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주석[칼빈] — 시편 49장 · 재물의 헛됨

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1절 카드 ↗

1. Hear this, all ye people. Whoever may have been the penman of this psalm, it discusses one of the most important principles in divine philosophy, and there is a propriety in the elevated terms designed to awaken and secure attention, with which the Psalmist announces his purpose to discourse of things of a deep and momentous nature. To a superficial view, indeed, the subject might seem trite and common-place, treating, as he does, of the shortness of human life, and the vanity of those objects in which worldly men confide. But the real scope of the psalm is, to comfort the people of God under the sufferings to which they are exposed, by teaching them to expect a happy change in their condition, when God, in his own time, shall interpose to rectify the disorders of the present system. There is a higher lesson still inculcated by the Psalmist — that, as God’s providence of the world is not presently apparent, we must exercise patience, and rise superior to the suggestions of carnal sense in anticipating the favorable issue. That it is our duty to maintain a resolute struggle with our afflictions, however severe these may be, and that it were foolish to place happiness in the enjoyment of such fleeting possessions as the riches, honors, or pleasures of this world, may be precepts which even the heathen philosophers have enforced, but they have uniformly failed in setting before us the true source of consolation. However admirably they discourse of a happy life, they confine themselves entirely to commendations upon virtue, and do not bring prominently forward to our view that God, who governs the world, and to whom alone we can repair with confidence in the most desperate circumstances. But slender comfort can be derived upon this subject from the teaching of philosophy. If, therefore, the Holy Ghost in this psalm introduces to our notice truths which are sufficiently familiar to experience, it is that he may raise our minds from them to the higher truth of the divine government of the world, assuring us of the fact, that God sits supreme, even when the wicked are triumphing most in their success, or when the righteous are trampled under the foot of contumely, and that a day is coming when he will dash the cup of pleasure out of the hands of his enemies, and rejoice the hearts of his friends, by delivering them out of their severest distresses. This is the only consideration which can impart solid comfort under our afflictions. Formidable and terrible in themselves, they would overwhelm our souls, did not the Lord lift upon us the light of his countenance. Were we not assured that he watches over our safety, we could find no remedy from our evils, and no quarter to which we might resort under them. The remarks which have been made may explain the manner in which the inspired writer introduces the psalm, soliciting our attention, as about to discourse on a theme unusually high and important. Two things are implied in this verse, that the subject upon which he proposes to enter is of universal application, and that we require to be admonished and aroused ere we are brought to a due measure of consideration. The words which I have translated, inhabitants of the world, are translated by others, inhabitants of time; but this is a harsh mode of expression, however much it may agree with the scope of the psalm. He calls upon all men indiscriminately, because all were equally concerned in the truths which he intended to announce. By sons of Adam, we may understand the meaner or lower class of mankind; and by sons of men, (212) the high, the noble, or such as sustain any pre-eminence in life. Thus, in the outset, he states it to be his purpose to instruct high and low without exception; his subject being one in which the whole human family was interested, and in which every individual belonging to it required to be instructed. (212) The original words for the first of these expressions are, בני אדם bene adam ; and those for the second, בני איש bene ish אדם , adam , from אדמה , adamah , earth , means an earthly, frail, mortal, mean man. The term איש , ish , on the other hand, is often used to describe a man who is great and eminent, distinguished for his extraction, strength, valor, and dignity. Thus, in 1 Samuel 25:15 , we read, “Art thou not איש , ish , a man?” which is explained by what follows, “And who is like thee in Israel?” denoting there the military valor and reputation of Abner. When the two expressions, בני אדם , bene adam , and בני איש , bene ish , are used together as in this place, in Psalms 62:9 , the Jewish Rabbins and modern Christian interpreters have understood a difference of rank to be stated; the former expression, denoting persons of obscure birth, of low rank, the common people: and the latter, meaning men of illustrious descent, the great or nobler sorts of men. See Archbishop Secker’s Dissertation on the words אנוש איש אדם , in Appendix to Merrick’s Annotations on the Psalms, No. 5. The Septuagint translates the former phrase by “ Οἵ γηγενεῖς, ” the earth-born.” The Chaldee expresses the former by the sons of old Adam , and the latter by the sons of Jacob ; thus intending to comprehend Jews and Gentiles, all men in the world. “But,” says Hammond, “it is more likely that the phrases denote only the several conditions of men, men of the lower and higher rank, for so the consequeents interpret it, rich and poor . ” return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-49-1

Source

이 시편을 기록한 것이 누구이든 간에, 그것은 신적 철학에서 가장 중요한 원리 중 하나를 다루고 있다. 시편 기자가 심오하고 중대한 성질의 것들을 말하려는 자신의 의도를 선포하면서 주의를 불러일으키고 확보하기 위해 고안된 고상한 표현들을 사용하는 것은 적절하다. 표면적으로 보면 그 주제가 진부하고 평범한 것처럼 보일 수 있다. 그가 인간 삶의 짧음과 세상 사람들이 믿는 것들의 허영에 대해 다루기 때문이다. 그러나 이 시편의 실제 범위는 하나님의 백성에게, 하나님이 자신의 때에 개입하여 현재 체계의 무질서를 바로잡으실 때 그들의 상황에 행복한 변화를 기대하도록 가르침으로써, 그들이 겪는 고난 아래서 위로하는 것이다. 시편 기자가 가르치는 더 높은 교훈이 있다. 즉 하나님의 세상 섭리가 지금 당장은 명백하지 않으므로, 우리는 인내를 발휘하고 유리한 결과를 기대함에 있어서 육신적 감각의 제안들보다 높이 올라가야 한다는 것이다. 우리의 고난이 아무리 심할지라도 그것과 단호하게 싸우는 것이 우리의 의무이며, 이 세상의 재물, 명예, 또는 쾌락 같은 덧없는 소유물의 향유에 행복을 두는 것은 어리석다는 것은, 이교 철학자들도 강조해 온 교훈이다. 그러나 그들은 한결같이 우리에게 참된 위로의 진정한 근원을 제시하는 데 실패했다. 그들이 행복한 삶에 대해 아무리 훌륭하게 말하더라도, 그들은 전적으로 덕에 대한 칭찬에 국한하면서, 세상을 다스리시고 가장 절망적인 상황에서 우리가 확신을 가지고 의지할 수 있는 하나님을 우리 시야에 두드러지게 제시하지 않는다. 그러나 이 주제에 대해 철학의 가르침에서는 미약한 위로밖에 얻을 수 없다. 그러므로 성령이 이 시편에서 경험에 충분히 친숙한 진리들을 우리에게 소개할 때, 그것은 우리의 마음을 그것들에서 세상을 다스리시는 하나님의 더 높은 진리로 높이기 위함이다. 우리에게 다음의 사실을 보장하시면서 말이다. 즉 하나님이 최고로 앉아 계신다는 것, 심지어 악인들이 자신의 성공에서 가장 의기양양하게 승리하거나 의인들이 멸시의 발아래 짓밟힐 때에도, 그리고 원수들의 손에서 기쁨의 잔을 빼앗으시고 가장 심한 곤경에서 그들을 건져내심으로써 자신의 친구들의 마음을 기쁘게 하실 날이 오고 있다는 것을. 이것이 우리의 고난 아래서 확실한 위로를 줄 수 있는 유일한 고려 사항이다. 그 자체로 무섭고 두려운 것들이어서 만약 주님이 우리에게 그분의 얼굴의 빛을 비추지 않으신다면 우리 영혼을 압도할 것이다. 우리의 안전을 그분이 지켜보신다는 확신이 없다면, 우리는 우리의 악에서 아무런 구제책을 찾을 수 없고 그 아래서 피할 곳을 찾을 수 없다. 이 시편을 소개하는 방식, 즉 유별나게 높고 중요한 주제에 대해 말하려 하니 주의를 구한다고 간청하는 영감받은 저자의 방식이 이것으로 설명될 수 있다. 이 절에는 두 가지가 함축되어 있다. 즉 그가 들어가려는 주제가 보편적인 적용을 가지며, 우리가 마땅한 정도의 숙고로 이끌어지기 전에 훈계받고 일깨워질 필요가 있다는 것이다. 내가 "세상에 거하는 자들"로 번역한 말을 다른 이들은 "시간에 거하는 자들"로 번역한다. 그러나 이것은 시편의 범위와 잘 일치하더라도 표현의 거칠한 방식이다. 그는 모든 사람을 차별 없이 부른다. 왜냐하면 그가 선포하려는 진리에 모두가 동등하게 관련되어 있기 때문이다. "아담의 아들들"로 우리는 인류의 더 낮거나 하층 계급을 이해할 수 있고, "사람의 아들들"로는 높은 자, 귀족, 또는 삶에서 어떤 우위를 유지하는 자들을 이해할 수 있다. 이처럼 처음부터 그는 예외 없이 높은 자와 낮은 자를 가르치는 것이 자신의 목적임을 진술한다. 그의 주제가 전 인류 가족이 관심을 갖는 것이며 그에 속한 모든 개인이 교훈받을 필요가 있는 것이기 때문이다.

원주석

3절 카드 ↗

3. My mouth shall speak of wisdom The prophet was warranted in applying these commendatory terms to the doctrine which he was about to communicate. It is, no doubt, by plain appeals to observation that we find him reproving human folly; but the general principle upon which his instruction proceeds is one by no means obvious to the common sense of mankind, not to say that his design in using such terms is less to assert the dignity of his subject than simply to awaken attention. This he does all the more effectually by speaking as one who would apply his own mind to instruction rather than assume the office of exhortation. He puts himself forward as an humble scholar, one who, in acting the part of teacher, has an eye at the same time to his own improvement. It were desirable that all the ministers of God should be actuated by a similar spirit, disposing them to regard God as at once their own teacher and that of the common people, and to embrace in the first place themselves that divine word which they preach to others. (213) The Psalmist had another object in view. He would secure the greater weight and deference to his doctrine by announcing that he had no intention to vend fancies of his own, but to advance what he had learned in the school of God. This is the true method of instruction to be followed in the Church. The man who holds the office of teacher must apply himself to the reception of truth before he attempt to communicate it, and in this manner become the means of conveying to the hands of others that which God has committed to his own. Wisdom is not the growth of human genius. It must be sought from above, and it is impossible that any should speak with the propriety and knowledge necessary for the edification of the Church, who has not, in the first place, been taught at the feet of the Lord. To condescend upon the words, some read in the third verse, And the meditation of my heart shall speak of understanding But as it were a harsh and improper expression to say that the meditation of the heart speaks, I have adopted the simpler reading. (213) “ Aussi certes il est bien requis que tous les Prophetes de Dieu ayent un tel vouloir et affection, ascavoir qu’ils souffrent volontiers que Dieu soit leur maistre aussi bien que de tout le peuple, et qu’ils recoyvent tous les premiers sa parolle, laquelle ils portent de leur bouche aux autres .” — Fr . return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-49-3

Source

선지자는 자신이 전달하려는 교리에 이 칭찬하는 표현들을 적용하는 데 근거가 있었다. 그가 인간의 어리석음을 꾸짖는 것은 의심할 여지 없이 관찰에 대한 명백한 호소에 의해서다. 그러나 그의 가르침이 진행되는 일반 원리는 결코 인류의 상식에 명백하지 않다. 그가 그러한 표현들을 사용하는 의도는 자신의 주제의 존엄을 주장하는 것보다 단순히 주의를 불러일으키는 것이라고 말하는 것은 별론으로 하고. 이것을 그는 가르침에 마음을 적용하려는 겸손한 학생으로 자신을 내세움으로써 더욱 효과적으로 한다. 그는 스승의 역할을 하면서 동시에 자신의 개선을 눈여겨보는 겸손한 학생으로 자신을 앞에 내세운다. 하나님의 모든 사역자들이 비슷한 정신에 의해 고취되기를 바라는 것이 바람직하다. 즉 그들 자신의 교사와 공통 백성의 교사 모두로 하나님을 여기도록, 그리고 그들이 다른 이들에게 전파하는 신적 말씀을 먼저 그들 자신이 받아들이도록 유도하는 정신 말이다. 시편 기자는 또 다른 목적을 염두에 두고 있었다. 그는 자신의 교리에 더 큰 무게와 존중을 확보하기 위해, 자신이 자신만의 환상을 판매할 의도가 아니라 하나님의 학교에서 배운 것을 발전시키려 한다고 선포함으로써. 이것이 교회에서 따라야 할 진정한 교훈 방법이다. 교사의 직분을 맡은 자는 진리를 전달하려 하기 전에 그것을 받는 데 자신을 적용해야 하며, 이 방식으로 하나님이 자신에게 맡기신 것을 다른 이들의 손에 전달하는 수단이 되어야 한다. 지혜는 인간 천재의 성장물이 아니다. 그것은 위에서 구해야 하며, 먼저 주님의 발치에서 가르침을 받지 않은 자는 교회의 교화에 필요한 적절함과 지식으로 말할 수 없다.

원주석

4절 카드 ↗

4. I will incline my ear (214) to a parable The Hebrew word משל , mashal, (215) which I have translated parable, properly denotes a similitude; but it is often applied to any deep or weighty sayings, because these are generally embellished with figures and metaphors. The noun which follows, חידת , chidoth (216) and which I have rendered an enigma, or riddle, is to be understood in nearly the same sense. In Ezekiel 17:2 , we have both the nouns with their corresponding verbs joined together, חור חידה ומשל משל , chud chedah umshol mashal, the literal translation being, “Enigmatize an enigma, and parabolize a parable.” I am aware that the reference in this place is to an allegorical discourse, but I have already adverted to the reason why, in Hebrew, the name of enigmas or similitudes is given to any remarkable or important sayings. The Psalmist, when he adds that he will open his dark saying, shows that nothing was farther from his intention than to wrap the subject of his discourse in perplexing and intricate obscurity. The truths of revelation are so high as to exceed our comprehension; but, at the same time, the Holy Spirit has accommodated them so far to our capacity, as to render all Scripture profitable for instruction. None can plead ignorance: for the deepest and most difficult doctrines are made plain to the most simple and unlettered of mankind. I see little force in the idea suggested by several interpreters, of the Psalmist having employed his harp, that he might render a subject in itself harsh and disagreeable more engaging by the charms of music. He would merely follow the usual practice of accompanying the psalm with the harp. (214) Bythner and Fry are of opinion, that “the inclining of the ear” is a metaphor taken from the position of the minstrel, who, in accommodating his words to the tune, brings his ear close to the harp, that he may catch the sounds. Thus the Psalmist expresses the sense he himself had of the importance of his subject, and his purpose of giving to it the most serious attention. (215) This word is of great latitude in its signification. It signifies primarily any similitude by which another thing is expressed. Thence it comes to denote a figurative discourse, either in the form of fiction and fable, such as riddles or significant apologues, as that of Jotham, Judges 9:7 , or in which application is made of some true example or similitude, as when the sluggard is bidden “go to the ant,” and the impenitent sinner to consider the “swallow and crane,” which return at their certain seasons, and so are fitted to give a lesson to sinners to repent. And, finally, it belongs to all moral doctrine, either darkly or sententiously delivered; wise men, in ancient times, having been in the habit of delivering their lessons in short concise sentences, sometimes in schemes and figures, and sometimes without them, as we see in the Proverbs of Solomon, many of which are plain moral sayings without any figure or comparison. Of this sort is that which is here introduced to our attention; it is a moral theme not much veiled with figures, nor so concise as proverbs usually are, but which contains the most instructive lessons on the vanity of the prosperity of all wicked men. See Hammond in loco . (216) This word is derived from an Arabic root which signifies to bend a thing aside , to tie knots , etc . ; and thus it means an intricate species of composition , a riddle It is used for a riddle in the story of Samson, Judges 14:14 ; and for difficult questions , as those put by the Queen of Sheba to Solomon, 1 Kings 10:1 . See Lowth’s Lectures on Sacred Poetry, volume1, p. 78. Accordingly, it is here rendered by the Septuagint, “ τὸ πρόβλημά μου ,” “my problem or difficult question,” which is not only asked in the fifth verse, but also answered in the subsequent verses. The word, however, is also applied to poetical compositions of a highly adorned and finished style, in which nothing enigmatical appears, but which contain weighty and important matter set forth in the parabolic style to secure the reader’s or the hearer’s attention, Psalms 78:2 . See Gesenius’ Lexicon. In the subject-matter of this psalm there does not appear to be any thing peculiarly intricate. It treats of the vanity of riches, and the folly of those who trust in them; their insufficiency to save from the power of death; and the final triumph of all the suffering people of God over their rich and haughty persecutors. This is indeed a dark theme to the worldly-minded man; but it contains nothing occult or mysterious to those who are taught of God. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-49-4

Source

내가 비유로 번역한 히브리어 마샬(מָשָׁל)은 적절하게는 유사점을 의미한다. 그러나 그것은 종종 어떤 깊거나 무거운 말에도 적용된다. 이것들은 일반적으로 비유와 은유로 장식되기 때문이다. 다음에 오는 명사 히도트(חִידוֹת)는 내가 수수께끼로 번역했는데, 거의 같은 의미로 이해되어야 한다. 에스겔 17:2에서 우리는 두 명사가 그에 대응하는 동사들과 함께 결합된 것을 본다. "후드 히다 우므숄 마샬"인데, 문자 그대로의 번역은 "수수께끼를 수수께끼화하고 비유를 비유화하라"이다. 이 자리에서의 언급이 은유적 담론에 관한 것임을 알고 있지만, 히브리어에서 수수께끼나 유사점의 이름이 어떤 주목할 만하거나 중요한 말에 주어지는 이유에 대해 이미 언급했다. 시편 기자가 자신의 어두운 말을 열겠다고 덧붙일 때, 그의 의도와 가장 거리가 먼 것이 복잡하고 복잡한 모호함으로 자신의 담론의 주제를 감싸는 것임을 보여 준다. 계시의 진리들은 우리의 이해를 초월할 정도로 높다. 그러나 동시에 성령은 그것들을 우리의 능력에 맞게 적응시켜 모든 성경이 교훈에 유익하도록 만드셨다. 아무도 무지를 핑계댈 수 없다. 가장 깊고 어려운 교리들도 가장 단순하고 배우지 못한 사람들에게 명확하게 만들어졌기 때문이다.

원주석

5절 카드 ↗

5. Wherefore should I fear in the days of evil? The Psalmist now enters upon the point on which he proposed to discourse, That the people of God must not yield to despondency even in the most distressing circumstances, when their enemies may seem to have enclosed them on every side, but must rest assured that God, although he connives for a time, is awake to their condition, and only watches the best opportunity of executing his judgments. This manner of introducing the subject by interrogation is much more emphatic than if he had simply asserted his resolution to preserve his mind undisturbed in the midst of adversity. In the second clause of the verse he particularises the heaviest and most bitter of all afflictions, those which are experienced by the righteous when their enemies triumph in the unrestrained indulgence of their wickedness. When, the adverb of time, must therefore be understood — When the iniquity of my heel shall compass me about There is a different meaning which some interpreters have attached to the words, namely, If I should fear in the days of evil, and be guilty of the excessive anxieties of the unbeliever, — in that case, when the hour of my death came, my iniquity would compass me about. The heel they take to be the end of life. But this interpretation is to be dismissed at once as most unnatural. Nor do I see what reason others have for referring this word to the thoughts, for I believe that in no other part of Scripture can such a metaphor or similitude be found. Others, with more plausibility, have rendered the original word liers in wait, (217) because the Hebrew verb עקב , akab, signifies to deceive; and they consider the Psalmist as intimating, that he would not fear though crafty and treacherous men laid snares for him. In my opinion, there is no figure intended; and he means to say, that he would have no fear when his enemies surrounded him, and in pursuing him, trode, as it were, upon his heel. The French have a similar expression, “Poursuyvre jusques aux talons.” (218) I agree with them, that he speaks of enemies, but it is of their wicked persecution as they press upon him in the height of their power, and with design to destroy him, keep themselves near him, and tread, so to speak, upon his very heel. (217) Lowth reads, “The wickedness of those who lie in wait for me , or endeavor to supplant me ; ” and Horsley, “When the iniquity of those who plot against me environs me.” The original word is עקבי , akabey , which Dr Adam Clarke thinks is to be considered as the contracted plural of עקבים , akabim , supplanters , from עקב , akab , to supplant , to defraud It is literally, “My Jacobs;” that is, those who would act towards me as Jacob acted towards Esau. See Genesis 27:36 , and Jeremiah 9:4 . The Syriac and Arabic versions read it, “My enemies.” (218) i . e . “To pursue even to the heels.” return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-49-5

Source

이제 시편 기자는 말하려고 제안한 요점, 즉 하나님의 백성이 원수들이 모든 면에서 그들을 포위한 것처럼 보일 때에도 가장 고통스러운 상황에서도 낙담에 굴복해서는 안 된다는 것을 시작한다. 그들은 하나님이 잠시 묵과하시지만 그들의 상태를 깨어 지켜보시며 자신의 심판을 집행하기에 가장 좋은 기회만 기다리신다는 것을 확신해야 한다. 단순히 역경 가운데서 마음을 불안하지 않게 유지하려는 자신의 결의를 진술했다면 하지 않았을 것보다, 이 질문 형식으로 주제를 소개하는 방식이 훨씬 더 강조적이다. 절의 둘째 부분에서 그는 모든 고통 중에서 가장 무겁고 쓴 것, 즉 원수들이 그들의 악함의 방종에 제약 없이 승리할 때 의인이 경험하는 것들을 구체적으로 제시한다. "나의 발꿈치의 죄악이 나를 에워쌀 때"에서 "때"의 부사는 따라서 이해되어야 한다. 그 말에 다른 의미를 부착한 주석가들도 있는데, 마치 이렇게 말한 것처럼 해석한다. 만약 내가 재앙의 날들에 두려워하고 불신자의 과도한 불안에 죄지은 경우, 나의 죽음의 시간이 왔을 때 나의 죄악이 나를 에워쌀 것이다. 그들은 발꿈치가 삶의 끝이라고 본다. 그러나 이 해석은 가장 부자연스러운 것으로서 즉시 거부되어야 한다. 다른 이들이 이 말을 생각들에 귀속시키는 데 어떤 이유가 있는지도 모르겠다. 성경의 다른 어느 곳에서도 그러한 은유나 유사점을 찾을 수 없다고 생각하기 때문이다. 더 그럴 법하게, 다른 이들은 원래 단어를 숨어서 기다리는 자들로 번역했다. 왜냐하면 히브리어 동사 아카브(עָקַב)는 속이다를 의미하기 때문이다. 그들은 시편 기자가 교활하고 배반적인 사람들이 자신을 위해 함정을 놓더라도 두려워하지 않겠다고 암시하는 것으로 본다. 내 생각에는 아무런 비유도 의도되지 않았다. 그는 원수들이 자신을 둘러싸서 자신을 추적하면서 말하자면 자신의 발꿈치를 밟을 때 두려워하지 않겠다고 말하려는 것이다.

원주석

6절 카드 ↗

6. They trust in their wealth. We are now furnished with the reason why the suffering children of God should dismiss their apprehensions, and keep themselves from despondency, even when reduced to extremity by the violence and treachery of their enemies. Any boasted power which they possess is fleeting and evanescent. The Psalmist would convince us that the fear of man is unwarrantable; that it argues ignorance of what man is even at his best; and that it were as reasonable to startle at a shadow or a spectre. They boast themselves, he adds, in the multitude of their riches, and this is an error into which we are disposed to fall, forgetting that the condition of man in this world is fluctuating and transitory. It is not merely from the intrinsic insufficiency of wealth, honors, or pleasures, to confer true happiness, that the Psalmist proves the misery of worldly men, but from their manifest and total incapacity of forming a correct judgment of such possessions. Happiness is connected with the state of mind of that man who enjoys it, and none would call those happy who are sunk in stupidity and security, and are destitute of understanding. The Psalmist satisfactorily proves the infatuation of the wicked from the confidence which they place in their power and wealth, and their disposition to boast of them. It is a convincing sign of folly when one cannot discern what is before his eyes. Not a day passes without forcing the plain fact upon their notice, that none can redeem the life of another; so that their conduct is nothing less than insanity. Some read, A man shall not be able to redeem his brother; which amounts to the same meaning, and the text admits of this translation. The Hebrew word אח , ach, which I have rendered brother, is by others translated one; but I do not approve, although I would not absolutely reject, this reading. The Psalmist adds, that none can give a price to God for the ransom of another, where he adverts to the truth that men’s lives are absolutely at the disposal of God, and that they never can be extended by any human arrangement one moment beyond the period which God has fixed. He enforces the same lesson in the verse which follows, where he states that the redemption of their soul is precious, an expression not to be understood as implying merely that it is an event of rare occurrence, but that it never can take place, as 1 Samuel 3:1 , where the word of the Lord is said to have been precious under the priesthood of Eli, when it is evidently meant that it had ceased altogether. The Psalmist would assert that no man can hope to purchase an immortality either for himself or others in this world. I have rendered the close of verse 8, And their continuance for ever; but others, who construe the Hebrew word חדל , chadal, as a verb, meaning to cease, read, And ceaseth for ever, as if the Psalmist meant that no price was sufficiently great to answer the purpose, and that it must therefore cease for ever, as what could never obtain the end desired. I consider that which I have given to be the real meaning of the word, having had occasion already to observe upon Psalms 39:5 , that it signifies the fixed term of human life. The words in verse 9, That he should still live for ever, more fully express the truth, that it is not merely impossible to redeem the life of men when they are dead, but impossible while they are yet living, to extend the term of their existence. A definite limit has been assigned to every man’s life. This he cannot pass over, and the Psalmist would impress the fact upon us as one which stamps folly upon the conduct of the wicked, who will cherish their unfounded confidence even at the moment when they are upon the brink of the grave. In all this, it may strike the reader that he has not announced any thing which merits being called a dark saying, and has rather been treating a popular subject in a very plain style of language; but if he consider that David here condemns, as by a voice issuing from the awful judgment-seat of God, the stupidity of such as forget that they are men, he will not be disposed to reckon the expression inapplicable. Again, we have seen that he has opened his dark saying, it being the divine will that instruction should be delivered in a form adapted to the meanest capacity. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-49-6

Source

이제 우리는 고통받는 하나님의 자녀들이 왜 자신들의 두려움을 내려놓고 원수들의 폭력과 배반으로 극도에 처할 때에도 낙담에서 자신들을 지켜야 하는 이유를 공급받는다. 그들이 소유한다고 자랑하는 어떤 능력이든 덧없고 사라질 것이기 때문이다. 시편 기자는 사람에 대한 두려움이 정당하지 않다는 것, 그것이 최선의 상태에서도 사람이 무엇인지에 대한 무지를 나타낸다는 것, 그리고 그림자나 유령에 깜짝 놀라는 것이 합리적인 만큼이나 합리적인 것이라는 것을 우리에게 확신시키려 한다. 그는 그들이 자신의 재물의 많음을 자랑한다고 덧붙인다. 이것은 우리가 빠지기 쉬운 오류인데, 이 세상에서 사람의 상태가 변동적이고 일시적이라는 것을 잊어버리는 것이다. 시편 기자가 세상 사람들의 비참을 증명하는 것은 단지 재물, 명예, 또는 쾌락의 내재적 불충분성에서만이 아니라, 그런 소유물들에 대한 올바른 판단을 형성하는 그들의 명백하고 완전한 무능에서도이다. 행복은 그것을 누리는 사람의 마음 상태와 연결되어 있는데, 어리석음과 안일함에 빠져 있고 이해력이 없는 자들을 행복하다고 부를 사람은 없다. 시편 기자는 악인들이 자신의 권력과 재물에 두는 확신과 그것들을 자랑하는 성향에서 그들의 미혹을 만족스럽게 증명한다. 그것은 눈앞에 있는 것을 분별할 수 없을 때의 어리석음의 확신하는 표시다. 하루도 지나지 않고 아무도 다른 사람의 생명을 구속할 수 없다는 명백한 사실이 그들의 주의에 강요된다. 그러므로 그들의 행동은 광기에 지나지 않는다.

원주석

10절 카드 ↗

10 For he shall see that wise men die. I consider the ninth and tenth verses to be connected, and that it is the intention of the Psalmist to censure the folly of those who dream of spending an eternity in this world, and set themselves seriously to establish a permanent settlement in it, though they cannot but see their fellow-creatures cut down daily before their eyes by the stroke of death. It is a common proverb, that experience teaches fools, and they may be looked upon as something worse who will not lay to heart their mortality, when surrounded by so many convincing illustrations of it. This seems obviously to be the connection. These infatuated enemies of God, as if he had said, cannot fail to perceive that death is the universal lot of mankind, that the wise are equally liable to it with the foolish; and yet they persist in the imagination that they will remain here always, and will live as if they were never to quit with this world! They see what happens to others, that all, without exception or discrimination, are involved in the common mortality; and they must observe how often it happens that wealth passes into the hands of strangers The word אחרים , acherim, I translate strangers, rather than others; for although it may be extended to successors of any kind, yet I think that the Psalmist here supposes the case of wealth passing into the hands of those who are not our natural and lawful heirs, and cannot be considered in any sense as representing us. Many not only die, but die childless, and their name becomes extinct, which is an additional ingredient of bitterness in the cup of the worldling. And yet all these affecting lessons of experience are entirely lost upon them, and they still in their secret thoughts fondly cherish the idea of living here for ever. The Hebrew word קרב , kereb, means the middle of anything; but it is taken metaphorically to signify the heart, or inward parts of the man. Here it denotes that their secret thoughts are occupied with an imaginary eternity which they hope to enjoy upon earth. Another and more ingenious interpretation has been suggested by some, that as the word occasionally means a tomb, the Psalmist may here be satirising those who think to perpetuate their memory after death by rearing expensive mausoleums. (220) This view of the words is strained and unnatural; and what immediately follows proves that the other is the most correct, when it is added, that worldly men call out their names upon the earth; that is, make every exertion in their power to win reputation amongst their fellow-creatures. Their desire should be to have their names written in the book of life, and to be blessed before God and his holy angels; but their ambition is of another kind — to be renowned and extolled upon earth. By the expression, calling out, it is insinuated that the fame of ungodly men is but an empty sound. Some interpreters prefer reading, They have called their lands by their own names, (221) that they might leave some monument of themselves to posterity. But what the Psalmist seems chiefly to insist upon is, that they are wholly bent upon earthly renown. (220) The reading of the Septuagint is, “ Καὶ οἱ τάφοι αὐτῶν ὀικίαι αὐτῶν εἰς τὸν αἰω̑να .” “And their sepulchres are their houses for ever.” The Vulgate, Syriac, and Chaldee, also read “sepulchres.” Kennicott supposes that the authors of these versions must have read קברם , kaberam , their graves , instead of קרבם , kirbam , their inward part The text as it stands admits of a good sense. Some eminent critics, however, are disposed to think that the reading of the ancient versions is the true one. (221) Some also read the verse thus, “Their grave is their house for ever, their dwelling-place through all generations, though their names are celebrated over countries.” return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-49-10

Source

나는 9절과 10절이 연결되어 있다고 본다. 그리고 시편 기자의 의도는 이 세상에서 영원을 보내는 꿈을 꾸며 그 안에 영구적인 정착지를 세우기 위해 진지하게 스스로를 세우는 자들의 어리석음을 꾸짖는 것이다. 그들은 매일 눈앞에서 죽음의 타격에 의해 동료들이 죽어 가는 것을 볼 수밖에 없는데도 불구하고. 경험이 바보를 가르친다는 것은 공통 격언인데, 그러한 많은 확신하는 예증들로 둘러싸여 있으면서도 자신의 죽을 운명을 마음에 새기지 않는 자들은 더 나쁜 것으로 보일 수 있다. 이것이 연결의 명백한 의미인 것 같다. 마치 그가 말한 것처럼, 하나님의 이 미혹된 원수들은 죽음이 인류의 보편적 운명임을 인식하지 못할 수 없다. 현명한 자들도 어리석은 자들과 같이 거기에 동등하게 책임이 있다. 그럼에도 그들은 자신들이 여기에 항상 남아 있을 것이라는 상상 속에 집착하며, 마치 이 세상을 결코 떠나지 않을 것처럼 살 것이다! 그들은 다른 이들에게 일어나는 것, 즉 예외나 차별 없이 모두가 공통 죽을 운명에 연루된다는 것을 본다. 그리고 재물이 얼마나 자주 이방인의 손으로 넘어가는지도 관찰해야 한다. 내가 이방인으로 번역한 히브리어 아케림(אֲחֵרִים)은 다른 이들로도 번역할 수 있다. 그러나 비록 그것이 어떤 종류의 후계자들로도 확장될 수 있더라도, 시편 기자가 여기서 재물이 우리의 자연적이고 합법적인 상속자가 아닌 자들의 손으로 넘어가는 경우를 가정한다고 생각한다. 많은 이들이 죽을 뿐 아니라 자녀 없이 죽어, 그들의 이름이 소멸된다. 이것이 세상 사람의 잔에서 괴로움의 추가 성분이다. 그럼에도 이 모든 감동적인 경험의 교훈들이 그들에게는 완전히 잃어버려지고, 그들은 여전히 마음속의 비밀스러운 생각들로 이 땅에서 영원히 살기를 기대하는 생각을 간직한다. 내가 이미 가르친 것들을 기반으로 이 세상에서의 상상적 영원성에 그들의 비밀 생각들이 사로잡혀 있다는 것을 제시하기 위해 내부를 의미하는 히브리어 케레브(קֶרֶב)를 사용한다.

원주석

12절 카드 ↗

12 And man shall not abide in honor Having exposed the vain and delusory nature of the fancies entertained by the ungodly, he next shows that however fondly they may cherish them, they must experience the same fate with the beasts of the field. It is true that there is a great difference, so far as the soul is concerned, between man and the brute creation; but the Psalmist speaks of things as they appear in this world, and in this respect he was warranted to say of the ungodly that they die as the beasts. His subject does not lead him to speak of the world to come. He is reasoning with the children of this world, who have no respect to another, and no idea of a farther happiness than that which they enjoy here. He accordingly ridicules their folly in conceiving of themselves as privileged with exemption from the ordinary lot of humanity, and warns them that death will soon be near to humble their presumptuous thoughts, and put them on a level with the meanest of the lower creatures. This I prefer to the more ingenious interpretation which some would put upon the words, that they reduced themselves to the level of beasts by not recognising the true dignity of their nature, which consists in the possession of a never-dying soul. The Psalmist’s great aim is to show the vanity of the boasting of the wicked, from the nearness of death, which must join them in one common fate with the beasts of the field. The last word in the verse gives the reason why the ungodly may be compared to the beasts — they perish It matters little whether or not we consider the relative אשר , asher, as understood, and read, that perish return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-49-12

Source

악인들이 마음에 품는 허망한 환상의 헛되고 기만적인 성격을 드러낸 후, 그는 다음으로 그들이 아무리 간절히 그것들을 소중히 여기더라도 들판의 짐승과 같은 운명을 경험해야 한다는 것을 보여 준다. 참으로 영혼에 관한 한 사람과 짐승 피조물 사이에는 큰 차이가 있다. 그러나 시편 기자는 이 세상에서 나타나는 것처럼 일들에 대해 말하며, 이런 면에서 그는 악인에 대해 그들이 짐승처럼 죽는다고 말할 근거가 있었다. 그의 주제는 그를 다가올 세상에 대해 말하도록 이끌지 않는다. 그는 다른 것을 존중하지 않고 그것 이상의 행복에 대한 어떤 개념도 없는 이 세상의 자녀들과 함께 추론하고 있다. 그는 따라서 인류의 보통 운명에서 면제받는 것처럼 자신들을 특권받은 것으로 생각하는 그들의 어리석음을 비웃고, 죽음이 곧 가까워져 그들의 추정하는 생각들을 겸손하게 하고 그들을 가장 비천한 피조물과 같은 수준에 둘 것이라고 경고한다. 이것이 내가 더 독창적인 해석보다 선호하는 것이다. 즉 그들이 결코 죽지 않을 영혼을 소유하는 자신들의 본성의 참된 존엄을 인식하지 못함으로써 자신들을 짐승의 수준으로 낮추었다는 것. 시편 기자의 큰 목적은 죽음의 가까움에서 악인의 자랑의 허영을 보여 주는 것이다. 죽음은 그들을 들판의 짐승들과 한 공통 운명으로 합칠 것이기 때문이다.

원주석

13절 카드 ↗

13 This their way is foolishness As this verse has been variously rendered, I shall briefly, before giving my own sense of it, state the views which have been taken by others. As the Hebrew word כסל , kesel, which I have translated foolishness, occasionally means the kidneys, some refine upon the term, and consider it to be here taken for fat; as if this imagination of theirs were, so to speak, fat which stupified and rendered their senses obtuse. But this reading is too forced to bear examination. Others read, This their way is their folly; (226) that is, the reason why they pursue such a line of conduct is, that they are destitute of sound judgment; for, were they not utterly devoid of it, and did they possess one spark of intelligence, would they not reflect upon the end for which they were created, and direct their minds to higher objects? I rather conceive the Psalmist simply to mean, that the event proves them to be wholly destitute of wisdom, in placing their happiness upon earthly objects, and brands them, notwithstanding all the pretensions they make to foresight and shrewdness, with ridicule and contempt. And this he states, to show in a more aggravated light the madness of their posterity, who will not be instructed by the fate of their predecessors. The last clause of the verse has also been variously rendered, and I may state the views which have been taken of it by others. The Hebrew verb רצה , ratsah, which I have translated to acquiesce, they render, to walk, and the noun פי , phi, translated mouth or sayings, they take to mean a measure, thus understanding the Psalmist to say, that the children walked by the same rule with their fathers; and they change the letter ב , beth, into כ , caph, the mark of similitude which is sufficiently common in the Hebrew language. This view of the passage comes near to the proper meaning of it. Some conceive that there is an allusion to the beasts of the field; but this is improbable. It seems best to understand with others that the word mouth denotes principles or sayings; and the verb רצה , ratsah, may be taken in its more ordinary and most generally received sense, which implies consent or complacency. I have therefore translated it to acquiesce. The boasted confidence of the ungodly proving vain in the issue, and exposing them justly to ridicule, it argues a monstrous infatuation in their posterity, with this example before their eyes, to set their affections upon the same trifles, and to feel and express themselves exactly in the same manner as those who went before them. If men reflect at all upon the judgments which God executes in the world, we might expect that they would particularly consider his dealings with their immediate predecessors, and when, wholly insensible to the lessons which should be learned from their fate, they precipitate themselves into the same courses, this convincingly demonstrates their brutish folly. (226) “ כסל למו is literally, folly to them ; i e . , though this their way (the worldling’s trust in his wealth), seem to them a piece of special wisdom, yet in the event it proves otherwise; it becomes perfect folly to them when they come to discern their frustrations.” — Hammond return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-49-13

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이 절은 다양하게 번역되었으므로, 내 자신의 의미를 제시하기 전에 다른 이들이 취한 견해들을 간략하게 진술하겠다. 내가 어리석음으로 번역한 히브리어 케셀(כֶּסֶל)이 때로는 콩팥을 의미하므로, 어떤 이들은 이 용어를 정교하게 다루어 여기서 기름으로 취한다. 마치 그들의 이 상상이 말하자면 그들의 감각을 둔하고 무디게 만드는 기름인 것처럼. 그러나 이 독해는 너무 억지스러워 검토를 견디지 못한다. 다른 이들은 "이것이 그들의 방식은 그들의 어리석음이다"라고 읽는다. 즉 그들이 그러한 행동 방침을 추구하는 이유는 건전한 판단이 완전히 없기 때문이라는 것이다. 만약 그들이 그것에서 완전히 결여되어 있지 않고 지성의 불꽃이라도 가지고 있다면, 자신들이 창조된 목적에 대해 반성하고 더 높은 대상들로 마음을 향하지 않겠느냐는 것이다. 나는 시편 기자가 단순히 사건이 그들에게 지혜가 전혀 없음을 증명한다는 것을 의미하는 것으로 생각한다. 즉 세상적인 대상들에 행복을 두면서, 비록 선견지명과 예리함에 대한 모든 주장을 하지만 그들에게 조롱과 멸시를 새긴다는 것을. 그리고 이것을 그는 조상들의 운명으로 훈계받지 않으려는 후손들의 광기를 더 악화된 빛에서 보여 주기 위해 진술한다.

원주석

14절 카드 ↗

14 Like sheep they are laid in the grave; death shall feed them (227) The figure is striking. They go down into the grave as sheep are gathered into the fold by the shepherd. The entire world might not seem vast enough for men of a haughty spirit. They are so swollen with their vain imaginations, that they would engross universal nature to themselves. But the Psalmist, finding the wicked spread as it were far and wide, in the boundless pride of their hearts, collects them together into the grave, and hands them over to death as their shepherd. He intimates, that whatever superiority they might affect over their fellow-creatures, they would feel, when too late, that their boasting was vain, and be forced to yield themselves up to the irresistible and humiliating stroke of death. In the second part of the verse, the Psalmist points out the very different fate which awaits the children of God, and thus anticipates an obvious objection. It might be said, “Thou tellest us that those who place their confidence in this world must die. But this is no new doctrine. And why convert into matter of reproach what must be considered as a law of nature, attaching to all mankind? Who gave thee a privilege to insult the children of mortality? Art thou not one of them thyself?” This objection he meets effectually, by granting that on the supposition of death being the destruction of the whole man, he would have advanced no new or important doctrine, but arguing that infidel worldlings reject a better life to come, and thus lay themselves justly open to this species of reprehension. For surely it is the height of folly in any man for a mere momentary happiness — a very dream — to abdicate the crown of heaven, and renounce his hopes for eternity. Here it must be apparent, as I already took occasion to observe, that the doctrine of this psalm is very different from that taught by the philosophers. I grant that they may have ridiculed worldly ambition with elegance and eloquence, exposed the other vices, and insisted upon the topics of our frailty and mortality; but they uniformly omitted to state the most important truth of all, that God governs the world by his providence, and that we may expect a happy issue out of our calamities, by coming to that everlasting inheritance which awaits us in heaven. It may be asked, what that dominion is which the upright shall eventually obtain? I would reply, that as the wicked must all be prostrated before the Lord Jesus Christ, and made his footstool, His members will share in the victory of their Head. It is indeed said, that he “will deliver up the kingdom to God, even the Father,” but he will not do this that he may put an end to his Church, but “that God may be all in all,” ( 1 Corinthians 15:24 .) It is stated that this will be in the morning (228) — a beautiful and striking metaphor. Surrounded as we are by darkness, our life is here compared to the night, or to a sleep, an image which is specially applicable to the ungodly, who lie as it were in a deep slumber, but not inapplicable to the people of God, such being the dark mist which rests upon all things in this world, that even their minds (except in so far as they are illuminated from above) are partially enveloped in it. Here “we see only as through a glass darkly,” and the coining of the Lord will resemble the morning, when both the elect and reprobate will awake. The former will then cast aside their lethargy and sloth, and being freed from the darkness which rested upon them, will behold Christ the Sun of Righteousness face to face, and the full effulgence of life which resides in him. The others, who lie at present in a state of total darkness, will be aroused from their stupidity, and begin to discover a new life, of which they had previously no apprehension. We need to be reminded of this event, not only because corruption presses us downwards and obscures our faith, but because there are men who profanely argue against another life, from the continued course of things in the world, scoffing, as Peter foretold, ( 2 Peter 3:4 ,) at the promise of a resurrection, and pointing, in derision, to the unvarying regularity of nature throughout the lapse of ages. We may arm ourselves against their arguments by what the Psalmist here declares, that, sunk as the world is in darkness, there will dawn ere long a new morning, which will introduce us to a better and an eternal existence. It follows, that their strength, or their form, (229) (for the Hebrew word צורה , tsurah, is susceptible of either meanings) shall wax old If we read strength, the words intimate, that though at present they are in possession of wealth and power, they shall speedily decline and fall; but I see no objection to the other meaning, which has more commonly been adopted. Paul tells us, ( 1 Corinthians 7:31 ,) that “ the fashion of this world passes away,” a term expressive of the evanescent nature of our earthly condition; and the Psalmist may be considered as comparing their vain and unsubstantial glory to a shadow. The words at the close of the verse are obscure. Some read, The grave is their dwelling; and then they make ם , mem, the formative letter of a noun. But the other interpretation agrees better both with the words and scope of the psalm, that the grave awaits them from his dwelling , which is put for their dwelling; such a change of number being common in the Hebrew language. They reside at present in splendid mansions, where they rest in apparent security, but we are reminded that they must soon come out of them, and be received into the tomb. There may be a covert allusion to their goings abroad to places of public resort with gaiety and pomp. These, the Psalmist intimates, must give place to the sad procession by which they must be carried down to the grave. (227) This is also the reading of the Septuagint, “ Θάνατος ποιμανεῖ αὐτούς ,” “Death shall feed them as a shepherd,” and of Jerome, “ Mors pascet eos ;” and this is the v

Pericope (part_of)

절 (explains)

bible-text/psa-49-14

Source

그 비유는 놀랍다. 그들은 목자가 양들을 우리에 모으듯이 무덤으로 내려간다. 온 세상이 거만한 영의 사람들에게는 충분히 광대하지 않을 것 같다. 그들은 말하자면 온 자연을 자신들에게 독점하려 할 정도로 헛된 상상으로 부풀어 있다. 그러나 시편 기자는 악인들을 말하자면 그들의 마음의 끝없는 교만으로 광대하게 퍼져 있는 것을 발견하고, 그들을 무덤으로 모아 자신들의 목자로서 죽음에게 넘겨 준다. 그는 자신들의 동료 피조물들에 대해 어떤 우월함을 가장했든지 간에 때가 너무 늦을 때 자신들의 자랑이 허망했음을 느끼고 죽음의 거부할 수 없고 굴욕적인 타격에 굴복하도록 강요받을 것을 암시한다. 절의 둘째 부분에서 시편 기자는 하나님의 자녀들을 기다리는 매우 다른 운명을 지적하며, 이렇게 명백한 반대 의견을 예상한다. "당신이 우리에게 이 세상에 자신의 확신을 두는 자들은 죽어야 한다고 말하는구나. 그러나 이것은 새로운 교리가 아니다. 그리고 왜 인류의 법으로 간주되어야 하는 것을 비난의 재료로 만드는가? 누가 죽을 운명의 자녀들을 모욕할 특권을 주었는가? 당신도 그들 중 하나가 아닌가?" 이 반대를 그는 만약 죽음이 전 사람의 파멸이라는 가정 위에서는 새롭거나 중요한 교리를 발전시키지 않았을 것이지만, 불신 세상 사람들은 다가올 더 나은 삶을 거부하며 이로써 이 종류의 비난에 정당하게 자신들을 노출시킨다고 주장함으로써 효과적으로 충족시킨다. 참으로 어떤 사람이든 단지 순간적인 행복, 매우 꿈같은 것을 위해 하늘의 면류관을 포기하고 영원에 대한 자신의 소망을 버리는 것은 어리석음의 극치다. 여기서 내가 이미 언급한 것처럼, 이 시편의 교리가 철학자들이 가르친 것과 매우 다르다는 것이 명백할 것이다. 그들이 세상적 야망을 우아하고 웅변적으로 비웃고 다른 악덕들을 드러내고 우리의 연약함과 죽을 운명의 주제들을 강조할 수도 있다는 것을 인정한다. 그러나 그들은 한결같이 가장 중요한 진리, 즉 하나님이 자신의 섭리로 세상을 다스리신다는 것과 하늘에서 우리를 기다리는 영원한 유업에 이름으로써 우리의 재앙에서 행복한 결과를 기대할 수 있다는 것을 제시하는 것을 빠뜨렸다.

원주석

15절 카드 ↗

15 But God will redeem my soul The Hebrew particle, אך , ach, may be also translated, surely, or certainly. The psalmist had made a general assertion of the great truth, that the righteous shall have dominion in the morning, and now he applies it to himself for the confirmation of his own faith. This verse may, therefore, be regarded as a kind of appendix to the former; in it he makes a personal application of what had been said of all the righteous. By the word, the hand, is to be understood the dominion and power, and not the stroke, of the grave, as some have rendered it. The prophet does not deny his liability to death; but he looks to God as He who would defend and redeem him from it. We have here a convincing proof of that faith in which the saints under the Law lived and died. It is evident that their views were directed to another and a higher life, to which the present was only preparatory. Had the prophet merely intended to intimate that he expected deliverance from some ordinary emergency, this would have been no more than what is frequently done by the children of the world, whom God often delivers from great dangers. But here it is evident that he hoped for a life beyond the grave, that he extended his glance beyond this sublunary sphere, and anticipated the morning which will introduce eternity. From this we may conclude, that the promises of the Law were spiritual, and that our fathers who embraced them were willing to confess themselves pilgrims upon earth, and sought an inheritance in heaven. It evinced gross stupidity in the Sadducees, educated as they were under the Law, to conceive of the soul as mortal. The man must be blind indeed who can find no mention of a future life in this passage. To what other interpretation can we wrest the preceding verse, when it speaks of a morning altogether new and peculiar? We are sufficiently accustomed to see the return of morning, but it points us to a day of an extraordinary kind, when God himself shall rise upon us as the sun, and surprise us with the discovery of his glory. When the Psalmist adds, Assuredly God will redeem my soul (230) from the power of the grave, does he not contemplate a special privilege, such as could not be shared by all other men? If deliverance from death, then, be a privilege peculiar to the children of God, it is evident that they are expectants of a better life. We must not overlook, (what I have already noticed,) that the sure method of profiting by the divine promises is, to apply to ourselves what God has offered generally to all without exception. This is done by the prophet, for how could he have arrived at an assured promise of the redemption of his soul, except by the general fact known to him of the future glory awaiting the children of God, and by concluding himself to be amongst their number? The last clause of the verse runs in the Hebrew literally, for he will take me up Some, however, resolve the causal particle כי , ki, which we render for, into the adverb of time when, and the verb לקח , lakach, which we translate to receive or to take up, they translate to cut off, or take away from this world, giving to the passage this sense, When God shall have called my soul out of this world to himself, he will rescue it from the power of the grave. I am afraid that this is rather too strained an interpretation. Those seem to take a juster view of the words who consider that the future tense has been substituted for the perfect, and who retain the proper signification of the causal particle, reading, for he has taken me up The prophet did not consider that the ground of his hope for a better resurrection was to be found in himself, but in the gratuitous adoption of God who had taken him into his favor. There is no need, however, why we should suppose a change of tense, and not understand the Psalmist as meaning that God would redeem his soul from death, by undertaking the guardianship of it when he came to die. The despairing fears which so many entertain when descending to the grave spring from the fact of their not commending their spirit to the preserving care of God. They do not consider it in the light of a precious deposit which will be safe in his protecting hands. Let our faith be established in the great truth, that our soul, though it appears to evanish upon its separation from the body, is in reality only gathered to the bosom of God, there to be kept until the day of the resurrection. (230) Soul is not here to be understood of the intellectual immaterial spirit. The Hebrew word נפשי , naphshi , my soul , is often put in the Old Testament Scriptures for the personal pronoun; and thus it means my person , myself , me . — See Appendix., Note on Psalms 16:10 . return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-49-15

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히브리어 불변사 아크(אַךְ)는 "반드시" 또는 "확실히"로도 번역될 수 있다. 시편 기자는 의인이 아침에 주권을 가질 것이라는 위대한 진리를 일반적으로 주장했으며, 이제 자신의 믿음의 확인을 위해 그것을 자신에게 적용한다. 이 절은 따라서 앞 절의 일종의 부록으로 볼 수 있다. 거기에서 그는 모든 의인에 대해 말해진 것을 개인적으로 적용한다. "손"이라는 말로 죽음의 타격이 아니라 그것의 지배와 권세가 이해되어야 한다. 선지자는 죽음에 대한 자신의 책임을 부정하지 않는다. 그러나 그는 그것에서 그를 방어하고 구속하실 분으로 하나님을 바라본다. 우리는 율법 아래서 성도들이 살고 죽었던 믿음의 확신하는 증거를 여기서 갖는다. 그들의 견해가 다른 더 높은 삶으로 향해져 있었다는 것이 명백하다. 현재가 그것에 대한 준비에 불과한 삶. 만약 선지자가 단순히 어떤 보통의 긴급 사태에서 구원받기를 기대한다고 암시하려 했다면, 이것은 세상의 자녀들도 종종 하나님이 큰 위험에서 구하시는 것 이상의 것이 아니었을 것이다. 그러나 여기서 그가 무덤 너머의 삶을 소망했다는 것, 이 하계의 구를 넘어 시야를 확장하여 영원을 소개할 아침을 기대했다는 것이 명백하다. 이것으로부터 우리는 율법의 약속들이 영적이었으며, 그것들을 받아들인 우리 조상들이 이 땅에서 자신들을 나그네로 고백하고 하늘에서 유업을 구하기를 기꺼이 했다는 것을 결론 내릴 수 있다. 율법 아래 교육받은 사두개인들이 영혼을 죽는 것으로 생각했던 것은 큰 어리석음이었다. 이 구절에서 미래의 삶에 대한 언급을 전혀 찾지 못하는 자는 참으로 눈이 먼 것이다. 전혀 새롭고 특별한 아침에 대해 말하는 앞 절을 다른 어떤 해석으로 왜곡할 수 있겠는가? 우리는 아침의 귀환을 충분히 익숙하게 보지만, 그것은 하나님 자신이 해처럼 우리 위에 떠오르시고 그분의 영광의 발견으로 우리를 놀라게 하실 특별한 종류의 날을 가리킨다. 시편 기자가 "하나님이 반드시 내 혼을 무덤의 권세에서 구속하시리로다"라고 덧붙일 때, 그가 다른 모든 사람과 공유될 수 없는 특별한 특권을 생각하지 않는가? 그러므로 죽음에서 구원이 하나님의 자녀들에게 특별한 특권이라면, 그들이 더 나은 삶의 기대자들이라는 것이 명백하다.

원주석

16절 카드 ↗

16 Be not thou afraid The Psalmist repeats, in the form of an exhortation, the same sentiment which he had formerly expressed, that the children of God have no reason to dread the wealth and power of their enemies, or to envy their evanescent prosperity; and as the best preservative against despondency, he would have them to direct their eyes habitually to the end of life. The effect of such a contemplation will be at once to check any impatience we might be apt to feel under our short-lived miseries, and to raise our minds in holy contempt above the boasted but delusory grandeur of the wicked. That this may not impose upon our minds, the prophet recalls us to the consideration of the subject of death — that event which is immediately at hand, and which no sooner arrives than it strips them of their false glory, and consigns them to the tomb. So much is implied in the words, He shall not carry away all these things when he dieth (232) Be their lives ever so illustrious in the eyes of their fellow-creatures, this glory is necessarily bounded by the present world. The same truth is further asserted in the succeeding clause of the verse, His glory shall not descend after him Infatuated men may strain every nerve, as if in defiance of the very laws of nature, to perpetuate their glory after death, but they never can escape the corruption and nakedness of the tomb; for, in the language of the poet Juvenal, - “ Mots sola fatetur Quantula sint hominum corpuscula ,” — “It is death which forces us to confess how worthless the bodies of men are.” (232) “Heb. ‘take of all;’ that is, ought of all that he hath. ‘For we brought nothing into the world, and it is certain that we can carry nothing out.’” — Ainsworth . return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

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bible-text/psa-49-16

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시편 기자는 앞서 표현했던 것과 같은 감정을 권면의 형태로 반복한다. 즉 하나님의 자녀들은 원수들의 재물과 권력을 두려워하거나 그들의 덧없는 번영을 부러워할 이유가 없다는 것이다. 낙담에 대한 최선의 예방책으로 그는 그들이 삶의 끝에 습관적으로 눈을 향하게 하려 한다. 그런 묵상의 효과는 한편으로 우리가 짧은 비참 아래서 느낄 수 있는 어떤 조급함도 억제하고, 다른 한편으로 악인들의 자랑하지만 기만적인 위대함을 거룩한 멸시로 높이 우리 마음을 높이는 것이다. 선지자는 이것이 우리 마음에 인상을 주지 않도록, 그들의 거짓 영광을 즉시 벗기고 그들을 무덤에 인도하는 죽음이라는 바로 가까이 있는 사건의 주제로 우리를 다시 부른다. 이것이 "그가 죽을 때에 이것들을 다 가지고 가지 못함이로다"라는 말에 함축되어 있다. 동료 피조물들의 눈에 아무리 빛나는 삶이더라도 이 영광은 필연적으로 현재 세상으로 한정된다.

원주석

18절 카드 ↗

18 For he will bless his soul in his lifetime Various meanings have been attached to this verse. Some read, He ought to have blessed his soul during his life Others apply the first clause of the verse to the wicked, while they refer the second to believers, who are in the habit of praising God for all his benefits. Others understand the whole verse as descriptive of believers, but without sufficient ground. There can be little doubt that the reference is to the children of the world. In the first part of the verse it is said that they bless their own soul (233) so long as they live on earth, by which is meant, that they indulge and pamper themselves with earthly pleasures, giving way to the excesses of brutish intemperance, like the rich man, of whom Christ spoke in the parable, who said, “Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry,” — ( Luke 12:19 ) or that they seek their happiness entirely from this world, without cherishing a desire for the life that is to come. Some translate the Hebrew verb, he will do good, and read thus, He will do good to his own soul in his lifetime. But I conceive the phrase to be synonymous in its import with that which is employed by Moses, “And it come to pass, that he bless himself in his heart;” ( Deuteronomy 29:19 ,) that is, flatter himself as if he might despise God with impunity. The inspired penman here represents the stupidity of such as please themselves with a fallacious dream of happiness. In the latter part of the verse the person is changed, and the votary of pleasure is apostrophised; (234) the prophet insinuating, by the words he uses, that the preposterous pride with which the wicked are inflamed is in part the consequence of the delusive applause of the world, which pronounces them to be happy, and echoes their praises even when they gratify their most unlicensed passions. (233) That is, themselves. — See note, p. 252. (234) “There is here a change,” says Walford, “from the oblique to the direct form of speech, by which the writer turns himself to the rich man, who prospers in the world, and says to him, Though you now count yourself happy, and meet with applause from persons of a character resembling your own, yet you shall go to the abode of your fathers, who will never behold the light.” He reads the 19 th verse, “Thou shalt go to the abode of thy fathers, who will never behold the light.” return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-49-18

Source

이 절에는 다양한 의미가 부착되었다. 어떤 이들은 "그는 살아 있는 동안 자신의 혼을 축복해야 했다"라고 읽는다. 다른 이들은 절의 첫 번째 부분을 악인에게 적용하면서 두 번째는 하나님의 모든 자비에 대해 하나님을 찬양하는 습관이 있는 신자들에게 귀속시킨다. 다른 이들은 전체 절을 신자들에 대한 묘사로 이해하지만 충분한 근거 없이. 그 언급이 이 세상의 자녀들에 대한 것임에는 거의 의심할 여지가 없다. 절의 첫 번째 부분에서는 그들이 이 땅에 사는 동안 자신들의 혼을 축복한다고 말한다. 이것은 그들이 육신적 쾌락으로 자신들을 탐닉하고 자양한다는 의미이거나, 또는 그들이 다가올 삶에 대한 소망 없이 이 세상에서만 전적으로 행복을 구한다는 의미다. "그는 자신의 혼에게 좋게 할 것이다"라고 번역하는 이들도 있다. 그러나 나는 그 표현이 모세가 사용한 것과 의미에서 동의어라고 생각한다. "그가 자신의 마음에 자신을 축복한다"(신 29:19). 즉 마치 하나님을 형벌 없이 멸시할 수 있는 것처럼 자신을 달랜다는 것이다. 영감받은 시인은 여기서 자신들을 허망한 행복의 꿈으로 즐기는 자들의 어리석음을 나타낸다.

원주석

19절 카드 ↗

19 He shall come to the age of his fathers He proceeds to show how false are the flatteries by which the wicked deceive themselves, and are deceived by others. Be they ever so intoxicated with the praises of the world, or with their own vain imaginations, yet they cannot live beyond the age of their fathers; and, granting their life to be extended to the longest term, it can never stretch into eternity. Others understand the expression as synonymous with their being gathered to the tomb along with their fathers who have gone before them; as in Scripture death is usually called “The way of all the earth.” The Psalmist, a little above, had spoken of their being gathered together in the grave as sheep in a fold. According to this view, the meaning of the passage is, that having never aspired after heaven, but having been sunk in the low grovelling pursuits of this world, they would come at last to the same fate with their fathers. When it is added, They shall not see the light even for ever, we are to understand their consignment to everlasting darkness. (235) In my opinion, both clauses of the verse combine to express the same truth, That however they may flatter and deceive themselves, they cannot prolong their life beyond the common term of mortality. As either interpretation, however, agrees with the general scope of the psalm, the reader may choose for himself. Should the latter be adopted, the words in the close of the verse are to be considered as asserting that the ungodly can only enjoy the light of life for a short period, as they have no hope of another existence beyond the grave. We are taught by the Psalmist, in the words which have been under our consideration, to beware of flattering ourselves in the possessions of this world, and to be principally anxious for the attainment of that happiness which is reserved for us in heaven. We are also warned not to allow ourselves to be carried away by the erring influence of worldly applause. Even heathen authors have taught us the same lesson. Thus the poet Persius says, — “ Non si quid turbida Roma Elevet, accedas, examenve improbum in illa Castiges trutina: nec te quaesiveris extra ,” — “If Rome, a city full of commotions, exalt or despise any thing, beware of being satisfied with its weight or balance; that is to say , of stopping at its judgment; and do not look to what others say of you, but enter into thyself, and examine what thou art.” (236) But the disposition to be deceived by flattery is one so strongly marked in our nature, as to require that we should attend to the weightier admonition of one who was inspired. (235) Horsley reads, “To all eternity they shall not see light;” “that light,” says he, “which emphatically deserves the name — that light, of which created light is but a faint image; the light of God’s glory. He shall have no share in the beatific vision.” (236) This is the translation which is given of these lines in the French version. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-49-19

Source

그는 악인들이 자신들을 속이고 다른 이들에게 속임을 당하는 아첨들이 얼마나 거짓인지를 보여 주기를 계속한다. 세상의 찬사로 아무리 취해 있든 또는 자신들의 헛된 상상으로 아무리 취해 있든, 그들은 조상들의 나이를 넘어 살 수 없다. 그리고 그들의 삶이 가장 긴 기간으로 연장된다 하더라도, 그것은 결코 영원으로 뻗어날 수 없다. 다른 이들은 이 표현을 그들이 전에 간 조상들과 함께 무덤에 모이는 것과 동의어로 이해한다. 성경에서 죽음은 보통 "땅의 모든 길"이라고 불리는 것처럼. 시편 기자는 조금 위에서 그들이 우리 안의 양처럼 무덤에 모인다고 말했다. 이 견해에 따르면 구절의 의미는, 그들이 결코 하늘을 열망하지 않고 이 세상의 낮고 비천한 추구에 빠져 있었으므로 마침내 그들보다 앞서 간 조상들과 같은 운명에 이를 것이라는 것이다. "그들이 영원히 빛을 보지 못하리로다"가 덧붙여질 때, 우리는 그들을 영원한 어둠으로 보내는 것을 이해해야 한다. 내 생각에는 절의 두 부분 모두 같은 진리를 표현하기 위해 결합된다. 즉 아무리 그들이 자신들을 달래고 속이더라도 죽을 운명의 공통 기간을 넘어 자신들의 삶을 연장할 수 없다는 것이다.

원주석

20절 카드 ↗

20 Man is in honor, and will not understand (237) Here the prophet, that he may not be understood as having represented the present life, which in itself is a singular blessing of God, as wholly contemptible, corrects himself as it were, or qualifies his former statements by a single word, importing that those whom he reprehends have reduced themselves to the level of the beasts that perish, by senselessly devouring the blessings which God has bestowed, and thus divesting themselves of that honor which God had put upon them. It is against the abuse of this world that the prophet has been directing his censures. They are aimed at those who riot in the bounties of God without any recognition of God himself, and who devote themselves in an infatuated manner to the passing glory of this world, instead of rising from it to the contemplation of the things which are above. (237) This verse is precisely the same as the 12th, with the exception of one word. Instead of בל - ילין , bal-yalin , will not lodge , in the 12th verse, we have here ולא יבין , velo yabin , and will not understand But the Septuagint and Syriac versions read in the 12th verse as here, “understands not.” Houbigant thinks that this is the true reading of the 12th verse. “The very repetition,” says he, “proves that it is to be so read. Besides, as the Psalmist immediately subjoins, They are like brute creatures , it is sufficiently evident that the reason why men are said to be like the beasts is, because they do not understand , and not because they do not continue in honor , since honor does not belong to the brute creation.” return to ' Top of Page ' Psalms Psa 48 Psalms Psa Psalms Psa 50 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Psalms 49". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ psalms-49.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 Encyclop

Pericope (part_of)

절 (explains)

bible-text/psa-49-20

Source

여기서 선지자는 그 자체로는 하나님의 특별한 복인 현재 삶을 전적으로 경멸할 만한 것으로 나타낸 것으로 이해되지 않기 위해, 말하자면 자신을 교정하거나 한 마디로 자신의 이전 진술들을 수정한다. 즉 그가 비난한 자들은 하나님이 부어 주신 복들을 무감각하게 소비하면서 짐승의 수준으로 자신들을 낮추어, 하나님이 그들에게 두신 영예를 스스로 빼앗는다고. 선지자가 자신의 비난을 향하고 있는 것은 이 세상의 남용에 대해서다. 그것들은 하나님 자신에 대한 어떤 인식도 없이 하나님의 자비 안에서 방종하며, 위에 있는 것들의 묵상으로 거기서 올라가는 대신에 이 세상의 지나가는 영광에 미혹된 방식으로 헌신하는 자들을 겨냥한다.

원주석

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