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주석[칼빈] — 시편 71장 · 노년의 간구

요약
칼빈 주석 · 섹션 17개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. In thee, O Jehovah! do I put my trust. It has been thought that the occasion of the composition of this psalm was the conspiracy of Absalom; and the particular reference which David makes to his old age renders this conjecture not improbable. As when we approach God, it is faith alone which opens the way for us, David, in order to obtain what he sought, protests, according to his usual manner, that he does not pour forth at the throne of grace hypocritical prayers, but betakes himself to God with sincerity of heart, fully persuaded that his salvation is laid up in the Divine hand. The man whose mind is in a state of constant fluctuation, and whose hope is divided by being turned in different directions, in each of which he is looking for deliverance, or who, under the influence of fear, disputes with himself, or who obstinately refuses the Divine assistance, or who frets and gives way to restless impatience, is unworthy of being succoured by God. The particle לעולם , leolam, in the end of the first verse, which we have translated for ever, admits of a twofold sense, as I have shown on Psalms 31:1 . It either tacitly implies a contrast between the present calamities of David and the happy issue which he anticipated; as if he had said, Lord, I lie in the dust at present as one confounded; but the time will come when thou wilt grant me deliverance. Or not to be ashamed for ever, means never to be ashamed. As these verses almost correspond with the beginning of the 31 st psalm, I would refer to that place for those explanatory remarks which I here purposely omit, not wishing to tax the patience of my readers by unnecessary repetition. In these words of the third verse, Into which I may at all times enter, which are not to be found in the other psalm, David briefly prays that he may have so ready and easy access to God for succor, as to find in him a secure refuge whenever threatened by any immediate danger. Lord! as if he had said, let me always find ready succor in thee, and do thou meet me with a smile of benignity and grace, when I betake myself to thee. The expression which follows, Thou hast given commandment to save me, is resolved by some interpreters into the optative mood; as if David requested that he might be committed to the guardianship of angels. But it is better to retain the past tense of the verb, and to understand him as encouraging himself, from his experience in times past, to hope for a happy issue to his present calamities. Nor is there any necessity for limiting to the angels the verb, thou hast given commandment. God, no doubt, employs them in defending his people; but as he is possessed of innumerable ways of saving them, the expression, I conceive, is used indefinitely, to teach us that he gives commandment concerning the salvation of his servants, according as he has purposed, whenever he gives some manifest token of his favor toward them in his providence; and what he has determined in his own mind, he executes sometimes by his nod alone, and sometimes by the instrumentality of men or other creatures. Meanwhile, David would intimate that such is the all-sufficient power of God intrinsically considered, that without having recourse to any foreign aid, his commandment alone is abundantly adequate for effecting our salvation. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-71-1

Source

1. **여호와여, 내가 주께 피하오니.** 이 시편의 작성 계기가 압살롬의 반역이었다고 여겨져 왔으며, 다윗이 자신의 노년에 대해 특별히 언급하는 것은 이 추측을 개연성 없지 않게 만든다. 우리가 하나님께 나아갈 때 믿음만이 우리를 위해 길을 여는 것이므로, 다윗은 자신이 구하는 것을 얻기 위해 그의 습관대로, 자신이 은혜의 보좌에 위선적인 기도를 드리는 것이 아니라 온 마음의 진심을 다하여 하나님께 나아간다고 선언한다. 그는 자신의 구원이 하나님의 손에 있다고 굳게 확신했다. 마음이 끊임없이 동요하며 소망이 여러 방향으로 나뉘어 각각에서 구원을 찾는 사람, 혹은 두려움의 영향 아래 스스로와 다투는 사람, 하나님의 도움을 완고하게 거부하는 사람, 혹은 조바심을 내며 안절부절못하는 사람은 하나님의 구원을 받을 자격이 없다. '영영히'라는 표현은 이중적인 의미로 쓰일 수 있다. 다윗의 현재 재앙과 그가 기대하는 행복한 결과 사이의 묵시적 대조를 암시하거나, 아니면 영원히 수치를 당하지 않는다는 의미이다. 이 말씀들은 시편 31편의 첫머리와 거의 일치하므로, 독자들을 불필요한 반복으로 피곤하게 하지 않기 위해 여기서 의도적으로 생략하는 설명적 언급들을 그 곳을 참조하도록 한다. 세 번째 절에 있는 '내가 항상 와서 피하오니'라는 말씀은 다른 시편에서는 찾아볼 수 없는 것으로, 다윗은 어떤 즉각적인 위험에 처했을 때마다 하나님 안에서 안전한 피난처를 발견할 수 있도록 그에게 도움을 받기 위한 준비되고 쉬운 접근이 있기를 간략히 기도한다. '내 하나님이시여, 나를 구원하라 명령하셨으니이다'는 표현을 어떤 해석자들은 원망법으로 푼다. 마치 다윗이 천사들의 수호 아래 자신을 맡겨 달라고 요청하는 것처럼. 그러나 동사의 과거 시제를 유지하고, 그가 과거 경험에서 자신의 현재 재앙에 행복한 결말을 소망하도록 스스로를 격려하는 것으로 이해하는 것이 더 낫다.

원주석

4절 카드 ↗

4. O my God! deliver me from the hand of the wicked man. Here he uses the singular number; but he is not to be understood as indicating one man only. (102) It is highly probable that he comprehends the whole host of the enemies who assaulted him. We have elsewhere had occasion to observe how greatly it contributes to inspire us with the confidence of obtaining our requests, when we are so assured of our own integrity, as to be able freely to complain before God that we are unjustly and wickedly assaulted by our enemies; for we ought not to doubt that God, who has promised to become the defender of those who are unjustly oppressed, will, in that case, undertake our cause. (102) At the same time, it may be observed, that if this psalm was written during the rebellion of Absalom, this cruel son or Achitophel may be the person whom David has here in his eye, and describes in the singular number. If he refers to his own son, how deep must have been his agony of soul to be under the necessity of appealing to God in his present distressing circumstances, against an unnatural and wicked child, around whom all the affections of his heart were intwined! What Calvin renders, in the last clause of the verse, “the violent man,” is literally “leavened man.” Leaven seems to be an image for deep and inveterate depravity of any kind. “Beware of the leaven of the Pharisees and of the Sadducees,” said our Lord. — ( Matthew 16:6 ; see also 1 Corinthians 5:8 .) return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-71-4

Source

4. **내 하나님이여, 나를 악인의 손에서.** 여기서 그는 단수를 사용하지만, 한 사람만을 가리키는 것으로 이해해서는 안 된다. 그를 공격한 모든 원수의 무리를 포괄하는 것이 매우 개연성이 높다. 우리는 다른 곳에서, 우리 자신의 성실함을 충분히 확신하여 하나님 앞에서 원수들이 우리를 불의하고 사악하게 공격하고 있다고 자유롭게 불평할 수 있을 때, 우리의 요청을 얻으리라는 확신을 갖게 하는 데 얼마나 크게 도움이 되는지를 살펴볼 기회가 있었다. 불의하게 억압받는 자들의 변호자가 되겠다고 약속하신 하나님이 그 경우에 우리의 대의를 맡아주실 것을 의심해서는 안 되기 때문이다.

원주석

5절 카드 ↗

5. For thou art my expectation, O Lord Jehovah! The Psalmist here repeats what he had said a little before concerning his trust or confidence. But some, perhaps, may be inclined to refer this sentence rather to the matter or ground afforded him for hope and confidence than to the emotions of his heart; supposing him to mean, that by the benefits which God had conferred upon him, he was furnished with well-grounded hope. And certainly he does not here simply declare that he hoped in God, but with this he conjoins experience, and acknowledges that even from his youth he had received tokens of the Divine favor, from which he might learn, that confidence is to be reposed in God alone. By adverting to what God had done for him, (106) he expresses the real cause of faith, (if I may so speak;) and from this we may easily perceive the powerful influence which the remembrance of God’s benefits had in nourishing his hope. (106) In the Latin version it is, “ Ab affectu ipso ;” which is probably a mistake for “ Ab effecto ipso .” In the French version it is, “ Par l’effet mesme .” return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-71-5

Source

5. **주 여호와여, 주는 나의 소망이시요.** 시편 기자는 여기서 조금 전에 자신의 신뢰나 확신에 대해 말한 것을 반복한다. 그러나 어떤 이들은 이 문장을 그의 마음의 감정보다는 오히려 소망과 확신의 근거가 된 재료에 적용하고 싶어할 수 있다. 하나님이 자신에게 베푸신 유익으로 인해 그가 근거 있는 소망을 갖추게 되었다는 의미로 이해하면서 말이다. 분명히 그는 여기서 단순히 하나님께 소망을 둔다고 선언하는 것이 아니라, 이것에 경험을 결합시키며, 심지어 청년 시절부터 하나님의 은혜의 표지들을 받았음을 인정한다. 이로부터 그는 하나님께만 신뢰를 두어야 함을 배울 수 있었다. 하나님이 자신을 위해 행하신 것에 주목함으로써 그는 믿음의 실제 원인을 표현하며, 이로부터 하나님의 유익에 대한 기억이 그의 소망을 기르는 데 얼마나 강력한 영향을 미쳤는지를 쉽게 알 수 있다.

원주석

6절 카드 ↗

6. Upon thee have I been sustained from the womb. This verse corresponds with the preceding, except that David proceeds farther. He not only celebrates the goodness of God which he had experienced from his childhood, but also those proofs of it which he had received previous to his birth. An almost similar confession is contained in Psalms 22:9 , by which is magnified the wonderful power and inestimable goodness of God in the generation of men, the way and manner of which would be altogether incredible, were it not a fact with which we are quite familiar. If we are astonished at that part of the history of the flood, in which Moses declares ( Genesis 8:13 ) that Noah and his household lived ten months amidst the offensive nuisance produced by so many living creatures, when he could not draw the breath of life, have we not equal reason to marvel that the infant, shut up within its mother’s womb, can live in such a condition as would suffocate the strongest man in half an hour? But we thus see how little account we make of the miracles which God works, in consequence of our familiarity with them. The Spirit, therefore, justly rebukes this ingratitude, by commending to our consideration this memorable instance of the grace of God, which is exhibited in our birth and generation. When we are born into the world, although the mother do her office, and the midwife may be present with her, and many others may lend their help, yet did not God, putting, so to speak, his hand under us, receive us into his bosom, what would become of us? and what hope would there be of the continuance of our life? Yea, rather, were it not for this, our very birth would be an entrance into a thousand deaths. God, therefore, is with the highest propriety said to take us out of our mother’s bowels To this corresponds the concluding part of the verse, My praise is continually of thee; by which the Psalmist means that he had been furnished with matter for praising God without intermission. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-71-6

Source

6. **나는 모태에서부터 주를 의지하였으며.** 이 절은 앞 절과 상응하되, 다윗이 더 나아간다는 점이 다르다. 그는 어린 시절부터 경험한 하나님의 선하심을 찬양할 뿐 아니라, 출생 이전에 받은 그 증거들까지도 찬양한다. 거의 비슷한 고백이 시편 22편 9절에 담겨 있는데, 이것은 사람의 출생에 있어서 하나님의 놀라운 능력과 헤아릴 수 없는 선하심을 높인다. 그 방식과 방법은 우리에게 친숙한 사실이 아니라면 전혀 믿을 수 없을 것이다. 노아와 그의 가족이 그처럼 많은 살아 있는 피조물들이 만들어내는 불쾌한 냄새 속에서 열 달 동안 살았다는 홍수 역사의 그 부분에 우리가 놀란다면, 어머니의 태 안에 갇혀 있는 영아가, 가장 강한 사람도 반 시간이면 질식시킬 상황에서 살 수 있다는 것에 동등한 경이로움을 가져야 하지 않겠는가? 그러나 우리는 하나님이 행하시는 기적들에 대해, 우리에게 친숙하다는 이유로 얼마나 무관심한지를 이렇게 보게 된다. 따라서 성령은 이 배은망덕함을 정당하게 책망하시며, 우리의 출생과 세대에서 나타나는 하나님의 이 기억할 만한 은혜의 예를 우리가 깊이 생각하도록 권고한다. 우리가 세상에 태어날 때, 비록 어머니가 자신의 역할을 다하고 산파가 옆에 있으며 많은 이들이 도움을 줄지라도, 만약 하나님이 말하자면 우리 아래에 손을 두시고 우리를 자신의 품에 받아들이지 않으신다면 우리에게 어떤 일이 있겠는가? 하나님이 이렇게 하지 않으셨다면, 우리의 출생 자체가 천 가지 죽음으로의 입구가 되었을 것이다.

원주석

7절 카드 ↗

7. I have been as a prodigy to the great ones. He now makes a transition to the language of complaint, declaring that he was held in almost universal abhorrence by reason of the great calamities with which he was afflicted. There is an apparent, although only an apparent, discrepancy between these two statements; first, that he had always been crowned with the benefits of God; and, secondly, that he was accounted as a prodigy on account of his great afflictions; but we may draw from thence the very profitable doctrine, that he was not so overwhelmed by his calamities, heavy though they were, as to be insensible to the goodness of God which he had experienced. Although, therefore, he saw that he was an object of detestation, yet the remembrance of the blessings which God had conferred upon him, could not be extinguished by the deepest shades of darkness which surrounded him, but served as a lamp in his heart to direct his faith. By the term prodigy (107) is expressed no ordinary calamity. Had he not been afflicted in a strange and unusual manner, those to whom the miserable condition of mankind was not unknown would not have shrunk from him with such horror, and regarded him as so repulsive a spectacle. It was, therefore, a higher and more commendable proof of his constancy, that his spirit was neither broken nor enfeebled with sham but reposed in God with the stronger confidence, the more he was cast off by the world. The sentence is to be explained adversatively, implying that, although men abhorred him as a monster, yet, by leaning upon God, he continued in despite of all this unmoved. If it should be thought preferable to translate the word רבים , rabbim, which I have rendered great ones, by the word many, the sense will be, That David’s afflictions were generally known, and had acquired great notoriety, as if he had been brought forth upon a stage and exposed to the view of the whole people. But in my opinion it will be more suitable to understand the word of great men, or the nobles. There is no heart so strong and impervious to outward influences as not to be deeply pierced when those who are considered to excel in wisdom and judgment, and who are invested with authority, treat a suffering and an afflicted man with such indignity, that they shrink with horror from him, as if he were a monster. In the next verse, as if he had obtained the desire of his heart, he expresses it to be his resolution to yield a grateful acknowledgement to God. To encourage himself to hope with the greater confidence for a happy issue to his present troubles, he promises loudly to celebrate the praises of God, and to do this not only on one occasion, but to persevere in the exercise without intermission. (107) Green reads, “I am become a gazing-stock to the multitude.” Horsley, “‘I am become a prodigious sight to the many.’ A prodigious sight , ‘a sign which shall be spoken against,’ Luke 2:34 .” “‘I am become, as it were, a portentous sign unto many.’ Many are willing to persuade themselves that my trials proceed directly from God’s wrath, and are intended to warn them against pursuing a like course of conduct.” — French and Skinner “ A monster , i e . ,the supposed object of God’s signal displeasure. Comp. Isaiah 20:3 .” — Cresswell But others suppose that כמופת , hemopheth , as a prodigy , implies that the great and many dangers to which he had been exposed, and the extraordinary deliverances from them which he had experienced, marked him out as an object of wonder, so that men looked upon him as if he were exempted from the common lot of mankind, as if he possessed a charmed life, and were invulnerable to all assaults; and the second member of the verse has been viewed as the reason why he was so regarded: “for thou art my strong refuge.” return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-71-7

Source

7. **나는 많은 사람에게 이상한 징조 같이 되었사오나.** 그는 이제 탄식의 언어로 전환하며, 자신이 겪은 큰 재앙으로 인해 거의 모든 이들로부터 혐오의 대상이 되었다고 선언한다. 이 두 진술 사이에는 표면적인 불일치가 있다. 첫째, 그는 항상 하나님의 유익으로 관을 쓰고 있었다는 것과, 둘째, 그가 큰 고통으로 인해 이상한 징조로 여겨졌다는 것이다. 그러나 거기서 매우 유익한 교리를 이끌어 낼 수 있다. 그는 비록 무겁더라도 재앙에 너무 압도되어 자신이 경험한 하나님의 선하심을 느끼지 못하는 것이 아니었다는 것이다. 따라서 그가 자신이 혐오의 대상임을 보았음에도, 하나님이 자신에게 베푸신 복들에 대한 기억은 그를 둘러싼 가장 깊은 어둠의 그늘로도 꺼뜨릴 수 없었고, 그의 마음 속에 등불로 남아 그의 믿음을 인도했다. '이상한 징조'라는 용어는 특별하지 않은 재앙을 표현하는 것이 아니다. 인류의 비참한 처지에 낯설지 않은 자들도 그에게서 이처럼 두려움으로 움츠리고 그를 혐오스러운 광경으로 여기지는 않았을 것이다. 만약 그가 이상하고 비정상적인 방식으로 고통받지 않았다면 말이다. 따라서 그가 수치로 인해 정신이 꺾이거나 약해지지 않고 오히려 세상에서 버림받을수록 더 강한 확신으로 하나님 안에 쉬었다는 것은 그의 항상함의 더 높고 더 칭찬할 만한 증거였다. 그 문장은 역접으로 설명되어야 하는데, 사람들이 그를 괴물처럼 혐오했음에도 불구하고 하나님을 의지함으로 이 모든 것에도 불구하고 흔들리지 않고 있었음을 암시한다.

원주석

9절 카드 ↗

9. Cast me not off in the time of my old age. David having just now declared that God had been the protector of his life at his birth, and afterwards his foster-father in his childhood, and the guardian of his welfare during the whole course of his past existence; being now worn out with age, casts himself anew into the fatherly bosom of God. In proportion as our strength fails us — and then necessity itself impels us to seek God — in the same proportion should our hope in the willingness and readiness of God to succor us become strong. David’s prayer, in short, amounts to this: “Do thou, O Lord, who hast sustained me vigorous and strong in the flower of my youth, not forsake me now, when I am decayed and almost withered, but the more I stand in need of thy help, let the decrepitude and infirmities of age move thee to compassionate me the more.” From this verse expositors, not without good reason, conclude that the conspiracy of Absalom is the subject treated of in this psalm. And certainly it was a horrible and tragical spectacle, which tended to lead, not only the common people, but also those who excelled in authority, to turn away their eyes from him, as they would from a detestable monster, when the son, having driven his father from the kingdom, pursued him even through the very deserts to put him to death. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-71-9

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9. **늙을 때에 나를 버리지 마시며.** 다윗은 방금 하나님이 자신의 출생 때 자신의 생명의 보호자이셨고, 이후에는 어린 시절에 양육자이셨으며, 그의 과거 존재의 전 과정에서 그의 복지의 수호자이셨다고 선언했다. 이제 노년으로 쇠약해진 그는 새롭게 하나님의 아버지의 품으로 자신을 맡긴다. 우리의 힘이 쇠약해질수록 — 그때 필요 자체가 우리로 하나님을 찾도록 충동한다 — 하나님이 기꺼이 우리를 도우실 준비가 되어 있다는 우리의 소망도 그만큼 강해져야 한다. 다윗의 기도는 요약하면 이것이다. '청년의 꽃 시절에 나를 활기 있고 강하게 유지해 주신 주께서, 이제 내가 쇠하여 거의 시들어 가는 지금 나를 버리지 마소서. 내가 더 많이 주의 도움을 필요로 할수록, 노년의 노쇠함과 허약함이 주께서 나를 더욱 긍휼히 여기시도록 움직이게 하소서.' 이 절에서 주석가들은 합당하게도, 이 시편에서 다루어지는 주제가 압살롬의 반역이라는 결론을 내린다. 아들이 아버지를 왕국에서 쫓아내고 그를 죽이기 위해 황량한 광야까지 뒤쫓을 때, 이것은 단지 일반 백성뿐 아니라 권위로 탁월한 자들도 혐오스러운 괴물에게서 눈을 돌리듯 그에게서 눈을 돌리도록 만든 공포스럽고 비극적인 광경이었다.

원주석

10절 카드 ↗

10. For my enemies have said of me, etc. He pleads, as an argument with God to show him mercy, the additional circumstance, that the wicked took greater license in cruelly persecuting him, from the belief which they entertained that he was rejected and abandoned of God. The basest of men, as we all know, become more bold and audacious, when, in tormenting the innocent, they imagine that this is a matter in which they have not to deal with God at all. Not only are they encouraged by the hope of escaping unpunished; but they also boast that all comes to pass according to their wishes, when no obstacle presents itself to restrain their wicked desires. What happened to David at that time is almost the ordinary experience of the children of God; namely, that the wicked, when once they come to believe that it is by the will of God that his people are exposed to them for a prey, give themselves uncontrolled license in doing them mischief. Measuring the favor of God only by what is the present condition of men, they conceive that all whom he suffers to be afflicted are despised, forsaken, and cast off by him. Such being their persuasion, they encourage and stimulate one another to practice every thing harassing and injurious against them, as persons who have none to undertake and avenge their cause. But this wanton and insulting (109) procedure on their part ought to encourage our hearts, since the glory of God requires that the promises which he has so frequently made of succouring the poor and afflicted should be actually performed. The ungodly may flatter themselves with the hope of obtaining pardon from him; but this foolish imagination does not by any means lessen the criminality of their conduct. On the contrary, they do a double injury to God, by taking away from him that which especially belongs to him. (109) “ Atqui proterva haec eorum insultatio .” — Lat . “ Mais cest enrage desdain et outrage .” — Fr . return to ' Top of Page ' <a name="verse-12" class="com-number"

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bible-text/psa-71-10

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10. **내 원수들이 나를 말하여.** 그는 악인들이 자신이 하나님께 거부당하고 버림받았다는 믿음으로 인해 그를 잔인하게 박해하는 데 더 큰 자유를 취한다는 추가적인 상황을 하나님이 자신에게 자비를 베풀어 달라는 논거로 탄원한다. 우리 모두가 알듯이, 가장 비열한 자들은 무고한 자들을 괴롭히는 일에 하나님을 상대할 것이 전혀 없다고 상상할 때 더욱 대담하고 방자해진다. 그들은 처벌받지 않을 것이라는 소망으로 고무될 뿐 아니라, 자신들의 사악한 욕망을 억제할 아무 장애물도 나타나지 않을 때, 모든 것이 자신들의 바람대로 된다고 자랑한다. 다윗에게 그때 일어난 일은 거의 하나님의 자녀들의 통상적인 경험이다. 즉, 악인들이 일단 하나님의 백성이 그들에게 먹이로 노출된 것이 하나님의 뜻에 의한 것이라고 믿게 되면, 그들을 해치는 모든 것을 실행하는 데 마음껏 자유를 취한다는 것이다. 현재 사람들의 상태만으로 하나님의 은혜를 측정하면서, 그들은 하나님이 고통받도록 허용하는 모든 사람들이 그에게 경멸받고 버림받고 쫓겨났다고 생각한다. 이런 확신을 가지고 그들은 서로를 격려하고 자극하여 가난하고 고통받는 자들에 대해 모든 괴롭히고 해치는 것을 실행하게 한다. 그러나 그들의 이 방자하고 모욕적인 행동은 오히려 우리의 마음을 격려해야 한다. 하나님의 영광이 그가 가난하고 고통받는 자들을 구원하겠다고 그토록 자주 하신 약속들이 실제로 이행되기를 요구하기 때문이다.

원주석

12절 카드 ↗

12. O God! be not far from me. It is scarcely possible to express how severe and hard a temptation it was to David, when he knew that the wicked entertained the persuasion that he was rejected of God. They did not without consideration circulate this report; but after having seemed wisely to weigh all circumstances, they gave their judgment on the point as of a thing which was placed beyond all dispute. It was therefore an evidence of heroic fortitude on the part of David, (110) thus to rise superior to their perverse judgments, and, in the face of them all, to assure himself that God would be gracious to him, and to betake himself familiarly to him. Nor is it to be doubted that, in calling God his God, he makes use of this as a means of defending himself from this hard and grievous assault. (110) “ Parquoy c’a este une vertu a David plus qu’humaine .” — Fr . “It was therefore fortitude more than human for David.” return to ' Top of Page ' <a name="verse-13" class="com-number"

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12. **하나님이여, 나에게서 멀리 하지 마소서.** 악인들이 자신이 하나님께 거부당했다는 확신을 품고 있다는 것을 알았을 때, 다윗에게 그것이 얼마나 엄하고 힘든 시험이었는지를 거의 표현하기 어렵다. 그들은 경솔하게 이 이야기를 퍼뜨린 것이 아니라, 모든 상황을 지혜롭게 저울에 달아 본 뒤에 그 점에 대한 그들의 판단을 논란의 여지가 없는 것처럼 내렸다. 따라서 다윗이 그들의 그릇된 판단을 뛰어넘어, 그들 모두의 면전에서 하나님이 자신에게 은혜로울 것을 확신하고 그분께 친밀하게 나아간 것은 영웅적 용기의 증거였다. 하나님을 '나의 하나님'으로 부르는 것이 이 힘들고 고통스러운 공격으로부터 자신을 방어하는 수단으로 사용되었음에도 의심할 여지가 없다.

원주석

13절 카드 ↗

While invoking the aid of God, he at the same time prays (verse 13) that his enemies may be filled with shame until they be consumed. These words, however, may not improperly be read in the future tense; for it is frequently the practice of David, after having ended his prayer, to rise up against his enemies, and, as it were, to triumph over them. But I have followed that which seems more agreeable to the scope of the passage. Having had occasion elsewhere to explain this imprecation, it is unnecessary for me to repeat, in this place, what I have previously said. return to ' Top of Page ' <a name="verse-14" class="com-number"

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하나님의 도움을 구하는 동시에, 그는 원수들이 소멸당하도록 수치로 채워지기를 기도한다. 그러나 이 말씀들은 미래 시제로 읽어도 무방하다. 다윗이 기도를 마친 후 원수들에 대항하여 일어나 그들에 대해 승리를 선언하는 것이 자주 있는 관습이기 때문이다. 그러나 나는 본문의 범위에 더 적합해 보이는 것을 따랐다.

원주석

14절 카드 ↗

14. But I will hope continually. David again, as having obtained the victory, prepares himself for thanksgiving. There is, however, no doubt, that during the time when the wicked derided his simplicity, he struggled manfully amidst his distresses, as may be gathered from the word hope. Although, to outward appearance, there was no prospect of deliverance from his troubles, and although the wicked ceased not proudly to pour contempt upon his trust in God, he nevertheless determined to persevere in the exercise of hope; even as it is a genuine proof of faith, to look exclusively to the Divine promise, in order to be guided by its light alone amidst the thickest darkness of afflictions. The strength, then, of the hope of which David speaks, is to be estimated by the conflicts which he at that time sustained. In saying, I will add to all thy praises, he shows the confidence with which he anticipated a desirable escape from his troubles. It is as if he had said — Lord, I have been long accustomed to receive benefits from thee, and this fresh accession to them, I doubt not, will furnish me with new matter for celebrating thy grace. return to ' Top of Page ' <a name="verse-15" class="com-number"

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bible-text/psa-71-14

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14. **나는 항상 소망을 품고.** 다윗은 다시 승리를 거둔 것처럼 감사를 드릴 준비를 한다. 그러나 악인들이 그의 순박함을 조롱하는 동안에도 그가 고통 속에서 용맹하게 싸웠다는 것은 의심할 여지가 없다. 이것은 '소망'이라는 말에서 알 수 있다. 비록 외관상으로는 고통으로부터의 구원의 전망이 없었고, 악인들도 하나님에 대한 그의 신뢰를 오만하게 비웃기를 그치지 않았지만, 그는 그럼에도 소망의 훈련에서 인내하기로 결심했다. 이는 가장 두꺼운 고통의 어둠 속에서 오직 그것의 빛에 의해서만 인도되기 위해 하나님의 약속만을 바라보는 것이 믿음의 진정한 증거이기 때문이다. '주의 모든 찬양에 더하리이다'라고 말할 때, 그는 자신의 고통으로부터 바람직한 탈출을 기대하는 확신을 보여준다. 마치 이렇게 말하는 것과 같다. '주님, 나는 오랫동안 주께로부터 유익을 받는 것에 익숙해져 있으며, 이 새로운 유익이 주의 은혜를 찬양하는 새로운 재료를 내게 줄 것을 의심하지 않습니다.'

원주석

15절 카드 ↗

15. My mouth shall recount thy righteousness Here he expresses more clearly what sacrifice of praise he resolved to present to God, promising to proclaim continually his righteousness and salvation. I have often before had occasion to observe, that the righteousness of God does not mean that property of his nature by which he renders to every man his own, but the faithfulness which he observes towards his own people, when he cherishes, defends, and delivers them. Hence the inestimable consolation which arises from learning that our salvation is so inseparably linked with the righteousness of God, as to have the same stability with this Divine attribute. The salvation of God, it is very evident, is taken in this place actively. The Psalmist connects this salvation with righteousness, as the effect with the cause; for his confident persuasion of obtaining salvation proceeded solely from reflecting that God is righteous, and that he cannot deny himself. As he had been saved so often, and in so many different ways, and so wonderfully, he engages to apply himself continually to the celebration of the grace of God. The particle כי , ki, which we have translated for, is by some rendered adversatively although, and explained in this way: Although the salvation of God is to me incomprehensible, and transcends my capacity, yet I will recount it. But the proper signification of the word is more suitable in this place, there being nothing which ought to be more effectual in kindling and exciting our hearts to sing the praises of God, than the innumerable benefits which he has bestowed upon us. Although our hearts may not be affected from having experienced only one or two of the Divine benefits; although they may remain cold and unmoved by a small number of them, yet our ingratitude is inexcusable, if we are not awakened from our torpor and indifference when an innumerable multitude of them are lavished upon us. Let us learn then not to taste of the goodness of God slightly, and, as it were, with loathing, but to apply all our faculties to it in all its amplitude, that it may ravish us with admiration. It is surprising that the authors of the Greek version ever thought of translating this clause, I have not known learning, (112) an error unworthy of being noticed, were it not that some fanatics in former times, to flatter themselves in their ignorance, boasted that, after the example of David, all learning and liberal sciences should be despised; even as, in the present day, the Anabaptists have no other pretext for boasting of being spiritual persons, but that they are grossly ignorant (113) of all science. (112) The present reading of the Septuagint is, Οὐκ ἔγνων πραγματείας , “I know not the affairs of men ; ” but Nobilius, in his Notes on the Septuagint, observes, that in some Greek copies it is, γραμματείας , “learning,” of which reading Augustine makes mention; and as the Vulgate reads, “ literaturam ,” “learning,” this makes it more probable that the ancient reading of the LXX. was not πραγματείας , but γραμματειάς . Horsley has followed the LXX. He considers this clause as the commencement of a new sentence, and connects it with the 16 th verse thus: — “Although I am no proficient in learning; I will enter upon [the subject of] the Lord Jehovah’s great might; I will commemorate thy righteousness.” In a foot-note he refers to John 7:15 , “How knoweth this man letters, having never learned?” and to Matthew 13:54 ; and in an additional note he says, “It is strange that Houbigant should treat an interpretation with contempt, which is supported by the versions of the LXX., Jerome, and the Vulgate; which the Hebrew words will naturally bear, and which gives great spirit to the sentiment.” Street reads: — “Though I am ignorant of books, I will proceed with strength,” etc.; and observes, that “The word מספר signifies number , but ספר , signifies an epistle , a book . ” (113) “ Expertes .” — Lat . “ Gros asniers . — Fr . return to ' Top of Page ' <a name="verse-16" class="com-number"

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15. **내 입이 주의 의를 종일 전하며.** 여기서 그는 자신이 하나님께 드리기로 결심한 찬양의 제사가 무엇인지를 더 명확하게 표현하며, 하나님의 의와 구원을 끊임없이 선포하겠다고 약속한다. 나는 이전에 여러 번 하나님의 의가 각 사람에게 자신의 것을 갚는 그분의 성품의 속성이 아니라, 그가 자신의 백성을 양육하고 지키고 구원할 때 그들을 향해 지키시는 신실함을 의미한다고 말할 기회가 있었다. 따라서 우리의 구원이 하나님의 의와 그토록 불가분하게 연결되어 있어서 이 하나님의 속성과 같은 안정성을 가진다는 것을 배우는 것에서 이 헤아릴 수 없는 위안이 생긴다. 하나님의 구원이 여기서 능동적으로 취해졌다는 것은 매우 분명하다. 시편 기자는 이 구원을 의와 결합시킨다. 결과를 원인과 연결하는 것처럼. 구원을 얻으리라는 그의 확신은 오직 하나님이 의로우시며 자신을 부정하실 수 없다는 반성에서 나왔기 때문이다. 그가 그토록 자주, 그토록 다양한 방식으로, 그토록 놀랍게 구원받았으므로, 그는 하나님의 은혜를 찬양하는 데 끊임없이 자신을 드리겠다고 다짐한다.

원주석

16절 카드 ↗

16. I will go in the strength of the Lord Jehovah! This may also very properly be translated, I will go into the strengths; and this interpretation is not less probable than the other. As fear and sorrow take possession of our minds in the time of danger, from our not reflecting with that deep and earnest attention which becomes us upon the power of God; so the only remedy for alleviating our sorrow in our afflictions is to enter into God’s strengths, that they may surround and defend us on all sides. But the other reading, which is more generally received, I have thought proper to retain, because it also is very suitable, although interpreters differ as to its meaning. Some explain it, I will go forth to battle depending upon the power of God. But this is too restricted. To go is equivalent to abiding in a steady, settled, and permanent state. True believers, it must indeed be granted, so far from putting forth their energies without difficulty, and flying with alacrity in their heavenly course, rather groan through weariness; but as they surmount with invincible courage all obstacles and difficulties, not drawing back, or declining from the right way, or at least not failing through despair, they are on this account said to go forward until they have arrived at the termination of their course. In short, David boasts that he will never be disappointed of the help of God till he reach the mark. And because nothing is more rare or difficult in the present state of weakness and infirmity than to continue persevering, he collects all his thoughts in order to rely with entire confidence exclusively on the righteousness of God. When he says that he will be mindful of it ONLY, the meaning is, that, forsaking all corrupt confidences with which almost the whole world is driven about, he will depend wholly upon the protection of God, not allowing himself to wander after his own imaginations, or to be drawn hither and thither by surrounding objects. Augustine quotes this text more than a hundred times as an argument to overthrow the merit of works, and plausibly opposes the righteousness which God gratuitously bestows to the meritorious righteousness of men. It must, however, be confessed that he wrests the words of David, and puts a sense upon them foreign to their genuine meaning, which simply is, that he does not rely upon his own wisdom, nor upon his own skill, nor upon his own strength, nor upon any riches which he possessed, as a ground for entertaining the confident hope of salvation, but that the only ground upon which he rests this hope is, that as God is righteous, it is impossible for God to forsake him. The righteousness of God, as we have just now observed, does not here denote that free gift by which he reconciles men to himself, or by which he regenerates them to newness of life; but his faithfulness in keeping his promises, by which he means to show that he is righteous, upright, and true towards his servants. Now, the Psalmist declares that the righteousness of God alone will be continually before his eyes, and in his memory; for unless we keep our minds fixed upon this alone, Satan, who is possessed of wonderful means by which to allure, will succeed in leading us astray after vanity. As soon as hopes from different quarters begin to insinuate themselves into our minds, there is nothing of which we are more in danger than of falling away. And whoever, not content with the grace of God alone, seeks elsewhere for the least succor, will assuredly fall, and thereby serve as an example to teach others how vain it is to attempt to mingle the stays of the world with the help of God. If David, in regard to his mere external condition in life, could remain stable and secure only by renouncing all other confidences, and casting himself upon the righteousness of God; what stability, I pray you to consider, are we likely to have, when the reference is to the spiritual and everlasting life, if we fall away, let it be never so little, from our dependence upon the grace of God? It is, therefore, undeniable that the doctrine invented by the Papists, which divides the work of perseverance in holiness between man’s free will and God’s grace, (114) precipitates wretched souls into destruction. (114) That is, which represents this work as performed, partly by God, and partly by a power which man has in himself underived from God. return to ' Top of Page ' <a name="verse-17" class="com-number"

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16. **내가 주 여호와의 능력으로 가겠사오며.** 이것은 '내가 능력들 안으로 들어가겠다'로도 매우 적절하게 번역될 수 있으며, 이 해석은 다른 것만큼 개연성이 낮지 않다. 두려움과 슬픔이 위험의 시간에 우리 마음을 차지하는 것은, 우리가 하나님의 능력에 대해 그것이 합당한 만큼 깊고 진지한 주의를 기울이지 않는 데서 비롯되므로, 고통 중의 슬픔을 완화하는 유일한 치료제는 하나님의 능력들 안으로 들어가서 그것들이 우리를 사방에서 둘러싸고 보호하게 하는 것이다. 그러나 더 일반적으로 받아들여지는 다른 읽기를 적절하다고 생각하여 그것을 따랐다. '간다'는 것은 안정되고 정착되고 영속적인 상태에 머무는 것과 동등하다. 참된 신자들도 어려움 없이 자신들의 에너지를 쏟아내거나 하늘의 과정에서 기꺼이 날아다니기는커녕, 오히려 피로로 신음한다는 것은 인정해야 한다. 그러나 그들이 불굴의 용기로 모든 장애물과 어려움을 극복하며, 뒤로 물러서거나 올바른 길에서 떠나거나 적어도 절망으로 실패하지 않으므로, 이런 이유로 그들의 경주의 목표에 도달할 때까지 앞으로 나아간다고 일컬어진다. 요컨대 다윗은 그가 목표에 이를 때까지 하나님의 도움을 실망시키지 않겠다고 자랑한다. 인내를 계속하는 것이 현재 약함과 연약함의 상태에서 희귀하고 어려운 일이므로, 그는 자신의 모든 생각을 모아 전적으로 하나님의 의만을 신뢰하고 의지한다. 오직 그것만을 기억하겠다고 말할 때의 의미는, 거의 온 세상이 이리저리 내몰리는 모든 부패한 확신들을 버리고, 자신의 상상력을 방황하게 하거나 주변의 사물들에 이끌리는 것을 허용하지 않고 전적으로 하나님의 보호에 의지하겠다는 것이다.

원주석

17절 카드 ↗

17. O God! thou hast taught me from my youth. The Psalmist again declares the great obligations under which he lay to God for his goodness, not only with the view of encouraging himself to gratitude, but also of exciting himself to continue cherishing hope for the time to come: which will appear from the following verse. Besides, since God teaches us both by words and deeds, it is certain that the second species of teaching is here referred to, the idea conveyed being, that David had learned by continual experience, even from his infancy, that nothing is better than to lean exclusively upon the true God. That he may never be deprived of this practical truth, he testifies that he had made great proficiency in it. When he promises to become a publisher of God’s wondrous works, his object in coming under this engagement is, that by his ingratitude he may not interrupt the course of the Divine beneficence. Upon the truth here stated, he rests the prayer which he presents in the 18 th verse, that he may not be forgotten in his old age. His reasoning is this: Since thou, O God! hast from the commencement of my existence given me such abundant proofs of thy goodness, wilt thou not stretch forth thy hand to succor me, when now thou seest me decaying through the influence of old age? And, indeed, the conclusion is altogether inevitable, that as God vouchsafed to love us when we were infants, and embraced us with his favor when we were children, and has continued without intermission to do us good during the whole course of our life, he cannot but persevere in acting toward us in the same way even to the end. Accordingly, the particle גם , gam, which we have translated still, here signifies therefore; it being David’s design, from the consideration that the goodness of God can never be exhausted, and that he is not mutable like men, to draw the inference that he will be the same towards his people in their old age, that he was towards them in their childhood. He next supports his prayer by another argument, which is, that if he should fail or faint in his old age, the grace of God, by which he had been hitherto sustained, would at the same time soon be lost sight of. If God were immediately to withdraw his grace from us after we have but just tasted it slightly, it would speedily vanish from our memory. In like manner, were he to forsake us at the close of our life, after having conferred upon us many benefits during the previous part of it, his liberality by this means would be divested of much of its interest and attraction. David therefore beseeches God to assist him even to the end, that he may be able to commend to posterity the unintermitted course of the Divine goodness, and to bear testimony, even at his very death, that God never disappoints the faithful who betake themselves to him. By the generation and those who are to come, he means the children and the children’s children to whom the memorial of the loving-kindness of God cannot be transmitted unless it be perfect in all respects, and has completed its course. He mentions strength and power as the effects of God’s righteousness. He is, however, to be understood by the way as eulogising by these titles the manner of his deliverance, in which he congratulates himself; as if he had said, that God, in the way in which it was accomplished, afforded a manifestation of matchless and all-sufficient power. return to ' Top of Page ' <a name="verse-19" class="com-number"

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bible-text/psa-71-17

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17. **하나님이여, 주께서 나를 어려서부터 교훈하셨으므로.** 시편 기자는 다시 자신의 선하심으로 하나님이 자신에게 지운 큰 의무를 선언한다. 단지 감사를 격려하기 위해서만이 아니라, 미래에 대한 소망을 계속 품도록 자신을 자극하기 위해서도이다. 이것은 다음 절에서 나타날 것이다. 더욱이 하나님이 말씀과 행동 둘 다로 우리를 가르치시므로, 여기서는 두 번째 종류의 가르침이 언급된다는 것이 확실하다. 다윗이 어린 시절부터 지속적인 경험으로, 참된 하나님만을 의지하는 것보다 더 좋은 것이 없음을 배웠다는 의미이다. 이 실천적 진리를 결코 빼앗기지 않기 위해, 그는 자신이 그것에서 크게 발전했음을 증언한다. 그가 하나님의 놀라운 행사들의 선포자가 되겠다고 약속할 때, 그의 목적은 이 다짐으로, 자신의 배은망덕으로 하나님의 유익의 흐름을 막지 않으려는 것이다. 그 진리에 기초하여 그는 18절에서 노년에 자신을 잊지 말아 달라는 기도를 드린다. 그의 논리는 이것이다. 하나님이시여, 주께서 내 존재의 시작부터 주의 선하심의 그토록 풍성한 증거들을 내게 주셨으니, 노년으로 쇠약해진 나를 보실 때 주의 손을 펴서 나를 도우시지 않으시겠습니까? 그리고 실로 그 결론은 전적으로 불가피하다. 하나님이 우리가 유아였을 때 우리를 사랑하기를 기꺼이 하셨고, 우리가 어린아이였을 때 은혜로 우리를 받으셨고, 우리 생애 전 과정에서 끊임없이 우리에게 선을 행하셨다면, 그분은 심지어 끝까지도 우리에게 같은 방식으로 계속 행하지 않을 수 없으신 것이다.

원주석

19절 카드 ↗

19. And thy righteousness, O God! is very high. (115) Some connect this verse with the preceding, and repeating the verb I will declare, as common to both verses, translate, And I will declare thy righteousness, O God! But this being a matter of small importance, I will not dwell upon it. David prosecutes at greater length the subject of which he had previously spoken. In the first place, he declares that the righteousness of God is very high; secondly, that it wrought mightily; and, finally, he exclaims in admiration, Who is like thee? It is worthy of notice, that the righteousness of God, the effects of which are near to us and conspicuous, is yet placed on high, inasmuch as it cannot be comprehended by our finite understanding. Whilst we measure it according to our own limited standard, we are overwhelmed and swallowed up by the smallest temptation. In order, therefore, to give it free course to save us, it behoves us to take a large and a comprehensive view — to look above and beneath, far and wide, that we may form some due conceptions of its amplitude. The same remarks apply to the second clause, which makes mention of the works of God: For thou hast done great things. If we attribute to his known power the praise which is due to it, we will never want ground for entertaining good hope. Finally, our sense of the goodness of God should extend so far as to ravish us with admiration; for thus it will come to pass that our minds, which are often distracted by an unholy disquietude, will repose upon God alone. If any temptation thrusts itself upon us, we immediately magnify a fly into an elephant; or rather, we rear very high mountains, which keep the hand of God from reaching us; and at the same time we basely limit the power of God. The exclamation of David, then, Who is like thee? tends to teach us the lesson, that we should force our way through every impediment by faith, and regard the power of God, which is well entitled to be so regarded, as superior to all obstacles. All men, indeed, confess with the mouth, that none is like God; but there is scarce one out of a hundred who is truly and fully persuaded that He alone is sufficient to save us. (115) “ Usque in excelsum .” — Lat “ Est eslevee jusques en haut .” — Fr . “ אד מרום , ad marom — is up to the exalted place, — reaches up to heaven The mercy of God fills all space and place It crowns in the heavens what it governed upon earth.” — Dr Adam Clarke return to ' Top of Page ' <a name="verse-20" class="com-number"

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bible-text/psa-71-19

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19. **하나님이여, 주의 의가 또한 심히 높으시니이다.** 어떤 이들은 이 절을 앞 절과 연결하여, '내가 주의 의를 전하리이다'라는 동사를 두 절에 공통된 것으로 반복하여 읽는다. 그러나 이것은 사소한 문제이므로 더 다루지 않겠다. 다윗은 이전에 말한 주제를 더 길게 계속한다. 첫째, 그는 하나님의 의가 매우 높다고 선언하고, 둘째, 그것이 강하게 역사했다고 선언하며, 마지막으로 감탄하며 '주와 같은 이가 누구리이까!'라고 외친다. 하나님의 의의 결과들이 우리 가까이에 있고 눈에 띄는 것임에도, 우리의 유한한 이해력으로는 파악할 수 없으므로 높은 곳에 놓여 있다는 것이 주목할 만하다. 우리가 우리 자신의 제한된 기준으로 그것을 측정하는 동안, 우리는 가장 작은 시험에도 압도되고 삼켜진다. 따라서 그것이 우리를 구원하는 데 자유롭게 역사할 수 있도록, 위와 아래, 멀리 넓게 바라보는 크고 포괄적인 관점을 취하여 그 광대함에 대한 어떤 합당한 개념을 형성하는 것이 우리의 의무이다. '주께서 큰 일을 행하셨나이다'라는 하나님의 행사들에 대한 두 번째 문장에도 같은 말이 적용된다. 만약 우리가 그분의 알려진 능력에 그에 합당한 찬양을 돌린다면, 우리는 결코 선한 소망을 품을 근거가 부족하지 않을 것이다. 마지막으로, 하나님의 선하심에 대한 우리의 감각은 우리를 감탄으로 황홀하게 할 만큼 확장되어야 한다. 그러하면 불경건한 불안으로 자주 산만해지는 우리의 마음이 하나님 안에서만 쉬게 될 것이기 때문이다.

원주석

20절 카드 ↗

20. Thou hast made me to see great and sore troubles. The verb to see among the Hebrews, as is well known, is applied to the other senses also. Accordingly, when David complains that calamities had been shown to him, he means that he had suffered them. And as he attributes to God the praise of the deliverances which he had obtained, so he, on the other hand, acknowledges that whatever adversities he had endured were inflicted on him according to the counsel and will of God. But we must first consider the object which David has in view, which is to render by comparison the grace of God the more illustrious, in the way of recounting how hardly he had been dealt with. Had he always enjoyed a uniform course of prosperity, he would no doubt have had good reason to rejoice; but in that case he would not have experienced what it is to be delivered from destruction by the stupendous power of God. We must be brought down even to the gates of death before God can be seen to be our deliverer. As we are born without thought and understanding, our minds, during the earlier part of our life, are not sufficiently impressed with a sense of the Author of our existence; but when God comes to our help, as we are lying in a state of despair, this resurrection is to us a bright mirror from which is seen reflected his grace. In this way David amplifies the goodness of God, declaring, that though plunged in a bottomless abyss, he was nevertheless drawn out by the divine hand, and restored to the light. And he boasts not only of having been preserved perfectly safe by the grace of God, but of having also been advanced to higher honor — a change which was, as it were, the crowning of his restoration, and was as if he had been lifted out of hell, even up to heaven. What he repeats the third time, with respect to God’s turning, goes to the commendation of Divine Providence; the idea which he intends to be conveyed being, that no adversity happened to him by chance, as was evident from the fact that his condition was reversed as soon as the favor of God shone upon him. return to ' Top of Page ' <a name="verse-22" class="com-number"

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bible-text/psa-71-20

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20. **우리에게 여러 가지 심한 고난을 보이신.** 히브리인들에게 '보다'라는 동사가 다른 감각들에도 적용된다는 것은 잘 알려져 있다. 따라서 다윗이 재앙이 자신에게 보여졌다고 불평할 때, 그는 그것들을 겪었다는 것을 의미한다. 그리고 그가 자신이 얻은 구원의 찬양을 하나님께 돌리는 것처럼, 다른 한편으로 그는 자신이 견딘 모든 역경이 하나님의 지혜와 뜻에 따라 그에게 내려졌음을 인정한다. 그러나 먼저 다윗이 마음에 두는 목적을 고려해야 한다. 그것은 그가 얼마나 가혹하게 다루어졌는지를 열거하는 방식으로 비교를 통해 하나님의 은혜를 더욱 빛나게 하는 것이다. 그가 항상 균일하게 번영을 누렸다면, 분명히 기뻐할 충분한 이유가 있었을 것이다. 그러나 그 경우에는 하나님의 경이로운 능력으로 파멸에서 구원받는 것이 무엇인지를 경험하지 못했을 것이다. 우리는 죽음의 문까지 이르러야 하나님이 우리의 구원자이심을 볼 수 있다. 우리는 생각과 이해 없이 태어나므로, 삶의 초기 부분 동안 우리의 마음은 우리 존재의 창조자에 대한 감각으로 충분히 감동받지 않는다. 그러나 하나님이 우리가 절망 속에 누워 있을 때 우리를 도우러 오실 때, 이 부활은 우리에게 그분의 은혜가 반영되어 보이는 밝은 거울이다.

원주석

22절 카드 ↗

22. I will also, O my God! praise thee. He again breaks forth into thanksgiving; for he was aware that the design of God, in so liberally succouring his servants, is, that his goodness may be celebrated. In speaking of employing the psaltery and the harp in this exercise, he alludes to the generally prevailing custom of that time. To sing the praises of God upon the harp and psaltery unquestionably formed a part of the training of the law, and of the service of God under that dispensation of shadows and figures; but they are not now to be used in public thanksgiving. We are not, indeed, forbidden to use, in private, musical instruments, but they are banished out of the churches by the plain command of the Holy Spirit, when Paul, in 1 Corinthians 14:13 , lays it down as an invariable rule, that we must praise God, and pray to him only in a known tongue. By the word truth, the Psalmist means that the hope which he reposed in God was rewarded, when God preserved him in the midst of dangers. The promises of God, and his truth in performing them, are inseparably joined together. Unless we depend upon the word of God, all the benefits which he confers upon us will be unsavoury or tasteless to us; nor will we ever be stirred up either to prayer or thanksgiving, if we are not previously illuminated by the Divine word. So much the more revolting, then, is the folly of that diabolical man, Servetus, who teaches that the rule of praying is perverted, if faith is fixed upon the promises; as if we could have any access into the presence of God, until he first invited us by his own voice to come to him. return to ' Top of Page ' <a name="verse-23" class="com-number"

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bible-text/psa-71-22

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22. **내 하나님이여, 내가 또 비파로 주를 찬양하며.** 그는 다시 감사로 폭발한다. 그는 하나님이 자신의 종들을 그토록 자유롭게 도우시는 설계가, 그분의 선하심이 찬양받는 것임을 알았기 때문이다. 시편과 하프로 이 훈련에 사용하는 것에 대해 말할 때, 그는 그 당시에 보편적으로 행해지던 관습을 암시한다. 하프와 시편을 가지고 하나님을 찬양하는 것은 분명히 율법의 훈련과 그 그림자와 형상의 섭리 아래에서 하나님을 섬기는 일부였다. 그러나 그것들은 이제 공개적인 감사에서는 사용되지 않는다. 실로 우리는 개인적으로 악기를 사용하는 것이 금지되지 않는다. 그러나 그것들은 성령의 분명한 명령으로 교회에서 추방되었다. 바울이 고린도전서 14장 13절에서 우리가 하나님을 찬양하고 그분께 기도하는 것은 오직 알아들을 수 있는 언어로만 해야 한다는 불변의 규칙으로 정했기 때문이다. '진리'라는 단어로 시편 기자는 위험 속에서 자신을 보호하심으로써 하나님이 자신이 두었던 소망에 보답하셨다는 것을 의미한다. 하나님의 약속들과 그것들을 수행하시는 그분의 진실하심은 불가분하게 결합되어 있다. 우리가 하나님의 말씀에 의지하지 않으면, 그가 우리에게 베푸시는 모든 유익은 우리에게 맛이 없거나 맛없는 것이 될 것이다.

원주석

23절 카드 ↗

23. My lips shall rejoice (118) when I sing to thee. In this verse David expresses more distinctly his resolution not to give thanks to God hypocritically, nor in a superficial manner, but to engage with unfeigned earnestness in this religious exercise. By the figures which he introduces, he briefly teaches us, that to praise God would be the source of his greatest pleasure; and thus he indirectly censures the profane mirth of those who, forgetting God, confine their congratulations to themselves in their prosperity. The scope of the last verse is to the same effect, implying that no joy would be sweet and desirable to him, but such as was connected with the praises of God, and that to celebrate his Redeemer’s praises would afford him the greatest satisfaction and delight. (118) “The original word רנם expresses a brisk, vibratory motion, like that of the lips in singing a lively air, or of the feet in dancing. Hence, figuratively, it signifies to rejoice or exult In this passage, it may be understood literally of the lips , and figuratively of the soul. And the English language having no corresponding verb which may be taken literally in reference to one subject, and figuratively in reference to another, it might be better to express its sense in connection with each, by two different verbs, thus: — “My lips shall move briskly, when I sing unto thee, And my soul shall rejoice, which thou, etc.” — Horsley . return to ' Top of Page ' Psalms Psa 69 Psalms Psa Psalms Psa 72 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Psalms 71". 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23. **내가 주를 찬양할 때에 내 입술이 기뻐하리니.** 이 절에서 다윗은 하나님께 위선적으로 혹은 피상적인 방식으로 감사를 드리는 것이 아니라, 이 종교적 훈련에 참된 열의로 진지하게 종사하겠다는 자신의 결심을 더 명확하게 표현한다. 그가 도입하는 형상들로 그는, 하나님을 찬양하는 것이 자신에게 가장 큰 기쁨의 원천이 될 것임을 간략히 가르친다. 이로써 그는 번영 속에서 하나님을 잊고 자신들에게만 축하를 제한하는 사람들의 세속적인 기쁨을 간접적으로 책망한다. 마지막 절의 범위도 같은 효과이다. 하나님의 찬양과 연결되지 않은 기쁨은 그에게 달콤하거나 바람직하지 않을 것이며, 자신의 구속자의 찬양을 기리는 것이 그에게 가장 큰 만족과 기쁨을 줄 것임을 암시한다.

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