성경 주석서

여기에서는 사울의 생명과 통치를 끝내고 다윗이 왕위에 오를 길을 열 전쟁을 준비한다. 이 전쟁에서 다음과 같은 일이 일어난다. I. 블레셋 사람들이 먼저 공격하고, 그들의 왕 아기스는 다윗을 자기의 심복으로 삼는다(삼상 28:1, 2). II. 이스라엘 사람들은 그들을 맞아 싸울 준비를 하고, 그들의 왕 사울은 마귀를 자기의 은밀한 고문으로 삼아 자기 죄악의 분량을 가득 채운다. 다음을 살펴보라. 1. 사울이 처한 절망적인 상태(삼상 28:3-6). 2. 사무엘을 불러 올리기 위하여 신접한 여인을 찾아간 일(삼상 28:7-14). 3. 그 환영과 나눈 대화(삼상 28:15-19). 그리고 그 일로 말미암아 그가 깊이 낙담한 일(삼상 28:20-25).

블레셋 사람들이 이스라엘 사람들을 치려고 준비하며, 아기스는 다윗에게 자기와 함께 싸움터로 나가야 한다고 알린다, 삼상 28:1, 삼상 28:2. 사울은 하나님께로부터 아무런 응답도 얻지 못하자, 전쟁의 결말에 관하여 사무엘과 이야기하려고 그를 불러 올리게 하고자 엔돌의 신접한 여인을 찾아간다, 삼상 28:3-11. 사무엘이 나타난다, 삼상 28:12-14. 그는 사울의 그릇된 행실을 책망하고, 그에게 임박한 파멸을 알린다, 삼상 28:15-19. 사울은 크게 괴로워하나, 그 여인과 자기 신하들의 간청에 따라 음식을 조금 먹고 그날 밤에 떠난다, 삼상 28:20-25.

사무엘상 28장 서론

블레셋 사람들이 이스라엘과 싸우려고 모이매 사울이 그것을 두려워하였으나, 어떤 길로도 여호와께 아무 응답을 얻지 못한 일을 전한다(1 Samuel 28:1). 그리하여 그가 신접한 여인에게 나아가 사무엘을 불러올려 달라고 하매 그 여인이 그리한 일을 전한다(1 Samuel 28:7). 또 사울과 사무엘 사이에, 적어도 그의 모습으로 나타난 그 형상과 사울 사이에 오간 말이 기록된다(1 Samuel 28:15). 이 일이 그를 어찌나 놀라게 하였던지 그가 기운을 잃고 몹시 침울해져, 그 여인과 그의 신하들이 권하다 못해 억지로 시키기까지 먹기를 마다한 일을 전한다(1 Samuel 28:20).

XXVIII.

(1Samuel 28:1-25) The Philistines Invade the Land with a great Force—Saul’s Fear—His Secret Visit to the Witch of En-dor, to Consult the Shade of Samuel.

EXCURSUS L: ON WHAT HAPPENED AT EN-DOR? (1 Samuel 28).

In all times the question taken as the title of this Excursus has excited deep interest—What happened at En-dor? We will divide our general question into three parts.

(1) Did Samuel, the prophet of the Lord, really appear? and if so, what power brought him up from the realm of departed spirits?

(2) Granting that something did appear and speak, can we assume that the appearance was not Samuel, but a demon or evil spirit assuming Samuel’s name?

(3) Is it possible that there was no appearance at all, and that the whole scene was a well-played piece of jugglery on the part of the woman? or, in other words, that the whole scene was merely a delusion produced by the woman, without any background at all.

On the last (No. 3), which assumes the whole scene at En-dor to have been a piece of jugglery on the part of the woman, we may observe that it is an hypothesis adopted by some great names, apparently by the illustrious Jewish commentator, Maimonides, who wrote in the twelfth century after Christ; by the majority of the less orthodox modern writers from the seventeenth century downwards, and even by such true divines and scholars as Dean Payne Smith It is, however, a purely modern hypothesis, and receives no support from the early Church writers. Dean Payne Smith admirably puts forth the best arguments employed by the defenders of this supposition in these word: “We cannot believe that the Bible would set before us an instance of witchcraft employed by the Divine sanction for holy purposes; but we can clearly believe that the woman would gladly take a bitter revenge on the man who had cruelly put to death all persons reported to have such powers as those to which she laid claim. . . . She reproached him for these crimes, announced to him what now all were convinced of, that David was to be his successor, and foretold his defeat and death.”—Dean Payne Smith, in Pulpit Commentary on 1Samuel 28:17-19. No. 2 assumes that there was an apparition, but that what appeared was not Samuel, but an evil spirit, which showed itself in the character of Samuel. Not a few of the fathers, with the great Protestant reformers, such as Luther and Calvin, have preferred this view. Ephrem Syrus explains the phenomenon by stating that “an apparent image of Samuel was presented to the eye of Saul through demoniacal arts.” Luther plainly writes: “The raising of Samuel by a soothsayer, or witch, in 1Samuel 28:11-12, was certainly merely a spectre of the devil . . . for who could believe that the souls of believers which are in the hand of God (Ecclesiastes 3:1), and in the bosom of Abraham (Luke 16:23), were under the power of the devil and of simple men?”—Luther, Abuses of the Mass, 1522. Calvin similarly tells us: “It is certain that it was not really Samuel, for God would never have allowed His prophets to be subject to such diabolical conjuring. For here is a sorceress calling up the dead from the grave.”—Calvin, Horn. 100, in 1 Sam. No. 1 still remains. Did the spirit of Samuel the prophet himself really appear in the witch of En-dor’s house to Saul? Now, without doubt, the ordinary reader would so understand the history. Everything before and after the incident is simple and natural. The woman herself is appalled at the sight, whatever it was, and describes it as resembling the dead seer. Whether or not Saul saw the spectre is uncertain, but he certainly heard the voice, which spoke a too true and mournful prophecy: nothing fierce or vindictive, as we have noticed in our comments on the scene—rather the contrary. The words, so simple and gentle, and yet unutterably sad, were no mere words of a juggling old woman; still less were they the utterances of an evil or malicious spirit.

We thus confess our full belief that the shade of Samuel was seen by the woman (perhaps by Saul; but this is uncertain from the narrative), and that his voice was certainly heard by King Saul; and this has been the common belief in all times. Bishop Wordsworth’s note here is most learned and exhaustive, and he fully endorses this view (here styled No. 1). The bishop marshals an array of witnesses who support this, which I venture to call the plain, common sense interpretation of the history. He begins with the ancient Hebrew Church, and quotes Ecclesiasticus 46:20. The writer of that book evidently believed that Samuel himself appeared; and so did the LXX., who plainly express the belief in their addendum to the Hebrew text at 1Chronicles 10:13. Josephus affirms the same in Antt. vi., 14, 2. Among the early Christian fathers, Justin Martyr, Trypho, § 105; Origen, tom. II., 490-495; St. Ambrose in Luc, 1 Samuel 1; St. Basil, Ep. 80; St. Gregory Naz., Orat. III.; Theodoret, Qu. 63, hold the same belief that the shade of Samuel appeared at En-dor and spoke to Saul. Among the famous mediæval writers holding the same view, we may instance Cajetan, Lyra, and à Lapide; later, Waterland may be added to the list; in our own days, Bishop Hervey, in the Speaker’s Commentary, and Bishop Wordsworth and the German writers, O. von Gerlach and Keil. Assuming, then, that the soul of Samuel did appear on earth that night at En-dor, we have still to deal with the question: By what power was he brought up from the realm of departed spirits? Here the narrative if carefully read, will supply us with the correct answer. Far from having herself, by any incautstion she had used, brought Samuel back again to earth, the witch is represented as crying with a loud voice from very terror when the shade of the prophet appeared, so little apparently was she prepared for what she saw. We may, therefore, with Theodoret, dismiss the idea as unholy, and even impious, that the witch of En-dor, by any power or incantation of which she was mistress, conjured up the prophet Samuel; and we may affirm with considerable certainty that it was by the special command of God that he came that night to speak with King Saul at En-dor. Keil and Bishops Hervey and Wordsworth all agree in the main with this theory.

The above conclusions respecting the reality of the circumstance detailed in this remarkable episode in the history of Saul being, as we have seen, in strict harmony with the judgment of the ancient Hebrew Church (comp. the passage referred to above from Ecclesiasticus 46:20; the LXX. addition to 1Chronicles 10:13; Jos. Antt. vi. 14, § 2, besides the general sense of the more mysterious comments in the Talmud), are a most important contribution to our knowledge of the ancient Hebrew teaching concerning the state of the soul after death in the earliest Prophetic Schools, as early as the reigns of Saul, David, and Solomon.

We gather, then, that these old Hebrews held that after death the soul continued in a state of self-conscious existence; that it was capable of feeling and expressing grief and sorrow; that it retained the memory of transactions in which it had taken part when on earth; that it was—at least, in the case of a servant of God like Samuel—in a state of rest, from which it evidently had no wish to be summoned to share again in the fret and fever of this life—“Why hast thou disquieted me to bring me up?”

Of the abode of the souls of the departed we can gather but little from this passage. It was evidently not Heaven—the Heaven where is the throne of God, and where dwell the heavenly powers. The language used, though popular, and adapted to the ordinary conception of Sheol, or Hades, the unseen place or lodging of the disembodied souls of men, clearly distinguishes between the abode of souls like Samuel and the abode of the heavenly powers. Throughout the history the soul of Samuel is represented as coming up, instead of coming down or descending, which would be the popular language used of an angel of God.

The testimony which this history gives to the ancient Jewish belief in the existence of the soul after death fully accounts for the prominence which the compiler of the book has given to this episode. It is, besides, an important contribution to our knowledge of the complex character of the first great Hebrew monarch, so splendidly endowed by God, tried, and, alas! found wanting. The En-dor incident, besides, clearly and incisively gives us God’s judgment on necromancy, and generally on all attempts to hold converse with the souls of the departed.

In every age these attempts have had an extraordinary fascination for men. In our own day necromancy, unfortunately, is not a lost art among ourselves. Men and women of education, as Dr. Fraser well observes in the Pulpit Commentary, are not ashamed or afraid to practise arts and consult “mediums” that are referred to in the Old Testament as abhorrent to God, and utterly forbidden to His people.

“How pure in heart and sound in head,

With what Divine affection bold,

Should be the man whose thought would hold,

An hour’s communion with the dead.

“In vain shalt thou on any call

The spirits from their golden day,

Except, like them, thou too canst say,

My spirit is at peace with all.

“They haunt the silence of the breast,

Imaginations calm and fair,

The memory like a cloudless air,

The conscience as a sea at rest.”—TENNYSON.

삼상 28:1-6.

아기스가 다윗을 신뢰함.

1. 블레셋 사람들이 이스라엘과 싸우려고 군대를 모으니라--사무엘의 죽음, 사울에 대한 일반적인 불만, 그리고 다윗의 부재는 이스라엘의 끊임없이 불안한 원수들의 탐욕을 자극했다.

아기스가 다윗에게 이르되, 너는 분명히 알라. 너와 네 사람들이 나와 함께 전장에 나가야 하리라--이것은 분명히 그를 시험하려는 말이었다. 그러나 아기스는 자신이 다윗의 신뢰를 얻었고 그의 봉사를 요구할 권리가 있다고 생각한 듯하다.

블레셋 사람들이 그들의 군대를 모으고 — 아이작 뉴턴 경(Sir Isaac Newton)은 아마시스(Amasis)가 애굽에서 쫓아낸 수많은 사람들로 말미암아 블레셋 사람들의 군대가 크게 불어났으리라고 추측한다. 이 일이 사무엘의 죽음과 다윗이 당한 불명예와 더불어 새 전쟁을 일으킬 만한 적지 않은 동기가 되었으니, 이제 블레셋 사람들은 이 전쟁에서 모든 것을 기대할 수 있었다.

너는 나와 함께 싸움터로 나가야 하리라 — 그가 이렇게 말한 것은 다윗이 자기에게 한 말에 속았기 때문이다.

그때에,.... 곧 다윗이 블레셋 사람들의 지방에 있던 때다.

블레셋 사람들이 그 군대를 모으니. 곧 그들의 다섯 방백의 영지에서 모았다.

이스라엘과 싸우려 함이라. 그들은 이스라엘과 끊임없이 싸웠으니, 때로 무기를 놓는 일은 있었으나 확실한 화평은 결코 없었다. 그리고 블레셋 사람들은 이스라엘을 칠 온갖 기회와 이점을 붙잡았으니 이제도 그러하였다. 이때에 다윗이 그들 가운데 있어 그에게서 두려워할 것이 없었고 도리어 그의 도움을 기대할 만하였으며, 사무엘은 죽었고 사울은 광기에 빠져 있었다.

아기스가 다윗에게 이르되. 그는 블레셋 사람들의 연합군의 우두머리였던 듯하다.

너는 반드시 나와 함께 나가서 싸울 줄 알라, 너와 네 사람들이 그리하리라 하니. 곧 이스라엘을 대적하여 그리하라는 것이다. 이는 다윗에게 시련이 되는 일이었고, 그로써 그가 진퇴양난에 빠질 형편이었다. 곧 자기 나라를 대적하여 싸우자니 양심상 그리할 수 없었고, 아기스에게 배은망덕한 자가 되자니 그의 노여움을 사서 그 나라에서 쫓겨나거나 더 나쁜 대접을 받아, 만일 마다한다면 자기와 자기 사람들이 붙잡혀 블레셋 군대의 손에 도륙될 수도 있었다.

Achish intending war against Israel, relieth on David, 1 Samuel 28:1,2. Saul having destroyed the witches, yet, Samuel being dead, in his fear, forsaken of God, seeketh to a witch, 1 Samuel 28:3-8. She, encouraged by Saul, raiseth Samuel; of whom hearing his approaching ruin, he fainteth, 1 Samuel 28:9-20. The woman, with his servants, refresh him with meat, 1 Samuel 28:21-25.

The Philistines were encouraged by Samuel’s death, and Saul’s degeneration, and David’s presence with Achish.

Thou shalt go out with me to battle: this he saith, partly to try his sincerity; and partly in confidence of David’s fidelity.