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1. The God of gods, even Jehovah, (241) hath spoken The inscription of this psalm bears the name of Asaph; but whether he was the author of it, or merely received it as chief singer from the hand of David, cannot be known. This, however, is a matter of little consequence. The opinion has been very generally entertained, that the psalm points to the period of the Church’s renovation, and that the design of the prophet is to apprise the Jews of the coming abrogation of their figurative worship under the Law. That the Jews were subjected to the rudiments of the world, which continued till the Church’s majority, and the arrival of what the apostle calls “the fullness of times,” ( Galatians 4:4 ,) admits of no doubt; the only question is, whether the prophet must here be considered as addressing the men of his own age, and simply condemning the abuse and corruption of the legal worship, or as predicting the future kingdom of Christ? From the scope of the psalm, it is sufficiently apparent that the prophet does in fact interpret the Law to his contemporaries, with a view of showing them that the ceremonies, while they existed, were of no importance whatever by themselves, or otherwise than connected with a higher meaning. Is it objected, that God never called the whole world except upon the promulgation of the Gospel, and that the doctrine of the Law was addressed only to one peculiar people? the answer is obvious, that the prophet in this place describes the whole world as convened not for the purpose of receiving one common system of faith, but of hearing God plead his cause with the Jews in its presence. The appeal is of a parallel nature with others which we find in Scripture: “Give ear, O ye heavens! and I will speak; and hear, O earth! the words of my mouths” ( Deuteronomy 32:1 ;) or as in another place, “I call heaven and earth to record this day against you, that I have set before you life and death,” ( Deuteronomy 30:19 ;) and again Isaiah, “Hear, O heaven! and give ear, O earth! for the Lord hath spoken,” ( Isaiah 1:2 .) (242) This vehement mode of address was required in speaking to hypocrites, that they might be roused from their complacent security, and their serious attention engaged to the message of God. The Jews had special need to be awakened upon the point to which reference is here made. Men are naturally disposed to outward show in religion, and, measuring God by themselves, imagine that an attention to ceremonies constitutes the sum of their duty. There was a strong disposition among the Jews to rest in an observance of the figures of the Law, and it is well known with what severity the prophets all along reprehended this superstition, by which the worst and most abandoned characters were led to arrogate a claim to piety, and hide their abominations under the specious garb of godliness. The prophet, therefore, required to do more than simply expose the defective nature of that worship which withdraws the attention of men from faith and holiness of heart to outward ceremonies; it was necessary that, in order to check false confidence and banish insensibility, he should adopt the style of severe reproof. God is here represented as citing all the nations of the earth to his tribunal, not with the view of prescribing the rule of piety to an assembled world, or collecting a church for his service, but with the design of alarming the hypocrite, and terrifying him out of his self-complacency. It would serve as a spur to conviction, thus to be made aware that the whole world was summoned as a witness to their dissimulation, and that they would be stripped of that pretended piety of which they were disposed to boast. It is with a similar object that he addresses Jehovah as the God of gods, to possess their minds with a salutary terror, and dissuade them from their vain attempts to elude his knowledge. That this is his design will be made still more apparent from the remaining context, where we are presented with a formidable description of the majesty of God, intended to convince the hypocrite of the vanity of those childish trifles with which he would evade the scrutiny of so great and so strict a judge. To obviate an objection which might be raised against his doctrine in this psalm, that it was subversive of the worship prescribed by Moses, the prophet intimates that this judgment which he announced would be in harmony with the Law. When God speaks out of Zion he necessarily sanctions the authority of the Law; and the Prophets, when at any time they make use of this form of speech, declare themselves to be interpreters of the Law. That holy mountain was not chosen of man’s caprice, and therefore stands identified with the Law. The prophet thus cuts off any pretext which the Jews might allege to evade his doctrine, by announcing that such as concealed their wickedness, under the specious covert of ceremonies, would not be condemned of God by any new code of religion, but by that which was ministered originally by Moses. He gives Zion the honorable name of the perfection of beauty, because God had chosen it for his sanctuary, the place where his name should be invoked, and where his glory should be manifested in the doctrine of the Law. (241) The original words here rendered “The God of gods, even Jehovah,” are אל אלהים יהוה , E1 Elohim Yehovah Each of these words is a name of the Divine Being. The first has reference to the power of the Deity; so that it might be translated, “The Mighty One.” If we read אל אלהים , El Elohim , together, and translate “The God of gods,” this is a Hebrewism for “Most mighty God;” the word אלהים , Elohim , being placed after the name of any thing to express its excellency, greatness, or might. See p. 7, note 1, of this volume. Comp. Deuteronomy 10:17 ; Joshua 22:22 ; and Daniel 11:36 . Horsley reads, “The omnipotent God Jehovah hath spoken.” The reading of the Chaldee is, “The mighty One, the God Jehovah.” The prophet has here joined together these

Pericope (part_of)

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이 시편의 머리말은 아삽의 이름을 지니고 있다. 그러나 그가 이것의 저자인지 아니면 단지 다윗의 손에서 주창자로서 받았는지는 알 수 없다. 그러나 이것은 별로 중요하지 않은 사항이다. 이 시편이 교회 혁신의 시기를 가리키며 선지자의 의도가 유대인들에게 율법 아래서 그들의 예표적 예배의 다가오는 폐지를 알리는 것이라는 견해가 매우 일반적으로 받아들여져 왔다. 유대인들이 세상의 초등학문에 종속되어 있었으며, 이것이 사도가 "때의 충만"(갈 4:4)이라고 부르는 것, 즉 교회의 성숙기가 될 때까지 계속되었다는 것은 의심할 여지가 없다. 유일한 질문은 선지자가 여기서 자신의 시대의 사람들에게 말하는 것으로 보아야 하는지, 단순히 율법적 예배의 남용과 타락을 비난하는 것인지, 아니면 그리스도의 미래 왕국을 예언하는 것인지이다. 이 시편의 범위에서 선지자가 실제로 더 높은 의미와 연결하지 않고서는 그것들이 아무런 중요성도 없다는 것을 그들에게 보여 주기 위해 예식들이 존재하는 동안 그것들을 해석한다는 것이 충분히 명백하다. 하나님이 복음의 선포 외에는 결코 온 세상을 부르시지 않았으며, 율법의 교리는 오직 한 특별한 백성에게만 전해졌다는 반대 의견을 제기하는가? 대답은 명백하다. 선지자가 이 자리에서 온 세상이 하나의 공통 믿음의 체계를 받기 위해서가 아니라 그분의 임재에서 하나님이 유대인들과 그분의 소송을 변론하는 것을 듣기 위해 소집된 것으로 묘사한다는 것이다. 그 호소는 성경에서 찾을 수 있는 다른 것들과 평행한 성격이다. "하늘이여 귀를 기울이라 내가 말하리라 땅은 내 입의 말을 들을지어다"(신 32:1), 또는 "내가 오늘 하늘과 땅을 불러 너희에게 증거를 삼노라 내가 생명과 사망과 복과 저주를 네 앞에 두었은즉"(신 30:19), 그리고 이사야에서도 "하늘이여 들으라 땅이여 귀를 기울이라 여호와께서 말씀하시기를"(사 1:2)이 있다. 이 강렬한 연설 방식은 위선자들에게 말할 때 필요했다. 그들이 자신의 만족스러운 안일함에서 일깨워지고 하나님의 메시지에 진지한 주의를 기울이도록 하기 위해. 유대인들은 여기서 언급된 요점에서 특별히 깨어날 필요가 있었다. 사람은 본성적으로 종교에서 외적인 과시에 치중하는 성향이 있으며, 하나님을 자신들의 기준으로 측정하면서 의식들에 대한 주의가 자신들의 의무의 전부를 구성한다고 상상한다. 유대인들 사이에는 율법의 형상들의 준수에 안주하려는 강한 성향이 있었으며, 선지자들이 이 미신을 얼마나 엄하게 꾸짖었는지는 잘 알려져 있다. 이것으로 가장 타락하고 버림받은 성격의 자들이 경건에 대한 주장을 내세우고 경건의 그럴듯한 외형 아래 자신들의 혐오스러운 일들을 숨기도록 이끌렸다. 그러므로 선지자는 사람들의 주의를 믿음과 마음의 거룩에서 외적 의식들로 돌리는 예배의 결점 있는 성격을 단순히 드러내는 것 이상을 해야 했다. 거짓 확신을 억제하고 무감각을 몰아내기 위해 엄한 책망의 스타일을 채택하는 것이 필요했다. 하나님은 여기서 지상의 모든 민족을 자신의 법정으로 소환하시는 것으로 나타난다. 세상에 모인 자들에게 경건의 규칙을 규정하거나 자신을 섬길 교회를 모으기 위해서가 아니라, 위선자를 놀라게 하고 그의 자기 만족에서 두렵게 하기 위해서다. 이렇게 온 세상이 그들의 가면에 대한 증인으로 소환되었다는 것, 그리고 그들이 자랑하려는 가장한 경건을 벗겨야 할 것이라는 것을 알게 되는 것이 확신에 박차를 가하는 역할을 할 것이다. 선지자가 여호와를 신들의 하나님으로 부를 때, 그들의 마음에 유익한 두려움을 심어 주고 그분의 지식을 피하려는 그들의 허망한 시도를 단념시키기 위해서다. 이것이 그의 의도라는 것은 나머지 문맥에서 더욱 명백해질 것이다. 거기서 우리는 하나님의 위엄에 대한 두려운 묘사가 제시된다. 위선자에게 그가 회피하려 하는 그처럼 위대하고 엄격한 심판자의 조사에서 어린아이 같은 하찮은 것들의 허망함을 확신시키기 위해 의도된 것이다.

원주석

3절 카드 ↗

3. Our God shall come, and shall not keep silence (243) He repeats that God would come, in order to confirm his doctrine, and more effectually arouse them. He would come, and should not always keep silence, lest they should be encouraged to presume upon his forbearance. Two reasons may be assigned why the prophet calls God our God He may be considered as setting himself, and the comparatively small number of the true fearers of the Lord, in opposition to the hypocrites whom he abhors, claiming God to be his God, and not theirs, as they were disposed to boast; or rather, he speaks as one of the people, and declares that the God who was coming to avenge the corruptions of his worship was the same God whom all the children of Abraham professed to serve. He who shall come, as if he had said, is our God, the same in whom we glory, who established his covenant with Abraham, and gave us his Law by the hand of Moses. He adds, that God would come with fire and tempest, in order to awaken a salutary fear in the secure hearts of the Jews, that they might learn to tremble at the judgments of God, which they had hitherto regarded with indifference and despised, and in allusion to the awful manifestation which God made of himself from Sinai, ( Exodus 19:16 ; see also Hebrews 12:18 .) The air upon that occasion resounded with thunders and the noise of trumpets, the heavens were illuminated with lightnings, and the mountain was in flames, it being the design of God to procure a reverential submission to the Law which he announced. And it is here intimated, that God would make a similarly terrific display of his power, in coming to avenge the gross abuses of his holy religion. (243) This negative form of expression is employed to give greater emphasis. return to ' Top of Page ' <a name="verse-4" class="com-number"

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bible-text/psa-50-3

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그는 하나님이 오실 것이라는 것을 반복한다. 자신의 교리를 확인하고 더 효과적으로 그들을 일깨우기 위해서다. 그분이 오실 것이며 항상 잠잠하지 않으실 것이다. 그들이 그분의 인내를 믿고 감히 대담히 굴도록 격려받지 않도록 하기 위해서다. 선지자가 하나님을 우리 하나님이라고 부르는 데 두 가지 이유가 있을 수 있다. 그는 자신과 주님을 참으로 두려워하는 비교적 소수를 그가 혐오하는 위선자들에 반대하는 것으로 설정하면서, 그들이 자랑하려 했던 것처럼 하나님이 그들의 하나님이 아니라 자신의 하나님이심을 주장하는 것으로 볼 수 있다. 또는 오히려 그는 백성 중 한 사람으로서 말하며, 자신의 예배의 타락을 보복하기 위해 오시는 하나님이 아브라함의 모든 자녀가 섬기겠다고 공언하는 것과 같은 하나님이심을 선포한다. 그분이 오실 것이다, 마치 그가 말한 것처럼, 우리의 하나님이심, 우리가 영광을 돌리는 그 동일하신 분, 아브라함과 언약을 세우시고 모세의 손을 통해 우리에게 율법을 주신 분. 그는 하나님이 불과 폭풍우 가운데 오실 것이라고 덧붙인다. 유대인들의 안일한 마음에 유익한 두려움을 불러일으키기 위해서다. 그들이 그때까지 무관심하게 여기고 멸시했던 하나님의 심판들 앞에 떨기를 배우도록, 그리고 하나님이 시내산에서 자신을 드러내신 두려운 나타남을 암시하면서(출 19:16; 히 12:18). 그 기회에 대기는 천둥과 나팔 소리로 울렸고, 하늘은 번개로 빛났으며, 산은 불꽃에 있었다. 하나님이 공포하시는 율법에 경외하는 복종을 얻기 위해 그것이 하나님의 의도였다. 그리고 여기서 하나님이 자신의 거룩한 종교의 극심한 남용에 보복하기 위해 오시면서 자신의 권능에 대해 유사하게 두려운 나타남을 하실 것이 암시된다.

원주석

4절 카드 ↗

4. He shall call to the heavens from above It is plain from this verse for what purpose God, as he had already announced, would call upon the earth. This was to witness the settlement of his controversy with his own people the Jews, against whom judgment was to be pronounced, not in the ordinary manner as by his prophets, but with great solemnity before the whole world. The prophet warns the hypocritical that they must prepare to be driven from their hiding-place, that their cause would be decided in the presence of men and angels, and that they would he dragged without excuse before that dreadful assembly. It may be asked, why the prophet represents the true fearers of the Lord as cited to his bar, when it is evident that the remonstrance which follows in the psalm is addressed to the hypocritical and degenerate portion of the Jews? To this I answer, that God here speaks of the whole Church, for though a great part of the race of Abraham had declined from the piety of their ancestors, yet he has a respect to the Jewish Church, as being his own institution. He speaks of them as his meek ones, to remind them of what they ought to be in consistency with their calling, and not as if they were all without exception patterns of godliness. The form of the address conveys a rebuke to those amongst them whose real character was far from corresponding with their profession. Others have suggested a more refined interpretation, as if the meaning were, Separate the small number of my sincere worshippers from the promiscuous multitude by whom my name is profaned, lest they too should afterwards be seduced to a vain religion of outward form. I do not deny that this agrees with the scope of the prophet. But I see no reason why a church, however universally corrupted, provided it contain a few godly members, should not be denominated, in honor of this remnant, the holy people of God. Interpreters have differed upon the last clause of the verse: Those who strike a covenant with me over sacrifices, Some think over is put for besides, or beyond, and that God commends his true servants for this, that they acknowledged something more to be required in his covenant than an observance of outward ceremonies, and were not chargeable with resting in the carnal figures of the Law. (244) Others think that the spiritual and true worship of God is here directly opposed to sacrifices; as if it had been said, Those who, instead of sacrifices, keep my covenant in the right and appointed manner, by yielding to me the sincere homage of their heart. But in my opinion, the prophet is here to be viewed as pointing out with commendation the true and genuine use of the legal worship; for it was of the utmost consequence that it should be known what was the real end for which God appointed sacrifices under the Law. The prophet here declares that sacrifices were of no value whatever except as seals of God’s covenant, an interpretative handwriting of submission to it, or in general as means employed for ratifying it. There is an allusion to the custom then universally prevalent of interposing sacrifices, that covenants might be made more solemn, and be more religiously observed. (245) In like manner, the design with which sacrifices were instituted by God was to bind his people more closely to himself, and to ratify and confirm his covenant. The passage is well worthy of our particular notice, as defining those who are to be considered the true members of the Church. They are such, on the one hand, as are characterised by the spirit of meekness, practising righteousness in their intercourse with the world; and such, on the other, as close in the exercise of a genuine faith with the covenant of adoption which God has proposed to them. This forms the true worship of God, as he has himself delivered it to us from heaven; and those who decline from it, whatever pretensions they may make to be considered a church of God, are excommunicated from it by the Holy Spirit. As to sacrifices or other ceremonies, they are of no value, except in so far as they seal to us the pure truth of God. All such rites, consequently, as have no foundation in the word of God, are unauthorised, and that worship which has not a distinct reference to the word is but a corruption of things sacred. (244) In Luther’s German translation of the Bible this verse is rendered, “Gather me mine holy ones, That regard the covenant more than offering.” (245) The manner in which covenants were anciently ratified by sacrifices was this: The victim was cut into two parts, and each half was placed upon an altar. The contracting parties then passed between the pieces, which was a kind of imprecation upon the party who should violate the covenant, being as much as to say, May he or they be cut asunder like that dissected victim. In this manner, the covenant which God made with Abraham and his family was ratified, Genesis 15:9 . This awful ceremony was also observed by God’s ancient people at the renovation of the covenant, as appears from Jeremiah 34:18 . See also a covenant between God and his people with sacrifices in Exodus 24:4 . This explains the phrase here used, which is literally, “Those who have cut a covenant with me by sacrifice,” the verb being from כרת , carath , he cut The same mode of ratifying covenants prevailed among some of the heathen nations, as appears from the allusions made to it by Homer and Virgil, Iliad, lib. 19, 50, 260; Æneid, lib. 12, 50, 292. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

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bible-text/psa-50-4

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이 절에서 하나님이 이미 선포하신 것처럼 땅을 부르실 목적이 명확해진다. 이것은 자신의 백성 유대인과의 자신의 논쟁에 대한 증인이 되기 위해서였다. 그들에 대해 판단이 선고될 것인데, 선지자들을 통한 일반적인 방식으로가 아니라 온 세상 앞에서 큰 엄숙함으로. 선지자는 위선자들에게 자신들의 은신처에서 쫓겨날 준비를 해야 하며, 그들의 소송이 사람들과 천사들의 임재에서 결정될 것이며, 그 두려운 집회 앞에서 변명 없이 끌려갈 것이라고 경고한다. 선지자가 왜 주님의 참된 경외자들을 그분의 법정에 소환된 것으로 나타내는지 물을 수 있다. 이어지는 책망이 유대인들의 위선적이고 타락한 부분에게 향해져 있는 것이 명백한데. 이에 대해 나는 하나님이 여기서 전 교회에 대해 말씀하신다고 대답한다. 비록 아브라함의 혈통 중 많은 이들이 조상들의 경건에서 떠났지만, 그분은 유대 교회를 자신의 제도로서 존중하신다. 그분은 그들을 자신의 온유한 자들이라고 부르시는데, 그들이 자신들의 소명과 일치하게 어떠해야 하는지를 상기시켜 주기 위해서다. 예외 없이 모두가 경건의 모범이라고 하는 것이 아니다. 이 연설의 형식은 그들 중 실제 성품이 자신의 고백과 거리가 먼 자들에게 책망을 전달한다.

원주석

6절 카드 ↗

6. And the heavens shall declare his righteousness. The Jews were vain enough to imagine that their idle and fantastic service was the perfection of righteousness; but they are here warned by the prophet, that God, who had seemed to connive at their folly, was about to reveal his own righteousness from heaven, and expose their miserable devices. “Think you,” as if he had said, “that God can take delight in the mockery of your deluded services? Though you send up the smoke of them to heaven, God will make known his righteousness in due time from above, and vindicate it from the dishonors done to it by your wicked inventions. The heavens themselves will attest your perfidy in despising true holiness, and corrupting the pure worship of God. He will no longer suffer your gratuitous aspersions of his character, as if he took no notice of the enmity which lurks under your pretended friendship.” There is thus a cogency in the prophet’s manner of treating his subject. Men are disposed to admit that God is judge, but, at the same time, to fabricate excuses for evading his judgment, and it was therefore necessary that the sentence which God was about to pronounce should be vindicated from the vain cavils which might be brought against it. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-50-6

Source

유대인들은 자신들의 한가하고 환상적인 예배가 의로움의 완성이라고 상상할 정도로 허영에 찼다. 그러나 그들은 여기서 선지자에 의해, 그들의 어리석음에 묵과하시는 것 같은 하나님이 하늘에서 자신의 의로움을 드러내시고 그들의 가련한 고안들을 드러내실 것이라고 경고받는다. 마치 그가 말한 것처럼, "당신들은 미혹된 예배의 연기를 하늘까지 보낸다고 생각하는가? 하나님이 그분의 의로움을 때가 되면 위에서 알리실 것이며, 당신들의 사악한 발명들이 그것에 행한 불명예에서 그것을 옹호하실 것이다. 하늘 자체가 당신들이 참된 거룩을 멸시하고 하나님의 순수한 예배를 타락시킨 데서 당신들의 배신을 증언할 것이다. 그분은 더 이상 마치 그분이 가장된 우정 아래 숨어 있는 적의에 주의를 기울이지 않으시는 것처럼 당신들의 근거 없는 그분 성품에 대한 비방을 참으시지 않을 것이다." 이처럼 선지자의 자신의 주제를 다루는 방식에 설득력이 있다. 사람들은 하나님이 심판자임을 인정하려 하지만, 동시에 그분의 심판을 피하기 위한 변명들을 만들어 낸다. 그러므로 하나님이 선고하려 하시는 판결이 그에 반해 제기될 수 있는 허망한 논쟁들에서 옹호되는 것이 필요했다.

원주석

7절 카드 ↗

7. Hear, O my people! and I will speak. Hitherto the prophet has spoken as the herald of God, throwing out several expressions designed to alarm the minds of those whom he addressed. But from this to the end of the psalm God himself is introduced as the speaker; and to show the importance of the subject, he uses additional terms to awaken attention, calling them his own people, that he might challenge the higher authority to his words, and intimating, that the following address is not of a mere ordinary description, but an expostulation with them for the infraction of his covenant. Some read, I will testify against thee. But the reference, as we may gather from the common usage of Scripture, seems rather to be to a discussion of mutual claims. God would remind them of his covenant, and solemnly exact from them, as his chosen people, what was due according to the terms of it. He announces himself to be the God of Israel, that he may recall them to allegiance and subjection, and the repetition of his name is emphatical: as if he had said, When you would have me to submit to your inventions, how far is this audacity from that honor and reverence which belong to me? I am God, and therefore my majesty ought to repress presumption, and make all flesh keep silence when I speak; and among you, to whom I have made myself known as your God, I have still stronger claims to homage. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-50-7

Source

지금까지 선지자는 자신이 말을 건네는 자들의 마음을 놀라게 하기 위해 설계된 몇 가지 표현들을 던지면서 하나님의 전령으로서 말했다. 그러나 여기서 시편 끝까지 하나님 자신이 화자로 소개된다. 주제의 중요성을 보여 주기 위해 그분은 주의를 불러일으키기 위한 추가적인 표현들을 사용하시며, 그들을 자신의 백성이라고 부르셔서 자신의 말에 더 높은 권위를 주장하신다. 그리고 이어지는 연설이 단순히 평범한 묘사가 아니라 그분의 언약의 위반에 대한 그들과의 논쟁임을 암시하신다. 어떤 이들은 "내가 너에 대하여 증언하리라"고 읽는다. 그러나 성경의 공통 용법에서 알 수 있듯이 언급은 오히려 상호 청구의 토론에 관한 것인 것 같다. 하나님이 그들에게 자신의 언약을 상기시키시고 선택된 백성으로서 그들에게 엄숙하게 그 조건들에 따라 마땅한 것을 요구하시는 것이다. 그분은 자신을 이스라엘의 하나님이라고 선포하셔서, 그들을 충성과 복종으로 소환하신다. 그분의 이름의 반복은 강조적이다. 마치 그분이 말씀하신 것처럼, 당신들이 나를 당신들의 발명에 복종하게 하려 할 때, 이 대담함이 나에게 속한 영예와 경외에서 얼마나 먼 것인가? 나는 하나님이므로 나의 위엄이 추정을 억누르고 내가 말할 때 모든 육체가 잠잠하도록 해야 한다. 그리고 당신들 가운데서, 내가 당신들의 하나님으로 자신을 알리신 자들에게, 나는 여전히 더 강한 경배에 대한 주장을 갖는다.

원주석

8절 카드 ↗

8 I will not reprove thee for thy sacrifices, etc. God now proceeds to state the charge which he adduced against them. He declares, that he attached no value whatsoever to sacrifices in themselves considered. Not that he asserts this rite of the Jews to have been vain and useless, for in that case it never would have been instituted by God; but there is this difference betwixt religious exercises and others, that they can only meet the approbation of God when performed in their true spirit and meaning. On any other supposition they are deservedly rejected. Similar language we will find employed again and again by the prophets, as I have remarked in other places, and particularly in connection with the fortieth psalm. Mere outward ceremonies being therefore possessed of no value, God repudiates the idea that he had ever insisted upon them as the main thing in religion, or designed that they should be viewed in any other light than as helps to spiritual worship. Thus in Jeremiah 7:22 , he denies that he had issued any commandment regarding sacrifices; and the prophet Micah says, “Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? and what doth the Lord require of thee, but to do justly, and to love mercy?” — ( Micah 6:7 ) “I desire mercy,” he says in another place, ( Hosea 6:6 ,) “and not sacrifice.” The same doctrine is every where declared by the prophets. I might refer especially to the prophecies of Isaiah, chapter Isaiah 1:12 . The sacrifices of the ungodly are not only represented as worthless and rejected by the Lord, but as peculiarly calculated to provoke his anger. Where a right use has been made of the institution, and they have been observed merely as ceremonies for the confirmation and increase of faith, then they are described as being essentially connected with true religion; but when offered without faith, or, what is still worse, under the impression of their meriting the favor of God for such as continue in their sins, they are reprobated as a mere profanation of divine worship. It is evident, then, what God means when he says, I will not reprove thee for thy sacrifices; he looked to something beyond these. The last clause of the verse may be understood as asserting that their burnt-offerings were before the eyes of the Lord to the producing even of satiety and disgust, as we find him saying, ( Isaiah 1:13 ,) that they were “an abomination unto him.” There are some, however, who consider the negative in the beginning of the verse as applying to both clauses, and that God here declares that he did not design to reckon with them for any want of regularity in the observance of their sacrifices. It has been well suggested by some, that the relative may be understood, Thy burnt-offerings which are continually before me; as if he had said, According to the Law these are imperative; but I will bring no accusation against you at this time for omitting your sacrifices. (247) (247) “I do not well see how it (verse 8 th ) can be translated otherwise than Leusden has done it.” — Dr Lowth . Leusden translates it thus: — “ Non super sacrificia tua arguam te, et holocausta tua coram me sunt semper .” — Merrick ’ s Annotations . Dr Adam Clarke explains the verse as follows: — “I do not mean to find fault with you for not offering sacrifices; you have offered them; they have been continually before me ; but you have not offered them in the proper way.” return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-50-8

Source

하나님은 이제 그들에 대해 제기하시는 고발을 진술하기 시작하신다. 그분은 제물에 자체로는 어떤 가치도 두지 않으신다고 선포하신다. 이것이 유대인들의 이 의식이 헛되고 쓸모없다고 주장하시는 것이 아니다. 만약 그랬다면 그것은 결코 하나님이 제정하지 않으셨을 것이기 때문이다. 그러나 종교적 행위들과 다른 것들 사이에는 이런 차이가 있다. 즉 그것들이 그 참된 정신과 의미로 수행될 때만 하나님의 승인을 충족시킬 수 있다는 것이다. 다른 어떤 가정에서도 그것들은 마땅히 거부된다. 유사한 언어가 선지자들에 의해 반복적으로 사용되는 것을 볼 것이다. 특히 시편 40편과 관련하여 다른 곳에서 언급한 것처럼. 순전히 외적인 의식들이 아무 가치가 없으므로, 하나님은 그분이 그것들을 종교에서 주된 것으로 주장하셨다거나 그것들이 영적 예배의 도움 이외의 다른 어떤 빛에서 보여지도록 의도하셨다는 생각을 거부하신다. 이처럼 예레미야 7:22에서 그분은 제물에 관한 어떤 명령도 내리신 일이 없다고 부정하신다. 그리고 미가 선지자는 말한다. "주께서 수천 마리의 숫양들을 기뻐하시겠는가 아니면 수만 가지의 기름 강들을 기뻐하시겠는가? 주께서 네게 요구하시는 것은 공의를 행하고 인자를 사랑하는 것이다"(미 6:7). "나는 제물이 아니라 인자를 원한다"고 그분은 다른 곳에서도 말씀하신다(호 6:6). 같은 교리가 선지자들에 의해 모든 곳에서 선포된다. 특별히 이사야서 1장 12절을 지목할 수 있다. 불경건한 자들의 제물은 단지 무가치하고 주님에 의해 거부되는 것으로 나타날 뿐 아니라, 특별히 그분의 진노를 자극하기에 적합한 것으로도 나타난다. 의식의 올바른 사용이 이루어진 곳에서, 그것들이 믿음의 확인과 증가를 위한 단지 의식으로 지켜졌을 때, 그것들은 참된 종교와 본질적으로 연결된 것으로 묘사된다. 그러나 믿음 없이 드려졌거나, 더욱 나쁘게는 자신들의 죄 안에 계속하는 자들에게 하나님의 은총을 공로로 얻는다는 인상 아래 드려졌을 때, 그것들은 신성한 예배의 단순한 모독으로 배척된다.

원주석

9절 카드 ↗

9 I will take no calf out thy house Two reasons are given in this and the succeeding verses to prove that he cannot set any value upon sacrifices. The first is, that supposing him to depend upon these, he needs not to be indebted for them to man, having all the fullness of the earth at his command; and the second, that he requires neither food nor drink as we do for the support of our infirm natures. Upon the first of these he insists in the ninth and three following verses, where he adverts to his own boundless possessions, that he may show his absolute independence of human offerings. He then points at the wide distinction betwixt himself and man, the latter being dependent for a frail subsistence upon meat and drink, while he is the self-existent One, and communicates life to all beside. There may be nothing new in the truths here laid down by the Psalmist; but, considering the strong propensity we have by nature to form our estimate of God from ourselves, and to degenerate into a carnal worship, they convey a lesson by no means unnecessary, and which contains profound wisdom, that man can never benefit God by any of his services, as we have seen in Psalms 16:2 , “My goodness extendeth not unto thee.” In the second place, God says that he does not require any thing for his own us but that, as he is sufficient in his own perfection, he has consulted the good of man in all that he has enjoined. We have a passage in Isaiah to a similar effect, “The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me, and where is the place of my rest? For all these things hath mine hand made.” — ( Isaiah 66:1 ,) In these words God asserts his absolute independence; for while the world had a beginning, he himself was from eternity. From this it follows, that as he subsisted when there was nothing without him which could contribute to his fullness, he must have in himself a glorious all-sufficiency. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-50-9

Source

하나님이 제물에 어떤 가치도 둘 수 없다는 것을 증명하기 위해 이 절과 이어지는 절들에서 두 가지 이유가 주어진다. 첫 번째는, 그분이 그것들에 의존한다고 가정하면 그분은 그것들을 사람에게 빚질 필요가 없다는 것이다. 땅의 충만이 그분의 명령에 있기 때문이다. 두 번째는 그분이 우리의 허약한 본성을 지지하기 위해 우리처럼 음식이나 음료를 요구하지 않으신다는 것이다. 첫 번째 것에 대해 그분은 9절과 그 다음 세 절에서 강조하신다. 거기서 그분은 자신의 무한한 소유를 언급하여 인간 제물에 대한 자신의 절대적 독립성을 보여 주신다. 그런 다음 그분은 자신과 사람 사이의 광대한 차이를 지적하신다. 후자는 고기와 음료에 의지하는 허약한 생계에 의존하는 반면, 그분은 스스로 계시는 분이시며 다른 모든 이에게 생명을 나누어 주신다. 시편 기자가 여기서 제시한 진리들에 새로울 것이 아무것도 없을 수도 있다. 그러나 우리가 본성적으로 하나님에 대한 우리의 추정을 자신들에서 형성하고 육신적 예배로 퇴락하는 강한 성향을 고려할 때, 그것들은 결코 불필요한 교훈을 전달하지 않는다. 즉 사람은 우리가 시편 16:2에서 본 것처럼 자신의 어떤 봉사로도 하나님을 이롭게 할 수 없다는 것이다. "나의 선함이 주께 미치지 못하나이다."

원주석

14절 카드 ↗

These verses cast light upon the preceding context. Had it been stated in unqualified terms that sacrifices were of no value, we might have been perplexed to know why in that case they were instituted by God; but the difficulty disappears when we perceive that they are spoken of only in comparison with the true worship of God. From this we infer, that when properly observed, they were far from incurring divine condemnation. There is in all men by nature a strong and ineffaceable conviction that they ought to worship God. Indisposed to worship him in a pure and spiritual manner, it becomes necessary that they should invent some specious appearance as a substitute; and however clearly they may be persuaded of the vanity of such conduct, they persist in it to the last, because they shrink from a total renunciation of the service of God. Men have always, accordingly, been found addicted to ceremonies until they have been brought to the knowledge of that which constitutes true and acceptable religion. Praise and prayer are here to be considered as representing the whole of the worship of God, according to the figure synecdoche. The Psalmist specifies only one part of divine worship, when he enjoins us to acknowledge God as the Author of all our mercies, and to ascribe to him the praise which is justly due unto his name: and adds, that we should betake ourselves to his goodness, cast all our cares into his bosom, and seek by prayer that deliverance which he alone can give, and thanks for which must afterwards be rendered to him. Faith, self-denial, a holy life, and patient endurance of the cross, are all sacrifices which please God. But as prayer is the offspring of faith, and uniformly accompanied with patience and mortification of sin, while praise, where it is genuine, indicates holiness of heart, we need not wonder that these two points of worship should here be employed to represent the whole. Praise and prayer are set in opposition to ceremonies and mere external observances of religion, to teach us, that the worship of God is spiritual. Praise is first mentioned, and this might seem an inversion of natural order. But in reality it may be ranked first without any violation of propriety. An ascription to God of the honor due unto his name lies at the foundation of all prayer, and application to him as the fountain of goodness is the most elementary exercise of faith. Testimonies of his goodness await us ere yet we are born into the world, and we may therefore be said to owe the debt of gratitude before we are called to the necessity of supplication. Could we suppose men to come into the world in the full exercise of reason and judgment, their first act of spiritual sacrifice should be that of thanksgiving. There is no necessity, however, for exercising our ingenuity in defense of the order here adopted by the Psalmist, it being quite sufficient to hold that he here, in a general and popular manner, describes the spiritual worship of God as consisting in praise, prayer, and thanksgiving. In the injunction here given, to pay our vows, there is an allusion to what was in use under the ancient dispensation, “What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation, and call upon the name of the Lord.” Psalms 116:12 What the words inculcate upon the Lord’s people is, in short, gratitude, which they were then in the habit of testifying by solemn sacrifices. But we shall now direct our attention more particularly to the important point of the doctrine which is set before us in this passage. And the first thing deserving our notice is, that the Jews, as well as ourselves, were enjoined to yield a spiritual worship to God. Our Lord, when he taught that this was the only acceptable species of worship, rested his proof upon the one argument, that “God is a spirit,” ( John 4:24 .) He was no less a spirit, however, under the period of the legal ceremonies than after they were abolished; and must, therefore, have demanded then the same mode of worship which he now enjoins. It is true that he subjected the Jews to the ceremonial yoke, but in this he had a respect to the age of the Church; as afterwards, in the abrogation of it, he had an eye to our advantage. In every essential respect the worship was the same. The distinction was one entirely of outward form, God accommodating himself to their weaker and unripe apprehensions by the rudiments of ceremony, while he has extended a simple form of worship to us who have attained a maturer age since the coming of Christ. In himself there is no alteration. The idea entertained by the Manicheans, that the change of dispensation necessarily inferred a change in God himself, was as absurd as it would be to arrive at a similar conclusion from the periodical alterations of the seasons. These outward rites are, therefore, in themselves of no importance, and acquire it only in so far as they are useful in confirming our faith, so that we may call upon the name of the Lord with a pure heart. The Psalmist, therefore, justly denounces the hypocrites who gloried in their ostentatious services, and declares that they observed them in vain. It may occur to some, that as sacrifices sustained a necessary place under the Law, they could not be warrantably neglected by the Jewish worshipper; but by attending to the scope of the Psalmist, we may easily discover that he does not propose to abrogate them so far as they were helps to piety, but to correct that erroneous view of them, which was fraught with the deepest injury to religion. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-50-14

Source

이 절들은 앞의 문맥에 빛을 비춘다. 제물이 아무런 가치가 없다는 것이 단도직입적으로 진술되었다면, 왜 그 경우에 그것들이 하나님에 의해 제정되었는지 이해하기 어려웠을 것이다. 그러나 그것들이 하나님의 참된 예배와 비교해서만 말해진다는 것을 알 때 어려움이 사라진다. 이것에서 우리는, 적절하게 지켜졌을 때 그것들이 신적 정죄를 결코 초래하지 않았다는 것을 추론할 수 있다. 모든 사람에게는 본성적으로 자신이 하나님을 예배해야 한다는 강하고 지워지지 않는 확신이 있다. 순수하고 영적인 방식으로 그분을 예배하려 하지 않으면서, 대체물로 어떤 그럴듯한 외관을 발명하는 것이 필요해진다. 그리고 그러한 행위의 허망함을 아무리 명확하게 확신하더라도, 그들은 끝까지 그것에 집착한다. 하나님의 봉사를 완전히 포기하는 것을 두려워하기 때문이다. 그러므로 사람들은 언제나 참되고 받아들여질 만한 종교를 구성하는 것에 대한 지식으로 이끌릴 때까지 의식들에 빠져 있는 것으로 발견되었다. 찬양과 기도는 여기서 제유법에 의해 하나님 예배 전체를 나타내는 것으로 여겨져야 한다. 시편 기자는 하나님을 우리의 모든 자비의 저자로 인정하고 그분의 이름에 정당하게 속하는 찬양을 그분께 돌릴 것을 명하면서 신성한 예배의 한 부분만 구체적으로 제시한다. 그리고 우리가 그분의 선하심에 의지하고 모든 우리의 근심을 그분의 품에 던지며, 오직 그분만이 주실 수 있는 구원을 기도로 구하고 그 후에 그에 대한 감사를 그분께 드려야 한다고 덧붙인다. 믿음, 자기 부정, 거룩한 삶, 그리고 십자가의 인내로운 인내는 모두 하나님을 기쁘시게 하는 제물이다. 그러나 기도가 믿음의 자녀이며 항상 인내와 죄의 죽음을 수반하는 반면, 찬양은 진실한 곳에서 마음의 거룩을 나타내므로, 예배의 이 두 요소가 전체를 나타내는 데 사용된다는 것은 놀랄 일이 아니다.

원주석

15절 카드 ↗

In the fifteenth verse we have first an injunction to prayer, then a promise of its being answered, and afterwards a call to thanksgiving. We are enjoined to pray in the day of trouble, but not with the understanding that we are to pray only then, for prayer is a duty incumbent upon us every day, and every moment of our lives. Be our situation ever so comfortable and exempt from disquietude, we must never cease to engage in the exercise of supplication, remembering that, if God should withdraw his favor for a moment, we would be undone. In affliction, however our faith is more severely tried, and there is a propriety in specifying it as the season of prayer; the prophet pointing us to God as the only resort and means of safety in the day of our urgent necessity. A promise is subjoined to animate us in the duty, disposed as we are to be overwhelmed by a sense of the majesty of God, or of our own unworthiness. Gratitude is next enjoined, in consideration of God’s answer to our prayers. Invocation of the name of God being represented in this passage as constituting a principal part of divine worship, all who make pretensions to piety will feel how necessary it is to preserve the pure and uncorrupted form of it. We are forcibly taught the detestable nature of the error upon this point entertained by the Papists, who transfer to angels and to men an honor which belongs exclusively to God. They may pretend to view these in no other light than as patrons, who pray for them to God. But it is evident that these patrons are impiously substituted by them in the room of Christ, whose mediation they reject. It is apparent, besides, from the form of their prayers, that they recognize no distinction between God and the very least of their saints. They ask the same things from Saint Claudius which they ask from the Almighty, and offer the prayer of our Lord to the image of Catherine. I am aware that the Papists justify their invocation of the dead, by denying that their prayers to them amount to divine worship. They talk so much about the kind of worship which they call latria, that is, the worship which they give to God alone, as to make it appear, that in the invocation of angels and saints they give none of it to them. (250) But it is impossible to read the words of the Psalmist, now under our consideration, without perceiving that all true religion is gone unless God alone is called upon. Were the Papists asked whether it were lawful to offer sacrifices to the dead, they would immediately reply in the negative. They grant to this day that sacrifice could not lawfully be offered to Peter or to Paul, for the common sense of mankind would dictate the profanity of such an act. And when we here see God preferring the invocation of his name to all sacrifices, is it not plain to demonstration, that those who call upon the dead are chargeable with the grossest impiety? From this it follows, that the Papists, let them abound as they may in their genuflections before God, rob him of the chief part of his glory when they direct their supplications to the saints. (251) The express mention which is made in these verses of affliction is fitted to comfort the weak and the fearful believer. When God has withdrawn the outward marks of his favor, a doubt is apt to steal into our minds whether he really cares for our salvation. So far is this from being well founded, that adversity is sent to us by God, just to stir us up to seek him and to call upon his name. Nor should we overlook the fact, that our prayers are only acceptable when we offer them in compliance with the commandment of God, and are animated to them by a consideration of the promise which he has extended. The argument which the Papists have drawn from the passage, in support of their multiplied vows, is idle and unwarrantable. The Psalmist, as we have already hinted, when he enjoins the payment of their vows, refers only to solemn thanksgiving, whereas they trust in their vows as meriting salvation. They contract vows, beside, which have no divine warrant, but, on the contrary, are explicitly condemned by the word of God. (250) The Papists have different words by which they express different degrees of worship. The term λατρεια , or latria , they say, denotes the divine worship which exclusively belongs to God, and which they yield to him alone; while δουλεια , or dulia , signifies that inferior sort of worship which is due to angels and departed saints, and which alone they yield to them. They have also a third degree, which they call ὑπερδουλεια , or hyperdulia , that superior kind of inferior worship which they yield to the Virgin Mary. These distinctions are had recourse to, merely to evade the charge of idolatry. But if the Papists yield to angels and glorified saints the honor due only to God, it is of little consequence by what name it is called. Besides, the words λατρεαι and δουλεαι are used indifferently by classic Greek authors, by the Greek fathers, by the Septuagint, and in the New Testament, to express divine worship. In the New Testament, δουλεια frequently denotes divine worship. Thus we read, in 1 Thessalonians 1:9 , “Ye turned to God from idols, δουλευειν τω Θεω ζῶντι , to serve the living God;” and in Galatians 4:8 , it is said of the Galatians in their heathen state, that “ ἐδουλευσαν , they did service unto them which, by nature, are no gods.” — See Calvin ’ s Institutes , Book I. chap.12, sections 2 and 3; Turretine ’ s Works , volume 4, De Necessaria Secessione Nostra ab Ecclesia Romana , pp. 50-53; and M ’ Gavin ’ s Protestant , volume 1, No. 42, p. 334. (251) The subject of the invocation of departed saints is discussed at length in Calvin’s Institutes, Book III. chap. 20, sections 21-27. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-50-15

Source

15절에서 우리는 먼저 기도에 대한 명령을, 그런 다음 그것이 응답될 것이라는 약속을, 그리고 나서 감사의 부르심을 갖는다. 우리는 환난의 날에 기도하도록 명을 받는다. 그러나 우리가 그때에만 기도해야 한다는 이해가 아니다. 기도는 매일 우리에게, 그리고 우리 삶의 매 순간 우리에게 지워진 의무이기 때문이다. 우리의 상황이 아무리 편안하고 불안에서 벗어나 있어도, 만약 하나님이 잠깐이라도 그분의 은총을 거두신다면 우리는 파멸할 것임을 기억하면서 간구의 행사에서 결코 그치지 않아야 한다. 그러나 고난 속에서 우리의 믿음이 더 심하게 시험받는다. 그리고 선지자가 우리를 긴급히 필요한 날에 안전의 유일한 피신처와 수단으로 하나님을 가리키면서, 그것을 기도의 계절로 구체적으로 제시하는 데 적절함이 있다. 약속이 의무에서 우리를 격려하기 위해 부가된다. 우리가 하나님의 위엄의 감각이나 우리 자신의 무가치함에 압도되기 쉬운 것처럼. 감사는 다음으로 하나님의 기도에 대한 응답을 고려하여 명해진다. 하나님 이름의 간청이 이 구절에서 신성한 예배의 주된 부분을 구성하는 것으로 나타나므로, 경건에 대한 주장을 하는 모든 이들은 그것의 순수하고 타락하지 않은 형태를 보존하는 것이 얼마나 필요한지를 느낄 것이다.

원주석

16절 카드 ↗

16 But unto the wicked, etc. He now proceeds to direct his censures more openly against those whose whole religion lies in an observance of ceremonies, with which they attempt to blind the eyes of God. An exposure is made of the vanity of seeking to shelter impurity of heart and life under a veil of outward services, a lesson which ought to have been received by all with true consent, but which was peculiarly ungrateful to Jewish ears. It has been universally confessed, that the worship of God is pure and acceptable only when it proceeds from a sincere heart. The acknowledgement has been extorted from the poets of the heathen, and it is known that the profligate were wont to be excluded from their temples and from participation in their sacrifices. And yet such is the influence of hypocrisy in choking and obliterating even a sentiment so universally felt as this, that men of the most abandoned character will obtrude themselves into the presence of God, in the confidence of deceiving him with their vain inventions. This may explain the frequency of the warnings which we find in the prophets upon this subject, declaring to the ungodly again and again, that they only aggravate their guilt by assuming the semblance of piety. Loudly as the Spirit of God has asserted, that a form of godliness, unaccompanied by the grace of faith and repentance, is but a sacrilegious abuse of the name of God; it is yet impossible to drive the Papists out of the devilish delusion, that their idlest services are sanctified by what they call their final intention. They grant that none but such as are in a state of grace can possess the meritum de condigno; (252) but they maintain that the mere outward acts of devotion, without any accompanying sentiments of the heart, may prepare a person at least for the reception of grace. And thus, if a monk rise from the bed of his adultery to chant a few psalms without one spark of godliness in his breast, or if a whore-monger, a thief, or any foresworn villain, seeks to make reparation for his crimes by mass or pilgrimage, they would be loath to consider this lost labor. By God, on the other hand, such a disjunction of the form from the inward sentiment of devotion is branded as sacrilege. In the passage before us, the Psalmist sets aside and refutes a very common objection which might be urged. Must not, it might be said, those sacrifices be in some respect acceptable to God which are offered up in his honor? He shows that, on the contrary, they entail guilt upon the parties who present them, inasmuch as they lie to God, and profane his holy name. He checks their presumption with the words, What hast thou to do to declare my statutes? that is, to pretend that you are one of my people, and that you have a part in my covenant. Now, if God in this manner rejects the whole of that profession of godliness, which is unaccompanied by purity of heart, how shall we expect him to treat the observance of mere ceremonies, which hold quite an inferior place to the declaration of the statutes of God? (252) “The Schoolmen in that Church, ‘the Church of Rome,’ spoke of meritum de congruo , and meritum de condigno . By meritum de congruo , ‘to which Calvin refers in the concluding part of the sentence,’ they meant the value of good works and good dispositions previous to justification, which it was fit or congruous for God to reward by infusing his grace. By meritum de condigno they meant the value of good works performed after justification, in consequence of the grace then infused.” — Dr Hill ’ s Lectures in Divinity , volume 2, p. 348; see also Turretine ’ s Theology , volume 2, p. 778. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-50-16

Source

그는 이제 더 공개적으로 자신의 비난을 온 종교가 의식들의 준수에 있는 자들, 그들이 하나님의 눈을 가리려 하는 자들에게 향한다. 마음과 삶의 불순함을 외적 봉사의 베일 아래 피신시키려는 허망함이 폭로된다. 이것은 모두가 진정한 동의로 받아들였어야 할 교훈이었지만, 유대인의 귀에는 특별히 불쾌한 것이었다. 하나님의 예배가 진실한 마음에서 나올 때만 순수하고 받아들여질 만하다는 것은 보편적으로 고백되었다. 그 인정은 이교 시인들에게서도 끌어내어졌으며, 방탕한 자들은 그들의 신전과 제물에 참여하는 것에서 제외되는 것이 관습이었다는 것도 알려져 있다. 그럼에도 이처럼 보편적으로 느껴지는 감정조차 위선이 질식시키고 지우는 영향을 미쳐, 가장 버림받은 성격의 사람들이 자신들의 허망한 발명으로 그분을 속일 수 있다는 자신감으로 하나님의 임재에 끼어든다. 이것이 선지자들에서 이 주제에 대한 경고의 빈도를 설명할 수 있다. 불경건한 자들에게 경건의 외형을 가정함으로써 단지 자신들의 죄책을 악화시킨다고 반복해서 선포하면서.

원주석

17절 카드 ↗

17. Also thou hatest correction Here hypocrites are challenged with treacherous duplicity in denying, by their life and their works, that godliness which they have professed with the lip. Their contempt of God he proves from their want of reverential deference to his Word; subjection to the Word of God, and cordial submission to his precepts and instructions, being the surest test of religious principle. One way in which hypocrisy usually displays itself is, by the ingenious excuses it invents for evading the duty of obedience. The Psalmist points to this as the mainspring of their ungodliness, that they had cast the Word of God behind their back, while he insinuates that the principle from which all true worship flows is the obedience of faith. He adverts also to the cause of their perversity, which lies in the unwillingness of their corrupt heart to suffer the yoke of God. They have no hesitation in granting that whatever proceeds from the mouth of God is both true and right; this honor they are willing to concede to his Word; but in so far as it proposes to regulate their conduct, and restrain their sinful affections, they dislike and detest it. Our corruption, indisposing us to receive correction, exasperates us against the Word of God; nor is it possible that we can ever listen to it with true docility and meekness of mind, till we have been brought to give ourselves up to be ruled and disciplined by its precepts. The Psalmist next proceeds to specify some of those works of ungodliness, informing us that hypocrites, who were addicted to theft and adultery, mixed up and polluted the holy name of God with their wickedness. By adverting only to some species of vices, he would intimate, in general, that those who have despised correction, and hardened themselves against instruction, are prepared to launch into every excess which corrupt desire or evil example may suggests. He makes mention, first, of thefts; then of adulteries; and, thirdly, of calumnies or false reproaches. Most interpreters render תרף , tirets, to run, although others derive it from רצה , ratsah, rendering it to consent. Either translation agrees sufficiently with the scope of the Psalmist, and the preference may be left to the reader’s own choice. The charge here brought against hypocrites, that they put forth their mouth to evil, may include not merely slander, but all the different kinds of speaking which injure their neighbors, for it immediately follows, my tongue frameth deceit It is well known in what a variety of ways the lying and deceitful tongue may inflict injury and pain. When it is added, Thou sittest, etc., the allusion may be to one who sits for the passing of a formal judgment; as if it had been said, Thou defamest thy brethren under pretext of issuing a just sentence. (253) Or there may be a reference to petty calumny; such as men maliciously indulge in, and in which they pass their time as they sit at ease in their houses. (254) It seems more probable, however, that he refers to the higher crime of accusing the innocent and righteous in open court, and bringing false charges against them. Brethren, and the children of their mother, (255) are mentioned, the more emphatically to express the cruelty of their calumnies, when they are represented as violating the ties of nature, and not even sparing the nearest relations. (253) תשכ . Gejerus and others suppose that this word alludes to the mode of sitting in judgment. See Psalms 119:23 .” — Dimock ’ s Notes on the Book of Psalms (254) When you are sitting still, and have nothing else to do, you are ever injuring your neighbor with your slanderous speech. Your table-talk is abuse of your nearest friends.” — Horsley . The meaning, according to others, is, Thou sittest in the most public places of resort, which were usually the gates of the city, and spendest thy time in calumniating thy brother. See Psalms 69:12 . (255) “ Thine own mother ’ s son . To understand the force of this expression, it is necessary to bear in mind that polygamy was allowed amongst the Israelites. Those who were born to the same father were all brethren, but a yet more intimate relationship subsisted between those who had the same mother as well as the same father.” — French and Skinner . Compare Genesis 20:12 . It was a high aggravation of the wickedness and malignity of the persons here spoken or; that they indulged in abusing with their tongues those to whom they were most nearly related, their brother, yea, the son of their mother. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-50-17

Source

여기서 위선자들은 자신들이 입으로 고백한 경건을 삶과 일들로 배반적으로 부정한 것으로 도전받는다. 하나님에 대한 그들의 멸시를 그분의 말씀에 대한 경외하는 복종의 결여에서 증명한다. 하나님의 말씀에 복종하고 그분의 계명과 훈계에 마음으로 복종하는 것이 종교적 원리의 가장 확실한 시험이기 때문이다. 위선이 일반적으로 나타나는 한 가지 방식은 순종의 의무를 피하기 위해 발명하는 독창적인 변명들에 의해서다. 시편 기자는 이것을 그들의 불경건의 주된 원인으로 지적한다. 즉 그들이 하나님의 말씀을 등 뒤로 던져 버린 것이다. 한편 모든 참된 예배가 흘러나오는 원리가 믿음의 순종임을 암시하면서. 그는 또한 그들의 패역의 원인, 즉 하나님의 멍에를 참으려 하지 않는 그들의 타락한 마음의 의지력의 부재에도 주의를 기울인다. 그들은 하나님의 입에서 나오는 것이 참되고 옳다는 것을 인정하는 데 주저하지 않는다. 이 영예를 그들은 기꺼이 그분의 말씀에 허용한다. 그러나 그것이 그들의 행위를 규제하고 그들의 죄된 감정들을 억제하려는 한에서, 그들은 그것을 싫어하고 증오한다. 교정을 받기를 싫어하는 우리의 타락은 우리로 하나님의 말씀에 격분하게 한다. 그리고 우리가 그 계명들에 의해 다스리고 훈련받도록 자신을 내어 주기까지는, 참된 온순함과 온유함으로 그것을 듣는 것이 결코 가능하지 않다. 시편 기자는 다음으로 불경건의 몇 가지 역사들을 구체적으로 제시한다. 의식들의 준수에 빠진 위선자들이 도둑질과 간음에 탐닉하며, 거룩한 하나님의 이름을 자신들의 악으로 혼합하고 더럽혔다고 알려 준다. 악덕들의 어떤 종류들만 언급함으로써 그는 일반적으로, 교정을 멸시하고 훈계에 대해 완고해진 자들은 타락한 욕망이나 악한 예가 제안할 수 있는 모든 방종으로 뛰어들 준비가 되어 있다는 것을 암시하려 한다.

원주석

21절 카드 ↗

21 These things hast thou done Hypocrites, until they feel the hand of God against them, are ever ready to surrender themselves to a state of security, and nothing is more difficult than to awaken their apprehensions. By this alarming language the Psalmist aims at convincing them of the certainty of destruction should they longer presume upon the forbearance of God, and thus provoke his anger the more, by imagining that he can favor the practice of sin. The greatest dishonor which any can cast upon his name is that of impeaching his justice. This hypocrites may not venture to do in an open manner, but in their secret and corrupt imagination they figure God to be different from what he is, that they may take occasion from his conceived forbearance to indulge a false peace of mind, and escape the disquietude which they could not fail to feel were they seriously persuaded that God was the avenger of sin. We have a sufficient proof in the supine security which hypocrites display, that they must have formed such false conceptions of God. They not only exclude from their thoughts his judicial character, but think of him as the patron and approver of their sins. The Psalmist reprehends them for abusing the goodness and clemency of God, in the way of cherishing a vain hope that they may transgress with impunity. He warns them, that ere long they will be dragged into the light, and that those sins which they would have hidden from the eyes of God would be set in all their enormity before their view. He will set the whole list of their sins in distinct order, for so I understand the expression, to set in order, before their view, and force them upon their observation. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-50-21

Source

위선자들은 하나님의 손이 그들을 향한 것을 느끼기까지 항상 자신들을 안일한 상태에 내맡길 준비가 되어 있으며, 그들의 우려를 불러일으키는 것보다 더 어려운 것은 없다. 이 두려운 언어로 시편 기자는 만약 그들이 더 이상 하나님의 인내를 믿고 그로써 하나님이 죄의 실천을 좋아하신다고 상상하여 그분의 진노를 더욱 자극한다면, 파멸의 확실성을 그들에게 확신시키려 한다. 어떤 이든 그분의 이름에 가장 큰 불명예를 끼치는 것은 그분의 의로움에 이의를 제기하는 것이다. 위선자들은 이것을 공개적인 방식으로는 감히 하지 못할 수 있다. 그러나 그들의 비밀스럽고 타락한 상상에서 그들은 하나님을 그분과 다르게 그려 낸다. 그분의 생각된 인내에서 마음의 거짓 평화를 탐닉하고 만약 그들이 하나님이 죄의 보복자이심을 진지하게 설득받았다면 느낄 수밖에 없는 불안을 피하기 위해서다. 위선자들이 나타내는 태만한 안일함에서 우리는 그들이 하나님에 대한 그러한 거짓된 개념을 형성했을 것이 틀림없다는 충분한 증거를 갖는다. 그들은 단지 그분의 사법적 성품을 자신들의 생각에서 배제할 뿐 아니라, 그분을 자신들의 죄의 후원자와 지지자로 생각한다. 시편 기자는 그들이 하나님의 선하심과 온유함을 남용하여 형벌 없이 범죄할 수 있다는 허망한 소망을 품는 방식으로 비난한다. 그는 그들에게, 곧 빛 가운데로 끌려갈 것이며, 하나님의 눈에서 숨기려 했던 그 죄들이 자신들의 눈앞에 그 모든 큰 규모로 설정될 것이라고 경고한다.

원주석

22절 카드 ↗

22 Now consider this, ye that forget God Here we have more of that severe expostulation which is absolutely necessary in dealing with hardened hypocrites, who otherwise will only deride all instruction. While, however, the Psalmist threatens and intends to alarm them, he would, at the same time, hold out to them the hope of pardon, upon their hastening to avail themselves of it. But to prevent them from giving way to delay, he warns them of the severity, as well as the suddenness, of the divine judgments. He also charges them with base ingratitude, in having forgotten God. And here what a remarkable proof have we of the grace of God in extending the hope of mercy to those corrupt men, who had so impiously profaned his worship, who had so audaciously and sacrilegiously mocked at his forbearance, and who had abandoned themselves to such scandalous crimes! In calling them to repentance, without all doubt he extends to them the hope of God being reconciled to them, that they may venture to appear in the presence of his majesty. And can we conceive of greater clemency than this, thus to invite to himself, and into the bosom of the Church, such perfidious apostates and violators of his covenant, who had departed from the doctrine of godliness in which they had been brought up? Great as it is, we would do well to reflect that it is no greater than what we have ourselves experienced. We, too, had apostatized from the Lord, and in his singular mercy has he brought us again into his fold. It should not escape our notice, that the Psalmist urges them to hasten their return, as the door of mercy will not always stand open for their admission — a needful lesson to us all! lest we allow the day of our merciful visitation to pass by, and be left, like Esau, to indulge in unavailing lamentations, ( Genesis 27:34 .) So much is implied when it is said, God shall seize upon you, and there shall be none to deliver (257) (257) The language here is metaphorical. The Almighty, provoked by the wickedness of these hypocrites, compares himself to a lion, who, with irresistible fury, seizes on his prey, and tears it in pieces, none being able to rescue it from his jaws. We meet with a similar form of expression in Hosea 5:14 : “For I will be as a lion unto Ephraim, and as a young lion to the house of Judah: I, even I, will tear and go away; I will take away, and none shall rescue him.” We must not, however, suppose that the rage and fury of this relentless destroyer can have place in the bosom of the Deity. Such phraseology is adopted in accommodation to the feebleness of our conceptions, and our contracted modes of thinking, to impress the hearts and consciences of sinners with a conviction of the tremendous character of the judgments of God, and the fearful condition of those who fall under his penal wrath. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-50-22

Source

여기서 우리는 그 자체로 완고한 위선자들을 다루는 데 절대적으로 필요한 그 엄한 논쟁이 더 있다. 그렇지 않으면 그들은 모든 교훈을 비웃기만 할 것이기 때문이다. 그러나 시편 기자가 위협하고 그들을 놀라게 하려 하는 한편, 그는 동시에 그들이 서둘러 그것을 이용하도록 그들에게 용서의 소망을 내밀려 한다. 그러나 그들이 지체하는 것을 막기 위해 그는 신적 심판들의 갑작스러움뿐 아니라 엄격함도 경고한다. 그는 또한 그들이 하나님을 잊어버린 것에 대한 비열한 배은망덕함으로 그들을 고발한다. 그리고 여기서 하나님의 은혜의 얼마나 놀라운 증거인가! 그분은 이처럼 자신의 예배를 불경건하게 더럽혔고, 그분의 인내를 그처럼 대담하게 신성 모독으로 조롱했으며, 그처럼 추잡한 죄악들에 자신들을 버린 타락한 자들에게 자비의 소망을 확장하신다! 그들을 회개로 부름으로써 의심할 여지 없이 하나님이 그들과 화해하실 것이라는 소망을 확장하신다. 그들이 감히 그분의 위엄의 임재에 나타날 수 있도록. 이처럼 신실한 배교자들과 언약 위반자들, 경건의 교리에서 떠난 자들을 자신에게 그리고 교회의 품으로 초대하시는 것보다 더 큰 자비를 생각할 수 있는가?

원주석

23절 카드 ↗

23 Whoso offereth praise will glorify me This is the third time that the Psalmist has inculcated the truth, that the most acceptable sacrifice in God’s sight is praise, by which we express to him the gratitude of our hearts for his blessings. The repetition is not a needless one, and that on two accounts. In the first place, there is nothing with which we are more frequently chargeable than forgetfulness of the benefits of the Lord. Scarcely one out of a thousand attracts our notice; and if it does, it is only slightly, and, as it were, in passing. And, secondly, we do not assign that importance to the duty of praise which it deserves. We are apt to neglect it as something trivial, and altogether commonplace; whereas it constitutes the chief exercise of godliness, in which God would have us to be engaged during the whole of our life. In the words before us, the sacrifice of praise is asserted to form the true and proper worship of God. The words, will glorify me, imply that God is then truly and properly worshipped, and the glory which he requires yielded to him, when his goodness is celebrated with a sincere and grateful heart; but that all the other sacrifices to which hypocrites attach such importance are worthless in his estimation, and no part whatsoever of his worship. Under the word praise, however, is comprehended, as I have already noticed, both faith and prayer. There must be an experience of the goodness of the Lord before our mouths can be opened to praise him for it, and this goodness can only be experienced by faith. Hence it follows, that the whole of spiritual worship is comprehended under what is either presupposed in the exercise of praise, or flows from it. Accordingly, in the words which immediately follow, the Psalmist calls upon those who desired that their services should be approved of God, to order their way aright By the expression here used of ordering one’s way, some understand repentance or confession of sin to be meant; others, the taking out of the way such things as may prove grounds of offense, or obstacles in the way of others. It seems more probable that the Psalmist enjoins them to walk in the right way as opposed to that in which hypocrites are found, and intimates that God is only to be approached by those who seek him with a sincere heart and in an upright manner. By the salvation of God, I do not, with some, understand a great or signal salvation. God speaks of himself in the third person, the more clearly to satisfy them of the fact, that he would eventually prove to all his genuine worshippers how truly he sustained the character of their Savior. return to ' Top of Page ' Psalms Psa 49 Psalms Psa Psalms Psa 51 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Psalms 50". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ psalms-50.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

Pericope (part_of)

절 (explains)

bible-text/psa-50-23

Source

시편 기자는 세 번째로 하나님의 눈에 가장 받아들여질 만한 제물은 찬양이라는 진리를, 즉 우리가 그분의 복들에 대해 그분에게 우리 마음의 감사를 표현하는 것을 강조한다. 그 반복은 불필요한 것이 아니다. 그것도 두 가지 이유에서. 첫째로, 우리가 주님의 은혜들을 망각하는 것보다 우리에게 더 자주 부과되는 것이 없다. 천 가지 중 겨우 하나가 우리의 주의를 끈다. 그리고 그것이 끌더라도 단지 가볍게 그리고 말하자면 지나가면서일 뿐이다. 둘째로, 우리는 찬양의 의무에 그것이 받을 만한 중요성을 부여하지 않는다. 우리는 그것을 하찮고 전혀 평범한 것으로 무시하기 쉽다. 반면 그것은 경건의 주된 행사를 구성하며, 우리 삶의 전체 동안 우리가 거기에 관여하기를 하나님이 원하신다. 이 말들에서 찬양의 제물이 하나님의 참되고 적절한 예배를 형성한다고 주장된다. "나를 영화롭게 하리로다"라는 말들은, 하나님이 참되고 적절하게 예배받으시고 그분이 요구하시는 영광이 그분에게 바쳐지는 것이 진실하고 감사하는 마음으로 그분의 선하심을 찬양할 때라는 것을 의미한다. 그러나 위선자들이 그처럼 중요성을 부여하는 다른 모든 제물들은 그분의 평가에서 무가치하며 그분의 예배의 어떤 부분도 아니라는 것이다. 그러나 찬양이라는 단어 아래 내가 이미 언급한 것처럼 믿음과 기도 둘 다가 포함된다. 우리가 그분에 대해 그것을 위해 그분을 찬양하기 위해 입을 열 수 있기 전에 주님의 선하심의 경험이 있어야 하며, 이 선하심은 오직 믿음으로만 경험될 수 있다. 이것에서 영적 예배의 전부가 찬양의 행사에서 전제되거나 그것에서 흘러나오는 것에 포함된다는 것이 따른다.

원주석

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