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■ 시편 49장
1. 고라 자손의 시, 영장으로 한 노래 만민들아 이를 들어라 세상의 거민들아 귀를 기울이라
To the chief Musician , A Psalm for the sons of Korah . Hear this, all ye people ; give ear , all ye inhabitants of the world :
2. 귀천 빈부를 물론하고 다 들을지어다
Both low and high , rich and poor , together .
3. 내 입은 지혜를 말하겠고 내 마음은 명철을 묵상하리로다
My mouth shall speak of wisdom ; and the meditation of my heart shall be of understanding .
4. 내가 비유에 내 귀를 기울이고 수금으로 나의 오묘한 말을 풀리로다
I will incline mine ear to a parable : I will open my dark saying upon the harp .
5. 죄악이 나를 따라 에우는 환난의 날에 내가 어찌 두려워하랴
Wherefore should I fear in the days of evil , when the iniquity of my heels shall compass me about?
6. 자기의 재물을 의지하고 풍부함으로 자긍하는 자는
They that trust in their wealth , and boast themselves in the multitude of their riches ;
7. 아무도 결코 그 형제를 구속하지 못하며 저를 위하여 하나님께 속전을 바치지도 못할 것은
None of them can by any means redeem his brother , nor give to God a ransom for him:
8. 저희 생명의 구속이 너무 귀하며 영영히 못할 것임이라
(For the redemption of their soul is precious , and it ceaseth for ever :)
9. 저로 영존하여 썩음을 보지 않게 못하리니
That he should still live for ever , and not see corruption .
10. 저가 보리로다 지혜있는 자도 죽고 우준하고 무지한 자도 같이 망하고 저희 재물을 타인에게 끼치는도다
For he seeth that wise men die , likewise the fool and the brutish person perish , and leave their wealth to others .
11. 저희의 속 생각에 그 집이 영영히 있고 그 거처가 대대에 미치리라 하여 그 전지를 자기 이름으로 칭하도다
Their inward thought is, that their houses shall continue for ever , and their dwelling places to all generations ; they call their lands after their own names .
12. 사람은 존귀하나 장구치 못함이여 멸망하는 짐승 같도다
Nevertheless man being in honour abideth not: he is like the beasts that perish .
13. 저희의 이 행위는 저희의 우매함이나 후세 사람은 오히려 저희 말을 칭찬하리로다(셀라)
This their way is their folly : yet their posterity approve their sayings . Selah .
14. 양 같이 저희를 음부에 두기로 작정되었으니 사망이 저희 목자일 것이라 정직한 자가 아침에 저희를 다스리리니 저희 아름다움이 음부에서 소멸하여 그 거처조차 없어지려니와
Like sheep they are laid in the grave ; death shall feed on them; and the upright shall have dominion over them in the morning ; and their beauty shall consume in the grave from their dwelling .
15. 하나님은 나를 영접하시리니 이러므로 내 영혼을 음부의 권세에서 구속하시리로다(셀라)
But God will redeem my soul from the power of the grave : for he shall receive me. Selah .
16. 사람이 치부하여 그 집 영광이 더할 때에 너는 두려워 말지어다
Be not thou afraid when one is made rich , when the glory of his house is increased ;
17. 저가 죽으매 가져가는 것이 없고 그 영광이 저를 따라 내려가지 못함이로다
For when he dieth he shall carry nothing away : his glory shall not descend after him.
18. 저가 비록 생시에 자기를 축하하며 스스로 좋게 함으로 사람들에게 칭찬을 받을지라도
Though while he lived he blessed his soul : and men will praise thee, when thou doest well to thyself.
19. 그 역대의 열조에게로 돌아가리니 영영히 빛을 보지 못하리로다
He shall go to the generation of his fathers ; they shall never see light .
20. 존귀에 처하나 깨닫지 못하는 사람은 멸망하는 짐승 같도다
Man that is in honour , and understandeth not, is like the beasts that perish .
■ 주석 보기
【시49:1 JFB】시49:1-20. This Psalm instructs and consoles. It teaches that earthly advantages are not reliable for permanent happiness, and that, however prosperous worldly men may be for a time, their ultimate destiny is ruin, while the pious are safe in God's care.
1-3. All are called to hear what interests all.
world—literally, "duration of life," the present time.
【시49:1 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.
【시49:1 MHCC】We seldom meet with a more solemn introduction: there is no truth of greater importance. Let all hear this with application to ourselves. The poor are in danger from undue desire toward the wealth of the world, as rich people from undue delight in it. The psalmist begins with applying it to himself, and that is the right method in which to treat of Divine things. Before he sets down the folly of carnal security, he lays down, from his own experience, the benefit and comfort of a holy, gracious security, which they enjoy who trust in God, and not in their worldly wealth. In the day of judgment, the iniquity of our heels, or of our steps, our past sins, will compass us. In those days, worldly, wicked people will be afraid; but wherefore should a man fear death who has God with him?
【시49:4 JFB】4. incline—to hear attentively (시17:6; 31:2).
parable—In Hebrew and Greek "parable" and "proverb" are translations of the same word. It denotes a comparison, or form of speech, which under one image includes many, and is expressive of a general truth capable of various illustrations. Hence it may be used for the illustration itself. For the former sense, "proverb" (that is, one word for several) is the usual English term, and for the latter, in which comparison is prominent, "parable" (that is, one thing laid by another). The distinction is not always observed, since here, and in 시78:2; "proverb" would better express the style of the composition (compare also 잠26:7, 9; 합2:6; 요16:25, 29). Such forms of speech are often very figurative and also obscure (compare 마13:12-15). Hence the use of the parallel word—
dark saying—or, "riddle" (compare 겔17:2).
open—is to explain.
upon the harp—the accompaniment for a lyric.
【시49:5 JFB】5. iniquity—or, "calamity" (시40:12).
of my heels—literally "my supplanters" (창27:36), or oppressors: "I am surrounded by the evils they inflict."
【시49:6 JFB】6. They are vainglorious.
【시49:6 MHCC】Here is a description of the spirit and way of worldly people. A man may have wealth, and may have his heart enlarged in love, thankfulness, and obedience, and may do good with it. Therefore it is not men's having riches that proves them to be worldly, but their setting their hearts upon them as the best things. Worldly men have only some floating thoughts of the things of God, while their fixed thoughts, their inward thoughts, are about the world; that lies nearest the heart. But with all their wealth they cannot save the life of the dearest friend they have. This looks further, to the eternal redemption to be wrought out by the Messiah. The redemption of the soul shall cost very dear; but, being once wrought, it shall never need to be repeated. And he, the Redeemer, shall rise again before he sees corruption, and then shall live for evermore, 계1:18. This likewise shows the folly of worldly people, who sell their souls for that which will never buy them. With all their wealth they cannot secure themselves from the stroke of death. Yet one generation after another applaud their maxims; and the character of a fool, as drawn by heavenly Wisdom itself, Lu 12:16–21, continues to be followed even among professed Christians. Death will ask the proud sinner, Where is thy wealth, thy pomp? And in the morning of the resurrection, when all that sleep in the dust shall awake, the upright shall be advanced to the highest honour, when the wicked shall be filled with everlasting shame and contempt, 단12:2. Let us now judge of things as they will appear in that day. The beauty of holiness is that alone which the grave cannot touch, or damage.
【시49:7 JFB】7-9. yet unable to save themselves or others.
【시49:8 JFB】8. it ceaseth for ever—that is, the ransom fails, the price is too precious, costly.
【시49:9 JFB】9. corruption—literally, "pit," or, "grave," thus showing that "soul" is used for "life" [시49:8].
【시49:10 JFB】10. For he seeth—that is, corruption; then follows the illustration.
wise … fool—(시14:1; 잠1:32; 10:1).
likewise—alike altogether—(시4:8)—die—all meet the same fate.
【시49:11 JFB】11. Still infatuated and flattered with hopes of perpetuity, they call their lands, or "celebrate their names on account of (their) lands."
【시49:12 JFB】12. Contrasted with this vanity is their frailty. However honored, man
abideth not—literally, "lodgeth not," remains not till morning, but suddenly perishes as (wild) beasts, whose lives are taken without warning.
【시49:13 JFB】13. Though their way is folly, others follow the same course of life.
【시49:14 JFB】14. Like sheep—(compare 시49:12) unwittingly, they
are laid—or, "put," &c.
death shall feed on—or, better, "shall rule"
them—as a shepherd (compare "feed," 시28:9, Margin).
have dominion over—or, "subdue"
them in the morning—suddenly, or in their turn.
their beauty—literally, "form" or shape.
shall consume—literally, "is for the consumption," that is, of the grave.
from their dwelling—literally, "from their home (they go) to it," that is, the grave.
【시49:15 JFB】15. The pious, delivered from "the power of the grave."
power—literally, "the hand," of death, are taken under God's care.
【시49:15 MHCC】Believers should not fear death. The distinction of men's outward conditions, how great soever in life, makes none at death; but the difference of men's spiritual states, though in this life it may seem of small account, yet at and after death is very great. The soul is often put for the life. The God of life, who was its Creator at first, can and will be its Redeemer at last. It includes the salvation of the soul from eternal ruin. Believers will be under strong temptation to envy the prosperity of sinners. Men will praise thee, and cry thee up, as having done well for thyself in raising an estate and family. But what will it avail to be approved of men, if God condemn us? Those that are rich in the graces and comforts of the Spirit, have something of which death cannot strip them, nay, which death will improve; but as for worldly possessions, as we brought nothing into the world, so it is certain that we shall carry nothing out; we must leave all to others. The sum of the whole matter is, that it can profit a man nothing to gain the whole world, to become possessed of all its wealth and all its power, if he lose his own soul, and is cast away for want of that holy and heavenly wisdom which distinguishes man from the brutes, in his life and at his death. And are there men who can prefer the lot of the rich sinner to that of poor Lazarus, in life and death, and to eternity? Assuredly there are. What need then we have of the teaching of the Holy Ghost; when, with all our boasted powers, we are prone to such folly in the most important of all concerns!
【시49:16 JFB】16-19. applies this instruction. Be not anxious (시37:1, &c.), since death cuts off the prosperous wicked whom you dread.
【시49:18 JFB】18. Though … lived, &c.—literally, "For in his life he blessed his soul," or, "himself" (Lu 12:19, 16:25); yet (시49:19); he has had his portion.
men will praise … thyself—Flatterers enhance the rich fool's self-complacency; the form of address to him strengthens the emphasis of the sentiment.
※ 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.