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■ 시편 22장
1. 다윗의 시, 영장으로 아얠롓사할에 맞춘 노래 내 하나님이여 내 하나님이여 어찌 나를 버리셨나이까 어찌 나를 멀리하여 돕지 아니하옵시며 내 신음하는 소리를 듣지 아니하시나이까
To the chief Musician upon Aijeleth Shahar , A Psalm of David . My God , my God , why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring ?
2. 내 하나님이여 내가 낮에도 부르짖고 밤에도 잠잠치 아니하오나 응답지 아니하시나이다
O my God , I cry in the daytime , but thou hearest not; and in the night season , and am not silent .
3. 이스라엘의 찬송 중에 거하시는 주여 주는 거룩하시니이다
But thou art holy , O thou that inhabitest the praises of Israel .
4. 우리 열조가 주께 의뢰하였고 의뢰하였으므로 저희를 건지셨나이다
Our fathers trusted in thee: they trusted , and thou didst deliver them.
5. 저희가 주께 부르짖어 구원을 얻고 주께 의뢰하여 수치를 당치 아니하였나이다
They cried unto thee, and were delivered : they trusted in thee, and were not confounded .
6. 나는 벌레요 사람이 아니라 사람의 훼방거리요 백성의 조롱거리니이다
But I am a worm , and no man ; a reproach of men , and despised of the people .
7. 나를 보는 자는 다 비웃으며 입술을 비쭉이고 머리를 흔들며 말하되
All they that see me laugh me to scorn : they shoot out the lip , they shake the head , saying,
8. 저가 여호와께 의탁하니 구원하실걸, 저를 기뻐하시니 건지실걸 하나이다
He trusted on the Lord that he would deliver him: let him deliver him, seeing he delighted in him.
9. 오직 주께서 나를 모태에서 나오게 하시고 내 모친의 젖을 먹을 때에 의지하게 하셨나이다
But thou art he that took me out of the womb : thou didst make me hope when I was upon my mother’s breasts .
10. 내가 날 때부터 주께 맡긴바 되었고 모태에서 나올 때부터 주는 내 하나님이 되셨사오니
I was cast upon thee from the womb : thou art my God from my mother’s belly .
11. 나를 멀리하지 마옵소서 환난이 가깝고 도울 자 없나이다
Be not far from me; for trouble is near ; for there is none to help .
12. 많은 황소가 나를 에워싸며 바산의 힘센 소들이 나를 둘렀으며
Many bulls have compassed me: strong bulls of Bashan have beset me round .
13. 내게 그 입을 벌림이 찢고 부르짖는 사자 같으니이다
They gaped upon me with their mouths , as a ravening and a roaring lion .
14. 나는 물 같이 쏟아졌으며 내 모든 뼈는 어그러졌으며 내 마음은 촛밀 같아서 내 속에서 녹았으며
I am poured out like water , and all my bones are out of joint : my heart is like wax ; it is melted in the midst of my bowels .
15. 내 힘이 말라 질그릇 조각 같고 내 혀가 잇틀에 붙었나이다 주께서 또 나를 사망의 진토에 두셨나이다
My strength is dried up like a potsherd ; and my tongue cleaveth to my jaws ; and thou hast brought me into the dust of death .
16. 개들이 나를 에워쌌으며 악한 무리가 나를 둘러 내 수족을 찔렀나이다
For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet .
17. 내가 내 모든 뼈를 셀 수 있나이다 저희가 나를 주목하여 보고
I may tell all my bones : they look and stare upon me.
18. 내 겉옷을 나누며 속옷을 제비뽑나이다
They part my garments among them, and cast lots upon my vesture .
19. 여호와여 멀리하지 마옵소서 나의 힘이시여 속히 나를 도우소서
But be not thou far from me, O Lord : O my strength , haste thee to help me.
20. 내 영혼을 칼에서 건지시며 내 유일한 것을 개의 세력에서 구하소서
Deliver my soul from the sword ; my darling from the power of the dog .
21. 나를 사자 입에서 구하소서 주께서 내게 응락하시고 들소 뿔에서 구원하셨나이다
Save me from the lion’s mouth : for thou hast heard me from the horns of the unicorns .
22. 내가 주의 이름을 형제에게 선포하고 회중에서 주를 찬송하리이다
I will declare thy name unto my brethren : in the midst of the congregation will I praise thee.
23. 여호와를 두려워하는 너희여 그를 찬송할지어다 야곱의 모든 자손이여 그에게 영광을 돌릴지어다 너희 이스라엘 모든 자손이여 그를 경외할지어다
Ye that fear the Lord , praise him; all ye the seed of Jacob , glorify him; and fear him, all ye the seed of Israel .
24. 그는 곤고한 자의 곤고를 멸시하거나 싫어하지 아니하시며 그 얼굴을 저에게서 숨기지 아니하시고 부르짖을 때에 들으셨도다
For he hath not despised nor abhorred the affliction of the afflicted ; neither hath he hid his face from him; but when he cried unto him, he heard .
25. 대회 중에 나의 찬송은 주께로서 온 것이니 주를 경외하는 자 앞에서 나의 서원을 갚으리이다
My praise shall be of thee in the great congregation : I will pay my vows before them that fear him.
26. 겸손한 자는 먹고 배부를 것이며 여호와를 찾는 자는 그를 찬송할 것이라 너희 마음은 영원히 살지어다
The meek shall eat and be satisfied : they shall praise the Lord that seek him: your heart shall live for ever .
27. 땅의 모든 끝이 여호와를 기억하고 돌아오며 열방의 모든 족속이 주의 앞에 경배하리니
All the ends of the world shall remember and turn unto the Lord : and all the kindreds of the nations shall worship before thee.
28. 나라는 여호와의 것이요 여호와는 열방의 주재심이로다
For the kingdom is the Lord’s : and he is the governor among the nations .
29. 세상의 모든 풍비한 자가 먹고 경배할 것이요 진토에 내려가는 자 곧 자기 영혼을 살리지 못할 자도 다 그 앞에 절하리로다
All they that be fat upon earth shall eat and worship : all they that go down to the dust shall bow before him: and none can keep alive his own soul .
30. 후손이 그를 봉사할 것이요 대대에 주를 전할 것이며
A seed shall serve him; it shall be accounted to the Lord for a generation .
31. 와서 그 공의를 장차 날 백성에게 전함이여 주께서 이를 행하셨다 할 것이로다
They shall come , and shall declare his righteousness unto a people that shall be born , that he hath done this.
■ 주석 보기
【시22:1 JFB】시22:1-31. The obscure words Aijeleth Shahar in this title have various explanations. Most interpreters agree in translating them by "hind of the morning." But great difference exists as to the meaning of these words. By some they are supposed (compare 시9:1) to be the name of the tune to which the words of the Psalm were set; by others, the name of a musical instrument. Perhaps the best view is to regard the phrase as enigmatically expressive of the subject—the sufferer being likened to a hind pursued by hunters in the early morning (literally, "the dawn of day")—or that, while hind suggests the idea of a meek, innocent sufferer, the addition of morning denotes relief obtained. The feelings of a pious sufferer in sorrow and deliverance are vividly portrayed. He earnestly pleads for divine aid on the ground of his relation to God, whose past goodness to His people encourages hope, and then on account of the imminent danger by which he is threatened. The language of complaint is turned to that of rejoicing in the assured prospect of relief from suffering and triumph over his enemies. The use of the words of the first clause of 시22:1 by our Saviour on the cross, and the quotation of 시22:18 by John (요19:24), and of 시22:22 by Paul (히2:12), as fulfilled in His history, clearly intimate the prophetical and Messianic purport of the Psalm. The intensity of the grief, and the completeness and glory of the deliverance and triumph, alike appear to be unsuitable representations of the fortunes of any less personage. In a general and modified sense (see on 시16:1), the experience here detailed may be adapted to the case of all Christians suffering from spiritual foes, and delivered by divine aid, inasmuch as Christ in His human nature was their head and representative.
1. A summary of the complaint. Desertion by God, when overwhelmed by distress, is the climax of the sufferer's misery.
words of my roaring—shows that the complaint is expressed intelligently, though the term "roaring" is figurative, taken from the conduct of irrational creatures in pain.
【시22:1 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).
【시22:1 MHCC】The Spirit of Christ, which was in the prophets, testifies in this psalm, clearly and fully, the sufferings of Christ, and the glory that should follow. We have a sorrowful complaint of God's withdrawings. This may be applied to any child of God, pressed down, overwhelmed with grief and terror. Spiritual desertions are the saints' sorest afflictions; but even their complaint of these burdens is a sign of spiritual life, and spiritual senses exercised. To cry our, My God, why am I sick? why am I poor? savours of discontent and worldliness. But, “Why hast thou forsaken me?” is the language of a heart binding up its happiness in God's favour. This must be applied to Christ. In the first words of this complaint, he poured out his soul before God when he was upon the cross, 마27:46. Being truly man, Christ felt a natural unwillingness to pass through such great sorrows, yet his zeal and love prevailed. Christ declared the holiness of God, his heavenly Father, in his sharpest sufferings; nay, declared them to be a proof of it, for which he would be continually praised by his Israel, more than for all other deliverances they received. Never any that hoped in thee, were made ashamed of their hope; never any that sought thee, sought thee in vain. Here is a complaint of the contempt and reproach of men. The Saviour here spoke of the abject state to which he was reduced. The history of Christ's sufferings, and of his birth, explains this prophecy.
【시22:2 JFB】2. The long distress is evinced by—
am not silent—literally, "not silence to me," either meaning, I continually cry; or, corresponding with "thou hearest not," or answerest not, it may mean, there is no rest or quiet to me.
【시22:3 JFB】3. Still he not only refrains from charging God foolishly, but evinces his confidence in God by appealing to Him.
thou art holy—or possessed of all the attributes which encourage trust, and the right object of the praises of the Church: hence the sufferer need not despair.
【시22:4 JFB】4, 5. Past experience of God's people is a ground of trust. The mention of "our fathers" does not destroy the applicability of the words as the language of our Saviour's human nature.
【시22:6 JFB】6. He who was despised and rejected of His own people, as a disgrace to the nation, might well use these words of deep abasement, which express not His real, but esteemed, value.
【시22:7 JFB】7, 8. For the Jews used one of the gestures (마27:39) here mentioned, when taunting Him on the cross, and (마27:43) reproached Him almost in the very, language of this passage.
shoot out—or, "open."
the lip—(Compare 시35:21).
【시22:8 JFB】8. trusted on the Lord—literally, "rolled"—that is, his burden (시37:5; 잠16:3) on the Lord. This is the language of enemies sporting with his faith in the hour of his desertion.
【시22:9 JFB】9, 10. Though ironically spoken, the exhortation to trust was well founded on his previous experience of divine aid, the special illustration of which is drawn from the period of helpless infancy.
didst make me hope—literally, "made me secure."
【시22:11 JFB】11. From this statement of reasons for the appeal, he renews it, pleading his double extremity, the nearness of trouble, and the absence of a helper.
【시22:11 MHCC】In these verses we have Christ suffering, and Christ praying; by which we are directed to look for crosses, and to look up to God under them. The very manner of Christ's death is described, though not in use among the Jews. They pierced his hands and his feet, which were nailed to the accursed tree, and his whole body was left so to hang as to suffer the most severe pain and torture. His natural force failed, being wasted by the fire of Divine wrath preying upon his spirits. Who then can stand before God's anger? or who knows the power of it? The life of the sinner was forfeited, and the life of the Sacrifice must be the ransom for it. Our Lord Jesus was stripped, when he was crucified, that he might clothe us with the robe of his righteousness. Thus it was written, therefore thus it behoved Christ to suffer. Let all this confirm our faith in him as the true Messiah, and excite our love to him as the best of friends, who loved us, and suffered all this for us. Christ in his agony prayed, prayed earnestly, prayed that the cup might pass from him. When we cannot rejoice in God as our song, yet let us stay ourselves upon him as our strength; and take the comfort of spiritual supports, when we cannot have spiritual delights. He prays to be delivered from the Divine wrath. He that has delivered, doth deliver, and will do so. We should think upon the sufferings and resurrection of Christ, till we feel in our souls the power of his resurrection, and the fellowship of his sufferings.
【시22:12 JFB】12, 13. His enemies, with the vigor of bulls and rapacity of lions, surround him, eagerly seeking his ruin. The force of both figures is greater without the use of any particle denoting comparison.
【시22:14 JFB】14, 15. Utter exhaustion and hopeless weakness, in these circumstances of pressing danger, are set forth by the most expressive figures; the solidity of the body is destroyed, and it becomes like water; the bones are parted; the heart, the very seat of vitality, melts like wax; all the juices of the system are dried up; the tongue can no longer perform its office, but lies parched and stiffened (compare 창49:4; 삼하14:14; 시58:8). In this, God is regarded as the ultimate source, and men as the instruments.
【시22:15 JFB】15. the dust of death—of course, denotes the grave. We need not try to find the exact counterpart of each item of the description in the particulars of our Saviour's sufferings. Figurative language resembles pictures of historical scenes, presenting substantial truth, under illustrations, which, though not essential to the facts, are not inconsistent with them. Were any portion of Christ's terrible sufferings specially designed, it was doubtless that of the garden of Gethsemane.
【시22:16 JFB】16. Evildoers are well described as dogs, which, in the East, herding together, wild and rapacious, are justly objects of great abhorrence. The last clause has been a subject of much discussion (involving questions as to the genuineness of the Hebrew word translated "pierce)" which cannot be made intelligible to the English reader. Though not quoted in the New Testament, the remarkable aptness of the description to the facts of the Saviour's history, together with difficulties attending any other mode of explaining the clause in the Hebrew, justify an adherence to the terms of our version and their obvious meaning.
【시22:17 JFB】17. His emaciated frame, itself an item of his misery, is rendered more so as the object of delighted contemplation to his enemies. The verbs, "look" and "stare," often occur as suggestive of feelings of satisfaction (compare 시27:13; 54:7; 118:7).
【시22:18 JFB】18. This literally fulfilled prediction closes the sad picture of the exposed and deserted sufferer.
【시22:19 JFB】19, 20. He now turns with unabated desire and trust to God, who, in His strength and faithfulness, is contrasted with the urgent dangers described.
【시22:20 JFB】20. my soul—or self (compare 시3:2; 16:10).
my darling—literally, "my only one," or, "solitary one," as desolate and afflicted (시25:16; 35:17).
【시22:21 JFB】21. Deliverance pleaded in view of former help, when in the most imminent danger, from the most powerful enemy, represented by the unicorn or wild buffalo.
the lion's mouth—(Compare 시22:13). The lion often used as a figure representing violent enemies; the connecting of the mouth intimates their rapacity.
【시22:22 JFB】22-24. He declares his purpose to celebrate God's gracious dealings and publish His manifested perfections ("name," 시5:11), &c., and forthwith he invites the pious (those who have a reverential fear of God) to unite in special praise for a deliverance, illustrating God's kind regard for the lowly, whom men neglect [시22:24]. To hide the face (or eyes) expresses a studied neglect of one's cause, and refusal of aid or sympathy (compare 시30:7; 사1:15).
【시22:22 MHCC】The Saviour now speaks as risen from the dead. The first words of the complaint were used by Christ himself upon the cross; the first words of the triumph are expressly applied to him, 히2:12. All our praises must refer to the work of redemption. The suffering of the Redeemer was graciously accepted as a full satisfaction for sin. Though it was offered for sinful men, the Father did not despise or abhor it for our sakes. This ought to be the matter of our thanksgiving. All humble, gracious souls should have a full satisfaction and happiness in him. Those that hunger and thirst after righteousness in Christ, shall not labour for that which satisfies not. Those that are much in praying, will be much in thanksgiving. Those that turn to God, will make conscience of worshipping before him. Let every tongue confess that he is Lord. High and low, rich and poor, bond and free, meet in Christ. Seeing we cannot keep alive our own souls, it is our wisdom, by obedient faith, to commit our souls to Christ, who is able to save and keep them alive for ever. A seed shall serve him. God will have a church in the world to the end of time. They shall be accounted to him for a generation; he will be the same to them that he was to those who went before them. His righteousness, and not any of their own, they shall declare to be the foundation of all their hopes, and the fountain of all their joys. Redemption by Christ is the Lord's own doing. Here we see the free love and compassion of God the Father, and of our Lord Jesus Christ, for us wretched sinners, as the source of all grace and consolation; the example we are to follow, the treatment as Christians we are to expect, and the conduct under it we are to adopt. Every lesson may here be learned that can profit the humbled soul. Let those who go about to establish their own righteousness inquire, why the beloved Son of God should thus suffer, if their own doings could atone for sin? Let the ungodly professor consider whether the Saviour thus honoured the Divine law, to purchase him the privilege of despising it. Let the careless take warning to flee from the wrath to come, and the trembling rest their hopes upon this merciful Redeemer. Let the tempted and distressed believer cheerfully expect a happy end of every trial.
【시22:25 JFB】25, 26. My praise shall be of thee—or, perhaps better, "from thee," that is, God gives grace to praise Him. With offering praise, he further evinces his gratitude by promising the payment of his vows, in celebrating the usual festival, as provided in the law (신12:18; 16:11), of which the pious or humble, and they that seek the Lord (His true worshippers) shall partake abundantly, and join him in praise [시22:26]. In the enthusiasm produced by his lively feelings, he addresses such in words, assuring them of God's perpetual favor [시22:26]. The dying of the heart denotes death (삼상25:37); so its living denotes life.
【시22:27 JFB】27-31. His case illustrates God's righteous government. Beyond the existing time and people, others shall be brought to acknowledge and worship God; the fat ones, or the rich as well as the poor, the helpless who cannot keep themselves alive, shall together unite in celebrating God's delivering power, and transmit to unborn people the records of His grace.
【시22:30 JFB】30. it shall be accounted to the Lord for, &c.—or, "it shall be told of the Lord to a generation." God's wonderful works shall be told from generation to generation.
※ 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.