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1. O God! thou hast cast us off. With the view of exciting both himself and others to a more serious consideration of the goodness of God, which they presently experienced, he begins the psalm with prayer; and a comparison is instituted, designed to show that the government of Saul had been under the divine reprobation. He complains of the sad confusions into which the nation had been thrown, and prays that God would return to it in mercy, and re-establish its affairs. Some have thought that David here adverts to his own distressed condition: this is not probable. I grant that, before coming to the throne, he underwent severe afflictions; but in this place he evidently speaks of the whole people as well as himself. The calamities which he describes are such as extended to the whole kingdom; and I have not the least doubt, therefore, that he is to be considered as drawing a comparison which might illustrate the favor of God, as it had been shown so remarkably, from the first, to his own government. With this view, he deplores the long-continued and heavy disasters which had fallen upon the people of God under Saul’s administration. It is particularly noticeable, that though he had found his own countrymen his worst and bitterest foes, now that he sat upon the throne, he forgets all the injuries which they had done him, and, mindful only of the situation which he occupied, associates himself with the rest of them in his addresses to God. The scattered condition of the nation is what he insists upon as the main calamity. In consequence of the dispersion of Saul’s forces, the country lay completely exposed to the incursions of enemies; not a man was safe in his own house, and no relief remained but in flight or banishment. He next describes the confusions which reigned by a metaphor, representing the country as opened, or cleft asunder; not that there had been a literal earthquake, but that the kingdom, in its rent and shattered condition, presented that calamitous aspect which generally follows upon an earthquake. The affairs of Saul ceased to prosper from the time that he forsook God; and when he perished at last, he left the nation in a state little short of ruin. The greatest apprehension must have been felt throughout it; it was become the scorn of its enemies, and was ready to submit to any yoke, however degrading, which promised tolerable conditions. Such is the manner in which David intimates that the divine favor had been alienated by Saul, pointing, when he says that God was displeased, at the radical source of all the evils which prevailed; and he prays that the same physician who had broken would heal. return to ' Top of Page ' <a name="verse-3" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
하나님이여, 주님이 우리를 버리셨나이다. 자신과 다른 이들 모두를 그들이 현재 경험하는 하나님의 선하심에 대한 더 진지한 고찰로 고취하기 위해, 그는 기도로 시편을 시작한다. 그리고 사울의 통치가 신적 거절 아래 있었다는 것을 보여 주기 위해 설계된 비교가 제시된다. 그는 나라가 던져진 슬픈 혼란을 탄식하며, 하나님이 자비로 그것에 돌아오시어 그 일들을 다시 세워 달라고 기도한다. 어떤 이들은 다윗이 여기서 자신의 고통스러운 상황을 언급한다고 생각했다. 이것은 개연성이 없다. 그가 왕위에 오르기 전에 심한 고난을 겪은 것을 인정한다. 그러나 이 곳에서 그는 자신과 함께 온 백성에 대해서도 분명히 말한다. 그가 묘사하는 재앙들은 온 왕국으로 확장되었다. 따라서 나는 그가 자신의 통치로부터 처음에 그처럼 두드러지게 나타난 하나님의 호의를 증명할 수 있는 비교를 그리는 것으로 볼 충분한 이유가 있다고 확신한다. 이 관점에서 그는 사울의 행정 아래 하나님의 백성에게 닥친 오래 계속된 무거운 재앙들을 애도한다. 특히 주목할 만한 것은, 비록 그가 자신의 동족을 가장 나쁘고 쓴 원수들로 여겼지만, 이제 왕좌에 앉으면서 그들이 자신에게 가한 모든 상처를 잊고 자신이 차지한 지위만을 염두에 두고 그들과 함께 하나님께 드리는 기도에 동참한다는 것이다. 나라의 흩어진 상태가 그가 주요 재앙으로 주장하는 것이다. 사울의 군대가 분산된 결과로 그 나라는 원수들의 침략에 완전히 노출되었다. 집에서 안전한 사람이 없었고, 피신이나 추방 외에 다른 안도가 없었다. 다음에 그는 나라를 열리거나 갈라진 것으로 묘사하는 비유로 지배적인 혼란을 묘사한다. 문자적 지진이 있었다는 것이 아니라, 왕국이 찢겨 산산이 부서진 상태에서 일반적으로 지진 뒤에 따라오는 그 재앙적 모습을 나타냈다는 것이다. 사울의 일들은 그가 하나님을 떠난 때부터 번영을 멈추었다. 그리고 그가 마침내 멸망할 때 그는 거의 파멸에 가까운 상태의 나라를 남겼다. 나라 전역에서 최대의 두려움이 느껴졌음에 틀림없다. 나라는 원수들의 조롱거리가 되었고, 그나마 참을 만한 조건을 약속하는 어떤 굴레든 따를 준비가 되었다. 이런 방식으로 다윗은 신적 호의가 사울에 의해 소외되었다는 것을 암시한다. 하나님이 진노하셨다고 말할 때 만연한 모든 악들의 근본적인 원인을 지적하며, 부러뜨리신 바로 그 의사가 고쳐 달라고 기도한다.
원주석
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commentary-section/cal-psa-60-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
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3. Thou hast showed thy people hard things He says, first, that the nation had been dealt with severely, and then adds a figure which may additionally represent the grievousness of its calamities, speaking of it as drunk with the wine of stupor or astonishment. Even the Hebraist interpreters are not agreed among themselves as to the meaning of תרעלה , tarelah, which I have rendered astonishment. Several of them translate it poison. But it is evident that the Psalmist alludes to some kind of poisoned drink, which deprives a person of his senses, insinuating that the Jews were stupified by their calamities. (383) He would place, in short, before their eyes the curse of God, which had pressed upon the government of Saul, and induce them to abandon their obstinate attempts to maintain the interests of a throne which lay under the divine reprobation. (383) It was customary among the Hebrews to make their wine stronger and more inebriating by the addition of hotter and more powerful ingredients; such as honey, spices, defrutum , ( i e . , wine inspissated by boiling it down to two-thirds or one-half of the quantity,) mandrakes, opiates, and other drugs. Such were the stupifying ingredients which the celebrated Helen is represented, in Homer’s Odyssey, as mixing in the bowl, together with the wine, for her guests oppressed with grief, to raise their spirits; and such is probably the wine to which there is here an allusion. The people were stupified by the heavy judgments of God, like a person stupified with wine which had been rendered more intoxicating by the deleterious drugs with which it had been mingled. This highly poetical language is not unfrequently employed to express the divine judgments: as in Isaiah 51:17 , and Jeremiah 25:15 . The original word תרעלה , tarelah , means properly trembling , from the verb רעל , raal , from which the English word reel is perhaps derived. We might therefore read, “the wine of trembling.” return to ' Top of Page ' <a name="verse-4" class="com-number"
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pericope/per-psa-60-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
주님이 주님의 백성에게 어려운 것들을 보이셨나이다. 먼저 나라가 가혹하게 다루어졌다고 말하고, 그런 다음 재앙들의 심각함을 추가적으로 표현할 수 있는 비유를 덧붙인다. 혼미나 놀라움의 포도주를 마신 것으로 말하면서. 히브리어 해석자들도 내가 놀라움으로 번역한 단어의 의미에 대해 서로 동의하지 않는다. 여러 명은 독으로 번역한다. 그러나 시편 기자가 사람의 감각을 빼앗는 어떤 종류의 독이 든 음료를 암시한다는 것은 분명하다. 유대인들이 재앙으로 혼미해졌다는 것을 함의하면서. 그는 간단히 말해 사울의 통치에 내리눌린 하나님의 저주를 그들의 눈앞에 놓고, 신적 거절 아래 놓인 왕좌의 이익을 유지하려는 완고한 시도를 포기하도록 그들을 유도하고자 했다.
원주석
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commentary-section/cal-psa-60-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
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4 Thou hast given a banner to them that fear thee. Some interpreters would change the past tense, and read the words as if they formed a continuation of the prayers which precede — O that thou wouldst give a banner to them that fear thee! (386) But it is better to suppose that David diverges to the language of congratulation, and, by pointing to the change which had taken place, calls attention to the evident appearances of the divine favor. He returns thanks to God, in the name of all the people, for having raised a standard which might at once cheer their hearts, and unite their divided numbers. (387) It is a poor and meagre interpretation which some have attached to the words, before the truth, that God showed favor to the Jews because he had found them true-hearted, and sound in his cause. Those in the higher ranks had, as is well known, proved eminently disloyal; the common people had, along with their king, broken their divine allegiance: from the highest to the lowest in the kingdom all had conspired to overthrow the gracious purpose of God. It is evident, then, that David refers to the truth of God as having emerged in a signal manner, now that the Church began to be restored. This was an event which had not been expected. Indeed, who did not imagine, in the desperate circumstances, that God’s promises had altogether failed? But when David mounted the throne, his truth, which had been so long obscured, again shone forth. The advantage which ensued extended to the whole nation; but David intimates that God had a special respect to his own people, whose deliverance, however few they might be in number, he particularly contemplated. He next proceeds to address God again in prayer; although, I may observe in passing, the words which follow, that thy beloved may be delivered, are read by some in connection with the preceding verse. I am myself inclined to adopt that construction; for David would seem to magnify the illustration which had been given of the divine favor, by adverting to the change which had taken place, (388) God having inspirited his people so far as to display a banner; where, formerly, they were reduced to a state of extremity, from which it seemed impossible to escape without a miracle. In the previous verse he calls them fearers of the Lord, and now his beloved; implying that, when God rewards such as fear and worship him, it is always with a respect to his own free love. And prayer is subjoined: for however great may be the favors which God has bestowed upon us, modesty and humility will teach us always to pray that he would perfect what his goodness has begun. (386) Boothroyd gives a translation similar to this, and thinks that this is required by the connection. But see note 3, p. 397. (387) Hamer has given a very ingenious explanation of this passage, derived from the manners of the East. “It seems,” says he, “that the modern Eastern people have looked upon the giving them a banner as a more sure pledge of protection ‘than that given by words.’ So Albertus Aquensis tell us, that when Jerusalem was taken in 1099, about three hundred Saracens got upon the roof of a very lofty building, and earnestly begged for quarter, but could not be induced, by any promises of safety, to come down, until they had received the banner of Tancred [one of the chiefs of the Crusade army] as a pledge of life. It did not, indeed, avail them, as that historian observes; for their behavior occasioned such indignation that they were destroyed to a man. The event showed the faithlessness of these zealots, whom no solemnities could bind; but the Saracens surrendering themselves upon the delivery of a standard to them, proves in what a strong light they looked upon the giving them a banner; since it induced them to trust it when they would not trust any promises. Perhaps the delivery of a banner was anciently esteemed, in like manner, an obligation to protect, and the Psalmist might consider it in this light, when, upon a victory gained over the Syrians and Edomites, after the public affairs of Israel had been in a bad state, he says, ‘Thou hast showed thy people hard things, etc.; thou hast given a banner to them that fear thee.’ Though thou didst for a time give up thine Israel into the hands of their enemies, thou hast now given them an assurance of thy having received them under thy protection.” — Observations , volume 3, pp. 496, 497. Harmer supposes that our translation, which speaks of a banner displayed , is inaccurate; observing, that it is most probable that the Israelites anciently used only a spear, properly ornamented to distinguish it from a common one — a supposition which he founds on the fact, that a very long spear, covered all over with silver, and having a ball of gold on the top, was the standard of the Egyptian princes at the time of the Crusade wars, and was carried before their armies. He proposes to read, “Thou hast given an ensign or standard [ נם , nes ] to them that fear thee, that it may be lifted up.” But Parkhurst considers the radical meaning of the Hebrew word נם , nes , to be a banner or ensign , from its waving or streaming in the wind; in other words, a streamer See his Lexicon on נם . Mant’s explanation of the phrase is similar to that of Calvin. “In this place,” says he, “it may mean no more than that God had united his people under one head, and so enabled them to meet their enemies by repairing to the standard of their sovereign.” “The banner, or standard of an army,” says Walford, “is the object of constant attention to soldiers: so long as it is safe, and elevated, so long courage, hope, and energy, are maintained. The poet uses this symbol to express his hope that God Himself would be the source of their valor and success, in order that the truth , the promise made to David, might be accomplished.” (388) The Latin is here concise — “ Nam in ipsa varietate David magnitudinem gratiae commendat .” Accordingly, the French version amplifies the passage
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pericope/per-psa-60-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
주님을 두려워하는 자들에게 주님이 깃발을 주셨나이다. 어떤 해석자들은 과거 시제를 바꾸어 앞의 기도들의 계속으로 읽고자 한다. "주님을 두려워하는 자들에게 깃발을 주신다면!" 그러나 다윗이 축하의 언어로 돌아서서 일어난 변화를 지적함으로써 신적 호의의 명백한 나타남에 주의를 기울이는 것으로 가정하는 것이 더 낫다. 그는 모든 백성의 이름으로 하나님께 감사를 드린다. 그들의 마음을 기쁘게 하고 분열된 수를 하나로 통합할 수 있는 표준을 세우신 것에 대해. 어떤 이들이 이 말들에 부여한 해석, "진리 앞에서"는 즉 하나님이 그들을 진심으로 그리고 그분의 소송에서 건전하다고 발견했기 때문에 유대인들에게 호의를 보이셨다는 것은 빈약하고 초라한 것이다. 높은 계층의 자들은 알려진 것처럼 두드러지게 불충하다는 것을 증명했다. 일반 백성은 그들의 왕과 함께 신적 충성을 깨뜨렸다. 왕국의 가장 높은 곳에서 가장 낮은 곳까지 모두가 하나님의 은혜로운 목적을 전복하기 위해 공모했다. 따라서 다윗이 교회가 회복되기 시작한 지금 신호적인 방식으로 나타난 하나님의 진리를 언급하는 것이 분명하다. 이것은 예상치 못한 사건이었다. 실제로 절망적인 상황에서 하나님의 약속들이 완전히 실패한 것이 아닌가 상상하지 않은 자가 누가 있었겠는가? 그러나 다윗이 왕좌에 오를 때 그처럼 오래 흐려졌던 그분의 진리가 다시 빛났다. 그로 인해 나온 이익은 온 나라로 확장되었다. 그러나 다윗은 하나님이 특별히 자신의 백성에 대해 특별한 존중을 가지셨다는 것을 암시한다. 비록 수가 적더라도 그들의 구출을 특별히 고려하셨다는 것이다. 다음에 그는 하나님에게 다시 기도로 나아간다. 비록 덧붙여지는 말들, "주님의 사랑받는 자들이 구출될 수 있도록"을 어떤 이들은 앞 절과 연결하여 읽는다는 것을 지나가며 언급하지만. 나 자신은 그 구성을 채택하는 쪽으로 기울어진다. 다윗이 앞에서는 극단의 상태로 줄어들어 기적 없이는 탈출하는 것이 불가능해 보였던 자신의 백성에게 하나님이 깃발을 표시할 정도로 고취시키셨다는 변화에 주의를 기울임으로써 신적 호의의 나타남을 크게 만들려 하는 것처럼 보이기 때문이다. 앞 절에서 그는 그들을 주님을 두려워하는 자들이라고 부르고, 이제는 사랑받는 자들이라고 부른다. 하나님이 그분을 두려워하고 경배하는 자들에게 보상하실 때 그것은 항상 그분 자신의 자유로운 사랑에 대한 존중으로라는 것을 함의한다. 그리고 기도가 덧붙여진다. 하나님이 우리에게 베푸신 호의가 아무리 크더라도, 겸손과 겸허함은 항상 그분의 선하심이 시작한 것을 완성해 달라고 기도하도록 가르칠 것이기 때문이다.
원주석
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commentary-section/cal-psa-60-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
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6. God hath spoken in his holiness; I will rejoice. Hitherto he has adverted to the proofs which had come under their own observation, and from which they might easily see that God had manifested his favor in a manner new, and for many years unprecedented. He had raised the nation from a state of deep distress to prosperity, and had changed the aspect of affairs so far, that one victory was following another in rapid succession. But now he calls their attention to a point of still greater importance, the divine promise — the fact that God had previously declared all this with his own mouth. However numerous and striking may be the practical demonstrations we receive of the favor of God, we can never recognize them, except in connection with his previously revealed promise. What follows, although spoken by David as of himself individually, may be considered as the language adopted by the people generally, of whom he was the political head. Accordingly, he enjoins them, provided they were not satisfied with the sensible proofs of divine favor, to reflect upon the oracle by which he had been made king in terms the most distinct and remarkable. (389) He says that God had spoken in his holiness, not by his Holy Spirit, as some, with an over-refinement of interpretation, have rendered it, nor by his holy place, the sanctuary; (390) for we read of no response having been given from it to the prophet Samuel. It is best to retain the term holiness, as he adverts to the fact of the truth of the oracle having been confirmed, and the constancy and efficacy of the promise having been placed beyond all doubt by numerous proof, of a practical kind. As no room had been left for question upon the point, he employs this epithet to put honor upon the words which had been spoken by Samuel. He immediately adds, that this word of God was the chief ground upon which he placed his trust. It might be true that he had gained many victories, and that these had tended to encourage his heart; but he intimates, that no testimony which he had received of this kind gave him so much satisfaction as the word. This accords with the general experience of the Lord’s people. Cheered, as they unquestionably are, by every expression of the divine goodness, still faith must ever be considered as holding the highest place — as being that which dissipates their worst sorrows, and quickens them even when dead to a happiness which is not of this world. Nor does David mean that he merely rejoiced himself. He includes, in general, all who feared the Lord in that Kingdom. And now he proceeds to give the sum of the oracle, which it is observable that he does in such a way as to show, in the very narration of it, how firmly he believed in its truth: for he speaks of it as something which admitted of no doubt whatsoever, and boasts that he would do what God had promised. I will divide Shechem, he says, and mete out the valley of Succoth (391) The parts which he names are those that were more late of coming into his possession, and which would appear to have been yet in the hands of Saul’s son, when this psalm was written. A severe struggle being necessary for their acquisition, he asserts that, though late of being subdued, they would certainly be brought under his subjection in due time, as God had condescended to engage this by his word. So with Gilead and Manasseh (392) As Ephraim was the most populous of all the tribes, he appropriately terms it the strength of his head, that is, of his dominions. (393) To procure the greater credit to the oracle, by showing that it derived a sanction from antiquity, he adds, that Judah would be his lawgiver, or chief; which was equivalent to saying, that the posterity of Abraham could never prosper unless, in agreeableness to the prediction of the patriarch Jacob, they were brought under the government of Judah, or of one who was sprung from that tribe. He evidently alludes to what is narrated by Moses, ( Genesis 49:10 ,) “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come.” The same word is there used, מחוקק , Mechokek, or legislator. It followed, that no government could stand which was not resident in the tribe of Judah, this being the decree and the good pleasure of God. The words are more appropriate in the mouth of the people than of David; and, as already remarked, he does not speak in his own name, but in that of the Church at large. (389) “ Cum praeclaris elogiis .” — Lat . Amplified in the French version as follows: — “ l’ornant de titres excellens, et lui faisant des promesses authentiques .” (390) This is the reading of Mudge, Street, Archbishop Secker, and Morrison. “Should not the word be read, in his sanctuary ? whence the divine oracles were issued forth. David, having received a favorable answer, perhaps by Urim and Thummim, delivers himself in a strain of the fullest confidence of victory over his enemies.” — Dimock . (391) Shechem lay in Samaria, and, therefore, by it the whole of Samaria may be intended. The valley of Succoth, or booths, received its name from Jacob’s making booths, and feeding his cattle there. (See Genesis 33:17 .) It lay beyond the Jordan, and it may be employed to designate the whole of that district of country. Though Samaria, and the country beyond the Jordan, were now in the hands of the enemy, yet David anticipates the time when he would gain complete and absolute possession of them, which he expresses by dividing , and meting them out . The allusion is to the dividing and measuring out of land; and it was a part of the power of a king to distribute his kingdom into cities and provinces, and to place judges and magistrates over them. (392) Gilead and Manasseh were beyond the Jordan. The tribe of Gad, which was in Gilead, was distinguished for its warlike valor. (393) This tribe was also distinguished for its valor. ( Deuteronomy 33:17 ; Psalms 78:9 ; see also Genesis 48:19 .) return to ' Top of Page ' <a name=
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
하나님이 자신의 거룩함으로 말씀하셨다. 내가 기뻐하리라. 이제까지 그는 자신들의 관찰 아래 온 증거들을 언급했다. 그로부터 하나님이 새롭게, 그리고 여러 해 동안 전례 없이 자신의 호의를 나타내셨다는 것을 쉽게 볼 수 있었다. 나라를 깊은 고통의 상태에서 번영으로 높이셨고, 일들의 모습을 한 승리가 빠르게 다른 승리를 뒤따를 정도로 바꾸셨다. 그러나 이제 그는 훨씬 더 중요한 점, 즉 신적 약속에 그들의 주의를 기울인다. 하나님이 이 모든 것을 미리 친히 말씀하셨다는 사실에. 아무리 수도 많고 두드러진 신적 호의의 실제적 증거들을 받더라도, 그것들을 이전에 계시된 약속과의 연관 속에서만 인식할 수 있다. 뒤따르는 것은 비록 다윗이 개인으로서 자신에 대해 말하지만, 그가 정치적 수장인 백성 일반이 채택한 언어로 볼 수 있다. 따라서 그는 신적 호의의 감각적 증거들에 만족하지 않는다면, 가장 명확하고 주목할 만한 말들로 그를 왕으로 만드신 신탁을 반영하도록 그들에게 명한다. 하나님이 자신의 거룩함으로 말씀하셨다고 한다. 어떤 이들이 지나치게 정교하게 해석하여 번역하는 것처럼 자신의 성령으로도 아니고, 자신의 거룩한 곳 성소로도 아니다. 성소에서 사무엘 선지자에게 어떤 응답이 주어졌다고 읽지 않기 때문이다. 거룩함이라는 말을 그대로 유지하는 것이 가장 좋다. 신탁의 진실성이 확인되고 약속의 한결같음과 효력이 수많은 실제적 종류의 증거로 모든 의심 너머 확립되었다는 사실에 암시하기 때문이다. 그 주제에 의문의 여지가 전혀 없었으므로, 사무엘이 한 말들에 영예를 돌리기 위해 이 형용사를 사용한다. 그는 즉시 이 하나님의 말씀이 자신이 신뢰를 두는 주요 근거였다고 덧붙인다. 많은 승리를 거두었고 그것들이 그의 마음을 격려하는 경향이 있었다는 것이 사실이다. 그러나 이런 종류의 어떤 증거도 말씀이 주는 것만큼 자신에게 만족을 주지 않았다고 암시한다. 이것은 주님 백성의 일반적 경험과 일치한다. 신적 선하심의 모든 표현에 의해 의심할 여지 없이 격려받지만, 믿음은 항상 최고의 자리를 차지하는 것으로 여겨져야 한다. 믿음은 가장 심한 슬픔을 흩어버리고, 죽은 것 같을 때도 이 세상의 것이 아닌 행복으로 고취시킨다. 다윗은 자신만 기뻐했다는 것을 의미하지 않는다. 그는 일반적으로 왕국에서 주님을 두려워하는 모든 자들을 포함한다. 이제 그는 신탁의 요약을 제시하는 것으로 나아간다. 그가 그 진실성을 얼마나 굳게 믿었는지를 그 서술 방식 자체에서도 볼 수 있다는 점이 주목할 만하다. 왜냐하면 그는 어떤 의심도 허용하지 않는 것으로서 그것에 대해 말하고, 하나님이 약속하신 것을 자신이 할 것이라고 자랑하기 때문이다. 내가 세겜을 나누고 숙곳 골짜기를 재어 나눌 것이다. 그가 이름 붙이는 부분들은 그의 소유 안으로 더 늦게 오게 된 것들이며, 이 시편이 기록될 때 아직 사울의 아들의 손에 있는 것으로 보인다. 획득을 위해 심한 투쟁이 필요하였으므로, 비록 늦게 정복되더라도 하나님이 말씀으로 이것을 보증하시기로 낮아지셨으므로 때가 되면 확실히 그의 지배 아래 올 것이라고 주장한다. 길르앗과 므낫세에 대해서도 마찬가지다. 에브라임은 모든 지파 중 가장 인구가 많았으므로, 그는 적절하게 그것을 자신의 머리, 즉 자신의 영역의 힘이라고 부른다. 신탁이 고대에서 제재를 받았다는 것을 보여 줌으로써 그것의 더 큰 신빙성을 얻기 위해, 유다가 자신의 입법자 또는 우두머리가 될 것이라고 덧붙인다. 이것은 아브라함의 자손이 족장 야곱의 예언에 일치하게 유다에서 온 자의 통치 아래 오지 않는 한 결코 번영할 수 없다는 것과 동등한 것이다. 그는 분명히 모세에 기록된 것을 암시한다(창 49:10). "홀이 유다를 떠나지 아니하며 통치자의 지팡이가 그 발 사이에서 떠나지 아니하기를 실로가 오시기까지 이르리니." 같은 단어가 거기서 사용된다. 따라서 유다 지파에 거하지 않는 어떤 정부도 설 수 없었다. 이것이 하나님의 작정이자 선하신 뜻이었으므로. 그 말들은 다윗보다 백성의 입에 더 적절하다. 이미 언급한 것처럼 그는 자신의 이름으로가 아니라 일반적으로 교회의 이름으로 말한다.
원주석
- 번역원본
commentary-section/cal-psa-60-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
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8 Moab is my wash-pot In proceeding to speak of foreigners, he observes a wide distinction between them and his own countrymen. The posterity of Abraham he would govern as brethren, and not as slaves; but it was allowable for him to exercise greater severities upon the profane and the uncircumcised, in order to their being brought under forcible subjection. In this he affords no precedent to conquerors who would inflict lawless oppression upon nations taken in war; for they want the divine warrant and commission which David had, invested as he was not only with the authority of a king, but with the character of an avenger of the Church, especially of its more implacable enemies, such as had thrown off every feeling of humanity, and persisted in harassing a people descended from the same stock with themselves. He remarks, in contempt of the Moabites, that they would be a vessel in which he should wash his feet, the washing of the feet being, as is well known, a customary practice in Eastern nations. (394) With the same view he speaks of casting his shoe over Edom. This is expressive of reproach, and intimates, that as it had once insulted over the chosen people of God, so now it should be reduced to servitude. (395) What follows concerning Palestina is ambiguous. By some the words are taken ironically, as if David would deride the vain boastings of the Philistines, who were constantly assaulting him with all the petulance which they could command. (396) And the Hebrew verb רוע , ruang, though it means in general to shout with triumph, signifies also to make a tumult, as soldiers when they rush to battle. Others, without supposing any ironical allusion, take the words as they stand, and interpret them as meaning servile plaudits; that much and obstinately as they hated his dominion, they would be forced to hail and applaud him as conqueror. Thus in Psalms 18:44 , it is said, “The sons of the strangers shall feign submission to me.” (397) (394) This office of washing the feet was in the East commonly performed by slaves, and the meanest of the family, as appears from what Abigail said to David when he took her to wife, “Behold, let thine handmaid be a servant to wash the feet of the servants of my lord,” 1 Samuel 25:41 ; and from the fact of our Savior washing his disciples’ feet, to give them an example of humility, John 13:5 . The word νιπτὴρ , used in this last passage, signifies in general a washing pot , and is put for the word ποδονιπτρον , the term which the Greeks, in strict propriety of speech, applied to a vessel for washing the feet. As this office was servile, so the vessels employed for this purpose were a mean part of household stuff. Gataker and Le Clerc illustrate this text from an anecdote related by Herodotus, concerning Amasis, king of Egypt, who expressed the meanness of his own origin by comparing himself to a pot for washing the feet in, (Herod., Lib. 2, c. 172.) When, therefore, it is said, ‘Moab is my washing-pot,’ the complete and servile subjection of Moab to David is strongly marked. This is expressed not by comparing Moab to a slave who performs the lowest offices, as presenting to his master the basin for washing his feet, but by comparing him to the mean utensil itself. See 2 Samuel 8:2 (395) Edom or Idumea was inhabited by the Edomites, or posterity of Edom, that is, Esau, (the elder brother of Jacob,) who, on account of his profanity in selling his birthright for a mess of red pottage — called in Hebrew Edom — had this name imposed upon him to the perpetual disgrace of himself and his posterity, ( Genesis 25:30 .) The expression, “Over Edom will I cast my shoe,” has been differently explained by interpreters. Some, as Gataker and Martin, read, “To Edom will I cast my shoe;” and suppose that the reference is to the custom which then prevailed, of the master employing his meanest servant to untie, take off, and cleanse his shoes, ( Matthew 3:11 ; Luke 3:16 ;) and that David intimates, that the Edomites would become his menial slaves, who would perform to him the lowest offices. “And the prophet,” observes Martin, “uses the word throw , which marks an action done in a passionate and angry manner, in allusion to the circumstance that masters, when employing their servants with whom they are displeased to take off their shoes, hold out their feet to them with violence, as if they would thrust their feet against them.” The LXX. and Vulgate read, “will extend my shoe.” And Bishop Horne is of opinion, that the meaning is, “extending his shoe,” that is to say, putting his feet upon them; and this, it is well known, was the manner in which Eastern conquerors were wont to treat their captives. But there is another ancient custom to which others suppose the passage refers. The ancients were wont to throw their shoes and sandals, when soiled with dirt, into some obscure corner before they sat down to meat, and many might possibly have some mean place in their houses into which they commonly threw them; and, therefore, the throwing of the shoe over or on Edom might mean, as Bucer expounds it, “Edom will be as the place into which I cast my shoe.” But whatever may be the precise allusion, the meaning conveyed undoubtedly is, that David would make a complete conquest of Edom, that he would reduce it to the lowest subjection. And such was actually the case, as we learn from 2 Samuel 8:14 . “Abu Walid would have נעל here to signify a fetter , — ‘I will cast my fetter or chain on him:’ and so Kimchi, in his roots; though in his comment here he interpret it in the notion of a shoe.” — Hammond (396) “The apostrophe to Philistia is the language of irony and of defiance. — ‘Philistia, triumph thou over me!’ as if he had said, ‘Thou hast been used to insult and triumph over me; but circumstances are now reversed, and it is my turn to shout and triumph over thee.’ See Psalms 108:9 .” Williams ’ Cottage Bible . (397) “ Philistia , be thou glad of me , rather, Philistia , welcome we (a
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
모압은 나의 발 씻는 그릇이라. 외국인들에 대해 말하는 것으로 나아가면서 그는 그들과 자신의 동족 사이에 넓은 구별을 관찰한다. 아브라함의 자손은 노예가 아니라 형제로 통치할 것이다. 그러나 이방인들과 할례받지 않은 자들이 강제적 복종 아래 오도록 더 큰 가혹함을 행사하는 것은 허용되었다. 이것에서 그는 전쟁에서 사로잡힌 민족들에게 무법한 억압을 가하려는 정복자들에게 선례를 제공하지 않는다. 왜냐하면 그들은 다윗이 가졌던 신적 위임과 사명이 없기 때문이다. 다윗은 단지 왕의 권위만이 아니라 교회의 보복자, 특히 가장 잔인한 원수들, 즉 모든 인간성의 감각을 내던지고 자신들과 같은 혈통의 백성을 괴롭히는 것을 계속한 자들에 대한 보복자의 성격을 부여받았다. 그는 모압에 대한 경멸로 그들이 그가 발을 씻는 그릇이 될 것이라고 말한다. 발 씻는 것이 동방 나라들에서 관습적인 관행이었던 것으로 잘 알려져 있다. 같은 관점에서 에돔에게 자신의 신발을 던진다고 말한다. 이것은 치욕의 표현이며, 한때 하나님의 선택받은 백성 위에 모욕했던 것처럼 이제 종살이로 낮아질 것임을 암시한다. 블레셋에 관한 뒤따르는 것은 애매하다. 어떤 이들은 그 말들을 역설적으로 이해한다. 마치 다윗이 항상 가능한 한 방자하게 그를 공격하는 블레셋 사람들의 헛된 자랑을 비웃는 것처럼. 히브리어 동사는 일반적으로 승리로 외치다를 의미하지만, 군사들이 전투에 돌진할 때처럼 소란을 일으키다를 뜻하기도 한다. 다른 이들은 어떤 역설적 암시도 가정하지 않고 그 말들을 그대로 취하며 종복적 박수로 해석한다. 그의 지배를 아무리 오래 강하게 미워했더라도 정복자로서 그를 환호하고 박수하도록 강요될 것이라는 것이다. 이처럼 시편 18편 44절에서 "이방인의 자손들이 내게 복종하는 체하리이다"고 한다.
원주석
- 번역원본
commentary-section/cal-psa-60-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
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9 Who will bring me into the fortified city? Anticipating an objection which might be alleged, he proceeds to state that he looked to God for the accomplishment of what remained to be done in the capture of the fortified places of his enemies, and the consolidation of his victories. It might be said, that as a considerable number continued to resist his claims, the confident terms which he had used were premature. God, however, had pledged his word that every nation which set itself in opposition to him would be brought under his power, and in the face of remaining difficulties and dangers he advances with certainty of success. By the fortified city, (399) some understand Rabbah, the capital of the Moabites. Others, with more probability, consider that the singular is used for the plural number, and that David alludes in general to the different cities under protection of which his enemies were determined to stand out. He declares, that the same God who had crowned his arms with victory in the open field would lead him on to the siege of these cities. With a view to prove his legitimate call to the government, he amplifies a second time the marks of the divine favor which it had received, by contrasting it with that which preceded. “The God,” he says, “who had formerly cast us off, and abandoned us to unsuccessful warfare, will now lay open before me the gates of hostile cities, and enable me to break through all their fortifications.” (399) Literally, “the strong city,” or “the city of strength.” The Chaldee makes it Tyre, the capital of Phoenicia. Mudge and others think Petra, the capital of Idumea, is meant. Viewed as referring to that remarkable city, which was hewn out of the rock, and deemed impregnable, ( Obadiah 1:3 ,) and with which Burckhardt, Laborde, Stephens, and other modern travelers, have made us so minutely acquainted; the language of the Psalmist is very appropriate, illustrating the strength of his faith, and magnifying the greatness of the divine aid. Who will bring me into the fortified city ? it is impossible for me, by my own strength, or by mere human aid, to occupy this stronghold, unless God interpose in my behalf, assist, and prosper my attempts. return to ' Top of Page ' <a name="verse-11" class="com-number"
Pericope (part_of)
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pericope/per-psa-60-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
누가 나를 견고한 성으로 인도하겠나이까? 제기될 수 있는 반박을 예상하면서, 그는 원수들의 요새화된 장소들을 점령하는 데 남아 있는 것을 성취하고 승리를 공고히 하는 것을 하나님에게 기대한다고 진술하는 것으로 나아간다. 상당한 수가 계속 그의 주장에 저항했으므로 그가 사용한 확신 있는 말들이 시기상조였다고 할 수 있을 것이다. 그러나 하나님이 자신에게 저항하는 모든 민족이 그의 능력 아래 오게 될 것이라는 말씀을 드리셨으며, 남아 있는 어려움과 위험에도 불구하고 그는 성공의 확실성으로 나아간다. 견고한 성으로 어떤 이들은 모압의 수도 랍바를 이해한다. 다른 이들은 개연성이 더 있게, 단수가 복수 대신 사용되었으며 다윗이 일반적으로 원수들이 끝까지 버티기로 결심한 보호 아래 있는 다양한 성들을 암시한다고 생각한다. 그는 들판에서 자신의 군비를 승리로 이끄셨던 바로 그 하나님이 이 성들의 포위로 그를 인도하실 것이라고 선언한다. 그 통치가 받은 신적 호의의 표시들을 이전 것과 대조함으로써 두 번째로 증폭하면서 합법적인 부름을 증명하려 한다. "전에 우리를 버리시고 성공 없는 전쟁에 우리를 내버려 두셨던 하나님이 이제 적대적인 성들의 문들을 내 앞에 열어주시고 모든 성벽을 뚫을 수 있게 하실 것이다."
원주석
- 번역원본
commentary-section/cal-psa-60-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
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11 Give us help from trouble: for vain is the help of man. Again he reverts to the exercise of prayer, or rather is led to it naturally by the very confidence of hope, which we have seen that he entertained. He expresses his conviction, that should God extend his help, it would be sufficient of itself, although no assistance should be received from any other quarter. Literally it reads, Give us help from trouble, and vain is the help of man “O God,” as if he had said, “when pleased to put forth thy might, thou needest none to help thee; and when, therefore, once assured of an interest in thy favor, there is no reason why we should desire the aid of man. All other resources of a worldly nature vanish before the brightness of thy power.” The copulative in the verse, however, has been generally resolved into the causal particle, and I have not scrupled to follow the common practice. It were well if the sentiment expressed were effectually engraven upon our hearts. Why is it almost universally the case with men that they are either staggered in their resolution, or buoy themselves up with confidences, vain, because not derived from God, but just because they have no apprehension of that salvation which he can extend, which is of itself sufficient, and without which, any earthly succor is entirely ineffectual? In contrasting the help of God with that of man, he employs language not strictly correct, for, in reality, there is no such thing as a power in man to deliver at all. But, in our ignorance, we conceive as if there were various kinds of help in the world, and he uses the word in accommodation to our false ideas. God, in accomplishing our preservation, may use the agency of man, but he reserves it to himself, as his peculiar prerogative, to deliver, and will not suffer them to rob him of his glory. The deliverance which comes to us in this manner through human agency must properly be ascribed to God. All that David meant to assert is, that such confidences as are not derived from God are worthless and vain. And to confirm this position, he declares in the last verse of the psalm, that as, on the one hand, we can do nothing without him, so, on the other, we can do all things by his help. Two things are implied in the expression, through God we shall do valiantly; (400) first, that if God withdraw his favor, any supposed strength which is in man will soon fail; and, on the other hand, that those whose sufficiency is derived from God only are armed with courage to overcome every difficulty. To show that it is no mere half credit which he gives God, he adds, in words which ascribe the whole work to him, that it is he who shall tread down our enemies Thus, even in our controversy with creatures like ourselves, we are not at liberty to share the honor of success with God; and must it not be accounted greater sacrilege still when men set free will in opposition to divine grace, and speak of their concurring equally with God in the matter of procuring eternal salvation? Those who arrogate the least fraction of strength to themselves apart from God, only ruin themselves through their own pride. (400) Street supposes that this psalm was composed before the battle of Helam, which is recorded in 1 Chronicles 19:16 , where David beat the Syrians of Mesopotamia and the Syrians of Zobah; and, farther, that this psalm might have been sung by the armies of Israel when they were marching out to that battle, triumphantly commemorating their former victories, and avowing their hopes of gaining another by the help of the Almighty. On this verse he observes: “it was a constant practice among the bravest nations of the Greeks, for the troops to advance to battle chanting some kind of song.” And, after quoting some lines which were sung by the Spartan soldiery, he adds, “The Grecian poet avails himself of the love of glory, and the ties of domestic affection, to animate his troops; but the Hebrew makes use of the more powerful stimulus of religious enthusiasm.” return to ' Top of Page ' Psalms Psa 59 Psalms Psa Psalms Psa 61 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Psalms 60". 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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
환난에서 도와주소서. 인간의 도움은 헛되나이다. 다시 그는 기도의 행사로 되돌아간다. 오히려 우리가 본 것처럼 그가 가졌던 소망의 확신 자체에 의해 자연스럽게 그것으로 이끌린다. 하나님이 자신의 도움을 베풀어 주신다면, 다른 어떤 도움도 없더라도 그것으로 충분할 것이라는 확신을 표현한다. 문자적으로는 "환난에서 도와주소서, 인간의 도움은 헛되나이다"로 읽힌다. "오 하나님이여," 마치 그가 말한 것처럼, "주님이 기꺼이 능력을 발하시기를 원하실 때, 주님을 도울 자가 아무도 필요하지 않습니다. 그러므로 일단 주님의 호의에 관심을 확신할 때 사람의 도움을 원할 이유가 없습니다. 세상적 성격의 다른 모든 자원들은 주님 능력의 밝음 앞에서 사라집니다." 그러나 그 절의 접속사는 일반적으로 원인의 접속사로 풀이되었으며, 나는 그 관례를 따르는 것을 망설이지 않았다. 표현된 감정이 우리의 마음에 효과적으로 새겨진다면 좋을 것이다. 사람들이 거의 보편적으로 자신들의 결의에서 흔들리거나 하나님에게서 나오지 않기 때문에 헛된 확신으로 자신들을 들어올리는 것은, 그분이 베풀어 주실 수 있고 그 자체로 충분하며 그것 없이는 어떤 세상적 도움도 완전히 효과 없는 구원의 감각이 없기 때문이 아닌가? 하나님의 도움을 인간의 것과 대조하면서, 그는 엄격하게 정확하지 않은 언어를 사용한다. 실제로 전혀 구원할 능력이 있는 사람의 힘이란 없기 때문이다. 그러나 우리의 무지 속에서 우리는 마치 세상에 다양한 종류의 도움이 있는 것처럼 상상하며, 그는 우리의 그릇된 생각에 순응하여 이 말을 사용한다. 하나님은 우리의 보존을 이루는 데 인간의 대행을 사용하실 수 있지만, 구원하시는 것을 자신의 특별한 특권으로 유보하시며 그들이 자신의 영광을 빼앗도록 허용하지 않으실 것이다. 이런 방식으로 인간의 대행을 통해 우리에게 오는 구출은 적절하게 하나님께 돌려져야 한다. 다윗이 주장하고자 한 것은, 하나님에게서 나오지 않는 확신들은 무가치하고 헛되다는 것이다. 이 입장을 확인하기 위해 그는 시편의 마지막 절에서 한편으로는 그분 없이는 아무것도 할 수 없고 다른 한편으로는 그분의 도움으로 모든 것을 할 수 있다고 선언한다. "하나님으로 말미암아 우리가 용감히 행동하리라"는 표현에는 두 가지가 함의된다. 첫째로 하나님이 자신의 호의를 거두신다면 사람 안에 있다고 추정되는 어떤 힘도 곧 실패할 것이라는 것이다. 다른 한편으로 충족성이 오직 하나님에게서 나오는 자들은 모든 어려움을 극복할 용기로 무장된다는 것이다. 자신이 하나님에게 반 분의 영예도 인정하지 않는다는 것을 보여 주기 위해, 그는 온 사역을 그분께 돌리는 말들로 덧붙인다. 그분이 우리의 원수들을 짓밟으실 것이라고. 따라서 우리 자신과 같은 피조물들과의 논쟁에서도 성공의 영예를 하나님과 나눌 자유가 없다. 사람들이 자유 의지를 신적 은혜에 대립시키고 영원한 구원을 이루는 일에서 하나님과 동등하게 협력한다고 말할 때 더욱더 큰 신성모독이 아니겠는가? 하나님 없이 자신들에게 힘의 가장 작은 부분이라도 돌리는 자들은 단지 자신들의 교만으로 자신들을 파멸시킬 뿐이다.
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