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■ 시편 9장
1. 다윗의 시, 영장으로 뭇랍벤에 맞춘 노래 내가 전심으로 여호와께 감사하오며 주의 모든 기사를 전하리이다
To the chief Musician upon Muthlabben , A Psalm of David . I will praise thee, O Lord , with my whole heart ; I will shew forth all thy marvellous works .
2. 내가 주를 기뻐하고 즐거워하며 지극히 높으신 주의 이름을 찬송하리니
I will be glad and rejoice in thee: I will sing praise to thy name , O thou most High .
3. 내 원수들이 물러갈 때에 주의 앞에서 넘어져 망함이니이다
When mine enemies are turned back , they shall fall and perish at thy presence .
4. 주께서 나의 의와 송사를 변호하셨으며 보좌에 앉으사 의롭게 심판하셨나이다
For thou hast maintained my right and my cause ; thou satest in the throne judging right .
5. 열방을 책하시고 악인을 멸하시며 저희 이름을 영영히 도말하셨나이다
Thou hast rebuked the heathen , thou hast destroyed the wicked , thou hast put out their name for ever and ever .
6. 원수가 끊어져 영영히 멸망하셨사오니 주께서 무너뜨린 성읍들을 기억할 수 없나이다
O thou enemy , destructions are come to a perpetual end : and thou hast destroyed cities ; their memorial is perished with them .
7. 여호와께서 영영히 앉으심이여 심판을 위하여 보좌를 예비하셨도다
But the Lord shall endure for ever : he hath prepared his throne for judgment .
8. 공의로 세계를 심판하심이여 정직으로 만민에게 판단을 행하시리로다
And he shall judge the world in righteousness , he shall minister judgment to the people in uprightness .
9. 여호와는 또 압제를 당하는 자의 산성이시요 환난 때의 산성이시로다
The Lord also will be a refuge for the oppressed , a refuge in times of trouble .
10. 여호와여 주의 이름을 아는 자는 주를 의지하오리니 이는 주를 찾는 자들을 버리지 아니하심이니이다
And they that know thy name will put their trust in thee: for thou, Lord , hast not forsaken them that seek thee.
11. 너희는 시온에 거하신 여호와를 찬송하며 그 행사를 백성 중에 선포할지어다
Sing praises to the Lord , which dwelleth in Zion : declare among the people his doings .
12. 피 흘림을 심문하시는 이가 저희를 기억하심이여 가난한 자의 부르짖음을 잊지 아니하시도다
When he maketh inquisition for blood , he remembereth them: he forgetteth not the cry of the humble .
13. 여호와여 나를 긍휼히 여기소서 나를 사망의 문에서 일으키시는 주여 미워하는 자에게 받는 나의 곤고를 보소서
Have mercy upon me, O Lord ; consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death :
14. 그리하시면 내가 주의 찬송을 다 전할 것이요 딸 같은 시온의 문에서 주의 구원을 기뻐하리이다
That I may shew forth all thy praise in the gates of the daughter of Zion : I will rejoice in thy salvation .
15. 열방은 자기가 판 웅덩이에 빠짐이여 그 숨긴 그물에 자기 발이 걸렸도다
The heathen are sunk down in the pit that they made : in the net which they hid is their own foot taken .
16. 여호와께서 자기를 알게 하사 심판을 행하셨음이여 악인은 그 손으로 행한 일에 스스로 얽혔도다(힉가욘, 셀라)
The Lord is known by the judgment which he executeth : the wicked is snared in the work of his own hands . Higgaion . Selah .
17. 악인이 음부로 돌아감이여 하나님을 잊어버린 모든 열방이 그리 하리로다
The wicked shall be turned into hell , and all the nations that forget God .
18. 궁핍한 자가 항상 잊어 버림을 보지 아니함이여 가난한 자가 영영히 실망치 아니하리로다
For the needy shall not alway be forgotten : the expectation of the poor shall not perish for ever .
19. 여호와여 일어나사 인생으로 승리를 얻지 못하게 하시며 열방으로 주의 목전에 심판을 받게 하소서
Arise , O Lord ; let not man prevail : let the heathen be judged in thy sight .
20. 여호와여 저희로 두렵게 하시며 열방으로 자기는 인생뿐인줄 알게 하소서(셀라)
Put them in fear , O Lord : that the nations may know themselves to be but men . Selah .
■ 주석 보기
【시9:1 JFB】시9:1-20. Upon Muthlabben, or, after the manner according to "death to the Son," by which some song was known, to whose air or melody the musician is directed to perform this Psalm. This mode of denoting a song by some prominent word or words is still common (compare 시22:1). The Psalmist praises God for deliverance from his enemies and celebrates the divine government, for providing security to God's people and punishment to the wicked. Thus encouraging himself, he prays for new occasions to recount God's mercies, and confident of His continued judgment on the wicked and vindication of the oppressed, he implores a prompt and efficient manifestation of the divine sovereignty.
1. Heartfelt gratitude will find utterance.
【시9:1 CWC】The length of our lessons in this book are determined rather arbitrarily by the length of the different Psalms, or the special interest found in them. We have in mind weekly classes wishing to study the whole Bible in a connected way, and yet avoid tediousness in the process. The six Psalms included in the last lesson might easily be read by the class in a week; and on the Lord's Day, the teacher with the assistance of the questions, would have little difficulty in fastening the facts and their application on their minds in a way both interesting and profitable.
At the same time the average person, independent of any class preparation, reading a Psalm a day for private meditation, will probably find the brief comments and questions upon it as much as he will be able to assimilate.
Psalm 7.
We commence this new lesson with this Psalm because it offers a point of beginning in the title. This, however, is rather obscure since it is not clear who may be meant by "Cush." The margin of the King James Version identifies him with "Shimei" of 삼하16:5-14, which story it would be well to peruse again, although there are several incidents in Saul's persecution of David which would fit about as well. The word "Shiggaion" in the title means "a plaintive song or elegy."
David is persecuted (vv. 1, 2), and charged with wrong-doing to one at peace with him (vv. 3, 4). The charge is so false that he can safely offer the challenge in verse five. Jehovah is appealed to, and asked to sit in judgment on this matter: "Return, Thou on high" (v. 7). "My righteousness" (vv. 8-10) means his innocence of this particular charge. A warning is uttered against the wicked (vv. 11-13), whose folly is described in serious wit (vv. 14-16). David's experience illustrates these concluding verses more than once.
Psalm 8.
If the whole book of Psalms be considered a mountain range of poetic prophecy, then this is one of the highest peaks. Observe in the margin how frequently it is quoted in the New Testament, and applied to Jesus Christ. Read 히2:5-9 especially.
"O LORD, our Lord," gives better sense as "O Jehovah, our Lord." His glory is in the Heavens as we see in verse three, and yet it is "above the heavens," both in kind and in degree. So great is His glory that He uses "the weak things of the world to confound the things which are mighty." (Compare v. 2 with 마11:25; 21:15, 16, and 고전1:27).
Verses 4-8 find a partial fulfillment in man as created in the first Adam, but their complete fulfillment is seen only in redeemed and regenerated man in the Second Adam. The passage in Hebrews shows this, and particularly alongside of 고전15:22-28.
"Upon Gittith" is "set to the Gittith" (R. V.), which, some think, means a tune of a joyous character.
Psalm 9.
Is one of the cursing or imprecatory Psalms which, as stated in the introductory lesson, find their key in the millennial age and the events introductory thereto.
It opens with rejoicing (vv. 1, 2). This rejoicing is for victory over enemies (v. 3), but they are God's enemies rather than the psalmist's. It is His coming (presence) that has overcome them. Moreover, they are nations rather than individuals. ("Heathen" in verse five, is "nations" in the R. V.) Their cities are destroyed (v. 6).
At the same time the Lord is seen sitting as King (v. 7, R. V.), judging the world in righteousness, comforting the oppressed, dwelling in Zion (vv. 9-12). All these are millennial figures. Israel is lifted from the gates of death (v. 13), and the great tribulation is over. She is praising God in Zion for the deliverance from the Gentile nations which are sunk in the pit they had digged for her (vv. 13-16). And so on to the end of the Psalm.
"Muth-labbed" may refer like "Gittith" to the name or character of the tune.
Psalm 10.
Seems allied in thought with that preceding, and the two may have been one, originally. The psalmist is not referring to personal experiences, but to those which are more general. It seems as though the poor and oppressed of the nation and the whole world were uttering their complaint through him.
Because God seems far away, the wicked are flourishing (vv. 1, 2). It would not be out of place to conceive of the wicked in this Psalm as personified in the Antichrist at the end of this age, when, as we shall learn later, he will be persecuting Israel as God's witness in the earth. This is not to say that, in no sense, the Psalm is applicable to an earlier period in the history of that people, but that in its fuller sense, it is for the time to come.
The wicked one is described as boastful, covetous, proud, atheistic, self-opinionated, bold, deceitful, oppressive, and cunning (vv. 3-11, R. V.). The "poor" means, as is customary in the Psalms, "the poor in spirit," described by Jesus in the Sermon on the Mount. They are sad and sorrowful sufferers for righteousness' sake, even though they may be rich in this world's goods. "Meek" would be a better word to describe them than "poor."
The description of the wicked oppressor is followed by the usual appeal to God (vv. 12-15), who is represented as reigning over the millennial earth, punishing the wicked, establishing the meek, and judging the oppressed against "the man of the earth" who, as has been said, may well be taken for the Antichrist.
【시9:1 MHCC】If we would praise God acceptably, we must praise him in sincerity, with our whole heart. When we give thanks for some one particular mercy, we should remember former mercies. Our joy must not be in the gift, so much as in the Giver. The triumphs of the Redeemer ought to be the triumphs of the redeemed. The almighty power of God is that which the strongest and stoutest of his enemies are no way able to stand before. We are sure that the judgment of God is according to truth, and that with him there is no unrighteousness. His people may, by faith, flee to him as their Refuge, and may depend on his power and promise for their safety, so that no real hurt shall be done to them. Those who know him to be a God of truth and faithfulness, will rejoice in his word of promise, and rest upon that. Those who know him to be an everlasting Father, will trust him with their souls as their main care, and trust in him at all times, even to the end; and by constant care seek to approve themselves to him in the whole course of their lives. Who is there that would not seek him, who never hath forsaken those that seek Him?
【시9:3 JFB】3-5. When … are turned back—It is the result of God's power alone. He, as a righteous Judge (시7:11), vindicates His people. He rebukes by acts as well as words (시6:1; 18:15), and so effectually as to destroy the names of nations as well as persons.
【시9:6 JFB】6. Literally, "As to the enemy finished are his ruins for ever. Thou [God] hast destroyed," &c. (삼상15:3, 7; 27:8, 9). The wicked are utterly undone. Their ruins shall never be repaired.
【시9:7 JFB】7, 8. God's eternal possession of a throne of justice is contrasted with the ruin of the wicked.
【시9:9 JFB】9, 10. The oppressed, and all who know Him (시5:3; 7:1), find Him a sure refuge.
【시9:11 JFB】11. (Compare 시2:6; 3:4).
【시9:11 MHCC】Those who believe that God is greatly to be praised, not only desire to praise him better themselves, but desire that others may join with them. There is a day coming, when it will appear that he has not forgotten the cry of the humble; neither the cry of their blood, or the cry of their prayers. We are never brought so low, so near to death, but God can raise us up. If he has saved us from spiritual and eternal death, we may thence hope, that in all our distresses he will be a very present help to us. The overruling providence of God frequently so orders it, that persecutors and oppressors are brought to ruin by the projects they formed to destroy the people of God. Drunkards kill themselves; prodigals beggar themselves; the contentious bring mischief upon themselves: thus men's sins may be read in their punishment, and it becomes plain to all, that the destruction of sinners is of themselves. All wickedness came originally with the wicked one from hell; and those who continue in sin, must go to that place of torment. The true state, both of nations and of individuals, may be correctly estimated by this one rule, whether in their doings they remember or forget God. David encourages the people of God to wait for his salvation, though it should be long deferred. God will make it appear that he never did forget them: it is not possible he should. Strange that man, dust in his and about him, should yet need some sharp affliction, some severe visitation from God, to bring him to the knowledge of himself, and make him feel who and what he is.
【시9:12 JFB】12. for blood—that is, murders (시5:6), including all the oppressions of His people.
maketh inquisition—(compare 창9:5). He will avenge their cause.
【시9:13 JFB】13. gates—or, "regions."
of death—Gates being the entrance is put for the bounds.
【시9:14 JFB】14. gates … Zion—The enclosure of the city (compare 시48:12; 사23:12), or, church, as denoted by this phrase contrasted with that of death, carries out the idea of exaltation as well as deliverance. Signal favors should lead us to render signal and public thanks.
【시9:15 JFB】15, 16. The undesigned results of the devices of the wicked prove them to be of God's overruling or ordering, especially when those results are destructive to the wicked themselves.
【시9:16 JFB】16. Higgaion—means "meditation," and, combined with Selah, seems to denote a pause of unusual solemnity and emphasis (compare 시3:2). Though Selah occurs seventy-three times, this is the only case in which Higgaion is found. In the view which is given here of the retribution on the wicked as an instance of God's wise and holy ordering, we may well pause in adoring wonder and faith.
【시9:17 JFB】17. shall be turned—or, "shall turn," retreating under God's vengeance, and driven by Him to the extreme of destruction, even hell itself. Those who forget God are classed with the depraved and openly profane.
【시9:18 JFB】18. (Compare 시13:1-6).
the needy—literally, "poor," as deprived of anything; hence miserable.
expectation of the poor—or, "meek," "humble," made so by affliction.
【시9:19 JFB】19. Arise—(compare 시4:7).
let not man—(시8:4).
let … be judged—and of course condemned.
※ 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.