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■ 시편 94장
1. 여호와여 보수하시는 하나님이여 보수하시는 하나님이여 빛을 비취소서
O Lord God , to whom vengeance belongeth; O God , to whom vengeance belongeth, shew thyself.
2. 세계를 판단하시는 주여 일어나사 교만한 자에게 상당한 형벌을 주소서
Lift up thyself, thou judge of the earth : render a reward to the proud .
3. 여호와여 악인이 언제까지, 악인이 언제까지 개가를 부르리이까
Lord , how long shall the wicked , how long shall the wicked triumph ?
4. 저희가 지껄이며 오만히 말을 하오며 죄악을 행하는 자가 다 자긍하나이다
How long shall they utter and speak hard things ? and all the workers of iniquity boast themselves?
5. 여호와여 저희가 주의 백성을 파쇄하며 주의 기업을 곤고케 하며
They break in pieces thy people , O Lord , and afflict thine heritage .
6. 과부와 나그네를 죽이며 고아를 살해하며
They slay the widow and the stranger , and murder the fatherless .
7. 말하기를 여호와가 보지 못하며 야곱의 하나님이 생각지 못하리라 하나이다
Yet they say , The Lord shall not see , neither shall the God of Jacob regard it.
8. 백성 중 우준한 자들아 너희는 생각하라 무지한 자들아 너희가 언제나 지혜로울꼬
Understand , ye brutish among the people : and ye fools , when will ye be wise ?
9. 귀를 지으신 자가 듣지 아니하시랴 눈을 만드신 자가 보지 아니하시랴
He that planted the ear , shall he not hear ? he that formed the eye , shall he not see ?
10. 열방을 징벌하시는 자 곧 지식으로 사람을 교훈하시는 자가 징치하지 아니하시랴
He that chastiseth the heathen , shall not he correct ? he that teacheth man knowledge , shall not he know?
11. 여호와께서 사람의 생각이 허무함을 아시느니라
The Lord knoweth the thoughts of man , that they are vanity .
12. 여호와여 주의 징벌을 당하며 주의 법으로 교훈하심을 받는 자가 복이 있나니
Blessed is the man whom thou chastenest , O Lord , and teachest him out of thy law ;
13. 이런 사람에게는 환난의 날에 벗어나게 하사 악인을 위하여 구덩이를 팔 때까지 평안을 주시리이다
That thou mayest give him rest from the days of adversity , until the pit be digged for the wicked .
14. 여호와께서는 그 백성을 버리지 아니하시며 그 기업을 떠나지 아니하시리로다
For the Lord will not cast off his people , neither will he forsake his inheritance .
15. 판단이 의로 돌아가리니 마음이 정직한 자가 다 좇으리로다
But judgment shall return unto righteousness : and all the upright in heart shall follow it.
16. 누가 나를 위하여 일어나서 행악자를 치며 누가 나를 위하여 일어서서 죄악 행하는 자를 칠꼬
Who will rise up for me against the evildoers ? or who will stand up for me against the workers of iniquity ?
17. 여호와께서 내게 도움이 되지 아니하셨더면 내 혼이 벌써 적막 중에 처하였으리로다
Unless the Lord had been my help , my soul had almost dwelt in silence .
18. 여호와여 나의 발이 미끄러진다 말할 때에 주의 인자하심이 나를 붙드셨사오며
When I said , My foot slippeth ; thy mercy , O Lord , held me up .
19. 내 속에 생각이 많을 때에 주의 위안이 내 영혼을 즐겁게 하시나이다
In the multitude of my thoughts within me thy comforts delight my soul .
20. 율례를 빙자하고 잔해를 도모하는 악한 재판장이 어찌 주와 교제하리이까
Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law ?
21. 저희가 모여 의인의 영혼을 치려 하며 무죄자를 정죄하여 피를 흘리려 하나
They gather themselves together against the soul of the righteous , and condemn the innocent blood .
22. 여호와는 나의 산성이시요 나의 하나님은 나의 피할 반석이시라
But the Lord is my defence ; and my God is the rock of my refuge .
23. 저희 죄악을 저희에게 돌리시며 저희의 악을 인하여 저희를 끊으시리니 여호와 우리 하나님이 저희를 끊으시리로다
And he shall bring upon them their own iniquity , and shall cut them off in their own wickedness ; yea, the Lord our God shall cut them off .
■ 주석 보기
【시94:1 JFB】시94:1-23. The writer, appealing to God in view of the oppression of enemies, rebukes them for their wickedness and folly, and encourages himself, in the confidence that God will punish evildoers, and favor His people.
1, 2. God's revenge is His judicial infliction of righteous punishment.
show thyself—(Compare Margin).
【시94:1 CWC】The first Psalm in this lesson suggests Psalm 74 on which we did not dwell, but both of which depict the desolations of Judah by the Babylonians (cf. 렘52:12-24), On this supposition their date would be that of the captivity, and their author a later Asaph than the Asaph mentioned in David's time.
Psalm 80.
Has captivity features also, and some would say it relates to the ten tribes, as the preceding Psalm does to Judah, The next several Psalms are much alike in this respect and may easily be interpreted from that point of view.
Psalm 86.
Attributed to David, constitutes a break in the series, and is a prayer which we pause to analyze. Observe the touching picture in verse 1, a child with his arms round his father's neck. Observe the five requests for: preservation, joy, instruction, strength and encouragement, in verses 2, 4, 11, 16 and 17 respectively. Observe the grounds from the human side on which an answer is expected, his need, importunity (margin), trust, relationship to God (margin), verses 1, 3, 4 and 2. From the divine side he expected it because of God's goodness, greatness and grace, verses, 5, 10, 13.
Of the authors of Psalms 88 and 89 we know nothing save that their names are among David's singers (대상6:18,33; 15:17). There is little to show the occasion when they were written, but the last-named has been assigned to Absalom's rebellion. From that point of view it may be a contrast between the promised prosperity of David's throne (2 Sam. 7), and what now threatens its downfall; but in any event it is full of helpfulness in spiritual application.
Psalms 90 and 91 (especially the latter).
Rank with 37, 51 and 103 in popular favor, being quoted almost as frequently. The first is a contrast between man's frailty and God's eternity, and the second, an outburst, of confidence in the presence of physical peril. Many a foreign missionary has found this last "a very present help in time of trouble"! The two Psalms are also capable of a dispensational application, the first referring to Israel's day of sorrow and repentance, and the second to her deliverance and protection from the tribulation to come. Satan's use of 91:11, 12, in the temptation of our Lord, will not be forgotten (마4:6).
Psalms 93-100.
Were applied by the Jews to the times of the Messiah, who had in mind His first advent only; but we in the light of subsequent events see their application to His second advent. In Psalm 93 He is entering on His reign; in 94 He is appealed to for judgment on the evil-doers; in 95 Israel is exhorted to praise Him, and warned against unbelief. The substance of the next four is found in 1 Chronicles 16, which was used by David's direction at the dedication of the tabernacle on Mt. Zion, which typified the dispensation of the Messiah.
A break appears at Psalm 101, where David is once more named, and is making a vow of consecration corresponding to Psalm 15. In Psalm 102 he is pouring out a deep complaint, prophetic of Israel's hour of tribulation and her deliverance therefrom (vv. 13-22). Observe that when the kingdoms of the earth are serving the Lord, men will be declaring His name in Zion and praising Him in Jerusalem. As we have seen earlier, that sacred city will be the centre of things in the millennial age.
Psalms 103-108.
Are all of praise. In the first, David rises from a thankful acknowledgment of personal blessings (vv. 1-5) to a celebration of God's attributes. In the next God is praised for His works of creation and providence. In the next Israel's special reasons for praise are enumerated, the thought being carried forward into the two succeeding Psalms, although the second of the two broadens out again into a celebration of God's mercy to all men in their various emergencies. It is one of the most beautiful of the Psalms and its structure affords another good opportunity to illustrate Hebrew poetry.
【시94:1 MHCC】We may with boldness appeal to God; for he is the almighty Judge by whom every man is judged. Let this encourage those who suffer wrong, to bear it with silence, committing themselves to Him who judges righteously. These prayers are prophecies, which speak terror to the sons of violence. There will come a day of reckoning for all the hard speeches which ungodly sinners have spoken against God, his truths, and ways, and people. It would hardly be believed, if we did not witness it, that millions of rational creatures should live, move, speak, hear, understand, and do what they purpose, yet act as if they believed that God would not punish the abuse of his gifts. As all knowledge is from God, no doubt he knows all the thoughts of the children of men, and knows that the imaginations of the thoughts of men's hearts are only evil, and that continually. Even in good thoughts there is a want of being fixed, which may be called vanity. It concerns us to keep a strict watch over our thoughts, because God takes particular notice of them. Thoughts are words to God.
【시94:2 JFB】2. Lift up thyself—or, "Arise," both figures representing God as heretofore indifferent (compare 시3:7; 22:16, 20).
【시94:3 JFB】3, 4. In an earnest expostulation he expresses his desire that the insolent triumph of the wicked may be ended.
【시94:5 JFB】5, 6. thy people [and] thine heritage—are synonymous, the people being often called God's heritage. As justice to the weak is a sign of the best government, their oppression is a sign of the worst (신10:18; 사10:2).
【시94:7 JFB】7. Their cruelty is only exceeded by their wicked and absurd presumption (시10:11; 59:7).
【시94:8 JFB】8. ye brutish—(Compare 시73:22; 92:6).
【시94:9 JFB】9-11. The evidence of God's providential government is found in His creative power and omniscience, which also assure us that He can punish the wicked in regard to all their vain purposes.
【시94:12 JFB】12, 13. On the other hand He favors though He chastens, the pious, and will teach and preserve them till the prosperous wicked are overthrown.
【시94:12 MHCC】That man is blessed, who, under the chastening of the Lord, is taught his will and his truths, from his holy word, and by the Holy Spirit. He should see mercy through his sufferings. There is a rest remaining for the people of God after the days of their adversity, which shall not last always. He that sends the trouble, will send the rest. The psalmist found succour and relief only in the Lord, when all earthly friends failed. We are beholden, not only to God's power, but to his pity, for spiritual supports; and if we have been kept from falling into sin, or shrinking from our duty, we should give him the glory, and encourage our brethren. The psalmist had many troubled thoughts concerning the case he was in, concerning the course he should take, and what was likely to be the end of it. The indulgence of such contrivances and fears, adds to care and distrust, and renders our views more gloomy and confused. Good men sometimes have perplexed and distressed thoughts concerning God. But let them look to the great and precious promises of the gospel. The world's comforts give little delight to the soul, when hurried with melancholy thoughts; but God's comforts bring that peace and pleasure which the smiles of the world cannot give, and which the frowns of the world cannot take away. God is his people's Refuge, to whom they may flee, in whom they are safe, and may be secure. And he will reckon with the wicked. A man cannot be more miserable than his own wickedness will make him, if the Lord visit it upon him.
【시94:14 JFB】14, 15. This results from His abiding love (신32:15), which is further evinced by His restoring order in His government, whose right administration will be approved by the good.
【시94:16 JFB】16. These questions imply that none other than God will help (시60:9),
【시94:17 JFB】17-19. a fact fully confirmed by his past experience.
dwelt in silence—as in the grave (시31:17).
【시94:19 JFB】19. my thoughts—or, anxious cares.
【시94:20 JFB】20. throne—power, rulers.
iniquity [and] mischief—both denote evils done to others, as 시94:21 explains.
【시94:22 JFB】22, 23. Yet he is safe in God's care.
defence—(시59:9).
rock of … refuge—(시9:9; 18:2).
※ 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.