Chú giải chương
Psalms Chương 2
1
Ps 2:1-12.
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Ps 2:1-12.
The number and authorship of this Psalm are stated
(Ac 4:25; 13:33).
Though the warlike events of David's reign may have suggested its imagery, the scenes depicted and the subjects presented can only find a fulfilment in the history and character of Jesus Christ, to which, as above cited and in
Heb 1:5; 5:5,
the New Testament writers most distinctly testify. In a most animated and highly poetical style, the writer, in "four stanzas of three verses each," sets forth the inveterate and furious, though futile, hostility of men to God and His anointed, God's determination to carry out His purpose, that purpose as stated more fully by His Son, the establishment of the Mediatorial kingdom, and the imminent danger of all who resist, as well as the blessing of all who welcome this mighty and triumphant king.
1. Why do the heathen, &c.--Beholding, in prophetic vision, the peoples and nations, as if in a tumultuous assembly, raging with a fury like the raging of the sea, designing to resist God's government, the writer breaks forth into an exclamation in which are mingled surprise at their folly, and indignation at their rebellion.
heathen--nations generally, not as opposed to Jews.
the people--or, literally, "peoples," or races of men.
2
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2. 王たちと支配者たちはその subject を率いる。
立ち構える―立場を取る。
計りごとをなす―文字通り「共に座する」。彼らの審議を示す。
油注がれた者―ヘブル語、「メシア」。ギリシャ語、「キリスト」
(Joh 1:41)。
油注ぎは、聖霊の賜物の象徴として、預言者
(Isa 6:1)、
祭司
(Ex 30:30)、
王
(1Sa 10:1; 16:13)
に授けられた。
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2. The kings and rulers lead on their subjects.
set themselves--take a stand.
take counsel--literally, "sit together," denoting their deliberation.
anointed--Hebrew, "Messiah"; Greek, "Christ"
(Joh 1:41).
Anointing, as an emblem of the gifts of the Holy Spirit, was conferred on prophets
(Isa 6:1);
priests
(Ex 30:30);
and kings
(1Sa 10:1; 16:13; 1Ki 1:39).
Hence this title well suited Him who holds all these offices, and was generally used by the Jews before His coming, to denote Him
(Da 9:26).
While the prophet has in view men's opposition generally, he here depicts it in its culminating aspect as seen in the events of Christ's great trial. Pilate and Herod, and the rulers of the Jews
(Mt 27:1; Lu 23:1-25),
with the furious mob, are vividly portrayed.
3
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3. 人間の反逆的な目的は、行動のみならず言葉における彼らの公言のこの表現によって、より明確に告げられる。
なわ……そして……綱―統治の制約を示す。
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3. The rebellious purposes of men are more distinctly announced by this representation of their avowal in words, as well as actions.
bands . . . and . . . cords--denote the restraints of government.
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4. 霊感を受けた著者にのみ許される大胆さの修辞を用いて、この反対に対する神の態度と言葉が語られる。
天に座する者―静かな威厳において王座に着く
(Ps 29:10; Isa 40:22
の比較)。
笑われる―最高の軽蔑において。彼らのむなしい激怒は神の嘲笑を引き起こす。彼らが反逆しても、神は依然として主、文字通り「主権者」である。
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4. By a figure whose boldness is only allowable to an inspired writer, God's conduct and language in view of this opposition are now related.
He that sitteth in the heavens--enthroned in quiet dignities (compare
Ps 29:10; Isa 40:22).
shall laugh--in supreme contempt; their vain rage excites His derision. He is still the Lord, literally, "Sovereign," though they rebel.
5
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5. その時彼は語られる―その義なる憤りと軽蔑が引き起こされる。神が語ることは神が行うことである。彼が決心されることを彼はなされるから
(Ge 1:3; Ps 33:9)。
彼らを悩まされる―彼らを動揺させ、あるいは恐怖させる
(Ps 83:15)。
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5. Then shall he speak--His righteous indignation as well as contempt is roused. For God to speak is for Him to act, for what He resolves He will do
(Ge 1:3; Ps 33:9).
vex them--agitate or terrify them
(Ps 83:15).
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6. ここで宣言された目的は、その実行において、彼らの打倒を含む。
しかも―文字通り「そして」、反対の意味で。
わたしは立てた―油を注がれた、あるいは堅く置かれた。ヘブル語で「鋳型に像を鋳る」への allusion を含む。いずれにしても意味は本質的に変わらない。
わたしの王―わたしによって、わたしのために任命された
(Nu 27:18)。
わたしの聖なる山、シオンに―シオンは、ダビデが箱の住まい、神の目に見える臨在の座として選んだ
(1Ki 8:1)；
またダビデ、教会と国民の頭、キリストの type は聖なる者と呼ばれ、教会自身もそのように名づけられるようになった
(Ps 9:11; 51:18; 99:2; Isa 8:18; 18:7
等）。
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6. The purpose here declared, in its execution, involves their overthrow.
Yet--literally, "and," in an adversative sense.
I have set--anointed, or firmly placed, with allusion in the Hebrew to "casting an image in a mould." The sense is not materially varied in either case.
my king--appointed by Me and for Me
(Nu 27:18).
upon my holy hill of Zion--Zion, selected by David as the abode of the ark and the seat of God's visible residence
(1Ki 8:1);
as also David, the head of the Church and nation, and type of Christ, was called holy, and the Church itself came to be thus named
(Ps 9:11; 51:18; 99:2; Isa 8:18; 18:7,
&c.).
7
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7. このように立てられた王は、その王国の基本法を、その子たる身分の宣言において宣言する。この関係はその普遍的支配を含む。
きょう、わたしはあなたを生んだ―
2Sa 7:14、
「彼はわたしの子となる」のように、この関係の荘厳な承認である。この箇所をキリストの執政王としての就任として解釈することは、その神性の永遠の子たる身分を決くづすものではない。
Ac 13:33
において、パウロの引用はこの箇所の復活への適用を暗示しない。というのも
Ac 13:32
の「立てた」は
Ac 2:30; 3:22
等のように、彼を人としてもたらすことを示すのに用いられ、復活のことではない。それは
Ac 2:34
のように、その死への allusion がある場合にのみ復活を意味する
(Ro 1:4)。
その箇所は、復活によって、その神性について神の子であると宣言されたと言い、その出来事がすでに存在していた真理を現したのみであることを教える。似たような子たる身分の承認が
Heb 5:5
でこれらの目的によって、また他の者たちによって
Mt 3:17; 17:5
で導入される。
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7. The king thus constituted declares the fundamental law of His kingdom, in the avowal of His Sonship, a relation involving His universal dominion.
this day have I begotten thee--as
2Sa 7:14,
"he shall be My son," is a solemn recognition of this relation. The interpretation of this passage to describe the inauguration of Christ as Mediatorial King, by no means impugns the Eternal Sonship of His divine nature. In
Ac 13:33,
Paul's quotation does not imply an application of this passage to the resurrection; for "raised up" in
Ac 13:32
is used as in
Ac 2:30; 3:22,
&c., to denote bringing Him into being as a man; and not that of resurrection, which it has only when, as in
Ac 2:34,
allusion is made to His death
(Ro 1:4).
That passage says He was declared as to His divine nature to be the Son of God, by the resurrection, and only teaches that that event manifested a truth already existing. A similar recognition of His Sonship is introduced in
Heb 5:5,
by these ends, and by others in
Mt 3:17; 17:5.
8
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8. このように反逆者たちの望みは打ち砕かれる。それだけではなく、彼らが反対した王国は地と同じ広さになることが運命づけられる。
異邦人―あるいは「国々」
(Ps 2:1)。
地の果てまで―
(Ps 22:27)；
普遍性を示す。
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8. The hopes of the rebels are thus overthrown, and not only so; the kingdom they opposed is destined to be coextensive with the earth.
heathen--or, "nations"
(Ps 2:1).
and the uttermost parts of the earth--
(Ps 22:27);
denotes universality.
9
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9. その敵はその恐るべき力に服するであろう
(Job 4:9; 2Th 2:8)、 その民がその恵みに服するように
(Ps 110:2, 3)。
鉄のつえ―厳しさを示す
(Re 2:27)。
陶器師の器―砕かれた時、直せない。それは完全な滅びを描写する。
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9. His enemies shall be subject to His terrible power
(Job 4:9; 2Th 2:8),
as His people to His grace
(Ps 110:2, 3).
rod of iron--denotes severity
(Re 2:27).
a potter's vessel--when shivered cannot be mended, which will describe utter destruction.
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10-12. もろもろの王……もろもろの裁き手―支配者たち一般のために
(Ps 148:11)、 反逆の指導者であった者たちは、悔いる服従の例となるべきであり、その恐るべき裁きに対する恐れと、そのあわれみに対する信頼が混じりをもって、認めるべきである―
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10-12. kings . . . judges--For rulers generally
(Ps 148:11),
who have been leaders in rebellion, should be examples of penitent submission, and with fear for His terrible judgments, mingled with trust in His mercy, acknowledge--
12
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12. 子に口づけせよ―子の権威に。
道から滅びうせる―すなわち突然に、絶望的に。
少し……燃える―あるいは「少しのうちに」。
彼に信頼する者―あるいは彼に逃げ込む
(Ps 5:11)。
人はなお心の中でキリストへの反対を抱き、生活においてそれを現す。そのような信頼なしには、彼らの滅びは避けられない
(Heb 10:29)、 一方、その恵みにおける彼らの幸福は同様に確かである。
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12. Kiss the Son--the authority of the Son.
perish from the way--that is, suddenly and hopelessly.
kindled but a little--or, "in a little time."
put their trust in him--or take refuge in Him
(Ps 5:11).
Men still cherish opposition to Christ in their hearts and evince it in their lives. Their ruin, without such trust, is inevitable
(Heb 10:29),
while their happiness in His favor is equally sure.
Ps 2:1-12.
本篇の番号と著者は述べられる
(Ac 4:25; 13:33)。
ダビデの統治の武的な出来事がその imagery を示唆した可能性があるが、描かれた光景と提示された主題は、イエス・キリストの歴史と性格においてのみ成就を見いだしうる。上に引用した通り、また
Heb 1:5; 5:5
において、新約聖書の著者たちが最も明確に証しする。最も生き生きとし高度に詩的な様式で、著者は「三節からなる四 stanza」において、神とその油注がれた者に対する人間の根強く激しい、しかし無益な敵意、ご自身の目的を成し遂げる神の決意、その御子によってより完全に述べられたその目的、すなわち中保者の王国の設立、ならびに抵抗するすべての者の差し迫った危険、ならびにこの力ある勝利の王を迎えるすべての者の祝福を提示する。
1. なぜもろもろの国は等―預言的幻の中で、国民と国々を、あたかも騒然たる集会のように、海の荒れるごとく激昂し、神の統治に抵抗しようと企てるのを見て、著者は彼らの愚かさへの驚きとその反逆への義憤の交じった感嘆の中に爆発する。
もろもろの国―一般に国民。ユダヤ人に対するとしてではなく。
もろもろの民―あるいは文字通り「もろもろの民」。人間の種族。