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주석[칼빈] — 시편 69장 · 깊은 물 속에서

요약
칼빈 주석 · 섹션 30개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. Save me, O God! for the waters, etc. Under the figure of waters, the Psalmist represents his condition as so extremely distressing that it brought him even to the brink of despair; and yet we know that, so far from being a soft and an effeminate person, he was one who encountered and overcame dreadful temptations with extraordinary courage. Whence we may infer the bitterness of the distress with which he was at that time afflicted. Some understand the word soul as denoting life; (68) but this gives a very cold and unsatisfactory meaning. It rather signifies the heart. A man when he falls into an abyss of waters, may prevent for some time the water from entering his body, by stopping his mouth and his nostrils, but at length, from its being impossible for a human being to live without respiration, suffocation will compel him to let in the waters, and they will penetrate even to the heart. David by this metaphor would intimate, not only that the waters had covered and overwhelmed him, but also that he had been forced to draw them into his body. (68) “ The waters are come in unto my soul ; i . e . , a flood of overwhelming calamities threaten my life: comp. verse 16.” — Cresswell . Williams thinks the allusion is to a leaky vessel, or to an inundation. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-69-1

Source

1. **하나님이여, 나를 구원하소서! 물들이.** 시편 기자는 물의 형상 아래, 자신의 처지가 너무나 극도로 고통스러워서 심지어 절망의 벼랑 끝까지 이르게 되었다고 표현한다. 그러나 우리는 그가 유약하고 나약한 사람이 아니라, 오히려 특별한 용기로 무서운 시험들을 맞이하고 극복한 사람임을 안다. 이로부터 우리는 그가 그 당시 겪었던 고통이 얼마나 쓴 것이었는지를 추론할 수 있다. 어떤 이들은 '영혼'이라는 단어를 생명을 의미하는 것으로 이해한다. 그러나 이는 매우 냉담하고 불만족스러운 의미를 준다. 오히려 그것은 마음을 의미한다. 사람이 물의 심연에 빠질 때, 입과 코를 막음으로써 한동안 물이 몸에 들어오는 것을 막을 수 있다. 그러나 마침내 호흡 없이는 살 수 없어서 질식이 그로 하여금 물을 들이마시게 하고, 그 물은 마음속까지 침투하게 된다. 다윗은 이 은유를 통해 물이 그를 덮고 압도했을 뿐 아니라, 그가 물을 몸속으로 들이마실 수밖에 없었음을 암시하려 한 것이다.

원주석

2절 카드 ↗

2. I am sunk in deep mire, where there is no standing place Here he compares his afflictions to a deep sink of mire, where there is still greater danger; for if a man fixes his feet upon a solid bottom, he may raise himself up, there having been many instances in which persons, placing their feet on the bottom, have by a sudden spring emerged and escaped the peril of the waters; but when a man finds himself once sunk in some slough or muddy river, it is all over with him, he has no means of saving himself. (69) The Psalmist adduces additional circumstances in illustration of his afflicted condition. He declares that he was inundated by the flowing of the waters; an expression indicating the disorder and confusion which his distresses and persecutions produced. (69) “ Comme nous en voyons plusieurs qui donnans du pied au fond, de roideur trouvent facon d’eschapper le peril de l’eau: mais depuis qu’on se trouve une fois enfonce en quelque bourbier ou riviere limonneuse, c’est fait, il n’y a nul moyen de se sauver .” — Fr . return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-69-2

Source

2. **깊은 수렁에 빠지니 설 곳이 없으며.** 여기서 그는 자신의 고통을 깊은 수렁에 비교하는데, 거기서는 위험이 더욱 크다. 만약 사람이 단단한 바닥에 발을 딛을 수 있다면 몸을 일으킬 수 있어서, 발을 바닥에 딛는 갑작스러운 도약으로 물의 위험에서 빠져나온 사람들이 많이 있었다. 그러나 한번 어떤 진창이나 진흙 강에 빠지면, 그것으로 끝이다. 그에게는 스스로를 구할 아무 수단이 없다. 시편 기자는 자신의 고통스러운 상태를 묘사하는 추가적인 정황들을 열거한다. 그는 흐르는 물에 범람당했다고 선언하는데, 이 표현은 그의 고통과 박해가 만들어 낸 혼란과 무질서를 가리킨다.

원주석

3절 카드 ↗

3 I am weary of crying David, in seeking and calling upon God, when his affairs were in such a confused and desperate condition, exhibited an instance of rare and wonderful patience. He complains of having continued crying until he was exhausted and became hoarse, and all to no purpose. By the word weary, he does not mean that he gave up with prayer, as if he had cast from him all love to and delight in that exercise upon finding that it proved unavailing as a means of deliverance. He rather describes his untiring perseverance; and the same idea is expressed by his hoarse throat and failing eyes. (70) He certainly did not cry out before men from mere affectation, nor was this hoarseness contracted in the course of one day. We perceive, then, that although his bodily senses failed him, the vigor of his faith was by no means extinguished. When we reflect that David has spoken, as it were, out of the mouth of Christ, and, as it were, out of the mouth of all true saints who are the members of Christ, we ought not to think that any strange thing happens to us, if at any time we are so overwhelmed with death, as to be unable to discern the slightest hope of life. Yea, rather let us learn betimes, while God spares us, to meditate on this truth, and derive the aid which it is fitted to impart under calamity, that even in the most profound depths of adversity faith may hold us up, and, what is more, may elevate us to God; there being, as Paul testifies, ( Romans 8:39 ) no height nor depth which can separate us from the infinite love of Him who swallows up all depths, yea, even hell itself. (70) “‘ My sight faileth me,’ etc. This is said metaphorically, the metaphor being taken from the pain occasioned to the eyes when they are long and intently fixed upon the same point.” — Cresswell return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-69-3

Source

3. **내가 부르짖음으로 피곤하여.** 다윗은 자신의 일이 이처럼 혼란스럽고 절망적인 상황에서도 하나님을 찾고 부름으로써 보기 드물고 놀라운 인내의 본보기를 보여주었다. 그는 지칩니다 해지고 목이 쉬도록 계속 부르짖었으나 아무 소용이 없었다고 불평한다. '피곤하다'는 말로 그는 기도를 포기했다는 뜻이 아니다. 마치 기도가 구원의 수단으로 효과가 없다고 판단하여 그것에 대한 모든 사랑과 기쁨을 버린 것처럼 말이다. 오히려 그는 자신의 지칠 줄 모르는 인내를 묘사하며, 같은 생각이 목이 쉬는 것과 눈이 흐려짐으로도 표현된다. 그는 분명히 사람들 앞에서 단순한 가식으로 부르짖은 것이 아니었으며, 이 쉰 목소리가 하루 만에 생긴 것도 아니었다. 그러므로 우리는, 비록 그의 몸의 감각이 쇠약해졌음에도, 믿음의 활력이 결코 꺼지지 않았음을 알게 된다. 다윗이 말하자면 그리스도의 입에서, 그리고 그리스도의 지체인 모든 참된 성도들의 입에서 말했다는 것을 되새길 때, 우리는 만약 때로 우리가 죽음에 눌려 한 줄기 생의 소망도 분간할 수 없게 되더라도 이상한 일이 일어난다고 생각해서는 안 된다. 오히려 우리가 한가로울 때, 하나님이 우리를 아끼실 때, 이 진리를 미리 묵상하는 것을 배우고 그것이 재난 중에 줄 수 있는 도움을 끌어내도록 하자. 깊은 역경의 가장 깊은 곳에서도 믿음이 우리를 붙들어 줄 것이며, 더 나아가 우리를 하나님께로 높이 들어 올릴 것이다. 왜냐하면 바울이 증거하듯이 우리를 무한한 하나님의 사랑에서 끊을 수 있는 높음도 깊음도 없기 때문이다.

원주석

4절 카드 ↗

4. They who hate me without cause are more in number than the hairs of my head The Psalmist now expresses without figure what he had said under the metaphors of the mire and of the impetuous rushing of the waters. Persecuted as he was by so great a multitude of enemies, he had too good reason to be afraid of death in innumerable ways. Nor is his language hyperbolical, when he represents his enemies as more in number than the hairs of his head, since he was mortally hated and detested by the whole kingdom, it being the universal belief that he was a base and wicked traitor to his country. Farther, we know from the sacred history how numerous and powerful the armies were which Saul sent forth to pursue him. He expresses the mortal hatred which they bore to him, when he tells us that they were intently set upon his destruction, being eagerly desirous to have him cut off by a violent death; and yet he avows that he had done nothing to merit such unrelenting persecution. The Hebrew word חנם , chinnam, which we have rendered, without cause, and which some translate, for nothing, intimates that they were impelled by a strong desire to do him injury, although he had not done them even the slightest wrong, nor given them the smallest provocation by ill usage of any kind. For this reason he applies to his enemies the appellation שקר , sheker, that is, liars, because they had no just ground to make war upon him, although they pretended the contrary. Let us, therefore, after his example, if at any time we are subjected to persecution, study to have the support arising from the testimony of a good conscience, and to be able freely to protest before God, that the hatred which our enemies cherish against us is altogether causeless. This implies a self-control to which it is very difficult for a man to inure himself; but the more difficult it is, the more strenuous ought to be his efforts to attain it. It is mere effeminacy to regard it as an intolerable evil to be unrighteously afflicted; and the folly of this is very happily exposed by that noble answer of Socrates to his wife, who, having one day lamented, in prison, that he was condemned wrongfully, received from him this reply, “What then — would you rather that I should have suffered death for my offenses?” Farther, David adds, that he not only had to suffer the wrongs of violence, but had also to bear much reviling and contumely, as if he had been convicted of many crimes; a trial which, to an ingenuous mind, is more bitter and hard to bear than a hundred deaths. Many are to be found resolutely prepared to encounter death, who are by no means prepared to exhibit equal fortitude in the endurance of shame. Farther, David was not only despoiled of his goods by the violence of robbers, but he had been also mangled in his person, as if he had been a thief and a robber: That which I took not by spoil, then I restored it (71) When his enemies thus plundered and maltreated him, they doubtless boasted that they were acting as the judges of a perverse and wicked man; and we know that they were held in honorable estimation as judges. Let us therefore learn from this example to prepare ourselves not only to bear patiently all losses and troubles, yea, even death itself; but also shame and reproach, if at any time we are loaded with unfounded accusations. Christ himself, the fountain of all righteousness and holiness, was not exempted from foul calumny, why then should we be dismayed when we meet with a similar trial? It may well fortify our minds against it when we consider, that to persevere steadfastly in the practice of righteousness, although such is the reward which we receive from the world, is the genuine test of our integrity. (71) “There is an apparent impropriety in the language of this verse, though the sense is perfectly clear. It is a proverbial expression, to mark the injustice and extortion of the enemies that are referred to, who compelled the speaker, without any right, to yield up his goods to persons to whom he was not indebted.” — Walford . Horsley observes, that this last clause is a proverbial expression, the meaning of which is, “I have been accountable for the crimes of others.” Dr Adam Clarke also remarks, that this is a sort of proverbial expression like these: “Those who suffered the wrong pay the costs” — “Kings sin and the people are punished.” This pre-eminently applies to Christ, who was perfectly holy, but who, by bearing the punishment due to the guilt of man, made satisfaction to Divine justice for sins which he never committed, and restored those blessings which he never took away. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-69-4

Source

4. **이유 없이 나를 미워하는 자가 내 머리털보다 많고.** 시편 기자는 이제 이전에 수렁과 물의 맹렬한 돌진이라는 은유로 표현했던 것을 형상 없이 직접적으로 진술한다. 수많은 대적들에게 박해를 받았으므로 그는 무수히 많은 방식으로 죽음을 두려워해야 할 충분한 이유가 있었다. 또한 적들이 그의 머리털보다 더 많다고 할 때 과장법이 아니다. 그 왕국 전체가 그를 치욕스럽고 사악한 반역자로 여겨 죽도록 미워했기 때문이다. 더욱이 우리는 성경 역사에서 사울이 그를 추격하기 위해 얼마나 많고 강한 군대를 보냈는지를 안다. 그는 자신의 파멸을 간절히 바라며 그가 폭력으로 죽임 당하기를 열렬히 원한다고 말할 때, 그들이 품은 치명적인 증오를 표현한다. 그러나 그는 그토록 끈질긴 박해를 받을 이유가 자신에게 없었음을 고백한다. 히브리어 단어 '히남'은 그들이 그에게 아무런 해도 끼치지 않았고 어떤 종류의 학대로도 조금도 자극하지 않았음에도 불구하고, 강한 해악의 욕망에 충동받았음을 암시한다. 이 이유로 그는 자신의 적들을 '거짓말쟁이'라 부르는데, 그들이 그를 반대할 정당한 근거가 없었음에도 반대 주장을 했기 때문이다. 따라서 우리도 그의 모범을 따라, 때로 박해를 받는다면 선한 양심의 증거에서 오는 지지를 얻도록 힘쓰자. 그리고 하나님 앞에서 적들이 우리에게 품은 미움이 전적으로 근거가 없다고 자유롭게 항의할 수 있도록 하자.

원주석

5절 카드 ↗

5. O God! thou knowest my foolishness Augustine has labored to little purpose to show in what way these words are applicable to Christ; and at length he transfers to his members that which could not properly be said of the Head. (72) David here uses the language of irony; and by this mode of expressing himself he meant to intimate, that, overwhelmed with the unrighteous judgments of men, he betakes himself to God, and implores him to appear as the defender of his cause. This is much more emphatic than if he had affirmed plainly, and without figure, that his integrity was known to God. In this way he administers a sharp rebuke to his enemies, and as it were looks down with a noble contempt upon the calumnious speeches which they uttered against him; as Jeremiah does when he says, “O Lord! thou hast deceived me, and I was deceived.” ( Psalms 20:7 ) Some ignorant people put a violent construction on these words of Jeremiah, as if they implied that he was actually deceived; whereas he is rather to be understood as deriding with bitter sarcasm his calumniators, who, in speaking evil of him, were chargeable with reproaching and blaspheming God himself. David in like manner, in the passage before us, as a means of preserving himself from succumbing under the perverse judgments of men, appeals to God as the judge of his cause; and possessing as he did the approving testimony of a good conscience, he regards in a great measure with indifference the unjust estimate which men might form of his character. It were indeed desirable that our integrity should also be acknowledged and approved of by men, and that not so much on our own account as for the edification of our brethren. But if, after we have done all in our power to make men form a favorable opinion respecting us, they misconstruct and pervert every good word which we utter, and every good action which we perform, we ought to maintain such greatness of mind as boldly to despise the world and all false accusers, resting contented with the judgment of God and with that alone; for those who are over anxious about maintaining their good name cannot but often experience fainting of heart. Let us be always ready to satisfy men; but if they refuse to listen to what we have to say in self-vindication, let us proceed in our course through evil report as well as good report, following the example of Paul where he fearlessly appeals to the judgment of God, “who will bring to light the hidden things of dark,” ( 1 Corinthians 4:5 ) (72) According to Augustine, the Messiah, when he says “my foolishness” and “my iniquities,” speaks of the sins of men which were imputed to him, and for which he suffered and died under the curse of the law, which treated him as if he had been a sinner, in consequence of the sins thus imputed to him. A similar interpretation is given by Bishops Horsley and Horne, as well as many others. “The Messiah,” says the first of these critics, “here, as in many places, may speak of the follies and crimes of men, for which he had made himself answerable as his own.” Admitting, as we are disposed to do, although Calvin takes an opposite view, that the passage is applicable to Christ, it may be doubted whether this is the correct interpretation. The sins of those for whom Christ died, by being imputed to him, no doubt became his in the eye of the law, in such a sense as to make him answerable for them. But the Scriptures, be it observed, while they speak of him as “wounded for our transgressions, and bruised for our iniquities,” and as “bearing our sins in his own body on the tree,” as if afraid to use any forms of expression which would even seem to derogate from his immaculate purity, never speak of the sins of those for whom he died as his own sins. What Horsley adds, as an additional explanation, is very unguarded. “Perhaps,” says he, “He who, although he was without sin, was yet tempted in all points like up to us, might, in his humility, speak of the incitement of the passions in his own mind as weakness and fault , making confession of it before the Father.” Nothing, doubtless, was farther from the mind of the prelate than to teach any thing inconsistent with the perfect holiness of the Son of God; and he expressly warns that “he was without sin;” but the language which he employs is scarcely consistent with this position, and it can convey no idea on the subject except an erroneous one. “The prince of this world cometh,” said Jesus to his disciples, “and hath nothing in me” — hath nothing in me , that is, to use the words of Dr Doddridge, “no guilt of mine to give him power over me; nor any inward corruption, to take part with his temptations.” The explanation of the text, which appears to be the most natural and consistent, is that which considers the Savior as solemnly appealing to the Father in vindication of his innocence. His enemies falsely charged him with crimes, and made these charges the ground of their cruel and malignant proceedings against him. The Divine Sufferer, therefore, with confidence appeals to God, saying, Thou, who art the omniscient and all-righteous Judge, knowest that I am innocent of the crimes laid to my charge, and I invoke thee to plead my cause. This interpretation, which is adopted by many eminent critics, as Dr Boothroyd, Dr Morrison, Walford, and others, is strongly supported by the context. The preceding verse contains strong assertions of his innocence; and it was very natural to accompany these with an appeal from the falsehood and calumny of men, to the all-seeing and righteous Judge of the universe. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-69-5

Source

5. **하나님이여, 주께서는 나의 어리석음을 아시오니.** 아우구스티누스는 이 말씀이 어떻게 그리스도께 적용될 수 있는지를 보여주려 고심했으나 별 소득이 없었고, 결국 머리에게 적절하게 말할 수 없는 것을 그의 지체들에게 적용한다. 다윗은 여기서 반어법을 사용하며, 이 표현 방식으로 그는 사람들의 불의한 판단에 눌려 하나님께로 나아가 자신의 대변자로 나타나 주시기를 간청한다는 것을 암시했다. 이것은 그의 성실함이 하나님께 알려져 있다고 평이하게 확언하는 것보다 훨씬 더 강렬하다. 이 방식으로 그는 자신을 향한 비방의 말들을 고귀한 경멸로 내려다보며 적들에게 예리한 책망을 가한다. 예레미야가 "여호와여, 주께서 나를 권유하시므로 내가 권유를 받았나이다"라고 말할 때처럼 말이다. 어떤 무지한 사람들은 예레미야의 이 말에 폭력적인 해석을 가해, 마치 그가 실제로 속임을 받은 것처럼 이해한다. 반면에 그는 오히려 그를 비방한 자들에게 신랄한 풍자로 조롱하는 것으로 이해해야 한다. 그들이 그에 대해 악을 말할 때, 그들은 하나님 자신을 비난하고 모독하는 것이기 때문이다. 다윗도 이와 마찬가지로, 본 구절에서 사람들의 그릇된 판단에 굴복하지 않기 위한 수단으로, 하나님께 자신의 대변자로 호소한다. 그리고 선한 양심의 인정하는 증거를 소유했기에, 그는 사람들이 자신의 성품에 대해 불공정하게 판단하는 것을 크게 개의치 않는다.

원주석

6절 카드 ↗

6 O Jehovah, Lord of Hosts! let not them that wait for thee be ashamed in me. David declares that he is set forth as an example from which all the people of God may derive matter either of hope or despair. Although he was held in detestation and execrated by the great body of the people, there yet remained a few who were ready to bear just and impartial testimony to his innocence; knowing as they did that he was unrighteously afflicted by his persecutors, that he constantly reposed on the grace and goodness of God, and that no temptations could discourage or prevent him from continuing steadfast in the practice of true godliness. But when they observed the distresses and calamities to which he was notwithstanding subjected, the only conclusion to which they were able to arrive was, that all the pains and labor which he had taken in devoutly serving God were entirely thrown away. As all the instances in which God extends his succor to his servants are so many seals, by which he confirms and gives us assurance of his goodness and grace towards us, the faithful must have been exceedingly discouraged had David been forsaken in the extremity of his distress. The danger of their being thus discouraged he now lays before God; not that God has ever need of being put in mind of any thing, but because he allows us to deal familiarly with him at the throne of grace. The word wait is properly to be understood of hope, and the expression to seek God, of prayer. The connecting of the two together teaches us the profitable lesson, that faith is not all inactive principle, since it is the means of stirring us up to seek God. return to ' Top of Page ' <a name="verse-7" class="com-number"

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6. **만군의 주 여호와여, 주를 바라는 자들이 나로 말미암아 수치를 당하게 하지 마소서.** 다윗은 자신이 하나님의 온 백성이 희망의 원천으로 삼거나 절망에 빠지게 할 본보기로 세워져 있다고 선언한다. 비록 그는 사람들 대다수에게 혐오받고 저주를 받았지만, 여전히 그의 무죄에 대해 공정하고 공명정대한 증거를 드릴 준비가 된 소수의 사람들이 남아 있었다. 그들은 그가 박해자들에게 불의하게 고통받고 있다는 것, 하나님의 은혜와 선하심에 굳게 의지하고 있다는 것, 그리고 아무 시험도 그를 낙담시키거나 참된 경건을 실천하는 것에서 그를 막을 수 없었다는 것을 알았다. 그러나 그들이 그럼에도 불구하고 그가 겪는 고통과 재앙을 관찰할 때, 그들이 도달할 수 있는 유일한 결론은 그가 하나님을 경건히 섬기는 데 들인 모든 수고와 노력이 전적으로 낭비라는 것이었다. 하나님이 자신의 종들을 구하기 위해 손을 내미시는 모든 경우들이 그의 선하심과 은혜에 대한 우리의 확신을 확인하고 보증하는 인장이므로, 다윗이 극도의 고통 속에서 버림받았다면 신자들은 크게 낙담했을 것이다. 이 낙담의 위험을 그는 이제 하나님 앞에 내놓는다. 하나님이 무엇인가를 상기시킬 필요가 있어서가 아니라, 그가 은혜의 보좌에서 우리가 친밀하게 그분께 나아가는 것을 허락하시기 때문이다. '바라다'는 말은 소망을 의미하는 것으로 이해해야 하고, '하나님을 찾는다'는 표현은 기도를 의미한다. 이 둘을 연결함으로써 우리는 믿음이 전혀 활동하지 않는 원리가 아니라, 우리로 하여금 하나님을 찾도록 분발시키는 수단임을 배우는 유익한 교훈을 얻는다.

원주석

7절 카드 ↗

7 For on thy account I have suffered reproach He now expresses more distinctly what he had stated ironically in the fifth verse, where he asserts that his faults were not hidden from God. Nay, he proceeds farther, declaring not only that the evil treatment which he met with from his enemies was unjust and altogether unmerited, but also that his cause was really God’s cause, since whatever he had undertaken and engaged in was expressly in obedience to the command of God. Saul no doubt had other reasons, or at least other pretences, for persecuting David; but as the hatred which he entertained against him most unquestionably proceeded from God’s having called and anointed him to be king, David here justly protests that it was not for any wickedness which he had committed, but because he had obeyed God, that men in general disapproved of and rashly condemned him. It is a source of great consolation to true believers when they can protest that they have the warrant and call of God for whatever they undertake or engage in. If we are hated by the world for making a public confession of the faith, a thing which we are to expect, it being evident from observation that the wicked ordinarily are never more fierce than when they assault the truth of God and the true religion, we have ground to entertain double confidence. (74) We also learn from this passage how monstrous is the malice of men, who convert into a ground for reproach and reprehension the zeal for the Divine glory by which true believers are animated. (75) But it is well for us that God not only wipes away the reproaches with which the wicked load us, but also so ennobles them, that they surpass all the honors and triumphs of the world. The Psalmist farther aggravates his complaint by the additional circumstance, that he was cruelly cast off by his own relations and friends; from which we are taught, that when by our devotedness to the cause of religion we cannot avoid exciting the displeasure of our brethren against us, it is our duty simply to follow God, and not to confer with flesh and blood. (74) That is, the confidence arising from the reflection that we are, in the first place, suffering unjustly; and, secondly , that we are suffering in the cause of God. (75) “ Qui convertissent en diffame et blasme le desir que les fideles ont de sa gloire .” — Fr . return to ' Top of Page ' <a name="verse-9" class="com-number"

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7. **내가 주를 위하여 비방을 받았사오며.** 그는 이제 다섯째 절에서 반어적으로 진술한 것을 더 명확하게 표현한다. 그는 적들로부터 받은 악한 대우가 부당하고 전적으로 받을 이유가 없다고 확언할 뿐 아니라, 그의 대의는 실제로 하나님의 대의라고 선언한다. 그가 착수하고 종사한 모든 것이 명백히 하나님의 명령에 순종하여 이루어진 것이기 때문이다. 사울은 의심할 여지없이 다윗을 박해할 다른 이유들을 가지고 있었고, 적어도 다른 구실들을 내세웠다. 그러나 사울이 그에 대해 품은 미움이 의심할 여지없이 하나님이 그를 왕으로 부르시고 기름 부으신 것에서 비롯되었으므로, 다윗은 여기서 정당하게 자신이 저지른 어떤 악함 때문이 아니라 하나님께 순종했기 때문에 사람들이 그를 무분별하게 정죄하고 비난한다고 항의한다. 참된 신자들에게는 하나님의 보증과 부르심이 그들이 착수하거나 종사하는 모든 것에 있음을 항의할 수 있을 때 큰 위로의 원천이 된다. 만약 우리가 신앙을 공개적으로 고백함으로 말미암아 세상에게 미움을 받는다면 — 이는 기대해야 할 일로, 악인들이 하나님의 진리와 참된 종교를 공격할 때보다 더 맹렬한 적이 없다는 것이 관찰에서 분명하기 때문에 — 우리에게는 이중의 확신을 품을 근거가 있다. 우리는 또한 이 구절에서 사람들의 악의가 얼마나 기이한지를 배운다. 참된 신자들이 불타는 하나님의 영광에 대한 열심을 비난과 책망의 근거로 만들기 때문이다. 그러나 악인들이 우리에게 씌우는 비방을 하나님이 닦아내실 뿐 아니라, 세상의 모든 영예와 영광을 초월하도록 그것을 고귀하게 만드신다는 것은 우리에게 복이다.

원주석

9절 카드 ↗

9 For the zeal of thy house hath eaten me up (76) David’s enemies, no doubt, professed that nothing was farther from their mind than to touch the sacred name of God; but he reproves their hypocritical pretences, and affirms that he is fighting in God’s quarrel. The manner in which he did this, he shows, was by the zeal for the Church of God with which his soul was inflamed. He not only assigns the cause of the evil treatment which he received — his zeal for the house of God — but also declares that whatever evil treatment he was undeservedly made the object of, yet, as it were, forgetting himself, he burned with a holy zeal to maintain the Church, and at the same time the glory of God, with which it is inseparably connected. To make this the more obvious, let it be observed, that although all boast in words of allowing to God the glory which belongs to him; yet when the law, the rule of virtuous and holy living, presents its claims to them, men only mock him, and not only so, but they furiously rush against him by the opposition which they make to his Word. They do this as if he willed to be honored and served merely with the breath of the lip, and had not rather erected a throne among men, from which to govern them by laws. David, therefore, here places the Church in the room of God; not that it was his intention to transfer to the Church what is proper to God, but to show the vanity of the pretensions which men make of being the people of God, when they shake themselves loose from the control of God’s holy law, of which the Church is the faithful guardian. Besides, David had to deal with a class of men who, although a hypocritical and bastard race, professed to be the people of God; for all who adhered to Saul boasted of having a place in the Church, and stigmatised David as an apostate or a rotten member. With this unworthy treatment David was so far from being discouraged, that he willingly sustained all assaults for the defense of the true Church. He declares that he is unmoved by all the wrongs and revilings which he personally suffered at the hands of his enemies. Laying aside all concern about himself, he is disquieted and distressed only for the oppressed condition of the Church, or rather burns with anguish, and is consumed with the vehemence of his grief. The second clause of the verse is to the same effect, denoting that he has nothing separate from God. Some explain it in a different sense, understanding it to mean that the wicked and proud, with the view of making an assault upon David, directed their fury and violence against God himself, and in this way indirectly pierced the heart of this holy man with their blasphemies, knowing as they did that nothing would be more grievous to him to bear than this. But this interpretation is too forced. Equally forced is that of those who consider David as intimating that he did not less prostrate himself in humble supplication at the mercy-seat whenever he heard the name of God torn by reproaches and blasphemy, than if he himself had been guilty of treason against the Divine Majesty. I therefore adhere to the opinion which I have already expressed, That David forgot what concerned himself, and that all the grief which he felt proceeded from the holy zeal with which he burned when he saw the sacred name of God insulted and outraged with horrible blasphemies. By this example we are taught, that whereas we are naturally so tender and delicate as to be unable to bear ignominy and reproach, we must endeavor to get quit of this unhappy state of mind, and ought rather to be grieved and agonised with the reproaches which are poured forth against God. On account of these, it becomes us to feel deep indignation, and even to give expression to this in strong language; but we ought to bear the wrongs and reproaches which we personally suffer without complaining. Until we have learned to set very little value upon our own reputation, we will never be inflamed with true zeal in contending for the preservation and advancement of the interests of the Divine glory. Besides, as David speaks in the name of the whole Church, whatever he says concerning himself behoved to be fulfilled in the supreme Head. It is, therefore, not surprising to find the Evangelists applying this passage to Christ, ( John 2:17 .) In like manner, Paul, in Romans 15:3 , exhorting the faithful to imitate Christ, applies the second member to them all, and there also teaches us that the doctrine contained in it is very comprehensive, requiring them to devote themselves wholly to the advancement of the Divine glory, to endeavor in all their words and actions to preserve it unimpaired, and to be carefully on their guard that it may not be obscured by any fault of theirs. Since Christ, in whom there shines forth all the majesty of Deity, did not hesitate to expose himself to every species of reproach for the maintenance of his Father’s glory, how base and shameful will it be for us to shrink from a similar lot. (76) The verb means not only ‘to eat up, to devour,’ but ‘to corrode or consume,’ by separating the parts from each other, as fire, (see Parkhurst on אכל 2;) and the radical import of the Hebrew word for ‘zeal,’ seems to be ‘to eat into, corrode, as fire.’ The word (says Parkhurst) is, in the Hebrew Bible, generally applied to the fervent or ardent affections of the human frame, the effects of which are well known to be even like those of fire, corroding and consuming; and, accordingly, the poets, both ancient and modern, abound with descriptions of these ardent and consuming affections, taken from fire and its effects. (See on קנא .)” — Mant return to ' Top of Page ' <a name="verse-10" class="com-number"

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bible-text/psa-69-9

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9. **주의 집에 대한 열심이 나를 삼켰고.** 다윗의 적들은 의심할 여지없이 하나님의 거룩한 이름을 건드리는 것은 그들의 마음에서 가장 멀리 떨어진 것이라고 공언했다. 그러나 그는 그들의 위선적인 구실들을 책망하고, 자신이 하나님의 대의를 위해 싸우고 있다고 단언한다. 그가 이것을 행한 방식을, 그는 자신의 영혼이 불타오른 하나님의 교회에 대한 열심으로 보여준다. 그는 단지 자신이 받은 악한 대우의 원인 — 하나님의 집에 대한 열심 — 을 밝힐 뿐 아니라, 그가 부당하게 악한 대우의 대상이 되었음에도, 말하자면 자신을 잊고 교회와, 그것과 불가분하게 연결된 하나님의 영광을 지키기 위한 거룩한 열심으로 불타오르고 있다고 선언한다. 이것을 더 명확하게 하려면, 모든 사람이 말로는 하나님께 그에게 속한 영광을 드리는 것을 자랑한다고 할지라도, 거룩하고 경건한 생활의 규범인 율법이 그들에게 요구를 제시할 때, 사람들은 그를 조롱하고 그의 말씀에 대한 반대로 그를 맹렬히 공격하기까지 한다는 점을 관찰하라. 마치 그가 단지 입술의 숨결로만 존귀히 여김과 섬김을 받기를 원하고, 율법으로 사람들을 다스리는 보좌를 사람들 가운데 세우지 않은 것처럼 말이다. 그러므로 다윗은 여기서 하나님 대신에 교회를 놓는다. 하나님께 고유한 것을 교회에 돌리려는 의도가 아니라, 교회의 신실한 수호자인 하나님의 거룩한 율법의 통제로부터 스스로를 자유롭게 할 때, 자신들을 하나님의 백성이라 선언하는 사람들의 구실이 얼마나 허무한지를 보여주기 위함이다. 다윗이 자신의 목숨을 걸고 받은 온갖 모욕과 비방에도 낙담하지 않고 기꺼이 참된 교회를 변호하기 위해 모든 공격을 견뎌냈다는 것이 복음서 기자들이 이 구절을 그리스도께 적용한 것으로 확인된다. 바울도 로마서 15장 3절에서 신자들에게 그리스도를 본받으라고 권면하면서 두 번째 문장을 그들 모두에게 적용하며, 그것이 담긴 교훈이 매우 포괄적임을 가르친다.

원주석

10절 카드 ↗

10. And I wept, my soul fasted David here proves, by the signs or effects, that his efforts to promote the Divine glory proceeded from a pure and well-regulated zeal, inasmuch as he was not impelled or inflamed by the impetuosity of the flesh, but rather humbly abased himself before God, choosing him to be the witness of his sorrow. By this he shows the more evidently the incorrigible perversity of his enemies. It frequently happens, that those who set themselves boldly for the vindication of the glory of God, provoke and exasperate the wicked to a higher pitch by opposing them contentiously and without moderation. But David’s zeal was so tempered that it ought to have softened even the hardness of steel. By this circumstance he, however, intended to show that he was oppressed with such violence by the frowardness of his enemies, that he dared not even open his mouth to speak a single word in defense of the cause of God, and no other means were left him of defending it but tears and mourning. He was deprived, as we know, of the liberty of giving utterance to the sentiments of his heart, or rather his words, as being those of a condemned person, would have been repelled with cruel reproaches. It was a proof of the greater constancy when in such circumstances he continued to burn with a zeal as unabated as ever, and persevered in the voluntary sorrow which he had engaged to exercise with the view of maintaining the honor and glory of God. He accordingly declares, that he wept and that his soul fasted, and that he was clothed with sackcloth; which were the tokens of mourning among the Jews. But his enemies turned all these things into mockery and jesting; (77) from which it is manifest that they were carried away with the fury of demons. It is of importance for us to be fortified with such an example, that in the present day we may not be discouraged when we meet with the same perversity by which the enemies of the Gospel prove themselves to be rather devils than men. We must, however, beware of pouring oil upon the fire which is already burning too fiercely, and should rather imitate David and Lot, who, although they had not liberty to rebuke the wicked, were yet deeply grieved in their hearts. And even when the wicked are constrained to hear us, mildness and humility will be a powerful means, or rather will be the best seasoning, for tempering holy zeal. Those who conceive of David as intimating that he resigned himself to suffer punishment in the room or stead of his enemies, attempt to confirm their opinion from his having clothed himself in sackcloth. But I take it more simply as meaning, that when he saw things in such a state of confusion, he voluntarily engaged in this sorrowful exercise to testify that nothing was more grievous to him than to witness the sacred name of God exposed to contumely. (77) “ That was turned to my reproach ; i . e . , it was made a subject of reproach to me.” — Cresswell . return to ' Top of Page ' <a name="verse-12" class="com-number"

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bible-text/psa-69-10

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10. **내가 금식하며 내 영혼을 괴롭게 하였더니.** 다윗은 여기서 하나님의 영광을 증진시키려는 그의 노력이 순수하고 잘 조절된 열심에서 나왔음을 그 표지들 혹은 효과들로 입증한다. 그가 육체의 충동에 의해 충동받거나 불타오른 것이 아니라, 오히려 하나님 앞에 겸손히 스스로를 낮추고 그분을 자신의 슬픔의 증인으로 선택했기 때문이다. 이로써 그는 적들의 교정 불가능한 고집을 더욱 분명히 보여준다. 하나님의 영광을 위해 담대히 서는 자들이 그들과 다투고 절제 없이 반대함으로 악인들을 더 높은 분노로 자극하고 흥분시키는 일이 종종 일어난다. 그러나 다윗의 열심은 강철의 단단함도 부드럽게 해야 했을 정도로 잘 조절되어 있었다. 이 상황으로 그는 그러나 그가 하나님의 대의를 방어하는 데 있어 한마디 말도 감히 입 밖에 낼 수 없었고, 눈물과 애통함 외에는 그것을 지키기 위한 다른 수단이 남겨지지 않았을 만큼 적들의 완약함에 의해 얼마나 폭력적으로 억압받았는지를 보여주려 했다. 우리는 그가 이 어려운 상황에서도 예전과 다름없이 열정적으로 타오르며, 하나님의 영예와 영광을 지키기 위해 자원하여 시작한 슬픔의 상태를 인내롭게 유지했을 때 더 큰 항상함의 증거가 됨을 알 수 있다. 따라서 그는 자신이 울고 영혼을 금식했으며 굵은 베로 옷을 입었다고 선언하는데, 이것은 유대인들 가운데 애통함의 표지였다. 그러나 그의 적들은 이 모든 것을 조롱과 웃음거리로 만들었다. 이로부터 그들이 악마들의 광기에 사로잡혔음이 분명히 드러난다.

원주석

12절 카드 ↗

12. They who sit in the gate defame me Had David been molested only by vulgar buffoons and the refuse of the people, it would have been more easily endured; for it is not surprising that mean persons, who have no regard to what is becoming and honorable, degrade themselves by indulging in defamation without shame. But when the very judges, forgetful of what is demanded by the dignity of their office, abandon themselves to the same audacious conduct, the iniquity and baseness of it is greatly aggravated. Accordingly, David expressly complains that he was made a by-word and a proverb by those in the highest ranks of life. The opinion of some who, by the expression, they who sit in the gate, understand the whole people, (78) is both frigid and inconsistent with the words of the text; for although men of every rank and condition assembled at the gates, yet none but the judges and counsellors sat there. (79) This is confirmed by the second clause of the verse; for by those who drink strong drink, (80) is doubtless meant the rulers who were elevated by their wealth and dignity. It was, indeed, very cruel treatment, that this holy man was not only harassed by the lower classes of the people, but that the very persons who presided in the cause of justice, and the dignitaries of the Church, were in this ringleaders to others. As the same thing happens in our own day, it is not without cause that the Holy Spirit has set this example before our eyes. In the Papacy we find that the higher a man is exalted in honor, he is proportionally the more violent and outrageous in his opposition to the Gospel and its ministers, that he may exhibit himself a more valiant defender of the Catholic faith. Yea, this is a malady with which almost all kings and princes are smitten; which arises from their not regarding true dignity and excellence as consisting in virtue, and from their thinking that they are entitled to act without restraint as they please. And what is the estimation in which they hold the faithful servants of Christ? It is a fact which cannot be denied, that one of the principal things about which they are concerned is, to scoff at and defame them, not only at their tables, but also on their thrones, in order, if possible, to shame them into a renunciation of their faith. In general, also, they sneer at all the people of God, and enjoy themselves in descanting upon their simplicity, as if they were fools in wearying and wasting themselves in the service of God. (78) “ They that sit in the gate — vain and idle persons who spent their time there, in which there used to be a confluence of people.” — Rosenmuller . “ They that sit in the gate ; i . e . , the elders. The expression may, however, be put for the crowd assembled there to hear the decisions of the magistrates: compare 2 Kings 7:1 .” — Cresswell . (79) Judges sat there in the exercise of their judicial functions; the gates of cities being anciently the places where courts of judicature were held for trying all causes, and deciding all affairs. See Job 29:7 , compared with Job 29:12 ; Deuteronomy 25:7 ; Ruth 4:1 ; 1 Kings 22:10 ; Esther 2:19 . (80) “ Bibentes siceram .” — Lat . Cresswell has the following note on this clause of the verse: “More literally, I am the subject of the songs of them that drink sicera . Sicera was, according to Chrysostom, an intoxicating liquor, made from the juice of the palm-tree; the fruit of that tree being bruised and fermented, was probably the beverage of the lower orders, like the bouza of Æthiopia.” return to ' Top of Page ' <a name="verse-13" class="com-number"

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12. **성문에 앉은 자들이 나를 비방하며.** 다윗이 단지 비열한 광대들과 백성의 찌꺼기들에게만 괴롭힘을 당했더라면, 더 쉽게 견뎌냈을 것이다. 체면과 명예를 전혀 개의치 않는 비천한 자들이 부끄럼 없이 비방에 탐닉함으로 스스로를 낮추는 것은 놀라운 일이 아니기 때문이다. 그러나 매우 높은 지위에 있는 자들이, 그들의 직위가 요구하는 것을 잊고 스스로 같은 방자한 행동에 빠질 때, 그 불법과 천함은 크게 악화된다. 따라서 다윗은 높은 계급의 사람들에 의해 자신이 속담과 격언의 주인공이 되었다고 명시적으로 불평한다. '성문에 앉은 자들'을 온 백성을 의미하는 것으로 이해하는 이들의 견해는 냉담하고 본문의 말씀과 일치하지 않는다. 비록 모든 계급과 신분의 사람들이 성문에 모였지만, 그곳에 앉은 자는 재판관들과 고문들뿐이었기 때문이다. 이것은 본절의 두 번째 문장으로 확인된다. '독주를 마시는 자들'은 의심할 여지없이 그들의 부와 위엄으로 높아진 지배자들을 의미한다. 이 거룩한 사람이 하층 계급의 백성들뿐 아니라, 정의의 대의를 주재하고 교회의 유력자들이 다른 이들을 이끄는 앞잡이가 된 바로 그 사람들에 의해 괴롭힘을 당한 것은 실로 매우 잔인한 대우였다.

원주석

13절 카드 ↗

13. But as for me, my prayer is to thee, O Jehovah! It was a sign of uncommon virtue in David, that even this hard treatment could not shake his mind, and sink him into despondency. He informs us of the means by which he fortified himself against that terrible stumbling-block. When the wicked directed against him their witty and scoffing remarks, as if engines of war, to overthrow his faith, the means to which he had recourse for repelling all their assaults was pouring out his heart in prayer to God. He was constrained to keep silence before men, and, being thus driven out from the world, he betook himself to God. In like manner, although the faithful in the present day may be unable to make any impression upon the wicked, yet they will ultimately triumph, provided they retire from the world, and go directly to God to present their prayers before him. The meaning, in short, is, that David, having tried every means in his power, and finding that his labor was to no purpose, left off dealing with men, and dealt with God only. What follows, a time of thy favor, O God! is explained otherwise by many interpreters, who read the two clauses of the verse in one sentence, thus: But as for me, I prayed to God in a time of his favor; corresponding to that passage in Isaiah 55:6 , “Call ye upon him while he is near.” Others resolve it thus: I prayed that the time of favor might come, and that God would begin to be merciful to me. But David is rather speaking of the consolation which he then received by reflecting with himself, that although it was now a time of trouble with him, and although his prayers seemed to be altogether unavailing, yet God’s favor would have its turn also. Thus the Prophet Habakkuk says, “I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me.” ( Habakkuk 2:1 ) In like manner, Isaiah says, “I will wait upon the Lord, that hideth his face from the house of Jacob;” ( Isaiah 8:17 ) and Jeremiah 14:22 ,) “We will wait upon thee.” The only means by which, in our affliction, we can obtain the victory, is by our having hope shining in us in the midst of darkness, and by our having the sustaining influence which arises from waiting for the favor of God. After David has thus fortified himself for continued perseverance in the attitude of waiting, he immediately adds, Answer me in the multitude of thy goodness; and to goodness he joins the truth of salvation, (81) intimating that God’s mercy is proved by indubitable effect when he succours his servants who are reduced to the very depths of despair. What prompted him to present this prayer was, the full persuasion which he had, that the darkness in which he was now involved would in due time be dispelled, and that a serene and unclouded season of God’s favor would succeed; a persuasion which arose from his recalling all his thoughts to God, lest he should faint by reason of the harassing treatment which he met with from the wicked. (81) Dr Wells explains, the truth of thy salvation , as meaning, “according to the promises thou hast made of saving me.” return to ' Top of Page ' <a name="verse-14" class="com-number"

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13. **여호와여, 나의 기도는 주께 올리나이다.** 이 모진 대우가 다윗의 마음을 흔들어 낙담케 할 수 없었다는 것은 특별한 미덕의 표시였다. 그는 그 무서운 걸림돌에 대항하여 자신을 강화한 수단을 알려준다. 악인들이 그의 믿음을 무너뜨리려 공성 무기처럼 재치 있고 조롱하는 말들을 그에게 쏟아낼 때, 그는 그들의 모든 공격을 막아내기 위해 사용한 수단이 하나님께 마음을 부어 기도하는 것이었다. 그는 사람들 앞에서 침묵을 지킬 수밖에 없었고, 이렇게 세상에서 쫓겨나 하나님께로 나아갔다. 마찬가지로 현재에도 신자들이 악인들에게 아무 인상을 줄 수 없다 할지라도, 세상에서 물러나 직접 하나님께 나아가 그분 앞에 기도를 드린다면 결국 승리하게 될 것이다. 요약하면, 다윗은 가능한 모든 수단을 시도해 보았지만 그의 수고가 아무 소용이 없음을 발견하고, 사람들과의 교제를 포기하고 오직 하나님과만 교류했다는 것이다. '주의 은혜의 때'라는 표현에 대해 많은 해석자들은 두 문장을 하나의 문장으로 읽어, '나는 하나님의 은혜의 때에 기도했다'고 해석한다. 다른 이들은 이렇게 풀이한다. '나는 은혜의 때가 오기를 기도했다.' 그러나 다윗은 오히려 지금은 자신에게 고난의 때이고 기도가 전혀 효과가 없는 것처럼 보이지만, 하나님의 은혜의 때도 있을 것이라고 묵상함으로써 받은 위안에 대해 말하는 것이다. 결국 낙망 속에서도 우리에게 희망이 빛나고 하나님의 은혜를 기다리는 데서 오는 유지하는 영향력을 가질 때만, 우리가 고난 중에 승리를 얻을 수 있다.

원주석

14절 카드 ↗

14. Deliver me from the mire, that I may not sink. The Psalmist repeats the same similitude which he had used before, but in a different manner. He had previously said that he was sunk in the mire, and now he prays that he may not sink in it. In short, he now prays that those things may not now befall him which he had formerly complained of as having befallen him. But it is very easy to reconcile this diversity of statement; for in the opening of the psalm he spake according to his actual feeling and experience; but now, looking to the issue, although living in the midst of death, he cherishes the hope of deliverance. This is expressed still more clearly in the last clause of the 15 th verse, where he prays, Let not the pit close its mouth upon me; which is as if he had said, Let not the great multitude and weight of my afflictions overwhelm me, and let not sorrow swallow me up. return to ' Top of Page ' <a name="verse-16" class="com-number"

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14. **수렁에서 나를 건지시고 빠지지 않게 하소서.** 시편 기자는 이전에 사용했던 것과 같은 비유를 반복하지만 다른 방식으로 한다. 이전에 그는 수렁에 빠졌다고 말했고, 이제는 그 안에 빠지지 않도록 기도한다. 요컨대 그는 이제 이전에 자신에게 일어났다고 불평했던 일들이 자신에게 닥치지 않도록 기도한다. 그러나 이 두 진술의 다양함은 매우 쉽게 조화될 수 있다. 왜냐하면 시편의 서두에서 그는 자신의 실제 느낌과 경험에 따라 말했기 때문이다. 그러나 이제는 결과를 바라보며, 비록 죽음 한가운데에 살고 있지만 구원에 대한 소망을 품는다. 이것은 15절의 마지막 문장에서 더욱 명확하게 표현된다. '구덩이가 그 입을 내 위에 닫지 마소서'라고 기도하는 데, 이는 마치 '나의 많고 무거운 고통들이 나를 압도하지 않게 하시고, 슬픔이 나를 삼키지 않게 하소서'라고 말하는 것과 같다.

원주석

16절 카드 ↗

16. Answer me, O Jehovah! for thy mercy is good. The appeal which he here makes to the mercy and compassion of God is an evidence of the distressed condition into which he was brought. There can be no doubt that he sustained a dreadful conflict, when he had recourse to these as the only means of his safety. It is a very difficult matter to believe that God is merciful to us when he is angry with us, and that he is near us when he has withdrawn himself from us. David, aware of this, brings to his view a subject which he may oppose to this distrust, and by pleading for the exercise of the mercy and great compassions of God towards him, shows, that the only consideration which inspired him with hope was the benignant and merciful character of God. When he says, a little after, Look upon me, it is a prayer that God would make it manifest in very deed that he had heard him by granting him succor. In the following verse he utters a similar prayer. And by repeating so often the same things, he declares both the bitterness of his grief and the ardor of his desires. When he beseeches God not to hide his face, it is not from any apprehension which he entertained of being rejected, but because those who are oppressed with calamities cannot avoid being agitated and distracted with mental disquietude. But as God, in a peculiar manner, invites his servants to him, David avows that he is one of their number. In thus speaking, as I have already shown, and will afterwards have occasion to state at greater length, he does not boast of services on account of which he could prefer any claim to a divine reward, but rather depends on the gratuitous election of God; although, at the same time, he is to be understood as adducing the service which he had faithfully yielded to God by whom he was called, as an evidence of his godliness. return to ' Top of Page ' <a name="verse-18" class="com-number"

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16. **여호와여, 주의 인자하심이 선하시오니 내게 응답하소서.** 그가 여기서 하나님의 자비와 긍휼에 호소하는 것은 그가 처한 고통스러운 상태의 증거이다. 하나님이 자신에게 진노하시는데도 그분이 자신에게 자비로우심을 믿고, 하나님이 자신에게서 물러나셨는데도 그분이 자신과 가까이 계심을 믿는 것이 매우 어려운 일임에는 의심할 여지가 없다. 이것을 아는 다윗은 이 불신앙에 대적할 수 있는 주제를 눈앞에 가져온다. 하나님의 자비와 큰 긍휼의 행사를 위해 탄원함으로써 그는 자신에게 소망을 불어넣은 유일한 고려가 하나님의 자애롭고 자비로운 성품임을 보여준다. 그가 조금 뒤에 '나를 돌아보소서'라고 말할 때, 이는 그가 도움을 주심으로써 자신의 기도를 들으셨음을 실제로 나타내 달라는 기도이다. 그는 다음 절에서도 비슷한 기도를 한다. 그는 같은 것을 이처럼 자주 반복함으로써 자신의 슬픔의 쓴 맛과 바람의 열렬함을 모두 선언한다.

원주석

18절 카드 ↗

18. Draw near to my soul, redeem it. David was doubtless fully persuaded by faith that God was near him; but as we are accustomed to measure the presence or absence of God by the effects, David here tacitly complains, judging according to the flesh, that he is far from him. By the expression, Draw near, he means, that in so far as could be gathered from his actual condition, God appeared to have no regard to his welfare. Again, by calling upon God to draw near to his life, which he seemed to have forsaken, he exhibits a striking proof of the strength of his faith. The more cruelly he is molested by the wicked and proud, the more does he trust that God will appear to deliver him. As has been elsewhere observed, it is always to be held as an undoubted truth, that since “God resisteth the proud” ( James 4:6 ,) he must at length repress the insolence and pride of those who obstinately resist him, although he may seem to connive at them for a time. return to ' Top of Page ' <a name="verse-19" class="com-number"

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18. **내 영혼에 가까이 오사 구원하소서.** 다윗은 의심할 여지없이 하나님이 자신 가까이 계심을 믿음으로 충분히 확신했다. 그러나 우리가 하나님의 임재나 부재를 결과로 판단하는 데 익숙하므로, 다윗은 여기서 육체적 판단에 따라, 하나님이 자신의 복지에 전혀 관심이 없는 것처럼 보인다고 암묵적으로 불평한다. '가까이 오소서'라는 표현으로 그는 자신의 실제 상태로 판단할 때 하나님이 자신을 버린 것처럼 보이는 자신의 생명에서 멀리 계시는 것 같다는 것을 의미한다. 다시, 그가 하나님께 자신의 생명에 가까이 오시도록 부르는 것은 그의 믿음의 힘에 대한 충격적인 증거를 보여준다. 악인들과 교만한 자들에 의해 더욱 잔인하게 괴롭힘을 당할수록, 그는 하나님이 자신을 구원하기 위해 나타나실 것을 더욱 신뢰한다.

원주석

19절 카드 ↗

19 Thou knowest my reproach, and my confusion. This is a confirmation of the preceding sentence. Whence is it that the greater part of men become dispirited when they see the wicked outrageously rushing upon them, and their wickedness, like a water-flood, carrying all before it, but because they think that heaven is so obscured and overcast with clouds as to prevent God from beholding what is done upon the earth? It becomes us, therefore, in this matter, to call to our remembrance the doctrine of a Divine Providence, that contemplating it we may be assured beyond all doubt, that God will appear for our succor in due season; for he cannot, on the one hand, shut his eyes to our miseries, and it is impossible for him, on the other, to allow the license which the wicked take in doing evil to pass with impunity, without denying himself. David, therefore, takes comfort from the consideration that God is the witness of his grief, fear, sorrows, and cares; nothing being hidden from the eye of Him who is the judge and governor of the world. Nor is it a vain repetition when he speaks so frequently of his reproach and shame. As he was subjected to such dreadful assaults of temptations as might have made the stoutest heart to tremble, it was indispensably necessary for his own defense to oppose to them a strong barrier for resistance. Nothing is more bitter to men of an ingenuous and noble spirit than reproach; but when this is repeated, or rather when shame and reproach are heaped upon us, how needful is it then for us to possess more than ordinary strength, that we may not thereby be overwhelmed? for when succor is delayed, our patience is very apt to give way, and despair very easily creeps in upon us. This shame and reproach may very properly be referred both to the outward appearance and to the actual feelings of the mind. It is well known that he was everywhere held in open derision; and the mockeries which he experienced could not but strike into him both shame and sorrow. For the same reason he subjoins that his enemies are before God, or known to him; as if he had said, Lord, thou knowest how, like a poor sheep, I am surrounded by thousands of wolves. return to ' Top of Page ' <a name="verse-20" class="com-number"

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19. **주께서는 나의 비방과 수치와 모욕을 아시나이다.** 이것은 앞 구절의 확인이다. 악인들이 자신들에게 광분하여 돌진하는 것을 보거나, 악함이 홍수처럼 모든 것을 앞에서 쓸어버리는 것을 볼 때, 많은 사람들이 왜 낙담하는가? 그것은 하늘이 구름에 너무 가려져 하나님이 땅에서 행해지는 일을 볼 수 없다고 생각하기 때문이다. 따라서 우리는 이 문제에서 신적 섭리의 교리를 기억해야 한다. 그것을 묵상하며 하나님이 적절한 때에 우리를 도우러 나타나실 것을 확실히 확신해야 한다. 그분은 한편으로 우리의 비참함에 눈을 감을 수 없고, 다른 한편으로 악인들이 악을 행하는 데서 취하는 자유가 벌받지 않고 지나가도록 허용할 수 없기 때문이다. 자신을 부정하지 않으시고는 말이다. 따라서 다윗은 하나님이 그의 슬픔과 두려움, 비탄과 근심의 목격자이심을 생각하는 것에서 위안을 얻는다. 세상의 재판관이요 통치자이신 그분의 눈에서 아무것도 숨겨질 수 없기 때문이다.

원주석

20절 카드 ↗

20. Reproach hath broken my heart, and I am afflicted. He expresses more distinctly not only that he was confounded, or ashamed at the sad aspect which he presented of having been deserted, but that he was well nigh overwhelmed with sorrow by lying so long under reproach and shame. Whence it is evident that he did not overcome this sorrow without a struggle; and that the reason why he so firmly withstood the waves of temptations was, not because they did not reach his heart, but because, being sorely smitten, he made resistance with a corresponding degree of intrepidity. He states, as an additional aggravation of his distress, that every office of humanity was withheld from him: that there was nobody who had compassion upon him, or to whom he could disburden his griefs. Some take the word נוד , nud, for to tell or recount; and undoubtedly when we pour out our complaints to our friends, it affords some alleviation to our distress. Thus he employs as an argument for obtaining mercy from God, the consideration that he was deprived of all aid and comfort from his fellow-men. return to ' Top of Page ' <a name="verse-21" class="com-number"

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20. **비방이 내 마음을 상하게 하여 내가 근심 중에 있나이다.** 그는 슬픔으로 거의 압도될 뻔했다는 것을 더 명확하게 표현한다. 버림받은 슬픈 모습에서 당혹하거나 수치를 당했을 뿐 아니라, 오랫동안 치욕과 수치 아래 놓여 있음으로 슬픔에 거의 압도될 뻔했음을 말하는 것이다. 이로부터 그가 이 슬픔을 투쟁 없이 극복하지 않았음이 분명해지고, 시험의 파도에 그토록 굳건히 맞선 이유가 그것이 그의 마음에 닿지 않았기 때문이 아니라, 심하게 얻어맞으면서도 그에 상응하는 용기로 저항했기 때문이다. 그는 인간적 관심이 그에게서 완전히 보류되었다는 것을 고통의 추가적인 심화로 진술한다. 그를 불쌍히 여기거나 그에게 슬픔을 쏟아낼 수 있는 아무도 없었다는 것이다.

원주석

21절 카드 ↗

21. And they put gall into my meat. Here he again repeats that his enemies carry their cruelty towards him to the utmost extent in their power. He speaks metaphorically when he describes them as mingling gall or poison with his meat, (85) and vinegar with his drink; even as it is said in Jeremiah, “Behold, I will feed them, even this people, with wormwood, and give them water of gall to drink.” ( Jeremiah 9:15 ) But still the Apostle John justly declares that this Scripture was fulfilled when the soldiers gave Christ vinegar to drink upon the cross, ( John 19:28 ;) for it was requisite that whatever cruelty the reprobate exercise towards the members of Christ, should by a visible sign be represented in Christ himself. We have stated on the same principle, in our remarks upon Psalms 22:18 , that when the soldiers parted the garments of Christ among them, that verse was appropriately quoted, “They parted my garments among them, and upon my vesture did they cast lots;” although David’s object was to express by figurative language that he was robbed, and that all his goods were violently taken from him, and made a prey of by his enemies. The natural sense must, however, be retained; which is, that the holy prophet had no relief afforded him; and that he was in a condition similar to that of a man who, already too much afflicted, found, as an additional aggravation of his distress, that his meat was poisoned, and his drink rendered nauseous by the bitter ingredients with which it had been mingled. (85) The word ראש , rosh , here denominated gall , is thought by Celsius, Michaelis, Boothroyd, and others, to be hemlock According to Dr Adam Clarke and Williams, it refers to bitters in general, and particularly those of a deleterious nature. Bochart, from a comparison of this passage with John 19:29 , thinks that ראש , rosh , is the same herb as the Evangelist calls ὑσσωπος , “hyssop;” a species of which growing in Judea, he proves from Isaac Ben Orman, an Arabian writer, to be so bitter, as not to be eatable. Theophylact expressly tells us that the hyssop was added as being deleterious or poisonous; and ‘Nonnus’ paraphrase is, “one gave the deadly acid mixed with hyssop.” See Parkhurst on ראש . The word occurs in Deuteronomy 29:18 ; and is, in the latter place, rendered poison In Hosea 10:4 , it is rendered hemlock ; and in Amos 6:12 , it is put in apposition with a word there translated hemlock , although the same word is also rendered wormwood Vinegar , we conceive, here means sour wine, such as was given to slaves or prisoners in the East. Persons in better circumstances used lemons or pomegranates to give their drink a grateful acidity. It was therefore a great insult offered to a royal personage to give him in his thirst the refreshment of a slave or of a wretched prisoner; and David employs this figure to express the insults which were offered to him by his enemies. See Harmer ’ s Observations , volume 2, pp. 158, 159. return to ' Top of Page ' <a name="verse-22" class="com-number"

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21. **그들이 쓸개를 나의 음식물로 주며.** 그는 여기서 적들이 자신들의 힘이 미치는 한 최대한으로 잔인하게 그를 대한다는 것을 반복한다. 그는 그들이 음식에 쓸개나 독을 섞고, 마실 것에 초를 섞는다고 묘사할 때 은유적으로 말하는 것이다. 예레미야가 "볼지어다, 내가 이 백성에게 쑥을 먹이며 독한 물을 마시게 할 것이라"고 말하는 것처럼 말이다. 그러나 그럼에도 불구하고 사도 요한은 군인들이 그리스도께 십자가에서 초를 드렸을 때 이 성경이 성취되었다고 정당하게 선언한다. 왜냐하면 타락한 자들이 그리스도의 지체들에게 행하는 어떤 잔인함이든, 그리스도 자신에게서 가시적인 표지로 나타나야 했기 때문이다. 우리는 시편 22편 18절에 대한 주석에서, 군인들이 그리스도의 옷을 나눌 때 '그들이 내 옷을 나누며 내 옷을 제비 뽑나이다'라는 구절이 적절하게 인용되었다고 말했다. 비록 다윗의 의도는 비유적 언어로 자신이 강탈당했음을 표현하는 것이었고, 그의 모든 재산이 적들에 의해 폭력적으로 빼앗겨 약탈당했다는 것을 의미했지만 말이다.

원주석

22절 카드 ↗

22. Let their table before them be for a snare. Here we have a series of dire imprecations, with respect to which we must bear in mind, what we have elsewhere observed, that David did not allow himself recklessly to pour out his wrath, even as the greater part of men, when they feel themselves wronged, intemperately give way to their own passion; but, being under the guidance of the Holy Spirit, he was kept from going beyond the bounds of duty, (88) and simply called upon God to exercise just judgment against the reprobate. Farther, it was not on his own account that he pleaded in this manner; but it was a holy zeal for the divine glory which impelled him to summon the wicked to God’s judgment-seat. It was also owing to this: that he was not carried away by violence of passion, like those who are actuated by a desire of taking revenge. Since, then, the Spirit of wisdom, uprightness, and moderation, put these imprecations into the mouth of David, his example cannot justly be pleaded in self-vindication by those who pour forth their wrath and spite upon every one that comes in their way, or who are carried away by a foolish impatience to take revenge; never allowing themselves to reflect for a moment what good purpose this can serve, nor making any efforts to keep their passion within due bounds. We need wisdom by which to distinguish between those who are wholly reprobate and those of whose amendment there is still some hope; we have also need of uprightness, that none may devote himself exclusively to his own private interests; and of moderation too, to dispose our minds to calm endurance. It being evident, then, that David was distinguished by these three qualities, whoever would follow him aright, must not allow himself to break forth with reckless and blind impetuosity into the language of imprecation; he must, moreover, repress the turbulent passions of his mind, and, instead of confining his thoughts exclusively to his own private interests, should rather employ his desires and affections in seeking to advance the glory of God. In short, if we would be true imitators of David, we must first clothe ourselves with the character of Christ, that he may not administer to us at the present day the same rebuke which he gave to two of his disciples of old, “Ye know not what manner of spirit ye are of,” ( Luke 9:55 .) David had complained that his enemies mingled his meat with gall; and now he prays that their table may be turned into a snare for them, and that the things which are for peace may be turned into a net for them. These expressions are metaphorical, and they imply a desire that whatever things had been allotted to them in providence for the preservation of life, and for their welfare and convenience, might be turned by God into the occasion or instrument of their destruction. From this we gather that as things which naturally and of themselves are hurtful, become the means of furthering our welfare when we are in favor with God; so, when his anger is kindled against us, all those things which have a native tendency to produce our happiness are cursed, and become so many causes of our destruction. It is an instance of the Divine justice, which ought deeply to impress our minds with awe, when the Holy Spirit declares that all the means of preserving life are deadly to the reprobate, ( Titus 1:15 ;) so that the very sun, which carries healing under his wings, ( Malachi 4:2 ,) breathes only a deadly exhalation for them. (88) “ Mais estant conduit par le Sainct Esprit, il n’a point passe outre les limites .” — Fr . return to ' Top of Page ' <a name="verse-23" class="com-number"

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22. **그들의 밥상이 그들에게 올무가 되게 하시며.** 여기서 우리는 일련의 무서운 저주들을 만나는데, 이에 대해 우리는 다윗이 거침없이 자신의 분노를 쏟아내도록 스스로 허락하지 않았다는 것을 기억해야 한다. 대부분의 사람들은 자신이 잘못을 당했다고 느낄 때 무절제하게 자신의 열정에 휩쓸린다. 그러나 성령의 인도 아래에서 그는 의무의 한계를 넘어가지 않았고, 단순히 타락한 자들에 대해 의로운 심판을 행사해 달라고 하나님께 호소했다. 더욱이 그가 이렇게 탄원한 것은 자신의 이익을 위해서가 아니라, 그를 하나님의 심판대 앞으로 악인들을 소환하도록 촉구한 것은 하나님의 영광에 대한 거룩한 열심이었다. 다윗이 다윗의 이 저주들을 구실로 삼아 자신들의 정당화를 주장하려는 자들의 시도가 부당하다는 것은 분명하다. 성령의 지혜, 올바름, 절제가 다윗의 입에 이 저주들을 넣은 것이므로, 그의 모범을 올바르게 따르고자 하는 자는 먼저 그리스도의 성품을 입어야 한다. 시편 기자는 적들이 자신의 음식에 쓸개를 섞었다고 불평했고, 이제 그는 그들의 밥상이 그들에게 올무가 되게 해달라고, 그들에게 평화를 위한 것들이 그물이 되게 해달라고 기도한다.

원주석

23절 카드 ↗

23. Let their eyes be darkened, that they may not see. The Psalmist here refers chiefly to two powers of the body, those of the eyes and of the loins; and I have no hesitation in considering his language as a prayer that God would deprive his enemies of reason and understanding, and at the same time enfeeble their strength, that they might be altogether unfitted for exerting themselves in any way. We know how indispensable it is, in order to the doing of any thing aright, that counsel go before to give light, and that there should also be added the power of putting what is purposed into execution. The curse here expressed impends over the heads of all the enemies of the Church; and, therefore, we have no reason to be terrified at the malice or fury of the wicked. God, whenever he pleases, can strike them suddenly with blindness, that they may see nothing, and by breaking their loins, (89) lay them prostrate in shame and confusion. (89) The loins are the seat of strength in every animal; and hence the prayer, “Make their loins continually to tremble,” is just a prayer that their strength might be impaired, or entirely taken away. return to ' Top of Page ' <a name="verse-24" class="com-number"

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23. **그들의 눈이 어두워서 보지 못하게 하시며.** 시편 기자는 여기서 주로 눈과 허리라는 두 신체 기관을 가리키며, 나는 그의 말을 하나님이 적들로부터 이성과 이해를 빼앗으시고, 동시에 그들의 힘을 약화시켜 그들이 어떤 방식으로도 전혀 힘쓸 수 없게 되기를 기도하는 것으로 이해하는 데 주저함이 없다. 어떤 일이든 올바르게 행하려면, 먼저 빛을 주는 계획이 앞서고 거기에 목적한 것을 실행하는 힘도 더해져야 함을 우리는 안다. 여기 표현된 저주는 교회의 모든 대적들의 머리 위에 달려 있으므로, 악인들의 악의나 광기를 두려워할 이유가 없다. 하나님은 언제든지 원하시면 그들을 갑자기 맹목 속에 침몰시켜 아무것도 보지 못하게 하시고, 허리를 꺾어 치욕과 혼란 속에 넘어지게 하실 수 있다.

원주석

24절 카드 ↗

24. Pour out thy fury upon them. It is not surprising that David utters a lengthened series of imprecations; for we know well that the frantic enemies of the Church, into whom it was his object to inspire terror, are not easily moved. He therefore lifts up his voice against them in tones of greater vehemence, that they might be led to desist from their wrongful and insolent conduct. He, however, had principally an eye to true believers, who, being oppressed with calamities, have no other stay to lean upon, but such as arises from the voice which they hear proceeding from the mouth of God, declaring the terrible vengeance which is prepared for their enemies, if, indeed, they are among the reprobate. As to those of whose repentance and amendment there was some hope, David would have had them to be corrected by chastisements; but as to those whose repentance and reformation were hopeless, he prays that destruction may fall upon their heads, that thus they might not escape the punishment which was appointed for them, and which they had deserved. return to ' Top of Page ' <a name="verse-25" class="com-number"

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24. **주의 진노를 그들 위에 부으시며.** 다윗이 이토록 긴 일련의 저주를 쏟아내는 것은 놀라운 일이 아니다. 그가 낙담시키려는 교회의 미친 대적들은 쉽게 움직이지 않기 때문이다. 그러므로 그는 더 큰 격렬함의 어조로 목소리를 높이고, 그들이 잘못되고 오만한 행동에서 돌아서도록 이끌려 한다. 그러나 그는 주로 진정한 신자들을 눈에 두었는데, 그들은 재앙에 눌려 다른 기댈 것이 없고 자신들의 적들을 위해 준비된 무서운 복수를 선언하시는 하나님의 입에서 나오는 음성을 들을 때만 생기는 것을 의지한다. 회개와 개선의 소망이 있는 자들에 대해서는, 다윗은 그들이 징계로 교정받기를 원했을 것이다. 그러나 회개와 개선이 절망적인 자들에 대해서는, 그들에게 파멸이 임하여 그들이 마땅히 받아야 할 처벌에서 벗어나지 않도록 기도한다.

원주석

25절 카드 ↗

25 Let their habitation be desolate. Here he proceeds farther than in the preceding verse, praying that God would cause his wrath to descend to their posterity; and it is no new thing for the sins of the fathers to be cast into the bosom of the children. As David uttered these imprecations by the inspiration and influence of the Holy Spirit, so he took them out of the law itself, in which God threatens that he will “visit the iniquity of the fathers upon the children unto the third and fourth generation of them that hate him,” ( Exodus 20:5 ) In this way he desires that the memorial of them may be cursed, and that thus God would not spare them even after their death. return to ' Top of Page ' <a name="verse-26" class="com-number"

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25. **그들의 거처가 황폐하게 하시며.** 그는 앞 절보다 더 나아가, 하나님이 그의 진노를 그들의 후손에게까지 내려보내시도록 기도한다. 아버지의 죄가 자녀의 품에 던져지는 것은 새로운 일이 아니다. 다윗이 성령의 감동과 영향으로 이 저주들을 발했으므로, 그는 율법 자체에서 이것을 취한 것이다. 율법에서 하나님은 자신을 미워하는 자들의 죄악을 삼사 대까지 그 자녀에게 갚으신다고 위협하셨기 때문이다. 이 방식으로 그는 그들에 대한 기억도 저주받기를, 그리고 하나님이 그들이 죽은 후에도 그들을 아끼지 않으시기를 소원한다.

원주석

26절 카드 ↗

26. For they have persecuted him whom thou hast smitten. He brings forward the crime with which they were chargeable, to make it manifest that they richly deserved such dreadful punishments. Some explain the verse in this way: “These enemies, O Lord! not content with the strokes which thou hast inflicted, have exercised their cruelty upon a wretched man, who had already been wounded by thy hand.” And as it is the dictate of humanity to succor the afflicted, he who treads down the oppressed most assuredly betrays the brutal cruelty of his disposition. Others reject this exposition, whether upon sufficient ground I know not, observing that David, properly speaking, was not stricken or wounded by the hand of God, it being of the violent rage of his enemies that he complains through the whole of the psalm. Accordingly, they have recourse to a subtle interpretation, and view David as meaning that his enemies wickedly pretended that they had just cause against him, and boasted of being the ministers of God, whose office it was to execute punishment upon him as a wicked person. This is a pretext under which the wicked generally shield themselves, and by which they are led to think that they may lawfully do what they please against those who are in misery, without ever being called to account for it. Thus we find this purpose of the wicked expressed in another place, “Come let us persecute him, for God hath forsaken him; for there is none to deliver him,” ( Psalms 71:11 .) But I am rather of opinion that the Psalmist applies the term smitten to the man whom God intended to humble as one of his own children; so that in the very chastisement or correction, there was engraven a mark of God’s paternal love. And he employs the expression, the wounded of God, almost in the same sense in which Isaiah 26:19 speaks of the dead of God, the prophet thereby denoting those who continue under the Divine guardianship, even in death itself. This cannot be extended to all men in general, but is exclusively applicable to true believers, whose obedience God puts to the test by means of afflictions. If from this the wicked take occasion to persecute the righteous with greater severity, it is not to be wondered at if they involve themselves in heavier damnation. Upon seeing such examples set before them, the manner in which they should have reasoned with themselves is this, “If these things are done in a green tree, what shall be done in the dry?” ( Luke 23:31 .) But from their becoming more and more hardened, it is evident that the pride and insolence which they manifest against the children of God proceed from contempt and hatred of true religion. The Hebrew word יספרו , yesapperu, which is usually translated they will recount, I would interpret differently. It properly signifies to number, and may, therefore, be properly enough translated to add to or increase, (90) giving here the meaning, That the persons spoken of, by adding misery to misery, raised grief to its utmost height. (90) This is the translation given by the LXX., who read, προσέθηκαν , “they added to;” and similar is that of the Syriac, Vulgate, Arabic, and Æthiopic versions, and of the learned Castellio, who reads, “ Sauciorum tuorum numerum adaugentes ,” “increasing the number of thy wounded.” “ ספר ,” says Hammond, “signifies to number , and of that we know addition is one sort.” return to ' Top of Page ' <a name="verse-27" class="com-number"

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26. **그들은 주께서 치신 자를 박해하며.** 그는 그들이 그토록 무서운 처벌을 받을 자격이 있음을 명백히 하기 위해 그들이 짓고 있는 죄악을 앞에 내놓는다. 어떤 이들은 이 절을 이렇게 설명한다. '오 주님! 이 적들은 주께서 이미 입히신 상처에 만족하지 않고, 이미 주의 손에 상처를 입은 불쌍한 자에게 자신들의 잔인함을 행사했습니다.' 또 다른 이들은, 이 절에서 다윗은 자신의 적들이 사악하게 자신들이 그에게 정당한 원인이 있다고 꾸미고, 마치 하나님의 사역자인 것처럼 사악한 자에게 처벌을 집행하는 것이 자신들의 임무라고 자랑했다고 이해한다. 그러나 나는 오히려 시편 기자가 '상처 입은 자'라는 용어를, 하나님이 자신의 자녀 중 하나로서 겸손케 하려 했던 자에게 적용하는 것으로 생각한다. 따라서 바로 징계나 교정 속에 하나님의 아버지적 사랑의 표가 새겨져 있다. 악인들이 이것을 기회로 삼아 의인들을 더 큰 가혹함으로 박해한다면, 그들이 더 무거운 저주에 빠지는 것은 놀라운 일이 아니다.

원주석

27절 카드 ↗

27. Add iniquity to their iniquity. As the Hebrew word און , avon, signifies at times guilt as well as iniquity, some translate the verse thus, Add thou, that is, thou, O God! punishment to their punishment Others extend it yet further, regarding it as a prayer that wicked men might punish them for their wickedness. But it is abundantly evident, from the second clause, that what David prays for rather is, as is almost universally admitted, that God, taking his Spirit altogether from the wicked, would give them over to a reprobate mind, that they might never seek or have any desire to be brought to genuine repentance and amendment. Some interpret the phrase to come into righteousness as meaning to be absolved or acquitted; (91) but it seems to want the spirit of the language here used, by which David intends to express much more. Accordingly, the words ought to be expounded thus: Let their wickedness increase more and more, and let them turn away with abhorrence from all thought of amendment, to make it manifest that they are utterly alienated from God. (92) As this form of expression is familiar to the Sacred Writings, and every where to be met with, we ought not to think it harsh; and to wrest it, as some do, for the sake of avoiding what may have the appearance of absurdity, is ridiculous. The explanation they give of it is, That God adds sins to sins by permitting them; (93) and they defend such an exposition by asserting that this is an idiom of the Hebrew language, an assertion, the accuracy of which no Hebrew scholar will admit. Nor is it necessary to bring forward any such quibbles to excuse God; for, when he blinds the reprobate, it is sufficient for us to know that he has good and just causes for doing so; and it is in vain for men to murmur and to dispute with him, as if they sinned only by his impulse. Although the causes why they are blinded sometimes lie hidden in the secret purpose of Deity, there is not a man who is not reproved by his own conscience; and it is our duty to adore and admire the high mysteries of God, which surpass our understanding. It is justly said that “God’s judgments are a great deep,” ( Psalms 36:6 .) It would certainly be highly perverse to involve God in a part of the guilt of the wicked, whenever he executes his judgments upon them; as, for example, when he executes the judgment threatened in the passage before us. The amount is, that the wicked are plunged into a deep gulf of wickedness by the just vengeance of Heaven, that they may never return to a sound understanding, and that he who is filthy may become still more filthy, (94) ( Revelation 22:11 .) Let it further be observed, that I do not explain the righteousness of God as denoting the righteousness which he bestows upon his chosen ones in regenerating them by his Holy Spirit, but the holiness manifested in the life which is so well-pleasing to him. (91) This is the idea attached to it by Horsley, who translates the verse thus: “Give them punishment upon punishment, and admit them not to thy justification.” Cresswell explains it thus: “Let them not be restored to thy favor, nor experience thy clemency.” (92) “ Qu’ils sont alienez et bannis de la presence de Dieu .” — Fr . “That they are alienated and banished from the presence of God.” (93) This is the explanation given by Hammond. The Hebrew word נתן , nathan , here rendered add , he translates give or permit , which he supports in the following note. “That נתם , to give , signifies also to permit , appears by Esther 9:13 , ינתן , ‘let it be given to the Jews,’ i e . , permitted them. So Exodus 12:23 , ‘And shall not suffer (the Hebrew hath יתן , give ) the destroyer to come in; the Chaldee reads ישבק , ‘permit,’ and the LXX. ἀθήσει , to the same sense. So Psalms 16:10 , ‘Thou shalt not suffer ( יתם , again, give ) thy Holy One to see corruption.’ And so תנה עון , give wickedness , is no more than permit: for so it is ordinary with God, as a punishment of some former great sin or sins, though not to infuse any malignity, yet by withdrawing his grace, and delivering them up to themselves, to permit more sins to follow, one on the heels of the other, and so to be so far from reforming and amending as daily to grow worse and worse, to be more obdurate, and so finally never to enter into God’s righteousness; i e . , into that way of obedience required by him, and which will be accepted by him, or (as צדק , in the notion of mercy , may signify being applied to God) into his mercy , so as to be made partakers of it.” A fuller statement and illustration of Calvin’s views on this point is given in his Institutes, Book I. chapter 18. (94) In the French version, the two last verbs of the sentence are put in the future tense, by which the idea conveyed is somewhat modified: “ En sorte qu’ils ne retourneront jamais, a bon sens, et celuy qui est ord, deviendra encore plus ord .” — “So that they shall never return to a sound understanding, and he who is filthy will become still more filthy.” return to ' Top of Page ' <a name="verse-28" class="com-number"

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27. **그들의 죄에 죄를 더하사.** 히브리어 단어 '아본'이 때로 죄악뿐 아니라 죄책도 의미하므로, 어떤 이들은 이 절을 이렇게 번역한다. '그들의 처벌에 처벌을 더하소서.' 다른 이들은 더 나아가, 이것을 악한 자들이 그들의 악함으로 인해 처벌받기를 바라는 기도로 본다. 그러나 두 번째 문장에서 분명하게 드러나듯이, 다윗이 기도하는 것은 오히려 거의 보편적으로 인정되는 것처럼, 하나님이 악인들에게서 자신의 성령을 완전히 거두어, 그들이 참된 회개와 개선을 결코 구하거나 바라지 않도록 타락한 마음에 그들을 넘겨주시는 것이다. 어떤 이들은 '의로움에 들어오다'는 구절을 용서나 방면을 받는 것으로 해석한다. 그러나 이것은 여기 사용된 언어의 정신이 부족한 것 같다. 다윗이 훨씬 더 많은 것을 표현하려는 의도이기 때문이다. 따라서 말씀은 이렇게 해석해야 한다. 그들의 사악함이 점점 더 증가하게 하시고, 그들이 개선에 대한 모든 생각을 혐오하며 돌아서게 하시어, 그들이 하나님으로부터 완전히 떨어져 있음을 나타내게 하소서.

원주석

28절 카드 ↗

28. Let them be blotted out from the book of the living. (95) This is the last imprecation, and it is the most dreadful of the whole; but it nevertheless uniformly follows the persevered in impenitence and incorrigible obduracy of which the Psalmist has spoken above. After having taken away from them all hope of repentance, he denounces against them eternal destruction, which is the obvious meaning of the prayer, that they might be blotted out of the book of the living; for all those must inevitably perish who are not found written or enrolled in the book of life. This is indeed an improper manner of speaking; but it is one well adapted to our limited capacity, the book of life being nothing else than the eternal purpose of God, by which he has predestinated his own people to salvation. God, it is certain, is absolutely immutable; and, further, we know that those who are adopted to the hope of salvation were written before the foundation of the world, ( Ephesians 1:4 ;) but as God’s eternal purpose of election is incomprehensible, it is said, in accommodation to the imperfection of the human understanding, that those whom God openly, and by manifest signs, enrols among his people, are written. On the other hand, those whom God openly rejects and casts out of his Church are, for the same reason, said to be blotted out. As then David desires that the vengeance of God may be manifested, he very properly speaks of the reprobation of his enemies in language accommodated to our understanding; as if he had said, O God! reckon them not among the number or ranks of thy people, and let them not be gathered together with thy Church; but rather show by destroying them that thou hast rejected them; and although they occupy a place for a time among thy faithful ones, do thou at length cut them off, to make it manifest that they were aliens, though they were mingled with the members of thy family. Ezekiel uses language of similar import when he says, “And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel.” ( Ezekiel 13:9 ) That, however, continues true which is spoken by the Apostle John, ( 1 John 2:19 ,) that none who have been once really the children of God will ever finally fall away or be wholly cut off. (96) But as hypocrites presumptuously boast that they are the chief members of the Church, the Holy Spirit well expresses their rejection, by the figure of their being blotted out of the book of life. Moreover, it is to be observed that, in the second clause, all the elect of God are called the righteous; for, as Paul says in 1 Thessalonians 4:3 , “This is the will of God, even our sanctification, that every one of us should know how to possess his vessel in sanctification and honor: for God hath not called us unto uncleanness, but unto holiness.” ( 1 Thessalonians 4:3 ) And the climax which the same Apostle uses in the 8 th chapter of his Epistle to the Romans, at the 30 th verse, is well known: “Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.” ( Romans 8:30 ) (95) “This phrase,” observes Bishop Mant, “which is not unusual in Scripture, alludes to the custom of well ordered cities, which kept registers, containing all the names of the citizens. Out of these registers the names of apostates, fugitives, and criminals, were erased, as also those of the deceased: whence the expression ‘blotting,’ or ‘erasing names from the book of life.’” (96) “ Et se retrancher du tout .” — Fr . return to ' Top of Page ' <a name="verse-29" class="com-number"

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28. **그들을 생명책에서 지워버리사.** 이것은 마지막 저주이며, 전체 중에서 가장 무서운 것이다. 그러나 그것은 그럼에도 불구하고 시편 기자가 위에서 말한 완고하게 지속되는 회개하지 않음과 교정 불가능한 완악함을 일관되게 따른다. 그들로부터 회개의 모든 소망을 빼앗은 뒤, 그는 그들에게 영원한 파멸을 선고하는데, 이는 생명책에서 지워지기를 기도하는 것의 명백한 의미이다. 생명책에 기록되거나 등록되지 않은 자들은 필연적으로 멸망할 것이기 때문이다. 이것은 실로 부적절한 표현 방식이다. 그러나 우리의 제한된 능력에 잘 적응된 것이다. 생명책은 하나님이 자신의 백성을 구원으로 예정하신 영원한 목적에 다름 아니다. 하나님은 분명히 절대적으로 불변하시며, 더욱이 구원의 소망으로 입양된 자들은 세상의 기초 전부터 기록되었음을 우리는 안다. 그러나 하나님의 영원한 선택의 목적은 이해할 수 없으므로, 하나님이 자신의 백성으로 공개적으로 그리고 명백한 표지들로 등록하시는 자들은 기록되었다고 말하고, 반면에 하나님이 공개적으로 거부하고 교회에서 쫓아내시는 자들은 지워진다고 말하는 것이다.

원주석

29절 카드 ↗

29. As for me, I am poor and sorrowful. (97) From this verse we perceive more distinctly how David cast away from him the swelling and raging passion of those who, with ungovernable fury, pour forth imprecation and vengeance. He here, without doubt, offers himself to God with the sacrifice of a broken and humble heart, that by this meekness of spirit he may obtain favor with him. He therefore adds immediately after, Thy salvation shall exalt me. Those assuredly who are impelled to avenge themselves by their own ungovernable spirits are so far from being humbled, that they exalt themselves to a position to which they are not entitled. There is here a mutual relation stated between the sorrow with which he was oppressed, and the help of God by which he hoped to be lifted up. At the same time, he assures himself that the very thing which others considered as a ground for despair, would prove to him the cause of his salvation. This sentence might also be explained adversatively thus: Although I now mourn under the pressure of affliction, yet shall thy salvation, O Lord! exalt me. But for my part, I consider it certain that David brings forward his own affliction as a plea for obtaining mercy at the hand of God. Nor does he say simply that he will be raised up, but he expressly speaks of being exalted; and in this he alludes to fortresses which are set upon high places; for this is the proper signification of the Hebrew word שגב , sagab, here employed. (97) Boothroyd reads, “humbled and afflicted!” return to ' Top of Page ' <a name="verse-30" class="com-number"

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bible-text/psa-69-29

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29. **나는 가난하고 근심하오니.** 이 구절에서 우리는 다윗이 제멋대로 폭발하여 저주와 복수를 쏟아내는 자들의 팽창하고 맹렬한 열정을 어떻게 자신에게서 멀리했는지를 더욱 명확하게 본다. 그는 여기서 의심할 여지없이 부서지고 겸손한 마음의 제물로 자신을 하나님께 바치고, 이 온유한 정신으로 그분께 은혜를 얻으려 한다. 따라서 그는 즉시 '주의 구원이 나를 높이시리이다'를 덧붙인다. 자신의 제어할 수 없는 영에 의해 복수하도록 충동받은 자들은 겸손히 스스로를 낮추기는커녕, 그들에게 마땅하지 않은 위치로 자신들을 높인다. 여기에는 그가 눌린 슬픔과 높임을 받기를 바라는 하나님의 도움 사이에 상호 관계가 진술되어 있다. 동시에 그는 다른 사람들이 절망의 근거로 여기는 것이 자신에게는 구원의 원인이 될 것을 자신에게 확약한다.

원주석

30절 카드 ↗

30. I will celebrate the name of God in a song. The Psalmist now elevated with joy, and sustained by the confident hope of deliverance, sings the triumphant strains of victory. This psalm, there is every reason to believe, was composed after he had been delivered from all apprehension of dangers; but there can be no doubt that the very topics with which it concludes were the matter of his meditation, when trembling with anxiety in the midst of his troubles; for he laid hold upon the grace of God by assured faith, although that grace was then hidden from him, and only the matter of his hope. God is here said to be magnified by our praises; not because any addition can be made to his dignity and glory, which are infinite, but because by our praises his name is exalted among men. return to ' Top of Page ' <a name="verse-31" class="com-number"

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30. **내가 노래로 하나님의 이름을 찬양하며.** 시편 기자는 이제 기쁨으로 고양되어 구원의 확실한 소망에 힘입어 승리의 노래를 부른다. 이 시편은 그가 모든 위험의 두려움에서 구원받은 후에 지어진 것이라고 믿을 충분한 이유가 있다. 그러나 그가 시편의 마지막에 결론짓는 주제들이 고난 중에도 그가 묵상한 것이었음에는 의심할 여지가 없다. 그는 확실한 믿음으로 하나님의 은혜를 붙들었는데, 비록 그 은혜가 그때는 그에게 숨겨져 있고 단지 소망의 대상이었지만 말이다. 우리의 찬양으로 하나님이 크게 높임을 받으신다고 말하는데, 이것은 그분의 위엄과 영광에 어떤 것이 더해질 수 있어서가 아니라 — 그것들은 무한하기 때문에 — 우리의 찬양으로 그분의 이름이 사람들 가운데 높아지기 때문이다.

원주석

31절 카드 ↗

31. And this will please Jehovah more than a young bullock. The more effectually to strengthen himself for this exercise, David affirms that the thanksgiving which he is about to tender, will be to God a sacrifice of a sweet and an acceptable savor. There cannot be a more powerful incitement to thanksgiving than the certain conviction that this religious service is highly pleasing to God; even as the only recompense which he requires for all the benefits which he lavishes upon us is, that we honor and praise his name. This sets in a stronger light the inexcusableness of those who are so sluggish as, by their silence or forgetfulness, to suppress the praises of God. David neither omitted nor despised the outward sacrifices which the law enjoined; but he very justly preferred the spiritual service, which was the end of all the Levitical ceremonies. This subject I have treated at greater length on Psalms 50:14 . By the way, the humility of David is worthy of being noticed, who, although he rose so high as to be a heavenly pattern, yet disdained not to humble himself for the common benefit of the Church, as if he had belonged to the common class of the people, that by the figures of the law he might learn the truth which has since been more clearly manifested in the gospel; namely, that the praises of God, in so far as they proceed from our mouths, are impure, until they are sanctified by Christ. But how gross and stupid is the superstition of those who would again bring into use the outward pomp of ceremonies which were abolished by the one sacrifice of Christ’s death, and think that God is truly pacified when they have wearied themselves with doing nothing! What does this amount to, but to obscure or cover, by the intervention of thick veils, this legitimate service of thanksgiving, which David had no hesitation in greatly preferring to the Mosaic ceremonies, although these were of divine appointment? By a young bullock, he means one of the most choice or select and the idea which he intends to convey is, that there was no sacrifice or victim, however valuable or precious, that he could offer, in which God would take so great delight as in thanksgiving. return to ' Top of Page ' <a name="verse-32" class="com-number"

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31. **이것이 수소 곧 뿔과 굽이 있는 황소보다 더 주를 기쁘시게 함이니이다.** 이 훈련에 자신을 더 효과적으로 강화하기 위해, 다윗은 자신이 드리려는 감사가 하나님께 달콤하고 기쁘게 받으실 제사가 될 것이라고 단언한다. 하나님이 우리에게 넘치게 베푸시는 모든 유익에 대해 그분이 요구하시는 유일한 보상이 우리가 그분의 이름을 존귀히 여기고 찬양하는 것이므로, 감사를 이 훈련으로 향하게 하는 것보다 더 강력한 자극이 없다. 이것은 침묵이나 망각으로 하나님의 찬양을 억압하는 데 너무 게으른 자들의 핑계 없음을 더욱 강렬하게 보여준다. 다윗은 율법이 명한 외적 제사들을 생략하거나 경멸하지 않았다. 그러나 그는 레위 의식들의 목적이었던 영적 봉사를 마땅히 우선시했다. 이 주제는 시편 50편 14절에 대한 주석에서 더 길게 다루었다.

원주석

32절 카드 ↗

32. The afflicted have seen it. He here shows that the blessed effects of his deliverance will extend to others as well as to himself, a point which he frequently insists on in the Psalms, as we have seen in Psalms 22:23 , and in many other places. And his object in doing this is, partly to commend the goodness and grace of God to true believers, and partly that by this as an argument he may prevail with God to succor him. Besides, he does not mean that God’s people would rejoice at this spectacle merely on the ground of brotherly friendship, but because, in the deliverance of one man, a pledge would be given to others, affording them also assurance of salvation. For this very reason he terms them the afflicted. Whoever seek God, (says he,) although they may be subjected to afflictions, will nevertheless take courage from my example. The first and the second clauses of the verse must be read together; for a connected sense would not be preserved were we not to understand the meaning to be this, That the example of David would afford a ground of rejoicing to all the faithful servants of God when they should seek a remedy for their afflictions. He very properly conjoins the desire of seeking God with affliction; for all men do not so profit under the chastening hand of God as to seek salvation from him in the exercise of a sincere and ardent faith. In the concluding part of this verse there is a change of person: And your heart shall live. But this apostrophe is so far from rendering the sense obscure, that, on the contrary, it expresses it the more forcibly, as if a thing present were described. In addressing those who were so much under the pressure of affliction as to be laid prostrate like dead men, he exhibits to their view a kind of image of the resurrection; as if he had said, O ye who are dead! unto you new vigor shall be restored. It is not meant that faith perishes in the children of God, and remains entirely dead until it is quickened into life again by the example of the deliverance of others; but that the light which was quenched is rekindled, and thus, so to speak, recovers life anew. The Psalmist immediately after (verse 33) describes the means by which this will be brought about in the children of God, which is, that believing the deliverance of David to be a common token or pledge of the grace of God presented before them, they will confidently come to the conclusion, that God regards the needy, and does not despise the prisoners. We thus see that he considers what was done to one man, as a clear indication on the part of God that he will be ready to succor all who are in adversity. (99) (99) “ Tous ceux qui seront oppressez a tort .” — Fr . “All who shall be wrongfully oppressed.” return to ' Top of Page ' <a name="verse-34" class="com-number"

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bible-text/psa-69-32

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32. **온유한 자가 이것을 보고 기뻐하나니.** 그는 여기서 자신의 구원의 복된 효과들이 자신뿐 아니라 다른 사람들에게도 미칠 것을 보여주는데, 이는 그가 시편들에서 자주 주장하는 점으로, 시편 22편 23절과 많은 다른 곳들에서 보았다. 그의 목적은 한편으로는 참된 신자들에게 하나님의 선하심과 은혜를 강조하기 위해, 다른 한편으로는 이것을 논거로 하나님이 자신을 도우시도록 하기 위함이다. 더욱이 그는 하나님의 백성이 이 광경에 단지 형제적 우정으로 기뻐한다는 것이 아니라, 한 사람의 구원에서 다른 이들에게도 구원에 대한 확신을 주는 보증이 주어지기 때문이라고 말한다. 이 이유로 그는 그들을 '온유한 자들'이라 부른다. 하나님을 찾는 자들은, 비록 고통에 처해 있을지라도, 나의 모범에서 용기를 얻을 것이라는 것이다. 첫 번째와 두 번째 문장은 함께 읽어야 한다. 연결된 의미가 보존되려면, 다윗의 모범이 하나님의 모든 신실한 종들이 자신의 고통에 대한 구제책을 찾을 때 기뻐할 근거를 제공할 것이라는 의미로 이해해야 하기 때문이다. '너희의 마음이 살리니.' 이 구절에서 인칭이 바뀐다. 그러나 이 갑작스러운 직접 화법은 의미를 어둡게 하기는커녕, 오히려 마치 현재의 것을 묘사하는 것처럼 더 강렬하게 표현한다. 고통의 압박 아래 죽은 자처럼 엎드려진 자들에게 그는 일종의 부활의 형상을 눈앞에 보여준다. '오 너희 죽은 자들이여, 너희에게 새 활기가 회복될 것이라'고 말하는 것처럼.

원주석

34절 카드 ↗

34. Let the heavens and the earth praise him. From this we may conclude with the greater certainty, that, as I have touched upon above, David in the whole of this psalm spake in the name of the whole Church; for he now transfers to the Church what he had spoken in particular concerning himself. In calling upon the elements, which are destitute of thought or understanding, to praise God, he speaks hyperbolically, and by this manner of expression, he would teach us that we are not animated with sufficient earnestness of heart in celebrating the praises of God, the infinitude of which overpasses the whole world, unless we rise above our own understandings. But what above all kindled this ardor in the heart of David was his concern for the preservation of the Church. Moreover, there is no doubt that by the Spirit of prophecy he comprehended the whole of that period during which God would have the kingdom and priesthood continued among the ancient people of Israel. Yet he begins at the restoration of a new state of things, which by his means was suddenly brought about upon the death of Saul, when a melancholy devastation threatened at once the utter destruction of the worship of God, and the desolation of the whole country. He says, in the first place, that Zion shall be saved, because God would defend the place where he had chosen to be called upon, and would not suffer the worship which he himself had appointed to be abolished. In the next place, from the ark of the covenant and the sanctuary, he represents the divine blessing as extending to the whole land; for religion was the foundation upon which the happiness of the people rested. He farther teaches, that this change to the better would not be of short continuance; but that the people would be always preserved safe through the constant and enduring protection of God: And they shall dwell there, and possess it by inheritance. He therefore intimates, that the promise which God had so often made in the law, That they should inherit that land forever, was truly confirmed by the commencement of his reign. He contrasts tranquil and settled abode with a mere temporary residence; as if he had said, Now that the sacred throne is erected, the time is come in which the children of Abraham will enjoy the rest which has been promised to them, without fear of being removed from it. return to ' Top of Page ' <a name="verse-36" class="com-number"

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bible-text/psa-69-34

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34. **하늘과 땅이 그를 찬양하며.** 이로부터 내가 앞에서 암시한 것을 더욱 확실히 결론 내릴 수 있다. 다윗이 이 시편 전체에서 온 교회의 이름으로 말했다는 것이다. 왜냐하면 그는 이제 자신에 대해 특별히 말한 것을 교회로 전환하기 때문이다. 생각이나 이해가 없는 원소들을 하나님을 찬양하도록 부를 때, 그는 과장법으로 말하는 것이다. 이 표현 방식으로 그는 온 세상을 초월하는 하나님의 찬양의 무한함이 우리 자신의 이해력 위로 올라서지 않는다면, 우리가 하나님을 찬양하는 데 충분한 마음의 진지함으로 불타오르지 않는다는 것을 가르치려 한다. 다윗의 마음에 이 열심을 무엇보다 타오르게 한 것은 교회의 보존에 대한 그의 관심이었다. 더욱이 예언의 영으로 그는 사울의 죽음으로 갑자기 새로운 상태가 생겨났을 때 시작하여, 하나님이 고대 이스라엘 백성 가운데 왕국과 제사장직을 계속하게 하실 전체 기간을 포괄했음에는 의심할 여지가 없다. 시온이 구원받을 것이라고 먼저 말하는데, 하나님이 그분이 불리기를 선택하신 곳을 지키시고, 그분이 친히 제정하신 예배가 폐지되는 것을 허락하지 않으실 것이기 때문이다. 다음으로, 언약의 궤와 성소로부터 신적 복이 온 땅으로 확장됨을 나타낸다. 왜냐하면 종교는 백성의 행복이 기초한 토대였기 때문이다. 더 나아가, 이 더 나은 상태로의 변화가 짧게 끝나지 않을 것이라고 가르친다. 백성이 하나님의 지속적이고 영구적인 보호를 통해 항상 안전하게 보존될 것이라고 말이다. '그들이 거기 살며 기업으로 소유하리니.' 따라서 그는 하나님이 율법에서 그들이 그 땅을 영원히 기업으로 얻을 것이라고 그토록 자주 하신 약속이 그의 통치의 시작으로 진정 확인되었음을 암시한다.

원주석

36절 카드 ↗

36. And the seed of his servants shall inherit it. In this verse he declares that the blessing now mentioned would extend through a continued succession of ages — that, the fathers would transmit to their children the possession which they had received, as from hand to hand, and the children to their children; and the enduring possession of all good things depends upon Christ, of whom David was a type. Yet the Psalmist at the same time briefly intimates, that such only as are the legitimate children of Abraham shall inherit the land: They who love his name shall dwell in it. It was needful to take away all grounds for self-gloriation from hypocrites, who, looking to and depending solely upon the circumstances connected with the origin of their race, foolishly boasted that the land belonged to them by right of inheritance, notwithstanding of their having apostatised from the faith of their ancestors. Although that land was given to the chosen people to be possessed until the advent of Christ, we should remember that it was a type of the heavenly inheritance, and that, therefore, what is here written concerning the protection of the Church, has received a more true and substantial fulfillment in our own day. There is no reason to fear that the building of the spiritual temple, in which the celestial power of God has been manifested, will ever fall into ruins. return to ' Top of Page ' Psalms Psa 68 Psalms Psa Psalms Psa 71 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Psalms 69". 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Pericope (part_of)

절 (explains)

bible-text/psa-69-36

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36. **그의 종들의 후손이 이를 기업으로 얻고.** 이 절에서 그는 이제 언급한 복이 계속된 세대들을 통해 확장될 것이라고 선언한다. 아버지들이 받은 소유를 마치 손에서 손으로 건네듯이 자녀들에게, 자녀들은 또 그들의 자녀들에게 전달할 것이라고. 모든 좋은 것들의 영속적인 소유는 다윗이 표상이었던 그리스도께 달려 있다. 그러나 시편 기자는 동시에, 오직 아브라함의 합법적인 자녀들만이 그 땅을 기업으로 받을 것을 간략히 암시한다. '그의 이름을 사랑하는 자가 거기 살리로다.' 조상들의 믿음에서 배교했음에도 불구하고 자신들의 가계의 기원만을 바라보고 의지하며 그 땅이 권리로 자신들에게 속한다고 어리석게 자랑하는 위선자들로부터 자기 자랑의 모든 근거를 제거할 필요가 있었다. 비록 그 땅이 그리스도의 강림 때까지 선택된 백성에게 주어진 것이었으나, 우리는 그것이 하늘의 기업의 표상이었음을 기억해야 한다. 따라서 하나님의 천상적 능력이 나타난 영적 성전의 건축은 결코 폐허로 무너지지 않을 것이라고 두려워할 이유가 없다.

원주석

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