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■ 시편 109장
1. 다윗의 시, 영장으로 한 노래 나의 찬송하는 하나님이여 잠잠하지 마옵소서
To the chief Musician , A Psalm of David . Hold not thy peace , O God of my praise ;
2. 대저 저희가 악한 입과 궤사한 입을 열어 나를 치며 거짓된 혀로 내게 말하며
For the mouth of the wicked and the mouth of the deceitful are opened against me: they have spoken against me with a lying tongue .
3. 또 미워하는 말로 나를 두르고 무고히 나를 공격하였나이다
They compassed me about also with words of hatred ; and fought against me without a cause .
4. 나는 사랑하나 저희는 도리어 나를 대적하니 나는 기도할 뿐이라
For my love they are my adversaries : but I give myself unto prayer .
5. 저희가 악으로 나의 선을 갚으며 미워함으로 나의 사랑을 갚았사오니
And they have rewarded me evil for good , and hatred for my love .
6. 악인으로 저를 제어하게 하시며 대적으로 그 오른편에 서게 하소서
Set thou a wicked man over him: and let Satan stand at his right hand .
7. 저가 판단을 받을 때에 죄를 지고 나오게 하시며 그 기도가 죄로 변케 하시며
When he shall be judged , let him be condemned : and let his prayer become sin .
8. 그 년수를 단촉케 하시며 그 직분을 타인이 취하게 하시며
Let his days be few ; and let another take his office .
9. 그 자녀는 고아가 되고 그 아내는 과부가 되며
Let his children be fatherless , and his wife a widow .
10. 그 자녀가 유리 구걸하며 그 황폐한 집을 떠나 빌어먹게 하소서
Let his children be continually vagabonds , and beg : let them seek their bread also out of their desolate places .
11. 고리대금하는 자로 저의 소유를 다 취하게 하시며 저의 수고한 것을 외인이 탈취하게 하시며
Let the extortioner catch all that he hath; and let the strangers spoil his labour .
12. 저에게 은혜를 계속할 자가 없게 하시며 그 고아를 연휼할 자도 없게 하시며
Let there be none to extend mercy unto him: neither let there be any to favour his fatherless children .
13. 그 후사가 끊어지게 하시며 후대에 저희 이름이 도말되게 하소서
Let his posterity be cut off ; and in the generation following let their name be blotted out .
14. 여호와는 그 열조의 죄악을 기억하시며 그 어미의 죄를 도말하지 마시고
Let the iniquity of his fathers be remembered with the Lord ; and let not the sin of his mother be blotted out .
15. 그 죄악을 항상 여호와 앞에 있게 하사 저희 기념을 땅에서 끊으소서
Let them be before the Lord continually , that he may cut off the memory of them from the earth .
16. 저가 긍휼히 여길 일을 생각지 아니하고 가난하고 궁핍한 자와 마음이 상한 자를 핍박하여 죽이려 한 연고니이다
Because that he remembered not to shew mercy , but persecuted the poor and needy man , that he might even slay the broken in heart .
17. 저가 저주하기를 좋아하더니 그것이 자기에게 임하고 축복하기를 기뻐 아니하더니 복이 저를 멀리 떠났으며
As he loved cursing , so let it come unto him: as he delighted not in blessing , so let it be far from him.
18. 또 저주하기를 옷 입듯하더니 저주가 물 같이 그 내부에 들어가며 기름 같이 그 뼈에 들어갔나이다
As he clothed himself with cursing like as with his garment , so let it come into his bowels like water , and like oil into his bones .
19. 저주가 그 입는 옷 같고 항상 띠는 띠와 같게 하소서
Let it be unto him as the garment which covereth him, and for a girdle wherewith he is girded continually .
20. 이는 대적 곧 내 영혼을 대적하여 악담하는 자가 여호와께 받는 보응이니이다
Let this be the reward of mine adversaries from the Lord , and of them that speak evil against my soul .
21. 주 여호와여 주의 이름을 인하여 나를 선대하시며 주의 인자하심이 선함을 인하여 나를 건지소서
But do thou for me, O God the Lord , for thy name’s sake: because thy mercy is good , deliver thou me.
22. 나는 가난하고 궁핍하여 중심이 상함이니이다
For I am poor and needy , and my heart is wounded within me.
23. 나의 가는 것은 석양 그림자 같고 또 메뚜기 같이 불려가오며
I am gone like the shadow when it declineth : I am tossed up and down as the locust .
24. 금식함을 인하여 내 무릎은 약하고 내 육체는 수척하오며
My knees are weak through fasting ; and my flesh faileth of fatness .
25. 나는 또 저희의 훼방거리라 저희가 나를 본즉 머리를 흔드나이다
I became also a reproach unto them: when they looked upon me they shaked their heads .
26. 여호와 나의 하나님이여 나를 도우시며 주의 인자하심을 좇아 나를 구원하소서
Help me, O Lord my God : O save me according to thy mercy :
27. 이것이 주의 손인 줄을 저희로 알게 하소서 여호와께서 이를 행하셨나이다
That they may know that this is thy hand ; that thou, Lord , hast done it.
28. 저희는 저주하여도 주는 내게 복을 주소서 저희는 일어날 때에 수치를 당할지라도 주의 종은 즐거워하리이다
Let them curse , but bless thou: when they arise , let them be ashamed ; but let thy servant rejoice .
29. 나의 대적으로 욕을 옷입듯하게 하시며 자기 수치를 겉옷 같이 입게 하소서
Let mine adversaries be clothed with shame , and let them cover themselves with their own confusion , as with a mantle .
30. 내가 입으로 여호와께 크게 감사하며 무리 중에서 찬송하리니
I will greatly praise the Lord with my mouth ; yea, I will praise him among the multitude .
31. 저가 궁핍한 자의 우편에 서사 그 영혼을 판단하려 하는 자에게 구원하실 것임이로다
For he shall stand at the right hand of the poor , to save him from those that condemn his soul .
■ 주석 보기
【시109:1 JFB】시109:1-31. The writer complains of his virulent enemies, on whom he imprecates God's righteous punishment, and to a prayer for a divine interposition in his behalf appends the expression of his confidence and a promise of his praises. This Psalm is remarkable for the number and severity of its imprecations. Its evident typical character (compare 시109:8) justifies the explanation of these already given, that as the language of David respecting his own enemies, or those of Christ, it has respect not to the penitent, but to the impenitent and implacable foes of good men, and of God and His cause, whose inevitable fate is thus indicated by inspired authority.
1. God of my praise—its object, thus recognizing God as a certain helper. Be not silent (compare 시17:13; 28:1).
【시109:1 CWC】The first psalm in this lesson is one of the imprecatory or cursing psalms, in the interpretation of which we should keep in mind the principles already stated, (1) that the writer speaks as a prophet; (2), that the enemies are not merely personal to him but enemies of God; (3), that they are not individuals so much as nations; and (4), that they are considered at a time when the incorrigible condition has been reached, and they have become permanently fixed in opposition to the Most High. The allusion to Judas (v. 8), suggests a symbolical character for the whole, and it would not be difficult to discover under the surface the lineaments of the Antichrist.
Psalm 110.
"The explicit application of this psalm to the Saviour, by Himself (마22:42-45), and by the apostles (행2:34; 고전15:25; 히1:13), and their frequent reference to its language and purport (엡1:20-22; 빌2:9-11; 히10:12, 13), leaves no doubt of its prophetic character.
"Not only was there nothing in the position or character of David to justify a reference to either, but the utter severance from the royal office of all priestly functions (so clearly assigned the subject of this psalm) positively forbids such a reference.
"The psalm celebrates the exaltation of Christ to the throne of an eternal and increasing kingdom, and a perpetual priesthood (슥6:13), involving the subjugation of His enemies and the multiplication of His subjects, and rendered infallibly certain by the word and oath of Almighty God." [Jamieson, Faussett and Brown.]
Psalms 111, 112.
Are frequently interpreted together, the first celebrating God's gracious dealings with His people, and the second carrying on the thought as an exposition of its last verse. Using that verse as a text, the whole of Psalm 112 becomes illuminative of it.
Psalms 113-118.
Of these psalms it may be said that the Jews used them on their great festivals, calling them the Greater Hallel, which means hymn. They contrast God's majesty with His condescension (113), they celebrate His former care of His people (114), they beseech Him to vindicate His glory over the vanity of idols (115), they praise Him for deliverance from peril (116), etc.
The last-named (116), is a particularly beautiful psalm, noting three distinct experiences of the Psalmist: love (vv. 1-6); rest (vv. 7-11) and gratitude (vv. 12-19). Love because God heard him, rest even when men are false to him, and gratitude expressed both with the lips and life.
Psalm 119.
Has several peculiarities. "It is divided into twenty-two parts, or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse gives name to the stanza.
Its contents are mainly praises of God's word, exhortation of its perusal, and reverence for it; prayers for its proper influence, and complaints of the wicked despising it. There are but two verses (vv. 122, 132) which do not contain some term or description of God's word. These terms are of various derivations, but used, for the most part, synonymously, though the variety seems designed to express better the several aspects in which our relations to the Word are presented.
The psalm does not appear to have relation to any special occasion of the Jewish nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its artificial structure was probably to aid the memory." [Jamieson, Faussett and Brown.]
【시109:1 MHCC】It is the unspeakable comfort of all believers, that whoever is against them, God is for them; and to him they may apply as to one pleased to concern himself for them. David's enemies laughed at him for his devotion, but they could not laugh him out of it.
【시109:2 JFB】2. For the mouth … opened—or, "They have opened a wicked mouth"
against me—literally, "with me," that is, Their intercourse is lying, or, they slander me to my face (마26:59).
【시109:3 JFB】3. (Compare 시35:7; 69:4).
【시109:4 JFB】4, 5. They return evil for good (compare 시27:12; 잠17:13).
I give myself unto prayer—or literally, "I (am) prayer," or, "as for me, prayer," that is, it is my resource for comfort in distress.
【시109:6 JFB】6. over him—one of his enemies prominent in malignity (시55:12).
let Satan stand—as an accuser, whose place was the right hand of the accused (Z전3:1, 2).
【시109:6 MHCC】The Lord Jesus may speak here as a Judge, denouncing sentence on some of his enemies, to warn others. When men reject the salvation of Christ, even their prayers are numbered among their sins. See what hurries some to shameful deaths, and brings the families and estates of others to ruin; makes them and theirs despicable and hateful, and brings poverty, shame, and misery upon their posterity: it is sin, that mischievous, destructive thing. And what will be the effect of the sentence, “Go, ye cursed,” upon the bodies and souls of the wicked! How it will affect the senses of the body, and the powers of the soul, with pain, anguish, horror, and despair! Think on these things, sinners, tremble and repent.
【시109:7 JFB】7. The condemnation is aggravated when prayer for relief is treated as a sin.
【시109:8 JFB】8. The opposite blessing is long life (시91:16; 잠3:2). The last clause is quoted as to Judas by Peter (행1:20).
office—literally, "charge," Septuagint, and Peter, "oversight" [벧전5:2].
【시109:9 JFB】9, 10. Let his family share the punishment, his children be as wandering beggars to prowl in their desolate homes, a greedy and relentless creditor grasp his substance, his labor, or the fruit of it, enure to strangers and not his heirs, and his unprotected, fatherless children fall in want, so that his posterity shall utterly fail.
【시109:13 JFB】13. posterity—literally, "end," as in 시37:38, or, what comes after; that is, reward, or success, or its expectation, of which posterity was to a Jew a prominent part.
【시109:14 JFB】14, 15. Let the iniquity of his fathers be remembered, &c.—Added to the terrible overthrow following his own sin, let there be the imputation of his parents' guilt, that it may now come before God, for His meting out its full consequences, in cutting off the memory of them (that is, the parents) from the earth (시34:16).
【시109:16 JFB】16. Let God remember guilt, because he (the wicked) did not remember mercy.
poor and needy … broken in heart—that is, pious sufferer (시34:18; 35:10; 40:17).
【시109:17 JFB】17-19. Let his loved sin, cursing, come upon him in punishment (시35:8), thoroughly fill him as water and oil, permeating to every part of his system (compare 민5:22-27), and become a garment and a girdle for a perpetual dress.
【시109:20 JFB】20. Let this … reward—or, "wages," pay for labor, the fruit of the enemy's wickedness.
from the Lord—as His judicial act.
【시109:21 JFB】21, 22. do … for me—that is, kindness.
wounded—literally, "pierced" (시69:16, 29).
【시109:21 MHCC】The psalmist takes God's comforts to himself, but in a very humble manner. He was troubled in mind. His body was wasted, and almost worn away. But it is better to have leanness in the body, while the soul prospers and is in health, than to have leanness in the soul, while the body is feasted. He was ridiculed and reproached by his enemies. But if God bless us, we need not care who curses us; for how can they curse whom God has not cursed; nay, whom he has blessed? He pleads God's glory, and the honour of his name. Save me, not according to my merit, for I pretend to none, but according to thy-mercy. He concludes with the joy of faith, in assurance that his present conflicts would end in triumphs. Let all that suffer according to the will of God, commit the keeping of their souls to him. Jesus, unjustly put to death, and now risen again, is an Advocate and Intercessor for his people, ever ready to appear on their behalf against a corrupt world, and the great accuser.
【시109:23 JFB】23. like the shadow—(Compare 시102:11).
tossed up and down—or, "driven" (출10:19).
【시109:24 JFB】24, 25. Taunts and reproaches aggravate his afflicted and feeble state (시22:6, 7).
【시109:26 JFB】26, 27. Let my deliverance glorify Thee (compare 시59:13).
【시109:28 JFB】28-31. In confidence that God's blessing would come on him, and confusion and shame on his enemies (시73:13), he ceases to regard their curses, and anticipates a season of joyful and public thanksgiving; for God is near to protect (시16:8; 34:6) the poor from all unrighteous judges who may condemn him.
※ 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.