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■ 시편 45장
1. 고라 자손의 마스길, 사랑의 노래, 영장으로 소산님에 맞춘 것 내 마음에서 좋은 말이 넘쳐 왕에 대하여 지은 것을 말하리니 내 혀는 필객의 붓과 같도다
To the chief Musician upon Shoshannim , for the sons of Korah , Maschil , A Song of loves . My heart is inditing a good matter : I speak of the things which I have made touching the king : my tongue is the pen of a ready writer .
2. 왕은 인생보다 아름다워 은혜를 입술에 머금으니 그러므로 하나님이 왕에게 영영히 복을 주시도다
Thou art fairer than the children of men : grace is poured into thy lips : therefore God hath blessed thee for ever .
3. 능한 자여 칼을 허리에 차고 왕의 영화와 위엄을 입으소서
Gird thy sword upon thy thigh , O most mighty , with thy glory and thy majesty .
4. 왕은 진리와 온유와 공의를 위하여 위엄있게 타고 승전하소서 왕의 오른손이 왕에게 두려운 일을 가르치리이다
And in thy majesty ride prosperously because of truth and meekness and righteousness ; and thy right hand shall teach thee terrible things .
5. 왕의 살이 날카로워 왕의 원수의 염통을 뚫으니 만민이 왕의 앞에 엎드러지는도다
Thine arrows are sharp in the heart of the king’s enemies ; whereby the people fall under thee.
6. 하나님이여 주의 보좌가 영영하며 주의 나라의 홀은 공평한 홀이니이다
Thy throne , O God , is for ever and ever : the sceptre of thy kingdom is a right sceptre .
7. 왕이 정의를 사랑하고 악을 미워하시니 그러므로 하나님 곧 왕의 하나님이 즐거움의 기름으로 왕에게 부어 왕의 동류보다 승하게 하셨나이다
Thou lovest righteousness , and hatest wickedness : therefore God , thy God , hath anointed thee with the oil of gladness above thy fellows .
8. 왕의 모든 옷은 몰약과 침향과 육계의 향기가 있으며 상아궁에서 나오는 현악은 왕을 즐겁게 하도다
All thy garments smell of myrrh , and aloes , and cassia , out of the ivory palaces , whereby they have made thee glad .
9. 왕의 귀비 중에는 열왕의 딸이 있으며 왕후는 오빌의 금으로 꾸미고 왕의 우편에 서도다
Kings’ daughters were among thy honourable women : upon thy right hand did stand the queen in gold of Ophir .
10. 딸이여 듣고 생각하고 귀를 기울일지어다 네 백성과 아비 집을 잊어버릴지어다
Hearken , O daughter , and consider , and incline thine ear ; forget also thine own people , and thy father’s house ;
11. 그러하면 왕이 너의 아름다움을 사모하실지라 저는 너의 주시니 너는 저를 경배할지어다
So shall the king greatly desire thy beauty : for he is thy Lord ; and worship thou him.
12. 두로의 딸이 예물을 드리고 백성 중 부한 자도 네 은혜를 구하리로다
And the daughter of Tyre shall be there with a gift ; even the rich among the people shall intreat thy favour .
13. 왕의 딸이 궁중에서 모든 영화를 누리니 그 옷은 금으로 수 놓았도다
The king’s daughter is all glorious within : her clothing is of wrought gold .
14. 수 놓은 옷을 입은 저가 왕께로 인도함을 받으며 시종하는 동무 처녀들도 왕께로 이끌려 갈 것이라
She shall be brought unto the king in raiment of needlework : the virgins her companions that follow her shall be brought unto thee.
15. 저희가 기쁨과 즐거움으로 인도함을 받고 왕궁에 들어가리로다
With gladness and rejoicing shall they be brought : they shall enter into the king’s palace .
16. 왕의 아들들이 왕의 열조를 계승할 것이라 왕이 저희로 온 세계의 군왕을 삼으리로다
Instead of thy fathers shall be thy children , whom thou mayest make princes in all the earth .
17. 내가 왕의 이름을 만세에 기억케 하리니 그러므로 만민이 왕을 영영히 찬송하리로다
I will make thy name to be remembered in all generations : therefore shall the people praise thee for ever and ever .
■ 주석 보기
【시45:1 JFB】시45:1-17. Shoshannim—literally, "Lilies," either descriptive of an instrument so shaped, or denoting some tune or air so called, after which the Psalm was to be sung (see on 시8:1, title). A song of loves, or, of beloved ones (plural and feminine)—a conjugal song. Maschil—(See on 시32:1, title, and 시42:1, title) denotes the didactic character of the Psalm; that it gives instruction, the song being of allegorical, and not literal, import. The union and glories of Christ and his Church are described. He is addressed as a king possessed of all essential graces, as a conqueror exalted on the throne of a righteous and eternal government, and as a bridegroom arrayed in nuptial splendor. The Church is portrayed in the purity and loveliness of a royally adorned and attended bride, invited to forsake her home and share the honors of her affianced lord. The picture of an Oriental wedding thus opened is filled up by representing the complimentary gifts of the wealthy with which the occasion is honored, the procession of the bride clothed in splendid raiment, attended by her virgin companions, and the entrance of the joyous throng into the palace of the king. A prediction of a numerous and distinguished progeny, instead of the complimentary wish for it usually expressed (compare 창24:60; 룻4:11, 12), and an assurance of a perpetual fame, closes the Psalm. All ancient Jewish and Christian interpreters regarded this Psalm as an allegory of the purport above named. In the Song of Songs the allegory is carried out more fully. Hosea (호1:1-3:5) treats the relation of God and His people under the same figure, and its use to set forth the relation of Christ and His Church runs through both parts of the Bible (compare 사54:5; 62:4, 5; 마22:3; 25:1; 요3:29; 엡5:25-32, &c.). Other methods of exposition have been suggested. Several Jewish monarchs, from Solomon to the wicked Ahab, and various foreign princes, have been named as the hero of the song. But to none of them can the terms here used be shown to apply, and it is hardly probable that any mere nuptial song, especially of a heathen king, would be permitted a place in the sacred songs of the Jews. The advocates for any other than the Messianic interpretation have generally silenced each other in succession, while the application of the most rigorous rules of a fair system of interpretation has but strengthened the evidences in its favor. The scope of the Psalm above given is easy and sustained by the explication of its details. The quotation of 시45:6, 7 by Paul (히1:8, 9), as applicable to Christ, ought to be conclusive, and their special exposition shows the propriety of such an application.
1. An animated preface indicative of strong emotion. Literally, "My heart overflows: a good matter I speak; the things which I have made," &c.
inditing—literally, "boiling up," as a fountain overflows.
my tongue is the pen—a mere instrument of God's use.
of a ready writer—that is, it is fluent. The theme is inspiring and language flows fast.
【시45:1 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.
【시45:1 MHCC】The psalmist's tongue was guided by the Spirit of God, as the pen is by the hand of a ready writer. This psalm is touching the King Jesus, his kingdom and government. It is a shame that this good matter is not more the subject of our discourse. There is more in Christ to engage our love, than there is or can be in any creature. This world and its charms are ready to draw away our hearts from Christ; therefore we are concerned to understand how much more worthy he is of our love. By his word, his promise, his gospel, the good will of God is made known to us, and the good work of God is begun and carried on in us. The psalmist, ver. #(3–5), joyfully foretells the progress and success of the Messiah. The arrows of conviction are very terrible in the hearts of sinners, till they are humbled and reconciled; but the arrows of vengeance will be more so to his enemies who refuse to submit. All who have seen his glory and tasted his grace, rejoice to see him, by his word and Spirit, bring enemies and strangers under his dominion.
【시45:2 JFB】2. To rich personal attractions is added grace of the lips, captivating powers of speech. This is given, and becomes a source of power and proves a blessing. Christ is a prophet (Lu 4:22).
【시45:3 JFB】3, 4. The king is addressed as ready to go forth to battle.
sword—(Compare 계1:16; 19:15).
mighty—(Compare 사9:6).
glory and … majesty—generally used as divine attributes (시96:6; 104:1; 111:3), or as specially conferred on mortals (시21:5), perhaps these typically.
【시45:4 JFB】4. ride prosperously—or conduct a successful war.
because of—for the interests of truth, &c.
meekness … righteousness—without any connection—that is, a righteousness or equity of government, distinguished by meekness or condescension (시18:35).
right hand—or power, as its organ.
shall teach thee—point the way to terrible things; that is, in conquest of enemies.
【시45:5 JFB】5. The result.
people—Whole nations are subdued.
【시45:6 JFB】6. No lawful construction can be devised to change the sense here given and sustained by the ancient versions, and above all by Paul (히1:8). Of the perpetuity of this government, compare 삼하7:13; 시10:16; 72:5; 89:4; 110:4; 사9:7.
【시45:6 MHCC】The throne of this almighty King is established for ever. While the Holy Spirit leads Christ's people to look to his cross, he teaches them to see the evil of sin and the beauty of holiness; so that none of them can feel encouragement to continue in sin. The Mediator is God, else he had been neither able to do the Mediator's work, nor fit to wear the Mediator's crown. God the Father, as his God in respect to his human nature and mediatorial offices, has given to him the Holy Spirit without measure. Thus anointed to be a Prophet, Priest, and King, Christ has pre-eminence in the gladdening gifts and graces of the spirit, and from his fulness communicates them to his brethren in human nature. The Spirit is called the oil of gladness, because of the delight wherewith Christ was filled, in carrying on his undertakings. The salvation of sinners is the joy of angels, much more of the Son. And in proportion as we are conformed to his holy image, we may expect the gladdening gifts influences of the Comforter. The excellences of the Messiah, the suitableness of his offices, and the sufficiency of his grace, seem to be intended by the fragrance of his garments. The church formed of true believers, is here compared to the queen, whom, by an everlasting covenant, the Lord Jesus has betrothed to himself. This is the bride, the Lamb's wife, whose graces are compared to fine linen, for their purity; to gold, for their costliness: for as we owe our redemption, so we owe our adorning, to the precious blood of the Son of God.
【시45:7 JFB】7. As in 시45:6 the divine nature is made prominent, here the moral qualities of the human are alleged as the reason or ground of the mediatorial exultation. Some render "O God, thy God," instead of
God, thy God—but the latter is sustained by the same form (시50:7), and it was only of His human nature that the anointing could be predicated (compare 사61:3).
oil of gladness—or token of gladness, as used in feasts and other times of solemn joy (compare 왕상1:39, 40).
fellows—other kings.
【시45:8 JFB】8. The king thus inaugurated is now presented as a bridegroom, who appears in garments richly perfumed, brought out from
ivory palaces—His royal residence; by which, as indications of the happy bridal occasion, He has been gladdened.
【시45:9 JFB】9. In completion of this picture of a marriage festival, female attendants or bridesmaids of the highest rank attend Him, while the queen, in rich apparel (시45:13), stands ready for the nuptial procession.
【시45:10 JFB】10, 11. She is invited to the union, for forming which she must leave her father's people. She representing, by the form of the allegory, the Church, this address is illustrated by all those scriptures, from 창12:1 on, which speak of the people of God as a chosen, separate, and peculiar people. The relation of subjection to her spouse at once accords with the law of marriage, as given in 창3:16; 18:12; 엡5:22; 벧전3:5, 6, and the relation of the Church to Christ (엡5:24). The love of the husband is intimately connected with the entire devotion to which the bride is exhorted.
【시45:10 MHCC】If we desire to share these blessings, we must hearken to Christ's word. We must forget our carnal and sinful attachments and pursuits. He must be our Lord as well as our Saviour; all idols must be thrown away, that we may give him our whole heart. And here is good encouragement, thus to break off from former alliances. The beauty of holiness, both on the church and on particular believers, is, in the sight of Christ, of great price, and very amiable. The work of grace is the workmanship of the Spirit, it is the image of Christ upon the soul, a partaking of the Divine nature. It is clear of all sin, there is none in it, nor any comes from it. There is nothing glorious in the old man or corrupt nature; but in the new man, or work of grace upon the soul, every thing is glorious. The robe of Christ's righteousness, which he has wrought out for his church, the Father imputes unto her, and bestows upon her. None are brought to Christ, but those whom the Father brings. This notes the conversion of souls to him. The robe of righteousness, and garments of salvation, the change of raiment Christ has put upon her. Such as strictly cleave to Christ, loving him in singleness of heart, are companions of the bride, who partake of the very same grace, enjoy the same privileges, and share in one common salvation. These, every one, shall be brought to the King; not one lost or left behind. Instead of the Old Testament church, there shall be a New Testament church, a Gentile church. In the believing hope of our everlasting happiness in the other world, let us always keep up the remembrance of Christ, as our only way thither; and transmit the remembrance of him to succeeding generations, that his name may endure for ever.
【시45:12 JFB】12. daughter of Tyre—(시9:14); denotes the people. Tyre, celebrated for its great wealth, is selected to represent the richest nations, an idea confirmed by the next clause. These gifts are brought as means to conciliate the royal parties, representing the admitted subjection of the offerers. This well sets forth the exalted position of the Church and her head, whose moral qualities receive the homage of the world. The contribution of material wealth to sustain the institutions of the Church may be included (compare "riches of the Gentiles," 시72:10; 사60:5-10).
【시45:13 JFB】13. the king's daughter—a term of dignity. It may also intimate, with some allusion to the teaching of the allegory, that the bride of Christ, the Church, is the daughter of the great king, God.
within—Not only is her outward raiment costly, but all her apparel is of the richest texture.
wrought gold—gold embroidery, or cloth in which gold is woven.
【시45:14 JFB】14, 15. The progress of the procession is described; according to the usual custom the bride and attendants are conducted to the palace. Some for the words—
in raiment of needlework—propose another rendering, "on variegated (or embroidered) cloths"—that is, in the manner of the East, richly wrought tapestry was spread on the ground, on which the bride walked. As the dress had been already mentioned, this seems to be a probable translation.
【시45:15 JFB】15. shall they be brought—in solemn form (compare 욥10:19; 21:22). The entrance into the palace with great joy closes the scene. So shall the Church be finally brought to her Lord, and united amid the festivities of the holy beings in heaven.
【시45:16 JFB】16. As earthly monarchs govern widely extended empires by viceroys, this glorious king is represented as supplying all the principalities of earth with princes of his own numerous progeny.
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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.