1~6절 카드 ↗
Exhortations and Promises. A psalm of David. 1 Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity. 2 For they shall soon be cut down like the grass, and wither as the green herb. 3 Trust in the LORD , and do good; so shalt thou dwell in the land, and verily thou shalt be fed. 4 Delight thyself also in the LORD ; and he shall give thee the desires of thine heart. 5 Commit thy way unto the LORD ; trust also in him; and he shall bring it to pass. 6 And he shall bring forth thy righteousness as the light, and thy judgment as the noonday. The instructions here given are very plain; much need not be said for the exposition of them, but there is a great deal to be done for the reducing of them to practice, and there they will look best. I. We are here cautioned against discontent at the prosperity and success of evil-doers ( Psalms 37:1 ; Psalms 37:2 ): Fret not thyself, neither be thou envious. We may suppose that David speaks this to himself first, and preaches it to his own heart (in his communing with that upon his bed), for the suppressing of those corrupt passions which he found working there, and then leaves it in writing for instruction to others that might be in similar temptation. That is preached best, and with most probability of success, to others, which is first preached to ourselves. Now, 1. When we look abroad we see the world full of evil-doers and workers of iniquity, that flourish and prosper, that have what they will and do what they will, that live in ease and pomp themselves and have power in their hands to do mischief to those about them. So it was in David's time; and therefore, if it is so still, let us not marvel at the matter, as though it were some new or strange thing. 2. When we look within we find ourselves tempted to fret at this, and to be envious against these scandals and burdens, these blemishes and common nuisances, of this earth. We are apt to fret at God, as if he were unkind to the world and unkind to his church in permitting such men to live, and prosper, and prevail, as they do. We are apt to fret ourselves with vexation at their success in their evil projects. We are apt to envy them the liberty they take in getting wealth, and perhaps by unlawful means, and in the indulgence of their lusts, and to wish that we could shake off the restraints of conscience and do so too. We are tempted to think them the only happy people, and to incline to imitate them, and to join ourselves with them, that we may share in their gains and eat of their dainties; and this is that which we are warned against: Fret not thyself, neither be thou envious. Fretfulness and envy are sins that are their own punishments; they are the uneasiness of the spirit and the rottenness of the bones; it is therefore in kindness to ourselves that we are warned against them. Yet that is not all; for, 3. When we look forward with an eye of faith we shall see no reason to envy wicked people their prosperity, for their ruin is at the door and they are ripening apace for it, Psalms 37:2 ; Psalms 37:2 . They flourish, but as the grass, and as the green herb, which nobody envies nor frets at. The flourishing of a godly man is like that of a fruitful tree ( Psalms 1:3 ), but that of the wicked man is like grass and herbs, which are very short-lived. (1.) They will soon wither of themselves. Outward prosperity is a fading thing, and so is the life itself to which it is confined. (2.) They will sooner be cut down by the judgments of God. Their triumphing is short, but their weeping and wailing will be everlasting. II. We are here counselled to live a life on confidence and complacency in God, and that will keep us from fretting at the prosperity of evil-doers; if we do well for our own souls, we shall see little reason to envy those that do so ill for theirs. Here are three excellent precepts, which we are to be ruled by, and, to enforce them, three precious promises, which we may rely upon. 1. We must make God our hope in the way of duty and then we shall have a comfortable subsistence in this world, Psalms 37:3 ; Psalms 37:3 . (1.) It is required that we trust in the Lord and do good, that we confide in God and conform to him. The life of religion lies much in a believing reliance on God, his favour, his providence, his promise, his grace, and a diligent care to serve him and our generation, according to his will. We must not think to trust in God and then live as we list. No; it is not trusting God, but tempting him, if we do not make conscience of our duty to him. Nor must we think to do good, and then to trust to ourselves, and our own righteousness and strength. No; we must both trust in the Lord and do good. And then, (2.) It is promised that we shall be well provided for in this world: So shalt thou dwell in the land, and verily thou shalt be fed. He does not say, "So shalt thou get preferment, dwell in a palace, and be feasted." This is not necessary; a man's life consists not in the abundance of these things; but, "Thou shalt have a place to live in, and that in the land, in Canaan, the valley of vision, and thou shalt have food convenient for thee." This is more than we deserve; it is as much as a good man will stipulate for ( Genesis 28:20 ) and it is enough for one that is going to heaven. "Thou shalt have a settlement, a quiet settlement, and a maintenance, a comfortable maintenance: Verily thou shalt be fed. " Some read it, Thou shalt be fed by faith, as the just are said to live by faith, and it is good living, good feeding, upon the promises. " Verily thou shalt be fed, as Elijah in the famine, with what is needful for thee." God himself is a shepherd, a feeder, to all those that trust in him, Psalms 23:1 . 2. We must make God our heart's delight and then we shall have our heart's desire, Psalms 37:4 ; Psalms 37:4 . We must not only depend upon God, but solace ourselves in him. We must be well pleased that there is a God, that he is such a one as he has revealed himself to be, and that he is our God in covenant. We must delight ourselves in his beauty, bounty, and benignity; our souls must return to him, and repose in him, as their rest, and their portion for ever. Being satisfied of his loving-kindness, we must be satisfied with it, and make that our exceeding joy, Psalms 43:4 . We were commanded ( Psalms 37:3 ; Psalms 37:3 ) to do good, and then follows this command to delight in God, which is as much a privilege as a duty. If we make conscience of obedience to God, we may then take the comfort of a complacency in him. And even this pleasant duty of delighting in God has a promise annexed to it, which is very full and precious, enough to recompense the hardest services: He shall give thee the desires of thy heart. He has not promised to gratify all the appetites of the body and the humours of the fancy, but to grant all the desires of the heart, all the cravings of the renewed sanctified soul. What is the desire of the heart of a good man? It is this, to know, and love, and live to God, to please him and to be pleased in him. 3. We must make God our guide, and submit in every thing to his guidance and disposal; and then all our affairs, even those that seem most intricate and perplexed, shall be made to issue well and to our satisfaction, Psalms 37:5 ; Psalms 37:6 . (1.) The duty is very easy; and, if we do it aright, it will make us easy: Commit thy way unto the Lord; roll thy way upon the Lord (so the margin reads it), Proverbs 16:3 ; Psalms 55:22 . Cast thy burden upon the Lord, the burden of thy care, 1 Peter 5:7 . We must roll it off ourselves, so as not to afflict and perplex ourselves with thoughts about future events ( Matthew 6:25 ), not to cumber and trouble ourselves either with the contrivance of the means or with expectation of the end, but refer it to God, leave it to him by his wise and good providence to order and dispose of all our concerns as he pleases. Retreat thy way unto the Lord (so the LXX.), that is, "By prayer spread thy case, and all thy cares about it, before the Lord" (as Jephthah uttered all his words before the Lord in Mizpeh, Judges 11:11 ), "and then trust in him to bring it to a good issue, with a full satisfaction that all is well that God does." We must do our duty (that must be our care) and then leave the event with God. Sit still, and see how the matter will fall, Ruth 3:18 . We must follow Providence, and not force it, subscribe to Infinite Wisdom and not prescribe. (2.) The promise is very sweet. [1.] In general, " He shall bring that to pass, whatever it is, which thou hast committed to him, if not to thy contrivance, yet to thy content. He will find means to extricate thee out of thy straits, to prevent thy fears, and bring about thy purposes, to thy satisfaction." [2.] In particular, "He will take care of thy reputation, and bring thee out of thy difficulties, not only with comfort, but with credit and honour: He shall bring forth thy righteousness as the light and thy judgment as the noon-day. " ( Psalms 37:6 ; Psalms 37:6 ), that is, "he shall make it to appear that thou art an honest man, and that is honour enough." First, It is implied that the righteousness and judgment of good people may, for a time, be clouded and eclipsed, either by remarkable rebukes of Providence (Job's great afflictions darkened his righteousness) or by the malicious censures and reproaches of men, who give them bad names which they no way deserve, and lay to their charge things which they know not. Secondly, It is promised that God will, in due time, roll away the reproach they are under, clear up their innocency, and bring forth their righteousness, to their honour, perhaps in this world, at furthest in the great day, Matthew 13:43 . Note, If we take care to keep a good conscience, we may leave it to God to take care of our good name. return to ' Top of Page ' <a name="verses-7-20" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-37-001
절 (explains)
bible-text/psa-37-1, bible-text/psa-37-2, bible-text/psa-37-3, bible-text/psa-37-4, bible-text/psa-37-5, bible-text/psa-37-6
Source
source-manifest/mhm— Matthew Henry Complete Commentary (PD)- evidence_grade: T_theological
이 구절들에 주어진 교훈은 매우 명확하다. 해설이 많이 필요하지 않고, 오히려 그것을 실천으로 옮기는 데 훨씬 많은 노력이 필요하다.
**I. 악인의 번성과 성공 앞에서 불평하지 말라는 권고(1-2절).** "초조해하지 말라, 부러워하지도 말라." 다윗은 먼저 자기 자신에게 이것을 말했고, 잠자리에서 자기 마음과 대화하며 그 안에서 꿈틀거리는 부패한 감정들을 억누르려 했다고 볼 수 있다. 그 다음에야 비슷한 유혹에 처할 수 있는 다른 이들을 위해 이것을 글로 남겼다. 자신에게 먼저 설교한 것이 다른 이들에게 가장 효력 있는 설교가 된다.
1. 세상을 둘러보면 악행자와 불의한 자들로 가득하다. 그들은 원하는 것을 얻고 하고 싶은 것을 하며 편안함과 사치 속에 살고, 주변 사람들에게 해를 끼칠 힘도 가지고 있다. 다윗의 시대에도 그랬다. 지금도 그렇다면 이것을 새롭거나 이상한 일로 여기지 말아야 한다.
2. 내면을 들여다보면 이것 때문에 초조해하고 이 땅의 오점이요 짐인 그들을 시기하고 싶은 유혹이 생긴다. 우리는 그런 사람들이 살아서 번영하고 뜻대로 하는 것을 허락하시는 하나님을 원망하기 쉽다. 우리는 그들이 악한 계략에서 성공하는 것에 자괴감을 느끼기 쉽다. 부당한 방법으로 재물을 모으고 욕망을 채우는 그들의 자유를 시기하며, 우리도 양심의 제약을 벗어 던지고 그렇게 하면 어떨까 하고 생각하기 쉽다. 그들을 유일하게 행복한 사람들로 여기며 그들을 흉내 내거나 그들과 어울려 그 이익을 나누고 싶은 유혹이 생긴다. 바로 이것을 경계해야 한다. "초조해하지 말라, 부러워하지도 말라." 초조함과 시기는 그 자체로 벌을 받는 죄다. 이것들은 마음의 불안이요 뼈의 썩음이다. 따라서 이것을 경계하는 것은 우리 자신에 대한 친절이다.
3. 믿음의 눈으로 앞을 내다보면 악인의 번영을 시기할 이유가 없다. 그 멸망이 문앞에 이르렀고 무르익어 가고 있기 때문이다(2절). 그들은 번성하지만 풀이나 푸른 채소처럼, 아무도 시기하거나 안달하지 않는 것처럼 번성한다. 의인의 번성은 열매 맺는 나무의 번성(시 1:3)과 같지만, 악인의 번성은 풀이나 채소처럼 매우 단명한다. 첫째, 그것들은 스스로 곧 시들 것이다. 외적 번영은 덧없는 것이고, 그것이 속한 생명 자체도 덧없다. 둘째, 하나님의 심판으로 더 빨리 베임을 당할 것이다. 그들의 의기양양함은 짧지만, 그들의 울부짖음과 통곡은 영원할 것이다.
**II. 하나님 안에서 확신과 기쁨으로 살라는 권고.** 그렇게 하면 악인의 번영 때문에 초조해하지 않게 된다. 우리 자신의 영혼을 위해 잘 행동하면, 자기 영혼을 이렇게 해치는 자들을 시기할 이유가 없다. 세 가지 귀한 명령과 그것을 뒷받침하는 세 가지 소중한 약속이 있다.
1. 의무의 길에서 하나님을 소망으로 삼으라. 그러면 이 세상에서 편안한 생계를 누릴 것이다(3절). 요구되는 것은 "여호와를 의지하고 선을 행하라"는 것이다. 즉 하나님을 신뢰하고 그분에게 순종하라는 것이다. 종교적 삶의 핵심은 하나님의 은총, 섭리, 약속, 은혜에 대한 믿음의 의존과, 그분을 섬기며 그분의 뜻대로 세대를 위해 부지런히 일하는 것이다. 하나님을 신뢰하면서 마음대로 살겠다고 생각해서는 안 된다. 그것은 신뢰가 아니라 시험이다. 그렇다고 선을 행하면서 자신과 자신의 의로움과 힘을 신뢰해서도 안 된다. 여호와를 신뢰하고 동시에 선을 행해야 한다. 그러면 이 세상에서 잘 공급받을 것이다. "땅에 살며 진실로 먹을 것을 얻으리라." 화려함이나 진수성찬을 약속하는 것이 아니다. 사람의 생명은 재산의 넉넉함에 달려 있지 않기 때문이다. "살 곳이 있고, 그것도 그 땅에서, 하나님의 시야 아래 살며, 적당한 음식을 얻을 것이다." 이것은 우리가 받을 자격보다 더 많은 것이다. 선한 사람이 구하는 것은 이것으로 족하다(창 28:20). 하늘을 향해 가는 자에게는 충분한 것이다. 하나님 자신이 그분을 신뢰하는 모든 이의 목자요 먹이시는 분이시다(시 23:1).
2. 하나님을 마음의 기쁨으로 삼으라. 그러면 마음의 소원을 얻을 것이다(4절). 하나님께 의지할 뿐만 아니라 그분 안에서 즐거움을 누려야 한다. 하나님이 계신다는 것, 그분이 자신을 계시하신 그 모습 그대로의 분이시라는 것, 그분이 언약 안에서 우리 하나님이시라는 것에 만족해야 한다. 그분의 아름다움, 풍성함, 인자하심 안에서 기뻐해야 한다. 우리 영혼이 그분께로 돌아와 그분 안에서 영원한 안식과 분깃으로 쉬어야 한다. 그분의 인자하심에 만족했다면 그것으로 만족해야 하며, 그것을 극진한 기쁨으로 삼아야 한다(시 43:4). 선을 행하라는 명령(3절) 뒤에 하나님 안에서 기뻐하라는 명령이 따라온다. 이것은 의무인 동시에 특권이다. 하나님께 순종하면 그 안에서 기쁨을 누릴 수 있다. 그리고 이 기쁜 의무에도 약속이 붙어 있다. "마음의 소원을 이루어 주시리로다." 육신의 식욕이나 변덕스러운 욕구를 모두 채워 주겠다는 것이 아니라, 마음의 소원, 곧 거듭나 성화된 영혼의 모든 갈망을 들어주시겠다는 것이다. 선한 사람의 마음 소원이 무엇인가? 하나님을 알고, 사랑하고, 그분을 위해 살고, 그분을 기쁘게 하며, 그분 안에서 기쁨을 누리는 것이다.
3. 하나님을 우리의 안내자로 삼고 모든 것을 그분의 인도와 처분에 맡기라. 그러면 아무리 복잡하고 뒤엉켜 보이는 일들도 잘 풀리고 우리를 만족시키는 결과에 이를 것이다(5-6절).
(1) 의무는 매우 쉽다. 그것을 올바로 행하면 마음이 편안해질 것이다. "네 길을 여호와께 맡기라." 여백에는 "굴리라"로 번역되어 있다(잠 16:3; 시 55:22). "네 짐을 여호와께 맡기라"(벧전 5:7). 미래 사건에 대한 걱정의 짐을 우리 자신에게서 굴려 버려야 한다. 수단을 고안하거나 결과를 기대하면서 스스로 괴롭히고 뒤흔들지 말고(마 6:25), 그것을 하나님께 넘겨 드려야 한다. 즉 그분의 지혜롭고 선한 섭리가 우리 모든 관심사를 그분의 뜻대로 다스리도록 맡기는 것이다. 기도로 우리의 상황과 그에 대한 모든 염려를 하나님 앞에 펼쳐 놓고(입다가 미스바에서 모든 말을 여호와 앞에 아뢴 것처럼, 삿 11:11), 그분이 선한 결과를 가져오실 것을 신뢰해야 한다. 하나님이 하시는 것은 무엇이든 잘 되었다는 충분한 만족감 속에서 그렇게 해야 한다. 우리는 의무를 다하고(그것이 우리의 책임이다) 결과는 하나님께 맡겨야 한다. 일이 어떻게 될지 조용히 앉아 지켜보아야 한다(룻 3:18). 섭리를 따라야 하지, 강요해서는 안 된다. 무한한 지혜를 따라야 하지, 처방을 내려서는 안 된다.
(2) 약속은 매우 달콤하다. [1] 일반적으로 "그분께 맡긴 것이 무엇이든, 그분이 이루어 주실 것이다. 네 뜻대로는 아닐지라도 네 만족대로는 이루어질 것이다. 그분은 네 곤경에서 벗어날 방도를 찾으시고, 네 두려움을 막으시며, 네 뜻을 이루어 만족케 하실 것이다." [2] 특히 "그분이 네 평판을 돌보시고, 네 어려움에서 위로뿐 아니라 명예롭게 벗어나게 하실 것이다. 네 의를 빛 같이 나타내시며 네 공의를 정오의 빛 같이 하시리로다"(6절). 즉 "그분이 네가 정직한 사람임을 드러내실 것이다. 그것이 충분한 영예다." 첫째, 선한 사람의 의와 공의는 한동안 구름에 가리어 어두워질 수 있다. 주목할 만한 섭리의 견책(욥의 큰 고난이 그의 의를 어둡게 했다)이나, 그들에게 나쁜 이름을 붙이고 알지도 못하는 일로 그들을 고발하는 사람들의 악의적인 비방과 중상으로 그렇게 될 수 있다. 둘째, 하나님이 때가 되면 그들에게 씌워진 수치를 걷어 내시고, 그들의 무죄를 밝히시며, 그들의 의를 드러내실 것이 약속되어 있다. 아마도 이 세상에서, 늦어도 마지막 날에는(마 13:43). 우리가 선한 양심을 지키는 데 힘쓴다면, 우리의 좋은 평판은 하나님께 맡겨 두어도 된다.
원주석
- 번역원본
commentary-section/mhm-psa-37-1-6(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
1~40절 카드 ↗
P S A L M S PSALM XXXVII. This psalm is a sermon, and an excellent useful sermon it is, calculated not (as most of the psalms) for our devotion, but for our conversation; there is nothing in it of prayer or praise, but it is all instruction; it is "Maschil--a teaching psalm;" it is an exposition of some of the hardest chapters in the book of Providence, the advancement of the wicked and the disgrace of the righteous, a solution of the difficulties that arise thereupon, and an exhortation to conduct ourselves as becomes us under such dark dispensations. The work of the prophets (and David was one) was to explain the law. Now the law of Moses had promised temporal blessings to the obedient, and denounced temporal miseries against the disobedient, which principally referred to the body of the people, the nation as a nation; for, when they came to be applied to particular persons, many instances occurred of sinners in prosperity and saints in adversity; to reconcile those instances with the word that God had spoken is the scope of the prophet in this psalm, in which, I. He forbids us to fret at the prosperity of the wicked in their wicked ways, Psalms 37:1 ; Psalms 37:7 ; Psalms 37:8 . II. He gives very good reasons why we should not fret at it. 1. Because of the scandalous character of the wicked ( Psalms 37:12 ; Psalms 37:14 ; Psalms 37:21 ; Psalms 37:32 ) notwithstanding their prosperity, and the honourable character of the righteous, Psalms 37:21 ; Psalms 37:26 ; Psalms 37:30 ; Psalms 37:31 . 2. Because of the destruction and ruin which the wicked are nigh to ( Psalms 37:2 ; Psalms 37:9 ; Psalms 37:10 ; Psalms 37:20 ; Psalms 37:35 ; Psalms 37:36 ; Psalms 37:38 ) and the salvation and protection which the righteous are sure of from all the malicious designs of the wicked, Psalms 37:13 ; Psalms 37:15 ; Psalms 37:17 ; Psalms 37:28 ; Psalms 37:33 ; Psalms 37:39 ; Psalms 37:40 . 3. Because of the particular mercy God has in store for all good people and the favour he shows them, Psalms 37:11 ; Psalms 37:16 ; Psalms 37:18 ; Psalms 37:19 ; Psalms 37:22-25 ; Psalms 37:28 ; Psalms 37:29 ; Psalms 37:37 . III. He prescribes very good remedies against this sin of envying the prosperity of the wicked, and great encouragement to use those remedies, Psalms 37:3-6 ; Psalms 37:27 ; Psalms 37:34 . In singing this psalm we must teach and admonish one another rightly to understand the providence of God and to accommodate ourselves to it, at all times carefully to do our duty and then patiently to leave the event with God and to believe that, how black soever things may look for the present, it shall be "well with those that fear God, that fear before him." return to ' Top of Page ' <a name="verses-1-6" class="com-number"
Pericope (part_of)
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pericope/per-psa-37-001
절 (explains)
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source-manifest/mhm— Matthew Henry Complete Commentary (PD)- evidence_grade: T_theological
시편 37편은 설교이자 탁월한 교훈의 시편이다. 대부분의 시편이 예배와 기도를 위해 쓰인 것과 달리, 이 시편은 삶의 방식을 가르치기 위해 쓰였다. 기도나 찬양의 요소는 전혀 없고, 오직 교훈만으로 이루어져 있다. 이것은 '마스길', 곧 교훈의 시이다. 섭리의 가장 이해하기 어려운 장들, 즉 악인의 형통과 의인의 수치를 해석하는 주석이며, 그로 인해 생기는 어려운 물음들에 대한 해답이고, 그처럼 어두운 섭리 아래서 우리가 어떻게 처신해야 하는지에 대한 권면이다. 선지자들의 사명은(다윗도 선지자였다) 율법을 해설하는 것이었다. 모세의 율법은 순종하는 자에게 현세적 복을 약속하고 불순종하는 자에게 현세적 재앙을 선포했는데, 이것은 주로 나라 전체에 적용되는 것이었다. 그러나 개인에게 적용해 보면 죄인이 번영하고 성도가 역경에 처하는 사례가 많았다. 이런 사례들을 하나님의 말씀과 어떻게 조화시키는가가 이 시편의 핵심 주제이다.
이 시편의 구조는 다음과 같다. 첫째, 악인의 번영을 보고 초조해하지 말 것을 금한다(시 37:1, 7, 8). 둘째, 그 이유를 제시한다. (1) 번영에도 불구하고 악인의 품성이 수치스럽고(시 37:12, 14, 21, 32), 의인의 품성이 존귀하기 때문이다(시 37:21, 26, 30, 31). (2) 악인이 곧 멸망에 이르고(시 37:2, 9, 10, 20, 35, 36, 38), 의인은 악인의 모든 악한 계략으로부터 반드시 구원과 보호를 받기 때문이다(시 37:13, 15, 17, 28, 33, 39, 40). (3) 하나님께서 선한 사람 모두에게 특별한 자비와 은총을 베풀어 두셨기 때문이다(시 37:11, 16, 18, 19, 22-25, 28, 29, 37). 셋째, 악인의 번영을 시기하는 이 죄에 대한 훌륭한 치료책을 제시하고, 그것을 실행할 강한 동기를 부여한다(시 37:3-6, 27, 34). 이 시편을 노래할 때, 우리는 서로 가르치고 권면하여 하나님의 섭리를 올바로 이해하고 그것에 합당하게 처신하도록 해야 한다. 언제나 하나님을 경외하는 자들에게는 잘 될 것임을 믿으며, 현재가 아무리 어두워 보여도 그 믿음을 굳게 지켜야 한다.
원주석
- 번역원본
commentary-section/mhm-psa-37-intro(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
7~20절 카드 ↗
Exhortations and Promises. 7 Rest in the LORD , and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass. 8 Cease from anger, and forsake wrath: fret not thyself in any wise to do evil. 9 For evildoers shall be cut off: but those that wait upon the LORD , they shall inherit the earth. 10 For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be. 11 But the meek shall inherit the earth; and shall delight themselves in the abundance of peace. 12 The wicked plotteth against the just, and gnasheth upon him with his teeth. 13 The Lord shall laugh at him: for he seeth that his day is coming. 14 The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright conversation. 15 Their sword shall enter into their own heart, and their bows shall be broken. 16 A little that a righteous man hath is better than the riches of many wicked. 17 For the arms of the wicked shall be broken: but the LORD upholdeth the righteous. 18 The LORD knoweth the days of the upright: and their inheritance shall be for ever. 19 They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied. 20 But the wicked shall perish, and the enemies of the LORD shall be as the fat of lambs: they shall consume; into smoke shall they consume away. In these verses we have, I. The foregoing precepts inculcated; for we are so apt to disquiet ourselves with needless fruitless discontents and distrusts that it is necessary there should be precept upon precept, and line upon line, to suppress them and arm us against them. 1. Let us compose ourselves by believing in God: " Rest in the Lord, and wait patiently for him ( Psalms 37:7 ; Psalms 37:7 ), that is, be well reconciled to all he does and acquiesce in it, for that is best that is, because it is what God has appointed; and be well satisfied that he will still make all to work for good to us, though we know not how or which way." Be silent to the Lord (so the word is), not with a sullen, but a submissive silence. A patient bearing of what is laid upon us, with a patient expectation of what is further appointed for us, is as much our interest as it is our duty, for it will make us always easy; and there is a great deal of reason for it, for it is making a virtue of necessity. 2. Let us not discompose ourselves at what we see in this world: " Fret not thyself because of him who prospers in his wicked way, who, though he is a bad man, yet thrives and grows rich and great in the world; no, nor because of him who does mischief with his power and wealth, and brings wicked devices to pass against those that are virtuous and good, who seems to have gained his point and to have run them down. If thy heart begins to rise at it, stroke down thy folly, and cease from anger ( Psalms 37:8 ; Psalms 37:8 ), check the first stirrings of discontent and envy, and do not harbour any hard thoughts of God and his providence upon this account. Be not angry at any thing that God does, but forsake that wrath; it is the worst kind of wrath that can be. Fret not thyself in any wise to do evil; do not envy them their prosperity, lest thou be tempted to fall in with them and to take the same evil course that they take to enrich and advance themselves or some desperate course to avoid them and their power." Note, A fretful discontented spirit lies open to many temptations; and those that indulge it are in danger of doing evil. II. The foregoing reasons, taken from the approaching ruin of the wicked notwithstanding their prosperity, and the real happiness of the righteous notwithstanding their troubles, are here much enlarged upon and the same things repeated in a pleasing variety of expression. We were cautioned ( Psalms 37:7 ; Psalms 37:7 ) not to envy the wicked either worldly prosperity or the success of their plots against the righteous, and the reasons here given respect these two temptations severally:-- 1. Good people have no reason to envy the worldly prosperity of wicked people, nor to grieve or be uneasy at it, (1.) Because the prosperity of the wicked will soon be at an end ( Psalms 37:9 ; Psalms 37:9 ): Evil-doers shall be cut off by some sudden stroke of divine justice in the midst of their prosperity; what they have got by sin will not only flow away from them ( Job 20:28 ), but they shall be carried away with it. See the end of these men ( Psalms 73:17 ), how dear their ill-got gain will cost them, and you will be far from envying them or from being willing to espouse their lot, for better, for worse. Their ruin is sure, and it is very near ( Psalms 37:10 ; Psalms 37:10 ): Yet a little while, and the wicked shall not be what they now are; they are brought into desolation in a moment, Psalms 73:19 . Have a little patience, for the Judge stands before the door, James 5:8 ; James 5:9 . Moderate your passion, for the Lord is at hand, Philippians 4:5 . And when their ruin comes it will be an utter ruin; he and his shall be extirpated; the day that comes shall leave him neither root nor branch ( Malachi 4:1 ): Thou shalt diligently consider his place, where but the other day he made a mighty figure, but it shall not be, you will not find it; he shall leave nothing valuable, nothing honourable, behind. him. To the same purport ( Psalms 37:20 ; Psalms 37:20 ), The wicked shall perish; their death is their perdition, because it is the termination of all their joy and a passage to endless misery. Blessed are the dead that die in the Lord; but undone, for ever undone, are the dead that die in their sins. The wicked are the enemies of the Lord; such those make themselves who will not have him to reign over them, and as such he will reckon with them: They shall consume as the fat of lambs, they shall consume into smoke. Their prosperity, which gratifies their sensuality, is like the fat of lambs, not solid or substantial, but loose and washy; and, when their ruin comes, they shall fall as sacrifices to the justice of God and be consumed as the fat of the sacrifices was upon the altar, whence it ascended in smoke. The day of God's vengeance on the wicked is represented as a sacrifice of the fat of the kidneys of rams ( Isaiah 34:6 ); for he will be honoured by the ruin of his enemies, as he was by the sacrifices. Damned sinners are sacrifices, Mark 9:49 . This is a good reason why we should not envy them their prosperity; while they are fed to the full, they are but in the fattening for the day of sacrifice, like a lamb in a large place ( Hosea 4:16 ), and the more they prosper the more will God be glorified in their ruin. (2.) Because the condition of the righteous, even in this life, is every way better and more desirable than that of the wicked, Psalms 37:16 ; Psalms 37:16 . In general, a little that a righteous man has of the honour, wealth, and pleasure of this world, is better than the riches of many wicked. Observe, [1.] The wealth of the world is so dispensed by the divine Providence that it is often the lot of good people to have but a little of it, and of wicked people to have abundance of it; for thus God would show us that the things of this world are not the best things, for, if they were, those would have most that are best and dearest to God. [2.] That a godly man's little is really better than a wicked man's estate, though ever so much; for it comes from a better hand, from a hand of special love and not merely from a hand of common providence,--it is enjoyed by a better title (God gives it to them by promise, Galatians 3:18 ), --it is theirs by virtue of their relation to Christ, who is the heir of all things,--and it is put to better use; it is sanctified to them by the blessing of God. Unto the pure all things are pure, Titus 1:15 . A little wherewith God is served and honoured is better than a great deal prepared for Baal or for a base lust. The promises here made to the righteous secure them such a happiness that they need not envy the prosperity of evil-doers. Let them know to their comfort, First, That they shall inherit the earth, as much of it as Infinite Wisdom sees good for them; they have the promise of the life that now is, 1 Timothy 4:8 . If all the earth were necessary to make them happy, they should have it. All is theirs, even the world, and things present, as well as things to come, 1 Corinthians 3:21 ; 1 Corinthians 3:22 . They have it by inheritance, a safe and honourable title, not by permission only and connivance. When evil-doers are cut off the righteous sometimes inherit what they gathered. The wealth of the sinner is laid up for the just, Job 27:17 ; Proverbs 13:22 . This promise is here made, 1. To those that live a life of faith ( Psalms 37:9 ; Psalms 37:9 ); Those that wait upon the Lord, as dependents on him, expectants from him, and suppliants to him, shall inherit the earth, as a token of his present favour to them and an earnest of better things intended for them in the other world. God is a good Master, that provides plentifully and well, not only for his working servants, but for his waiting servants. 2. To those that live a quiet and peaceable life ( Psalms 37:11 ; Psalms 37:11 ): The meek shall inherit the earth. They are in least danger of being injured and disturbed in the possession of what they have and they have most satisfaction in themselves and consequently the sweetest relish of their creature-comforts. Our Saviour has made this a gospel promise, and a confirmation of the blessings he pronounced on the meek, Matthew 5:5 . Secondly, That they shall delight themselves in the abundance of peace, Psalms 37:11 ; Psalms 37:11 . Perhaps they have not abundance of wealth to delight in; but they have that which is better, abundance of peace, inward peace and tranquility of mind, peace with God, and then peace in God, that great peace which those have that love God's law, whom nothing shall offend ( Psalms 119:165 ), that abundance of peace which is in the kingdom of Christ ( Psalms 72:7 ), that peace which the world cannot give ( John 14:27 ), and which the wicked cannot have, Isaiah 57:21 . This they shall delight themselves in, and in it they shall have a continual feast; while those that have abundance of wealth do but cumber and perplex themselves with it and have little delight in it. Thirdly, That God knows their days, Psalms 37:18 ; Psalms 37:18 . He takes particular notice of them, of all they do and of all that happens to them. He keeps account of the days of their service, and not one day's work shall go unrewarded, and of the days of their suffering, that for those also they may receive a recompence. He knows their bright days, and has pleasure in their prosperity; he knows their cloudy and dark days, the days of their affliction, and as the day is so shall the strength be. Fourthly, That their inheritance shall be for ever; not their inheritance in the earth, but that incorruptible indefeasible one which is laid up for them in heaven. Those that are sure of an everlasting inheritance in the other world have no reason to envy the wicked their transitory possessions and pleasures in this world. Fifthly, That in the worst of times it shall go well with them ( Psalms 37:19 ; Psalms 37:19 ): They shall not be ashamed of their hope and confidence in God, nor of the profession they have made of religion; for the comfort of that will stand them in stead, and be a real support to them, in evil times. When others droop they shall lift up their heads with joy and confidence: Even in the days of famine, when others are dying for hunger round about them, they shall be satisfied, as Elijah was; in some way or other God will provide food convenient for them, or give them hearts to be satisfied and content without it, so that, if they should be hardly bestead and hungry, they shall not (as the wicked do) fret themselves and curse their king and their God ( Isaiah 7:21 ), but rejoice in God as the God of their salvation even when the fig-tree does not blossom, Habakkuk 3:17 ; Habakkuk 3:18 . 2. Good people have no reason to fret at the occasional success of the designs of the wicked against the just. Though they do bring some of their wicked devices to pass, which makes us fear they will gain their point and bring them all to pass, yet let us cease from anger, and not fret ourselves so as to think of giving up the cause. For, (1.) Their plots will be their shame, Psalms 37:12 ; Psalms 37:13 . It is true the wicked plotteth against the just; there is a rooted enmity in the seed of the wicked one against the righteous seed; their aim is, if they can, to destroy their righteousness, or, if that fail, then to destroy them. With this end in view they have acted with a great deal both of cursed policy and contrivance (they plot, they practice, against the just), and of cursed zeal and fury-- they gnash upon them with their teeth, so desirous are they, if they could get it into their power, to eat them up, and so full of rage and indignation are they because it is not in their power; but by all this they do but make themselves ridiculous. The Lord shall laugh at them, Psalms 2:4 ; Psalms 2:5 . They are proud and insolent, but God shall pour contempt upon them. He is not only displeased with them, but he despises them and all their attempts as vain and ineffectual, and their malice as impotent and in a chain; for he sees that his day is coming, that is, [1.] The day of God's reckoning, the day of the revelation of his righteousness, which now seems clouded and eclipsed. Men have their day now. This is your hour, Luke 22:53 . But God will have his day shortly, a day of recompences, a day which will set all to rights, and render that ridiculous which now passes for glorious. It is a small thing to be judged of man's judgment, 1 Corinthians 4:3 . God's day will give a decisive judgment. [2.] The day of their ruin. The wicked man's day, the day set for his fall, that day is coming, which denotes delay; it has not yet come, but certainly it will come. The believing prospect of that day will enable the virgin, the daughter of Zion, to despise the rage of her enemies and laugh them to scorn, Isaiah 37:22 . (2.) Their attempts will be their destruction, Psalms 37:14 ; Psalms 37:15 . See here, [1.] How cruel they are in their designs against good people. They prepare instruments of death, the sword and the bow, no less will serve; they hunt for the precious life. That which they design is to cast down and slay; it is the blood of the saints they thirst after. They carry on the design very far, and it is near to be put in execution: They have drawn the sword, and bent the bow; and all these military preparations are made against the helpless, the poor and needy (which proves them to be very cowardly), and against the guiltless, such as are of upright conversation, that never gave them any provocation, nor offered injury to them or any other person, which proves them to be very wicked. Uprightness itself will be no fence against their malice. But, [2.] How justly their malice recoils upon themselves: Their sword shall turn into their own heart, which implies the preservation of the righteous from their malice and the filling up of the measure of their own iniquity by it. Sometimes that very thing proves to be their own destruction which they projected against their harmless neighbours; however, God's sword, which their provocations have drawn against them, will give them their death's wound. (3.) Those that are not suddenly cut off shall yet be so disabled for doing any further mischief that the interests of the church shall be effectually secured: Their bows shall be broken ( Psalms 37:15 ; Psalms 37:15 ); the instruments of their cruelty shall fail them and they shall lose those whom they had made tools of to serve their bloody purposes with; nay, their arms shall be broken, so that they shall not be able to go on with their enterprises, Psalms 37:17 ; Psalms 37:17 . But the Lord upholds the righteous, so that they neither sink under the weight of their afflictions nor are crushed by the violence of their enemies. He upholds them both in their integrity and in their prosperity; and those that are so upheld by the rock of ages have no reason to envy the wicked the support of their broken reeds. return to ' Top of Page ' <a name="verses-21-33" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-37-001
절 (explains)
bible-text/psa-37-7, bible-text/psa-37-8, bible-text/psa-37-9, bible-text/psa-37-10, bible-text/psa-37-11, bible-text/psa-37-12, bible-text/psa-37-13, bible-text/psa-37-14, bible-text/psa-37-15, bible-text/psa-37-16, bible-text/psa-37-17, bible-text/psa-37-18, bible-text/psa-37-19, bible-text/psa-37-20
Source
source-manifest/mhm— Matthew Henry Complete Commentary (PD)- evidence_grade: T_theological
이 구절들에서는 앞의 권면들이 반복되고 있다. 우리는 쓸데없는 불만과 불신으로 마음을 어지럽히기 쉬우므로, 그것들을 억누르고 대비하기 위해 거듭 훈계할 필요가 있다.
**I. 앞의 명령들을 다시 강조하는 부분.**
1. 하나님을 믿음으로 마음을 가라앉히라. "여호와 앞에 잠잠하고 참고 기다리라"(7절). 즉 그분이 행하시는 모든 일과 화해하고 그것에 동의하라. 지금 어떻게 또는 어떤 방식으로 이루어질지 알지 못할지라도, 그분이 우리의 선을 위해 모든 것이 합력하게 하실 것임을 충분히 확신하라. 여호와 앞에 잠잠하라(원문의 뜻은 이것이다). 냉담한 침묵이 아니라 순종하는 침묵으로 잠잠하라. 현재 주어진 것을 인내하며 감당하고, 앞으로 올 것을 인내하며 기다리는 것은 우리의 의무인 동시에 이익이다. 언제나 편안하게 해 주기 때문이다. 그렇게 해야 할 충분한 이유가 있다. 필연을 덕으로 삼는 것이기 때문이다.
2. 세상에서 보이는 것에 마음을 흩트리지 말라. "악한 길에 형통하는 자를, 악한 계략을 이루는 자를 보고 초조해하지 말라"(7절). 악인이지만 세상에서 번성하고 부유하며 위대해지는 사람, 그 힘과 재력으로 선하고 덕스러운 자들에게 해를 끼치고 악한 계략을 이루어 내어 그들을 무너뜨린 것처럼 보이는 사람 때문에 그렇게 하지 말라. 마음이 움직이기 시작하거든 어리석음을 달래어 분노를 그치고(8절), 불만과 시기의 첫 움직임을 막아야 한다. 이 일로 인해 하나님과 그분의 섭리에 대해 나쁜 생각을 품지 말라. 하나님이 하시는 것에 대해 화내지 말고, 그 분노를 버리라. 그것은 있을 수 있는 가장 나쁜 종류의 분노다. "어떤 일에도 초조해하여 악을 행하지 말라." 그들의 번영을 시기하여 그들과 같은 악한 길을 따르거나, 그들과 그들의 힘을 피하기 위해 어떤 절망적인 방법을 취하려는 유혹을 받지 말라. 초조하고 불만스러운 마음은 많은 유혹에 열려 있다. 그것을 품는 자는 악을 행할 위험에 처하게 된다.
**II. 악인의 다가오는 멸망과 의인의 진정한 행복에서 끌어낸 앞의 이유들을 더욱 확장한 부분.** 같은 내용을 다양하게 반복하면서, 두 가지 유혹을 각각 다루고 있다.
1. 선한 사람들이 악인의 현세적 번영을 시기하거나 그것 때문에 슬퍼할 이유가 없다.
(1) 악인의 번영은 곧 끝날 것이기 때문이다(9절). "악인들은 끊어질 것이다." 그들이 번창하는 중에 갑작스러운 하나님의 심판으로 끊어질 것이다. 그들이 죄로 모은 것은 그들에게서 흘러나갈 뿐만 아니라(욥 20:28) 그들도 그것과 함께 쓸려갈 것이다. 이 사람들의 결국을 보라(시 73:17). 그 불의하게 얻은 이익이 얼마나 비싸게 치르는지 보면, 그들의 운명을 선택하거나 시기하려는 마음이 사라질 것이다. 그 멸망은 확실하고 매우 가깝다(10절). "잠시 후에는 악인이 없어질 것이다." 그들은 순식간에 황폐함에 빠진다(시 73:19). 주님이 문 앞에 서 계시니 조금만 참으라(약 5:8-9). 주님이 가까이 계시니 관용을 베풀라(빌 4:5). 멸망이 올 때 그것은 완전한 멸망이다. 뿌리도 가지도 남지 않는다(말 4:1). "그 곳을 살펴보아도 없으리라." 그가 엊그제까지 위세를 떨치던 그 자리에 아무것도 남지 않을 것이다. 마찬가지 취지로(20절), "악인은 멸망하리라." 그들의 죽음이 멸망인 것은, 그것이 모든 기쁨의 끝이며 끝없는 비참함으로 들어가는 문이기 때문이다. 복되도다, 주 안에서 죽는 자들이여. 그러나 죄 중에 죽는 자들은 영원히 멸망이다. 악인은 여호와의 원수들이다. 그분이 통치하시기를 원하지 않는 자들은 스스로 그렇게 만드는 것이며, 그분은 그들과 계산을 하실 것이다. "그들은 어린양의 기름 같이, 연기같이 사라지리라." 그들의 번영은 감각적 욕망을 충족시키되 기름처럼 단단하지 않고 흐물흐물하다. 멸망이 올 때 그들은 하나님의 공의에 대한 제물로 떨어지고, 제단 위의 제물 기름처럼 연기로 올라갈 것이다. 이것이 그들의 번영을 시기하지 말아야 할 좋은 이유다. 그들이 배부르게 먹이는 동안, 그들은 제물의 날을 위해 살찌워지고 있을 뿐이다(호 4:16). 번성할수록 그들의 멸망에서 하나님은 더욱 영광받으실 것이다.
(2) 의인의 처지가, 이 세상에서조차, 악인의 것보다 모든 면에서 더 낫고 바람직하기 때문이다(16절). 일반적으로, 의인이 이 세상의 명예, 재물, 즐거움을 조금밖에 갖지 못해도, 그것이 많은 악인의 재산보다 낫다.
[1] 하나님의 섭리는 세상 재물을 선한 사람들에게는 적게, 악한 사람들에게는 풍성하게 분배하는 경우가 많다. 만일 세상 것들이 최고의 것이라면, 가장 선하고 하나님과 가장 가까운 사람들이 가장 많이 가져야 할 것이기 때문이다.
[2] 경건한 사람의 적은 것이 악인의 아무리 많은 재산보다 낫다. 더 좋은 손에서 나왔고, 특별한 사랑의 손에서 나왔지 단순히 일반 섭리의 손에서만 나온 것이 아니기 때문이다. 더 좋은 권리로 누린다(하나님이 약속으로 그것을 그들에게 주신다, 갈 3:18). 그리스도와의 관계로 그들의 것이며, 그리스도는 만물의 상속자이시다. 더 잘 활용된다. 하나님의 복으로 그들에게 거룩해진다. 순수한 자들에게는 모든 것이 순수하다(딛 1:15). 바알이나 음란한 정욕을 섬기기 위해 준비된 것보다, 하나님이 섬기어지고 영광받는 적은 것이 낫다. 의인에게 주어진 약속들은 그들에게 악인의 번영을 시기할 필요가 없을 만한 행복을 보장한다.
* **첫째**, 그들은 땅을 기업으로 받을 것이다. 무한한 지혜가 그들에게 좋다고 보는 만큼의 땅을 받을 것이다. 지금의 삶도 약속을 가지고 있다(딤전 4:8). 만일 온 땅이 그들을 행복하게 하는 데 필요하다면, 그들이 가질 것이다. 만물이 그들의 것이고, 세상도 현재 것들도 그들의 것이다(고전 3:21-22). 허락과 묵인만이 아니라 기업으로, 안전하고 명예로운 권리로 그것을 가진다. 악인들이 끊어질 때 의인은 때로 그들이 모은 것을 기업으로 받는다. "죄인의 재물은 의인을 위하여 쌓인다"(욥 27:17; 잠 13:22). 이 약속은, (a) 믿음으로 사는 자들에게 주어진다(9절). "여호와를 기다리는 자들, 그분을 의지하고 그분께 소망을 두며 그분께 탄원하는 자들이 땅을 기업으로 받을 것이다." 하나님은 좋은 주인이시다. 열심히 일하는 종만이 아니라 기다리는 종들에게도 풍성하고 넉넉하게 공급하신다. (b) 조용하고 평화롭게 사는 자들에게 주어진다(11절). "온유한 자들이 땅을 기업으로 받을 것이다." 그들은 가진 것을 빼앗기거나 방해받을 위험이 가장 적고, 자신에 대해 가장 만족하며, 그러므로 물질적 위안을 가장 달콤하게 맛볼 것이다. 우리 구주께서 이것을 복음의 약속으로 만드시고, 온유한 자들에게 선포하신 복의 확증으로 삼으셨다(마 5:5).
* **둘째**, 그들은 풍성한 평화를 즐길 것이다(11절). 아마도 그들에게는 즐길 풍성한 재물이 없을 수 있다. 그러나 더 나은 것, 풍성한 평화가 있다. 내적 평화와 마음의 안정, 하나님과의 평화, 그 안에서의 평화. 하나님의 율법을 사랑하는 자들에게 있는 큰 평화, 아무것도 그들을 걸려 넘어지게 하지 않는 그 평화(시 119:165), 그리스도의 나라에 있는 풍성한 평화(시 72:7), 세상이 줄 수 없는 그 평화(요 14:27), 악인이 가질 수 없는 그 평화(사 57:21). 이것을 즐길 것이고, 이 안에서 끊임없는 잔치를 누릴 것이다. 반면 재물이 넘치는 자들은 그것 때문에 번거롭고 복잡하기만 하여 즐거움이 거의 없다.
* **셋째**, 하나님이 그들의 날을 아신다(18절). 그들이 행하는 모든 것과 그들에게 일어나는 모든 것을 특별히 주목하신다. 그들의 섬김의 날들을 기록하시며, 단 하루의 수고도 상 없이 지나가지 않는다. 그들의 고난의 날들도 기록하시며, 그 날들에도 그들이 보상받도록 하신다.
* **넷째**, 그들의 기업은 영원하다. 땅의 기업이 아니라 하늘에 쌓여 있는, 썩지 않고 침범당하지 않는 기업이다. 다른 세상에서 영원한 기업이 확실한 자들은 이 세상에서 악인의 덧없는 소유와 쾌락을 시기할 이유가 없다.
* **다섯째**, 가장 나쁜 때에도 그들에게는 잘 될 것이다(19절). 그들은 하나님에 대한 소망과 확신 때문에, 또한 그들이 공언한 종교 때문에 부끄러워하지 않을 것이다. 그 위안이 그들에게 실제적 지지가 될 것이다. 다른 이들이 낙심할 때 그들은 기쁨과 확신으로 고개를 들 것이다. "기근의 날에도 그들은 만족하리라." 하나님이 어떤 방법으로든 적당한 음식을 공급하실 것이다. 또는 없이도 만족하고 족하다고 여기는 마음을 주실 것이다. 그리하여 심한 결핍과 굶주림에 처하더라도, 악인처럼 왕과 하나님을 저주하지 않고(사 7:21), 무화과나무가 꽃을 피우지 않아도 하나님을 기뻐하는 하박국처럼 될 것이다(합 3:17-18).
2. 선한 사람들은 악인의 간헐적인 성공 때문에 초조해할 이유가 없다.
(1) 그들의 음모는 그들 자신의 수치가 될 것이다(12-13절). "악인이 의인을 도모하고 이를 갈지라도, 주께서 그를 비웃으신다." 하나님은 그들을 무시하신다. 그분은 그들의 시도가 헛되고 무력하다고 여기시기 때문이다. 왜냐하면 그분은 그의 날이 오는 것을 보시기 때문이다. 즉 [1] 하나님의 심판의 날, 지금 가려지고 어두워진 것처럼 보이는 그분의 의가 드러나는 날이다. 사람들은 지금 자신의 날을 가진다. "이것이 너희의 때요"(눅 22:53). 그러나 하나님은 곧 자신의 날을 가지실 것이다. [2] 악인의 파멸의 날이다. 악인의 날, 그가 쓰러지도록 정해진 날이 오고 있다. 그 날을 믿음으로 바라보는 것이 시온의 딸이 원수의 분노를 경멸하고 그것을 비웃을 수 있게 한다(사 37:22).
(2) 그들의 시도는 그들 자신의 멸망이 될 것이다(14-15절). [1] 그들이 선한 사람들에 대해 얼마나 잔인한가를 보라. 그들은 죽음의 도구들, 칼과 활을 준비한다. 그들이 노리는 것은 가난하고 궁핍한 자들이다(그들이 매우 비겁함을 보인다). 또 그들을 자극한 일이 없고 아무에게도 해를 끼친 일이 없는 행위가 정직한 자들이다(그들이 매우 사악함을 보인다). [2] 그들의 악의가 얼마나 정당하게 그들 자신에게 돌아오는가를 보라. "그들의 칼은 그들의 마음을 찌르고 그들의 활은 꺾이리로다." 의인은 그 악의에서 보호받고, 악인은 그것으로 말미암아 죄의 잔이 채워진다.
(3) 갑자기 멸망하지 않는 자들은 더 이상 해를 끼칠 수 없도록 무력하게 될 것이다(15, 17절). "그들의 활은 꺾일 것이다." 그들의 잔인한 도구들이 그들을 저버릴 것이다. "악인들의 팔은 꺾이리라." 그러나 여호와는 의인을 붙드신다. 그분은 그들의 성실함과 번영 가운데서 그들을 붙드신다. 영원의 반석에 의해 그렇게 붙드심을 받는 자들은, 부러진 갈대의 지지를 받는 악인들을 시기할 이유가 없다.
원주석
- 번역원본
commentary-section/mhm-psa-37-7-20(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
21~33절 카드 ↗
Exhortations and Promises. 21 The wicked borroweth, and payeth not again: but the righteous showeth mercy, and giveth. 22 For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut off. 23 The steps of a good man are ordered by the LORD : and he delighteth in his way. 24 Though he fall, he shall not be utterly cast down: for the LORD upholdeth him with his hand. 25 I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread. 26 He is ever merciful, and lendeth; and his seed is blessed. 27 Depart from evil, and do good; and dwell for evermore. 28 For the LORD loveth judgment, and forsaketh not his saints; they are preserved for ever: but the seed of the wicked shall be cut off. 29 The righteous shall inherit the land, and dwell therein for ever. 30 The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment. 31 The law of his God is in his heart; none of his steps shall slide. 32 The wicked watcheth the righteous, and seeketh to slay him. 33 The LORD will not leave him in his hand, nor condemn him when he is judged. These verses are much to the same purport with the Psalms 37:1-20 of this psalm, for it is a subject worthy to be dwelt upon. Observe here, I. What is required of us as the way to our happiness, which we may learn both from the characters here laid down and from the directions here given. If we would be blessed of God, 1. We must make conscience of giving every body his own; for the wicked borrows and pays not again, Psalms 37:21 ; Psalms 37:21 . It is the first thing which the Lord our God requires of us, that we do justly, and render to all their due. It is not only a shameful paltry thing, but a sinful wicked thing, not to repay what we have borrowed. Some make this an instance, not so much of the wickedness of the wicked as of the misery and poverty to which they are reduced by the just judgment of God, that they shall be necessitated to borrow for their supply and then be in no capacity to repay it again, and so lie at the mercy of their creditors. Whatever some men seem to think of it, as it is a great sin for those that are able to deny the payment of their just debts, so it is a great misery not to be able to pay them. 2. We must be ready to all acts of charity and beneficence; for, as it is an instance of God's goodness to the righteous that he puts it into the power of his hand to be kind and to do good (and so some understand it, God's blessing increases his little to such a degree that he has abundance to spare for the relief of others), so it is an instance of the goodness of the righteous man that he has a heart proportionable to his estate: He shows mercy, and gives, Psalms 37:21 ; Psalms 37:21 . He is ever merciful, or every day, or all the day, merciful, and lends, and sometimes there is as true charity in lending as in giving; and giving and lending are acceptable to God when they proceed from a merciful disposition in the heart, which, if it be sincere, will be constant, and will keep us from being weary of well-doing. he that is truly merciful will be ever merciful. 3. We must leave our sins, and engage in the practice of serious godliness ( Psalms 37:27 ; Psalms 37:27 ): Depart from evil and do good. Cease to do evil and abhor it; learn to do well and cleave to it; this is true religion. 4. We must abound in good discourse, and with our tongues must glorify God and edify others. It is part of the character of a righteous man ( Psalms 37:30 ; Psalms 37:30 ) that his mouth speaketh wisdom; not only he speaks wisely, but he speaks wisdom, like Solomon himself, for the instruction of those about him. His tongue talks not of things idle and impertinent, but of judgment, that is, of the word and providence of God and the rules of wisdom for the right ordering of the conversation. Out of the abundance of a good heart will the mouth speak that which is good and to the use of edifying. 5. We must have our wills brought into an entire subjection to the will and word of God ( Psalms 37:31 ; Psalms 37:31 ): The law of God, of his God, is in his heart; and in vain do we pretend that God is our God if we do not receive his law into our hearts and resign ourselves to the government of it. It is but a jest and a mockery to speak wisdom, and to talk of judgment ( Psalms 37:30 ; Psalms 37:30 ), unless we have the law in our hearts, and we think as we speak. The law of God must be a commanding ruling principle in the heart; it must be a light there, a spring there, and then the conversation will be regular and uniform: None of his steps will slide; it will effectually prevent backsliding into sin, and the uneasiness that follows from it. II. What is assured to us, as instances of our happiness and comfort, upon these conditions. 1. That we shall have the blessing of God, and that blessing shall be the spring, and sweetness, and security of all our temporal comforts and enjoyments ( Psalms 37:22 ; Psalms 37:22 ): Such as are blessed of God, as all the righteous are, with a Father's blessing, by virtue of that shall inherit the earth, or the land (for so the same word is translated, Psalms 37:29 ; Psalms 37:29 ), the land of Canaan, that glory of all lands. Our creature-comforts are comforts indeed to us when we see them flowing from the blessing of God, we are sure not to want any thing that is good for us in this world. The earth shall yield us her increase if God, as our own God, give us his blessing, Psalms 67:6 . And as those whom God blesses are thus blessed indeed (for they shall inherit the land ), so those whom he curses are cursed indeed; they shall be cut off and rooted out, and their extirpation by the divine curse will set off the establishment of the righteous by the divine blessing and be a foil to it. 2. That God will direct and dispose of our actions and affairs so as may be most for his glory ( Psalms 37:23 ; Psalms 37:23 ): The steps of a good man are ordered by the Lord. By his grace and Holy Spirit he directs the thoughts, affections, and designs of good men. He has all hearts in his hand, but theirs by their own consent. By his providence he overrules the events that concern them, so as to make their way plain before them, both what they should do and what they may expect. Observe, God orders the steps of a good man; not only his way in general, by his written word, but his particular steps, by the whispers of conscience, saying, This is the way, walk in it. He does not always show him his way at a distance, but leads him step by step, as children are led, and so keeps him in a continual dependence upon his guidance; and this, (1.) Because he delights in his way, and is well pleased with the paths of righteousness wherein he walks. The Lord knows the way of the righteous ( Psalms 1:6 ), knows it with favour, and therefore directs it. (2.) That he may delight in his way. Because God orders his way according to his own will, therefore he delights in it; for, as he loves his own image upon us, so he is well pleased with what we do under his guidance. 3. That God will keep us from being ruined by our falls either into sin or into trouble ( Psalms 37:24 ; Psalms 37:24 ): Though he fall, he shall not be utterly cast down. (1.) A good man may be overtaken in a fault, but the grace of God shall recover him to repentance, so that he shall not be utterly cast down. Though he may, for a time, lose the joys of God's salvation, yet they shall be restored to him; for God shall uphold him with his hand, uphold him with his free Spirit. The root shall be kept alive, though the leaf wither; and there will come a spring after the winter. (2.) A good man may be in distress, his affairs embarrassed, his spirits sunk, but he shall not be utterly cast down; God will be the strength of his heart when his flesh and heart fail, and will uphold him with his comforts, so that the spirit he has made shall not fail before him. 4. That we shall not want the necessary supports of this life ( Psalms 37:25 ; Psalms 37:25 ): " I have been young and now am old, and, among all the changes I have seen in men's outward condition and the observations I have made upon them, I never saw the righteous forsaken of God and man, as I have sometimes seen wicked people abandoned both by heaven and earth; nor do I ever remember to have seen the seed of the righteous reduced to such an extremity as to beg their bread." David had himself begged his bread of Abimelech the priest, but it was when Saul hunted him; and our Saviour has taught us to except the case of persecution for righteousness' sake out of all the temporal promises ( Mark 10:30 ), because that has such peculiar honours and comforts attending it as make it rather a gift (as the apostle reckons it, Philippians 1:29 ) than a loss or grievance. But there are very few instances of good men, or their families, that are reduced to such extreme poverty as many wicked people bring themselves to by their wickedness. He had not seen the righteous forsaken, nor his seed begging their bread. Forsaken (so some expound it); if they do want God will raise them up friends to supply them, without a scandalous exposing of themselves to the reproach of common beggars; or, if they go from door to door for meat, it shall not be with despair, as the wicked man that wanders abroad for bread, saying, Where is it? Job 15:23 . Nor shall he be denied, as the prodigal, that would fain have filled his belly, but no man gave unto him, Luke 15:16 . Nor shall he grudge if he be not satisfied, as David's enemies, when they wandered up and down for meat, Psalms 59:15 . Some make this promise relate especially to those that are charitable and liberal to the poor, and to intimate that David never observed any that brought themselves to poverty by their charity. It is withholding more than is meet that tends to poverty, Proverbs 11:24 . 5. That God will not desert us, but graciously protect us in our difficulties and straits ( Psalms 37:28 ; Psalms 37:28 ): The Lord loves judgment; he delights in doing justice himself and he delights in those that do justice; and therefore he forsakes not his saints in affliction when others make themselves strange to them and become shy of them, but he takes care that they be preserved for ever, that is, that the saint in every age be taken under his protection, that the succession be preserved to the end of time, and that particular saints be preserved from all the temptations and through all the trials of this present time, to that happiness which shall be for ever. He will preserve them to his heavenly kingdom; that is a preservation for ever, 2 Timothy 4:18 ; Psalms 12:7 . 6. That we shall have a comfortable settlement in this world, and in a better when we leave this. That we shall dwell for evermore ( Psalms 37:27 ; Psalms 37:27 ), and not be cut off as the seed of the wicked, Psalms 37:28 ; Psalms 37:28 . Those shall not be tossed that make God their rest and are at home in him. But on this earth there is no dwelling for ever, no continuing city; it is in heaven only, that city which has foundations, that the righteous shall dwell for ever; that will be their everlasting habitation. 7. That we shall not become a prey to our adversaries, who seek our ruin, Psalms 37:32 ; Psalms 37:33 . There is an adversary that takes all opportunities to do us a mischief, a wicked one that watches the righteous (as a roaring lion watches his prey) and seeks to slay him. There are wicked men that do so, that are very subtle (they watch the righteous, that they may have an opportunity to do them a mischief effectually and may have a pretence wherewith to justify themselves in the doing of it), and very spiteful, for they seek to slay him. But it may very well be applied to the wicked one, the devil, that old serpent, who has his wiles to entrap the righteous, his devices which we should not be ignorant of,--that great red dragon, who seeks to slay them,--that roaring lion, who goes about continually, restless and raging, and seeking whom he may devour. But it is here promised that he shall not prevail, neither Satan nor his instruments. (1.) He shall not prevail as a field-adversary: The Lord will not leave him in his hand; he will not permit Satan to do what he would, nor will he withdraw his strength and grace from his people, but will enable them to resist and overcome him, and their faith shall not fail, Luke 22:31 ; Luke 22:32 . A good man may fall into the hands of a messenger of Satan, and be sorely buffeted, but God will not leave him in his hands, 1 Corinthians 10:13 . (2.) He shall not prevail as a law-adversary: God will not condemn him when he is judged, though urged to do it by the accuser of the brethren, who accuses them before our God day and night. His false accusations will be thrown out, as those exhibited against Joshua ( Zechariah 3:1 ; Zechariah 3:2 ), The Lord rebuke thee, O Satan! It is God that justifies, and then who shall lay any thing to the charge of God's elect? return to ' Top of Page ' <a name="verses-34-40" class="com-number"
Pericope (part_of)
- part_of
pericope/per-psa-37-001
절 (explains)
bible-text/psa-37-21, bible-text/psa-37-22, bible-text/psa-37-23, bible-text/psa-37-24, bible-text/psa-37-25, bible-text/psa-37-26, bible-text/psa-37-27, bible-text/psa-37-28, bible-text/psa-37-29, bible-text/psa-37-30, bible-text/psa-37-31, bible-text/psa-37-32, bible-text/psa-37-33
Source
source-manifest/mhm— Matthew Henry Complete Commentary (PD)- evidence_grade: T_theological
이 구절들은 앞의 시편 37:1-20과 같은 취지로, 같은 주제를 다루고 있다.
**I. 우리의 행복으로 가는 길로서 우리에게 요구되는 것.**
1. 모든 이에게 마땅히 줄 것을 주는 데 양심을 따라야 한다. "악인은 꾸고 갚지 아니하나"(21절). 우리 하나님이 먼저 우리에게 요구하시는 것은 공의를 행하고 모든 이에게 마땅히 줄 것을 주는 것이다. 빌린 것을 갚지 않는 것은 부끄러운 인색한 행동일 뿐만 아니라 사악한 죄악이다. 어떤 이들은 이것을 악인의 사악함보다는 하나님의 공의로운 심판으로 인해 그들이 처하게 된 비참함과 가난의 증거로 본다. 즉 필요에 의해 꾸어야 하고 갚을 능력이 없게 되어 채권자들의 자비에 처하게 된다는 것이다.
2. 자선과 선행의 모든 행위에 준비되어 있어야 한다. "의인은 은혜를 베풀고 주는도다"(21절). "그는 종일 은혜를 베풀고 꾸어 주나니." 때로는 빌려주는 것이 주는 것만큼 진정한 자선이다. 그리고 베풀기와 빌려주기는 마음에 인자한 성향에서 나올 때 하나님께 열납된다.
3. 죄를 버리고 진지한 경건을 실천해야 한다(27절). "악에서 떠나 선을 행하라." 악을 그치고 그것을 혐오하라. 선을 배우고 그것을 굳게 잡으라. 이것이 참된 종교다.
4. 입으로 하나님을 영화롭게 하고 다른 이들을 세워야 한다. 의인의 한 특성은(30절) "그의 입이 지혜를 말함이요." 다른 이들의 교훈을 위해 지혜 자체를 말한다. 그의 혀는 공의를 이야기한다. 즉 대화를 바르게 이끄는 지혜의 규범인 하나님의 말씀과 섭리를 이야기한다.
5. 우리의 의지를 하나님의 뜻과 말씀에 완전히 복종시켜야 한다(31절). "그의 하나님의 법이 그의 마음에 있으며." 하나님이 우리 하나님이시라는 주장은, 우리가 그분의 율법을 마음에 받아들이고 그분의 통치에 우리 자신을 맡기지 않는 한 아무 의미가 없다. 지혜를 말하고 공의를 이야기하지만(30절), 마음에 율법이 없고 하는 말이 생각과 다르다면 그것은 속임수이자 조롱에 지나지 않는다. 하나님의 율법은 마음 안에서 명령하고 다스리는 원리여야 한다. 그것이 그 안에서 빛이요 샘이 될 때, 행실이 바르고 일정하게 될 것이다. "그의 걸음은 실족함이 없으리로다."
**II. 이 조건들에 따라 우리의 행복과 위안의 증거로 보장되는 것.**
1. 하나님의 복을 받을 것이며, 그 복이 모든 현세적 위안과 소유의 원천이요 달콤함이요 보장이 될 것이다(22절). "그에게 복을 받은 자들은 땅을 기업으로 받을 것이요." 모든 의인이 받는 아버지의 복으로 그 복에 따라 땅을 기업으로 받을 것이다. 하나님의 복이 우리 하나님으로서 주어질 때, 그것이 우리에게 필요한 모든 것을 보장한다(시 67:6). 하나님께 복을 받는 자들이 이렇게 복을 받은 것처럼, 그분께 저주를 받는 자들도 저주를 받는다. 그들은 끊어지고 뿌리 뽑힐 것이다.
2. 하나님이 우리의 행동과 일을 그분의 영광에 가장 합당하게 인도하고 처리하실 것이다(23절). "사람의 걸음은 여호와께로 말미암고." 그분은 은혜와 성령으로 선한 사람의 생각, 감정, 계획을 인도하신다. 모든 마음을 그분의 손 안에 두시지만, 선한 사람들의 마음은 그들 자신의 동의로 그렇게 두신다. 그분은 그들에 관한 일들을 섭리로 다스리셔서 그들의 길을 밝게 하시고, 무엇을 해야 하는지 무엇을 기대할 수 있는지 알려 주신다. 하나님이 선한 사람의 걸음을 인도하심은, (1) 그분이 그의 길을 기뻐하시기 때문이다. 여호와는 의인의 길을 아신다(시 1:6). 그것을 은총으로 아시고 그래서 인도하신다. (2) 그가 자신의 길을 기뻐하게 하기 위해서이다. 하나님이 자신의 뜻에 따라 그의 길을 인도하시기 때문에, 그가 그 길을 기뻐한다.
3. 하나님이 우리를 죄나 고난에서의 실족으로 멸망하지 않도록 지키실 것이다(24절). "그는 넘어지나 아주 엎드러지지는 아니함은 여호와께서 그의 손으로 붙드심이로다." (1) 선한 사람이 허물에 빠질 수 있지만, 하나님의 은혜가 그를 회개로 회복시킬 것이다. 구원의 기쁨을 잃어버릴 수도 있지만, 그것은 다시 회복될 것이다. (2) 선한 사람이 어려움에 처하고, 일이 복잡해지고, 기력이 꺾일 수 있다. 그러나 완전히 쓰러지지는 않을 것이다. 육체와 마음이 실패할 때 하나님이 그 마음의 힘이 되실 것이다.
4. 이 생명의 필요한 것들이 부족하지 않을 것이다(25절). "나는 젊었을 때부터 늙기까지, 의인이 버려지거나 그의 자손이 밥을 구걸하는 것을 보지 못하였다." 다윗은 제사장 아비멜렉에게 밥을 구걸한 적이 있었지만, 그것은 사울에게 쫓겼을 때였다. 우리 구주께서는 하나님의 나라를 위한 핍박의 경우는 모든 현세적 약속에서 제외하셨다(막 10:30). 그것에는 그것을 손해나 재난이 아니라 선물로 만드는 특별한 명예와 위안이 따르기 때문이다(빌 1:29). 선한 사람들이나 그 가족이 많은 악한 사람들처럼 극심한 가난에 떨어지는 사례는 매우 드물다. 설령 구걸해야 할 처지가 된다 해도, 하나님이 공급자를 보내 주실 것이다. 아니면 절망 없이 구할 것이고, 아무도 주지 않는 탕자처럼 거절당하지 않을 것이며(눅 15:16), 만족하지 않는다고 불평하지도 않을 것이다(시 59:15).
5. 하나님이 우리를 버리지 않으시고 우리의 어려움과 환난 가운데 은혜로이 보호하실 것이다(28절). "여호와께서 공의를 사랑하시고 그의 성도를 버리지 아니하심이로다." 그분이 성도를 버리지 않으시고 영원히 보존하실 것이다. 곧 각 세대의 성도가 그분의 보호 아래 있고, 마지막 날까지 그 계승이 보존되며, 각 성도가 현재 시간의 모든 유혹과 시험을 통해 영원히 행복할 삶으로 보존된다는 것이다(딤후 4:18; 시 12:7).
6. 이 세상에서 편안한 안착을 누리고 이 세상을 떠날 때 더 나은 안착을 누릴 것이다. "영원히 살 것이다"(27절). 악인의 씨처럼 끊어지지 않을 것이다(28절). 하나님을 안식으로 삼고 그분 안에서 집처럼 편안한 자들은 흔들리지 않을 것이다. 그러나 이 땅에는 영원한 거처가 없고 지속하는 도성이 없다. 의인이 영원히 살 것은 오직 하늘, 그 기초가 있는 도성에서만이다. 그것이 그들의 영원한 거처가 될 것이다.
7. 우리를 멸망시키려는 대적에게 먹잇감이 되지 않을 것이다(32-33절). "악인이 의인을 엿보고 죽이려 하나." 악인들은 매우 교활하다(기회를 엿보아 효과적으로 해를 끼치고 자신의 행위를 정당화할 구실을 찾는다). 그리고 매우 악의적이다(죽이려 한다). 그러나 이것은 마귀에게도 적용할 수 있다. 그 옛 뱀, 그 큰 붉은 용이 의인을 삼키려 한다. 그러나 그는 이기지 못할 것이다.
(1) 현장의 대적으로서는 이기지 못한다. "여호와께서 그를 그의 손에 버려두지 아니하시리라." 하나님은 사탄이 하려는 것을 허락하지 않으실 것이다. 선한 사람이 사탄의 사자에게 붙잡혀 심하게 시달릴 수 있지만, 하나님은 그를 사탄의 손에 버려두지 않으실 것이다(고전 10:13). 그들의 믿음이 실패하지 않을 것이다(눅 22:31-32).
(2) 법적 대적으로서도 이기지 못한다. "하나님이 그를 재판할 때 정죄하지 아니하시리라." 형제들을 고발하는 자가 밤낮 하나님 앞에서 고발해도, 그분은 그것에 응하지 않으실 것이다. 거짓 고발은 여호수아에 대한 것처럼 기각될 것이다(슥 3:1-2). "하나님이 의롭다 하셨으니 누가 정죄하리오?"(롬 8:33)
원주석
- 번역원본
commentary-section/mhm-psa-37-21-33(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
34~40절 카드 ↗
Exhortations and Promises. 34 Wait on the LORD , and keep his way, and he shall exalt thee to inherit the land: when the wicked are cut off, thou shalt see it. 35 I have seen the wicked in great power, and spreading himself like a green bay tree. 36 Yet he passed away, and, lo, he was not: yea, I sought him, but he could not be found. 37 Mark the perfect man, and behold the upright: for the end of that man is peace. 38 But the transgressors shall be destroyed together: the end of the wicked shall be cut off. 39 But the salvation of the righteous is of the LORD : he is their strength in the time of trouble. 40 And the LORD shall help them, and deliver them: he shall deliver them from the wicked, and save them, because they trust in him. The psalmist's conclusion of this sermon (for that is the nature of this poem) is of the same purport with the whole, and inculcates the same things. I. The duty here pressed upon us is still the same ( Psalms 37:34 ; Psalms 37:34 ): Wait on the Lord and keep his way. Duty is ours, and we must mind it and make conscience of it, keep God's way and never turn out of it nor loiter in it, keep close, keep going; but events are God's and we must refer ourselves to him for the disposal of them; we must wait on the Lord, attend the motions of his providence, carefully observe them, and conscientiously accommodate ourselves to them. If we make conscience of keeping God's way, we may with cheerfulness wait on him and commit to him our way; and we shall find him a good Master both to his working servants and to his waiting servants. II. The reasons to enforce this duty are much the same too, taken from the certain destruction of the wicked and the certain salvation of the righteous. This good man, being tempted to envy the prosperity of the wicked, that he might fortify himself against the temptation, goes into the sanctuary of God and leads us thither ( Psalms 73:17 ); there he understands their end, and thence gives us to understand it, and, by comparing that with the end of the righteous, baffles the temptation and puts it to silence. Observe, 1. The misery of the wicked at last, however they may prosper awhile: The end of the wicked shall be cut off ( Psalms 37:38 ; Psalms 37:38 ); and that cannot be well that will undoubtedly end so ill. The wicked, in their end, will be cut off from all good and all hopes of it; a final period will be put to all their joys, and they will be for ever separated from the fountain of life to all evil. (1.) Some instances of the remarkable ruin of wicked people David had himself observed in this world--that the pomp and prosperity of sinners would not secure them from the judgments of God when their day should come to fall ( Psalms 37:36 ; Psalms 37:35 ): I have seen a wicked man (the word is singular), suppose Saul or Ahithophel (for David was an old man when he penned this psalm), in great power, formidable (so some render it), the terror of the mighty in the land of the living, carrying all before him with a high hand, and seeming to be firmly fixed and finely flourishing, spreading himself like a green bay-tree, which produces all leaves and no fruit; like a native home-born Israelite (so Dr. Hammond), likely to take root. But what became of him? Eliphaz, long before, had learned, when he saw the foolish taking root, to curse his habitation, Job 5:3 . And David saw cause for it; for this bay-tree withered away as soon as the fig-tree. Christ cursed: He passed away as a dream, as a shadow, such was he and all the pomp and power he was so proud of. He was gone in an instant: He was not; I sought him with wonder, but he could not be found. He had acted his part and then quitted the stage, and there was no miss of him. (2.) The total and final ruin of sinners, of all sinners, will shortly be made as much a spectacle to the saints as they are now sometimes made a spectacle to the world ( Psalms 37:34 ; Psalms 37:34 ): When the wicked are cut off (and cut off they certainly will be) thou shalt see it, with awful adorations of the divine justice. The transgressors shall be destroyed together, Psalms 37:38 ; Psalms 37:38 . In this world God singles out here one sinner and there another, out of many, to be made an example in terrorem--as a warning; but in the day of judgment there will be a general destruction of all the transgressors, and not one shall escape. Those that have sinned together shall be damned together. Bind them in bundles, to burn them. 2. The blessedness of the righteous, at last. Let us see what will be the end of God's poor despised people. (1.) Preferment. There have been times the iniquity of which has been such that men's piety has hindered their preferment in this world, and put them quite out of the way of raising estates; but those that keep God's way may be assured that in due time he will exalt them, to inherit the land ( Psalms 37:34 ; Psalms 37:34 ); he will advance them to a place in the heavenly mansions, to dignity, and honour, and true wealth, in the New Jerusalem, to inherit that good land, that land of promise, of which Canaan was a type; he will exalt them above all contempt and danger. (2.) Peace, Psalms 37:37 ; Psalms 37:37 . Let all people mark the perfect man, and behold the upright; take notice of him to admire him and imitate him, keep your eye upon him to observe what comes of him, and you will find that the end of that man is peace. Sometimes the latter end of his days proves more comfortable to him than the beginning was; the storms blow over, and he is comforted again, after the time that he was afflicted. However, if all his days continue dark and cloudy, perhaps his dying day may prove comfortable to him and his sun may set in brightness; or, if it should set under a cloud, yet his future state will be peace, everlasting peace. Those that walk in their uprightness while they live shall enter into peace when they die, Isaiah 57:2 . A peaceful death has concluded the troublesome life of many a good man; and all is well that thus ends everlastingly well. Balaam himself wished that his death and his last end might be like that of the righteous Numbers 23:10 . (3.) Salvation, Psalms 37:39 ; Psalms 37:40 . The salvation of the righteous (which may be applied to the great salvation of which the prophets enquired and searched diligently, 1 Peter 1:10 ) is of the Lord; it will be the Lord's doing. The eternal salvation, that salvation of God which those shall see that order their conversation aright ( Psalms 50:23 ), is likewise of the Lord. And he that intends Christ and heaven for them will be a God all-sufficient to them: He is their strength in time of trouble, to support them under it and carry them through it. He shall help them and deliver them, help them to do their duties, to bear their burdens, and to maintain their spiritual conflicts, help them to bear their troubles well and get good by them, and, in due time, shall deliver them out of their troubles. He shall deliver them from the wicked that would overwhelm them and swallow them up, shall secure them there, where the wicked cease from troubling. He shall save them, not only keep them safe, but make them happy, because they trust in him, not because they have merited it from him, but because they have committed themselves to him and reposed a confidence in him, and have thereby honoured him. return to ' Top of Page ' Psalms Psa 36 Psalms Psa Psalms Psa 38 Footnotes: Copyright Statement These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website. Bibliographical Information Henry, Matthew. "Complete Commentary on Psalms 37". 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Solomon",url:"song-of-solomon",abbr:"Sng",sl:"so",ch:[1,2,3,4,5,6,7,8]},{num:22,name:"Isaiah",url:"isaiah",abbr:"Isa",sl:"isa",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31,32,33,34,35,36,37,38,39,40,41,42,43,44,45,46,47,48,49,50,51,52,53,54,55,56,57,58,59,60,61,62,63,64,65,66]},{num:23,name:"Jeremiah",url:"jeremiah",abbr:"Jer",sl:"jer",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31,32,33,34,35,36,37,38,39,40,41,42,43,44,45,46,47,48,49,50,51,52]},{num:24,name:"Lamentations",url:"lamentations",abbr:"Lam",sl:"la",ch:[1,2,3,4,5]},{num:25,name:"Ezekiel",url:"ezekiel",abbr:"Ezk",sl:"eze",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31,32,33,34,35,36,37,38,39,40,41,42,43,44,45,46,47,48]},{num:26,name:"Daniel",url:"daniel",abbr:"Dan",sl:"da",ch:[1,2,3,4,5,6,7,8,9,10,11,12]},{num:27,name:"Hosea",url:"hosea",abbr:"Hos",sl:"ho",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14]},{num:28,name:"Joel",url:"joel",abbr:"Joe",sl:"joe",ch:[1,2,3]},{num:29,name:"Amos",url:"amos",abbr:"Amo",sl:"am",ch:[1,2,3,4,5,6,7,8,9]},{num:30,name:"Obadiah",url:"obadiah",abbr:"Oba",sl:"ob",ch:[1]},{num:31,name:"Jonah",url:"jonah",abbr:"Jon",sl:"jon",ch:[1,2,3,4]},{num:32,name:"Micah",url:"micah",abbr:"Mic",sl:"mic",ch:[1,2,3,4,5,6,7]},{num:33,name:"Nahum",url:"nahum",abbr:"Nah",sl:"na",ch:[1,2,3]},{num:34,name:"Habakkuk",url:"habakkuk",abbr:"Hab",sl:"hab",ch:[1,2,3]},{num:35,name:"Zephaniah",url:"zephaniah",abbr:"Zep",sl:"zep",ch:[1,2,3]},{num:36,name:"Haggai",url:"haggai",abbr:"Hag",sl:"hag",ch:[1,2]},{num:37,name:"Zechariah",url:"zechariah",abbr:"Zec",sl:"zec",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14]},{num:38,name:"Malachi",url:"malachi",abbr:"Mal",sl:"mal",ch:[1,2,3,4]},{num:39,name:"Matthew",url:"matthew",abbr:"Mat",sl:"mt",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28]},{num:40,name:"Mark",url:"mark",abbr:"Mrk",sl:"mr",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16]},{num:41,name:"Luke",url:"luke",abbr:"Luk",sl:"lu",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24]},{num:42,name:"John",url:"john",abbr:"Jhn",sl:"joh",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21]},{num:43,name:"Acts",url:"acts",abbr:"Act",sl:"ac",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28]},{num:44,name:"Romans",url:"romans",abbr:"Rom",sl:"ro",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16]},{num:45,name:"1 Corinthians",url:"1-corinthians",abbr:"1Co",sl:"1co",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16]},{num:46,name:"2 Corinthians",url:"2-corinthians",abbr:"2Co",sl:"2co",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13]},{num:47,name:"Galatians",url:"galatians",abbr:"Gal",sl:"ga",ch:[1,2,3,4,5,6]},{num:48,name:"Ephesians",url:"ephesians",abbr:"Eph",sl:"eph",ch:[1,2,3,4,5,6]},{num:49,name:"Philippians",url:"philippians",abbr:"Phi",sl:"php",ch:[1,2,3,4]},{num:50,name:"Colossians",url:"colossians",abbr:"Col",sl:"col",ch:[1,2,3,4]},{num:51,name:"1 Thessalonians",url:"1-thessalonians",abbr:"1Th",sl:"1th",ch:[1,2,3,4,5]},{num:52,name:"2 Thessalonians",url:"2-thessalonians",abbr:"2Th",sl:"2th",ch:[1,2,3]},{num:53,name:"1 Timothy",url:"1-timothy",abbr:"1Ti",sl:"1ti",ch:[1,2,3,4,5,6]},{num:54,name:"2 Timothy",url:"2-timothy",abbr:"2Ti",sl:"2ti",ch:[1,2,3,4]},{num:55,name:"Titus",url:"titus",abbr:"Tit",sl:"tit",ch:[1,2,3]},{num:56,name:"Philemon",url:"philemon",abbr:"Phm",sl:"phm",ch:[1]},{num:57,name:"Hebrews",url:"hebrews",abbr:"Heb",sl:"heb",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13]},{num:58,name:"James",url:"james",abbr:"Jas",sl:"jas",ch:[1,2,3,4,5]},{num:59,name:"1 Peter",url:"1-peter",abbr:"1Pe",sl:"1pe",ch:[1,2,3,4,5]},{num:60,name:"2 Peter",url:"2-peter",abbr:"2Pe",sl:"2pe",ch:[1,2,3]},{num:61,name:"1 John",url:"1-john",abbr:"1Jn",sl:"1jo",ch:[1,2,3,4,5]},{num:62,name:"2 John",url:"2-john",abbr:"2Jn",sl:"2jo",ch:[1]},{num:63,name:"3 John",url:"3-john",abbr:"3Jn",sl:"3jo",ch:[1]},{num:64,name:"Jude",url:"jude",abbr:"Jud",sl:"jude",ch:[1]},{num:65,name:"Revelation",url:"revelation",abbr:"Rev",sl:"re",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22]}]; var 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keys=t.split(',');keys.forEach(function(key){if(key==='com'){_ts_loadCom();}if(key==='bib'){_ts_loadBib();}});} function _ts_loadCom(){var commEl=document.querySelector('.commentary');comsec=commEl?commEl.getAttribute('data-com-sec'):'';comlang=commEl?commEl.getAttribute('data-com-lang'):'';comabbr=commEl?commEl.getAttribute('data-com-abbr'):'';var qs='bk='+encodeURIComponent(cur_com_bn)+'&ch='+encodeURIComponent(cur_com_cn)+'&vs='+encodeURIComponent(cur_com_vs)+'&cs='+encodeURIComponent(comsec)+'&cl='+encodeURIComponent(comlang)+'&ca='+encodeURIComponent(comabbr);fetch('/cgi-bin/bible/getBible_data.cgi?'+qs).then(function(r){return r.text();}).then(function(text){var doc=new DOMParser().parseFromString(text,'text/xml');var sn=_ts_xmlSplit(doc,'sn');var sa=_ts_xmlSplit(doc,'sa');var sf=_ts_xmlSplit(doc,'sf');for(var i=0;i u?o(n,r,t,e,u+1):0:0==i?1:-1}(o,n,r,t,0)})} var TS_PARENT_MODE={commentary:'section',translation:'language',chapter:'book',verse:'chapter'}; function _ts_isPerVerseUrl(path){var slash=path.lastIndexOf('/');if(slash =stem.length-1){return false;}return _ts_isAllDigits(stem.substring(0,dash))&&_ts_isAllDigits(stem.substring(dash+1));} function _ts_isAllDigits(s){if(!s||!s.length){return false;}for(var i=0;i 57){return false;}}return true;} function _ts_buildOverlay(){document.documentElement.style.overflowY='hidden';document.body.style.overflowY='hidden';updateSizes('470','650');var overlay=_ts_el('div',{cls:'overlayMaster',style:{top:curTop+'px',left:curLeft+'px',width:'100%',height:'100%'}});document.body.appendChild(overlay);var popup=_ts_el('div',{cls:'popupDiv noselect',style:{left:popLeft+'px',top:popTop+'px',width:popWidth+'px',height:popHeight+'px'}});overlay.appendChild(popup);} function _ts_buildHeader(mode){var parent=TS_PARENT_MODE[mode];var popup=document.querySelector('.popupDiv');var titleBar=_ts_el('div',{cls:'popupDiv-title'});popup.appendChild(titleBar);var prevBtn=_ts_el('span',{cls:'popupDiv-title-prev 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0);}else{takesVerse=(parseInt(verse,10)>0);}if(takesVerse){translationSelector_menu('verse');}else{_ts_sendThemBack('reference-noverse');}}});}if(mode==='verse'){return _ts_el('div',{cls:'popupDiv-item clickable selector-chapter',data:{number:o},html:o,click:function(){_ts_removeOverlay();verse=parseInt(this.getAttribute('data-number'),10);_ts_sendThemBack('reference-verse');}});}if(mode==='language'){return _ts_el('div',{cls:'popupDiv-item clickable selector-languages',data:{'trans-lang':items[o].abbr},html:items[o].name,click:function(){_ts_removeOverlay();translang=this.getAttribute('data-trans-lang');translationSelector_menu('translation');}});}if(mode==='translation'){return _ts_el('div',{cls:'popupDiv-item clickable selector-translation',data:{'trans-abbr':items[o].trans},html:items[o].name,click:function(){_ts_removeOverlay();transabbr=this.getAttribute('data-trans-abbr');_ts_sendThemBack('translation');}});}} function _ts_sendThemBack(reason){var origPath=window.location.pathname;var parts=origPath.split('/');var noVerse=(reason==='reference-noverse');var inputIsPerVerse=_ts_isPerVerseUrl(origPath);if(parts[1]==='interlinear-study-bible'){parts=parts.slice(0,5);parts[3]=book_data[book].url;parts[4]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else if(parts[1]==='commentary'){parts=parts.slice(0,4);parts[2]=book_data[book].url;parts[3]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else if(parts[1]==='commentaries'){parts[2]=comlang;parts[3]=comabbr;if(inputIsPerVerse){parts=parts.slice(0,6);parts[4]=book_data[book].url;parts[5]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else{parts=parts.slice(0,5);parts[4]=book_data[book].url+'-'+chapter+'.html';}}else if(parts[1]==='bible'){parts=parts.slice(0,6);parts[2]=translang;parts[3]=transabbr;parts[4]=book_data[book].url;parts[5]=(verse duction ","Verses 1-6","Verses 7-20","Verses 21-33","Verses 34-40"]; function
Pericope (part_of)
- part_of
pericope/per-psa-37-001
절 (explains)
bible-text/psa-37-34, bible-text/psa-37-35, bible-text/psa-37-36, bible-text/psa-37-37, bible-text/psa-37-38, bible-text/psa-37-39, bible-text/psa-37-40
Source
source-manifest/mhm— Matthew Henry Complete Commentary (PD)- evidence_grade: T_theological
이 설교(이 시의 성격이 그렇다)의 결론으로서, 시편 기자는 전체와 같은 취지로 같은 것들을 강조한다.
**I. 여기서 우리에게 촉구하는 의무는 이전과 같다(34절).** "여호와를 기다리고 그의 도를 지키라." 의무는 우리의 것이며, 하나님의 길을 지키고 절대 벗어나거나 거기서 게으름 피우지 말고, 가까이 붙어서 나아가야 한다. 그러나 사건들은 하나님의 것이며 우리는 그분께 맡겨야 한다. 여호와를 기다리고, 그분의 섭리의 움직임에 주의하며, 조심스럽게 그것들을 살피고, 양심적으로 그것에 맞추어 살아야 한다. 하나님의 길을 지키는 데 양심적이라면, 우리의 길을 그분께 맡기는 데 기쁨으로 그렇게 할 수 있다.
**II. 이 의무를 강화하는 이유들.**
1. 악인의 마지막 비참함(잠시 번성할지라도). "악인의 마지막은 끊어지리로다"(38절). 그렇게 나쁘게 끝나는 것이 좋을 수 없다. 악인은 마지막에 모든 선과 그것에 대한 모든 소망에서 끊어질 것이다. 그들의 모든 기쁨에 최후의 마침표가 찍히고, 생명의 샘으로부터 영원히 분리되어 온갖 악에 처하게 될 것이다.
(1) 이 세상에서 다윗이 직접 목격한 악인의 현저한 파멸(35-36절). "나는 악인이 큰 권세를 누리며 그 본토 나무처럼 번성함을 보았도다. 그가 지나가니 없어지도다. 내가 찾아보아도 보이지 아니하도다." 다윗은 사울이나 아히도벨을 생각하고 있었을 것이다. 이 악인은 큰 권세 안에 있었고, 땅의 강자들에게 두려움이었으며, 모든 것을 휩쓸어 내는 것처럼 보였다. 잎만 무성하고 열매는 없는 무성한 월계수처럼, 굳게 뿌리를 내린 것처럼 보였다. 그러나 그에게 어떤 일이 일어났는가? 엘리바스는 이미 어리석은 자가 뿌리를 내리는 것을 보고 그 거처를 저주했다(욥 5:3). 다윗도 그렇게 볼 이유가 있었다. 이 월계수는 무화과나무가 시들듯이 시들어 버렸다. 그는 꿈처럼, 그림자처럼 지나가 버렸다. 순식간에 없어졌다. 내가 궁금하여 찾아보았지만 보이지 않았다. 그는 자신의 역할을 다하고 무대를 떠났다.
(2) 모든 죄인들의 완전하고 최후적인 파멸은, 성도들이 지금 세상에 구경거리로 만들어지는 것처럼, 성도들에게 구경거리가 될 것이다(34절). "악인이 끊어지는 것을 네가 볼 것이다." 모든 악인이 함께 멸망할 것이다(38절). 이 세상에서 하나님은 여기 한 죄인, 저기 한 죄인을 많은 죄인 중에서 골라 경고의 본보기로 삼으신다. 그러나 심판의 날에는 모든 악인의 전체적 멸망이 있을 것이다. 함께 죄를 지은 자들이 함께 정죄를 받을 것이다. 불사르기 위해 단으로 묶이리라.
2. 의인의 마지막 복됨.
(1) 높임. 이 세상에서 경건이 세상의 출세를 막고 재산을 쌓는 데 걸림돌이 되는 때도 있었다. 그러나 하나님의 길을 지키는 자들은 때가 되면 하나님이 그들을 높여 땅을 기업으로 받게 하실 것이다(34절). 그분은 그들을 하늘의 처소로 높이시고, 새 예루살렘에서 존엄과 명예와 참된 부를 주실 것이다. 그분은 그들을 모든 경멸과 위험 위로 높이실 것이다.
(2) 평화(37절). "온전한 사람을 보고 정직한 자를 살피라. 화평한 사람에게는 미래가 있나니." 그의 인생의 말년이 처음보다 더 위안이 있을 수 있다. 폭풍이 지나가고 그는 다시 위안을 받는다. 혹 그의 날들이 계속 어둡고 구름 같을지라도, 임종의 날이 위안이 되거나 해가 빛 가운데 질 수 있다. 아니면 구름 아래 진다 할지라도, 그의 미래는 평화요 영원한 평화가 될 것이다. 정직함 가운데 걷다가 죽는 자들은 평화에 들어갈 것이다(사 57:2). 화평한 죽음이 많은 선한 사람의 수고로운 삶을 마무리 지었다. 이렇게 영원히 잘 끝나면 모든 것이 잘 된 것이다. 발람 자신도 그의 죽음과 마지막이 의인의 죽음과 같기를 원했다(민 23:10).
(3) 구원(39-40절). "의인의 구원은 여호와께로 말미암는다." 이것은 선지자들이 자세히 연구하고 살폈던 위대한 구원(벧전 1:10)에 적용될 수 있다. 영원한 구원, 행위를 올바르게 하는 자들이 보게 될 그 구원(시 50:23)도 마찬가지로 여호와께로 말미암는다. 그분이 그들에게 그리스도와 하늘을 예비하시는 분이 되심으로, 그들에게 전능하신 하나님이 되신다. "그는 환난 때에 그들의 요새이시다." 그들이 의무를 다하고 짐을 지며 영적 싸움을 유지하도록 도우신다. 고난을 잘 감당하고 그것을 통해 유익을 얻도록 도우신다. 그리고 때가 되면 고난에서 건져 내신다. "그분이 그들을 악인에게서 건져 구원하시리니, 이는 그들이 그를 의지함이로다." 그들이 그것을 받을 만해서가 아니라, 그들이 자신을 그분께 맡기고 그분을 신뢰함으로 그분을 영화롭게 했기 때문이다.
원주석
- 번역원본
commentary-section/mhm-psa-37-34-40(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반