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■ 시편 50장
1. 아삽의 시 전능하신 자 하나님 여호와께서 말씀하사 해 돋는 데서부터 지는 데까지 세상을 부르셨도다
A Psalm of Asaph . The mighty God , even the Lord , hath spoken , and called the earth from the rising of the sun unto the going down thereof.
2. 온전히 아름다운 시온에서 하나님이 빛을 발하셨도다
Out of Zion , the perfection of beauty , God hath shined .
3. 우리 하나님이 임하사 잠잠치 아니하시니 그 앞에는 불이 삼키고 그 사방에는 광풍이 불리로다
Our God shall come , and shall not keep silence : a fire shall devour before him, and it shall be very tempestuous round about him.
4. 하나님이 그 백성을 판단하시려고 윗 하늘과 아래 땅에 반포하여
He shall call to the heavens from above , and to the earth , that he may judge his people .
5. 이르시되 나의 성도를 너의 앞에 모으라 곧 제사로 나와 언약한 자니라 하시도다
Gather my saints together unto me; those that have made a covenant with me by sacrifice .
6. 하늘이 그 공의를 선포하리니 하나님 그는 심판장이심이로다(셀라)
And the heavens shall declare his righteousness : for God is judge himself. Selah .
7. 내 백성아 들을지어다 내가 말하리라 이스라엘아 내가 네게 증거하리라 나는 하나님 곧 네 하나님이로다
Hear , O my people , and I will speak ; O Israel , and I will testify against thee: I am God , even thy God .
8. 내가 너의 제물을 인하여는 너를 책망치 아니하리니 네 번제가 항상 내 앞에 있음이로다
I will not reprove thee for thy sacrifices or thy burnt offerings , to have been continually before me.
9. 내가 네 집에서 수소나 네 우리에서 수염소를 취치 아니하리니
I will take no bullock out of thy house , nor he goats out of thy folds .
10. 이는 삼림의 짐승들과 천산의 생축이 다 내 것이며
For every beast of the forest is mine, and the cattle upon a thousand hills .
11. 산의 새들도 나의 아는 것이며 들의 짐승도 내 것임이로다
I know all the fowls of the mountains : and the wild beasts of the field are mine .
12. 내가 가령 주려도 네게 이르지 않을 것은 세계와 거기 충만한 것이 내 것임이로다
If I were hungry , I would not tell thee: for the world is mine, and the fulness thereof.
13. 내가 수소의 고기를 먹으며 염소의 피를 마시겠느냐
Will I eat the flesh of bulls , or drink the blood of goats ?
14. 감사로 하나님께 제사를 드리며 지극히 높으신 자에게 네 서원을 갚으며
Offer unto God thanksgiving ; and pay thy vows unto the most High :
15. 환난 날에 나를 부르라 내가 너를 건지리니 네가 나를 영화롭게 하리로다
And call upon me in the day of trouble : I will deliver thee, and thou shalt glorify me.
16. 악인에게는 하나님이 이르시되 네가 어찌 내 율례를 전하며 내 언약을 네 입에 두느냐
But unto the wicked God saith , What hast thou to do to declare my statutes , or that thou shouldest take my covenant in thy mouth ?
17. 네가 교훈을 미워하고 내 말을 네 뒤로 던지며
Seeing thou hatest instruction , and castest my words behind thee.
18. 도적을 본즉 연합하고 간음하는 자와 동류가 되며
When thou sawest a thief , then thou consentedst with him, and hast been partaker with adulterers .
19. 네 입을 악에게 주고 네 혀로 궤사를 지으며
Thou givest thy mouth to evil , and thy tongue frameth deceit .
20. 앉아서 네 형제를 공박하며 네 어미의 아들을 비방하는도다
Thou sittest and speakest against thy brother ; thou slanderest thine own mother’s son .
21. 네가 이 일을 행하여도 내가 잠잠하였더니 네가 나를 너와 같은 줄로 생각하였도다 그러나 내가 너를 책망하여 네 죄를 네 목전에 차례로 베풀리라 하시는도다
These things hast thou done , and I kept silence ; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes .
22. 하나님을 잊어버린 너희여 이제 이를 생각하라 그렇지 않으면 내가 너희를 찢으리니 건질 자 없으리라
Now consider this, ye that forget God , lest I tear you in pieces , and there be none to deliver .
23. 감사로 제사를 드리는 자가 나를 영화롭게 하나니 그 행위를 옳게 하는 자에게 내가 하나님의 구원을 보이리라
Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I shew the salvation of God .
■ 주석 보기
【시50:1 JFB】시50:1-23. In the grandeur and solemnity of a divine judgment, God is introduced as instructing men in the nature of true worship, exposing hypocrisy, warning the wicked, and encouraging the pious.
1-4. The description of this majestic appearance of God resembles that of His giving the law (compare 출19:16; 20:18; 신32:1).
【시50:1 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.
【시50:1 MHCC】This psalm is a psalm of instruction. It tells of the coming of Christ and the day of judgment, in which God will call men to account; and the Holy Ghost is the Spirit of judgement. All the children of men are concerned to know the right way of worshipping the Lord, in spirit and in truth. In the great day, our God shall come, and make those hear his judgement who would not hearken to his law. Happy are those who come into the covenant of grace, by faith in the Redeemer's atoning sacrifice, and show the sincerity of their love by fruits of righteousness. When God rejects the services of those who rest in outside performances, he will graciously accept those who seek him aright. It is only by sacrifice, by Christ, the great Sacrifice, from whom the sacrifices of the law derived what value they had, that we can be accepted of God. True and righteous are his judgments; even sinners' own consciences will be forced to acknowledge the righteousness of God.
【시50:4 JFB】4. above—literally, "above" (창1:7).
heavens … earth—For all creatures are witnesses (신4:26; 30:19; 사1:2).
【시50:5 JFB】5. my saints—(시4:3).
made—literally, "cut"
a covenant, &c.—alluding to the dividing of a victim of sacrifice, by which covenants were ratified, the parties passing between the divided portions (compare 창15:10, 18).
【시50:6 JFB】6. The inhabitants of heaven, who well know God's character, attest His righteousness as a judge.
【시50:7 JFB】7. I will testify—that is, for failure to worship aught.
thy God—and so, by covenant as well as creation, entitled to a pure worship.
【시50:7 MHCC】To obey is better than sacrifice, and to love God and our neighbour better than all burnt-offerings. We are here warned not to rest in these performances. And let us beware of resting in any form. God demands the heart, and how can human inventions please him, when repentance, faith, and holiness are neglected? In the day of distress we must apply to the Lord by fervent prayer. Our troubles, though we see them coming from God's hand, must drive us to him, not drive us from him. We must acknowledge him in all our ways, depend upon his wisdom, power, and goodness, and refer ourselves wholly to him, and so give him glory. Thus must we keep up communion with God; meeting him with prayers under trials, and with praises in deliverances. A believing supplicant shall not only be graciously answered as to his petition, and so have cause for praising God, but shall also have grace to praise him.
【시50:8 JFB】8-15. However scrupulous in external worship, it was offered as if they conferred an obligation in giving God His own, and with a degrading view of Him as needing it [시50:9-13]. Reproving them for such foolish and blasphemous notions, He teaches them to offer, or literally, "sacrifice," thanksgiving, and pay, or perform, their vows—that is, to bring, with the external symbolical service, the homage of the heart, and faith, penitence, and love. To this is added an invitation to seek, and a promise to afford, all needed help in trouble.
【시50:16 JFB】16-20. the wicked—that is, the formalists, as now exposed, and who lead vicious lives (compare 롬2:21, 23). They are unworthy to use even the words of God's law. Their hypocrisy and vice are exposed by illustrations from sins against the seventh, eighth, and ninth commandments.
【시50:16 MHCC】Hypocrisy is wickedness, which God will judge. And it is too common, for those who declare the Lord's statutes to others, to live in disobedience to them themselves. This delusion arises from the abuse of God's long-suffering, and a wilful mistake of his character and the intention of his gospel. The sins of sinners will be fully proved on them in the judgment of the great day. The day is coming when God will set their sins in order, sins of childhood and youth, of riper age and old age, to their everlasting shame and terror. Let those hitherto forgetful of God, given up to wickedness, or in any way negligent of salvation, consider their urgent danger. The patience of the Lord is very great. It is the more wonderful, because sinners make such ill use of it; but if they turn not, they shall be made to see their error when it is too late. Those that forget God, forget themselves; and it will never be right with them till they consider. Man's chief end is to glorify God: whoso offers praise, glorifies him, and his spiritual sacrifices shall be accepted. We must praise God, sacrifice praise, put it into the hands of the Priest, our Lord Jesus, who is also the altar: we must be fervent in spirit, praising the Lord. Let us thankfully accept God's mercy, and endeavour to glorify him in word and deed.
【시50:21 JFB】21, 22. God, no longer (even in appearance) disregarding such, exposes their sins and threatens a terrible punishment.
【시50:22 JFB】22. forget God—This denotes unmindfulness of His true character.
※ 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.