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As to the author of this psalm, I am not disposed to contend very strongly, although I think it probable that the name of Asaph was prefixed to it because the charge of singing it was committed to him, while the name of David, its author, was omitted, just as it is usual for us, when things are well known of themselves, not to be at the trouble of stating them. How much profit we may derive from meditation upon the doctrine contained in this psalm, it is easy to discover from the example of the prophet, who, although he had been exercised in no ordinary degree in true godliness, yet had great difficulty in keeping his footing, while reeling to and fro on the slippery ground on which he found himself placed. Nay, he acknowledges that, before he returned to such soundness of mind as enabled him to form a just judgment of the things which occasioned his trial, he had fallen into a state of almost brutish stupidity. As to ourselves, experience shows how slight impressions we have of the providence of God. We no doubt all agree in admitting that the world is governed by the hand of God; but were this truth deeply rooted in our hearts, our faith would be distinguished by far greater steadiness and perseverance in surmounting the temptations with which we are assailed in adversity. But when the smallest temptation which we meet with dislodges this doctrine from our minds, it is manifest that we have not yet been truly and in good earnest convinced of its truth. Besides, Satan has numberless artifices by which he dazzles our eyes and bewilders the mind; and then the confusion of things which prevails in the world produces so thick a mist, as to render it difficult for us to see through it, and to come to the conclusion that God governs and extends his care to things here below. The ungodly for the most part triumph; and although they deliberately stir up God to anger and provoke his vengeance, yet from his sparing them, it seems as if they had done nothing amiss in deriding him, and that they will never be called to account for it. (149) On the other hand, the righteous, pinched with poverty, oppressed with many troubles, harassed by multiplied wrongs, and covered with shame and reproach, groan and sigh: and in proportion to the earnestness with which they exert themselves in endeavoring to do good to all men, is the liberty which the wicked have the effrontery to take in abusing their patience. When such is the state of matters, where shall we find the person who is not sometimes tempted and importuned by the unholy suggestion, that the affairs of the world roll on at random, and as we say, are governed by chance? (150) This unhallowed imagination has doubtless obtained complete possession of the minds of the unbelieving, who are not illuminated by the Spirit of God, and thereby led to elevate their thoughts to the contemplation of eternal life. Accordingly, we see the reason why Solomon declares, that since “all things come alike to all, and there is one event to the righteous and to the wicked,” the hearts of the sons of men are full of impiety and contempt of God, ( Ecclesiastes 9:2 ;) — the reason is, because they do not consider that things apparently so disordered are under the direction and government of God. Some of the heathen philosophers discoursed upon, and maintained the doctrine of a Divine Providence; but it was evident from experience that they had notwithstanding no real and thorough persuasion of its truth; for when things fell out contrary to their expectation, they openly disavowed what they had previously professed. (151) Of this we have a memorable example in Brutus. We can hardly conceive of a man surpassing him in courage, and all who intimately knew him bore testimony to his distinguished wisdom. Being of the sect of the Stoic philosophers, he spake many excellent things in commendation of the power and providence of God; and yet when at length vanquished by Antony, he cried out, that whatever he had believed concerning virtue had no foundation in truth, but was the mere invention of men, and that all the pains taken to live honestly and virtuously was only so much lost labor, since fortune rules over all the affairs of mankind. Thus this personage, who was distinguished for heroic courage, and an example of wonderful resolution, in renouncing virtue, and under the name of it cursing God, shamefully fell away. Hence it is manifest, how the sentiments of the ungodly fluctuate with the fluctuation of events. And how can it be expected that the heathen, who are not regenerated by the Spirit of God, should be able to resist such powerful and violent assaults, when even God’s own people have need of the special assistance of his grace to prevent the same temptation from prevailing in their hearts, and when they are sometimes shaken by it and ready to fall; even as David here confesses, that his steps had well nigh slipped? But let us now proceed to the consideration of the words of the psalm. 1. Yet God is good to Israel. The adverb אך , (152) ach, does not here imply a simple affirmation certainly, as it often does in other places, but is taken adversatively for yet, notwithstanding, or some similar word. David opens the psalm abruptly; and from this we learn, what is worthy of particular notice, that before he broke forth into this language, his mind had been agitated with many doubts and conflicting suggestions. As a brave and valiant champion, he had been exercised in very painful struggles and temptations; but, after long and arduous exertion, he at length succeeded in shaking off all perverse imaginations, and came to the conclusion that yet God is gracious to his servants, and the faithful guardian of their welfare. Thus these words contain a tacit contrast between the unhallowed imaginations suggested to him by Satan, and the testimony in favor of true religion with which he now strengthens himself, denouncing, as it were, the judgment of the flesh, in giving place t
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이 시편의 저자에 대해 나는 그리 강하게 주장하고 싶지 않다. 그러나 아삽의 이름이 붙여진 것은 노래하는 책임이 그에게 맡겨졌기 때문이고, 저자인 다윗의 이름은 생략된 것이라 생각한다. 그것 자체로 잘 알려진 것은 굳이 진술하지 않는 우리의 습관처럼 말이다. 이 시편에 담긴 교리를 묵상함으로써 우리가 얼마나 많은 유익을 얻을 수 있는지는, 선지자의 본보기에서 쉽게 알 수 있다. 그는 비록 참된 경건에서 보통이 아닌 훈련을 받았지만, 그럼에도 자신이 서게 된 미끄러운 땅에서 이리저리 흔들리는 동안 발을 딛고 있는 데 큰 어려움을 겪었다. 아니, 그는 시험의 계기가 된 일들에 대해 올바른 판단을 내릴 수 있는 건전한 정신으로 돌아오기 전에, 거의 짐승 같은 우둔함의 상태에 빠졌음을 인정한다. 우리 자신에 대해서도, 경험은 우리가 하나님의 섭리에 대해 얼마나 미약한 인상을 받는지를 보여준다. 우리는 모두 세상이 하나님의 손에 의해 다스려진다는 것에 동의한다. 그러나 만약 이 진리가 우리 마음에 깊이 뿌리내리고 있다면, 우리의 믿음은 역경 중에 우리를 공격하는 시험들을 극복하는 데 훨씬 더 큰 견고함과 인내로 구별될 것이다. 그러나 우리가 만나는 가장 작은 시험이 이 교리를 우리 마음에서 쫓아낼 때, 우리가 아직 참으로 진심으로 그 진리를 확신하지 않고 있음이 분명하다. 더욱이 사탄은 우리 눈을 현혹하고 마음을 혼란스럽게 하는 수많은 책략을 가지고 있다. 그러면 세상에 만연한 혼란이 너무 두꺼운 안개를 만들어내어, 그것을 뚫고 하나님이 여기 아래에 있는 일들을 다스리시고 돌보신다는 결론에 이르기 어렵게 한다.
1. **그러나 하나님은 이스라엘에게 선하시니.** 부사 '아크'는 여기서 많은 다른 곳에서처럼 단순한 확언인 '확실히'가 아니라, '그러나', '그럼에도 불구하고' 혹은 유사한 단어로 역접적으로 취해진다. 다윗은 이 시편을 갑작스럽게 시작하며, 이로부터 특별히 주목할 만한 것을 배운다. 그가 이 말로 폭발하기 전에 그의 마음이 많은 의심과 상충되는 생각들로 동요했다는 것이다. 용감하고 용맹한 투사로서 그는 매우 고통스러운 투쟁과 시험들에 단련되었다. 그러나 길고 어려운 노력 끝에, 그는 마침내 모든 그릇된 상상들을 떨쳐버리고 하나님은 그럼에도 자신의 종들에게 은혜로우시며 그들의 복지의 신실한 수호자이시다는 결론에 이르렀다. 이 말씀들에는 사탄이 그에게 제안한 불경건한 상상들과, 그가 이제 자신을 강화하는 참된 종교를 지지하는 증거 사이의 암묵적 대조가 담겨 있다.
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2. As for me, etc. Literally, it is, And I: which ought to be read with emphasis; for David means that those temptations, which cast an affront upon the honor of God, and overwhelm faith, not only assail the common class of men, or those who are endued only with some small measure of the fear of God, but that he himself, who ought to have profited above all others in the school of God, had experienced his own share of them. By thus setting himself forth as an example, he designed the more effectually to arouse and incite us to take great heed to ourselves. He did not, it is true, actually succumb under the temptation; but, in declaring that his feet were almost gone, and that his steps had well nigh slipped, he warns us that all are in danger of falling, unless they are upheld by the powerful hand of God. return to ' Top of Page ' <a name="verse-3" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
2. **나는.** 문자적으로 이것은 '그리고 나는'이다. 이것은 강조하여 읽어야 한다. 다윗은 하나님의 영예를 손상시키고 믿음을 압도하는 저 시험들이 단지 일반적인 사람들이나 하나님의 두려움의 작은 분량만 갖춘 자들만을 공격하는 것이 아니라, 무엇보다 하나님의 학교에서 가장 유익을 얻어야 했던 자신이 그것들을 경험했다는 것을 의미한다. 이렇게 자신을 본보기로 제시함으로써, 그는 우리가 스스로를 매우 조심하도록 더욱 효과적으로 일깨우고 자극하려 했다. 그는 실로 시험에 실제로 굴복하지는 않았다. 그러나 자신의 발이 거의 빠질 뻔했고, 걸음이 거의 미끄러질 뻔했다고 선언함으로써, 하나님의 강한 손에 붙들리지 않으면 모든 사람이 떨어질 위험이 있음을 경고한다.
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commentary-section/cal-psa-73-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
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3. For I envied the foolish (154) Here he declares the nature of the temptation with which he was assailed. It consisted in this, that when he saw the present prosperous state of the wicked, and from it judged them to be happy, he had envied their condition. We are certainly under a grievous and a dangerous temptation, when we not only, in our own minds, quarrel with God for not setting matters in due order, but also when we give ourselves loose reins, boldly to commit iniquity, because it seems to us that we may commit it, and yet escape with impunity. The sneering jest of Dionysius the younger, a tyrant of Sicily, when, after having robbed the temple of Syracuse, he had a prosperous voyage with the plunder, is well known. (155) “See you not,” says he to those who were with him, “how the gods favor the sacrilegious?” In the same way, the prosperity of the wicked is taken as an encouragement to commit sin; for we are ready to imagine, that, since God grants them so much of the good things of this life, they are the objects of his approbation and favor. We see how their prosperous condition wounded David to the heart, leading him almost to think that there was nothing better for him than to join himself to their company, and to follow their course of life. (156) By applying to the ungodly the appellation of foolish, he does not simply mean that the sins which they commit are committed through ignorance or inadvertence, but he sets their folly in opposition to the fear of God, which is the principal constituent of true wisdom. (157) The ungodly are, no doubt, crafty; but, being destitute of the fundamental principle of all right judgment, which consists in this, that we must regulate and frame our lives according to the will of God, they are foolish; and this is the effect of their own blindness. (154) The original word for the foolish signifies “men of no principle, wild, giddy, vain boasters.” Boothroyd renders it “the madly profane,” and Fry, “the vain-glorious.” (155) “ On scait assez par les histoires le brocard duquel usa anciennement un tyran de Sicile nomme Denis le jeune, quand apres avoir pille le temple de Syracuses, il se mit sur la mer, et veit qu’il avoit fort bon vent pour naviger .” — Fr . (156) “ Et suyvre a leur train .” — Fr . (157) “ Laquelle est le fondement et le comble de sagesse .” — Fr . “Which is the foundation and the cope-stone of wisdom. return to ' Top of Page ' <a name="verse-4" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
3. **내가 오만한 자들에 대하여 시기하였나니.** 여기서 그는 자신을 공격한 시험의 성격을 선언한다. 그것은 이것이었다. 그가 악인들의 현재 번성하는 상태를 보고 그들을 행복하다고 판단했을 때, 그는 그들의 처지를 시기했다는 것이다. 우리가 스스로 마음속으로 하나님이 일들을 합당한 질서로 정돈하지 않으신다고 다투는 것뿐 아니라, 처벌받지 않고 악을 행할 수 있을 것 같아 스스로 거리낌 없이 악을 행할 때, 우리는 분명히 심각하고 위험한 시험 아래 있는 것이다. 다윗이 불경건한 자들에게 '어리석은 자'라는 명칭을 적용할 때, 그는 단순히 그들이 저지르는 죄들이 무지나 부주의로 인한 것임을 의미하는 것이 아니다. 오히려 그는 그들의 어리석음을 참된 지혜의 주된 구성 요소인 하나님의 두려움에 반대하여 설정한다. 불경건한 자들은 의심할 여지없이 교활하다. 그러나 모든 올바른 판단의 기초 원리, 즉 우리가 하나님의 뜻에 따라 우리의 삶을 조절하고 형성해야 한다는 것이 결여되어 있으므로, 그들은 어리석다. 이것은 그들 자신의 맹목의 결과이다.
원주석
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commentary-section/cal-psa-73-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
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4 For there are no bands to their death. The Psalmist describes the comforts and advantages of the ungodly, which are as it were so many temptations to shake the faith of the people of God. He begins with the good health which they enjoy, telling us, that they are robust and vigorous, and have not to draw their breath with difficulty through continual sicknesses, as will often be the case with regard to true believers. (161) Some explain bands to death, as meaning delays, viewing the words as implying that the wicked die suddenly, and in a moment, not having to struggle with the pangs of dissolution. In the book of Job it is reckoned among the earthly felicities of the ungodly, That, after having enjoyed to the full their luxurious pleasures, they “in a moment go down to the grave,” ( Job 21:13 .) And it is related of Julius Caesar, that, the day before he was put to death, he remarked, that to die suddenly and unexpectedly, seemed to him to be a happy death. Thus, then, according to the opinion of these expositors, David complains that the wicked go to death by a smooth and easy path, without much trouble and anxiety. But I am rather inclined to agree with those who read these two clauses jointly in this way: Their strength is vigorous, and, in respect to them, there are no bands to death; because they are not dragged to death like prisoners. (162) As diseases lay prostrate our strength, they are so many messengers of death, warning us of the frailty and short duration of our life. They are therefore with propriety compared to bands, with which God binds us to his yoke, lest our strength and rigour should incite us to licentiousness and rebellion. (161) “ Comme souvent il en prendra aux fideles .” — Fr . (162) “They are not dragged to death,” says Poole, “either by the hand or sentence of the magistrate, which yet they deserve, nor by any lingering or grievous torments of mind or body, which is the case with many good men; but they enjoy a sweet and quiet death, dropping into the grave like ripe fruit from the tree, without any violence used to them, (compare Job 5:26 and Job 31:13 .) The word translated bands occurs in only one other place of Scripture, Isaiah 58:6 , where in all the ancient versions it is rendered bands But bands will bear various significations. In the Hebrew style it often signifies the pangs of child-birth ; and therefore the meaning here may be, they have no pangs in their death ; i e . , they die an easy death, being suffered to live on to extreme old age, when the flame of life gradually and quietly becomes extinct. It was also used by the Hebrews to express diseases of any kind, and this is the sense, in which Calvin understands it. Thus Jesus says of the “woman who had a spirit of infirmity,” a sore disease inflicted upon her by an evil spirit, “eighteen years,” “Thou art loosed from thine infirmity,” (and loosing, we know, applies to bands:) he again describes her as “this daughter of Abraham, whom Satan hath bound, lo, these eighteen years;” and farther says, “Ought she not to be loosed from this bond?” that is, cured of this sickness? Luke 13:11 . According to this view, the meaning will be, they have no violent diseases in their death Horsley reads, “There is no fatality in their death.” After observing that the word חרצבות , translated bands , occurs but in one other place in the whole Bible, Isaiah 58:6 ; where the LXX. have rendered it συνδεσμον , and the Vulgate colligationes , he says, “From its sense there, and from its seeming affinity with the roots חרף and צבה , I should guess that in a secondary and figurative sense, the word may denote the strongest of all bands or knots, physical necessity, or fate; and in that sense it may be taken here. The complaint is, that the ordinary constitution of the world is supposed to contain no certain provision for the extermination of the impious; that there is no necessary and immediate connection between moral evil and physical, wickedness and death.” The Septuagint reads, ὅτι οὺκ ἔστιν ἀνάνευσις ἐν τῶ Θανάτω αὐτῶν: “For there is no sign of reluctance in their death.” The Vulgate, “ Quia non est respectus morti eorum ;” “For they do not think of dying,” or, “For they take no notice of their death.” The Chaldee, “They are not terrified or troubled on account of the day of their death.” return to ' Top of Page ' <a name="verse-5" class="com-number"
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4. **그들은 죽을 때에도 고통이 없고.** 시편 기자는 악인들의 편안함과 유익들을 묘사하는데, 이것들은 마치 하나님의 백성의 믿음을 흔드는 수많은 시험들과도 같다. 그는 그들이 즐기는 좋은 건강으로 시작하며, 그들이 강건하고 활기차며, 참된 신자들에게 종종 일어나듯이 지속적인 질병으로 인해 힘들게 숨을 쉴 필요가 없다고 말한다. 어떤 이들은 '죽음에 대한 결박'을 지연이라는 의미로 설명하여, 악인들은 갑작스럽게 즉각적으로 죽어 죽음의 고통과 씨름할 필요가 없다고 이해한다. 욥기에서도 악인들의 이 세상의 행복 중에, 그들이 쾌락을 누리다가 '순식간에 무덤으로 내려간다'는 것이 있다. 나는 두 문장을 함께 이렇게 읽는 이들에게 동의하는 편이다. 그들의 힘이 건강하고, 죽음에 대한 결박이 없다. 왜냐하면 그들은 죄수처럼 죽음으로 끌려가지 않기 때문이다. 질병은 우리의 힘을 쇠약하게 하므로, 죽음의 메신저들과 같다. 삶의 연약함과 짧음을 경고하면서 말이다.
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commentary-section/cal-psa-73-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
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5. They are not in the trouble that is common to man. Here it is declared that the wicked enjoy a delightful repose, and are as it were by special privilege exempted from the miseries to which mankind in general are subject. They also are no doubt involved in afflictions as well as the good, and God often executes his judgments upon them; but, for the express purpose of trying our faith, he always places some of them as it were upon an elevated stage, who appear to be privileged to live in a state of exemption from calamities, as is here described. Now, when we consider that the life of men is full of labor and miseries, and that this is the law and condition of living appointed for all, it is a sore temptation to behold the despisers of God indulging themselves in their luxurious pleasures and enjoying great ease, as if they were elevated above the rest of the world into a region of pleasure, where they had a nest for themselves apart. (163) (163) “ En un lieu de plaisance, et comme pour avoir leur nid a part .” — Fr . return to ' Top of Page ' <a name="verse-6" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
5. **사람들이 당하는 고난이 그들에게는 없고.** 여기서 악인들은 유쾌한 안식을 즐기며 인류 일반이 처한 비참함에서 특별히 면제된 것처럼 있다고 선언된다. 그들도 선한 사람들처럼 고통에 빠지는 것이 분명하고, 하나님은 종종 그들 위에 그분의 심판을 집행하신다. 그러나 명시적으로 우리의 믿음을 시험하기 위해, 하나님은 항상 그들 중 일부를 마치 높은 무대 위에 세워, 마치 재앙에서 면제된 특권을 누리며 사는 것처럼 보이게 하신다. 이제 인간의 삶이 수고와 비참함으로 가득 차 있고, 이것이 모든 이들에게 정해진 삶의 법칙이고 조건임을 생각할 때, 하나님을 멸시하는 자들이 마치 세상의 나머지 위에 쾌락의 영역으로 들어올려진 것처럼 사치스러운 쾌락에 탐닉하며 큰 안락함을 누리는 것을 보는 것은 무서운 시험이다.
원주석
- 번역원본
commentary-section/cal-psa-73-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
6. Therefore pride compasseth them as a chain. This complaint proceeds farther than the preceding; for we are here told that although God sees the ungodly shamefully and wickedly abusing his kindness and clemency, he notwithstanding bears with their ingratitude and rebellion. The Psalmist employs a similitude taken from the dress and attire of the body, to show that such persons glory in their evil deeds. The verb ענק , anak, which we have rendered, encompasseth them as a chain, comes from a noun which signifies a chain. The language, therefore, implies that the ungodly glory in their audacity and madness, as if they were richly adorned with a chain of gold: (164) and that violence serves them for raiment, thinking, as they do, that it renders them very stately and honorable. Some translate the Hebrew word שית , shith, which we have rendered raiment, by buttocks; but this is a sense which the scope of the passage will by no means admit. David, I have no doubt, after having commenced at the neck or head — for the Hebrew verb ענק , anak which he uses, signifies also sometimes to crown (165) — now meant to comprehend, in one word, the whole attire of the person. The amount of what is stated is, that the wicked are so blinded with their prosperity, as to become more and more proud and insolent (166) The Psalmist has very properly put pride first in order, and then added violence to it as its companion; for what is the reason why the ungodly seize and plunder whatever they can get on all sides, and exercise so much cruelty, but because they account all other men as nothing in comparison of themselves; or rather persuade themselves that mankind are born only for them? The source, then, and, as it were, the mother of all violence, is pride. (164) There is here a metaphorical allusion to the rich collars or chains worn about the necks of great personages for ornament. Compare Proverbs 1:9 . Pride compassed these prosperous wicked men about as a chain ; they wore it for an ornament as gold chains or collars were worn about the neck; discovering it by their stately carriage. See Isaiah 3:16 . Or there may be an allusion to the office which some of them bore; for chains of gold were among the ensigns of magistracy and civil power. (165) Accordingly, the Chaldee, instead of “compasseth them as a chain.” has “crowneth them as a crown or diadem does the head.” (166) “ Violence covereth them as a garment . Wicked men that are prosperous and proud, are generally oppressive to others; and are very often open in their acts of violence, which are as openly done, and to be seen of all men, as the clothes they wear upon their backs; and frequently the clothes they wear are got by rapine and oppression, so that they may properly be called garments of violence. See Isaiah 59:6 .” — Dr Gill . return to ' Top of Page ' <a name="verse-7" class="com-number"
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pericope/per-psa-73-001
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Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
6. **그러므로 교만이 그들의 목걸이요.** 이 불평은 앞 것보다 더 나아간다. 하나님이 불경건한 자들이 수치스럽고 악하게 그분의 친절과 관용을 남용하는 것을 보시면서도 그들의 배은망덕과 반역에 참으신다는 것을 말하기 때문이다. 시편 기자는 몸의 의복과 옷에서 취한 비유를 사용하여, 그런 사람들이 자신들의 악행을 자랑한다는 것을 보여준다. '목걸이'를 의미하는 히브리어 동사는 사슬을 의미하는 명사에서 나온다. 그러므로 그 언어는 불경건한 자들이 마치 금사슬로 화려하게 단장된 것처럼 자신들의 방자함과 광기를 자랑한다는 것을 암시한다. 폭력이 그들의 옷이 되어, 그것이 그들을 매우 위풍당당하고 명예롭게 한다고 생각한다. 다윗은 목이나 머리에서 시작한 뒤 이제 한 단어로 사람의 전체 옷을 포함하려 했다. 그 진술의 내용은 악인들이 번성함으로 너무나 눈이 멀어 점점 더 교만하고 오만해진다는 것이다. 시편 기자는 교만을 먼저 두고 폭력을 그 동반자로 더한 것이 매우 적절하다. 악인들이 사방에서 자신들이 얻을 수 있는 모든 것을 빼앗고 많은 잔인함을 행하는 이유가 무엇인가? 그들이 다른 모든 사람을 자신들에 비해 아무것도 아닌 것으로 여기기 때문이 아닌가?
원주석
- 번역원본
commentary-section/cal-psa-73-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
7. Their eye goeth out for fatness. (167) He now adds, that it is not wonderful to see the ungodly breaking forth with such violence and cruelty, since, by reason of fatness and pampering, their eyes are ready to start out of their heads. Some explain the words goeth out as meaning, that their eyes being covered and hidden with fat, were, so to speak, lost, and could not be perceived in their sockets. But as fat causes the eyes to project from the head, I prefer retaining the proper meaning of the words. Let it, however, be observed, that David is not to be understood as speaking of the bodily countenance, but as expressing metaphorically the pride with which the ungodly are inflated on account of the abundance which they possess. They so glut and intoxicate themselves with their prosperity, that afterwards they are ready to burst with pride. The last clause of the verse is also explained in two ways. Some think that by the verb עבר , abar, which we have translated passed beyond, is denoted unbridled presumption; (168) for the ungodly are not contented to keep themselves within ordinary bounds, but in their wild and extravagant projects mount above the clouds. We know, in fact, that they often deliberate with themselves how they may take possession of the whole world; yea, they would wish God to create new worlds for them. In short, being altogether insatiable, they pass beyond heaven and earth in their wild and unbounded desires. It would certainly not be inappropriate to explain the verb as meaning, that their foolish thoughts can be regulated by no law, nor kept within any bounds. But there is another exposition which is also very suitable, namely, that the prosperity and success which they meet with exceed all the flattering prospects which they had pictured in their imaginations. We certainly see some of them who obtain more than ever they had desired, as if, whilst they were asleep, Fortune laid nets and fished for them, (169) — the device under which king Demetrius was in old time wittily painted, who had taken so many cities, although otherwise he was neither skillful nor vigilant, nor of great foresight. If we are inclined to take this view of the words, this clause will be added by way of exposition, to teach us what is meant by that fatness, spoken of before — that it means that God heaps upon the wicked, and fills them with, an abundance of all good things, beyond what they had ever either desired or thought of. (167) “Their eyes are starting out for fatness.” — Horsley . “ Their eyes swell with fatness — this is a proverbial expression, used to designate the opulent, who are very commonly given to sensuality: comp. Job 15:27 ; Psalms 17:10 .” — Cresswell . (168) “ The fantasies of their minds run into excess ; i . e . , they suffer their imaginations to sway them.” — Cresswell . (169) “ Et pesche pour eux .” Fr . return to ' Top of Page ' <a name="verse-8" class="com-number"
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pericope/per-psa-73-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
7. **살찜으로 그들의 눈이 튀어나오며.** 그는 이제 악인들이 그토록 폭력과 잔인함으로 폭발하는 것이 놀라운 일이 아니라고 덧붙인다. 살찌고 과식하는 것으로 인해 그들의 눈이 튀어나올 것 같기 때문이다. 어떤 이들은 '튀어나온다'는 말을 이렇게 설명한다. 그들의 눈이 기름으로 덮여 숨겨져, 말하자면 잃어버리고 눈구멍에서 보이지 않는다는 것이다. 그러나 기름이 눈을 머리에서 튀어나오게 하므로, 나는 말씀의 적절한 의미를 유지하는 편이다. 다윗이 신체적 외모에 대해 말하는 것이 아니라, 불경건한 자들이 자신들이 소유한 풍성함으로 인해 부풀어 오른 교만을 은유적으로 표현하는 것임을 주목해야 한다. 그들은 번성함으로 너무나 자신들을 포식하고 취하게 하여, 그 뒤에는 교만으로 터질 것만 같다. 절의 마지막 문장도 두 가지 방식으로 설명된다. 어떤 이들은 '초월하다'라는 동사가 고삐 풀린 오만함을 나타낸다고 생각한다. 악인들은 평범한 한계 안에 자신들을 지키는 데 만족하지 않고, 거칠고 과도한 계획들 속에서 구름 위로 올라가기 때문이다. 다른 해석도 매우 적합하다. 그들이 만나는 번성과 성공이 상상 속에서 그렸던 모든 좋은 전망을 초월한다는 것이다.
원주석
- 번역원본
commentary-section/cal-psa-73-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
8절 카드 ↗
8. They become insolent, and wickedly talk of extortion. Some take the verb ימיקו , yamicu, in an active transitive sense, and explain it as meaning, that the wicked soften, that is to say, render others pusillanimous, or frighten and intimidate them. (170) But as the idiom of the language admits also of its being understood in the neuter sense, I have adopted the interpretation which agreed best with the scope of the passage, namely, that the wicked, forgetting themselves to be men, and by their unbounded audacity trampling under foot all shame and honesty, dissemble not their wickedness, but, on the contrary, loudly boast of their extortion. And, indeed, we see that wicked men, after having for some time got every thing to prosper according to their desires, cast off all sham and are at no pains to conceal themselves when about to commit iniquity, but loudly proclaim their own turpitude. “What!” they will say, “is it not in my power to deprive you of all that you possess, and even to cut your throat?” Robbers, it is true, can do the same thing; but then they hide themselves for fear. These giants, or rather inhuman monsters, of whom David speaks, on the contrary not only imagine that they are exempted from subjection to any law, but, unmindful of their own weakness, foam furiously, as if there were no distinction between good and evil, between right and wrong. If, however, the other interpretation should be preferred, That the wicked intimidate the simple and peaceable by boasting of the great oppressions and outrages which they can perpetrate upon them, I do not object to it. When the poor and the afflicted find themselves at the mercy of these wicked men, they cannot but tremble, and, so to speak, melt and dissolve upon seeing them in possession of so much power. With respect to the expression, They speak from on high, (171) implies, that they pour forth their insolent and abusive speech upon the heads of all others. As proud men, who disdain to look directly at any body, are said, in the Latin tongue, despicere, and in the Greek, Katablepein, that is, to look down; (172) so David introduces them as speaking from on high, because it seems to them that they have nothing in common with other men, but think themselves a distinct class of beings, and, as it were, little gods. (173) (170) “ Exposans que les meschans amolissent, c’est a dire, rendent lasches les autres, c’est a dire, les espouantent et intimident .” — Fr ימיקו , yamicu , is rendered by Vatablus, Cocceius, Gejer, and Michaelis, “They cause to consume or melt away.” “They melt or dissolve others,” says Dr Gill, “they consume them, and waste their estates by their oppression and violence; they make their hearts to melt with their threatening and terrifying words; or they make them dissolute in their lives by keeping them company.” Mudge reads, “They behave corruptly;” and Horsley, “They are in the last stage of degeneracy.” (171) The original word, ממרום , memmarom , for from on high , is translated by our English version loftily But Musculus, Junius, Tremellius, Piscator, Mudge, Horsley, and others read with Calvin, from on high They speak from on high , “as if they were in heaven and above all creatures, and even God himself; and as if what they said were oracles, and to be received as such without any scruple and hesitation. Thus Pharaoh, Sennacherib, and Nebuchadnezzar spake, Exodus 5:2 ; Isaiah 36:20 ; Daniel 3:15 .” — Dr Gill (172) “ Car comme les Latins et aussi les Grecs, quand ils descrivent la contenance des gens enyvrez d’orgueil, ont des verbes qui signifient Regarder en bas, d’autant que telles gens ne daignent pas regarder droit les personnes .” — Fr . “As the Romans, and also the Greeks, when they describe the countenance of persons intoxicated with pride, have words which mean to look down , because such persons deign not to look directly at other people.” (173) “ Pource qu’il ne leur semble point avis qu’ils ayent rien de commun avec les autres hommes, mais pensent estre quelque chose a part, et comme des petis dieux .” — Fr . return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
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pericope/per-psa-73-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
8. **그들은 능욕하며 악하게 말하며.** 어떤 이들은 이 동사를 능동 타동사로 취하여, 악인들이 다른 이들을 무기력하게 만들거나 겁내게 한다는 뜻으로 설명한다. 그러나 나는 본문의 범위에 가장 잘 맞는 해석을 채택했다. 즉, 악인들이 자신들이 사람임을 잊고 모든 수치와 정직함을 무한한 방자함으로 짓밟으며, 자신들의 사악함을 숨기지 않고 오히려 큰 소리로 자신들의 착취를 자랑한다는 것이다. 실로 우리는 악인들이 한동안 모든 것을 자신들의 바람대로 번성하게 한 뒤, 수치를 던져버리고 악을 행하려 할 때 스스로를 숨기려는 어떤 노력도 하지 않고, 오히려 자신들의 치욕을 크게 선포한다는 것을 본다. '그들은 높은 데서 말하며'라는 표현은, 그들이 모든 다른 사람들의 머리 위에 오만하고 욕설적인 말들을 퍼붓는다는 것을 암시한다. 교만한 사람들은 아무도 직접 쳐다보는 것을 경멸하여 '내려다본다'고 하듯이, 다윗도 그들을 높은 데서 말하는 자로 소개한다. 그들에게는 다른 사람들과 공통되는 것이 없다고 생각하며, 자신들이 별개의 부류, 말하자면 작은 신들이라고 여기기 때문이다.
원주석
- 번역원본
commentary-section/cal-psa-73-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
9. They have set their mouth against the heavens. Here it is declared that they utter their contumelious speeches as well against God as against men; for they imagine that nothing is too arduous for them to attempt, and flatter themselves that heaven and earth are subject to them. If any should endeavor to alarm them by setting before them the power of God, they audaciously break through this barrier; and, with respect to men, they have no idea of any difficulty arising from such a quarter. Thus, there is no obstacle to repress their proud and vaunting speeches, but their tongue walketh through the whole earth. This form of expression seems to be hyperbolical; but when we consider how great and unbounded their presumption is, we will admit that the Psalmist teaches nothing but what experience shows to be matter of fact. return to ' Top of Page ' <a name="verse-10" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
9. **그들의 입은 하늘에 대고 말하며.** 여기서 그들이 오만한 말들을 하나님과 사람들 모두에게 발한다고 선언된다. 그들에게는 감히 시도하기에 너무 어려운 것이 없다고 상상하며, 하늘과 땅이 그들에게 복종한다고 자부한다. 만약 누군가 하나님의 능력을 그들 앞에 설정하여 그들을 놀라게 하려 한다면, 그들은 방자하게 이 장벽을 뚫는다. 사람들에 대해서는 그런 방면에서 어떤 어려움이 생긴다는 생각도 없다. 따라서 그들의 교만하고 자랑하는 말들을 억제할 아무 장애물이 없고, 그들의 혀는 온 땅을 걸어 다닌다. 이 표현 형식은 과장처럼 보인다. 그러나 그들의 오만함이 얼마나 크고 무한한지를 생각하면, 시편 기자가 경험으로 사실임이 입증된 것 외에 아무것도 가르치지 않는다고 인정할 것이다.
원주석
- 번역원본
commentary-section/cal-psa-73-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
10. On this account his people will return hither. Commentators wrest this sentence into a variety of meanings. In the first place, as the relative his is used, without an antecedent indicating whose people are spoken of, some understand it simply of the ungodly, as if it had been said, That the ungodly always fall back upon this reflection: and they view the word people as denoting a great troop or band; for as soon as a wicked man raises his standard, he always succeeds in drawing a multitude of associates after him. They, therefore, think the meaning to be, that every prosperous ungodly man has people flocking about him, as it were, in troops; and that, when within his palace or magnificent mansion, they are content with getting water to drink; so much does this perverse imagination bewitch them. But there is another sense much more correct, and which is also approved by the majority of commentators; namely, that the people of God (175) return hither. Some take the word הלם , halom, which we have rendered hither, as denoting afflicted; (176) but this is a forced interpretation. The meaning is not, however, as yet, sufficiently evident, and therefore we must inquire into it more closely. (177) Some read the whole verse connectedly, thus: The people of God return hither, that they may drain full cups of the water of sorrow. But, in my opinion, this verse depends upon the preceding statements, and the sense is, That many who had been regarded as belonging to the people of God were carried away by this temptation, and were even shipwrecked and swallowed up by it. The prophet does not seem to speak here of the chosen people of God, but only to point to hypocrites and counterfeit Israelites who occupy a place in the Church. He declares that such persons are overwhelmed in destruction, because, being foolishly led away to envy the wicked, and to desire to follow them, (178) they bid adieu to God and to all religion. Still, however, this might, without any impropriety, be referred to the chosen seed, many of whom are so violently harassed by this temptation, that they turn aside into crooked by-paths: not that they devote themselves to wickedness, but because they do not firmly persevere in the right path. The sense then will be, that not only the herd of the profane, but even true believers, who have determined to serve God, are tempted with this unlawful and perverse envy and emulation. (179) What follows, Waters of a full cup are wrung out to them, (180) seems to be the reason of the statement in the preceding clause, implying that they are tormented with vexation and sorrow, when no advantage appears to be derived from cultivating true religion. To be saturated with waters is put metaphorically for to drink the bitterest distresses, and to be filled with immeasurable sorrows. (175) The Septuagint, Vulgate, Syriac, Arabic, and Æthiopic versions read, “my people.” (176) “Abu Walid,” says Hammond, “hath a peculiar way of rendering הלם , as if it were הלם , the infinitive, with breaking of spirit . ” A similar interpretation is adopted by Horsley. “For הלם ,” says he, “many MSS. read הלום , which I take as the participle Pual of the verb הלם , ‘ Contusus miseria,’ scilicet .” He reads, “Therefore his [God’s] people sit woebegone.” To make out this translation, he adopts another of the various readings of MSS. “For ישיב ,” says he, “many MSS. have ישוב : I would transpose the vau , and read יושב . The third person future, Hophal , signifies is made to sit , is settled , attended with grief and consternation at the unpunished audacity of the profane.” (177) “ Et pourtant il nous y faut aviser de plus pres .” — Fr . (178) “ Stulta aemulatione decepti .” — Lat . “ Se abusans par leur folie a porter envie aux meschans, et les vouloir ensuyvre .” — Fr (179) While Calvin admits that the words, his people , may refer to true believers, he conceives that carnal and hypocritical Israelites are rather intended. One great objection to the opinion, that true believers are at all intended is, that stumbled though they often are at the unequal distributions of the present state, and chargeable though they may be with entertaining murmuring thoughts in reference to this matter, we can scarcely suppose that they would so far depart from every principle of truth and propriety, as to break forth into such language as is ascribed in verse 11th to the persons here spoken of, “How doth God know? and is there knowledge in the Most High?” Neither David nor Jeremiah, though much perplexed in reconciling the prosperity of the wicked and the afflicted state of God’s people, with the righteousness and goodness of Divine Providence, ever gave utterance to any such language. See Psalms 38:0 and Jeremiah 12:0 . Walford thinks that “it is far more agreeable to the design of the entire passage, to interpret the words, his people , of the friends and connections of the wicked, who imitate their actions.” In support of this it may be observed, that the description of the condition, conduct, and words, of these prosperous ungodly men, commences at the 4 th verse, and seems to be continued to the 13th verse, where the Psalmist’s reflections upon the subject begin, and are continued to the close of the psalm. (180) This has also been understood as denoting the prosperity, the abundance of all outward good things bestowed upon the persons referred to. return to ' Top of Page ' <a name="verse-11" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-73-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
10. **그러므로 그의 백성이 이리로 돌아와서.** 주석가들은 이 문장을 다양한 의미로 뒤튼다. 먼저, 관계 대명사가 앞서 나오는 것 없이 사용되었으므로, 어떤 이들은 단순히 악인들에 대한 것으로 이해한다. 마치 '악인들은 항상 이 반성으로 돌아온다'고 말한 것처럼. 그러나 훨씬 더 올바른 또 다른 의미가 있어, 대다수의 주석가들도 승인하는 것이다. 즉 하나님의 백성이 여기로 돌아온다는 것이다. 그 의미는 아직 충분히 명확하지 않으므로 더 자세히 살펴봐야 한다. 어떤 이들은 이 절 전체를 연결하여 이렇게 읽는다. 하나님의 백성이 여기로 돌아와 슬픔의 물을 가득 채운 잔을 들이킨다. 그러나 내 의견으로, 이 절은 앞의 진술에 달려 있고, 의미는 이것이다. 하나님의 백성에 속한다고 여겨진 많은 이들이 이 시험에 이끌려갔고, 심지어 그것에 난파하여 삼켜졌다는 것이다. 선지자는 여기서 하나님이 선택하신 백성에 대해 말하는 것이 아니라, 교회 안에 자리를 차지하는 위선자들과 가짜 이스라엘 사람들을 가리키는 것처럼 보인다. 그러나 이것은 합당하게도 선택된 씨에게 적용될 수 있다. 그들 중 많은 이들이 이 시험에 너무 격렬하게 시달려 굽은 샛길로 돌아서기 때문이다.
원주석
- 번역원본
commentary-section/cal-psa-73-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
11. And they say, How doth God know? Some commentators maintain that the Prophet here returns to the ungodly, and relates the scoffings and blasphemies with which they stimulate and stir up themselves to commit sin; but of this I cannot approve. David rather explains what he had stated in the preceding verse, as to the fact that the faithful fall into evil thoughts and wicked imaginations when the short-lived prosperity of the ungodly dazzles their eyes. He tells us that they begin then to call in question, Whether there is knowledge in God. Among worldly men, this madness is too common. Ovid thus speaks in one of his verses: “ Sollicitor nullos esse putare deos ;” “I am tempted to think that there are no gods.” It was, indeed, a heathen poet who spake in this manner; but as we know that the poets express the common thoughts of men, and the language which generally predominates in their minds, (181) it is certain that he spake, as it were, in the person of the great mass of mankind, when he frankly confessed, that as soon as any adversity happens, men forget all knowledge of God. They not only doubt whether there is a God, but they even enter into debate with, and chide him. What else is the meaning of that complaint which we meet with in the ancient Latin Poet- “ Nec Saturnius haec oculis pater adspicit aequis :” “Nor does the great god, the son of Saturn, regard these things with impartial eyes,” — but that the woman, of whom he there speaks, accuses her god Jupiter of unrighteousness, because she was not dealt with in the way which she desired? It is then too common, among the unbelieving part of mankind, to deny that God cares for and governs the world, and to maintain that all is the result of chance. (182) But David here informs us that even true believers stumble in this respect: not that they break forth into this blasphemy, but because they are unable, all at once, to keep their minds under restraint when God seems to cease from executing his office. The expostulation of Jeremiah is well known, “Righteous art thou, O Lord! when I plead with thee; yet let me talk with thee of thy judgments: Wherefore doth the way of the wicked prosper? Wherefore are all they happy that deal very treacherously?” ( Jeremiah 12:1 ) It appears from that passage that even the godly are tempted to doubt of the Providence of God, but at the same time that doubts on this subject do not go very deep into their hearts; for Jeremiah at the outset protests the contrary; and by doing so, puts, as it were, a bridle upon himself. Yet they do not always so speedily anticipate the snares of Satan, as to avoid asking, under the influence of a doubting spirit, how it can happen, if God really regards the world, that he does not remedy the great confusion which prevails in it? Of those who impiously prate against God by denying his Providence, there are two sorts. Some openly pour out their blasphemies, asserting that God, delighting in ease and pleasure, cares about nothing, but leaves the government of all things to chance. Others, although they keep their thoughts on this subject to themselves, and are silent before men, yet cease not secretly to fret against God, and to accuse him of injustice or of indolence, in conniving at wickedness, neglecting the godly, and allowing all things to be involved in confusion, and to go to wreck. But the people of God, before these perverse and detestable thoughts enter deep into their hearts, disburden themselves into the bosom of God, (183) and their only desire is to acquiesce in his secret judgments, the reason of which is hidden from them. The meaning of this passage, therefore, is, that not only the wicked, when they see things in the world so full of disorder, conceive only of a blind government, which they attribute to fortune or chance; but that even true believers themselves are shaken, so as to doubt of the Providence of God; and that unless they were wonderfully preserved by his hand, they would be completely swallowed up in this abyss. (181) “ Et les discours qui regnent communeement en leur cerveaux .” — Fr . (182) “ Que tout vient a l’aventure .” — Fr . (183) “ En la presence de Dieu .” — Fr . “In the presence of God.” return to ' Top of Page ' <a name="verse-12" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-73-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
11. **그들은 말하기를 하나님이 어찌 알랴.** 어떤 주석가들은 선지자가 여기서 악인들로 돌아가 그들이 자신들을 죄를 짓도록 자극하고 선동하는 조롱과 신성모독들을 이야기한다고 주장한다. 그러나 나는 이를 승인할 수 없다. 다윗은 오히려 앞 절에서 신자들이 악인들의 순간적인 번성이 그들의 눈을 현혹할 때 악한 생각과 사악한 상상에 빠진다고 말한 것을 설명한다. 그는 그들이 하나님 안에 지식이 있는지를 의심하기 시작한다고 말한다. 세상 사람들 사이에서, 이 광기는 너무 흔하다. 오비드는 한 시행에서 이렇게 말한다. '나는 신들이 없다고 생각하도록 유혹받는다.' 그것은 실로 이방 시인이 이런 방식으로 말한 것이다. 그러나 시인들이 사람들의 공통된 생각과 그들의 마음에 일반적으로 지배적인 언어를 표현한다는 것을 알므로, 그는 어떤 역경이 일어나자마자 사람들이 하나님의 모든 지식을 잊는다고 솔직히 고백할 때, 말하자면 일반 대중의 인격으로 말한 것이 확실하다. 그러나 다윗은 여기서 참된 신자들도 이 점에서 흔들린다고 우리에게 알려준다. 그들이 이 신성모독으로 폭발한다는 것이 아니라, 하나님이 자신의 직무를 수행하기를 그만두신 것처럼 보일 때 그들이 마음을 즉각 억제할 수 없다는 것이다.
원주석
- 번역원본
commentary-section/cal-psa-73-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
12절 카드 ↗
12. Behold! these are the ungodly. The Psalmist here shows, as it were by a vivid pictorial representation, the character of that envy which had well nigh overthrown him. Behold! says he, these are wicked men! and yet they happily enjoy their ease and pleasures undisturbed, and are exalted to power and influence; and that not merely for a few days, but their prosperity is of long duration, and has, as it were, an endless course. And is there anything which seems to our judgment less reasonable than that persons whose wickedness is accounted infamous and detestable, even in the eyes of men, should be treated with such liberality and indulgence by God? Some here take the Hebrew word עולם , olam, for the world, but improperly. It rather denotes in this passage an age; (184) and what David complains of is, that the prosperity of the wicked is stable and of long duration, and that to see it last so long wears out the patience of the righteous. Upon seeing the wicked so tenderly cherished by God, he descends to the consideration of his own case; and as his conscience bore him testimony that he had walked sincerely and uprightly, he reasons with himself as to what advantage he had derived from studiously devoting himself to the practice of righteousness, since he was afflicted and harassed in a very unusual degree. He tells us that he was scourged daily, and that as often as the sun rose, some affliction or other was prepared for him, so that there was no end to his calamities. In short the amount of his reasoning is this, “Truly I have labored in vain to obtain and preserve a pure heart and clean hands, seeing continued afflictions await me, and, so to speak, are on the watch to meet me at break of day. Such a condition surely shows that there is no reward for innocence before God, else he would certainly deal somewhat more compassionately towards those who serve him.” As the true holiness for which the godly are distinguished consists of two parts, first, of purity of heart, and, secondly, of righteousness in the outward conduct, David attributes both to himself. Let us learn, from his example, to join them together: let us, in the first place, begin with purity of heart, and then let us give evidence of this before men by uprightness and integrity in our conduct. (184) “ Plustost il signifie yci un siecle ,” — Fr . return to ' Top of Page ' <a name="verse-15" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-73-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
12. **볼지어다, 이들은 악인들이라.** 시편 기자는 여기서 마치 생생한 회화적 묘사로 자신을 거의 뒤엎을 뻔했던 그 시기의 성격을 보여준다. '볼지어다! 이들은 악한 자들이라! 그러나 그들은 행복하게 안락함과 쾌락을 방해받지 않고 누리며, 권력과 영향력으로 높아진다. 그것도 불과 며칠만이 아니라, 그들의 번성이 지속되고 마치 끝없이 이어지는 것처럼 보인다.' 그들의 악함이 사람들의 눈에도 악명 높고 가증스럽게 여겨지는 사람들이 하나님께 그토록 관대하고 관용적인 대우를 받는 것이 우리의 판단에 덜 이상해 보이는 것이 있겠는가? 다윗은 하나님이 그토록 악인들을 부드럽게 돌보는 것을 보고 자신의 경우로 내려가, 자신의 양심이 그가 성실하고 올바르게 살았음을 증거하므로, 자신이 의를 행하는 데 열심히 헌신한 것이 어떤 유익이 있었는지 스스로에게 추론한다. 그는 매일 채찍질당하고, 해가 뜰 때마다 어떤 고통이 그를 위해 준비되어 있어 재앙이 끝이 없었다고 말한다.
원주석
- 번역원본
commentary-section/cal-psa-73-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
15절 카드 ↗
15. If I should say, I will speak thus. David, perceiving the sinfulness of the thoughts with which he was tempted, puts a bridle upon himself, and reproves his inconstancy in allowing his mind to entertain doubts on such a subject. We can be at no loss in discovering his meaning; but there is some difficulty or obscurity in the words. The last Hebrew verb in the verse, בגד , bagad, signifies to transgress, and also to deceive. Some, therefore, translate, I have deceived the generation of thy children, as if David had said, Were I to speak thus, I should defraud thy children of their hope. Others read, I have transgressed against the generation of thy children; that is, Were I to speak thus, I would be guilty of inflicting an injury upon them. But as the words of the prophet stand in this order , Behold! the generation of thy children: I have transgressed; and as a very good meaning may be elicited from them, I would expound them simply in this way: Were I to approve of such wicked thoughts and doubts, I would transgress; for, behold! the righteous are still remaining on the earth, and thou reservest in every age some people for thyself. Thus it will be unnecessary to make any supplement to complete the sense, and the verb בגדתי , bagadti, I have transgressed, will read by itself, and not construed with any other part of the verse. We have elsewhere had occasion to observe, that the Hebrew noun דור , dor , which we have rendered generation, is properly to be referred to time. The idea which David intends to convey is now perfectly obvious. Whilst worldly men give loose reins to their unhallowed speculations, until at length they become hardened, and, divesting themselves of all fear of God, cast away along with it the hope of salvation, he restrains himself that he may not rush into the like destruction. To speak or to declare (187) here signifies to utter what had been meditated upon. His meaning, therefore, is, that had he pronounced judgment on this subject as of a thing certain, he would have been chargeable with a very heinous transgression. He found himself before involved in doubt, but now he acknowledges that he had grievously offended; and the reason of this he places between the words in which he expresses these two states of mind: which is, because God always sees to it, that there are some of his own people remaining in the world. He seems to repeat the demonstrative particle, Behold! for the sake of contrast. He had a little before said, Behold! these are the ungodly; and here he says, Behold! the generation of thy children. It is assuredly nothing less than a divine miracle that the Church, which is so furiously assaulted by Satan and innumerable hosts of enemies, continues safe. (187) The word in the Hebrew text is ספר , saphar Horsley translates it “to argue” — “If I resolve to argue thus, I should be a traitor to the generation of thy children.” “The verb ספר ,” says he, “which literally signifies to count or reckon, may easily signify ‘to reason within one’s self, to syllogise,’ as is indeed the case with the corresponding words of many languages; as λογιζεσθαι , ratiocinari , putare , reckon , count . ” return to ' Top of Page ' <a name="verse-16" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-73-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
15. **내가 만일 이같이 말하면.** 다윗은 자신이 시험받았던 생각들의 죄악성을 깨닫고, 스스로에게 제동을 걸며, 그런 주제에 대해 의심을 품도록 마음을 허락한 자신의 변덕스러움을 책망한다. 그의 의미를 발견하는 데 어려움이 없다. 마지막 히브리어 동사 '배가드'는 '범죄하다'와 '속이다' 두 가지 의미이다. 어떤 이들은 '나는 주의 자녀들의 세대를 속였다'고 번역하며, 마치 다윗이 '만약 내가 이렇게 말한다면, 나는 주의 자녀들의 소망을 빼앗는 것'이라고 말한 것처럼 이해한다. 다른 이들은 '나는 주의 자녀들의 세대를 거슬러 범죄했다'고 읽는다. 그러나 선지자의 말씀이 '볼지어다! 주의 자녀들의 세대가: 나는 범죄했다'는 이 순서로 서 있고, 그것들에서 매우 좋은 의미를 이끌어낼 수 있으므로, 나는 단순히 이렇게 해석한다. 만약 내가 그런 사악한 생각들과 의심들을 승인한다면, 나는 범죄하는 것이다. 볼지어다! 의인들은 아직도 땅 위에 남아 있고, 주는 어느 시대에서도 주를 위해 어떤 백성을 보존하신다. 세상 사람들이 불경건한 추측들에 고삐를 놓아 마침내 완고해지고 하나님을 향한 모든 두려움을 구원의 소망과 함께 던져버리는 동안, 그는 같은 파멸로 돌진하지 않도록 자신을 자제한다.
원주석
- 번역원본
commentary-section/cal-psa-73-15-15(Calvin, PD) - CC0-1.0 · Sonnet 번역
16절 카드 ↗
16. Although I applied my mind to know this. The first verb חשב , chashab, which he employs, properly signifies to reckon or count, and sometimes to consider or weigh. But the words which follow in the sentence require the sense which I have given, That he applied his mind to know the part of Divine Providence referred to. He has already condemned himself for having transgressed; but still he acknowledges, that until he entered into the sanctuaries of God, he was not altogether disentangled from the doubts with which his mind had been perplexed. In short, he intimates that he had reflected on this subject on all sides, and yet, by all his reasoning upon it, could not comprehend how God, amidst so great disorders and confusions, continued to govern the world. Moreover, in speaking thus of himself, he teaches us, that when men are merely under the guidance of their own understandings, the inevitable consequence is, that they sink under their trouble, not being able by their own deliberations and reasonings to arrive at any certain or fixed conclusions; for there is no doubt that he puts the sanctuaries of God in opposition to carnal reason. Hence it follows, that all the knowledge and wisdom which men have of their own is vain and unsubstantial; since all true wisdom among men — all that deserves to be so called — consists in this one point, (188) That they are docile, and implicitly submit to the teaching of the Word of God. The Psalmist does not speak of unbelievers who are wilfully blind, who involve themselves in errors, and are also very glad to find some color or pretext for taking offense, that they may withdraw to a distance from God. It is of himself that he speaks; and although he applied his mind to the investigation of divine subjects, not only earnestly, but with all humility; and although, at the same time, he contemplated, according to his small measure, the high judgments of God, not only with attention, but also with reverence, yet he confesses that he failed of success; for the word trouble (189) here implies unprofitable or lost labor. Whoever, therefore, in applying himself to the examination of God’s judgments, expects to become acquainted with them by his natural understanding, will be disappointed, and will find that he is engaged in a task at once painful and profitless; and, therefore, it is indispensably necessary to rise higher, and to seek illumination from heaven. (188) “ D’autant que toute la vraye sagesse qui doit estre ainsi nommee es hommes, consiste en un seul poinct .” — Fr . (189) Green translates the Hebrew word for this, “hard;” Horsley, “perplexing;” and Boothroyd, “difficult.” return to ' Top of Page ' <a name="verse-17" class="com-number"
Pericope (part_of)
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pericope/per-psa-73-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
16. **내가 이를 깊이 생각하였더니.** 첫 번째 동사 '하샤브'는 세다 혹은 계산하다를 의미하며, 때로는 고려하다 혹은 따져보다를 의미한다. 그러나 뒤따르는 말씀들이 내가 제시한 의미를 요구한다. 즉 그가 신적 섭리의 그 부분을 알기 위해 마음을 기울였다는 것이다. 그는 이미 자신이 범죄했다고 자신을 정죄했다. 그러나 여전히 그는 하나님의 성소에 들어가기 전까지 마음을 혼란시킨 의심들에서 완전히 벗어나지 못했음을 인정한다. 요컨대 그는 이 주제를 사방에서 반성했지만, 자신의 모든 추론으로 하나님이 그토록 큰 무질서와 혼란 속에서도 어떻게 세상을 다스리시는지를 파악할 수 없었음을 암시한다. 더욱이 이렇게 자신에 대해 말함으로써, 그는 단지 자신의 이해력의 인도 아래 있을 때 사람들이 고통 속에 빠질 수밖에 없음을 가르친다. 왜냐하면 그는 의심할 여지없이 하나님의 성소들을 육적 이성에 반대하여 놓기 때문이다.
원주석
- 번역원본
commentary-section/cal-psa-73-16-16(Calvin, PD) - CC0-1.0 · Sonnet 번역
17절 카드 ↗
By the sanctuaries of God some, even among the Hebrews, understand the celestial mansions in which the spirits of the just and angels dwell; as if David had said, This was a painful thing in my sight, until I came to acknowledge in good earnest that men are not created to flourish for a short time in this world, and to luxuriate in pleasures while in it, but that their condition here is that of pilgrims, whose aspirations, during their earthly pilgrimage, should be towards heaven. I readily admit that no man can form a right judgment of the providence of God; but he who elevates his mind above the earth; but it is more simple and natural to understand the word sanctuary as denoting celestial doctrine. As the book of the law was laid up in the sanctuary, from which the oracles of heaven were to be obtained, that is to say, the declaration of the will of God, (190) and as this was the true way of acquiring profitable instruction, David very properly puts entering into the sanctuaries, (191) for coming to the school of God, as if his meaning were this, Until God become my schoolmaster, and until I learn by his word what otherwise my mind, when I come to consider the government of the world, cannot comprehend, I stop short all at once, and understand nothing about the subject. When, therefore, we are here told that men are unfit for contemplating the arrangements of Divine Providence until they obtain wisdom elsewhere than from themselves, how can we attain to wisdom but by submissively receiving what God teaches us both by his Word and by his Holy Spirit? David by the word sanctuary alludes to the external manner of teaching, which God had appointed among his ancient people; but along with the Word he comprehends the secret illumination of the Holy Spirit. By the end of the wicked is not meant their exit from the world, or their departure from the present life, which is seen of all men — for what need was there to enter into the sanctuaries of God to understand that? — but the word end is to be regarded as referring to the judgments of God, by which he makes it manifest that, even when he is commonly thought to be asleep, he only delays to a convenient time the execution of the punishment which the wicked deserve. This must be explained at greater length. If we would learn from God what is the condition of the ungodly, he teaches us, that after having flourished for some short time, they suddenly decay; and that although they may happen to enjoy a continued course of prosperity until death, yet all that is nothing, since their life itself is nothing. As, then, God declares that all the wicked shall miserably perish, if we behold him executing manifest vengeance upon them in this life, let us remember that it is the judgment of God. If, on the contrary, we do not perceive any punishment inflicted on them in this world, let us beware of thinking that they have escaped, or that they are the objects of the Divine favor and approbation; (192) but let us rather suspend our judgment, since the end or the last day has not yet arrived. In short, if we would profit aright, when we address ourselves to the consideration of the works of God, we must first beseech him to open our eyes, (for these are sheer fools who would of themselves be clear-sighted, and of a penetrating judgment;) and, secondly, we must also give all due respect to his word, by assigning to it that authority to which it is entitled. (190) “ C’est a dire, la declaration de la volonte de Dieu .” — Fr . (191) “It is remarkable,” observes Horsley, “that the original word for ‘sanctuary,’ in this place, is plural, which is unexampled when the sanctuary is literally meant.” He considers the expression, “Until I went into the sanctuary of God,” as meaning, “Till I entered into the secret grounds of God’s dealings with mankind.” Cresswell explains it — “Until I entered into the grounds of God’s dealings with men, as explained by the sacred writings, which are laid up in the place dedicated to his worship.” (192) “ Gardons-nous de penser qu’ils soyent eschappez, ou que Dieu leur favorise .” — Fr . return to ' Top of Page ' <a name="verse-18" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-73-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
하나님의 성소들로 어떤 이들은, 심지어 히브리인들 중에도, 의로운 자들의 영혼과 천사들이 거하는 하늘의 거처를 이해한다. 마치 다윗이 '이것은 내 눈에 고통스러운 것이었다. 내가 사람들이 이 세상에서 잠깐 번성하고 그 안에서 쾌락을 누리도록 창조되지 않았고, 그들의 처지는 이 세상에서 순례자의 처지로 그들의 열망이 지상 순례 동안 하늘을 향해야 한다고 참되고 진지하게 인정하기까지는'이라고 말한 것처럼. 나는 하늘 위로 마음을 높이는 사람이 아니라면 하나님의 섭리를 올바르게 판단할 수 없다는 것을 쉽게 인정한다. 그러나 '성소'라는 단어를 하늘의 교리를 나타내는 것으로 이해하는 것이 더 단순하고 자연스럽다. 율법의 책이 성소에 보관되었고, 거기서 하늘의 신탁들, 즉 하나님의 뜻의 선언을 얻어야 했으므로, 이것이 유익한 교훈을 얻는 참된 방법이었다. 다윗이 '성소들에 들어가다'를 '하나님의 학교에 오다'는 것으로 적절하게 사용하는 것이다.
악인들의 '결말'은 세상에서 그들의 퇴장이나 현재 삶에서의 이별을 의미하는 것이 아니다. 모든 사람이 그것을 보기 때문이다. 오히려 '결말'은 하나님의 심판에 관한 것으로 이해해야 한다. 이로써 그분은 자신이 일반적으로 잠자고 있다고 생각되는 때에도, 악인들이 마땅히 받아야 할 처벌의 집행을 적절한 때로 미루실 뿐임을 나타내신다. 하나님이 우리에게 불경건한 자들의 처지가 무엇인지 가르치신다면, 그분은 우리에게 그들이 짧은 시간 번성한 후 갑자기 쇠하고, 비록 죽을 때까지 지속적인 번성을 누리는 경우가 있다 하더라도, 그들의 삶 자체가 아무것도 아니므로 그 모든 것이 아무것도 아니라고 가르치신다.
원주석
- 번역원본
commentary-section/cal-psa-73-17-17(Calvin, PD) - CC0-1.0 · Sonnet 번역
18절 카드 ↗
18. Surely thou hast set them in slippery places. David, having now gone through his conflicts, begins, if we may use the expression, to be a new man; and he speaks with a quiet and composed mind, being, as it were, elevated on a watchtower, from which he obtained a clear and distinct view of things which before were hidden from him. It was the prophet Habakkuk’s resolution to take such a position, and, by his example, he prescribes this to us as a remedy in the midst of troubles — “I will stand upon my watch,” says he, “and set me upon the tower,” ( Habakkuk 2:1 .) David, therefore, shows how much advantage is to be derived from approaching God. I now see, says he, how thou proceedest in thy providence; for, although the ungodly continue to stand for a brief season, yet they are, as it were, perched on slippery places, (194) that they may fall ere long into destruction. Both the verbs of this verse are in the past tense; but the first, to set them in slippery places, is to be understood of the present time, as if it had been said, — God for a short period thus lifts them up on high, that when they fall their fall may be the heavier. This, it is true, seems to be the lot of the righteous as well as of the wicked; for everything in this world is slippery, uncertain, and changeable. But as true believers depend upon heaven, or rather, as the power of God is the foundation on which they rest, it is not said of them that they are set in slippery places, notwithstanding the frailty and uncertainty which characterises their condition in this world. What although they stumble or even fall, the Lord has his hand under them to sustain and strengthen them when they stumble, and to raise them up when they are fallen. The uncertainty of the condition of the ungodly, or, as it is here expressed, their slippery condition, proceeds from this, that they take pleasure in contemplating their own power and greatness, and admire themselves on that account, just like a person who would walk at leisure upon ice; (195) and thus by their infatuated presumption, they prepare themselves for falling down headlong. We are not to picture to our imaginations a wheel of fortune, which, as it revolves, embroils all things in confusion; but we must admit the truth to which the prophet here adverts, and which he tells us is made known to all the godly in the sanctuary, that there is a secret providence of God which manages all the affairs of the world. On this subject my readers, if they choose, may peruse the beautiful verses of Claudian in his first book against Ruffinus. (194) “ Comme junchez en lieux glissans .” — Fr . (195) “ Qu’ils prenent plaisir a contempler leur puissance et grandeur, et sy mirent, comme qui voudroit se pourmener a loisir sur la glace .” — Fr . return to ' Top of Page ' <a name="verse-19" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-73-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
18. **주께서 참으로 그들을 미끄러운 곳에 두시며.** 다윗은 이제 자신의 갈등을 통과하고, 말하자면 새로운 사람이 시작된다. 그는 전에는 숨겨져 있던 것들을 명확하고 뚜렷하게 볼 수 있는 망루 위에 올라간 것처럼, 고요하고 침착한 마음으로 말한다. 선지자 하박국이 그런 위치를 취할 결심을 했고, 그의 본보기로 이것을 고통 중의 처방으로 우리에게 규정했다. '내가 내 파수하는 곳에 서며 성루에 서리라.' 다윗은 따라서 하나님께 가까이 나아가는 것에서 얼마나 많은 유익이 얻어지는지를 보여준다. '이제 나는 주께서 어떻게 섭리 안에서 진행하시는지를 본다. 악인들이 잠깐 서 있더라도, 그들은 마치 미끄러운 곳에 얹혀 있는 것 같아, 곧 파멸로 떨어질 것이다.' 이 절의 두 동사는 모두 과거 시제이다. 그러나 첫 번째 '미끄러운 곳에 두다'는 현재 시간으로 이해해야 한다. 마치 이렇게 말한 것처럼. 하나님이 잠깐 그들을 높이 들어올리셔서 그들이 떨어질 때 더 무겁게 떨어지게 하신다. 이것은 실로 의인들의 처지도 마찬가지인 것 같다. 이 세상의 모든 것이 미끄럽고 불확실하고 변하기 때문이다. 그러나 참된 신자들은 하늘에 의지하거나, 오히려 하나님의 능력이 그들이 쉬는 토대이므로, 세상에서 그들의 처지의 연약함과 불확실성에도 불구하고 그들이 미끄러운 곳에 놓여 있다고 말하지 않는다.
원주석
- 번역원본
commentary-section/cal-psa-73-18-18(Calvin, PD) - CC0-1.0 · Sonnet 번역
19절 카드 ↗
19. How have they been destroyed, as it were in a moment! The language of wonder in which the Psalmist breaks forth serves much to confirm the sentiment of the preceding verse. As the consideration of the prosperity of the ungodly induces a torpor upon our minds, yea, even renders them stupid; so their destruction, being sudden and unlooked for, tends the more effectually to awaken us, each being thus constrained to inquire how such an event came to pass, which all men thought could never happen. The prophet, therefore, speaks of it in the way of interrogation, as of a thing incredible. Yet he, at the same time, thus teaches us that God is daily working in such a manner as that, if we would but open our eyes, there would be presented to us just matter for exciting our astonishment. Nay, rather, if by faith we would look from a distance at the judgments of God daily approaching nearer and nearer, nothing would happen which we would regard as strange or difficult to be believed; for the surprise which we feel proceeds from the slowness and carelessness with which we proceed in acquiring the knowledge of Divine truth. (196) When it is said, They are consumed with terrors, it may be understood in two ways. It either means that God thunders upon them in such an unusual manner, that the very strangeness of it strikes them with dismay; or that God, although he may not lay his hand upon his enemies, nevertheless throws them into consternation, and brings them to nothing, solely by the terror of his breath, at the very time when they are recklessly despising all dangers, as if they were perfectly safe, and had made a covenant with death. (197) Thus we have before seen David introducing them as encouraging themselves in their forwardness by this boasting language, “Who is lord over us?” ( Psalms 12:4 .) I am rather inclined to adopt the first sense; and the reason which leads me to do so is, that when God perceives that we are so slow in considering his judgments, he inflicts upon the ungodly judgments of a very severe kind, and pursues them with unusual tokens of his wrath, as if he would make the earth to tremble, in order thereby to correct our dullness of apprehension. (196) “ De nostre tardivete et nonchalance a profiter en la doctrine .” — Fr . (197) “ They are utterly consumed with terrors ; their destruction is not only sudden, but entire; it is like the breaking in pieces of a potter’s vessel, a sherd of which cannot be gathered up and used; or like the casting of a millstone into the sea, which will never rise more: and this is done with terrors , — either by terrible judgments inflicted on them from without, or with terrors inwardly seizing upon their minds and consciences, as at the time of temporal calamities, or at death, and certainly at the judgment, when the awful sentence will be pronounced upon them. See Job 27:20 .” — Dr . Gill . return to ' Top of Page ' <a name="verse-20" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-73-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
19. **그들이 어찌 그리 갑작스레 망하며.** 시편 기자가 폭발하는 경이로움의 언어는 앞 절의 감정을 크게 확인한다. 악인들의 번성에 대한 생각이 우리 마음을 마비시키고 심지어 우둔하게 만드는 것처럼, 그들의 파멸이 갑작스럽고 예상치 못한 것이라 더욱 효과적으로 우리를 깨어나게 한다. 모든 사람이 결코 일어날 수 없다고 생각했던 일이 어떻게 일어났는지를 각자 스스로 묻도록 강요받기 때문이다. 따라서 선지자는 그것에 대해 믿을 수 없는 일처럼 물음으로 말한다. 그러나 동시에, 그는 우리에게 하나님이 매일 그런 방식으로 행하고 계셔서, 만약 우리가 눈을 뜨려 한다면 우리의 경이로움을 자극하는 합당한 재료가 우리 앞에 제시될 것임을 가르친다. '그들이 공포에 삼켜지도다'라고 말할 때, 이것은 두 가지 방식으로 이해될 수 있다. 하나님이 그들에게 그토록 유별난 방식으로 천둥치셔서 그 낯선 것 자체가 그들을 두려움으로 가득 채운다는 것이다. 혹은 하나님이 비록 원수들에게 손을 얹지 않더라도, 그들이 마치 완전히 안전하고 죽음과 계약을 맺은 것처럼 모든 위험을 아무렇지도 않게 여길 바로 그 때에, 단지 그분의 숨결의 공포로 그들을 당혹케 하시고 아무것도 아닌 것으로 만드신다는 것이다.
원주석
- 번역원본
commentary-section/cal-psa-73-19-19(Calvin, PD) - CC0-1.0 · Sonnet 번역
20절 카드 ↗
20. As it were a dream after a man is awakened. This similitude is often to be met with in the Sacred Writings. Thus, Isaiah, ( Isaiah 29:7 ,) speaking of the enemies of the Church, says, “They shall be as a dream of a night vision.” To quote other texts of a similar kind would be tedious and unnecessary labor. In the passage before us the metaphor is very appropriate. How is it to be accounted for, that the prosperity of the wicked is regarded with so much wonder, but because our minds have been lulled into a deep sleep? and, in short, the pictures which we draw in our imaginations of the happiness of the wicked, and of the desirableness of their condition, are just like the imaginary kingdoms which we construct in our dreams when we are asleep. Those who, being illuminated by the Word of God, are awake, may indeed be in some degree impressed with the splendor with which the wicked are invested; but they are not so dazzled by it as thereby to have their wonder very much excited; for they are prevented from feeling in this manner by a light of an opposite kind far surpassing it in brilliancy and attraction. The prophet, therefore, commands us to awake, that we may perceive that all which we gaze at in this world is nothing else than pure vanity; even as he himself, now returning to his right mind, acknowledges that he had before been only dreaming and raving. The reason is added, because God will make their image to be despised, or render it contemptible. By the word image some understand the soul of man, because it was formed after the image of God. But in my opinion, this exposition is unsuitable; for the prophet simply derides the outward pomp or show (198) which dazzles the eyes of men, while yet it vanishes away in an instant. We have met with a similar form of expression in Psalms 39:6 , “Surely every man passeth away in an image,” the import of which is, Surely every man flows away like water that has no solidity, or rather like the image reflected in the mirror which has no substance. The word image, then, in this passage means what we commonly term appearance, or outward show; and thus the prophet indirectly rebukes the error into which we fall, when we regard as real and substantial those things which are merely phantoms created out of nothing by our imaginations. The word בעיר , bair, properly signifies in the city. (199) But as this would be a rigid form of expression, it has been judiciously thought by many that the word is curtailed of a letter, and that it is the same as בהעיר , bahair; an opinion which is also supported from the point kamets being placed under ב , beth. According to this view it is to be translated in awakening, that is, after these dreams which deceive us shall have passed away. And that takes place not only when God restores to some measure of order matters which before were involved in confusion, but also when dispelling the darkness he gladdens our minds with a friendly light. We never, it is true, see things so well adjusted in the world as we would desire; for God, with the view of keeping us always in the exercise of hope, delays the perfection of our state to the final day of judgment. But whenever he stretches forth his hand against the wicked, he causes us to see as it were some rays of the break of day, that the darkness, thickening too much, may not lull us asleep, and affect us with dullness of understanding. (200) Some apply this expression, in awaking, to the last judgment, (201) as if David intended to say, In this world the wicked abound in riches and power, and this confusion, which is as it were a dark night, will continue until God shall raise the dead. I certainly admit that this is a profitable doctrine; but it is not taught us in this place, the scope of the passage not at all agreeing with such an interpretation. If any prefer reading in the city — in the city thou wilt make their image to be despised, — the meaning will be, that when God is pleased to bring into contempt the transitory beauty and vain show of the wicked, it will not be a secret or hidden vengeance, but will be quite manifest and known to all, as if it were done in the public market place of a city. But the word awaking suits better, as it is put in opposition to dreaming. (198) With this agree Bishop Horsley and Dr Adam Clarke. The former translates: — “Like the dream of a man beginning to wake publicly, O Lord! thou renderest their vain show contemptible.” The latter: — “Like to a dream after one awaketh, So wilt thou, O Jehovah! when thou risest up, Destroy their shadowy grandeur.” The original word, צלם tselem , for image , means likeness , corporeal or incorporeal; and it agrees with צל , tsel , a shade , because an image is, as if the shade or shadow of the body. See Bythner on Psalms 39:6 . “It seems to be taken here,” says Hammond, “for that which hath a fantastical only in opposition to a real substantial being.” “The Hebrew term,” says Walford, “means an unsubstantial appearance, splendid while it continues, but which in an instant disappears.” The prosperity which wicked men for a time enjoy, their greatness, riches, honor, and happiness, however dazzling and imposing, is thus nothing more than an image or shadow of prosperity, an empty phantom; and within a short period it ceases to be even so much as a shadow, it absolutely vanishes and comes to nothing, convincing the good but afflicted man, to whom it seemed to involve in doubt the rectitude of the Divine government, what is its real character, and that it should never occasion any perplexity to the student of Divine Providence. (199) The LXX. read, ἐν τη πόλει σου , “in thy city,” deriving the original word from עיר ir , a city Such, also, is the reading of the Vulgate, Arabic, and Æthiopic versions. But the word comes from עור , ur , to awahe , and is in the infinitive hiph ב , beth , excluding ה , he , characteristic of the conjugation. (200) “As a dream of one who awaketh . The thought here is, a
Pericope (part_of)
- part_of
pericope/per-psa-73-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
20. **주여, 깨어날 때에 꿈을 멸시함 같이.** 이 비유는 성경에서 자주 만난다. 이사야도 교회의 원수들에 대해 말하면서 '그들은 밤 이상 같으리라'고 한다. 본 구절에서 은유는 매우 적절하다. 악인들의 번성이 그처럼 경이롭게 여겨지는 것이 어떻게 설명되는가? 우리의 마음이 깊은 잠에 빠졌기 때문이 아닌가? 요컨대, 우리가 악인들의 행복과 그들의 처지의 탐스러움에 대해 우리 상상 속에 그리는 그림들은, 자고 있을 때 꿈속에서 구성하는 공상의 왕국들과 같다. 하나님의 말씀으로 깨어 있는 자들은 악인들이 입은 화려함에 어느 정도 감동을 받을 수 있다. 그러나 그것으로 경이로움을 크게 느낄 정도로 현혹되지는 않는다. 전혀 다른 종류의 빛이 그것보다 훨씬 더 밝고 매력적으로 앞서가기 때문이다. 따라서 선지자는 우리에게 깨어날 것을 명하며, 그래야 이 세상에서 우리가 보는 모든 것이 순수한 허상에 불과함을 알 수 있다. 이유가 덧붙여진다. 하나님이 그들의 형상을 멸시받게 하실 것이기 때문이다. '형상'이라는 말로 시편 기자는 사람들의 눈을 현혹하는 외적 화려함이나 외양을 조롱하는데, 그것은 순식간에 사라진다.
원주석
- 번역원본
commentary-section/cal-psa-73-20-20(Calvin, PD) - CC0-1.0 · Sonnet 번역
21절 카드 ↗
21. For my heart was in a ferment. The Psalmist again returns to the confession which he had previously made, acknowledging that whilst he felt his heart pierced with perverse envy and emulation, he had complained against God, in a peevish or fretful manner. He compares his anger to leaven. Some translate, My heart was steeped in vinegar. But it is more suitable to explain the verb thus, My heart was soured or swollen, as dough is swollen by leaven. Thus Plautus, when speaking of a woman inflamed with anger, says that she is all in a ferment. (202) Some read the last clause of the verse, My reins were pierced; and they think that א , aleph, in the beginning of the word, אשתונן , eshtonan, the verb for pierced, is put instead of ה , he; (203) but this makes little difference as to the sense. We know that the word כליות , kelayoth, by which the Hebrews denote the reins, comes from the verb כלא , kalah, which signifies to desire, to covet earnestly, this word being put for the reins, because it is said that the desires of man have their seat in that part of the body. David therefore declares that these perplexing and troublesome thoughts had been, as it were, thorns which pierced him. (204) We have already stated how he came to be affected with this pungent and burning vexation of spirit. We will find many worldly men who, although they deny that the world is governed by the Providence of God, yet do not greatly disquiet themselves, but only laugh at the freaks of Fortune. On the other hand, true believers, the more firmly they are persuaded that God is the judge of the world, are the more afflicted when his procedure does not correspond to their wishes. (202) Plautus’ words are, “ Mea uxor tota in fermento jacet ;” “My wife lies all in a ferment.” In like manner he says, “ Ecquid habet acetum in pectore ?” “Has he any vinegar in his breast?” (203) This is Kimchi’s and Houbigant’s opinion. (204) “The Hebrew verb [for pierced ] indicates the acute pain felt from a sharp weapon. (See Parkhurst, on שנן , iv.) Common experience shows that the workings of the mind, particularly the passions of joy, grief, and fear, have a very remarkable effect on the reins or kidneys.” — Mant return to ' Top of Page ' <a name="verse-22" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-73-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
21. **내 마음이 산발하며.** 시편 기자는 이전에 했던 고백으로 다시 돌아가, 그릇된 시기와 경쟁심으로 마음이 찔리는 것을 느끼면서 하나님을 향해 성마르거나 짜증스러운 방식으로 불평했음을 인정한다. 그는 자신의 분노를 누룩에 비교한다. 어떤 이들은 '내 마음이 식초에 잠겼다'고 번역한다. 그러나 이 동사를 이렇게 설명하는 것이 더 적합하다. 내 마음이 시어지거나 부풀었다, 마치 반죽이 누룩으로 부풀듯이. '콩팥'으로 히브리인들이 표현하는 신장이 찔렸다는 뒤의 문장에 대해, 우리는 히브리인들이 사람의 바람의 자리가 그 신체 부분에 있다고 말하기 때문에 신장을 나타내는 단어를 사용한다는 것을 안다. 따라서 다윗은 이 당혹스럽고 고통스러운 생각들이 말하자면 그를 찌른 가시들이었다고 선언한다.
원주석
- 번역원본
commentary-section/cal-psa-73-21-21(Calvin, PD) - CC0-1.0 · Sonnet 번역
22절 카드 ↗
22. And I was foolish and ignorant. David here rebuking himself sharply, as it became him to do, in the first place declares that he was foolish; secondly, he charges himself with ignorance; and, thirdly, he affirms that he resembled the brutes. Had he only acknowledged his ignorance, it might have been asked, Whence this vice or fault of ignorance proceeded? He therefore ascribes it to his own folly; and the more emphatically to express his folly, he compares himself to the lower animals. The amount is, that the perverse envy of which he has spoken arose from ignorance and error, and that the blame of having thus erred was to be imputed wholly to himself, inasmuch as he had lost a sound judgment and understanding, and that not after an ordinary manner, but even the length of being reduced to a state of brutish stupidity. What we have previously stated is undoubtedly true, that men never form a right judgment of the works of God; for when they apply their minds to consider them, all their faculties fail, being inadequate to the task; yet David justly lays the blame of failure upon himself, because, having lost the judgment of a man, he had fallen as it were into the rank of the brute creatures. Whenever we are dissatisfied with the manner of God’s providence in governing the world, let us remember that this is to be traced to the perversity of our understanding. The Hebrew word עמך , immach, which we have translated with thee, is here to be taken by way of comparison for before thee; as if David had said, — Lord, although I have seemed in this world to be endued with superior judgment and reason, yet in respect of thy celestial wisdom, I have been as one of the lower animals. It is with the highest propriety that he has inserted this particle. To what is it owing, that men are so deceived by their own folly, as we find them to be, if it is not to this, that while they look at each other, they all inwardly flatter themselves? Among the blind, each thinks that he has one eye, in other words, that he excels the rest; or, at least, he pleases himself with the reflection, that his fellows are in no respect superior to himself in wisdom. But when persons come to God, and compare themselves with him, this prevailing error, in which all are fast asleep, can find no place. return to ' Top of Page ' <a name="verse-23" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-73-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
22. **내가 이같이 우매무지하여.** 다윗은 여기서 그에게 합당한 방식으로 자신을 예리하게 책망하며, 첫째 자신이 어리석었다고 선언하고, 둘째 자신의 무지를 고발하며, 셋째 자신이 짐승들과 비슷했다고 단언한다. 만약 그가 단지 자신의 무지만 인정했다면, 이 무지의 허물이 어디서 왔는지 물을 수 있었을 것이다. 따라서 그는 그것을 자신의 어리석음으로 돌리며, 이 어리석음을 더 강하게 표현하기 위해 자신을 하등 동물에 비교한다. 요약은 이것이다. 그가 언급한 그릇된 시기는 무지와 오류에서 생겨났고, 이렇게 잘못된 것의 책임은 전적으로 그 자신에게 있다. 건전한 판단과 이해를 잃고, 그것도 평범한 방식이 아니라 짐승 같은 우둔함의 상태까지 낮아졌기 때문이다. 하나님의 섭리가 세상을 다스리는 방식에 불만을 품을 때마다, 이것이 우리 이해력의 빗나감에서 비롯된다는 것을 기억하자. '주와 함께'라는 히브리어 표현은 여기서 비교적 의미, 즉 '주 앞에서'로 취해야 한다. 마치 다윗이 이렇게 말한 것처럼. '주여, 비록 이 세상에서 나는 탁월한 판단력과 이성을 가진 것처럼 보였지만, 주의 천상 지혜에 관한 한 나는 하등 동물 중 하나와 같았습니다.'
원주석
- 번역원본
commentary-section/cal-psa-73-22-22(Calvin, PD) - CC0-1.0 · Sonnet 번역
23절 카드 ↗
23 Nevertheless I was continually with thee. (205) Here the Psalmist declares, in a different sense, that he was with God. He gives him thanks for having kept him from utterly falling, when he was in so great danger of being precipitated into destruction. The greatness of the favor to which he adverts is the more strikingly manifested from the confession which he made a little before, that he was bereft of judgment, and, as it were, a brute beast; for he richly deserved to be cast off by God, when he dared to murmur against him. Men are said to be with God in two ways; either, first, in respect of apprehension and thought, when they are persuaded that they live in his presence, are governed by his hand, and sustained by his power; or, secondly, when God, unperceived by them, puts upon them a bridle, by which, when they go astray, he secretly restrains them, and prevents them from totally apostatising from him. When a man therefore imagines that God exercises no care about him, he is not with God, as to his own feeling or apprehension; but still that man, if he is not forsaken, abides with God, inasmuch as God’s secret or hidden grace continues with him. In short, God is always near his chosen ones; for although they sometimes turn their backs upon him, he nevertheless has always his fatherly eye turned towards them. When the Psalmist speaks of God as holding him by the right hand, he means that he was, by the wonderful power of God, drawn back from that deep gulf into which the reprobate cast themselves. He then ascribes it wholly to the grace of God that he was enabled to restrain himself from breaking forth into open blasphemies, and from hardening himself in error, and that he was also brought to condemn himself of foolishness; — this he ascribes wholly to the grace of God, who stretched out his hand to hold him up, and prevent him from a fall which would have involved him in destruction. From this we see how precious our salvation is in the sight of God; for when we wander far from him, he yet continues to look upon us with a watchful eye, and to stretch forth his hand to bring us to himself. We must indeed beware of perverting this doctrine by making it a pretext for slothfulness; but experience nevertheless teaches us, that when we are sunk in drowsiness and insensibility, God exercises a care about us, and that even when we are fugitives and wanderers from him, he is still near us. The force of the metaphor contained in the language, which represents God as holding us by the right hand, is to be particularly noticed; for there is no temptation, let it be never so slight, which would not easily overthrow us, were we not upheld and sustained by the power of God. The reason then why we do not succumb, even in the severest conflicts, is nothing else than because we receive the aid of the Holy Spirit. He does not indeed always put forth his power in us in an evident and striking manner, (for he often perfects it in our weakness;) but it is enough that he succours us, although we may be ignorant and unconscious of it, that he upholds us when we stumble, and even lifts us up when we have fallen. (205) “Notwithstanding these foolish thoughts, I am under the care of thy good providence.” — Patrick . return to ' Top of Page ' <a name="verse-24" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-73-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
23. **그러나 내가 항상 주와 함께하니.** 여기서 시편 기자는 다른 의미에서 그가 하나님과 함께했다고 선언한다. 그는 그가 파멸로 침몰할 큰 위험에 처했을 때, 완전히 쓰러지는 것에서 지켜주신 데 대해 감사한다. 그가 조금 전에 고백한 것, 즉 자신이 판단을 잃고 말하자면 짐승 같았다는 것에서 하나님이 그에게 보여주신 은혜의 위대함이 더욱 두드러지게 나타난다. 왜냐하면 그가 감히 하나님을 거슬러 불평했을 때 하나님께 쫓겨나기에 충분했기 때문이다. 사람들이 하나님과 함께한다고 하는 데는 두 가지 방식이 있다. 하나는 인식과 생각에 관한 것으로, 자신들이 그분의 임재 안에 살고, 그분의 손에 다스려지고, 그분의 능력으로 유지된다고 확신할 때이다. 다른 하나는 하나님이 그들에게 모르게 그들이 곁길로 나갈 때 몰래 억제하고 그분에게서 완전히 배도하는 것을 막는 고삐를 그들에게 채우실 때이다. 시편 기자가 하나님이 자신의 오른손을 잡으신다고 말할 때, 그는 타락한 자들이 그 안으로 스스로를 던지는 그 깊은 구렁에서 하나님의 놀라운 능력으로 자신이 끌어당겨졌다는 것을 의미한다. 그러므로 그는 공개적인 신성모독으로 폭발하는 것과 오류 안에 완고해지는 것을 자제할 수 있었고, 또한 어리석음에 대해 스스로를 정죄하게 된 것을, 전적으로 하나님의 은혜로 돌린다. 하나님이 자신을 붙들어 파멸에 빠지는 것을 막으시기 위해 손을 뻗으셨기 때문이다.
원주석
- 번역원본
commentary-section/cal-psa-73-23-23(Calvin, PD) - CC0-1.0 · Sonnet 번역
24절 카드 ↗
24. Thou shalt guide me with thy counsel. As the verbs are put in the future tense, the natural meaning, in my opinion, is, that the Psalmist assured himself that the Lord, since by his leading he had now brought him back into the right way, would continue henceforth to guide him, until at length he received him into His glorious presence in heaven. We know that it is David’s usual way, when he gives thanks to God, to look forward with confidence to the future. Accordingly, after having acknowledged his own infirmities, he celebrated the grace of God, the aid and comfort of which he had experienced; and now he cherishes the hope that the Divine assistance will continue hereafter to be extended to him. Guidance by counsel is put first. Although the foolish and inconsiderate are sometimes very successful in their affairs, (for God remedies our faults and errors, and turns to a prosperous and happy issue things which we had entered upon amiss;) yet the way in which God ordinarily and more abundantly blesses his own people is by giving them wisdom: and we should ask him especially to govern us by the Spirit of counsel and of judgment. Whoever dares, in a spirit of confident reliance on his own wisdom, to engage in any undertaking, will inevitably be involved in confusion and shame for his presumption, since he arrogates to himself what is peculiar to God alone. If David needed to have God for his guide, how much more need have we of being under the Divine guidance? To counsel there is added glory, which, I think, ought not to be limited to eternal life, as some are inclined to do. It comprehends the whole course of our happiness from the commencement, which is seen here upon earth, even to the consummation which we expect to realize in heaven. David then assures himself of eternal glory, through the free and unmerited favor of God, and yet he does not exclude the blessings which God bestows upon his people here below, with the view of affording them, even in this life, some foretaste of that felicity. return to ' Top of Page ' <a name="verse-25" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-73-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
24. **주의 교훈으로 나를 인도하시고.** 동사들이 미래 시제로 사용되므로, 자연적인 의미는 시편 기자가 주께서 지금 자신의 인도로 그를 다시 올바른 길로 데려오셨으니, 앞으로도 계속 그를 인도하시어 마침내 그를 하늘의 그분의 영광스러운 임재 안으로 받아들이실 것임을 확신했다는 것이다. 다윗이 하나님께 감사할 때 미래를 향해 확신을 갖고 바라보는 것이 그의 통상적인 방식임을 우리는 안다. 따라서 자신의 약점을 인정한 뒤, 그는 경험한 하나님의 은혜의 도움과 위로를 찬양했다. 이제 그는 하나님의 도움이 앞으로도 계속 확장될 것이라는 소망을 품는다. 지혜에 의한 인도가 먼저 놓인다. 비록 어리석고 무분별한 자들이 때로 매우 성공적이지만, 하나님이 자신의 백성을 평범하게 더 풍성히 복을 주시는 방식은 그들에게 지혜를 주심으로써이다. 우리는 특히 그분이 지혜와 판단의 영으로 우리를 다스려 달라고 구해야 한다. 지혜에 영광이 더해지는데, 나는 이것이 어떤 이들이 하려는 것처럼 영원한 생명에만 한정되어서는 안 된다고 생각한다. 그것은 이 땅에서 보이는 시작에서부터 우리가 하늘에서 실현하기를 기대하는 완성에 이르기까지, 우리 행복의 전 과정을 포괄한다.
원주석
- 번역원본
commentary-section/cal-psa-73-24-24(Calvin, PD) - CC0-1.0 · Sonnet 번역
25절 카드 ↗
25. Whom have I in heaven but thee? The Psalmist shows more distinctly how much he had profited in the sanctuary of God; for being satisfied with him alone, he rejects every other object, except God, which presented itself to him. The form of expression which he employs, when he joins together an interrogation and an affirmation, is quite common in the Hebrew tongue, although harsh in other languages. As to the meaning, there is no ambiguity. David declares that he desires nothing, either in heaven or in earth, except God alone, and that without God, all other objects which usually draw the hearts of men towards them were unattractive to him. And, undoubtedly, God then obtains from us the glory to which he is entitled, when, instead of being carried first to one object, and then to another, we hold exclusively by him, being satisfied with him alone. If we give the smallest portion of our affections to the creatures, we in so far defraud God of the honor which belongs to him. And yet nothing has been more common in all ages than this sacrilege, and it prevails too much at the present day. How small is the number of those who keep their affections fixed on God alone! We see how superstition joins to him many others as rivals for our affections. While the Papists admit in word that all things depend upon God, they are, nevertheless, constantly seeking to obtain help from this and the other quarter independent of him. Others, puffed up with pride, have the effrontery to associate either themselves or other men with God. On this account we ought the more carefully to attend to this doctrine, That it is unlawful for us to desire any other object besides God. By the words heaven and earth the Psalmist denotes every conceivable object; but, at the same time, he seems purposely to point to these two in particular. In saying that he sought none in heaven but God only, he rejects and renounces all the false gods with which, through the common error and folly of mankind, heaven has been filled. When he affirms that he desires none on the earth besides God, he has, I suppose, a reference to the deceits and illusions with which almost the whole world is intoxicated; for those who are not beguiled by the former artifice of Satan, so as to be led to fabricate for themselves false gods, either deceive themselves by arrogance when confiding in their own skill, or strength, or prudence, they usurp the prerogatives which belong to God alone; or else trepan themselves with deceitful allurements when they rely upon the favor of men, or confide in their own riches and other helps which they possess. If, then, we would seek God aright, we must beware of going astray into various by-paths, and divested of all superstition and pride, must betake ourselves directly and exclusively to Him. This is the only way of seeking him. The expression, I have desired none other with thee, amounts to this: I know that thou by thyself, apart from every other object, art sufficient, yea, more than sufficient for me, and therefore I do not suffer myself to be carried away after a variety of desires, but rest in and am fully contented with thee. In short, that we may be satisfied with God alone, it is of importance for us to know the plenitude of the blessings which he offers for our acceptance. return to ' Top of Page ' <a name="verse-26" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-73-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
25. **하늘에서는 주 외에 누가 내게 있으리요.** 시편 기자는 하나님의 성소에서 얼마나 유익을 얻었는지를 더 뚜렷하게 보여준다. 그분 홀로로 만족하여, 그는 하나님 외에 그에게 제시된 모든 다른 대상을 거부한다. 그가 사용하는 표현 형식, 즉 물음과 확언을 결합하는 것은 히브리어에서는 매우 일반적이지만 다른 언어에서는 거칠다. 의미에 대해서는 모호함이 없다. 다윗은 하늘에서도 땅에서도 하나님 외에 아무것도 바라지 않으며, 하나님 없이는 사람들의 마음을 통상적으로 끌어당기는 다른 모든 대상들이 그에게 매력이 없다고 선언한다. 의심할 여지없이, 하나님은 우리가 이것에서 저것으로 먼저 끌리지 않고 오로지 그분만을 붙잡으며 그분 홀로로 만족할 때 그분에게 마땅한 영광을 우리로부터 얻으신다. 만약 우리가 피조물들에게 우리 애정의 가장 작은 부분이라도 준다면, 그만큼 하나님에게 속한 영예를 빼앗는 것이다. 하늘과 땅으로 시편 기자는 생각할 수 있는 모든 대상을 나타낸다. 하늘에서 하나님 외에 아무도 구하지 않는다고 말할 때, 그는 인류의 공통된 오류와 어리석음으로 하늘이 채워진 모든 거짓 신들을 거부하고 포기한다. 땅에서 하나님 외에 아무도 원하지 않는다고 확언할 때, 그는 거의 온 세상이 취해 있는 속임과 환상들을 가리킨다.
원주석
- 번역원본
commentary-section/cal-psa-73-25-25(Calvin, PD) - CC0-1.0 · Sonnet 번역
26절 카드 ↗
26. My flesh and my heart have failed. Some understand the first part of the verse as meaning that David’s heart and flesh failed him through the ardent desire with which he was actuated; and they think that by it he intends to testify the earnestness with which he applied his mind to God. We meet with a similar form of expression elsewhere; but the clause immediately succeeding, God is the strength of my heart, seems to require that it should be explained differently. I am rather disposed to think that there is here a contrast between the failing which David felt in himself and the strength with which he was divinely supplied; as if he had said, Separated from God I am nothing, and all that I attempt to do ends in nothing; but when I come to him, I find an abundant supply of strength. It is highly necessary for us to consider what we are without God; for no man will cast himself wholly upon God, but he who feels himself in a fainting condition, and who despairs of the sufficiency of his own powers. We will seek nothing from God but what we are conscious of wanting in ourselves. Indeed, all men confess this, and the greater part think that all which is necessary is that God should aid our infirmities, or afford us succor when we have not the means of adequately relieving ourselves. But the confession of David is far more ample than this when he lays, so to speak, his own nothingness before God. He, therefore, very properly adds, that God is his portion. The portion of an individual is a figurative expression, employed in Scripture to denote the condition or lot with which every man is contented. Accordingly, the reason why God is represented as a portion is, because he alone is abundantly sufficient for us, and because in him the perfection of our happiness consists. Whence it follows, that we are chargeable with ingratitude, if we turn away our minds from him and fix them on any other object, as has been stated in Psalms 16:4 , where David explains more clearly the import of the metaphor. Some foolishly assert that God is called our portion, because our soul is taken from him. I know not how such a silly conceit has found its way into their brains; for it is as far from David’s meaning as heaven is from the earth, and it involves in it the wild notion of the Manicheans, with which Servetus was bewitched. But it generally happens that men who are not exercised in the Scriptures, nor imbued with sound theology, although well acquainted with the Hebrew language, yet err and fall into mistakes even in first principles. Under the word heart the Psalmist comprehends the whole soul. He does not, however, mean, when he speaks of the heart failing, that the essence or substance of the soul fails, but that all the powers which God in his goodness has bestowed upon it, and the use of which it retains only so long as he pleases, fall into decay. return to ' Top of Page ' <a name="verse-27" class="com-number"
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pericope/per-psa-73-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
26. **내 육체와 마음이 쇠잔하나.** 어떤 이들은 이 절의 첫 부분을 이렇게 이해한다. 다윗의 마음과 육체가 그가 격동된 뜨거운 바람으로 인해 쇠잔해졌다는 것이다. 그리고 그들은 그것으로 그가 하나님께 마음을 기울인 열렬함을 증언하려 한다고 생각한다. 나는 오히려 여기서 다윗이 자신에게서 느끼는 쇠잔함과 하나님이 그에게 공급하시는 능력 사이의 대조가 있다고 생각하는 편이다. 마치 이렇게 말하는 것처럼. '하나님으로부터 분리되면 나는 아무것도 아니고, 내가 시도하는 모든 것이 아무것도 아닌 것으로 끝난다. 그러나 그분께 올 때 나는 능력의 풍성한 공급을 발견한다.' 우리가 하나님 없이 무엇인지를 생각하는 것이 우리에게 매우 필요하다. 쇠약함을 느끼고 자신의 능력의 충분성을 절망하는 사람만이 하나님께 온전히 자신을 맡길 것이기 때문이다. '하나님은 내 마음의 반석이시요 영원한 분깃이라'고 매우 적절하게 덧붙인다. 개인의 분깃은 성경에서 각 사람이 만족하는 처지나 운명을 나타내는 비유적 표현이다. 따라서 하나님이 분깃으로 표현되는 것은 그분이 홀로 우리에게 충분히 넘치시며, 그분 안에 우리 행복의 완성이 있기 때문이다.
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commentary-section/cal-psa-73-26-26(Calvin, PD) - CC0-1.0 · Sonnet 번역
27절 카드 ↗
27. For, lo! they who depart from thee shall perish. Here he proves, by an argument taken from things contrary, that nothing was better for him than simply to repose himself upon God alone; for no sooner does any one depart from God than he inevitably falls into the most dreadful destruction. All depart from him who divide and scatter their hope among a variety of objects. The phrase to go a whoring (210) is of similar import; for it is the worst kind of adultery to divide our heart that it may not continue fixed exclusively upon God. This will be more easily understood by defining the spiritual chastity of our minds, which consists in faith, in calling upon God, in integrity of heart, and in obedience to the Word. Whoever then submits not himself to the Word of God, that feeling him to be the sole author of all good things, he may depend upon him, surrender himself to be governed by him, betake himself to him at all times, and devote to him all his affections, such a person is like an adulterous woman who leaves her own husband, and prostitutes herself to strangers. David’s language then is equivalent to his pronouncing all apostates who revolt from God to be adulterers. (210) “ Go a whoring , etc . ; i . e . , forsake God for false gods, which is spiritual adultery.” — Sutcliffe . When God is said to have destroyed such as do this, some think there is an allusion to that part of the Mosaic law which doomed idolaters to be punished with death, as guilty of high treason against Jehovah the King of Israel. return to ' Top of Page ' <a name="verse-28" class="com-number"
Pericope (part_of)
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pericope/per-psa-73-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
27. **보소서, 주를 멀리하는 자들은 망하리니.** 여기서 그는 반대되는 것에서 취한 논거로, 단순히 하나님 홀로에 의지하는 것보다 더 나은 것이 없다는 것을 증명한다. 누군가 하나님에게서 떠나는 순간 필연적으로 가장 무서운 파멸로 빠지기 때문이다. 자신의 소망을 여러 대상들 사이에 나누고 흩뜨리는 모든 이들은 그분을 떠나는 것이다. '음행하다'는 표현도 같은 의미이다. 우리의 마음이 나뉘어 하나님께만 고정되어 있지 않는 것은 최악의 간음이기 때문이다. 우리 마음의 영적 정결이 무엇인지를 정의함으로써 이것이 더 쉽게 이해될 것이다. 그것은 믿음, 하나님을 부르는 것, 마음의 성실함, 그리고 말씀에 대한 순종으로 이루어진다. 따라서 하나님께 복종하지 않고 그분이 모든 좋은 것의 유일한 저자이심을 느끼며 그분을 의지하고, 그분이 다스리도록 자신을 항복하고, 언제나 그분께 나아가고, 자신의 모든 애정을 그분께 헌신하지 않는 자는 자신의 남편을 버리고 이방인들에게 몸을 파는 간음한 여자와 같다.
원주석
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commentary-section/cal-psa-73-27-27(Calvin, PD) - CC0-1.0 · Sonnet 번역
28절 카드 ↗
28. As for me, it is good for me to draw near to God. Literally the reading is, And I, etc. David speaking expressly of himself, affirms that although he should see all mankind in a state of estrangement from God, and wandering after the ever-changing errors and superstitions of the world, he would nevertheless study to continue always in a state of nearness to God. Let others perish, says he, if their headstrong passions cannot be restrained, and they themselves prevented from running after the deceits of the world; but as for me, I will continue steadfast in the resolution of maintaining a sacred communion with God. In the subsequent clause he informs us that we draw near to God in a right manner when our confidence continues firmly fixed in him. God will not hold us by his right hand unless we are fully persuaded of the impossibility of our continuing steadfast and safe in any other way than by his grace alone. This passage is worthy of notice, that we may not be carried away by evil examples, to join ourselves to the wicked, and to act as they do, although even the whole world should fall into unbelief; but that we may learn to gather in our affections from other objects, and to confine them exclusively to God. In the close, the Psalmist intimates that after he shall have devoted himself to God alone, he shall never want matter for praising him, since God never disappoints the hope which his people repose in him. From this it follows, that none curse God or murmur against him, but those who wilfully shut their eyes and involve themselves in darkness, lest knowing and observing his providence, they should be induced to give themselves up to his faithfulness and protection. return to ' Top of Page ' Psalms Psa 72 Psalms Psa Psalms Psa 74 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Psalms 73". 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pericope/per-psa-73-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
28. **하나님께 가까이함이 내게 복이라.** 문자적으로는 '그리고 나는'이다. 다윗은 명시적으로 자신에 대해 말하며, 비록 온 인류가 하나님으로부터 멀어지고 세상의 변화하는 오류들과 미신들을 좇아 방황하는 것을 본다 할지라도, 자신은 그럼에도 하나님과 가까이 있는 상태를 항상 유지하려 힘쓸 것임을 단언한다. '다른 이들은 멸망하게 하라, 만약 그들의 강팍한 열정을 억제할 수 없어서 세상의 속임을 쫓아 달려가는 것을 막을 수 없다면. 그러나 나는 하나님과의 거룩한 교제를 유지하겠다는 결심에 굳게 서겠다.' 뒤따르는 문장에서 그는 우리가 그분을 향한 신뢰가 굳게 고정되어 있을 때 올바른 방식으로 하나님께 가까이 나아간다는 것을 알려준다. 하나님은 오직 그분의 은혜만으로 우리가 굳건하고 안전하게 계속할 수 있는 다른 방법이 없음을 충분히 확신하지 않는 한, 우리의 오른손을 잡지 않으실 것이다. 마지막에 시편 기자는 자신이 하나님께만 헌신한 후에는 그분을 찬양할 재료가 부족하지 않을 것임을 암시한다. 하나님은 자신의 백성이 그분에게 두는 소망을 결코 실망시키지 않으시기 때문이다. 이로부터 하나님을 저주하거나 그분을 향해 불평하는 자들은 오직 자진하여 눈을 감고 어둠 속에 자신을 빠뜨리는 자들뿐이라는 결론이 나온다.
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commentary-section/cal-psa-73-28-28(Calvin, PD) - CC0-1.0 · Sonnet 번역