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■ 시편 1장
1. 복 있는 사람은 악인의 꾀를 좇지 아니하며 죄인의 길에 서지 아니하며 오만한 자의 자리에 앉지 아니하고
Blessed is the man that walketh not in the counsel of the ungodly , nor standeth in the way of sinners , nor sitteth in the seat of the scornful .
2. 오직 여호와의 율법을 즐거워하여 그 율법을 주야로 묵상하는 자로다
But his delight is in the law of the Lord ; and in his law doth he meditate day and night .
3. 저는 시냇가에 심은 나무가 시절을 좇아 과실을 맺으며 그 잎사귀가 마르지 아니함 같으니 그 행사가 다 형통하리로다
And he shall be like a tree planted by the rivers of water , that bringeth forth his fruit in his season ; his leaf also shall not wither ; and whatsoever he doeth shall prosper .
4. 악인은 그렇지 않음이여 오직 바람에 나는 겨와 같도다
The ungodly are not so: but are like the chaff which the wind driveth away .
5. 그러므로 악인이 심판을 견디지 못하며 죄인이 의인의 회중에 들지 못하리로다
Therefore the ungodly shall not stand in the judgment , nor sinners in the congregation of the righteous .
6. 대저 의인의 길은 여호와께서 인정하시나 악인의 길은 망하리로다
For the Lord knoweth the way of the righteous : but the way of the ungodly shall perish .
■ 주석 보기
【시1:1 JFB】시1:1-6. The character and condition, and the present and future destiny, of the pious and the wicked are described and contrasted, teaching that true piety is the source of ultimate happiness, and sin of misery. As this is a summary of the teachings of the whole book, this Psalm, whether designedly so placed or not, forms a suitable preface.
1. Blessed—literally, "oh, the happiness"—an exclamation of strong emotion, as if resulting from reflecting on the subject. The use of the plural may denote fulness and variety (대하9:7).
counsel … way … seat—With their corresponding verbs, mark gradations of evil, as acting on the principles, cultivating the society, and permanently conforming to the conduct of the wicked, who are described by three terms, of which the last is indicative of the boldest impiety (compare 시26:4, 5; 렘15:17).
【시1:1 CWC】Psalm 1.
True happiness is the theme of this Psalm, whose author is unnamed. The negative side of true happiness is stated (v. 1), and then the positive (v. 2). Its reward follows (v. 3). Its nature and value are emphasized by a sharp contrast. Such a man is godly, his opposite ungodly (v. 4). The first is marked by stability, the second by instability (v. 4). The first has endless fruitfulness and blessing, the second has nothing and worse than nothing (v. 5), for he can not be acquitted at the judgment day. The secret of it all is found in Jehovah (v. 6). The Psalm is a summary of the whole book, and is appropriately placed at the beginning as a sort of preface.
Psalm 2.
Is prophetic and Messianic in one (see introductory lesson). It had a partial fulfillment at the first advent of Christ (행4:25; 13:33), but a complete one is to follow at the second advent, as will be seen in the study of the prophets. The nations will rage and the kings of the earth again set themselves against Jehovah and His Christ under the lead of the Antichrist (vv. 1-3), but they will be regarded with contempt and terrified by divine judgments (vv. 4, 5). God's purpose will not be altered, which is to establish His Son upon His kingdom in the earth at Jerusalem (v. 6).
The Son Himself speaks at verse seven, the last clause of which refers to His inauguration as Mediatorial King, and does not in any way impugn His Deity. The Gentile nations are to be His in that day (v. 8), and although it will be the millennial day, yet its peace and righteousness will be secured through judgments and by the firmness of its Holy Ruler (v. 9). Kings and princes are warned to prepare themselves for its coming (vv. 10-12). "Kiss the Son" means submit to His authority, "lest He be angry and ye perish in the way, for His wrath will soon be kindled" (R. V.).
Psalm 3.
As its title indicates, should be read in connection with 2 Samuel 15. In his distress to whom does David appeal (v. 1)? Not only had men turned their backs upon him but it was charged that God had done so. Remember the possible reason for this suspicion in David's sin with Bath-sheba, preceding this rebellion of Absalom. Does David still retain his faith in God's promises notwithstanding (v. 3)? What is the ground of his confidence (v. 4)? And its expression (vv. 5, 6)? What is the nature of his further appeal (v. 7)? "Cheek-bone" and "teeth" represent his enemies as wild beasts ready to devour him. By faith he already sees these enemies overcome, and praises God as his deliverer (v. 8).
The word "Selah" at the close of verse two is obscure, and may denote a pause or rest, in the singing, or an emphasis to be laid on the particular sentiment expressed.
Psalm 4.
A cry of distress is this, composed by David, it may have been, on the same occasion as the last. He is not trusting in his own righteousness, but God's righteousness (v. 1). The doctrine of imputed righteousness was apprehended by the spiritually enlightened in Old Testament, as well as in New Testament, times. For a further illustration of this in David compare the opening verses of Psalm 32, with Paul's application of them in Romans 4.
David is encouraged to utter this cry by past mercies -- "Thou hast enlarged me," and I trust Thee again. Verse 2 shows the source of his trouble. His "glory" may refer to his kingly dignity now dishonored by exile. But the schemes of his enemies were "vanity," and brought about by lying "leasing").
His confidence was in the divine purpose towards him (v. 3), and they who are against him are cautioned to repent and turn to the Lord (vv. 4, 5). In the midst of his afflictions he values the divine favor (v. 6), which brings more experimental joy to him than the husbandman knows at harvest time (vv. 7, 8).
"To the chief musician on Neginoth," indicates the purpose for which it was set apart as a musical composition. "Neginoth" were the stringed instruments used in the Levitical service, and the "chief musician" was the leader of that part of the choir.
Psalm 5.
Is a morning prayer (v. 3). The words "look up" are rendered "keep watch" in the Revised Version. The psalmist would keep watch on himself, that his life and conduct might be such as to insure the answer to his prayer (v. 4-7). The need of the prayer is indicated in verse eight. The enemies referred to are then described (v. 9), and their judgment committed into God's hands who defends the righteous (vv. 11, 12). "Nehiloth," means flutes or wind instruments.
Psalm 6.
Represents David in deeper distress of soul than we have found him hitherto. Conviction of sin is upon him. Those who have studied 2 Samuel will not need to be reminded of occasions for this experience, though the connection with Bath-sheba will first suggest itself. He feels the justness of the divine rebuke (v. 1), but pleads for mercy (v. 2). The time of spiritual darkness has been long extended (vv. 3, 4). Will it end in death (v. 5)? He is heartbroken (vv. 6, 7). Enemies are rejoicing in his sorrow, but their glee is short-lived (vv. 7, 8). Light breaks, the morning dawn, tears are wiped away, for the Lord hath heard him! Begone, mine enemies, be ashamed and turn back (vv. 9, 10)!
Verse five need not be interpreted as expressing doubt of a future state, but may be simply a contrast between this scene of life and the unseen world of the dead symbolized by the "grave" (Heb. "sheol"). "Sheminith" means the "eighth," and perhaps this was a Psalm for the eighth key, or the bass of the stringed instruments.
【시1:1 MHCC】To meditate in God's word, is to discourse with ourselves concerning the great things contained in it, with close application of mind and fixedness of thought. We must have constant regard to the word of God, as the rule of our actions, and the spring of our comforts; and have it in our thoughts night and day. For this purpose no time is amiss.
【시1:2 JFB】2. law—all of God's word then written, especially the books of Moses (compare 시119:1, 55, 97, &c.).
【시1:3 JFB】3. like a tree—(렘17:7, 8).
planted—settled, fast.
by—or, "over."
the rivers—canals for irrigation.
shall prosper—literally, "make prosper," brings to perfection. The basis of this condition and character is given (시32:1).
【시1:4 JFB】4. not so—either as to conduct or happiness.
like the chaff—which, by Eastern modes of winnowing against the wind, was utterly blown away.
【시1:4 MHCC】The ungodly are the reverse of the righteous, both in character and condition. The ungodly are not so, ver. 4; they are led by the counsel of the wicked, in the way of sinners, to the seat of the scornful; they have no delight in the law of God; they bring forth no fruit but what is evil. The righteous are like useful, fruitful trees: the ungodly are like the chaff which the wind drives away: the dust which the owner of the floor desires to have driven away, as not being of any use. They are of no worth in God's account, how highly soever they may value themselves. They are easily driven to and fro by every wind of temptation. The chaff may be, for a while, among the wheat, but He is coming, whose fan is in his hand, and who will thoroughly purge his floor. Those that, by their own sin and folly, make themselves as chaff, will be found so before the whirlwind and fire of Divine wrath. The doom of the ungodly is fixed, but whenever the sinner becomes sensible of this guilt and misery, he may be admitted into the company of the righteous by Christ the living way, and become in Christ a new creature. He has new desires, new pleasures, hopes, fears, sorrows, companions, and employments. His thoughts, words, and actions are changed. He enters on a new state, and bears a new character. Behold, all things are become new by Divine grace, which changes his soul into the image of the Redeemer. How different the character and end of the ungodly!
【시1:5 JFB】5. stand in the judgment—be acquitted. They shall be driven from among the good (마25:45, 46).
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.