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16 At my first defense no one came to stand by me, but all deserted me. nMay it not be charged against them! 17 But othe Lord stood by me and pstrengthened me, so that through me the message might be fully proclaimed and qall the Gentiles might hear it. So rI was rescued sfrom the lion’s mouth. 18 The Lord will rescue me from every evil deed and bring me safely into his heavenly kingdom. tTo him be the glory forever and ever. Amen.
n [Acts 7:60]
o Acts 23:11; 27:23; [Matt. 10:19]
p See 1 Tim. 1:12
q See Acts 9:15
r ch. 3:11
s Ps. 22:21; [1 Sam. 17:37]
t See Rom. 11:36
 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 4:16–18.
 
16 내가 처음 변명할 때에 나와 함께 한 자가 하나도 없고 다 나를 버렸으나 그들에게 허물을 돌리지 않기를 원하노라
17 주께서 내 곁에 서서 나에게 힘을 주심은 나로 말미암아 선포된 말씀이 온전히 전파되어 모든 이방인이 듣게 하려 하심이니 내가 사자의 입에서 건짐을 받았느니라
18 주께서 나를 모든 악한 일에서 건져내시고 또 그의 천국에 들어가도록 구원하시리니 그에게 영광이 세세무궁토록 있을지어다 아멘
 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 4:16–18.
 
16절) 16-17절은 바울이 로마에 구금되어 재판을 받던 당시의 근황과 심경을 밝히고 있는 부분이다. ‘변명할’로 번역된 ‘아폴로기아’는 일반적으로 ‘변론, 방어, 대답’으로 번역되는데 본문에서는 피고인 자신이 고소를 받고 자신의 혐의에 대해서 변호하는 것을 의미한다. 본문에서 말하는 ‘처음 변명할 때’가 언제인지는 분명하지 않다. 어떤 학자들은 이것이 문자 그대로 바울이 로마에 첫번째 투옥되었을 때라고 이야기한다. 하지만 누가가 당시 함께 했기때문에 모든 사람이 바울을 버렸다는 말은 과장된 것이다. 또한 다른 학자들은 바울의 2차 투옥에서 받은 재판의 첫 단계에서 진행한 변론이라고 말한다. 후자의 견해가 좀더 타당해 보인다. 바울은 현재 진행되는 재판의 첫번째 변론 즉 예비 조사 단계에 자신의 동료들이 함께 하지 않았기에 디모데에게 속히 오라고 이야기하고 있다는 것입니다. 
그렇다면 ‘그와 함께한 자가 하나도 없고 다 그를 버렸다’는 무슨 의미인가? 바울은 변호할 변호인들이 하나도 없었다는 것이다. 당시 로마는 황제 숭배가 이루어지는 상황에서 유일하신 하나님을 믿으며 오직 그리스도를 통해서만 구원이 있다라는 복음의 마세지를 전파하는 바울은 변호하는 것이 변호인들에게는 신변의 위협을 초래하는 일이었기에 많은 이들이 이를 기피했을 것이다. 이를 너무나도 잘 알고 있는 바울은 ‘그들에게 허물을 돌리지 않기를 원한다’라고 말했다. 바울의 이러한 자세는 예수그리스도와 스데반을 비롯한 여러 순교자들의 정신과 일치한다. 
누가복음 23:34
34이에 예수께서 이르시되 아버지 저들을 사하여 주옵소서 자기들이 하는 것을 알지 못함이니이다 하시더라 그들이 그의 옷을 나눠 제비 뽑을새
사도행전 7:60
60무릎을 꿇고 크게 불러 이르되 주여 이 죄를 그들에게 돌리지 마옵소서 이 말을 하고 자니라
고린도전서 13:5
5무례히 행하지 아니하며 자기의 유익을 구하지 아니하며 성내지 아니하며 악한 것을 생각하지 아니하며
 
-  4:16 Two general views are advocated with regard to what event Paul speaks of in the phrase πρώτη μου ἀπολογίᾳ, “my first defense.” One is that it refers to an earlier imprisonment of Paul, probably the (“first”) imprisonment in Rome recorded at the end of Acts, since Paul is before that court for a second time (so Eusebius, HE 2.22; Bouma; Hendriksen; Lock; Wohlenberg; Zahn, Introduction, II, §33; the most thorough defense is presented by Bouma, Hendriksen, and Zahn; cf. further Meinertz, “πρώτη ἀπολογία”). But most modern commentators (e.g., Bernard, Brox, Dibelius-Conzelmann, Fee, Guthrie, Jeremias, Kelly, Ridderbos, Spicq; see especially Ridderbos and Kelly) take it as referring to the first stage of Paul’s present trial. Both views are possible and the arguments for them (presented below) cannot be considered conclusive.
The advocates of the first view argue that since Luke is with Paul (v. 11), Paul’s statement here that everyone “deserted” him cannot apply to the present trial. Furthermore, the outcome of his house arrest described at the end of Acts appears to have been what Paul describes in v. 17: He says that he was “delivered out of the lion’s mouth,” and was able to engage in further ministry among Gentiles. That he was released and carried on his ministry is borne out by the PE (see further on Paul’s “Release and Second Imprisonment” in the Introduction). But now Paul expects to die soon (v. 6).
The advocates of the second view regard it as unlikely that Paul would mention an earlier trial, the outcome of which Timothy already knew. It appears, rather, that Paul is informing Timothy about recent events. The “first defense” is thus the prima actio, the preliminary investigation in Paul’s present trial. Paul was “deserted” either because his fellow workers had not yet arrived or out of fear had left him, or because the Christians at Rome, who unlike his fellow workers were in a position to “stand by him,” did not do so. He was “delivered” (v. 17) in that he was not condemned at that first hearing and thus had time to write and ask Timothy to come to him before the next stage of the trial (vv. 9, 21). This would fit with Paul’s view that his “deliverance” could finally lead to the “heavenly kingdom” (v. 18). Because the trial was public and was in the capital of the Gentile world, it might be regarded as the culmination of his work of taking the gospel to the Gentiles (v. 17; cf. Acts 23:11 and Paul’s presentation of the gospel while on trial in Acts 26).
ἀπολογία (NT 8x) is used of Paul’s courtroom “defense” (cf. especially Acts 25:16; Phil. 1:7, 16). Paul says that “no one” (οὐδείς) “came to his aid” or “stood by him” (παρεγένετο, BAGD s.v. 3). The verb is used in a special sense, and Kelly has suggested that it is that of coming as a witness or serving as an advocate. Unfortunately, we are unable to say who failed to do so and why. The exclusive nature of οὐδείς makes it clear that not even a single person stood by Paul, and the absolutely inclusive nature of πάντες makes it clear that “all,” without exception, deserted him (ἀλλὰ πάντες με ἐγκατέλιπον; see the comments on v. 10 for the verb; cf. also 1:15).
As culpable as such action was, Paul does not put it in the same category as that of Demas (who left Paul out of love for the present world, v. 10), nor does he wish God’s just retribution on them as he did on Alexander (v. 14). Perhaps he knows that those he is thinking of did what they did out of fear (as did Jesus’ disciples, Mk. 14:50). For that reason he compassionately writes μὴ αὐτοῖς λογισθείη, “may it not be counted against them” (μή with the optative expresses a negative wish). λογίζομαι is used here in the sense of “count against” (cf. 2 Cor. 5:19; aorist optative in wish statements [or wish prayers] also in Rom. 15:5, 13; 1 Thes. 3:11f.; 5:23; 2 Thes. 2:17; 3:5, 16; 2 Tim. 1:16, 18; here only with the negative; cf. Wiles, Paul’s Intercessory Prayers, 32).
HE Historia Ecclesiastica (Eusebius)
PE Pastoral Epistles
BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.
 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 468–470.
 
17절) 바울 당시 로마 재판에서는 오늘날 재판과는 달리 피고의 동료들이 재판정에 나와서 피고를 변호해주는 것이 관례였는데 16절에서 본 것처럼 바울이 재판을 받을 때에 그의 곁에는 아무도 남아있지 않았다. 그러나 바울은 인간 동료들이 재판에 참석하여 자신을 변호해주는 것보다 주께서 자신과 함께 하심이 더욱 큰 위로가 됨을 고백하고 있다. 
‘곁에 서서’라고 변역된 ‘파레스테’는 ‘돕기 위해서 옆에 서다’라는 뜻을 지닌 ‘파리스테미’의 부정 과거형으로 바울의 주인이신 그리스도 예수께서 동료들이 서야할 그곳에 자신과 함께 서 계셨음을 분명하게 보여준다. 
‘강건케 하심은’으로 번역된 ‘에네뒤나모센’은 ‘능력을 부어주다’라는 뜻을 가진 ‘엔뒤나모오’의 부정 과거형으로 빌 4:13에서 ‘내게 능력주시는 자 안에서 내가 모든 것을 할 수 있느니라’에도 등장한다. 바울은 이를 통해서 첫 재판에서 아무도 동석하지 않은 불리한 상황에서 도리어 주님이 함께 계심으로 전혀 위축되지 않았음은 물론 큰 위로를 받았음을 고백한다. 
17절의 중반 목적절을 이끄는 표현은 접속사 ‘히나’로 시작되는데 이는 그리스도 예수께서 법정에서 그의 곁에 서서 그를 강건하게 하신 이유를 설명한다. 그 이유는 바울을 통해서 전도의 말씀이 온전하게 전파되어 이방인으로 듣게 하기 위함이었다. 여기서 ‘전도의 말씀’으로 번역된 ‘케뤼그마’는 일반적으로 ‘그리스도 예수의 십자가상의 죽으심과 부활에 관한 메시지’를 의미한다.
고린도전서 15:3–4
3내가 받은 것을 먼저 너희에게 전하였노니 이는 성경대로 그리스도께서 우리 죄를 위하여 죽으시고
4장사 지낸 바 되셨다가 성경대로 사흘 만에 다시 살아나사
그렇다면 ‘선포된 말씀이 온전히 전파되어 모든 이방인이 듣게 하려 하심’이라는 표현의 의미는 무엇인가? 이는 일차적으로는 이방 세력의 중심지인 로마의 법정에서 바울의 재판을 통해서 예수의 죽으심과 부활하심이 선포되었다는 의미이며 이후에 이 선포된 말씀이 다른 이들에게 증거될 것을 의미하는 것이다. 바울은 이처럼 자신의 적대자로 가득찬 재판정에서 자신이 재판을 받는 과정속에서 변론을 통하여 복음을 증거했던 것이다. 
‘사자의 입에서 건지웠느니라’는 어구는 헬라어의 관용구로 ‘죽을 고비에서 벗어났다’라는 의미이다. 여기서 '사자’로 번역된 ‘레온토스’를 실제 로마의 원형극장에서 순교자들을 물어뜯어 죽인 동물로 보기 보다는 로마로 압송되어 재판을 받으며 죽기까기 겪은 여러가지 죽음의 고비들을 의미하는 것으로 보는 것이 타당하다. 
바울은 약 AD58경 예루살렘에서 체포되어(행 21:27-30) 가이사랴로 호송되었으며(행 23:12-33) 여기서 2년간 연금되었다가(행 24:22-27) 로마로 호송되어 재판을 받았다. 그러나 주께서 바울을 지키심으로 여러 생명의 위협을 받는 위기 상황에서 벗어나 AD 63년경 석방되었다. 이후 바울은 이 시기를 이방인들 앞에서 복음을 전한 기회로 삼고 교회를 돌아보며 복음을 전하기에 힘썼다. 
 
-  4:17 Paul affirms that in contrast (δέ, “but”) to these people (v. 16), “the Lord stood by me.” For the third time Paul refers to ὁ κύριος (cf. vv. 8, 14). Evidence in those verses demonstrated that ὁ κύριος was Christ, and when the NT speaks elsewhere of “the Lord” standing by Paul or strengthening him, as here, Christ is apparently referred to (cf. Acts 23:11; Phil. 4:13). παρέστη (from παρίστημι) is used in the intransitive sense with the special nuance of “come to the aid of, help, stand by” (the one so aided in the dative, μοι; BAGD s.v. παρίστημι 2aγ). The aid provided was that Christ “strengthened” (ἐνεδυνάμωσεν) Paul, an experience that Paul has spoken of before (Phil. 4:13; 1 Tim. 1:12; 2 Tim. 2:1). Robertson aptly renders the clause as “[the Lord] poured power into me.”
This strengthening was for the particular purpose (ἵνα) of enabling Paul to accomplish his assigned ministry, as has always been the case (see the passages just listed). If the clauses in this verse are in chronological order, then Paul’s proclaiming the gospel preceded his deliverance, which would favor the view that vv. 16–17 refer to the first investigation in his current trial and that the proclamation was made during Paul’s defense in court. Paul uses τὸ κήρυγμα here to designate “the proclamation” about Christ (Rom. 16:25), with which Paul had been entrusted (Tit. 1:3) as a herald (κῆρυξ, 1 Tim. 2:7; 2 Tim. 1:11). Here, as usual (1 Cor. 1:21; 2:4; 15:14; Tit. 1:3), Paul uses τὸ κήρυγμα absolutely because the content is understood.
Paul was very conscious of being entrusted with the κήρυγμα to proclaim it to the Gentiles (cf. Rom. 1:5; 16:25–26; 1 Tim. 2:7). When he speaks here of the κήρυγμα being “fully accomplished” (πληροφορηθῇ) “through me” (διʼ ἐμοῦ), he is referring to the fulfillment of his particular responsibility, just as he has exhorted Timothy with the same verb to “fulfill” his ministry (4:5). Paul’s mandate was to bear Christ’s name “before the Gentiles and kings and the sons of Israel” (Acts 9:15). If he speaks here of an earlier stage of a legal process he is still involved in, then he has carried out the first and last parts of this mandate as fully as possible and now is in the court of the highest “king,” Caesar himself (cf. Acts 25:11, 12, 21, 25; 26:32). For this reason he regards his defense in that setting (as before King Agrippa in Acts 26) as the fulfillment of the κήρυγμα entrusted to him. If, on the other hand, Paul is speaking of an earlier trial and subsequent release, he regards the further ministry that followed as the fulfillment of his mandate. The same could be said about “all the Gentiles/nations” having heard Paul, since καί is epexegetical.
Paul, like the other NT writers, uses ἔθνη for “nations” or “peoples” in general (e.g., Mt. 28:19; 1 Tim. 3:16) or for “Gentiles” in distinction from Jews (e.g., Acts 9:15; 1 Tim. 2:7; see 1 Tim. 2:7; 3:16). The phrase πάντα τὰ ἔθνη** (Mt. 24:14; 25:32; 28:19; Mk. 11:17; 13:10; Lk. 21:24; 24:47; Acts 14:16; 15:17; Rom. 1:5; 16:26; Gal. 3:8; 2 Tim. 4:17; Rev. 12:5; 14:8; 15:4; 18:3, 23) is used in the NT of both all nations (e.g., Mt. 24:14; 25:32; 28:19; Rom. 16:26) and all nations distinguished from Israel (e.g., Lk. 21:24; Acts 15:17; Gal. 3:8). Either understanding is possible here, regardless of what events Paul is referring to. Since, however, Paul uses the phrase here in connection with κήρυγμα and in 1 Tim. 2:7 refers to himself as a κῆρυξ in a context where he uses ἔθνη to refer to Gentiles, it is at least likely that the phrase is used in that sense here.
Paul obviously does not mean by πάντα τὰ ἔθνη any single gathering of all Gentiles, who then and there heard him. What he means is either that all those in attendance at his “first defense” (v. 16) heard him or that that occasion brought to completion the full representative complement of Gentiles to whom he was to preach the gospel. If the “first defense” was held publicly and Paul thereby was able to address a representative number of Gentiles in the Empire’s capital, then he may say that “all the Gentiles” heard. Elsewhere in the NT “all the Gentiles” is used representatively with “all” referring to representatives (e.g., Mt. 28:19; Mk. 13:11; Rom. 1:5, “among all the Gentiles”; Gal. 3:8). That sense seems to be present here.
καί links ἐρρύσθην κτλ. to the two indicative verbs in the first clause of the verse, especially the first one, making this a second statement of what the Lord accomplished by his presence: The Lord not only stood by Paul, he also “delivered” (ἐρρύσθην, aorist deponent passive indicative of ῥύομαι; cf. 3:11) Paul ἐκ στόματος λέοντος (the two nouns occur in the NT, but the phrase is a NT hapax). Several understandings have been suggested for the final phrase: a literal lion in an amphitheater in which Christians have been thrown (impossible because of Paul’s Roman citizenship, according to Robertson), Satan (cf. 1 Pet. 5:8), the emperor or the power of the Empire (Josephus refers to the death of Emperor Tiberius with τέθνηκεν ὁ λέων, Ant.18.28), or some great danger, even death (cf. Ps. 7:2; 22:21; 35:17). Whether or not Jesus’ reflections on Psalm 22 have influenced Paul at this point, it appears that Paul has been influenced by the parallelism of Ps. 22:20–21 (LXX 21:21–22: ῥῦσαι, the verb Paul uses here, ἐκ στόματος λέοντος). If so, then deliverance “from the lion’s mouth” is a figure for being saved from the sword (Ps. 22:20). In v. 18 Paul appears to have been influenced by a line in the Lord’s Prayer (Mt. 6:13); perhaps this has influenced his use of ῥύομαι here.
BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
Ant. Antiquitates Judaicae (Josephus)
LXX Septuagint
 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 470–471.
 
18절) 17절에서 ‘내가 사자의 입에서 건짐을 받았느니라’라고 표현했는데 본절에서는 ‘나를 모든 악한 일에서 건져내시고’라고 표현한다. 17절은 ‘아르뤼스덴’으로 ‘건지다, 구원하다’라는 의미의 동사 ‘뤼오마이’의 부정 과거형이고 여기서는 부정 미래형으로 표현되고 있다. 동일한 ‘건져내다, 구원하다’라는 동사의 부정과거형과 미래형을 사용함으로써 바울은 과거 자신의 구원 경험과 미래 자신의 구원 경험을 상호 연관시키고 있다. 즉 그는 여기서 선행한 육체적 죽음에서의 구원과 미래에 존재하는 영구적인 구원을 결헙시키고 있는 것이다. 과거에 자신의 구원에 역사하였던 자신의 주인이신 그리스도께서 이제 미래까지 관여하셔서 마치 주기도문의 고백처럼 모든 악한 일에서 건져내시고 궁극적인 구원을 베풀어 주실 것을 확신하며 그 신앙을 고백하고 있는 것이다. 
 
바울은 주께서 자신을 모든 악한 일에서 건져내실 뿐만 아니라 그분의 천국에 들어가도록 구원하실 것을 믿었다. 바울은 그가 입성하게될 영광스러운 종말론적인 하나님 나라를 '천국’으로 묘사하고 있다. 본문의 천국은 ‘바실레이아’로 일반적으로 마태복음에서는 천국, 다른 복음서에서는 하나님의 나라로 번역되는데 이는 ‘나라, 왕권, 왕위’라는 의미로 하나님이 주권적인 왕으로서 다스리는 영역을 의미한다. 이 ‘바셀리이안’이라는 표현앞에 ‘에푸라니온’이라는 표현, 즉 ‘하늘의’라는 형용사가 사용된다. 하늘에 있는 하나님의 나라라는 의미이다. 바울은 그리스도를 ‘하늘에 계신’ 주님이라고 여러번 만한다.(엡 6:9; 골 4:1)
 
이는 하나님의 영원한 통치가 있는 하늘과 슬픔과 고통이 지속되고 있는 땅을 자연스럽게 대조한다. 성도에 대한 핍박과 환난이 가득한 로마 네로황제 치하와 하늘나라는 얼마나 대조적인가? 음침하고 축축한 로마의 토굴 감옥과 영광스러운 하나님의 나라는 얼마나 대조적인가? 바울은 지금 이러한 천국을 소망하고 있는 것이다. 그는 지금 땅을 밟고 있지만 재판을 받는 어려운 현실속에서 하늘을 소망하고 있는 것이다. 이것이 바로 우리 그리스도인의 삶의 자세여야 한다. 
이러한 천국을 소망하는 바울은 이제 그 나라에 들어갈 수 있도록 인도해주시는 하나님께 영광의 찬양을 돌려드린다. ‘그에게 영광이 세세무궁토록 있을지어다 아멘'
갈라디아서 1:5
5영광이 그에게 세세토록 있을지어다 아멘
 
‘아멘’은 ‘진실로, 그렇게 되기를 원합니다, 참으로’의 의미이다. 
 
 
-  4:18 Following up on the preceding comment about the Lord’s deliverance in a particular past situation, Paul now confidently asserts that the Lord will deliver him “from every evil deed” (ἀπὸ παντὸς ἔργου πονηροῦ). Future ῥύσεται looks forward from the event just mentioned (v. 17, aorist ἐρρύσθην) and confidently asserts that in the future also the Lord will “deliver” Paul (cf. for this combination of past and future 2 Cor. 1:10). It appears that Paul uses here the language of a petition in the Lord’s Prayer (ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ, Mt. 6:13). If so, then, continuing with his use of the title “the Lord” (ὁ κύριος, see v. 17), Paul applies the petition to himself with the personal pronoun με (ῥύσεταί με ὁ κύριος) and spells out the promise implicit in the petition by adding “every deed” (παντὸς ἔργου) to πονηροῦ (cf. Paul’s earlier use of ῥύομαι with πᾶς in 3:11).
Singular attributive παντός with no article means “every” or “each” without exception. παντός ἔργου πονηροῦ is “every evil (i.e., hostile) action” (cf. G. Harder, TDNT VI, 557). The eschatological direction that Paul goes later in this sentence makes it clear that he is not excluding any evil that might be done to him, but only the power of evil to destroy him finally (Fee). The distinctiveness of the combination πᾶν ἔργον πονηρόν, found nowhere else in the NT (plural ἔργα πονηρά** in Jn. 3:19; 7:7; Col. 1:21; 1 Jn. 3:12; 2 Jn. 11; this is the only NT occurrence of the singular and of the phrase with any form of πᾶς) is further evidence that it is a Pauline adaptation of the petition in the Lord’s Prayer, utilizing singular πονηροῦ from the petition.
Since he has mentioned his deliverance “from the lion’s mouth,” Paul wants to state clearly to Timothy that he expects his future deliverance to be heavenward and that this, too, is true deliverance. He speaks, therefore, about the ultimate and final deliverance and, because it is such, uses σώσει (also in LXX Ps. 21:22) as the appropriate verb. The pregnant construction σώσει εἰς, “bring safely into” (see BAGD s.v. εἰς 7 and the literature cited there), with “the heavenly kingdom” as the object of the preposition, implies deliverance from this world with all its evils and from death in all its aspects (for this future perspective of σῴζω elsewhere in Paul see Rom. 5:9–10; 1 Cor. 3:15; 5:5).
At least half of the Pauline occurrences of βασιλεία, “kingdom, reign,” represent that aspect of Christ’s (and God’s) spiritual reign that believers will enter in the future (e.g., 1 Cor. 6:9–10; 15:24, 50; Gal. 5:21; Eph. 5:5; 2 Thes. 1:5). In 1 Cor. 15:24ff., as here (αὐτοῦ referring back to ὁ κύριος), Paul specifically identifies that “reign” as Christ’s.
Paul uses both ἐπουράνιος, “heavenly,” and οὐρανός, “heaven,” of the realm that is distinguishable from earth (cf. especially 1 Cor. 15:47–49 and also Eph. 1:10; 3:15; Col. 1:16, 20). Several times Paul speaks of Christ as Master “in heaven” (ἐν οὐρανῷ, Eph. 6:9; Col. 4:1). The ἐπ- in ἐπουράνιος denotes that the word means “in heaven” (H. Traub, TDNT V, 538). Considering these factors, it appears that Paul is speaking of Christ’s kingdom “in heaven” and saying that when he dies he will be brought safely into that kingdom and remain in it from then on (cf. 1 Thes. 4:13–18). In this heavenly kingdom Paul will “be at home with the Lord” (the best understanding of 2 Cor. 5:8). Here he expresses the same confidence that he expressed earlier when death was a possibility (Phil. 1:23), but now it is a certainty.
This statement about the Lord and his faithfulness evokes a doxology of praise, as elsewhere in Paul’s letters (Rom. 1:25; 9:5; 11:36; 16:25–27; Gal. 1:5; Eph. 3:20–21; Phil. 4:20; 1 Tim. 1:17; 6:15–16). This doxology, like the other Pauline doxologies, expresses the desire that praise should be expressed through eternity (using αἰών) and concludes with the ἀμήν of affirmation. Only Gal. 1:5 is exactly the same as the doxology here. But four of Paul’s doxologies use the doubled αἰών, as is done here, three in the same way as here (εἰς τοὺς αἰῶνας τῶν αἰώνων, 1 Tim. 1:17; Gal. 1:5; Phil. 4:20; only slightly different in Eph. 3:21). Most speak of praise (in its entirety or as part of or as the conclusion of a longer statement) with the word δόξα (1 Tim. 1:17 with τιμή; δόξα alone in Rom. 11:36; 16:27; Gal. 1:5; Eph. 3:21; Phil. 4:20). Three times Paul uses ᾧ, as here (1 Tim. 6:16; Rom. 16:27; Gal. 1:5). These doxologies and others in the NT usually consist of three or four (as here) component parts: the person praised (usually in the dative, here ᾧ), the word(s) of praise (usually δόξα with other words, here ἡ δόξα alone), a conclusion indicating the eternal duration of the praise (usually εἰς with αἰών in a single or doubled form), and usually an ἀμήν of affirmation.
ᾧ refers back to ὁ κύριος, which is a title for Christ (cf. again vv. 8, 14, 17, and now 18 for the contextual evidence). This would make this doxology and Rom. 9:5 (according to the best understanding of that passage) the only Pauline doxologies offered to Christ. For the form of the verb to be understood, whether “be” (εἴη or ἔστω) or “is” (ἐστιν), see the comments on 1 Tim. 1:17. δόξα signifies the luminous manifestation of God’s person, his glorious revelation of himself (S. Aalen, NIDNTT II, 45). Used in a doxology, it expresses either the desire for that radiance to continue to be seen in its splendor and glory, or, in an echoing or mirror effect, asks that appropriate praise be given in response to it (see 1 Tim. 1:17).
Paul expresses the desire that glory be to the Lord εἰς τοὺς αἰῶνας τῶν αἰώνων (see the comments on 1 Tim. 1:17). Both the plural form of αἰών and the repetition of the word emphasize the “concept of eternity.” The plural form presupposes “a plurality of αἰῶνες … whose infinite series,” here emphasized by the twofold use of the term, “constitutes eternity” (H. Sasse, TDNT I, 199).
ἀμήν concludes this doxology as it does most NT doxologies. It expresses the stated confirmation (“so let it be,” “truly,” or simply “amen”; cf. BAGD) of that which the writer has just expressed (cf. Rev. 5:14), and probably also seeks to invoke from his readers the same response (cf. 1 Cor. 14:16; 2 Cor. 1:20; see H. Schlier, TDNT I, 337; H. Bietenhard, NIDNTT I, 99).
TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.
** all occurrences of the word or phrase in the New Testament are listed or it is identified as a New Testament hapax legomenon
LXX Septuagint
BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.
TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.
NIDNTT C. Brown, ed., The New International Dictionary of New Testament Theology I–III. Grand Rapids, 1975–78.
TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.
BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.
TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.
NIDNTT C. Brown, ed., The New International Dictionary of New Testament Theology I–III. Grand Rapids, 1975–78.
 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 471–473.
 
 
 
 
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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.





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