티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 시편 40장
1. 다윗의 시, 영장으로 한 노래 내가 여호와를 기다리고 기다렸더니 귀를 기울이사 나의 부르짖음을 들으셨도다
To the chief Musician , A Psalm of David . I waited patiently for the Lord ; and he inclined unto me, and heard my cry .
2. 나를 기가 막힐 웅덩이와 수렁에서 끌어 올리시고 내 발을 반석 위에 두사 내 걸음을 견고케 하셨도다
He brought me up also out of an horrible pit , out of the miry clay , and set my feet upon a rock , and established my goings .
3. 새 노래 곧 우리 하나님께 올릴 찬송을 내 입에 두셨으니 많은 사람이 보고 두려워하여 여호와를 의지하리로다
And he hath put a new song in my mouth , even praise unto our God : many shall see it, and fear , and shall trust in the Lord .
4. 여호와를 의지하고 교만한 자와 거짓에 치우치는 자를 돌아보지 아니하는 자는 복이 있도다
Blessed is that man that maketh the Lord his trust , and respecteth not the proud , nor such as turn aside to lies .
5. 여호와 나의 하나님이여 주의 행하신 기적이 많고 우리를 향하신 주의 생각도 많도소이다 내가 들어 말하고자 하나 주의 앞에 베풀 수도 없고 그 수를 셀 수도 없나이다
Many , O Lord my God , are thy wonderful works which thou hast done , and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered .
6. 주께서 나의 귀를 통하여 들리시기를 제사와 예물을 기뻐 아니하시며 번제와 속죄제를 요구치 아니하신다 하신지라
Sacrifice and offering thou didst not desire ; mine ears hast thou opened : burnt offering and sin offering hast thou not required .
7. 그 때에 내가 말하기를 내가 왔나이다 나를 가리켜 기록한 것이 두루마리 책에 있나이다
Then said I, Lo, I come : in the volume of the book it is written of me,
8. 나의 하나님이여 내가 주의 뜻 행하기를 즐기오니 주의 법이 나의 심중에 있나이다 하였나이다
I delight to do thy will , O my God : yea, thy law is within my heart .
9. 내가 대회 중에서 의의 기쁜 소식을 전하였나이다 여호와여 내가 내 입술을 닫지 아니할 줄을 주께서 아시나이다
I have preached righteousness in the great congregation : lo, I have not refrained my lips , O Lord , thou knowest .
10. 내가 주의 의를 내 심중에 숨기지 아니하고 주의 성실과 구원을 선포하였으며 내가 주의 인자와 진리를 대회 중에서 은휘치 아니하였나이다
I have not hid thy righteousness within my heart ; I have declared thy faithfulness and thy salvation : I have not concealed thy lovingkindness and thy truth from the great congregation .
11. 여호와여 주의 긍휼을 내게 그치지 마시고 주의 인자와 진리로 나를 항상 보호하소서
Withhold not thou thy tender mercies from me, O Lord : let thy lovingkindness and thy truth continually preserve me.
12. 무수한 재앙이 나를 둘러 싸고 나의 죄악이 내게 미치므로 우러러 볼 수도 없으며 죄가 나의 머리털보다 많으므로 내 마음이 사라졌음이니이다
For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up ; they are more than the hairs of mine head : therefore my heart faileth me.
13. 여호와여 은총을 베푸사 나를 구원하소서 여호와여 속히 나를 도우소서
Be pleased , O Lord , to deliver me: O Lord , make haste to help me.
14. 나의 영혼을 찾아 멸하려 하는 자로 다 수치와 낭패를 당케 하시며 나의 해를 기뻐하는 자로 다 물러가 욕을 당케 하소서
Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil .
15. 나를 향하여 하하 하는 자로 자기 수치를 인하여 놀라게 하소서
Let them be desolate for a reward of their shame that say unto me, Aha , aha .
16. 무릇 주를 찾는 자는 다 주로 즐거워하고 기뻐하게 하시며 주의 구원을 사랑하는 자는 항상 말하기를 여호와는 광대하시다 하게 하소서
Let all those that seek thee rejoice and be glad in thee: let such as love thy salvation say continually , The Lord be magnified .
17. 나는 가난하고 궁핍하오나 주께서는 나를 생각하시오니 주는 나의 도움이시요 건지시는 자시라 나의 하나님이여 지체하지 마소서
But I am poor and needy ; yet the Lord thinketh upon me: thou art my help and my deliverer ; make no tarrying , O my God .
■ 주석 보기
【시40:1 JFB】시40:1-17. In this Psalm a celebration of God's deliverance is followed by a profession of devotion to His service. Then follows a prayer for relief from imminent dangers, involving the overthrow of enemies and the rejoicing of sympathizing friends. In 히10:5, &c., Paul quotes 시40:6-8 as the words of Christ, offering Himself as a better sacrifice. Some suppose Paul thus accommodated David's words to express Christ's sentiments. But the value of his quotation would be thus destroyed, as it would have no force in his argument, unless regarded by his readers as the original sense of the passage in the Old Testament. Others suppose the Psalm describes David's feelings in suffering and joy; but the language quoted by Paul, in the sense given by him, could not apply to David in any of his relations, for as a type the language is not adapted to describe any event or condition of David's career, and as an individual representing the pious generally, neither he nor they could properly use it (see on 시40:7, below). The Psalm must be taken then, as the sixteenth, to express the feelings of Christ's human nature. The difficulties pertinent to this view will be considered as they occur.
1-3. The figures for deep distress are illustrated in Jeremiah's history (렘38:6-12). Patience and trust manifested in distress, deliverance in answer to prayer, and the blessed effect of it in eliciting praise from God's true worshippers, teach us that Christ's suffering is our example, and His deliverance our encouragement (히5:7, 8; 12:3; 벧전4:12-16).
inclined—(the ear, 시17:6), as if to catch the faintest sigh.
【시40:1 CWC】Psalm 38.
Is an appeal to God from chastisement because of iniquity (vv. 1-4). The mental anguish is described in figures of physical disease, and yet it is not impossible that such disease may have been part of the chastisement (vv. 5-8). The desertion of friends and the opposition of enemies also entered into it (vv. 10-17). There are verses susceptible of an application to Christ, but others would prevent its application as a whole to Him.
Psalm 40.
Is Messianic (cf. 히10:5 and the following verses). To quote the Scofield Bible: "It opens with the joy of Christ in resurrection (vv. 1, 2). Verses 3 to 5 give His resurrection testimony. The others are retrospective." "Mine iniquities" (v. 12) may mean "penal afflictions." This meaning is common (시31:11; 38:4); (cf. 창4:13; 창19:15; 삼상28:10; also 삼하16:12; 욥19:29; 사5:18; 53:11). It is also favoured by the clause "taken hold of me," which can be said appropriately of sufferings, but not of sins (cf. 욥27:20; 시69:24). Thus, the difficulties, in referring this Psalm to Christ, are removed.
The language of verses 14 and 15 is not imprecatory, but a confident expectation (시5:11). though the former sense is not inconsistent with Christ's prayer for His murderers, as their confusion and shame might be to prepare them for seeking forgiveness (cf. Acts 2-37).
Psalm 41.
Closes "Book 1" of the Psalms (see introductory lesson). It celebrates the blessedness of compassionating the poor (vv. 1-3) which the psalmist contrasts with the treatment he received both from avowed enemies and professed friends.
Psalms 42 and 43.
Afford a good opportunity to speak of Hebrew poetry as illustrated in the Psalms. The rhythm of Hebrew poetry is not in the sound but in the recurrence of the thought. "Thought may be rhythmic as well as sound, and the full meaning of Scripture is not grasped by one who does not feel how thoughts can be emphasized by being differently re-stated." In this we see the wisdom of God as applied to the Scripture, for the poetry of the Bible can be translated into any tongue without serious loss to the thought, while of other poetry, depending as it does on the sound, this can not be said. The first of the two Psalms expresses the feelings of an exile from the altar of his God, and the spirit of the whole lyric is summed up in its refrain, a struggle between hope and despair:
Why art thou cast down, O my soul?
And why art thou disquieted within me?
Hope thou in God:
For I shall yet praise Him,
Who is the health of my countenance
And my God!
Quoting The Literary Study of the Bible: "This refrain is found to unify into a single poem Psalms 42 and 43; and the whole falls into "three strophies." Instead of "three strophies and a refrain," substitute "three verses and a chorus," and we have a more popular idea of the poetical form of the two Psalms.
Psalm 44.
The section of Psalms now entered upon introduces "The Sons of Korah," but whether they were written by them. Or for them, as a class of the Levitical singers, is difficult to say. The present Psalm was penned with reference to a national calamity, just when, or what, is not known. But the psalmist recounts past deliverances in such crises as a ground of confidence and hope now.
Psalm 45.
Is Messianic, for the proof of which, see the marginal references to the New Testament. The divisions are: The beauty of the King (vv. 1, 2); His coming in glory (vv. 4, 5); His Deity and the character of His reign (vv. 6, 7); the Church as associated with Him in His earthly reign (vv. 9-13); Her virgin companions (The Jewish remnant?) (vv. 14, 15); the whole concluding with an illusion to His earthly fame (vv. 16, 17).
The Scofield Bible thinks this Psalm might be classed with the two following, as all three look "forward to the advent in glory." The same might be said of all down to and including Psalm 50, with the possible exception of 49.
To speak of Psalm 46 particularly: Israel is seen in great trouble but firmly trusting in God (vv. 1-5). The cause is the gathering of the nations against her. (v. 6). But God is with her and overcomes the nations, visiting them with judgment (vv. 7, 8). Following these judgments there is peace over all the earth (vv. 9-1 1). This is clearly millennial in its ultimate application.
Psalm 47.
Is of the same character. Psalm 52 also can hardly be read by anyone familiar with the later revelations of the Bible concerning the Antichrist without thinking of that arch-despot. He is overcome by the Lord (v. 5), and exalted over by the righteous (vv. 6, 7), whose trust in the mercy of God has not been in vain (vv. 8, 9).
Psalm 51.
Is historical again, and grounded on the sad event in David's life dwelt upon in Second Samuel. The Scofield Bible characterizes it in its successive steps as "The mould of the experience of a sinning saint, who comes back to full communion and service." (1) Sin is judged before God, verses 1-6; (2) forgiveness and cleansing are secured through the blood, verses 7-19; (3) the restored one is now filled with the Holy Spirit for joy, power, service and worship, verses 11-17; and is at last seen in fellowship with God, not about self, but Zion (vv. 18, 19). "Personally, while it was David's pathway to restored communion, dispensationally, it will be that of returning Israel at the end of this age (신30:1-10).
The other Psalms in this lesson give their historical setting in their titles, and the student of those preceding will interpret them with little difficulty.
【시40:1 MHCC】Doubts and fears about the eternal state, are a horrible pit and miry clay, and have been so to many a dear child of God. There is power enough in God to help the weakest, and grace enough to help the unworthiest of all that trust in him. The psalmist waited patiently; he continued believing, hoping, and praying. This is applicable to Christ. His agony, in the garden and on the cross, was a horrible pit and miry clay. But those that wait patiently for God do not wait in vain. Those that have been under religious melancholy, and by the grace of God have been relieved, may apply ver. #(2) very feelingly to themselves; they are brought up out of a horrible pit. Christ is the Rock on which a poor soul can alone stand fast. Where God has given stedfast hope, he expects there should be a steady, regular walk and conduct. God filled the psalmist with joy, as well as peace in believing. Multitudes, by faith beholding the sufferings and glory of Christ, have learned to fear the justice and trust in the mercy of God through Him. Many are the benefits with which we are daily loaded, both by the providence and by the grace of God.
【시40:3 JFB】3. a new song—(See on 시33:3).
fear, and … trust—revere with love and faith.
【시40:4 JFB】4. Blessed—(시1:1; 2:12).
respecteth—literally, "turns towards," as an object of confidence.
turn aside—from true God and His law to falsehood in worship and conduct.
【시40:5 JFB】5. be reckoned up in order—(compare 시5:3; 33:14; 사44:7), too many to be set forth regularly. This is but one instance of many. The use of the plural accords with the union of Christ and His people. In suffering and triumph, they are one with Him.
【시40:6 JFB】6-8. In Paul's view this passage has more meaning than the mere expression of grateful devotion to God's service. He represents Christ as declaring that the sacrifices, whether vegetable or animal, general or special expiatory offerings, would not avail to meet the demands of God's law, and that He had come to render the required satisfaction, which he states was effected by "the offering of the body of Christ" [히10:10], for that is the "will of God" which Christ came to fulfil or do, in order to effect man's redemption. We thus see that the contrast to the unsatisfactory character assigned the Old Testament offerings in 시40:6 is found in the compliance with God's law (compare 시40:7, 8). Of course, as Paul and other New Testament writers explain Christ's work, it consisted in more than being made under the law or obeying its precepts. It required an "obedience unto death" [빌2:8], and that is the compliance here chiefly intended, and which makes the contrast with 시40:6 clear.
mine ears hast thou opened—Whether allusion is made to the custom of boring a servant's ear, in token of voluntary and perpetual enslavement (출21:6), or that the opening of the ear, as in 사48:8; 50:5 (though by a different word in Hebrew) denotes obedience by the common figure of hearing for obeying, it is evident that the clause is designed to express a devotion to God's will as avowed more fully in 시40:8, and already explained. Paul, however, uses the words, "a body hast thou prepared me" [히10:5], which are found in the Septuagint in the place of the words, "mine ears hast thou opened." He does not lay any stress on this clause, and his argument is complete without it. It is, perhaps, to be regarded rather as an interpretation or free translation by the Septuagint, than either an addition or attempt at verbal translation. The Septuagint translators may have had reference to Christ's vicarious sufferings as taught in other Scriptures, as in 사53:4-11; at all events, the sense is substantially the same, as a body was essential to the required obedience (compare 롬7:4; 벧전2:24).
【시40:6 MHCC】The psalmist foretells that work of wonder, redemption by our Lord Jesus Christ. The Substance must come, which is Christ, who must bring that glory to God, and that grace to man, which it was impossible the sacrifices should ever do. Observe the setting apart of our Lord Jesus to the work and office of Mediator. In the volume, or roll, of the book it was written of him. In the close rolls of the Divine decrees and counsel, the covenant of redemption was recorded. Also, in all the volumes of the Old Testament something was written of him, 요19:28. Now the purchase of our salvation is made, the proclamation is sent forth, calling us to come and accept it. It was preached freely and openly. Whoever undertook to preach the gospel of Christ, would be under great temptation to conceal it; but Christ, and those he calls to that work, are carried on in it. May we believe his testimony, trust his promise, and submit to his authority.
【시40:7 JFB】7. Then—in such case, without necessarily referring to order of time.
Lo, I come—I am prepared to do, &c.
in the volume of the book—roll of the book. Such rolls, resembling maps, are still used in the synagogues.
written of me—or on me, prescribed to me (왕하22:13). The first is the sense adopted by Paul. In either case, the Pentateuch, or law of Moses, is meant, and while it contains much respecting Christ directly, as 창3:15; 49:10; 신18:15, and, indirectly, in the Levitical ritual, there is nowhere any allusion to David.
【시40:9 JFB】9, 10. I have preached—literally, "announced good tidings." Christ's prophetical office is taught. He "preached" the great truths of God's government of sinners.
【시40:11 JFB】11. may be rendered as an assertion, that God will not withhold (시16:1).
【시40:11 MHCC】The best saints see themselves undone, unless continually preserved by the grace of God. But see the frightful view the psalmist had of sin. This made the discovery of a Redeemer so welcome. In all his reflections upon each step of his life, he discovered something amiss. The sight and sense of our sins in their own colours, must distract us, if we have not at the same time some sight of a Saviour. If Christ has triumphed over our spiritual enemies, then we, through him, shall be more than conquerors. This may encourage all that seek God and love his salvation, to rejoice in him, and to praise him. No griefs nor poverty can render those miserable who fear the Lord. Their God, and all that he has or does, is the ground of their joy. The prayer of faith can unlock his fulness, which is adapted to all their wants. The promises are sure, the moment of fulfilment hastens forward. He who once came in great humility, shall come again in glorious majesty.
【시40:12 JFB】12. evils—inflicted by others.
iniquities—or penal afflictions, and sometimes calamities in the wide sense. This meaning of the word is very common (시31:11; 38:4; compare 창4:13, Cain's punishment; 창19:15, that of Sodom; 삼상28:10, of the witch of En-dor; also 삼하16:12; 욥19:29; 사5:18; 53:11). This meaning of the word is also favored by the clause, "taken hold of me," which follows, which can be said appropriately of sufferings, but not of sins (compare 욥27:20; 시69:24). Thus, the difficulties in referring this Psalm to Christ, arising from the usual reading of this verse, are removed. Of the terrible afflictions, or sufferings, alluded to and endured for us, compare Lu 22:39-44, and the narrative of the scenes of Calvary.
my heart faileth me—(마26:38), "My soul is exceeding sorrowful, even unto death."
cannot look up—literally, "I cannot see," not denoting the depression of conscious guilt, as Lu 18:13, but exhaustion from suffering, as dimness of eyes (compare 시6:7; 13:3; 38:10). The whole context thus sustains the sense assigned to iniquities.
【시40:13 JFB】13. (Compare 시22:19).
【시40:14 JFB】14, 15. The language is not necessarily imprecatory, but rather a confident expectation (시5:11), though the former sense is not inconsistent with Christ's prayer for the forgiveness of His murderers, inasmuch as their confusion and shame might be the very means to prepare them for humbly seeking forgiveness (compare 행2:37).
【시40:15 JFB】15. for a reward—literally, "in consequence of."
Aha—(Compare 시35:21, 25).
【시40:16 JFB】16. (Compare 시35:27).
love thy salvation—delight in its bestowal on others as well as themselves.
※ 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.