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■ 잠언 1장
1. 다윗의 아들 이스라엘 왕 솔로몬의 잠언이라
The proverbs of Solomon the son of David , king of Israel ;
2. 이는 지혜와 훈계를 알게 하며 명철의 말씀을 깨닫게 하며
To know wisdom and instruction ; to perceive the words of understanding ;
3. 지혜롭게, 의롭게, 공평하게, 정직하게 행할 일에 대하여 훈계를 받게 하며
To receive the instruction of wisdom , justice , and judgment , and equity ;
4. 어리석은 자로 슬기롭게 하며 젊은 자에게 지식과 근신함을 주기 위한 것이니
To give subtilty to the simple , to the young man knowledge and discretion .
5. 지혜있는 자는 듣고 학식이 더할 것이요 명철한 자는 모략을 얻을 것이라
A wise man will hear , and will increase learning ; and a man of understanding shall attain unto wise counsels :
6. 잠언과 비유와 지혜있는 자의 말과 그 오묘한 말을 깨달으리라
To understand a proverb , and the interpretation ; the words of the wise , and their dark sayings .
7. 여호와를 경외하는 것이 지식의 근본이어늘 미련한 자는 지혜와 훈계를 멸시하느니라
The fear of the Lord is the beginning of knowledge : but fools despise wisdom and instruction .
8. 내 아들아 네 아비의 훈계를 들으며 네 어미의 법을 떠나지 말라
My son , hear the instruction of thy father , and forsake not the law of thy mother :
9. 이는 네 머리의 아름다운 관이요 네 목의 금사슬이니라
For they shall be an ornament of grace unto thy head , and chains about thy neck .
10. 내 아들아 악한 자가 너를 꾈지라도 좇지 말라
My son , if sinners entice thee, consent thou not.
11. 그들이 네게 말하기를 우리와 함께 가자 우리가 가만히 엎드렸다가 사람의 피를 흘리자 죄없는 자를 까닭없이 숨어 기다리다가
If they say , Come with us, let us lay wait for blood , let us lurk privily for the innocent without cause :
12. 음부 같이 그들을 산 채로 삼키며 무덤에 내려가는 자 같게 통으로 삼키자
Let us swallow them up alive as the grave ; and whole , as those that go down into the pit :
13. 우리가 온갖 보화를 얻으며 빼앗은 것으로 우리 집에 채우리니
We shall find all precious substance , we shall fill our houses with spoil :
14. 너는 우리와 함께 제비를 뽑고 우리가 함께 전대 하나만 두자 할지라도
Cast in thy lot among us; let us all have one purse :
15. 내 아들아 그들과 함께 길에 다니지 말라 네 발을 금하여 그 길을 밟지 말라
My son , walk not thou in the way with them; refrain thy foot from their path :
16. 대저 그 발은 악으로 달려가며 피를 흘리는 데 빠름이니라
For their feet run to evil , and make haste to shed blood .
17. 무릇 새가 그물 치는 것을 보면 헛 일이겠거늘
Surely in vain the net is spread in the sight of any bird .
18. 그들의 가만히 엎드림은 자기의 피를 흘릴 뿐이요 숨어 기다림은 자기의 생명을 해할 뿐이니
And they lay wait for their own blood ; they lurk privily for their own lives .
19. 무릇 이를 탐하는 자의 길은 다 이러하여 자기의 생명을 잃게 하느니라
So are the ways of every one that is greedy of gain ; which taketh away the life of the owners thereof.
20. 지혜가 길거리에서 부르며 광장에서 소리를 높이며
Wisdom crieth without ; she uttereth her voice in the streets :
21. 훤화하는 길 머리에서 소리를 지르며 성문 어귀와 성중에서 그 소리를 발하여 가로되
She crieth in the chief place of concourse , in the openings of the gates : in the city she uttereth her words , saying,
22. 너희 어리석은 자들은 어리석음을 좋아하며 거만한 자들은 거만을 기뻐하며 미련한 자들은 지식을 미워하니 어느 때까지 하겠느냐
How long, ye simple ones , will ye love simplicity ? and the scorners delight in their scorning , and fools hate knowledge ?
23. 나의 책망을 듣고 돌이키라 보라 내가 나의 신을 너희에게 부어주며 나의 말을 너희에게 보이리라
Turn you at my reproof : behold, I will pour out my spirit unto you, I will make known my words unto you.
24. 내가 부를지라도 너희가 듣기 싫어 하였고 내가 손을 펼지라도 돌아보는 자가 없었고
Because I have called , and ye refused ; I have stretched out my hand , and no man regarded ;
25. 도리어 나의 모든 교훈을 멸시하며 나의 책망을 받지 아니하였은즉
But ye have set at nought all my counsel , and would none of my reproof :
26. 너희가 재앙을 만날 때에 내가 웃을 것이며 너희에게 두려움이 임할 때에 내가 비웃으리라
I also will laugh at your calamity ; I will mock when your fear cometh ;
27. 너희의 두려움이 광풍 같이 임하겠고 너희의 재앙이 폭풍 같이 임하리니
When your fear cometh as desolation , and your destruction cometh as a whirlwind ; when distress and anguish cometh upon you.
28. 그 때에 너희가 나를 부르리라 그래도 내가 대답지 아니하겠고 부지런히 나를 찾으리라 그래도 나를 만나지 못하리니
Then shall they call upon me, but I will not answer ; they shall seek me early , but they shall not find me:
29. 대저 너희가 지식을 미워하며 여호와 경외하기를 즐거워하지 아니하며
For that they hated knowledge , and did not choose the fear of the Lord :
30. 나의 교훈을 받지 아니하고 나의 모든 책망을 업신여겼음이라
They would none of my counsel : they despised all my reproof .
31. 그러므로 자기 행위의 열매를 먹으며 자기 꾀에 배부르리라
Therefore shall they eat of the fruit of their own way , and be filled with their own devices .
32. 어리석은 자의 퇴보는 자기를 죽이며 미련한 자의 안일은 자기를 멸망시키려니와
For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.
33. 오직 나를 듣는 자는 안연히 살며 재앙의 두려움이 없이 평안하리라
But whoso hearkeneth unto me shall dwell safely , and shall be quiet from fear of evil .
■ 주석 보기
【잠1:1 JFB】잠1:1-33. After the title the writer defines the design and nature of the instructions of the book. He paternally invites attention to those instructions and warns his readers against the enticements of the wicked. In a beautiful personification, wisdom is then introduced in a most solemn and impressive manner, publicly inviting men to receive its teachings, warning those who reject, and encouraging those who accept, the proffered instructions.
1-4. (See Introduction, Part I).
【잠1:1 CWC】The nature of this book makes divisions of its chapters rather arbitrary, and ours may not always be the best, but it is hoped it may prove useful in some degree. The opening of chapter four suggests a new beginning, for which reason we conclude this lesson at the close of chapter three.
It begins with an advertisement (1:1-6), in which mention is made of the author (v. 1), the object of the book (vv. 2, 3), and its great value (vv. 4-6).
Then follows its theme, "The fear of the Lord is the beginning of knowledge" (v. 7), of which the remainder of the lesson is a development or exposition. "Beginning" is rendered in the margin of the Revised Version "chief part." "The fear of the Lord" means a right state of heart towards God as opposed to the condition of an unconverted man. Put the two ideas together, and we learn that the chief part of all knowledge is to be right with God. In working out of the thought:
1. The teacher exhorts his "son" or pupil, to avoid vice (1:8-19).
2. He shows the ruinous conduct of the unwise, a warning placed on the lips of wisdom personified (1:20-33).
3. This warning is accentuated by contrasting the consequences of obedience and a striving after wisdom (2:1-3).
4. The Lord is shown as the protector of those who are wise in this sense
(3:19-26).
5. The division concludes with an admonition to charity and justice (3: 27-35).
Practical and Doctrinal Remarks.
In this part of the lesson we call attention to particular verses for explanation or application, acknowledging indebtedness to Arnot's "Laws From Heaven for Life on Earth."
1:23 is a text for a revival sermon, containing a command and a promise joined, like 빌2:12. It teaches in one sentence those two seemingly contradictory doctrines, the sovereignty of God, and the free agency of man. It is when we turn at God's reproof that He pours out His Spirit; though it be also true that unless His Spirit is poured out we can not turn.
1:24-32 offers an opportunity to preach on God's mercy to a rebellious people. He calls, stretches out His hands, counsels, and administers reproof. On the other hand men refuse, disregard, set at nought, reject. The natural consequence follows; sowing disobedience they reap judgment. That judgment consists in calling on God and getting no answer, seeking diligently and not finding Him. The passage closes with a promise to them that hearken -- deliverance from death at last and freedom from fear now.
2:1-9 suggests Christ's words in 눅11:9, "Seek, and ye shall find." The seeking is in verses 1-4, the finding in verses 5-9.
2:10-22 is an outline of "the way of evil" (v. 12, R. V.). The first step is "speaking froward things"; the second, leaving "the paths of uprightness," the feet soon follow the tongue (v. 13); the third, walking "in the ways of darkness" (v. 13); the fourth, rejoicing "to do evil" (v. 14); fifth, delighting "in the frowardness of the wicked," we can not take pleasure in doing wickedness without finding pleasure in seeing others do it; sixth, to complete the picture, the evil person here particularly in mind is seen to be a woman (vv. 16-22).
3:5, 6 presents one of the strongest promises of the Bible -- the first text from which the author of this commentary ever preached. Note how we are to trust, "with all thine heart." God complains as much of a divided allegiance as of none. Note the extent of our trust, "in all thy ways." "Few will refuse to acknowledge a superintending providence at certain times, and in certain operations that are counted great," but God wants us to confide in Him in the little, close, and kindly things.
3:11, 12 is quoted in 히12:5, 6. Note there how the inspired writer interprets the phrase, "My son." The speaker in Proverbs may have been addressing a pupil merely, but the Holy Spirit through him, "speaketh unto you as unto sons."
"Despise not," means do not make light of chastening or cast it aside as if it had no meaning for you; "faint not" touches the opposite extreme, do not be driven to despair by the experience. "The middle way is the path of safety."
3:13-20 is a description and appreciation of wisdom, which throughout this book means piety or godliness. In Ecclestiastes it is science. And yet piety or godliness hardly expresses it in the highest sense in which it is sometimes found, where as for example in these verses, it suggests Christ. He is the wisdom of God as we learn in the New Testament, who, by the Holy Spirit through the holy Scriptures is made unto us wisdom (1 Cor. 2). Such wisdom can not be planned, much less created by us, but must be "found" or "gotten" (v. 13).
Observe the figures describing it. It is precious merchandise (vv. 14, 15). It is a way of honor, pleasantness and peace (vv. 16, 17). It is a tree of life (v. 18).
【잠1:1 MHCC】The lessons here given are plain, and likely to benefit those who feel their own ignorance, and their need to be taught. If young people take heed to their ways, according to Solomon's Proverbs, they will gain knowledge and discretion. Solomon speaks of the most important points of truth, and a greater than Solomon is here. Christ speaks by his word and by his Spirit. Christ is the Word and the Wisdom of God, and he is made to us wisdom.
【잠1:2 JFB】2. To know … instruction—literally, "for knowing," that is, such is the design of these writings.
wisdom—or the use of the best means for the best ends, is generally employed in this book for true piety.
instruction—discipline, by which men are trained.
to perceive—literally, "for perceiving," the design (as above)
understanding—that is, words which enable one to discern good and evil.
【잠1:3 JFB】3. To receive … of wisdom—For receiving that discipline which discretion imparts. The Hebrew for "wisdom" differs from that of 잠1:2, and denotes rather discreet counsel. Compare the opposite traits of the fool (잠16:22).
justice … equity—all the attributes of one upright in all his relations to God and man.
【잠1:4 JFB】4. simple—one easily led to good or evil; so the parallel.
young man—one inexperienced.
subtilty—or prudence (잠3:21; 5:21).
discretion—literally, "device," both qualities, either good or bad, according to their use. Here good, as they imply wariness by which to escape evil and find good.
【잠1:5 JFB】5, 6. Such writings the wise, who pursue right ends by right means, will value.
learning—not the act, but matter of it.
wise counsels—or the art and principles of governing.
【잠1:6 JFB】6. To understand—so as to … such will be the result.
interpretation—(Compare Margin).
words of the wise—(Compare 잠1:2).
dark sayings—(Compare 시49:4; 요16:25; and see Introduction, Part I).
【잠1:7 JFB】7. The fear of the Lord—the principle of true piety (compare 잠2:5; 14:26, 27; 욥28:28; 시34:11; 111:10; 행9:31).
beginning—first part, foundation.
fools—the stupid and indifferent to God's character and government; hence the wicked.
【잠1:7 MHCC】Fools are persons who have no true wisdom, who follow their own devices, without regard to reason, or reverence for God. Children are reasonable creatures, and when we tell them what they must do, we must tell them why. But they are corrupt and wilful, therefore with the instruction there is need of a law. Let Divine truths and commands be to us most honourable; let us value them, and then they shall be so to us.
【잠1:8 JFB】8. My son—This paternal form denotes a tender regard for the reader. Filial sentiments rank next to piety towards God, and ensure most distinguished rewards (compare 잠6:20; 엡6:2, 3).
【잠1:9 JFB】9. On the figures of 잠1:9, compare 창41:42; 아1:10; 4:9.
【잠1:10 JFB】10-19. A solemn warning against temptation.
entice—literally, "open the way."
consent … not—Sin is in consenting or yielding to temptation, not in being tempted.
【잠1:10 MHCC】Wicked people are zealous in seducing others into the paths of the destroyer: sinners love company in sin. But they have so much the more to answer for. How cautious young people should be! “Consent thou not.” Do not say as they say, nor do as they do, or would have thee to do; have no fellowship with them. Who could think that it should be a pleasure to one man to destroy another! See their idea of worldly wealth; but it is neither substance, nor precious. It is the ruinous mistake of thousands, that they overvalue the wealth of this world. Men promise themselves in vain that sin will turn to their advantage. The way of sin is down-hill; men cannot stop themselves. Would young people shun temporal and eternal ruin, let them refuse to take one step in these destructive paths. Men's greediness of gain hurries them upon practices which will not suffer them or others to live out half their days. What is a man profited, though he gain the world, if he lose his life? much less if he lose his soul?
【잠1:11 JFB】11-14. Murder and robbery are given as specific illustrations.
lay wait … lurk privily—express an effort and hope for successful concealment.
swallow … grave—utterly destroy the victim and traces of the crime (민16:33; 시55:15). Abundant rewards of villainy are promised as the fruits of this easy and safe course.
【잠1:15 JFB】15, 16. The society of the wicked (way or path) is dangerous. Avoid the beginnings of sin (잠4:14; 시1:1; 119:101).
【잠1:17 JFB】17-19. Men warned ought to escape danger as birds instinctively avoid visibly spread nets. But stupid sinners rush to their own ruin (시9:16), and, greedy of gain, succeed in the very schemes which destroy them (딤전6:10), not only failing to catch others, but procuring their own destruction.
【잠1:20 JFB】20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive (see on 잠8:1).
Wisdom—literally, "Wisdoms," the plural used either because of the unusual sense, or as indicative of the great excellency of wisdom (compare 잠9:1).
streets—or most public places, not secretly.
【잠1:20 MHCC】Solomon, having showed how dangerous it is to hearken to the temptations of Satan, here declares how dangerous it is not to hearken to the calls of God. Christ himself is Wisdom, is Wisdoms. Three sorts of persons are here called by Him: 1. Simple ones. Sinners are fond of their simple notions of good and evil, their simple prejudices against the ways of God, and flatter themselves in their wickedness. 2. Scorners. Proud, jovial people, that make a jest of every thing. Scoffers at religion, that run down every thing sacred and serious. 3. Fools. Those are the worst of fools that hate to be taught, and have a rooted dislike to serious godliness. The precept is plain; Turn you at my reproof. We do not make a right use of reproofs, if we do not turn from evil to that which is good. The promises are very encouraging. Men cannot turn by any power of their own; but God answers, Behold, I will pour out my Spirit unto you. Special grace is needful to sincere conversion. But that grace shall never be denied to any who seek it. The love of Christ, and the promises mingled with his reproofs, surely should have the attention of every one. It may well be asked, how long men mean to proceed in such a perilous path, when the uncertainty of life and the consequences of dying without Christ are considered? Now sinners live at ease, and set sorrow at defiance; but their calamity will come. Now God is ready to hear their prayers; but then they shall cry in vain. Are we yet despisers of wisdom? Let us hearken diligently, and obey the Lord Jesus, that we may enjoy peace of conscience and confidence in God; be free from evil, in life, in death, and for ever.
【잠1:21 JFB】21. The publicity further indicated by terms designating places of most common resort.
【잠1:22 JFB】22. simple ones—(Compare 잠1:4).
simplicity—implying ignorance.
scorners—(시1:1)—who despise, as well as reject, truth.
fools—Though a different word is used from that of 잠1:7, yet it is of the same meaning.
【잠1:23 JFB】23. reproof—implying conviction deserving it (compare 요16:8, Margin).
pour out—abundantly impart.
my spirit—whether of wisdom personified, or of Christ, a divine agent.
【잠1:24 JFB】24. stretched … hand—Earnestness, especially in beseeching, is denoted by the figure (compare 욥11:13; 시68:31; 88:9).
【잠1:25 JFB】25. set at naught—rejected as of no value.
would none of—literally, "were not willing or inclined to it."
【잠1:26 JFB】26, 27. In their extreme distress He will not only refuse help, but aggravate it by derision.
【잠1:27 JFB】27. fear—the object of it.
desolation—literally, "a tumultuous noise," denoting their utter confusion.
destruction—or calamity (잠1:26) compared to a whirlwind, as to fatal rapidity.
distress—(시4:1; 44:11).
anguish—a state of inextricable oppression, the deepest despair.
【잠1:28 JFB】28. Now no prayers or most diligent seeking will avail (잠8:17).
【잠1:29 JFB】29, 30. The sinner's infatuated rejection brings his ruin.
【잠1:31 JFB】31. fruit … way—result of conduct (사3:10; 겔11:21; 롬6:21; 갈6:7, 8).
be filled—even to repletion (시123:4).
【잠1:32 JFB】32. turning away—that is, from the call of 잠1:23.
simple—as in 잠1:22.
prosperity—quiet, implying indifference.
※ 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.