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주석[칼빈] — 시편 55장 · 친구의 배신

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칼빈 주석 · 섹션 12개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. Give ear to my prayer, O God! From the language with which the psalm opens, we may conclude that David at this time was laboring under heavy distress. It could be no ordinary amount of it which produced such an overwhelming effect upon a saint of his distinguished courage. The translation which has been given of אריד , arid, I will prevail, does violence to the context, for, so far from boasting of the fortitude which would govern his address, he is anxious to convey an impression of his wretchedness, by intimating that he was constrained to cry out aloud. What is added in the third verse, By reason of the voice of the enemy, may be viewed as connected either with the first verse or that immediately preceding, or with both. By the voice some understand such a noise as is occasioned by a multitude of men; as if he had said, that the enemy was mustering many troops against him: but he rather alludes to the threatenings which we may suppose that Saul was in the habit of venting upon this innocent prophet. The interpretation, too, which has been given of the casting of iniquity upon him, as if it meant that his enemies loaded him with false accusations, is strained, and scarcely consistent with the context. The words are designed to correspond with the succeeding clause, where it is said that his enemies fought against him in wrath; and, therefore, to cast iniquity upon him means, in my opinion, no more than to discharge their unjust violence upon him for his destruction, or iniquitously to plot his ruin. If any distinction be intended between the two clauses, perhaps the fighting against him in wrath may refer to their open violence, and the casting of iniquity upon him (296) to their deceitful treachery. In this case, און , aven, which I have rendered iniquity, will signify hidden malice. The affliction of the wicked is here to be understood in the active sense of persecution. And in applying the term wicked to his enemies, he does not so much level an accusation against them as implicitly assert his own innocence. Our greatest comfort under persecution is conscious rectitude, the reflection that we have not deserved it; for there springs from this the hope that we will experience the help of the Lord, who is the shield and defense of the distressed. (296) “Literally slide iniquity upon me ; i . e . , by oblique and artful insinuations they asperse my character. The sentiment of the whole line I take to be this, that the enemies of the Psalmist, by sly insinuations, brought him under the suspicion of the worst enemies, and then wreaked their malice upon him under the color of a just resentment.” — Horsley . return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-55-1

Source

시편이 시작되는 언어에서 우리는 다윗이 이 때에 무거운 고통 아래 수고하고 있었다는 것을 결론 내릴 수 있다. 그처럼 탁월한 용기의 성도에게 그처럼 압도적인 효과를 낸 것은 보통의 양의 것이 아니었다. 아리드(אָרִיד)를 "나는 우세할 것이다"로 번역한 것은 문맥에 폭력을 가한다. 자신의 연설을 지배하는 용기를 자랑하는 것과는 거리가 멀리, 그는 크게 외치도록 강요받았다는 것을 암시함으로써 자신의 비참함의 인상을 전달하기를 원한다. 3절에서 "원수의 소리로 말미암아"라고 덧붙여지는 것은 첫 번째 절이나 바로 앞의 절, 또는 둘 다와 연결된 것으로 볼 수 있다. 소리로 어떤 이들은 많은 사람의 무리가 만들어 내는 것과 같은 소음을 이해한다. 마치 그가 원수가 그에게 많은 군대를 집결시키고 있다고 말한 것처럼. 그러나 그는 오히려 사울이 이 죄 없는 선지자에게 쏟아내는 것으로 우리가 가정할 수 있는 위협들을 암시한다. 원수가 그 위에 불의를 던진다는 해석, 즉 원수들이 거짓 고소로 그를 짓누른다는 것도 억지스럽고 문맥과 거의 일치하지 않는다. 그 말들은 원수들이 진노로 그와 싸웠다고 말하는 다음 절과 상응하도록 설계되어 있다. 그러므로 그 위에 불의를 던진다는 것은 내 의견으로는 자신의 파멸을 위해 자신의 불의한 폭력을 쏟아붓거나 불의하게 그의 파멸을 음모하는 것 이상을 의미하지 않는다. 두 절 사이에 어떤 구별이 의도된다면, 진노로 그와 싸우는 것은 그들의 공개적인 폭력을 언급하고 그 위에 불의를 던지는 것은 그들의 기만적인 배신을 언급하는 것일 수 있다. 이 경우 내가 불의로 번역한 아벤(אָוֶן)은 숨겨진 악의를 의미할 것이다. 악인의 핍박은 여기서 능동적 의미의 박해로 이해되어야 한다. 그리고 그가 자신의 원수들에게 악한 자라는 용어를 적용할 때, 그는 그들을 고발하는 것보다 자신의 결백을 함축적으로 주장한다. 박해 아래서 우리의 가장 큰 위로는 의식적인 정직함, 즉 우리가 그것을 받을 만하지 않다는 반성이다. 왜냐하면 이것에서 우리가 고통받는 자의 방패와 방어이신 주님의 도움을 경험할 것이라는 소망이 솟아나기 때문이다.

원주석

4절 카드 ↗

4. My heart trembles within me (299) Here we have additional evidence of the extremity of David’s sufferings. He that uses these words was no soft or effeminate person, but one who had given indubitable proofs of constancy. Nor is it merely of the atrocious injuries inflicted upon him by his enemies that he complains. He exclaims that he is overwhelmed with terrors, and thus acknowledges that his heart was not insensible to his afflictions. We may learn from the passage, therefore, not only that the sufferings which David endured at this time were heavy, but that the fortitude of the greatest servants of God fails them in the hour of severe trial. We are all good soldiers so long as things go well with us, but when brought to close combat, our weakness is soon apparent. Satan avails himself of the advantage, suggests that God has withdrawn the supports of his Spirit, and instigates us to despair. Of this we have an example in David, who is here represented as struggling with inward fears, as well as a complication of outward calamities, and sustaining a sore conflict of spirit in his application to the throne of God. The expression, terrors of death, shows that he was on the very eve of sinking unless Divine grace interposed. (299) “ My heart is in travail within me.” חול , “ de tremore maxime parturientium .” — Fry Ainsworth reads, “My heart is pained within me, or trembleth with pain.” “The word,” says he, “usually meaneth such pains as a woman feeleth in her travail.” return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-55-4

Source

여기에 다윗의 고통의 극단에 대한 추가적인 증거가 있다. 이 말들을 사용한 자는 부드럽거나 나약한 사람이 아니라 한결같음의 의심할 여지 없는 증거를 보여 준 자였다. 그리고 그는 단지 원수들이 자신에게 가한 잔인한 상처들만을 불평하는 것이 아니다. 그는 두려움들로 압도되었다고 외치며, 이렇게 자신의 마음이 자신의 고난에 무감각하지 않았다는 것을 인정한다. 그러므로 이 구절에서 우리는 다윗이 이 때에 겪은 고통이 무거웠다는 것뿐 아니라, 하나님의 가장 위대한 종들의 용기도 심한 시험의 시간에 그들에게서 떠난다는 것도 배울 수 있다. 일이 잘 진행되는 한 우리는 모두 좋은 군사다. 그러나 가까운 전투에 들어오면 우리의 연약함이 곧 명백해진다. 사탄은 그 유리함을 활용하여 하나님이 그분의 성령의 지지를 거두셨다고 제안하고 우리를 절망으로 자극한다. 이것에 대한 예가 다윗에게 있다. 그는 여기서 내면의 두려움들뿐 아니라 외적 재앙들의 복합과도 씨름하며, 하나님의 보좌에 나아가는 데 있어서 영의 심한 갈등을 겪는 것으로 나타난다. "죽음의 두려움들"이라는 표현은 신적 은혜가 개입하지 않는다면 그가 쓰러지기 일보 직전이었다는 것을 보여 준다.

원주석

6절 카드 ↗

6 And I said, Who will give me wings like a dove? (300) These words mean more than merely that he could find no mode of escape. They are meant to express the deplorableness of his situation, which made exile a blessing to be coveted, and this not the common exile of mankind, but such as that of the dove when it flies far off to some deserted hiding-place. They imply that he could only escape by a miracle. They intimate that even the privilege of retreat by common banishment was denied him, so that it fared worse with him than with the poor bird of heaven, which can at least fly from its pursuer. Some think that the dove is singled out on account of its swiftness. The Jews held the ridiculous idea that the Hebrew reads wing in the singular number, because doves use but one wing in flying; whereas nothing is more common in Scripture than such a change of number. It seems most probable that David meant by this comparison, that he longed to escape from his cruel enemies, as the timid and defenseless dove flies from the hawk. Great, indeed, must have been the straits to which he was reduced, when he could so far forget the promise made to him of the kingdom as, in the agitation of his spirits, to contemplate a disgraceful flight, and speak of being content to hide himself far from his native country, and the haunts of human society, in some solitude of the wilderness. Nay, he adds, as if by way of concession to the fury of his adversaries, that he was willing (would they grant it) to wander far off, that he was not proposing terms of truce to them which he never meant to fulfill, merely to gain time, as those will do who entertain some secret and distant hope of deliverance. We may surely say that these are the words of a man driven to the borders of desperation. Such was the extremity in which he stood, that though prepared to abandon all, he could not obtain life even upon that condition. In such circumstances, in the anguish of this anxiety, we must not wonder that his heart was overwhelmed with the sorrows of death. The Hebrew word סועה , soah, which I have rendered raised, is by some translated tempestuous; and there can be no doubt that the Psalmist means a stormy wind raised by a whirlwind. When he says that this wind is raised by the whirlwind, (301) by this circumlocution he means a violent wind, such as compels the traveler to fly and seek shelter in the nearest dwelling or covert. (300) This very beautiful image, derived from the flight of the dove, is continued in the two following verses. The defenselessness of the dove, the danger to which it is exposed from birds of prey, the surprising rapidity with which, when pursued by the hawk, it flees to deserts and rocks to hide itself, putting forth its utmost speed, and outstripping its deadly pursuer; all these characteristics of this bird were in the view of the Psalmist on the present occasion. We find an allusion to them in Jeremiah 48:28 : “O ye that dwell in Moab, leave the cities, and dwell in the rock, and be like the dove that maketh her nest in the sides of the hole’s mouth.” The poets of Greece and Rome make frequent allusions to the rapid flight of the dove: — “So, when the falcon wings her way above, To the cleft cavern speeds the gentle dove, Not fated yet to die.” — Pope ’ s Homer. Sophocles, in a passage somewhat similar to this of the Psalmist, says, “O that with the rapid whirlwind flight of a dove I could cleave the etherial clouds!” — ( Œdip Colon 1136.) “Kimshi gives it as the reason why the Psalmist prefers the dove to other birds, that while they become weary with flying, and alight upon a rock or a tree to recruit their strength, and are taken; the dove, when she is fatigued, alternately rests one wing, and flies with the other, and, by this means, escapes from the swiftest pursuers.” — ( Paxton ’ s Illustrations of Scripture , volume 2, p. 292.) It is worthy of observation, and it serves to heighten the effect of the Psalmist’s comparison, that יונה , yonah , the Hebrew name of the dove, is derived from ינה , yanah , he hath oppressed by force or fraud , and seems to have been applied to it from the circumstance of its being particularly defenseless, and exposed to rapine and violence. — Buxtorf ’ s Lexicon (301) Whirlwinds are not uncommon in Palestine, and the surrounding countries, and to them we often find allusions in the Sacred Writings. The description of that kind of whirlwind called the Sammiel, which sometimes happens between Egypt and Nubia, will serve to show the propriety with which David made this allusion in his present circumstances of distress and danger. “This wind, which the Arabs call poisonous, stifles on the spot those that are unfortunate enough to breathe in it: so that to guard against its pernicious effects, they are obliged to throw themselves speedily on the ground, with their face close to these burning sands, with which they are surrounded, and to cover their heads with some cloth or carpet, lest, in respiration, they should suck in that deadly quality which everywhere attends it. People ought even to think themselves very happy when this wind, which is always besides very violent, does not raise up large quantities of sand with a whirling motion, which, darkening the air, render the guides incapable of discerning their way. Sometimes whole caravans have been buried by this means under the sand, with which this wind is frequently charged.” — Maillet, quoted in Harmer ’ s Observations , volume1, p. 95. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-55-6

Source

이 말들은 단지 그가 탈출 방법을 찾을 수 없었다는 것 이상을 의미한다. 그것들은 그의 상황의 비참함을 표현하기 위한 것이다. 그것이 망명을 탐내야 할 축복으로 만들었으며, 이것이 인류의 일반적인 망명이 아니라 비둘기가 멀리 날아가 어떤 버려진 은신처로 들어갈 때와 같은 망명이다. 그것들은 그가 오직 기적으로만 탈출할 수 있다는 것을 의미한다. 일반적인 추방으로 후퇴하는 특권조차 그에게 거부되었다는 것을 암시한다. 그래서 그에게는 적어도 자신의 추적자로부터 날아갈 수 있는 불쌍한 하늘의 새보다 더 나쁘게 되었다. 어떤 이들은 비둘기가 그 신속함 때문에 선택된다고 생각한다. 유대인들은 히브리어가 단수로 날개를 읽는다는 우스꽝스러운 생각을 가졌다. 비둘기들이 날 때 하나의 날개만 사용하기 때문이라는 것이다. 반면 성경에서 그러한 수 변경은 가장 흔한 것이다. 다윗이 이 비교로 의미한 것은, 겁이 없고 방어할 수 없는 비둘기가 매에서 도망치듯이 자신의 잔인한 원수들에서 탈출하기를 갈망했다는 것임이 가장 그럴 법해 보인다. 왕국에 대한 자신에게 주어진 약속을 거의 잊어버리고 영의 동요에서 불명예스러운 도주를 고려하며 고국과 인간 사회의 단골 장소에서 멀리 황야의 어떤 고독 속에 자신을 숨기는 것에 만족하는 것을 생각하기까지 했을 때, 그가 처한 곤경이 얼마나 컸겠는가!

원주석

9절 카드 ↗

9. Destroy, (303) O Lord; and divide their tongue Having now composed, as it were, his mind, he resumes the exercise of prayer. Had he indulged longer in the strain of complaint, he might have given his sanction to the folly of those who do themselves more harm than good by the excessive use of this barren species of comfort. There will occasionally escape from the lips of a saint, when he prays, some complaining exclamations which cannot be altogether justified, but he soon recalls himself to the exercise of believing supplication. In the expression, divide their tongue, there seems an allusion to the judgment which fell upon the builders of Babel, ( Genesis 31:7 .) He means in general to pray that God would break their criminal confederacies, and distract their impious counsels, but evidently with an indirect reference to that memorable proof which God gave of his power to thwart the designs of the wicked by confounding their communication. It is thus that to this day he weakens the enemies of the Church, and splits them into factions, through the force of mutual animosities, rivalries, and disagreements in opinion. For his own encouragement in prayer, the Psalmist proceeds to insist upon the wickedness and malignity of his adversaries, this being a truth never to be lost sight of, that just in proportion as men grow rampant in sin, may it be anticipated that the divine judgments are about to descend upon them. From the unbridled license prevailing amongst them, he comforts himself with the reflection that the deliverance of God cannot be far distant; for he visits the proud, but gives more grace to the humble. Before proceeding to pray for divine judgments against them, he would intimate that he had full knowledge of their evil and injurious character. Interpreters have spent an unnecessary degree of labor in determining whether the city here spoken of was that of Jerusalem or of Keilah, for David by this term would appear merely to denote the open and public prevalence of crime in the country. The city stands opposed to places more hidden and obscure, and he insinuates that strife was practiced with unblushing publicity. Granting that the city meant was the metropolis of the kingdom, this is no reason why we should not suppose that the Psalmist had in his view the general state of the country; but the term is, in my opinion, evidently employed in an indefinite sense, to intimate that such wickedness as is generally committed in secret was at that time openly and publicly perpetrated. It is with the same view of marking the aggravated character of the wickedness then reigning in the nation, that he describes their crimes as going about the walls, keeping sentry or watch, so to speak, upon them. Walls are supposed to protect a city from rapine and incursion, but he complains that this order of things was inverted — that the city, instead of being surrounded with fortifications, was beset with strife and oppression, or that these had possession of the walls, and went about them. (304) I have already commented elsewhere upon the words און , aven, and עמל , amal. In announcing that wickedness was in the midst of the city, and deceit and guile in her streets, he points to the true source of the prevailing crimes; even as it was to be expected that those who were inwardly corrupt, and given to such mischievous devices, would indulge in violence, and in persecuting the poor and defenseless. In general, he is to be considered as adverting in this passage to the deplorable confusions which marked the government of Saul, when justice and order were in a manner banished from the realm. And whether his description were intended to apply to one city or to many, matters had surely reached a portentous crisis in a nation professing the true religion, when any of their cities had thus become a den of robbers. It may be observed, too, that David, in denouncing a curse, as he does in the psalm before us, upon cities of this description, was obviously borne out by what must have been the judgment of the Holy Spirit against them. (303) Hare, Green, and others, conjecture that the first verb in the verse, “destroy,” had been originally “divide” — “divide, O Lord! divide their tongues.” In Scripture we sometimes meet with an elegant repetition of this kind, as in Psalms 59:13 , “Consume them in wrath, consume them, that they may not be.” (304) “Violence and Strife” are here personified, as sentinels or patrol, who keep watch over the city; going their rounds upon the walls to guard “labor, sorrow, wickedness, deceit, and guile,” which reign in the midst of it, and to exclude happiness, righteousness, and truth. “It is, in fact,” says Bishop Mant, “a very fine specimen of that power of personification, or enduing general and abstract ideas with personal qualities; and thus introducing them acting and speaking upon the stage, for which the Hebrew poets are distinguished, equalling therein the most polished writers of other nations in elegance and beauty, and surpassing the most elevated in grandeur and sublimity.” return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-55-9

Source

이제 말하자면 자신의 마음을 진정시키면서 그는 기도의 행사를 다시 시작한다. 불평의 가락에 더 오래 탐닉했다면, 이 황량한 종류의 위로를 과도하게 사용함으로써 좋은 것보다 더 많은 해를 자신에게 끼치는 자들의 어리석음을 그가 인가하는 것이 되었을 것이다. 성도의 입술에서 기도할 때 완전히 정당화될 수 없는 어떤 불평하는 탄성들이 때로는 흘러나올 것이다. 그러나 그는 곧 믿음으로 탄원하는 행사로 자신을 되불러온다. "그들의 혀를 나누소서"라는 표현에는 바벨 건설자들에게 임한 심판을 암시하는 것 같다(창 11:7). 그는 일반적으로 하나님이 그들의 범죄적 연합을 깨뜨리시고 그들의 불경건한 계획을 혼란에 빠뜨려 주시기를 기도한다. 그러나 분명히 그분이 그들의 소통을 혼란시킴으로써 악인의 의도를 좌절시키시는 능력에 대해 그분이 주신 그 기억할 만한 증거에 대한 간접적인 언급과 함께. 이것으로 이날까지 그분은 교회의 원수들을 약화시키시고 상호 적의, 경쟁, 의견 불일치의 힘으로 그들을 파벌로 분열시키신다. 기도에서 자신을 격려하기 위해 시편 기자는 자신의 적대자들의 악의와 악함을 언급하기를 계속한다. 이것은 결코 잃어버리지 말아야 할 진리다. 즉 사람들이 죄에서 더 방자해질수록, 신적 심판들이 그들에게 내려오려 한다고 기대할 수 있다는 것이다.

원주석

12절 카드 ↗

12 Of a truth, it was not an enemy that cast reproach upon me He informs us of one circumstance which added bitterness to the injuries under which he suffered, that they came from the hands not only of his professed enemies, but of such as pretended to be his friends. Those mistake the meaning of נשא , nasa, who interpret it as if David had said, that he could patiently have borne the reproach of an open enemy. What he says is, that had an open enemy reproached him, he could then have met it, as one meets and parries off a blow which is aimed at him. Against a known foe we are on our watch, but the unsuspected stroke of a friend takes us by surprise. By adopting this view of the word, we shall find that the repetition in the verse is more perfect; reading in the one member, I would have met it; and in the other, I would have hidden myself When he speaks of the enemy magnifying himself against him, he does not simply mean that he used insulting language, but in general, that he summoned all his violence to overthrow him. The sum of David’s complaint in this passage is, that he was assailed by treachery of that secret description which rendered self-defense impossible. With regard to the individual whom he had particularly in view, when he preferred this accusation, I do not imagine that it was Ahitophel, for the psalm itself would not appear to have been written upon the persecution of Absalom. Whether it may have been some notorious traitor in the city of Keilah, it is impossible to determine. Not the least probable conjecture is, that it may have been some great man at court, whose intimacy with David was generally known. Possibly he may have had more than one in his eye, courtiers who had sacrificed former friendship to a desire of rising in the royal favor, and lent their influence to destroy him. These, with some more eminent person at their head, may be the parties aimed at. At any rate, we are taught by the experience of David, as here represented to us, that we must expect in this world to meet with the secret treachery of friends, as well as with undisguised persecution. Satan has assaulted the Church with sword and open war, but he has also raised up domestic enemies to injure it with the more secret weapons of stratagem and fraud. This is a species of foe which, as Bernard expresses it, we can neither fly from nor put to flight. Whoever might be the individual referred to, David calls him a man of his own order, for so the term ערך , erach, should, in my opinion, be translated, and not as some, his equal in estimation, or as by others, a man esteemed by him to be his second self. (308) He complains of the violation of the common bond of fraternity, as none needs to be told that there are various bonds, whether of relationship, profession, or office, which ought to be respected and held sacred. He makes mention also of his having been his leader and commander, of their having enjoyed sweet interchange of secret counsel together, and of their having frequented the religious assemblies in company, — all of which he adverts to as circumstances which lent an additional aggravation to his treachery. The term רגש (309) , regesh, does not seem to signify here the stir attending the convention of an assembly, but rather company, intimating, that he was his close companion when they went to the house of God. Thus he would inform us, that he was betrayed by one who had been his intimate associate, and to whom he had looked up as a leader, in matters not only secular but religious. We are taught by the Spirit to reverence all the natural ties which bind us together in society. Besides the common and universal one of humanity, there are others of a more sacred kind, by which we should feel ourselves attached to men in proportion as they are more nearly connected with us than others by neighborhood, relationship, or professional calling, the more as we know that such connections are not the result of chance, but of providential design and arrangement. Need I say that the bond of religious fellowship is the most sacred of all? (308) This is the sense put upon the Hebrew word ערך , erach , by the LXX., who read, “ Σὺ δὲ ἄνθρωπε ἰσφ́ψυχε ,” “But thou, a man whom I love and esteem as I do my own soul;” the word ἰσόψυχος signifying ἱσος ἐμὢψυχἦ , equal to my soul (309) “Properly, a noisy crowd; hence, genr. crowd , multitude . ” — Gesenius It is from רגש , ragash , to rage , to make a noise , tumult ; of nations, Psalms 2:1 . return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-55-12

Source

그는 자신이 겪은 상처들에 쓴맛을 더한 한 가지 상황을 알려 준다. 그것들이 자신의 공언된 원수들만의 손에서 온 것이 아니라 자신의 친구인 체하는 자들에게서도 왔다는 것이다. 나사(נָשָׂא)를 다윗이 공개적인 원수의 비난을 참을 수 있었다고 말한 것처럼 이해하는 자들은 그 의미를 잘못 이해한 것이다. 그가 말하는 것은, 만약 공개적인 원수가 자신을 비난했다면 자신에게 가해지는 타격을 만나 막는 것처럼 그것을 만날 수 있었을 것이라는 것이다. 알려진 적에 대해서는 우리가 경계하지만, 친구의 의심받지 않는 타격은 우리를 기습한다. 이 단어의 이런 견해를 채택함으로써 우리는 절에서 반복이 더 완전하다는 것을 알 것이다. 한쪽 절에서는 "나는 그것을 만났을 것이다"를, 다른 쪽 절에서는 "나는 숨었을 것이다"를 읽으면서. 그가 원수가 자신에 대해 자신을 크게 함을 말할 때, 단순히 그가 모욕적인 언어를 사용했다는 것만이 아니라 일반적으로 그가 자신을 전복시키기 위해 모든 폭력을 소환했다는 것을 의미한다. 이 구절에서 다윗의 불평의 요점은 자기 방어를 불가능하게 만드는 비밀스러운 성격의 배신으로 공격받았다는 것이다. 그가 이 고소를 제기할 때 특별히 염두에 둔 개인에 관해, 그것이 아히도벨이었다고 생각하지 않는다. 시편 자체가 압살롬의 박해에 대해 기록된 것으로 보이지 않기 때문이다. 그것이 그일라 성에서의 어떤 악명 높은 배신자일 수 있는지는 결정할 수 없다. 왕궁에서 어떤 위대한 사람이었을 것이라는 추측이 가장 그럴 법하지 않은 것은 아니다. 그의 다윗과의 친밀함이 일반적으로 알려진 자. 아마도 그는 한 사람 이상을 생각했을 수 있다. 왕의 총애를 얻으려는 욕망에 전의 우정을 희생시키고 자신을 파멸시키기 위해 자신들의 영향력을 빌려준 신하들.

원주석

15절 카드 ↗

15 Let death seize upon them. He now denounces the whole faction, not the nation generally, but those who had taken a prominent part in the persecution of him. In imprecating this curse he was not influenced by any bad feeling towards them, and must be understood as speaking not in his own cause but in that of God, and under the immediate guidance of his Spirit. This was no wish uttered in a moment of resentment or of reckless and ill-considered zeal, and which would justify us in launching maledictions against our enemies upon every trivial provocation. The spirit of revenge differs widely from the holy and regulated fervor with which David prays for the judgment of God against wicked men, who had already been doomed to everlasting destruction. The translation, Let death condemn them, is forced, and so also is another which has been suggested, Let him appoint death a creditor over them. (310) That which we have given is the most obvious and simple. In praying that his enemies may descend alive into the grave, it has been well observed, that he seems to allude to the punishment of Korah, Dathan, and Abiram; though I conceive that in imprecating sudden and unexpected ruin upon them, he adverts to the proud persuasion which they cherished in their prosperity, that they would escape the stroke of death. “Lord,” as if he had said, “in the infatuation of their pride they consider themselves to be exempted from the ordinary lot of mortality, but let the earth swallow them up alive — let nothing prevent their being dragged down with all their pomp to the destruction which they deserve.” The cause which he assigns for his prayer in the latter part of the verse, is another proof that he was not influenced by any personal resentment against his enemies, but simply denounced the just judgments of God upon such as persecuted the Church. Wickedness, he adds, is in their dwelling By this he meant that it could not but dwell where they dwelt and this he expresses still more fully when he adds, in the midst of them; intimating, that they inwardly cherished their wickedness, so that it was their inseparable companion, and dwelt with them under the same roof. (310) This is the sense in which Horsley understands the passage. He observes, that “the image here is not sufficiently expressed by the English word seize , though it is not impossible that our translators might intend to allude to the seizure of a debtor. But this is rather a kindred image than the same. The precise image in the original is the exaction of payment, not the seizure of the person.” His rendering is, “Let death exalt his claim upon them.” return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-55-15

Source

그는 이제 전 무리를, 국민 일반이 아니라 자신을 박해하는 데 두드러진 역할을 한 자들을 고발한다. 이 저주를 기원하면서 그는 그들에 대한 어떤 나쁜 감정의 영향을 받지 않았으며, 자신의 소송이 아니라 하나님의 소송에서, 그리고 그분의 성령의 즉각적인 인도 아래 말하는 것으로 이해되어야 한다. 이것은 분개의 순간에 또는 무모하고 경솔한 열심에서 발한 소원이 아니었다. 그것은 어떤 사소한 자극에서 우리 원수들에게 저주를 쏟아내는 것을 우리에게 정당화하지 않는다. 복수의 정신은 다윗이 이미 영원한 파멸에 처해진 악한 사람들에 대한 하나님의 심판을 위해 기도하는 거룩하고 조절된 열기와 크게 다르다. 그가 자신의 원수들이 살아서 무덤으로 내려가기를 기도함으로써 고라, 다단, 아비람의 형벌을 암시하는 것 같다는 것이 잘 언급되었다. 그러나 나는 그가 그들에게 갑작스럽고 예상치 못한 파멸을 기원하면서, 번영 속에서 그들이 소중히 여기는 자신들이 죽음의 일반적인 운명에서 면제된다는 교만한 설득에 주의를 기울인다고 생각한다. "주님"이라고, 마치 그가 말한 것처럼, "그들의 교만의 미혹으로 그들은 죽을 운명에서 면제된다고 여깁니다. 그러나 그들을 살아서 삼켜 버리소서. 그들을 모든 화려함과 함께 받아 마땅한 파멸로 끌어내려지는 것을 막을 것이 없게 하소서." 그가 절의 후반부에서 자신의 기도를 위한 이유를 제시하는 것은 자신의 원수들에 대한 어떤 개인적 분개에 의해 영향받지 않고 단지 교회를 박해하는 자들에 대한 하나님의 의로운 심판을 고발했다는 또 다른 증거다.

원주석

16절 카드 ↗

16 I will call upon God. In translating this verse I have retained the future tense of the verb, as the Psalmist does not refer to something already done, but rather excites himself to the duty of prayer, and to the exercise of hope and confidence. Though there was no apparent method of escape, and he stood on the brink of immediate destruction, he declares his resolution to continue in prayer, and expresses his assurance that it would be successful. In the verse which follows he engages more particularly to show perseverance in prayer. He does not content himself with saying that he will pray, for many do this in a perfunctory manner, and soon become wearied with the exercise; but he resolves to display both assiduity and vehemency. From the particular mention he makes of evening, morning, and noon, we are left to infer that these must have been the stated hours of prayer amongst the godly at that period. Sacrifices were offered daily in the temple morning and evening, and by this they were taught to engage privately in prayer within their own houses. At noon also it was the practice to offer additional sacrifices. As we are naturally indisposed for the duty of prayer, there is a danger that we may become remiss, and gradually omit it altogether, unless we restrict ourselves to a certain rule. In appointing particular fixed hours to be observed for his worship, there can be no doubt that God had respect to the infirmity of our nature, and the same principle should be applied to the secret as to the public services of devotion, as appears from the passage now before us, and from the example of Daniel, ( Daniel 9:3 .) Sacrifices are no longer to be observed in the Church, but as there remains the same indisposition on our part to the duty, and an equal need of incitements to overcome it, we should still prescribe certain hours to ourselves to be observed in prayer. He adds, that he would cry aloud, to denote vehemency of supplication, under the grief and anxiety of mind to which he was subjected. He intimates, that no extremity of present trouble would prevent him from directing his complaint to God, and cherishing a confident hope of deliverance. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-55-16

Source

이 절을 번역하면서 나는 동사의 미래 시제를 유지했다. 시편 기자가 이미 행해진 것을 언급하는 것이 아니라 오히려 기도의 의무와 소망과 확신의 행사에 자신을 고취하기 때문이다. 탈출의 명백한 방법이 없었고 즉각적인 파멸의 가장자리에 서 있었지만, 그는 기도를 계속하겠다는 결의를 선포하고 그것이 성공적일 것이라는 자신의 확신을 표현한다. 다음 절에서 그는 기도에서 인내를 보이겠다고 더 특별히 약속한다. 그는 단지 기도할 것이라고 말하는 것으로 만족하지 않는다. 많은 이들이 형식적인 방식으로 이것을 하고 곧 그 행사에 지치기 때문이다. 그러나 그는 근면함과 강렬함 둘 다를 나타낼 것을 결심한다. 저녁, 아침, 정오를 특별히 언급하는 것에서, 이것들이 그 시기에 경건한 자들 사이에서 기도의 정해진 시간이었음이 틀림없다는 것을 추론할 수 있다. 제물은 성전에서 매일 아침과 저녁에 드려졌다. 이것으로 그들은 자신의 집 안에서 개인적으로 기도에 참여하도록 교훈받았다. 정오에도 추가적인 제물을 드리는 관습이 있었다. 본성적으로 기도의 의무에 마음이 없으므로, 우리 자신을 특정 규칙에 제한하지 않으면 태만해지고 점차 그것을 전혀 생략하게 될 위험이 있다. 특별한 정해진 시간을 그분의 예배에 위해 정하는 데 있어서, 하나님이 우리 본성의 연약함을 존중하셨다는 것은 의심할 여지가 없다. 그리고 이것은 우리 앞의 구절과 다니엘의 예(단 9:3)에서 나타나는 것처럼 개인적인 봉사뿐 아니라 공적인 봉사에도 같은 원리가 적용되어야 한다.

원주석

18절 카드 ↗

18 He hath redeemed my soul into peace Those who read the two preceding verses in the perfect instead of the future tense, are apparently led to this by considering that David here proves his former prayers to have been answered, from the fact of deliverance having been granted. But there is no difficulty involved in adopting the other reading. We may suppose that either he was so confident of being delivered that he speaks as if he actually were so already, or that he inserts what was the substance of his meditations at different times; it being sufficiently common, when mention is made of prayers, to subjoin a statement of the event which followed from them. Having spoken, then, of his prayers, he adverts to the result of them, with the view of expressing his thankfulness for the mercy which he had received. He says that he had been redeemed into peace — a strong expression, signifying the danger to which he had been exposed, and the almost miraculous manner in which he had been delivered from it. What is added, they were in great numbers with me, admits of a double meaning. Some understand him as referring to enemies; with me being, according to them, equivalent to against me. He represents himself as having been beset, by a host of adversaries, and commends the goodness manifested by God in accomplishing his deliverance. Others think that he refers to the angels, whose hosts are encamped round about those that fear the Lord, ( Psalms 34:7 .) The letter ב , beth, which I have rendered in, they consider to be here, as in many other places, merely expletive; (313) so that we may read the words, great numbers were with me. The last of these interpretations conveys a comfortable truth, as God, although he cannot stand in need of auxiliaries, has seen fit, in accommodation to our infirmity, to employ a multitude of them in the accomplishment of our salvation. But David would appear rather to speak of enemies, and to refer to the number of them, with the view of magnifying the deliverance which he had received. (314) (313) Rogers is of this opinion; and observes, that “in the Appendix to the first volume of Glassius, many instances are adduced of the redundancy of the prefix כ ; as Exodus 32:22 ; Psalms 68:5 ; Ezra 3:3 .” (314) Walford renders the sentence, “Though multitudes be in opposition to me.” “The sense,” says he, “which is here given, is evidently required, and is fairly deducible from the Hebrew text.” Bishop Horsley’s rendering is, “For they who stood on my side told for many;” — “they who stood on my side,” denoting the Divine assistance described under the image of numerous auxiliaries. See 2 Kings 6:16 ; 1 John 4:4 . Bishop Mant is satisfied that this is the Psalmist’s meaning, and he accordingly turns the verse thus: — “And he shall hear me, he shall shield, And he with peace shall crown; My guardian in the battle-field, An host himself alone.” return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-55-18

Source

동사의 미래 대신 완료 시제로 앞의 두 절을 읽는 이들은, 다윗이 구원이 허락되었다는 사실에서 자신의 이전 기도들이 응답받았다는 것을 여기서 증명한다고 생각하기 때문인 것으로 보인다. 그러나 다른 독해를 채택하는 데 아무런 어려움이 없다. 우리는 그가 구원받을 것을 너무나 확신하여 마치 실제로 이미 그렇게 된 것처럼 말한다고 가정하거나, 또는 다른 시기의 자신의 묵상의 내용이 되는 것을 삽입한다고 가정할 수 있다. 기도에 대한 언급이 있을 때 그것들에서 나온 사건의 진술을 덧붙이는 것이 충분히 흔한 일이기 때문이다. 그러므로 자신의 기도들에 대해 말한 후 그는 자신이 받은 자비에 대한 감사를 표현하기 위해 그것들의 결과에 주의를 기울인다. 그는 자신이 평화로 구속받았다고 말한다. 자신이 노출된 위험과 거기서 구출된 거의 기적적인 방식을 나타내는 강한 표현이다. 덧붙여지는 "그들이 내 곁에 많았더라도"는 두 가지 의미로 이해될 수 있다. 어떤 이들은 그가 원수들을 언급하는 것으로 이해한다. "내 곁에"가 그들에 의하면 "나를 대항하여"와 같다는 것이다. 그는 자신이 적대자들의 무리로 포위되어 있었다고 나타내며 자신의 구출을 이루신 하나님의 선하심을 칭찬한다. 다른 이들은 그가 천사들을 언급한다고 생각한다. 그들의 군대가 주를 두려워하는 자들 주위에 진을 친다(시 34:7). 마지막 해석은 안락한 진리를 전달한다. 하나님이 비록 보조자들이 필요하실 수 없지만, 우리의 연약함에 맞추어 많은 그들을 우리의 구원 성취에 사용하시기를 기쁘게 여기셨다. 그러나 다윗은 오히려 원수들에 대해 말하며 그들의 수를 언급하여 자신이 받은 구출을 더욱 크게 만들려 하는 것으로 보인다.

원주석

19절 카드 ↗

19 God shall hear, and afflict them As the verb ענה , anah, which I have rendered afflict, signifies, occasionally, to testify, some understand David to say that God would rise up as a witness against them. The syntax of the language will scarcely, however, admit of this, as, in Hebrew, the letter ב , beth, is generally subjoined in such a case. There seems no doubt that the word signifies here to addict or punish, although this is rather its signification implicitly and by a species of irony; for, most commonly, ענה , anah, means to answer. Having said that God would hear him, he adds that he would answer him, in the way of avenging his cause, in the punishment of his enemies. The epithet, or descriptive title, which he applies to God, is one calculated to comfort the pious mind in times of trouble and confusion. Much of that impatience into which we are hurried arises from not elevating our thoughts to the eternity of God. Can anything be more unreasonable than that poor mortals, who pass away like a shadow, should measure God by their feeble apprehensions, which is to cast him down from his eternal throne, and subject him to the fluctuations of a changing world? As חלף , chalaph, may signify to cut off as well as to change, some have supposed that David here complains of the destruction of the wicked having been too long deferred; but this is not a probable interpretation. The term has been more properly rendered changes But even those who have adopted this rendering have varied in the sense of the passage. (315) Some understand it to mean that no change to the better was to be expected in their character; that they were so bent upon evil as to be inflexible to repentance; so entirely under the influence of a cruel disposition, as never once to incline to humanity or mercy. Others, with more reason, consider that he refers, in the language of complaint, to the uninterrupted flow of their prosperity, which was such that they seemed exempt from the common vicissitudes of life. He represents them as being corrupted by this indulgence, and casting off from their minds every principle of fear, as if they were privileged with immunity from mortal ills. The copulative particle will thus carry the force of a consequence — they have no changes, and therefore they fear not God (316) It is an undeniable truth, that the longer the wicked are left in the enjoyment of their pleasures, they are only hardened the more in their evil courses; and that where pride has the ascendancy in the heart, the effect of the Divine indulgence is to make us forget that we are men. In the connection between the two parts of the verse there is an implied censure of the infatuation of those who are led by their exemption from adversity to conclude that. they are a species of demigods; for, how insignificant is the course of human life when compared with the eternity of God? We have need to be upon our guard when under prosperity, lest we fall into the secure spirit which the Psalmist here alludes to, and even carry our exultation to the extent of a defiance of the Almighty. (315) The reason of this difference arises from the ambiguity of the meaning of the original word, which signifies change simply, without reference to the kind of change. Of the two senses which our Author proceeds to state, the first is that adopted by the Chaldee, which reads, “Wicked men, who change not their very evil course, and fear not the sight of God, shall perish.” Dathe, while he admits the ambiguity of the word, follows the Chaldee. Gesenius gives the same interpretation. “But,” says Walford, “this reduces the passage nearly to an identical proposition; so that the probable meaning is, vicissitudes of fortune. These men had enjoyed great prosperity, and been subjected to few trials; they were therefore enamoured of this world and its pleasures, and gave themselves little regard about the will and authority of God. See Psalms 73:5 .” (316) “That is,” says Williams, “they suppose they also shall live for ever; or, at least, that things will go on the same for ever. See 2 Peter 3:4 . return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-55-19

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내가 고통하다로 번역한 동사 아나(עָנָה)가 때로는 증언하다를 의미하므로, 어떤 이들은 다윗이 하나님이 그들에 대한 증인으로 일어나실 것이라고 말하는 것으로 이해한다. 그러나 히브리어에서 그런 경우에 일반적으로 베스(ב)라는 글자가 뒤따라오므로 언어의 구문이 이것을 허용하지 않는다. 이 말이 여기서 처벌하다를 의미한다는 것에는 의심의 여지가 없는 것 같다. 비록 이것이 오히려 그 함축적이고 일종의 반어적 의미이지만. 가장 일반적으로 아나는 응답하다를 의미하기 때문이다. 하나님이 자신의 말을 들으실 것이라고 말한 후 그는 그분이 자신의 원수들을 처벌하는 방식으로 그분의 소송을 보복함으로써 자신에게 응답하실 것이라고 덧붙인다. 그가 하나님에게 적용하는 별칭 또는 서술 명칭은 고난과 혼란의 때에 경건한 마음을 위로하기에 적합한 것이다. 우리가 빠져드는 많은 조급함은 하나님의 영원성으로 우리의 생각을 높이지 않는 것에서 생긴다. 그림자처럼 사라지는 가련한 죽을 인간들이 자신의 미약한 이해로 하나님을 측정하는 것보다 더 불합리한 것이 있겠는가? 그것은 그분을 그분의 영원한 보좌에서 끌어내려 변화하는 세상의 흔들림에 종속시키는 것이다. 교만한 세상 사람들이 인생의 공통적인 우여곡절에서 면제된 것처럼 보이도록 자신들의 번영의 흐름이 끊임없었다는 것을 언급하면서, 그는 이 방종으로 인해 그들이 타락하여 마치 인간 악에서 면제되는 특권을 누리는 것처럼 모든 두려움의 원리를 마음에서 내팽개쳤다고 말한다.

원주석

20절 카드 ↗

20. He hath sent his hands against those that were at peace with him He afterwards speaks in verse 23d in the plural number, but here it is probable that he begins by addressing the leader and head of the wicked conspiracy. He accuses him of waging war in the midst of peace, and being thus guilty of a breach of faith. He had neither suffered provocation, nor had he announced in an open manner his intention to give battle, but had commenced the attack unexpectedly and with treachery. The same charge is insisted upon still further, when it is added, that butter and oil were in his lips, while war was in his heart, and his words themselves were darts. To appearance they were soft and agreeable, but they covered a hidden virulence and cruelty which wounded like a sword or like darts, (320) according to the common proverb, that deceivers carry on their lips poison besmeared with honey. It is well known how many fair promises and flatteries Saul addressed to David with a view to entrap him, and we may conjecture that the same arts were practiced by his courtiers. It is one special trial of the Lord’s people, that they are exposed to such attempts on the part of crafty men to seduce them into destruction. Here the Holy Spirit puts a mark of reprobation upon all subtilty of this kind, and particularly upon treacherous flatteries, exhorting us to cultivate simplicity of intention. (320) In the figurative language of the East, severe, unfeeling, and injurious words are often compared to swords, daggers, arrows, etc. Thus it is said in Psalms 59:7 , “Swords are in their lips; for who, say they , doth hear?” and in Proverbs 12:18 , “There is that speaketh like the piercings of a sword.” In our own language, a similar figure of speech is quite common, as when we speak of keen , cutting , and piercing words, and of the wounds which they inflict. “I will speak daggers to her.” — Hamlet . return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-55-20

Source

나중에 23절에서 복수로 말하지만, 여기서 그는 아마도 악한 음모의 지도자이자 우두머리에게 말하는 것으로 시작할 것이다. 그는 그를 평화 한가운데서 전쟁을 벌이고 이로써 믿음의 위반에 죄를 범했다고 고소한다. 그는 자극을 받지도 않았고 공개적으로 전투하겠다는 의도를 선포하지도 않았다. 그러나 예상치 못하게 그리고 배신적으로 공격을 시작했다. 이 고소는 더 나아가 강조된다. 버터와 기름이 그의 입술에 있었지만 전쟁이 그의 마음에 있었으며, 그의 말 자체가 창들이었다고 덧붙여질 때. 외관상 그것들은 부드럽고 유쾌했지만, 칼이나 창처럼 상처를 입히는 숨겨진 맹독과 잔혹함을 감추고 있었다. 공통 속담대로 기만자들은 꿀로 윤을 낸 독을 자신들의 입술에 지닌다. 사울이 다윗을 함정에 빠뜨리기 위해 그에게 얼마나 많은 공정한 약속과 아첨을 했는지 잘 알려져 있다. 그리고 같은 술책이 그의 신하들에 의해 행해졌다고 우리는 추측할 수 있다. 이것은 주님의 백성에게 특별한 시험의 일종이다. 그들이 자신들을 파멸로 유혹하려는 교활한 사람들의 그러한 시도들에 노출되어 있다는 것이다. 여기서 성령은 이런 종류의 모든 교활함에, 특별히 배신적인 아첨들에 배척의 표를 붙이며, 우리에게 의도의 단순함을 계발하도록 권면한다.

원주석

22절 카드 ↗

22 Cast thy giving upon Jehovah. The Hebrew verb יהב , yahab, signifies to give, so that יהבע , yehobcha, according to the ordinary rules of grammar, should be rendered thy giving, or thy gift. (321) Most interpreters read thy burden, but they assign no reason for this rendering. The verb יהב , yahab, never denotes to burden, and there is no precedent which might justify us in supposing that the noun deduced from it can mean a burden. They have evidently felt themselves compelled to invent that meaning from the harshness and apparent absurdity of the stricter translation, Cast thy gift upon Jehovah. And I grant that the sentiment they would express is a pious one, that we ought to disburden ourselves before God of all the cares and troubles which oppress us. There is no other method of relieving our anxious souls, but by reposing ourselves upon the providence of the Lord. At the same time, I find no example of such a translation of the word, and adhere therefore to the other, which conveys sufficiently important instruction, provided we understand the expression gift or giving in a passive sense, as meaning all the benefits which we desire God to give us. The exhortation is to the effect that we should resign into the hands of God the care of those things which may concern our advantage. It is not enough that we make application to God for the supply of our wants. Our desires and petitions must be offered up with a due reliance upon his providence, for how many are there who pray in a clamorous spirit, and who, by the inordinate anxiety and restlessness which they evince, seem resolved to dictate terms to the Almighty. In opposition to this, David recommends it as a due part of modesty in our supplications, that we should transfer to God the care of those things which we ask, and there can be no question that the only means of checking an excessive impatience is an absolute submission to the Divine will, as to the blessings which should be bestowed. Some would explain the passage: Acknowledge the past goodness of the Lord to have been such, that you ought to hope in his kindness for the future. But this does not give the genuine meaning of the words. As to whether David must be considered as here exhorting himself or others, it is a question of little moment, though he seems evidently, in laying down a rule for his own conduct, to prescribe one at the same time to all the children of God. The words which he subjoins, And he shall feed thee, clearly confirm that view of the passage which I have given above. Subject as we are in this life to manifold wants, we too often yield ourselves up to disquietude and anxiety. But David assures us that God will sustain to us the part of a shepherd, assuming the entire care of our necessities, and supplying us with all that is really for our advantage. He adds, that he will not suffer the righteous to fall, or always to stagger If מוט , mot, be understood as meaning a fall, then the sense will run: God shall establish the righteous that he shall never fall. But the other rendering seems preferable. We see that the righteous for a time are left to stagger, and almost to sink under the storms by which they are beset. From this distressing state David here declares, that they shall be eventually freed, and blessed with a peaceful termination of all their harassing dangers and cares. (321) “What thou desirest to have given thee,” according to the Chaldee, which renders the word thy hope ; i e . , that which thou hopest to receive. On the margin of our English Bibles it is, thy gift , which Williams explains by “allotment.” “ Cast thy allotment upon the Lord , ” says he, “on which we may remark, that whatever allotment we receive from God, whether of prosperity or adversity, it is our duty to refer it back to him: ‘He that giveth to the poor lendeth to the Lord, and he will repay him;’ or if our lot be adverse, ‘he will sustain’ under every burden, and ‘never suffer the righteous to be moved’ from his foundation.” In like manner Rogers understands the word. “ Cast upon Jehovah what he allots you ; i e . , commit to Jehovah your destiny. Supply אשר before יהבך ” — Book of Psalms in Hebrew , volume 2, p. 210. The Septuagint reads, μέριμνάν , thy care ; in which it is followed by the apostle Peter, ( 1 Peter 5:5 .) The reading of the Vulgate, Syriac, Æthiopic, and Arabic versions is the same. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-55-22

Source

히브리어 동사 야하브(יָהַב)는 주다를 의미하므로 예호브카(יְהֹבְכָ)는 문법의 일반 규칙에 따라 너의 줌 또는 너의 선물로 번역되어야 한다. 대부분의 주석가들은 너의 짐으로 읽지만 이 번역에 대한 이유를 제시하지 않는다. 야하브라는 동사는 결코 짐 지다를 나타내지 않으며, 그것에서 파생된 명사가 짐을 의미할 수 있다는 것을 정당화할 전례가 없다. 그들은 더 엄격한 번역인 "너의 선물을 여호와에게 던져라"의 거칠음과 겉보기의 불합리함에서 그 의미를 발명하도록 강요받았음이 분명하다. 그리고 그들이 표현하려는 감정, 즉 우리가 우리를 억누르는 모든 근심과 고난을 하나님 앞에서 내려놓아야 한다는 것이 경건한 것임을 인정한다. 우리의 불안한 영혼을 안도시키는 다른 방법이 없다. 오직 주님의 섭리를 의지함으로써만 가능하다. 동시에 나는 그 말의 그런 번역에 대한 예를 찾지 못하며, 따라서 우리가 하나님이 우리에게 주시기를 원하는 모든 복들을 수동적 의미에서 선물이나 줌으로 이해하는 한에서 충분히 중요한 교훈을 전달하는 다른 독해를 따른다. 권면은 우리의 유익에 관련될 수 있는 것들의 배려를 하나님의 손에 포기해야 한다는 것이다. 우리의 필요의 공급을 위해 하나님에게 신청하는 것으로 충분하지 않다. 우리의 욕구와 간청은 그분의 섭리에 대한 마땅한 의존과 함께 드려져야 한다. 왜냐하면 아우성치는 정신으로 기도하고 자신들이 보이는 과도한 불안과 안절부절못함으로 전능자에게 조건을 지시하기로 결심한 것 같은 자들이 얼마나 많은가! 이에 반대하여 다윗은 우리의 간청에서 마땅한 겸손의 한 부분으로, 우리가 구하는 것들의 배려를 하나님에게 이전할 것을 권고한다. 과도한 조급함을 억제하는 유일한 수단은 베풀어져야 할 복들에 관한 신적 의지에 절대적으로 복종하는 것임은 의심할 여지가 없다.

원주석

23절 카드 ↗

23 Thou, O God! shalt cast them into the pit of corruption. He returns to speak of his enemies, designing to show the very different end which awaits them, from that which may be expected by the righteous. The only reflection which comforts the latter, when cast down at the feet of their oppressors, is, that they can confidently look for a peaceful issue to the dangers which encompass them; while, on the other hand, they can discern by faith the certain destruction which impends the wicked. The Hebrew word שחת , shachath, signifies the grave, and as there seems an impropriety in saying that they are cast into the pit of the grave, some read in preference the pit of corruption, (322) the word being derived from שחת , shachath, to corrupt, or destroy. It is a matter of little consequence which signification be adopted; one thing is obvious, that David means to assert that they would be overtaken not only by a temporary, but everlasting destruction. And here he points at a distinction between them and the righteous. These may sink into many a deep pit of worldly calamity, but they arise again. The ruin which awaits their enemies is here declared to be deadly, as God will cast them into the grave, that they may rot there. In calling them bloody men, (323) he adverts to a reason which confirmed the assertion he had made. The vengeance of God is certain to overtake the cruel and the deceitful; and this being the character of his adversaries, he infers that their punishment would be inevitable. “But does it consist,” may some ask, “with what passes under our observation, that bloody men live not half their days? If the character apply to any, it must with peculiar force to tyrants, who consign their fellow-creatures to slaughter, for the mere gratification of their licentious passions. To such very evidently, and not to common murderers, does the Psalmist refer in this place; and yet will not tyrants, who have butchered their hundreds of thousands, reach frequently an advanced period of life?” They may; but notwithstanding instances of this description, where God has postponed the execution of judgment, the assertion of the Psalmist is borne out by many considerations. With regard to temporal judgments, it is enough that we see them executed upon the wicked, in the generality of cases, for a strict or perfect distribution in this matter is not to be expected, as I have shown at large upon the thirty-seventh psalm. Then the life of the wicked, however long it may be protracted, is agitated by so many fears and disquietudes, that it scarcely merits the name, and may be said to be death rather than life. Nay, that life is worse than death which is spent under the curse of God, and under the accusations of a conscience which torments its victim more than the most barbarous executioner. Indeed, if we take a right estimate of what the course of this life is, none can be said to have reached its goal, but such as have lived and died in the Lord, for to them, and them alone, death as well as life is gain. When assailed, therefore, by the violence or fraud of the wicked, it may comfort us to know that their career shall be short, — that they shall be driven away, as by a whirlwind, and their schemes, which seemed to meditate the destruction of the whole world, dissipated in a moment. The short clause which is subjoined, and which closes the psalm, suggests that this judgment of the wicked must be waked for in the exercise of faith and patience, for the Psalmist rests in hope for his deliverance. From this it appears that the wicked are not cut off so suddenly from the earth, as not to afford us hope for the exhibition of patience under the severity of long-continued injuries. (322) The Chaldee explains it, “the deep Gehenna.” (323) Heb. “men of blood and deceit.” return to ' Top of Page ' Psalms Psa 54 Psalms Psa Psalms Psa 56 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Psalms 55". 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Pericope (part_of)

절 (explains)

bible-text/psa-55-23

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그는 원수들에 대해 다시 말하기 위해 돌아온다. 그들을 기다리는 매우 다른 끝과 의인들이 기대할 수 있는 것을 보여 주려는 의도에서. 억압자들의 발치에 던져졌을 때 후자를 위로하는 유일한 반성은, 자신들을 에워싼 위험들에 평화로운 결말을 확신 있게 기대할 수 있다는 것이다. 한편 그들은 믿음으로 악인들 위에 드리운 확실한 파멸을 분별할 수 있다. 히브리어 샤캇(שַׁחַת)은 무덤을 의미하는데, 그들이 무덤의 구렁에 던져진다고 말하는 것이 적절하지 않아 보이므로, 어떤 이들은 차라리 썩음의 구렁으로 읽는다. 그 단어가 부패하다 또는 멸하다를 의미하는 샤캇(שָׁחַת)에서 파생되었기 때문이다. 어느 의미를 채택하든 별로 중요하지 않다. 한 가지 명백한 것은, 다윗이 그들이 단지 일시적인 것이 아니라 영원한 파멸로 덮일 것이라고 주장한다는 것이다. 여기서 그는 그들과 의인들 사이의 구별을 지적한다. 의인들은 세상적 재앙의 많은 깊은 구렁에 빠질 수 있지만 다시 일어난다. 자신의 적대자들을 기다리는 파멸은 여기서 치명적인 것으로 선포된다. 하나님이 그들을 무덤에 던지셔서 거기서 썩게 하실 것이기 때문이다. 그들을 피 흘리는 자들이라고 부름으로써 그는 자신이 한 주장을 확인하는 이유에 주의를 기울인다. 하나님의 보복이 잔인하고 기만적인 자들을 반드시 추격한다. 이것이 자신의 적대자들의 성격이므로 그는 그들의 형벌이 피할 수 없을 것이라고 추론한다. 그러나 다윗은 이 확신에서 자신의 구원을 믿음의 행사에서 기다려야 한다는 것을 제안하면서 끝맺는다. 이것에서 악인들이 땅에서 그토록 갑작스럽게 제거되지 않아서 오래 계속된 상처들의 심각함 아래서 인내의 행사를 위한 우리의 소망을 허락하지 않는 것은 아니라는 것이 나타난다.

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