1절 카드 ↗
1. My voice came to God, and I cried. This is not a mere complaint, as some interpreters explain it, denoting the surprise which the people of God felt in finding that he who hitherto had been accustomed to grant their requests shut his ears to them, and was called upon in vain. It appears more probable that the prophet either speaks of the present feeling of his mind, or else calls to remembrance how he had experienced that God was inclined and ready to hear his prayers. There can be no doubt that he describes the greatness of the sorrow with which he was afflicted; and, in nay opinion, he denotes a continued act both by the past and the future tenses of the verbs. In the first place, he declares that he did not foolishly rend the air with his cries, like many who pour forth bitter cries without measure and at random under their sorrows; but that he addressed his speech to God when necessity constrained him to cry. The copula and, which is joined to the verb cried, should be resolved into the adverb of time when, in this way, When I cried my voice came to God At the same time, he also shows, that although he had been constrained often to reiterate his cries, he had not given over persevering in prayer. What is added immediately after is intended for the confirmation of his faith: And he heard me. The copula and, as in many other places, is here put instead of the causal adverb for. The meaning is, that he encouraged himself to cry to God, from the consideration that it was God’s usual manner to show his favor and mercy towards him. return to ' Top of Page ' <a name="verse-2" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-77-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
1. **내 목소리가 하나님께 이르렀고 내가 부르짖었다.** 이것은 단순한 불평이 아니다. 어떤 해석자들은 이것을 하나님의 백성이 지금까지 그들의 청원을 허락하시던 그분이 이제 귀를 막으시고 헛되이 불러지고 있음을 발견한 데서 느끼는 놀라움을 나타낸다고 설명하나, 그보다는 선지자가 자신의 현재 마음의 감정을 말하거나 혹은 하나님이 그의 기도를 듣기에 기꺼이 준비되어 계심을 경험했던 것을 회상하는 것으로 보인다. 그가 시달렸던 슬픔의 크기를 묘사하고 있음은 의심의 여지가 없으며, 내 견해로는 과거 시제와 미래 시제 동사 모두로 지속적인 행위를 나타낸다. 첫째로, 그는 슬픔 속에서 제멋대로 쓴 부르짖음을 쏟아내는 많은 이들처럼 어리석게 공중에 대고 소리치지 않았음을 선언한다. 그보다 필요가 그를 부르짖도록 강요할 때 하나님께 말씀드렸다. '부르짖었다'에 붙은 접속사 '그리고'는 '~할 때'라는 시간 부사로 풀어야 하는데, '내가 부르짖을 때 내 목소리가 하나님께 이르렀다'가 된다. 동시에 그는 자주 부르짖음을 반복하도록 강요받았음에도 기도를 포기하지 않았음도 보여준다. 바로 뒤에 덧붙인 것은 그의 믿음을 확인하기 위한 것이다. **그리고 그분이 내게 들으셨다.** '그리고'는 많은 다른 곳에서처럼 여기서도 인과 부사 '왜냐하면' 대신 쓰였다. 그 의미는, 그가 하나님이 자신을 향해 은총과 자비를 보이시는 것이 하나님의 통상적인 방식이라는 생각에서 하나님께 부르짖도록 자신을 격려했다는 것이다.
원주석
- 번역원본
commentary-section/cal-psa-77-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
2. I sought the Lord in the day of my trouble. In this verse he expresses more distinctly the grievous and hard oppression to which the Church was at that time subjected. There is, however, some ambiguity in the words. The Hebrew word יד , yad, which I have translated hand, is sometimes taken metaphorically for a wound; and, therefore, many interpreters elicit this sense, My wound ran in the night, and ceased not, (286) that is to say, My wound was not so purified from ulcerous matter as that the running from it was made to stop. But; I rather take the word in its ordinary signification, which is hand, because the verb נגרה , niggera, which he uses, signifies not only to run as a sore does, but also to be stretched forth or extended. (287) Now, when he affirms that he sought the Lord in the day of his trouble, and that his hands were stretched out to him in the night season, this denotes that prayer was his continual exercise, — that his heart was so earnestly and unweariedly engaged in that exercise, that he could not desist from it. In the concluding sentence of the verse the adversative particle although is to be supplied; and thus the meaning will be, that although the prophet found no solace and no alleviation of the bitterness of his grief, he still continued to stretch forth his hands to God. In this manner it becomes us to wrestle against despair, in order that our sorrow, although it may seem to be incurable, may not shut our mouths, and keep us from pouring out our prayers before God. (286) This is the rendering in our English Bible, which Dr Adam Clarke pronounces to be “a most unaccountable translation.” The reading of the margin, however, “my hand,” favours the sense given by our Author. (287) This is the translation adopted by many critics, and it appears to be the true signification of the passage. Thus Symmachus’ version is, ἡ χειρ μου νυκτοςἐκτετατο διηνεκως , “my hand was stretched out by night continually;” and, in like manner, Jerome, “ Manus mea nocte extenditur, et non quiescit .” Parkhurst renders the verse thus: “In the day of my trouble I sought the Lord; my hand was stretched out by night and ceased not,” or, “without interruption.” With this agree the versions of Horsley, Mant, Fry, Adam Clarke, Walford, and others. The stretching out of the hand was an usual gesture in prayer. Instead of ידי , the Chaldee reads עיני , “ mine eye trickled down,” which Archbishop Secker and Green think likely to be the true reading. return to ' Top of Page ' <a name="verse-3" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-77-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
2. **내가 환난 날에 주를 찾았다.** 이 절에서 그는 당시 교회가 처했던 심각하고 혹독한 압제를 더 분명하게 표현한다. 그러나 본문에는 다소 모호함이 있다. 히브리어 '야드'(יד), 즉 내가 '손'으로 번역한 단어는 때로 비유적으로 '상처'를 의미하기도 한다. 따라서 많은 해석자들은 이런 뜻을 이끌어낸다. '내 상처가 밤에 흘러 멈추지 않았다.' 즉, 내 상처가 그 흐름이 멈출 만큼 충분히 정화되지 않았다는 것이다. 그러나 나는 그 단어를 통상적인 의미인 '손'으로 취하기를 선호한다. 왜냐하면 그가 사용하는 동사 '니게라'(נגרה)는 상처가 흐를 뿐만 아니라 '뻗어지거나 펼쳐지다'를 의미하기도 하기 때문이다. 이제 그가 환난 날에 주를 찾았고 밤 시간에 손을 그분을 향해 뻗었다고 확언하는 것은, 기도가 그의 지속적인 행위였음을 나타낸다. 그의 마음이 너무나 간절하고 지치지 않게 그 행위에 전념하여 그것을 멈출 수 없었다는 것이다. 절의 마지막 부분에서 '비록'이라는 역접 불변사가 보충되어야 한다. 그리하여 그 의미는, 비록 선지자가 자신의 슬픔의 쓴맛을 위한 위로나 완화를 찾지 못했음에도 하나님을 향해 계속 손을 뻗었다는 것이 된다. 이런 방식으로 우리는 절망에 대항하여 싸워야 하는데, 이는 우리의 슬픔이 아무리 치료 불가능해 보일지라도 우리의 입을 막아 하나님 앞에 기도를 쏟아붓지 못하게 해서는 안 되기 때문이다.
원주석
- 번역원본
commentary-section/cal-psa-77-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
3. I will remember God, and will be troubled. The Psalmist here employs a variety of expressions to set forth the vehemence of his grief, and, at the same time, the greatness of his affliction. He complains that what constituted the only remedy for allaying his sorrow became to him a source of disquietude. It may, indeed, seem strange that the minds of true believers should be troubled by remembering God. But the meaning of the inspired writer simply is, that although he thought upon God his distress of mind was not removed. It no doubt often happens that the remembrance of God in the time of adversity aggravates the anguish and trouble of the godly, as, for example, when they entertain the thought that he is angry with them. The prophet, however, does not mean that his heart was thrown into new distress and disquietude whenever God was brought to his recollection: he only laments that no consolation proceeded from God to afford him relief; and this is a trial which it is very hard to bear. It is not surprising to see the wicked racked with dreadful mental agony; for, since their great object and endeavor is to depart from God, they must suffer the punishment which they deserve, on account of their rebellion against him. But when the remembrance of God, from which we seek to draw consolation for mitigating our calamities, does not afford repose or tranquillity to our minds, we are ready to think that he is sporting with us. We are nevertheless taught from this passage, that however much we may experience of fretting, sorrow, and disquietude, we must persevere in calling upon God even in the midst of all these impediments. return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-77-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
3. **나는 하나님을 기억하고 괴로울 것이다.** 시편 기자는 여기서 자신의 슬픔의 맹렬함과 동시에 자신의 고난의 크기를 표현하기 위해 다양한 표현을 사용한다. 그는 자신의 슬픔을 달래는 유일한 치료제가 자신에게 불안의 원천이 되었다고 불평한다. 참 신자들의 마음이 하나님을 기억함으로 괴로워할 수 있다는 것은 이상하게 보일 수 있다. 그러나 영감받은 저자의 의미는 단순히, 하나님을 생각함에도 마음의 고통이 제거되지 않았다는 것이다. 역경의 때에 하나님에 대한 기억이 경건한 자들의 고뇌와 고통을 증대시키는 경우가 종종 있는데, 예를 들어 그분이 자신들에게 진노하고 계신다는 생각을 품을 때 그러하다. 그러나 선지자는 하나님이 마음에 떠오를 때마다 새로운 고통과 불안에 빠졌다는 것이 아니다. 그는 다만 하나님에게서 그에게 구원을 줄 위로가 오지 않았음을 탄식하는데, 이것은 견디기 매우 힘든 시련이다. 악인들이 끔찍한 정신적 고뇌로 고통받는 것은 놀랍지 않다. 그들의 큰 목적과 노력이 하나님에게서 떠나는 것이기에 그분에 대한 반란으로 인해 마땅한 처벌을 받아야 하기 때문이다. 그러나 우리가 재앙을 완화하기 위한 위로를 찾고자 하는 하나님에 대한 기억이 우리의 마음에 평안이나 고요함을 주지 못할 때, 우리는 그분이 우리를 희롱하고 있다고 생각하기 쉽다. 그럼에도 이 본문에서 우리는, 아무리 초조함과 슬픔과 불안을 많이 경험할지라도 이 모든 장애 가운데서도 하나님께 부르짖기를 인내해야 함을 배운다.
원주석
- 번역원본
commentary-section/cal-psa-77-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
4. Thou hast held the watches of my eyes. (288) This verse is to the same effect with the preceding. The Psalmist affirms that he spent whole nights in watching, because God granted him no relief. The night in ancient times was usually divided into many watches; and, accordingly, he describes his continued grief, which pre. vented him from sleeping, by the metaphorical term watches. When he stated a little before that he prayed to God with a loud voice, and when he now affirms that he will remain silent, there seems to be some appearance of discrepancy. This difficulty has already been solved in our exposition of Psalms 32:3 , where we have shown that true believers, when overwhelmed with sorrow, do not continue in a state of unvarying uniformity, but sometimes give vent to sighs and complaints, while, at other times, they are silent as if their mouths were stopped. It is, therefore, not wonderful to find the prophet frankly confessing that he was so overwhelmed, and, as it were, choked, with calamities, as to be unable to open his mouth to utter even a single word. (288) Some of the Jewish commentators interpret this clause thus: “Thou holdest the brows of my eyes.” The eyebrows which protect the eyes were held, so that he could not shut them and obtain sleep. Sleep to a person in trouble has the effect of interrupting his sorrow for a time, and of weakening it by refreshing the body. It is, therefore, in such circumstances, a great blessing, and is earnestly desired. But to have this denied, and for the sufferer to have sleepless and wearisome nights appointed to him, is a great aggravation of his distress. return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-77-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
4. **주께서 내 눈의 파수를 잡으셨다.** 이 절은 앞 절과 같은 목적을 위한 것이다. 시편 기자는 하나님이 그에게 아무런 위안도 주지 않으셨으므로 밤을 새워 깨어 있었다고 단언한다. 고대에 밤은 보통 여러 파수로 나뉘었으며, 따라서 그는 잠들지 못하게 한 자신의 지속적인 슬픔을 '파수'라는 비유적 표현으로 묘사한다. 조금 전에 큰 소리로 하나님께 기도했다고 말하고 이제는 침묵할 것이라고 하는 것 사이에 불일치가 있는 것처럼 보인다. 그러나 이 어려움은 이미 시편 32:3 주석에서 해결되었는데, 거기서 우리는 참 신자들이 슬픔에 압도될 때 변함없이 한결같은 상태로 지속하지 않고, 때로는 탄식과 불평을 내뱉다가 때로는 마치 입이 막힌 것처럼 침묵함을 보였다. 따라서 선지자가 재앙들에 너무 압도되어 마치 숨이 막혀 한 마디 말도 할 수 없었다고 솔직하게 고백하는 것은 이상하지 않다.
원주석
- 번역원본
commentary-section/cal-psa-77-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
5. I have recounted the days of old. There is no doubt that he endeavored to assuage his grief by the remembrance of his former joy; but he informs us that relief was not so easily nor so speedily obtained. By the days of old, and the years of ancient times, he seems not only to refer to the brief course of his own life, but to comprehend many ages. The people of God, in their afflictions, ought, undoubtedly, to set before their eyes, and to call to their remembrance, not only the Divine blessings which they have individually experienced, but also all the blessings which God in every age has bestowed upon his Church It may, however, be easily gathered from the text, that when the prophet reckoned up in his own mind the mercies which God had bestowed in time past, he began with his own experience. return to ' Top of Page ' <a name="verse-6" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-77-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
5. **나는 옛날을 헤아렸다.** 그가 이전의 기쁨에 대한 기억으로 슬픔을 완화하려 했음은 의심의 여지가 없으나, 구원이 그렇게 쉽게 혹은 신속하게 얻어지지 않았음을 알려준다. 옛날과 고대의 해들로써 그는 단지 자신의 짧은 생애 동안의 과정만 언급하는 것이 아니라 많은 시대를 포함하는 것 같다. 고난 중에 있는 하나님의 백성은 의심의 여지 없이 자신들이 개인적으로 경험한 하나님의 은혜뿐만 아니라 하나님이 모든 시대에 교회에 베푸신 모든 은혜를 눈앞에 두고 기억해야 한다. 그러나 선지자가 지난날 하나님이 베푸신 자비들을 마음속으로 헤아릴 때 자신의 경험에서 시작했음은 본문에서 쉽게 모을 수 있다.
원주석
- 번역원본
commentary-section/cal-psa-77-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
6. I will call to remembrance my song in the night. By his song he denotes the exercise of thanksgiving in which he had engaged during the time of his prosperity. (289) There is no remedy better adapted for healing our sorrows, as I have just now observed, than this; but Satan often craftily suggests to our thoughts the benefits of God, that the very feeling of the want of them may inflict upon our minds a deeper wound. It is, therefore, highly probable, that the prophet was pierced with bitter pangs when he compared the joy experienced by him in time past with the calamities which he was presently suffering. He expressly mentions the night; because, when we are then alone by ourselves, and withdrawn from the society and presence of men, it engenders in the mind more cares and thoughts than are experienced during the day. What is added immediately after with respect to communing with his own heart, is to the same effect. Solitude has an influence in leading men to retire within their own minds, to examine themselves thoroughly, and to speak to themselves freely and in good earnest, when no created being is with them to impose a restraint by his presence. The last clause of the verse, And my spirit will search diligently, admits of a twofold exposition. The word חפש , chaphas, for search diligently, (290) being in the masculine gender, and the word רוה , ruach, for spirit, being sometimes feminine, some commentators suppose that the name of God is to be understood, and explain the sentence as if the Psalmist had said, There is nothing, O Lord! so hidden in my heart into which thou hast not penetrated. And God is with the highest propriety said to search the spirit of the man whom he awakens from his indolence or torpor, and whom he examines by acute afflictions. Then all hiding — places and retreats, however obscure, are explored, and affections before unknown are brought into the light. As, however, the gender of the noun in the Hebrew language is ambiguous, others more freely translate, MY spirit hath searched diligently. This being the sense which is most generally embraced, and being, at the same time, the most natural, I readily adopt it. In that debate, of which the inspired writer makes mention, he searched for the causes on account of which he was so severely afflicted, and also into what. his calamities would ultimately issue. It is surely highly profitable to meditate on these subjects, and it is the design of God to stir us up to do this when any adversity presses upon us. There is nothing more perverse than the stupidity (291) of those who harden themselves under the scourges of God. Only we must keep within due bounds, in order that we may not be swallowed up of over much sorrow, and that the unfathomable depth of the Divine judgments may not overwhelm us by our attempting to search them out thoroughly. The prophet’s meaning is, that when he sought for comfort in all directions, he could find none to assuage the bitterness of his grief. (289) “The times were indeed greatly altered; formerly his sleep had been prevented by the joyfulness of his feelings, which prompted the voice of thanksgiving during even the shades of night; now his sleep is taken away by the severity of his disease, and the anguish of his soul, which was augmented by the contrast with his past happiness.” — Walford . (290) “The verb חפש , chaphas , signifies such an investigation as a man makes who is obliged to strip himself in order to do it. Or, to lift up coverings , to search fold by fold; or, in our phrase, to leave no stone unturned The Vulgate translates, et scopebam spiritum meum As scopebam is no pure Latin word, it may probably be taken from the Greek, σκοπεω , scopeo , ‘to look about, to consider attentively.’ It is, however, used by no author but St Jerome, and by him only here, and in Isaiah 14:23 , ‘And I will sweep it with the besom of destruction;’ ‘ scopabo eam in scopa terens .’ Hence we see that he has formed a verb from the noun scopae ; a sweeping brush or besom . ” — Dr Adam Clarke (291) “ La stupidite brutale .” — Fr . “The brutish stupidity.” return to ' Top of Page ' <a name="verse-7" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-77-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
6. **나는 밤에 내 노래를 기억할 것이다.** 그의 노래로써 그는 번영의 시절에 참여했던 감사의 행위를 나타낸다. 방금 언급한 것처럼 우리의 슬픔을 치유하기에 이보다 더 적합한 치료제는 없다. 그러나 사탄은 종종 교묘하게 하나님의 은혜들에 대한 생각을 우리에게 제안하여, 바로 그것들의 결핍에 대한 감정이 우리의 마음에 더 깊은 상처를 줄 수 있다. 따라서 선지자가 이전에 경험한 기쁨을 현재 겪고 있는 재앙들과 비교할 때 쓴 고통에 찔렸을 것이 매우 개연성이 있다. 그가 밤을 명시적으로 언급하는 것은, 우리가 사람들의 사교와 임재로부터 물러나 혼자 있을 때, 낮보다 더 많은 걱정과 생각이 마음에 생겨나기 때문이다. 자신의 마음과 교제한다는 것에 관하여 바로 뒤에 덧붙인 것도 같은 목적을 위한 것이다. 고독은 사람들을 자신의 내면으로 이끌어, 자신을 철저히 살피고, 어떤 피조물도 임재로 억제하지 않는 상황에서 자신에게 자유롭고 진지하게 말하게 하는 영향을 미친다. 절의 마지막 부분, **내 영이 부지런히 살필 것이다**는 두 가지 설명이 가능하다. 히브리어에서 영(ruach)이라는 단어는 때로 여성형이기 때문에, 어떤 주석가들은 하나님의 이름을 이해하여 시편 기자가 '오 주여, 내 마음속에 깊이 숨겨진 것이 없어 당신이 꿰뚫지 못한 것이 없습니다'라고 말했다고 설명한다. 그러나 히브리어에서 명사의 성이 모호하므로, 다른 이들은 더 자유롭게 '내 영이 부지런히 살폈다'고 번역한다. 이것이 가장 일반적으로 받아들여지는 의미이며 동시에 가장 자연스러운 것이므로 나는 이를 채택한다. 영감받은 저자가 언급하는 그 숙고에서, 그는 그토록 심하게 고난받는 이유들과 또한 재앙들이 결국 어떻게 귀결될지를 살폈다. 이 주제들에 대해 묵상하는 것은 분명히 매우 유익하며, 어떤 역경이 우리를 압박할 때 하나님은 우리가 이것을 하도록 자극하신다. 하나님의 채찍 아래 자신을 굳게 하는 자들의 우둔함보다 더 비뚤어진 것은 없다. 다만 우리가 과도한 슬픔에 삼키워지지 않도록, 또한 하나님의 심판의 헤아릴 수 없는 깊이가 그것들을 철저히 탐색하려다 우리를 압도하지 않도록 합당한 한계를 지켜야 한다. 선지자의 의미는, 모든 방향에서 위안을 찾았으나 슬픔의 쓴맛을 완화할 것을 찾지 못했다는 것이다.
원주석
- 번역원본
commentary-section/cal-psa-77-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
7. and 8. Will the Lord cast off for ever? The statements here made undoubtedly form a part of the searchings which engaged the Psalmist’s mind. He intimates that he was almost overwhelmed by a long succession of calamities; for he did not break forth into this language until he had endured affliction for so long a period as hardly to venture to entertain the hope that God would in future be favorable to him. He might well argue with himself whether God would continue to be gracious; for when God embraces us with his favor, it is on the principle that he will continue to extend it towards us even to the end. He does not properly complain or find fault with God, but rather reasoning with himself, concludes, from the nature of God, that it is impossible for him not to continue his free favor towards his people, to whom he has once shown himself to be a father. As he has traced all the blessings which the faithful receive from the Divine hand to the mere good pleasure of God, as to a fountain; so a little after he adds the Divine goodness, as if he had said, How can we suppose it possible for God to break off the course of his fatherly layout, when it is considered that he cannot divest himself of his own nature? We see, then, how by an argument drawn from the goodness of God, he repels the assaults of temptation. When he puts the question, Doth his word or oracle fail? he intimates that he was destitute of all consolation, since he met with no promise to support and strengthen his faith. We are indeed thrown into a gulf of despair when God takes away from us his promises in which our happiness and salvation are included. If it is objected, that such as had the ]Law among their hands could not be without the word of God, I answer, that on account of the imperfection of the former dispensation, when Christ was not yet manifested, (295) special promises were then necessary. Accordingly, in Psalms 74:9 , we find the faithful complaining that they saw not any longer their wonted signs, and that there was no longer a prophet who had knowledge of the time among them. If David was the penman of this psalm, we know that in matters of doubt and perplexity it was usual with him to ask counsel from God, and that God was accustomed to grant him answers. If he was deprived of this source of alleviation in the midst of his calamities, he had reason to bewail that he found no oracle or word to sustain and strengthen his faith. But if the psalm was composed by some other inspired prophet, this complaint will suit the period which intervened between the return of the Jews from the Babylonish captivity and the coming of Christ; for, during that time, the course of prophecy was in a manner broken off, and there was none endued with any peculiar gift of the Holy Spirit to raise up the hearts of those who were cast down, or to support and keep them from falling. In addition to this, it sometimes happens that although the word of God is offered to us, it yet does not enter into our minds, in consequence of our being involved in such deep distress, as to prevent us from receiving or admitting the smallest degree of comfort. But I embrace the former sense, which is, that the Church was now without those special announcements of prophecy with which she had formerly been favored, and that as she still depended upon the mere sight of the shadows of that economy, she stood constantly in need of fresh supports. From this we may gather the profitable lesson, that we ought not to be unduly disquieted, if God should at any time withdraw his word from us. It should be borne in mind, that he tries his own people by such wonderful methods, that they imagine the whole of Scripture to be turned from its proper end, and that although they are desirous to hear God speaking, they yet cannot be brought to apply his words to their own particular case. This, as I have said, is a distressing and painful thing; but it ought not to hinder us from engaging in the exercise of prayer. (295) “ Qu’a cause de l’infirmite du temps, (ascavoir avant la manifestation de Christ) .” — Fr . return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-77-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
7~8절. **주께서 영원히 버리실 것인가?** 여기서 말하는 것들은 의심의 여지 없이 시편 기자의 마음을 사로잡은 탐색의 일부를 이룬다. 그는 오랜 재앙들의 연속으로 거의 압도당했음을 암시한다. 왜냐하면 그는 고난을 너무나 오랫동안 견딘 나머지 하나님이 장차 자신에게 은혜로우실 것이라는 희망을 감히 품기 어렵게 된 후에야 이 언어로 분출했기 때문이다. 그는 하나님이 계속 은혜로우실 것인지 자신과 논쟁할 만했다. 왜냐하면 하나님이 우리를 그 은총으로 포용하실 때, 그것은 끝까지 우리를 향해 계속 베푸실 것이라는 원칙에 입각해 있기 때문이다. 그는 하나님에 대해 제대로 불평하거나 흠을 잡는 것이 아니라, 오히려 자신과 논거하여 하나님의 본성에서, 한 번 아버지로 자신을 나타내신 백성을 향한 자신의 자유로운 은총을 계속하지 않으시는 것이 그분에게는 불가능하다고 결론짓는다. 그는 신자들이 하나님의 손에서 받는 모든 은혜를 근원으로서의 하나님의 순전한 기쁘신 뜻에 귀속시키면서, 조금 뒤에 하나님의 선하심을 덧붙이는데, 마치 '하나님 자신의 본성을 벗어날 수 없다는 것을 고려할 때, 어떻게 그분이 부성적 사랑의 흐름을 끊을 수 있다고 생각할 수 있겠는가?'라고 말하는 것과 같다. 따라서 하나님의 선하심에서 이끌어낸 논거로 시험의 공격을 물리치는 것을 볼 수 있다. 그가 **그분의 말씀이나 신탁이 실패하는가?**라고 물을 때, 그는 자신의 믿음을 지탱하고 강화할 약속을 만나지 못해 모든 위안에서 굶주렸음을 암시한다. 우리는 하나님이 우리의 행복과 구원이 포함된 약속들을 우리에게서 빼앗으실 때 절망의 심연으로 던져진다.
원주석
- 번역원본
commentary-section/cal-psa-77-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
9. Hath God forgotten to be merciful? The prophet still continues debating with himself the same subject. His object, however, is not to overthrow his faith, but rather to raise it up. He does not put this question, as if the point to which it refers were a doubtful matter. It is as if he had said, Hath God forgotten himself? or, hath he changed his nature? for he cannot be God unless he is merciful. I indeed admit that he did not remain unshaken as if he had had a heart of steel. But the more violently he was assailed, the more firmly did he lean upon the truth, That the goodness of God is so inseparably connected with his essence as to render it impossible for him not to be merciful. Whenever, therefore, doubts enter into our minds upon our being harassed with cares, and oppressed with sorrows, let us learn always to endeavor to arrive at a satisfactory answer to this question, Has God changed his nature so as to be no longer merciful? The last clause, Hath he shut up or restrained his compassions in his anger? is to the same effect. It was a very common and notable observation among the holy patriarchs, That God is long — suffering, slow to wrath, ready to forgive, and easy to be entreated. It was from them that Habakkuk derived the statement which he makes in his song, “Even in his anger he will be mindful of his mercy.” ( Habakkuk 3:2 ) The prophet, then, here comes to the conclusion, that the chastisement which he felt would not prevent God from being again reconciled to him, and returning to his wonted manner of bestowing blessings upon him, since his anger towards his own people endures only for a moment. Yea, although God manifests the tokens of his anger, he does not cease most tenderly to love those whom he chastises. His wrath, it its true, rests continually upon the reprobate; but the prophet, accounting himself among the number of God’s children, and speaking of other genuine believers, justly argues from the impossibility of the thing, that the temporary displeasure of God cannot break off the course of his goodness and mercy. return to ' Top of Page ' <a name="verse-10" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-77-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
9. **하나님이 자비로우심을 잊으셨는가?** 선지자는 같은 주제에 대해 자신과의 논쟁을 계속한다. 그러나 그의 목적은 믿음을 허물려는 것이 아니라 오히려 세우려는 것이다. 그는 이 질문이 언급하는 점이 의심스러운 사안인 것처럼 이 질문을 하지 않는다. 그것은 마치 '하나님이 자신을 잊으셨는가? 아니면 그분이 자신의 본성을 바꾸셨는가? 왜냐하면 그분이 자비롭지 않으시면 하나님이실 수 없기 때문이다'라고 말하는 것과 같다. 나는 그가 강철 같은 마음을 가진 것처럼 흔들리지 않고 있었다는 것을 인정하지 않는다. 그러나 더 맹렬하게 공격받을수록 하나님의 선하심이 그분의 본질과 너무도 불가분하게 연결되어 그분이 자비롭지 않으시는 것이 불가능하다는 진리에 더욱 굳게 기댔다. 따라서 걱정에 시달리고 슬픔에 압제받아 의심이 우리의 마음에 들어올 때마다, 우리는 항상 이 질문에 만족스러운 답을 도달하려고 노력하는 것을 배우자. '하나님이 자신의 본성을 바꾸사 더 이상 자비롭지 않으신가?' 마지막 절, **그분이 진노 중에 그 자비를 막거나 억제하셨는가?**도 같은 목적을 위한 것이다. 하나님은 오래 참으시고 진노하기에 더디시며 기꺼이 용서하시고 간구하기에 쉬우신 분이라는 것은 거룩한 족장들 가운데 매우 흔하고 주목할 만한 관찰이었다. 하박국이 자신의 노래에서 "진노 중에도 자비를 기억하소서"(합 3:2)라고 말한 진술을 유래한 것도 그들에게서였다. 그러면 선지자는 여기서, 하나님이 자신을 향해 다시 화해하시고 자신의 자녀들에 대한 진노는 오직 잠시일 뿐이므로 예전의 은혜 베푸심의 방식으로 돌아오실 것이기에, 자신이 느끼는 징계가 그것을 막지 않을 것이라는 결론에 이른다. 아니, 하나님이 진노의 표시를 나타내실지라도 징계하시는 자들을 가장 온유하게 사랑하기를 그치지 않으신다. 그분의 진노는 사실 유기된 자들에게 계속 머물지만, 선지자는 자신을 하나님의 자녀 수에 포함시키고 다른 진정한 신자들에 대해 말하면서, 하나님의 일시적인 불쾌감이 그분의 선하심과 자비의 흐름을 끊을 수 없다는 것의 불가능성에서 올바르게 논거한다.
원주석
- 번역원본
commentary-section/cal-psa-77-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
10. And I said, My death, the years of the right hand, etc. This passage has been explained in various ways. Some deriving the word חלותי , challothi, from חלה , chalah, which signifies to kill, consider the prophet as meaning, that being overwhelmed with an accumulation of calamities, the only conclusion to which he could come was, that God had appointed him to utter destruction; and that his language is a confession of his having fallen into despair. Others translate it to be sick, to be infirm or enfeebled, which is much more agreeable to the scope of the passage. (296) But they differ with respect to the meaning. According to some interpreters, the prophet accuses and reproves himself for his effeminacy of mind, and for not setting himself more manfully to resist temptation. (297) This exposition may be admitted; for the people of God ordinarily gather courage after having for a time wavered under the shock of temptation. I, however, prefer a different interpretation, namely, that this was a disease merely temporary, and on this account, he compares it indirectly to death; even as it is said in Psalms 118:18 , “The Lord hath chastised me sore: but he hath not given me over unto death.” Also, “I shall not die, but live.” ( Psalms 118:18 ) He, therefore, I have no doubt, unburdens himself by cherishing the confident persuasion, that although he was at present cast down, it was only for a season, and that therefore it behoved him patiently to endure this sickness or disease, since it was not mortal. Nor are commentators agreed in the explanation of the second clause. Those who connect this verse with the preceding verses, think that the prophet was reduced to such a state of despondency at first, that he looked upon himself as utterly undone; and that afterwards he lifted up his head at times, even as those who are thrown into the deep in a shipwreck repeatedly rise above the water. Besides, they would have this to be understood as a word of encouragement addressed by some one to the prophet, desiring him to call to remembrance the years in which he had experienced that God was merciful to him. But it will be more appropriate to understand it thus:, Thou hast no reason to think that thou art now doomed to death, since thou art not laboring under an incurable disease, and the hand of God is wont to make whole those whom it has stricken. I do not reject the opinion of those who translate שנות , shenoth, by changes; (298) for as the Hebrew verb שנה , shanah, signifies to change, or to do a thing again and again, the Hebrews have taken from it the word שנות , shenoth, which they employ to denote years, from their revolving character, from their turning round, as it were, in the same orbit. But in whatever way we may understand it, the comfort of which I have spoken will remain firm, which is, that the prophet, assuring himself of a favorable change in his condition, does not look upon himself as doomed to death. Others give a somewhat different interpretation, arriving at it in another way: (299) as if the prophet had said, Why shouldst thou not patiently endure the severity of God at this time, when hitherto he has cherished thee by his beneficence? even as Job said, “Shall we receive good at the hand of God, and shall we not also receive evil?” ( Job 2:10 ) But it is more probable that the prophet directs his view to the future, and means that it became him to await the years or revolutions of the right hand of the Most High, until lie should afford clear and undisputed evidence of the return of his favor towards him. (296) Walford translates, “Then I said, My disease is this. “Such,” he observes, “is the exact rendering of the text. Some painful disease had befallen him, which was heightened by the depression of his spirits, which deprived him of mental vigor and energy, and clothed every object in the blackest colours.... ‘I said, This is my disease.’ My mind is oppressed by the mortified feelings of my corporeal frame, and on this account, the changes by which the hand of God has affected me appear in the darkest colours, and I am ready to give up every hope that he will ever display his goodness to me as he formerly did.” (297) According to this view, he refers to what he had said in the 7 th , 8 th , and 9 th verses, in which he seemed to arrive at the conclusion, that there would never be an end to his present afflictions, as if the decree had gone forth, and God had pronounced a final and irreversible sentence. But here he checks and corrects himself for having given utterance to such language, and recalls his thoughts to more just and encouraging sentiments respecting God. He acknowledges his sin in questioning or yielding to a feeling of suspicion in reference to the divine love, and the truth of the divine promises; and confesses that this flowed from the corruption of his nature, and the weakness of his faith; that he had spoken rashly and in haste; and that taking shame and confusion of face to himself, he would now desist and proceed no farther. (298) Walford translates the verse thus: — “Then I said, My disease is this, The change of the right hand of the High God.” “There is no authority,” he observes, “for the version, ‘I will remember the years;’ his meaning is, the power of God has changed and altered my condition; from a state of health and peace, he has brought me into disease, and pain, and sorrow. This, he says, he will remember, so as to inspire some hope that the power which had brought low would again raise him up.” (299) Our Author seems to refer to those interpreters who, as in our English version, make the supplement, But I will remember , before the words, “the years of the right hand of the Most High.” return to ' Top of Page ' <a name="verse-11" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-77-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
10. **나는 말했다, 이것이 나의 죽음이요 지극히 높으신 분의 오른손의 해들이다.** 이 본문은 다양한 방식으로 설명되었다. 어떤 이들은 '할로티'(חלותי)를 '죽이다'를 의미하는 '할라'(חלה)에서 파생된 것으로 보아, 선지자가 재앙의 누적으로 압도되어 하나님이 자신을 완전한 멸망으로 지정하셨다는 결론만 내릴 수 있었음을 의미하며, 그것이 절망에 빠진 것을 고백하는 언어라고 본다. 다른 이들은 '병들다, 허약하다'로 번역하는데, 이것이 본문의 범위에 훨씬 더 합당하다. 그러나 그 의미에 대해서는 다르다. 어떤 해석자들에 따르면, 선지자는 마음의 유약함과 시험에 더 용감하게 저항하지 못함에 대해 자신을 꾸짖고 나무란다. 이 해석도 인정할 수 있다. 왜냐하면 하나님의 백성은 시험의 충격 아래 잠시 흔들린 후 보통 용기를 얻기 때문이다. 그러나 나는 다른 해석을 선호하는데, 즉 이것이 단지 일시적인 병이었으므로 그것을 간접적으로 죽음에 비교한다는 것이다. 마치 시편 118:18에 "주께서 나를 심히 징계하셨으나 죽음에 넘기지 아니하셨도다"라고 말하는 것처럼, 또한 "나는 죽지 않고 살아서"(시 118:17)라는 것처럼. 따라서 나는 의심의 여지 없이 그가 현재 쓰러져 있으나 그것은 잠시일 뿐이며, 따라서 죽음에 이르지 않는 이 병이나 질병을 인내로 견뎌야 한다는 확신을 품어 자신의 짐을 덜고 있다고 본다. 두 번째 절의 설명에 대해서도 주석가들이 일치하지 않는다. 이 절을 앞 절들과 연결하는 이들은, 선지자가 처음에 그토록 좌절감의 상태로 줄었었으나, 선박 사고에서 깊은 곳에 던져진 자들이 반복적으로 수면 위로 솟아오르는 것처럼, 이후 때때로 머리를 들었다고 생각한다. 요컨대 선지자에 대한 격려의 말로 이해하여, 하나님이 자신에게 자비로우셨음을 경험했던 해들을 기억하도록 권고받는 것이다. 그러나 이렇게 이해하는 것이 더 적절하다. '지극히 높으신 분의 오른손이 그것을 쳤다면 또한 고칠 수 있으므로, 지금 죽음에 처해 있다고 생각할 이유가 없다.' 나는 '해들'을 '변화들'로 번역하는 이들의 견해를 거부하지 않는다. 어찌 되었든, 내가 말한 위로는 굳게 남아 있는데, 선지자가 자신의 상황이 호전될 것을 확신하며 자신이 죽음에 처해 있다고 보지 않는다는 것이다.
원주석
- 번역원본
commentary-section/cal-psa-77-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
11. I will remember the works of God. The prophet now, inspired with new courage, vigorously resists the temptations, which had so far prevailed against him as well nigh to overwhelm his faith. This remembering of the works of God differs from the remembering of which he had previously spoken. Then he contemplated from a distance the divine benefits, and he found the contemplation of them inadequate to assuage or mitigate his grief. Here he takes hold of them, so to speak, as assured testimonies of God’s everlasting grace. To express the greater earnestness, he repeats the same sentence, interjecting an affirmation; for the word כי , ki, is here used simply to confirm or enhance the statement. Having then, as it were, obtained the victory, he triumphs in the remembrance of the works of God, being assuredly persuaded that God would continue the same as he had shown himself to be from the beginning. In the second clause, he highly extols the power which God had displayed in preserving his servants: I will remember thy wonderful works from the beginning. He employs the singular number, thy secret, or thy wonderful work; but I have not hesitated to correct the obscurity by changing the number. We will find him soon after employing the singular number to denote many miracles. What he means in short is, that the wonderful power of God which he has always put forth for the preservation and salvation of his servants, provided we duly reflect upon it, is sufficient to enable us to overcome all sorrows. Let us learn from this, that, although sometimes the remembrance of the works of God may bring us less comfort than we would desire, and our circumstances would require, we must nevertheless strive, that the weariness produced by grief may not break our courage. This is deserving of our most careful attention. In the time of sorrow, we are always desirous of finding some remedy to mitigate its bitterness; but the only way by which this can be done is, to cast our cares upon God. It, however, often happens, that the nearer he approaches us, the more, to outward appearance, does he aggravate our sorrows. Many, therefore, when they derive no advantage from this course, imagine that they cannot do better than forget him. Thus they loathe his word, by the hearing of which their sorrow is rather embittered than mitigated, and what is worse, they desire that God, who thus aggravates and inflames their grief, would withdraw to a distance. Others, to bury the remembrance of him, devote themselves wholly to worldly business. It was far otherwise with the prophet. Although he did not immediately experience the benefit which he could have desired, yet he still continued to set God. before his view, wisely supporting his faith by the reflection, that as God changes neither his love nor his nature, he cannot but show himself at length merciful to his servants. Let us also learn to open our eyes to behold the works of God; the excellence of which is of little account in our estimation, by reason of the dimness of our eyes, and our inadequate perception of them; but which, if examined attentively, will ravish us with admiration. The Psalmist repeats in the 12th verse, that he will meditate continually upon these works, until, in due time, he receive the full advantage which this meditation is calculated to afford. The reason why so many examples of the grace of God contribute nothing to our profit, and fail in edifying our faith, is, that as soon as we have begun to make them the subjects of our consideration, our inconstancy draws us away to something else, and thus, at the very commencement, our minds soon lose sight of them. return to ' Top of Page ' <a name="verse-13" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-77-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
11~12절. **내가 하나님의 행사를 기억하리라.** 이제 선지자는 새 용기로 고무되어, 자신의 믿음을 거의 압도할 뻔했던 시험들에 맞서 힘차게 저항한다. 하나님의 행사들을 기억하는 이것은 이전에 말했던 기억과 다르다. 그때에는 멀리서 하나님의 은혜들을 바라보았고 그것들을 바라보는 것이 슬픔을 완화하거나 줄이기에 충분하지 않음을 발견했다. 여기서는 그것들을 말하자면 하나님의 영원한 은혜의 확실한 증거들로 붙잡는다. 더 큰 열의를 표현하기 위해 확인을 삽입하여 같은 문장을 반복한다. '키'(כי)는 여기서 단순히 그 진술을 확인하거나 강화하기 위해 쓰였다. 그리하여 승리를 거둔 후 하나님의 행사들의 기억에서 승리하며, 하나님이 처음부터 자신을 나타내신 것과 같이 계속 동일하실 것임을 확실히 설득되어 있다. 두 번째 절에서 그는 하나님이 자신의 종들을 보존하는 데 나타내신 능력을 높이 기린다. **내가 처음부터 주의 기이한 행사들을 기억하리라.** 그는 단수로 '주의 비밀' 또는 '주의 기이한 행사'라고 하나, 수를 바꾸어 모호함을 수정하는 것을 주저하지 않는다. 단수로 많은 기적들을 나타내는 것을 이후에도 발견할 것이다. 요컨대 그가 의미하는 것은, 하나님이 자신의 종들의 보존과 구원을 위해 항상 발휘하신 기이한 능력이, 우리가 그것을 충분히 성찰한다면 모든 슬픔을 극복하기에 충분하다는 것이다. 이로부터 우리는, 비록 때로 하나님의 행사들을 기억하는 것이 우리가 원하거나 우리의 상황이 요구하는 것보다 덜한 위로를 가져다줄지라도, 슬픔으로 인한 피로가 우리의 용기를 꺾지 못하도록 힘써야 함을 배우자. 슬픔의 때에 우리는 항상 그 쓴맛을 완화할 치료제를 찾는데, 그것이 이루어지는 유일한 방법은 우리의 걱정들을 하나님께 맡기는 것이다. 그러나 종종 그분이 가까이 오실수록 외적으로는 더욱 슬픔을 증대시키시는 것처럼 보인다. 많은 이들은 이 방법에서 아무 이득도 얻지 못할 때 그분을 잊어버리는 것이 최선이라고 상상한다. 이는 그분의 말씀을 싫어하게 되는 것이며, 그것을 들음으로써 슬픔이 완화되기보다 오히려 더욱 쓰라려진다. 더 나쁜 것은 이렇게 슬픔을 증대시키고 불타오르게 하는 하나님이 멀리 물러나시기를 원한다는 것이다. 다른 이들은 그분에 대한 기억을 묻기 위해 세상 사업에 전적으로 몰두한다. 선지자는 그와 매우 달랐다. 비록 그가 원했을 이득을 즉시 경험하지 못했어도, 그는 여전히 하나님을 눈앞에 두기를 계속하여, 하나님은 자신의 사랑도 본성도 바꾸지 않으시기에 결국 자신의 종들에게 자비로우심을 나타내지 않을 수 없다는 성찰로 믿음을 현명하게 지탱했다.
원주석
- 번역원본
commentary-section/cal-psa-77-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
13절 카드 ↗
13. Thy ways, O God! are in the sanctuary. Some translate in holiness, and they are led to do this, because it seems to them a cold and meagre form of expression to say, that God’s ways are in his sanctuary But as the rules of grammar will not easily admit of this, we must inquire whether a profitable truth may not be drawn from the term sanctuary, which is the proper signification of the original word בקדש , bakkodesh. Some are of opinion that this is an abrupt exclamation, as if it had been said, O God, who art in the sanctuary! O thy ways! but of this I do not approve; for they do violence to the words of the prophet. The clause should be read in one connected sentence, and the word sanctuary is to be taken either for heaven or for the temple. I am rather inclined to refer it to heaven, conceiving the meaning to be, that the ways of God rise high above the world, so that if we are truly desirous to know them, we must ascend above all heavens. Although the works of God are in part manifest to us, yet all our knowledge of them comes far short of their immeasurable height. Besides, it is to be observed, that none enjoy the least taste of his works but those who by faith rise up to heaven. And yet, the utmost point to which we can ever attain is, to contemplate with admiration and reverence the hidden wisdom and power of God, which, while they shine forth in his works, yet far surpass the limited powers of our understanding. If it is objected, that it is wrong to attempt to confine to heaven the ways of God, which are extended through the whole world, the answer is easy; for although there is not a single corner of the globe in which God does not exhibit some proof of his power and operation, yet the wonderful character of his works escapes the eyes of men. If any would rather understand sanctuary as meaning the temple, it may be noticed, that we have met with an almost similar sentence in Psalms 73:16 , “When I thought to know this, it was too painful for me, until I went into the sanctuary of God.” The temple, indeed, in which God manifested himself was, as it were, a heaven on earth. (300) It is now obvious that the meaning of the inspired writer is, that as at the commencement he had uttered distressing complaints, so now, having attained to a calm and settled state of mind, he admires and adores the high ways of God, and conscious of his own weakness, quietly and modestly keeps himself within the bounds prescribed to him, not permitting himself to judge or pass sentence upon the secret judgments of God according to the dictates of his carnal understanding. He therefore immediately after exclaims, Who is so great a God as our God? By this comparison, he does not mean that there are many gods, but he indirectly rebukes the deep infatuation of the world who, not contented with the only true God whose glory is so conspicuous, invent for themselves many gods. If men would look upon the works of God with pure eyes, they would be led without much difficulty to rest with satisfaction in him alone. (300) “ Thy way , O God ! is in the sanctuary ; the temple, the Church of God, where he takes his walks and manifests himself, and where the reasons of his providence and dealings with his people are opened and made known unto them.” — Dr Gill . return to ' Top of Page ' <a name="verse-14" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-77-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
13절. **오 하나님, 주의 길은 성소에 있나이다.** 어떤 이들은 '거룩함 안에'로 번역하는데, '하나님의 길이 그분의 성소에 있다'고 말하는 것은 냉랭하고 빈약한 표현 형태인 것 같기 때문이다. 그러나 문법 규칙이 이를 쉽게 허용하지 않으므로, 원래 단어 '바코데쉬'(בקדש)의 고유한 의미인 '성소'에서 유익한 진리를 이끌어낼 수 없는지 살펴야 한다. 어떤 이들은 이것이 '오 성소에 계신 하나님이여, 오 주의 길이여!'와 같은 돌발적인 감탄이라고 생각하나 나는 찬성하지 않는다. 그 절은 하나로 연결된 문장으로 읽혀야 하며, '성소'라는 단어는 하늘이나 성전을 의미하는 것으로 취해야 한다. 나는 오히려 하늘을 가리킨다고 기울어지는데, 그 의미는 하나님의 길이 세상보다 높이 솟아 있으므로 우리가 진정으로 그것들을 알기를 원한다면 모든 하늘 위로 올라가야 한다는 것이다. 하나님의 행사들이 우리에게 부분적으로 나타나 있어도, 우리의 지식은 모두 그것들의 헤아릴 수 없는 높이에 훨씬 미치지 못한다. 더욱이 믿음으로 하늘로 올라가는 자들만이 그분의 행사들의 최소한의 맛이라도 누린다는 점을 주목해야 한다. 그러나 우리가 도달할 수 있는 가장 높은 지점은, 하나님의 감추어진 지혜와 능력을 경이와 경건으로 바라보는 것인데, 그것들이 그분의 행사들에서 빛을 발하나 우리 이해의 제한된 능력을 훨씬 능가한다. 이제 분명히, 영감받은 저자의 의미는, 처음에 고통스러운 불평을 터뜨렸으나 이제 고요하고 안정된 마음의 상태에 도달하여 하나님의 높은 길들을 경이와 경배로 바라보며, 자신의 약함을 인식하고 조용히 겸손하게 처방된 한계 안에 머물며, 육적인 이해의 지시에 따라 하나님의 은밀한 심판들을 판단하거나 선고를 내리지 않는다는 것이다. 따라서 그는 즉시 **우리 하나님 같이 크신 하나님이 어디 있나이까?**라고 외친다. 이 비교로 그는 많은 신들이 있다는 것을 의미하지 않고, 그토록 눈에 띄는 영광을 가진 유일하신 참 하나님으로 만족하지 않고 스스로 많은 신들을 고안해내는 세상의 깊은 망상을 간접적으로 꾸짖는다.
원주석
- 번역원본
commentary-section/cal-psa-77-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역
14절 카드 ↗
14. Thou art the God that doest wonders. The Psalmist confirms the preceding sentence, proving the greatness of God from the wonderful character of his works. He does not speak of the hidden and mysterious essence of God which fills heaven and earth, but of the manifestations of his power, wisdom, goodness, and righteousness, which are clearly exhibited, although they are too vast for our limited understandings to comprehend. Literally, the words are, Thou art the God that doest a Wonder ; but the singular number is here evidently put for the plural, an instance of which we have seen before. From this we learn that the glory of God is so near us, and that he has so openly and clearly unfolded himself, that we cannot justly pretend any excuse for ignorance. He, indeed, works so wonderfully, that even the heathen nations are inexcusable for their blindness. For this reason it is added, Thou hast made known thy strength among the peoples. This has an immediate reference to the deliverance of the Church; but, at the same time, it shows that the glory of God, which he had clearly and mightily displayed among the nations, could not be despised without the guilt of grievous impiety having been incurred. return to ' Top of Page ' <a name="verse-15" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-77-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
14절. **주는 기사를 행하시는 하나님이시다.** 시편 기자는 하나님의 행사들의 기이한 성격에서 하나님의 위대함을 증명하여 앞 절을 확인한다. 그는 하늘과 땅을 채우는 하나님의 감추어지고 신비로운 본질에 대해 말하는 것이 아니라, 그분의 능력과 지혜와 선하심과 의의 나타남들에 대해 말하는데, 이것들은 우리의 제한된 이해가 파악하기에는 너무 광대하지만 분명하게 나타난다. 문자적으로 말씀은 **주는 기사를 행하시는 하나님이시다**인데, 단수가 분명히 복수 대신 쓰였으며, 이런 예를 우리는 이전에 보았다. 이로부터 하나님의 영광이 우리에게 그토록 가깝고 그분이 자신을 그토록 공개적으로 분명하게 펼치셨으므로, 우리가 무지를 구실로 내세울 수 없음을 배운다. 그분은 실로 너무도 기이하게 일하시어 이방 민족들도 그들의 눈멂에 대해 변명할 수 없다. 이런 이유로 **주의 능력을 백성 중에 알게 하셨다**가 덧붙여진다. 이것은 교회의 구원을 직접 가리키지만, 동시에 열방 가운데 분명하고 능력 있게 나타내신 하나님의 영광이 심한 불경건의 죄를 범하지 않고는 멸시될 수 없음을 보인다.
원주석
- 번역원본
commentary-section/cal-psa-77-14-14(Calvin, PD) - CC0-1.0 · Sonnet 번역
15절 카드 ↗
15. Thou hast redeemed thy people by thy arm. The Psalmist here celebrates, above all the other wonderful works of God, the redemption of the chosen people, to which the Holy Spirit everywhere throughout the Scriptures invites the attention of true believers, in order to encourage them to cherish the hope of their salvation. It is well known that the power of God was at that time manifested to the Gentiles. The truth of history, indeed, through the artifice of Satan, was corrupted and falsified by many fables; but this is to be imputed to the wickedness of those in whose sight those wonderful works were wrought, who, although they saw them, chose rather to blind their eyes and disguise the truth of their existence, than to preserve the true knowledge of them. (301) How can we explain the fact that they made Moses to be I know not what kind of a magician or enchanter, and invented so many strange and monstrous stories, which Josephus has collected together in his work against Apion, but upon the principle that it was their deliberate purpose to bury in forgetfulness the power of God? It is not, however, so much the design of the prophet to condemn the Gentiles of the sin of ingratitude, as to furnish himself and others of the children of God matter of hope as to their own circumstances; for at the time referred to, God openly exhibited for the benefit of all future ages a proof of his love towards his chosen people. The word arm is here put metaphorically for power of an extraordinary character, and which is worthy of remembrance. God did not deliver his ancient people secretly and in an ordinary way, but openly, and, as it were, with his arm stretched forth. The prophet, by calling the chosen tribes the sons of Jacob and Joseph, assigns the reason why God accounted them as his people. The reason is, because of the covenant into which he entered with their godly ancestors. The two tribes which descended from the two sons of Joseph derived their origin from Jacob as well as the rest; but the name of Joseph is expressed to put honor upon him, by whose instrumentality the whole race of Abraham were preserved in safety. (302) (301) “ Neantmoins il faut imputer cela a la malice de ceux qui ayans veu la chose eux-mesmes de leurs yeux, ont mieux aime s’esblouir la veue et desguiser le faict, que d’en entretenir la pure cognoissance .” — Fr . (302) “The reason of Joseph’s being coupled with Jacob is, that as the Israelites derived their birth from Jacob, so they were sustained by Joseph in Egypt, who became to them a second parent.” — Walford . return to ' Top of Page ' <a name="verse-16" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-77-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
15절. **주는 주의 팔로 주의 백성을 구속하셨다.** 시편 기자는 여기서 하나님의 모든 다른 기이한 행사들 위에 선택된 백성의 구속을 기린다. 성령은 성경 전체에서 참 신자들로 하여금 이에 주목하도록 하사 그들이 자신의 구원에 대한 소망을 품도록 격려하신다. 하나님의 능력이 그때 이방인들에게 나타났음은 잘 알려져 있다. 사실 역사의 진실은 사탄의 교묘함으로 많은 우화들에 의해 왜곡되고 변조되었으나, 이것은 그 기이한 행사들이 앞에서 행해진 자들의 악함에 귀속되어야 하는데, 그들은 그것들을 보았음에도 그 존재의 진실을 보존하기보다 눈을 멀게 하고 진실을 위장하는 것을 선택했다. 그들이 모세를 내가 알지 못하는 어떤 종류의 마법사나 주문사로 만든 것, 그리고 요세푸스가 아피온 반박문에 모아놓은 온갖 이상하고 기이한 이야기들을 꾸며낸 것을 어떻게 설명할 수 있는가? 그것은 오직 하나님의 능력을 망각 속에 묻으려는 것이 그들의 의도적인 목적이었다는 원칙에 의해서만 설명될 수 있다. 그러나 선지자의 목적은 이방인들을 배은망덕의 죄로 정죄하는 것이라기보다, 자신과 하나님의 다른 자녀들에게 자신들의 상황에 대한 소망의 근거를 제공하는 것이다. 왜냐하면 언급된 그때에 하나님은 모든 미래 세대의 유익을 위해 선택된 백성을 향한 자신의 사랑의 증거를 공개적으로 나타내셨기 때문이다. '팔'이라는 단어는 여기서 비유적으로 특별한 성격을 가져 기억에 값하는 능력을 의미한다. 하나님은 고대 백성을 비밀리에 통상적인 방법으로 구하지 않으시고, 공개적으로, 말하자면 팔을 펴시고 구하셨다. 선지자가 선택된 지파들을 야곱과 요셉의 아들들이라고 부르는 것은, 하나님이 그들을 자신의 백성으로 여기신 이유를 제시한다. 그 이유는 그들의 경건한 조상들과 맺은 언약 때문이다.
원주석
- 번역원본
commentary-section/cal-psa-77-15-15(Calvin, PD) - CC0-1.0 · Sonnet 번역
16절 카드 ↗
16. The waters saw thee, O God! Some of the miracles in which God had displayed the power of his arm are here briefly adverted to. When it is said that the waters saw God, the language is figurative, implying that they were moved, as it were, by a secret instinct and impulse to obey the divine command in opening up a passage for the chosen people. Neither the sea nor the Jordan would have altered their nature, and by giving place have spontaneously afforded a passage to them, had they not both felt upon them the power of God. (303) It is not meant that they retired backward because of any judgment and understanding which they possessed, but that in receding as they did, God showed that even the inanimate elements are ready to yield obedience to him. There is here an indirect contrast, it being intended to rebuke the stupidity of men if they do not acknowledge in the redemption of the Israelites from Egypt the presence and hand of God, which were seen even by the waters. What is added concerning the deeps intimates, that not only the surface of the waters were agitated at the sight of God, but that his power penetrated even to the deepest gulfs. (303) “‘The waters of the Red Sea,’ says Bishop Horne, ‘are here beautifully represented as endued with sensibility; as seeing, feeling, and being confounded, even to the lowest depths, at the presence and power of their great Creator, when he commanded them to open a way, and to form a wall on each side of it, until his people were passed over.’ This, in fact, is true poetry; and in this attributing of life, spirit, feeling, action, and suffering, to inanimate objects, there are no poets who can vie with those of the Hebrew nation.” — Mant . return to ' Top of Page ' <a name="verse-17" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-77-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
16절. **오 하나님, 물들이 주를 보았다.** 하나님이 자신의 팔의 능력을 나타내신 기적들 중 일부가 여기서 간략하게 언급된다. 물들이 하나님을 보았다고 할 때, 그 언어는 비유적이다. 말하자면 물들이 은밀한 본능과 충동으로 움직여 선택된 백성에게 통로를 열어주는 하나님의 명령에 순종했다는 것이다. 바다도 요단강도 자신의 본성을 바꾸고 자발적으로 길을 양보하지 않았을 것인데, 만약 하나님의 능력이 그것들에게 느껴지지 않았다면 그러했을 것이다. 그것들이 분별력과 이해력을 소유하고 있기 때문에 물러섰다는 것이 아니라, 물러섬으로써 하나님은 생명 없는 원소들도 그분에게 순종하기에 기꺼이 준비되어 있음을 나타내셨다. 여기서는 간접적인 대조가 있는데, 이집트에서 이스라엘의 구원에서 물들도 보았던 하나님의 임재와 손을 인정하지 않는다면 사람들의 우둔함을 꾸짖으려는 의도이다. 깊은 곳들에 대해 덧붙인 것은, 물들의 표면만이 아니라 하나님의 능력이 가장 깊은 심연에까지 미쳤음을 암시한다.
원주석
- 번역원본
commentary-section/cal-psa-77-16-16(Calvin, PD) - CC0-1.0 · Sonnet 번역
17절 카드 ↗
17. The clouds poured out waters. As the noun מים , mayim, cannot be taken in the construct state, the verb, I have no doubt, is put transitively; but it makes little difference as to the sense, whether we take this view, or read as if מים , mayim, were in the construct state and the verb passive; that is, whether we read, The clouds poured out waters, or, The waters of the clouds were poured out. The meaning obviously is, that not only the sea and the river Jordan, but also the waters which were suspended in the clouds, yielded to God the honor to which he is entitled, the air, by the concussion of the thunder, having poured forth copious showers. The object is to show, that, to whatever quarter men turn their eyes, the glory of God is illustriously manifested, that it is so in every part of creation, above and beneath, from the height of heaven to the depths of the sea. What history is here referred to is involved in some degree of uncertainty. (304) Perhaps it is that which is recorded in Exodus 9:23 ; where we are informed, that hail mingled with thunder and lightning was one of the dreadful plagues inflicted upon the Egyptians. The arrows which went abroad are, no doubt, to be taken metaphorically for lightnings. With this verse we are to connect the following, in which it is said, that the voice of the thunder was heard in the air, and that the lightnings illumined the world, so that the earth trembled The amount is, that at the departure of the people from Egypt, ample testimony was borne to the power of God, both to the eyes and the ears of men; peals of thunder having been heard in every quarter of the heavens, and the whole sky having shone with flashes of lightning, while at the same time the earth was made to tremble. (304) As in the three preceding verses the deliverance of the chosen people from Egypt, and the drying up of the Red Sea, to make a way for them to pass through, are the subjects celebrated, it is very natural to suppose that the 17 th and 18 th verses refer to the tempestuous rain, the thunder, lightning, and earthquake, by which God testified his wrath against the Egyptians, and by which that ruthless host were filled with dismay, when they went into the midst of the Red Sea after the Israelites. Of these particular circumstances, we have indeed no distinct information in the narrative of Moses; but from a comparison of what is here stated, with what is said in Exodus 14:24 , “And it came to pass, that in the morning watch the Lord looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians,” it seems highly probable that they took place on that occasion. With this corresponds the representation given by Josephus of this part of Jewish History. “As soon as ever the whole Egyptian army was within it, the sea flowed to its own place, and came down with a torrent raised by storms of wind, and encompassed the Egyptians. Showers of rain also came down from the sky, and dreadful thunders and lightning, with flashes of fire. Thunder-bolts also were darted upon them; nor was there any thing which used to be sent by God upon men, as indications of his wrath, which did not happen at that time; for a dark and dismal night oppressed them.” — Antiquities of the Jews , Book II. chapter 16, section 3. return to ' Top of Page ' <a name="verse-19" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-77-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
17~18절. **구름이 물을 쏟아냈다.** 명사 '마임'(מים)이 연계형으로 취해질 수 없으므로, 동사가 타동사로 쓰인 것이 의심의 여지가 없다. 그러나 우리가 '구름이 물을 쏟아냈다'고 읽든지, 아니면 '구름의 물들이 쏟아져 내렸다'고 읽든지 의미에는 큰 차이가 없다. 의미는 분명히, 바다와 요단강만이 아니라 구름에 매달려 있는 물들도 하나님께 그분에게 합당한 영광을 돌렸음을 말한다. 공기가 천둥소리에 의해 뒤흔들려 풍성한 소나기를 쏟아냈다는 것이다. 그 목적은 사람들이 눈을 돌리는 어느 방향이든 하나님의 영광이 현저하게 나타남을 보이는 것인데, 하늘 높이에서 바다 깊이에 이르기까지 창조의 모든 부분에서 그러하다. 어느 역사가 여기서 언급되는지는 다소 불확실하다. 아마도 출애굽기 9:23에 기록된 것으로, 천둥과 번개가 섞인 우박이 이집트인들에게 가해진 무서운 재앙들 중 하나였다고 알려준다. 사방으로 나간 화살들은 의심의 여지 없이 비유적으로 번개를 의미한다. 이 절과 다음 절을 연결하여 읽어야 하는데, 거기서 천둥소리가 공중에서 들리고 번개가 세상을 비추어 땅이 진동했다고 한다. 요컨대, 이집트에서 백성이 떠날 때 하나님의 능력에 대한 충분한 증거가 사람들의 눈과 귀 모두에 드러났다. 하늘의 모든 방향에서 천둥소리가 들리고 온 하늘이 번개로 빛났으며, 동시에 땅이 흔들렸다.
원주석
- 번역원본
commentary-section/cal-psa-77-17-17(Calvin, PD) - CC0-1.0 · Sonnet 번역
19절 카드 ↗
19. Thy ways are in the sea. The miracle which was wrought in drying up the Red Sea is here again described in different phraseology. What, properly speaking, refers to the Israelites is applied to God, under whose protection and guidance they passed dry-shod through the midst of the Red Sea. It is declared that a path had been opened up for them in a very strange and unusual manner; for the sea was not drained by the skill of man, nor was the river Jordan turned aside from its ordinary course into a different channel, but the people walked through the midst of the waters in which Pharaoh and his whole army were soon after drowned. On this account, it is said, that the footsteps of God were not known, for no sooner had God made the people to pass over than he caused the waters to return to their accustomed course. (305) The purpose for which this was effected is added in the 20 th verse, — the deliverance of the Church: Thou didst lead thy people like a flock. (306) And this deliverance should be regarded by all the godly as affording them the best encouragement to cherish the hope of safety and salvation. The comparison of the people to sheep, tacitly intimates that they were in themselves entirely destitute of wisdom, power, and courage, and that God, in his great goodness, condescended to perform the office of a shepherd in leading through the sea, and the wilderness, and all other impediments, his poor flock, which were destitute of all things, that he might put them in possession of the promised inheritance. This statement is confirmed, when we are told that Moses and Aaron were the persons employed in conducting the people. Their service was no doubt illustrious and worthy of being remembered; but God displayed in no small degree the greatness of his power in opposing two obscure and despised individuals to the fury and to the great and powerful army of one of the proudest kings who ever sat on a throne. What could the rod of an outlaw and a fugitive, and the voice of a poor slave, have done of themselves, against a formidable tyrant and a warlike nation? The power of God then was the more manifest when it wrought in such earthen vessels. At the same time, I do not deny that it is here intended to commend these servants of God, to whom he had committed such an honorable trust. (305) “ Thy footsteps are not known ; not by the Egyptians, who essayed to follow after the people of Israel, with the Lord at the head of them, nor by any since; for the waters returned and covered the place on which the Israelites went as on dry ground; so that no footsteps or traces were to be seen at all ever since; and such are the ways of God, many of them in providence as well as in grace, Romans 11:33 .” — Dr Gill . (306) “After the sublime and awful imagery of the four preceding verses, in which thunders and lightnings, storms and tempests, rain, hail, and earthquakes, the ministers of the Almighty’s displeasure, are brought together and exhibited in the most impressive colours; nothing can be, more exquisite than the calmness and tranquillity of this concluding verse, on which the mind reposes with sensations of refreshment and delight.” — Mant . return to ' Top of Page ' Psalms Psa 76 Psalms Psa Psalms Psa 78 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Psalms 77". 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Pericope (part_of)
- part_of
pericope/per-psa-77-001
절 (explains)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
19~20절. **주의 길은 바다에 있었다.** 홍해를 말리는 데서 행해진 기적이 여기서 다른 표현으로 다시 묘사된다. 엄밀히 말해 이스라엘인들에게 해당되는 것이 하나님께 적용되는데, 그분의 보호와 인도 아래 그들이 홍해 한가운데를 마른 발로 지나갔기 때문이다. 매우 낯설고 이례적인 방식으로 그들에게 길이 열렸다고 선언된다. 바다가 사람의 기술로 배수된 것도, 요단강이 다른 물길로 옮겨진 것도 아니라, 그 물 한가운데로 백성이 걸어서 지나갔으나 그 물에서 바로와 그의 온 군대가 곧 익사했다는 것이다. 이런 이유로 **하나님의 발자취가 알려지지 않았다**고 하는데, 하나님이 백성을 건너게 하시자마자 물들이 통상적인 흐름으로 돌아오게 하셨기 때문이다. 이것이 이루어진 목적이 20절에 덧붙여지는데, 곧 교회의 구원이다. **주께서 양 떼처럼 주의 백성을 이끄셨다.** 그리고 이 구원은 모든 경건한 자들이 안전과 구원의 소망을 품도록 최선의 격려를 제공하는 것으로 여겨져야 한다. 백성을 양 떼에 비교하는 것은 그들이 본래 지혜와 힘과 용기 모두 전적으로 결핍되어 있었음을 암묵적으로 암시한다. 그리고 하나님이 그분의 큰 선하심으로 온갖 것이 없는 불쌍한 양 떼를 바다와 광야와 다른 모든 장애물을 통해 인도하사 약속된 기업을 소유하게 하시는 목자의 직분을 자처하시기를 낮추셨다는 것이다. 우리에게 모세와 아론이 백성을 인도하는 데 쓰인 인물들이었다고 알려질 때 이 진술이 확인된다. 그들의 섬기는 일은 의심의 여지 없이 탁월하고 기억할 만하다. 그러나 하나님은 두 명의 무명하고 멸시받은 개인들을 역사상 가장 오만한 왕들 중 하나의 분노와 크고 강력한 군대에 대항시키는 데서 자신의 능력의 위대함을 적지 않게 나타내셨다. 방랑자이자 도망자의 지팡이와 가난한 노예의 목소리가 두렵고 강력한 폭군과 전투적인 나라에 맞서 그 자체로 무엇을 할 수 있었겠는가? 그러면 하나님의 능력이 이런 질그릇 속에서 일하셨을 때 더욱 분명했다. 동시에 나는 여기서 그토록 명예로운 신뢰를 맡기신 이 하나님의 종들을 칭찬하려는 의도가 있음을 부인하지 않는다.
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