언어
챗봇 KG 근거 인용 · draft✕
홈 › 주석[칼빈] › 시편 › 25장

주석[칼빈] — 시편 25장 · 인도하심 간구

요약
칼빈 주석 · 섹션 21개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
← 24장26장 →

1절 카드 ↗

1. Unto thee, O Jehovah! etc The Psalmist declares at the very outset, that he is not driven hither and thither, after the manner of the ungodly, but that he directs all his desires and prayers to God alone. Nothing is more inconsistent with true and sincere prayer to God, than to waver and gaze about as the heathen do, for some help from the world; and at the same time to forsake God, or not to betake ourselves directly to his guardianship and protection. Those who imagine that David here declares that he had devoted himself entirely to God, as if he had offered up himself in sacrifice, do not properly understand the import of the passage. The meaning rather is, that in order to strengthen the hope of obtaining his request, he declares, what is of the greatest importance in prayer, that he had his hope fixed in God, and that he was not ensnared by the allurements of the world, or prevented from lifting up his soul fully and unfeignedly to God. In order, therefore, that we may pray aright to God, let us be directed by this rule — not to distract our minds by various and uncertain hopes, nor to depend on worldly aid, but to yield to God the honor of lifting up our hearts to him in sincere and earnest prayer. Moreover, although the verb is properly rendered, I will lift up, yet I have followed other interpreters in changing it into the past tense, I have lifted up By the future tense, however, David denotes a continued act. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-25-1

Source

1. 여호와여, 내가 내 영혼을 주께 드립니다. 다윗이 여기서 가르치는 바는, 참된 기도는 흔들림 없이 하나님 한 분께만 향하는 마음의 거양(擧揚)이라는 것이다. 이 점에서 기도는 세속적 도움과 하나님 사이에서 갈팡질팡하는 자들의 기도와 구별된다. 그들은 인간에게서도 도움을 구하고, 그것이 여의치 않을 때에야 비로소 하나님께로 눈길을 돌린다. 그러나 다윗은 자신의 영혼을 여호와께 온전히 드린다고 고백한다. 이것은 세상의 다른 어떤 것도 그의 신뢰를 나누어 가질 수 없다는 뜻이다. 그러므로 하나님께 올바르게 기도하고자 하는 사람은, 세상에 흩어져 있는 온갖 도움들로부터 자신의 마음을 거두어 오직 한 분께 집중시켜야 한다.

원주석

2절 카드 ↗

2. O my God! I have put my trust in thee. By this verse we learn, (what will appear more clearly afterwards,) that David had to do with men; but as he was persuaded that his enemies were, as it were, the scourges of God, he with good reason asks that God would restrain them by his power, lest they should become more insolent, and continue, to exceed all bounds. By the word trust he confirms what he had just said of the lifting up of his soul to God; for the term is employed either as descriptive of the way in which the souls of the faithful are lifted up, or else faith and hope are added as the cause of such an effect, namely, the lifting up of the soul. And, indeed, these are the wings by which our souls, rising above this world, are lifted up to God. David, then, was carried upward to God with the whole desire of his heart, because, trusting to his promises, he thereby hoped for sure salvation. When he asks that God would not suffer him to be put to shame, he offers up a prayer which is taken from the ordinary doctrine of Scripture, namely, that they who trust in God shall never be ashamed. The reason which is added, and which he here pleads, to induce God to have pity upon him, ought also to be noticed. It is this, that he might not be exposed to the derision of his enemies, whose pride is no less hurtful to the feelings of the godly than it is displeasing to God. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-25-2

Source

2. 나의 하나님이여, 내가 주를 의뢰하오니 나를 부끄럽게 하지 마소서. 이제 다윗은 자신이 하나님을 의지하며, 결코 그 신뢰를 허사로 돌리지 않으리라는 것을 확인하고자 한다. 그는 원수들 앞에서 수치를 당하지 않게 해달라고 구한다. 여기서 원수들이란 하나님이 그를 징치하시기 위해 사용하시는 채찍으로서, 그들은 다윗에게 허락된 형벌의 도구들이다. 따라서 그가 수치를 당하지 않게 해달라는 기도는, 적들에 의해 패배함으로써 자신의 신앙이 거짓으로 드러나는 일이 없게 해달라는 뜻이다.

원주석

3절 카드 ↗

3. Yea, none of those, etc. If these words should be explained in the form of a desire, as if David had said, Let none who wait on thee be put to shame, (553) then, in this verse, he continues his prayer, and extends to all the faithful in common what he had spoken of himself alone. But I am rather inclined to understand the words in a different sense, and to view them as meaning that David shows the fruit of divine grace which should proceed from his deliverance. And there is peculiar force in the word yea; for as he knew that he was seen by many, and that the report of his confidence in God was widely spread, his meaning is, that what shall be done in his person shall extend far and wide, as an example to others, and shall have the effect of reviving and animating all the children of God, on the one hand, and of casting to the ground the arrogance of the wicked, on the other. The words might also be understood in another sense, namely, that David, for the strengthening of his faith, sets before himself a promise which God frequently makes in his word. But the sense in which I have interpreted them seems to be more suitable. By the wicked that deal falsely without cause, he no doubt means especially his enemies. Accordingly, he declares that when he is delivered he will not enjoy exclusively the benefit of it; but that its fruit shall extend to all true believers; just as on the other hand, the faith of many would have been shaken if he had been forsaken of God. In the last clause of the verse, which he puts in opposition to the first, he argues that when the wicked lie confounded, it redounds to the glory of God, because the vaunting in which they indulge in their prosperity is an open mockery of God, while, in despite of his judgment, they break forth more boldly in doing evil. When he adds, without cause, it only tends to show the aggravated nature of the offense. The wickedness of a man is always the more intolerable, when, unprovoked by wrongs, he sets himself, of his own accord, to injure the innocent and blameless. (553) “ Que tons ceux qui s’attendant a toy ne soyent point confus .” — Fr. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-25-3

Source

3. 주를 바라는 자들이 수치를 당하지 않게 하소서. 다윗은 이제 자신만의 구원을 구하는 것을 넘어서, 하나님을 의지하는 모든 신자의 공통된 복지를 위해 기도한다. 이것은 그가 자신을 교회 전체와 하나로 여기고 있음을 보여준다. 그는 하나님을 기다리는 자들이 결코 수치를 당하지 않으리라는 것을 하나님의 약속에서 확신을 얻고 있으며, 이와 반대로 간사하게 행하는 악인들은 도리어 수치를 당하리라고 선언한다.

원주석

4절 카드 ↗

4. O Jehovah! make me to know thy ways. By the ways of the Lord, David sometimes means, as we have seen in another place, the happy and prosperous issue of affairs, but more frequently he uses this expression to denote the rule of a holy and righteous life. As the term truth occurs in the immediately following verse, the prayer which he offers up in this place is, in my opinion, to this effect: Lord, keep thy servant in the firm persuasion of thy promises, and do not suffer him to turn aside to the right hand or to the left. When our minds are thus composed to patience, we undertake nothing rashly or by improper means, but depend wholly upon the providence of God. Accordingly, in this place David desires not merely to be directed by the Spirit of God, lest he should err from the right way, but also that God would clearly manifest to him his truth and faithfulness in the promises of his word, that he might live in peace before him, and be free from all impatience. (554) If any one would rather take the words in a general sense, as if David committed himself wholly to God to be governed by him, I do not object to it. As, however, I think it probable, that, under the name of truth in the next verse, he explains what he means by the ways and paths of God, of which he here speaks, I have no hesitation in referring the prayer to this circumstance, namely, that David, afraid of yielding to the feeling of impatience, or the desire of revenge, or some extravagant and unlawful impulse, asks that the promises of God may be deeply impressed and engraven on his heart. For I have said before, that as long as this thought prevails in our minds, that God takes care of us, it is the best and most powerful means for resisting temptations. If, however, by the ways and paths of God, any would rather understand his doctrine, I, nevertheless, still hold this as a settled point, that in the language of the Psalmist there is an allusion to those sudden and irregular emotions which arise in our minds when we are tossed by adversity, and by which we are precipitated into the devious and deceitful paths of error, till they are in due time subdued or allayed by the word of God. Thus the meaning is, Whatever may happen, suffer me not, O Lord, to fall from thy ways, or to be carried away by a wilful disobedience to thy authority, or any other sinful desire; but rather let thy truth preserve me in a state of quiet repose and peace, by an humble submission to it. Moreover, although he frequently repeats the same thing, asking that God would make him to know his ways, and teach him in them, and lead him in his truth, there is no redundancy in these forms of speech. Our adversities are often like mists which darken the eyes; and every one knows from his own experience how difficult a thing it is, while these clouds of darkness continue, to discern in what way we ought to walk. But if David, so distinguished a prophet and endued with so much wisdom, stood in need of divine instruction, what shall become of us if, in our afflictions, God dispel not from our minds those clouds of darkness which prevent us from seeing his light? As often, then, as any temptation may assail us, we ought always to pray that God would make the light of his truth to shine upon us, lest, by having recourse to sinful devices, we should go astray, and wander into devious and forbidden paths. (554) “ Et sans estre trouble d’impatience .” — Fr . return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-25-4

Source

4. 여호와여, 주의 도를 내게 보이시고. 다윗은 하나님께 자신에게 길을 가르쳐 달라고 간구한다. 여기서 '길'이란 하나님의 약속들 속에 계시된 도리를 뜻한다. 그는 자신이 나아가야 할 방향을 분별하지 못하고, 오직 하나님의 가르침에 의지함으로써 신앙 안에서 인내하고자 한다. 이것은 조급함이나 복수심에 흔들리지 않고, 하나님의 때를 기다리는 자의 고백이다. 환난 가운데에서 경솔하게 행동하거나 의롭지 못한 수단을 택하고 싶은 충동을 물리치고, 끝까지 인내함으로써 약속 안에 머물고자 함이다.

원주석

5절 카드 ↗

At the same time, we ought to observe the argument which David here employs to enforce his prayer. By calling God the God of his salvation, he does so in order to strengthen his hope in God for the future, from a consideration of the benefits which he had already received from him; and then he repeats the testimony of his confidence towards God. Thus the first part of the argument is taken from the nature of God himself, and the duty which, as it were, belongs to him; that is to say, because he engages to maintain the welfare of the godly, and aids them in their necessities, on this ground, that he will continue to manifest the same favor towards them even to the end. But as it is necessary that our confidence in God should correspond to his great goodness towards us, David alleges it, at the same time, in connection with a declaration of his perseverance. For, by the expression all the day, or every day, he signifies that with a fixed and untiring constancy he depended upon God alone. And, doubtless, it is the property of faith always to look to God, even in the most trying circumstances, and patiently to wait for the aid which he has promised. That the recollection of the divine blessings may nourish and sustain our hope, let us learn to reflect upon the goodness which God has already manifested towards us, as we see that David did in making this the ground of his confidence, that he had found in his own personal experience God to be the author of salvation. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-25-5

Source

5. 주의 진리로 나를 지도하소서. 다윗은 '종일'이라는 표현을 씀으로써 지속적인 인내의 중요성을 강조한다. 믿음은 처음 시작에는 강렬할 수 있으나, 오래 지속되는 것이 참으로 어렵다. 따라서 그는 하나님의 가르침 안에서 지속적으로 걸어갈 수 있게 해달라고 구한다. '구원의 하나님'이라는 호칭도 주목할 만하다. 이것은 단순한 경칭이 아니라, 기도를 드리는 근거다. 하나님의 신실하심과 과거에 베풀어 주신 은혜를 기억함으로써, 다윗은 새로운 위기 앞에서도 무너지지 않는 믿음의 지탱대를 얻는다.

원주석

6절 카드 ↗

6. Remember, O Jehovah; From this it appears, in the first place, that David was grievously afflicted and tried, so much so that he had lost all sense of God’s mercy: for he calls upon God to remember for him his favor, in such a manner as if he had altogether forgotten it. This, therefore, is the complaint of a man suffering extreme anguish, and overwhelmed with grief. We may learn from this, that although God, for a time, may withdraw from us every token of his goodness, and, apparently regardless of the miseries which afflict us, should, as if we were strangers to him, and not his own people, forsake us, we must fight courageously, until, set free from this temptation, we cordially present the prayer which is here recorded, beseeching God, that, returning to his former manner of dealing, he would again begin to manifest his goodness towards us, and to deal with us in a more gracious manner. This form of prayer cannot be used with propriety, unless when God is hiding his face from us, and seems to take no interest at all in us. Moreover David, by having recourse to the mercy or compassion and goodness of God, testifies that he trusts not to his own merit as any ground of hope. He who derives every thing from the fountain of divine mercy alone, finds nothing in himself entitled to recompense in the sight of God. But as the intermission which David had experienced was an obstacle which prevented his free access to God, he rises above it, by the very best remedy — the consideration, that although God, who from his very nature is merciful, may withdraw himself, and cease for a time to manifest his power, yet he cannot deny himself; that is to say, he cannot divest himself of the feeling of mercy which is natural to him, and which can no more cease than his eternal existence. But we must firmly maintain this doctrine, that God has been merciful even from the beginning, so that if at any time he seem to act with severity towards us, and to reject our prayers, we must not imagine that he acts contrary to his real character, or that he has changed his purpose. Hence we learn for what end it is that the Scriptures every where inform us, that in all ages God has regarded his servants with a benignant eye, and exercised his mercy towards them. (555) This, at least, we ought to regard as a fixed and settled point, that although the goodness of God may sometimes be hidden, and as it were buried out of sight, it can never be extinguished. (555) “ Et use de douceur envers eux .” — Fr. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-25-6

Source

6. 여호와여, 주의 긍휼하심과 인자하심을 기억하소서. 다윗은 하나님께서 때로 그 얼굴을 숨기시더라도, 그분의 자비는 근본적으로 변하지 않음을 안다. 하나님의 자비는 태초부터 있었고, 그분은 자기 자신을 부인하실 수 없다. 따라서 다윗은 하나님의 영원한 자비를 근거로 삼아, 지금 자신에게 그 자비를 베풀어 달라고 구한다. 이것은 어떤 논리적 주장이 아니라, 하나님의 성품에 대한 신뢰에서 비롯된 기도다.

원주석

7절 카드 ↗

7. Remember not the sins of my youth. As our sins are like a wall between us and God, which prevents him from hearing our prayers, or stretching forth his hand to help us, David now removes this obstruction. It is indeed true, in general, that men pray in a wrong way, and in vain, unless they begin by seeking the forgiveness of their sins. There is no hope of obtaining any favor from God unless he is reconciled to us. How shall he love us unless he first freely reconcile us to himself? The right and proper order of prayer therefore is, as I have said, to ask, at the very outset, that God would pardon our sins. David here acknowledges, in explicit terms, that he cannot in any other way become a partaker of the grace of God than by having his sins blotted out. In order, therefore, that God may be mindful of his mercy towards us, it is necessary that he forget our sins, the very sight of which turns away his favor from us. In the meantime, the Psalmist confirms by this more clearly what I have already said, that although the wicked acted towards him with cruelty, and persecuted him unjustly, yet he ascribed to his own sins all the misery which he endured. For why should he ask the forgiveness of his sins, by having recourse to the mercy of God, but because he acknowledged, that by the cruel treatment he received from his enemies, he only suffered the punishment which he justly merited? He has, therefore, acted wisely in turning his thoughts to the first cause of his misery, that he may find out the true remedy; and thus he teaches us by his example, that when any outward affliction presses upon us, we must entreat God not only to deliver us from it, but also to blot out our sins, by which we have provoked his displeasure, and subjected ourselves to his chastening rod. If we act otherwise, we shall follow the example of unskilful physicians, who, overlooking the cause of the disease, only seek to alleviate the pain, and apply merely adventitious remedies for the cure. Moreover, David makes confession not only of some slight offenses, as hypocrites are wont to do, who, by confessing their guilt in a general and perfunctory manner, either seek some subterfuge, or else extenuate the enormity of their sin; but he traces back his sins even to his very childhood, and considers in how many ways he had provoked the wrath of God against him. When he makes mention of the sins which he had committed in his youth, he does not mean by this that he had no remembrance of any of the sins which he had committed in his later years; but it is rather to show that he considered himself worthy of so much the greater condemnation. (556) In the first place, considering that he had not begun only of late to commit sin, but that he had for a long time heaped up sin upon sin, he bows himself, if we may so speak, under the accumulated load; and, in the second place, he intimates, that if God should deal with him according to the rigour of law, not only the sins of yesterday, or of a few days, would come into judgment against him, but all the instances in which he had offended, even from his infancy, might now with justice be laid to his charge. As often, therefore, as God terrifies us by his judgments and the tokens of his wrath, let us call to our remembrance, not only the sins which we have lately committed, but also all the transgressions of our past life, proving to us the ground of renewed shame and renewed lamentation. Besides, in order to express more fully that he supplicates a free pardon, he pleads before God only on the ground of his mere good pleasure; and therefore he says, According to thy compassion do thou remember me When God casts our sins into oblivion, this leads him to behold us with fatherly regard. David can discover no other cause by which to account for this paternal regard of God, but that he is good, and hence it follows that there is nothing to induce God to receive us into his favor but his own good pleasure. When God is said to remember us according to his mercy, we are tacitly given to understand that there are two ways of remembering which are entirely opposite; the one when he visits sinners in his wrath, and the other when he again manifests his favor to those of whom he seemed for a time to take no account. (556) “ Redevable de tant plus grande condemnation .” — Fr . return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-25-7

Source

7. 내 젊은 시절의 죄와 허물을 기억하지 마소서. 다윗은 기도에 앞서 죄의 용서가 전제되어야 함을 안다. 하나님께 은혜를 구하기 전에, 그는 먼저 죄의 장벽이 제거되어야 한다는 것을 인식한다. 젊은 시절의 죄를 언급하는 것은, 인간의 죄의 뿌리가 어릴 때부터 시작됨을 고백하는 것이다. 이는 인간의 전적 부패를 암묵적으로 인정하는 것이기도 하다. 그러나 이러한 고백 위에서 그는 하나님의 인자하심과 선하심을 따라 자신을 기억해 주시기를 구한다.

원주석

8절 카드 ↗

8. Good and upright is Jehovah. Pausing for a little as it were in the prosecution of his prayer, he exercises his thoughts in meditation upon the goodness of God, that he may return with renewed ardor to prayer. The faithful feel that their hearts soon languish in prayer, unless they are constantly stirring themselves up to it by new incitements; so rare and difficult a thing is it to persevere steadfastly and unweariedly in this duty. And, indeed, as one must frequently lay on fuel in order to preserve a fire, so the exercise of prayer requires the aid of such helps, that it may not languish, and at length be entirely extinguished. David, therefore, desirous to encourage himself to perseverance, speaks to himself, and affirms that God is good and upright, that, gathering new strength by meditating on this truth, he may return with the more alacrity to prayer. But we must observe this consequence — that as God is good and upright, he stretches forth his hand to sinners to bring them back again into the way. To attribute to God an uprightness which he may exercise only towards the worthy and the meritorious, is a cold view of his character, and of little advantage to sinners, and yet the world commonly apprehends that God is good in no other sense. How comes it to pass that scarcely one in a hundred applies to himself the mercy of God, if it is not because men limit it to those who are worthy of it? No on the contrary, it is here said, that God gives a proof of his uprightness when he shows to transgressors the way; and this is of the same import as to call them to repentance, and to teach them to live uprightly. And, indeed, if the goodness of God did not penetrate even to hell, no man would ever become a partaker of it. Let the Papists then boast as they please of their imaginary preparations, but let us regard this as a sure and certain doctrine, that if God do not prevent men by his grace, they shall all utterly perish. David, therefore, here commends this preventing grace, as it is called, which is manifested either when God in calling us at first renews, by the Spirit of regeneration, our corrupt nature, or when he brings us back again into the right way, after we have gone astray from him by our sins. For since even those whom God receives for his disciples are here called sinners, it follows that he renews them by his Holy Spirit that they may become docile and obedient. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-25-8

Source

8. 여호와는 선하시고 정직하심이라. 여기서 다윗은 잠시 기도를 멈추고, 하나님의 선하심을 묵상함으로써 새로운 열정을 얻어 기도로 돌아온다. 신자들은 기도 중에 마음이 쉽게 식어버림을 경험한다. 타오르는 불을 유지하기 위해 연료를 계속 더해야 하듯이, 기도의 열정을 지속하기 위해서도 새로운 자극이 필요하다. 다윗은 그 자극을 하나님의 선하심에 대한 묵상에서 얻는다. 그런데 주목해야 할 것은, 하나님의 선하심이 공로 있는 자들에게만 베풀어지는 것이 아니라는 점이다. 그분은 죄인들에게도 손을 내밀어 바른 길로 돌이킨다. 세상 사람들은 대개 하나님의 자비를 그에 합당한 자들에게만 제한하는 오류를 범한다. 그러나 성경은 하나님이 범법자들에게 길을 보이시는 것 자체가 그분의 정직함의 표현이라고 가르친다. 이것이 곧 회개로 부르심이요, 올바른 삶을 가르치는 은혜다. 하나님의 선하심이 죄인의 마음 깊은 곳까지 파고들지 않는다면, 아무도 그 선하심의 참여자가 되지 못할 것이다. 이를 '선행적 은혜'(prevenient grace)라 하는데, 하나님이 먼저 우리를 부르시고 중생의 성령으로 우리의 부패한 본성을 새롭게 하시거나, 죄로 인해 방황하는 자들을 다시 올바른 길로 이끄실 때 나타난다.

원주석

9절 카드 ↗

9. He will guide the poor in judgment. The Psalmist here specifies the second manifestation of his grace which God makes towards those who, being subdued by his power, and brought under his yoke, bear it willingly, and submit themselves to his government. But never will this docility be found in any man, until the heart, which is naturally elated and filled with pride, has been humbled and subdued. As the Hebrew word ענוים , anavim, denotes the poor or afflicted, and is employed in a metaphorical sense, to denote the meek and humble, it is probable that David, under this term, includes the afflictions which serve to restrain and subdue the frowardness of the flesh, as well as the grace of humility itself; as if he had said, When God has first humbled them, then he kindly stretches forth his hand to them, and leads and guides them throughout the whole course of their life. Moreover, some understand these terms, judgment and way of the Lord, as denoting a righteous and well ordered manner of life. Others refer them to the providence of God, an interpretation which seems more correct, and more agreeable to the context, for it is immediately added, All the ways of Jehovah are mercy and truth. The meaning therefore is, that those who are truly humbled in their hearts, and brought to place their confidence in God, shall experience how much care he has for his children, (558) and how well he provides for their necessities. The terms, judgment and way of the Lord, therefore, are simply of the same import in this place as his government, in the exercise of which he shows that he, as a kind father, has a special interest in the welfare of his children, by relieving them when they are oppressed, raising them up when cast down, cheering and comforting them when sorrowful, and succouring them when afflicted. We perceive, then, by what order God proceeds in the manifestation of his grace towards us. First, he brings us again into the way when we are wandering and going astray from him, or rather, when we are already fugitives and exiles from him, he restrains our frowardness; and whereas we were before froward and rebellious, he now subdues us to the obedience of his righteousness: and, secondly, after he has afflicted and tried us, he does not forsake us; but after he has moulded and trained us by the cross to humility and meekness, he still shows himself to be a wise and provident father in guiding and directing us through life. (558) “ Quel soin il ha de ses enfans .” — Fr . return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-25-9

Source

9. 겸손한 자를 정의로 지도하시고. 이 절에서 시편 기자는 하나님이 그의 멍에를 기꺼이 지는 자들, 즉 그분의 통치에 자원하여 복종하는 자들에게 베푸시는 두 번째 은혜를 설명한다. 그러나 이러한 유순한 마음은 자연적으로 교만하고 오만한 마음이 먼저 낮아지고 복종되기 전에는 어떤 사람에게서도 발견되지 않는다. 히브리어 '아나빔'은 가난한 자 또는 고통받는 자를 뜻하며, 은유적으로는 온유하고 겸손한 자를 가리킨다. 아마도 다윗은 이 말 안에 육신의 완악함을 제어하는 환난과 겸손의 은혜 자체를 함께 포함시켰을 것이다. 하나님이 먼저 그들을 낮추신 후에, 그들에게 은혜로이 손을 내밀어 전 생애를 통해 인도하신다는 뜻이다. 이 절에서 '정의'와 '주의 길'이라는 표현은 하나님의 섭리적 다스리심을 가리킨다. 곧 하나님이 선한 아버지로서 자녀들의 복지에 특별한 관심을 가지고, 그들이 억눌릴 때 구제하시고, 넘어질 때 일으키시고, 슬플 때 위로하시고, 고통받을 때 도우신다는 것이다. 이처럼 하나님이 우리에게 은혜를 나타내시는 순서가 있다. 첫째, 방황하며 떠난 우리를 다시 길로 이끄시고, 완악하고 반항적인 우리를 순종의 의로 복종시키신다. 둘째, 이렇게 연단하신 후에도 그들을 버리지 않으시고, 겸손과 온유로 연단하신 뒤에도 여전히 지혜롭고 섭리적인 아버지로서 생애 전반을 인도하신다.

원주석

10절 카드 ↗

10. All the ways of Jehovah. This verse is erroneously interpreted by those who think that the doctrine of the law is here described as true and sweet, and that those who keep it feel it indeed to be so, as if this passage were of the same import as that which was spoken by Jesus Christ, “My yoke is easy, and my burden is light.” ( Matthew 11:30 ) Such an interpretation is not only strained, but may also be easily disproved by many similar passages in which the expression, The ways of the Lord, is taken in a passive signification, for the paternal manner in which he acts towards those who are his people, in defending and cherishing them; nay, even for his whole conduct in the government and direction of the affairs of this world. The amount of what is said is, that God acts in such a manner towards his people, as that, in all respects, they may find from experience that he is merciful and faithful. David is not here speaking of the character in which God acts towards mankind in general, but what his own children find him to be. We have already seen in Psalms 18:26 , that he is stern and severe towards the obstinate and rebellious; and even though he act with kindness towards them, in mercifully exercising forbearance towards them notwithstanding their iniquity, yet we find, that so far from seeking their full enjoyment in him, and trusting to his promises, they have no sense of his goodness. Nay, as soon as any adversity befalls them, they either become passionate and fretful, accuse God of acting cruelly towards them, or else complain that he is deaf to their prayers; and when they enjoy prosperity, they despise and neglect him, and as much as they are able flee from his presence. David, therefore, in speaking of the mercy and faithfulness of God, justly describes them as a treasure peculiar to the godly; as if he had said, We have no reason to be afraid that God will deceive us if we persevere in his covenant. These words, covenant and testimony, are of the same import, unless that the second is added as an explanation of the first. They comprehend the whole doctrine of the law, by which God enters into covenant with his chosen people. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-25-10

Source

10. 여호와의 모든 길은 인자와 진리라. 이 절을 율법의 교훈이 달콤하다는 뜻으로, 혹은 예수께서 말씀하신 "내 멍에는 쉽고 내 짐은 가볍다"(마 11:30)와 같은 의미로 이해하는 것은 잘못이다. '주의 길'이라는 표현은 여러 성경 구절에서 수동적 의미로, 즉 하나님이 그의 백성을 위해 행하시는 부성적 방식, 곧 그들을 보호하고 양육하시는 방식을 뜻한다. 요컨대, 하나님은 그의 백성을 향해 그토록 행하시므로, 그들은 모든 면에서 그분이 자비롭고 신실하심을 경험으로 알게 된다. 다윗은 하나님이 모든 인류를 향해 어떻게 행하시는가가 아니라, 하나님 자신의 자녀들이 그분을 어떻게 경험하는가를 말하고 있다. 하나님은 완고하고 반역하는 자들에게는 엄격하고 준엄하시다(시 18:26). 그들은 그분의 선하심을 경험할 수 없다. 역경이 오면 하나님이 잔인하다고 비난하거나, 그들의 기도를 듣지 않는다고 불평한다. 형통할 때는 그분을 무시하고 그의 임재로부터 도망친다. 따라서 다윗이 하나님의 자비와 신실하심을 말할 때, 그것을 경건한 자들에게 고유한 보화로 묘사하는 것은 당연하다. 이 말씀은, 우리가 하나님의 언약 안에 머물기만 한다면, 그분이 우리를 실망시키실 염려가 없다는 뜻이다. '언약'과 '증거'라는 말은 같은 의미를 지니며, 후자가 전자를 설명한다. 이 둘은 하나님이 그의 택한 백성과 언약을 맺으시는 율법의 전체 교훈을 포괄한다.

원주석

11절 카드 ↗

11. For thy name’s sake, O Jehovah! As in the original text the copulative and is inserted between the two clauses of this verse, some think that the first clause is incomplete, and that some word ought to be supplied; and then they read these words, Be thou merciful to mine iniquity, etc., as a distinct sentence by itself. And thus, according to their opinion, the sense would be, Lord, although I have not fully kept thy covenant, yet do not on that account cease to show thy kindness towards me; and that mine iniquity may not prevent thy goodness from being extended towards me, do thou graciously pardon it. But I am rather of the opinion of others, who consider that the copulative is here, as it is in many other places, superfluous, so that the whole verse may form one connected sentence. As to the tense of the verb, there is also a diversity of opinion among interpreters. Some render it in the past tense thus, Thou hast been merciful, as if David here renders thanks to God because he had pardoned his sin. But the other interpretation, which is the one more generally received, is also the most correct, namely, that David, in order to obtain pardon, again resorts to the mercy of God as his only refuge. The letter ו , vau, which is equivalent to and, has often the force of changing the tense in the Hebrew verbs, so that the future tense is often taken in the sense of the optative. Moreover, I connect this verse with the preceding one in this way: The prophet, having reflected upon this, that God is kind and faithful to those who serve him, now examines his own heart, and acknowledges that he cannot be accounted of their number, unless God grant unto him the forgiveness of his sins; and, therefore, he betakes himself to prayer for pardon: as in Psalms 19:13 , after having spoken of the reward which is laid up for the faithful who keep the law, he instantly exclaims, “Who can understand his errors?” Accordingly, although David is not ignorant that God promises liberally to bestow upon those who keep his covenant every thing which pertains to a life of happiness, yet, at the same time, considering how far he is as yet from the perfect righteousness of the law, he does not rest his confidence upon it, but seeks a remedy for the manifold offenses of which he feels himself to be guilty. And thus, in order that God may reckon us of the number of his servants, we ought always to come to him, entreating him, after the example of David, in his fatherly loving-kindness, to bear with our infirmities, because, without the free remission of our sins, we have no reason to expect any reward of our works. At the same time, let it be observed, that in order to show more distinctly that he depends entirely upon the free grace of God, he expressly says, for thy name’s sake; meaning by this, that God, as often as he vouchsafes to pardon his people, does so from no other cause than his own good pleasure; just as he had said a little before, in the same verse, for thy goodness’ sake. He was also constrained, by a consideration of the magnitude of his offense, to call upon the name of God: for he immediately adds, by way of confession, because mine iniquity is great, or manifold, (for the word רב , rab, may be translated in both ways;) as if he had said, My sins are, indeed, like a heavy burden which overwhelms me, so that the multitude or enormity of them might well deprive me of all hope of pardon; but, Lord, the infinite glory of thy name will not suffer thee to cast me off. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-25-11

Source

11. 여호와여, 주의 이름을 위하여 내 죄악을 사하소서. 원문에는 두 구절 사이에 접속사 '와우'(ו)가 있기 때문에, 일부 학자들은 전반부가 불완전한 문장이라 보고 '내 죄악을 긍휼히 여겨 주소서'를 별도의 문장으로 읽는다. 이 경우 의미는, 주여, 내가 주의 언약을 완전히 지키지는 못했사오나 그로 인해 주의 인자하심이 내게서 떠나지 않게 하시고, 내 죄악이 주의 선하심이 나에게 임하는 것을 막지 않도록 그것을 사하여 주소서가 된다. 그러나 나는 다른 견해, 즉 접속사가 이 자리에서 잉여적으로 쓰여 전체가 하나의 연결된 문장을 이루는 것으로 보는 견해를 더 지지한다. 그렇게 되면 칼빈은 다윗이 앞에서 하나님이 자신의 종들에게 선하고 신실하심을 묵상한 뒤, 이제 자신의 마음을 들여다보며, 죄 사함을 받지 않고서는 자신이 그들의 수에 들 수 없음을 인정하고 다시 용서를 구하는 기도로 나아가는 것으로 해석한다. 이것은 시편 19편 13절에서도 나타나는 패턴이다. 율법을 지키는 자들에게 예비된 상급을 말한 직후에, 다윗은 즉시 "자신의 허물을 누가 능히 깨달을 수 있으리이까"라고 외친다. 따라서 다윗은 하나님이 언약을 지키는 자들에게 풍성히 베푸신다는 것을 알지만, 동시에 자신이 율법의 완전한 의로움에서 얼마나 멀리 있는가를 깨닫고, 자신이 지은 허다한 죄들에 대한 치유책을 구한다. 이처럼 하나님이 우리를 그의 종들의 수로 여기시려면, 우리는 다윗의 모범을 따라 항상 그분께 나아가 그분의 부성적 인자하심으로 우리의 연약함을 용납해 주시기를 구해야 한다. 죄의 자유로운 사면 없이는 우리의 행위에 대한 어떤 보상도 기대할 수 없기 때문이다. 또한 다윗이 자신이 전적으로 하나님의 자유로운 은혜에 의존함을 분명히 하기 위해 '주의 이름을 위하여'라고 명시한 것을 주목하라. 이것은 하나님이 자기 백성을 용서하실 때마다, 그 유일한 원인은 그분 자신의 선하신 뜻에 있다는 것이다.

원주석

12절 카드 ↗

12. Who is the man. By again recalling to his mind the character in which God manifests himself towards his servants, he derives new strength and courage. For we have said, that nothing more readily occurs than a relaxation in earnest and attentive prayer, unless it be sustained by the recollection of God’s promises. There can, however, be no doubt, that David both accuses himself, and by entertaining a better hope, takes encouragement to continue in the fear of God. In the first place, by intimating that men are destitute of right understanding and sound judgment, because they yield not themselves to be governed by God with reverence and fear, he imputes it to his own indolence, that by reason of the darkness of his mind, he had wandered so far astray after his own lusts; and yet, on the other hand, he promises himself the guidance and direction of the Holy Spirit, if he only yield himself wholly to God, and show that he is willing to learn. Moreover, the interrogatory style of speaking, which he here employs, seems designed to show how few there are who fear God: for, although all men in general pray, and manifest some appearance of piety, yet where is there one among so many who is really in earnest? Instead of this, almost all men indulge themselves in their own drowsiness. The fear of God, therefore, is very rare; and on this account it is that the world, for the most part, continues destitute of the Spirit of counsel and wisdom. Some interpreters render the word choose in the present tense, instead of the future, shall choose; as if it had been said, that God shows the way which he approves, and in which he wishes men to walk. With this interpretation I cannot agree; for, in my judgment, the word choose rather refers to every individual; as if it had been said, Provided we are disposed to fear God, he will not be wanting on his part, but will always direct us by the Spirit of wisdom to choose the right way. When we are called upon to adopt some particular course in life, we find ourselves as it were placed between two ways, and know not which of them to follow; (560) nay, in almost all our affairs we are held in suspense and doubt, unless God appear to show us the way. David therefore says, that although men know not what is right, and what they ought to choose, yet provided they submit to God with pious docility of mind, and are willing to follow him, he will always manifest himself towards them as a sure and faithful guide. As, however, the fear of God is not naturally in us, it were foolish for any man to argue from this place, that God does not begin to take care of men until, by their own previous efforts, they insinuate themselves into his favor, that he may aid them in their pious endeavors. David has just declared, that this grace comes directly from God, when he says that God teaches the transgressors: and now he adds, in the second place, that after men have once been subdued and moulded to meekness of spirit, God still takes them under his charge, guiding and directing them till they are able, by the illumination of the Holy Spirit, to know what is their duty. (560) “ Les gachans lequel prendre .” — Fr. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-25-12

Source

12. 여호와를 경외하는 자가 누구이냐. 다윗은 다시금 하나님이 종들에게 어떻게 행하시는지를 마음에 상기함으로써 새 힘과 용기를 얻는다. 기도를 주의 깊고 진지하게 지속하려면, 하나님의 약속에 대한 기억으로 끊임없이 새로워져야 한다. 다윗은 여기서 동시에 자신을 책망하고, 더 나은 소망을 품어 하나님 경외 안에 계속 머물도록 자신을 격려한다. 그는 먼저, 사람들이 하나님께 복종하며 그분을 경외하는 것을 배우지 않으므로 바른 이해와 건전한 판단을 갖지 못한다는 것을 지적함으로써, 그 자신이 마음의 어두움으로 인해 욕망을 따라 얼마나 방황했는지를 자책한다. 그러나 다른 한편으로, 그는 만약 자신이 전적으로 하나님께 굴복하여 배우기를 원한다는 것을 보인다면, 성령의 인도와 지도가 자신에게 약속되어 있음을 확신한다. 의문형 표현은, 하나님을 진정으로 경외하는 사람이 얼마나 적은가를 보여주기 위함이다. 모든 사람들이 대체로 기도하고 경건의 외양을 보이지만, 과연 그 중에 진지하게 행하는 자가 얼마나 되겠는가? 세상 대부분의 사람들은 자신의 게으름 속에 안주한다. 하나님을 경외하는 것은 매우 드문 일이며, 그래서 세상 사람들의 대부분은 지혜와 분별의 성령을 소유하지 못한 상태에 머문다. '택할 것이다'라는 미래 시제는 각 개인에게 적용된다. 하나님을 경외하는 자세를 갖출 마음만 있다면, 하나님이 지혜의 성령으로 올바른 길을 택하도록 우리를 인도하신다는 것이다. 우리는 생애의 어떤 과정을 선택해야 할 때 두 갈래 길 앞에 선 것처럼 아무것도 모를 때가 있다. 하나님이 나타나 우리에게 길을 보이시지 않는다면, 거의 모든 일에서 우리는 망설임과 의심에 사로잡힌다. 그러나 하나님을 향해 경건히 복종하는 마음을 지니고 그분을 따르기만 한다면, 하나님은 언제나 확실하고 신실한 인도자로 자신을 나타내신다.

원주석

13절 카드 ↗

13. His soul shall dwell in good. If the supreme felicity of man consists in undertaking or attempting nothing except by the warrant of God, it follows that it is also a high and incomparable benefit to have him for our conductor and guide through life, that we may never go astray. But, in addition to this, an earthly blessing is here promised, in which the fruit of the preceding grace is distinctly shown, as Paul also teaches, “Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.” ( 1 Timothy 4:8 ,) The sum is, that those who truly serve God are not only blessed as to spiritual things, but are also blessed by him as to their condition in the present life. It is indeed true, that God does not always deal with them according to their desires, and that the blessings which they would wish do not always flow in a certain and uniform manner. On the contrary, it often happens that they are tossed with sickness and trouble, whilst the wicked enjoy prosperity. But we must know, that as often as God withdraws his blessing from his own people, it is for the purpose of awakening them to a sense of their condition, and discovering to them how far removed they still are from the perfect fear of God. And yet, in so far as it is expedient for them, they now enjoy the blessings of God, so that, in comparison of worldly men, and the despisers of God, they are truly happy and blessed, because, even in their greatest poverty, they never lose the assurance that God is present with them; and being sustained by this consolation, they enjoy peace and tranquillity of mind. It is indeed true, that all our miseries proceed from this one source — that by our sins we prevent the divine blessing from flowing down in a uniform course upon us; and yet, amidst such a state of confusion, his grace never ceases to shine forth, so that the condition of the godly is always better than that of others: for although they are not satiated with good things, yet they are continually made to experience a sense of the fatherly favor of God. And to this I am willing to refer the word soul, namely, that, in the reception of the gifts of God, they do not devour them without feeling a sense of their sweetness, but really relish them, so that the smallest competency is of more avail to satisfy them than the greatest abundance is to satisfy the ungodly. Thus, according as every man is contented with his condition, and cheerfully cherishes a spirit of patience and tranquillity, his soul is said to dwell in good. Some interpreters apply this word to dwell or abide to the time of death; but this interpretation is more subtle than solid. The inspired penman rather speaks, as we have already said, of the condition of the present life. (561) He adds, in the second place, by way of illustration, that the posterity of the faithful shall inherit the land, and from this it follows, that God continues to extend his favor towards them. Hence we may again infer, that the death of God’s servants does not imply their utter destruction, and that they do not cease to exist when they pass out of this world, but continue to live for ever. It would be absurd to suppose that God would totally deprive of life those for whose sake he does good even to others. As to what is here said, that the children of the saints shall inherit the land, it has been touched upon elsewhere, and it will be shown still more fully on the thirty-seventh Psalm, in what respects, and how this is accomplished. (561) Horsley refers the words to the blessedness of a future state. He reads, “His soul shall rest in bliss;” and has the following note: — “ תליך , pernoctavit. The words seem to allude to the happy state of the good man’s departed soul, while his posterity prosper in the present world.” That is, the land of Canaan, which God promised to perpetuate to the obedient Israelites and their posterity. “It was promised and given,” says Poole , “as an earnest of the whole covenant of grace and all his promises, and, therefore, is synecdochically put for all of them. The sense is, his seed shall be blessed.” return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-25-13

Source

13. 그의 영혼은 좋은 데에 머물겠고. 인간의 최고 행복이 하나님의 허락 없이는 아무것도 시도하지 않는 데에 있다면, 하나님이 우리의 안내자와 인도자가 되어 우리가 결코 길을 잃지 않게 하시는 것이 높고 비교할 수 없는 은혜임도 당연하다. 여기서 덧붙여 앞선 은혜의 열매로서 세상적 축복이 약속된다. 이는 바울도 가르치는 바다. "경건은 범사에 유익하니 금생과 내생에 약속이 있느니라"(딤전 4:8). 요약하면, 하나님을 진정으로 섬기는 자들은 영적인 일만이 아니라 현재의 삶의 형편에 있어서도 하나님의 복을 받는다. 물론 하나님이 그들의 소원대로 항상 대하시는 것은 아니며, 축복이 언제나 일정하게 흘러들어오는 것도 아니다. 오히려 경건한 자들이 질병과 고통으로 고난받는 동안 악인들이 형통하는 일도 종종 있다. 그러나 우리는 하나님이 자기 백성으로부터 복을 거두실 때는 그들로 하여금 자신의 처지를 깨닫게 하고, 그들이 아직 얼마나 온전한 하나님 경외에서 멀리 있는지를 드러내시기 위함임을 알아야 한다. 그럼에도 그들에게 유익한 한에서, 경건한 자들은 지금도 하나님의 복을 누린다. 세상 사람들이나 하나님을 멸시하는 자들에 비해 그들은 참으로 행복하고 복되다. 가장 큰 가난 가운데에서도 하나님이 함께하신다는 확신을 결코 잃지 않기 때문이다. 이 위로에 힘입어 그들은 마음의 평화와 안정을 누린다. '영혼'이라는 말은, 경건한 자들이 하나님의 선물들을 단순히 게걸스럽게 먹어치우는 것이 아니라 그 달콤함을 진정으로 맛본다는 뜻으로, 가장 적은 분량으로도 충분히 만족하되 악인들은 가장 큰 풍요로도 만족하지 못한다는 것을 의미한다. 이처럼 각 사람이 자신의 처지에 만족하며 인내와 평온의 정신을 기꺼이 품을수록, 그의 영혼이 좋은 데에 거한다고 일컬어진다. 덧붙여, 신실한 자들의 자손이 땅을 상속하리라는 약속이 더해진다. 이것은 하나님이 그들을 향한 은혜를 계속 연장하신다는 뜻이다. 이로부터 다시 하나님의 종들의 죽음이 그들의 완전한 소멸을 의미하지 않으며, 이 세상을 떠난 후에도 그들이 영원히 살아간다는 것을 알 수 있다.

원주석

14절 카드 ↗

14. The counsel of Jehovah. The Psalmist here confirms what he had just said in a preceding verse, namely, that God will faithfully discharge the office of a teacher and master to all the godly; and, after his usual manner, he repeats the same sentiment twice in the same verse for the covenant of God is nothing else than his secret or counsel. By the use of the term secret, he means to magnify and extol the excellency of the doctrine which is revealed to us in the law of God. However much worldly men, through the pride and haughtiness of their hearts, despise Moses and the prophets, the faithful nevertheless acknowledge, that in the doctrine which they contain, the secrets of heaven, which far surpass the comprehension of man, are revealed and unfolded. Whoever, therefore, desires to derive instruction from the law, let him regard with reverence and esteem the doctrine which it contains. We are, farther, by this place admonished to cultivate the graces of meekness and humility, lest, in reliance upon our own wisdom, or trusting to our own understanding, we should attempt, by our own efforts, to comprehend those mysteries and secrets, the knowledge of which David here declares to be the prerogative of God alone. Again, since the fear of the Lord is said to be the beginning, and as it were the way that leads to a right understanding of his will, ( Psalms 111:10 ,) according as any one desires to increase in faith, so also let him endeavor to advance in the fear of the Lord. Moreover, when piety reigns in the heart, we need have no fear of losing our labor in seeking God. It is indeed true, that the covenant of God is a secret which far exceeds human comprehension; but as we know that he does not in vain enjoin us to seek him, we may rest assured that all those who endeavor to serve him with an upright desire will be brought, by the teaching of the Holy Spirit, to the knowledge of that heavenly wisdom which is appointed for their salvation. But, in the meantime, David indirectly rebukes those who falsely and groundlessly boast that they are interested in the covenant of God, while they rest merely in the letter of the law, and have no saving impressions of the fear of God. God, it is true, addresses his word indiscriminately to the righteous and the wicked; but men do not comprehend it, unless they have sincere piety; just as Isaiah 29:11 , says, that as regards the ungodly, the law is like “a book that is sealed.” And, therefore, it is no wonder that there is here made a distinction between those who truly serve God, and to whom he makes known his secret, and the wicked or hypocrites. But when we see David in this confidence coming boldly to the school of God, and leading others along with him, let us know, as he clearly shows, that it is a wicked and hateful invention to attempt to deprive the common people of the Holy Scriptures, under the pretense of their being a hidden mystery; as if all who fear him from the heart, whatever their state or condition in other respects may be, were not expressly called to the knowledge of God’s covenant. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-25-14

Source

14. 여호와의 교통은 그를 경외하는 자들에게 있나니. 시편 기자는 앞 절에서 말한 바, 곧 하나님이 경건한 모든 자에게 선생이요 스승의 직분을 신실하게 이행하신다는 것을 여기서 확인한다. 그는 같은 말씀을 두 번 반복하는데, 하나님의 언약이 곧 그분의 비밀이요 교통이기 때문이다. '비밀'이라는 말을 사용함으로써, 그는 하나님의 율법 안에 계시된 교훈의 탁월함을 높이고 드러낸다. 세상 사람들이 모세와 선지자들을 오만한 마음으로 업신여기더라도, 신실한 자들은 그 교훈 안에 인간의 이해를 초월하는 천상의 비밀들이 계시되고 전개되어 있음을 인정한다. 이 말씀은 우리에게 온유함과 겸손을 가르친다. 자신의 지혜나 이해력을 믿고 스스로의 노력으로 이 신비와 비밀들을 파악하려 해서는 안 된다. 또한 여호와를 경외하는 것이 그분의 뜻을 바로 아는 것의 시작이요 길이므로(시 111:10), 각 사람이 믿음 안에서 자라기를 원할수록 하나님 경외 안에서도 자라가야 한다. 경건이 마음 안에 지배할 때, 하나님을 구하는 수고가 헛되이 될 염려는 없다. 하나님의 언약이 인간의 이해를 훨씬 초월하는 비밀임은 사실이지만, 그분이 우리에게 그분을 구하라고 명하시는 것이 헛되지 않음을 알므로, 진실한 마음으로 그분을 섬기려는 모든 자는 성령의 가르치심으로 구원을 위해 정해진 저 하늘의 지혜에 이르게 될 것을 확신할 수 있다. 그러나 한편으로 다윗은 단순히 율법의 문자에 머물며 진정한 하나님 경외가 없는 자들이 하나님의 언약에 참여한다고 자랑하는 것을 은연중에 책망한다. 하나님은 참으로 그의 말씀을 의인과 악인에게 구별 없이 전하시지만, 사람들은 진정한 경건 없이는 그것을 깨닫지 못한다. 이사야 29장 11절에서 말하듯, 불경건한 자들에게 율법은 봉인된 책과 같다. 또한 여기서 다윗이 진정으로 하나님을 섬기는 자들과 하나님의 비밀을 아는 자들을 악인 및 위선자들과 구별하는 것은 당연하다. 그리고 성경을 평범한 사람들에게서 빼앗으려는 사람들은, 그것이 숨겨진 신비라는 핑계를 대지만, 이것이 사악하고 혐오스러운 발명임을 알아야 한다. 마음으로부터 하나님을 경외하는 모든 사람은, 그 처지나 신분에 관계없이, 하나님의 언약의 지식으로 명시적으로 부르심을 받고 있기 때문이다.

원주석

15절 카드 ↗

15. Mine eyes are continually towards Jehovah. David here speaks of his own faith, and of its perseverance, not in the way of boasting, but to encourage himself in the hope of obtaining his requests, so that he might give himself the more readily and cheerfully to prayer. As the promise is made to all who trust in God, that they shall not be disappointed of their hope, and that they shall never be put to shame, the saints often make this their shield of defense. Meanwhile, David shows to others, by his own example, the right manner of prayer, telling them that they should endeavor to keep their thoughts fixed upon God. As the sense of sight is very quick, and exercises an entire influence over the whole frame, it is no uncommon thing to find all the affections denoted by the term eyes. The reason which immediately follows shows still more plainly, that in the mind of David hope was associated with desire; as if he had said, That in resting his confidence in the help of God, he did so, not in doubt or uncertainty, but because he was persuaded that he would be his deliverer. The pronoun He, it ought to be observed, is also emphatic. It shows that David did not gaze around him in every direction, after the manner of those who, being in uncertainty, devise for themselves various methods of deliverance and salvation, but that he was contented with God alone. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-25-15

Source

15. 내 눈이 항상 여호와를 바라봄은. 다윗은 여기서 자신의 신앙과 그 지속성을 말하는데, 이것은 자랑이 아니라 자신의 구함이 이루어지리라는 소망 안에서 자신을 격려하여 더욱 기꺼이 기도에 임하게 하기 위함이다. 하나님을 신뢰하는 모든 자에게 소망이 실망으로 끝나지 않으리라는 약속이 주어졌으므로, 성도들은 이것을 방패로 삼는다. 한편 다윗은 자신의 예로써 다른 사람들에게도 올바른 기도의 방식을 가르친다. 곧 그들도 생각을 하나님께 고정하려고 애써야 한다는 것이다. 시력이 매우 민첩하여 몸 전체에 완전한 영향을 미치듯이, 모든 정서를 '눈'이라는 말로 표현하는 것은 드문 일이 아니다. 바로 뒤에 오는 이유는, 다윗의 마음에 소망과 열망이 결부되어 있음을 더욱 분명히 보여준다. 마치 하나님의 도움에 자신의 신뢰를 두되, 의심이나 불확실 속에서가 아니라 그분이 자신을 구원하실 것을 확신했기 때문이라는 뜻과 같다. '그'라는 대명사도 강조적이다. 다윗이 불확실 속에 있는 자들처럼 사방을 두리번거리며 다양한 구원의 방법을 모색하는 것이 아니라, 오직 하나님 한 분만으로 만족함을 나타낸다.

원주석

16절 카드 ↗

16. Have respect unto me. As the flesh is ever ready to suggest to our minds that God has forgotten us, when he ceases to manifest his power in aiding us, David here follows the order which nature dictates, in asking God to have respect unto him, as if he had altogether neglected him before. Now, it appears to me that the words might be explained thus: Have respect unto me, in order to pity me. He accounts it at once the cause and the source of his salvation to be regarded of God; and then he adds the effect of it: for as soon as God, of his own good pleasure, shall vouchsafe to regard us, his hand also will be ready to help us. Again, in order to excite the compassion of God, he sets forth his own misery, expressly stating that he is alone, that is to say, solitary; (564) and then he describes himself as poor. There can be no doubt that, in speaking thus, he alludes to the promises in which God declares that he will be always present with the afflicted and oppressed, to aid and help them. (564) The Hebrew word here used is יחיד , yachid, unus, one, which is not infrequently put, as in this place, for a solitary and desolate person. David was now deserted, desolate, and destitute of all help. The word is used in the same sense in Psalms 22:20 , and Psalms 35:17 return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-25-16

Source

16. 내게로 돌이키사 내게 은혜를 베푸소서. 육신은 하나님이 우리를 도우시는 능력을 나타내기를 멈추실 때, 그분이 우리를 잊으셨다고 제안하기 일쑤다. 다윗은 그러므로 자연이 지시하는 순서를 따라, 마치 하나님이 전에는 전혀 자신을 돌아보지 않으신 것처럼 자신을 돌아봐 달라고 구한다. 이 말씀은, 하나님의 호의로운 눈길이 곧 그의 구원의 원인이며 근원임을 나타내는 것이다. 즉, 하나님이 그분의 선한 뜻으로 우리를 바라보시는 순간, 그분의 손도 우리를 도울 준비가 된다는 것이다. 또한 하나님의 긍휼을 불러일으키기 위해, 다윗은 자신의 비참함을 드러낸다. 그는 자신이 외롭다, 곧 홀로 남겨졌다고 말하며, 또한 가난하다고 말한다. 이 표현들은 하나님이 고통받고 억압당하는 자들을 언제나 돕겠다고 선언하신 약속들을 반영한다. '야히드'(yachid)는 홀로, 혼자라는 뜻으로, 황폐하고 고립된 사람을 가리키는 데 쓰인다.

원주석

17절 카드 ↗

17. The troubles of my heart are enlarged. In this verse he acknowledges not only that he had to contend outwardly with his enemies and the troubles which they occasioned him, but that he was also afflicted inwardly with sorrow and anguish of heart. It is also necessary to observe the manner of expression which he here employs, and by which he intimates that the weight and number of his trials had accumulated to such an extent that they filled his whole heart, even as a flood of waters bursting every barrier, and extending far and wide, covers a whole country. Now, when we see that the heart of David had sometimes been wholly filled with anguish, we need no longer wonder if at times the violence of temptation overwhelm us; but let us ask with David, that even whilst we are as it were at the point of despair, God would succor us. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-25-17

Source

17. 내 마음의 근심이 많사오니. 이 절에서 다윗은 원수들로부터 외적인 고난뿐 아니라, 내면적으로도 슬픔과 마음의 고통으로 괴로움을 당한다고 고백한다. 그가 여기서 사용하는 표현 방식도 주목해야 한다. 그는 시련의 무게와 수가 쌓이고 쌓여, 마치 제방을 무너뜨리고 온 나라를 뒤덮는 홍수처럼 그의 온 마음을 가득 채웠다고 표현한다. 다윗의 마음이 때로 완전히 고통으로 가득 찼음을 볼 때, 우리는 시험의 폭력이 가끔 우리를 압도하더라도 더 이상 이상하게 여기지 않게 된다. 오히려 우리는 다윗처럼, 거의 절망에 이를 때에도 하나님께 도움을 구해야 한다.

원주석

18절 카드 ↗

18. Look upon mine affliction. By repeating these complaints so frequently, he plainly shows that the calamities with which he was assailed were not some slight and trivial evils. And this ought to be carefully marked by us, so that when trials and afflictions shall have been measured out to us after the same manner, we may be enabled to lift up our souls to God in prayer; for the Holy Spirit has set before our view this representation, that our minds may not fail us under the multitude or weight of afflictions. But in order to obtain an alleviation of these miseries, David again prays that his sins may be pardoned, recalling to his recollection what he had already stated, that he could not expect to enjoy the divine favor, unless he were first reconciled to God by receiving a free pardon. And, indeed, they are very insensible who, contented with deliverance from bodily affliction, do not search out the evils of their own hearts, that is to say, their sins, but as much as in them lies rather desire to have them buried in oblivion. To find a remedy, therefore, to his cares and sorrows, David begins by imploring the remission of his sins, because, so long as God is angry with us, it must necessarily follow, that all our affairs shall come to an unhappy termination; and he has always just ground of displeasure against us so long as our sins continue, that is to say, until he pardons them. (565) And although the Lord has various ends in view in bringing his people under the cross, yet we ought to hold fast the principle, that as often as God afflicts us, we are called to examine our own hearts, and humbly to seek reconciliation with him. (565) “ Cependant que nos pechez demeurent c’est a dire iusaues a ce qu’il les pardonne .” — Fr. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-25-18

Source

18. 나의 곤고와 환난을 보시고. 다윗은 이런 탄원을 자주 반복함으로써, 자신이 당하는 재난이 가볍고 사소한 것이 아님을 명확히 한다. 이것은 우리에게도 교훈이 된다. 시련과 고난이 같은 방식으로 우리에게 측량될 때, 우리도 기도 가운데 하나님께 영혼을 높이 드릴 수 있게 된다. 성령이 우리 앞에 이 모습을 보이신 것은, 무수하고 무거운 고난 아래에서 우리의 마음이 기력을 잃지 않도록 하기 위함이다. 그러나 이 비참함들을 완화받기 위해, 다윗은 다시 죄 사함을 구하며, 하나님의 은혜를 기대하기 전에 죄의 장벽이 먼저 제거되어야 함을 이미 말한 것을 상기시킨다. 육신적 고통에서 벗어나는 것에만 만족하며, 자신의 마음에 있는 악들, 즉 죄들을 깊이 살피지 않고 오히려 그것이 망각 속에 묻혀버리기를 바라는 자들은 참으로 둔감하다. 따라서 자신의 근심과 슬픔에 대한 치유를 찾고자, 다윗은 먼저 죄의 사면을 간구한다. 하나님이 우리에게 진노하시는 한, 우리의 모든 일이 불행한 결말에 이르는 것은 필연적이기 때문이다. 죄가 계속되는 한, 곧 하나님이 그것을 용서하실 때까지, 하나님은 우리에게 진노하실 정당한 근거를 항상 지니신다.

원주석

19절 카드 ↗

19. Behold mine enemies. In this verse David complains of the number and cruelty of his enemies, because the more the people of God are oppressed, the more is he inclined to aid them; and in proportion to the magnitude of the danger by which they are surrounded, he assists them the more powerfully. The words, hatred of violence, (566) are here to be understood of a cruel and sanguinary hatred. Now, as the rage of David’s enemies was so great, that nothing short of his death would satisfy them, he calls upon God to become the guardian and protector of his life; and from this it may be inferred, as I have already said, that he was now placed in extreme danger. The clause which immediately follows, That I may not be ashamed, may be understood in two ways. Some retain the future tense, I shall not be ashamed, as if David felt assured that he was already heard by God, and as the reward of his hope promised himself a gracious answer to his prayers. I am rather inclined to the opposite opinion — to consider these words as still forming a part of his prayer. The amount of what is stated therefore is, that as he trusts in God, he prays that the hope of salvation which he had formed might not be disappointed. There is nothing better fitted to impart a holy ardor to our prayers, than when we are able to testify with sincerity of heart that we confide in God. And, therefore, it behoves us to ask with so much the greater care, that he would increase our hope when it is small, awaken it when it is dormant, confirm it when it is wavering, strengthen it when it is weak, and that he would even raise it up when it is overthrown. (566) The Hebrew words literally rendered are, “With hatred of violence.” return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-25-19

Source

19. 나의 원수들을 보소서. 이 절에서 다윗은 원수들의 수와 잔악함을 호소한다. 하나님의 백성이 더 심하게 억압될수록, 하나님은 그들을 더 도우시려는 마음을 갖는다. 그들이 둘러싸인 위험의 크기에 비례하여, 하나님은 더 강력하게 도우신다. '폭력적인 미움'이라는 표현은 잔인하고 피 흘리기를 좋아하는 미움을 뜻한다. 다윗의 원수들의 분노는 오직 그의 죽음으로만 만족할 수 있을 정도였기에, 그는 하나님께 자신의 생명의 수호자와 보호자가 되어 달라고 호소한다. "내가 수치를 당하지 아니하게 하소서"라는 뒤따르는 구절은 두 가지로 해석될 수 있다. 일부는 미래 시제를 유지하여 다윗이 이미 하나님께 응답받은 것을 확신하며, 소망의 보상을 약속하는 것으로 읽는다. 나는 오히려 반대 견해, 즉 이 말이 여전히 기도의 일부를 형성한다는 견해를 더 지지한다. 따라서 그 의미는, 하나님을 신뢰하므로 품었던 구원의 소망이 실망으로 끝나지 않게 해달라는 것이다. 우리의 기도에 거룩한 열정을 불어넣는 것은 진심으로 하나님을 신뢰한다고 증언할 수 있을 때다. 그러므로 더욱 간절히 구해야 할 것은, 하나님이 우리의 소망이 작을 때 더하시고, 잠들었을 때 깨우시고, 흔들릴 때 확증하시고, 약할 때 강하게 하시고, 쓰러졌을 때 다시 일으켜 주시기를 구하는 것이다.

원주석

21절 카드 ↗

21. Let integrity and uprightness preserve me. Some are of opinion, that in these words David simply prays that he may be preserved from all mischief, on the ground that he had conducted himself inoffensively towards others, and had abstained from all deceit and violence. Others make the words to contain a twofold subject of prayer, and understand them as including at the same time a desire that God would bestow upon him a sincere and upright purpose of heart; and all this lest he should break forth into revenge, and other unlawful means of preserving his life. Thus the meaning would be: Lord, although my flesh may urge me to seek relief from whatever quarter it may appear, and mine enemies also may constrain me to it by their importunity, yet do thou subdue within me every sinful passion, and every perverse desire, so that I may always exercise over my mind a pure and entire control; and let integrity and uprightness suffice as two powerful means of preserving me. We prefer the first interpretation, because he immediately subjoins a proof of his integrity. Whosoever waits upon God with a meek and quiet spirit, will rather suffer any thing which men can inflict, than allow himself to contend unrighteously with his enemies. In my opinion, therefore, David protests that such was the rectitude of his behavior amongst men, that the persecution of his enemies was wholly unmerited and unjust; and being conscious of having given no offense to any, he calls upon God as the protector of his innocence. But as he has already, in three different places, acknowledged that he was justly visited with affliction, it may seem strange that he should now glory in his integrity. This apparent inconsistency has already been explained in another place, where we have shown that the saints, in respect of themselves, always come into the presence of God with humility, imploring his forgiveness: and yet this does not prevent them from setting forth before him the goodness of their cause, and the justice of their claims. At the same time, in saying that he trusted in God, he only states what indeed is essentially necessary; for, in undertaking our defense, it is not enough that we have justice on our side, unless depending upon his promises, we rely with confidence upon his protection. It often happens, that men of firmness and prudence, even when their cause is good, do not always succeed in its defense, because they confide in their own understanding, or rely upon fortune. In order, therefore, that God may become the protector and defender of our innocence, let us first conduct ourselves uprightly and innocently towards our enemies, and then commit ourselves entirely to his protection. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-25-21

Source

21. 성실과 정직이 나를 보호하게 하소서. 일부 학자들은 이 말씀을 단순히 다윗이 다른 이들을 해하지 않고 온전하게 처신했다는 근거로 모든 재앙에서 보호해 달라고 구하는 기도로 이해한다. 다른 이들은 이 말씀이 이중적 기도를 담고 있다고 보아, 동시에 하나님이 그에게 순전하고 올곧은 마음을 허락해 주시기를 간구하는 것으로 이해한다. 그것은 복수와 삶을 유지하기 위한 다른 불법적 수단으로 나아가지 않기 위해서다. 이렇게 보면 의미는 이렇다. 주여, 비록 육신이 어디서든 닥치는 대로 안도를 구하도록 나를 재촉하고, 원수들도 그들의 끈질긴 박해로 나를 강요하더라도, 내 안의 모든 죄악된 정욕과 그릇된 욕망을 억제하시고, 내가 항상 순수하고 온전한 마음의 지배를 유지하게 하소서. 그리하여 성실과 정직이 나를 보호하는 두 강한 수단이 되게 하소서. 그러나 나는 첫 번째 해석을 선호하는데, 다윗이 곧바로 자신의 성실의 증거를 이어서 제시하기 때문이다. 온유하고 조용한 마음으로 하나님을 기다리는 자는, 원수들과 불의하게 다투는 것을 허용하기보다 사람들이 가할 수 있는 어떤 것도 차라리 감내한다. 내 견해로는, 다윗은 사람들 사이에서 자신의 처신이 그토록 올바르였기에 원수들의 박해가 전혀 부당하고 불의한 것이라고 주장하는 것이다. 그는 어느 누구에게도 빌미를 준 일이 없음을 의식하며, 하나님을 자신의 무죄함의 보호자로 부른다. 그러나 그가 이미 세 군데에서 자신이 고난을 당하는 것이 당연하다고 인정했던 것을 감안하면, 이제 자신의 성실함을 자랑하는 것이 이상해 보일 수도 있다. 이 외관상의 모순은 이미 다른 곳에서 설명된 바 있다. 성도들은 하나님 앞에 항상 겸손히 나아가 용서를 구하면서도, 이와 동시에 자신의 사유(事由)의 선함과 권리의 정당함을 그 앞에 제시하는 것이 방해받지 않는다. 또한 그가 하나님을 신뢰한다고 말하는 것은 본질적으로 필수적인 것을 진술한 것이다. 우리의 방어를 맡으심에 있어서, 우리 편에 정의가 있는 것으로 충분하지 않으며, 하나님의 약속에 의지하여 그분의 보호를 확신으로 신뢰해야 한다. 자신의 대의가 좋을 때에도 항상 성공하지 못하는 사람들이 있는데, 이는 그들이 자신의 지혜나 운에 의뢰하기 때문이다. 따라서 하나님이 우리의 무죄함을 보호하고 변호하시는 자가 되시게 하려면, 먼저 원수들을 향해 올곧고 무죄하게 처신하고, 그런 다음 전적으로 그분의 보호에 자신을 맡겨야 한다.

원주석

22절 카드 ↗

22. Do thou, O God! redeem Israel. By this conclusion David shows of what character the enemies were of whom he complained. From this it would appear that they were domestic enemies, who, like some disease raging within the bowels, were now the cause of trouble and vexation to the people of God. By the word redeem, which he here employs, we may infer that the Church was at that time oppressed with hard bondage; and, therefore, I have no doubt that in this psalm he alludes to Saul and others who reigned with him in a tyrannical manner. At the same time, he shows that he has respect not merely to his own benefit, but that he comprehends in his prayer the state of the whole realm, just as the mutual communion and connection which subsist among the saints require that every individual, deeply affected by a sense of the public calamities which befall the Church at large, should unite with all the others in lamentation before God. This contributed in no small degree to confirm the faith of David, when, regarding himself as in all things connected with the whole body of the faithful, he considered that all the afflictions and wrongs which he endured were common to himself with them. And we ought to regard it as of the greatest importance, that in accordance with this rule, every one of us, in bewailing his private miseries and trials, should extend his desires and prayers to the whole Church. return to ' Top of Page ' Psalms Psa 24 Psalms Psa Psalms Psa 26 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Psalms 25". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ psalms-25.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;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Greek Old and New Testament Stron

Pericope (part_of)

절 (explains)

bible-text/psa-25-22

Source

22. 하나님이여, 이스라엘을 그 모든 환난에서 속량하소서. 다윗은 이 결론으로써, 자신이 호소했던 원수들이 어떤 성격의 자들인지를 보여준다. 이로 보건대 그들은 내부의 원수들로서, 마치 내장 깊은 곳에서 맹위를 떨치는 병처럼 하나님의 백성에게 고통과 괴로움을 주는 자들이었다. '속량'이라는 말에서, 당시 교회가 심한 억압 아래 있었음을 알 수 있다. 그러므로 이 시편에서 다윗이 사울과 그와 함께 전제적으로 통치하는 자들을 암시하고 있음을 나는 의심하지 않는다. 동시에 그는 자신의 이익만을 생각하는 것이 아니라, 온 나라의 상태를 기도 안에 포함시키고 있음을 보여준다. 이는 성도들 사이에 존재하는 상호 교통과 연결이 요구하는 바로서, 개개인이 교회 전체에 임하는 공적 재난에 깊이 감동받아 모두 함께 하나님 앞에 탄원해야 한다는 것이다. 이것이 다윗의 믿음을 확증하는 데 작지 않은 역할을 했다. 그는 자신이 모든 면에서 신실한 자들의 전체 몸과 연결되어 있음을 고려하며, 자신이 당하는 모든 고난과 불의가 그들과 공통된 것임을 깨달았다. 우리에게도 가장 중요한 것은, 이 규칙에 따라 개인의 비참함과 시련을 슬퍼하면서도 온 교회로 소망과 기도를 확대하는 것이다.

원주석

← 24장26장 →
바이블위키 biblewiki.net · PD/CC0 · status:draft (verified 승격은 사람만) · 요약은 구조 정보만 제공하며 본문 원문을 왜곡하지 않습니다 · Karpathy LLM Wiki 패턴