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■ 시편 13장
1. 다윗의 시, 영장으로 한 노래 여호와여 어느 때까지니이까 나를 영영히 잊으시나이까 주의 얼굴을 나에게서 언제까지 숨기시겠나이까
To the chief Musician , A Psalm of David . How long wilt thou forget me, O Lord ? for ever ? how long wilt thou hide thy face from me?
2. 내가 나의 영혼에 경영하고 종일토록 마음에 근심하기를 어느 때까지 하오며 내 원수가 나를 쳐서 자긍하기를 어느 때까지 하리이까
How long shall I take counsel in my soul , having sorrow in my heart daily ? how long shall mine enemy be exalted over me?
3. 여호와 내 하나님이여 나를 생각하사 응답하시고 나의 눈을 밝히소서 두렵건대 내가 사망의 잠을 잘까 하오며
Consider and hear me, O Lord my God : lighten mine eyes , lest I sleep the sleep of death ;
4. 두렵건대 나의 원수가 이르기를 내가 저를 이기었다 할까 하오며 내가 요동될 때에 나의 대적들이 기뻐할까 하나이다
Lest mine enemy say , I have prevailed against him; and those that trouble me rejoice when I am moved .
5. 나는 오직 주의 인자하심을 의뢰하였사오니 내 마음은 주의 구원을 기뻐하리이다
But I have trusted in thy mercy ; my heart shall rejoice in thy salvation .
6. 내가 여호와를 찬송하리니 이는 나를 후대하심이로다
I will sing unto the Lord , because he hath dealt bountifully with me.
■ 주석 보기
【시13:1 JFB】시13:1-6. On title, see Introduction. The Psalmist, mourning God's absence and the triumph of his enemies, prays for relief before he is totally destroyed, and is encouraged to hope his trust will not be in vain.
1. The forms of expression and figure here used are frequent (compare 시9:12, 18; 10:11, 12).
How long … for ever—Shall it be for ever?
【시13:1 CWC】Psalm 11.
A song of trust. The declaration of verse one, "In the Lord put I my trust," is buttressed by the reason in verse seven, while all between is descriptive of the condition in which David finds himself. Urged to flee from his enemies (v. 1), he shows the futility of the attempt (v. 2). The moral foundations are being undermined (v. 3), and only Jehovah is able to discriminate and judge (vv. 4-6).
Psalm 12.
The evil speaker. The close relation between this and the preceding Psalm is easily discovered. David's enemy is the deceitful flatterer (vv. 1, 2). But his judgment is of the Lord (vv. 3-5), the sincerity of whose utterances are in contrast with those of the enemy (vv. 6-8).
Psalm 13.
Sorrow. The Lord seems long in coming to His servant's relief from the slanderers in the Psalms preceding (vv. 1, 2). Will He never come (vv. 3, 4)? Yea, He cometh soon, and faith and hope rejoice (vv. 5, 6).
Psalm 14.
The whole world corrupt. All sinners are fools (v. 1) because they think and act contrary to right reason. First, they think wrong ("in his heart," 창6:12), and then soon they act wrong (잠23:7). This is true of the world generally (vv. 2-4). "Eat up My People" is a phrase denoting the "beastly fury" of the Gentile enemies of Israel. Verses 5 and 6 show their indifference rather than their ignorance of God. If the closing verse seems to refer to the period of the Babylonian captivity and therefore raises a question as to the Davidic authorship (see title), we should remember that the language is typical of any great evil, and that David may be speaking as in other instances, in the prophetic sense. In that case the Psalm takes on a millennial aspect.
Psalm 15.
Holiness and its reward. Here a question is asked, verse one, which finds its answer in the verses following, the whole dialogue being summed up in the last sentence. To abide in God's tabernacle, etc., is to hold fellowship with God and enjoy the blessings incident thereto. These are for the man whose conduct is right, who is truthful, sincere, separate from the ungodly, and uninfluenced by covetousness and bribery.
Psalm 16.
Sometimes called "The Psalm of the Resurrection," is one of the great Messianic Psalms (see introductory lesson). While it is interesting to consider David as uttering the prayer, for it is a prayer, how much more so to think of Christ! On some mountain side, in the night's darkness, He may have poured out these petitions and praises. (For its Messianic application compare verses 8-11 with 행2:25-31, and 13:35). Observe the spirit of confidence (v. 1), loyalty to God (v. 2), love toward the saints (v. 3), separation from the world (v. 4), contentment (vv. 5, 6), obedience (vv, 7, 8), hope (vv. 9, 10), expectation (v. 11). The Revised Version throws light on the text. "Michtam" means "A Golden Psalm" (see margin) and such it is in its preciousness even above others.
Psalm 17.
Is a prayer in which vindication is desired. It makes such great claims that one thinks of it as Messianic also (vv. 1-4), and yet like Psalm 7, the writer may have some specific transaction in mind as to which his hands are clean. Note the testimony to the power of God's word (v. 4). What is asked is guidance (vv. 5, 6), and preservation (vv. 7, 8). The latter is desired from the wicked whose description follows as proud (vv. 9, 10), treacherous (vv. 11, 12), and yet prosperous in worldly things (v. 14). This prosperity is transient in comparison with his own expectation (v. 15). Have the Revised Version convenient in reading these Psalms, for the interpretation it casts on some obscure passages.
【시13:1 MHCC】The psalmist complains that God had long withdrawn. He earnestly prays for comfort. He assures himself of an answer of peace.
—God sometimes hides his face, and leaves his own children in the dark concerning their interest in him: and this they lay to heart more than any outward trouble whatever. But anxious cares are heavy burdens with which believers often load themselves more than they need. The bread of sorrows is sometimes the saint's daily bread; our Master himself was a man of sorrows. It is a common temptation, when trouble lasts long, to think that it will last always. Those who have long been without joy, begin to be without hope. We should never allow ourselves to make any complaints but what drive us to our knees. Nothing is more killing to a soul than the want of God's favour; nothing more reviving than the return of it. The sudden, delightful changes in the book of Psalms, are often very remarkable. We pass from depth of despondency to the height of religious confidence and joy. It is thus, ver. 5. All is gloomy dejection in ver. 4; but here the mind of the despondent worshipper rises above all its distressing fears, and throws itself, without reserve, on the mercy and care of its Divine Redeemer. See the power of faith, and how good it is to draw near to God. If we bring our cares and griefs to the throne of grace, and leave them there, we may go away like Hannah, and our countenances will be no more said, 삼상1:18. God's mercy is the support of the psalmist's faith. Finding I have that to trust to, I am comforted, though I have no merit of my own. His faith in God's mercy filled his heart with joy in his salvation; for joy and peace come by believing. He has dealt bountifully with me. By faith he was as confident of salvation, as if it had been completed already. In this way believers pour out their prayers, renouncing all hopes but in the mercy of God through the Saviour's blood: and sometimes suddenly, at others gradually, they will find their burdens removed, and their comforts restored; they then allow that their fears and complaints were unnecessary, and acknowledge that the Lord hath dealt bountifully with them.
【시13:2 JFB】2. The counsels or devices of his heart afford no relief.
【시13:3 JFB】3. lighten mine eyes—dim with weakness, denoting approaching death (compare 삼상14:27-29; 시6:7; 38:10).
【시13:4 JFB】4. rejoice—literally, "shout as in triumph."
I am moved—cast down from a firm position (시10:6).
【시13:5 JFB】5, 6. Trust is followed by rejoicing in the deliverance which God effects, and, instead of his enemy, he can lift the song of triumph.
※ 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.