1절 카드 ↗
1. Nevertheless, my soul is silent towards God. Should the translation I have followed be adopted, the psalm is to be considered as beginning abruptly, in the usual style of compositions of an impassioned kind. (409) Of this we have an instance in Psalms 73:0 , where the prophet, who had been agitated with doubts, as we shall see more particularly afterwards, suddenly brings his mind to a fixed decision, and, in the way of cutting off all further subject of debate, exclaims, “Yet God is good to Israel.” And so it is, I conceive, in the psalm before us. We know that the Lord’s people cannot always reach such a measure of composure as to be wholly exempt from distraction. They would wish to receive the word of the Lord with submission, and to be dumb under his correcting hand; but inordinate affections will take possession of their minds, and break in upon that peace which they might otherwise attain to in the exercise of faith and resignation. Hence the impatience we find in many; an impatience which they give vent to in the presence of God, and which is an occasion to themselves of much trouble and disquietude. The Hebrew particle אך , ach, is often used in an exclusive sense, and has been rendered by some, only; it is also employed in an affirmative sense, and has been rendered truly, or certainly. But in order to arrive at its full meaning, we must suppose that David felt an inward struggle and opposition, which he found it necessary to check. Satan had raised a tumult in his affections, and wrought a degree of impatience in his mind, which he now curbs; and he expresses his resolution to be silent. (410) The word implies a meek and submissive endurance of the cross. It expresses the opposite of that heat of spirit which would put us into a posture of resistance to God. The silence intended is, in short, that composed submission of the believer, in the exercise of which he acquiesces in the promises of God, gives place to his word, bows to his sovereignty, and suppresses every inward murmur of dissatisfaction. The Hebrew word דומיה , dumiyah, which I have rendered is silent, some consider to be the noun; and it is of little consequence which translation we adopt. (409) “ Sicuti patheticae sententiae ut plurimum defectivae sunt .” — Lat . “ Comme nous scavons que les propos dits de quelque affection vehemente, le plus souvent sont imparfaits .” — Fr . (410) The import of the Hebrew word is “patient silence.” The Septuagint reads, “ Ουχι τῶ Θεῶ ὑποταγήσεται ἡ ψυχή μου ? “Shall not my soul be subject to God?” And doubtless the Psalmist intended to say that his soul was quiet, submissive, and subject; the rebellious affections being tamed and subdued. With respect to the translation of our English Bible, “Truly my soul waiteth upon God,” Dr Adam Clarke remarks, “I do not think that the original will warrant this translation.” He reads, “Surely to God only is my soul dumb;” which he thus explains: “I am subject to God Almighty. He has a right to lay on me what He pleases; and what He lays on me is much less than I deserve; therefore am I dumb before God. The Vulgate, and, almost all the versions, have understood it in this sense: ‘ Nonne Deo subjecta erit anima mea ? Shall not my soul be subject to God?’” With this agree the version and interpretation of Calvin. return to ' Top of Page ' <a name="verse-2" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-62-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그러나 나의 혼은 하나님을 향해 잠잠하다. 내가 따른 번역을 채택한다면, 이 시편은 열정적 성격의 작품의 일반적인 방식으로 갑작스럽게 시작하는 것으로 보아야 한다. 이것의 예가 73편에 있다. 거기서 선지자는 나중에 더 특별하게 볼 것처럼 의혹들로 흔들렸는데, 갑자기 마음을 고정된 결정으로 이끌고, 더 이상의 논쟁의 주제를 차단하는 방식으로 "그러나 하나님이 이스라엘에게 선하시도다"라고 외친다. 우리 앞의 시편에서도 마찬가지라고 생각한다. 주님의 백성이 항상 모든 산만함에서 완전히 면제될 정도의 평온함에 도달할 것을 기대할 수 없다는 것을 우리는 안다. 그들은 주님의 말씀을 복종으로 받고 그분의 징계하시는 손 아래 침묵하고 싶어할 것이다. 그러나 지나친 감정들이 그들의 마음을 점령하고 믿음과 복종의 행사에서 달성할 수 있었던 그 평화를 침해할 것이다. 따라서 많은 이들에게서 발견되는 조급함이 있다. 하나님의 임재에서 드러나는 조급함으로 그것이 그들 자신에게 많은 고난과 불안의 기회가 된다. 히브리어 접속사는 종종 배타적인 의미로 사용되어 어떤 이들은 단지로 번역했다. 또한 긍정적인 의미로도 사용되어 진실로 또는 확실히로 번역되었다. 그러나 그 완전한 의미에 도달하려면, 다윗이 억제하는 것이 필요하다고 느낀 내면의 투쟁과 반대를 느꼈다고 가정해야 한다. 사탄이 그의 감정에 소란을 일으켰고 이제 그가 억제하는 조급함의 정도를 그의 마음에 불러일으켰다. 그리고 그는 잠잠하겠다는 결의를 표현한다. 이 단어는 십자가에 대한 온유하고 복종하는 인내를 의미한다. 그것은 우리를 하나님에 대한 저항의 자세로 몰아넣는 영의 열기의 반대를 표현한다. 의도된 침묵은 간단히 말해 믿는 자의 그 침착한 복종이다. 그 행사에서 그는 하나님의 약속들에 묵종하고, 그분의 말씀에 자리를 내주며, 그분의 주권에 굽히고, 모든 내면의 불만의 중얼거림을 억누른다.
원주석
- 번역원본
commentary-section/cal-psa-62-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
The particle אך , ach, in the second verse, I would render in the same way as in the first. The believer triumphs in one encounter with temptation only to enter upon another; and here David, who appeared to have emerged from his distress, shows that he had still to struggle with remaining difficulties. We meet with the same particle no fewer than six times throughout the psalm. This, too, may explain the many titles which he applies to God, each of which is to be considered as a foil by which he would ward off the attacks of the tempter. The expression in the close of the verse, I shall not be greatly moved, implies his persuasion that he might be overtaken with afflictions, (for he was well aware that he could claim no exemption from the common lot of humanity,) but his conviction, at the same time, that these would not overwhelm him, through the good help of God. We shall find him saying afterwards, in so many words, I shall not fall; perhaps because he felt, as he advanced in prayer, that he had greater boldness in despising affliction. Or the expressions may be taken as synonymous in the two places. The truth itself is unquestionable. The believer may be overthrown for a time; but as he is no sooner cast down than he is raised up again by God, he cannot properly be said to fall. He is supported by the Spirit of God, and is not therefore really prostrated and overcome. return to ' Top of Page ' <a name="verse-3" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-62-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
두 번째 절의 접속사를 나는 첫 번째 절에서와 같은 방식으로 번역하겠다. 믿는 자는 유혹과의 한 번의 만남에서 승리하여 다른 것으로 들어간다. 그리고 여기서 고통에서 나온 것처럼 보인 다윗은 여전히 남아 있는 어려움들과 씨름해야 했다는 것을 보여 준다. 시편 전체에서 이 접속사를 여섯 번 이하로 만나지 않는다. 이것도 그가 하나님에게 적용하는 많은 칭호들을 설명할 수 있는데, 각각은 시험하는 자의 공격을 막을 방어대로 볼 수 있다. 절 끝의 표현 "내가 크게 흔들리지 아니하리라"는 그가 고난에 추월당할 수 있다는 확신을 함의한다. (그는 인류의 공통적인 운명에서 면제를 주장할 수 없다는 것을 잘 알았기 때문이다.) 그러나 동시에 그것들이 하나님의 좋은 도움으로 그를 압도하지 못할 것이라는 확신도 함의한다. 나중에 그가 "내가 넘어지지 아니하리라"고 말하는 것을 볼 것이다. 아마도 기도에서 나아가면서 고난을 경멸하는 데 더 큰 담대함을 느꼈기 때문일 것이다. 또는 두 곳에서의 표현들이 동의어로 취해질 수 있다. 진리 자체는 의문시될 수 없다. 믿는 자가 한동안 쓰러질 수 있다. 그러나 쓰러지자마자 하나님에 의해 다시 일으켜지므로, 적절하게 넘어진다고 말할 수 없다. 하나님의 성령으로 지탱되어 실제로 엎드려 정복되지 않는다.
원주석
- 번역원본
commentary-section/cal-psa-62-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
3. How long will ye continue mischief? The Hebrew word תהותתו , tehotethu, (412) which I have translated continue, or lengthen out, mischief, is rendered by some, to meditate, or imagine mischief, while others suppose an allusion to the putting forth of the tongue in sign of mockery. It has been rendered also, to rush upon, or assault. The sense of the passage seems to be, How long will ye meditate evil against a man, and persist in mischievous devices for accomplishing his ruin? He has in view the obstinate malice of his enemies, moving every stone for his destruction, and forming new plans daily for effecting it. The instruction to be learned from his experience is, that we should exercise patience, even when our enemies show unwearied cruelty in their attempts to destroy us, and are instigated by the devil to incessant artifices for our persecution. We may just advert to the meaning of the figure which is subjoined. Some think that the wicked are compared to a bowing wall, because it threatens every moment to fall to the ground, and they, upon every sin which they commit, tend more and more downwards, till they are precipitated into destruction. But it would seem as if the allusion were somewhat different. A wall, when ill built, bulges out in the center, presenting the appearance of nearly twice its actual breadth; but, as it is hollow within, it soon falls to ruins. The wicked, in like manner, are dilated with pride, and assume, in their consultations, a most formidable appearance; but David predicts that they would be brought to unexpected and utter destruction, like a wall badly constructed, and hollow in the interior, which falls with a sudden crash, and is broken by its own weight into a thousand pieces. (413) The word גדר , gader, which I have rendered, a fence, means, properly, an enclosure built of slight and insufficient materials; (414) and an epithet is added still more to express the violence and impetuosity of their fall. The Psalmist, then, would teach us that, high as our enemies may appear to stand, and proud and swelling as their denunciations may be, they shall be suddenly and signally overthrown, like a smitten wall. (412) Hammond observes, that this verb “is but once used in the Scriptures, and so will not be easily interpreted but either by the notion which we find put upon it by the ancient interpreters, or else by the Arabic use of it.” The Chaldee renders it, raise tumults ; the Syriac, stir up , instigate , incite , or provoke ; the Septuagint and Vulgate, assail , or rush upon ; and the Arabic, use violence or injustice Gesenius gives the sense of the Septuagint. Kimchi and Aben Ezra read, pravitatis cogitabitis “Abu Walid compares תהותתו with the Arabic תהתהתו , with t , not with th , which signifies to multiply words ; and so he would have it, according to the use of it in that tongue, to signify speaking much against, backbiting, defaming, spreading evil reports of, lashing out with your tongues against, for hurt. What he thus observes of תהותתו , with t , not th , may have place also with the word, as we have it; for the root with ת , th also in Arabic signifies mentiri , to lie , and confusion , injustice , violence ; which as well agree to his sense as that of the root with t . ” When David says, against a man , and uses also the third person in the fourth verse, it is of himself that he speaks. “ Against a man ; i e . , against me, a man like yourselves, whom common hmnanity obliges you to pity; a single man, who is no fit match for you.” — Poole ’ s Annotations (413) Isaiah has also made use of this image to express sudden and utter destruction, ( Isaiah 30:13 .) (414) In the East it is common for the inhabitants to enclose their vineyards and gardens with hedges, consisting of various kinds of shrubs, and particularly such as are armed with spines. They have also mounds of earth-walls about their gardens. Rawwolff describes the gardens about Jerusalem as surrounded by mud-walls, not above four feet high, easily climbed over, and washed down by rain in a very little time. Stone-walls are also frequently used. Thus Egmont or Heyman, describing the country about Saphet, a celebrated city of Galilee, tells us, “The country round it is finely improved, the declivity being covered with vines, supported by low walls. — Harmer ’ s Observations , volume 2, pp. 216-219. Doubdan describes some of these in the Holy Land as built of loose stones, without any cement to join them. The original word probably means some such “fence” as this. Indeed, it always appears to denote a wall of stones: sometimes in express contradistinction to the hedge, or thorny fence. — See Parkhurst ’ s Lexicon , on גדר return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-62-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
너희가 어느 때까지 악을 행하려 하느냐? 내가 계속하다 또는 연장하다로 번역한 히브리어 단어를 어떤 이들은 악을 묵상하다 또는 꾀하다로 번역하고, 다른 이들은 조롱의 표시로 혀를 내밀다는 암시를 가정한다. 돌진하다 또는 공격하다로도 번역되었다. 구절의 의미는 이것인 것 같다. 너희가 어느 때까지 한 사람을 대항하여 악을 묵상하고 그의 파멸을 이루기 위한 해로운 계획들에서 계속 고집을 부리겠느냐? 그는 자신을 파멸시키기 위해 모든 돌을 움직이고 그것을 이루기 위해 매일 새로운 계획을 세우는 원수들의 완고한 악의를 염두에 두고 있다. 그의 경험에서 배울 교훈은, 원수들이 우리를 파멸시키려는 시도에서 지칠 줄 모르는 잔인함을 보이고 마귀에 의해 우리의 핍박을 위한 끊임없는 계략들로 자극받을 때도 인내를 행사해야 한다는 것이다. 덧붙여지는 비유의 의미를 간략히 언급할 수 있다. 어떤 이들은 악인들이 기우는 벽에 비교된다고 생각한다. 왜냐하면 그것은 매 순간 땅에 쓰러질 위협을 하며, 그들은 저지르는 모든 죄로 점점 더 아래로 향하다가 파멸로 추락하기 때문이다. 그러나 암시가 약간 다른 것 같다. 잘못 지어진 벽은 가운데가 불거져 나와 실제 폭의 거의 두 배로 보인다. 그러나 내부가 비어 있어 곧 폐허가 된다. 악인들도 마찬가지로 교만으로 부풀어 있고 자신들의 협의에서 가장 두려운 모습을 취한다. 그러나 다윗은 그들이 잘못 지어지고 내부가 빈 벽처럼 갑작스러운 충격으로 쓰러져 자체 무게로 산산조각이 나는 것처럼 예상치 못하고 완전한 파멸로 오게 될 것이라고 예언한다. 시편 기자는 그러므로 우리에게 원수들이 아무리 높이 서 있는 것처럼 보이고 그들의 선언이 아무리 교만하고 부풀어 있더라도, 그들은 맞은 벽처럼 갑자기 그리고 신호적으로 전복될 것이라고 가르친다.
원주석
- 번역원본
commentary-section/cal-psa-62-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
4. Yet they consult to cast him down from his elevation I still would interpret the particle אך , ach, in an adversative sense. David, on the one hand, encouraged himself by determining to rest steadfastly upon the promise of divine favor; but, upon the other, he had before him the machinations of his enemies, characterised by cruelty, audacity, pride, and deceit. By all their attempts, as if he had said, they do nothing but precipitate their own fall; still such are the frenzy and the fury by which they are actuated, that they persist in their intrigues against me. He insinuates that their attacks were directed, not so much against himself as against God — agreeably to the picture which is given us of impiety by the poets in their fable of the Giants. (415) Nothing will satisfy the enemies of God but setting themselves above the heavens. David is to be understood as primarily speaking here of himself in the third person, but of himself as elevated expressly by the divine hand. Accordingly, though we might consider that God is the party directly intended, the scope of the words rather intimates that they aimed at the overthrow of one whom God had exalted, and desired to establish in honor. In thus attempting to thwart his purpose, they were really fighting against God. The clause which follows, they delight in lies, has reference to the same thing. Refusing to acknowledge his divine vocation, they persevered in following such corrupt designs, as could only recoil upon them to their own confusion, as the Psalmist exclaims, “O ye sons of men! how long is my glory made matter of your reproach? how long will ye love vanity, and seek after leasing? Selah.” — ( Psalms 4:2 ) Or the expression may denote the hidden and deceitful measures which they adopted in their persecution of this saint of God; for it is immediately added, that they blessed with their mouth, but cursed inwardly Whatever may be the meaning, it is evident that David, contemplating all the treachery, intrigues, and wickedness of his enemies, supports himself by the single consideration, that his help was in God, and that every opposing instrumentality was therefore vain. (415) “ Les Poetes profanes ont dit que les Geans delibererent de prendre les plus hautes montagnes et les mettans l’une sur l’autre, monter jusques au ciel, pour arracher Jupiter de son siege .” — Fr . marg . “It was said by the profane poets that the Giants formed a design of taking the highest mountains which they could find piling them one above another, scaling the heavens, and taking Jupiter by storm.” return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-62-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그러나 그들은 그를 자신의 지위에서 밀쳐 내려 버리려고 도모한다. 나는 여전히 이 접속사를 반의어의 의미로 해석하겠다. 다윗은 한편으로는 신적 호의의 약속 위에 굳게 쉬겠다고 결심함으로써 자신을 격려했다. 그러나 다른 한편으로 잔인함, 대담함, 교만, 속임을 특징으로 하는 원수들의 음모를 앞에 두고 있었다. 마치 그가 말한 것처럼 그들의 모든 시도로 그들이 하는 것은 자신들의 파멸을 자초하는 것뿐이다. 그러나 그들을 고무시키는 광기와 격노로 여전히 나에 대한 음모에서 계속하고 있다. 그는 그들의 공격이 자신을 대항해서보다 하나님을 대항해서 더 향해졌다는 것을 함의한다. 거인들의 이야기에서 시인들이 우리에게 불경건에 대해 주는 그림에 일치하게. 하나님의 원수들을 만족시키는 것은 하늘 위에 자신들을 세우는 것뿐이다. 다윗은 주로 3인칭으로 자신에 대해 말하는 것으로 이해되어야 하지만, 명백히 신적 손에 의해 높여진 자신에 대해. 따라서 하나님이 직접 의도된 당사자라고 생각할 수도 있지만, 말들의 범위는 그들이 하나님이 높이시고 명예 안에 세우기를 원하시는 자의 전복을 목표로 삼았다는 것을 더 암시한다. 이렇게 그분의 목적을 좌절시키려 하면서 그들은 실제로 하나님을 대항하여 싸우고 있었다. 뒤따르는 절 "그들이 거짓말을 기뻐한다"는 같은 것을 언급한다. 그분의 신적 소명을 인정하기를 거부하면서 그들은 단지 자신들을 혼란으로 되돌아오게 할 그런 부패한 계획들을 따르는 데 계속 고집했다. 시편 기자가 외친 것처럼(시 4:2), "사람의 아들들아, 어느 때까지 나의 영광을 훼방하겠느냐? 허망한 것을 좋아하고 거짓된 것을 구하겠느냐? 셀라." 또는 그 표현은 그들이 이 하나님의 성도를 핍박하는 데 채택한 숨겨지고 기만적인 조치들을 나타낼 수 있다. 왜냐하면 그들이 입으로는 축복하지만 속으로는 저주한다는 것이 즉시 덧붙여지기 때문이다. 그 의미가 무엇이든 간에, 원수들의 모든 배신, 음모, 악함을 생각하면서 다윗은 자신의 도움이 하나님께 있다는 하나의 고려로 자신을 지탱하며, 따라서 모든 반대되는 수단이 허무하다고 분명히 나타난다.
원주석
- 번역원본
commentary-section/cal-psa-62-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
5. Nevertheless, my soul, be thou silent before God. Here there may appear to be a slight inconsistency, inasmuch as he encourages himself to do what he had already declared himself to have done. His soul was silent before God; and where the necessity of this new silence, as if still under agitation of spirit? Here it is to be remembered, that our minds can never be expected to reach such perfect composure as shall preclude every inward feeling of disquietude, but are, at the best, as the sea before a light breeze, fluctuating sensibly, though not swollen into billows. It is not without a struggle that the saint can compose his mind; and we can very well understand how David should enjoin more perfect submission upon a spirit which was already submissive, urging upon himself farther advancement in this grace of silence, till he had mortified every carnal inclination, and thoroughly subjected himself to the will of God. How often, besides, will Satan renew the disquietudes which seemed to be effectually expelled? Creatures of such instability, and liable to be borne away by a thousand different influences, we need to be confirmed again and again. I repeat, that there is no reason to be surprised though David here calls upon himself a second time to preserve that silence before God, which he might already appear to have attained; for, amidst the disturbing motions of the flesh, perfect composure is what we never reach. The danger is, that when new winds of troubles spring up, we lose that inward tranquillity which we enjoyed, and hence the necessity of improving the example of David, by establishing ourselves in it more and more. He adds the ground of his silence. He had no immediate response from God, but he confidently hoped in him. My expectation, he says, is from God. Never, as if he had said, will he frustrate the patient waiting of his saints; doubtless my silence shall meet with its reward; I shall restrain myself, and not make that false haste which will only retard my deliverance. return to ' Top of Page ' <a name="verse-7" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-62-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그러나 나의 혼아, 하나님 앞에서 잠잠할지어다. 여기서 그가 이미 자신이 한 것으로 선언한 것을 하도록 자신을 격려한다는 점에서 약간의 불일치처럼 보일 수 있다. 그의 혼이 하나님 앞에 잠잠했다. 마치 아직도 영의 동요 아래 있는 것처럼 이 새로운 잠잠함이 어디 필요하겠는가? 여기서 기억해야 할 것은, 우리의 마음이 결코 모든 내면적 불안의 느낌을 배제할 정도의 완전한 평온함에 도달할 것을 기대할 수 없다는 것이다. 기껏해야 잔바람 앞의 바다처럼 파도에 부풀지는 않지만 감각적으로 흔들린다. 성도가 자신의 마음을 진정시키는 것은 투쟁 없이는 안 된다. 그리고 다윗이 이미 복종하고 있는 영에게 더 완전한 복종을 명하면서, 모든 육신적 성향을 죽이고 하나님의 뜻에 완전히 복종할 때까지 이 침묵의 은혜에서 더 나아가도록 자신에게 촉구하는 것을 충분히 이해할 수 있다. 게다가 사탄이 효과적으로 쫓겨난 것처럼 보인 불안들을 얼마나 자주 새로 일으키겠는가? 그처럼 불안정하고 천 가지 다른 영향들에 의해 흘러가기 쉬운 피조물로서, 우리는 거듭거듭 확인될 필요가 있다. 반복하건대, 다윗이 이미 도달한 것처럼 보일 수 있는 하나님 앞에서의 그 침묵을 보존하라고 자신에게 두 번째로 부르는 것에 놀랄 이유가 없다. 육체의 동요하는 움직임들 가운데서 완전한 평온함은 우리가 결코 도달하지 못하는 것이기 때문이다. 위험은 새로운 고난의 바람이 불어올 때 우리가 누리던 내면의 평정을 잃는 것이다. 그러므로 다윗의 예를 개선하여 그것 안에 점점 더 확립하는 것이 필요하다. 그는 자신의 침묵의 근거를 덧붙인다. 그는 하나님에게서 즉각적인 응답이 없었지만 확신 있게 그분을 소망했다. "나의 기대가 하나님에게서 나온다." 마치 그가 말한 것처럼, "그분은 자신의 성도들의 인내하는 기다림을 결코 좌절시키지 않으실 것이다. 틀림없이 나의 침묵은 그 보상을 만날 것이다. 나는 자신을 억제하고 나의 구출을 지연시킬 뿐인 그 거짓 서두름을 만들지 않을 것이다."
원주석
- 번역원본
commentary-section/cal-psa-62-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
7. In God is my salvation One expression is here heaped upon another and this apparently because he wished to rein that infirmity of disposition which makes us so prone to slide into wrong exercise. We may throw out a passing and occasional acknowledgement, that our only help is to be found in God, and yet shortly display our distrust in him by busying ourselves in all directions to supplement what we consider defective in his aid. The various terms which he employs to express the sufficiency of God as a deliverer, may thus be considered as so many arguments to constancy, or so many checks which he would apply to the waywardness of the carnal heart, ever disposed to depend for support upon others rather than God. Such is the manner in which he animates his own spirit; and next, we find him addressing himself to others, calling upon them to enter upon the same conflict, and reap the same victory and triumph. By the people, there seems little doubt that he means the Jews. The Gentiles being yet unvisited by the true religion and divine revelation, it was only in Judea that God could be the object of trust and religious invocation; and it would appear, that by distinguishing the chosen people of the Lord from the surrounding heathen, he insinuates how disgraceful it would be in them not to devote themselves entirely to God, being, as they were, the children of Abraham, favored with the discovery of his grace, and specially taken under his divine protection. The expression, at all times, means both in prosperity and adversity, intimating the blameworthiness of those who waver and succumb under every variation in their outward circumstances. God tries his children with afflictions, but here they are taught by David to abide them with constancy and courage. The hypocrites, who are loud in their praises of God so long as prosperity shines upon their head, while their heart fails them upon the first approach of trial, dishonor his name by placing a most injurious limitation to his power. We are bound to put honor upon his name by remembering, in our greatest extremities, that to Him belong the issues of death. And as we are all too apt at such times to shut up our affliction in our own breast — a circumstance which can only aggravate the trouble and imbitter the mind against God, David could not have suggested a better expedient than that of disburdening our cares to him, and thus, as it were, pouring out our hearts before him. It is always found, that when the heart is pressed under a load of distress, there is no freedom in prayer. (419) Under trying circumstances, we must comfort ourselves by reflecting that God will extend relief, provided we just freely roll them over upon his consideration. What the Psalmist advises is all the more necessary, considering the mischievous tendency which we have naturally to keep our troubles pent up in our breasts till they drive us to despair. Usually, indeed, men show much anxiety and ingenuity in seeking to escape from the troubles which may happen to press upon them; but so long as they shun coming into the presence of God, they only involve themselves in a labyrinth of difficulties. Not to insist farther upon the words, David is here to be considered as exposing that diseased but deeply-rooted principle in our nature, which leads us to hide our griefs, and ruminate upon them, instead of relieving ourselves at once by pouring out our prayers and complaints before God. The consequence is, that we are distracted more and more with our distresses, and merge into a state of hopeless despondency. In the close of the verse, he says, in reference to the people generally, what he had said of himself individually, that their safety was to be found only under the divine protection. (419) “ Cependant que nostre coeur est enserre et comme estouppd de douleur, jamais il n’en sort de prieres naifves et franchement faites .” — Fr . return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-62-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
하나님 안에서 나의 구원이 있다. 하나의 표현이 다른 것 위에 쌓여 있다. 명백히 그는 우리로 하여금 그처럼 쉽게 잘못된 행사로 미끄러지게 만드는 기질의 연약함을 억제하기를 원했기 때문이다. 우리의 유일한 도움이 하나님 안에서 발견되어야 한다는 것을 지나가는 우연한 인정으로 던질 수 있다. 그러나 그분의 도움에서 부족하다고 생각하는 것을 보충하기 위해 모든 방향에서 바쁘게 활동함으로써 그분에 대한 우리의 불신을 곧 드러낸다. 그가 구원자로서의 하나님의 충분성을 표현하기 위해 사용하는 다양한 용어들은 따라서 한결같음을 위한 그처럼 많은 논거들로, 또는 항상 하나님보다 다른 이들에게 의존하는 경향이 있는 육신적 마음의 변덕스러움에 그가 적용하려는 그처럼 많은 제재들로 볼 수 있다. 이런 방식으로 그는 자신의 영을 고무시킨다. 다음에 우리는 그가 다른 이들을 향하여 같은 싸움에 들어가 같은 승리와 개선을 거두라고 그들을 부르는 것을 발견한다. 백성으로 그가 유대인들을 의미한다는 것은 거의 의심의 여지가 없다. 이방인들이 아직 참된 종교와 신적 계시로 방문받지 않았으므로, 하나님이 신뢰와 종교적 기도의 대상이 될 수 있는 것은 오직 유다에서였다. 그리고 그는 주님의 선택받은 백성을 주변의 이방인들에서 구별함으로써, 아브라함의 자녀들로서 그분의 은혜의 발견을 허락받고 특별히 그분의 신적 보호 아래 취해진 자들로서 자신들을 전적으로 하나님께 헌신하지 않는 것이 얼마나 수치스러운 것인지를 함의한다. 항상이라는 표현은 번영과 역경 모두를 의미하며, 외적 상황의 모든 변화에 흔들리고 무너지는 자들의 비난받을 만함을 암시한다. 하나님은 고난으로 자신의 자녀들을 시험하시지만, 여기서 다윗에 의해 한결같음과 용기로 그것들을 견디도록 가르침받는다. 번영이 머리를 밝게 비추는 동안에는 하나님을 큰 소리로 찬양하지만 첫 번째 시험이 닥칠 때 마음이 실패하는 위선자들은 그분의 능력에 가장 해로운 제한을 두어 그분의 이름을 욕되게 한다. 우리는 가장 극단적인 상황에서 그분에게 죽음의 출구들이 속한다는 것을 기억함으로써 그분의 이름에 영예를 돌려야 한다. 그리고 우리는 모두 그런 때에 자신의 가슴 안에 고난을 닫아두기 쉬운데, 이것이 고난을 가중시키고 하나님에 대한 마음을 쓰라리게 할 뿐이다. 다윗은 우리의 염려들을 그분에게 털어놓고 말하자면 그분 앞에 우리 마음을 쏟아내는 것보다 더 나은 방법을 제시할 수 없었다.
원주석
- 번역원본
commentary-section/cal-psa-62-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
9. Nevertheless, the sons of Adam are vanity. If we take the particle אך , ach, affirmatively, as meaning surely or certainly, then this verse contains a confirmation of the truth expressed in the preceding verse; and David argues by contrast, (420) that as men are lighter than vanity, we are shut up to the necessity of placing all our expectation upon God. It would agree well, however, with the contrast to suppose, that, under an impression of the little effect which the truth he had announced was calculated to have upon the people, (ever disposed to build upon fallacious hopes,) he exclaims, with a degree of holy fervor, Nevertheless, etc. According to this view, he is here administering a reproof to the blind infidelity so prevalent amongst men, and which leads them to deceive themselves with lying vanities rather than trust in the infallible promises of Jehovah. Having had occasion to discover such a large amount of vanity in the chosen seed of Abraham, he does not scruple to speak of the whole human family in general as being abandoned to lying delusions. The adverb יחד , yachad, together, intimates that all, without exception, are ready to find an occasion of turning aside. Such is the sweeping condemnation passed, not upon a few individuals, but upon human nature, declaring men to be lighter than vanity; and may we not ask what in this case becomes of boasted reason, wisdom, and free-will? It is of no avail to object, that believers are delivered from the deceit which is here condemned. If they owe their exemption from lying and vanity to the regeneration of the Spirit, this is to grant that they were subject to these in their natural state. The first man was created by God upright, but drew us by his fall into such a depth of corruption, that any light which was originally bestowed has been totally obscured. Is it alleged that there still remain in man such gifts of God as are not to be despised, and as distinguish him from all the other creatures, this is easily answered, by remembering, that however great these may be, he is tainted by sin, and therefore nothing to be accounted of. It is only when allied with the knowledge of God that any of the endowments conferred upon us from above can be said to have a real excellency; — apart from this, they are vitiated by that contagion of sin which has not left a vestige in man of his original integrity. With too much justice, then, might David say that all men are vanity and nothingness. (420) “ A repugnantibus ostendet David .” — Lat . Explained in the French version thus — “ Montrera par un argument prins des choses repugnantes .” return to ' Top of Page ' <a name="verse-10" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-62-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그러나 아담의 아들들은 헛되다. 이 접속사를 확실히 또는 반드시의 의미로 긍정적으로 취한다면, 이 절은 앞 절에서 표현된 진리의 확인을 담는다. 그리고 다윗은 대조로 논거를 제시한다. 사람들이 허무보다 더 가볍기 때문에 모든 기대를 하나님 위에 두는 필요성에 우리가 종속되어 있다는 것이다. 그러나 그가 공표한 진리가 백성에게 미칠 효과가 거의 없다는 인상 아래서, 항상 허위적 소망에 기초하는 경향이 있는 자들에게, 성스러운 열심으로 "그러나"라고 외친다고 가정하는 것이 대조와 잘 일치할 것이다. 이 견해에 따르면 그는 여기서 사람들 사이에 너무 만연한 눈먼 불신앙에 대해 꾸짖음을 주고 있다. 여호와의 틀림없는 약속들을 신뢰하기보다 거짓 헛된 것들로 자신들을 속이도록 이끄는 불신앙에. 아브라함의 선택받은 씨앗에서 그처럼 많은 양의 허무를 발견하자, 그는 인간 가족 전체에 대해 거짓 망상들에 버려졌다고 말하기를 주저하지 않는다. '야하드'라는 부사는 예외 없이 모두가 옆으로 넘어갈 기회를 찾을 준비가 되어 있다는 것을 암시한다. 이것이 몇 사람이 아니라 인간 본성에 대해 내려진 포괄적인 정죄다. 사람들을 허무보다 더 가볍다고 선언하는 것이다. 이 경우에 자랑하는 이성, 지혜, 자유 의지는 어떻게 되겠는가? 믿는 자들이 여기서 정죄된 기만에서 해방되었다는 반론은 소용이 없다. 성령의 중생에 그들의 거짓과 허무에서의 면제를 빚진다면, 이것은 그들이 자연적 상태에서 그것들에 종속되었다는 것을 인정하는 것이다.
원주석
- 번역원본
commentary-section/cal-psa-62-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
10 Trust not in oppression and robbery We are here taught that there can be no real trusting in God until we put away all those vain confidences which prove so many means of turning us away from him. The Psalmist bids us remove whatsoever would have this tendency, and purge ourselves of every vicious desire that would usurp the place of God in our hearts. One or two kinds of sin only are mentioned, but these are to be understood as representing a part for the whole, all those vain and rival confidences of which we must be divested before we can cleave to God with true purpose and sincerity of heart. By oppression and robbery may be understood the act itself of abstracting by violence, and the thing which has been abstracted. It is obviously the design of the passage to warn us against the presumption and hardihood of sin, which is so apt to blind the hearts of men, and deceive them into the belief that their evil courses are sanctioned by the impunity which is extended to them. Interpreters have differed in their construction of the words of this verse. Some join to each of the nouns its own verb, reading, Trust not in oppression, and be not vain in robbery: if riches increase, set not your heart upon them. (421) Others connect the words oppression and robbery with the first verb, and make the second to stand apart by itself in an indefinite sense. It is of very little consequence which of the constructions we adopt, since both express the main sentiment; and it is evident that the Psalmist, in condemning the infatuated confidence of those who boast in robbery, appropriately terms it a mere illusion of the mind, with which they deceive or amuse themselves. Having denounced, in the first place, those desires which are plainly evil and positively wicked, he proceeds immediately afterwards to guard against an inordinate attachment even to such riches as may have been honestly acquired. To set the heart upon riches, means more than simply to covet the possession of them. It implies being carried away by them into a false confidence, or, to use an expression of Paul, “Being high-minded.” The admonition here given is one which daily observation teaches us to be necessary. It is uniformly seen that prosperity and abundance engender a haughty spirit, leading men at once to be presumptuous in their carriage before God, and reckless in inflicting injury upon their fellow-creatures. But, indeed, the worst effect to be feared from a blind and ungoverned spirit of this kind is, that, in the intoxication of outward greatness, we be left to forget how frail we are, and proudly and contumeliously to exalt ourselves against God. (421) The words are thus connected in our English version. return to ' Top of Page ' <a name="verse-11" class="com-number"
Pericope (part_of)
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pericope/per-psa-62-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
억압과 강도를 신뢰하지 말라. 우리는 여기서 그처럼 많은 하나님에게서 우리를 돌아서게 만드는 수단인 허위적 확신들을 모두 버리기 전에는 하나님 안에서 진정으로 신뢰하는 것이 있을 수 없다는 가르침을 받는다. 시편 기자는 이 경향이 있는 것은 무엇이든 제거하고 우리 마음에서 하나님의 자리를 찬탈하는 모든 악한 욕구에서 우리를 정화하라고 명한다. 한두 가지 종류의 죄만 언급되지만, 이것들은 부분이 전체를 대신하는 것으로 이해되어야 한다. 진정한 목적과 마음의 성실함으로 하나님께 의지하기 전에 우리가 벗어나야 하는 모든 허무하고 경쟁하는 확신들. 억압과 강도로 폭력으로 가져간 행위 자체와 가져간 것 모두를 이해할 수 있다. 구절의 분명한 의도는 죄의 방자함과 대담함에 대해 경고하는 것이다. 그것이 사람들의 마음을 너무 쉽게 눈멀게 하고 자신들에게 허락된 처벌받지 않음으로 자신들의 악한 행로가 제재를 받는다는 믿음으로 속이기 때문이다.
원주석
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commentary-section/cal-psa-62-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
11 God hath spoken once. The Psalmist considered that the only effectual method of abstracting the minds of men from the vain delusions in which they are disposed to trust, was bringing them to acquiesce implicitly and firmly in the judgment of God. Usually they are swayed in different directions, or inclined at least to waver, just as they observe things changing in the world; (422) but he brings under their notice a surer principle for the regulation of their conduct, when he recommends a deferential regard to God’s Word. God himself “dwells in the light which is inaccessible,” ( 1 Timothy 6:16 ;) and as none can come to him except by faith, the Psalmist calls our attention to his word, in which he testifies the truth of his divine and righteous government of the world. It is of great consequence that we be established in the belief of God’s Word, and we are here directed to the unerring certainty which belongs to it. The passage admits of two interpretations; but the scope of it is plainly this, that God acts consistently with himself, and can never swerve from what he has said. Many understand David to say that God had spoken once and a second time; and that by this explicit and repeated assertion of his power and mercy, he had confirmed the truth beyond all possibility of contradiction. There is a passage much to the same effect in the thirty-third chapter of the book of Job, and fourteenth verse, where the same words are used, only the copulative is interposed. If any should prefer it, however, I have no objections to the other meaning — God has spoken once; twice have I heard this. It agrees with the context, and suggests a practical lesson of great importance; for when God has once issued his word he never retracts: on the other hand, it is our duty to ponder on what he has said, long and deliberately; and the meaning of David will then be, that he considered the Word of God in the light of a decree, steadfast and irreversible, but that, as regarded his exercise in reference to it, he meditated upon it again and again, lest the lapse of time might obliterate it from his memory. But the simpler and preferable reading would seem to be, that God had spoken once and again. There is no force in the ingenious conjecture, that allusion may be made to God’s having spoken once in the Law, and a second time in the Prophets. Nothing more is meant than that the truth referred to had been amply confirmed, it being usual to reckon anything certain and fixed which has been repeatedly announced. Here, however, it must be remembered, that every word which may have issued forth from God is to be received with implicit authority, and no countenance given to the abominable practice of refusing to receive a doctrine, unless it can be supported by two or three texts of Scripture. This has been defended by an unprincipled heretic among ourselves, who has attempted to subvert the doctrine of a free election, and of a secret providence. It was not the intention of David to say that God was tied down to the necessity of repeating what he might choose to announce, but simply to assert the certainty of a truth which had been declared in clear and unambiguous terms. In the context which follows, he exemplifies himself that deferential reverence and regard for the word of God which all should, but which so few actually do, extend to it. We might just put together, in a connected form, the particular doctrines which he has singled out for special notice. It is essentially necessary, if we would fortify our minds against temptation, to have suitably exalted views of the power and mercy of God, since nothing will more effectually preserve us in a straight and undeviating course, than a firm persuasion that all events are in the hand of God, and that he is as merciful as he is mighty. Accordingly, David follows up what he had said on the subject of the deference to be yielded to the word, by declaring that he had been instructed by it in the power and goodness of God. Some understand him to say, that God is possessed of power to deliver his people, and of clemency imbuing him to exercise it. But he would rather appear to mean, that God is strong to put a restraint upon the wicked, and crush their proud and nefarious designs, but ever mindful of his goodness in protecting and defending his own children. The man who disciplines himself to the contemplation of these two attributes, which ought never to be dissociated in our minds from the idea of God, is certain to stand erect and immovable under the fiercest assaults of temptation; while, on the other hand, by losing sight of the all-sufficiency of God, (which we are too apt to do,) we lay ourselves open to be overwhelmed in the first encounter. The world’s opinion of God is, that he sits in heaven an idle and unconcerned spectator of events which are passing. Need we wonder, that men tremble under every casualty, when they thus believe themselves to be the sport of blind chance? There can be no security felt unless we satisfy ourselves of the truth of a divine superintendence, and can commit our lives and all that we have to the hands of God. The first thing which we must look to is his power, that we may have a thorough conviction of his being a sure refuge to such as cast themselves upon his care. With this there must be conjoined confidence in his mercy, to prevent those anxious thoughts which might otherwise rise in our minds. These may suggest the doubt — What though God govern the world? does it follow that he will concern himself about such unworthy objects as ourselves? There is an obvious reason, then, for the Psalmist coupling these two things together, his power and his clemency. They are the two wings wherewith we fly upwards to heaven; the two pillars on which we rest, and may defy the surges of temptation. Does danger, in short, spring up from any quarter, then just let us call to remembrance that divine power which can bid away all harms, and as thi
Pericope (part_of)
- part_of
pericope/per-psa-62-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
하나님이 한 번 말씀하셨다. 시편 기자는 사람들의 마음을 그들이 신뢰하는 경향이 있는 허위 망상들에서 추상시키는 유일하게 효과적인 방법이 그들로 하여금 하나님의 심판에 묵시적으로 그리고 굳게 묵종하게 만드는 것이라고 생각했다. 일반적으로 그들은 세상에서 변하는 것들을 관찰함에 따라 다른 방향으로 이끌리거나 적어도 흔들리는 경향이 있다. 그러나 그는 그들의 행동 규제를 위한 더 확실한 원리를 주목하게 한다. 하나님 말씀에 대한 경외하는 존중을 권고할 때. 하나님 자신은 "접근할 수 없는 빛 가운데 거하신다"(딤전 6:16). 그리고 믿음 외에는 아무도 그분에게 올 수 없으므로 시편 기자는 우리의 주의를 그분의 말씀으로 향하게 한다. 거기서 그분은 세상에 대한 자신의 신적이고 의로운 통치의 진리를 증언하신다. 이 구절은 두 가지 해석을 허용한다. 그러나 그것의 범위는 분명히 이것이다. 하나님은 자신과 일치하게 행동하시며 말씀하신 것에서 결코 벗어날 수 없다는 것이다. 많은 이들은 다윗이 하나님이 한 번 그리고 두 번째로 말씀하셨다고 말한다고 이해한다. 그리고 이 명백하고 반복된 자신의 능력과 자비의 단언으로 그분은 모든 반박의 가능성 너머 진리를 확인하셨다고. 욥기 33장 14절에 같은 효과의 구절이 있으며 거기서 같은 말들이 사용되는데, 다만 접속사가 삽입된다. 그러나 누군가 선호한다면 다른 의미에 반대하지 않겠다. 하나님이 한 번 말씀하셨다. 내가 두 번 이것을 들었다. 이것은 문맥과 일치하며 매우 중요한 실제적 교훈을 암시한다. 하나님이 한 번 말씀을 내리시면 결코 철회하지 않으신다. 다른 한편으로 그분이 말씀하신 것을 오래 그리고 신중하게 묵상하는 것이 우리의 의무다. 그러면 다윗의 의미는 그가 하나님의 말씀을 굳고 철회할 수 없는 작정의 관점에서 보았다는 것이 될 것이다. 그러나 그것에 관한 자신의 행사와 관련해서는 시간이 흐름에 따라 기억에서 지워지지 않도록 그것을 거듭거듭 묵상했다는 것이다. 그러나 더 단순하고 선호되는 독해는 하나님이 한 번 그리고 다시 말씀하신 것으로 보인다. 능력에서 자비로 전환이 이 맥락에서 주목할 만하다. 하나님이 두 가지 모두를 소유하신다는 것이 선언된다. 하나님의 능력과 자비에 대한 이처럼 고양된 견해를 갖추는 것은 본질적으로 필요하다. 모든 사건이 하나님의 손에 있다는 확고한 설득과 그분이 능력만큼 자비하시다는 확신보다 우리가 직선적이고 벗어나지 않는 길로 보존하는 데 더 효과적인 것은 없기 때문이다.
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commentary-section/cal-psa-62-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역