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주석[칼빈] — 시편 78장 · 이스라엘 역사 교훈

요약
칼빈 주석 · 섹션 44개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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1절 카드 ↗

1. Give ear, O my people! to my law. From the close of the psalm, it may with probability be conjectured, that it was written long after the death of David; for there we have celebrated the kingdom erected by God in the family of David. There also the tribe of Ephraim, which is said to have been rejected, is contrasted with, and set in opposition to, the house of David. From this it is evident, that the ten tribes were at that time in a state of separation from the rest of the chosen people; for there must be some good reason why the kingdom of Ephraim is branded with a mark of dishonor as being illegitimate and bastard. (308) Whoever was the inspired writer of this psalm, he does not introduce God speaking as is thought by some, but he himself addresses the Jews in the character of a teacher. It is no objection to this that he calls the people his people, and the law his law; it being no uncommon thing for the prophets to borrow the name of Him by whom they were sent, that their doctrine might have the greater authority. And, indeed, the truth which has been committed to their trust may, with propriety, be called theirs. Thus Paul, in Romans 2:16 , glories in the gospel as his gospel, an expression not to be understood as implying that it was a system which owed its origin to him, but that he was a preacher and a witness of it. I am somewhat doubtful whether interpreters are strictly correct in translating the word תורה , torah, by law. (309) The meaning of it seems to be somewhat more general, as appears from the following clause, where the Psalmist uses the phrase, the words of my mouth, in the same sense. If we consider with what inattention even those who make great professions of being the disciples of God listen to his voice, we will admit that the prophet had good reason for introducing his lessons of instruction by a solemn call of attention. He does not, it is true, address the unteachable and obstinate, who frowardly refuse to submit themselves to the word of God; but as even true believers themselves are generally too backward to receive instruction, this exhortation, so far from being superfluous, was highly necessary to stir up the sluggish and inactive among them. To secure for himself the greater attention, he declares it to be his purpose to discuss subjects of a great, high, and difficult character. The word משל , mashal, which I have translated a parable, denotes grave and striking sentences, such as adages, or proverbs, and apophthegms. (310) As then the matter itself of which we treat, if it is weighty and important, awakens the minds of men, the inspired penman affirms that it is his purpose to utter only striking sentences and notable sayings. The word חידות , chidoth, which, following others, I have rendered enigmas, is here used, not so much for dark sentences, as for sayings which are pointed and worthy of special notice. (311) He does not mean to wrap up his song in ambiguous language, but clearly and distinctly to dwell both upon the benefits of God and the ingratitude of the people. Only, as I have said, his design is to stimulate his readers to weigh and consider more attentively the subject propounded. This passage is quoted by Matthew, ( Matthew 13:35 ,) and applied to the person of Christ, when he held the minds of the people in suspense by parables which they could not understand. Christ’s object in doing so, was to prove that he was a distinguished prophet of God, and that thus he might be received with the greater reverence. Since he then resembled a prophet because he preached sublime mysteries in a style of language above the common kind, that which the sacred writer here affirms concerning himself, is with propriety transferred to him. If in this psalm there shines forth such a majesty as may justly stir up and inflame the readers with a desire to learn, we gather from it with what earnest attention it becomes us to receive the gospel, in which Christ opens and displays to us the treasures of his celestial wisdom. (308) Calmet refers the composition of this psalm to the days of Asa, who, aided by the Syrians, obtained a signal victory over the Israelites, and brought back to the pure worship of God many out of the tribes of Ephraim, Manasseh, and Simeon. See 2 Chronicles 15:0 and 2 Chronicles 16:0 . Schnurrer supposes, that the special purpose for which it was composed was, to celebrate a decisive victory which had been gained over the kingdom of Ephraim or Israel by Abijah, the king of Judah during the reign of Jeroboam. Walford thinks this opinion highly probable. “There is,” say’s he, “an eulogy passed upon David at the conclusion of the psalm, which makes it likely that the author of it wished to conciliate the favor of the whole people towards David’s successors, from whom Jeroboam had revolted: and in verse 9 th , there is a reference to Ephraim which affords some degree of evidence in support of Schnurrer’s hypothesis. Whatever may be thought of this hypothesis, we cannot hesitate to admit that the psalm itself is clear, pungent, and persuasive, and must have been felt to be so by the persons for whose use it was written.” (309) We have seen that Calvin, on the margin of the French version, reads instruction , and this reading is adopted by Street, Fry, Morison, and Walford. (310) See volume 2, page 238, note 2. (311) Walford translates חידות , chidoth , “all impressive record.” His version of the first and second verses is, “Hear, O my people! my instruction: Incline your ears to the words of my mouth. I will open my mouth with an instructive speech, I will utter an impressive record of ancient times.” “The words law , parable , and dark sayings , ” he observes, “which are found in the English translation of verses 1 st and 2d, are not appropriate to the recitals which are contained in the psalm. They are here altered for others, which are in agreement with the subjects which follow, and may be supported by the usage of the original words wh

Pericope (part_of)

절 (explains)

bible-text/psa-78-1

Source

1. **내 백성이여, 내 교훈에 귀를 기울이라.** 이 시편의 말미에서 그것이 다윗의 죽음 이후 오랜 뒤에 기록되었을 것이라고 개연성 있게 추측할 수 있다. 왜냐하면 거기서 하나님이 다윗 가문에 세우신 왕국이 기려지기 때문이다. 거기서 또한 버림받은 것으로 말해지는 에브라임 지파가 다윗의 집과 대비되고 대립된다. 이로부터 그때 열 지파가 나머지 선택된 백성과 분리된 상태에 있었음이 명백하다. 에브라임의 왕국이 사생아와 서출로서 불명예의 표시로 낙인찍히는 데는 그럴 만한 충분한 이유가 있어야 하기 때문이다. 이 시편의 영감받은 저자가 누구든 간에, 그는 어떤 이들이 생각하듯 하나님이 말씀하시는 것으로 소개하는 것이 아니라, 자신이 교사의 자격으로 유대인들에게 말한다. 그가 백성을 내 백성으로, 교훈을 내 교훈으로 부른다는 것이 이에 반론이 되지 않는다. 선지자들이 자신들의 교리에 더 큰 권위를 부여하기 위해 자신들을 보내신 분의 이름을 빌리는 것은 흔하지 않은 일이 아니기 때문이다. 실로 그들에게 맡겨진 진리는 적절하게 그들의 것이라고 부를 수 있다. 바울이 로마서 2:16에서 복음을 자신의 복음으로 자랑하는 것처럼, 이 표현은 그것이 자신에게서 기원한 체계임을 뜻하는 것이 아니라 그가 그것의 전파자이자 증인이었다는 것을 함의한다. 해석자들이 '토라'(תורה)를 '율법'으로 번역하는 것이 엄밀히 옳은지 다소 의심스럽다. 그 의미는 다소 더 일반적인 것 같은데, 시편 기자가 같은 의미로 '내 입의 말씀'이라는 표현을 사용하는 다음 절에서 나타난다. 하나님의 제자라는 큰 공언을 하는 이들조차 그분의 음성에 얼마나 부주의하게 귀를 기울이는지를 생각하면, 선지자가 진지하게 주의를 기울이라는 부름으로 자신의 교훈을 소개한 것은 충분한 이유가 있었다. 그는 하나님의 말씀에 복종하기를 완고하게 거부하는 가르치기 어렵고 완고한 자들에게 말하는 것이 아니다. 그러나 참 신자들 자신도 일반적으로 교훈을 받기에 너무 뒤처지므로, 이 권고는 불필요하기는커녕 그들 중 게으르고 무기력한 자들을 자극하기에 매우 필요하다. 더 큰 주의를 확보하기 위해 그는 크고 높고 어려운 성격의 주제들을 다루려는 것이 자신의 목적임을 선언한다. '마샬'(משל), 즉 내가 비유로 번역한 단어는 격언이나 속담과 교훈적인 말들과 같은 진중하고 인상적인 문장들을 나타낸다. 따라서 우리가 다루는 사안 자체가 무겁고 중요하다면 사람들의 마음을 깨우는 것처럼, 영감받은 저자는 오직 인상적인 문장과 주목할 말들만 말하는 것이 자신의 목적임을 단언한다. '히도트'(חידות), 즉 내가 수수께끼로 번역한 단어는 여기서 어두운 문장들이라기보다, 날카롭고 특별히 주목할 가치가 있는 말들을 의미하는 데 쓰인다. 그는 자신의 노래를 모호한 언어로 포장하려는 것이 아니라, 하나님의 은혜와 백성의 배은망덕 모두를 명확하고 분명하게 다루려는 것이다. 다만 내가 말했듯이 그의 목적은 독자들로 하여금 제시된 주제를 더 주의 깊게 숙고하도록 자극하는 것이다. 이 본문은 마태복음 13:35에서 마태에 의해 인용되어, 그리스도께서 이해할 수 없는 비유들로 사람들의 마음을 정지 상태에 두셨을 때 그분의 인격에 적용된다. 그리스도께서 이렇게 하신 목적은 자신이 하나님의 탁월한 선지자임을 증명하여 더 큰 경건으로 영접받으려는 것이었다.

원주석

3절 카드 ↗

3. What we have heard and known. There seems to be some discrepancy between what the Psalmist had stated in the commencement, when he said that he would speak of great and hidden matters, and what he now adds, that his subject is a common one, and such as is transmitted from one age to another by the father to the son. If it was incumbent upon the fathers to recount to their children the things here spoken of, these things ought, of course, to have been familiarly known to all the people, yea, even to those who were most illiterate, and had the weakest capacity. Where, then, it may be said, are the enigmas or dark sentences of which he has just now made mention? I answer, that these things can easily be reconciled; for although the psalm contains many things which are generally known, yet he illustrates them with all the splendor and ornaments of diction, that he may the more powerfully affect the hearts of men, and acquire for himself the greater authority. At the same time, it is to be observed, that however high may be the majesty of the Word of God, this does not prevent the benefits or advantages of it from reaching even to the unlearned and to babes. The Holy Spirit does not in vain invite and encourage such to learn from it: — a truth which we ought carefully to mark. If God, accommodating himself to the limited capacity of men, speaks in an humble and lowly style, this manner of teaching is despised as too simple; but if he rise to a higher style, with the view of giving greater authority to his Word, men, to excuse their ignorance, will pretend that it is too obscure. As these two vices are very prevalent in the world, the Holy Spirit so tempers his style as that the sublimity of the truths which he teaches is not hidden even from those of the weakest capacity, provided they are of a submissive and teachable disposition, and bring with them an earnest desire to be instructed. It is the design of the prophet to remove from the mind all doubt respecting his sayings, and for this purpose, he determines to bring forward nothing new, but such subjects as had been long well known, and received without dispute in the Church. He accordingly not only says we have heard, but also we have known. Many things are rashly spread abroad which have no foundation in truth; yea, nothing is more common than for the ears of men to be filled with fables. It is, therefore, not without cause that the prophet, after having spoken of the things which he had heard, at the same time, refers in confirmation of their truth to undoubted testimony. He adds, that the knowledge of these subjects had been communicated to the Jews by their fathers. This does not imply, that what is taught under the domestic roof is always faultless; but it is obvious, that there is afforded a more favorable opportunity of palming upon men forgeries for truth, when things are brought from a distant country. What is to be principally observed is, that all fathers are not here spoken of indiscriminately, but only those who were chosen to be God’s peculiar people, and to whom the care of divine truth was intrusted. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-78-3

Source

3. **우리가 듣고 안 것.** 시편 기자가 처음에 큰 감추어진 것들을 말하겠다고 했을 때의 진술과, 자신의 주제는 흔한 것으로 대대로 아버지가 아들에게 전달되어 온 것이라고 이제 덧붙이는 것 사이에 다소 불일치가 있는 것처럼 보인다. 만약 아버지들이 여기서 말하는 것들을 자녀들에게 이야기할 의무가 있었다면, 이 것들은 물론 모든 백성, 아니 가장 무식하고 가장 약한 능력을 가진 자들에게도 친숙하게 알려져 있어야 했다. 그렇다면 이제 막 언급한 수수께끼나 어두운 문장들이 어디에 있는가? 나는 이것들이 쉽게 조화될 수 있다고 답한다. 이 시편에는 일반적으로 알려진 많은 것들이 담겨 있지만, 그는 사람들의 마음에 더 강력하게 영향을 미치고 자신을 위해 더 큰 권위를 얻기 위해 언변의 모든 화려함과 장식으로 그것들을 보여준다. 동시에, 하나님의 말씀의 위엄이 아무리 높을지라도 그것이 무식한 자들과 어린아이들에게도 도달하는 것을 방해하지 않는다는 점을 주목해야 한다. 성령은 그들이 그것에서 배우도록 초청하고 격려하심에 있어 헛되지 않으시다. 하나님이 사람들의 제한된 능력에 맞추어 겸손하고 낮은 방식으로 말씀하시면, 이 가르침의 방식은 너무 단순하다고 멸시받는다. 그러나 그분이 자신의 말씀에 더 큰 권위를 주기 위해 더 높은 방식으로 올라가시면, 사람들은 자신의 무지를 핑계로 너무 모호하다고 가장할 것이다. 이 두 가지 악덕이 세상에 매우 만연하므로, 성령은 자신의 가르침이 복종적이고 가르침 받을 마음이 있고 교훈 받기를 간절히 원하는 자들이라면 능력이 가장 약한 자들에게도 그것들이 가르치는 진리들의 숭고함이 감추어지지 않도록 자신의 방식을 조율하신다. 선지자의 목적은 자신의 말씀에 대한 모든 의심을 마음에서 제거하는 것이며, 이를 위해 그는 새로운 것이 아니라 오래전부터 잘 알려지고 교회에서 논쟁 없이 받아들여진 주제들만 내세우기로 한다. 따라서 그는 단지 우리가 들었다고만 하지 않고 또한 우리가 알았다고도 한다. 많은 것들이 진리에 근거 없이 성급하게 퍼진다. 아니, 사람들의 귀가 우화로 가득 채워지는 것보다 더 흔한 것은 없다. 따라서 선지자가 들은 것들을 말한 후 동시에 의심할 여지 없는 증거를 언급하는 것은 이유가 없지 않다. 그는 이 주제들에 대한 지식이 유대인들에게 그 아버지들로부터 전달되었다고 덧붙인다.

원주석

4절 카드 ↗

4. We will not conceal them from their children in the generation to come. Some take the verb נכחד , nechached, in the nephil conjugation, and translate it, they are not concealed or hidden. But it ought, according to the rules of grammar, to be resolved thus: — We will not conceal them from our posterity, implying, that what we have been taught by our ancestors we should endeavor to transmit to their children. By this means, all pretense of ignorance is removed; for it was the will of God that these things should be published from age to age without interruption; so that being transmitted from father to child in each family, they might reach even the last family of man. The end for which this was to be done is shown — that they might celebrate the praises of Jehovah, in the wonderful works which he hath done return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-78-4

Source

4. **우리가 그것들을 오는 세대의 자녀들에게 숨기지 아니하리니.** 어떤 이들은 동사 '네하헤드'(נכחד)를 니팔 활용으로 취하여 '그것들이 숨겨지지 않다'고 번역한다. 그러나 문법 규칙에 따르면 이렇게 풀어야 한다. 즉, 우리 조상들이 우리에게 가르쳐 준 것을 우리가 그들의 자녀들에게 전하려 힘써야 한다는 것이다. 이로써 무지를 내세울 모든 구실이 제거된다. 왜냐하면 이 것들이 중단 없이 시대에서 시대로 발표되어, 각 가정에서 아버지로부터 자녀에게 전달되어 인류의 마지막 가정에까지 이를 것이 하나님의 뜻이었기 때문이다. 이것이 이루어져야 할 목적이 제시되는데, 그것은 그들이 여호와의 찬양과 그가 행하신 기이한 일들을 기념하게 하기 위함이었다.

원주석

5절 카드 ↗

5. He established a testimony in Jacob. (312) As the reception or approbation of any doctrine by men would not be a sufficient reason for yielding a firm assent to its truth, the prophet proceeds farther, and represents God as the author of what he brings forward. He declares, that the father’s were not led to instruct their children in these truths under the mere impulse of their own minds, but by the commandment of God. Some understand the words, He hath established a testimony in Jacob, and appointed a law in Israel, as implying that God had established a decree in Jacob, to be observed as an inviolable rule, which was, that the deliverance divinely wrought for the people should be at all times in the mouth of every Israelite; but this seems to give too restricted a sense. I therefore consider statute, or testimony, and law, (313) as referring to the written law, which, however, was partly given for this end, that by the remembrance of their deliverance, the people, after having been once gathered into one body, might be kept in their allegiance to God. The meaning then is, that God not only acquired a right to the Jews as his people by his mighty power, but that he also sealed up his grace, that the knowledge of it might never be obliterated. And, undoubtedly, it was then registered as it were in public records, when the covenant was ratified by the written law, in order to assure the posterity of Abraham that they had been separated from all other nations. It would have been a matter of very small importance to have been acquainted with, or to have remembered the bare history of what had been done, had their eyes not been, at the same time, directed to the free adoption and the fruit of it. The decree then is this, That the fathers being instructed in the doctrine of the law themselves, should recount, as it were, from the mouth of God, to their children, that they had been not only once delivered, but also gathered into one body as his Church, that throughout all ages they might yield a holy and pure obedience to him as their deliverer. The reading of the beginning of the second clause of the verse properly is, Which he commanded, etc. But the relative אשר , asher, which, I have no doubt, is here put by way of exposition for namely, or that is, he commanded, etc. I have translated it for, which amounts to the same thing. (312) Horsley considers this verse as a parenthesis. (313) Dr Adam Clarke, by a testimony understands the various ordinances , rites , and ceremonies prescribed by the laws and by the word law , the moral law . return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-78-5

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5. **그가 야곱에 증거를 세우셨다.** 어떤 교리에 대한 사람들의 수용이나 동의가 그 진리에 확고한 동의를 주기에 충분한 이유가 되지 않으므로, 선지자는 더 나아가 하나님을 그가 내세우는 것의 저자로 표현한다. 그는 아버지들이 단순히 자신의 마음의 충동이 아니라 하나님의 명령으로 자녀들에게 이 진리들을 가르치게 되었다고 선언한다. 어떤 이들은 '그가 야곱에 증거를 세우시고 이스라엘에 율법을 정하셨다'는 말씀을 하나님이 야곱에 규례를 세우사 그 구원이 언제나 모든 이스라엘인의 입에 있어야 한다는 불변의 규칙으로 지켜질 규례라고 이해하나, 이는 너무 제한적인 의미를 주는 것 같다. 따라서 나는 규례 또는 증거와 율법을 기록된 율법으로 간주하는데, 그것은 그들의 구원에 대한 기억으로 백성이 한 몸으로 모인 후 하나님께 대한 충성을 지키도록 하기 위해 부분적으로 주어진 것이다. 그 의미는 하나님이 능력으로 유대인들에 대한 권리를 자신의 백성으로서 얻으셨을 뿐만 아니라 그 지식이 결코 지워지지 않도록 자신의 은혜를 인봉하셨다는 것이다.

원주석

6절 카드 ↗

6. That the generation to come might know them. In this verse, the Psalmist confirms what he had said concerning the continued transmission of divine truth. It greatly concerns us to know, that the law was given not for one age only; but that the fathers should transmit it to their children, as if it were their rightful inheritance, in order that it might never be lost, but be preserved to the end of the world. This is the reason why Paul, in 1 Timothy 3:15 , asserts that “the Church is the pillar and ground of the truth;” by which he does not mean that the truth of itself is weak, and stands in need of foreign supports, but that God extends and diffuses it by the instrumentality of his ministers, who when they faithfully execute the office of teaching with which they are invested, sustain the truth, as it were, upon their shoulders. Now, the prophet teaches us, that it is our bounden duty to use our endeavors that there may be a continual succession of persons to communicate instruction in divine truth. It is said of Abraham before the law was written, Genesis 18:19 , “I know him, that he will command his children and his household after him, and they shall keep the way of the Lord to do justice and judgment;” and after his death, this was enjoined upon the patriarchs as a necessary part of their duty. No sooner was the law delivered, than God appointed priests in his Church to be public masters and teachers. He has also testified by the prophet Isaiah, that the same is to be observed under the New Testament dispensation, saying, “My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, from henceforth and for ever.” ( Isaiah 59:21 ) In the passage before us, however, a particular injunction is given to the fathers on this point — each of them is enjoined diligently to instruct his own children, and all without distinction are taught, that their exertions in transmitting the name of God to their posterity will be most acceptable to Him, and receive his highest approbation. By the words, That the children to be born should arise, is not denoted a small number of individuals; but it is intimated, that the preachers of divine truth, by whose efforts pure religion may flourish and prevail for ever, will be as numerous as those who are born into the world. return to ' Top of Page ' <a name="verse-7" class="com-number"

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bible-text/psa-78-6

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6. **그것들을 오는 세대가 알게 하기 위함이라.** 이 절에서 시편 기자는 하나님의 진리의 지속적인 전달에 관해 이미 말한 것을 확인한다. 율법이 한 시대만을 위한 것이 아니라, 아버지들이 그것을 마치 그들의 합법적인 유산인 것처럼 자녀들에게 전달해야 하며, 이는 그것이 결코 잃어버리지 않고 세상 끝까지 보존되도록 하기 위함임을 아는 것은 우리에게 매우 중요하다. 이것이 바울이 디모데전서 3:15에서 "교회는 진리의 기둥과 터"라고 단언하는 이유이다. 그로써 진리 자체가 약하여 외부 지지대가 필요하다는 것이 아니라, 하나님이 자신의 사역자들의 도구로 그것을 넓히고 퍼뜨리신다는 것이다. 그들이 맡겨진 가르침의 직분을 신실하게 수행할 때 진리를 마치 어깨 위에 얹듯이 지탱하는 것이다. 이제 선지자는 하나님의 진리에서 교훈을 전달할 사람들이 끊임없이 계승되도록 노력하는 것이 우리의 의무임을 가르친다.

원주석

7절 카드 ↗

7. That they might set their hope in God. Here the Psalmist points out the use to which the doctrine which he had stated should be applied. In the first place, the fathers, when they find that on the one hand they are instrumental in maintaining the pure worship of God, and that on the other, they are the means of providing for the salvation of their children, should, by such a precious result of their labors, be the more powerfully stirred up to instruct their children. In the second place, the children on their part, being inflamed with greater zeal, should eagerly press forward in the acquisition of divine knowledge, and not suffer their minds to wander in vain speculations, but should aim at, or keep their eyes directed to, the right mark. It is unhappy and wretched toil to be “ever learning, and never able to come to the knowledge of the truth,” ( 2 Timothy 3:7 .) When, therefore, we hear for what purpose the law was given, we may easily learn what is the true and most successful method of deriving benefit from it. The inspired writer places trust first, assigning it the highest rank. He then requires the observance of the holy commandments of God; and he puts in the middle the remembrance of the works of God, which serves to confirm and strengthen faith. In short, what he means is, that the sum of heavenly wisdom consists in this, that men, having their hearts fixed on God by a true and unfeigned faith, call upon him, and that, for the purpose of maintaining and cherishing their confidence in him, they exercise themselves in meditating in good earnest upon his benefits; and that then they yield to him an unfeigned and devoted obedience. We may learn from this, that the true service of God begins with faith. If we transfer our trust and confidence to any other object, we defraud him of the chief part of his honor. return to ' Top of Page ' <a name="verse-8" class="com-number"

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bible-text/psa-78-7

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7. **그들이 하나님 안에 소망을 두게 하기 위함이라.** 여기서 시편 기자는 이미 말한 교리가 적용되어야 할 용도를 지적한다. 첫째로, 아버지들은 한편으로는 하나님의 순전한 예배를 유지하는 데 도구가 되고 다른 한편으로는 자녀들의 구원을 위한 수단이 됨을 발견하고, 그토록 귀한 수고의 결실로 인해 더욱 강력하게 자녀들을 교육하도록 자극받아야 한다. 둘째로, 자녀들은 더 큰 열의로 불타 하나님의 지식을 얻는 데 간절히 힘써야 하며, 허망한 사변에 마음이 방황하지 말고 올바른 표적을 향하게 하거나 눈을 고정해야 한다. "항상 배우나 마침내 진리의 지식에 이를 수 없는"(딤후 3:7) 것은 불행하고 비참한 수고이다. 따라서 율법이 어떤 목적으로 주어졌는지 들을 때, 우리는 그것에서 유익을 얻는 참되고 가장 성공적인 방법이 무엇인지 쉽게 배울 수 있다. 영감받은 저자는 신뢰를 첫째로 두어 그것에 가장 높은 자리를 할당한다. 그런 다음 하나님의 거룩한 명령들을 지킬 것을 요구한다. 그리고 하나님의 행사들을 기억하는 것을 중간에 두는데, 이는 믿음을 확인하고 강화하는 데 도움이 된다. 요컨대 그가 의미하는 것은, 참된 하늘 지혜의 합계는, 사람들이 참되고 진실한 믿음으로 하나님께 마음을 고정하고 그분을 부르며, 그분에 대한 신뢰를 유지하고 키우기 위해 진지하게 그분의 은혜들을 묵상하는 데 힘쓰고, 그런 다음 그분께 진실하고 헌신된 순종을 드리는 것으로 이루어진다는 것이다.

원주석

8절 카드 ↗

8. And that they might not be as their fathers, a rebellious and provoking generation. The Psalmist here shows still more distinctly how necessary this sermon was, from the circumstance that the Jews were exceedingly prone to revolt from God, if they were not kept in subjection by powerful restraints. He takes it as a fact, which could not be questioned, that their hearts were in no respect better than the hearts of their fathers, whom he affirms to have been a treacherous, rebellious, crooked and disobedient race. They would, therefore, immediately backslide from the way of God, unless their hearts were continually sustained by stable supports. The experience of all ages shows that what Horace writes concerning his own nation is true every where: — “ Ætas parenturn, pejor avis, tulit Nos nequiores, mox daturos Progeniem vitiosiroem .” Odes, Book III. Ode vi. “The age that gave our fathers birth, Saw them their noble sires disgrace: We, baser still, shall leave on earth The still increasing guilt of our degenerate race.” Boscawen’Translation. What then would be the consequence, did not God succor the world which thus proceeds from evil to worse? As the prophet teaches the Jews from the wickedness and perverseness of their fathers, that they stood in need of a severe discipline to recall them from the imitation of bad examples, we learn from this, how great the folly of the world is, in persuading itself that the example of the fathers is to be regarded as equivalent to a law, which ought, in every case, to be followed. He does not here speak of all people without distinction, but of the holy and chosen race of Abraham; nor does he rebuke a small number of persons, but almost the whole nation, among whom there prevailed excessive obstinacy, as well as perverse forgetfulness of the grace of God, and perfidious dissimulation. He does not mention merely the fathers of one age, but he comprehends a period stretching back into a remote antiquity, that persons may not take occasion to excuse themselves in committing sin, from the length of time during which it has prevailed. We must therefore make a wise selection from amongst the fathers of those whom it becomes us to imitate. It being a work of great difficulty to remove the disposition to this perverse imitation of the fathers, towards whom the feeling of reverence is naturally impressed on the minds of their successors, the prophet employs a multiplicity of terms to set forth the aggravated wickedness of the fathers, stigmatising them as chargeable with apostasy, provocation, treachery, and hypocrisy. These are very weighty charges; but it will be evident from the sequel that they are not exaggerated. The word הכין , hechin, which I have rendered directed, is by some translated established, but in my opinion, the meaning rather is, that God’s ancient people always turned aside from God into crooked by-paths. Also, in what follows, instead of reading whose spirit was not faithful towards God, some read whose spirit leaned not upon God. (315) But it is better to follow the former interpretation, That they were not faithfully and steadfastly devoted to God, although they had solemnly sworn allegiance to him. The Papists make use of this passage as an argument to prove that man has the power of bending his own heart, and directing it either to good or evil as he pleases; but this is an inference from it which cannot stand examination for a single moment. Although the prophet justly blames those who have not directed their heart aright, his object is not expressly to speak of what men can do of themselves. It is the special work of God to turn to himself the hearts of men by the secret influence of his Holy Spirit. It does not however follow from this, that they will be exempted from blame, when their own lust and depravity draw them away from God. Moreover, from the sins which are here reproved, we should learn in what way he would have us to obey and serve him. In the first place, we must lay aside all obstinacy and take his yoke upon us; (316) and, secondly, we must clothe ourselves with the spirit of meekness, bring the affections of the heart to the obedience of God, and follow after uprightness, and that not with the fervor of a mere transient impulse, but with unfeigned and unwavering steadfastness. (315) “The Syriac version reads, ‘And confided not in the God of its spirit,’ translating נאמנה , [the word which Calvin renders ‘was faithful,’] by a masculine verb; and this indeed the sense will very well bear, and the change of genders is not unusual, and God is frequently known by that title, ‘the God of the spirits of all flesh.’ See Numbers 16:22 .” — Hammond (316) “ Premierement il faut que nous ostions toute obstination, avant que nous puissions avoir les cols propres pour recevoir son joug .” — Fr . In the first place, we must lay aside all obstinacy before we can bend our necks to receive his yoke. return to ' Top of Page ' <a name="verse-9" class="com-number"

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8. **그들 아버지들처럼 반역하는 세대가 되지 않게 하기 위함이라.** 시편 기자는 여기서 유대인들이 강력한 억제로 묶여 있지 않으면 하나님에게서 이탈하기에 극도로 기울어져 있었다는 사실로부터, 이 설교가 얼마나 필요했는지를 더 명확하게 보여준다. 그는 그들의 마음이 그 아버지들의 마음보다 전혀 낫지 않다는 것을 의문시할 수 없는 사실로 받아들이며, 그 아버지들을 신의 없고 반역적이며 비뚤어지고 불순종하는 족속이라고 단언한다. 따라서 그들이 하나님의 길에서 즉시 뒤로 물러설 것이므로, 그 마음이 안정적인 지지대들로 계속 받쳐지지 않는 한 그러할 것이다. 그가 그들의 아버지들의 악함과 패역으로부터 유대인들에게 가르치는 것에서, 우리는 세상이 얼마나 큰 어리석음으로, 아버지들의 모범이 법과 동등한 것으로 여겨져 모든 경우에 따라야 한다고 스스로에게 설득하는지를 배운다. 그는 여기서 구별 없이 모든 사람에 대해 말하는 것이 아니라, 아브라함의 거룩하고 선택된 종족에 대해 말한다. 또한 소수의 사람들을 꾸짖는 것이 아니라 거의 전 국민을 꾸짖는데, 그들 가운데는 과도한 완고함은 물론 하나님의 은혜를 가장하여 배신하는 행위가 만연했다. 그는 단지 한 시대의 아버지들만 언급하는 것이 아니라 먼 고대까지 뻗어 있는 기간을 포함하는데, 이는 죄가 오랫동안 만연했다는 사실로 자신이 죄를 짓는 것을 변명하려는 기회를 아무도 갖지 못하게 하기 위함이다.

원주석

9절 카드 ↗

9. The children of Ephraim being armed, and shooting with the bow. The sacred writer sets before us an example of this unfaithfulness in the children of Ephraim. As those who are pertinaciously set upon doing evil are not easily led to repentance and reformation by simple instruction, the punishments with which God visited the children of Ephraim are brought forward, and by these it is proved that they were reprobates. Since they were a warlike people, it was an evidence of the divine displeasure for them to turn their backs in battle. And it is expressly declared, that they were skillful in shooting with the bow; (317) for it is an additional stigma to represent such as were armed with weapons to wound their enemies at a distance as fleeing through fear. From this, it is the more abundantly manifest that they had incurred the displeasure of God, who not only deprived them of his aid, but also made their hearts effeminate in the hour of danger. Here the question may be raised, Why the children of Ephraim only are blamed, when we find a little before, all the tribes in general comprehended in the same sentence of condemnation? Some commentators refer this to the slaughter of the sons of Ephraim by the men of Gath, who came forth against them to recover their cattle of which they had been despoiled, 1 Chronicles 7:20 . (318) But this exposition is too restricted. Perhaps the kingdom of Israel had fallen into decay, and had been almost ruined when this psalm was composed. It is therefore better to follow the opinion of other interpreters, who think, that by the figure synecdoche, the children of Ephraim are put for the whole people. But these interpreters pass over without consideration the fact, which ought not to be overlooked, that the Ephraimites are purposely named because they were the means of leading others into that rebellion which took place when Jeroboam set up the calves, ( 1 Kings 12:25 .) What we have already said must be borne in mind, that towards the close of the psalm, the rejection of the tribe of Ephraim is, not, without cause, contrasted with the election of the tribe of Judah. The children of Ephraim are also here spoken of by way of comparison, to warn the true children of Abraham from the example of those who cut themselves off from the Church, and yet boasted of the title of the Church without exhibiting holy fruits in their life. (319) As they surpassed all the other tribes in number and wealth, their influence was too powerful in beguiling the simple; but of this the prophet now strips them, showing that they were deprived of the aid of God. (317) Of the Ephraimites shooting with the bow, or being archers, we have an intimation in Genesis 49:24 , where, in Jacob’s blessing on Joseph, the father of Ephraim, it is said, “His bow abode in strength.” (318) Dr Morison supposes, that the history here referred to, is that of the Israelites going up contrary to the divine command to take possession of the promised land, when, for their temerity, they were smitten and humbled before their enemies. ( Deuteronomy 1:42 .) “The tribe of Ephraim,” he observes, “is doubtless specially singled out, because they were the most warlike of all the chosen tribes, and because, perhaps, they led on the other tribes to the fatal act of rebellion against the expressed will of the God of Israel.” This, perhaps, may be considered as receiving some support from comparing the number of the tribe of Ephraim ( Numbers 2:19 ) when they came out of Egypt, with their number when taken in the plains of Moab, at the termination of their wanderings in the wilderness, ( Numbers 26:37 .) At the former period, they amounted to 40,500, at the latter, to 32,500, eight thousand less; whereas, during those forty years the other tribes had considerably increased. (319) “ Sans en monstrer les fruicts en leur vie .” — Fr . return to ' Top of Page ' <a name="verse-10" class="com-number"

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9. **에브라임 자손들은 무장하고 활을 쏘는 자들이었다.** 성경 저자는 에브라임 자손들의 이 신실치 못함의 예를 우리에게 제시한다. 악을 행하는 데 완고하게 집착하는 자들은 단순한 교훈으로는 회개와 개혁으로 쉽게 이끌리지 않으므로, 하나님이 에브라임 자손들을 방문하신 처벌들이 앞에 내세워지고, 이로써 그들이 버림받은 자들임이 증명된다. 그들이 호전적인 백성이었으므로, 전투에서 등을 돌리는 것은 하나님의 불쾌하심의 증거였다. 그들이 활 쏘기에 능숙했다고 명시적으로 선언되는데, 왜냐하면 멀리서 원수들을 상처 입히는 무기로 무장한 자들이 두려움으로 도망치는 것으로 표현하는 것은 추가적인 오명이기 때문이다.

원주석

10절 카드 ↗

10. They kept not the covenant of God. This is the reason assigned for the Ephraimites turning their backs in the day of battle; and it explains why the divine assistance was withheld from them. Others, it is true, were guilty in this respect as well as they, but the vengeance of God executed on that tribe, which by its influence had corrupted almost the whole kingdom, is purposely brought forward as a general warning. Since then the tribe of Ephraim, in consequence of its splendor and dignity, when it threw off the yoke, encouraged and became as it were a standard of shameful revolt to all the other tribes, the prophet intended to put people on their guard, that they might not suffer themselves in their simplicity to be again deceived in the same manner. It is no light charge which he brings against the sons of Ephraim: he upbraids them on account of their perfidiousness in despising the whole law and in violating the covenant. Although he employs these two words, law and covenant, in the same sense; yet, in placing the covenant first, he clearly shows that he is speaking not only of the moral law, the all-perfect rule of life, but of the whole service of God, of the truth and faithfulness of the divine promises, and of the trust which ought to be reposed in them, (320) of invocation, and of the doctrine of true religion, the foundation whereof was the adoption. He therefore calls them covenant-breakers, because they had fallen from their trust in the promises, by which God had entered into covenant with them to be their Father. Yet he afterwards very properly adds the law, in which the covenant was sealed up, as it were, in public records. He aggravates the enormity of their guilt by the word refuse, which intimates that they were not simply carried away by a kind of thoughtless or inconsiderate recklessness, and thus sinned through giddiness, want of knowledge or foresight, but that they had purposely, and with deliberate obstinacy, violated the holy covenant of God. (320) “ De la verite et fidelite des promesses, et de la foy qu’on y doit adjouster .” — Fr . return to ' Top of Page ' <a name="verse-11" class="com-number"

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10. **그들이 하나님의 언약을 지키지 아니하였다.** 이것이 전투의 날에 에브라임 사람들이 등을 돌린 이유로 할당되며, 하나님의 도움이 그들에게서 거두어진 이유를 설명한다. 다른 이들도 이 점에서 마찬가지로 유죄였으나, 거의 온 왕국을 타락시켰던 그 지파에 집행된 하나님의 보복이 일반적인 경고로서 의도적으로 내세워진다. 따라서 에브라임 지파가 그 화려함과 위엄 때문에 멍에를 벗어 던질 때, 다른 모든 지파들에게 수치스러운 반란의 기준이자 격려가 되었으므로, 선지자는 백성이 경계하도록, 그들이 단순함으로 다시 같은 방식으로 속지 않도록 하려 했다. 에브라임 아들들에 대한 고발은 가벼운 것이 아니다. 그는 그들이 전체 율법을 멸시하고 언약을 어긴 데 대해 배신죄로 꾸짖는다. 그가 이 두 단어, 율법과 언약을 같은 의미로 쓰지만, 언약을 앞에 두어 단지 완전한 삶의 규칙인 도덕법만이 아니라 하나님에 대한 전체 예배와 하나님의 약속들의 진실과 신실함, 그리고 그것들에 대해 가져야 할 신뢰, 간구와 참 종교의 교리에 대해 말한다는 것을 분명히 보여준다.

원주석

11절 카드 ↗

11. And they forgat his works. This shameful impiety is here represented as having originated in ingratitude, inasmuch as they wickedly buried, and made no account of the deliverance wrought for them, which was worthy of everlasting remembrance. Truly it was stupidity more than brutish, or rather, as it were, a monstrous thing, (321) for the Israelites to depart from God, to whom they were under so many and strong obligations. Nor would it have been possible for them to have been so bewitched by Satan, had they not quite forgotten the many miracles wrought in their behalf, which formed so many bonds to keep them in the fear of God and in obedience to him. That no excuse might be left for extenuating their guilt, the prophet ennobles those works by applying to them the term wonderful, thereby intimating, that God’s manner of acting was not of a common kind, so as easily to account for their gradually forgetting his works, but that the Israelites had perversely and wickedly shut their eyes, that they might not be restrained in their sinful course, by beholding the glory of God. (321) “ A la verite une telle stupidite estoit plusque brutale, ou plustost comme une chose monstrueuse .” — Fr . return to ' Top of Page ' <a name="verse-12" class="com-number"

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11. **그리고 그들은 그의 행사들을 잊었다.** 이 수치스러운 불경건은 여기서 배은망덕에서 비롯된 것으로 표현된다. 왜냐하면 그들이 영원한 기억에 값하는 자신들을 위해 이루어진 구원을 악하게 묻어버리고 아무 것으로도 여기지 않았기 때문이다. 참으로 이스라엘 백성이 그토록 많고 강한 의무를 지고 있는 하나님에게서 떠나는 것은 짐승보다 더한, 아니 말하자면 괴물 같은 우둔함이었다. 그들이 사탄에게 그토록 홀리는 것도 불가능했을 것인데, 만약 그들을 하나님에 대한 경외와 그분께 대한 순종 안에 묶어두는 그 많은 묶음들을 이루었던 자신들을 위해 행해진 많은 기적들을 완전히 잊지 않았다면. 그 죄를 완화할 구실이 남지 않도록, 선지자는 그 행사들을 '기이하다'는 말을 적용하여 높이 기리는데, 그로써 하나님의 행동 방식이 흔한 것이 아니어서 그들이 점차 그분의 행사들을 잊는 것이 쉽게 이해될 수 없음을 암시한다.

원주석

12절 카드 ↗

12. He wrought marvellously in the sight of their fathers. The Psalmist is still to be regarded as condemning the posterity of the Israelites for their guilt; but he very properly, at the same time, begins to speak of the first ancestors of the nation, intimating, that the whole race of them, even from their first original, were of a perverse and rebellious disposition. But having remarked that the children of Ephraim had fallen into apostasy, because they had forgotten the wonderful works of God, he continues to prosecute the same subject. Meanwhile, as I have said, he makes a very happy transition to speak of the fathers, whom it was his object to include in the same condemnation. In the first place, he adverts to the miracles which were wrought in the midst of the land of Egypt, previous to the departure of the people from it. To recall these the more vividly to the mind, he names a place which was highly celebrated — the field of Zoan. He next comes to speak of the passage through the sea, where he repeats what was brought under our notice in the previous psalm, that the order of nature was reversed when the waters stopped in their course, and were even raised up into solid heaps like mountains. In the third place, he declares, that after the people had passed through the Red Sea, God still continued to be their guide in their journey; and that this might not be a mere temporary deliverance, he graciously continued to stretch forth his hand to bestow upon them new testimonies of his goodness. It being a difficult and wearisome thing for them to pursue their journey through dry and sandy regions, it was no ordinary blessing to be protected from the heat of the sun by the intervention of a cloud. This, however, was to them a pledge of more distinguished grace. God hereby testified, that this people were under his protection, until they should reach the heavenly inheritance. Accordingly, Paul teaches in 1 Corinthians 10:2 , that there was a kind of baptism administered to the people in that cloud, as also in their passing through the sea; the fruit of which is not limited to this frail and transitory life, but extends even to everlasting salvation. return to ' Top of Page ' <a name="verse-15" class="com-number"

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12. **그가 그들 아버지들의 눈앞에서 기이한 일을 행하셨다.** 시편 기자는 여전히 후손들을 그 죄로 정죄하는 것으로 간주되어야 하지만, 동시에 나라의 첫 조상들에 대해 말하기 시작하는 것은 매우 적절하다. 그것은 그들의 전체 종족이, 아니 맨 처음 기원에서부터 패역하고 반역적인 성향이었음을 암시한다. 그러나 에브라임 자손들이 하나님의 기이한 행사들을 잊었기 때문에 배교에 빠졌다고 지적한 후, 같은 주제를 계속 다룬다. 그 사이에 이미 말했듯이, 그는 같은 정죄에 포함시키려 했던 아버지들에 대해 말하는 매우 적절한 전환을 한다. 첫째로, 그는 백성이 그곳을 떠나기 전에 이집트 땅 한가운데서 행해진 기적들을 언급한다. 이것들을 마음에 더 생생하게 되살리기 위해 매우 유명한 장소인 소안 들을 이름으로 부른다. 다음으로 바다를 건너는 것에 대해 말하며, 앞 시편에서 우리의 주목을 끌었던 것, 즉 물들이 그 흐름을 멈추고 산처럼 단단한 더미로 높여질 때 자연의 질서가 뒤집혔다는 것을 반복한다. 셋째로, 백성이 홍해를 건넌 후에도 하나님이 여전히 그 여정에서 그들의 인도자이셨으며, 이것이 단순히 일시적인 구원에 그치지 않도록 그분이 새로운 선하심의 증거들로 자신의 손을 은혜롭게 계속 내미셨다고 선언한다. 건조하고 모래만 있는 지방을 여행하는 것이 어렵고 힘든 일이므로, 구름의 개입으로 태양 열기에서 보호받는 것은 보통 은혜가 아니었다.

원주석

15절 카드 ↗

15. He clave the rocks in the wilderness. The Psalmist produces another evidence of the fatherly love by which God testified the greatness of the care which he exercised about the welfare of this people. It is not simply said that God gave them drink, but that he did this in a miraculous manner. Streams, it is true, sometimes issue from rocks, but the rock which Moses smote was completely dry. Whence it is evident, that the water was not brought forth from any spring, but that it was made to flow from the profoundest deeps, as if it had been said, from the very center of the earth. Those, therefore, who have interpreted this passage as meaning, that the Israelites drank in the bottomless deeps, because the waters flowed in great abundance, have failed in giving the true explanation. Moses, in his history of the miracle, rather enhances its greatness, by intimating, that God commanded those waters to come gushing from the remotest veins. The same truth is confirmed in the following verse, in which it is stated, that where there had not been a single drop of water before there was a large and mighty river. Had there only sprung out of the rock a small rivulet, ungodly men might have had some apparent ground for cavilling at, and underrating the goodness of God, but when the water gushed out in such copious abundance all on a sudden, who does not see that the ordinary course of nature was changed, rather than that some vein or spring which lay hidden in the earth was opened? return to ' Top of Page ' <a name="verse-17" class="com-number"

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15. **그가 광야에서 반석들을 쪼개셨다.** 시편 기자는 이 백성의 복지에 대해 행사하신 관심의 크기를 증거하여 하나님의 부성적 사랑의 또 다른 증거를 내세운다. 단순히 하나님이 그들에게 마실 것을 주셨다고 하는 것이 아니라, 그분이 이것을 기적적인 방식으로 하셨다고 한다. 참으로 때로는 반석에서 샘들이 솟아나기도 하지만, 모세가 친 반석은 완전히 메말라 있었다. 이로부터 물이 어떤 샘에서 가져온 것이 아니라 마치 지구의 바로 중심에서처럼 가장 깊은 곳에서 흘러나오게 하셨음이 명백하다. 따라서 이 본문을 이스라엘 사람들이 물이 큰 풍성함으로 흘렀기 때문에 바닥 없는 깊음에서 마셨다는 의미로 해석한 이들은 참된 설명을 하지 못했다. 다음 절에서 확인되는 바와 같이 물이 큰 강처럼 흘렀다. 만약 반석에서 작은 시냇물만 솟아났다면, 불경건한 자들은 하나님의 선하심을 비웃고 과소평가할 어느 정도 외적인 근거가 있었을 것이다. 그러나 물이 갑자기 그토록 풍성하게 솟구쳤을 때, 자연의 통상적인 과정이 바뀌었지 땅속에 감추어진 어떤 맥이나 샘이 열린 것이 아님을 누가 보지 못하겠는가?

원주석

17절 카드 ↗

17. Yet they continued still to sin against him. The prophet, having briefly declared how God, by a continual succession of benefits, had clearly manifested the greatness of his love towards the children of Abraham, now adds, that after having been laid under such deep and solemn obligations to him, they, as was natural to them, and according to their customary way, wickedly rebelled against him. In the first place, he accuses them of having provoked him grievously, by pertinaciously adding iniquity to iniquity; and then he points out the particular kind of the provocation with which they were chargeable. By the word provoke, he intimates, that it was no light offense which they had committed, but wickedness so heinous and aggravated as not to be endured. From the place in which it was committed, he aggravates the enormity of the sin. It was in the very wilderness, whilst the remembrance of their deliverance was yet fresh in their memory, and where they had every day full in their view tokens of the presence of God, and where even necessity itself should have constrained them to yield a true and holy obedience — it was in that place, and under these circumstances, that they repressed not their insolence and unbridled appetite. (325) It was then, certainly, a proof of monstrous infatuation for them to act in such a wanton and disgraceful manner as they did, at the very time when their want of all things should have proved the best remedy for keeping them under restraint, and to do this even in the presence of God, who presented before them such manifestations of his glory as filled them with terror, and who allured them so kindly and tenderly to himself. (325) “ Qu’ils n’ont point reprime leur insolence et appetit desordonne .” — Fr . return to ' Top of Page ' <a name="verse-18" class="com-number"

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17. **그럼에도 그들은 계속 그에게 죄를 범하였다.** 선지자는 하나님이 지속적인 은혜의 연속으로 아브라함 자손들에 대한 자신의 사랑의 크기를 분명히 나타내셨음을 간략하게 선언한 후, 이제 그토록 깊고 엄숙한 의무 아래 있은 후 그들이 관례대로 악하게 그분께 반역했다고 덧붙인다. 첫째로, 그는 그들이 불의를 불의에 완고하게 더하여 그분을 심히 격노하게 했다고 고발하며, 다음으로 그들이 범한 격노의 특별한 종류를 지적한다. '격노케 하다'라는 말로, 그는 그들이 저지른 것이 가벼운 죄가 아니라 너무 심각하고 가중되어 감내할 수 없는 악행이었음을 암시한다. 그것이 저질러진 장소에서 그 죄의 크기가 더 가중된다. 그것은 구원에 대한 기억이 아직 신선한 광야 바로 그 곳에서, 그리고 매일 하나님의 임재의 표시들이 눈앞에 가득 있는 상황에서, 심지어 필요 자체가 그들을 참되고 거룩한 순종으로 강요해야 했던 곳에서, 그들이 자신들의 오만함과 고삐 풀린 욕망을 억제하지 않았다는 것이다.

원주석

18절 카드 ↗

18. And they tempted God in their heart. This is the provocation of which mention is made in the preceding verse. Not that it was unlawful for them simply to ask food, when constrained to do so by the cravings of hunger. Who can impute blame to persons, when being hungry, they implore God to supply their necessities? The sin with which the Israelites were chargeable consisted in this, that not content with the food which He had appointed them, they gave loose reins to their lusts. He, at that time, had begun to feed them with manna, as we shall again see by and by. It was their loathing of that sustenance which impelled them eagerly to desire new food, as if they disdained the allowance assigned them by their heavenly Father. This is what is meant when it is said that they asked food for their soul (326) They were not reduced to the necessity of asking it by hunger; but their lust was not satisfied with living on the provision which God had appointed for them. On this account, it is declared, that they tempted God, overpassing, as they did, the bounds within which he had limited them. Whoever, undervaluing and despising the permission or license which He grants, gives full scope to his own intemperate lust, and desires more than is lawful, is said to tempt God. He acts as if he would subject Him to his own caprice, or questioned whether He could do more than he is pleased really to do. God has power to accomplish whatever he wills; and assuredly, the person who would separate the power of God from his will, or represent him as unable to do what he wills, does all he can to rend him in pieces. Those are chargeable with doing this, who are set upon trying whether he will grant more than he has given them permission to ask. That, therefore, the lust of the flesh may not stir us up to tempt him, let us learn to impose a restraint upon our desires, and humbly to rest contented within the limits which are prescribed to us. If the flesh is allowed to indulge itself without control, we will not be satisfied with ordinary bread, but will often, and in many ways, murmur against God. (326) The word נפש , nephesh , for soul , has great latitude of signification. It sometimes signifies the sensitive or animal appetites, as in this passage. The people had their wants abundantly supplied, and yet they remained unsatisfied and querulous. It is therefore said, that they demanded meat לנפשם , for their souls ; i e . , not for their real wants, which they might rationally and lawfully desire to have supplied, but to gratify their sensitive and carnal appetites. Our English Bible, and Calvin on the margin of the French version, give a very happy translation, They tempted God , by asking meat for their lust return to ' Top of Page ' <a name="verse-19" class="com-number"

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18. **그리고 그들이 마음으로 하나님을 시험하였다.** 이것이 앞 절에서 언급된 격노이다. 배고픔의 욕구에 강요되어 음식을 구하는 것이 단순히 그들에게 불법이 아니었다. 배고플 때 하나님께 필요를 공급해 달라고 간구하는 사람들에게 누가 잘못을 돌릴 수 있겠는가? 이스라엘 사람들이 책임져야 할 죄는 그분이 그들을 위해 정하신 음식에 만족하지 않고 욕망에 고삐를 풀었다는 것이다. 그분은 그때 이미 그들에게 만나로 먹이기 시작하셨는데, 곧 다시 보게 될 것이다. 그 양식을 역겨워하여 새 음식을 열렬히 원하도록 충동질한 것은, 마치 하늘 아버지가 그들에게 할당해 주신 것을 경멸하는 것 같았다. 이것이 그들이 '자신의 욕심을 위해 음식을 구했다'고 할 때의 의미이다. 그들은 배고픔으로 인해 그것을 구할 필요가 없었다. 그들의 욕망이 하나님이 그들을 위해 정하신 음식으로 사는 것에 만족하지 못했다. 이런 이유로 그들이 하나님을 시험했다고 선언된다. 왜냐하면 그분이 그들에게 허락하시거나 허용하신 것을 과소평가하고 무시하며 자신의 방종한 욕망에 완전히 고삐를 풀고 합법적인 것보다 더 많이 원하는 자는 하나님을 시험한다고 말해진다.

원주석

19절 카드 ↗

19. And they spake against God. The prophet had said that they tempted God in their heart; (327) and now he adds, that they were not ashamed openly to utter with their impure and blasphemous tongues, the impiety which they had inwardly conceived. From this, it is the more abundantly manifest that malignity and wickedness had taken entire possession of their hearts. Thus we see how lust conceives sin, when it is admitted into the soul with unhallowed consent. Afterwards the sin develops itself farther, even as we see the Israelites proceeding to such a length of profane wantonness, as to call in question the power of God, as if they made no account of it, any farther than as it ministered to their lust. By the table prepared which is spoken of, is to be understood the dainty food, which was their ordinary fare in Egypt. A single dish did not satisfy their appetite. They were not contented unless they could gratify themselves with great abundance and variety. When it is said in the following verse, Behold! God smote the rock, and the waters gushed out, etc . , this, I have no doubt, is the language of bitter irony, with which the prophet taunts their unblushing insolence. It is not very likely that they spake in this manner; but he relates, as it were, with their mouth, or in their person, the things which took place before their eyes. (327) “‘They tempted God with their heart,’ that is, heartily, or with all their soul.” — Walford . return to ' Top of Page ' <a name="verse-21" class="com-number"

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19. **그리고 그들이 하나님을 거슬러 말하였다.** 선지자는 그들이 마음으로 하나님을 시험했다고 했는데, 이제 그들이 내면으로 품었던 불경건을 부정하고 불경스러운 혀로 공개적으로 발설하기를 부끄러워하지 않았다고 덧붙인다. 이로부터 악의와 악행이 그들의 마음을 완전히 사로잡았음이 더욱 분명해진다. 이처럼 욕망이 거룩하지 않은 동의로 영혼에 받아들여질 때 어떻게 죄를 잉태하는지를 볼 수 있다. 그 후 이스라엘 사람들이 마치 하나님의 능력을 아무 것으로도 여기지 않는 것처럼 그분의 능력을 의문시하는 데까지 나아가는 만큼, 죄는 더 발전한다. 그들이 말하는 '준비된 식탁'은 그들이 이집트에서 일상적으로 먹던 진수성찬을 의미한다. 그들은 한 가지 요리로 입맛을 충족시키지 못했다. 많은 풍성함과 다양함으로 자신들을 즐겁게 하지 않으면 만족하지 못했다.

원주석

21절 카드 ↗

21. Therefore Jehovah heard, and was wroth. This hearing of God implies full and perfect knowledge; and it is a figure taken from earthly judges, who cannot punish criminals until they have become thoroughly acquainted with the cause. He is said to hear his own people, when he shows his favor and mercy towards them by granting their requests; and, on the other hand, he is said to hear those blasphemies which he does not allow to pass unpunished. To remove all ground for thinking that the divine wrath was unduly severe, the enormity of the guilt of the Israelites is again described as manifested in this, that they believed not God, nor trusted in his salvation. It is here taken as an indisputable point, that promises were made to them to which they ought to have yielded an assent, which, however, they were prevented from yielding by the extreme infatuation with which they were carried away. To trust in the salvation of God, is to lean upon his fatherly providence, and to regard him as sufficient for the supply of all our wants. From this we learn not only how hateful unbelief is in the sight of God, but also, what is the true nature of faith, and what are the fruits which it produces. Whence is it that men quietly submit themselves to Him, but because they are persuaded that their salvation is singularly precious in his sight, and are fully assured that he will give them whatever is needful for them? It is thus that they are led to surrender themselves to him, to be governed according to his good pleasure. Faith, then, is the root of true piety. It teaches us to hope for, and to desire every blessing from God, and it frames us to yield obedience to him; while those who distrust him must necessarily be always murmuring and rebelling against him. The scope of the prophet is this, that the pretences to faith which are made by those who do not hope for salvation from God, rest upon false grounds; for when God is believed in, the hope of salvation is speedily produced in the mind, and this hope renders to him the praise of every blessing. return to ' Top of Page ' <a name="verse-23" class="com-number"

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bible-text/psa-78-21

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21. **그러므로 여호와께서 들으시고 노하셨다.** 이 하나님의 들으심은 완전하고 완벽한 지식을 함의한다. 그것은 범죄자들을 처벌하기 전에 그 원인을 철저히 알아야 하는 세상 재판관들에게서 빌린 형상이다. 그분은 자신의 백성이 청원을 들어주어 은총과 자비를 베푸실 때 들으신다고 말해지며, 반면에 그분이 처벌 없이 지나치지 않으실 저 신성모독들을 들으신다고 말해진다. 하나님의 진노가 지나치게 가혹했다는 생각의 모든 근거를 제거하기 위해, 이스라엘 사람들의 죄의 크기가 다시 기술되는데, 즉 그들이 하나님을 믿지 않고 그분의 구원을 신뢰하지 않았다는 것이다. 이 불신앙이 얼마나 하나님 눈에 가증스러운 것인지 뿐만 아니라 믿음의 참 본성이 무엇이며 그것이 어떤 열매를 맺는지도 이로부터 배운다. 사람들이 조용히 그분께 복종하는 것은 어디서 오는가? 그들의 구원이 그분의 눈에 특별히 귀하다는 설득을 받고 그분이 그들에게 필요한 모든 것을 주실 것을 완전히 확신하기 때문이 아닌가?

원주석

23절 카드 ↗

23. But he had commanded the clouds from above. It is a mistake to suppose that this miracle is related merely in the way of history. The prophet rather censures the Israelites the more severely from the consideration, that although fed to the full with manna, they ceased not to lust after the dainties which they knew God had denied them. It was the basest ingratitude to scorn and reject the heavenly food, which, so to speak, associated them with angels. Were a man who dwells in France or Italy to grieve and fret that he has not the bread of Egypt to eat, nor the wine of Asia to drink, would he not make war against God and nature, after the manner of the giants of old? Much less excusable was the inordinate lust of the Israelites, whom God not only furnished with earthly provision in rich abundance, but to whom he also gave the bread of heaven for their support. Had they even endured hunger for a lengthened period, propriety and duty would have required them to ask food with more humility. Had they been supplied with only bran and chaff to eat, it would have been their bounden duty to have acknowledged that in the place where they were — in the wilderness — this was no ordinary boon of Heaven. Had only coarse bread been granted them, they would have had sufficient reason for thanksgiving. But how much stronger were their obligations to God, when he created a new kind of food, with which, by stretching out, as it were, his hand from heaven, he supplied them richly and in great abundance? This is the reason why the manna is called corn of heaven, and bread of the mighty Some explain the Hebrew word אבירים , abbirim, as denoting the heavens, (329) an opinion which I do not altogether reject. I, however, prefer taking it for angels, as it is understood by the Chaldee interpreter, and some others who have followed him. (330) The miracle is celebrated in high terms, to present the impiety of the people in a more detestable light; for it was a much more striking display of divine power for manna to be rained down from heaven, than if they had been fed either with herbs or fruits, or with other increase of the earth. Paul, in 1 Corinthians 10:3 , calls the manna spiritual meat, in a different sense — because it was a figure and symbol of Christ. But here the design of the prophet is to reprove the twofold ingratitude of the people, who despised not only the common food which was produced from the ground, but also the bread of angels. Some have translated the verbs in the past tense, He commanded the clouds — he opened the doors of heaven — he rained down manna, etc (331) But to remove all ambiguity, I have thought it preferable to translate the verbs in the preterpluperfect tense, He had commanded, he had opened, he had rained, to enable my readers the better to understand that the prophet does not here simply relate this history, but recalls it to remembrance for another purpose, as a thing which happened long ago. (329) Abu Walid and Kimchi read, “the bread of heaven.” (330) The Chaldee paraphrase of the expression, the bread of the mighty , is, “the food that descends from the dwelling of angels;” so that, according to this view, it signifies no more than, “corn of heaven,” by which the manna is described in the preceding verse. Dr Geddes and Williams observe, that the Hebrew word אבירים , abbirim , never signifies angels , but persons of the higher classes, the rich , the great , the noble ; and that the meaning of the Psalmist is, that the Israelites found in the manna a dainty, delicate food, such as might suit the palates of the great; that it was bread fit for princes; the best, the choicest of bread. This agrees with Simonis’ rendering of the phrase, “ cibus nobilium, scilicet principum; hoc est, cibus exquisitus, delicatus, eximius .” Such also is the view taken by Fry, Walford, and others. If by אבירים , abbirim , the mighty , angels should be understood, as it is rendered in all the ancient versions, the meaning will be substantially the same; for the manna, by an obvious poetical figure, may be called the bread of angels , to denote food of the most exquisite kind; just as Paul speaks of the tongues of angels , ( 1 Corinthians 13:1 ,) to indicate eloquence of the highest order. (331) “ Les autres ont traduit les verbes par un temps passe, Il a commande aux nuees, Il a ouvert les portes du ciel, Il a fait pluvoir la Manne ,” etc. — Fr . return to ' Top of Page ' <a name="verse-26" class="com-number"

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bible-text/psa-78-23

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23. **그러나 그가 위로부터 구름들에게 명하셨다.** 이 기적이 단지 역사로만 전달된다고 생각하는 것은 잘못이다. 선지자는 오히려 그들이 만나로 배불리 먹었음에도 하나님이 그들에게 거부하셨다는 것을 알면서도 그 진수성찬을 욕망하기를 그치지 않았다는 사실에서 이스라엘 사람들을 더 심하게 꾸짖는다. 하늘 음식을 경멸하고 거부하는 것은 가장 비열한 배은망덕이었다. 만나는 말하자면 그들을 천사들과 같이 어울리게 했다. 프랑스나 이탈리아에 사는 사람이 이집트의 빵이나 아시아의 포도주를 먹고 마시지 못한다고 슬퍼하고 안달한다면, 그가 옛 거인들처럼 하나님과 자연에 전쟁을 선포하지 않겠는가? 이스라엘 사람들의 무절제한 욕망은 훨씬 덜 변명될 수 있는데, 하나님이 그들에게 풍성한 지상 양식만 공급하신 것이 아니라 그들의 양식으로 하늘의 빵도 주셨기 때문이다. 만나는 '하늘의 곡식'과 '능력자의 빵'이라고 불리는데, 히브리어 '아비림'(אבירים)이 천사들을 의미한다고 해석하는 갈대아 역본의 해석을 선호한다. 이 기적이 높이 기려지는 것은 사람들이 더 가증스럽게 보이도록 그 불경건을 더 밝은 빛에 나타내기 위함이다.

원주석

26절 카드 ↗

26. He caused an east wind to blow in the heavens. We have here related how God granted the request of his people. This does not imply that he favourably regarded their fretful desires, but that he showed by the effect that it was in his power to do what they believed it to be impossible for him to accomplish. From this, we may perceive how injudiciously some expositors here join together the flesh and the manna. The reason why the flesh was given was altogether different from that for which the manna was given. God, in giving the manna, performed the office of a father; but by the flesh, he satisfied their gluttonous desires, that their very greediness in devouring it might choke them. It would not have been a difficult matter for God to have created quails in the midst of the wilderness; but he chose rather to bring them by the force of the winds, to teach the Israelites that all the elements are obedient to his command, and that the distance of places cannot prevent his power from immediately penetrating from the east even to the west. (334) That unbelieving people, therefore, were furnished with an undoubted proof of the power of God, from which they had malignantly detracted, in seeing all the elements of nature ready to obey and promptly to execute whatever he has commanded. Besides, he no doubt raised the winds according to the situation of the camp, although it would have been easy for him, without any means, to have presented flesh before them. It is stated, that they did eat and were filled, not only to intimate that God brought to them a large supply of birds, with which their bellies might be stuffed to the full; but also, that it was ungovernable lust which led them to ask flesh, and not a solicitude for having provision on which to live. It has been said above, that manna had been given them in the greatest abundance, but here it is intended expressly to censure their gluttony, in which they gave manifest proof of their unbridled appetite. God promises, in Psalms 145:19 , as a peculiar privilege to those who fear him, that “he will fulfill their desire;” but it is in a different way that he is here said to have yielded to the perverse desires of the people, who had cast off all fear of him; for that which his favor and loving-kindness would have led him to refuse, he now granted them in his wrath. This is an example well worthy of our attention, that we may not complain if our desires are frowned upon and crossed by the secret providence of God when they break forth beyond bounds. God then truly hears us, when, instead of yielding to our foolish inclinations, he regulates his beneficence according to the measure of our welfare; even as in lavishing upon the wicked more than is good for them, he cannot, properly speaking, be said to hear them: he rather loads them with a deadly burden, which serves to cast them down headlong into destruction. (334) The Israelites were miraculously supplied with quails in the wilderness on two different occasions. The first occasion was upon the fifteenth day of the second month after their departure from Egypt, and before they came to mount Sinai, Exodus 16:1 . The second, which is the one here referred to, was at Kibroth-hattaavah, a place three days’ journey beyond the desert of Sinai, in the beginning of the second year after their departure from Egypt, Numbers 10:11 ; and Numbers 11:31 . In both instances, the quails were sent in consequence of the murmuring of the Israelites. But in the first instance, they came up and covered the camp of Israel only one evening, while in the second, they came up from the sea for a whole month. No token of the divine displeasure accompanied the first miracle, God having, in his compassion, forgiven their murmuring; but the second miracle was wrought in wrath, and attended with the infliction of the divine vengeance on that rebellious people, ( Numbers 11:33 .) return to ' Top of Page ' <a name="verse-30" class="com-number"

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bible-text/psa-78-26

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26. **그가 하늘에서 동풍을 불게 하셨다.** 여기서 하나님이 백성의 청원에 어떻게 응하셨는지 이야기된다. 이것은 그분이 그들의 짜증스러운 욕망을 호의적으로 여겼다는 것이 아니라, 그들이 그분이 이루시기 불가능하다고 믿었던 것을 이루실 능력이 그분에게 있음을 그 결과로 보이셨다는 것이다. 하나님이 광야 한가운데서 메추라기들을 창조하시는 것이 어렵지 않았겠으나, 이스라엘 사람들에게 모든 원소들이 그분의 명령에 순종하며 장소의 거리가 동에서 서까지 즉시 그분의 능력이 미치는 것을 방해할 수 없음을 가르치기 위해 바람의 힘으로 그것들을 몰아오기를 더 원하셨다. 따라서 그 불신하는 백성은 그들이 악의적으로 훼손했던 하나님의 능력의 의심할 여지 없는 증거를 받았는데, 자연의 모든 원소들이 그분이 명하신 무엇이든 기꺼이 순종하고 신속하게 실행할 준비가 되어 있음을 봄으로써였다. 그들이 먹고 배불렀다고 하는 것은 단지 하나님이 그들에게 배를 채울 많은 새들을 가져오셨다는 것뿐만 아니라, 그것이 살아갈 양식에 대한 염려가 아니라 고삐 풀린 욕망이 육류를 구하도록 이끌었다는 것을 암시하기 위함이다.

원주석

30절 카드 ↗

The Psalmist expresses this still more clearly, by adding immediately after, (verses 30, 31,) that this pampering proved fatal to them, as if with the meat they had swallowed the flame of the divine wrath. When he says that they were not estranged from their lust, this implies, that they were still burning with their lust. If it is objected that this does not agree with the preceding sentence, where it is said, that “they did eat, and were thoroughly filled,” I would answer, that if, as is well known, the minds of men are not kept within the bounds of reason and temperance, they become insatiable; and, therefore, a great abundance will not extinguish the fire of a depraved appetite. Some translate the clause, They were not disappointed, and others, They did not yet loathe their meat. This last translation brings out the meaning very well; but it is too far removed from the signification of the Hebrew word זור , zur, which I have rendered estranged. The prophet intended to express in two words a present felt pleasure; for when God executed vengeance upon the people, they still indulged in the excessive gratification of the palate. (335) The wrath of God is said metaphorically to ascend, when he suddenly rises up to execute judgment; for when he apparently shuts his eyes and takes no notice of our sins, he seems, so to speak, to be asleep. The punishment was felt by persons of every condition among the Israelites; but the fat ones (336) and the chosen are expressly named, in order to exhibit the judgment of God in a light still more conspicuous. It did not happen by chance that the most robust and vigorous were attacked and cut off by the plague. As the strong are commonly deceived by their strength, and proudly exalt themselves against God, forgetting their own weakness, and thinking that they may do whatever they please, it is not surprising to find that the wrath of God burned more fiercely against such persons than against others. (335) “ While their meat was yet in their mouth ; the meat of the quails, while it was between their teeth, ere it was chewed, and before it was swallowed down, while they were rolling this sweet morsel under their tongues, and were gorging themselves with it, destruction came upon them; just as Belshazzar, while he was feasting with his nobles, in the midst of his mirth and jollity, was slain by the Persians, Daniel 5:1 .” — Dr Gill . (336) Mr Mudge observes, that this clause should be translated, “Slew them amidst their fatnesses or indulgences.” This is approved of by Lowth. Cocceius and Michaelis give a similar version. return to ' Top of Page ' <a name="verse-32" class="com-number"

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bible-text/psa-78-30

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30~31절. 시편 기자는 즉시 뒤따르는 것을 덧붙여 이것을 더 분명하게 표현하는데, 즉 이 배불림이 그들에게 치명적이었다는 것으로, 마치 고기와 함께 하나님의 진노의 불꽃을 삼킨 것과 같았다. 그들이 자신들의 욕망에서 멀리하지 않았다고 할 때, 이는 그들이 여전히 욕망으로 불타고 있었음을 함의한다. 이것이 그들이 '배불리 먹었다'고 하는 앞 문장과 일치하지 않는다고 반론이 제기된다면, 우리는 인간의 마음이 이성과 절제의 한계 안에 묶여 있지 않으면 만족을 모르게 된다는 것이 잘 알려진 바이므로, 큰 풍성함도 타락한 욕망의 불을 꺼지게 하지 못한다고 답할 것이다. 하나님의 진노는 그분이 심판을 집행하기 위해 갑자기 일어나실 때 비유적으로 상승한다고 말해진다. 하나님의 처벌은 이스라엘인들 가운데 모든 형편의 사람들에게 느껴졌으나, 살진 자들과 택함 받은 자들이 명시적으로 명명되는 것은 하나님의 심판을 더욱 눈에 띄는 빛으로 나타내기 위함이다.

원주석

32절 카드 ↗

32. For all this they still sinned. It is a common proverb, that fools become wise when the rod is applied to them. Hence it follows, that those who have often been chastised of God, and yet are not thereby brought to repentance and amendment, are utterly to be despaired of. Such was the obstinacy of the Israelites here described. They could not be reformed by any of the afflictions which were sent upon them. It was a dreadful manifestation of the vengeance of God to see so many bodies of strong and vigorous men stretched dead on the ground. It was therefore a proof of monstrous obduracy, when they were not moved at such an appalling spectacle. By the expression wondrous works, is not only meant the plague just now spoken of: the other miracles, previously mentioned, are comprehended. There is, therefore, laid to the charge of the people a twofold wickedness; — they are accused not only of disbelieving the word of God, but also of despising the miracles which he wrought. For this reason, it is added, that their plagues were increased; even as God denounces and threatens by Moses, that he will deal sevenfold more severely with the obstinate and hardened who persevere in their wickedness. return to ' Top of Page ' <a name="verse-33" class="com-number"

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bible-text/psa-78-32

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32. **이 모든 것에도 그들은 여전히 죄를 범하였다.** 이것은 보통 속담으로, 어리석은 자들은 매가 가해질 때 지혜로워진다고 한다. 따라서 하나님에 의해 자주 징계받았어도 그로 인해 회개와 개혁으로 이끌리지 않는 자들은 전혀 절망적인 자들이다. 그러한 것이 여기서 묘사되는 이스라엘 사람들의 완고함이다. 그들은 어떤 고난으로도 개혁될 수 없었다. 강하고 건장한 남성들의 많은 시체들이 땅 위에 뻗어 있는 것을 보는 것은 하나님의 보복의 무서운 나타남이었다. 따라서 그토록 섬뜩한 광경에 움직이지 않았을 때, 그것은 괴물 같은 완고함의 증거였다.

원주석

33절 카드 ↗

33. And he consumed their days in vanity. As the Psalmist here speaks of the whole people, as if he had said, that all without exception were speedily consumed, from the least even to the greatest, this might with probability be referred to that most grievous punishment which was confirmed and ratified by the wrath of God — that they should all perish in the wilderness with only two exceptions, Joshua and Caleb; because, when already near the land of Canaan, they had turned back. That vast multitude, therefore, after they had shut against themselves the door of entrance into the Holy Land, died in the wilderness during the course of forty years. Days are put in the first place, and then years; by which it is intimated, that the duration of their life was cut short by the curse of God, and that it was quite apparent that they failed in the midst of their course. Their days then were consumed in vanity; for they vanished away like smoke: and their years in haste, because they passed swiftly away like a stream. The word בהלה , behalah, here translated haste, is by some rendered terror. I would rather prefer reading tumult; for it is undoubtedly meant that their life was taken away, as when in a tumult any thing is taken by force. (338) But I would not be disposed to change the word haste, which brings out the meaning more perspicuously. It was a display of righteous retribution, on account of their obstinacy, that their strength which made them proud, thus withered and vanished all on a sudden as a shadow. (338) “ Que leur vie a este emportee comme quand en tumulte on ravit quelque chose .” — Fr . return to ' Top of Page ' <a name="verse-34" class="com-number"

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bible-text/psa-78-33

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33. **그가 그들의 날들을 허무함 속에 보내게 하셨다.** 시편 기자가 여기서 마치 모두, 작은 자부터 큰 자까지 예외 없이 신속히 소멸되었다고 말하는 것처럼 전 백성에 대해 말하므로, 이것은 하나님의 진노로 확인된 가장 심각한 처벌, 즉 오직 여호수아와 갈렙 두 예외만을 제외하고 광야에서 모두 멸망해야 한다는 것을 가리킬 개연성이 있다. 가나안 땅의 입구를 이미 가까이에 두고 등을 돌렸기 때문이다. 따라서 그 큰 무리는 성지 입성의 문을 스스로 닫은 후 사십 년 동안 광야에서 죽었다. 먼저 날들이 언급된 후 해들이 언급되는데, 이로써 그들의 수명이 하나님의 저주로 단축되었으며 그들이 중간에 끊어진 것이 매우 명백하다는 것이 암시된다.

원주석

34절 카드 ↗

34. When he slew them, then they sought him. By the circumstance here recorded, it is intended to aggravate their guilt. When under a conviction of their wickedness they acknowledged that they were justly punished, and yet did not with sincerity of heart humble themselves before God, but rather mocked him, intending to put him off with false pretences, their impiety was the less excusable. If a man who has lost his judgment does not feel his own calamities, he is excusable because he is insensible; but he who is forced to acknowledge that he is culpable, and yet always continues the same, or after having lightly sought pardon, in fair but deceitful words, suddenly returns to his former state of mind, manifestly shows by such hollowness of heart that his disease is incurable. It is here tacitly intimated, that the punishments, by which a people so obstinate were constrained to seek God, were of no common or ordinary kind; and we are informed, (verse 35, (339) ) not only that they were convinced of wickedness, but also that they were affected with a sense and a remembrance of the redemption from which they were fallen. By this means they are the more effectually deprived of all excuse on the ground of ignorance. The language implies that they were not carried away inadvertently, or deceived through ignorance, but that they had provoked the wrath of God, by dealing treacherously, as it were with deliberate purpose. And, indeed, God opened their eyes with the view of more openly discovering their desperate wickedness, as if, shaking off their hypocrisy and flatteries, he drew them from their lurking-places into the light. (339) In the Hebrew Bible, a masoretic note is inserted after the 35 th verse, חצי הספר , chatsi ha-sepher , the middle of the book , that is, with respect to verses. return to ' Top of Page ' <a name="verse-36" class="com-number"

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34. **그가 그들을 죽이셨을 때 그들이 그분을 찾았다.** 여기서 기록된 상황에 의해 그들의 죄가 더 가중되려는 의도이다. 자신의 악함을 확신하여 자신들이 정당하게 처벌받는다는 것을 인정했을 때, 진심으로 그분 앞에 겸손히 복종하지 않고 오히려 그분을 거짓된 위장으로 모면하려 했으므로, 그들의 불경건은 더 변명될 수 없었다. 사람이 판단력을 잃어 자신의 재앙을 느끼지 못한다면 감각이 없기 때문에 변명될 수 있다. 그러나 자신이 죄책이 있음을 인정하도록 강요되면서도 항상 동일한 상태로 있거나, 혹은 공평하지만 기만적인 말로 용서를 가볍게 구한 후 갑자기 이전 마음 상태로 돌아가는 자는, 이런 속이 빈 마음으로 자신의 병이 치료 불가능함을 분명히 보인다. 또한 36절에서 그들이 입으로 그분을 아첨하고 혀로 거짓말했다고 고발된다. 여기서 그들은 진심으로 죄를 고백하지 않고 자신들의 구원의 영광을 참으로 하나님께 돌리지 않았으므로 신의 없음으로 고발된다. 그들이 전혀 인정하지 않았다고 생각해서는 안 된다. 다만 입의 고백이 마음에서 나온 것이 아니었으므로 강요된 것이지 자발적인 것이 아니었음이 암시된다.

원주석

36절 카드 ↗

36. And they flattered him with their mouth, and lied to him with their tongue. Here they are charged with perfidiousness, because they neither confessed their guilt with sincerity of heart, nor truly ascribed to God the glory of their deliverance. We are not to suppose that they made no acknowledgement at all; but it is intimated that the confession of the mouth, as it did not proceed from the heart, was constrained and not voluntary. This is well worthy of being noticed; for from it we learn, not only the duty incumbent upon us of guarding against that gross hypocrisy which consists in uttering with the tongue, before men, one thing, while we think a different thing in our hearts, but also that we ought to beware of a species of hypocrisy which is more hidden, and which consists in this, that the sinner, being constrained by fear, flatters God in a slavish manner, while yet, if he could, he would shun the judgment of God. The greater part of men are mortally smitten with this disease; for although the divine majesty extorts from them some kind of awe, yet it would be gratifying to them were the light of divine truth completely extinguished. It is, therefore, not enough to yield an assent to the divine word, unless that assent is accompanied with true and pure affection, so that our hearts may not be double or divided. The Psalmist points out the cause and source of this dissimulation to be, that they were not steadfast and faithful By this he intimates, that whatever does not proceed from unfeigned purity of heart is accounted lying and deceit in the sight of God. Since this uprightness is every where required in the law, he accuses the people with being covenant-breakers, because they had not kept the covenant of God with that fidelity which became them. As I have observed elsewhere, there is always to be presupposed a mutual relation and correspondence between the covenant of God and our faith, in order that the unfeigned consent of the latter may answer to the faithfulness of the former. return to ' Top of Page ' <a name="verse-38" class="com-number"

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38절 카드 ↗

38. Yet he, being merciful, expiated their iniquity. To show the more fully that no means had succeeded in bending the Israelites, and causing them to return to a sound state of mind, we are now informed that, although God bare with their multiplied transgressions, and exercised his mercy in forgiving them, they had no less manifested their wickedness in abusing his benignity in every instance in which it was displayed, than they had shown themselves refractory and obstinate when he treated them with severity. At the same time, the reason is assigned why they did not utterly perish. They no doubt deserved to be involved in one common destruction; but it is declared that God mitigated his anger, that some seed of them might remain. That none might infer, from these examples of vengeance which have been mentioned, that God had proceeded to punish them with undue severity, we are told that the punishments inflicted upon them were moderate — yea, mild, when compared with the aggravated nature of their wickedness. God kept back his hand, not looking so much to what they had deserved, as desiring to give place to his mercy. We are not, however, to imagine that he is changeable, when at one time he chastises us with a degree of severity, and at another time gently draws and allures us to himself; for in the exercise of his matchless wisdom, he has recourse to different means by which to try whether there is really any hope of our recovery. But the guilt of men becomes more aggravated, when neither his severity can reform them nor his mercy melt them. It is to be observed, that the mercy of God, which is an essential attribute of his nature, is here assigned as the reason why he spared his people, to teach us that he was not induced by any other cause but this, to show himself so much inclined and ready to pardon. Moreover, as he pardoned them not only in one instance, nor in one respect, it is affirmed that he expiated their iniquity, that he might not destroy them; and again, that although he had been oftentimes provoked, he yet ceased not to turn away his anger; and, finally, that he mitigated his chastisements, lest the people should be overwhelmed with the weight of them. return to ' Top of Page ' <a name="verse-39" class="com-number"

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bible-text/psa-78-38

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38. **그러나 그가, 자비로우신 분으로서, 그들의 불의를 속죄하셨다.** 이스라엘 사람들을 구부려 건전한 마음 상태로 돌아오게 하는 데 어떤 수단도 성공하지 못했음을 더 충분히 보이기 위해, 이제 비록 하나님이 그들의 많은 죄를 참으시고 그것들을 용서하시는 자비를 행사하셨을지라도, 그들은 그분이 그들을 심한 방법으로 대하셨을 때 반항하고 완고했던 것 못지않게, 그분의 자비가 나타난 모든 경우에 그것을 남용하는 데서 자신들의 악함을 나타냈다고 알려진다. 동시에 그들이 완전히 멸망하지 않은 이유가 제시된다. 그들은 의심의 여지 없이 공통된 멸망에 포함될 자격이 있었다. 그러나 하나님이 자신의 분노를 누그러뜨려 그들 중에 어떤 씨가 남도록 하셨다고 선언된다. 언급된 보복의 이 예들에서 하나님이 지나친 가혹함으로 처벌하셨다고 추론하는 이가 없도록, 그들에게 가해진 처벌들이 그들의 가중된 악함에 비교할 때 온건했음을, 아니 경미했음을 알려준다. 하나님은 그들이 마땅히 받을 것보다 자신의 자비에 자리를 주기를 더 원하시며, 그분의 손을 억제하셨다.

원주석

39절 카드 ↗

39. And he remembered that they were flesh. Another reason is now brought forward why God had compassion on the people, which is, his unwillingness to try his strength against men who are so constituted as to live only for a short period in this world, and who then quickly pass away; for the forms of expression here used denote the frailty by which the condition of men is made miserable. Flesh and spirit are frequently contrasted in the Scriptures; not only when flesh means our depraved and sinful nature, and spirit the uprightness to which the children of God are born again; but also when men are called flesh, because there is nothing firm or stable in them: as it is said in Isaiah, ( Isaiah 31:3 ,) “Egypt is flesh, and not spirit.” In this passage, however, the words flesh and spirit are employed in the same sense — flesh meaning that men are subject to corruption and putrefaction; and spirit, that they are only a breath or a fleeting shadow. As men are brought to death by a continual wasting and decay, the people are compared to a wind which passes away, and which, of its own accord, falls and does not return again. When we have run our race, we do not commence a new life upon the earth; even as it is said in Job, “For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground; yet through the scent of water it will bud, and bring forth boughs like a plant. But man dieth and wasteth away; yea, man giveth up the ghost, and where is he?” ( Job 14:7 ) The meaning, then, as we may now clearly perceive, is, that God, in the exercise of his mercy and goodness, bare with the Jews, not because they deserved this, but because their frail and transitory condition called forth his pity and induced him to pardon them. We shall afterwards meet with an almost similar statement in Psalms 103:13 , where God is represented as being merciful to us, because he sees that we are like grass, and that we soon wither and become dry like hay. Now, if God find in us nothing but misery to move him to compassion, it follows that it is solely his own pure and undeserved goodness which induces him to sustain us. When it is affirmed that men return not, when they have finished the course of their life in this world, it is not meant to exclude the hope of a future resurrection; for men are contemplated only as they are in themselves, and it is merely their state on earth which is spoken of. With respect to the renovation of man to the heavenly life, it is a miracle far surpassing nature. In the same sense it is said, in another place, “His spirit goeth forth, and returneth not,” ( Wisdom of Solomon 16:14 ;) language which implies that men, when they are born into the world, do not bring with them the hope of future restoration, which must be derived from the grace of regeneration. return to ' Top of Page ' <a name="verse-40" class="com-number"

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bible-text/psa-78-39

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39. **그리고 그는 그들이 육체임을 기억하셨다.** 이제 하나님이 백성에게 자비를 베푸신 또 다른 이유가 제시되는데, 그것은 이 세상에서 단기간만 살다가 빠르게 사라지는 인간들에게 힘을 쓰기를 원하지 않으신다는 것이다. 여기서 사용된 표현 형태들은 인간의 상태를 비참하게 만드는 연약함을 나타낸다. 성경에서 육체와 영은 자주 대조되는데, 육체가 우리의 타락하고 죄된 본성을 의미하고 영이 하나님의 자녀들이 거듭나는 올바름을 의미할 때뿐만 아니라, 사람들이 육체라고 불릴 때, 그들 안에는 확고하거나 안정적인 것이 없기 때문이다. 이사야에서 "이집트는 육체요 영이 아니다"(사 31:3)라고 말하는 것처럼. 그러나 이 본문에서 육체와 영은 같은 의미로 쓰인다. 육체는 사람들이 부패와 썩음에 종속됨을 의미하고, 영은 그들이 단지 호흡이나 덧없는 그림자일 뿐임을 의미한다. 사람들은 지속적인 낭비와 쇠퇴로 죽음으로 이끌리므로, 백성은 지나가버리고 스스로 떨어지며 다시 돌아오지 않는 바람에 비교된다.

원주석

40절 카드 ↗

40. How often did they provoke him in the desert? Here the preceding sentence is confirmed, it being declared that, as they had in so many instances provoked God in the wilderness, by the vast accumulation of their sins, (342) they must of necessity have perished a thousand times, had not God as often shown himself favorable and merciful towards them. The interrogatory form of the sentence expresses more significantly that they continued sinning without intermission. The word wilderness includes in it the circumstance both of place and of time. By this it is intended, first, to reprove their ingratitude, in that the memory of God’s benefits, while still so fresh in their minds, and even the sight of them daily before their eyes, were not at least able to check them in their wickedness; and, secondly, to condemn their impetuous and infatuated recklessness, in heaping up such a multitude of sins within so short a period. In the same sense it is added immediately after, (verse 41,) that they returned to their former ways, and tempted God. The word return does not here signify change, but a continued course of sinning. The heinous indignity which is done to God when men tempt him, is expressed by a beautiful metaphor. The Hebrew word תוה , tavah, signifies to mark out or describe. It is intimated, that when the people dared to limit the operations of God, according to their own pleasure, he was, as it were, shut up within bars of wood or iron, and his infinite power circumscribed within the narrow boundaries to which unbelief would confine it. And assuredly, whenever men do not go beyond their own understandings, it is as if they would measure God by their own small capacity, which is nothing else than to pull him down from his throne; for his Majesty must be brought into subjection to us, if we would have him to be regulated according to our own fancy. (342) “They provoked God at least ten times, ( Numbers 14:22 ,) during the first two years of their journey through the wilderness. 1. at the Red Sea, ( Exodus 14:11 ;) 2. at the waters of Marah, ( Exodus 15:24 ;) 3. in the wilderness of Sin, ( Exodus 15:2 ;) 4. when they kept the manna until the following day, ( Exodus 16:10 ;) 5, when the manna was collected on the Sabbath, ( Exodus 16:27 ;) 6. in Rephidim, where there was no water, ( Numbers 20:2 ;) 7. at Horeb, when a molten calf was made, ( Exodus 32:1 , etc.;) 8. at Taberah, ( Numbers 11:1 ;) 9. when they lusted for flesh, ( Numbers 11:4 ;) 10. when they murmured at the news brought by the men, who had been sent to search the land, ( Numbers 14:1 , etc.”) — Cresswell . return to ' Top of Page ' <a name="verse-42" class="com-number"

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bible-text/psa-78-40

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40. **그들이 광야에서 얼마나 자주 그분을 격노케 하였는가?** 여기서 앞 절이 확인되는데, 그들이 광야에서 그토록 많은 경우에 하나님을 격노케 했으므로, 하나님이 그들을 향해 그만큼 자주 자비롭고 인자함을 나타내지 않으셨다면 그들이 천 번이라도 멸망했을 것이 필연적으로 선언된다. 의문문 형태는 그들이 끊임없이 계속 죄를 범했음을 더 의미 있게 표현한다. '광야'라는 말은 장소와 시간의 상황 모두를 포함한다. 이로써 첫째로, 하나님의 은혜들에 대한 기억이 그들의 마음에 아직 신선한 동안에도, 아니 그 광경이 매일 눈앞에 있는 상황에서도 그들이 자신들의 악함으로부터 억제되지 않았던 그 배은망덕을 꾸짖으려는 의도이다. 둘째로, 그토록 짧은 기간 안에 그토록 많은 죄를 쌓아 올렸다는 그들의 충동적이고 어리석은 무모함을 정죄하려는 것이다.

원주석

42절 카드 ↗

42. They remembered not his hand. The sacred writer still continues to upbraid the Israelites; for the simple remembrance of God’s benefits might have restrained them, had they not wilfully and perversely forgotten whatever they had experienced. From this impious forgetfulness proceed waywardness and all rebellion. The hand of God, as is well known, is by the figure metonomy taken for his power. In the deliverance of the chosen tribes from Egypt here celebrated, the hand of God was stretched forth in a new and an unusual manner. And their impiety, against which the prophet now inveighs, was rendered the more detestable, from the fact that they accounted as nothing, or soon forgat, that which no length of time ought to have effaced from their memory. Farther, he recounts certain examples of the power of God, which he calls first signs, and then miracles, (verse 43,) that, by the recital of these, he may again rebuke the shameful stupidity of the people. By both these words he expresses the same thing; but in the second clause of the verse, the word miracles gives additional emphasis, implying that, by such strange and unheard-of events, the Egyptians had at that time been stricken with such terror as ought not to have vanished so speedily from the minds of the Israelites. return to ' Top of Page ' <a name="verse-44" class="com-number"

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42. **그들은 그의 손을 기억하지 않았다.** 성경 저자는 여전히 이스라엘 사람들을 꾸짖기를 계속한다. 왜냐하면 하나님의 은혜들에 대한 단순한 기억이 그들을 억제할 수도 있었는데, 그들이 자신들이 경험한 것을 무엇이든 의도적으로 그리고 패역하게 잊지 않았다면. 이 불경건한 망각에서 완고함과 모든 반역이 나온다. 하나님의 손은 잘 알려진 것처럼 환유의 형상으로 그분의 능력을 의미한다. 여기서 기리는 이집트에서 선택된 지파들을 구원하는 데 하나님의 손이 새롭고 특이한 방식으로 펼쳐졌다. 선지자가 이제 반박하는 그 불경건은, 어떤 시간의 길이도 그들의 기억에서 지워서는 안 될 것을 그들이 아무것으로도 여기거나 곧 잊었다는 사실로 더욱 가증스러워진다. 더욱이 그는 하나님의 능력의 어떤 예들을 열거하는데, 그것들을 먼저 표적들, 그리고 이적들이라고 부름으로써, 이 이야기로 다시 백성의 수치스러운 우둔함을 꾸짖는다.

원주석

44절 카드 ↗

44. When he turned their rivers into blood. The Psalmist does not enumerate in their order the miracles by which God gave evidence of his power in the deliverance of his people. He considered it enough to bring to their remembrance the well-known histories of these events, which would be sufficient to lay open the wickedness and ingratitude with which they were chargeable; nor is it necessary for us to stay long on these things, since the narrative of Moses gives a more distinct and fuller account of what is here briefly stated. Only I would have my readers to remember that, although God often punished the sins of the heathen by sending upon them hail and other calamities, yet all the plagues which at that time were inflicted upon the Egyptians were of an extraordinary character, and such as were previously unheard-of. A variety of words is therefore employed to enhance these memorable instances of the vengeance of God, as that he sent upon them the fierceness of his wrath, fury, anger, and affliction This accumulation of words is intended to awaken minds which are asleep to a discovery of so many miracles, of which both the number and the excellence might be perceived even by the blind themselves. In the last place, it is added that God executed these judgments by angels. Although God has, according as it has pleased him, established certain laws, both in heaven and on earth, and governs the whole order of nature in such a manner as that each creature has assigned to it its own peculiar office; yet whenever it seems good to him he makes use of the ministration of angels for executing his commands, not by ordinary or natural means, but by his secret power, which to us is incomprehensible. Some think that devils are here spoken of, because the epithet evil or hurtful is applied to angel. (351) This opinion I do not reject; but the ground upon which they rest it has little solidity. They say that as God dispenses his benefits to us by the ministry of elect angels, so he also executes his wrath by the agency of reprobate angels, as if they were his executioners. This I admit is partly true; but I deny that this distinction is always observed. Many passages of Scripture can be quoted to the contrary. When the army of the Assyrians laid siege to the holy city Jerusalem, who was it that made such havoc among them as compelled them to raise the siege, but the angel who was appointed at that time for the defense of the Church? ( 2 Kings 19:35 .) In like manner, the angel who slew the first-born in Egypt ( Exodus 11:5 ) was not only a minister and an executor of the wrath of God against the Egyptians, but also the agent employed for preserving the Israelites. On the other hand, although the kings of whom Daniel speaks were avaricious and cruel, or rather robbers, and turned all things upside down, yet the Prophet declares, (chapter 20:13,) that holy angels were appointed to take charge of them. It is probable that the Egyptians were given over and subjected to reprobate angels, as they deserved; but we may simply consider the angels here spoken of as termed evil, on account of the work in which they were employed, — because they inflicted upon the enemies of the people of God terrible plagues to repress their tyranny and cruelty. In this way, both the heavenly and elect angels, and the fallen angels, are justly accounted the ministers or executors of calamity; but they are to be regarded as such in different senses. The former yield a prompt and willing obedience to God; but the latter, as they are always eagerly intent upon doing mischief, and would, if they could, turn the whole world upside down, are fit instruments for inflicting calamities upon men. (351) Aben Ezra supposes מלאכי רעים , malachey raim , to be Moses and Aaron, as messengers of evil to Pharaoh, who are so called because they previously warned him, and denounced the judgments of God against him, just as the Prophet Abijah makes use of a similar expression when the wife of Jeroboam came to him to inquire concerning her son: “I am a messenger to thee of hard things,” 1 Kings 14:6 . Fry also reads “messengers of evil,” and has the following note: “Such is the literal meaning and exact rendering of מלאכי רעים , and not evil angels , which would be regularly מלאכים רעים . By these messengers of evil , I make no doubt, no more is meant than Moses and Aaron, who were charged with denunciations of wrath to Pharaoh, previously to the infliction of all the several plagues.” Archbishop Secker, however, observes, that although מלאכים רעים would be the proper expression for evil angels , yet the plural of לאכ is sometimes written defectively מלאכי . The LXX. has, ἀποστολὢν δἰ ἀγγελων πονηρῶν , “a message by evil angels.” return to ' Top of Page ' <a name="verse-50" class="com-number"

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44. **그가 그들의 강들을 피로 변하게 하셨을 때.** 시편 기자는 하나님이 백성의 구원에서 자신의 능력의 증거를 보이신 기적들을 순서대로 열거하지 않는다. 그는 악함과 배은망덕이 그들에게 밝혀지기에 충분한 이 사건들의 잘 알려진 역사들을 상기시키는 것으로 충분하다고 보았다. 여기서 간략하게 말해진 것에 대해 모세의 이야기가 더 분명하고 충분한 설명을 제공하므로, 우리가 이것들에 오래 머물 필요가 없다. 다만 그때 이집트인들에게 가해진 모든 재앙들이 비범한 성격을 지녔으며 이전에 들어본 적 없는 것이었음을 독자들이 기억하기를 바란다. 따라서 하나님의 보복의 이 기억할 만한 예들을 높이 기리기 위해 다양한 말들이 사용된다. 즉 그분이 그들에게 자신의 진노의 맹렬함과 분노와 노여움과 고통을 보내셨다는 것이다. 이 많은 말들의 축적은 마치 맹인들도 볼 수 있는 많은 기적들의 수와 탁월함이 인식될 수 있도록, 잠든 마음들을 일깨우기 위함이다. 마지막으로 하나님이 이 심판들을 천사들을 통해 집행하셨다고 덧붙여진다.

원주석

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50. He made a way to his anger. (352) To take away all excuse from this ungrateful people, whom the most evident and striking proofs of the goodness of God which were presented before their eyes could not keep in their obedience to him, it is here again repeated that the wrath of God overflowed Egypt like an impetuous torrent. The miracle adverted to is the last which was there wrought, when God, by the powerful hand of his angel, slew, in one night, all the first-born of Egypt. According to a common and familiar mode of speaking in the Hebrew language, the first-born are called the beginning, or the first-fruits of strength. Although the old advance to death as they decline in years, yet as they are in a manner renewed in their offspring, and thus may be said to recover their decayed strength, the term strength is applied to their children. And the first-born are called the beginning or the first-fruits of this strength, as I have explained more at large on Genesis 49:3 . The houses of Egypt are called the tents of Ham, because Misraim, who gave the name to the country, was the son of Ham, Genesis 10:6 . Farther, there is here celebrated the free love of God towards the posterity of Shem, as manifested in his preferring them to all the children of Ham, although they were possessed of no intrinsic excellence which might render them worthy of such a distinction. (352) “ He levelled a path to his anger פלס [the word for levelled ] signifies to direct by a line or level; and when applied to a way, is understood to denote that the way is made straight and smooth, so as to leave no impediment to the passenger. See Poole’s Synopsis and Le Clerc. The sense will be much the same whether we thus interpret the phrase, or suppose the anger of God to have taken its direction, παρὰ στάθμην , in a straight line, and by a level; that is, in the shortest way, without delay or deviation.” — Merrick ’ s Annotations return to ' Top of Page ' <a name="verse-52" class="com-number"

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50. **그가 자신의 진노를 위한 길을 만드셨다.** 그들의 눈앞에 나타난 하나님의 선하심의 가장 명백하고 인상적인 증거들도 그분에 대한 순종 안에 묶어둘 수 없었던 이 배은망덕한 백성에게서 모든 구실을 빼앗기 위해, 하나님의 진노가 이집트에 격류처럼 넘쳤다는 것이 다시 반복된다. 여기서 암시되는 기적은 거기서 행해진 마지막 것으로, 하나님이 천사의 강한 손으로 하룻밤에 이집트의 모든 장자를 죽이셨을 때이다. 히브리어의 흔하고 친숙한 표현 방식에 따르면, 장자들은 힘의 시작 또는 첫 열매라고 불린다. 비록 노인들이 해가 갈수록 죽음으로 나아가지만, 그들은 말하자면 자손 안에서 새로워지고 그렇게 쇠퇴한 힘을 회복할 수 있으므로, '힘'이라는 용어가 그들의 자녀들에게 적용된다. 그리고 장자들은 내가 창세기 49:3에서 더 상세히 설명한 것처럼 이 힘의 시작이나 첫 열매라고 불린다.

원주석

52절 카드 ↗

52. And he made his people to go forth like sheep. The Psalmist again celebrates God’s fatherly love towards the chosen people, whom, as we have elsewhere remarked, he compares to a flock of sheep. They had no wisdom or power of their own to preserve and defend themselves; but God graciously condescended to perform towards them the office of a shepherd. It is a singular token of the love which he bore towards them, that he did not disdain to humble himself so far as to feed them as his own sheep. What could a multitude who had never been trained up to the art of war do against powerful and warlike enemies? So far from having learned the art of war, the people, as is well known, had been employed, when in Egypt, in mean and servile occupations, as if they had been condemned to toil under the earth in mines or in quarries. return to ' Top of Page ' <a name="verse-53" class="com-number"

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52. **그리고 그가 양 떼처럼 자신의 백성을 이끌어 내셨다.** 시편 기자는 다시 선택된 백성을 향한 하나님의 부성적 사랑을 기린다. 우리가 다른 곳에서 언급했듯이 그는 그들을 양 떼에 비유한다. 그들은 자신을 보전하고 방어할 지혜나 능력이 자신들에게 없었으나, 하나님이 은혜롭게 그들을 향해 목자의 직분을 수행하시기까지 낮추셨다. 그분이 자신의 양들로서 그들을 먹이시기를 자처하실 만큼 자신을 낮추신 것은 그분이 그들에게 품으신 사랑의 특별한 표시이다. 이집트에서 이제 막 나온 전쟁 기술에 한 번도 훈련받지 않은 무리가 강력하고 전투적인 원수들에 대항하여 무엇을 할 수 있었겠는가?

원주석

53절 카드 ↗

53. And he conducted them in safety, and they were not afraid. This does not imply that they relied on God confidently, and with tranquil minds, but that, having God for their guide and the guardian of their welfare, they had no just cause to be afraid. When at any time they were thrown into consternation, this was owing to their own unbelief. From this cause proceeded these murmuring questions to which they gave utterance, when Pharaoh pursued them, upon their leaving Egypt, and when they were “sore afraid:” “Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt? Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness,” ( Exodus 14:11 .) This security, then, is not to be referred to the feeling of this in the minds of the people, but to the protection of God, by which it came to pass that, their enemies having been drowned in the Red Sea, they enjoyed quiet and repose in the wilderness. Other benefits which God had bestowed upon them are here recited, and at the same time other transgressions with which they had been chargeable. This shows the more clearly their deep ingratitude. After having obtained possession of the inheritance which was promised them, as if they had been under no obligations to God, their hearts were always rebellious and untractable. The accomplishment, and, as it were, the concluding act of their deliverance, was the putting them in possession of the land of Canaan, from entering which they had precluded themselves, had not God determined, notwithstanding their wickedness, to complete, in all respects, the work which he had commenced. The land itself is called the borders of God’s sanctuary, (verse 54,) because God, in assigning it to his people, had also consecrated it to himself. This, it is manifest, exhibits in a more heinous and aggravated light the iniquity of the people, who brought into that land the same pollutions with which it had been anciently defiled. What madness was it for the people of Israel, who knew that the old inhabitants of the country had been driven from it on account of their abominations, to strive to surpass them in all kinds of wickedness? as if they had been resolved to do all they could to bring down upon their own heads that divine vengeance which they had seen executed upon others. The words this mountain are improperly explained by some as applying to the whole country of Judea; for although it was a mountainous country, there were in it plain and level grounds of large extent, both as to breadth and length. I have, therefore, no doubt, that by way of amplification the Psalmist makes honorable mention of mount Zion, where God had chosen a habitation for himself, and his chief seat. I indeed allow, that under this expression, by the figure synecdoche, a part is put for the whole; only I would have my readers to understand, that this place is expressly named, because from it, as from a source or fountain, flowed the holiness of the whole land. It is asserted that God, by his right hand, possessed or acquired this mountain; for the Hebrew verb קנה , kanah, may be understood in either of these senses: and this assertion is made, that the Israelites might not be lifted up with pride, as if they had achieved the conquest of the land, or had obtained the peaceable possession of it by their own power. As is stated in Psalms 44:3 , “They got not the land in possession by their own sword, neither did their own arm save them, but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favor unto them.” ( Psalms 44:3 ) return to ' Top of Page ' <a name="verse-55" class="com-number"

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53. **그리고 그가 안전하게 인도하셨으며 그들이 두려워하지 않았다.** 이것은 그들이 하나님을 신뢰하여 조용하고 평온한 마음으로 있었다는 것이 아니라, 하나님이 그들의 안내자이자 복지의 보호자이셨으므로 두려워할 정당한 이유가 없었다는 것이다. 그들이 때로 공황 상태에 빠졌을 때, 이는 그들 자신의 불신앙 때문이었다. 이로부터 이집트를 떠날 때 바로가 그들을 추격했을 때 그들이 "심히 두려워했던" 그 불평의 질문들이 나왔다. "이집트에 무덤이 없으므로 당신이 우리를 이끌어 내어 광야에서 죽게 하느냐"(출 14:11). 이 안전은 따라서 백성의 마음의 느낌에 귀속되는 것이 아니라, 원수들이 홍해에 빠져 죽어 그들이 광야에서 조용함과 휴식을 누리게 된 하나님의 보호에 귀속된다.

원주석

55절 카드 ↗

55. He expelled the heathen from before them; and made them to fall into their part of the inheritance. These words are an explanation of the concluding sentence of the preceding verse: they describe the manner in which the land of Canaan was acquired, plainly intimating that the Israelites were not such a warlike race, nor those heathen nations so cowardly, as to render it an easy matter for the former to vanquish the latter, and that it would have been impossible for the former to have expelled the latter from the country, had they not been led on to victory under the conduct of God, and been aided by his power. Besides, it would have been unlawful for them to have taken possession of the country, had it not been the will of God that the first inhabitants should be deprived of it, and that strangers should be established in it in their room. return to ' Top of Page ' <a name="verse-56" class="com-number"

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55. **그가 그들 앞에서 이방인들을 쫓아내시고.** 이 말씀들은 앞 절의 마지막 문장의 설명이다. 가나안 땅이 획득된 방식을 분명히 묘사하면서, 이스라엘 사람들이 그 이방 민족들을 쉽게 이기기에 충분히 전투적인 종족이 아니었으며, 그 이방 민족들도 그다지 비겁하지 않았으므로, 하나님의 인도 아래 나아가지 않고 그분의 능력으로 돕지 않았다면 전자가 후자를 그 나라에서 몰아내는 것이 불가능했을 것임을 명확히 암시한다. 또한 하나님이 첫 주민들이 그것에서 빼앗겨 이방인들이 그 자리에 세워지는 것이 그분의 뜻이 아니었다면, 그들이 그 나라를 차지하는 것이 불법이었을 것이다.

원주석

56절 카드 ↗

56. And they tempted and provoked the Most High God. Here they are upbraided for having, notwithstanding the many tokens of the divine favor by which they were distinguished, persevered in acting perfidiously: yea, even although God from time to time conferred upon them new benefits, to recover them to their allegiance to him, they, notwithstanding, by their rebellion, shook off his yoke. With respect to the word tempt, we have already explained its import. But it is added in general, that they provoked God, because they had not kept his covenant By this last clause, their open and gross rebellion is the more completely demonstrated; for, although they had been plainly taught their duty, they nevertheless refused to submit to the authority of God. The law is called testimonies or agreements, (357) because, as men enter into contracts upon certain conditions, so God, by his covenant, entered into a contract with this people, and bound them to himself. In speaking of them in this manner, there is pronounced upon them no light censure; but when they are charged in the next verse with apostasy and perfidiousness, that fills up the measure of their guilt. God had adopted them to be his people: they, on the other hand, despising his favor, voluntarily renounce it. He had gathered them together under his wings; and they, by their waywardness, scatter themselves in all directions. He had promised to be a father to them; and they refuse to be his children. He had shown them the way of salvation; and they, by going astray, willingly precipitate themselves into destruction. The prophet, therefore, concludes, that in every age they showed themselves to be an impious and wicked people. It is again to be noticed, that the fault which is most severely condemned in them is, that they too much resembled their fathers. This is particularly mentioned, to prevent any man from deceiving himself by supposing, that in indiscriminately imitating his ancestors he is doing right, and that he may not think of making use of their example as an argument for defending his own conduct. The instability of the people is next expressed by a very apposite figure, which Hosea also employs in Hosea 7:16 . As archers are deceived when they have a bow which is too weak, or ill bent, or crooked and flexible, so it is stated, that this people turned back, and slipped away by their deceitful and tortuous craftiness, that they might not be governed by the hand of God. (357) “ Ou, Convenances .” — Fr . return to ' Top of Page ' <a name="verse-58" class="com-number"

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56. **그럼에도 그들이 지극히 높으신 하나님을 시험하고 격노케 하였다.** 여기서 그들은 하나님의 은혜의 많은 표시들로 구별되었음에도 배신하며 행동하기를 지속했다고 꾸짖음을 받는다. 그뿐만 아니라 하나님이 때때로 새 은혜를 베풀어 그들을 그분에 대한 충성으로 회복시키려 하셨을지라도, 그들은 불구하고 반역으로 그분의 멍에를 벗어 던졌다. '시험하다'라는 단어에 대해서는 이미 그 의미를 설명했다. 그러나 그들이 하나님의 언약을 지키지 않았기 때문에 그분을 격노케 했다는 것이 일반적으로 덧붙여진다. 이 마지막 절로, 그들의 공개적이고 노골적인 반역이 더 완전하게 증명된다. 그들이 자신들의 의무를 분명하게 가르침을 받았음에도, 불구하고 하나님의 권위에 복종하기를 거부했기 때문이다.

원주석

58절 카드 ↗

58. And they provoked him to anger with their high places. We have here adduced the species of defection by which the Israelites afforded incontestable evidence that they refused to be faithful to God, and to yield allegiance to him. They had been sufficiently, and more than sufficiently warned, that the service of God would be perverted and contaminated, unless they were regulated in every part of it by the Divine Word; and now, disregarding his whole law, they recklessly follow their own inventions. And the fruits which uniformly proceed from the contempt of the law are, that men who choose rather to follow their own understanding than to submit to the authority of God, become wedded to gross superstitions. The Psalmist complains that the service of God was corrupted by them in two ways; in the first place, by their defacing the glory of God, in setting up for themselves idols and graven images; and, secondly, by their inventing strange and forbidden ceremonies to appease the anger of God. return to ' Top of Page ' <a name="verse-59" class="com-number"

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58. **그리고 그들이 자신들의 산당들로 그를 격노케 하였다.** 여기서 이스라엘 사람들이 하나님께 신실하고 그분에게 충성을 드리기를 거부했다는 반박의 여지 없는 증거를 제공한 이탈의 종류가 제시된다. 그들은 신성한 말씀으로 그 모든 부분이 규제되지 않는 한 하나님에 대한 예배가 왜곡되고 오염될 것이라는 충분하고도 넘치는 경고를 받았다. 이제 그분의 전체 율법을 무시하고 자신들의 고안을 무모하게 따른다. 율법에 대한 멸시에서 한결같이 나오는 열매는, 하나님의 권위에 복종하기보다 자신의 이해를 따르기로 선택하는 자들이 노골적인 미신에 빠진다는 것이다.

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59 God heard it, and was wroth. The prophet again shows that God, when he found that no good resulted from his long-suffering, which the people abused, yea, even treated with mockery, and perverted as an encouragement to greater excess in sinning, at length proceeded to inflict severe punishments upon them. The metaphor, which he borrows from earthly judges, is frequently to be met with in the Scriptures. When God is said to hear, it is not meant that it is necessary for him to make inquisition, but it is intended to teach us that he does not rush forth inconsiderately to execute his judgments, and thus to prevent any from supposing that he ever acts precipitately. The amount of what is stated is, that the people continued so pertinaciously in their wickedness, that at length the cry of it ascended to heaven; and the very weight of the punishment demonstrated the aggravated nature of the offense. return to ' Top of Page ' <a name="verse-60" class="com-number"

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59. **하나님이 들으시고 노하셨다.** 선지자는 다시 하나님이 백성이 오랫동안 은혜를 남용하고 심지어 조롱까지 하여 더 큰 죄를 범하는 격려로 삼았음을 발견하시고, 마침내 그들에게 심한 처벌을 내리시기로 나아가셨음을 보인다. 그분이 들으신다고 할 때, 그것은 심문을 행하시는 것이 그분에게 필요하다는 것이 아니라, 그분이 경솔하게 심판을 집행하시기 위해 돌진하지 않으심을 가르치려는 것이다. 요컨대 진술된 것은, 백성이 자신들의 악함에서 너무 완고하게 지속되어 마침내 그것의 부르짖음이 하늘에 올라갔으며, 처벌의 무게 자체가 그 죄의 가중된 성격을 증명했다는 것이다.

원주석

60절 카드 ↗

After it is said that Israel, whom God had loved so much, was become an abomination in his sight, it is added, (verse 60,) that they were bereft of the presence of God, which is the only source of true felicity and comfort under calamities of every kind. God, then, is said to have abhorred Israel, when he permitted the ark of the covenant to be carried into another country, as if he intended by this to indicate that he had departed from Judea, and bidden the people farewell. It is indeed very obvious, that God was not fixed to the outward and visible symbol; but as he had given the ark to be a token or sign of the close union which subsisted between him and the Israelites, in suffering it to be carried away, he testified, that he himself had also departed from them. Shiloh having been for a long time the abode of the ark, and the place where it was captured by the Philistines, ( 1 Samuel 4:11 ,) it is termed the habitation or dwelling-place of God. The manner of his residence, in short, is beautifully expressed in the next sentence, where Shiloh is described as his dwelling-place among men. God, it is true, fills both heaven and earth; but as we cannot attain to that infinite height to which he is exalted, in descending among us by the exercise of his power and grace, he approaches as near to us as is needful, and as our limited capacity will bear. It is a very emphatic manner of speaking to represent God as so incensed by the continual wickedness of his people, that he was constrained to forsake this place, the only one which he had chosen for himself upon the earth. return to ' Top of Page ' <a name="verse-61" class="com-number"

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60. **하나님이 실로의 장막을 떠나셨다.** 하나님이 그토록 사랑하셨던 이스라엘이 그분의 눈에 가증이 된 후, 그들이 하나님의 임재를 빼앗겼다고 덧붙여지는데, 이는 모든 종류의 재앙 아래 참된 행복과 위안의 유일한 근원이다. 따라서 하나님이 언약궤가 다른 나라로 옮겨지도록 허용하셨을 때 이스라엘을 혐오하신다고 말해지는데, 마치 그로써 그분이 유대에서 떠나 백성에게 작별을 고하셨음을 나타내려는 것처럼. 하나님이 외적이고 눈에 보이는 상징에 고착되지 않으셨다는 것은 매우 분명하다. 그러나 그분이 이스라엘 사람들과 자신 사이에 존재하는 긴밀한 연합의 표시나 표징으로 궤를 주셨으므로, 그것이 옮겨지도록 허용하심으로써 자신도 또한 그들에게서 떠나셨음을 증거하셨다.

원주석

61절 카드 ↗

61. And he delivered his strength into captivity. In this verse, the same subject is prosecuted: it is declared, that the strength of God, by which the Israelites had been shielded and defended, was at that time in captivity. Not that his power could only be exerted in connection with the outward symbol; but instead of opposing their enemies as he had formerly done, it was now his will that the grace by which he had preserved his people should, so to speak, be led captive. This, however, is not to be understood as implying that the Philistines had made God their prisoner. The meaning simply is, that the Israelites were deprived of the protection of God, in consequence of which they fell into the hands of their enemies, even as an army is put to flight when the general is taken prisoner. The ark is also termed the beauty of God; because, being in himself invisible, he made it the symbol of his presence, or, as it were, a mirror in which he might be seen. It is a bold, and at first sight, an absurd hyperbole, to say that the strength of God was taken prisoner by the Philistines; but it is expressly used for the purpose of aggravating the wickedness of the people. As he had been accustomed mightily to display the power of his arm in aiding them, the offenses with which he had been provoked must have been of a very heinous character, when he suffered that symbol of his power to be forcibly carried away by a heathen army. We are taught by the prophet Jeremiah, ( Jeremiah 7:12 ,) that what is here related of Shiloh, is addressed as a warning to all those who, flattering themselves upon false grounds, that they enjoy the presence of God, are lifted up with vain confidence: “But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.” If, therefore, when God approaches us familiarly, we do not sincerely receive him with that reverence which becomes us, we have ground to fear that what happened to the people of Shiloh will happen also to us. So much the more disgusting, then, is the boasting of the Pope and his adherents, who support the claims of Rome as the special dwelling-place of God, from the fact, that the Church in former times flourished in that city. It is to be remembered, — what they seem to forget, — that Christ, who is the true temple of the Godhead, was born in Bethlehem, and brought up in Nazareth, and that he dwelt and preached in Capernaum and Jerusalem; and yet the miserable desolation of all these cities affords a dreadful testimony of the wrath of God. return to ' Top of Page ' <a name="verse-62" class="com-number"

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61. **그리고 그가 자신의 힘을 포로로 내어 주셨다.** 이 절에서 같은 주제가 계속된다. 이스라엘 사람들이 그것으로 보호받고 방어받던 하나님의 힘이 그때 포로 상태에 있었다고 선언된다. 그분의 능력이 외적 상징과 연결되어서만 발휘될 수 있다는 것이 아니라, 전에 그들을 지키셨던 것처럼 원수들에게 대항하는 대신, 이제 자신의 백성을 보전하신 은혜가 말하자면 포로로 이끌리는 것이 그분의 뜻이었다. 그러나 이것은 블레셋 사람들이 하나님을 그들의 죄수로 만들었다는 것으로 이해되어서는 안 된다. 그 의미는 단순히 이스라엘 사람들이 하나님의 보호를 박탈당했고, 그 결과로 원수들의 손에 떨어졌다는 것이다. 마치 장군이 포로가 되면 군대가 패주하는 것처럼. 궤는 또한 하나님의 아름다움이라고도 불리는데, 그분이 본래 보이지 않으시므로 자신의 임재의 상징으로, 또는 말하자면 그 안에서 볼 수 있는 거울로 만드셨기 때문이다.

원주석

62절 카드 ↗

62. And he shut up his people to the sword. Other parts of the calamity which befell Israel in the time of the high priest Eli are here mentioned. God, in permitting the ark to be carried away, showed that he had withdrawn his favor from them. This was also demonstrated from the fact, that all the flower of the people — those who were in the prime and blush of manhood — were consumed by the wrath of God: which is expressed by the fire devouring them. But this language is metaphorical, as is evident from the history of the event referred to, which informs us, that those that perished who were of the chosen of Israel, to the number of thirty thousand men, fell by the sword of the enemy, and not by fire, ( 1 Samuel 4:10 .) This figure points out the suddenness of the dreadful calamity. It is as if it had been said, They were destroyed in a moment, even as fire quickly consumes chaff and the dry leaves of trees. (361) The great extent of this slaughter is heightened by another figure, which is, that for want of men, the maidens continued unmarried. This is the meaning of the clause, Their virgins were not applauded; the reference being to the nuptial songs which were wont to be sung at marriages in praise of the bride. To aggravate still more the unwonted and appalling nature of the calamity, it is added, that even the priests, whom God had taken under his special protection, perished indiscriminately with others. When it is said, that the widows made no lamentation, I would explain it as denoting, either that they themselves died first for sorrow, so that they had no opportunity of mourning for others, or else, that when led captive by their enemies, they were prohibited to mourn. By all these expressions, the object is to show, in a few words, that all kinds of calamities were heaped upon them. (362) (361) “ Que c’en a este fait en un moment, ainsi que le feu a incontinent consume de la paille ou des fueilles d’arbres bieu seiches .” — Fr . (362) That is, the order of enumerating first the judgments inflicted by God upon his own people, and then those inflicted upon their enemies. return to ' Top of Page ' <a name="verse-65" class="com-number"

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62. **그리고 그가 자신의 백성을 칼에 내어 주셨다.** 엘리 제사장 시대에 이스라엘에 닥친 재앙의 다른 부분들이 여기서 언급된다. 하나님은 궤가 옮겨지도록 허용하심으로써 그들에게서 은총을 거두셨음을 나타내셨다. 이것은 또한 백성의 가장 뛰어난 자들, 즉 한창 나이와 젊음의 꽃인 자들이 하나님의 진노에 의해 소멸되었다는 사실에서도 증명되었다. 이것이 불이 그들을 삼킨다고 표현된다. 그러나 이 언어는 비유적이다. 선택된 이스라엘에서 삼만 명이 원수의 칼에 쓰러졌지 불로 죽은 것이 아니었기 때문이다(삼상 4:10). 이 형상은 끔찍한 재앙의 갑작스러움을 가리킨다. 마치 불이 빠르게 짚과 마른 나뭇잎들을 소비하는 것처럼 한 순간에 멸망당했다고 말하는 것처럼.

원주석

65절 카드 ↗

65. But the Lord awoke as one asleep. Some understand this as spoken of the Israelites, implying that the Lord awoke against them; and others, as spoken of their enemies. If the first sense is adopted, it need not excite our surprise, that the Israelites are termed, in the 66 th verse, the enemies of God, even as they are so designated in Isaiah 1:24 , “Therefore, saith the Lord, the Lord of hosts, the mighty One of Israel, Ah! I will ease me of mine adversaries, and avenge me of mine enemies.” ( Isaiah 1:24 ) And thus the meaning will be, that the Israelites paid dearly for abusing the patience of God, by taking encouragement from it to indulge to greater excess in the commission of sin; for awaking suddenly, he rushed upon them with so much the greater fury. But as we find the prophets drawing their doctrine from Moses, and also framing their language according to his as a standard, the opinion of those who understand this and the following verse, as referring to the Philistines, is no less probable. The prophet here appears to have borrowed this order, from the song of Moses, ( Deuteronomy 32:27 ,) where God declares, that while he punished his own people, he, at the same time, did not forget to repress their enemies. Since it is a common proverb, that the issue of wars is uncertain, if, after the enemies of the chosen tribes had obtained the victory, no change had happened to them, it would not have been so manifest, that what befell his own people was a punishment inflicted upon them by God. But when God, after having afflicted and humbled the Israelites, made his judgments to fall on their conquerors, without the instrumentality of man, beyond all human expectation, and contrary to what happens in the ordinary course of events; — from this it is the more plainly manifest, that when the Israelites were laid in the dust, it was the work of God, who intended thus to punish them. The prophet, however, at the same time, gives us to understand, that God was constrained, as it were, by necessity, to punish them with greater severity; because, in afterwards inflicting his judgments upon the Philistines, he gave abundant evidence of his regard to his covenant, which the Israelites might be very apt to think he had quite forgotten. Although he had, so to speak, taken the side of the Philistines for a time, it was not his intention utterly to withdraw his love from the children of Abraham, lest the truth of his promise should become void. The figure of a drunken man may seem somewhat harsh; but the propriety of using it will appear, when we consider that it is employed in accommodation to the stupidity of the people. Had they been of a pure and clear understanding, (363) God would not have thus transformed himself, and assumed a character foreign to his own. When he, therefore, compares himself to a drunken man, it was the drunkenness of the people; that is to say, their insensibility that constrained him to speak thus: which was so much the greater shame to them. With respect to God, the metaphor derogates nothing from his glory. If he does not immediately remedy our calamities, we are ready to think that he is sunk into a profound sleep. But how can God, it may be said, be thus asleep, when he is superior in strength to all the giants, and yet they can easily watch for a long time, and are satisfied with little sleep? I answer, when he exercises forbearance, and does not promptly execute his judgments, the interpretation which ignorant people put upon his conduct is, that he loiters in this manner like a man who is stupified, and knows not how to proceed. (364) The prophet, on the contrary, declares, that this sudden awaking of God will be more alarming and terrible than if he had at the first lifted up his hand to execute judgment; and that it will be as if a giant, drunken with wine, should start up suddenly out of his sleep, while as yet he had not slept off his surfeit. Many restrict the statement in the 66 th verse, concerning God’s smiting his enemies behind, to the plague which he sent upon the Philistines, recorded in 1 Samuel 5:12 . The phrase, everlasting disgrace, agrees very well with this interpretation; for it was a shameful disease to be afflicted with haemorrhoids in their hinder parts. But as the words, They were smitten behind, admit of a more simple sense, I leave the matter undecided. (363) “ S’il eust eu un entendement rassis et bien dispose a escouter .” — Fr . “Had they been possessed of a clear understanding, and disposed to listen.” (364) “ Les gens stupides prenent cela comme s’il s’arrestoit ainsi qu’un homme estonne, qui ne scait par ou commencer .” — Fr . return to ' Top of Page ' <a name="verse-67" class="com-number"

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65. **그러나 주께서 잠자는 자처럼 깨어나셨다.** 어떤 이들은 이것을 이스라엘 사람들에 대해 말해진 것으로 이해하는데, 주께서 그들을 치시기 위해 깨어나셨다는 것이다. 그러나 66절에서 이어지는 것을 블레셋 사람들에 대해 이야기하는 것으로 이해하는 다른 이들의 견해도 못지않게 개연성이 있다. 선지자는 여기서 하나님이 자신의 백성을 처벌하시면서도 동시에 그들의 원수들을 진압하는 것을 잊지 않으셨다는 모세의 노래(신 32:27)에서 이 순서를 빌려온 것 같다. 전쟁의 결과는 불확실하다는 것이 흔한 속담이므로, 선택된 지파들의 원수들이 승리를 얻은 후 그들에게 아무런 변화도 일어나지 않았다면, 이스라엘 사람들에게 닥친 것이 하나님이 그들에게 가하신 처벌이었다는 것이 그다지 명백하지 않았을 것이다. 그러나 하나님이 이스라엘 사람들을 굴복시키고 낮추신 후, 인간의 도구 없이, 모든 인간의 기대를 넘어, 일반적인 사건의 과정에서 일어나는 것과 반대로 그들을 정복했던 블레셋 사람들에게 그분의 심판을 내리셨을 때, 이스라엘 사람들이 먼지 속에 뒤집어졌을 때 그것이 그들을 처벌하려 한 하나님의 역사였다는 것이 더욱 분명하게 나타난다.

원주석

67절 카드 ↗

67. And he rejected the tabernacle of Joseph. Those who suppose that the word enemies, in the 66 th verse, applies to the Israelites, connect these verses with the preceding, and suppose the meaning to be, that the wound which God had inflicted upon them was incurable. But, preferring the other opinion, which regards the Philistines as spoken of, and the scope to be, that God, in punishing them so severely, evidently showed that the covenant which he had made with his people was not disannulled, since he had avenged himself in such an awful manner upon their enemies, the explanation which I would rather give is, that this is added by way of correction, as if it had been said, That God was not yet fully reconciled towards his people who had wickedly revolted from him, and that, as an evidence of this, there remained among them some traces of the punishment with which he had visited them. The meaning of the text, therefore, is, that when the ark was taken by the Philistines, God was, so to speak, asleep, having been made drunk by the sins of his people, so that he could no longer keep watch for their defense as he had been accustomed to do; and yet, that he did not continue long sunk in sleep, but that, whenever he saw the ungodly Philistines treating with mockery the glory of his majesty, this heinous insult awoke and provoked him, just as if a giant, having well supped, had awoke from his first sleep before he had recovered from the exciting effects of his wine; and that, at the same time, his anger had not been so provoked against this heathen and uncircumcised nation as to prevent him from exhibiting some signs of the chastisement which he had inflicted upon the wicked and ungrateful Israelites even to the end. The rejection spoken of amounts to this, that when God permitted his ark to be carried away to another place, the Israelites were thereby deprived of the honor with which, by special privilege, they had been previously distinguished. There are two principal points which should here be particularly attended to; in the first place, when the Philistines were smitten with unseemly ulcers, the plainest evidence was afforded that when the Israelites were conquered by them, this happened solely because God willed it to be so. He did not recover new strength, or gather together a new army for the purpose of invading, some short time after, the Philistines who had been victorious, nor did he have recourse, in doing this, to foreign aid. The other point is, that although God stretched forth his hand against the Philistines, to show that he had still some remembrance of his covenant, and some care of the people whom he had chosen, yet in restoring the Israelites in some measure to their former state, he made the rejection of Shiloh a perpetual monument of his wrath. He, therefore, rejected the tribe of Ephraim; (366) not that he cast them off for ever, or completely severed them from the rest of the body of the Church, but he would not have the ark of his covenant to reside any longer within the boundaries of that tribe. To the tribe of Ephraim is here opposed the tribe of Judah, in which God afterwards chose for himself a dwelling-place. Thus the prophet proceeds to show, that when the ark of the covenant had a resting-place assigned to it on mount Zion, the people were in a manner renewed; and this symbol of reconciliation being restored to them, they were recovered to the favor of God from which they had fallen. As God had, so to speak, been banished from the kingdom, and his strength led into captivity through the sins of the Israelites, they had need to be taught, by this memorial, that God had been so highly displeased with their wickedness, that he could not bear to look upon the place in which he had formerly dwelt. After this separation, although to teach the people to be more on their guard in time to come, there was not a full and perfect restitution, yet God again chose a fixed residence for his ark, which was a manifestation of wonderful goodness and mercy on his part. The ark, after its return, was carried from one place to another, as to Gath, Ekron, and other places, until mount Zion was pointed out by an oracle as its fixed abode; but this intervening period is not taken notice of by the prophet, because his design went no farther than to impress upon the memory, both the example of the punishment, and the grace of God, which was greater than any could have ventured to hope for. (367) That which is often repeated by Moses should also be remembered: “But unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come,” etc., ( Deuteronomy 12:5 .) Shiloh having acquired this renown, because the ark had dwelt there for a long time, when the ark was carried away into the country of the enemies of Israel, the minds of men were strangely perplexed, until they knew the place which God had chosen for its future residence. The ten tribes were not at that time rejected, and they had an equal interest in the kingdom and the priesthood with the tribe of Judah; but in process of time their own rebellion cut them off. This is the reason why the prophet says, in scorn, that the tribe of Ephraim was rejected, and that the tribe of Joseph, from whom it sprung, was not chosen. (366) Shiloh, as formerly observed, was a city in the tribe of Ephraim, and it was rejected as the resting-place of the ark. (367) “ La grace de Dieu plus grande qu’on n’eust ose esperer .” — Fr . return to ' Top of Page ' <a name="verse-68" class="com-number"

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67. **그리고 그가 요셉의 장막을 거부하셨다.** 어떤 이들은 66절의 '원수들'이라는 말이 이스라엘 사람들에게 적용된다고 보아, 이 절들이 앞 절들과 연결되어 그들에게 가해진 상처가 치료 불가능했다는 것을 의미한다고 가정한다. 그러나 다른 견해를 선호하여 블레셋 사람들에 대해 말하는 것으로 보고, 그 범위가 하나님이 그들을 그토록 심하게 처벌하심으로써 그분이 백성과 맺은 언약이 폐기되지 않았음을 명백히 보이셨다는 것이다. 내가 오히려 주고 싶은 설명은, 이것이 수정으로서 덧붙여진다는 것인데, 마치 악하게 그분에게서 반역한 백성을 하나님이 완전히 화해하지 않으셨으며, 이 증거로 그들에게 내리신 처벌의 어떤 흔적들이 그들 가운데 남아 있었다는 것처럼. 따라서 에브라임 지파가 거부된 것은, 그들이 영원히 버림받거나 교회의 나머지 몸에서 완전히 분리되었다는 것이 아니라, 하나님은 그분의 언약궤가 그 지파의 경계 안에 더 이상 거하기를 원하지 않으셨다는 것이다.

원주석

68절 카드 ↗

68. But he chose the tribe of Judah. The meaning is, that God preferred the tribe of Judah to all the rest of the people, and chose from it a king, whom he might set over all the Israelites as well as the Jews. And he chose the mountain of Zion, appointing a certain spot upon it to be the seat of his sanctuary. That the cause of this choice might not be sought any where else but in God, it is particularly stated that the preferring of mount Zion to all other places, and the enriching of it in such a distinguished manner, proceeded entirely from the free and unmerited love of God. The relative which is here put instead of the causal adverb for; the meaning being, that the sanctuary of God was established there, not for any worthiness of the place, but solely because it was the good pleasure of God. It was proper that this second restitution of the people should be no less free than their first adoption was, when God made his covenant with Abraham, or when he delivered them from the land of Egypt. God’s love to the place had a respect to men. From this it follows, that the Church has been gathered together from the beginning, and in all ages, by the pure grace and goodness of God; for never have men been found to possess any intrinsic meritorious claims to his regard, and the Church is too precious to be left to depend upon the power of men. return to ' Top of Page ' <a name="verse-69" class="com-number"

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bible-text/psa-78-68

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68. **그러나 그가 유다 지파를 선택하셨다.** 그 의미는 하나님이 유다 지파를 나머지 모든 백성보다 선호하사, 그로부터 유대인들뿐만 아니라 모든 이스라엘 사람들 위에 세우실 왕을 선택하셨다는 것이다. 그리고 그분의 성소의 자리가 될 특정 장소를 시온 산에 지정하며 그 산을 선택하셨다. 이 선택의 이유가 하나님 외의 다른 어디에서도 찾아지지 않도록, 시온 산을 모든 다른 장소들보다 선호하고 그것을 그토록 탁월하게 풍요롭게 한 것이 전적으로 하나님의 자유롭고 공로 없는 사랑에서 나왔음이 특별히 진술된다. 이것은 하나님의 사랑이 사람들을 배려했음을 보인다. 이로부터 교회가 처음부터 모든 시대에 하나님의 순전한 은혜와 선하심으로 모아졌다는 것이 따라온다. 왜냐하면 사람들에게서 그분의 배려에 대한 내재적인 공로적 주장을 소유한 이들을 발견한 적이 결코 없으며, 교회는 인간의 능력에 의존하기에는 너무 귀하기 때문이다.

원주석

69절 카드 ↗

69. And built his sanctuary like high places. (368) In this verse, what is intimated is simply this, that Mount Zion was singularly beautified; which, however, ought to be referred to the heavenly pattern. It was not the will of God that the minds of his people should be entirely engrossed with the magnificence of the building, or with the pomp of outward ceremonies; but that they should be elevated to Christ, in whom the truth of the figures of the former economy was exhibited. It is, therefore affirmed, that the sanctuary was built like high places; that is to say, it was conspicuous among all the high mountains: even as Isaiah ( Isaiah 2:2 ,) and Micah, ( Micah 4:1 ,) prophesying of the building of the new and spiritual temple, declare that it “shall be established in the tops of the mountains, and shall be exalted above the hills.” And it is well known that fortresses were in those days erected upon high places. Zion is next compared to the entire mass of the globe: He hath built his sanctuary like the earth, (369) which he has established for ever. Some regions of the globe are visited by earthquakes, or perish by the opening of the earth, or are agitated by some violent commotion, or undergo some alteration; but the body of the earth itself continues always stable and unchanged, because it rests upon deep foundations. It is, therefore, here taught that the building spoken of was not temporary, like the sumptuous palaces of kings, which fall into ruins during the lapse of time, or are in danger of being destroyed by other means; but that it was founded to stand entire, even to the end of the world. If it is objected that the temple was destroyed by the Chaldeans and Assyrians, the answer is obvious, That the stability celebrated consists in Christ alone; for, if the ancient sanctuary, which was only a figure, is considered merely in itself, without any regard to that which it typified, it will be only an empty shadow. But as God intended it to be a pledge to show that Christ was to come, perpetuity is justly attributed to it. In like manner it is said, in another place, ( Psalms 87:1 ,) “His foundation is in the holy mountains;” and in Isaiah, ( Isaiah 14:32 ,) “The Lord hath founded Zion;” and again, in Psalms 74:2 , God is said “to dwell in mount Zion,” so that it should never be moved. (368) In our English Bible it is, “And he built his sanctuary like high palaces.” On which Archbishop Secker has the following note: — “That God built his tabernacle like high palaces , is not a strong expression. On high , which Hare adopts, is better. And perhaps changing כ , into ב , would suffice for this sense. But the old versions have כ , and yet in the latter part of the verse they have ב , for כ . It is a remarkable anticipation to mention the temple, which Solomon built, before the mention of David.” (369) “ Like the earth ; the simile is intended to point out the fixedness of the temple , in opposition to the frequent different stations in which the tabernacle had been placed.” — Warner . return to ' Top of Page ' <a name="verse-70" class="com-number"

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bible-text/psa-78-69

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69. **그리고 그가 자신의 성소를 높은 것들처럼 건축하셨다.** 이 절에서 암시되는 것은 단순히 시온 산이 특별히 아름답게 되었다는 것이다. 그러나 이것은 하늘의 원형을 가리킨다. 하나님의 뜻은 그분의 백성의 마음이 건물의 웅장함이나 외적 의식들의 화려함에 완전히 사로잡히는 것이 아니라, 이전 경세의 모형들의 진리가 나타난 그리스도에게로 높여지는 것이었다. 그러므로 성소는 높은 곳들처럼, 즉 모든 높은 산들 가운데 눈에 띄게 건축되었다고 단언된다. 이사야(사 2:2)와 미가(미 4:1)가 새롭고 영적인 성전의 건축에 대해 예언하면서 그것이 "산들의 꼭대기에 세워지고 언덕들 위에 높여질 것"이라고 선언하는 것처럼. 다음으로 시온은 땅의 전체 덩어리에 비교된다. **그가 그의 성소를 영원히 세우신 땅처럼 건축하셨다.** 지구의 어떤 지역들은 지진으로 방문받거나 땅이 갈라져 멸망하거나 어떤 격렬한 소동으로 요동하거나 어떤 변화를 겪는다. 그러나 지구 자체의 몸은 깊은 기초 위에 놓여 있으므로 항상 안정되고 변하지 않는다. 따라서 여기서 가르치는 것은 언급된 건물이 시간의 경과로 폐허가 되거나 다른 수단에 의해 파괴될 위험에 처하는 왕들의 웅장한 궁전들과 달리 일시적인 것이 아니라, 세상 끝까지 온전히 서도록 세워졌다는 것이다.

원주석

70절 카드 ↗

70. And he chose David his servant. After having made mention of the temple, the prophet now proceeds to speak of the kingdom; for these two things were the chief signs of God’s choice of his ancient people, and of his favor towards them; and Christ also hath appeared as our king and priest to bring a full and perfect salvation to us. He proves that David was made king by God, who elevated him from the sheepfold, and from the keeping of cattle, to the royal throne. It serves in no small degree to magnify the grace of God, that a peasant was taken from his mean shepherd’s cot, and exalted to the dignity of a king. Nor is this grace limited to the person of David. We are taught that whatever worth there was in the children of Abraham, flowed from the fountain of God’s mercy. The whole glory and felicity of the people consisted in the kingdom and priesthood; and both these are attributed to the pure grace and good pleasure of God. And it was requisite that the commencement of the kingdom of Christ should be lowly and contemptible, that it might correspond with its type, and that God might clearly show that he did not make use of external aids in order to accomplish our salvation. return to ' Top of Page ' <a name="verse-71" class="com-number"

Pericope (part_of)

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bible-text/psa-78-70

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70. **그리고 그가 그의 종 다윗을 선택하셨다.** 성전에 대해 언급한 후, 선지자는 이제 왕국에 대해 말하기를 진행한다. 왜냐하면 이 두 가지가 하나님의 고대 백성의 선택과 그들을 향한 은총의 주된 표시였기 때문이다. 그리스도도 우리에게 완전한 구원을 가져오기 위해 우리의 왕이자 제사장으로 나타나셨다. 그는 하나님이 다윗을 양 우리와 가축 돌봄에서 왕위에까지 높이심으로써 그를 왕으로 만드셨음을 증명한다. 비천한 목자의 오두막에서 농부를 취하여 왕의 위엄으로 높이신 것은 하나님의 은혜를 작은 정도로 높이는 것이 아니다. 또한 이 은혜는 다윗의 인격에 한정되지 않는다. 아브라함의 자손들에게 있었던 어떤 가치이든 하나님의 자비의 원천에서 흘러나왔음을 가르친다.

원주석

71절 카드 ↗

71. He took him from following the suckling ewes, etc. The grace of God is farther commended from the circumstance, that David, who was a keeper of sheep, was made the shepherd of the chosen people and heritage of God. There is an allusion to David’s original condition; but the Spirit of God, at the same time, shows us the difference between good and lawful kings, and tyrants, robbers, and insatiable extortioners, by telling us that whoever would aspire to the character of the former must be like shepherds. It is afterwards added, (verse 72,) that David had faithfully performed the duties of the trust committed to him. By this the prophet indirectly rebukes the ingratitude and perverseness of the people, who not only overturned the holy and inviolable order which God had established, but who had also, in shaking off his salutary yoke, thrown themselves into a state of miserable dispersion. What follows concerning the prudence of David’s hands seems to be an improper form of expression. But it is intended forcibly to express, that he not only was successful in what he had undertaken, but that he was governed by the Spirit of God, which prevented him from putting his hand at random to any work which might come in his way, and led him prudently and skilfully to do that to which faith and duty called him; and thus, in the success of his undertakings, his wisdom appears more conspicuous than his good fortune. return to ' Top of Page ' Psalms Psa 77 Psalms Psa Psalms Psa 79 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Psalms 78". 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Pericope (part_of)

절 (explains)

bible-text/psa-78-71

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71. **그가 그를 새끼 양들을 따라다니는 자에게서 데려오셨다.** 하나님의 은혜가 더 나아가 칭송받는 것은, 양들을 치는 자였던 다윗이 하나님의 선택된 백성과 기업의 목자가 되었다는 사실에서이다. 다윗의 원래 처지에 대한 암시가 있으나, 동시에 하나님의 영은 우리에게 선하고 합법적인 왕들과 폭군들, 강도들, 채울 수 없는 착취자들 사이의 차이를 보여주는데, 전자의 성격을 열망하는 자는 목자들과 같아야 한다고 알려주는 것이다. 그런 다음 다윗이 그에게 맡겨진 신뢰의 의무를 신실하게 이행했다고 덧붙여진다. 이로써 선지자는 하나님이 세우신 거룩하고 불변하는 질서를 전복시켰을 뿐만 아니라, 그분의 유익한 멍에를 벗어 버림으로써 자신들을 비참한 분산 상태에 던진 백성의 배은망덕과 패역을 간접적으로 꾸짖는다. 다윗의 손들의 지혜에 대해 뒤따르는 것은 불규칙한 표현 형태인 것 같다. 그러나 그것은 그가 착수한 것에서 단지 성공했을 뿐만 아니라, 하나님의 영의 인도를 받아 손을 닥치는 어떤 일에나 무작위로 내미는 것이 방해받고 믿음과 의무가 그를 부르는 것을 신중하고 능숙하게 행하도록 이끌렸음을 힘 있게 표현하려는 것이다. 그리하여 그의 사업의 성공에서 그의 지혜가 행운보다 더 눈에 띈다.

원주석

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