1절 카드 ↗
1. I cried to Jehovah in my distress. The name of the author of the Psalm is not expressed, but the style of it throughout presents David to our view. Although, therefore, I cannot positively affirm, yet I am rather inclined to think that it was composed by him. Nor will it be improper, in my judgment, to explain it as if his name had been mentioned in the inscription. This, then, being granted, I would observe that although David, when in this verse he affirms that the Lord had heard him, gives thanks to him, yet his chief purpose was to set forth, in the form of complaint, how wickedly and cruelly Saul’s flatterers employed all their ingenuity and power to accomplish his destruction. He, however, sets out with an expression of his gratitude to God, telling us that he had not called upon Him in vain; and he does this, that by his own example he might encourage others, especially when oppressed with adversity, to confidence in prayer. Men, it is true, have need of God’s help every moment; but there is not a more suitable season for seeking him than when some great danger is immediately menacing us. It is therefore worthy of notice, that he was heard when, constrained and shut up by tribulation, he betook himself to the protection of God. return to ' Top of Page ' <a name="verse-2" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-120-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
내가 고통 중에 여호와께 부르짖었다 — 이 시편의 저자 이름은 명시되어 있지 않으나, 시편 전체의 문체를 통해 다윗이 우리 앞에 나타난다. 따라서 나는 확언할 수는 없지만, 다윗이 지은 것으로 보는 편이 더 적절하다고 생각한다. 또한 그의 이름이 표제에 언급되었다고 가정하고 해석하는 것도 무방하다. 이런 전제 하에, 다윗이 이 절에서 주님께서 자신의 기도를 들으셨다고 선언하며 감사를 드리고 있지만, 그의 주된 목적은 사울의 아첨꾼들이 자신을 멸절하기 위해 얼마나 악하고 잔인하게 온갖 지략과 권력을 동원했는지를 불평의 형식으로 드러내는 것이라고 본다. 그러나 그는 먼저 하나님께 감사를 표하면서, 하나님께 부르짖은 것이 헛되지 않았음을 우리에게 알린다. 이는 자신의 경험을 통해 다른 이들을, 특히 역경에 눌린 자들을 기도에서의 신뢰로 격려하기 위함이다. 사람은 매 순간 하나님의 도움을 필요로 하는 것이 사실이지만, 어떤 큰 위험이 목전에 박두할 때보다 하나님을 찾기에 더 적절한 때는 없다. 따라서 그가 환난에 의해 압박되고 포위되어 하나님의 보호하심으로 피신했을 때 들으심을 받았다는 사실은 특별히 주목할 만하다.
원주석
- 번역원본
commentary-section/cal-psa-120-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
2. O Jehovah! deliver my soul from the lip of falsehood. David now points out the kind of his affliction, declaring that he was loaded with false accusations. In charging his enemies with lying and falsehood, he asserts his own innocence of the crimes which they slanderously imputed to him. His complaint therefore amounts to this, that as he was conscious of having committed no fault, he was assaulted by the wicked contrary to all law, human and divine, and that they brought him into hatred without his having given them any occasion for such injurious treatment. Deceitful tongues assault good and simple people in two ways’ they either circumvent them by wiles and snares, or wound their reputation by calumnies. It is of the second way that the Prophet here complains. Now if David, who was endued with such eminent virtue, and free from every mark of disgrace, and far removed from every wicked action, was yet assailed with contumely, is it to be wondered at if the children of God in the present day labor under false accusations, and that when they have endeavored to conduct themselves uprightly they are yet in reported of? As they have the devil for their enemy, it is indeed impossible for them to escape being loaded with his lies. Yea, we see that slanderous tongues did not spare even the Son of God — a consideration which should induce us to bear the more patiently our condition, when the wicked traduce us undeservedly; since it is certain that we have here described the common lot of the whole Church. return to ' Top of Page ' <a name="verse-3" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-120-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여호와여, 거짓 입술과 속이는 혀에서 내 영혼을 건지소서 — 다윗은 이제 자신이 겪은 고통의 종류를 밝히며, 거짓 고소에 시달렸다고 선언한다. 원수들을 거짓과 허위로 고발함으로써, 그는 그들이 비방으로 돌린 죄목들에 대한 자신의 무죄를 주장한다. 그의 불평은 결국 이것이다. 즉 자신은 아무 잘못도 저지르지 않았음을 의식하면서도 모든 인간적·신적 법을 어기고 악인들에게 공격을 당했으며, 어떤 빌미도 주지 않았는데 그들의 미움을 받게 되었다는 것이다. 거짓된 혀는 선하고 순박한 사람을 두 가지 방식으로 공격한다. 간계와 올무로 그들을 옭아매거나, 비방으로 그들의 명예를 손상시키는 것이다. 선지자가 여기서 불평하는 것은 두 번째 방식이다. 이처럼 탁월한 덕을 지녔고 모든 수치로부터 자유로웠으며 악한 행위와는 거리가 멀었던 다윗조차 능욕에 시달렸다면, 오늘날 하나님의 자녀들이 거짓 고소를 받으며, 올바르게 처신하려 애쓰면서도 나쁜 소문에 시달리는 것이 이상한 일이겠는가? 그들에게는 마귀가 원수이므로, 그의 거짓 아래 짓눌리는 것을 피하기란 불가능하다. 사실 비방하는 혀가 하나님의 아들까지도 용납하지 않았으니, 우리가 악인들로부터 부당한 비방을 받을 때 더욱 인내로 우리의 처지를 감내해야 한다. 이것이 온 교회의 공통적인 운명이라는 것이 확실하기 때문이다.
원주석
- 번역원본
commentary-section/cal-psa-120-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
3. What shall the tongue of deceit give thee? (50) The Prophet aggravates the malice of his enemies by asserting that they were so wickedly inclined as to be driven to evil speaking when they saw no prospect of deriving any advantage from such a course of conduct. He however seems to express more than this, — he seems farther to intimate, that after they have poured forth all the venom of their calumnies, their attempts will nevertheless be vain and ineffectual. As God is the maintainer of the innocence of his servants, David, inspired with hope from this truth, rises up against them with heroic courage, as if about to triumph over the whole crowd of his calumniators, (51) reproaching them for doing nothing else than betraying an impotent passion for evil speaking, which God at length would cause to recoil upon their own heads. It is a consideration well fitted to assuage the grief of all the godly, when their good name is unrighteously wounded by calumniators, that such malicious characters will gain nothing thereby in the end, because God will disappoint their expectation. (50) The Psalmist here addresses himself in particular to his traducers. (51) “ Comme s’il avoit desia le triomphe contre toute la bande de scs ennemis .” — Fr . “As if he had already triumphed over the whole host of his enemies.” return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-120-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
속이는 혀여, 네게 무엇을 더 주며 무엇을 더 네게 줄 것인가 — 선지자는 원수들의 악함을 더욱 심각하게 묘사한다. 그들은 그런 행동에서 아무런 이익도 얻을 수 없는데도 악한 말을 쏟아붓도록 악으로 충동받는다고 주장함으로써 그들의 악한 성향을 더욱 부각시킨다. 그러나 그는 더 나아가, 그들이 비방의 독을 다 쏟아낸 후에도 그들의 시도가 헛되고 효과 없음을 암시하는 것으로 보인다. 하나님은 그의 종들의 무죄를 지켜주시는 분이시므로, 다윗은 이 진리에서 소망을 얻어 영웅적인 용기로 그들을 대적하며, 마치 자신을 비방하는 군중 전체를 이미 이긴 것처럼 일어서서, 그들이 결국 하나님에 의해 자신들의 머리 위로 되돌아오게 될 무력한 악심을 드러낼 뿐이라고 그들을 꾸짖는다. 비방자들에 의해 선한 이름이 부당하게 상처받을 때, 그런 악한 자들은 결국 아무것도 얻지 못하게 될 것이며, 하나님께서 그들의 기대를 꺾으실 것이라는 고찰은 모든 경건한 자들의 슬픔을 달래기에 매우 적절하다.
원주석
- 번역원본
commentary-section/cal-psa-120-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
4. The arrows of a strong man sharpened, with coals of juniper. Here the Psalmist amplifies in another way the malice of such as distress the simple and innocent by their calumnies, affirming that they throw out their injurious reports just like a man who should draw an arrow, and with it pierce through the body of his neighbor; and that their calumnies were like coals of juniper, (52) which penetrate more effectually, and burn more intensely the substances with which they come in contact than the coals of any other kind of wood. The amount is, that the tongues of these slanderers were inflamed with the burning heat of fire, and, as it were, dipped in deadly poison; and that such persons were the less excusable, from the fact that, without deriving any advantage from it, they were impelled by an unbridled passion to inflict upon others deadly mischief. As the Prophet records nothing here which he did not experience in his own person, it may be inferred that if it behoved him and men of a similar character to be assailed by their enemies with lies, which were to them as arrows to pierce them, or coals to burn them, we need not be surprised at seeing the most eminent servants of God exercised with similar assaults. (52) The Hebrew word רתם , rothem, here rendered “ juniper, ” occurs also in 1 Kings 19:4 , and Job 30:4 , in both which places it is translated in our English Bible by “juniper-tree.” It would appear that this shrub was remarkable for the intense flame with which it burned, and for the length of time during which its embers retained their heat. Several critics, however, think that the Hebrew rothem means the genista or Spanish broom; and in support of this opinion it is said that the genista is much used as fuel by the Arabs, among whom the Psalmist describes himself as then living; and that, as Geierus asserts, it” sparkles, burns, and crackles more vehemently than any other wood.” (See Parkhurst on רתם .) It is somewhat difficult to decide in this matter. As more than thirty different trees are mentioned in the Bible, and as we are but imperfectly acquainted with the natural history of these remote countries, it is no wonder though we find it impossible to identify all these trees. It may be observed that Calvin in his translation brings out that beautiful gradation of sense, terminating in a point of severity, for which the Hebrew text is remarkable, but which does not appear in our English version. Slanderous words are first compared to “arrows,” secondly, to “arrows discharged from the bow by a strong man,” and in proportion to the strength of a man will be the force with which his weapon strikes; next to “sharp arrows;” and lastly, to “coals of juniper,” or some wood used in those days celebrated for burning fiercely and long, (for the particle עם , im translated with, is sometimes one of similitude, as in Psalms 106:6 , “We have sinned like as our fathers,”) intimating not only that malignant slanders deeply penetrate, but that they inflame and burn for a long time. Hence the Apostle James ( James 3:5 ) compares the tongue of slander to a fire enkindled from hell, and inflaming the course of nature. Some interpreters think that this verse is not to be understood as a description of calumny, but rather as the punishment which God will inflict on the calumniator. They therefore regard it as an answer to the question in the preceding verse, “What shall be given unto thee,” etc.; observing that calumny and falsehood being frequently represented by the images of arrows and fire, the same images suitably express the requital which awaits them at the hand of God — the swift and terrible retributive vengeance of the Almighty, which will overtake all who practice falsehood and slander. See Psalms 57:4 ; Psalms 64:3 ; and Job 20:26 . “Sharp arrows of the Mighty One, with coals of juniper,” await them. This opinion is adopted by Street, Mant, Morison, Paxton, Fry, French and Skinner. Calvin’s exposition is embraced by Walford and Phillips. The former, to elicit this meaning the more clearly, uses a supplement: “Sharp arrows of a warrior, And burning coals of juniper, thou resemblest. ” He, however, in a footnote requests the reader “to observe, that this is given as what seems to be the most probable interpretation of the passage, though it cannot be regarded as absolutely certain.” return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-120-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
용사의 날카로운 화살과 로뎀 나무 숯불이로다 — 여기서 시편 기자는 비방으로 순박하고 무죄한 자들을 괴롭히는 자들의 악함을 또 다른 방식으로 확대한다. 그는 그들이 이웃의 몸을 꿰뚫는 화살을 쏘는 자처럼 해로운 말을 내뱉는다고 주장하며, 그들의 비방은 로뎀 나무 숯불과 같다고 말한다. 이 숯불은 다른 어떤 나무의 숯보다 더 효과적으로 침투하고 더 강렬하게 타오른다. 요점은, 이 비방자들의 혀가 불의 열기로 타오르고 치명적인 독으로 적셔져 있다는 것이다. 그들이 다른 사람들에게 치명적인 해를 끼치면서도 아무런 이익도 얻지 못한다는 사실이 그들의 죄를 더욱 크게 만든다. 선지자가 여기서 기록하는 모든 것이 자신의 경험에서 나온 것이라는 점을 고려하면, 그와 같은 성품의 사람들도 거짓말의 화살이나 숯불로 원수들의 공격을 받는 것이 합당했다면, 하나님의 가장 탁월한 종들이 유사한 공격에 시달리는 것을 보아도 놀랄 필요가 없다.
원주석
- 번역원본
commentary-section/cal-psa-120-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
5. Alas for me! that I have been a sojourner in Mesech. David complains that he was doomed to linger for a long time among a perverse people; his condition resembling that of some wretched individual who is compelled to live till he grows old in sorrowful exile. The Mesechites and Kedarenes, as is well known, were Eastern tribes; the former of which derived their original from Japhet, as Moses informs us in Genesis 10:2 ; and the latter from a son of Ishmael. ( Genesis 25:13 .) To take the latter for a people of Italy, who were anciently called Hetrurians, is altogether absurd, and without the least color of probability, Some ‘would have the word Mesech to be an appellative noun; and because מש mashak, signifies to draw, to protract, they think that the Prophet bewails his protracted banishment, of the termination of which he saw no prospect. (55) But as immediately after he adds Kedar, by which term the Ishmaelites are unquestionably intended, I have no doubt that Mesech is to be understood of the Arabians who were their neighbors. If any one is of opinion that the Mesechites obtained this name from their dexterity in shooting with the bow, I will make no objections, provided it is admitted that the Prophet — as if he had been confined within a country of robbers — expresses the irksomeness of an uncomfortable and an annoying place of residence. Although he names the Arabians, yet under the terms employed he speaks metaphorically of his own countrymen, just as he elsewhere applies the appellation of Gentiles to the corrupt and degenerate Jews. (56) But here, with the view of putting still more dishonor upon his enemies, he has purposely selected the name by which to designate them from some of the savage and barbarous nations whose horrible cruelty was well known to the Jews. From these words we are taught, that scarcely a more distressing evil can befall the people of God, than for them to be placed in circumstances which, notwithstanding their living a holy and an inoffensive life, they yet cannot escape the calumnies of venomous tongues. It is to be observed, that although David was living in his own country, he yet was a stranger in it, nothing being more grievous to him than to be in the company of wicked men. Hence we learn that no sin is more detestable to God, by whose Spirit David spake, than the false accusations which shamefully deface the beauty of God’s Church, and lay it waste, causing it to differ little from the dens of robbers, or other places rendered infamous from the barbarous cruelty of which they are the scene. Now if the place where the uprightness of good men is overwhelmed by the criminations of lying lips is to the children of God converted into a region of miserable exile, how could they have pleasure, or rather, how could they fail to feel the bitterest sorrow, in abiding in a part of the world where the sacred name of God is shamefully profaned by horrible blasphemies, and his truth obscured by detestable lies? David exclaims, Alas for me! because, dwelling among false brethren and a bastard race of Abraham, he was wrongfully molested and tormented by them, although he had behaved himself towards them in good conscience. (57) Since, then, at the present day, in the Church of Rome, religion is dishonored by all manner of disgraceful imputations, faith torn in pieces, light turned into darkness, and the majesty of God exposed to the grossest mockeries, it will certainly be impossible for those who have any feeling of true piety within them to lie in the midst of such pollutions without great anguish of spirit. (55) This is the sense in which the word is rendered in most of the ancient versions. Thus the Septuagint has ἡ παροικία μρυ ἐμακρύνθη , “my sojourning is protracted;” and it is followed by the Syriac, Vulgate, and Arabic versions. Aquila has προσηλύτευσα ἐν μακρυσμῷ I was a stranger for a long time;” and Symmachus, παροικῶν παρίλκυσα “I have protracted sojourning.” Bishop Patrick and Dr. Hammond, following these authorities, render משך , mesech, adverbially. But though this is a meaning which the word will bear, yet as Calvin observes, there is little room for doubting that it is here a proper name. The parallelism which enables us in many instances to determine the accurate interpretation of a word in Hebrew poetry when other helps entirely fail, decidedly favors this interpretation. The term corresponding to משך mesech, in the next hemistich, is קרר kedar ; and as it is universally admitted that this is the name of a place, it cannot be justly questioned that such is also the case with respect to משך mesech. To render it otherwise is destructive of the poetical structure of the passage. “If,” says Phillips, “the adverbial sense be intended, then the expression should not have been גרתי משך , but something analogous to רבת שכנה in the next verse. Many localities have been mentioned for the geography of Mesech, as Tuscany, Cappadocia, Armenia, etc., which proves that the particular district called by this name is uncertain.” It is however obvious that some barbarous and brutal tribes of Arabs are intended. (56) A similar mode of speaking is not uncommon in our own day. Thus we are accustomed to call gross and ignorant people Turks and Hottentots. (57) “ D’autant que dcmeurant entre des faux freres et une race bastardc d’Abraham, a tort il est par eux molest4 et tourment( cornroe ainsi soit th’envers eux il se porte en bonne conscience .” — Fr. return to ' Top of Page ' <a name="verse-6" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-120-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
내가 메섹에 있음이 내게 화로다 게달의 장막 가운데에 거주함이로다 — 다윗은 오랫동안 사악한 백성 사이에서 살아야 하는 처지를 한탄한다. 그의 처지는 슬픈 망명지에서 늙어 가도록 강제로 살아야 하는 비참한 사람과 같다. 메섹 사람들과 게달 사람들은 잘 알려진 동방 민족들이다. 전자는 모세가 창세기 10장 2절에서 알려주듯 야벳에서 비롯되었으며, 후자는 이스마엘의 아들에서 비롯되었다(창세기 25:13). 후자를 이탈리아의 민족, 고대에 에트루리아인이라 불렸던 자들로 보는 것은 전혀 근거 없는 터무니없는 주장이다. 일부는 메섹이 일반 명사라고 보며, מָשַׁךְ(마샤크)가 끌다, 연장하다는 의미이므로 선지자가 끝이 보이지 않는 오랜 유배를 탄식하는 것이라고 생각한다. 그러나 그 바로 뒤에 게달이 나오는데, 이 용어는 의심할 여지 없이 이스마엘 자손들을 가리키므로, 메섹도 그들의 이웃이었던 아라비아인들을 가리킨다는 데 의문의 여지가 없다. 어떤 이가 메섹 사람들이 활쏘기에 능숙하여 이 이름을 얻었다고 생각한다면, 선지자가 강도들의 땅에 갇힌 것처럼 불편하고 괴로운 거주지의 거추장스러움을 표현했다는 것을 인정하는 한 반대하지 않겠다. 그가 아라비아인들을 언급하기는 하지만, 이 용어들 아래에서 그는 자신의 동포들을 비유적으로 가리킨다. 마치 다른 곳에서 타락하고 변절한 유대인들에게 이방인이라는 명칭을 붙이는 것과 같다. 그러나 여기서 그는 원수들을 더욱 수치스럽게 하려는 의도로, 유대인들에게 잘 알려진 야만적이고 잔인한 민족들의 이름을 의도적으로 선택했다. 이 말씀들을 통해 우리는, 거룩하고 무해한 삶을 살면서도 독 있는 혀의 비방을 피할 수 없는 상황에 처하는 것보다 하나님의 백성에게 더 고통스러운 재앙은 거의 없다는 것을 배운다. 다윗이 자기 나라에 살면서도 그곳을 낯선 땅으로 여겼다는 것은 주목할 만하다. 그에게 가장 고통스러운 것은 악인들과 함께 있는 것이었기 때문이다. 이로부터 우리는, 하나님의 성령이 다윗을 통해 말씀하신 하나님께서, 선한 자들의 공명정대함을 거짓 입술의 고발로 압도하는 거짓 고소보다 더 가증스러운 죄는 없다고 여기신다는 것을 배운다. 경건한 자들이 거주하는 곳이 거짓말하는 입술의 고발로 그들의 올바름이 압도당할 때 그들에게 비참한 유배지로 변한다면, 하나님의 거룩한 이름이 끔찍한 신성모독으로 수치스럽게 더럽혀지고 그분의 진리가 가증스러운 거짓으로 어두워지는 세상에 거주하면서 어찌 기쁨을 느낄 수 있겠는가? 아니, 어찌 쓴 슬픔을 느끼지 않을 수 있겠는가?
원주석
- 번역원본
commentary-section/cal-psa-120-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
6. My soul (58) hath long dwelt with him who hateth peace. The Psalmist now shows, without figure, and, so to speak, points with the finger to those (59) whom he had before indirectly marked out by the terms Mesech and kedar, namely, the perfidious Israelites, who had degenerated from the holy fathers, and who rather wore the mask of Israelites than were the true seed of Israel. (60) He calls them haters of peace, (61) because they wilfully, and with deliberate malice, set themselves to make war upon the good and unoffending. To the same purpose he adds immediately after, that his heart was strongly inclined to seek after peace, or rather, that he was wholly devoted to it, and had tried every means in order to win their favor, but that the implacable cruelty of their disposition invariably impelled them to do him mischief. When he says, I peace, it is an abrupt, yet not an obscure expression, implying that he had not done them any injury or wrong which could give occasion for their hatred there having been always peace on his part. He even proceeds farther, asserting, that when he saw them inflamed with resentment against him, he endcavourcd to pacify them, and to bring them to a good understanding; for to speak, is here equivalent to offering conditions of peace in an amicable spirit, or to treating of reconciliation. From this it is still more apparent, how savage and brutal was the pride of David’s enemies, since they disdained even to speak with him — to speak with a man who had deserved well at their hands, and who had never in any respect injured them. We are taught by his example, that it is not enough for the faithful to abstain from hurting others: they must, moreover, study to allure them by gentleness, and to bend them to good will. Should their moderation and kindness be rejected, let them wait in patience, until God at length show himself from heaven as their protector. Let us, however, remember, that if God does not immediately stretch forth his hand in our behalf, it is our duty to bear the wearisomeness occasioned by delay, like David, whom we find in this Psalm giving, thanks to God for his deliverance, while, at the same time, as if worn out with the weariness of waiting for it, he bewails the long oppression to which he had been subjected by his enemies. (58) My soul, for I. (59) “ Et (par maniere de dire) monstre au doigt ceux ,” etc — Fr. (60) “ Aseavoir les Israelites desloyaux qui avoyent forligne’ des saincts Peres, et qui estoyent plustost des masques d’Israclites, que non pas une vraye semence d’Israel .” — Fr. (61) In describing those among whom he was now living as haters of peace, and, in the next verse, as bent on war, the inspired writer probably still alludes to the Arab tribes he had specified in the 5 th verse, who have, from their origin to the present hour, been eminently characterized by their hatred of peace and propensity to war. Dr. Shaw thus writes concerning these barbarous tribes as they are to be found in our own day, and their character and habits were the same at the time when this Psalm was written: “The Arabs are naturally thievish and treacherous; and it sometimes happens, that those very persons are overtaken and pillaged in the morning who were entertained the night before with all the instances of friendship and hospitality. Neither are they to be accused for plundering strangers only, and attacking almost every person whom they find unarmed and defenceless, but for those many implacable and hereditary animosities which continually subsist among them: literally fulfilling the prophecy to Hagar, that ‘Ishmael should be a wild man; his hand should be against every man, and every man’s hand against him.’” return to ' Top of Page ' Psalms Psa 119 Psalms Psa Psalms Psa 121 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Psalms 120". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ psalms-120.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;
Pericope (part_of)
- part_of
pericope/per-psa-120-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
나의 영혼은 오랫동안 평화를 미워하는 자와 함께 살았도다 — 시편 기자는 이제 비유 없이, 말하자면 손가락으로 직접 가리키며, 앞에서 메섹과 게달이라는 용어로 간접적으로 표시했던 자들을 드러낸다. 즉 거룩한 조상들에게서 타락하여 이스라엘인의 가면을 쓰고 있을 뿐 이스라엘의 참된 씨가 아닌 배신자 이스라엘인들이다. 그는 그들을 평화를 미워하는 자들이라고 부르는데, 그들이 의도적으로 고의적인 악의를 품고 선하고 무해한 자들을 대적하여 전쟁을 일으키기 때문이다. 같은 목적으로 그는 바로 뒤에, 자신의 마음이 강하게 평화를 추구하는 데 기울어져 있었다고, 아니 평화에 전적으로 헌신하여 그들의 호감을 얻으려 온갖 방법을 써 보았지만, 그들의 냉혹한 잔인함이 변함없이 그들로 하여금 자신을 해치도록 이끌었다고 덧붙인다. 그가 "나는 평화"라고 말할 때, 이것은 간결하지만 모호하지 않은 표현으로, 자신이 그들에게 아무런 잘못이나 해를 끼치지 않았음을, 자신 편에서는 항상 평화가 있었음을 의미한다. 그는 더 나아가, 그들이 분노로 불타오르는 것을 보고 그들을 달래어 화해에 이르도록 노력했다고 주장한다. "말하다"라는 것은 여기서 우호적인 정신으로 평화의 조건을 제안하거나 화해를 논의하는 것과 같다. 이로써 다윗의 원수들의 야만적이고 짐승 같은 교만이 더욱 분명해진다. 그들은 자신들에게 선을 행했고 어떤 면에서도 해를 입히지 않은 사람과 대화하는 것조차 무시했다. 그의 모범을 통해 우리는, 신자들이 다른 사람들을 해치는 것을 삼가는 것만으로는 충분하지 않으며, 온유함으로 그들을 끌어당기고 선의를 갖도록 이끌기 위해 힘써야 한다는 것을 배운다. 그들의 절도와 친절이 거부될 경우, 하나님께서 마침내 하늘에서 그들의 보호자가 되어주실 때까지 인내로 기다려야 한다. 그러나 하나님께서 즉시 우리를 위해 손을 내미시지 않더라도, 지체의 고단함을 다윗처럼 인내하는 것이 우리의 의무임을 기억하자. 우리는 이 시편에서 다윗이 하나님의 구원에 감사를 드리면서도, 동시에 오랫동안 원수들에게 억압받은 것에 대해 기다림의 피로함에 지친 듯 한탄하는 것을 보게 된다.
원주석
- 번역원본
commentary-section/cal-psa-120-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역