加尔文 / John Calvin
David, suffering under some severe and dangerous malady, as may be conjectured, acknowledges that he is chastened by the Lord, and entreats him to turn away his anger from him. In order the more effectually to induce God to have mercy upon him, he bewails before him the severity of his afflictions in a variety of particulars. These we shall consider separately, and in order.
大卫身患某种严重危险的疾病（据推测），在其中承认自己受到耶和华的管教，并恳求祂转离对自己的怒气。为更有效地使上帝怜悯他，他在上帝面前以多种细节哀诉苦难之深重。我们将逐一分别加以考察。
A Psalm of David to bring to remembrance.
大卫纪念之诗。
The title of this psalm refers to its subject. Some suppose that it is the beginning of a common song, because in other psalms the beginning of the song, to the tune of which they were set, is commonly prefixed: but such an interpretation is unnatural, and without foundation. Instead of this, I rather think that the title indicates that David composed this psalm as a memorial for himself, as well as others, lest he should too soon forget the chastisement by which God had afflicted him. He knew how easily and speedily the chastisements with which God visits us, and which ought to serve as a means of instruction to us all our life, pass away from the mind. He was also mindful of his own high calling; for, as he was appointed master and teacher over the whole Church, it was necessary that whatever he had himself learned in particular by divine teaching should be made known, and appropriated to the use of all, that all might profit thereby. Thus we are admonished that it is a very profitable exercise often to recall to remembrance the chastisements with which God has afflicted us for our sins.
此诗标题说明其主旨。有人认为这是某首通行诗歌的起句，因为其他诗篇常在开头标注所配曲调的起句；然而此解过于牵强，毫无根据。我宁可认为，这标题表明大卫作此诗是为自己及他人留作纪念，免得他过早忘却上帝所加的管教。他深知上帝对我们的管教本应成为我们终生受教的途径，却是何等容易、何等迅速地从心中消逝。他也时刻牢记自己崇高的呼召；因为他既被立为全教会的师长与教师，凡他自己从神圣教导中所亲身领受的，就必须广传于众，使众人得益。由此我们受到劝诫：时常忆起上帝因我们的罪所加于我们的管教，乃是极有益处的操练。
38:1-5
1. O Jehovah! rebuke me not in thy wrath, and chasten me not in thy anger. 2. For thy arrows go down in me and thy hand has come down upon me. 3. There is no soundness in my flesh because of thy anger; nor any peace in my bones because of my sin. 4. For my iniquities have passed over my head, and as a weighty burden they have become too heavy for me. 5. My wounds have become putrid, they are corrupt, because of my foolishness.
1．耶和华啊，求你不要在怒中责备我，不要在烈怒中管教我。2．因为你的箭射入我身，你的手压住我。3．因你的恼怒，我的肉无一完全；因我的罪，我的骨头也不安宁。4．我的罪孽高过我的头，如同重担叫我担当不起。5．我的伤发臭流脓，都因我的愚昧。
1 O Jehovah! rebuke me not in thy wrath. As I have already expounded this verse in the beginning of the sixth psalm, where it occurs, and that I may not prove tedious to the reader, I shall notice it more briefly here. David does not expressly ask that his afflictions should be removed, but only that God would moderate the severity of his chastisements. Hence we may infer, that David did not give loose reins to the desires of the flesh, but offered up his earnest prayer in a duly chastened spirit of devotion. All men would naturally desire that permission should be granted them to sin with impunity. But David lays a restraint upon his desires, and does not wish the favor and indulgence of God to be extended beyond measure, but is content with a mitigation of his affliction; as if he had said, Lord, I am not unwilling to be chastised by thee, but I entreat thee, meanwhile, not to afflict me beyond what I am able to bear, but to temper the fierceness of thy indignation according to the measure of my infirmity, lest the severity of the affliction should entirely overwhelm me. This prayer, as I have said, was framed according to the rule of godliness; for it contains nothing but what God promises to all his children. It should also be noticed, that David does not secretly indulge a fretful and repining spirit, but spreads his complaint before God; and this he does, not in the way of sinful complaining, but of humble prayer and unfeigned confession, accompanied with the hope of obtaining forgiveness. He has used anger and wrath as denoting extreme rigour, and has contrasted them with fatherly chastisement.
1．耶和华啊，求你不要在怒中责备我。我在诗篇第六篇开头已经详解此节，为免读者厌烦，此处略作说明。大卫并非明确求上帝撤去苦难，而是求上帝节制管教之严厉。由此可知，大卫并未放纵肉体的私欲，而是以虔诚敬畏之心献上切切祷告。世人总是自然地渴望能放纵罪行而不受惩处。但大卫约束自己的欲望，并不求上帝的恩典与宽纵无限延伸，只求苦难得以减轻；如同他在说：主啊，我并非不愿受你管教，但我恳求你，不要让苦难超过我所能承受之限，请按我软弱的程度调节你忿怒的烈焰，免得苦难的严酷将我完全压垮。如我所言，这祷告是按照敬虔的法则而立的，因为其中所求的，无非是上帝向他所有儿女所应许的。还须注意，大卫并非暗中怀着烦躁怨恨，而是将自己的哀诉摆在上帝面前；他这样做，并非出于罪性的抱怨，而是谦卑的祷告与真诚的认罪，同时怀着蒙赦的盼望。他以”恼怒”与”烈怒”来表示极度的严苛，并以此与父般的管教相对照。
2．因为你的箭射入我身。他表明，是迫不得已的需要驱使他祈求苦难的减轻，因为他被所承担的重担压垮了。我们的祷告中始终应当遵守这一法则：将上帝的应许时刻摆在眼前。上帝已经应许，他管教仆人不按其所当得的，而是按其所能承受的。这正是圣徒在苦难严重压迫之时，屡屡提及自身软弱的缘故。大卫用”箭”与”手”来描述他所受的苦难，亦即上帝的管教，实属恰当。若他不确信是上帝如此苦待他，他就决不会转向上帝寻求拯救。我们知道，大多数人在上帝的审判之下仍然盲目，以为一切不过是偶然；百人之中鲜有一人能在其中辨认出上帝的手。但大卫在疾病中，如同在一切患难中，都看见上帝举起手来惩罚他的罪。若一个人只以肉体所感受的痛苦来衡量苦难，别无他顾，实与田野中的走兽无异。因为上帝的每一次管教都当使我们想起祂的审判，先知所言圣徒的真智慧，乃是”仰望那击打他们之人的手”（赛9:13）。因此，”你的”这一代词至关重要。大卫的意思是：我所对付的不是凡人，凡人射箭的力量不过与自身力量相称；我所对付的是上帝，祂从手中射出的箭，其力量足以将人完全压倒。
3．因你的恼怒，我的肉无一完全。有人译作”无一美好”，但似乎不那么贴切。在接下来的分句中，大卫将公义的荣耀归于上帝；若无此公义，他先前的承认便毫无益处，甚至反而会激怒人心，使人以残酷之罪控告上帝，向祂发出可怕的亵渎，从而愈发激起上帝的怒气。因此，最荒谬不过的，是以为上帝拥有一种所谓至高绝对的权力，可以凌驾于祂的公义之上。大卫一旦认出苦难来自上帝，就立刻将自己的罪视为上帝震怒的原因；因为他在内心已深信，上帝不像暴君那样无端、任意地施展残酷，而是一位公义的审判者，只有在受到严重冒犯时才会以审判彰显忿怒。所以，若我们要将当得的荣耀归给上帝，就当效法大卫，将自己的罪与上帝的怒气联系起来。
4．因为我的罪孽高过我的头。他在此哀诉，罪孽如重担将他淹没，使他在其重压下完全昏绝；然而他再度确证我们已陈述的教义：他所受上帝如此严厉可畏之怒气的惩处，实属应得。”罪孽”（avon）一词无疑常含”惩罚”之意，但这只是次要的引申义。我也承认，大卫以”罪孽”来称呼他因自身的罪所招致的惩罚，是以果代因；然而他的目的同时也清楚明白地表明：他所受的一切苦难都应归咎于自己的罪。他并不像该隐那样因惩罚过于严酷而与上帝争竞，该隐说：”我所担当的罪孽太重了，过于我所能当的。”（创4:13）诚然，摩西在那段经文中也用了同一个词avon，大卫与该隐的语言因而有些相似，但大卫的含意截然不同。当这样的试探悄悄潜入他的心中——上帝难道不能比现在更重地苦待你吗？既然祂对你毫无扶助，这肯定是祂要将你消灭、归于虚无的明证；祂不仅藐视你的叹息哀哭，反而在见你愈加跌倒、被弃的时候，以更猛烈、更严酷的力量追逼你——为了杜绝这些邪恶念头与猜疑，他以上帝的公义审判如此苦待他为盾牌，抵御这些攻击。他在此将所感受到的上帝之怒气的重担，归因于自己的罪；如我们在下一节所见，他再度承认，他现在所受的苦难是他自己愚昧所招来的。因此，他虽在哀诉苦难之际，似乎在某种程度上与上帝争竞，却仍怀着谦卑的确信（因为上帝的管教不超出限度），认为除了恳求上帝的怜悯与赦免，别无安息之所；而不敬虔的人，虽被自己的良知定了罪，却仍然向上帝咕哝怨言，如同野兽在盛怒中啃噬捆绑它们的锁链。
5．我的伤发臭流脓。在此节中，他以病情拖延已久为由，恳求得到减轻。耶和华论及祂的教会时宣告：”她的争战已完毕，她的罪孽赦免了，她为自己一切的罪，从耶和华手中加倍受罚。”（赛40:2）其含义是：当祂充分管教了祂的子民，就迅速向他们平息怒气；不仅如此，若祂显露忿怒的时间过久，祂就在怜悯之中，如同厌倦了这忿怒，急于赐下拯救。祂在另处说：”我为自己的名，必迟延我的怒气，为我的颂赞，我要克制自己，不剪除你。我熬炼你，却不像熬炼银子；我在苦难的炉中拣选你。”（赛48:9-10）因此，大卫哀诉苦难拖延之久的目的，是在承受了应得的惩处之后，终能获得释放。对这位上帝的仆人而言，如此长久地沉溺于病弱之中，如同在苦难中腐烂消融，绝非轻微的试炼。正因如此，他的坚忍愈发令人钦佩，他既未因久候而崩溃，也未在重负之下倒下。他用”愚昧”而非”罪”，并非像伪君子那样在无法逃脱罪责之时，以此来减轻自己的过失；那些人以无知为借口，半为辩解，希望人相信他们不过是因鲁莽疏忽而犯错。但按照希伯来语的惯常表达方式，大卫用”愚昧”一词承认，他在违背上帝而顺从肉体私欲时，已经失去了理智。圣灵在许多地方用此词来描述极端可憎的罪行，并非要减轻人的罪责，好像他们只是犯了些小错，而是以狂乱之怒来控告他们——因为他们被不洁的私欲蒙蔽，蓄意与造他们的主相抗。因此，罪总是与愚昧或癫狂联系在一起。大卫谈及自己的愚昧，正是此意；如同他在说，他轻慢上帝、随从私欲之时，已丧失理智，陷入癫狂，如同野兽迷乱的狂怒。
38:6-10
6. I am bent, I am bowed down beyond measure: I go mourning all the day long. 7. For my reins are filled with burning, and there is no soundness in my flesh. 8. I am very feeble and sore broken: I have roared because of the roaring of my heart. 9. O Lord! thou knowest all my desire, and my groaning is not hid from thee. 10. My heart hath turned round, my strength hath failed me: and as for the light of my eyes, it also is gone from me.
6．我弯腰驼背，终日哀痛而行。7．因我的腰满了火热，我的肉无一完全。8．我困苦已极，心中呻吟，我因心里烦乱，发出狮吼般的哀鸣。9．主啊，我一切所想望的都在你面前，我的叹息不向你隐瞒。10．我心跳动，我的力气衰退，连眼中的光也离我而去。
6 I am bent. This description clearly shows that this holy man was oppressed with extreme grief, so much so, that it is marvellous how, under such a vast accumulation of miseries, his faith was sufficiently strong to bear up his mind. When he says bowed down, he seems tacitly to contrast his humility and dejection with the pride and stubbornness of many, who refuse to be humbled by the many chastisements with which God afflicts them, but rather harden themselves, daring to resist and oppose him. They must, no doubt, of necessity, feel the pain of their afflictions, but they fall into such a state of insensibility, that they are not affected by it. David then, from this circumstance, draws an argument to induce his heavenly Judge to have compassion on him, showing that he was not one of those who obstinately rebel against him, and refuse to bow in humble submission, even while the hand of God is upon them; but that he is abased and humbled, even as the Apostle Peter exhorts all the godly to “humble themselves under the mighty hand of God.” (彼前 5:6) Let us therefore learn, that there is no other way by which we can obtain consolation under our afflictions, than by laying aside all stubbornness and pride, and humbly submitting to the chastisement of God. The word koder, which I have translated black, is rendered by others clad in black, and explained as referring to the outward apparel, the black color of which has always been a token of grief. But the opinion of those who understand it of the blackness of the skin is more correct; for we know that grief renders men’s countenances lean, wan, and black. David, therefore, by this token of grief, describes the greatness of his affliction, because the natural color of his face had faded, and he was like a corpse, already withered and shrunk.
6．我弯腰驼背。这段描述清楚地表明，这位圣洁的人承受着极度的痛苦，令人惊异的是，在如此庞大的苦难积累之下，他的信心仍然足够强健，支撑着他的心志。他说”驼背”，似乎是在暗中将自己的谦卑与沮丧，与那些傲慢顽固之人相对照——那些人拒绝被上帝所加的重重管教所谦卑，反而愈发刚硬，斗胆抵抗上帝。他们固然无法不感受苦难之痛，却陷入麻木，心灵不受触动。大卫因此从这一点出发，向他的天上审判者恳求怜悯，表明他不是那些在上帝之手压制之下仍顽固反抗、拒绝俯伏谦卑的人，而是像使徒彼得劝勉众圣徒那样，”谦卑在上帝大能的手下”（彼前5:6）。因此让我们学习：在苦难中获得安慰的唯一途径，就是放下一切刚硬与傲慢，谦卑地顺服上帝的管教。我译作”黑”的那个词，有人译作”披麻戴孝”，解释为指外在的服装，黑色自古以来是哀痛的标志。但那些将它理解为皮肤黑色的解释更为正确；因为我们知道，悲痛会使人面容憔悴、苍白、黯黑。大卫因此以这哀痛的标志来描述苦难之深重，因为他面色的自然光泽已消退，他犹如一具已干瘪枯萎的尸体。
In the next verse, the word kesalaim, which I have rendered reins, is by some translated the flanks. But the more generally received opinion is, that it denotes the part under the reins, which extends towards the haunch, or the space between the thighs and flanks, where it is supposed there had been a sore. Commentators also differ in their opinion respecting the word nikleh, which I have rendered burning. In my translation I have followed those who adhere to the original meaning of the word; for the verb kalah, signifies to burn, or to consume with fire. Others, indeed, explain it not improperly in the sense of filthiness and corruption. I am, however, not inclined to limit it to a sore. In my opinion, the sense simply is, that his reins, or flanks, or thighs, were filled with an inflammatory disease, or at least were covered over with putrid sores; for these parts of the body are most subject to inflammation, and most liable to contract putrid humours. Some expound it allegorically, as meaning, that David seemed loathsome in his own eyes, when he thought of his reproach; but this appears too forced. When he adds that he was weakened and sore broken, he still farther confirms what he had said in the preceding verses: for by these various terms he wished to express the intolerable vehemence of his grief. Now, as a man, who is distinguished by courage, does not cry out and complain, and as we know that David did not shrink in bearing his afflictions, we may gather from this, that his sufferings were severe and painful in the extreme, inasmuch as he not only wept bitterly, but was also forced to cry out and complain. The noun nahamath, which I have rendered roaring, may be derived from another verb than that which David has here used; but the meaning is obvious, namely, that the incontrollable emotions of his heart forced him to cry out.
下一节中，我译作”腰”的词kesalaim，有人译作”肋腹”。但更普遍被接受的看法是，它指腰部以下延伸至臀部的区域，即大腿与肋腹之间的部位，据推测那里生了疮。注释家们对我译作”火热”的词nikleh也有分歧。在翻译上，我遵循了坚守原词本义的学者，因为动词kalah意为燃烧或被火吞噬。另有人以不洁与腐烂来解释，也并非没有道理。然而我不倾向于将其局限于某个疮。在我看来，含义简单地说就是：他的腰部、肋腹或大腿满了炎症，至少是布满了腐烂的疮；因为这些部位最容易发炎，也最容易滋生腐败的体液。有人以寓意来解释，认为大卫想到自己所受的羞辱时，在自己眼中显得可憎；但这似乎过于牵强。他又加上自己极其衰弱、深受打伤，进一步确证他在前几节所说的：他用这些不同的词语，是要表达苦难难以承受的猛烈。如今，一个以勇气著称的人不会哀嚎呼号，而我们知道大卫承受苦难并不退缩，由此可见他的痛苦极为剧烈，以至于他不仅痛哭，更不得不呼号哀诉。我译作”狮吼”的名词nahamath，或许来自与大卫此处所用不同的动词；但含义明显，即他心中难以自制的激荡迫使他呼号出声。
9 O Lord! thou knowest all my desire. He adds this, not so much in respect of God, as to strengthen himself in the hope of obtaining some alleviation of his trouble, and thus to animate himself to persevering prayer. It may be explained in a twofold sense, either as denoting his confident assurance that his prayers and groanings were heard by the Lord, or a simple declaration that he had poured out before God all his cares and troubles; but the meaning is substantially the same: for as long as men entertain any doubt whether their groanings have come up before God, they are kept in constant disquietude and dread, which so fetters and holds captive their minds, that they cannot elevate their souls to God. On the contrary, a firm persuasion that our groanings do not vanish away in their ascent to God, but that he graciously hears them, and familiarly listens to them, produces promptitude and alacrity in engaging in prayer. It might, therefore, prove no small ground of encouragement to David, that he approached God, not with a doubting and trembling heart, but strengthened and encouraged by the assurance of which we have spoken, and of which he himself speaks in another place, that his tears were laid up in God’s bottle, (诗 56:8.) In order that we may obtain access to God, we must believe that he is “a rewarder of them that diligently seek him,” as the apostle states in his Epistle to the Hebrews, (来 11:6.) But I rather approve of the other interpretation, That David here declares that he had disburdened all his sorrows into the bosom of God. The reason why the greater part of men derive no profit from complaining grievously in their sorrow is, that they direct not their prayers and sighs to God. David, then, in order to encourage himself in the assured conviction that God will be his deliverer, says, that he had always been a witness of his sorrows, and was well acquainted with them, because he had neither indulged in a fretful spirit, nor poured out into the air his complaints and howlings as the unbelieving are wont to do, but had spread out before God himself all the desires of his heart.
9．主啊，我一切所想望的都在你面前。他补充这句话，与其说是顾念上帝，不如说是为了在盼望苦难得减轻的信念中坚固自己，从而激励自己坚持不懈地祷告。这句话可以从两个角度来解释：一是表达他对自己祷告与叹息被主所听见的确信，二是简单地宣告他已将一切忧虑与苦难倾倒在上帝面前；但两者的实质含义相同：只要人对自己的叹息是否已达到上帝面前抱有任何疑惑，就会处于不断的惶恐与担忧之中，这种状态束缚并囚禁心灵，使人无法将灵魂高举向上帝。相反，坚定地确信我们的叹息在达到上帝那里时不会消散于虚空，而是蒙祂恩慈地听闻，祂亲切地俯听，这就在祷告上产生了及时与热切。因此，大卫不是带着疑惑颤抖的心，而是蒙我们所说的那种确信所坚固鼓励地来到上帝面前，这对他来说并非小事的激励——他在另处也提到这一点，说他的眼泪已被储存在上帝的皮袋中（诗56:8）。为了使我们能够进到上帝面前，我们必须相信祂”赏赐那寻求祂的人”，正如使徒在希伯来书中所言（来11:6）。但我更认可另一种解释：大卫在此宣告，他已将所有忧愁倾倒在上帝的怀中。大多数人即使在悲痛中大声哀诉，却从中毫无所得，原因在于他们的祷告与叹息并未指向上帝。大卫为了在上帝必为他拯救者的确信中鼓励自己，说上帝始终是他苦难的见证，深知他的苦难，因为他既未放纵烦躁的心，也未像不信者惯常那样将哀诉与号啕发散于虚空，而是将心中一切所求都摆在上帝自己面前。
10 My heart hath turned round. The verb which David here uses signifies to travel or wander hither and thither; but here it is taken for the agitation or disquietude which distress of heart engenders when we know not what to do. According as men are disquieted in mind, so do they turn themselves on all sides, and so their heart may be said to turn round, or to run to and fro. But since faith, when it has once brought us into obedience to God, holds our minds fixed on his word, it might here be asked by way of objection, How it is that the heart of David was so affected by disquietude and trouble? To this I answer, That although he continued to walk in the ways of God, while he was sustained by the promises of God, yet he was not altogether exempted from human infirmity. And, indeed, it will always happen, that as soon as we fall into some danger, our flesh will suggest to us various shifts and devices, and lead us into many errors in search of counsel; so that even the most confident would fail and go astray, unless he laid upon himself the same restraint by which David was preserved and kept in subjection, namely, by keeping all his thoughts shut up within the limits of God’s word. Nay, even in the prayers which we offer up when our minds are at ease, we experience too well how easily our minds are carried away, and wander after vain and frivolous thoughts, and how difficult it is to keep them uninterruptedly attentive and fixed with the same degree of intensity upon the object of our desire. If this happen when we are not exercised by any severe trial, what will be the case when we are agitated by violent storms and tempests which threaten a thousand deaths, and when there is no way to escape them? It is, therefore, no great wonder if they carried away the heart of David, so that it was subject to various emotions amidst such tempestuous agitations. He adds, that his strength had failed him, as if he had compared himself to a dead man. What he adds concerning the light of his eyes some understand as if he had said, that he was so much oppressed with despair on all sides, that no counsel or foresight was left to him. The more simple meaning, however, is, that the light of life was taken away from him, because in it the energy of the soul principally shows itself.
10．我心跳动。大卫此处所用的动词，本义是四处游走或漂荡；但在这里，它表示心灵苦恼时所产生的激荡与不安，那是一种不知所措的状态。人的心越是不安，就越是辗转各方，因此说心”跳动”或”奔走”。然而，信心一旦使我们进入对上帝的顺服，就将我们的心固定在祂的话语上，因此这里可能有人质疑：大卫的心为何如此受到忧虑与烦扰的影响？对此我回答：他虽然蒙上帝的应许所支撑，仍走在上帝的道中，却并未完全脱离人类的软弱。实际上，无论何时，当我们落入危险，肉体就会向我们提出各种办法与计谋，在寻求出路的过程中引我们犯许多错误；因此，即使是最有把握的人，若不效法大卫约束自己，将一切思念封闭在上帝话语的界限之内，也难免跌倒迷失。更何况，即使在心平气和之时所献上的祷告中，我们也深知心灵是何等容易被带走，追随虚空无谓的念头，要持续专注地将心意全系于所祈求的对象，是何等艰难。若在没有严峻试炼之时尚且如此，当我们被狂风巨浪所撼动，那些浪头威胁着千种死亡，又无路可逃之时，将会如何？因此，在如此汹涌激荡之中，大卫的心被各种情绪所牵动，实在不足为奇。他又加上力气衰退，如同将自己比作死人。关于他所说的眼中之光，有人理解为：他在四面八方都被绝望所压制，以致心中毫无谋算与远见。然而更简单的含义是：生命的光从他那里被夺去，因为灵魂的活力主要通过眼睛显现。
38:11-14
11. My friends and my companions stand away from my sore; and my kinsfolk stand afar off. 12. They also that sought for my life have laid snares for me; and they that sought after my hurt have talked of treachery, and imagine deceit daily. 13. But I, as a deaf man, hear not; and am as a dumb man that openeth not his mouth. 14. And I was as a man that heareth not, and in whose mouth are no reproofs.
11．我的朋友和我的同伴，都因我的灾病站在旁边，我的亲属也远远地站着。12．那些寻索我命的人设立网罗；那些谋害我的人说：要破坏他，整天图谋诡计。13．然而我如聋子，不听见；如哑巴，不开口。14．我如那不听见的人，口中毫无回复。
11 My friends and my companions stand away from my sore. Here David enumerates other circumstances to show the aggravated character of his misery, that he might excite the compassion of God. One of these is, that he finds no help or solace among men. In saying that his friends stand away from him, he means, that they cease from performing any of the offices of humanity towards him. This might happen either from pride or fear. If they withdrew from this poor afflicted man because they despised him, they were cruel and proud; and if they refused him their assistance for fear of being brought into odium, it was most unpardonable cowardice. But in the meantime, it augmented not a little the calamity of David, that even his friends and kinsfolk dared not to show any token of compassion towards him. It is, indeed, a very sore trial, when a man, who has had a great number of friends, comes to be abandoned by them all.
11．我的朋友和我的同伴，都因我的灾病站在旁边。大卫在此列举其他情形，以表明他苦难的加剧，从而激发上帝的怜悯。其中之一是：他在人中找不到任何帮助或安慰。他说朋友们离他站在一旁，意指他们停止了对他一切人道的关怀。这或许出于骄傲，或许出于畏惧。若他们因轻视而离弃这位受苦的可怜人，他们便是残酷而骄傲的；若他们因惧怕遭受憎恨而拒绝帮助他，则是最不可饶恕的懦弱。然而在此期间，连他的朋友与亲属都不敢向他表示任何怜悯之情，这大大加重了大卫的灾难。当一个曾拥有众多朋友的人，被所有人弃绝，这实在是极为沉重的试炼。
12 They also that sought for my life have laid snares for me. Here another circumstance is added, that the enemies of David laid snares for him, and talked about his destruction, and framed deceits among themselves. The purport of what is stated is, that while his friends cowardly sit still and will do nothing to aid him, his enemies vigorously bestir themselves, and seek by every means to destroy him. He says that they seek his life, for as they were his deadly enemies and blood-thirsty men, they were not content with doing him some common injury, but furiously sought his destruction. He, however, here complains not so much that they assailed him by force of arms and with violence, as he accuses them of guileful conspiracy, which he designates in the first place metaphorically by the term snares, and afterwards adds in plain terms, that they talk about his destruction, and secretly consult among themselves how they might do him hurt. Now, as it is certain that David borrows not an artificial rhetoric from the bar, (as profane orators do when they plead their cause,) in order to win the favor of God, but rather draws his arguments from the Word of God, the sentences which he here brings together for the confirmation of his faith we ought to appropriate to our own use. If we are altogether destitute of human aid and assistance, if our friends fail us in the time of need, and if others seek our ruin, and breathe out nothing but destruction against us, let us remember that it is not in vain for us to lay these things in prayer before God, whose province it is to succor those who are in misery, to take under his protection those who are perfidiously forsaken and betrayed, to restrain the wicked, and not only to withstand their violence, but also to anticipate their deceitful counsels and to frustrate their designs.
12．那些寻索我命的人设立网罗。此处增添了另一情形：大卫的仇敌为他设下网罗，密谋他的毁灭，彼此图谋诡计。所述之意是：当他的朋友们懦弱地袖手旁观，不肯援助他之时，他的仇敌却积极行动，以一切手段寻机消灭他。他说他们寻索他的命，因为他们是他的死仇、嗜血之人，不以施加普通伤害为满足，而是猛烈地寻求他的毁灭。然而他在此所哀诉的，与其说是他们以武力与暴力攻击他，不如说是控告他们的奸谋；他先以”网罗”一词作比喻，继而直接说明他们谈论他的毁灭，暗中密谋如何加害他。既然可以确定，大卫并非像世俗辩士在法庭上辩护时那样，借助华丽的辞藻来赢得上帝的青睐，而是从上帝的话语中汲取论据，那么他在此为坚固信心而汇集的这些话语，我们也当据为己用。若我们完全缺乏人的帮助与援助，若朋友在患难之时弃我们而去，若别人谋求我们的毁灭、口中只吐出消灭我们的言语，让我们记住：将这一切在祷告中陈明在上帝面前，并非徒然——扶助困苦之人，保护那些被背叛遗弃之人，约束恶人，不仅抵制他们的暴行，更要预先识破他们的奸谋、挫败他们的阴谋，这本是上帝的职分。
13 But I, as a deaf man, hear not. The inspired writer here compares himself to a dumb and deaf man, for two reasons. In the first place, he intimates that he was so overwhelmed with the false and wicked judgments of his enemies, that he was not even permitted to open his mouth in his own defense. In the second place, he alleges before God his own patience, as a plea to induce God the more readily to have pity upon him; for such meekness and gentleness, not only with good reason, secures favor to the afflicted and the innocent, but it is also a sign of true piety. Those who depend upon the world, and have respect only to men, if they cannot avenge the injuries that are done them, plainly show by their loud complaints the burning rage and fury of their hearts. In order, therefore, that a man may quietly and patiently endure the insolence, violence, calumny, and deceit of his enemies, it is necessary that he trust in God. The man who is fully persuaded in his own heart that God is his defender, will cherish his hope in silence, and, calling upon him for help, will lay a restraint upon his own passions. Accordingly, Paul, in Romans 12:19, very properly says, that we “give place unto wrath” when, oppressed before the world, we nevertheless still repose on God. On the other hand, whoever gives loose reins to his passions, takes away as much as he can from God, to whom alone it belongs, the right of taking vengeance, and deprives himself of his assistance. It is indeed certain, that if David had obtained a hearing, he would have been ready to defend his own innocence; but perceiving that it availed him nothing, nay, that he was shut out and debarred from all defense of his cause, he humbly submitted, waiting patiently for the heavenly Judge. He therefore says that he held his peace, as if he had already been convicted and struck dumb. And it is indeed very difficult, when we are conscious of our own innocence, patiently and silently to bear an unjust condemnation, as if all argument had failed us, and we had no excuse or reply left us.
13．然而我如聋子，不听见。受灵感动的作者在此将自己比作哑巴和聋子，原因有二。其一，他表明自己被仇敌虚假、邪恶的判断所压制，甚至不被允许开口为自己辩护。其二，他在上帝面前援引自己的忍耐，作为求上帝更快怜悯他的理由；因为这样的温柔与和顺，不仅理所当然地为受苦的无辜者赢得恩宠，也是真实敬虔的标志。那些倚靠世界、只顾人的看法的人，若无法报复所受的伤害，就会以激烈的抱怨明显地显出心中燃烧的愤恨与狂怒。因此，一个人若要静默忍耐地承受仇敌的傲慢、暴力、诽谤与欺骗，就必须信靠上帝。一个内心完全确信上帝是他辩护者的人，将在静默中守住盼望，呼求上帝帮助，同时约束自己的情感。因此，保罗在罗马书12:19中说得极为妥当：当我们在世人面前受压制，却仍仰赖上帝时，我们就是”让步于忿怒”。相反，凡放纵情感之人，就是尽其所能地从上帝那里夺取本属于祂的报仇之权，并剥夺了自己得祂帮助的权利。诚然，若大卫得到申辩的机会，他必准备好为自己的无辜辩护；但他看见申辩毫无益处，甚至完全被拒于辩护之门外，便谦卑顺服，耐心等候天上的审判者。因此他说他保持静默，如同已被定罪和噤声。在意识到自己无辜之时，却要耐心静默地承受不公正的定罪，如同一切辩词已经穷尽，再无任何借口或回应，这实在是极难之事。
38:15-20
15. For on thee, O Jehovah! do I wait: thou wilt answer me, O Lord! my God. 16. For I said, lest they rejoice over me when my foot slippeth, they magnify themselves against me. 17. Surely I am ready to halt, and my sorrow is continually before me. 18. Surely I declare my iniquity; and I am dismayed because of my sin. 19. And yet my enemies living are become strong; and they that oppose me wrongfully are become mighty. 20. And they that render me evil for good are opposed to me; because I follow that which is good.
15．耶和华啊，我仰望你；主我的上帝啊，你必应允我。16．因我说：恐怕他们向我夸耀；我脚摇动，他们就自大抬高。17．我几乎跌倒，我的痛苦时常在我面前。18．我真要承认我的罪孽，我要因我的罪忧愁。19．我无仇无故的仇敌势力强盛，无故恨我的人多起来。20．以恶报善的，因我追求善，就与我为敌。
15 For on thee, O Jehovah! do I wait. David here shows the source of his patience. It consisted in this, that, trusting in the grace of God, he overcame all the temptations of the world. And certainly, the mind of man will never be framed to gentleness and meekness, nor will he be able to subdue his passions, until he has learned never to give up hope. The Psalmist, at the same time, adds, that he cherished his hope by constant meditation, lest he should yield to despair. And this is the only means of our perseverance, when, on the ground of his own promises, with which we are furnished, we appeal to him, yea, rather when setting before our view his fidelity and his constancy in fulfilling what he has promised, we are sureties to ourselves for him. Accordingly, Paul, in Romans 5:4, very properly joins patience to hope and consolation. The repetition of terms in this verse shows, that this holy man was subjected to a severe and arduous conflict. Thou, he says, O Lord! my God, wilt answer me. His language implies, that if God should delay to come to his help, there was reason to fear that he would faint from weariness, or fall into despair, unless, setting this double defense before him, he persevered valiantly in the conflict.
15．耶和华啊，我仰望你。大卫在此揭示他忍耐的根源。这根源在于：他信靠上帝的恩典，胜过了世上一切的试探。诚然，人心若不学习永不放弃盼望，就决不会被塑造成温柔谦和，也无法制伏自己的情感。诗人同时加上，他以持续的默想来滋养他的盼望，免得屈服于绝望。这也是我们坚忍的唯一途径：当我们凭着上帝赐给我们的应许来呼求祂，更是当我们将祂的信实与祂履行所应许之事的恒定摆在眼前，以此作为担保，代祂向自己作保。因此，保罗在罗马书5:4中极为妥当地将忍耐与盼望和安慰联系在一起。此节中词语的重复，表明这位圣洁的人处于严酷艰难的争战之中。他说：主啊，我的上帝，你必应允我。他的语言暗示：若上帝延迟来帮助他，恐怕他会因疲惫而昏倒，或陷入绝望，除非他将这双重防御摆在面前，英勇地坚持到底。
16 For I said, lest they rejoice over me. Here he also confirms his faith and his earnestness in prayer from this consideration, that if he should be forsaken of God, his enemies would triumph. This indignity, on their part, is of no small weight in inducing God to help us; for the wicked, in thus magnifying themselves against us, and indulging in derision, not only make war with our flesh, but also directly assail our faith and endeavor to destroy whatever there is of religion and the fear of God in our hearts. What is the object of all their mockery, but to persuade us that what God has promised is vain and worthless? The Psalmist immediately adds, that it is not without cause that he is struck with the fear that his enemies would rejoice over him, since he had already had experience of their proud boastings. We are taught from this passage, that in proportion as our enemies increase in insolence and cruelty towards us, or, seeing us already overwhelmed by a heavy load of adversities, in their proud disdain trample us under their feet, we ought to cherish the greater hope that God will come to our help.
16．因我说：恐怕他们向我夸耀。他在此还从另一角度坚固信心和祷告的热切：若他被上帝所弃，他的仇敌便会得胜。仇敌这样的凌辱，在感动上帝来帮助我们上，有着不小的分量；因为恶人如此向我们自高，肆意嘲弄，不仅与我们的肉体争战，更是直接攻击我们的信心，竭力摧毁我们心中一切对上帝的敬畏与宗教情感。他们一切嘲弄的目的，不过是要说服我们，上帝所应许的是虚空无益的。诗人随即补充，他之所以担心仇敌会向他夸耀，并非无故，因为他已经亲身体验过他们自高的吹嘘。我们从这段经文学到：仇敌越是向我们增加傲慢与残酷，或是看见我们已被沉重的患难所压倒，以骄傲的蔑视将我们践踏，我们就越应当怀着更大的盼望，期待上帝来帮助我们。
17 Surely I am ready to halt. This verse has led expositors to suppose that David was afflicted with some sore, from which he was afraid of having brought upon him the infirmity of halting all his days; but I have already shown, in Psalm 35:15, that this supposition is very improbable. We have certainly no greater reason for supposing that David was lame than that Jeremiah was so, when he said, “All my familiars watched for my halting.” — (耶 20:10) I therefore think that David here employs a metaphorical mode of expression, and that his meaning is, that if God did not soon come to his aid, there was no hope of his ever being restored to his former condition; and that he was so greatly afflicted, that he would walk as if he had been maimed or lame all the days of his life. It next follows by way of exposition, that his sorrow was continually before him. The sense is, that he was so grievously afflicted, that he could not forget it for a single moment, so as to obtain some relaxation. In both the clauses of the verse, David confesses that his disease is incurable, unless he obtain some remedy from God, and that he cannot endure it, unless he be raised up and sustained by the hand of God himself. This is the reason why he directs all his thoughts and his requests to God alone; for as soon as he shall turn aside from him, he sees nothing but immediate ruin.
17．我几乎跌倒。这节经文使注释家们以为大卫患了某种病疮，使他担忧从此终身跛行；但我已在诗篇第35篇第15节中证明，这一推测极不可能。我们并没有比认为耶利米是跛子更多的理由去认为大卫是跛子，耶利米说：”我所有的知己都在等待我跌倒。”（耶20:10）因此我认为大卫此处采用比喻性的表达，其含义是：若上帝不尽快来援助他，他就毫无恢复昔日状态的盼望；他所受的苦难如此深重，以至于终其一生都要蹒跚而行，如同残废跛脚之人。接下来以进一步解释的方式，说他的痛苦时常在他面前。其意是：他所受的苦难如此沉重，连片刻都无法忘怀，以至于无法稍得喘息。大卫在这节的两个分句中，都承认他的病是无药可医的，除非从上帝那里得到某种医治；他也承认无力承受，除非被上帝自己的手扶起托住。这正是他将一切心思与祈求都专注于上帝的缘故；因为一旦他转离上帝，他所见的只有迫在眉睫的毁灭。
18 and 19 Surely I declare my iniquity. By comparison, he amplifies what he had just said concerning the pride and the reproachful conduct of his enemies; for he says, that whilst he is lying in a filthy and wretched condition, like a wicked man, and one abandoned by God, they fly about in mirth and gladness, nay, they carry their heads high, because they are rich and powerful. But first, it is proper to notice in what sense it is that he declares his sin. Those, in my judgment, are mistaken, who understand this passage simply in the sense of a confession of his guilt before God, that he might obtain forgiveness. According to their interpretation, the Psalmist is supposed to repeat here what we have seen he said “I acknowledged my sin unto thee, and mine iniquity have I not hid.”— (诗 32:5) But in this place he is not speaking so much of his repentance, as he is bewailing his sad and miserable condition; and, therefore, sin and iniquity are to be understood of the afflictions and chastisements which are the tokens of God’s wrath; as if he had said, that the hand of God was against him, and lying so heavily upon him, that from the very sight of the misery to which he was reduced, the world in general might regard him as a condemned and reprobate man. In order to render the meaning more obvious, the 18th and 19th verses must be read together, thus: I declare my iniquity, and my enemies are living; I am dismayed because of my sin, but they are become strong. I do not, however, deny that he regards the miseries to which he was subjected as proceeding from his sins. In this respect, the godly differ from the wicked, that, being admonished of their transgression by adversity, they humbly sist themselves before the judgment-seat of God. Accordingly, judging of the cause from the effects, he takes into account these two things: First, That thus overwhelmed and afflicted, he is lying under a heavy load of miseries; and, secondly, That all these evils are justly inflicted as chastisements for sin.
This living, which he attributes to his enemies, implies as much as to enjoy continued and abundant prosperity in all things; and therefore he adds, that they are become strong and increase in power. I interpret the word rabbab in this place, increase in power, because he would speak improperly were he to be understood as saying, that they were multiplied. He does not here complain that they increased in number, but rather exalts their greatness, because the more they acquired of riches, they acquired so much the greater audacity in oppressing the good and the simple. He tells us that he is assailed by them wrongfully, and without cause, that he may induce God to be the more favorable and propitious to him. And surely, if we would have the favor of God for our defense, we must always take care not to injure any man, and to do nothing to provoke the hatred of any against us.
This is more fully confirmed in the following verse, in which he declares that they requited him evil for the good which he had done them. More than this, however, is implied in the language of David. It implies that he not only abstained from all hurtful dealing towards his enemies, but that he had done them all the good which was in his power; and on this account the rage of the wicked is the less excusable, which not only moves them to do harm to others without cause, but which likewise cannot be appeased by any marks of kindness exercised towards them. It is indeed true, that there is nothing which wounds those of an ingenuous disposition of mind more than when wicked and ungodly men recompense them in a manner so dishonorable and unjust; but when they reflect upon this consolatory consideration, that God is no less offended with such ingratitude than those to whom the injury is done, they have no reason to be troubled beyond measure. To mitigate their sorrow, let this doctrine be the subject of their frequent meditation, That whenever the wicked, to whom we have endeavored to do good, shall requite us evil for good, God will certainly be their judge. In the last place, it is added, as the highest degree of their desperate wickedness, that they hated David because he studied to practice uprightness: They are opposed to me, because I follow that which is good. It must be admitted, that those are froward and wicked in the extreme, nay, even of a devilish disposition, who hold uprightness in such abhorrence that they deliberately make war upon those who follow after it. It is, indeed, a very sore temptation, that the people of God, the more sincerely they endeavor to serve him, should procure to themselves so much the more trouble and sorrow; but this consideration ought to prove a sufficient ground of consolation to them, that they are not only supported by the testimony of a good conscience, but that they also know that God is ever ready, and that, too, for this very reason, to manifest his mercy towards them. On the ground of this assurance, they dare to appear in the presence of God, and entreat him, as it is his cause as well as theirs, that he would maintain and defend it. There can be no doubt that David, by his own example, has prescribed this as a common rule to all the faithful, rather to incur the hatred and ill-will of the world, than in the least degree to swerve from the path of duty, and without any hesitation to regard those as their enemies whom they know to be opposed to that which is just and righteous.
18、19．我真要承认我的罪孽。他以对比来扩展他刚才所说的关于仇敌的骄傲与凌辱；他说，当他如恶人、被上帝遗弃者一样，躺在污秽悲惨的处境中，他们却在欢笑喜乐中飞扬，甚至因富足强盛而昂首阔步。然而首先，必须注意他承认自己的罪是在何种意义上。在我看来，那些将此节单纯理解为在上帝面前认罪以求赦免的人，是误解了。按他们的解释，诗人在此被认为是重复我们在诗篇32:5所见他所说的：”我向你承认我的罪，我没有遮掩我的罪孽。”但在这里，他所说的与其是悔改，不如说是哀诉他悲惨可怜的处境；因此，罪与罪孽应被理解为苦难与管教，即上帝忿怒的标记；如同他在说，上帝的手向他伸出，压制如此之重，以至于仅从他所陷入的悲惨处境来看，世人大多会将他视为被定罪与弃绝之人。为使含义更加明显，第18、19节须合并阅读，如此：我承认我的罪孽，而我的仇敌却活着昌盛；我因我的罪而忧愁，他们却越来越强盛。然而我并不否认，他将自己所受的苦难视为从他的罪中而来。在这方面，敬虔者与恶人的区别在于：他们因患难而受到关于自己过犯的提醒，便谦卑地出现在上帝的审判台前。因此，从果效推断原因，他顾及这两件事：其一，他如此被压制苦待，躺在沉重的苦难之下；其二，这一切恶事都是上帝为惩罚罪而公义地加给他的。
他将”活着昌盛”归于仇敌，意指在万事上享有持续丰盛的繁荣；因此他又加上他们强盛、权势增长。我将rabbab解释为权势增长，因为若理解为人数增多，用词便不贴切。他在此所哀诉的，不是他们人数增多，而是他们地位的高升，因为他们越是积累财富，就越是大胆地欺压善良单纯之人。他告诉我们，他们无端地、无故地攻击他，以此求上帝对他更加恩待。诚然，若我们要有上帝的恩宠作为我们的庇护，就必须时刻谨慎，不伤害任何人，不做任何挑起他人怨恨的事。
在接下来的节中，这一点得到更充分的确证：他宣告他们以恶报他所行的善。然而大卫的话语中还包含更多的含义：他不仅没有以任何伤害对待仇敌，反而尽其所能地善待他们；正因如此，恶人的狂怒愈发没有借口——那狂怒不仅驱使他们无端地伤害他人，而且任何善意都无法平息。诚然，对于有正直心志的人，没有什么比恶人与不敬虔者如此不光彩、如此不公正地报答他们更令人伤心的；但若他们默想这一安慰性的考量——上帝对这种忘恩负义的愤恨，不亚于受害之人——他们就没有理由过度苦恼。为减轻他们的忧伤，让他们时常默想这一教义：无论何时，恶人以恶报我们所行的善，上帝必为其审判者。最后，还加上一点，作为他们绝望之恶的极至：他们因大卫专心行正直而憎恨他。”他们与我为敌，因为我追求善。”必须承认，那些对正直如此厌恶、以至于蓄意向追求正直之人宣战的，是极度乖僻邪恶，甚至出于魔鬼的心性。上帝的子民越是真诚地寻求服侍祂，就越是给自己招来麻烦与忧愁，这实在是极重的试炼；但这一考量足以成为他们的安慰基础：他们不仅得到良心美好见证的支撑，而且知道上帝随时准备好、且正是因为这个缘故，向他们彰显祂的怜悯。凭着这一确信，他们敢于出现在上帝面前，恳求祂——这既是祂的事业，也是他们的事业——求祂维护并捍卫之。大卫无疑以自己的榜样，为所有信徒立下了这一通则：宁可遭受世人的憎恨与恶意，也决不在丝毫程度上偏离当尽的本分；并且毫不犹豫地将那些他所知道与公义正直为敌的人视为自己的仇敌。
38:21-22
21. Forsake me not, O Jehovah! my God, and be not far from me. 22. Make haste to come to my aid, O Lord! my salvation.
21．耶和华啊，求你不要撇弃我；我的上帝啊，求你不要远离我。22．主啊，求你速速来帮助我，这是我的救恩。
In these concluding verses, David briefly states the chief point which he desired, and the sum of his whole prayer; namely, that whereas he was forsaken of men, and grievously afflicted in every way, God would receive him and raise him up again. He uses three forms of expression; first, that God would not forsake him, or cease to take care of him; secondly, that he would not be far from him; and, thirdly, that he would make haste to help him. David was, indeed, persuaded that God is always near to his servants, and that he delays not a single moment longer than is necessary. But, as we have seen in another place, it is not at all wonderful that the saints, when they unburden themselves of their cares and sorrows into the bosom of God, should make their requests in language according to the feeling of the flesh. They are not ashamed to confess their infirmity, nor is it proper to conceal the doubts which arise in their minds. Although, however, waiting was wearisome to David according to the flesh, yet in one word he plainly shows that he did not pray in uncertainty when he calls God his salvation, or the author of his salvation. Some render it to my salvation, but this is forced. David rather sets up this as a wall of defense against all the devices by which, as we have seen, his faith was assailed, That whatever might happen, he was, nevertheless, well assured of his salvation in God.
在这结尾的经节中，大卫简洁地陈明他所渴望的核心，以及他整个祷告的精要：他虽被世人所弃，在各方面受到沉重的苦待，却求上帝接纳并再次扶起他。他用了三种表达方式：其一，求上帝不要弃绝他，或停止看顾他；其二，求上帝不要远离他；其三，求上帝速速来帮助他。大卫确实相信，上帝总是与祂的仆人同在，祂的延迟从不超过必要的时刻。然而，如我们在另处所见，圣徒在将忧愁苦恼倾倒在上帝怀中之时，按着肉体的感受来提出请求，这一点毫不奇怪。他们并不以承认自己的软弱为耻，心中所生的疑虑也不宜隐藏。然而，虽然等待按肉体而言令大卫疲乏，但他用一个词清楚地表明，他的祷告并非出于不确定——他称上帝为他的救恩，即他救恩的作者。有人译作”为了我的救恩”，但这过于牵强。大卫宁可以此作为防御之墙，抵御如我们所见的那些攻击他信心的一切诡计：无论发生什么，他对上帝里面的救恩始终有着确定的把握。
发布于 2026年4月28日 00:00
