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■ 시편 10장
1. 여호와여 어찌하여 멀리 서시며 어찌하여 환난 때에 숨으시나이까
Why standest thou afar off , O Lord ? why hidest thou thyself in times of trouble ?
2. 악한 자가 교만하여 가련한 자를 심히 군박하오니 저희로 자기의 베푼 꾀에 빠지게 하소서
The wicked in his pride doth persecute the poor : let them be taken in the devices that they have imagined .
3. 악인은 그 마음의 소욕을 자랑하며 탐리하는 자는 여호와를 배반하여 멸시하나이다
For the wicked boasteth of his heart’s desire , and blesseth the covetous , whom the Lord abhorreth .
4. 악인은 그 교만한 얼굴로 말하기를 여호와께서 이를 감찰치 아니하신다 하며 그 모든 사상에 하나님이 없다 하나이다
The wicked , through the pride of his countenance , will not seek after God: God is not in all his thoughts .
5. 저의 길은 언제든지 견고하고 주의 심판은 높아서 저의 안력이 미치지 못하오며 저는 그 모든 대적을 멸시하며
His ways are always grievous ; thy judgments are far above out of his sight: as for all his enemies , he puffeth at them.
6. 그 마음에 이르기를 나는 요동치 아니하며 대대로 환난을 당치 아니하리라 하나이다
He hath said in his heart , I shall not be moved : for I shall never be in adversity .
7. 그 입에는 저주와 궤휼과 포학이 충만하며 혀 밑에는 잔해와 죄악이 있나이다
His mouth is full of cursing and deceit and fraud : under his tongue is mischief and vanity .
8. 저가 향촌 유벽한 곳에 앉으며 그 은밀한 곳에서 무죄한 자를 죽이며 그 눈은 외로운 자를 엿보나이다
He sitteth in the lurking places of the villages : in the secret places doth he murder the innocent : his eyes are privily set against the poor .
9. 사자가 그 굴혈에 엎드림 같이 저가 은밀한 곳에 엎드려 가련한 자를 잡으려고 기다리며 자기 그물을 끌어 가련한 자를 잡나이다
He lieth in wait secretly as a lion in his den : he lieth in wait to catch the poor : he doth catch the poor , when he draweth him into his net .
10. 저가 구푸려 엎드리니 그 강포로 인하여 외로운 자가 넘어지나이다
He croucheth , and humbleth himself, that the poor may fall by his strong ones .
11. 저의 마음에 이르기를 하나님이 잊으셨고 그 얼굴을 가리우셨으니 영원히 보지 아니하시리라 하나이다
He hath said in his heart , God hath forgotten : he hideth his face ; he will never see it.
12. 여호와여 일어나옵소서 하나님이여 손을 드옵소서 가난한 자를 잊지 마옵소서
Arise , O Lord ; O God , lift up thine hand : forget not the humble .
13. 어찌하여 악인이 하나님을 멸시하여 그 마음에 이르기를 주는 감찰치 아니하리라 하나이까
Wherefore doth the wicked contemn God ? he hath said in his heart , Thou wilt not require it.
14. 주께서는 보셨나이다 잔해와 원한을 감찰하시고 주의 손으로 갚으려 하시오니 외로운 자가 주를 의지하나이다 주는 벌써부터 고아를 도우시는 자니이다
Thou hast seen it; for thou beholdest mischief and spite , to requite it with thy hand : the poor committeth himself unto thee; thou art the helper of the fatherless .
15. 악인의 팔을 꺽으소서 악한 자의 악을 없기까지 찾으소서
Break thou the arm of the wicked and the evil man: seek out his wickedness till thou find none .
16. 여호와께서는 영원무궁토록 왕이시니 열방이 주의 땅에서 멸망하였나이다
The Lord is King for ever and ever : the heathen are perished out of his land .
17. 여호와여 주는 겸손한 자의 소원을 들으셨으니 저희 마음을 예비하시며 귀를 기울여 들으시고
Lord , thou hast heard the desire of the humble : thou wilt prepare their heart , thou wilt cause thine ear to hear :
18. 고아와 압박당하는 자를 위하여 심판하사 세상에 속한 자로 다시는 위협지 못하게 하시리이다
To judge the fatherless and the oppressed , that the man of the earth may no more oppress .
■ 주석 보기
【시10:1 JFB】시10:1-18. The Psalmist mourns God's apparent indifference to his troubles, which are aggravated by the successful malice, blasphemy, pride, deceit, and profanity of the wicked. On the just and discriminating providence of God he relies for the destruction of their false security, and the defense of the needy.
1. These are, of course, figurative terms (compare 시7:6; 13:1, &c.).
hidest—Supply "thine eyes" or "face."
【시10:1 CWC】The length of our lessons in this book are determined rather arbitrarily by the length of the different Psalms, or the special interest found in them. We have in mind weekly classes wishing to study the whole Bible in a connected way, and yet avoid tediousness in the process. The six Psalms included in the last lesson might easily be read by the class in a week; and on the Lord's Day, the teacher with the assistance of the questions, would have little difficulty in fastening the facts and their application on their minds in a way both interesting and profitable.
At the same time the average person, independent of any class preparation, reading a Psalm a day for private meditation, will probably find the brief comments and questions upon it as much as he will be able to assimilate.
Psalm 7.
We commence this new lesson with this Psalm because it offers a point of beginning in the title. This, however, is rather obscure since it is not clear who may be meant by "Cush." The margin of the King James Version identifies him with "Shimei" of 삼하16:5-14, which story it would be well to peruse again, although there are several incidents in Saul's persecution of David which would fit about as well. The word "Shiggaion" in the title means "a plaintive song or elegy."
David is persecuted (vv. 1, 2), and charged with wrong-doing to one at peace with him (vv. 3, 4). The charge is so false that he can safely offer the challenge in verse five. Jehovah is appealed to, and asked to sit in judgment on this matter: "Return, Thou on high" (v. 7). "My righteousness" (vv. 8-10) means his innocence of this particular charge. A warning is uttered against the wicked (vv. 11-13), whose folly is described in serious wit (vv. 14-16). David's experience illustrates these concluding verses more than once.
Psalm 8.
If the whole book of Psalms be considered a mountain range of poetic prophecy, then this is one of the highest peaks. Observe in the margin how frequently it is quoted in the New Testament, and applied to Jesus Christ. Read 히2:5-9 especially.
"O LORD, our Lord," gives better sense as "O Jehovah, our Lord." His glory is in the Heavens as we see in verse three, and yet it is "above the heavens," both in kind and in degree. So great is His glory that He uses "the weak things of the world to confound the things which are mighty." (Compare v. 2 with 마11:25; 21:15, 16, and 고전1:27).
Verses 4-8 find a partial fulfillment in man as created in the first Adam, but their complete fulfillment is seen only in redeemed and regenerated man in the Second Adam. The passage in Hebrews shows this, and particularly alongside of 고전15:22-28.
"Upon Gittith" is "set to the Gittith" (R. V.), which, some think, means a tune of a joyous character.
Psalm 9.
Is one of the cursing or imprecatory Psalms which, as stated in the introductory lesson, find their key in the millennial age and the events introductory thereto.
It opens with rejoicing (vv. 1, 2). This rejoicing is for victory over enemies (v. 3), but they are God's enemies rather than the psalmist's. It is His coming (presence) that has overcome them. Moreover, they are nations rather than individuals. ("Heathen" in verse five, is "nations" in the R. V.) Their cities are destroyed (v. 6).
At the same time the Lord is seen sitting as King (v. 7, R. V.), judging the world in righteousness, comforting the oppressed, dwelling in Zion (vv. 9-12). All these are millennial figures. Israel is lifted from the gates of death (v. 13), and the great tribulation is over. She is praising God in Zion for the deliverance from the Gentile nations which are sunk in the pit they had digged for her (vv. 13-16). And so on to the end of the Psalm.
"Muth-labbed" may refer like "Gittith" to the name or character of the tune.
Psalm 10.
Seems allied in thought with that preceding, and the two may have been one, originally. The psalmist is not referring to personal experiences, but to those which are more general. It seems as though the poor and oppressed of the nation and the whole world were uttering their complaint through him.
Because God seems far away, the wicked are flourishing (vv. 1, 2). It would not be out of place to conceive of the wicked in this Psalm as personified in the Antichrist at the end of this age, when, as we shall learn later, he will be persecuting Israel as God's witness in the earth. This is not to say that, in no sense, the Psalm is applicable to an earlier period in the history of that people, but that in its fuller sense, it is for the time to come.
The wicked one is described as boastful, covetous, proud, atheistic, self-opinionated, bold, deceitful, oppressive, and cunning (vv. 3-11, R. V.). The "poor" means, as is customary in the Psalms, "the poor in spirit," described by Jesus in the Sermon on the Mount. They are sad and sorrowful sufferers for righteousness' sake, even though they may be rich in this world's goods. "Meek" would be a better word to describe them than "poor."
The description of the wicked oppressor is followed by the usual appeal to God (vv. 12-15), who is represented as reigning over the millennial earth, punishing the wicked, establishing the meek, and judging the oppressed against "the man of the earth" who, as has been said, may well be taken for the Antichrist.
【시10:1 MHCC】God's withdrawings are very grievous to his people, especially in times of trouble. We stand afar off from God by our unbelief, and then complain that God stands afar off from us. Passionate words against bad men do more hurt than good; if we speak of their badness, let it be to the Lord in prayer; he can make them better. The sinner proudly glories in his power and success. Wicked people will not seek after God, that is, will not call upon him. They live without prayer, and that is living without God. They have many thoughts, many objects and devices, but think not of the Lord in any of them; they have no submission to his will, nor aim for his glory. The cause of this is pride. Men think it below them to be religious. They could not break all the laws of justice and goodness toward man, if they had not first shaken off all sense of religion.
【시10:2 JFB】2. Literally, "In pride of the wicked they (the poor or humble, 시10:17; 12:5) shall be taken in the devices they (the proud) have imagined."
【시10:3 JFB】3. heart's—or, "soul's."
desire—that is, his success in evil.
and blesseth, &c.—he (the wicked) blesseth the covetous, he despiseth the Lord.
【시10:4 JFB】4. The face expresses the self-conceit, whose fruit is practical atheism (시14:1).
【시10:5 JFB】5, 6. Such is his confidence in the permanence of his way or course of life, that he disregards God's providential government (out of sight, because he will not look, 사26:11), sneers at his enemies, and boasts perpetual freedom from evil.
【시10:7 JFB】7-10. The malignity and deceit (시140:3) of such are followed by acts combining cunning, fraud, and violence (compare 잠1:11, 18), aptly illustrated by the habits of the lion, and of hunters taking their prey. "Poor," in 시10:8, 10, 14, represents a word peculiar to this Psalm, meaning the sad or sorrowful; in 시10:9, as usual, it means the pious or meek sufferer.
【시10:8 JFB】8. eyes … privily—He watches with half-closed eyes, appearing not to see.
【시10:10 JFB】10. croucheth—as a lion gathers himself into as small compass as possible to make the greater spring.
fall by his strong ones—The figure of the lion is dropped, and this phrase means the accomplices of the chief or leading wicked man.
【시10:11 JFB】11. As before, such conduct implies disbelief or disregard of God's government.
【시10:12 JFB】12. (Compare 시9:19; 3:7).
the humble—(Compare 시10:17, and Margin.)
lift up thine hand—exert thy power.
【시10:12 MHCC】The psalmist speaks with astonishment, at the wickedness of the wicked, and at the patience and forbearance of God. God prepares the heart for prayer, by kindling holy desires, and strengthening our most holy faith, fixing the thoughts, and raising the affections, and then he graciously accepts the prayer. The preparation of the heart is from the Lord, and we must seek unto him for it. Let the poor, afflicted, persecuted, or tempted believer recollect, that Satan is the prince of this world, and that he is the father of all the ungodly. The children of God cannot expect kindness, truth, or justice from such persons as crucified the Lord of glory. But this once suffering Jesus, now reigns as King over all the earth, and of his dominion there shall be no end. Let us commit ourselves unto him, humbly trusting in his mercy. He will rescue the believer from every temptation, and break the arm of every wicked oppressor, and bruise Satan under our feet shortly. But in heaven alone will all sin and temptation be shut out, though in this life the believer has a foretaste of deliverance.
【시10:13 JFB】13, 14. It is in vain to suppose God will overlook sin, however forbearing; for He carefully examines or beholds all wickedness, and will mark it by His providential (Thine hand) punishment.
【시10:14 JFB】14. mischief and spite—provocation and trouble of the sufferer (compare 시6:7; 7:14).
committeth—or, "leaves (his burden) on Thee."
【시10:15 JFB】15. arm—power.
till thou find none—So far from not requiting (시10:11, 13), God will utterly destroy the wicked and his deeds (시9:5, 6; 34:16; 37:36).
【시10:16 JFB】16-18. God reigns. The wicked, if for a time successful, shall be cut off. He hears and confirms the hearts of His suffering people (시112:7), executes justice for the feeble, and represses the pride and violence of conceited, though frail, men (compare 시9:16).
※ 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.