加尔文 / John Calvin
Almost all interpreters agree in supposing, that in this psalm David in general expresses his wonder and amazement at the goodness of God, because, in the exercise of his favor and mercy, he bears with the wicked, who, notwithstanding, basely contemn him. The opinion which I have formed is somewhat different. I think that the holy prophet, being grievously troubled and harassed by wicked and ungodly men, first complains of their depravity, and then seeks refuge in the infinite goodness of God, which extends not only to all men in general, but in a particular and special manner to his own children; and this he does in order to console, and, so to speak, take his breath, in the assurance that he shall at length be delivered since God is favorable to him. This is evident from the conclusion of the psalm, in which he arms and fortifies himself against all the assaults of the ungodly, by reflecting that he is safe under the protection of God.
几乎所有注释者都认为，大卫在这首诗篇中总体上表达了他对上帝恩善的惊叹与诧异，因为上帝在施恩怜悯之中容忍了那些卑劣地蔑视他的恶人。而我所形成的看法略有不同。我认为，这位圣洁的先知深受恶人不敬虔者的困扰与逼迫，他首先哀叹他们的堕落败坏，继而逃往上帝的无限恩善之中寻求庇护。这恩善不仅普及世人，更以特别的方式临到上帝的儿女；他如此行，是为了得着安慰，可以说是让自己喘息，坚信自己终必得救，因为上帝恩待他。这从诗篇的结尾可以看出，他在那里以上帝的保护为依靠，武装并坚固自己，抵挡不敬虔之人的一切攻击。
To the chief musician. A Psalm of David, the servant of Jehovah.
交与伶长。耶和华仆人大卫的诗。
Why the appellation, the servant of God, is ascribed to David only in this place and in the eighteenth psalm, rather than elsewhere, cannot positively be ascertained, unless that having been victorious in a conflict, of all others the most difficult, he proved himself to be a valiant warrior and an invincible champion in the sight of God. We know how rare and singular a virtue it is, when ungodliness is prevailing without restraint, and when the shade of its obscurity darkens our spiritual vision, to look up, notwithstanding, by the eye of faith, to the providence of God, which, by disposing our minds to patience, may keep us constantly in the fear of God.
为何”上帝的仆人”这一称号唯独在此处和第十八篇中被归于大卫，而非他处，这难以确定；除非是因为他在一场艰难至极的争战中得胜，由此在上帝面前证明自己是英勇的战士、不可征服的斗士。我们知道，当不敬虔之事肆意横行、其阴翳遮蔽我们属灵的眼光之时，仍能凭信心的眼睛仰望上帝的护理，使我们甘心忍耐，常存对上帝的敬畏——这是何等罕见而卓越的美德。
1. Ungodliness saith to the wicked in the midst of my heart, There is no fear of God before his eyes. 2. For he flattereth himself in his own eyes, until his iniquity be found to be hateful. 3. The words of his mouth are iniquity and deceit; he hath left off to understand that he may do good. 4. He meditates iniquity upon his bed; he setteth himself in a way that is not good; and abhorreth not evil.
1. 罪恶对恶人说话，在他心里；他眼中不怕上帝。2. 他自夸自耀，直到他的罪孽被发现，令人憎恶。3. 他口中的话是罪孽和诡诈；他不再立志行善。4. 他在床上图谋罪孽，走上不善之道，不厌恶恶事。
Ungodliness saith to the wicked in the midst of my heart. Commentators are not agreed as to the interpretation of the first verse. Literally it is, The saying of transgression, or rather, Transgression saith to the wicked. As, however, the letter lamed is in Hebrew sometimes used for min, some translate it thus, Ungodliness or transgression speaketh of the wicked in my heart; as if the prophet had said, I clearly perceive from the wickedness which the ungodly commit, that they are not influenced by the fear of God. But as there is no need to depart from the proper signification of the words, I rather agree with others in supposing that the language of the prophet is to this effect: The malice of the wicked, though seemingly hidden and unknown, speaks aloud in my heart, and I am a sure witness of what it says or suggests.
罪恶对恶人说话，在他心里。注释者们对第一节经文的解释并不一致。直译是：”逾越的话语”，或宁可说是”逾越对恶人说话。”然而，由于希伯来文中介词”lamed”有时用作”min”，有些人将此译为：罪恶或逾越在我心中论到恶人；仿佛先知是说：我从不敬虔者所行的恶事中清楚地看出，他们心中没有对上帝的敬畏。但既然无需偏离字词本身的含义，我更倾向于同意另一些人的理解，即先知的意思是：恶人的奸恶，虽似乎隐藏不为人知，却在我心中大声言说，我是它所言、所暗示之事的可靠见证人。
And, first, it is to be observed, that the prophet speaks not of outward faults, but penetrates even to the very source; as if he had said, Although the wicked cloak their malice with wily dissimulation, yet I know it so well that I seem to hear it speaking. It is indeed true, that as the ungodly and profane rush headlong into every kind of wickedness, as if they were never to be called to render up an account of it, the judgment which David here expresses may be formed even from their life; but his language is much more emphatic when he says, that the servants of God openly perceive the depravity of such persons hidden within the heart. Now David does not speak of the wicked generally, but of the abandoned despisers of God. There are many who indulge in their vices, who, notwithstanding, are not intoxicated by the wretched infatuation which David here censures. But when a man becomes hardened in committing sin, ungodliness at length reduces him to such a state of insensibility, that, despising the judgment of God, he indulges without fear in the practice of every sin to which his depraved appetite impels him.
首先应当注意，先知所说的不是外在的过失，而是深入到源头；仿佛他说：尽管恶人以狡猾的伪装掩盖其奸恶，我却对它了如指掌，仿佛听见它在说话。诚然，不敬虔和亵渎之人如同不必交账一般横冲直撞，陷入各种罪恶之中，大卫在此所表达的判断，仅从他们的生活中便可看出；然而当他说，上帝的仆人能清楚地察觉到那些人隐藏在心中的败坏时，他的话就更加有力。大卫在此所说的，并非泛指一切恶人，而是指那些放肆悖逆上帝的人。许多人放纵自己的恶行，却未必沉迷于大卫在此所斥责的那种可悲的昏迷。然而，当一个人在罪中变得刚硬，不敬虔终将他带入麻木的状态，使他藐视上帝的审判，无惧地放纵各种罪欲。因此，在犯罪上的放肆自信，尤其是与藐视和讥笑一切圣洁劝戒相联时，正如撒但的一种符咒，表明此人的处境实在绝望。
There is no fear of God before his eyes. David shows in these few words the end of all evil suggestions; and it is this, that the sense both of good and evil being destroyed or suppressed, men shrink from nothing, as if there were not seated in heaven a God, the Judge of all. The meaning therefore is, Ungodliness speaks in my heart to the wicked man, urging him to the extremity of madness, so that, laying aside all fear of God, he abandons himself to the practice of sin.
他眼中不怕上帝。大卫用这几个字表明了一切邪恶暗示的结果：善恶的意识被消灭或压制，人便无所畏惧，仿佛天上没有坐着上帝这位万民的审判者。因此，其意思是：罪恶在我心中对恶人说话，驱使他进入最极端的疯狂，使他抛弃一切对上帝的敬畏，放纵自己陷入罪中。
For he flattereth himself in his own eyes. Here the Psalmist shows by their fruits or the marks of their character, that there is no fear of God among the wicked, seeing they take such pleasure in committing deeds of wickedness, that, although hateful in the sight of all other men, they still cherish the natural obstinacy of their hearts, and wilfully harden themselves in their evil course.
他自夸自耀。在此，诗人从果子或品格的标志来说明，恶人中间没有对上帝的敬畏，因为他们乐于行恶，虽在众人眼中令人憎恶，却仍固守内心天然的顽梗，刚愎自用，继续走在恶道上。他首先说，他们用谄媚滋养自己的罪，使自己不因犯罪而感到不满。
The words of his mouth are iniquity and deceit. The two clauses of this verse may be understood as referring to the same thing, namely, that the wicked indulging in deceit and vanity, will not receive or admit the light of understanding. He reproves the wicked not merely for circumventing others by their wiles and stratagems, but especially because they are altogether destitute of uprightness and sincerity.
他口中的话是罪孽和诡诈。这节的两个分句可以理解为指同一件事，即：恶人沉溺于诡诈和虚妄，不愿接纳领受聪明的光。他责备恶人，不仅是因为他们以诡计和策谋陷害他人，更因为他们完全没有正直和诚实。
He meditates iniquity upon his bed. Here the sacred writer shows that the wickedness of the ungodly man is of a secret and very determined character. It sometimes happens that many, who otherwise are not disposed to wickedness, err and fall into sin, because occasion presents itself all on a sudden; but David tells us, that the wicked, even when they are withdrawn from the sight of men, and in retirement, form schemes of mischief; and thus, although there is not presented before them any temptation, or the evil example of others to excite them to it, they, of their own accord, devise mischief, and urge themselves to it without being impelled by any thing else.
他在床上图谋罪孽。在此，圣经的作者表明，不敬虔之人的恶是隐秘而极其蓄意的。有时许多人本非倾向于恶，却因突如其来的机会而犯罪跌倒；但大卫告诉我们，恶人即便在远离众人目光、独处退隐之时，仍在谋划恶事；因此，尽管没有诱惑临前、也没有他人的坏榜样激动他们，他们仍出于己意图谋恶事，在没有任何外力驱使的情况下催促自己行恶。
5. O Jehovah! thy mercy is unto the heavens, and thy truth even unto the clouds. 6. Thy righteousness is as the mountains of God; thy judgments are a great deep: O Jehovah! thou preservest man and beast. 7. O God! how excellent is thy loving-kindness! therefore, the children of men shall trust in the shadow of thy wings. 8. They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them to drink of the river of thy pleasures. 9. For with thee is the fountain of life; and in thy light shall we see light.
5. 耶和华啊，你的慈爱上及诸天；你的信实达到穹苍。6. 你的公义好像高山；你的判断如同深渊。耶和华啊，你保护人畜。7. 上帝啊，你的慈爱何其宝贵！世人投靠在你翅膀的荫下。8. 他们必因你殿中的肥甘得以饱足；你也必叫他们喝你乐河的水。9. 因为在你那里有生命的源头；在你的光中，我们必得见光。
O Jehovah! thy mercy is unto the heavens. Commentators think that David, after having described the great corruption and depravity which every where prevail in the world, takes occasion from thence to extol in rapturous praises the wonderful forbearance of God, in not ceasing to manifest his favor and good-will towards men, even though they are sunk in iniquity and crime. But, as I have already observed, I am of a somewhat different opinion. After having spoken of the very great depravity of men, the prophet, afraid lest he should become infected by it, or be carried away by the example of the wicked, as by a flood, quits the subject, and recovers himself by reflecting on a different theme. David here enumerates four cardinal attributes of Deity, which, according to the figure of speech called synecdoche, include all the others.
耶和华啊，你的慈爱上及诸天。注释者们认为，大卫描述了世上各处盛行的极大腐败与堕落之后，从中取材，以热情洋溢的赞美颂扬上帝奇妙的容忍。但正如我已经说过的，我的看法略有不同。先知描述完人的极大堕落之后，惧怕自己会被感染，或像被洪水冲走一般被恶人的榜样席卷，于是离开这个话题，转而默想另一个主题，从中恢复。大卫在此列举了上帝神性的四种基本属性，按照修辞学上的提喻法，这四种属性涵括了其他一切。
Thy righteousness is as the mountains of God. In this verse there is a commendation of God’s righteousness, which the sacred writer compares to the high mountains, because his glory shines forth more clearly there. In the last place, it is said, that his judgments are like a great and bottomless abyss. By these words he teaches us, that to whatever side we turn our eyes, and whether we look upward or downward, all things are disposed and ordered by the just judgment of God.
你的公义好像高山。在这节中，圣经的作者赞美上帝的公义，将其比作高山，因为他的荣耀在那里更加明显地照耀出来。最后，他说上帝的判断好像无底的深渊。这话教导我们，无论我们将眼睛转向何处，无论向上看还是向下看，万事都是由上帝公义的审判所安排和掌管的。
O God! how precious is thy loving-kindness! Some explain these words in this sense: That the mercy of God is precious, and that the children of men who put their trust in it are precious; but this is a sense too far removed from the words of the text. The substance of the passage is this: The ungodly may run to every excess in wickedness, but this temptation does not prevent the people of God from trusting in his goodness, and casting themselves upon his fatherly care; while the ungodly, whose minds are degraded, and whose hearts are polluted, never taste the sweetness of his goodness so as to be led by it to the faith, and thus to enjoy repose under the shadow of his wings.
上帝啊，你的慈爱何其宝贵！有些人将这话解释为：上帝的慈爱是宝贵的，而信靠它的世人也是宝贵的；但这离经文本身的含义太远。这段话的要点是：恶人可以在恶上恣意奔驰，但这诱惑不能阻止上帝的子民信靠他的恩善，将自己投入他父般的怀抱；而那些心思卑下、内心污秽的恶人，却从未品尝他恩善的甘美，以至被引导归于信心，从而在他翅膀的荫下得享安息。
They shall be abundantly satisfied with the fatness of that house. I have no doubt that by the fatness of God’s house the prophet means the abundance of good things which is not designed for all men indiscriminately, but is laid up in store for the children of God who commit themselves wholly to his protection. It is the faithful alone who are satisfied with the goodness of God towards them, because it is to them a pledge of his fatherly love.
他们必因你殿中的肥甘得以饱足。我毫不怀疑，先知所说的”上帝殿中的肥甘”，是指那丰盛的美物——它不是为所有人不分彼此而预备的，而是为那些将自己完全托付于上帝保护的上帝儿女所存储的。正如我所说，唯有信徒因上帝向他们所施的恩善而得以饱足，因为这恩善对他们来说是他父爱的凭证。
For with thee is the fountain of life. The Psalmist here confirms the doctrine of the preceding verse. By this he means, that there is not a drop of life to be found without him, or which flows not from his grace. The metaphor of light, in the last clause of the verse, is tacitly most emphatic, denoting that men are altogether destitute of light, except in so far as the Lord shines upon them.
因为在你那里有生命的源头。诗人在此印证了前节所阐明的真理，这真理之宝贵，言语难以充分表达。他的意思是，没有一滴生命的水能在上帝以外得到，或不是从他的恩典流出的。最后一句中光的比喻，其隐含的力量极为突出，表明人完全没有光，除非主向他们照耀。
10. Prolong thy mercy to them that know thee, and thy righteousness to the upright in heart. 11. Let not the foot of pride come upon me, and let not the hand of the wicked remove me. 12. There the workers of iniquity are fallen: they are thrust down, and shall not be able to rise.
10. 愿你常施慈爱给认识你的人，常以公义待心里正直的人。11. 不要使骄傲人的脚踏着我，不要使恶人的手赶散我。12. 看哪，作孽的人已经仆倒，他们被推倒，不能再起来。
Prolong thy mercy to them that know thee. David now sets himself to pray. And, first, he asks in general, that God would continue his mercy to all the godly, and then he pleads particularly in his own behalf, imploring the help of God against his enemies. With the mercy of God he connects his righteousness, combining them as cause and effect. We ought also to observe the epithets by which he describes true believers; first, he says, that they know God; and, secondly, that they are upright in heart. We learn from this that true godliness springs from the knowledge of God, and again, that the light of faith must necessarily dispose us to uprightness of heart.
愿你常施慈爱给认识你的人。大卫如今转向祷告。他首先普遍地求上帝继续向众敬虔人施慈爱，然后特别为自己代求，恳求上帝帮助他对抗仇敌。他将上帝的慈爱与公义相联，视之为因果关系。我们也当注意他用来描述真信徒的修辞：首先，他说他们认识上帝；其次，他们心里正直。我们从中得知，真正的敬虔源于对上帝的认识；反之，信心的光必然使我们倾向于心里正直。
Let not the foot of pride come upon me. As I have observed a little before, the Psalmist here applies to his own circumstances the prayer which he had offered. He has employed the expressions, the foot of pride, and the hand of the wicked, in the same sense. As the wicked rush boldly to the destruction of good men, lifting up their feet to tread upon them, and having their hands ready to do them wrong, David entreats God to restrain their hands and their feet; and thus he confesses that he is in danger of being exposed to their insolence, abuse, and violence, unless God come speedily to his aid.
不要使骄傲人的脚踏着我。正如我稍前所说，诗人在此将他所献的祷告应用于自身的处境。他用”骄傲人的脚”和”恶人的手”来表达同一个意思。恶人大胆地奔向毁灭好人之路，举起他们的脚来践踏他们，以手随时加害；大卫恳求上帝约束他们的手和脚；如此他承认，若上帝不速速来援，他必陷于被他们凌辱、虐待和暴力对待的危险之中。
There the workers of iniquity are fallen. Here he derives confidence from his prayer, not doubting that he has already obtained his request. And thus we see how the certainty of faith directs the saints to prayer. Besides, still farther to confirm his confidence and hope in God, he shows, as it were, by pointing to it with the finger, the certain destruction of the wicked, even though it lay as yet concealed in the future. In this respect, the adverb there is not superfluous; for while the ungodly boast of their good fortune, and the world applaud them, David beholds by the eye of faith, as if from a watch-tower, their destruction, and speaks of it with as much confidence as if he had already seen it realised.
看哪，作孽的人已经仆倒。他从祷告中得着信心，毫不怀疑已经得着所求。由此可见，信心的确定性如何引导圣徒走向祷告。此外，为了进一步坚固他在上帝里的信心与盼望，他仿佛以手指向——指出恶人必然的灭亡，尽管这灭亡尚隐藏于未来之中。在此，副词”看哪”并非多余；因为当不敬虔之人夸耀自己的好运、世人为之鼓掌时，大卫凭信心的眼目仿佛从望台上眺望，看见他们的灭亡，并以好像已亲眼目睹的确信说出这话。
发布于 2026年4月28日 00:00
