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주석[칼빈] — 시편 72장 · 왕의 통치 기도

요약
칼빈 주석 · 섹션 15개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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1절 카드 ↗

1. O God! give thy judgments to the king. (124) While David, to whom the promise had been made, at his death affectionately recommended to God his son, who was to succeed him in his kingdom, he doubtless endited to the Church a common form of prayer, that the faithful, convinced of the impossibility of being prosperous and happy, except under one head, should show all respect, and yield all obedience to this legitimate order of things, and also that from this typical kingdom they might be conducted to Christ. In short, this is a prayer that God would furnish the king whom he had chosen with the spirit of uprightness and wisdom. By the terms righteousness and judgment, the Psalmist means a due and well-regulated administration of government, which he opposes to the tyrannical and unbridled license of heathen kings, who, despising God, rule according to the dictates of their own will; and thus the holy king of Israel, who was anointed to his office by divine appointment, is distinguished from other earthly kings. From the words we learn by the way, that no government in the world can be rightly managed but under the conduct of God, and by the guidance of the Holy Spirit. If kings possessed in themselves resources sufficiently ample, it would have been to no purpose for David to have sought by prayer from another, that with which they were of themselves already provided. But in requesting that the righteousness and judgment of God may be given to kings, he reminds them that none are fit for occupying that exalted station, except in so far as they are formed for it by the hand of God. Accordingly, in the Proverbs of Solomon, ( Proverbs 8:15 ,) Wisdom proclaims that kings reign by her. Nor is this to be wondered at, when we consider that civil government is so excellent an institution, that God would have us to acknowledge him as its author, and claims to himself the whole praise of it. But it is proper for us to descend from the general to the particular; for since it is the peculiar work of God to set up and to maintain a rightful government in the world, it was much more necessary for him to communicate the special grace of his Spirit for the maintenance and preservation of that sacred kingdom which he had chosen in preference to all others. By the king’s son David no doubt means his successors. At the same time, he has an eye to this promise: “Of the fruit of thy body will I set upon thy throne,” ( Psalms 132:11 .) But no such stability as is indicated in that passage is to be found in the successors of David, till we come to Christ. We know that after the death of Solomon, the dignity of the kingdom decayed, and from that time its wealth became impaired, until, by the carrying of the people into captivity, and the ignominious death inflicted upon their king, the kingdom was involved in total ruin. And even after their return from Babylon, their restoration was not such as to inspire them with any great hope, until at length Christ sprung forth from the withered stock of Jesse. He therefore holds the first rank among the children of David. (124) “In other places, those events which God himself brings to pass in defending the righteous, and in punishing the wicked, are called his judgments , as in Psalms 36:7 ; but the statutes promulgated by God for the regulation of human conduct are also styled his judgments . In this sense, the judgments and laws of God may be considered as synonymous terms, Psalms 119:20 . The clause is justly explained by Jarchi: ‘ Knowledge of the judgments — to wit, of the particular rules of right — which thou hast commanded in the law . ’ The explication given by Kimchi is suitable also: ‘That he may not err in giving forth sentences, give him knowledge and understanding, that he may judge with judgment and justice.’” — Rosenmüller on the Messianic Psalms , Biblical Cabinet , volume 32, pp. 232, 233. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-72-1

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1. **하나님이여, 주의 판단력을 왕에게 주소서.** 다윗은 약속을 받은 자로서 임종 시에 자신의 왕국에서 자신을 이을 아들을 하나님께 진정으로 부탁했으며, 이 시편에서 의심할 여지없이 교회에 공통된 기도의 형식을 전수했다. 신자들이 한 머리 아래 있지 않고는 번성하고 행복할 수 없음을 확신하여, 이 합법적인 질서에 모든 존경을 표하고 모든 순종을 드리고, 또한 이 표상적인 왕국에서 그리스도께로 인도받을 수 있도록 하기 위함이다. 요약하면, 이것은 하나님이 선택하신 왕에게 의와 지혜의 영을 베풀어 달라는 기도이다. '의'와 '공평'이라는 용어로 시편 기자는 하나님을 멸시하고 자신의 뜻대로 다스리는 이방 왕들의 횡포하고 절제 없는 방자함에 반대하는, 바르고 잘 조절된 통치 행정을 의미한다. 이로써 신적 임명으로 직위에 기름 부음 받은 이스라엘의 거룩한 왕이 다른 세상 왕들과 구별된다. 이 말씀으로부터 우리는 세상의 어떤 정부도 하나님의 인도 아래에서, 그리고 성령의 지도에 의하지 않고는 올바르게 운영될 수 없음을 배운다. 만약 왕들이 그 자체 안에 충분히 풍성한 자원을 가지고 있다면, 다윗이 기도로 다른 이에게 구할 필요가 없었을 것이다. 그러나 왕들에게 하나님의 의와 공평이 주어지기를 요청함으로써, 그는 하나님의 손으로 준비되지 않은 한 어느 누구도 그 높은 위치를 차지하기에 적합하지 않음을 상기시킨다. 솔로몬의 잠언에서 지혜는 왕들이 자신으로 말미암아 통치한다고 선포한다. 다윗이 '왕의 아들'로 언급할 때 자신의 후계자들을 의미한다는 것에 의심할 여지가 없다. 동시에 그는 이 약속을 눈에 두고 있다. '내가 네 몸의 열매 중에서 네 위에 둘 것이라.' 그러나 그 구절에서 암시된 안정성은 그리스도에 이르기까지 다윗의 후계자들에게서는 찾을 수 없다.

원주석

2절 카드 ↗

2. He shall judge thy people in righteousness. Some read this in the form of a wish — O that he may judge, etc. Others retain the future tense; and thus it is a prophecy. But we will come nearer the correct interpretation by understanding something intermediate, as implied. All that is afterwards spoken, concerning the king, flows from the supposition, that the blessing prayed for in the first verse is conferred upon him — from the supposition that he is adorned with righteousness and judgment. The prayer, then, should be explained thus: Govern our king, O God! that he may judge. Or in this way, When thou shalt have bestowed upon the king thy righteousness, then he will judge uprightly. To govern a nation well, is an endowment far too excellent to grow out of the earth; but the spiritual government of Christ, by which all things are restored to perfect order, ought much more to be considered a gift of heaven. In the first clause of the verse, David speaks of the whole people in general. In the second clause, he expressly mentions the poor, who, on account of their poverty and weakness, have need of the help of others, and for whose sake kings are armed with the sword to grant them redress when unjustly oppressed. Hence, also, proceeds peace, of which mention is made in the third verse. The term peace being employed among the Hebrews to denote not only rest and tranquillity, but also prosperity, David teaches us that the people would enjoy prosperity and happiness, when the affairs of the nation were administered according to the principles of righteousness. The bringing forth of peace is a figurative expression taken from the fertility of the earth. (125) And when it is said that the mountains and hills shall bring forth peace, (126) the meaning is, that no corner would be found in the country in which it did not prevail, not even the most unpromising parts, indicated by the mountains, which are commonly barren, or at least do not produce so great an abundance of fruits as the valleys. Besides, both the word peace and the word righteousness are connected with each clause of the verse, and must be twice repeated, (127) the idea intended to be conveyed being, that peace by righteousness (128) should be diffused through every part of the world. Some read simply righteousness, instead of In righteousness, supposing the letter ב , beth, to be here redundant, which does not, however, appear to be the case. (129) (125) As the earth brings forth fruits, so shall the mountains bring forth peace. The same figure is used in Psalms 85:12 , where it is said, “Truth shall spring out of the earth.” (126) Dathe and Boothroyd take another view. According to them, the allusion is to the custom which, in ancient times, prevailed in the East, of announcing good or bad news from the tops of mountains, or other eminences; by means of which, acts of justice were speedily communicated to the remotest part of the country. The same image is used in Isaiah 40:9 . (127) That is, we are to read thus: “The mountains shall bring forth peace to the people in righteousness; and the hills shall bring forth peace to the people in righteousness.” (128) “Peace by righteousness.” Calvin considers the Psalmist as representing peace to be the native fruit or effect of righteousness. Such also is the interpretation of Rosenmüller: “‘And the hills shall bring forth peace with justice , or because of justice . ’ Justice and peace are joined together, as cause and effect. When iniquity or injustice prevails, general misery is the consequence; and, on the contrary, the prevalence of justice is followed by general felicity. The sense of the clause is, — happiness shall reign throughout the land, for the people shall be governed with equity.” (129) Rosenmüller, in like manner, objects to this reading. “Some expositors,” says he, “consider the prefix ב , beth , as redundant, or as denoting that the noun is in the accusative case; and that the clause may be rendered, And the hills shall bring forth justice Noldius, in his Concordance, adduces several passages as examples of a similar construction; but they appear, all of them, to be constructed on a different principle.” return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-72-2

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2. **그가 주의 백성을 의로 판단하며.** 어떤 이들은 이것을 소원의 형식으로 읽는다. 다른 이들은 미래 시제를 유지하므로 예언이 된다. 그러나 뒤에 왕에 대해 말해지는 모든 것이 첫 절에서 기도한 복이 그에게 베풀어진다는 가정, 즉 그가 의와 공평으로 단장된다는 가정에서 나온다는 것을 내포한 것으로 이해하면 올바른 해석에 더 가까이 갈 것이다. 그렇다면 기도는 이렇게 해석되어야 한다. 하나님이시여, 우리 왕을 다스리소서, 그가 판단하게 하소서. 혹은 이렇게. 주께서 왕에게 주의 의를 베푸실 때, 그는 바르게 판단할 것입니다. 한 나라를 잘 다스리는 것은 땅에서 나기에는 너무 탁월한 은사이다. 그러나 그리스도의 영적 통치, 이로써 모든 것이 완전한 질서로 회복되는, 는 더욱더 하늘의 선물로 여겨야 한다. 절의 첫 문장에서 다윗은 온 백성 전체에 대해 말한다. 두 번째 문장에서 그는 가난과 약함으로 인해 다른 이들의 도움이 필요하며, 불의하게 억압받을 때 그들을 위해 왕이 칼로 무장하여 구원을 허락하는 빈곤한 자들을 명시적으로 언급한다. 이로부터 또한 세 번째 절에서 언급되는 평화가 나온다.

원주석

4절 카드 ↗

4. He shall judge the poor of the people. The poet continues his description of the end and fruit of a righteous government, and unfolds at greater length what he had briefly touched upon concerning the afflicted among the people. But it is a truth which ought to be borne in mind, that kings can keep themselves within the bounds of justice and equity only by the grace of God; for when they are not governed by the Spirit of righteousness proceeding from heaven, their government is converted into a system of tyranny and robbery. As God had promised to extend his care to the poor and afflicted among his people, David, as an argument to enforce the prayer which he presents in behalf of the king, shows that the granting of it will tend to the comfort of the poor. God is indeed no respecter of persons; but it is not without cause that God takes a more special care of the poor than of others, since they are most exposed to injuries and violence. Let laws and the administration of justice be taken away, and the consequence will be, that the more powerful a man is, he will be the more able to oppress his poor brethren. David, therefore, particularly mentions that the king will be the defender of those who can only be safe under the protection of the magistrate, and declares that he will be their avenger when they are made the victims of injustice and wrong. The phrase, The children of the afflicted, is put for the afflicted, an idiom quite common in Hebrew, and a similar form of expression is sometimes used by the Greeks, as when they say υἱους ἰατρων , the sons of physicians, for physicians. (130) But as the king cannot discharge the duty of succouring and defending the poor which David imposes upon him, unless he curb the wicked by authority and the power of the sword, it is very justly added in the end of the verse, that when righteousness reigns, oppressors or extortioners will be broken in pieces. It would be foolish to wait till they should give place of their own accord. They must be repressed by the sword, that their audacity and wickedness may be prevented from proceeding to greater lengths. It is therefore requisite for a king to be a man of wisdom, and resolutely prepared effectually to restrain the violent and injurious, that the rights of the meek and orderly may be preserved unimpaired. Thus none will be fit for governing a people but he who has learned to be rigorous when the case requires. Licentiousness must necessarily prevail under an effeminate and inactive sovereign, or even under one who is of a disposition too gentle and forbearing. There is much truth in the old saying, that it is worse to live under a prince through whose lenity everything is lawful, than under a tyrant where there is no liberty at all. (130) Many examples of this Hebraism might be quoted. In Ecclesiastes 10:17 , “a son of nobles” is put for “a noble person;” in Psalms 18:45 , children of the stranger , for strangers ; and, in many passages, children , or sons of men , for men , simply considered. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-72-4

Source

4. **그가 백성의 가난한 자를 신원하며.** 시편 기자는 의로운 통치의 목적과 열매에 대한 자신의 묘사를 계속하며, 백성 중의 고통받는 자들에 대해 간략하게 언급한 것을 더 길게 전개한다. 그러나 왕들이 하나님의 은혜에 의해서만 의와 공평의 한계 안에 자신을 지킬 수 있다는 것은 기억해야 할 진리이다. 하늘에서 오는 의의 영에 의해 다스림을 받지 않을 때, 그들의 통치는 횡포와 강도의 체계로 변질되기 때문이다. 하나님이 자신의 백성 중 가난하고 고통받는 자들에게 자신의 돌봄을 확장하겠다고 약속하셨으므로, 다윗은 왕을 위해 드리는 기도를 강요하는 논거로, 그것을 허락함이 가난한 자들의 위로에 도움이 될 것을 보여준다. 하나님은 실로 사람의 외모를 보지 않으신다. 그러나 부상과 폭력에 가장 많이 노출된 자들이 가난한 자들이므로, 하나님이 가난한 자들에게 다른 이들보다 더 특별한 관심을 기울이시는 것은 까닭이 없는 것이 아니다. 법과 정의 행정이 제거된다면, 그 결과는 더 강한 자가 더 가난한 형제들을 억압할 수 있게 되는 것이다. 따라서 다윗은 특별히 왕이 오직 행정관의 보호 아래에서만 안전할 수 있는 자들의 변호자가 될 것임을 언급한다.

원주석

5절 카드 ↗

5. They shall fear thee with the sun If this is read as an apostrophe, or change of person, it may be properly and without violence understood of the king; implying, that the ornaments or distinctions which chiefly secure to a sovereign reverence from his subjects are his impartially securing to every man the possession of his own rights, and his manifesting a spirit of humanity ready at all times to succor the poor and miserable, as well as a spirit determined rigorously to subdue the audacity of the wicked. But it will be more appropriate, without changing the person, to explain it of God himself. (131) The preservation of mutual equity among men is an inestimable blessing; but the service of God is well worthy of being preferred even to this. David, therefore, very properly commends to us the blessed fruits of a holy and righteous government, by telling us that it will draw in its train true religion and the fear of God. And Paul, when enjoining us in 1 Timothy 2:2 , to pray for kings, expressly mentions what we ought to have in view in our prayers, which is, “that we may lead a quiet and peaceable life in all godliness and honesty.” As there is no small danger, were civil government overthrown, of religion being destroyed, and the worship of God annihilated, David beseeches God to have respect to his own name and glory in preserving the king. By this argument he at once reminds kings of their duty, and stirs up the people to prayer; for we cannot be better employed than in directing all our desires and prayers to the advancement of the service and honor of God. When we come to Christ, this is far more truly applicable to him, true religion being established in his kingdom and nowhere else. And certainly David, in describing the worship or service of God as continuing to the end of the world, intimates by the way that he ascends in thought to that everlasting kingdom which God had promised: They shall fear thee with the sun; and generation of generations shall fear thee in the presence of the moon. (132) (131) “The poet in this clause addresses God; not the king, of whom he speaks always in the third person. The sense is, This king shall establish and preserve among his subjects the true religion, — the uncorrupted worship of God. Michaelis, on this passage, justly remarks that this could not, without extreme flattery, be predicated of Solomon.” — Dathe . (132) “With the sun,” and “in the presence of the moon,” are Hebrew idioms, designating the eternity of the Messiah’s kingdom. “‘They shall venerate thee with the sun, and in presence of the moon;’ that is, as long as the sun shines, and is succeeded by the moon, or while the sun and moon continue to give light, — in a word, for ever. Compare verse seventh, where the same idea is expressed, only in a slightly different manner, — until there be no moon Psalms 89:37 — ‘His throne shall be as the sun before me, as the moon it shall be established for ever.’ The word לפני , [translated in presence of , ] in this passage, is to be understood in the same sense as in Genesis 11:28 , Mortuus est Haran , על - פני , coram facie Terah ; ‘And Haran died before the face of Terah,’ that is, while Terah still survived. Hence, in Psalms 102:28 , where לפניך , coram te , ‘before thee,’ is used in reference to God, — the Alexandrine version gives εἰς αἰω̑νας ‘for ever.’ Here the sense is given in the words immediately following, דור דורים , generatio generationum , ‘a generation of generations’ shall venerate thee; — in other words, throughout all generations, or during a continual series of years, men shall celebrate thy happy and glorious reign.” — Rosenmüller Calvin also reads דור דורים , “generation of generations,” in the nominative case. The translators of our English Bible supply the preposition ל , lamed , thus making it, “throughout all generations.” But in either case the meaning is the same. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

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5. **그들이 해가 있을 동안에도 주를 두려워하며.** 만약 이것을 호격, 즉 인칭의 변화로 읽는다면, 왕에 대한 것으로 이해하는 것이 적절하고 무리가 없다. 신민들에게 주권자에 대한 경외심을 확보하는 가장 중요한 장식이나 탁월성은 모든 사람에게 공평하게 자신의 권리를 확보해 주는 것과, 항상 가난하고 비참한 자들을 도울 준비가 된 인간적 정신과 악인들의 방자함을 엄격하게 제어하기로 결심한 정신을 나타내는 것임을 암시한다. 그러나 인칭을 바꾸지 않고 하나님 자신에 대한 것으로 설명하는 것이 더 적절할 것이다. 사람들 사이의 상호 공평의 보존은 헤아릴 수 없는 복이다. 그러나 하나님의 섬김은 이것보다도 훨씬 더 선호할 만한 가치가 있다. 따라서 다윗은 거룩하고 의로운 통치의 복된 열매를 매우 적절하게 우리에게 권면하며, 그것이 참된 종교와 하나님의 두려움을 그 뒤에 이끌 것이라고 말한다. 바울이 디모데전서 2장 2절에서 왕들을 위해 기도하라고 명할 때, 그는 우리가 기도에서 마음에 두어야 할 것을 명시적으로 언급하는데, 그것은 '우리가 모든 경건함과 단정함으로 조용하고 평안한 삶을 살기 위함'이다. 다윗이 하나님께 왕을 보존하는 데 그분의 이름과 영광을 돌아보시도록 간청할 때, 이 논거로 그는 왕들에게 그들의 의무를 상기시키고 백성을 기도로 분발시킨다. 그리스도께 올 때, 이것은 참된 종교가 오직 그의 나라에 세워지는 것이므로 훨씬 더 참되게 적용된다.

원주석

6절 카드 ↗

6. He shall descend as the rain upon the mown grass. This comparison may seem at first sight to be somewhat harsh; but it elegantly and appositely expresses the great advantage which is derived by all from the good and equitable constitution of a kingdom. Meadows, we know, are cut in the beginning of summer when the heat prevails; and did not the earth imbibe new moisture by the falling rain, even the very roots of the herbage would wither by reason of the barren and parched state of the soil. David, therefore, teaches us that as God defends the earth from the heat of the sun by watering it, so he in like manner provides for the welfare of his Church, and defends it under the government of the king. But this prediction has received its highest fulfillment in Christ, who, by distilling upon the Church his secret grace, renders her fruitful. return to ' Top of Page ' <a name="verse-7" class="com-number"

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6. **그는 벤 풀 위에 내리는 비같이 내리리니.** 이 비교는 처음에는 다소 거칠게 보일 수 있다. 그러나 그것은 선하고 공평한 왕국의 구성에서 모든 이들이 얻는 큰 유익을 우아하고 적절하게 표현한다. 초원은 더위가 만연할 때 여름의 시작에 베어진다는 것을 우리는 안다. 비가 내려 땅이 새 수분을 흡수하지 못한다면, 척박하고 건조한 토양으로 인해 풀의 뿌리도 시들어버릴 것이다. 따라서 다윗은 하나님이 물을 주심으로 땅을 태양의 열기로부터 보호하시듯이, 마찬가지로 왕의 통치 아래 그의 교회의 복지를 돌보시고 보호하신다고 가르친다. 그러나 이 예언은 교회에 자신의 숨겨진 은혜를 내려줌으로써 그녀를 열매 맺게 하시는 그리스도 안에서 그 최고의 성취를 받는다.

원주석

7절 카드 ↗

7. In his days shall the righteous flourish It is unnecessary for me frequently to repeat what I have once stated, that all these sentences depend upon the first verse. David, therefore, prayed that the king might be adorned with righteousness and judgment, that the just might flourish and the people prosper. This prediction receives its highest fulfillment in Christ. It was, indeed, the duty of Solomon to maintain the righteous; but it is the proper office of Christ to make men righteous. He not only gives to every man his own, but also reforms their hearts through the agency of his Spirit. By this means he brings righteousness back, as it were, from exile, which otherwise would be altogether banished from the world. Upon the return of righteousness there succeeds the blessing of God, by which he causes all his children to rejoice in the way of making them to perceive that under their King, Christ, every provision is made for their enjoying all manner of prosperity and felicity. If any would rather take the word peace in its proper and more restricted signification, I have no objections to it. And, certainly, to the consummation of a happy life, nothing is more desirable than peace; for amidst the turmoils and contentions of war, men derive almost no good from having an abundance of all things, as it is then wasted and destroyed. Moreover, when David represents the life of the king as prolonged to the end of the world, this shows more clearly that he not only comprehends his successors who occupied an earthly throne, but that he ascends even to Christ, who, by rising from the dead, obtained for himself celestial life and glory, that he might govern his Church for ever. return to ' Top of Page ' <a name="verse-8" class="com-number"

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7. **그의 날에 의인이 흥성하고.** 나는 한번 진술한 것을 자주 반복할 필요가 없다. 이 모든 문장들은 첫 절에 달려 있다. 따라서 다윗은 의인들이 흥성하고 백성이 번성하도록 왕이 의와 공평으로 단장되기를 기도했다. 이 예언은 그리스도 안에서 그 최고의 성취를 받는다. 솔로몬의 의무는 의인들을 유지하는 것이었다. 그러나 사람들을 의롭게 만드는 것이 그리스도의 고유한 직무이다. 그는 각 사람에게 자신의 것을 줄 뿐 아니라, 자신의 성령의 역사로 그들의 마음을 개혁한다. 이로써 그는 말하자면 유배에서 의를 돌아오게 한다. 그렇지 않으면 의가 세상에서 완전히 추방될 것이다. 의가 돌아옴에 따라 하나님의 복이 뒤따르는데, 이로써 그분은 자신의 자녀들에게 그들의 왕 그리스도 아래에서 모든 번성과 행복을 누리기 위해 모든 것이 갖추어져 있음을 느끼게 함으로써 그들을 기쁘게 하신다. 다윗이 왕의 생명이 세상의 끝까지 연장된다고 표현할 때, 이것은 그가 지상의 보좌를 차지한 후계자들만을 포괄하는 것이 아니라, 죽은 자 가운데서 부활하심으로 천상의 생명과 영광을 얻으시어 자신의 교회를 영원히 다스리시는 그리스도에게로까지 올라간다는 것을 더욱 명확하게 보여준다.

원주석

8절 카드 ↗

8 He shall have dominion from sea to sea. As the Lord, when he promised his people the land of Canaan for an inheritance, assigned to it these four boundaries, ( Genesis 15:18 ,) David intimates, that so long as the kingdom shall continue to exist, the possession of the promised land will be entire, to teach the faithful that the blessing of God cannot be fully realised, except whilst this kingdom shall flourish. He therefore declares that he will exercise dominion from the Red Sea, or from that arm of the Egyptian sea to the sea of Syria, which is called the Sea of the Philistines, (134) and also from the river Euphrates to the great wilderness. If it is objected that such narrow bounds do not correspond with the kingdom of Christ, which was to be extended from the rising of the sun to the going down thereof, we reply, that David obviously accommodates his language to his own time, the amplitude of the kingdom of Christ not having been, as yet, fully unfolded. He has therefore begun his description in phraseology well known, and in familiar use under the law and the prophets; and even Christ himself commenced his reign within the limits here marked out before he penetrated to the uttermost boundaries of the earth; as it is said in Psalms 110:2 , “The Lord shall send the rod of thy strength out of Zion.” But, soon after, the Psalmist proceeds to speak of the enlarged extent of the empire of this king, declaring that the kings beyond the sea shall also be tributaries to him; and also that the inhabitants of the desert shall receive his yoke. The word ציים , tsiim, (135) which we have translated inhabitants of the desert, is, I have no doubt, to be understood of those who, dwelling towards the south, were at a great distance from the land of Canaan. The Prophet immediately adds, that the enemies of the king shall lick the dust in token of their reverence. This, as is well known, was in ancient times a customary ceremony among the nations of the East; and Alexander the Great, after he had conquered the East, wished to compel his subjects to practice it, from which arose great dissatisfaction and contentions, the Macedonians disdainfully refusing to yield such a slavish and degrading mark of subjection. (136) The meaning then is, that the king chosen by God in Judea will obtain so complete a victory over all his enemies, far and wide, that they shall come humbly to pay him homage. (134) Or the Mediterranean. (135) ציים , tsiim , is from ציה , tsiyah , a dry and parched country , a desert Rosenmüller translates it, the rude nations “The word ציים ,” says he, “seems to signify rude, barbarous tribes; the inhabitants of desert places, — of vast and unknown regions. This sense appears to be most suitable, both here and in Psalms 74:14 . Hence it is used Isaiah 13:21 ; Jeremiah 50:39 , for the animals, — the wild beasts that inhabit jungles and deserts.” The LXX. translate it Αιθιοπες , “the Æthiopians;” and in like manner the Vulgate, Æthiopic, and Arabic versions. Boothroyd is of opinion that the wild Arabs may be intended. (136) The kings of Persia never admitted any into their presence without exacting this act of adoration, and it was the Persian custom which Alexander wished to introduce among the Macedonians. — Rollin ’ s Ancient History , volume 4, p. 288. This custom is still extant among the Turks. As soon as an ambassador sees the Sultan, he falls on his knees and kisses the ground. return to ' Top of Page ' <a name="verse-10" class="com-number"

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8. **그가 바다에서 바다까지 다스리며.** 주께서 자신의 백성에게 가나안 땅을 기업으로 약속하실 때 이 네 경계를 그것에 지정하셨으므로, 다윗은 왕국이 계속 존재하는 한 약속의 땅의 소유가 완전할 것임을 암시한다. 신자들에게 이 왕국이 번성하는 동안만 하나님의 복이 온전히 실현될 수 있음을 가르치기 위함이다. 따라서 그는 홍해 혹은 이집트 바다의 한 팔에서 블레셋의 바다라고 불리는 시리아 바다까지, 그리고 유프라테스 강에서 광야까지 그가 통치할 것이라고 선언한다. 만약 이런 좁은 경계가 해가 뜨는 곳에서 지는 곳까지 확장될 그리스도의 나라에 부응하지 않는다고 반박한다면, 다윗이 명백히 자신의 시대에 맞게 언어를 조정했다고 대답한다. 그리스도의 나라의 광대함이 아직 완전히 드러나지 않았기 때문이다. 따라서 그는 율법과 선지자들 아래에서 잘 알려지고 친숙하게 사용된 언어로 묘사를 시작했다. 심지어 그리스도 자신도 땅의 끝까지 침투하기 전에 여기 표시된 경계 안에서 자신의 통치를 시작하셨다.

원주석

10절 카드 ↗

10. The kings of Tarshish and of the isles shall bring presents. The Psalmist still continues, as in the preceding verse, to speak of the extent of the kingdom. The Hebrews apply the appellation of Tarshish to the whole coast, which looks towards Cilicia. By the isles, therefore, is denoted the whole coast of the Mediterranean Sea, from Cilicia to Greece. As the Jews, contenting themselves with the commodities of their own country, did not undertake voyages to distant countries, like other nations; God having expressly required them to confine themselves within the limits of their own country, that they might not be corrupted by the manners of strangers; they were accustomed, in consequence of this, to apply the appellation of isles to those countries which were on the other side of the sea. I indeed admit that Cyprus, Crete, and other islands, are comprehended under this name; but I also maintain that it applies to all the territories which were situated beyond the Mediterranean Sea. By the words מנחה , minchah, a present, and אשכר , eshcar, a gift, must be understood any tribute or custom, and not voluntary offerings; for it is vanquished enemies, and the mark or token of their subjection, which are spoken of. These terms appear to be used intentionally in this place, in order to mitigate the odium attached to such a mark of subjugation; (137) as if the inspired writer indirectly reproved subjects, if they defrauded their kings of their revenues. By שבא , Sheba, some think Arabia is intended, and by שבא , Seba, Ethiopia. Some, however, by the first word understand all that part of the Gulf of Arabia which lies towards Africa; and by the second, which is written with the letter ס , samech, the country of Sabea, (138) the more pleasant and fruitful country. This opinion is probably the more correct of the two. It is unnecessary here to remark how foolishly this passage has been wrested in the Church of Rome. They chant this verse as referring to the philosophers or wise men who came to worship Christ; as if, indeed, it were in their power of philosophers to make kings all upon a sudden; and in addition to this, to change the quarters of the world, to make of the east the south or the west. (137) מנחה , minchah , properly signifies a friendly offering ; and אשכר , eshcar , a compensative present made on account of benefits received, — a gift which a person presents as a token of gratitude. — See Appendix. (138) Supposed to be in Arabia Felix. “The Septuagint reads, ‘The kings of the Arabs, and Sabaeans, shall bring gifts.’ So that anciently, perhaps, Sheba was the general name of Arabia; and Seba, or Sabaea, was that particular province of it called Arabia Felix, lying to the South, between the Persian Gulf and the Red Sea.” — Hewlett . return to ' Top of Page ' <a name="verse-11" class="com-number"

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10. **다시스와 섬의 왕들이 공물을 바치며.** 시편 기자는 여전히 앞 절에서처럼 왕국의 범위에 대해 말한다. 히브리인들은 '다시스'라는 명칭을 킬리기아 쪽을 바라보는 전체 해안에 적용한다. 따라서 '섬들'은 킬리기아에서 그리스까지 지중해 전체 해안을 나타낸다. 유대인들은 이방 나라들처럼 먼 나라로 항해하지 않고 자국의 물품에 만족했으므로 — 하나님이 이방인들의 풍습에 물들지 않도록 자신들의 나라 경계 안에 머물도록 명시적으로 요구하셨기 때문에 — 그 결과로 그들은 바다 건너편에 있는 나라들에 '섬들'이라는 명칭을 붙이는 데 익숙했다. '선물'을 의미하는 두 히브리어 단어는 자원하는 봉헌이 아니라 어떤 공물이나 세금으로 이해되어야 한다. 정복된 원수들과 그들의 복종의 표지 혹은 증거에 대해 말하는 것이기 때문이다. '스바'는 아라비아를 의미한다고 어떤 이들이 생각하고, '시바'는 에티오피아를 의미한다고 한다.

원주석

11절 카드 ↗

11. And all kings shall prostrate themselves before him. This verse contains a more distinct statement of the truth, That the whole world will be brought in subjection to the authority of Christ. The kingdom of Judah was unquestionably never more flourishing than under the reign of Solomon; but even then there were only a small number of kings who paid tribute to him, and what they paid was inconsiderable in amount; and, moreover, it was paid upon condition that they should be allowed to live in the enjoyment of liberty under their own laws. While David then began with his own son, and the posterity of his son, he rose by the Spirit of prophecy to the spiritual kingdom of Christ; a point worthy of our special notice, since it teaches us that we have not been called to the hope of everlasting salvation by chance, but because our heavenly Father had already destined to give us to his Son. From this we also learn, that in the Church and flock of Christ there is a place for kings; whom David does not here disarm of their sword nor despoil of their crown, in order to admit them into the Church, but rather declares that they will come with all the dignity of their station to prostrate themselves at the feet of Christ. return to ' Top of Page ' <a name="verse-12" class="com-number"

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11. **모든 왕이 그의 앞에 부복하며.** 이 절에는 온 세상이 그리스도의 권위에 복종하게 될 것이라는 진리의 더 뚜렷한 진술이 담겨 있다. 유다 왕국은 솔로몬의 통치 아래에서 가장 번성했음이 의심할 여지가 없다. 그러나 그 당시에도 그에게 공물을 바친 왕들은 소수에 불과했고, 그들이 바친 것도 미미한 양이었다. 더욱이 그것은 자신들의 법 아래에서 자유를 누리며 살 수 있다는 조건으로 바쳐진 것이었다. 다윗이 자신의 아들과 아들의 후손들로 시작하면서, 그는 예언의 영으로 그리스도의 영적 왕국으로 올라간다. 이것은 특별히 주목할 만한 점이다. 우리가 영원한 구원의 소망으로 부름받은 것이 우연히 아니라, 하늘 아버지가 이미 우리를 그의 아들에게 주기로 작정하셨기 때문임을 가르치기 때문이다.

원주석

12절 카드 ↗

12. For he will deliver the poor when he crieth to him. The Psalmist again affirms that the kingdom which he magnifies so greatly will not be tyrannical or cruel. The majority of kings, neglecting the well-being of the community, have their minds wholly engrossed with their own private interests. The consequence is, that they unmercifully oppress their miserable subjects; and it even happens that the more formidable any of them is, and the more absorbing his rapacity, he is accounted so much the more eminent and illustrious. But it is far different with the king here described. It has been held as a proverb by all mankind, “That there is nothing in which men approach nearer to God than by their beneficence;” and it would be very inconsistent did not this virtue shine forth in those kings whom God has more nearly linked to himself. Accordingly, David, to render the king beloved who was chosen of God, justly declares, not only that he will be the guardian of justice and equity, but also that he will be so humane and merciful, as to be ready to afford succor to the most despised; qualities too seldom to be found in sovereigns, who, dazzled with their own splendor, withdraw themselves to a distance from the poor and the afflicted, as if it were unworthy of, and far beneath, their royal dignity to make them the objects of their care. David avows that the blood of the common people, which is usually accounted vile and as a thing of nought, will be very precious in the estimation of this heavenly king. Constancy and magnanimity are denoted by the words he will redeem; for it would be far short of the duty of a king merely to hate fraud and extortion, did he not resolutely come forward to punish these crimes and set himself to defend those who are oppressed. (139) Under the terms fraud and violence is comprehended all kind of wrong-doing; for a man in working mischief is either a lion or a fox. Some rage with open violence, and others proceed to wrong-doing insidiously and by secret arts. Moreover, we know that supreme sovereignty, both in heaven and earth, has been given to Christ, ( Matthew 28:18 ,) that he may defend his people not only from all temporal dangers, but especially from all the harassing annoyances of Satan, until having delivered them at length from all trouble, he gather them into the everlasting rest of his heavenly kingdom. (139) “ Si d’un grand coeur il ne se presentoit pour les punir et en faire la vengence, et s’opposoit pour defendre ceux qu’on oppresse .” — Fr . return to ' Top of Page ' <a name="verse-15" class="com-number"

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12. **그는 부르짖는 빈민과.** 시편 기자는 다시 자신이 그처럼 크게 찬양하는 왕국이 횡포하거나 잔인하지 않을 것임을 단언한다. 대다수의 왕들은 공동체의 복지를 등한시하고 자신의 사익에 완전히 마음을 빼앗긴다. 그 결과 그들은 비참한 신민들을 무자비하게 억압한다. 여기 묘사된 왕은 이와는 전혀 다르다. '인간의 이익과 선행에서 하나님께 가장 가까이 가는 것은 없다'는 것이 인류 전체에 격언으로 전해지고 있다. 더욱이 하나님이 자신에게 더 가까이 연결하신 왕들에게서 이 미덕이 빛나지 않는다면 매우 불일치하는 것이다. 따라서 다윗은 하나님이 선택하신 왕을 사랑받게 하기 위해, 그가 단지 정의와 공평의 수호자가 될 것일 뿐 아니라, 가장 멸시받는 자들에게도 도움을 줄 준비가 된 인간적이고 자비로운 사람이 될 것이라고 적절하게 선언한다. 이런 특성들은 군주들에게서 너무 드물게 발견된다. 그들은 자신들의 영광에 현혹되어 가난하고 고통받는 자들로부터 멀리 물러서는데, 마치 그들을 돌보는 것이 왕의 존엄성에 어울리지 않고 훨씬 낮은 것처럼 여기기 때문이다. 다윗은 보통 백성의 피가 이 하늘의 왕의 눈에는 매우 귀할 것이라고 고백한다.

원주석

15절 카드 ↗

15. And he shall live. To refer the word live to the poor, as some do, seems forced. What David affirms is, that this king shall be rewarded with long life, which is not the least of God’s earthly blessings. The words which follow are to be read indefinitely, that is to say, without determining any particular person; (140) as if it had been said, The gold of Arabia shall be given him, and prayers shall everywhere be made for his prosperity. There is thus again a repetition of what had been previously said concerning his power; for if Arabia shall pay him tribute, how vast an amount of riches will be gathered from so many countries nearer home! Christ, it is true, does not reign to hoard up gold, but David meant to teach by this figure, that even the nations which were most remote would yield such homage to him, as to surrender to him themselves and all that they possessed. It is no uncommon thing for the glory of the spiritual kingdom of Christ to be portrayed under images of outward splendor. David, in conformity with this usual style of Scripture, has here foretold that the kingdom of Christ would be distinguished for its wealth; but this is to be understood as referring to its spiritual character. Whence it appears how wickedly and wantonly the Papists have perverted this passage, and made it subserve their purpose of raking to themselves the perishable riches of the world. Moreover, when he speaks of the common prayers of the people, by which they will commend the prosperity of the king to the care of God, he intimates that so well-pleased will they be with being his subjects, that they will account nothing so desirable as to yield entire submission to his authority. Many, no doubt, reject his yoke, and hypocrites fret and murmur secretly in their hearts, and would gladly extinguish all remembrance of Christ, were it in their power; but the affectionate interest here predicted is what all true believers are careful to cultivate, not only because to pray for earthly kings is a duty enjoined upon them in the Word of God, but also because they ought to feel a special desire and solicitude for the enlargement of the boundaries of this kingdom, in which both the majesty of God shines forth, and their own welfare and happiness are included. Accordingly, in Psalms 118:25 , we will find a form of prayer dictated for the whole Church, That God would bless this king; not that Christ stands in need of our prayers, but because he justly requires from his servants this manifestation or proof of true piety; and by it they may also exercise themselves in praying for the coming of the kingdom of God. (140) “ C’est a dire, sans determiner quelque certaine personne .” — Fr . In the Hebrew, the three last verbs of the verse are in the singular number, in the future of kal active, and there is no nominative with which they agree. Calvin translates them literally: “ Et dabit ei de auro Seba: et orabit pro eo semper, quotidie benedicit eum ;” “And shall give to him of the gold of Sheba, and shall pray for him continually, daily shall bless him.” But, on the margin of the French version, he thus explains the construction: “ C’est, on luy donnera, etc., on priera, etc., on benira .” “That is, the gold of Sheba shall be given to him, prayer shall be made for him continually, and daily shall he be blessed.” return to ' Top of Page ' <a name="verse-16" class="com-number"

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bible-text/psa-72-15

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15. **그가 살리니.** '살리니'라는 말을 어떤 이들처럼 가난한 자들에게 적용하는 것은 너무 억지스러운 것 같다. 다윗이 단언하는 것은 이 왕이 하나님의 지상 복들 중 가장 적지 않은 것인 장수로 보상받을 것이라는 것이다. 뒤따르는 말씀들은 특정 인물을 정하지 않고 무기한으로 읽어야 한다. 마치 '스바의 금을 그에게 줄 것이요, 항상 그를 위해 기도할 것이요'라고 한 것처럼. 따라서 그의 능력에 대해 이전에 말한 것이 다시 반복된다. 아라비아가 그에게 공물을 바친다면, 훨씬 가까이 있는 수많은 나라에서는 얼마나 많은 부를 모을 것인가! 그리스도는 실로 금을 쌓아두기 위해 통치하지 않으신다. 그러나 다윗은 이 형상으로, 아무리 멀리 떨어진 민족들이라도 그에게 그토록 큰 경의를 표하여 자신과 그들이 소유한 모든 것을 그에게 넘길 것임을 가르치려 했다. 하나님의 말씀에서 그리스도의 영적 왕국의 영광이 외적 화려함의 형상으로 묘사되는 것은 드문 일이 아니다.

원주석

16절 카드 ↗

16. A handful of corn shall be (142) in the earth upon the top of the mountains. The opinion of those who take a handful (143) for a small portion appears to be well founded. They think that by the two circumstances here referred to, a rare and uncommon fertility is indicated. Only a very small quantity of wheat, not even more than a man can hold in the palm of his hand, has been sown, and that even upon the tops of the mountains, which generally are far from being fruitful; and yet so very abundant will be the increase, that the ears will wave and rustle in the winds as the trees on Lebanon. I do not, however, know whether so refined a comparison between seed-time and harvest is at all intended by David. His words may be considered more simply as denoting that so great will be the fertility, so abundant the produce of wheat which the mountain tops shall yield, that it may be reaped with full hand. By this figure is portrayed the large abundance of all good things which, through the blessing of God, would be enjoyed under the reign of Christ. To this is added the increase of children. Not only would the earth produce an abundance all kinds of fruits, but the cities and towns also would be fruitful in the production of men: And they shall go out (144) from the city as the grass of the earth I have preferred translating the word Lebanon in the genitive case instead of the nominative; for the metonomy of putting the name of the mountain, Lebanon, for the trees upon it, which is renounced by others, is somewhat harsh. (142) In the French version, the word semee , i . e . , sown , is supplied. (143) The noun פסה , phissah , here translated handful , is found only in this passage. In explaining 1 Kings 18:44 , the Chaldee interpreter, for the Hebrew words rendered “as a man’s hand,” has כפסת יד , ke-phissath yad , which strictly signify, “as if a part of the hand.” On this authority several expositors, along with Calvin, have understood פסה , phissah , as signifying “a small quantity of corn,” as much as may lie on a man’s hand, or as he may hold within it. And some at the beginning of the verse supply the conditional particle אם , im , if But Rosenmüller thinks that “others with more propriety consider the noun פסה as having the same signification as פסיון , diffusio , uberitas , ‘spreading abroad, plenty,’ and as derived from the verb פסא , which, both in the Chaldee and in the Arabic, means expandit , diffudit se , ‘he spread abroad, he enlarged himself.’ The Syriac interpreter had, no doubt, this sense in view, when he rendered the words multitudinem frumenti , ‘an abundance of corn.’” (144) The word ציף , tsits , which Calvin renders shall go out , signifies to spring from , to spring up It is used, says Rosenmüller, with respect to plants or herbs when, sprouting from the seed, they make their appearance above ground in beauty and gracefulness, ( Numbers 17:8 .) It is used to denote also the reproduction of mankind in prosperous circumstances, ( Isaiah 27:6 .) From the noun מעיר , [from the city,] we are at no loss to supply the proper nominative to the preceding verb; q d . , ex civitatibus singulis cives efflorescent , ‘from the cities severally, the citizens shall spring forth.’ The expression is somewhat similar to that in Psalms 68:27 , where the descendants of Israel are said to be from the fountain of Israel . ” The extraordinary fertility and great increase of population here predicted took place in Palestine under the reign of Solomon, as is evident from 1 Kings 4:20 , where it is said, that in the time of Solomon “Judah and Israel were many as the sand which is by the sea in multitude, eating and drinking, and making merry.” But this prophecy is destined to receive its fullest accomplishment under the reign of the Messiah. return to ' Top of Page ' <a name="verse-17" class="com-number"

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bible-text/psa-72-16

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16. **땅에 곡식이 풍성하고.** 한 줌을 적은 양이라고 보는 이들의 의견이 근거 있는 것처럼 보인다. 그들은 여기서 언급된 두 상황이 드물고 특별한 비옥함을 나타낸다고 생각한다. 사람이 손바닥으로 쥘 수 있는 것 이상의 밀이 산꼭대기에 뿌려졌는데, 산꼭대기는 일반적으로 그다지 기름지지 않다. 그럼에도 소출이 너무 풍성하여 이삭이 레바논 나무처럼 바람에 흔들리며 바스락거릴 것이라는 것이다. 그러나 다윗이 파종 때와 추수 때 사이에 그처럼 세련된 비교를 의도했는지는 모르겠다. 그의 말씀은 더 단순하게 산꼭대기들이 낼 밀의 소출이 너무 풍성하여 손으로 가득 거둘 수 있을 만큼 크게 비옥할 것을 나타내는 것으로 볼 수 있다. 이 형상으로 하나님의 복으로 그리스도의 통치 아래에서 누리게 될 모든 좋은 것들의 큰 풍성함이 묘사된다. 여기에 자녀의 증가가 더해진다. 땅이 온갖 종류의 열매를 풍성히 내놓을 뿐 아니라, 도성과 마을들도 사람을 풍성히 낳을 것이다. '그들이 도성에서 나오기를 땅의 풀같이 하리로다.'

원주석

17절 카드 ↗

17. His name shall endure for ever The inspired writer again repeats what he had previously affirmed concerning the perpetual duration of this kingdom. And he doubtless intended carefully to distinguish it from earthly kingdoms, which either suddenly vanish away, or at length, oppressed with their own greatness, fall into ruin, affording by their destruction incontestible evidence that nothing in this world is stable and of long duration. When he says that his name shall endure for ever, it is not to be understood as merely implying that his fame should survive his death, as worldly men are ambitious that their name may not be buried with their body. He is rather speaking of the kingdom when he says that the name of this prince will continue illustrious and glorious for ever. Some explain the words לפני - שמש , liphney-shemesh, which we have rendered, in the presence of the sun , as if he meant that the glory with which God would invest the kings of Judah would surpass the brightness of the sun; but this is at variance with the context, for he had said above, (verse 5 th ,) in the same sense, with the sun, and in the presence of the moon. After having, therefore, made mention of the everlasting duration of the name of this king, he subjoins, by way of explanation, his name shall be continued in the presence of the sun Literally it is, his name shall have children, (145) (for the Hebrew verb is derived from the noun for son ,) that is to say, it shall be perpetuated from father to son; (146) and as the sun rises daily to enlighten the world, so shall the strength of this king be continually renewed, and thus will continue from age to age for ever. In like manner, we shall afterwards see that the sun and the moon are called witnesses of the same eternity, ( Psalms 89:38 .) Whence it follows that this cannot be understood of the earthly kingdom, which flourished only for a short time in the house of David, and not only lost its vigor in the third successor, but was at length ignominiously extinguished. It properly applies to the kingdom of Christ; and although that kingdom often totters upon the earth when assailed with the furious hatred of the whole world, and battered by the most formidable engines of Satan, it is yet wonderfully upheld and sustained by God, that it may not altogether fail. The words which follow, All nations shall bless themselves in him, admit of a twofold meaning. The Hebrews often use this form of expression when the name of any man is used as an example or formula of prayer for blessings. For instance, a man blesses himself in David, who beseeches God to be as favorable and bountiful to him as he proved himself to be towards David. On the other hand, he is said to curse in Sodom and Gomorrah who employs the names of these cities by which to pronounce some curse. If, then, these two expressions, they shall bless themselves in him, and they shall call him blessed, are used in the same sense; the expression, to bless themselves in the king, will just mean to pray that the same prosperity may be conferred upon us which was conferred upon this highly favored king, whose happy condition will excite universal admiration. But if it is considered preferable to distinguish between these two expressions, (which is not less probable,) to bless one’s self in the king, will denote to seek happiness from him; for the nations will be convinced that nothing is more desirable than to receive from him laws and ordinances. (145) “ Filiabitur nomen ejus .” — Henry In the margin of our English Bibles it is, “He shall be as a son to continue his father’s name.” Bishop Patrick, therefore, paraphrases it, “His memory and fame shall never die, but be propagated from father to son, so long as the sun shall shine.” Rosenmüller reads, “ Sobolescet nomen ejus , ‘his name shall increase,’ that is, shall be continued as long as the sun endureth; the government shall continue to his posterity in perpetual succession.” “The verb נון , nun , ” he adds, “which occurs only in this passage, is explained from the noun נין , nin , Genesis 21:23 ; Job 18:19 ; Isaiah 14:22 . In these passages the word has obviously the meaning of offspring, and by the Chaldee interpreters, it is constantly rendered by the word בר , bar , falius , ‘a son.’ It may, therefore, be assumed with certainty, that the verb נון , nun , signifies sobolem procreare , ‘to procreate descendants.’ It may, however, be added, that the Alexandrine has here διαμενεῖ , a rendering in which both the Vulgate and Jerome concur: ‘ perseverabit nomen ejus ,’ ‘his name shall endure.” Dathe takes this last mentioned view. He supposes, that instead of ינון , yinnon , we should read יכון , yikon , stabilietur , — permanebit ; “shall be established, — shall continue.” “The verb נון , nun , ” says he, “is not met with either in the Hebrew or in the cognate tongues, and is explained, — merely by conjecture, — augescere — sobolescere , — ‘to increase or multiply,’ because, as a noun in some of the dialects, it signifies a fish In the Septuagint the word is rendered διαμενεῖ ; in the Vulgate and by Jerome, perseverabit ; in the Chaldee, praeparatum est ; in the Syriac, existet nomen ejus All these, without doubt, read יכון , yikon , ‘prepared, — established, — fixed,’ — the word which we find in the parallel passage, Psalms 89:38 . The letters כ , caph , and נ , nun , it is evident, may very easily be interchanged from their similarity in form.” (146) “ (Car c’est un verbe en la langue Hebraique qui vient du nom de Fils,) c’est a dire, sera perpetue de pere en fils .” — Fr . return to ' Top of Page ' <a name="verse-18" class="com-number"

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bible-text/psa-72-17

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17. **그의 이름이 영구함이여.** 영감받은 저자는 이 왕국의 영원한 지속에 대해 이전에 확언한 것을 다시 반복한다. 그는 의심할 여지없이 갑자기 사라지거나, 마침내 자체의 위대함에 억눌려 무너져 세상에서 아무것도 안정되고 오래 지속되지 않는다는 명백한 증거를 파멸로 보이는 지상 왕국들과 그것을 의도적으로 구분하려 했다. 그가 그의 이름이 영원히 지속될 것이라 말할 때, 이것은 단지 그의 명성이 그의 죽음 후에도 생존할 것임을 암시하는 것이 아니다. 세상 사람들이 그들의 이름이 그들의 몸과 함께 묻히지 않기를 야망하는 것처럼 말이다. 그는 오히려 이 왕의 이름이 영원히 빛나고 영광스럽게 지속될 것이라고 말함으로써 왕국에 대해 말하는 것이다. 이것은 분명히 솔로몬의 세 번째 후계자에서 이미 쇠퇴하기 시작하여 마침내 수치스럽게 소멸된 지상 왕국에 대해 이해될 수 없다. 그것은 그리스도의 왕국에 적절하게 적용된다. 비록 그 왕국이 종종 온 세상의 맹렬한 증오에 공격받고 사탄의 가장 강력한 무기에 두들겨 맞을 때 땅에서 흔들리지만, 그럼에도 하나님에 의해 놀랍게 보존되고 유지된다. 이어지는 '그로 인해 모든 민족이 자신을 복되다 하리로다'는 이중적 의미를 허용한다. 다윗의 이름에서 스스로를 복되다 하는 사람은 하나님이 다윗에게 그러하셨던 것처럼 자신에게도 호의롭고 너그럽기를 기도하는 사람이다. 혹은 그 두 표현이 같은 의미로 사용된다면, '왕에서 스스로를 복되다 하다'는 것은 단지 이 크게 총애받은 왕에게 베풀어진 것과 같은 번성이 우리에게도 주어지기를 기도하는 것을 의미한다.

원주석

18절 카드 ↗

18. Blessed be Jehovah God! the God of Israel. (147) David, after having prayed for prosperity to his successors, breaks forth in praising God, because he was assured by the divine oracle that his prayers would not be in vain. Had he not with the eyes of faith beheld those things which we have seen above, his rejoicing would have been less free and lively. When he says that God alone doeth wonderful things, this, no doubt, is spoken in reference to the subject of which he is presently treating, with the view not only of commending the excellence of the kingdom, but also to admonish himself and others of the need which there is that God should display his wonderful and stupendous power for its preservation. And certainly it was not owing to any of David’s successors, a few excepted, that the royal throne did not fall a hundred times, yea, was not even completely ruined. To go no farther, was not Solomon’s most disgraceful apostasy deserving of utter destruction? And as to the rest of his successors, with the exception of Josias, Hezekiah, Jehoshaphat, and a few others, did they not fall from evil to worse, as if each strove to outstrip his predecessor, and thus so provoked the wrath of God, as it were deliberately, that it is wonderful that he did not immediately launch the thunderbolts of his vengeance upon the whole race utterly to destroy them? Moreover, as David, being endued with the Spirit of prophecy, was not ignorant that Satan would always continue to be a cruel enemy of the Church’s welfare, he doubtless knew that the grace of God, of which he presently speaks, would have great and arduous difficulties to overcome in order to continue for ever in his own nation. And the event afterwards unquestionably showed by how many miracles God accomplished his promises, whether we consider the return of his people from the captivity of Babylon, or the astonishing deliverances which followed until Christ as a tender branch sprung out of a dead tree. David, therefore, with good reason prays that the glory of the divine name may fill the whole earth, since that kingdom was to be extended even to the uttermost boundaries of the globe, And that all the godly, with earnest and ardent affection of heart, may unite with him in the same prayers, there is added a confirmation in the words, Amen, and Amen (147) This psalm concludes the second book of the Psalms, and this and the following verse are a doxology similar to that with which the first book and the other three are concluded. See volume 2, p. 126, note. return to ' Top of Page ' <a name="verse-20" class="com-number"

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bible-text/psa-72-18

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18. **홀로 기이한 일을 행하시는 여호와 하나님, 이스라엘의 하나님을 찬송하리로다.** 다윗은 후계자들의 번성을 위해 기도한 후, 하나님을 찬양하는 것으로 폭발한다. 그가 드린 기도들이 헛되지 않을 것을 신적 신탁으로 확신했기 때문이다. 만약 우리가 위에서 본 것들을 믿음의 눈으로 바라보지 않았다면, 그의 기쁨은 덜 자유롭고 덜 생동감이 있었을 것이다. 그가 하나님만이 기이한 일을 행하신다고 말할 때, 이것은 의심할 여지없이 그가 현재 다루는 주제에 관한 것으로, 단지 왕국의 탁월함을 찬양하기 위해서만이 아니라, 왕국의 보존을 위해 하나님이 자신의 놀라운 능력을 나타내실 필요가 있음을 자신과 다른 이들에게 상기시키기 위해서도이다. 실로 소수의 예외를 제외하면, 왕의 보좌가 백 번도 넘게 무너지지 않고, 심지어 완전히 파멸되지 않은 것은 다윗의 후계자들 덕분이 아니었다. 예언의 영으로 충만한 다윗은 사탄이 항상 교회의 복지에 잔인한 원수가 될 것임을 알지 못하지 않았다. 따라서 그는 의심할 여지없이 하나님의 은혜가 자신의 민족 안에서 영원히 지속하기 위해 극복해야 할 크고 어려운 난관들이 있을 것임을 알았다. 그러므로 다윗은 합당하게 신적 이름의 영광이 온 땅에 충만하기를 기도한다. 그 왕국이 지구의 최후 경계까지 확장되어야 했기 때문이다.

원주석

20절 카드 ↗

20. The prayers of David the son of Jesse are ended. We have before observed that this was not without cause added by Solomon, (if we may suppose him to have put the matter of this psalm into the form of poetical compositions) not only that he might avoid defrauding his father of the praise which was due to him, but also to stir up the Church the more earnestly to pour forth before God the same prayers which David had continued to offer even with his last breath. Let us then remember that it is our bounden duty to pray to God, both with unfeigned earnestness, and with unwearied perseverance, that he would be pleased to maintain and defend the Church under the government of his Son. The name of Jesse, the father of David, seems to be here introduced to bring to remembrance David’s origin, that the grace of God may appear the more illustrious in having raised from the sheepfold a man of mean birth, as well as the youngest and the least esteemed among his brethren, and in having advanced him to so high a degree of honor, as to make him king over the chosen people. return to ' Top of Page ' Psalms Psa 71 Psalms Psa Psalms Psa 73 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Psalms 72". 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20. **이새의 아들 다윗의 기도가 끝나니라.** 이것이 까닭 없이 덧붙여진 것이 아니었다. 이것은 단지 부친에게 마땅한 찬양을 빼앗는 것을 피하기 위해서만이 아니라, 다윗이 심지어 마지막 숨을 쉬며 계속 드린 것과 같은 기도를 하나님 앞에 더욱 열심히 드리도록 교회를 촉구하기 위해서도이다. 그러므로 우리는 하나님께 기도할 때, 그분이 자신의 아들의 통치 아래 교회를 유지하고 보호하시기를 기뻐하시도록, 진심 어린 열심으로 또한 지치지 않는 인내로 기도하는 것이 우리의 의무임을 기억하자. 다윗의 아버지 이새의 이름은 여기서 다윗의 기원을 상기시키기 위해 도입된 것 같다. 하나님의 은혜가 양 떼 중에서 비천한 출신의 사람을, 형제들 중 막내이며 가장 존중받지 못한 사람을 들어올리시어 선택된 백성 위에 왕이 되게 하심으로써 그 은혜가 더욱 빛나게 하기 위함이다.

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