티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 아가 8장
1. 네가 내 어미의 젖을 먹은 오라비 같았었더면 내가 밖에서 너를 만날 때에 입을 맞추어도 나를 업신여길 자가 없었을 것이라
O that thou wert as my brother , that sucked the breasts of my mother ! when I should find thee without , I would kiss thee; yea, I should not be despised .
2. 내가 너를 이끌어 내 어미 집에 들이고 네게서 교훈을 받았으리라 나는 향기로운 술 곧 석류즙으로 네게 마시웠겠고
I would lead thee, and bring thee into my mother’s house , who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate .
3. 너는 왼손으론 내 머리에 베개하고 오른손으론 나를 안았었으리라
His left hand should be under my head , and his right hand should embrace me.
4. 예루살렘 여자들아 내가 너희에게 부탁한다 나의 사랑하는 자가 원하기 전에는 흔들지 말며 깨우지 말지니라
I charge you, O daughters of Jerusalem , that ye stir not up , nor awake my love , until he please .
5. 그 사랑하는 자를 의지하고 거친 들에서 올라오는 여자가 누구인고 너를 인하여 네 어미가 신고한, 너를 낳은 자가 애쓴 그곳 사과나무 아래서 내가 너를 깨웠노라
Who is this that cometh up from the wilderness , leaning upon her beloved ? I raised thee up under the apple tree : there thy mother brought thee forth : there she brought thee forth that bare thee.
6. 너는 나를 인 같이 마음에 품고 도장 같이 팔에 두라 사랑은 죽음 같이 강하고 투기는 음부 같이 잔혹하며 불 같이 일어나니 그 기세가 여호와의 불과 같으니라
Set me as a seal upon thine heart , as a seal upon thine arm : for love is strong as death ; jealousy is cruel as the grave : the coals thereof are coals of fire , which hath a most vehement flame .
7. 이 사랑은 많은 물이 꺼치지 못하겠고 홍수라도 엄몰하지 못하나니 사람이 그 온 가산을 다 주고 사랑과 바꾸려 할지라도 오히려 멸시를 받으리라
Many waters cannot quench love , neither can the floods drown it: if a man would give all the substance of his house for love , it would utterly be contemned .
8. 우리에게 있는 작은 누이는 아직도 유방이 없구나 그가 청혼함을 받는 날에는 우리가 그를 위하여 무엇을 할꼬
We have a little sister , and she hath no breasts : what shall we do for our sister in the day when she shall be spoken for ?
9. 그가 성벽일진대 우리는 은 망대를 그 위에 세울 것이요 그가 문일진대 우리는 백향목 판자로 두르리라
If she be a wall , we will build upon her a palace of silver : and if she be a door , we will inclose her with boards of cedar .
10. 나는 성벽이요 나의 유방은 망대 같으니 그러므로 나는 그의 보기에 화평을 얻은 자 같구나
I am a wall , and my breasts like towers : then was I in his eyes as one that found favour .
11. 솔로몬이 바알하몬에 포도원이 있어 지키는 자들에게 맡겨두고 그들로 각기 그 실과를 인하여서 은 일천을 바치게 하였구나
Solomon had a vineyard at Baal–hamon ; he let out the vineyard unto keepers ; every one for the fruit thereof was to bring a thousand pieces of silver .
12. 솔로몬 너는 일천을 얻겠고 실과 지키는 자도 이백을 얻으려니와 내게 속한 내 포도원은 내 앞에 있구나
My vineyard , which is mine, is before me: thou, O Solomon , must have a thousand , and those that keep the fruit thereof two hundred .
13. 너 동산에 거한 자야 동무들이 네 소리에 귀를 기울이니 나로 듣게 하려무나
Thou that dwellest in the gardens , the companions hearken to thy voice : cause me to hear it.
14. 나의 사랑하는 자야 너는 빨리 달리라 향기로운 산들에서 노루와도 같고 어린 사슴과도 같아여라
Make haste , my beloved , and be thou like to a roe or to a young hart upon the mountains of spices .
■ 주석 보기
【아8:1 JFB】아8:1-14.
1. He had been a brother already. Why, then, this prayer here? It refers to the time after His resurrection, when the previous outward intimacy with Him was no longer allowed, but it was implied it should be renewed at the second coming (요20:17). For this the Church here prays; meanwhile she enjoys inward spiritual communion with Him. The last who ever "kissed" Jesus Christ on earth was the traitor Judas. The bride's return with the King to her mother's house answers to 행8:25, after the mission to Samaria. The rest spoken of (아8:4) answers to 행9:31.
that sucked … mother—a brother born of the same mother; the closest tie.
【아8:1 CWC】Act IV. Scene 2.
This sub-section corresponds to the afternoon of the fourth day, and carries us through chapter 6. The occasion looks like a formal visit of the bridegroom, with his courtiers, to the bride and her maids of honor. The place is a room in her future palace. Solomon begins his praises, 6:4-12, when the bride rises to retire, but the courtiers beg her to remain (13). The ladies inquire, "What will ye see in the Shulamite?" or, "Why do ye desire her to tarry longer?"
Act V. Scene 1.
On this, the morning of the fifth day, the bridesmaids are describing the nuptial wardrobe as they assist the bride in her toilet (7:1-6). Compare the wardrobe in 사3:16-24. See also a parallel in Psalm 45.
Act V. Scene 2.
The afternoon of the same day (7:7-8:3), is a representation of a more private interview between the two, when they avow their attachment for each other. As the week advances they are thus gradually brought into closer acquaintance with one another, and their affection increases. The bridegroom begins the conversation (7:7-9), and the bride responds in an undertone (10), but subsequently "reverts to the rural haunts of her maternal home," whither she would invite him (12, 13 and continuing into the next chapter).
The warmth of these expressions seem to many too amatory for spiritual interpretation, but following Strong, we keep two considerations before us (1), it is the bride who speaks in the most ardent terms, not the bridegroom, and it is only right to assume a pure and refined nature behind them appropriate to her sex and innocence; (2), it is no cold "platonic" love which the Bible employs as the emblem of Christ's feeling for His church, but something very different. See 엡5:28-33.
Act VI. Scene 1.
This is the wedding day. Chapter 8, verses 4 to 7, may be taken as corresponding to the formal espousal in the presence of witnesses after the manner of the Hebrews.
Solomon arrives early (4), but the bride soon joins him, and then the guests are represented as asking the question in verse 5.
The bride is pointing out to the bridegroom the scene of their earliest acquaintance (5-7). (See the Revised Version for an improved rendering of this and other passages referred to.) Compare 렘2:2 for Jehovah's reference to the warmth of the early zeal of His people toward Him.
Act VI. Scene 2.
This synchronizes with the afternoon of the sixth day, and gives an account of the dower portion of the bride. "The matter is negotiated by her brothers, who, in their deliberations aside, speak depreciatingly of her as they had been accustomed to do ever since her tender age." It is they who speak in verse 8. When they say: "If she be a wall" (9), they refer to her external appearance suggesting to them the blank and unadorned structure facing the street in oriental houses.
The bride overhears, and interrupts indignantly in verse 10, reminding them that she has found favor in the eyes of her beloved. She then takes the negotiation into her own hands, settling "the income of her private estate upon the bridegroom" (11, 12).
The bridegroom now calls to her in verse 14 and she responds in the closing verse, which has been compared with the final invocation of the Apocalypse to the Lord Jesus, "Even so, come!"
Answers to Criticisms and Objections.
At the close of Strong's exposition there follows his vindication of the book in which he deals with criticisms and objections, some of the answers to which are here in a condensed form.
1. There are those who speak of the song as indecent, but this is explained by ignorance of the plot and its language. Even the bare outline of the former largely disproves this, to say nothing of the better translation which accompanies it and which our space would not permit us to give except in a word here and there. There is a profound and hallowed instinct at the foundation of the marriage state, and where no sin is, it may be alluded to by lips of purity.
2. Some object that it is purely a love-song, nothing more, and therefore unworthy a place in holy writ; but Jews and Christians in all the ages have maintained its spiritual interpretation. They may have differed in the details of its application, but they have seen in it a foreshadowing of the relation of Jehovah to Israel, or Christ to His church.
Of course, a love-scene is the ground of the song, but its final import is of a higher significance. Figurative language has a two-fold application, the literal and the symbolic, a present physical scene which is the type of a distant event or a spiritual principle. The physical is usually depicted with particularity, but it is not proper to pursue the parallel into all the minuteness of the application. To quote an authority on hermeneutics, "A parable does not run on all fours."
3. A third class have considered the book irreverent, and deprecated addressing God in such familiar intimacy as its dialogues involve when considered symbolically. But the answer is first, that the language is not thought of as used by individuals in their personal capacity, but by the Jewish nation collectively, or the church considered as the bride of Christ. Charles Wesley, and other hymn-writers, employ the same sentiments in their lyrics intended for public worship. Secondly, the bridegroom typified here, is not God in His sovereign capacity, but the Redeemer in His revealed relation as partaker of our human nature. Moreover, the bride is not the church in her present weak and defective life and experience, but as presented unto Him, "not having spot, or wrinkle or any such thing" (엡5:27).
4. A fourth class speak of the book as unedifying, which they think is justified by the fact that it is so little used. But there are other parts of the Bible of which the same might be said, and yet they are inspired, and "profitable for doctrine, for reproof, for correction, for instruction in righteousness" (딤후3:16), even though not as much so as other Scriptures. Strong maintains that the fault in this case lies largely in our poor version of the Song -- poor not only in translation but arrangement. This is true not only of the King James' version but of more modern ones in English. The foregoing exposition furnishes a hint as to the possibilities in the book, did it have a better literary form.
【아8:1 MHCC】 Desire for communion with Christ. (아8:1-4) The vehemence of this desire. (아8:5-7) The church pleads for others. (아8:8-12) And prays for Christ's coming. (아8:13,14)
아8:1-4 The church wishes for the constant intimacy and freedom with the Lord Jesus that a sister has with a brother. That they might be as his brethren, which they are, when by grace they are made partakers of a Divine nature. Christ is become as our Brother; wherever we find him, let us be ready to own our relation to him, and affection for him, and not fear being despised for it. Is there in us an ardent wish to serve Christ more and better? What then have we laid up in store, to show our affection to the Beloved of our souls? What fruit unto holiness? The church charges all her children that they never provoke Christ to withdraw. We should reason with ourselves, when tempted to do what would grieve the Spirit.
아8:5-7 The Jewish church came up from the wilderness, supported by Divine power and favour. The Christian church was raised from a low, desolate condition, by the grace of Christ relied on. Believers, by the power of grace, are brought up from the wilderness. A sinful state is a wilderness in which there is no true comfort; it is a wandering, wanting state: There is no coming out of this wilderness, but leaning on Christ as our Beloved, by faith; not leaning to our own understanding, nor trusting in any righteousness of our own; but in the strength of him, who is the Lord our Righteousness. The words of the church to Christ which follow, entreat an abiding place in his love, and protection by his power. Set me as a seal upon thine heart; let me always have a place in thine heart; let me have an impression of love upon thine heart. Of this the soul would be assured, and without a sense thereof no rest is to be found. Those who truly love Christ, are jealous of every thing that would draw them from him; especially of themselves, lest they should do any thing to provoke him to withdraw from them. If we love Christ, the fear of coming short of his love, or the temptations to forsake him, will be most painful to us. No waters can quench Christ's love to us, nor any floods drown it. Let nothing abate our love to him. Nor will life, and all its comforts, entice a believer from loving Christ. Love of Christ, will enable us to repel and triumph over temptations from the smiles of the world, as well as from its frowns.
아8:8-12 The church pleads for the Gentiles, who then had not the word of God, nor the means of grace. Those who are brought to Christ themselves, should contrive what they may do to help others to him. Babes in Christ are always seen among Christians, and the welfare of their weak brethren is an object of continual prayer with the stronger believers. If the beginning of this work were likened to a wall built upon Him the precious Foundation and Corner-stone, then the Gentile church would become as a palace for the great King, built of solid silver. If the first preaching of the gospel were as the making a door through the wall of partition, that door should be lasting, as cased with boards of durable cedar. She shall be carefully and effectually protected, enclosed so as to receive no damage. The church is full of care for those yet uncalled. Christ says, I will do all that is necessary to be done for them. See with what satisfaction we should look back upon the times and seasons, when we were in his eyes as those that find favour. Our hearts are our vineyards, which we must keep with all diligence. To Christ, and to his praise, all our fruits must be dedicated. All that work for Christ, work for themselves, and shall be unspeakable gainers by it.
아8:13,14 These verses close the conference between Christ and his church. He first addresses her as dwelling in the gardens, the assemblies and ordinances of his saints. He exhorts her to be constant and frequent in prayers, supplications, and praises, in which he delights. She replies, craving his speedy return to take her to be wholly with Him. The heavens, those high mountains of sweet spices, must contain Christ, till the times come, when every eye shall see him, in all the glory of the better world. True believers as they are looking for, so they are hastening to the coming of that day of the Lord. Let every Christian endeavour to perform the duties of his station, that men may see his good works, and glorify his heavenly Father. Continuing earnest in prayer for what we want, our thanksgivings will abound, and our joy will be full; our souls will be enriched, and our labours prospered. We shall be enabled to look forward to death and judgment without fear. Even so, come, Lord Jesus.
【아8:2 JFB】2. Her desire to bring Him into her home circle (요1:41).
who would instruct me—rather, "thou wouldest instruct me," namely, how I might best please thee (사11:2, 3; 50:4; Lu 12:12; 요14:26; 16:13).
spiced wine—seasoned with aromatic perfumes. Jesus Christ ought to have our choicest gifts. Spices are never introduced in the song in His absence; therefore the time of His return from "the mountain of spices" (아8:14) is contemplated. The cup of betrothal was given by Him at the last supper; the cup or marriage shall be presented by her at His return (마26:29). Till then the believer often cannot feel towards, or speak of, Him as he would wish.
【아8:3 JFB】3, 4. The "left and right hand," &c., occurred only once actually (아2:6), and here optatively. Only at His first manifestation did the Church palpably embrace Him; at His second coming there shall be again sensible communion with Him. The rest in 아8:4, which is a spiritual realization of the wish in 아8:3 (벧전1:8), and the charge not to disturb it, close the first, second, and fourth canticles; not the third, as the bridegroom there takes charge Himself; nor the fifth, as, if repose formed its close, we might mistake the present state for our rest. The broken, longing close, like that of the whole Bible (계22:20), reminds us we are to be waiting for a Saviour to come. On "daughters of Jerusalem," see on 아7:10.
【아8:5 JFB】Canticle V.—(아8:5-14)—From The Call of the Gentiles to the Close of Revelation.
5. Who is this—Words of the daughters of Jerusalem, that is, the churches of Judea; referring to Paul, on his return from Arabia ("the wilderness"), whither he had gone after conversion (갈1:15-24).
I raised thee … she … bare thee—(행26:14-16). The first words of Jesus Christ to the bride since her going to the garden of nuts (아6:9, 10); so His appearance to Paul is the only one since His ascension, 아8:13 is not an address of Him as visible: her reply implies He is not visible (고전15:8). Spiritually, she was found in the moral wilderness (겔16:5; 호13:5); but now she is "coming up from" it (렘2:2; 호2:14), especially in the last stage of her journey, her conscious weakness casting itself the more wholly on Jesus Christ (고후12:9). "Raised" (엡2:1-7). Found ruined under the forbidden tree (창3:22-24); restored under the shadow of Jesus Christ crucified, "the green tree" (Lu 23:31), fruit-"bearing" by the cross (사53:11; 요12:24). "Born again by the Holy Ghost" "there" (겔16:3-6). In this verse, her dependence, in the similar verse, 아3:6, &c., His omnipotence to support her, are brought out (신33:26).
【아8:6 JFB】6. Implying approaching absence of the Bridegroom.
seal—having her name and likeness engraven on it. His Holy Priesthood also in heaven (출28:6-12, 15-30; 히4:14); "his heart" there answering to "thine heart" here, and "two shoulders" to "arm." (Compare 렘22:24, with 학2:23). But the Holy Ghost (엡1:13, 14). As in 아8:5, she was "leaning" on Him, that is, her arm on His arm, her head on His bosom; so she prays now that before they part, her impression may be engraven both on His heart and His arm, answering to His love and His power (시77:15; see 창38:18; 사62:3).
love is strong as death—(행21:13; 롬8:35-39; 계12:11). This their love unto death flows from His (요10:15; 15:13).
jealousy … the grave—Zealous love, jealous of all that would come between the soul and Jesus Christ (왕상19:10; 시106:30, 31; Lu 9:60; 14:26; 고전16:22).
cruel—rather, "unyielding" hard, as the grave will not let go those whom it once holds (요10:28).
a most vehement flame—literally, "the fire-flame of Jehovah" (시80:16; 사6:6). Nowhere else is God's name found in the Song. The zeal that burnt in Jesus Christ (시69:9; Lu 12:49, 50) kindled in His followers (행2:3; 롬15:30; 빌2:17).
【아8:7 JFB】7. waters—in contrast with the "coals of fire" (아8:6; 왕상18:33-38). Persecutions (행8:1) cannot quench love (히10:34; 계12:15, 16). Our many provocations have not quenched His love (롬8:33-39).
if … give all the substance … contemned—Nothing short of Jesus Christ Himself, not even heaven without Him, can satisfy the saint (빌3:8). Satan offers the world, as to Jesus Christ (마4:8), so to the saint, in vain (요일2:15-17; 5:4). Nothing but our love in turn can satisfy Him (고전13:1-3).
【아8:8 JFB】8. The Gentile Church (겔16:48). "We," that is, the Hebrew Church, which heretofore admitted Gentiles to communion, only by becoming Judaic proselytes. Now first idolatrous Gentiles are admitted directly (행11:17-26). Generally, the saint's anxiety for other souls (막5:19; 요4:28, 29).
no breasts—neither faith nor love as yet (see on 아4:5), which "come by hearing" of Him who first loved us. Not yet fit to be His bride, and mother of a spiritual offspring.
what shall we do—the chief question in the early Church at the first council (행15:23-29). How shall "the elder brother" treat the "younger," already received by the Father (Lu 15:25-32)? Generally (삼하15:15; 요9:4; 행9:6; 갈6:10).
In the day … spoken for—that is, when she shall be sought in marriage (유14:7), namely, by Jesus Christ, the heavenly bridegroom.
【아8:9 JFB】9. wall … door—the very terms employed as to the Gentile question (행14:27; 엡2:14). If she be a wall in Zion, founded on Jesus Christ (고전3:11), we will not "withstand God" (행11:17; 15:8-11). But if so, we must not "build" (행15:14-17) on her "wood, hay, stubble" (고전3:12), that is, Jewish rites, &c., but "a palace of silver," that is, all the highest privileges of church communion (갈2:11-18; 엡2:11-22). Image from the splendid turrets "built" on the "walls" of Jerusalem, and flanking the "door," or gateway. The Gentile Church is the "door," the type of catholic accessibleness (고전16:9); but it must be not a mere thoroughfare but furnished with a wooden framework, so as not merely to admit, but also to safely enclose: cedar is fragrant, beautiful, and enduring.
【아8:10 JFB】10. The Gentile Church's joy at its free admission to gospel privileges (행15:30, 31). She is one wall in the spiritual temple of the Holy Ghost, the Hebrew Church is the other; Jesus Christ, the common foundation, joins them (엡2:11-22).
breasts … towers—alluding to the silver palace, which the bridal virgins proposed to build on her (아8:9). "Breasts" of consolation (사66:11); faith and love (살전5:8); opposed to her previous state, "no breasts" (아8:8; 살후1:3). Thus 겔16:46, 61 was fulfilled, both Samaria and the Gentiles being joined to the Jewish gospel Church.
favour—rather, "peace." The Gentile Church too is become the Shulamite (아6:13), or peace-enjoying bride of Solomon, that is, Jesus Christ, the Prince of Peace (롬5:1; 엡2:14). Reject not those whom God accepts (민11:28; Lu 9:49; 행15:8, 9). Rather, superadd to such every aid and privilege (아8:9).
【아8:11 JFB】11. The joint Church speaks of Jesus Christ's vineyard. Transference of it from the Jews, who rendered not the fruits, as is implied by the silence respecting any, to the Gentiles (마21:33-43).
Baal-hamon—equivalent to the owner of a multitude; so Israel in Solomon's day (왕상4:20); so 사5:1, "a very fruitful hill" abounding in privileges, as in numbers.
thousand pieces—namely, silverlings, or shekels. The vineyard had a thousand vines probably; a vine at a silverling (사7:23), referring to this passage.
【아8:12 JFB】12. "mine" by grant of the true Solomon. Not merely "let out to keepers," as in the Jewish dispensation of works, but "mine" by grace. This is "before me," that is, in my power [Maurer]. But though no longer under constraint of "keeping" the law as a mere letter and covenant of works, love to Jesus Christ will constrain her the more freely to render all to Solomon (롬8:2-4; 고전6:20; 갈5:13; 벧전2:16), after having paid what justice and His will require should be paid to others (고전7:29-31; 9:14). "Before me" may also mean "I will never lose sight of it" (contrast 아1:6) [Moody Stuart]. She will not keep it for herself, though so freely given to her, but for His use and glory (Lu 19:13; 롬6:15; 14:7-9; 고전12:7). Or the "two hundred" may mean a double tithe (two-tenths of the whole paid back by Jesus Christ) as the reward of grace for our surrender of all (the thousand) to Him (갈6:7; 히6:10); then she and "those that keep" are the same [Adelaide Newton]. But Jesus Christ pays back not merely two tithes, but His all for our all (고전3:21-23).
【아8:13 JFB】13. Jesus Christ's address to her; now no longer visibly present. Once she "had not kept" her vineyard (아1:6); now she "dwells" in it, not as its owner, but its superintendent under Jesus Christ, with vinedressers ("companions"), for example, Paul, &c. (행15:25, 26), under her (아8:11, 12); these ought to obey her when she obeys Jesus Christ. Her voice in prayer and praise is to be heard continually by Jesus Christ, if her voice before men is to be effective (아2:14, end; 행6:4; 13:2, 3).
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.