加尔文 / John Calvin
This psalm, the title of which shows it to have been composed by David, contains most profitable instruction. Since the faithful, so long as they pursue their earthly pilgrimage through life, see things strangely confused in the world, unless they assuaged their grief with the hope of a better issue, their courage would soon fail them. The more boldly any man despises God, and runs to every excess in wickedness, so much the more happily he seems to live. And since prosperity appears to be a token of God’s favor towards the ungodly, what conclusion, it may be said, can be drawn from this, but either that the world is governed by chance, and that fortune bears the sovereignty, or else that God makes no difference between the good and the bad? The Spirit of God accordingly confirms and strengthens us in this psalm against the assaults of such a temptation. However great the prosperity which the wicked enjoy for a time, he declares their felicity to be transient and evanescent, and that, therefore, they are miserable, while the happiness of which they boast is cursed; whereas the pious and devoted servants of God never cease to be happy, even in the midst of their greatest calamities, because God takes care of them, and at length comes to their aid in due season. This, indeed, is paradoxical, and wholly repugnant to human reason. For as good men often suffer extreme poverty, and languish long under many troubles, and are loaded with reproaches and wrongs, while the wicked and profligate triumph, and are regaled with pleasures, might we not suppose that God cares not for the things that are done on earth? It is on this account that, as I have already said, the doctrine of this psalm is so much the more profitable; because, withdrawing our thoughts from the present aspect of things, it enjoins us to confide in the providence of God, until he stretch forth his hand to help those who are his servants, and demand of the ungodly a strict account of their lives, as of thieves and robbers who have foully abused his bounty and paternal goodness.
这篇诗篇的题词表明它是大卫所作，其中含有极其宝贵的教导。信徒在世上行天路之时，眼见世事奇异地颠倒混乱；若非以更美结局的盼望来抚慰自己的悲伤，他们的勇气早就消散了。一个人越是大胆地藐视上帝，越是肆意奔向各种罪恶，他的生活就越是看似幸福。既然繁荣似乎是上帝恩待不敬虔之人的标记，人可能会说，从此能得出什么结论呢？要么世界受偶然支配，命运称王；要么上帝对好人坏人毫无分别。因此，上帝的灵在这篇诗篇中坚固并扶持我们，使我们能抵挡这样的试探。不论恶人一时享有多么大的繁荣，他宣告他们的快乐不过是短暂虚幻的，因此他们是悲惨的，他们所夸耀的幸福是被咒诅的；而上帝虔诚忠心的仆人，即便在最大的灾难之中，也从未停止享有真正的幸福，因为上帝看顾他们，并在适当的时候来帮助他们。诚然，这是悖于常理、完全违逆人类理性的。因为好人常常身陷极度贫困，在许多苦难中长久憔悴，背负着羞辱和冤屈；而恶人和放荡者却趾高气扬，沉浸于逸乐——这难道不令人以为上帝不在乎地上发生的事吗？正因如此，如我所说，这篇诗篇的教导才如此宝贵：它引导我们的心思离开眼前事物的表象，命令我们信靠上帝的护理，直等到他伸出手来帮助他的仆人，并向恶人严格追讨他们生命的账，如同向那些卑劣地滥用他恩惠与父爱的盗贼强盗追讨一样。
A Psalm of David.
大卫的诗。
37:1-6
1. Fret not thyself because of the wicked, and be not envious at the workers of iniquity: 2. For they shall soon be cut down like grass; and they shall wither as the green and tender herb. 3. Put thy trust in Jehovah, and do good; dwell in the land, and be fed in truth. 4. And delight thyself in Jehovah, and he will give thee the desires of thy heart. 5. Roll thy ways on Jehovah, and trust in him, and he will bring it to pass. 6. And he will bring forth thy righteousness as the light, and thy judgments as the noon day.
1. 不要为作恶的人心怀不平，也不要向那行不义的人生出嫉妒。2. 因为他们如草快被割下，又如青菜快要枯干。3. 你当倚靠耶和华而行善，住在地上，以他的信实为食物。4. 又要以耶和华为乐，他就将你心里所求的赐给你。5. 当将你的事交托耶和华，并倚靠他，他就必成全。6. 他要使你的公义如光发出，使你的正直明如正午。
Fret not thyself because of the wicked. David lays down this as a general principle, that the prosperity of the wicked, in which they greatly rejoice, should on no account vex or disquiet the children of God, because it will soon fade away. On the other hand, although the people of God are afflicted for a time, yet the issue of their afflictions shall be such, that they have every reason to be contented with their lot. Now all this depends upon the providence of God; for unless we are persuaded that the world is governed by him in righteousness and truth, our minds will soon stagger, and at length entirely fail us. David then condemns two sinful affections of the mind, which are indeed closely allied, and the one of which is generated by the other. He first enjoins the faithful not to fret on account of the wicked; and, secondly, that they should not indulge an envious spirit towards them. For, in the first place, when they see the wicked enjoying prosperity, from which it might naturally be supposed that God regards not the affairs of men, there is a danger lest they should shake off the fear of God, and apostatise from the faith. Then another temptation follows, namely, that the influence of the example of the wicked excites in them a desire to involve themselves in the same wickedness with them. In the second place, the order which David observes is very natural; for when the prosperity of the wicked has irritated our minds, we very soon begin to envy them their happiness and ease. First, then, he exhorts us to be on our guard, lest a happiness which is only transitory, or rather imaginary, should vex or disquiet us; and, secondly, lest envy should lead us to commit sin. The reason by which he enforces this exhortation is added in the following verse: for if the wicked flourish to-day like the grass of the field, to-morrow they shall be cut down and wither.
不要为作恶的人心怀不平。大卫在此立下一个普遍的原则：恶人的繁荣——他们为此大喜快乐——决不应使上帝的儿女烦恼不安，因为它很快就会消逝。另一方面，上帝的子民虽暂时受苦，然而他们苦难的结局将是这样的：他们完全有理由安于自己的处境。这一切都取决于上帝的护理；因为若我们不相信世界是由他在公义与真实中所治理的，我们的心就会很快动摇，最终完全失落。大卫在此斥责心灵的两种罪恶情感，这两种情感关系密切，其一由另一个产生。他首先命令信徒不要为恶人心怀不平；其次，不要向他们心生嫉妒。因为当他们看见恶人享受繁荣，这种情况可能会使人自然以为上帝不顾人间事务时，他们就有脱离对上帝的敬畏、离弃信仰的危险。随后又来另一个试探，即恶人的榜样激起他们也想与恶人同陷于相同罪恶的欲望。大卫所遵循的顺序也是极为自然的：当恶人的繁荣激怒了我们的心，我们很快就开始嫉妒他们的幸福和安逸。因此，他首先劝勉我们要警惕，免得那种不过是短暂的、不如说是虚幻的幸福使我们烦恼不安；其次，免得嫉妒引导我们犯罪。他用以强调这劝勉的理由在下一节中加出：如今恶人如田野的草一样兴旺，明日他们就要被割倒并枯干。
Put thy trust in Jehovah, and do good. The inspired writer now goes on, in the second place, to say, that every thing in the end shall be well with the righteous, because they are under the protection of God. But as there is nothing better or more desirable than to enjoy the fostering and protecting care of God, he exhorts them to put their trust in him, and at the same time to follow after goodness and truth. It is not without good reason that he begins with the doctrine of faith, or trust in God; for there is nothing more difficult for men than to preserve their minds in a state of peace and tranquillity, undisturbed by any disquieting fears, whilst they are in this world, which is subject to so many changes. On the other hand, while they see the wicked becoming rich by unjust means, extending their influence, and acquiring power by unrestrained indulgence in sin, it is no less difficult for them steadily to persevere in a life of piety and virtue. Now, as David places faith first in order, to show that God is the author of all good, and that by his blessing alone prosperity is to be looked for; so it ought to be observed that he connects this with a holy life: for the man who places his whole confidence in God, and gives himself up to be governed by him, will live uprightly and innocently, and will devote himself to doing good.
你当倚靠耶和华而行善。受灵感动的作者如今继续说，第二步是：义人最终万事必然亨通，因为他们在上帝的保护之下。既然没有比享受上帝的抚育和保护更美更可羡慕的事，他就劝勉他们倚靠上帝，同时追求良善和真实。他以信心或倚靠上帝的教义为起点，这是有充分理由的；因为对人来说，没有什么比在这个充满许多变化的世界中，保持内心平静安宁、不受任何不安恐惧的搅扰更加困难。另一方面，当他们看见恶人以不义之道致富，扩展影响，通过无约束地放纵罪来积累权力时，同样不容易坚持不懈地行敬虔和美德之路。大卫将信心列于首位，以表明上帝是一切良善的创作者，唯有藉着他的祝福方可期待亨通；与此同时，应当注意他将这信心与圣洁的生活相联：一个将全部信心寄于上帝、让上帝掌管自己生命的人，必将正直无辜地生活，并专心行善。
Dwell in the land. This language is much more expressive than if he had promised that the righteous should dwell securely in the land. It is just as if he had led them to the place, and put them in possession of it. Moreover, by these words he declares that they shall long enjoy it. They are, it is true, only strangers or sojourners in this world, yet the hand of the Lord is stretched forth to protect them, so that they live in security and peace. This David again confirms by the following clause, Thou shalt be fed in truth. Assured of the protection of God, he exhorts them to place entire and unsuspecting confidence in him. The scope and connection of the passage necessarily require that the verb should be taken in a passive signification, Be fed. The true and natural meaning of the prophet is this: Dwell in the land, that thou mayest enjoy it in sure and lasting repose. The Hebrew word emunah, not only signifies truth or faith, but also secure continuance for a long period.
住在地上。这话比单纯承诺义人必安稳居住在地上更有力。仿佛他已引领他们到那地方，并让他们取得占有。此外，他用这话宣告他们必长久享有它。固然，他们在这世界不过是寄居者，然而主的手伸出来保护他们，使他们安然平静地生活。大卫用下一句话再次印证这一点：你以他的信实为食物。他以上帝的保护为确据，劝勉他们将全部毫无疑虑的信心寄托于他。先知真实自然的意思是：住在地上，使你在稳固持久的安息中享用它。希伯来文”emunah”一词不仅指真实或信心，也指长久安稳地延续。
And delight thyself in Jehovah. This delight is set in opposition to the vain and deceitful allurements of the world, which so intoxicate the ungodly, that despising the blessing of God, they dream of no other happiness than what presents itself for the time before their eyes. This contrast between the vain and fickle joys with which the world is deluded, and the true repose enjoyed by the godly, ought to be carefully observed; for whether all things smile upon us, or whether the Lord exercise us with adversities, we ought always to hold fast this principle, that as the Lord is the portion of our inheritance, our lot has fallen in pleasant places. We must therefore constantly recall to our minds this truth, that it can never be well with us except in so far as God is gracious to us, so that the joy we derive from his paternal favor towards us may surpass all the pleasures of the world. To this injunction a promise is added, that, if we are satisfied in the enjoyment of God alone, he will liberally bestow upon us all that we shall desire. This does not imply that the godly immediately obtain whatever their fancy may suggest to them; nor would it be for their profit that God should grant them all their vain desires. The meaning simply is, that if we stay our minds wholly upon God, instead of allowing our imaginations like others to roam after idle and frivolous fancies, all other things will be bestowed upon us in due season.
又要以耶和华为乐。这种喜乐与世界虚空诡诈的诱惑相对立，那些诱惑使不敬虔之人如此陶醉，以至于他们藐视上帝的祝福，以为除了眼前所见之外别无幸福。应当仔细注意这个对比——世界所沉溺其中的虚空多变的快乐，与敬虔人所享受的真实安息之间的对比；因为无论万事如何顺利，或主如何用逆境磨练我们，我们都当始终持守这个原则：既然主是我们基业的份，我们的地界落在佳美之处。因此，我们必须不断将这真理铭记于心：若上帝不向我们施恩，我们就永远不会真正地好；这样，我们从他父般慈爱中所得的喜乐，就能超越世间一切的享乐。这命令之后附有应许：若我们以单单享受上帝为满足，他就必将我们所愿的大方赐给我们。这并非意味着敬虔人会立刻得到任何心意所想的；也不符合敬虔人的益处，若上帝就赐给他们一切虚妄的欲望。其意思不过是：若我们将心思完全定于上帝，而不像众人一样让思想追逐闲散无聊的幻想，其他一切事物都将在适当的时候赐给我们。
Roll thy ways upon Jehovah. Here David illustrates and confirms the doctrine contained in the preceding verse. In order that God may accomplish our desires, it behoves us to cast all our cares upon him in the exercise of hope and patience. Accordingly, we are taught from this passage how to preserve our minds in tranquillity amidst anxieties, dangers, and floods of trouble. The man, therefore, who, leaving the issue of all his affairs to the will of God, and who, patiently waiting to receive from his hand whatever he may be pleased to send, whether prosperity or adversity, casts all his cares, and every other burden which he bears, into his bosom; or, in other words, commits to him all his affairs, — such a person rolls his ways upon Jehovah. Hence, David again inculcates the duty of hope and confidence in God: And trust in him. By this he intimates, that we render to him the honor to which he is entitled only when we intrust to him the government and direction of our lives; and thus he provides a remedy for a disease with which almost all men are infected. Whence is it that the children of God are envious of the wicked, and are often in trouble and perplexity, and yield to excess of sorrow, and sometimes even murmur and repine, but because, by involving themselves immoderately in endless cares, and cherishing too eagerly a desire to provide for themselves irrespective of God, they plunge, as it were, into an abyss? Desirous to provide a remedy for this evil, David warns us, that in presuming to take upon us the government of our own life, and to provide for all our affairs as if we were able to bear so great a burden, we are greatly deceived, and that, therefore, our only remedy is to fix our eyes upon the providence of God, and to draw from it consolation in all our sorrows.
当将你的事交托耶和华。在此，大卫阐明并印证了前节所含的教导。为使上帝成全我们的心愿，我们当在盼望和忍耐的操练中，将一切忧虑都卸给他。因此，从这段经文我们得知如何在忧虑、危险和患难的洪流中保持内心的平静。因此，一个将一切事务的结局都交托上帝旨意的人，耐心地等待从他手中领受他所乐意赐予的——无论是顺境还是逆境，将一切忧虑和所背负的每一个担子都投入他的怀中，换言之，将一切事都托付于他——这样的人就是将自己的道路滚交给耶和华。因此，大卫再次灌输倚靠上帝、盼望上帝的本分：并倚靠他。他用这话表明，唯有当我们将生命的掌管和引导托付给他时，我们才将他当得的荣耀归给他；如此他为几乎人人都染上的一种病提供了医治。上帝的儿女为何嫉妒恶人，常常处于困扰迷惑之中，陷于过度的悲哀，有时甚至发出怨言牢骚？不就是因为他们过度陷入无止境的忧虑，太热切地希望不靠上帝而自行打算，以至于如同跌入深渊吗？大卫渴望为这种恶提供医治，因此警告我们：自以为能掌管自己的生命，为一切事务提供打算，仿佛我们能承担如此重的担子，乃是大大的错误；因此，我们唯一的医治是将眼目定于上帝的护理，并从中在一切悲伤中得着安慰。
And he will bring forth thy righteousness as the light. This David says, in order to anticipate the misgivings which often trouble us when we seem to lose our labor in faithfully serving God, and in dealing uprightly with our neighbors; nay, when our integrity is either exposed to the calumnies of the wicked, or is the occasion of injury to us from men; for then it is thought to be of no account in the sight of God. David, therefore, declares, that God will not suffer our righteousness to be always hid in darkness, but that he will maintain it and bring it forth to the light; namely, when he will bestow upon us such a reward as we desire. He alludes to the darkness of the night, which is soon dispelled by the dawning of the day; as if he had said, We may be often grievously oppressed, and God may not seem to approve our innocence, yet this vicissitude should no more disturb our minds than the darkness of the night which covers the earth; for then the expectation of the light of day sustains our hope.
他要使你的公义如光发出。大卫说这话，是为了先行答复那种常常困扰我们的疑虑——当我们似乎在忠心事奉上帝、正直待人上白费力气时；不仅如此，当我们的诚实或被恶人中伤，或成为人们加害我们的缘由时，就会以为在上帝眼中毫无价值。因此，大卫宣告，上帝不会任由我们的公义永远隐藏在黑暗中，而是要维护它并将它带到光中，即当他赐给我们我们所渴望的赏赐之时。他在此暗指夜晚的黑暗，黎明一到便随即消散；仿佛他说：我们可能常常受到严重的压迫，上帝似乎不认可我们的清白，但这种变化不该比覆盖大地的黑夜更扰乱我们的心思；因为那时，对白昼之光的期盼支撑着我们的盼望。
37:7-11
7. Be silent to Jehovah, and wait for him; fret not because of the man who prospereth in his way, against the man who commits wickedness. 8. Cease from anger, and forsake wrath: fret not thyself so as to do evil. 9. For the wicked shall be cut off; but those that wait upon Jehovah shall inherit the earth. 10. Yet a little while; and the wicked shall not be; and thou shalt look upon his place, and shalt not find him. 11. But the meek shall inherit the earth, and shall delight themselves in the abundance of peace.
7. 你当默然倚靠耶和华，耐性等候他；不要因那道路通达、随心所欲的人心怀不平。8. 当止住怒气，离弃忿怒；不要心怀不平，以致作恶。9. 因为作恶的人必被剪除；唯有等候耶和华的人必承受地土。10. 还有片时，恶人要归于无有；你就是细察他的地方，也要归于无有。11. 但谦逊的人必承受地土，以丰盛的平安为乐。
Be silent to Jehovah. The Psalmist continues the illustration of the same doctrine, namely, that we should patiently and meekly bear those things that usually disquiet our minds; for amid innumerable sources of disquietude and conflict there is need of no small patience. By the similitude of silence, which often occurs in the sacred writings, he declares most aptly the nature of faith; for as our affections rise in rebellion against the will of God, so faith, restoring us to a state of humble and peaceful submission, appeases all the tumults of our hearts. By this expression, therefore, David commands us not to yield to the tumultuous passions of the soul, as the unbelieving do, nor fretfully to set ourselves in opposition to the authority of God, but rather to submit peacefully to him, that he may execute his work in silence. David next repeats what he had said in the first verse, Fret not because of the man who prospereth in his way. It is a very great temptation to us and difficult to bear, when we see fortune smiling upon the ungodly, as if God approved of their wickedness; nay, it excites our wrath and indignation. David, therefore, not contented with a short admonition, insists at some length upon this point.
你当默然倚靠耶和华。诗人继续阐释同一教义，即我们应当忍耐温顺地承受那些通常使我们心烦意乱的事；因为在无数的烦扰与冲突之中，需要极大的忍耐。他用圣经中常见的”默然”这个比喻，极贴切地表明了信心的本质；正如我们的情感起来抵挡上帝的旨意，信心却将我们恢复到谦卑平静顺服的状态，平息我们心中一切的骚动。因此，大卫用这话命令我们，不要像不信的人一样向灵魂骚动的情欲屈服，也不要烦恼地与上帝的权柄对抗，而是平静地顺服于他，使他在平静中成就他的工。大卫接着重复第一节所说的话：不要因那道路通达的人心怀不平。当我们看见命运向不敬虔之人微笑，仿佛上帝认可他们的恶时，这对我们是极大的试探，难以承受；不仅如此，这甚至激起我们的愤怒和义愤。因此，大卫不满足于一个简短的劝勉，而是相当详细地坚持这一点。
The accumulation of terms which occurs in the next verse, in which he lays a restraint as with a bridle upon anger, allays wrath and assuages passion, it is not superfluous; but, as is necessary, he rather prescribes numerous remedies for a disease which it is difficult to cure. By this means, he reminds us how easily we are provoked, and how ready we are to take offence, unless we lay a powerful restraint upon our tumultuous passions, and keep them under control. And although the faithful are not able to subdue the lusts of the flesh without much trouble and labour, whilst the prosperity of the wicked excites their impatience, yet this repetition teaches us that we ought unceasingly to wrestle against them; for if we steadily persevere, we know that our endeavors shall not be in vain in the end. David here teaches, that it cannot be otherwise than that the offense which we take at the prosperity of the wicked should lead us to sin, unless we speedily check it.
下一节中叠加的词汇——以缰绳勒住愤怒、平息怒火、缓解激情——并非多余；而是因为有此必要，他宁可为一种难以医治的病开出许多药方。如此他提醒我们，我们是多么容易被激怒，多么容易动怒，除非我们对我们骚动的情欲施加强有力的约束并将其控制。尽管信徒不能不费多少力气和劳苦就能制服肉体的私欲，而恶人的繁荣又激起他们的焦躁，但这种重复教导我们，我们必须不断地与之争战；因为若我们坚持不懈，我们知道我们的努力最终不会徒劳。大卫在此教导，我们因恶人的繁荣而生的愤恨必然会引我们犯罪，除非我们迅速加以遏制。
For the wicked shall be cut off. It is not without cause that he repeatedly inculcates the same thing, namely, that the happiness and prosperity which the ungodly enjoy is only a mask or phantom; for the first sight of it so dazzles our senses, that we are unable to form a proper estimate of what will be its issue, in the light of which alone we ought to judge of the value of all that has preceded. But the contrast between the two clauses of the verse ought to be observed. First, in saying that the wicked shall be cut off, he intimates that they shall flourish fresh and green till the time of their destruction shall arrive; and, secondly, in allotting the earth to the godly, saying, They shall inherit the earth, he means that they shall live in such a manner as that the blessing of God shall follow them, even to the grave. Now, as I have already said, the present condition of men is to be estimated by the state in which it will terminate. From the epithet by which he distinguishes the children of God, we learn that they are exercised by a severe conflict for the trial of their faith; for he speaks of them, not as righteous or godly, but as those that wait upon the Lord.
因为作恶的人必被剪除。他反复灌输同一件事，这是有缘故的：不敬虔之人所享受的幸福与繁荣不过是一个面具或幻象；因为其第一眼就使我们的感觉眩目，以至于我们无法正确估量它的结局——而我们理当唯独按这结局来判断之前一切事物的价值。应当注意这节经文两个分句之间的对比。首先，他说恶人必被剪除，这暗示他们将茂盛青绿，直到灭亡的时刻临到；其次，他将地土分给敬虔人，说他们必承受地土，意即他们必以这样的方式生活：上帝的祝福必跟随他们，甚至直到坟墓。如我所说，人现在的处境应当按其最终结局来估量。从他用以区别上帝儿女的修辞，我们得知他们正在经历严酷的信心争战；因为他称他们不是义人或敬虔人，而是等候耶和华的人。
Yet a little while, and the wicked shall not be. This is a confirmation of the preceding verse. It might well have been objected, that the actual state of things in the world is very different from what David here represents it, since the ungodly riot in their pleasures, and the people of God pine away in sickness and poverty. David, therefore, wishing to guard us against a rash and hasty judgment, exhorts us to be quiet for a little while, till the Lord cut off the wicked entirely, and show the efficacy of his grace towards his own people. What he requires then on the part of the true believers is, that in the exercise of their wisdom they should suspend their judgment for a time, and not stop at every trifle, but exercise their thoughts in meditation upon divine providence, until God show out of heaven that the full time is come. Instead, however, of describing them as those who wait upon the Lord, he now speaks of them as the meek; and this he does not without good reason: for unless a man believe that God preserves his own people in a wonderful manner, as if they were like sheep among wolves, he will be always endeavoring to repel force by force. It is hope alone, therefore, which of itself produces meekness; for, by restraining the impetuosity of the flesh, and allaying its vehemence, it trains to equanimity and patience those who submit themselves to God. From this passage it would seem, that Christ has taken that which is written in Matthew 5:5.
还有片时，恶人要归于无有。这是对前节的印证。本可以提出反驳：世上实际的状况与大卫在此所描述的大相径庭，因为不敬虔之人在逸乐中放纵，上帝的子民却因疾病和贫困而憔悴消逝。因此，大卫渴望保护我们免于轻率仓促的判断，劝勉我们稍安勿躁，直到主将恶人完全剪除，并向他自己的子民彰显其恩典的功效。他对真信徒所要求的是：在智慧的操练中暂时搁置判断，不要在每件小事上驻足，而是将思想操练在默想上帝护理上，直到上帝从天上表明满了的时机已到。然而，他不再称他们为等候耶和华的人，而是称他们为谦逊的人；这并非没有充分理由：因为若一个人不相信上帝以奇妙的方式保守他自己的子民，仿佛他们如羊在狼群中，他就会始终力图以力抗力。因此，唯有盼望本身能产生温柔；因为它约束肉体的冲动，平息其猛烈，训练那些顺服上帝的人达到平和与忍耐。从这段经文看来，基督似乎取用了马太福音5:5所记载的内容。
37:12-15
12. The wicked plotteth against the righteous, and gnasheth upon him with his teeth. 13. But the Lord shall laugh at him; for he seeth that his day is coming. 14. The wicked draw their sword, and bend their bow, to cast down the poor and needy, and to slay those that are of upright ways. 15. But their sword shall enter into their own heart, and their bow shall be broken.
12. 恶人谋算义人，又向他咬牙切齿。13. 主要笑他，因见他的日子将到。14. 恶人拔刀，张弓，要打倒困苦穷乏的人，要杀害行正直道路的人。15. 他们的刀必刺入自己的心，他们的弓必被折断。
The wicked plotteth against the righteous. David here anticipates an objection which might have been taken to the preceding verse. Where, it might be said, can tranquillity and joy be found when the wicked are mad with rage, and plot every kind of mischief against the children of God? And how shall they cherish good hope for the future who see themselves surrounded with innumerable sources of death? David therefore replies, That although the life of the godly should be assailed by many dangers, yet they are secure in the aid and protection of God; and that however much the wicked should plot against them, they shall be continually preserved. Thus, the design of David is to obviate our fears, lest the malice of the ungodly should terrify us above measure, as if they had the power of doing with us according to their pleasure. He indeed confesses that they are not only full of fraud, and expert in deceiving, but also that they burn with anger, and a raging desire of doing mischief, when he says, that they plot mischief deceitfully against the righteous, and gnash upon them with their teeth. But after making this statement, he immediately adds, that their endeavors shall be vain. Yet he seems to provide very coldly for our consolation under sorrow, for he represents God as merely laughing. But if God values highly our salvation, why does he not set himself to resist the fury of our enemies, and vigorously oppose them? We know that this is a proper trial of our patience, when God does not come forth at once, armed for the discomfiture of the ungodly, but connives for a time and withholds his hand. But as the eye of sense in such circumstances reckons that he delays his coming too long, and from that delay concludes that he indulges in ease, and feels no interest in the affairs of men, it is no small consolation to be able by the eye of faith to behold him laughing; for then we are assured that he is not seated idly in heaven, nor closes his eyes, resigning to chance the government of the world, but purposely delays and keeps silence because he despises their vanity and folly.
恶人谋算义人。大卫在此先行答复可能对前一节提出的反驳。有人可能会说，当恶人因怒发狂、谋算上帝儿女各种祸害时，平静和喜乐从何而来？那些看见自己被无数死亡的根源所包围的人，又如何对未来存着美好的盼望呢？大卫因此答复：尽管敬虔人的生命受到许多危险的攻击，他们在上帝的帮助和保护中却是安全的；无论恶人如何策划对付他们，他们都必得保全。因此，大卫的目的是先发制人地消除我们的恐惧，免得不敬虔之人的奸恶使我们过度恐惧，仿佛他们有权力随意对待我们。他承认他们不仅满是诡诈、擅于欺骗，而且心中燃烧着愤怒和行恶的狂热欲望——他说他们奸诈地谋算义人，并向他们咬牙切齿。但提出这一陈述之后，他立刻补充，他们的努力将是徒劳的。然而他似乎在我们悲伤中提供的安慰太过冷淡，因为他将上帝描绘为只是发笑。但如果上帝极看重我们的救恩，为何他不挺身抵挡我们仇敌的狂暴并大力与之对抗呢？我们知道，当上帝不立即以武装对付不敬虔之人，而是暂时容忍并按兵不动时，这是对我们忍耐的恰当试验。但属血气的眼光在这种情况下认为他来得太迟，并由此延误得出结论，以为他安逸地坐在那里，对人间事务毫无兴趣；因此，能以信心的眼睛看见他发笑，是不小的安慰：因为这样我们就确信，他不是闲坐在天上，也没有闭上眼睛将世界的治理委诸偶然，而是故意迟延并保持沉默，因为他蔑视他们的虚妄和愚蠢。
And lest the flesh should still murmur and complain, demanding why God should only laugh at the wicked, and not rather take vengeance upon them, the reason is added, that he sees the day of their destruction at hand: For he seeth that his day is coming. Whence is it that the injuries we sustain from the wickedness of man so trouble us, if it be not that, when not obtaining a speedy redress, we begin to despair of ever seeing a better state of things? But he who sees the executioner standing behind the aggressor with drawn sword no longer desires revenge, but rather exults in the prospect of speedy retribution. David, therefore, teaches us that it is not meet that God, who sees the destruction of the wicked to be at hand, should rage and fret after the manner of men.
为免肉体继续抱怨申诉，追问上帝为何只是嘲笑恶人而不向他们施行报复，理由接着给出：他看见他们灭亡的日子临近了：因见他的日子将到。我们因人的恶行所受的伤害为何如此困扰我们，若不是因为当我们不能迅速得到伸冤时，就开始绝望，以为再也看不见更好的处境吗？但那个看见执刑者手持出鞘之剑站在攻击者身后的人，不再渴望报仇，而是因即将来临的报应而满心欢喜。因此，大卫教导我们，那位看见恶人灭亡在即的上帝，不该像人一样发怒烦恼。
The wicked draw their sword, and bend their bow. David now goes on to say, that the ungodly, being armed with sword and bow, threaten with death the children of God; and this he does in order to meet the temptation which would otherwise overwhelm them. The promises of God do not have place in a time of quietness and peace, but in the midst of severe and terrible conflicts. And, therefore, David now teaches us that the righteous are not deprived of that peace of which he had spoken a little before, although the wicked should threaten them with instant death. The sentence ought to be explained in this way: Although the wicked draw their swords and bend their bows to destroy the righteous, yet all their efforts shall return upon their own heads, and shall tend to their own destruction. In the 15th verse, David is not speaking of the laughter of God, but is denouncing vengeance against the ungodly; the amount of what is stated is, that the ungodly should prevail so little, that the sword which they had drawn should return into their own bowels, and that their bow should be broken in pieces.
恶人拔刀，张弓。大卫如今继续说，不敬虔之人以刀弓武装，威胁上帝的儿女以死亡；他这样说，是为了迎击那原本会压垮他们的试探。上帝的应许不是在平静和平安的时候彰显，而是在严酷可怖的冲突之中。因此，大卫如今教导我们，义人并未被剥夺他稍前所说的那种平安，尽管恶人以即时的死亡威胁他们。这句话应当这样解释：尽管恶人拔刀张弓要毁灭义人，然而他们一切的努力必归到他们自己头上，并趋向他们自己的灭亡。在第十五节中，大卫所说的不是上帝的发笑，而是宣告对不敬虔之人的报复；所陈述的要点是：不敬虔之人得逞甚微，以至于他们所拔出的刀必刺入他们自己的心腹，他们的弓必被折断成碎片。
37:16-19
16. Better is the little of the righteous than the abundance of many wicked. 17. For the arms of the wicked shall be broken; but Jehovah upholdeth the righteous. 18. Jehovah knoweth the days of the upright, and their inheritance shall be everlasting. 19. They shall not be ashamed in the season of adversity; and in the days of famine they shall be satisfied.
16. 一个义人所有的虽少，强过许多恶人的富余。17. 因为恶人的膀臂必被折断；但耶和华是扶持义人的。18. 耶和华知道完全人的日子；他们的产业要存到永远。19. 他们在患难的时候不致羞愧，在饥荒的日子必得饱足。
Better is the little of the righteous, etc. David here contrasts the limited possessions of one righteous man with the riches and wealth of many wicked men. Certainly, it is not difficult to understand that David means to say, that although the wicked excel in this world, and are enriched with its possessions in great abundance and trust in their riches, yet the little which the just man possesses is far better than all their treasures. From this we learn, that David is here speaking, not so much of external grandeur and wealth, as of the secret blessing of God which truly enriches the righteous; for although they live from hand to mouth, yet are they fed from heaven as it were with manna; while the ungodly are always hungry, or else waste away in the very midst of their abundance. To this also belongs the reason which is added in the next verse, namely, that there is nothing stable in the world except it be sustained by the power of God; but we are plainly told that the righteous only are upheld by him, and that the power of the ungodly shall be broken. Unless we are persuaded by faith that God cherishes us in his bosom as a father does his children, our poverty will always be a source of trouble to us; and, on the other hand, unless we bear in mind what is here said concerning the wicked, that their arms shall be broken, we will make too great account of their present condition.
一个义人所有的虽少，强过许多恶人的富余。大卫在此将一个义人有限的拥有与许多恶人的财富相对比。不难理解，大卫意思是说：尽管恶人在这世界上超群出众，以大量的财物致富且信靠自己的财富，然而义人所拥有的那点东西，远胜于他们一切的财宝。由此我们得知，大卫在此所说的，与其说是外在的尊荣和财富，不如说是真正使义人富足的上帝隐秘的祝福；因为尽管他们朝不保夕，他们却如同被天上的吗哪所喂养；而不敬虔之人则始终饥渴，或在丰盛之中消逝。下一节所加的理由也属于这个意思，即世界上没有任何事物是稳固的，除非它被上帝的能力所支撑；而我们清楚地被告知，唯有义人是被他所扶持的，不敬虔之人的能力将被折断。除非我们凭信心相信上帝如父亲看待子女一样将我们抱在胸怀，否则贫穷将始终是我们烦恼的根源；另一方面，除非我们记住这里关于恶人所说的——他们的膀臂将被折断——否则我们会对他们现在的处境看得太重。
Jehovah knoweth the days of the upright. It is not without good reason that David so frequently inculcates this doctrine, that the righteous are blessed because God provides for their necessities. We see how prone the minds of men are to distrust, and how much they are vexed by an excess of cares and anxieties from which they are unable to extricate themselves, while, on the other hand, they fall into another error in being more anxious regarding the future than there is any reason for. Nothing, therefore, is more profitable for us than to have our eyes continually set upon the providence of God, which alone can best provide for us every thing we need. On this account, David now says, that God knoweth the days of the righteous; that is to say, he is not ignorant of the dangers to which they are exposed, and the help which they need. This doctrine we ought to improve as a source of consolation under every vicissitude which may seem to threaten us with destruction. Since God then so carefully watches over us for the maintenance of our welfare, we ought to enjoy, in this our pilgrimage on earth, as much peace and satisfaction as if we were put in full possession of our paternal inheritance and home.
耶和华知道完全人的日子。大卫如此频繁地灌输这个教义——义人是蒙福的，因为上帝供应他们的需要——这是有充分理由的。我们看见人的心是多么倾向于不信，多么被他们无法自拔的过多忧虑和焦虑所折磨；而另一方面，他们又陷入另一个错误，对未来的忧虑超过了任何合理的限度。因此，对我们最有益的，莫过于使我们的眼目不断定于上帝的护理，唯有它能最好地供应我们一切所需。因此，大卫如今说，上帝知道义人的日子；也就是说，他并不不知道他们所面临的危险和他们所需的帮助。这个教义我们当将其用作安慰的根源，在每一个似乎要以灭亡威胁我们的变故之下。既然上帝如此细心地看顾我们，维护我们的福祉，我们应当在我们地上的天路旅程中，享有仿佛已完全拥有我们父家基业一样的平安与满足。
They shall not be ashamed in the season of adversity. This verse also shows us, that the faithful have no right to expect such exemption as the flesh would desire from affliction and trial, but they are assured of deliverance in the end. We must regard these two things as inseparably connected, namely, that as the faithful are mingled among the wicked in this world, so hunger and adversity are common to both. The only difference betwixt them is, that God stretches forth his hand towards his own people in the time of their need, while he abandons the ungodly, and takes no care of them. If it should be objected, that the wicked often fare sumptuously in the time of famine, and gratify all their desires, whilst the faithful are oppressed with poverty and want, I answer, that the fullness of which mention is here made consists chiefly in this, that the faithful, though they live sparingly, and often labor hard to acquire the means of subsistence, are nevertheless fed by God as truly as if they had a greater abundance of this world’s goods than the ungodly, who greedily devour the good things of this life in all their variety and abundance, and yet are never satisfied.
他们在患难的时候不致羞愧。这节经文也向我们表明，信徒无权期望那种肉体所渴望的免于苦难和试炼；但他们被保证最终必得拯救。我们必须将这两件事视为不可分割地相联：正如信徒与恶人在这世界混杂在一起，饥荒和逆境对两者都是共有的。他们之间唯一的区别是，上帝在他自己子民有需要的时候伸手帮助他们，而他却撇弃不敬虔之人，不顾念他们。若有人反驳，说恶人在饥荒之时常常饮食丰盛、满足所有欲望，而信徒却在贫乏和匮乏中受苦，我答说：此处所提的丰足，主要在于：信徒尽管生活俭朴，常常辛劳以求维持生计，然而他们被上帝所喂养，与拥有比那些贪婪地享用各样丰盛今生好物却从不满足的不敬虔之人更多地上财物相比，真实地得到供应。
37:20-22
20. For the wicked shall perish, and the enemies of Jehovah shall be consumed as the preciousness of lambs; they shall be consumed into smoke. 21. The wicked borroweth, and payeth not again; but the righteous is merciful, and giveth. 22. For those who are blessed by him shall inherit the earth; and those who are cursed of him shall be cut off.
20. 恶人却要灭亡；耶和华的仇敌要如羊羔肥脂，要消灭，要如烟消散。21. 恶人借贷而不偿还；义人却施恩，并且馈送。22. 因为蒙他赐福的必承受地土，被他咒诅的必被剪除。
For the wicked shall perish. There is here a contrast between the subjects spoken of, namely, that the righteous are satisfied in the time of famine, whereas the ungodly shall perish in the midst of their affluence; for, while they trust in their abundance, God brings them to nought by the use of means that are secret and hidden. In calling them the enemies of Jehovah, he teaches us, that they are justly overwhelmed by his vengeance, which they bring upon themselves by their own wickedness. When he says, that they shall be consumed as the excellency of lambs, this expression denotes the very best of lambs, and such as are of extraordinary fatness: and this is very suitable to the contrast here stated. We learn from this what another prophet likewise teaches, that the ungodly are fattened for the day of slaughter; so that the more sumptuously they shall have lived, the more suddenly shall their destruction come upon them. To be consumed into smoke is of the same import as to vanish away quickly; as if it had been said, There is no stability or substance in them.
恶人却要灭亡。这里所说的主题之间存在对比：义人在饥荒之时得以饱足，而不敬虔之人却在他们丰盛之中灭亡；因为他们信靠自己的丰盛，上帝却用隐秘不为人知的方式使他们归于虚无。他称他们为耶和华的仇敌，教导我们，他们被他的报复所淹没是公义的，这报复是他们自己的恶行招来的。他说他们要如羊羔的肥脂被消灭，这表达指最上等的羊羔，极度肥美的：这非常适合此处所述的对比。我们由此得知另一位先知同样所教导的：不敬虔之人是为宰杀的日子而养肥的；因此，他们活得越奢侈，他们的灭亡就越突然临到他们。”消灭如烟”与”迅速消逝”同义；仿佛说：他们没有任何稳固或实质的东西。
The wicked borroweth, and payeth not again. The prophet rather extols, on the one hand, the blessing of God towards the godly; and declares, on the other, that the ungodly never have enough. The meaning therefore is, that God deals bountifully with his own people, that they may be able to aid others; but that the ungodly are always in want, so that their poverty leads them to have recourse to fraud and rapine. However great the abundance of the ungodly, yet their covetousness is so insatiable, that, like robbers, they plunder right and left, and yet are never able to pay; while God bestows upon his own people a sufficiency not only for the supply of their own ordinary wants, but also to enable them to aid others. The design of the prophet is to show the high value of the divine blessing. This is confirmed by the following verse, in which he illustrates the difference resulting from the blessing and the curse of God: whatever we need for the preservation and maintenance of life, and for the exercise of humanity towards others, comes to us neither from the heavens nor from the earth, but only from the favor and blessing of God; and that if he once withdraw his grace, the abundance of the whole world would not satisfy us.
恶人借贷而不偿还。先知在此一方面颂扬上帝对敬虔人的祝福；另一方面宣告，不敬虔之人永不知足。因此，其意思是：上帝厚待他自己的子民，使他们能够帮助别人；而不敬虔之人却始终缺乏，以至于贫困使他们诉诸欺诈和掠夺。不论不敬虔之人拥有多么大的丰盛，他们的贪婪是如此无法满足，以至于他们像强盗一样四处掠夺，却永远无力偿还；而上帝赐给他自己子民的不只足以供应他们自己日常的需要，还使他们能够帮助别人。先知的目的是彰显上帝祝福的极大价值。下一节通过阐明上帝祝福与咒诅所带来的差异来印证这一点：我们维持和保全生命所需的一切，以及对他人行仁爱所需的一切，既不是从天上也不是从地上来，而只是从上帝的恩惠和祝福而来；若他一旦收回他的恩典，全世界的丰盛都不能使我们满足。
37:23-26
23. The footsteps of a man are directed by Jehovah, and he will delight in his way. 24. Though he fall, he shall not be utterly cast down: for Jehovah upholdeth him with his hand. 25. I have been young, I am also become old; and yet I have not seen the righteous forsaken, nor his seed begging bread. 26. He is daily merciful, and lendeth, and his seed is for blessing.
23. 义人的脚步被耶和华立定；他的道路，耶和华也喜爱。24. 他虽失脚也不至全身仆倒，因为耶和华用手扶持他。25. 我从前年幼，现在年老，却未见过义人被弃，也未见过他的后裔讨饭。26. 他终日恩待人，借给人；他的后裔也蒙福。
The footsteps of a man are directed by Jehovah. David simply continues his commendation of the divine blessing towards the faithful, of whom this is especially worthy of being remembered, that whatever they undertake always has a favorable and happy result. At the same time, the reason why God crowns with prosperity and success all our efforts throughout the course of our life is to be observed, namely, because we attempt nothing which is not pleasing to him. The meaning is, As God sees that the faithful act conscientiously, and do not turn aside from the way which he has appointed, he blesses their efforts. The term way denotes their manner and course of living; as if he had said, that the godly have no other object in view but to frame their lives agreeably to the will of God, and to obey what he commands. The term footsteps refers to external success.
义人的脚步被耶和华立定。大卫只是继续颂扬上帝对信徒的祝福，关于信徒尤其值得铭记的是：他们所从事的一切事，始终有美好幸福的结局。同时，应当注意上帝使我们一生中一切努力都得以亨通成功的原因，即：我们所从事的没有一件不是他所喜悦的。其意思是：当上帝看见信徒凭良心行事，不偏离他所指定的道路时，他就祝福他们的努力。”道路”一词指他们生活的方式和历程；仿佛他说：敬虔人除了按上帝的旨意安排生活、遵行他所命令的之外，别无所求。”脚步”一词指外在的成就。
Though he fall, he shall not be utterly cast down. The simple meaning is, that when God visits his servants with severe afflictions, he at the same time mitigates them that they may not faint under them; as Paul declares, “We are persecuted, but not forsaken; cast down, but not destroyed.” (2 Corinthians 4:9.) From these words we learn that the godly, although they serve God sincerely, and study to lead a blameless life, are not suffered to continue unmoved, and always in the same condition, but are often afflicted and cast down by various trials; and that the only difference between them and the unbelieving is, that their falls are not deadly. We know that if God smite the reprobate, though it be but very slightly, it becomes the cause of their final destruction. Solomon speaks still more expressly when he says, “For a just man falleth seven times, and riseth up again,” (Proverbs 24:16,) and by these words he teaches us, that the godly are not only subjected to frequent afflictions in this life, but that they are visited with daily trials, and yet are never forsaken of the Lord.
他虽失脚也不至全身仆倒。其简单的意思是：当上帝以严酷的苦难探访他的仆人时，他同时也缓和它们，使他们不至于在其下昏倒；正如保罗所宣告的：”我们遭逼迫，却不被丢弃；打倒了，却不至死亡。”（林后4:9）从这些话我们得知，敬虔人尽管真诚地事奉上帝、力求无可指摘地生活，却不能一直处于无所撼动、始终如一的状态，而是常常被各种试炼所苦并打倒；他们与不信之人唯一的区别是：他们的跌倒不是致命的。我们知道，若上帝击打被弃绝的人，即使只是轻微地，也成为他们最终灭亡的原因。所罗门说得更加明确：”因为义人虽七次跌倒，仍必兴起。”（箴24:16）他用这话教导我们，敬虔人不仅在今生受到频繁的苦难，而且被每日的试炼所探访，然而却从未被主所撇弃。
I have been young, I am also become old. The meaning of these words is not in the least doubtful, namely, that David, even when he was become an old man, had not seen any of the righteous, or any of their children, begging their bread. But here there arises a question of some difficulty with respect to the fact stated; for it is certain that many righteous men have been reduced to beggary. I answer, that we must bear in mind what I have before said upon this subject, that with respect to the temporal blessings which God confers upon his people, no certain or uniform rule can be established. There are various reasons why God does not manifest his favor equally to all the godly in this world. He chastises some, while he spares others. But in general, he humbles all of them by the tokens of his anger, that by secret warnings they may be brought to repentance. Besides, he leads them, by a variety of afflictions, to fix their thoughts in meditation upon the heavenly life; and yet it is not a vain or imaginary thing, that, as is set forth in the Law, God vouchsafes earthly blessings to his servants as proofs of his favor toward them. But if it happen that any of the faithful are brought to beggary, they should lift up their minds on high, to that blessed state in which God will largely recompense them for all that is now wanting in the blessings of this transitory life.
我从前年幼，现在年老。这话的意思毫无疑问，即大卫即使在年老之时，也未曾见过任何义人或他们的儿女讨饭。但这里关于所述事实出现了一个颇有难度的问题；因为许多义人确实沦为乞丐。我回答说：我们必须记住我在这个问题上之前所说的话，即关于上帝赐给他子民的世间祝福，不能建立任何确定或一成不变的规则。上帝不在世上向所有敬虔人同等彰显他恩惠，这有各种各样的原因。他责罚某些人，而宽待另一些人。但一般而言，他用他震怒的标记使他们所有人谦卑，使他们藉着秘密的警戒被引向悔改。此外，他用各样苦难引导他们，使他们的思想定于默想天上的生命；然而如律法中所说，上帝赐给他仆人世间的祝福作为他恩待他们的凭证，这并不是虚妄或空想的事。但若有任何信徒沦为乞丐，他们应当将心思提升高远，仰望那有福的状态——上帝将在其中充分补偿他们在这短暂生命的祝福中现今所缺乏的一切。
He is daily merciful. The Psalmist here repeats what he had already said, that the grace of God is a fountain of all blessings which can never be exhausted; and, therefore, while it is displayed towards the faithful, they not only have enough for the supply of their own wants, but are able also liberally to assist others. When he says that the seed of the godly shall be for blessing, in my opinion David designs nothing more than to extol the continuation of God’s favor from the fathers to their children: as if he had said, God’s blessing does not terminate with the death of the righteous man, but it extends even to his children. And there is indeed no inheritance more certain to which our children may succeed us, than when God, receiving them in like manner into his fatherly favor, makes them partakers of his blessing.
他终日恩待人。诗人在此重复他所已说的话：上帝的恩典是一切祝福永不枯竭的源泉；因此，当它向信徒彰显时，他们不仅有足够的供应自己的需要，还能慷慨地帮助别人。他说敬虔人的后裔必蒙福，在我看来，大卫不过是要颂扬上帝恩惠从父辈延续到子女的连续性：仿佛他说，上帝的祝福不在义人死后终止，而是延伸至他的儿女。诚然，没有比这更确定的产业能由我们的儿女承接了：当上帝同样将他们接纳入他父般的恩惠中，使他们成为他祝福的参与者之时。
37:27-29
27. Depart from evil, and do good, and dwell for ever. 28. For Jehovah loveth judgment, and forsaketh not his meek ones: they shall be preserved for ever: and the seed of the wicked shall be cut off. 29. The righteous shall inherit the earth, and shall dwell for ever upon it.
27. 你当离恶行善，就可永远安居。28. 因为耶和华喜爱公平，不撇弃他的圣民；他们永蒙保佑：但恶人的后裔必被剪除。29. 义人必承受地土，永居其上。
Depart from evil, and do good. In this verse David argues, that, in order to realize the blessedness of which he has spoken, we must abstain from all evil, perform the duties of humanity, and exert ourselves in doing good to our neighbors. It is then with the highest propriety that David passes from the doctrine of the preceding context to this exhortation: for if the meek possess the earth, then every one, as he regards his own happiness and peace, ought also to endeavor to walk uprightly, and to apply himself to works of beneficence. It should also be observed, that he connects these two things, first, that the faithful should strictly do good; and, secondly, that they should restrain themselves from doing evil. Under these two expressions, David has briefly comprised the duties of the second table of the law: first, that the godly should keep their hands free from all mischief, and give no occasion of complaint to any man; and, secondly, that they should not live to themselves, and to the promotion merely of their own private interests, but should endeavor to promote the common good of all according to their opportunities, and as far as they are able.
你当离恶行善。在此节中，大卫论证说，要实现他所说的那种祝福，我们必须远离一切的恶，履行人道的本分，并竭力行善待邻舍。因此，大卫从前文的教义过渡到这个劝勉是极其恰当的：因为若谦逊的人必承受地土，那么每一个顾念自己幸福与平安的人，也应当努力正直地行事，致力于善行。还应当注意，他将这两件事相联：首先，信徒应当严格地行善；其次，他们应当约束自己不行恶。大卫在这两种表达下，简要地涵括了第二块法版的本分：首先，敬虔人应当保守自己的手不做任何恶事，不给任何人提供抱怨的缘由；其次，他们不应当只为自己而活、只谋求个人的私利，而应当按照各自的机会和能力，尽力促进众人的共同福祉。
For Jehovah loveth judgment. This, it ought to be observed, is a confirmation of the doctrine contained in the preceding sentence; and it is here made to rest upon a higher principle, namely, that God takes pleasure in righteousness and truth. In the first place, then, it must be admitted that the condition of the human race is not under the direction of chance, but of the providence of God, and that the world is conducted and governed by his counsel; and, secondly, to this it must be added what David here states, that righteousness and truth are pleasing to God. Hence it follows, that all who lead an upright and blameless life among men shall be happy, because, enjoying the favor of God, every thing at length must in regard to them have a happy and successful result. But let us bear in mind, that the promise which is spoken of in this verse is to be understood in this sense, that while God has undertaken the preservation of the godly, it is not to cherish them continually in retirement and ease, but after he has for a time exercised them under the cross, at length to come to their help. Lest any one should hastily and rashly pronounce judgment, the prophet entreats the faithful to suspend their judgment, until God manifest his displeasure after the death of the wicked, in inflicting punishment upon their posterity: The seed of the wicked shall be cut off.
因为耶和华喜爱公平。应当注意，这是对前文所含教义的印证；它在此被建立于一个更高的原则之上，即上帝以公义和真实为乐。首先，必须承认人类的处境不是受偶然支配，而是由上帝的护理掌管，世界是由他的旨意所引导和治理的；其次，必须在此加上大卫所说的：公义和真实使上帝喜悦。由此得出的结论是，凡在人间过正直无可指摘生活的人，都必幸福，因为他们享有上帝的恩惠，一切事终必对他们有幸福美好的结局。但我们当记住，这节经文所提及的应许应当这样理解：上帝虽承担了保护敬虔人的责任，但这不是要使他们始终在安逸和舒适中被滋养，而是在他以十字架磨练他们一段时间之后，终于来帮助他们。为免有人轻率仓促地下判断，先知恳请信徒暂缓判断，直到上帝在恶人死后，通过惩罚他们的后裔来彰显他的不悦：恶人的后裔必被剪除。
The righteous shall inherit the earth. The repetition of the same doctrine here is not superfluous, since it is so very difficult to impress it deeply upon our minds. For while all men seek after happiness, scarcely one in a hundred looks for it from God, but rather all, on the contrary, in making provision for themselves, provoke the vengeance of God, as it were deliberately. I have just now, and on several other occasions, stated the sense in which this everlasting habitation upon the earth, which is here promised to the righteous, is to be understood, namely, that although they are surrounded by the troubles and changes which occur in this world, yet God preserves them under his wings; and although there is nothing lasting or stable under heaven, yet he keeps them in safety as if they were sheltered in a secure haven. And, finally, they enjoy in addition to this that inward peace of mind which is better than a hundred lives, and which is therefore justly regarded as a privilege surpassing in value and importance all others.
义人必承受地土。这里重复同一教义并非多余，因为将它深深地印在我们心中是如此困难。因为虽然所有人都在寻求幸福，百人中鲜有人从上帝那里寻求，反倒是所有人在为自己谋算时，好像是故意地激怒上帝的报复。我刚才以及在多次其他场合，已经陈述了此处应许给义人的”永居地土”应当怎样理解，即：尽管他们被这世界所发生的烦恼和变化所包围，上帝仍在他翅膀之下保护他们；尽管天下没有任何持久稳固的东西，他仍使他们安全，仿佛他们在安稳的港湾中有了遮蔽。最后，他们除此之外还享有那种内心的平安——它胜过一百个生命，因此理所当然地被视为在价值和重要性上超越其他一切特权。
37:30-33
30. The mouth of the righteous will speak wisdom, and his tongue will utter judgment. 31. The law of his God is in his heart: his steps shall not slide. 32. The wicked watcheth the righteous, and seeketh to slay him. 33. Jehovah will not leave him in his hand, nor condemn him when he is judged.
30. 义人的口谈论智慧，他的舌头讲说公平。31. 上帝的律法在他心里；他的脚总不滑跌。32. 恶人窥探义人，想要杀他。33. 耶和华必不撇他在恶人手中，当受审判的时候也不定他的罪。
The mouth of the righteous will speak wisdom. David here gives a definition of the righteousness which God requires on the part of his children, and divides it into three principal parts — that their speech should be in sincerity and truth; that the law of God should reign in their heart; and that they should order their conversation aright. The meaning therefore is, first, that the righteous speak honourably and reverently of the righteousness of God, that they may cherish in themselves and others, to a large extent, the knowledge and the fear of God; secondly, that both in their own affairs and those of others, they approve, without disguise or deceit, of what is just and reasonable, and are not given to justify what is wrong under the color and varnish of sophistry; and, finally, that they never depart from the truth. To this there is added integrity of heart: The law of the Lord is in his heart. The source whence this integrity of heart proceeds is, that the Law of God has its seat in the heart; and it is it alone which prescribes the best rule of life, restrains all the depraved affections and lusts, and imbues the minds of men with the love of righteousness. There next follows the third division, which relates to the external conduct: His steps shall not slide. The meaning therefore is, that although the children of God are tempted in a variety of ways to commit sin, and many things occur urging them to it, yet, because the Law of God rules and reigns in their hearts, they do not slide, but stand to their purpose with firm and determined resolution, or at least adhere to the right course.
义人的口谈论智慧。大卫在此给出了上帝所要求其儿女之公义的定义，并将其分为三个主要部分：他们的言谈应当出于诚实和真实；上帝的律法应当在他们心中为王；他们应当正确地安排自己的交谈行为。因此，其意思是：首先，义人正直庄重地谈论上帝的公义，使他们能在自己和别人心中，广泛地培育对上帝的知识和敬畏；其次，在他们自己的事务和别人的事务中，他们都毫无掩饰或欺骗地认可公正合理的事，不借着诡辩的色彩和粉饰为错误辩护；最后，他们从不偏离真实。接着加上了内心的正直：上帝的律法在他心里。这内心正直的源头是上帝的律法在心中有其座位；唯有它能规定最好的生活准则，约束一切败坏的情感和私欲，并以对公义之爱浸透人的心思。接着是第三部分，关乎外在的行为：他的脚总不滑跌。其意思是：尽管上帝的儿女受到各种各样的试探去犯罪，许多事情催促他们犯罪，然而，因为上帝的律法在他们心中掌管为王，他们不会滑跌，而是以坚定不移的决心持守他们的目的，或至少坚守正道。
and 33. The wicked watcheth the righteous, etc. David here illustrates more plainly the nature of the possession of the earth, of which he had spoken, namely, that God preserves his own people, though they are beset with enemies round about. Accordingly, David here teaches them, that when they shall see their enemies lying in wait for them, and seeking by every means in their power to annoy them, they, on the contrary, ought to consider how deeply interested God is in the welfare of his own people, and how carefully he watches over them to preserve them in safety. David indeed confesses that the stratagems to which the wicked have recourse in seeking not only to deprive good men of their property, but even to take away their lives, are terrible in themselves; but still he teaches us at the same time, that we ought to continue to preserve firm and undaunted courage, because God has promised that he will be our guardian and defender: Jehovah will not leave him in his hand. In the last clause of the verse, we are also admonished, that however carefully good men may guard against giving offense to any, and endeavor to secure the good-will of all, and shun debate and strife, yet they shall not be exempted from false accusations: Jehovah will not condemn them when they are judged. David does not say that they shall receive the applause of the world, and that their virtues shall be celebrated in such praises as they deserve; but he exhorts them, when they shall be haled to judgment, and as it were overwhelmed with slander, so that they already resemble those who are condemned, to rest contented with the protection of God, who will at length manifest their innocence, and maintain it against the unrighteous judgments of men.
32、33. 恶人窥探义人。大卫在此更清楚地阐明他所说的承受地土的本质，即：上帝保护他自己的子民，尽管他们被四围的仇敌所包围。因此，大卫在此教导他们：当他们看见仇敌埋伏等待他们、竭尽全力寻求骚扰他们时，他们反倒应当思想，上帝是多么深切地关注他自己子民的福祉，又是多么谨慎地看守他们，以保护他们的安全。大卫承认，恶人所采用的那些策谋——不仅寻求夺取好人的财产，甚至要取去他们的生命——本身是可怕的；然而他同时教导我们，我们应当继续持守坚定无畏的勇气，因为上帝已应许他必作我们的护卫和辩护者：耶和华必不撇他在恶人手中。在这节最后一句中，我们也受到警告：无论好人多么谨慎地防止得罪任何人、力图赢得所有人的好感、避免争吵纷争，然而他们将不能免于被诬告：耶和华当受审判的时候也不定他的罪。大卫并不是说他们必得世人的喝彩，他们的美德必得应有的颂扬；而是劝勉他们，当被拖去受审、几乎被诽谤所淹没、仿佛已是被定罪的人时，要满足于上帝的保护，他终必彰显他们的清白，并在人不公正的审判面前维护它。
37:34-36
34. Wait upon Jehovah, and keep his way, and he shall exalt thee, that thou mayest inherit the earth: when the wicked are cut off thou shalt see it. 35. I have seen the wicked terrible, and spreading himself like a green bay tree: 36. And he passed away, and, lo! he was not: and I sought for his place, and he was not found.
34. 你当等候耶和华，遵守他的道，他就抬举你，使你承受地土；恶人被剪除的时候，你必看见。35. 我见过恶人强横，自高自大，好像一棵青葱茂盛的树。36. 有人从那里经过，不料，他没有了！我也寻找他，却寻不着。
Wait upon Jehovah, and keep his way. David again returns to the style of exhortation, in order that the faithful, trusting to God’s promises and sustained by them, may not suffer themselves to be drawn hither and thither by any temptations through devious and sinful ways, but may persevere steadfastly in the service of God. In the first place, he exhorts them to hope and patience, as if he wished them, amidst the tumults and troubles of life, to trust in God, and hold their peace till he again show them his countenance, which for a time he had hid from them. Hence arises, in the second place, another exhortation, that they should not turn aside from the way of the Lord; for wherever hope and patience prevail, they will so restrain the minds of men that they will not break out into any thing unlawful and wicked. It will doubtless be found, that the reason why every man endeavors to promote his own advantage by wicked practices is, that no one depends upon God, or else that he thinks, if fortune do not quickly smile upon him, that it is vain for him to persevere in the practice of equity and uprightness. Moreover, we may learn from this place, that if many, even of the good and the upright, are subjected to poverty, and lead a life of protracted affliction and trial, they suffer their punishment justly, because, scarcely one in a hundred of them patiently waits upon God, and continues perseveringly in the right course.
你当等候耶和华，遵守他的道。大卫再次转为劝勉的语气，为使信徒信靠并倚赖上帝的应许，不允许自己被任何试探通过弯曲和罪恶的道路拉向这边那边，而是坚定不移地持守事奉上帝。首先，他劝勉他们盼望和忍耐，仿佛他希望他们在生活的喧嚣和烦恼之中，信靠上帝，保持平静，直到他再次向他们显出他的面——他已将这面暂时向他们隐藏。由此产生第二个劝勉：他们不应当偏离主的道路；因为无论盼望和忍耐在何处占优势，都会如此约束人的心思，使他们不会爆发出任何不法和恶事。无疑，每个人都试图通过恶行谋取自己的利益，这是因为没有人倚靠上帝，或以为若命运不快快向他微笑，他坚持公平正直便是徒劳的。此外，从这里我们可以得知，若许多好人和正直人都陷于贫困，过着漫长苦难和试炼的生活，他们公正地承受自己的惩罚，因为他们中间百人难得有一人忍耐地等候上帝，并坚持不懈地走在正确的道路上。
and 36. I have seen the wicked terrible, etc. David here confirms from his own experience what I have just said, namely, that although the wicked are intoxicated with their prosperity, and held in admiration by all on account of it, yet their happiness is transitory and evanescent, and, therefore, nothing else than a mere illusion. In the 35th verse he tells us, that it is no strange or unwonted thing for the ungodly, puffed up with their prosperity, to spread themselves far and wide, and to give occasion of terror to the innocent. Then he adds, that their greatness, which had been regarded with so much wonder, disappears in a moment. To pass away, in the 36th verse, is used for to vanish away; and thus he admonishes us to sit still for a time, in order that it may appear, after it has passed away, that all that the world admires in the prosperity of the wicked has been only a mist.
35、36. 我见过恶人强横。大卫在此从他自己的经历印证我刚才所说的话，即：尽管恶人因其繁荣而陶醉，众人也因此对他们钦佩，然而他们的幸福是短暂虚幻的，因此不过是一种幻象。在第三十五节他告诉我们，不敬虔之人因繁荣而自负，四处扩展，给无辜者造成恐惧，这并非稀奇罕见之事。随后他补充说，他们那被众人如此惊叹的伟大，转瞬即逝。第三十六节中”经过”一词意指”消逝”；如此他劝勉我们暂时安静等候，以便在它消逝之后，可以清楚地看出：世人在恶人繁荣中所钦羡的一切，不过是一团迷雾。
37:37-40
37. Observe the perfect man, and consider the just for the end of that man is peace. 38. But the transgressors shall be destroyed together: the end of the wicked shall be cut off. 39. The salvation of the righteous is from Jehovah: he is their strength in the time of trouble. 40. Jehovah shall help them, and deliver them: he shall deliver them from the wicked: he shall preserve them, because they trust in him.
37. 你要细看那完全人，观看那正直人；因为和平人有好结局。38. 至于犯罪过犯的人必一同灭绝；恶人终久必被剪除。39. 但义人得救是由于耶和华；他在患难时作他们的营寨。40. 耶和华帮助他们，解救他们；他解救他们脱离恶人，把他们救出来，因为他们投靠他。
Observe the perfect man. David exhorts the faithful diligently to consider every instance they may meet with of the grace of God, as well as of his judgment; but he teaches, at the same time, that it is in vain for any to sit in judgment upon the first aspect of things. When men do not wait patiently and quietly the time which God has appointed in his good pleasure, it often happens that faith is extinguished, and trust in the promises of God, at the same time, perishes with it. This is the reason why David exhorts us to observe and consider, for when our minds are preoccupied by the temptation which is once presented to our view, hasty judgment is then the cause of our being deceived. But if a man extend his view, as if it were from a watch-tower, to a great distance, he will find that it has been said with truth, that the end of the reprobate and the end of the righteous respectively are at length very different. David refers only to the difference which subsists between them and the righteous in the end; for God, after he has severely tried his servants, and exercised their patience, in the end converts their adversity into a blessing, while he turns the mirth of the ungodly into mourning.
你要细看那完全人。大卫劝勉信徒勤谨地省察他们所遇到的上帝恩典和审判的每一个实例；但他同时教导，任何人以第一眼的表象来下判断都是徒劳的。当人不耐心平静地等候上帝在他美意中所指定的时机时，常常发生的情况是：信心熄灭，对上帝应许的信靠也随之消亡。这就是大卫劝勉我们省察和细看的原因；因为当我们的心思被一次呈现在眼前的试探所先入为主时，仓促的判断就成为我们受骗的原因。但若一个人从仿如望台的高处将眼光延伸到远处，他就会发现，这话是真实的：被弃绝之人的结局和义人的结局终究截然不同。大卫只是指两者在结局上的差异；因为上帝在严格试验了他的仆人、磨练了他们的忍耐之后，终于将他们的逆境转化为祝福，同时将不敬虔之人的欢笑变为悲哀。
The salvation of the righteous is from Jehovah. The sum of the whole is, that whatever may happen, the righteous shall be saved, because they are in the hand of God, and can never be forgotten by him. This ought to be particularly noticed, that those who are greatly afflicted may be sustained by the assurance that the salvation which they expect from God is infallibly certain, because God is eternal, and governs the world by his power; as Christ said, “My Father, who gave them me, is greater than all,” (John 10:29.) David still inculcates this principle, that as righteousness is approved of God, it can never happen that he should forsake his faithful servants, and deprive them of his help. He, therefore, exhorts true believers to depend upon God, not only when things prosper according to their desires, but even when they are sorely afflicted. By these words he teaches that it is enough, if God only impart strength to his servants, so that, when severely afflicted and oppressed with anguish, they may not faint under it, or that, when groaning under the weight of severe afflictions, they may not sink under the burden. To the same purpose also is the expression which David uses twice in the last verse, that God will deliver. By this he admonishes the children of God to learn patiently to endure afflictions, and that, if God should prolong them, they should often recall this to their remembrance, that after he has tried their patience, he will in the end deliver them.
但义人得救是由于耶和华。全篇的要义是：无论发生什么，义人必得救，因为他们在上帝的手中，永不被他所遗忘。这尤其应当注意，使那些深受苦难的人，能靠着他们从上帝所期待的救恩是万无一失地确定这一保证而得到支撑，因为上帝是永恒的，用他的能力治理世界；正如基督所说：”我父把他们赐给我，他比万有都大。”（约10:29）大卫继续灌输这个原则：既然公义蒙上帝悦纳，他绝不可能撇弃他忠心的仆人，剥夺他们的帮助。因此，他劝勉真信徒倚靠上帝，不仅在万事按他们的心意亨通之时，甚至在他们深受苦难之时。他用这些话教导：只要上帝赐力量给他的仆人——使他们在深受苦难、被痛苦所压迫时不至于在其下昏倒，或在严酷苦难的重压之下呻吟时不至于沉溺于负担之中——就已足够。大卫在最后一节中两次使用”上帝必拯救”这个表达，也是为了同样的目的。他用这话告诫上帝的儿女，要学习忍耐地承受苦难；若上帝延长它们，他们当常常将这事铭记于心：在他试验他们的忍耐之后，他终必拯救他们。
发布于 2026年4月28日 00:00
