School of Jesus Disciples REV 2:7

School of Jesus Disciples     REV 2:7

743 S. Grandview St. L.A. CA. 90057            Tel. (213)928-2932  Pastor P.K.

Every Sunday 3:30 pm            JD-class      Email: peterkim123@sbcglobal.net Seeking to make disciples who make disciples.



“그러나 너는 모든 일에 근신하여 고난을 받으며 전도인의 일을 하며 네 직무를 다하라”    But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.                                       II Tim 4:5

Devotional to JDs,

Praise the Word of God in LOGOS

    하나님의 말씀을 찬양함에 관하여

(10)내가 하나님을 의지하여 그 말씀을 찬송하며 여호와를 의지하여 그 말씀을 찬송하리이다  

(10) In God will I praise His word: in the LORD will I praise His word.                                  Psalm 56:10

(10)En Dios alabar/ su palabra; En Jehov~ alabar/ su palabra.

(10)rb;D; lLeh'a} hw:hyB' rb;D; lLeh'a} !yhil|aBe

(Psalm 106:12) Then believed they His words; they sang His praise.

(II Chr 29:30) Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the LORD with the words of David, and of Asaph the seer. And they sang praises with gladness, and they bowed their heads and worshipped.

(Ps 56:4) In God I will praise His word, in God I have put my trust; I will not fear what flesh can do unto me. (시 56:10) In God will I praise His word: in the LORD will I praise His word.

(Ps 138:2) I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name. (시 138:4) All the kings of the earth shall praise thee, O LORD, when they hear the words of thy mouth.

Exposition - Psalm 56 - 시편 56편 강해

-from Charles H. Spurgeon

INTRODUCTION - We have here the songs of God's servant, who rejoices once more to return from banishment, and to leave those dangerous places where he was compelled to hold his peace even from good. There is such deep spiritual knowledge in this Psalm that we might say of it, "Blessed art thou David Barjonas, for flesh and blood hath not revealed this unto thee." When David plays the Jonah he is not like the prophet of that name; in David the love of the dove predominates, but in Jonah its moaning and complaining are most notable.

  

[시 56:1-시 56:1]

(1)(다윗의 믹담 시 영장으로 요낫 엘렘 르호김에 맞춘 노래 다윗이 가드에서 블레셋인에게 잡힌 때에) 하나님이여 나를 긍휼히 여기소서 사람이 나를 삼키려고 종일 치며 압제하나이다  

(1){To the chief Musician upon Jonathelemrechokim, Michtam of David, when the Philistines took him in Gath.} Be merciful unto me, O God: for man would swallow me up; he fighting daily oppresseth me.

4387 Root of a word : !T;k]mi Pronunciation : miktam {mik-tawm'}    Psalm 56:1

Michtam of David. This is the second golden Psalm, we had the first in Psalm 16, to which this Psalm has a great likeness, especially in its close, for it ends in the joyful presence. A golden mystery, the gracious secret of the life of faith is in both these Psalms most sweetly unveiled, and a pillar is set up because of God's truth. When the Philistines took him in Gath. He was like a dove in strangers' hands, and on his escape he records his gratitude.

  

DIVISION. In Ps 56:1-2, he pours out his complaint; in Ps 56:3-4 he declares his confidence in God; in Ps 56:5-6 he returns to his complaining, but pleads in earnest hope in Ps 56:7-9, and sings a grateful song from Ps 56:10 to the close.
  

  

EXPOSITION

Verse 1. Be merciful unto me, O God. In my deep distress my soul turns to thee, my God. Man has no mercy on me, therefore double thy mercy to me. If thy justice has let loose my enemies, let thy mercy shorten their chain. It is sweet to see how the tender dove like spirit of the psalmist flies to the most tender attribute for succour in the hour of peril. For man would swallow me up. He is but thy creature, a mere man, yet like a monster he is eager for blood, he pants, he gapes for me; he would not merely wound me, or feed on my substance, but he would fain swallow me altogether, and so make an end of me. The open mouths of sinners when they rage against us should open our mouths in prayer.

We may plead the cruelty of men as a reason for the divine interposition—a father is soon aroused when his children are shamefully entreated. He fighting daily oppresseth me. He gives me no interval—he fights daily. He is successful in his unrighteous war—he oppresses me, he crushes me, he presses me sore. David has his eye on the leader of his foes, and lays his complaint against him in the right place. If we may thus plead against man, much more against that great enemy of souls, the devil.

We ask the Lord to forgive us our trespasses, which is another way of saying, "Be merciful to me, O God, "and then we may say, "Lead us not into temptation, but deliver us from the evil one." The more violent the attack of Satan the stronger our plea for deliverance.

[시 56:2-시 56:3]

(2)나의 원수가 종일 나를 삼키려 하며 나를 교만히 치는 자 많사오니   (3)내가 두려워하는 날에는 주를 의지 하리이다

(2)Mine enemies would daily swallow me up: for they be many that fight against me, O thou most High. (3)What time I am afraid, I will trust in thee. Psalm 56:2-3

  

Verse 2. Mine enemies would daily swallow me up. Their appetite for blood never fails them. With them there is no truce or armistice. They are many, but one mind animates them. Nothing I can do can make them relent. Unless they can quite devour me they will never be content. The ogres of nursery tales exist in reality in the enemies of the church, who would crush the bones of the godly, and make a mouthful of them if they could.

For they be many that fight against me. Sinners are gregarious creatures. Persecutors hunt in packs. These wolves of the church seldom come down upon us singly. The number of our foes is a powerful plea for the interposition of the one Defender of the faithful, who is mightier than all their bands. These foes of the gracious are also keen eyed, and ever on the watch, hence the margin calls them "observers." O thou most High. Thus he invokes against the lofty ones of the earth the aid of one who is higher than the highest.

[단 9:19-단 9:19]

(19)주여 들으소서 주여 용서하소서 주여 들으시고 행하소서 지체치 마옵소서 나의 하나님이여 주 자신을 위하여 하시옵소서 이는 주의 성과 주의 백성이 주의 이름으로 일컫는바 됨 이니이다

(19)"O Lord, hear! O Lord, forgive! O Lord, listen and take action!  For Thine own sake, O my God, do not delay, because Thy city and Thy people are called by Thy name."                                         Dan 9:19


Some translate the words differently, and think that the writer means that his foes assailed him from the high places in which pride and power had placed them. Saul, his great foe, attacked him from his throne with all the force which his high position placed at his disposal: our comfort in such a case is near to hand, for God will help us from a higher place than our proudest foes can occupy. The greatness of God as the Most High is a fertile source of consolation to weak saints oppressed by mighty enemies.

Verse 3. What time I am afraid. David was no braggart, he does not claim never to be afraid, and he was no brutish Stoic free from fear because of the lack of tenderness. David's intelligence deprived him of the stupid heedlessness of ignorance, he saw the imminence of his peril, and was afraid. We are men, and therefore liable to overthrow; we are feeble, and therefore unable to prevent it; we are sinful men, and therefore deserving it, and for all these reasons we are afraid.

But the condition of the psalmist's mind was complex—he feared, but that fear did not fill the whole area of his mind, for he adds, I will trust in thee. It is possible, then, for fear and faith to occupy the mind at the same moment. We are strange beings, and our experience in the divine life is stranger still. We are often in a twilight, where light and darkness are both present, and it is hard to tell which predominates. It is a blessed fear which drives us to trust.

Unregenerate fear drives from God, gracious fear drives to him. If I fear man I have only to trust God, and I have the best antidote. To trust when there is no cause for fear, is but the name of faith, but to be reliant upon God when occasions for alarm are abundant and pressing, is the conquering faith of God's elect. Though the verse is in the form of a resolve, it became a fact in David's life, let us make it so in ours. Whether the fear arise from without or within, from past, present, or future, from temporals, or spirituals, from men or devils, let us maintain faith, and we shall soon recover courage.

[시 56:4-시 56:4]

(4)내가 하나님을 의지하고 그 말씀을 찬송하올지라 내가 하나님을 의지하였은즉 두려워 아니하리니 혈육 있는 사람이 내게 어찌하리이까  

(4)In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me.                    Psalm 56:4

  

Verse 4. In God I will praise his word. Faith brings forth praise. He who can trust will soon sing. God's promise, when fulfilled, is a noble subject for praise, and even before fulfilment it should be the theme of song. It is in or through God that we are able to praise. We praise as well as pray in the Spirit. Or we may read it—in extolling the Lord one of the main points for thanksgiving is his revealed will in the Scriptures, and the fidelity with which he keeps his word of promise. In God I have put my trust. Altogether and alone should we stay ourselves on God.

[살전 2:10-살전 2:10]

(10)우리가 너희 믿는 자들을 향하여 어떻게 거룩하고 옳고 흠없이 행한 것에 대하여 너희가 증인이요 하나님도 그러하시도다

(10)You are witnesses, and so is God, how devoutly and uprightly and blamelessly we behaved toward you believers.            I Thess 2:10

  

  

[요 1:14-요 1:14]

(14)말씀이 육신이 되어 우리 가운데 거하시매 우리가 그 영광을 보니 아버지의 독생자의 영광이요 은혜와 진리가 충만하더라

(14)And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth.        

John 1:14

(14)Y aquel Verbo fu/ hecho carne, y habit# entre nosotros (y vimos su gloria, gloria como del unig/nito del Padre), lleno de gracia y de verdad.

Kai; oJ lovgo" sa;rx ejgevneto kai; ejskhvnwsen ejn hJmi'n kai; ejqeasavmeqa th;n dovxan aujtou' dovxan wJ" monogenou'" para; patrov" plhvrh" cavrito" kai; ajlhqeiva"


What was a gracious resolve in the former verse, is here asserted as already done. I will not fear what flesh can do unto me. Faith exercised, fear is banished, and holy triumph ensues, so that the soul asks, "What can flesh do unto me?" What indeed? He can do me no real injury; all his malice shall be overruled for my good. Man is flesh, flesh is grass—Lord, in thy name I defy its utmost wrath. There were two verses of complaint, and here are two of confidence; it is well to weigh out a sufficient quantity of the sweet to counteract the sour………………..v5,6.

Verse 7. Shall they escape by iniquity? Will such wickedness as this stand them in good stead? Can it be that this conduct shall enable them to avoid the sentence of earthly punishment? They slander the good man to screen themselves—will this avail them? They have cunningly managed hitherto, but will there not be an end to their games? In thine anger cast down the people, O God. Trip them up in their tricks. Hurl them from the Tarpeian rock-Roman. A persecuted man finds a friend even in an angry God, how much more in the God of love! When men seek to cast us down, it is but natural and not at all unlawful to pray that they may be disabled from the accomplishment of their infamous designs. What God often does we may safely ask him to do.

[시 56:8-시 56:9]

(8)나의 유리함을 주께서 계수하셨으니 나의 눈물을 주의 병에 담으소서 이것이 주의 책에 기록되지 아니하였나이까  (9)내가 아뢰는 날에 내 원수가 물러가리니 하나님이 나를 도우심인 줄 아나이다

(8)Thou tellest my wanderings: put thou my tears into thy bottle: [are they] not in thy book?  (9)When I cry unto thee, then shall mine enemies turn back: this I know; for God is for me.                         Psalm 56:8-9


Verse 8. Thou tellest my wanderings. Every step which the fugitive had taken when pursued by his enemies, was not only observed but thought worthy of counting and recording. We perhaps are so confused after a long course of trouble, that we hardly know where we have or where we have not been; but the omniscient and considerate Father of our spirits remembers all in detail; for he has counted them over as men count their gold, for even the trial of our faith is precious in his sight. Put thou my tears into thy bottle. His sorrows were so many that there would need a great wineskin to hold them all.

There is no allusion to the little complimentary lachrymators for fashionable and fanciful Romans, it is a more robust metaphor by far; such floods of tears had David wept that a leathern bottle would scarce hold them. He trusts that the Lord will be so considerate of his tears as to store them up as men do the juice of the vine, and he hopes that the place of storage will be a special one—thy bottle, not a bottle. Are they not in thy book? Yes, they are recorded there, but let not only the record but the grief itself be present to thee. Look on my griefs as real things, for these move the heart more than a mere account, however exact. How condescending is the Lord! How exact his knowledge of us! How generous his estimation! How tender his regard!

Verse 9. When I cry unto thee, then shall mine enemies turn back. So soon as I pray they shall fly. So surely as I cry they shall be put to the rout.  "So swift is prayer to reach the sky, So kind is God to me."
The machinery of prayer is not always visible, but it is most efficient. God inclines us to pray, we cry in anguish of heart, he hears, he acts, the enemy is turned back.

What irresistible artillery is this which wins the battle as soon as its report is heard! What a God is this who harkens to the cry of his children, and in a moment delivers them from the mightiest adversaries! This I know. This is one of the believer's certainties, his axioms, his infallible, indisputable verities. For God is for me. This, we know, and we know, therefore, that none can be against us who are worth a moment's fear. "If God be for us, who can be against us?" Who will restrain prayer when it is so potent? Who will seek any other ally than God, who is instantly present so soon as we give the ordained signal, by which we testify both our need and our confidence?

[시 30:2-시 30:4]

(2)여호와 내 하나님이여 내가 주께 부르짖으매 나를 고치셨나이다 (3)여호와여 주께서 내 영혼을 음부에서 끌어내어 나를 살리사 무덤으로 내려가지 않게 하셨나이다  (4)주의 성도들아 여호와를 찬송하며 그 거룩한 이름에 감사할지어다

(2)O LORD my God, I cried unto thee, and thou hast healed me. (3)O LORD, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit. (4)Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness.          Psalm 30:2-4



Verse 10. In God will I praise his word. Now comes the thanksgiving. He is a wretch who, having obtained help, forgets to return a grateful acknowledgment. The least we can do is to praise him from whom we receive such distinguished favours. Does David here mean "by God's grace I will praise him"? If so, he shows us that all our emotions towards God must be in God, produced by him and presented as such. Or does he mean, "that which in God is most the object of my praise is his word, and the faithfulness with which he keeps it"?

[벧전 1:22-벧전 1:23]

(22)너희가 진리를 순종함으로 너희 영혼을 깨끗하게 하여 거짓이 없이 형제를 사랑하기에 이르렀으니 마음으로 뜨겁게 피차 사랑하라  (23)너희가 거듭난 것이 썩어질 씨로 된 것이 아니요 썩지 아니할 씨로 된 것이니 하나님의 살아 있고 항상 있는 말씀으로 되었느니라

  

(22)Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, [see that ye] love one another with a pure heart fervently: (23)Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.                 I Pet 1:22--23



Praise the LOGOS-The Incarnated Word!
If so, we see how attached our hearts should be to the sure word of promise, and especially to him who is the WORD incarnate. The Lord is to be praised under every aspect, and in all his attributes and acts, but certain mercies peculiarly draw out our admiration towards special portions of the great whole. That praise which is never special in its direction cannot be very thoughtful, and it is to be feared cannot be very acceptable.

[요 6:63-요 6:63]

(63)살리는 것은 영이니 육은 무익하니라 내가 너희에게 이른 말이 영이요 생명이라  (63)It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.    

John 6:63

(63)El esp@ritu es el que da vida; la carne nada aprovecha: las palabras que yo os he hablado, son esp@ritu y son vida.

to; pneu'mav ejstin to; zw/opoiou'n hJ sa;rx oujk wjfelei' oujdevn: ta; rJhvmata a~ ejgw; lalw' uJmi'n pneu'mav ejstin kai; zwhv ejstin

In the Lord will I praise his word. He delights to dwell on his praise, he therefore repeats his song. The change by which he brings in the glorious name of Jehovah is doubtless meant to indicate that under every aspect he delights in his God and in his word.


Verse 11. In God have I put my trust. This and the former verse are evidently the chorus of the Psalm. We cannot be too careful of our faith, or see too sedulously that it is grounded on the Lord alone. I will not be afraid what man can do unto me. Faith has banished fear. He views his foes in their most forcible character, calling them not flesh, but indicating them as man, yet he dreads them not; though the whole race were his enemies he would not be afraid now that his trust is stayed on God. He is not afraid of what they threaten to do, for much of that they cannot do; and even what is in their power, what they can do, he defies with holy daring. He speaks for the future, "I will not, "for he is sure that the security of the present will suffice for days to come.

[시 56:11-시 56:13]

(11)내가 하나님을 의지하였은즉 두려워 아니하리니 사람이 내게 어찌하리이까    (12)하나님이여 내가 주께 서원함이 있사온즉 내가 감사제를 주께 드리리니   (13)주께서 내 생명을 사망에서 건지셨음이라 주께서 나로 하나님 앞, 생명의 빛에 다니게 하시려고 실족지 않게 하지 아니하셨나이까.

  

(11)In God have I put my trust: I will not be afraid what man can do unto me. (12)Thy vows are upon me, O God: I will render praises unto thee.  (13)For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living?                                            Psalm 56:11-13


Verse 12. Thy vows are upon me, O God. Vows made in his trouble he does not lightly forget, nor should we. We voluntarily made them, let us cheerfully keep them. All professed Christians are men under vows, but especially those who in hours of dire distress have rededicated themselves unto the Lord. I will render praises unto thee. With heart, and voice, and gift, we should cheerfully extol the God of our salvation. The practice of making solemn vows in times of trouble is to be commended, when it is followed by the far less common custom of fulfilling them when the trouble is over.

Verse 13. For thou hast delivered my soul from death. His enemies were defeated in their attempts upon his life, and therefore he vowed to devote his life to God. Wilt not thou deliver my feet from falling? One mercy is a plea for another, for indeed it may happen that the second is the necessary complement of the first. It little boots that we live, if we are made to fall in character by the thrusts of our enemies. As lief not be, as live to be bereft of honour, and fallen prostrate before my enemies.

That I may walk before God in the light of the living, enjoying the favour and presence of God, and finding the joy and brightness of life therein. Walking at liberty, in holy service, in sacred communion, in constant progress in holiness, enjoying the smile of heaven—this I seek after. Here is the loftiest reach of a good man's ambition, to dwell with God, to walk in righteousness before him, to rejoice in his presence, and in the light and glory which it yields. Thus in this short Psalm, we have climbed from the ravenous jaws of the enemy into the light of Jehovah's presence, a path which only faith can tread.


  

** EXPLANATORY NOTES AND QUAINT SAYINGS

TITLE. The words Jonathelemrechokim may be rendered, concerning the mute dove among them that are afar off, or in far places. John Gill.

Verse 8. Put thou my tears in thy bottle. Among other things in the collection of Mr. Abbott, of Cairo, he had a lachrymatory, or tear bottle, which had been found in a tomb at Thebes. This interested me very much. The custom in old times was, when a person was ill or in great distress, for his friends to go to see him, and take with them a tear bottle. Then, as the tears rolled down the cheeks of the sufferer, they were caught in these bottles, sealed up, and preserved as a memorial of the event. This is what David referred to in Ps 56:8.

Put thou my tears into thy bottle. But it implies much more than at first suggests itself, and much more than I can attempt to write. For instance, it is as if David had said, "Visit me, and behold my tears; "("O visit me with thy salvation!") for without such visit there could be no bottling of his tears. "Thou tellest my wanderings; O visit me, and behold my anguish; put my tears into thy bottle, "for "they have been my meat day and night." Ps 42:3. "Keep them before thee, by way of remembrance, and when thou seest the bottle, O think of him whose tears it contains. Are they not in thy book?" That is, God's book of remembrance, that was written for those "who thought upon his name" (Mal 3:16), just as the kings of old used to keep a book of chronicles of important events. See Es 6:1-11. John Gadsby, 1860.

Verse 8. Put thou my tears into thy bottle. What a sweet thought is suggested here of God's remembrance of his people's affliction! It is an interesting figure of speech, of bottling their tears. But the sense is, they are remembered. And woe will be to the man that offends one of God's little ones on his account. What are now bottles of tears, will be poured out in the end as so many vials of wrath. But  think how the tears of Jesus have been treasured up when shedding for the sins of his people. Robert Hawker, 1753-1827.

Verse 8. Put thou my tears into thy bottle. It is the witty observation of one, that God is said in Scripture to have a bag and a bottle, a bag for our sins, and a bottle for our tears; and that we should help to fill this, as we have that. There is an allusion here in the original that cannot be Anglicized. John Trapp.
Verse 8. Are they not in thy book? While we remain in this vale of misery, God keeps all our tears in a bottle; so precious is the water that is distilled from penitent eyes; and because he will be sure not to fail, he notes how many drops there be in his register.

It was a precious ointment wherewith the woman in the Pharisee's house (it is thought Mary Magdalene) anointed the feet of Christ; but her tears, wherewith she washed them, were more worth than her spikenard. Abraham Wright, in "A Practical Commentary or Exposition upon the Book of Psalms, "1661.

Verse 9. When I cry. The cry of faith and prayer to God is more dreadful to our spiritual foes than the war whoop of the Indian is to his surprised brother savages. Adam Clarke.

Verse 9. (first clause). It was somewhat that when David prayed he was saved from his enemies. "I will call on the Lord: so shall I be saved from mine enemies" (2Sa 22:4); there is the defensive power of prayer; but it is more that it puts enemies to the foil. When I cry unto thee, then shall mine enemies turn back and be put to flight; there is the offensive power of prayer.

In David's tower there was an armoury, thalpijoth, a place to hang swords with two edges, swords with two mouths (Canticles 4:4); a defensive and an offensive edge. Both edges must be used by such as seek safety. Prayer is a sword with two edges. "Put up thy sword into his place, "says Christ to Peter: "for all they that take the sword shall perish with the sword." Mt 22:52.

But he that takes not this sword may happen to perish by the sword; and the drawing of this sword may save a man from perishing by the sword. Mark that last reason that our Saviour adds why Peter should put up his sword: "Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?" (Mt 22:53). As if he had said, If it were my mind to confound these mine enemies that now set upon me, I should not need thy sword to do it.

I could pray to my Father, and could presently by prayer bring such forces into the field as should rout and scatter all mine enemies; hereby implying, that if he would, he could do his enemies more damage and mischief by his prayers against them than by the sword and all instruments of war. Prayer is twelve legions strong, yea, twelve legions of angels strong against enemies. Jeremiah Dyke (1620), in the Righteous Man's Tower.

[대상 16:8-대상 16:11]

(8)너희는 여호와께 감사하며 그 이름을 불러 아뢰며 그 행사를 만민 중에 알게 할지어다    (9)그에게 노래하며 그를 찬양하며 그 모든 기사를 말할지어다

(8)Give thanks unto the LORD, call upon his name, make known his deeds among the people. (9)Sing unto him, sing psalms unto him, talk ye of all his wondrous works.  

(10)그 성호를 자랑하라 무릇 여호와를 구하는 자는 마음이 즐거울지로다   (11)여호와와 그 능력을 구할지어다 그 얼굴을 항상 구할지어다

(10)Glory ye in his holy name: let the heart of them rejoice that seek the LORD. (11)Seek the LORD and his strength, seek his face continually.                                   I Chr 16:8-11



Verse 10. In God will I praise his word: in the Lord will I praise his word. The first word, Elohim, is a name belonging to God as a judge, the second word, Jehovah, is a name of mercy. I will praise God whether he deal with me in a way of justice or in a way of mercy, when he hath thunder in his voice, as well as when he hath honey under his tongue. Oh, how should we praise God, and pleasure ourselves by such a frame! Stephen Charnock.
Verse 10. (first clause). By the assistance of God I shall be enabled to praise him for the performance of his promises. Symon Patrick, 1626-1707.

Verses 12-13. Thou hast delivered. He understands some great danger wherein he had sunk had not God stood by him, and from a greater mercy, the deliverance of his soul from death, argues for a less, the keeping his feet from falling. That I may walk before God in the light of the living. By light of the living is meant life, which is called being enlightened with the "light of the living." Job 33:30. Sometimes eternal life in heaven. Joh 8:12, "He that follows me shall not walk in darkness, but shall have the light of life." "To walk before God."

To walk obediently in the sight of God; with a respect to his presence; a walking unto all well pleasing. This is the last argument in the Psalm whereon he builds his strongest plea, as if he knew not what to urge if this should fail him; as if he should have said, Lord, I have had experience of thy wisdom in contriving, thy power in effecting, thy mercy in bestowing deliverance upon me, thy goodness in answering my vows and prayers.

"Thou hast delivered from death, "a danger as great and unavoidable as death itself. O Lord, art not thou the same as thou wert? Art not thou still as wise to design, and as gracious to confer further mercy? Wilt thou not as certainly also deliver my feet from falling? The one contains his experience, the other the inference or conclusion he draws from it. Mercies received are in a special manner to be remembered. Mercies received are encouragements to ask, and strong grounds to hope for the mercies we want. Stephen Charnock.

Verse 13 (last clause). To walk in the presence of God is partly under his eyes, his guidance and care, partly in particular, where God is wont to be present, where he is worshipped by his people and scatters his blessings, opposed to his present state by which he was removed from the place of his worship and presence. Conf. 1Sa 26:19, etc. Lastly, to walk in the light of the living denotes in general to live amongst those who live in the light, or who enjoy the light, as it is said elsewhere, in the land of the living—Ps 27:13 Isa 38:11 53:8; Eze 32:32; Ps 142:6—opposed to the dead or the region of the dead, who dwell in darkness. But in particular it signifies to live in a safe and prosperous state, whose well known emblem is light. Hermann Venema.

Verse 13 (last clause). We cannot restrict this phrase to the light of mortal life; David's vows bound him to walk in the light of spiritual life, and also in the light of eternal life, of which by faith he was a partaker. And most commentators have applied this verse to the light of glory in the world to come, as the real and final object of the believer's conversation here on earth. W. Wilson, D.D.

[시 56:11-시 56:13]

(11)내가 하나님을 의지하였은즉 두려워 아니하리니 사람이 내게 어찌하리이까    (12)하나님이여 내가 주께 서원함이 있사온즉 내가 감사제를 주께 드리리니   (13)주께서 내 생명을 사망에서 건지셨음이라 주께서 나로 하나님 앞, 생명의 빛에 다니게 하시려고 실족지 않게 하지 아니하셨나이까.

(11)In God have I put my trust: I will not be afraid what man can do unto me. (12)Thy vows are upon me, O God: I will render praises unto thee.  (13)For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living?



Exposition - Psalm 138  - 시편 138 강해

  

TITLE. A Psalm of David. This Psalm is wisely placed. Whoever edited and arranged these sacred poems, he had an eye to apposition and contrast; for if in Ps 137:1-9 we see the need of silence before revilers, here we see the excellence of a brave confession. There is a time to be silent, lest we cast pearls before swine; and there is a time to speak openly, lest we be found guilty of cowardly not confessing.

  

DIVISION. In full confidence David is prepared to own his God before the gods of the heathen, or before angels or rulers (Ps 138:1-3); he declares that he will instruct and convert kings and nations, till on very highway men shall sing the praises of the Lord (Ps 138:4-5). Having thus spoken, he utters his personal confidence in Jehovah, who will help his lowly servant, and preserve him from all the malice of wrathful foes.

[시 138:1-시 138:3]

(1)(다윗의 시) 내가 전심으로 주께 감사하며 신들 앞에서 주께 찬양하리이다 (2)내가 주의 성전을 향하여 경배하며 주의 인자하심과 성실하심을 인하여 주의 이름에 감사하오리니 이는 주께서 주의 말씀을 주의 모든 이름 위에 높게 하셨음이라  (3)내가 간구하는 날에 주께서 응답하시고 내 영혼을 장려하여 강하게 하셨나이다

  

(1){[A Psalm] of David.} I will praise thee with my whole heart: before the gods will I sing praise unto thee. (2)I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name. (3)In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul.         Psalm 138:1-3

  

  

  

Magnified thy Word above all thy name.

  

EXPOSITION

Verse 1. I will praise thee with my whole heart. His mind is so taken up with God that he does not mention his name: to him there is no other God, and Jehovah is so perfectly realized and so intimately known, that the Psalmist, in addressing him, no more thinks of mentioning his name than we should do if we were speaking to a father or a friend. He sees God with his mind's eye, and simply addresses him with the pronoun "thee." He is resolved to praise the Lord, and to do it with the whole force of his life, even with his whole heart .”     We need a broken heart to mourn our own sins, but a whole heart to praise the Lord's perfections. If ever our heart is whole and wholly occupied with one thing, it should be when we are praising the Lord.

Before the gods will I sing praise unto thee. Why should these idols rob Jehovah of his praises? I believe David referred to the false gods of the neighbouring nations, and the deities of the surviving Canaanites. He was not pleased that such gods were set up; but he intended to express at once his contempt of them, and his own absorption in the worship of the living Jehovah by continuing most earnestly to sing wherever he might be. It would be paying these dead idols too much respect to cease singing because they were perched aloft.

In these days when new religions are daily excogitated, and new gods are set up, it is well to know how to act. Bitterness is forbidden, and controversy is apt to advertise the heresy; the very best method is to go on personally worshipping the Lord with unvarying zeal, singing with heart and voice his royal praises. Do they deny the Divinity of our Lord? Let us the more fervently adore him. Do they despise the atonement? Let us the more constantly proclaim it.

Had half the time spent in councils and controversies been given to praising the Lord, the church would have been far sounder and stronger than she is at this day. The Hallelujah Legion will win the day. Praising and singing are our armour against the idolatries of heresy, our comfort under the depression caused by insolent attacks upon the truth, and our weapons for defending the gospel. Faith when displayed in cheerful courage, has about it a sacred contagion: others learn to believe in the Most High when they see his servant "Calm 'mid the bewildering cry, Confident of victory."

Verse 2. I will worship toward thy holy temple, or the place of God's dwelling, where the ark abode. He would worship God in God's own way. The Lord had ordained a centre of unity, a place of sacrifice, a house of his indwelling; and David accepted the way of worship enjoined by revelation. Even so, the true hearted believer of these days must not fall into the will worship of superstition, or the wild worship of scepticism, but reverently worship as the Lord himself prescribes.

The idol gods had their temples; but David averts his glance from them, and looks earnestly to the spot chosen of the Lord for his own sanctuary. We are not only to adore the true God, but to do so in his own appointed way: the Jew looked to the temple, we are to look to Jesus, the living temple of the Godhead.

And praise thy name for thy loving kindness and for thy truth. Praise would be the main part of David's worship; the name or character of God the great object of his song; and the special point of his praise the grace and truth which shone so conspicuously in that name. The person of Jesus is the temple of the Godhead, and therein we behold the glory of the Father, "full of grace and truth." It is upon these two points that the name of Jehovah is at this time assailed—his grace and his truth.

He is said to be too stern, too terrible, and therefore "modern thought" displaces the God of Abraham, Isaac, and Jacob, and sets up an effeminate deity of its own making. As for us, we firmly believe that God is love, and that in the summing up of all things it will be seen that hell itself is not inconsistent with the beneficence of Jehovah, but is, indeed, a necessary part of his moral government now that sin has intruded into the universe. True believers hear the thunders of his justice, and yet they do not doubt his lovingkindness.

Especially do we delight in God's great love to his own elect, such as he showed to Israel as a race, and more especially to David and his seed when he entered into covenant with him. Concerning this there is abundant room for praise. But not only do men attack the lovingkindness of God, but the truth of God is at this time assailed on all sides; some doubt the truth of the inspired record as to its histories, others challenge the doctrines, many sneer at the prophecies; in fact, the infallible word of the Lord is at this time treated as if it were the writing of impostors, and only worthy to be carped at.

The swine are trampling on the pearls at this time, and nothing restrains them; nevertheless, the pearls are pearls still, and shall yet shine about our Monarch's brow. We sing the lovingkindness and truth of the God of the Old Testament,—"the God of the whole earth shall he be called." David before the false gods first sang, then worshipped, and then proclaimed the grace and truth of Jehovah; let us do the same before the idols of the New Theology.


For thou hast magnified thy word above all thy name. The word of promise made to David was in his eyes more glorious than all else that he had seen of the Most High. Revelation excels creation in the clearness, definiteness, and fulness of its teaching. The name of the Lord in nature is not so easily read as in the Scriptures, which are a revelation in human language, specially adapted to the human mind, treating of human need, and of a Saviour who appeared in human nature to redeem humanity.


The Wonderful Word-Logos of God exceeding all -
Heaven and earth shall pass away, but the divine word will not pass away, and in this respect especially it has a preeminence over every other form of manifestation. Moreover, the Lord lays all the rest of his name under tribute to his word: his wisdom, power, love, and all his other attributes combine to carry out his word. It is his word which creates, sustains, quickens, enlightens, and comforts.

As a word of command it is supreme; and in the person of the incarnate Word it is set above all the works of God's hands. The sentence in the text is wonderfully full of meaning. We have collected a vast mass of literature upon it, but space will not allow us to put it all into our notes. Let us adore the Lord who has spoken to us by his word, and by his Son; and in the presence of unbelievers let us both praise his holy name and extol his holy word.


[마 5:18-마 5:20]

(18)진실로 너희에게 이르노니 천지가 없어지기 전에는 율법의 일점 일획이라도 반드시 없어지지 아니하고 다 이루리라  

(18)For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled

(19)그러므로 누구든지 이 계명 중에 지극히 작은 것 하나라도 버리고 또 그같이 사람을 가르치는 자는 천국에서 지극히 작다 일컬음을 받을 것이요 누구든지 이를 행하며 가르치는 자는 천국에서 크다 일컬음을 받으리라  (19)Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.  

  

(20)내가 너희에게 이르노니 너희 의가 서기관과 바리새인보다 더 낫지 못하면 결단코 천국에 들어가지 못하리라  

(20)For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.                               Mt 5:18-20



Verse 3. In the day when I cried thou answerest me. No proof is so convincing as that of experience. No man doubts the power of prayer after he has received an answer of peace to his supplication. It is the distinguishing mark of the true and living God that he hears the pleadings of his people, and answers them; the gods hear not and answer not, but Jehovah's memorial is—"the God that heareth prayer." There was some special day in which David cried more vehemently than usual;

he was weak, wounded, worried, and his heart was wearied; then like a child he "cried",—cried unto his Father. It was a bitter, earnest, eager prayer, as natural and as plaintive as the cry of a babe. The Lord answered it, but what answer can there be to a cry?—to a mere inarticulate wail of grief? Our heavenly Father is able to interpret tears, and cries, and he replies to their inner sense in such a way as fully meets the case. The answer came in the same day as the cry ascended: so speedily does prayer rise to heaven, so quickly does mercy return to earth.

This also is our defense against modern heresies: we cannot forsake the Lord, for he has heard our prayers. And strengthenedst me with strength in my soul. This was a true answer to his prayer. If the burden was not removed, yet strength was given wherewith to bear it, and this is an equally effective method of help. It may not be best for us that the trial should come to an end; it may be far more to our advantage that by its pressure we should learn patience. Sweet are the uses of adversity, and our prudent Father in heaven will not deprive us of those benefits. Strength imparted to the soul is an inestimable boon; it means courage, fortitude, assurance, heroism.

By his word and Spirit the Lord can make the trembler brave, the sick whole, the weary bright. This soul might will continue: the man having been strengthened for one emergency remains vigorous for life, and is prepared for all future labours and sufferings; unless, indeed, he throw away his force by unbelief, or pride, or some other sin. When God strengthens, none can weaken. Then is our soul strong indeed when the Lord infuses might into us.

[시 18:4-시 18:6]

(4)사망의 줄이 나를 얽고 불의의 창수가 나를 두렵게 하였으며 (5)음부의 줄이 나를 두르고 사망의 올무가 내게 이르렀도다 (6)내가 환난에서 여호와께 아뢰며 나의 하나님께 부르짖었더니 저가 그 전에서 내 소리를 들으심이여 그 앞에서 나의 부르짖음이 그 귀에 들렸도다

  

(4)The sorrows of death compassed me, and the floods of ungodly men made me afraid. (5)The sorrows of hell compassed me about: the snares of death prevented me. (6)In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears.                                        Psalm 18:4-6


Verse 4. All the kings of the earth shall praise thee, O Lord, when they hear the words of thy mouth. Kings have usually small care to hear the word of the Lord; but King David feels assured that if they do hear it they will feel its power. A little piety goes a long way in courts; but brighter days are coming, in which rulers will become hearers and worshippers: may the advent of such happy times be hastened. What an assembly!—"all the kings of the earth!" What a purpose! Gathered to hear the words of Jehovah's mouth. What a preacher!

David himself rehearses the words of Jehovah. What praise! when they all in happy union lift up their songs unto the Lord. He went to his work of testimony with fall assurance of success: he meant to speak only the words of Jehovah's mouth, and he felt sure that the kings would hear and praise Jehovah.

[시 138:4-시 138:6]

(4)여호와여 땅의 열왕이 주께 감사할 것은 저희가 주의 입의 말씀을 들음이오며  (5)저희가 여호와의 도를 노래할 것은 여호와의 영광이 크심이니이다  (6)여호와께서 높이 계셔도 낮은 자를 하감하시며 멀리서도 교만한 자를 아시나이다

(4)All the kings of the earth shall praise thee, O LORD, when they hear the words of thy mouth. (5)Yea, they shall sing in the ways of the LORD: for great is the glory of the LORD. (6)Though the LORD be high, yet hath he respect unto the lowly: but the proud he knoweth afar off.  

             Psalm 138:4-6


Verse 5. Yea, they shall sing in the ways of the LORD. Here is a double wonder—kings in God's ways, and kings singing there. Let a man once know the ways of Jehovah, and he will find therein abundant reason for song; but the difficulty is to bring the great ones of the earth into ways so little attractive to the carnal mind. Perhaps when the Lord sends us a King David to preach, we shall yet see monarchs converted and hear their voices raised in devout adoration.

For great is the glory of the LORD. This glory shall overshadow all the greatness and glory of all kings: they shall be stirred by a sight of it to obey and adore. O that Jehovah's glory were revealed even now! O that the blind eyes of men could once behold it, then their hearts would be subdued to joyful reverence. David, under a sense of Jehovah's glory, exclaimed, "I will sing" (Ps 138:1), and here he represents the kings as doing the same thing.

Verse 6. Though the Lord be high. In greatness, dignity, and power, Jehovah is higher than the highest. His nature is high above the comprehension of his creatures, and his glory even exceeds the loftiest soarings of imagination. Yet hath he respect unto the lowly. He views them with pleasure, thinks of them with care, listens to their prayers, and protects them from evil. Because they think little of themselves he thinks much of them. They reverence him, and he respects them.

They are low in their own esteem, and he makes them high in his esteem. But the proud he knoweth afar off. He does not need to come near them in order to discover their utter vanity: a glance from afar reveals to him their emptiness and offensiveness. He has no fellowship with them, but views them from a distance;
he is not deceived, but knows the truth about them, despite their blustering; he has no respect unto them, but utterly abhors them.

[약 4:6-약 4:8]

(6)그러나 더욱 큰 은혜를 주시나니 그러므로 일렀으되 하나님이 교만한 자를 물리치시고 겸손한 자에게 은혜를 주신다 하였느니라 (7)그런즉 너희는 하나님께 순복할지어다 마귀를 대적하라 그리하면 너희를 피하리라

(6)But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. (7)Submit yourselves therefore to God. Resist the devil, and he will flee from you.  

  

(8)하나님을 가까이 하라 그리하면 너희를 가까이 하시리라 죄인들아 손을 깨끗이 하라 두 마음을 품은 자들아 마음을 성결케 하라

(8)Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.   James 4:6-8


To a Cain's sacrifice, a Pharaoh's promise, a Rabshakeh's threat, and a Pharisee's prayer, the Lord has no respect. Nebuchadnezzar, when far off from God, cried, "Behold this great Babylon which I have builded"; but the Lord knew him, and sent him grazing with cattle. Proud men boast loudly of their culture and "the freedom of thought", and even dare to criticize their Maker: but he knows them from afar, and will keep them at arm's length in this life, and shut them up in hell in the next.

N.B.>** Rabshakeh, also Rab-shakeh and Rabsaces (Hebrew: רַבְשָׁקֵה, Modern Ravshake Tiberian Raḇšāqē; Greek: Ραψακης Rapsakēs; Latin: Rabsaces)
This name meaning chief of the princes was given to the chief cup-bearer or the vizier of the Assyrian royal court. The Bible mentions it for one of Sennacherib's messengers to Hezekiah. The speech he delivered, in the Hebrew language, in the hearing of all the people, as he stood near the wall on the north side of the city, is quoted in 2 Kings 18:27–37 and Isaiah 36:12–20:
“
Hath my master sent me to thy master and to thee to speak these words? Hath he not sent me to the men that sit upon the wall, that they may eat their own dung, and drink their own piss with you?
”


He and the other envoys returned to their master and reported that Hezekiah and his people were obdurate, and would not submit. (**obdurate - unmoved by persuasion, pity, or tender feelings; stubborn; unyielding**).

[시 138:7-시 138:8]

(7)내가 환난 중에 다닐지라도 주께서 나를 소성케 하시고 주의 손을 펴사 내 원수들의 노를 막으시며 주의 오른손이 나를 구원하시리이다  (8)여호와께서 내게 관계된 것을 완전케 하실지라 여호와여 주의 인자하심이 영원하오니 주의 손으로 지으신 것을 버리지 마옵소서

(7)Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me. (8)The LORD will perfect that which concerneth me: thy mercy, O LORD, endureth for ever: forsake not the works of thine own hands.                     Psalm 138:7-8



Verse 7. Though I walk in the midst of trouble, thou wilt revive me. If I am walking there now, or shall be doing so in years to come, I have no cause for fear; for God is with me, and will give me new life. When we are somewhat in trouble it is bad enough, but it is worse to penetrate into the centre of that dark continent and traverse its midst: yet in such a case the believer makes progress, for he walks; he keeps to a quiet pace, for he does no more than walk; and he is not without the best of company, for his God is near to pour fresh life into him.

It is a happy circumstance that, if God be away at any other time, yet he is pledged to be with us in trying hours: "when thou passest through the rivers I will be with thee." He is in a blessed condition who can confidently use the language of David,—"thou wilt revive me." He shall not make his boast of God in vain: he shall be kept alive, and made more alive than ever. How often has the Lord quickened us by our sorrows!

Are they not his readiest means of exciting to fulness of energy the holy life which dwells within us? If we receive reviving, we need not regret affliction. When God revives us, trouble will never harm us. Thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me. This is the fact which would revive fainting David. Our foes fall when the Lord comes to deal with them; he makes short work of the enemies of his people,—with one hand he routs them.

His wrath soon quenches their wrath; his hand stays their hand. Adversaries may be many, and malicious, and mighty; but our glorious Defender has only to stretch out his arm and their armies vanish. The sweet singer rehearses his assurance of salvation, and sings of it in the ears of the Lord, addressing him with this confident language. He will be saved,—saved dexterously, decidedly, divinely; he has no doubt about it. God's right hand cannot forget its cunning; Jerusalem is his chief joy, and he will defend his own elect.


Verse 8. The Lord will perfect that which concerneth me.
All my interests are safe in Jehovah's hands.
"The work which his goodness began,
The arm of his strength will complete;
His promise is yea and Amen,
And never was forfeited yet."

God is concerned in all that concerns his servants. He will see to it that none of their precious things shall fail of completion; their life, their strength, their hopes, their graces, their pilgrimage, shall each and all be perfected. Jehovah himself will see to this and therefore it is most sure. Thy mercy, O Lord, endureth for ever. The refrain of the former Psalm is in his ears, and he repeats it as his own personal conviction and consolation.

[요일 2:4-요일 2:6]

(4)저를 아노라 하고 그의 계명을 지키지 아니하는 자는 거짓말 하는 자요 진리가 그 속에 있지 아니하되      (4)He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.  

(5)누구든지 그의 말씀을 지키는 자는 하나님의 사랑이 참으로 그 속에서 온전케 되었나니 이로써 우리가 저 안에 있는 줄을 아노라  (6)저 안에 거한다 하는 자는 그의 행하시는 대로 자기도 행할지니라 .

(5)But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. (6)He that saith he abideth in him ought himself also so to walk, even as he walked.  I John 2:4-6


The first clause of the verse is the assurance of faith, and this second one reaches to the full assurance of understanding. God's work in us will abide unto perfection because God's mercy towards us thus abideth. Forsake not the works of thine own hands. Our confidence does not cause us to live without prayer, but encourages us to pray all more. Since we have it written upon our hearts that God will perfect his work in us, and we see it also written in Scripture that his mercy changeth not, with holy earnestness entreat that we may not be forsaken.

If there be anything good in us, it is the work Of God's own hands: will he leave it? If the Lord begins to build, and does not finish, it will not be his honour. He will have a desire to the work of his hands, for he knows it has cost him already, and he will not throw away a vessel upon which he has expended so much of labour and skill. Therefore do we praise him with our, whole heart.

[시 143:10-시 143:11]

(10)주는 나의 하나님이시니 나를 가르쳐 주의 뜻을 행케 하소서 주의 신이 선하시니 나를 공평한 땅에 인도하소서    (11)여호와여 주의 이름을 인하여 나를 살리시고 주의 의로 내 영혼을 환난에서 끌어내소서

(10)Teach me to do thy will; for thou art my God: thy Spirit is good; lead me into the land of uprightness. (11)Quicken me, O LORD, for thy name's sake: for thy righteousness' sake bring my soul out of trouble.

  Psalm 143:10-11

  

  

EXPLANATORY NOTES AND QUAINT SAYINGS

Psalm 138:1 to 145:21. These eight Psalms are composed in the first person, and they follow very happily after the fifteen "Songs of Up goings", and the three Psalms of praise uttered by the chorus of those who have gone up to Sion. Those Psalms were the united utterances of national devotion. These eight Psalms are the devout Israelite's Manual of private prayer and praise.—Christopher Wordsworth.


Verse 2. I will worship toward thy holy temple. The holy temple was a type and figure of the Lord Jesus Christ. Therefore we find Daniel opening his windows toward the temple, where he prayed three times a day; and we find Jonah saying, "Yet will I look again toward thy holy temple." So looking to Jesus, he is our temple. There is no acceptable worship except through him; but we can offer spiritual sacrifices acceptable to God through Jesus Christ. Then, set the Lord Jesus Christ before your eyes, that you may worship God and draw near to the footstool of mercy through him, that you may offer an acceptable sacrifice, and praise his name for his lovingkindness and for his truth.—Joseph C. Philpot, 1802-1869.

[마 5:17-마 5:20]

(17)내가 율법이나 선지자나 폐하러 온 줄로 생각지 말라 폐하러 온 것이 아니요 완전케 하려 함이로라  (18)진실로 너희에게 이르노니 천지가 없어지기 전에는 율법의 일점 일획이라도 반드시 없어지지 아니하고 다 이루리라

(17)Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. (18)For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.  

  

(19)그러므로 누구든지 이 계명 중에 지극히 작은 것 하나라도 버리고 또 그같이 사람을 가르치는 자는 천국에서 지극히 작다 일컬음을 받을 것이요 누구든지 이를 행하며 가르치는 자는 천국에서 크다 일컬음을 받으리라        (20)내가 너희에게 이르노니 너희 의가 서기관과 바리새인보다 더 낫지 못하면 결단코 천국에 들어가지 못하리라

(19)Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. (20)For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.         Mt 5:17-20


Verse 2. Thou hast magnified thy word above all thy name.
This is one of those expressions of Scripture that seem so comprehensive, and yet so amazing. To my mind it is one of the most remarkable expressions in the whole book of God. "Thou hast magnified thy word above all thy name." The name of God includes all the perfections of God; everything that God is, and which God has revealed himself as having—his justice, majesty, holiness, greatness, and glory, and whatever he is in himself, that is God's name.

And yet he has "magnified" something "above his name"—his word—his truth. This may refer to the Incarnate Word, the Son of God, who was called "the Word." "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one": 1Jo 5:7, "In the beginning was the Word, and the Word was with God": Joh 1:1.

You may take the words either as meaning that God has magnified his Word, his eternal Son—above all his great name, that is, he has set Jesus on high above all the other perfections of his majesty; or take it as meaning his written word, which is written in the sacred Scriptures. So, in that case, not only the Incarnate Word in the person of Jesus; but also the written word in the Scriptures of truth.

He has magnified it above all his name in the fulfilment of it: God's faithfulness being so dear to him, he has exalted his faithfulness above all his other perfections. We see this in nature. Here is a man so to be depended upon, so faithful to his word, that he will sacrifice anything sooner than depart from it: that man will give up his property, or life itself, rather than forfeit his word. So God has spoken of magnifying his word above all his name.

He would sooner allow all his other perfections to come to naught, than for his faithfulness to fail. He has so magnified his faithfulness, that his love, his mercy, his grace, would all sooner fail than his faithfulness—the word of his mouth and what he has revealed in the Scripture. What a firm salvation, then, is ours, which rests upon his word, when God has magnified that word above all his name! What volumes of blessedness and truth are contained therein! so that, if God has revealed his truth to your soul, and given you faith to anchor in the world of promise, sooner than that should fail, he would suffer the loss of all; for he has magnified his word above all his name.—Joseph C. Philpot.


Verse 2. Thou hast magnified thy word above all thy name. God has a greater regard unto the words of his mouth, than to the works of his hand: heaven and earth shall pass away, but one jot or tittle of what he hath spoken shall never fall to the ground. Some do understand this of Christ the essential Word, in whom he has set his name, and whom he has so highly exalted, that he has given him "a name above every name."—Ebenezer Erskine, 1680-1754.

[눅 21:33-눅 21:34]

(33)천지는 없어지겠으나 내 말은 없어지지 아니하리라  

(33)Heaven and earth shall pass away: but my words shall not pass away.

  

(34)너희는 스스로 조심하라 그렇지 않으면 방탕함과 술취함과 생활의 염려로 마음이 둔하여지고 뜻밖에 그 날이 덫과 같이 너희에게 임하리라  

(34)And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.                             Lk 21:33-34


Verse 2. Thou hast magnified thy word above all thy name. Meaning that his Word or promise shall have, as it were, and exercise a kind of sovereignty over all his prerogatives and attributes, wisdom, justice, power, etc. So that men need not fear that any of them shall at any time, or in any case whatsoever, move in the least contrariety thereunto.—John Goodwin, 1593-1665.

Verse 2. Thou hast magnified thy word above all thy name. It may be when there are some extraordinary works of God in the world, thunder and lightning, etc., we are ready to be afraid, and oh! the great God that doth appear in these great works! Were our hearts as they ought to be when we read the Word, we would tremble at that more than at any manifestation of God since the world began in all his works; and if so be thou dost not see more of the glory of God in his Word than in his works, it is because thou hast little light in thee.—Jeremiah Burroughs, 1599-1646.

[사 66:1-사 66:2]

(1)여호와께서 이같이 말씀하시되 하늘은 나의 보좌요 땅은 나의 발등상이니 너희가 나를 위하여 무슨 집을 지을꼬 나의 안식할 처소가 어디랴  

(1)Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?

  

(2)나 여호와가 말하노라 나의 손이 이 모든 것을 지어서 다 이루었느니라 무릇 마음이 가난하고 심령에 통회하며 나의 말을 인하여 떠는 자 그 사람은 내가 권고하려니와  

(2)For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.    Isa 66:1-2

  

  

Verse 2. Thou hast magnified thy word above all thy name. "By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth." But mightier far is the word by which a lost world is redeemed. This is the "word" that he hath "magnified above all his name", as displaying at once the exceeding greatness of his power, the resources of his manifold wisdom, and the blended glories of holiness and love.—