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■ 시편 20장
1. 다윗의 시, 영장으로 한 노래 환난 날에 여호와께서 네게 응답하시고 야곱의 하나님의 이름이 너를 높이 드시며
To the chief Musician , A Psalm of David . The Lord hear thee in the day of trouble ; the name of the God of Jacob defend thee;
2. 성소에서 너를 도와주시고 시온에서 너를 붙드시며
Send thee help from the sanctuary , and strengthen thee out of Zion ;
3. 네 모든 소제를 기억하시며 네 번제를 받으시기를 원하노라(셀라)
Remember all thy offerings , and accept thy burnt sacrifice ; Selah .
4. 네 마음의 소원대로 허락하시고 네 모든 도모를 이루시기를 원하노라
Grant thee according to thine own heart , and fulfil all thy counsel .
5. 우리가 너의 승리로 인하여 개가를 부르며 우리 하나님의 이름으로 우리 기를 세우리니 여호와께서 네 모든 기도를 이루시기를 원하노라
We will rejoice in thy salvation , and in the name of our God we will set up our banners : the Lord fulfil all thy petitions .
6. 여호와께서 자기에게 속한 바 기름부음 받은 자를 구원하시는 줄 이제 내가 아노니 그 오른손에 구원하는 힘으로 그 거룩한 하늘에서 저에게 응락하시리로다
Now know I that the Lord saveth his anointed ; he will hear him from his holy heaven with the saving strength of his right hand .
7. 혹은 병거, 혹은 말을 의지하나 우리는 여호와 우리 하나님의 이름을 자랑하리로다
Some trust in chariots , and some in horses : but we will remember the name of the Lord our God .
8. 저희는 굽어 엎드러지고 우리는 일어나 바로 서도다
They are brought down and fallen : but we are risen , and stand upright .
9. 여호와여 구원하소서 우리가 부를 때에 왕은 응락하소서
Save , Lord : let the king hear us when we call .
■ 주석 보기
【시20:1 JFB】시20:1-9. David probably composed this Psalm to express the prayers of the pious for his success as at once the head of the Church and nation. Like other compositions of which David in such relations is the subject, its sentiments have a permanent value—the prosperity of Christ's kingdom being involved, as well as typified, in that of Israel and its king.
1. hear thee—graciously (시4:1).
name of—or manifested perfections, as power, wisdom, &c.
defend thee—set thee on high from danger (시9:9; 18:3).
【시20:1 CWC】Psalm 18.
A song of victory. It opens with ejaculatory expressions of triumph for deliverance. All nature is described as convulsed when the Almighty presses to the rescue. The next division is meditation on the principles involved, the whole closing with a further outburst of triumph and confidence. 2 Samuel 22 is a copy of this ode saving a few variations, and the student is referred to our treatment of it at that place.
Psalm 19.
God's revelation in the world and in the Word. We have a contrast between these two in this Psalm. In verses one to six there is the general revelation of the heavens, "wordless but extending their sphere over the whole earth," which then specializes to the sun as the chief figure of it all. But in 7-14, the law is celebrated, whose function is to warn against sin, and by conformity to which only can our thought and conduct become acceptable to God.
Observe the literary beauty as well as the spiritual teaching in the description of the law —- six names, six epithets and six effects. The clearer our apprehension of the law, so the Psalm teaches, the clearer is our view of sin, and the more evident that grace only can cleanse and keep us from it.
Psalms 20 and 21.
Are coupled in The Modern Reader's Bible, and called "An Antiphonal War Anthem." The first gives the prayers of the king and the people before the battle, and the second the thanksgiving after the victory.
As to the first, we hear the people (vv. 1-5), the king (v. 6), and then the people to the end. As to the second, the king is first (vv. 1-7), and then the people to the end. While this may be the historical setting of these Psalms, yet we are at liberty to apply their utterances in the spiritual scene to the experiences of believers in the Christian Church.
Psalm 22.
The Psalm of the Cross. Is this one of the great Messianic Psalms? Christ uttered the first verse on the cross (마27:46), and there is reason to think the words of the last were also heard. "He hath done it" (R. V.), in the Hebrew, corresponds closely to, "It is finished" (요19:30). If this were so, may we suppose that the whole Psalm was the language of the divine sufferer as He bare our sins on the cross?
There are three strophes, or great poetical divisions, each associated with the phrase, "Far from me." The first covers verses 1 to 10, the second 11 to 18, the third 19 to 31. In the first, we have a cry of distress (vv. 1, 2), an expression of confidence (vv. 3-5), a description of the enemies (vv. 6-8), and a second expression of confidence (vv. 9-10). In the second, we have two descriptions, the surrounding enemies (vv. 11-13), and the sufferer's experiences (vv. 14-18). In the third the whole tone is changed to a note of victory (vv. 19-21), a testimony of praise (vv. 22-26), and a prophecy of resurrection glory (vv. 27-31).
The Psalm gives a graphic picture of death by crucifixion with circumstances precisely fulfilled at Calvary. As that form of death penalty was Roman rather than Jewish, we agree with the Scofield Reference Bible that the "proof of inspiration is irresistible." At verse 22 the Psalm breaks from crucifixion to resurrection (compare 요20:17).
Psalm 23.
The Shepherd Psalm is such a favorite with all as to make an attempted exposition almost an offence. Did David compose it as a youth tending his father's sheep? If not, it must have been when occupied in reminiscences of those early days.
Note the possessive, "my shepherd," and the future, "shall not want." Because the Lord is my Shepherd I am
Feeding on the Word -- "pastures"
Fellowshipping the Spirit -- "waters*
Being renewed -- "restoreth"
Surrendered in will -- "leadeth"
Trusting the promises -- "fear no evil"
Enjoying security -- "a table"
Doing service -- "runneth over"
Possessing hope -- "forever."
Psalm 24.
Is frequently defined as the Ascension Psalm. The Scofield Bible speaks of these last three Psalms, however, 22, 23 and 24, as a trilogy. In the first, the good Shepherd gives His life for the sheep (요10:11), in the second, the great Shepherd "brought again from the dead through the blood of the everlasting covenant," tenderly cares for His sheep (히13:20), and in the last, the chief Shepherd appears as king of glory to own and reward the sheep (벧전5:4).
From this point of view the order is: (a), the declaration of title, "The earth is the Lord's" (vv. 1, 2); (b), the challenge (vv. 3-6), it is a question of worthiness and no one is worthy but the Lamb (compare 단7:13, 14; 계5:3-10); (c), the king takes the throne (vv. 7-10), (compare 마25:31).
【시20:1 MHCC】This psalm is a prayer for the kings of Israel, but with relation to Christ.
—Even the greatest of men may be much in trouble. Neither the crown on the king's head, nor the grace in his heart, would make him free from trouble. Even the greatest of men must be much in prayer. Let none expect benefit by the prayers of the church, or their friends, who are capable of praying for themselves, yet neglect it. Pray that God would protect his person, and preserve his life. That God would enable him to go on in his undertakings for the public good. We may know that God accepts our spiritual sacrifices, if by his Spirit he kindles in our souls a holy fire of piety and love to God. Also, that the Lord would crown his enterprises with success. Our first step to victory in spiritual warfare is to trust only in the mercy and grace of God; all who trust in themselves will soon be cast down. Believers triumph in God, and his revelation of himself to them, by which they distinguish themselves from those that live without God in the world. Those who make God and his name their praise, may make God and his name their trust. This was the case when the pride and power of Jewish unbelief, and pagan idolatry, fell before the sermons and lives of the humble believers in Jesus. This is the case in every conflict with our spiritual enemies, when we engage them in the name, the spirit, and the power of Christ; and this will be the case at the last day, when the world, with the prince of it, shall be brought down and fall; but believers, risen-from the dead, through the resurrection of the Lord, shall stand, and sing his praises in heaven. In Christ's salvation let us rejoice; and set up our banners in the name of the Lord our God, assured that by the saving strength of his right hand we shall be conquerors over every enemy.
【시20:2 JFB】2. strengthen thee—sustain in conflict; even physical benefits may be included, as courage for war, &c., as such may proceed from a sense of divine favor, secured in the use of spiritual privileges.
【시20:3 JFB】3. all thy offerings—or gifts, vegetable offerings.
accept—literally, "turn to ashes" (compare 왕상18:38).
Selah—(See on 시3:2).
【시20:4 JFB】4. thy counsel—or plan.
【시20:5 JFB】5. salvation—that wrought and experienced by him.
set up our banners—(민2:3, 10). In usual sense, or, as some render, "may we be made great."
【시20:6 JFB】6. He speaks as if suddenly assured of a hearing.
his anointed—not only David personally, but as the specially appointed head of His Church.
his holy heaven—or, literally, "the heavens of His holiness," where He resides (시2:6; 11:4).
saving … hand—His power which brings salvation.
【시20:7 JFB】7. remember—or cause to remember, mention thankfully (삼상17:45; 시33:16).
【시20:8 JFB】8. They—that is, who trust in horses, &c.
stand upright—literally, "we have straightened ourselves up from our distress and fears."
※ 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.