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■ 시편 24장
1. 다윗의 시 땅과 거기 충만한 것과 세계와 그 중에 거하는 자가 다 여호와의 것이로다
A Psalm of David . The earth is the Lord’s , and the fulness thereof; the world , and they that dwell therein.
2. 여호와께서 그 터를 바다 위에 세우심이여 강들 위에 건설하셨도다
For he hath founded it upon the seas , and established it upon the floods .
3. 여호와의 산에 오를 자 누구며 그 거룩한 곳에 설 자가 누군고
Who shall ascend into the hill of the Lord ? or who shall stand in his holy place ?
4. 곧 손이 깨끗하며 마음이 청결하며 뜻을 허탄한 데 두지 아니하며 거짓 맹세치 아니하는 자로다
He that hath clean hands , and a pure heart ; who hath not lifted up his soul unto vanity , nor sworn deceitfully .
5. 저는 여호와께 복을 받고 구원의 하나님께 의를 얻으리니
He shall receive the blessing from the Lord , and righteousness from the God of his salvation .
6. 이는 여호와를 찾는 족속이요 야곱의 하나님의 얼굴을 구하는 자로다(셀라)
This is the generation of them that seek him, that seek thy face , O Jacob . Selah .
7. 문들아 너희 머리를 들지어다 영원한 문들아 들릴지어다 영광의 왕이 들어가시리로다
Lift up your heads , O ye gates ; and be ye lift up , ye everlasting doors ; and the King of glory shall come in .
8. 영광의 왕이 뉘시뇨 강하고 능한 여호와시요 전쟁에 능한 여호와시로다
Who is this King of glory ? The Lord strong and mighty , the Lord mighty in battle .
9. 문들아 너희 머리를 들지어다 영원한 문들아 들릴지어다 영광의 왕이 들어가시리로다
Lift up your heads , O ye gates ; even lift them up , ye everlasting doors ; and the King of glory shall come in .
10. 영광의 왕이 뉘시뇨 만군의 여호와께서 곧 영광의 왕이시로다(셀라)
Who is this King of glory ? The Lord of hosts , he is the King of glory . Selah .
■ 주석 보기
【시24:1 JFB】시24:1-10. God's supreme sovereignty requires a befitting holiness of life and heart in His worshippers; a sentiment sublimely illustrated by describing His entrance into the sanctuary, by the symbol of His worship—the ark, as requiring the most profound homage to the glory of His Majesty.
1. fulness—everything.
world—the habitable globe, with
they that dwell—forming a parallel expression to the first clause.
【시24:1 CWC】Psalm 18.
A song of victory. It opens with ejaculatory expressions of triumph for deliverance. All nature is described as convulsed when the Almighty presses to the rescue. The next division is meditation on the principles involved, the whole closing with a further outburst of triumph and confidence. 2 Samuel 22 is a copy of this ode saving a few variations, and the student is referred to our treatment of it at that place.
Psalm 19.
God's revelation in the world and in the Word. We have a contrast between these two in this Psalm. In verses one to six there is the general revelation of the heavens, "wordless but extending their sphere over the whole earth," which then specializes to the sun as the chief figure of it all. But in 7-14, the law is celebrated, whose function is to warn against sin, and by conformity to which only can our thought and conduct become acceptable to God.
Observe the literary beauty as well as the spiritual teaching in the description of the law —- six names, six epithets and six effects. The clearer our apprehension of the law, so the Psalm teaches, the clearer is our view of sin, and the more evident that grace only can cleanse and keep us from it.
Psalms 20 and 21.
Are coupled in The Modern Reader's Bible, and called "An Antiphonal War Anthem." The first gives the prayers of the king and the people before the battle, and the second the thanksgiving after the victory.
As to the first, we hear the people (vv. 1-5), the king (v. 6), and then the people to the end. As to the second, the king is first (vv. 1-7), and then the people to the end. While this may be the historical setting of these Psalms, yet we are at liberty to apply their utterances in the spiritual scene to the experiences of believers in the Christian Church.
Psalm 22.
The Psalm of the Cross. Is this one of the great Messianic Psalms? Christ uttered the first verse on the cross (마27:46), and there is reason to think the words of the last were also heard. "He hath done it" (R. V.), in the Hebrew, corresponds closely to, "It is finished" (요19:30). If this were so, may we suppose that the whole Psalm was the language of the divine sufferer as He bare our sins on the cross?
There are three strophes, or great poetical divisions, each associated with the phrase, "Far from me." The first covers verses 1 to 10, the second 11 to 18, the third 19 to 31. In the first, we have a cry of distress (vv. 1, 2), an expression of confidence (vv. 3-5), a description of the enemies (vv. 6-8), and a second expression of confidence (vv. 9-10). In the second, we have two descriptions, the surrounding enemies (vv. 11-13), and the sufferer's experiences (vv. 14-18). In the third the whole tone is changed to a note of victory (vv. 19-21), a testimony of praise (vv. 22-26), and a prophecy of resurrection glory (vv. 27-31).
The Psalm gives a graphic picture of death by crucifixion with circumstances precisely fulfilled at Calvary. As that form of death penalty was Roman rather than Jewish, we agree with the Scofield Reference Bible that the "proof of inspiration is irresistible." At verse 22 the Psalm breaks from crucifixion to resurrection (compare 요20:17).
Psalm 23.
The Shepherd Psalm is such a favorite with all as to make an attempted exposition almost an offence. Did David compose it as a youth tending his father's sheep? If not, it must have been when occupied in reminiscences of those early days.
Note the possessive, "my shepherd," and the future, "shall not want." Because the Lord is my Shepherd I am
Feeding on the Word -- "pastures"
Fellowshipping the Spirit -- "waters*
Being renewed -- "restoreth"
Surrendered in will -- "leadeth"
Trusting the promises -- "fear no evil"
Enjoying security -- "a table"
Doing service -- "runneth over"
Possessing hope -- "forever."
Psalm 24.
Is frequently defined as the Ascension Psalm. The Scofield Bible speaks of these last three Psalms, however, 22, 23 and 24, as a trilogy. In the first, the good Shepherd gives His life for the sheep (요10:11), in the second, the great Shepherd "brought again from the dead through the blood of the everlasting covenant," tenderly cares for His sheep (히13:20), and in the last, the chief Shepherd appears as king of glory to own and reward the sheep (벧전5:4).
From this point of view the order is: (a), the declaration of title, "The earth is the Lord's" (vv. 1, 2); (b), the challenge (vv. 3-6), it is a question of worthiness and no one is worthy but the Lamb (compare 단7:13, 14; 계5:3-10); (c), the king takes the throne (vv. 7-10), (compare 마25:31).
【시24:1 MHCC】We ourselves are not our own; our bodies, our souls, are not. Even those of the children of men are God's, who know him not, nor own their relation to him. A soul that knows and considers its own nature, and that it must live for ever, when it has viewed the earth and the fulness thereof, will sit down unsatisfied. It will think of ascending toward God, and will ask, What shall I do, that I may abide in that happy, holy place, where he makes his people holy and happy? We make nothing of religion, if we do not make heart-work of it. We can only be cleansed from our sins, and renewed unto holiness, by the blood of Christ and the washing of the Holy Ghost. Thus we become his people; thus we receive blessing from the Lord, and righteousness from the God of our salvation. God's peculiar people shall be made truly and for ever happy. Where God gives righteousness, he designs salvation. Those that are made meet for heaven, shall be brought safe to heaven, and will find what they have been seeking.
【시24:2 JFB】2. Poetically represents the facts of 창1:9.
【시24:3 JFB】3, 4. The form of a question gives vivacity. Hands, tongue, and heart are organs of action, speech, and feeling, which compose character.
hill of the Lord—(compare 시2:6, &c.). His Church—the true or invisible, as typified by the earthly sanctuary.
【시24:4 JFB】4. lifted up his soul—is to set the affections (시25:1) on an object; here,
vanity—or, any false thing, of which swearing falsely, or to falsehood, is a specification.
【시24:5 JFB】5. righteousness—the rewards which God bestows on His people, or the grace to secure those rewards as well as the result.
【시24:6 JFB】6. Jacob—By "Jacob," we may understand God's people (compare 사43:22; 44:2, &c.), corresponding to "the generation," as if he had said, "those who seek Thy face are Thy chosen people."
【시24:7 JFB】7-10. The entrance of the ark, with the attending procession, into the holy sanctuary is pictured to us. The repetition of the terms gives emphasis.
【시24:7 MHCC】The splendid entry here described, refers to the solemn bringing in of the ark into the tent David pitched for it, or the temple Solomon built for it. We may also apply it to the ascension of Christ into heaven, and the welcome given to him there. Our Redeemer found the gates of heaven shut, but having by his blood made atonement for sin, as one having authority, he demanded entrance. The angels were to worship him, 히1:6: they ask with wonder, Who is he? It is answered, that he is strong and mighty; mighty in battle to save his people, and to subdue his and their enemies. We may apply it to Christ's entrance into the souls of men by his word and Spirit, that they may be his temples. Behold, he stands at the door, and knocks, 계3:20. The gates and doors of the heart are to be opened to him, as possession is delivered to the rightful owner. We may apply it to his second coming with glorious power. Lord, open the everlasting door of our souls by thy grace, that we may now receive thee, and be wholly thine; and that, at length, we may be numbered with thy saints in glory.
※ 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.