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주석[칼빈] — 시편 79장 · 예루살렘 폐허

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1절 카드 ↗

1. O God! the heathen have come into thy inheritance. Here the prophet, in the person of the faithful, complains that the temple was defiled, and the city destroyed. In the second and third verses, he complains that the saints were murdered indiscriminately, and that their dead bodies were cast forth upon the face of the earth, and deprived of the honor of burial. Almost every word expresses the cruelty of these enemies of the Church. When it is considered that God had chosen the land of Judea to be a possession to his own people, it seemed inconsistent with this choice to abandon it to the heathen nations, that they might ignominiously trample it under foot, and lay it waste at their pleasure. The prophet, therefore, complains that when the heathen came into the heritage of God, the order of nature was, as it were, inverted. The destruction of the temple, of which he speaks in the second clause, was still less to be endured; for thus the service of God on earth was extinguished, and religion destroyed. He adds, that Jerusalem, which was the royal seat of God, was reduced to heaps. By these words is denoted a hideous overthrow. The profanation of the temple, and the destruction of the holy city, involving, as they did, heaven-daring impiety, which ought justly to have provoked the wrath of God against these enemies — the prophet begins with them, and then comes to speak of the slaughter of the saints. The atrocious cruelty of these persecutions is pointed out from the circumstance that they not only put to death the servants of God, but also exposed their dead bodies to the beasts of the field, and to birds of prey, to be devoured, instead of burying them. Men have always had such a sacred regard to the burial of the dead, as to shrink from depriving even their enemies of the honor of sepulture. (370) Whence it follows, that those who take a barbarous delight in seeing the bodies of the dead torn to pieces and devoured by beasts, more resemble these savage and cruel animals than human beings. It is also shown that these persecutors acted more atrociously than enemies ordinarily do, inasmuch as they made no more account of shedding human blood than of pouring forth water. From this we learn their insatiable thirst for slaughter. When it is added, there was none to bury them, this is to be understood as applying to the brethren and relatives of the slain. The inhabitants of the city were stricken with such terror by the indiscriminate butchery perpetrated by these ruthless assassins upon all who came in their way, that no one dared to go forth. God having intended that, in the burial of men, there should be some testimony to the resurrection at the last day, it was a double indignity for the saints to be despoiled of this right after their death. But it may be asked, Since God often threatens the reprobate with this kind of punishment, why did he suffer his own people to be devoured of beasts? We must remember, what we have stated elsewhere, that the elect, as well as the reprobate, are subjected to the temporal punishments which pertain only to the flesh. The difference between the two cases lies solely in the issue; for God converts that which in itself is a token of his wrath into the means of the salvation of his own children. The same explanation, then, is to be given of their want of burial which is given of their death. The most eminent of the servants of God may be put to a cruel and ignominious death — a punishment which we know is often executed upon murderers, and other despisers of God; but still the death of the saints does not cease to be precious in his sight: and when he has suffered them to be unrighteously persecuted in the flesh, he shows, by taking vengeance on their enemies, how dear they were to him. In like manner, God, to stamp the marks of his wrath on the reprobate, even after their death, deprives them of burial; and, therefore, he threatens a wicked king, “He shall be buried with the burial of all ass, drawn and cast forth beyond the gates of Jerusalem,”( Jeremiah 22:19 ; see also Jeremiah 36:30 .) (371) When he exposes his own children to the like indignity, he may seem for a time to have forsaken them; but he afterwards converts it into the means of furthering their salvation; for their faith, being subjected to this trial, acquires a fresh triumph. When in ancient times the bodies of the dead were anointed, that ceremony was performed for the sake of the living whom they left behind them, to teach them, when they saw the bodies of the dead carefully preserved, to cherish in their hearts the hope of a better life. The faithful, then, by being deprived of burial, suffer no loss, when they rise by faith above these inferior helps, that they may advance with speedy steps to a blessed immortality. (370) If this psalm was written on the taking of Jerusalem by Nebuchadnezzar, or during the Babylonish captivity, it would appear, from this verse, that when the Chaldeans destroyed Jerusalem, they left the bodies of the slain unburied, to be devoured by beasts and birds of prey. (371) Similar threatenings are to be found in Isaiah 14:19 ; Jeremiah 8:2 . return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-79-1

Source

1. **오 하나님, 이방인들이 주의 기업에 들어왔나이다.** 여기서 선지자는 신자들의 대표로서 성전이 더럽혀지고 성읍이 파괴된 것을 탄식한다. 2절과 3절에서 그는 성도들이 무차별하게 살육되었고, 그들의 시체가 땅 위에 내버려져 매장의 예를 갖추지 못하게 되었다고 탄식한다. 거의 모든 말이 교회의 이 원수들의 잔인함을 표현한다. 하나님이 유대 땅을 자신의 백성에게 소유지로 선택하셨다는 것을 생각할 때, 이방 민족들에게 그것을 유린하고 마음대로 황폐화하도록 내버려 두시는 것은 그 선택과 일치하지 않는 것처럼 보였다. 따라서 선지자는 이방인들이 하나님의 기업에 들어왔을 때 자연의 질서가 말하자면 뒤집혔다고 탄식한다. 그가 두 번째 절에서 말하는 성전의 파괴는 더욱 견디기 어려운 것이었다. 이로써 땅 위에서 하나님에 대한 예배가 꺼지고 종교가 파괴되었기 때문이다. 그는 하나님의 왕좌가 있던 예루살렘이 더미들로 무너졌다고 덧붙인다. 이 말로는 끔찍한 전복을 나타낸다. 선지자는 성전의 모독과 거룩한 성의 파괴에서 시작하는데, 이것들은 천하를 무릅쓰는 불경건을 포함하고 있어 하나님의 진노를 이 원수들에 대해 정당하게 유발해야 할 것이었다. 그런 다음 성도들의 학살에 대해 말한다. 이 박해들의 극악한 잔인함은 그들이 단지 하나님의 종들을 죽이는 데 그치지 않고 그들의 시체를 매장하는 대신 들짐승과 맹금류에게 잡아먹히도록 내버렸다는 사실에서 지적된다. 사람들은 죽은 자의 매장에 대해 항상 신성한 존중심을 가져, 원수들에게서도 매장의 예를 박탈하는 것을 거리꼈다. 따라서 시체가 짐승들에게 갈기갈기 찢겨 잡아먹히는 것을 보고 야만스러운 즐거움을 취하는 자들은 인간보다 이 야만적이고 잔인한 동물들을 더 닮았다는 결론이 따라온다.

원주석

4절 카드 ↗

4 We have been a reproach to our neighbors. Here another complaint is uttered, to excite the mercy of God. The more proudly the ungodly mock and triumph over us, the more confidently may we expect that our deliverance is near; for God will not bear with their insolence when it breaks forth so audaciously; especially when it redounds to the reproach of his holy name: even as it is said in Isaiah, “This is the word which the Lord hath spoken concerning him, The virgin, the daughter of Zion hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee. Whom hast thou reproached and blasphemed; and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel.” ( Isaiah 37:22 ) And assuredly their neighbors, (372) who were partly apostates, or the degenerate children of Abraham, and partly the avowed enemies of religion, when they molested and reproached this miserable people, did not refrain from blaspheming God. Let us, therefore, remember that the faithful do not here complain of the derision with which they were treated as individuals, but of that which they saw to be indirectly levelled against God and his law. We shall again meet with a similar complaint in the concluding part of the psalm. (372) Street, instead of “our neighbors,” reads, “those that dwell among us;” and has the following note: — “Those foreigners who sojourn among us; לשכנינו , from שכן , to inhabit or dwell ; γειτοσιν ἡμων , our neighbors , Septuagint. But that rendering does not sufficiently express the distressed and humbled state of Israel, as described in the Hebrew; they were so reduced, that not only neighboring nations, but even those foreigners who sojourned amongst them, had the insolence to deride them, even in their own country.” Dr Adam Clarke explains, We are become a reproach to our neighbors , thus: “The Idumeans, Philistines, Phoenicians, Ammonites, and Moabites, all gloried in the subjugation of this people; and their insults to them were mixed with blasphemies against God.” return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-79-4

Source

4. **우리가 이웃에게 비웃음거리가 되었나이다.** 여기서 하나님의 자비를 불러일으키기 위해 또 다른 불평이 제기된다. 불경건한 자들이 우리를 더 교만하게 조롱하고 승리할수록, 우리의 구원이 가까이 있다고 더 자신 있게 기대할 수 있다. 왜냐하면 하나님은 그들의 오만함이 그토록 대담하게 터져 나올 때, 특히 그것이 그분의 거룩한 이름을 모욕하는 데로 넘어갈 때 그것을 참지 않으실 것이기 때문이다. 이사야에 "여호와께서 그를 가리켜 하신 말씀이 이러하니라. 처녀 딸 시온이 너를 멸시하며 비웃었으며 딸 예루살렘이 너를 향하여 머리를 흔들었느니라. 네가 누구를 비방하고 비웃었느냐? 누구를 향하여 목소리를 높이고 눈을 들어 높이 쳐다보았느냐? 이스라엘의 거룩하신 분을 향해서이다"(사 37:22)라고 말하는 것처럼. 실로 그들의 이웃들, 즉 부분적으로는 배교자들이거나 아브라함의 타락한 자녀들이고, 부분적으로는 선언된 종교의 원수들이었는데, 그들이 이 비참한 백성을 괴롭히고 조롱할 때 하나님을 모독하는 것을 삼가지 않았다. 따라서 신자들이 여기서 개인으로서 받은 조롱에 대해 불평하는 것이 아니라, 하나님과 그분의 율법을 향해 간접적으로 겨냥된 것으로 보이는 것에 대해 불평한다는 것을 기억하자.

원주석

5절 카드 ↗

5 How long, O Jehovah! wilt thou be wroth for ever? I have already observed that these two expressions, how long and for ever, when joined together, denote a lengthened and an uninterrupted continuance of calamities; and that there is no appearance, when looking to the future, of their coming to a termination. We may, therefore, conclude that this complaint was not ended within a month or two after persecution against the Church commenced, but at a time when the hearts of the faithful were almost broken through the weariness produced by prolonged suffering. Here they confess that the great accumulation of calamities with which they are overwhelmed, is to be traced to the wrath of God. Being fully persuaded that the wicked, whatever they may plot, cannot inflict injury, except in so far as God permits them — from this, which they regard as an indubitable principle, they at once conclude, that when he allows such ample scope to their heathen enemies in persecuting them, his anger is greatly provoked. Nor would they, without this persuasion, have looked to God in the hope that he would stretch forth his hand to save them; for it is the work of Him who hath given loose reins to draw in the bridle. Whenever God visits us with the rod, and our own conscience accuses us, it especially becomes us to look to His hand. Here his ancient people do not charge him with being unjustly displeased, but acknowledge the justice of the punishment inflicted upon them. God will always find in his servants just grounds for chastising them. He often, however, in the exercise of his mercy, pardons their sins, and exercises them with the cross for another purpose than to testify his displeasure against their sins, just as it was his will to try the patience of Job, and as he vouchsafed to call the martyrs to an honorable warfare. But here the people, of their own accord, summoning themselves before the Divine tribunal, trace the calamities which they endured to their own sins, as the procuring cause. Hence it may, with probability, be conjectured that this psalm was composed during the time of the Babylonish captivity. Under the tyranny of Antiochus Epiphanes, they employed, as we have previously seen, a different form of prayer, saying, “All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant. Our heart is not turned back, neither have our steps declined from thy way,” ( Psalms 44:17 .) We are not to suppose that, in the passage now quoted, the faithful murmured against God, but they employ this language because they knew that he had another end in view than simply to punish their sins; for, by means of these severe conflicts, he prepared them for the prize of their high calling. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-79-5

Source

5. **오 여호와여, 얼마나 오래 노여워하시겠나이까? 영원히 하시겠나이까?** 나는 이미 '얼마나 오래'와 '영원히'라는 두 표현이 함께 결합될 때, 재앙들의 길고 끊임없는 지속을 나타내며, 장래를 바라볼 때 그것들이 끝날 기미가 보이지 않는다고 언급했다. 따라서 이 불평은 교회에 대한 박해가 시작된 지 한두 달 만에 끝난 것이 아니라, 신자들의 마음이 오랜 고난으로 인한 피로로 거의 꺾인 때에 나온 것이라고 결론 내릴 수 있다. 여기서 그들은 자신들에게 닥친 재앙들의 큰 누적이 하나님의 진노에 귀속되어야 한다는 것을 고백한다. 악인들이 무엇을 꾀하든 하나님이 허용하시는 한에서만 해를 끼칠 수 있다는 것을 완전히 확신하여, 이 의심할 여지 없는 원칙에서 그들은 하나님이 이방 원수들이 자신들을 박해하는 데 그토록 큰 자유를 허용하실 때 그분의 분노가 크게 격노되었다고 즉시 결론 내린다. 하나님의 고대 백성은 여기서 그분이 부당하게 노여워하신다고 고발하는 것이 아니라, 그들에게 가해진 처벌의 정의를 인정한다. 하나님은 항상 자신의 종들에게서 그들을 징계할 정당한 이유를 찾으실 것이다.

원주석

6절 카드 ↗

6. Pour out thy fury upon the heathen, who have not known thee. This prayer is apparently inconsistent with the rule of charity; for, while we feel anxious about our own calamities, and desire to be delivered from them, we ought to desire that others may be relieved as well as ourselves. It would seem, therefore, that the faithful are to be blamed in here wishing the destruction of unbelievers, for whose salvation they ought rather to have been solicitous. But it becomes us to bear in mind what I have previously stated, that the man who would offer up such a prayer as this in a right manner, must be under the influence of zeal for the public welfare; so that, by the wrongs done to himself personally, he may not suffer his carnal affections to be excited, nor allow himself to be carried away with rage against his enemies; but, forgetting his individual interests, he must have a sole regard to the common salvation of the Church, and to what conduces thereto. Secondly, he must implore God to grant him the spirit of discretion and judgment, that in prayer he may not be impelled by an inconsiderate zeal: a subject which we have treated more at large in another place. Besides, it is to be observed, that the pious Jews here not only lay out of consideration their own particular advantage in order to consult the good of the whole Church, but also chiefly direct their eyes to Christ, beseeching him to devote to destruction his enemies whose repentance is hopeless. They, therefore, do not rashly break forth into this prayer, that God would destroy these or other enemies, nor do they anticipate the judgment of God; but desiring that the reprobate may be involved in the condemnation which they deserve, they, at the same time, patiently wait until the heavenly judge separate the reprobate from the elect. In doing this, they do not cast aside the affection which charity requires; for, although they would desire all to be saved, they yet know that the reformation of some of the enemies of Christ is hopeless, and their perdition absolutely certain. The question, however, is not yet fully answered; for, when in the seventh verse they arraign the cruelty of their enemies, they seem to desire vengeance. But what I have just now observed must be remembered, that none can pray in this manner but those who have clothed themselves with a public character, and who, laying aside all personal considerations, have espoused, and are deeply interested in, the welfare of the whole Church; or, rather, who have set before their eyes Christ, the Head of the Church; and, lastly, none but those who, under the guidance of the Holy Spirit, have elevated their minds to the judgment of God; so that, being ready to forgive, they do not indiscriminately adjudge to death every enemy by whom they are injured, but only the reprobate. With regard to those who make haste in demanding the execution of the Divine vengeance before all hope of repentance is lost, Christ has condemned them as chargeable with inconsiderate and ill-regulated zeal, when he says, “Ye know not what manner of spirit ye are of,” ( Luke 9:55 .) Moreover, the faithful do not here simply wish the destruction of those who so wickedly persecuted the Church, but, using that familiarity which God allows them in their dealings with him, they set forth how inconsistent it would be did he not punish their persecutors, (375) and reason thus: Lord, how is it that thou afflictest us so severely, upon whom thy name is invoked, and sparest the heathen nations who despise thee? In short, they mean to say, that God has sufficient ground for executing his wrath elsewhere, since they were not the only people in the world who had sinned. Although it does not become us to prescribe to God the rule of his conduct, but rather patiently to submit to this ordination, “That judgment must begin at the house of God” ( 1 Peter 4:17 ;) yet he permits his saints to take the liberty of pleading, that at least they may not be worse dealt with than unbelievers, and those who despise him. These two sentences, who have not known thee, and which call not upon thy name, it is to be observed, are to be taken in the same sense. By these different forms of expression, it is intimated that it is impossible for any to call upon God without a previous knowledge of him, as the Apostle Paul teaches, in Romans 10:14 , “How, then, shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard?” ( Romans 10:14 ) It belongs not to us to answer, “Thou art our God,” till He has anticipated us by saying, “Thou art my people,” ( Hosea 2:23 ;) but he opens our mouths to speak to him in this manner, when he invites us to himself. Calling on the name of God is often synonymous with prayer; but it is not here to be exclusively limited to that exercise. The amount is, that unless we are directed by the knowledge of God, it is impossible for us sincerely to profess the true religion. At that time the Gentiles everywhere boasted that they served God; but, being destitute of his word, and as they fabricated to themselves gods of their own corrupt imaginations, all their religious services were detestable; even as in our own day, the human invented religious observances of the blind and deluded votaries of the Man of Sin, who have no right knowledge of the God whom they profess to worship, and who inquire not at his mouth what he approves, are certainly rejected by Him, because they set up idols in his place. (375) “ Mettans en avant l’absurdite qui en reviendroit, si Dieu ne punissoit les persecuteurs .” — Fr . return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/psa-79-6

Source

6. **주를 알지 못하는 이방인들에게 주의 분노를 쏟으소서.** 이 기도는 외적으로 보면 사랑의 규칙에 위배되는 것 같다. 자신의 재앙을 걱정하고 그것에서 구원받기를 원하는 동안, 우리는 다른 이들도 구원받기를 원해야 하기 때문이다. 따라서 신자들이 여기서 불신자들의 멸망을 원하는 것으로 나타나는데, 그들의 구원을 위해 오히려 간절해야 할 것이기에 비난받아야 할 것처럼 보인다. 그러나 내가 이전에 언급한 것을 명심해야 한다. 이런 기도를 올바른 방식으로 드리고자 하는 자는 공공의 복지를 위한 열심 아래 있어야 하며, 자신에게 개인적으로 가해진 잘못으로 인해 육적인 감정이 자극되거나 원수들에 대한 분노에 휩쓸리지 않아야 한다. 개인적 관심사는 잊고 오직 교회의 공통 구원과 그것에 기여하는 것만을 배려해야 한다. 둘째로, 하나님께 분별과 판단의 영을 주시도록 간구해야 하며, 기도에서 무분별한 열심에 이끌리지 않아야 한다. 또한 경건한 유대인들이 여기서 단지 자신들의 특별한 이득을 눈 밖에 두어 전체 교회의 유익을 도모할 뿐만 아니라, 주로 그리스도를 향해 눈을 돌려 회개의 여지가 없는 원수들을 멸망으로 내주시기를 간청한다는 것을 주목해야 한다. 따라서 그들은 하나님이 이런저런 원수들을 멸하실 것이라는 기도로 경솔하게 터지지 않으며, 하나님의 심판을 앞질러 가지도 않는다. 오히려 유기된 자들이 마땅히 받을 정죄에 포함되기를 원하면서도, 동시에 하늘의 심판자가 유기된 자들을 선택된 자들에게서 분리하실 때까지 인내로 기다린다.

원주석

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8 Remember not against us the iniquities of former times. The godly Jews here confirm the sentiment which they had before briefly and obscurely touched upon, namely, that they had justly deserved the chastisements which had been inflicted upon them. And they present this prayer, because they could only get relief from their calamities by obtaining reconciliation with God. This is the sovereign remedy for every kind of adversity; for so long as he is angry with even our prosperity turns out to be unproductive of advantage and happiness. By the iniquities of former times, some understand the sins committed by the fathers. Others think that the sins which the suppliants themselves committed in their childhood and youth are intended. But the expression, I presume, has a more extensive signification, containing a confession not only of one offense or two, and these only recently committed, but an acknowledgement that they had for a long time been involved, along with their fathers, in manifold and old transgressions. Thus they acknowledge a long continued stubbornness, in which they had hardened themselves against God. This acknowledgement corresponds with the rebukes which the prophets administered to them; for sacred history bears testimony that the punishment of the captivity was suspended until God had proved from experience that their perversity was incurable. Nor should it excite our surprise to find the children praying that God would not impute to them the iniquity of their fathers, when we consider that the law declares that God casts the sins of the fathers into the bosom of their children, and takes vengeance upon their iniquities unto the third and fourth generation, ( Exodus 20:5 .) The contrast between the expressions, make haste, and the iniquities of former times, is worthy of notice. Had God called the Israelites to a strict account for all the sins which they had committed during three or four hundred years before, the time of their deliverance would have been long delayed. The faithful, therefore, beseech him to forget their former offenses, and to make haste to succor them. As their sins proved the great obstacle and cause of delay, we may see the propriety with which they farther implore that the compassions of God might speedily meet them. return to ' Top of Page ' <a name="verse-9" class="com-number"

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8. **전대의 불의들을 우리에게 기억하지 마소서.** 경건한 유대인들은 여기서 자신들이 전에 간략하고 모호하게 언급했던 감정을 확인한다. 즉, 자신들이 받은 징계를 정당하게 당할 만하다는 것이다. 그들은 오직 하나님과 화해를 얻음으로써만 재앙에서 벗어날 수 있었으므로 이 기도를 드린다. 이것이 모든 종류의 역경에 대한 최상의 치료제이다. 그분이 우리에게 진노하시는 한 우리의 번영조차 유익과 행복을 낳지 못하기 때문이다. '전대의 불의들'로써 어떤 이들은 아버지들이 범한 죄들을 이해한다. 다른 이들은 간구하는 자들 자신이 어린 시절과 청년 시절에 저지른 죄들을 의미한다고 생각한다. 그러나 이 표현은 더 광범위한 의미를 갖는다고 생각하는데, 최근에 범한 한두 가지 죄만이 아니라 오랫동안 아버지들과 함께 많은 오래된 죄들에 빠져 있었다는 고백을 담고 있다. 이로써 그들은 자신들이 하나님에 대해 굳어진 오랜 완고함을 인정한다. 이 인정은 선지자들이 그들에게 가한 꾸짖음과 일치한다. 왜냐하면 역사는 포로 생활의 처벌이 하나님이 경험을 통해 그들의 패역이 치료 불가능함을 증명할 때까지 유보되었음을 증거하기 때문이다.

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9 Help O God of our salvation! They again repeat in this verse, that whatever afflictions they endured were to be traced to the anger of God, and that they could have no comfort under them unless He were reconciled to them. Being deeply sensible that they had committed many transgressions, to strengthen their hope of obtaining pardon, they employ a variety of expressions. In the first place, as an argument to induce God to show them favor, they address him as the God of their salvation. In the second place, they testify that they bring nothing of their own to influence him to have mercy upon them; and that the only plea which they present before him is his own glory. From this we learn, that sinners are not reconciled to God by satisfactions or by the merit of good works, but by a free and an unmerited forgiveness. The observation which I have made a little before, and which I have explained more at length on the sixth psalm, is here to be kept in mind, — That when God visits us with the rod, instead of being merely desirous to be relieved from external chastisements, our chief concern ought to be to have God pacified towards us: nor should we follow the example of foolish sick persons, who are anxious to have merely the symptoms of their disease removed, and make no account of being delivered from the source and cause of it. With respect to the word כפר , chapper, (376) which expositors translate, Be merciful, or propitious, I have had an opportunity of speaking in another place. It properly signifies to cleanse, or expiate, and is applied to sacrifices. Whenever, therefore, we desire to obtain the favor of God, let us call to remembrance the death of Christ; for “without shedding of blood is no remissions” ( Hebrews 9:22 .) (376) “ כפר , chapper , be propitiated , or receive an atonement ( על הטאתינו , al chatoteinu ) on account of our sins . ” — Dr Adam Clarke return to ' Top of Page ' <a name="verse-10" class="com-number"

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9. **우리 구원의 하나님이여, 도우소서.** 그들은 이 절에서 다시 반복하여, 자신들이 견디는 어떤 고난이든 하나님의 진노에서 비롯되었으며 그분이 화해하지 않으시면 위안을 가질 수 없다고 한다. 자신들이 많은 죄를 범했음을 깊이 의식하여, 용서를 얻으려는 소망을 강화하기 위해 다양한 표현을 쓴다. 첫째로, 하나님이 그들에게 호의를 보이시도록 유도하는 논거로서, 그분을 자신들의 구원의 하나님으로 부른다. 둘째로, 그분이 자신들에게 자비를 베푸시도록 영향을 미칠 자신들의 것이 없으며, 그분 앞에 내세우는 유일한 변론은 그분 자신의 영광임을 증거한다. 이로부터 우리는, 죄인들이 만족이나 선행의 공로로 하나님과 화해하는 것이 아니라 자유롭고 공로 없는 용서로 화해한다는 것을 배운다. 히브리어 '하파르'(כפר)는 본래 '정결하게 하다' 또는 '속죄하다'를 의미하며 제사에 적용된다. 따라서 우리가 하나님의 은총을 얻기 원할 때마다 그리스도의 죽음을 기억하자. "피 흘림이 없으면 죄 사함이 없느니라"(히 9:22).

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10. Why should the heathen say, Where is their God? Here the people of God, in urging his name as a plea at the throne of grace: do so in a different sense from that in which they had urged it before. He extends his compassion towards us for his own name’s sake; for, as he is merciful, and will have our mouths stopped, that he alone may be accounted righteous, he freely pardons our sins. But here, the faithful beseech him that he would not allow his sacred name to be exposed to the blasphemies and insults of the wicked. From this we are taught that we do not pray in a right manner, unless a concern about our own salvation, and zeal for the glory of God, are inseparably joined together in our exercise. From the second clause of the verse, the same question may be raised which we have just now answered. Although God declares that he will execute vengeance upon our enemies, we are not warranted to thirst for revenge when we are injured. Let us remember that this form of prayer was not dictated for all men indiscriminately, that they might make use of it whenever impelled by their own passions, but that, under the guidance and instruction of the Holy Spirit, they might plead the cause of the whole Church, in common, against the wicked. If we would, therefore, offer up to God a prayer like this in a right manner, in the first place, our minds must be illuminated by the wisdom of the Holy Spirit; and, secondly, our zeal, which is often corrupted by the turbid affections of the flesh, must be pure and well-regulated; and then, with such a pure and well-tempered zeal, we may lawfully beseech God to show us, by evident examples, how precious, in his sight, is the life of his servants whose blood he avenges. The faithful are not to be understood as expressing any desire to be glutted with the sight of the shedding of human blood, (381) as if they longed greedily after it: they only desire that God would grant them some confirmation of their faith, in the exercise of his fatherly love which is manifested when he avenges the wrongs done to his own people. (382) It is farther to be noticed, that the appellation, the servants of God, is given to those who, nevertheless, were justly punished on account of their sins; for although he may chastise us, yet he does not forthwith cast us off, but, on the contrary, testifies thereby that our salvation is the object of his care. Again, we know that when the anger of God is extended over the whole body of the Church, as the good and the bad are mingled together in her, the former are punished in common with the latter, even as Ezekiel, Jeremiah, Daniel, and others, were carried into captivity. They were not, it is true, altogether faultless; but it is certain that so great a calamity was not brought upon the Jews on their account. In their person, there was rather set forth a spectacle to the ungodly, that they might be the more deeply affected. (381) “ Car ce n’est pas que les fideles se veuillent yci souler a veoir espandre le sang humain .” — Fr . (382) “ Laquelle apparoist quand il fait la vengence des outrages qu’on a faits aux siens .” — Fr . return to ' Top of Page ' <a name="verse-11" class="com-number"

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10. **어찌하여 이방인들이 그들의 하나님이 어디 있느냐 말하겠나이까?** 여기서 하나님의 백성은 그분의 이름을 은혜의 보좌에서 간청의 이유로 들지만, 전에 들었던 것과는 다른 의미로 한다. 그분은 자신의 이름을 위해 우리를 향해 자비를 베푸신다. 그분이 자비로우시고 우리의 입이 막혀 그분만이 의롭다 여겨지기를 원하시므로, 우리의 죄를 자유롭게 용서하신다. 그러나 여기서 신자들은 그분의 거룩한 이름이 악인들의 신성모독과 모욕에 노출되지 않도록 간청한다. 이로부터 우리는, 자신의 구원에 대한 관심과 하나님의 영광을 위한 열심이 우리의 실천에서 불가분하게 결합되지 않으면 올바른 방식으로 기도하지 않는다는 것을 배운다. 절의 두 번째 부분에서 우리가 방금 답한 것과 같은 질문이 제기될 수 있다. 하나님이 우리의 원수들에게 보복을 집행하실 것이라고 선언하시지만, 우리가 다쳤을 때 복수를 갈망하는 것은 허락되지 않는다. 이 기도의 형식은 자신의 열정에 이끌릴 때마다 사용할 수 있도록 모든 사람에게 무분별하게 지시된 것이 아니라, 성령의 인도와 교훈 아래 악인들에 대해 교회 전체의 원인을 공통으로 변론하도록 지시된 것임을 기억하자.

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11절 카드 ↗

11. Let the sighing of the prisoner come before thee. The people of God, I have no doubt, were in captivity when the Holy Spirit endited this prayer; and, therefore, the name of prisoners is applied to them all in general, because they were so shut up within the bounds of Assyria and Chaldea, that had they stirred one foot thence, they would have incurred the penalty of death. They are called the children of death; by which is meant, that they were appointed or condemned to death in respect of their captivity. This sentence, however, may not improperly be restricted to a small number who were shut up in prison under closer restraint. By this expression, it is intimated that those proud spirits who had before vaunted themselves against God, were now broken and effectually humbled. The greatness of God’s arm, that is to say, the greatness of his power, (383) is implored; for without a signal and extraordinary interposition on his part, no hope could be entertained of the restoration of the Church. (383) “ C’est a dire, de la puissance de Dieu .” — Fr . return to ' Top of Page ' <a name="verse-12" class="com-number"

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11. **포로들의 탄식이 주 앞에 이르게 하소서.** 이 기도를 성령이 불러주셨을 때 하나님의 백성이 포로 상태에 있었다는 것을 나는 의심하지 않는다. 따라서 '포로들'이라는 이름이 그들 모두에게 일반적으로 적용되는데, 그들이 앗시리아와 갈대아의 경계 안에 그토록 갇혀 있어, 그곳에서 한 발짝이라도 움직였다면 사형의 형벌을 받았을 것이기 때문이다. 그들은 '죽음의 자녀들'이라고 불리는데, 이는 포로 생활에 관해 그들이 죽음으로 지정되거나 선고되었음을 의미한다. 하나님 팔의 크심, 즉 그분 능력의 크심이 간구된다. 왜냐하면 그분의 특별하고 비범한 개입이 없이는 교회의 회복에 대한 어떤 소망도 품을 수 없기 때문이다.

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12 And render to our neighbors sevenfold. We have already said enough on the subject of vengeance; and here the faithful show still more clearly, that they are not so much moved by the injuries done to themselves personally, as inflamed with a holy zeal when they see the sacred name of God blasphemed, and, as it were, torn in pieces by the wicked. If this affection reign in our hearts, it will easily moderate the ungovernableness of our flesh, and if the wisdom of the Spirit is added to it, our prayers will be in strict accordance with the just judgment of God. return to ' Top of Page ' <a name="verse-13" class="com-number"

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12. **그리고 우리 이웃에게 일곱 배로 갚으소서.** 우리는 이미 보복에 관한 주제에 대해 충분히 말했다. 여기서 신자들은 더 명확하게 자신들이 개인적으로 받은 해보다는 악인들에 의해 하나님의 거룩한 이름이 모독되고 말하자면 찢기는 것을 볼 때 거룩한 열심으로 불타 있음을 보인다. 만약 이 감정이 우리의 마음에 지배한다면, 육의 다룰 수 없음을 쉽게 조절할 것이며, 거기에 성령의 지혜가 더해진다면 우리의 기도들이 하나님의 의로운 심판과 엄격하게 일치할 것이다.

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13절 카드 ↗

In the last verse, the pious Jews declare that the fruit of their deliverance will be, that the name of God will be celebrated; and we ought not to desire our preservation or welfare for any other end. When he freely bestows upon us all things, the design for which he does this is, that his goodness may be made known and exalted. Now, these sufferers engage to make a grateful acknowledgement of their deliverance, and declare that this will not be done merely for a short time, but that the remembrance of it will be transmitted to their posterity, and pass, in continued succession, from age to age to the end of the world. The particular designation here given to them is also worthy of notice: We are thy people, and the sheep of thy pasture As the posterity of Abraham were chosen to celebrate the name of God, and that his praises might resound in Zion, what would have been the consequence had that people been destroyed, but that the memory of the name of God would have perished? This passage, there is no doubt, corresponds with that prophecy of Isaiah, “This people have I formed for myself; they shall show forth my praise.” ( Isaiah 43:21 ) return to ' Top of Page ' Psalms Psa 78 Psalms Psa Psalms Psa 80 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Psalms 79". 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bible-text/psa-79-13

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13절. **마지막 절에서** 경건한 유대인들은 자신들의 구원의 열매가 하나님의 이름이 기려지는 것이라고 선언한다. 우리는 우리의 보전이나 복지를 다른 어떤 목적으로도 원해서는 안 된다. 그분이 우리에게 모든 것을 자유롭게 베푸실 때, 그분이 이렇게 하시는 목적은 그분의 선하심이 알려지고 높여지기 위함이다. 이제 이 고난받는 자들은 구원에 감사하는 인정을 할 것을 약속하며, 이것이 단지 짧은 기간이 아니라 그 기억이 후손에게 전달되어 세상 끝까지 시대에서 시대로 연속하여 이어질 것이라고 선언한다. 여기서 그들에게 주어진 특별한 명칭도 주목할 가치가 있다. **우리는 주의 백성이요 주의 목장의 양 떼라.** 아브라함의 후손이 하나님의 이름을 기리고 그분의 찬양이 시온에서 울려 퍼지도록 선택되었으므로, 만약 그 백성이 멸망했다면 그 결과는 하나님의 이름에 대한 기억이 사라지는 것이었을 것이다.

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