah, 300, translates this line “bleating in fear of men,” but there is no word for “fear” in this text. The niv adds to the verse “the place” and then translates the verb ḥwm as “will throng” rather than the more usual translation “be excited, agitated, noisy.” Although this word can mean “confusion” as Waltke, “Micah,” The Minor Prophets, 653, maintains, this idea does not provide hope and seems to ignore the strong leadership of God at this time.

 Gary V. Smith, Hosea, Amos, Micah, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 2001), 482–483.

13절) 승리의 왕이신 하나님

본문 13절에서는 하나님께서 길을 여시고 성문을 돌파하시는 분이시며, 그들의 왕으로 앞서 가시며, 여호와로 선두에 서신다. 

13절에서 여호와 하나님은 길을 여는자이시다. 또한 성문을 여시는 분이시다. 이는 지금 남은 자들이 성안에 갇혀 있는 상태를 연상시킨다. 포로로 잡혀있는 자신의 백성들을 한곳에 모으시고 이제 그분이 그 성에 들어가셔서 그 문을 여시고 길을 여심으로 앞서서 그들을 탈출 시키시고 계신 것이다. 마치 액션 영화에서 포로로 갇힌 사람들을 탈출시키기 위해서 투입된 특공대를 연상시킨다. 

-  2:13 Apparently Micah’s quotation of the Lord ends in v. 12, and now Micah himself takes up the strain. He identifies the one who will accomplish Israel’s restoration as “One who breaks open,” “King,” and “the Lord” (using the redemptive covenant name of Israel’s Suzerain, Yahweh). The verse begins with a prophetic perfect in the Hebrew text (“will go up”), stressing the certainty of the action. Rabbinic interpretation refers this verse to the Messiah and Redeemer.83

The Lord is first described as “the Breaker,”84 who opens up the way and leads his people out of the lands where they have been scattered. The significance of the epithet is then explained: The Lord’s action enables his people to break through the city gate and exit the place of their confinement. Second, the Lord is described as their “King,” who “will pass through before them,” as he did when they came up out of Egypt (Exod 13:21; Deut 1:30–33; Isa 63:9). Third, he is described as “the Lord,” who will pave the way ahead of them, further emphasizing his leadership. The ultimate, complete fulfillment of vv. 12–13 extends to the future coming of the Messiah and even to his second advent and millennial reign for the final stage in the progressive fulfillment of the whole (cf. 4:1–8; 5:2–9; Ezek 20:33–44; Zech 9:9–10; Matt 24:30–31; Rev 11:15; 19:6–9, 11–16; 20:1–6).

83 K. Cathcart and R. P. Gordon, The Targum of the Minor Prophets (Wilmington: Michael Glazier, 1989), 117.

84 Participle from פָּרַץ, “break out, break through, make a breach.” The perfect tense of the verb also occurs in the second line of v. 13, translated “break through.” Cf. Gen 38:29; 2 Sam 6:8; 2 Kgs 14:13; Neh 1:3; 4:3; Job 16:14; Ps 80:12; Prov 25:28; Eccl 10:8; Isa 5:5; Amos 4:3. The word can also have the idea of “spreading out” or “overflowing” (Gen 28:14; 30:30, 43; Exod 1:12; Job 1:10; Isa 54:3). See also G. Brin, “Micah 2, 2–13: A Textual and Ideological Study,” ZAW 101 (1989): 118–24.

 Kenneth L. Barker, Micah, Nahum, Habakkuk, Zephaniah, vol. 20, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 70–71.

본문은 우리에게 하나님께서 선한 목자이시며 승리의 왕이심을 말해준다. 이는 하나님의 성품과 연관이 있다. 그분은 선한 목자이심으로 당신의 남은 자들을 모아서 안전하게 보호하시는 분이시면서 동시에 승리의 왕으로 길을 여시고, 성문을 깨뜨리심으로 당신의 백성을 앞서서 이끌어내시는 분이시다.