诗篇 第40章

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加尔文 / John Calvin

David, being delivered from some great danger, and it may be, not from one only, but from many, extols very highly the grace of God, and by means of this, his soul is filled with admiration of the providence of God, which extends itself to the whole human race. Then he protests that he will give himself wholly to the service of God, and defines briefly in what manner God is to be served and honored. Afterwards, he again returns to the exercise of thanksgiving, and celebrates the praises of the Eternal by rehearsing many of his glorious and powerful deeds. Lastly, when he has complained of his enemies, he concludes the psalm with a new prayer.

大卫从某种巨大的危险中被拯救出来——也许不止一次，而是多次——他高度颂扬上帝的恩典，由此他的灵魂充满了对上帝护理之奇妙的赞叹，那护理延伸及全人类。接着他表明自己将全然献身于上帝的事奉，并简要地说明应当如何事奉和尊荣上帝。之后他再度回到感恩的操练中，通过列举上帝许多荣耀大能的作为来称颂永恒者。最后，他在哀诉仇敌之后，以新的祷告来结束这首诗篇。

To the chief musician. A Psalm of David.

交与歌唱长官。大卫的诗。

40:1-3

1. In waiting I waited 79 for Jehovah, and he inclined unto me, and heard my cry. 2. And he drew me out of the roaring pit, out of the miry clay, and set my feet upon a rock, and established my steps. 3. And he hath put into my mouth a new song, even praise to our God: many shall see it, and fear, and shall trust in Jehovah.

**1．我曾耐心等候耶和华，他向我侧耳，听了我的呼求。2．他从祸坑里，从淤泥中，把我拉上来，使我的脚立在磐石上，使我的脚步稳当。3．他使我口唱新歌，就是赞美我们上帝的话。许多人必看见，就惧怕，并要倚靠耶和华。**

1. In waiting I waited The beginning of this psalm is an expression of thanksgiving, in which David relates that he had been delivered, not only from danger, but also from present death. Some are of opinion, but without good reason, that it ought to be understood of sickness. It is rather to be supposed that David here comprehends a multitude of dangers from which he had escaped. He had certainly been more than once exposed to the greatest danger, even of death, so that, with good reason, he might be said to have been swallowed up in the gulf of death, and sunk in the miry clay It, nevertheless, appears that his faith had still continued firm, for he ceased not to trust in God, although the long continuance of the calamity had well nigh exhausted his patience. He tells us, not merely that he had waited, but by the repetition of the same expression, he shows that he had been a long time in anxious suspense. In proportion then as his trial was prolonged, the evidence and proof of his faith in enduring the delay with calmness and equanimity of mind was so much the more apparent. The meaning in short is, that although God delayed his help, yet the heart of David did not faint, or grow weary from delay; but that after he had given, as it were, sufficient proof of his patience, he was at length heard. In his example there is set before us this very useful doctrine, that although God may not forthwith appear for our help, but rather of design keep us in suspense and perplexity, yet we must not lose courage, inasmuch as faith is not thoroughly tried, except by long endurance. The result, too, of which he speaks in terms of praise, ought to inspire us with increased fortitude. God may succor us more slowly than we desire, but, when he seems to take no notice of our condition, or, if we might so speak, when he seems to be inactive or to sleep, this is totally different from deceit: for if we are enabled by the invincible strength and power of faith to endure, the fitting season of our deliverance will at length arrive.

1．我曾耐心等候耶和华。这首诗篇以感恩之辞开始，大卫在其中陈述自己不仅从危险中、甚至从死亡跟前被拯救出来。有些人认为这是指疾病，但这并无充分的依据。宁可认为大卫在此总括了他所经历的一切危险。他无疑曾多次陷入极大危险，甚至危及生命，以至于可以正当地说他已被吞没于死亡的深渊，陷没在淤泥之中。然而他的信心始终坚固，因为虽然苦难长久使他的忍耐几乎耗尽，他仍然没有停止信靠上帝。他所说的不只是他曾等候，而是用同一表达方式的重复，表明他在忧虑悬念中等候了很长时间。因此，试炼延续越久，他在忍耐延迟中所显出的信心证据与凭证也就越发明显。简而言之，即便上帝延迟帮助，大卫的心也没有因延迟而沮丧灰心；乃是在他给出了充分的忍耐证明之后，终于蒙垂听。在他的榜样中，摆在我们面前的是这一极有益处的教义：即使上帝不立刻来援助我们，甚至似乎有意让我们悬于忧虑与困惑之中，我们也不可灰心丧气，因为信心唯有通过长久忍耐才得以被彻底考验。他所说到的结果——他以赞美之词加以称颂的——理应激励我们以更大的刚毅去承受。上帝帮助我们或许比我们所期望的更迟缓；然而，当祂似乎不理会我们的处境、或可以说似乎无动于衷或沉睡时，这与欺骗截然不同；因为若我们能凭信心不可征服的力量与能力去忍耐，我们得救的合宜时机终会到来。

1. And he drew me out of the roaring pit. Some translate, from the pit of desolation, 80 because the verb , shaah, from which the noun , shaon, is derived, signifies to destroy or to waste, as well as to resound or echo. But it is more appropriate to consider that there is here an allusion to the deep gulfs, where the waters gush with a tumultuous force. 81 By this similitude he shows that he was placed in as imminent peril of death as if he had been cast into a deep pit, roaring with the impetuous rage of waters. To the same purpose also is the similitude of the miry clay, by which he intimates that he had been so nearly overwhelmed by the weight of his calamities, that it was no easy matter to extricate him from them. Next, there follows a sudden and incredible change, by which he makes manifest to all the greatness of the grace which had been bestowed upon him. He declares that his feet were set upon a rock, whereas formerly he had been overwhelmed with water; and that his steps were established or upheld, whereas before they were not only unsteady and slippery, but were also stuck fast in the mire. 3. And he hath put into my mouth a new song In the first clause of the verse he concludes the description of what God had done for him. By God’s putting a new song into his mouth he denotes the consummation of his deliverance. In whatever way God is pleased to succor us, he asks nothing else from us in return but that we should be thankful for and remember it. As often, therefore, as he bestows benefits upon us, so often does he open our mouths to praise his name. Since God, by acting liberally towards us, encourages us to sing his praises, David with good reason reckons, that having been so wonderfully delivered, the matter of a new song had been furnished to him. He uses the word new in the sense of exquisite and not ordinary, even as the manner of his deliverance was singular and worthy of everlasting remembrance. It is true, that there is no benefit of God so small that it ought not to call forth our highest praises; but the more mightily he stretches forth his hand to help us, the more does it become us to stir up ourselves to fervent zeal in this holy exercise, so that our songs may correspond to the greatness of the favor which has been conferred upon us. Many shall see it Here the Psalmist extends still farther the fruit of the aid which he had experienced, telling us, that it will prove the means of instruction common to all. And certainly it is the will of God that the benefits which he bestows upon any individual of the faithful should be proofs of the goodness which he constantly exercises towards all of them, so that the one, instructed by the example of the other, should not doubt that the same grace will be manifested towards himself. The terms fear, and hope, or trust, do not seem at first view to harmonise; but David has not improperly joined them together; for no man will ever entertain the hope of the favor of God but he whose mind is first imbued with the fear of God. I understand fear in general to mean the feeling of piety which is produced in us by the knowledge of the power, equity, and mercy of God. The judgment which God executed against the enemies of David served, it is true, to inspire all men with fear; but, in my opinion, David rather means, that by the deliverance which he had obtained, many would be induced to yield themselves to the service of God, and to submit with all reverence to his authority, because they would know him to be the Judge of the world. Now, whoever submits cordially to the will of God will of necessity join hope with fear; especially when there is presented to his view the evidence of the grace by which God commonly allures all men to himself; for I have already said that God is presented to our view as merciful and kind to others, that we may assure ourselves that he will be the same towards us. As to the word see, of which David makes use, we are to understand it as referring not only to the eyes, but chiefly to the perception of the mind. All without distinction saw what had happened, but to many of them it never occurred to recognize the deliverance of David as the work of God. Since, then, so many are blind regarding the works of God, let us learn, that those only are considered to see clearly to whom the Spirit of understanding has been given, that they may not occupy their minds in dwelling upon the mere events which take place, but may discern in them by faith the secret hand of God.

2．他从祸坑里，从淤泥中，把我拉上来。有人将此译作”荒凉的坑”，因为”shaon”所来自的动词”shaah”，既有毁灭和荒废之意，也有回响与鸣响之意。但更贴切的是，这里有对深谷的暗示——那里的水以汹涌的力量奔流。他用这个比喻表明，他所处的境地如同被投入一个深坑，那坑中激流咆哮，他的生命已是危在旦夕。淤泥的比喻也是同样的目的，他表明他已几乎被灾难的重量所淹没，要从中拯救出来绝非易事。紧接着是一个突然而不可思议的转变，他由此向众人彰显上帝赐给他的恩典之大。他宣告自己的脚被立在磐石上，而先前他曾被水所淹没；他的脚步被坚立稳固，而先前不仅摇摆滑溜，更陷没在淤泥之中。3．他使我口唱新歌。在这节的第一分句中，他总结了上帝为他所行之事的描述。上帝将新歌放在他口中，表明他的拯救已经完成。无论上帝以何种方式扶助我们，祂所要求的回报无非是我们感恩并记念祂。因此，每当祂赐福给我们，祂就打开我们的口来称颂祂的名。既然上帝以待我们的慷慨来激励我们歌颂祂的赞美，大卫有充分的理由认为，在蒙如此奇妙的拯救之后，新歌的题材已被赐予了他。他用”新”字，意指卓越不凡，而非普通寻常，正如他所经历的拯救方式是奇特的，值得永远纪念。诚然，上帝的恩典即使再小，也无不应当激发我们最高的赞美；然而祂伸手援助我们越是大能，我们就越应当激励自己以热切的心志投身于这圣洁的操练，使我们的颂歌与所得到的恩惠之大小相称。许多人必看见。诗人在此将他所经历的帮助的果效进一步延伸，告诉我们，这将成为人人共益的教导。上帝的旨意确实是：祂向任何一位信徒所彰显的恩惠，都应当成为祂恒久施恩于众人的凭证，使人以他人的榜样受到教导，不疑惑同样的恩典也将向自己彰显。”惧怕”和”盼望”（即倚靠）两词乍看似乎不协调；然而大卫将二者结合并非不当；因为没有人能对上帝的恩惠怀有盼望，除非他的心先被敬畏上帝的心所浸润。我理解”惧怕”广义上是指那种由认识上帝的大能、公义和怜悯而在我们心中产生的敬虔感情。上帝向大卫的仇敌所执行的审判固然使众人都生出惧怕；但在我看来，大卫更是说，他所蒙的拯救使许多人受到感动，甘心将自己交托给上帝的事奉，以一切敬畏顺服祂的权威，因为他们知道祂是世界的审判者。凡是真心顺服上帝旨意的人，必然将盼望与惧怕联结在一起；尤其是当上帝那惯常引导万人归向祂自己的恩典的凭证摆在他眼前时——因为我已经说过，上帝向他人显明为慈爱怜悯，是为要使我们确信祂也将如此待我们。至于大卫所用”看见”一词，我们应理解它不仅指眼睛的看见，更主要指心灵的感知。众人不加区别地都看见了所发生的事，然而许多人从未想到要认出大卫的拯救是上帝的作为。既然如此多的人在上帝的作为上是盲目的，让我们学习：唯有那些蒙圣灵赐以明辨之心的人，才算是真正看见的——他们不只是停留在所发生的事件本身，而是凭信心在其中辨认出上帝隐秘的手。

40:4-5

4. Blessed is the man who hath set Jehovah for his confidence, and hath not regarded the proud, and those who turn aside to lying. 82 5. Many are thy wonderful works which thou hast done, O Jehovah! my God: and it is impossible to reckon up in order to thee, 83 thy counsels towards us. I will declare and speak of them; they are more than can be told.

**4．那以耶和华为倚靠、不理会狂傲之人和偏向虚假之人的，这人便为有福了！5．耶和华我的上帝啊，你所行的奇事，并你向我们所怀的意念甚多，不能向你陈明；我若要传扬讲说，其事无法数算。**

1. Blessed is the man who hath set Jehovah for his confidence David here relates what ground for good hope his deliverance would give to all the faithful; inasmuch as, setting aside all the allurements of the world, they would thereby be encouraged to commit themselves with confidence to the protection of God; persuaded not only that they are happy who trust in him alone, but that all other expectations at variance with this are deceitful and cursed. This assurance is not natural to us, but is derived partly from the word of God, and partly from his works; although, as I have said before, the contemplation alone of the works of God would not kindle this light within us, unless God, illuminating us by his word, should show us his benevolence. After having promised to be gracious to us, in manifesting also his goodness by indubitable proofs, he confirms with his own hand what he had previously uttered with his lips. David, therefore, from the fact of his having been restored to life from the abyss of death, justly declares that the faithful are taught from this proof — what men are naturally so reluctant to believe — that they are happy who trust in God alone. As the instability of our nature commonly tends to draw us downward, and as all of us, from our proneness to yield to delusions, are tempted by many wicked examples, David immediately adds, that he is blessed who regardeth not the proud Some, indeed, render , rehabim, the rich, or the great of this world, but improperly, in my opinion; because pride, and turning aside to lies, are two things which David here joins together. To regard the great of the earth, therefore, does not signify, as they suppose, to rely upon their power and riches, as if a man’s welfare depended thereupon, but it rather means to be carried away by their examples, to imitate their conduct. When we are everywhere constantly seeing men puffed up with pride, who despise God, and place their highest felicity in ambition, in fraud, in extortion, in guile, a perverse desire of imitating them steals upon us by degrees; and, especially when every thing turns out according to their wishes, a vain and delusive expectation solicits us to try the same course. David, therefore, wisely, and not without good reason, warns us, that in order to have our mind constantly fixed in simple reliance upon God alone, we must guard against those evil examples which ever seek to allure us on all sides to apostatise from him. Moreover, when he says that the proud turn aside to lying, or vanity, 84 in this way he describes briefly the foolish confidence of the flesh. What else is the pride of those who put their own fancies in the place of God but a vain illusion? Certainly the man who, puffed up by the breath of fond conceit, arrogates any thing in the least degree to himself, flatters himself to his own destruction. In short, pride and vanity are opposed to the holy confidence which relies upon God alone; for there is nothing more difficult to the flesh than to trust in God alone, and the world is always full of proud and haughty men, who, soothing themselves with vain allurements, would soon corrupt the minds of the godly, if this arrest were not laid upon them, to restrain, as with a bridle, their erroneous and extravagant opinions. 5. Many are thy wonderful works which thou hast done, O Jehovah! Interpreters are not entirely agreed as to these words; but it is generally admitted that David here contemplates with admiration the providence of God in the government of mankind. And first of all, he exclaims that the wonders of God’s works are great or many; 85 meaning by this, that God in his inscrutable wisdom so governs human affairs, that his works, which come to be little thought of by men, from their constant familiarity with them, far surpass the comprehension of the human understanding. Thus we find, that from one particular species he ascends to the whole class; as if he had said, God has proved not only by this particular act the paternal care which he exercises towards men, but that, in general, his wonderful providence shines forth in the several parts of creation. Then he adds, that the counsels of God concerning us are so high and so hidden, that it is impossible to reckon them up in order distinctly and agreeably to their nature. Some think that the word , elenu, towards us, is employed by way of comparison, in this sense, The counsels of God are far beyond the reach of our understanding, (but David rather commends the care which God vouchsafes to take of us;) and as, in this way, the connection of the words is broken, they are constrained to render the word , aroch, which I have rendered to count in order, differently, namely, that none is equal to God, or can be compared with him. 86 But that I may not enter upon any lengthened refutation, the intelligent reader will agree with me in considering that the true meaning is this: That God, by his incomprehensible wisdom, governs the world in such a manner that we cannot reckon up his works in their proper order, seeing our minds, through their very dulness, fail us before we can reach to so great a height. It follows, to thee, for although we should in so far reflect how wonderfully the Lord can make provision for our wants, yet this consideration is limited by the imperfection of our understanding: and hence it falls far short of the infinite glory of God. Those who give this explanation, that the counsels of God are not referred to him, because the greatest part of men imagine that every thing is subject to chance and fortune, as if David meant in passing to censure the ingratitude of those who defraud God of his praise, are no doubt mistaken as to the meaning.

4．那以耶和华为倚靠的，这人便为有福了！大卫在此陈述他的拯救将给众信徒带来什么盼望的根据：他们由此受到激励，撇开世界的一切诱惑，满怀信心地将自己托付给上帝的庇护；他们不仅相信唯独信靠上帝的人是有福的，也相信一切与此相悖的期望都是虚假可咒诅的。这种确信对我们而言并非出于本性，而是部分来自上帝的话语、部分来自祂的作为；虽然如我先前所说，单凭对上帝作为的默想，若不经上帝以祂的话语来光照我们、向我们显明祂的恩慈，就无法在我们内心点燃这光明。在应许向我们施恩之后，祂又以无可置疑的凭证来彰显祂的善良，以祂自己的手来印证祂先前以口所说的话。因此，大卫从自己被从死亡深渊中复活这一事实，正当地宣告，信徒从这一凭证所受到的教导——那是人在本性上多么不愿相信的——就是唯独信靠上帝之人是有福的。既然我们本性的不稳定常常将我们往下拉，而我们众人都因容易受欺骗而受到许多邪恶榜样的试探，大卫随即补充说，不理会狂傲之人的才是有福的。有些人将”rehabim”译作”富人”或”世上的大人物”，但我认为这不恰当；因为骄傲和偏向虚假是大卫在此所联结的两件事。因此，”理会世上大人物”并非如他们所认为的那样，是倚靠他们的权势与财富，好像一个人的福祉有赖于此；而是说被他们的榜样所带走，效法他们的行为。当我们在到处都看见充斥着藐视上帝、以野心、欺诈、勒索、诡计为最高幸福的骄傲之人时，一种效仿他们的败坏欲望就会逐渐偷进我们心里；尤其是当一切都按他们的心愿顺利进行时，一种虚妄欺骗人的期望就勾引我们去尝试同样的道路。因此，大卫睿智地、不无理由地警告我们：为要使我们的心始终单一地固定在唯独倚靠上帝上，我们必须提防那些时刻处处寻求引诱我们背道的邪恶榜样。此外，当他说骄傲之人偏向虚假或虚空时，他由此简要地描述了肉体愚昧的信靠。那些将自己的幻想置于上帝之上的骄傲，岂不是一种虚妄的幻象吗？那被虚妄念头所吹胀、将任何事情丝毫归功于自己的人，必然是在自我欺骗、走向毁灭。简言之，骄傲与虚空是与那唯独倚靠上帝的圣洁信靠相对立的；因为对于肉体来说，没有什么比单单信靠上帝更难的了；世界总是充满骄傲自大之人，他们以虚空的诱惑抚慰自己，若无这道拦阻——那是以缰绳约束他们错误与放纵的意见的——就会很快败坏敬虔者的心。5．耶和华我的上帝啊，你所行的奇事甚多。注释家们对这些话并非完全一致；但普遍承认，大卫在此是以赞叹之情默想上帝在治理人类事务上的护理。首先，他呼叫上帝作为的奇妙浩大；意指上帝以祂难以测透的智慧治理人间事务，使祂的作为——那些因人对其习以为常而不甚看重的作为——远远超越人类理智所能理解的范围。我们发现，他由此从一个特殊事例上升到整个大类；如同他在说：上帝不仅以这一特定行动证明了祂对人所施的父般的眷顾，而且普遍地，祂奇妙的护理在受造物的各个部分中都显耀光辉。接着他补充说，上帝向我们所怀的意念是如此崇高和深奥，以致无从依其本性条理分明地数算。有些人认为”elenu”（向我们）是以比较的方式使用，意思是：上帝的意念远超我们理解力的范围（但大卫宁可是在称颂上帝赐给我们的顾念之情），由于这样理解使话语的连贯被打断，他们被迫对”aroch”（我译作”陈明”）作不同的解释，说没有人能与上帝相等或相比。但不必作冗长的驳斥，明智的读者会同意我认为真正的含义是这样的：上帝以祂难以理解的智慧治理世界，以致我们无法将祂的作为按其恰当的秩序数算明白，因为我们的心灵因其迟钝，在达到如此高度之前就已力竭。接下来的”在你面前”也是同样——虽然我们在某种程度上能默想主如何奇妙地为我们的需要作预备，然而这一默想受我们有限理解力的制约，因此远远未能达到上帝无限的荣耀。那些认为上帝的意念不归诸于祂、是因为大多数人以为一切都受偶然和命运支配——好像大卫是在顺带谴责那些夺去上帝赞美的人的忘恩负义——这样的解释无疑是误解了含义。

In stating, as David does, immediately after, that however much he might set himself to rehearse the works of God, he yet would fail ere he could declare the half of them; — in stating this he shows with sufficient plainness that the godly and devout meditation, in which the children of God are often engaged, gives them only, as it were, a slight taste of them and nothing more. We have now arrived then at the Psalmist’s meaning. Having spoken before of the deliverance which God had vouchsafed to him, he takes occasion from it to set forth the general providence of God in nourishing and sustaining men. It is also his design in this to exhort the faithful to a consideration of God’s providence, that they may not hesitate to cast all their cares upon it. Whilst some are in constant pain by reason of their own anxiety and discontent, or quake at the slightest breeze that blows, and others labor hard to fortify and preserve their life by means of earthly succours, — all this proceeds from ignorance of the doctrine, that God governs the affairs of this world according to his own good pleasure. And as the great majority of men, measuring the providence of God by their own understanding, wickedly obscure or degrade it, David, placing it on its proper footing, wisely removes this impediment. The meaning of the sentence, therefore, amounts to this, that in the works of God men should reverently admire what they cannot comprehend by their reason; and whenever the flesh moves them to contradiction or murmuring, they should raise themselves above the world. If God cease to work, he seems to be asleep, because, binding up his hands to the use of outward means, we do not consider that he works by means which are secret. We may therefore learn from this place, that although the reason of his works may be hidden or unknown to us, he is nevertheless wonderful in his counsels. This verse is closely connected with the preceding. No man places, as he ought, entire trust in God, but he who, shutting his eyes upon external circumstances, suffers himself to be governed by him according to his good pleasure. Moreover, having spoken hitherto in the third person, David now suddenly addresses his discourse, not, however, unadvisedly, to God, that he might lead us the more effectually to this sobriety and discretion. When, however, he affirms that the works of God cannot be distinctly known by us, it is not for the purpose of deterring us from seeking the knowledge of them, or from the examination of them, but only to lay a restraint upon our rashness, which would otherwise go beyond the proper boundaries in this respect. To this end, the words to thee, or before thee, are expressly employed, by which we are admonished that however diligently a man may set himself to meditate upon the works of God, he can only attain to the extremities or borders of them. Although then so great a height be far above our reach, we must, notwithstanding, endeavor, as much as in us lies, to approach it more and more by continual advances; as we see also the hand of God stretched forth to disclose to us, so far as it is expedient, those wonders, which we are unable of ourselves to discover. There is nothing so preposterous as to affect, of one’s own accord, a gross ignorance of the providence of God, because as yet we cannot comprehend it perfectly, but only discern it in part; even as at this day we find some who employ all their endeavors to bury it in oblivion, for no other pretense than that it surpasses our understanding, as if it were unreasonable to allow to God anything more than what appears right and proper, according to our carnal reason. David acts very differently regarding it. Feeling all his senses absorbed by an inconceivable majesty and brightness, which he could not bear to look upon, 87 he confesses frankly that these are wonderful things of which he could not comprehend the reason; but still he does not abstain wholly and everywhere from making mention of them, but, according to the measure of his capacity, sets himself devoutly to meditate upon them. From this we learn how foolish and vain a thing it is to say, by way of caution, that none should speak of the counsels or purposes of God, because they are high and incomprehensible. David, on the contrary, though he was ready to sink under the weight, ceased not to contemplate them, and abstained not from speaking of them, because he felt unequal to the task of rehearsing them, but was content, after having declared his faith on this subject, to finish his discourse in admiration.

在大卫随即陈述他尽管如何竭力要数说上帝的作为，却在说出一半之前就力尽词穷之时，他以充分的清晰表明：上帝儿女们所常常从事的那种敬虔虔诚的默想，仅仅给他们一点儿品尝而已，仅此而已。我们如今已理解了诗人的用意。他先前谈到上帝向他所施的拯救，以此为契机来宣扬上帝在滋养并支撑人类上的普遍护理。他的目的也在于此，是要劝勉信徒思念上帝的护理，使他们不要犹豫地将一切忧虑都交托给祂。当有些人因自己的忧虑不满而不断苦恼，或在最轻微的风浪前就战兢发抖；而另一些人则努力用世俗的支撑来坚固和保全自己的生命——这一切都源于对这教义的无知：上帝按祂自己的美意治理这世界的事务。既然大多数人按自己的理解来衡量上帝的护理，邪恶地遮掩或贬低它，大卫将其置于正确的基础上，睿智地消除了这一障碍。因此，这段话的含义是：人在上帝的作为中，应当以敬畏的心赞叹那些他们的理性所无法理解的事；每当肉体促使他们反对或抱怨，就当超越世界将自己提升。若上帝停止作工，祂似乎是在沉睡，因为我们将祂的手绑定于外在的途径，不明白祂也借着隐秘的方式来作工。因此我们可以从这里学习：虽然祂作为的缘由可能对我们隐藏或未知，然而祂在祂的意念中仍然是奇妙的。这节与前一节紧密相连。没有人能如他应当地将全部信靠完全放在上帝身上，除非他闭眼不看外在的环境，任由祂按祂的美意来治理自己。此外，大卫先前是以第三人称说话，如今他突然将话语直接说给上帝——这并非鲁莽——为要更有效地引导我们走向这种清醒与明智。然而当他确认上帝的作为不能被我们清楚认识时，他的目的并非是要使我们从寻求认识或考察祂的作为上退缩，而仅仅是要约束我们的鲁莽，免得我们在这方面越过恰当的界限。为此目的，特别使用了”向你”或”在你面前”这一表达，由此我们受到提醒：无论一个人如何勤勉地默想上帝的作为，他也只能触及其边缘。因此，虽然如此崇高的高度远超我们的所及，我们仍当竭尽所能，借着不断的进步越来越接近它；正如我们看到上帝的手向我们伸出，向我们披露那些奇事——在于我们有益的范围内——那些我们凭自己无法发现的。没有什么比故意对上帝的护理坚持一种粗鄙的无知更是本末倒置的，只因我们还不能完全理解它，只能部分地辨认它；正如今日我们也发现有人竭力将它埋葬于遗忘，借口不过是说它超越我们的理解，好像除非按我们肉体的理性看来是正当和合宜的，否则就不该允许上帝有超出的作为一般。大卫的处理方式与此截然不同。他感到自己所有的感官都被一种不可思议的威严和光辉所吸引，那是他无法正视的；他坦诚承认这些是奇妙的事，其理由他无从理解；然而他并不在每处都完全停止提及它们，而是按他能力的度量，虔诚地默想它们。由此我们学习：说”无人应当谈论上帝的意念，因为它们高远难以测透”——这是多么愚昧虚妄的话。大卫恰恰相反，虽然他在这重量下几乎要沉没，却不停止默想它们，他没有因感到无力陈述就不说，而是满足于宣表了自己在这一主题上的信心，以赞叹之情结束他的话语。

40:6-8

6. In sacrifice and oblation thou hast not taken pleasure: thou hast bored my ears: thou hast not required burnt offering nor sin-offering. 7. Then I said, Lo! I come: in the roll of the book it is written of me, 8. That I may do thy pleasure, O my God! I have delighted to do it, and thy law is in the midst of my bowels. (Hebrews 10:5.)

**6．祭祀和礼物，你不喜悦；你已经开通了我的耳朵；燔祭和赎罪祭，你没有要求。7．那时我说：看哪，我来了；我的事在书卷上已经记载，8．我的上帝啊，我乐意照你的旨意行；你的律法在我心里。（来10:5）**

6 In sacrifice and oblation thou hast not taken pleasure. Here David offers not only the sacrifice of praise, or, as the prophet Hosea calls it, (Hosea 14:2,) “the calves of the lips,” but, in token of his gratitude, offers and consecrates himself entirely to God; as if he had said, I am now wholly devoted to God, because, having been delivered by his wonderful power, I am doubly indebted to him for my life. At the same time, treating of the true worship of God, he shows that it consists not in outward ceremonies, but rather that it is spiritual. Accordingly, the meaning is, that he came into the presence of God not only in the outward pomp or ceremony and figures of the law, but that he brought with him the true devotion of the heart. We know, indeed, that all men have some sense of religion impressed upon their hearts, so that no one dares to withdraw openly and wholly from his service, and yet the greater part of men turn aside into winding and crooked paths; and hence it happens, that in serving God in a perfunctory manner, their worship is scarcely anything else than a mockery of him. We see then the reason why David, on the present occasion, shows in what the true worship of God consists; it is, that he may distinguish between himself and hypocrites, who draw near to God with their lips only, or at least seek to pacify him with cold and unmeaning ceremonies. We now come to the exposition of the words. I have no doubt that David, under the four different kinds of sacrifices which he here enumerates, comprehends all the sacrifices of the law. His meaning, to express it in a few words, is, that God requires not mere ceremonies of those who serve him, but that he is satisfied only with sincerity of heart, with faith and holiness of life: and that he takes no pleasure merely in the visible sanctuary, the altar, the burning of incense, the killing of beasts, the lights, the costly apparel, and outward washings. From this he concludes, that he ought to be guided by another principle, and to observe another rule in the service of God, than a mere attention to these — that he should yield himself wholly to God. Thou hast bored my ears. Some think that in using this form of expression, David has a reference to the ordinance under the Law of which we read in Exodus 21:6. If any bond-servant, when the time of his being discharged from servitude had arrived, made no account of his freedom, he was brought to the public place of judgment, and having there declared that he wished to continue in servitude, his master pierced his ear with an awl, as a mark of perpetual bondage. But this mode of interpretation appears to be too forced and refined. 88 Others more simply consider that it is of the same meaning as to render fit, or qualify for service, for David mentions not one ear only, but both. Men, we know, are naturally deaf, because they are so dull, that their ears are stopped until God pierce them. By this expression, therefore, is denoted the docility to which we are brought and moulded by the grace of the Holy Spirit. I, however, apply this manner of expression more closely to the scope of the passage before us, and explain it in this sense, That David was not slow and dull of hearing, as men usually are, so that he could discern nothing but what was earthly in the sacrifices, but that his ears had been cleansed, so that he was a better interpreter of the Law, and able to refer all the outward ceremonies to the spiritual service of God. He encloses the sentence, Thou hast bored my ears, as it were, in parenthesis, whilst he is treating professedly of sacrifices, so that the sentence might be explained in this way: Lord, thou hast opened my ears, that I may distinctly understand whatever thou hast commanded concerning the sacrifices, namely, that of themselves they afford thee no pleasure: for thou, who art a Spirit, takest no delight in these earthly elements, and hast no need of flesh or blood; and, therefore, thou requirest something of a higher and more excellent nature. If, however, it is objected that sacrifices were offered by the express commandment of God, I have just said that David here distinguishes between the spiritual service of God, and that which consisted in outward types and shadows. And in making this comparison, it is no great wonder to find him saying that the sacrifices are of no value, since they were only helps designed to lead men to true piety, and tended to a far higher end than that which was at first apparent. Seeing, then, God made use of these elements, only to lead his people to the exercises of faith and repentance, we conclude that he had no delight in being worshipped by sacrifices. We must always bear in mind, that whatever is not pleasing to God for its own sake, but only in so far as it leads to some other end, if it be put in the place of his true worship and service is rejected and cast away by him. 7. Then said I, Lo! I come. By the adverb then he intimates, that he had not been a good scholar, and capable of profiting by instruction, until God had opened his ears; but as soon as he had been instructed by the secret inspirations of the Spirit, he tells us, that then his heart was ready to yield a willing and cheerful obedience. Here true obedience is very properly distinguished from a constrained and slavish subjection. Whatever service, therefore, men may offer to God, it is vain and offensive in his sight, unless at the same time they offer themselves; and, moreover, this offering of one’s self is of no value unless it be done willingly. These words, Lo! I come, ought to be observed, and likewise the words, I have delighted to do thy will; for the Hebrew word , chaphatsti, means, I was well pleased, or, I willingly condescended. Here David indicates his readiness to yield obedience, as well as the cordial affection of his heart and persevering resolution. His language implies, that he cordially preferred the service of God to every other desire and care, and had not only yielded a willing subjection, but also embraced the rule of a pious and holy life, with a fixed and steady purpose of adhering to it. This he confirms still further in the third clause of the verse, in which he says, that the Law of God was deeply fixed in the midst of his bowels 89 It follows from this, first, that however beautiful and splendid the works of men may appear, yet unless they spring from the living root of the heart, they are nothing better than a mere pretense; and, secondly, that it is to no purpose that the feet, and hands, and eyes, are framed for keeping the Law, unless obedience begin at the heart. Moreover, it appears from other places of Scripture, that it is the peculiar office of the Holy Spirit to engrave the Law of God on our hearts. God, it is true, does not perform his work in us as if we were stones or stocks, drawing us to himself without the feeling or inward moving of our hearts towards him. But as there is in us naturally a will, which, however, is depraved by the corruption of our nature, so that it always inclines us to sin, God changes it for the better, and thus leads us cordially to seek after righteousness, to which our hearts were previously altogether averse. Hence arises that true freedom which we obtain when God frames our hearts, which before were in thraldom to sin, unto obedience to himself. In the roll of the book As the Septuagint has made use of the word head instead of roll, 90 some have been inclined to philosophise upon this clause with so much refinement of speculation, that they have exposed themselves to ridicule by their foolish and silly inventions. But the etymology of the word , bemegilath, is the same as the Latin word volumen, 91 which we call a roll It is necessary to ascertain in what sense David claims peculiarly to himself what is common or alike to all men. Since the Law prescribes to all men the rule of a holy and upright life, it does not appear, it may be said, that what is here stated pertains to any one man or any set of men. I answer, that although the literal doctrine of the Law belongs to all men in common, yet as of itself it is dead, and only beats the air, God teaches his own people after another manner; and that, as the inward and effectual teaching of the Spirit is a treasure which belongs peculiarly to them, it is written of them only in the secret book of God, that they should fulfill his will. The voice of God, indeed, resounds throughout the whole world, so that all who do not obey it are rendered inexcusable; but it penetrates into the hearts of the godly alone, for whose salvation it is ordained. As a general, therefore, enrols the names of his soldiers, that he may know their exact number, and as a schoolmaster writes the names of his scholars in a scroll, so has God written the names of his children in the book of life, that he may retain them under the yoke of his own discipline. There still remains another difficulty connected with this passage. The Apostle, in Hebrews 10:5, seems to wrest this place, when he restricts what is spoken of all the elect to Christ alone, and expressly contends that the sacrifices of the Law, which David says are not agreeable to God in comparison of the obedience of the heart, are abrogated; and when quoting rather the words of the Septuagint, 92 than those of the prophet, he infers from them more than David intended to teach. As to his restricting this passage to the person of Christ, the solution is easy. David did not speak in his own name only, but has shown in general what belongs to all the children of God. But when bringing into view the whole body of the Church, it was necessary that he should refer us to the head itself. It is no objection that David soon after imputes to his own sins the miseries which he endures; for it is by no means an uncommon thing to find our errors, by a mode of expression not strictly correct, transferred to Christ. As to the abrogation of the sacrifices that were under the Law, I answer thus: That their abrogation may be fairly inferred from the language of the prophets; for this is not like many other places in which God condemns and rejects the sacrifices which were offered by hypocrites, and which were deservedly offensive to him on account of their uncleanness: for in these God condemns the outward ceremony, on account of the abuse and corruption of it, which rendered it nothing but a vain mockery; whereas here, when the Prophet speaks of himself as one who worshipped God sincerely, and yet denies that God had pleasure in these sacrifices, it may easily be inferred, that the rudiments which God had enjoined upon his ancient people for a time had some other end in view, and were only like infantile instructions designed to prepare them for some higher state. But if their truth and substance are contained in Christ, it is certain that they have been abolished by his coming. They were indeed still in use in the time of David: and yet he admonishes us that the true service of God, even when performed without sacrifices, was perfect and complete in all its parts, and every where; and that the ceremonies are things which might be regarded as non-essential, and, as we speak, adventitious. This is worthy of being noticed, that we may know that God, even after he has removed the figures which he had commanded for a time, does not cease always to resemble himself; for in these outward services he had respect solely to men. As to this, that the Apostle, following the Septuagint, has made subservient to his own use the word body, which is not used here by David, in such an allusion there is no inconsistency; for he does not undertake expressly to unfold and explain in every point the Psalmist’s meaning: but as he had said, that by the one sacrifice of Christ all the others had been abolished, he adds at the same time that a body had been prepared for Christ, that by the offering up of it he might fulfill the will of God.

6．祭祀和礼物，你不喜悦。大卫在此所献上的不只是赞美的祭物，或如先知何西阿（何14:2）所称的”嘴唇的祭物”，而是以感恩为记号，将自己全然献给上帝，奉献并圣别给祂；如同他在说：我如今全然献给了上帝，因为被祂奇妙的大能拯救，我为自己的生命欠了祂双重的债。同时，他论到对上帝真正的敬拜，表明它不在于外在的仪式，而更是属灵的。因此，其含义是：他来到上帝面前，不只是带着律法的外在排场、仪式和表象，而是带着心灵真诚的献上。诚然，我们知道所有人心中都有某种宗教感，以至于没有人胆敢公开完全地从祂的事奉中退出；然而大多数人却走向弯曲迂回的道路；由此导致他们以草率敷衍的方式事奉上帝，其敬拜几乎无非是对祂的嘲弄。那么，大卫在此场合说明真正的上帝敬拜包含哪些内容，其缘由就显而易见了：他要将自己与那些假冒为善的人区别开来——那些人只是用嘴唇亲近上帝，或至少用冷漠无情的仪式来平息祂。现在我们来解释这些话语。我毫不怀疑，大卫在此所列举的四种祭物，涵盖了律法的所有祭祀。他的意思，简言之，就是：上帝并不要求事奉祂的人只行仪式，而是唯有心灵的诚实、信心和圣洁的生命才使祂满足；祂并不以看得见的圣所、祭坛、烧香、宰杀牲畜、灯光、华丽的袍服和外在的洗礼为乐。由此他得出结论：他应当按另一原则、遵守另一规则来事奉上帝，而非仅仅注重这些——他应当将自己全然交托给上帝。你已经开通了我的耳朵。有些人认为大卫在此用这一表达方式是在暗指律法中的规例（见出21:6）：若一个奴仆在释放时不珍视自由，就被带到公众判断的场所，在那里宣告他愿意继续作仆人，他的主人便以锥子穿他的耳朵，作为永久奴役的标记。然而这种解释方式似乎过于牵强和精细。另一些人更简单地认为，这与”使之合适”或”装备服事”是同义的，因为大卫提到的不只是一只耳朵，而是两只。我们知道，人在本性上是聋的，因为他们如此迟钝，以至于耳朵是封闭的，直到上帝将其穿开。因此，这个表达指的是圣灵的恩典所带给我们的顺受教导之心。然而我将这一表达方式与本段的意旨更紧密地联系起来，并以此方式解释：大卫并非像人们通常那样迟钝愚笨、在祭祀中只能辨认出尘世的东西，而是他的耳朵已被洁净，使他成为律法更好的解释者，能够将所有外在仪式归结到上帝属灵的敬拜上。他将”你已经开通了我的耳朵”这句话如同括号般嵌入，在专门论到祭祀时，使这句话可以这样来解释：主啊，你已开通了我的耳朵，使我能清楚地理解你一切关于祭祀的命令，即它们本身并不使你喜悦；因为你是灵，不以这些尘世的事物为乐，不需要血肉；因此你所要求的乃是更高、更卓越的事物。若有人反对说祭祀是奉上帝明令而献的，我已经说过，大卫在此是将上帝属灵的敬拜与由外在的表号和影像所构成的敬拜作区分。在这种比较中，他说祭祀没有价值，这并不奇怪，因为它们只是引导人走向真实敬虔的帮助，其终极目的远超起初所显明的。既然上帝使用这些元素，只是为了引导祂的子民进入信心与悔改的操练，我们得出结论，祂并非以被祭祀所敬拜为乐。我们必须时刻牢记：凡不因其本身而蒙上帝喜悦、而只在于引向某其他目的的事物，若被置于真正的敬拜和事奉的地位上，就被上帝所拒绝并抛弃。7．那时我说：看哪，我来了！用”那时”这个副词，他表明他不是一个好学生，无法从教导中得益，直到上帝开通了他的耳朵；然而一旦他被圣灵隐秘的激励所教导，他告诉我们，他的心便已预备好甘心乐意地顺服了。在此，真正的顺服与被强迫而来的奴役式的顺服被恰当地区分开来。因此，无论人可能向上帝献上什么样的事奉，在祂眼中都是徒劳而冒犯的，除非他同时献上自己；此外，这种自我献上只有甘心乐意地做才有价值。”看哪，我来了”这几个字值得注意，”我乐意照你的旨意行”也是如此；因为希伯来词”chaphatsti”的意思是”我乐意”或”我甘心俯就”。大卫在此表明他顺服的准备，以及他心灵的真诚情感和坚持的决心。他的话意味着：他真心地以上帝的事奉为先，胜过一切其他欲望和挂虑，不仅是甘心顺服，更是以坚定稳固的心志接受敬虔圣洁生活的准则，并决意持守其中。他在这节的第三分句中进一步证实这一点，说上帝的律法深深固定在他的心腹之中。由此可见：首先，无论人的行为多么美好华丽，若不从心灵的活根中发出，不过是空洞的假冒；其次，脚、手、眼睛都装备好遵守律法是徒然的，除非顺服从心里开始。此外，从圣经其他地方可以看出，将上帝的律法刻在我们心里，这是圣灵特殊的工作。上帝诚然不是像对待石头或木块那样在我们里面行事——在我们心灵毫无感受或内在感动的情况下将我们吸引到自己那里。然而，我们本性中有意志，虽然因本性的败坏而堕落，始终倾向于罪；上帝将它改变，使我们由衷地寻求公义，而先前我们的心对此完全抗拒。由此产生了真正的自由，当上帝塑造我们的心——先前是罪的奴仆——顺服于祂自己时，我们就得了这自由。在书卷上已经记载。七十士译本用”头部”替代了”书卷”，有人由此对这分句进行了过于精细玄妙的哲学分析，以至于以愚昧荒唐的发明使自己暴露在嘲笑之下。然而”bemegilath”一词的词源与拉丁文”volumen”（我们称之为卷轴的）相同。有必要弄清楚，大卫在何种意义上将所有人共同具有的事特别归给自己。既然律法向所有人指明了圣洁正直生活的准则，这里所说的似乎不针对任何一个特定的人或群体。我的回答是：虽然律法字面的教导属于众人共有，然而就其本身而言它是死的，不过是在空气中鼓动；上帝以另一种方式教导祂自己的子民；既然内在而有效的圣灵教导是专属他们的宝库，就唯独将他们记录在上帝的秘密书卷中，使他们实现祂的旨意。上帝的声音确实响遍整个世界，使所有不顺从的人无可推诿；然而它唯独透入敬虔之人的心中，因为正是为了他们的救恩而设立的。因此，如同一位将领将士兵的名字登记在册，以便知道他们的确切人数，如同一位教师将学生的名字写在名单上，上帝如此将祂儿女的名字写在生命册上，使他们留在祂自己纪律的管束之下。这段话还有另一个难处有待解决。使徒在希伯来书10:5中似乎是在扭曲这段话，当他将大卫关于所有蒙拣选者所说的话局限于基督一人，并明确争辩说，大卫宣告上帝不喜悦的那些律法祭祀——与内心顺服相比——已被废除；并且当他引用七十士译本而非先知的原文，推论出比大卫所意图教导的更多的内容时。关于他将这段话局限于基督一人，解决是容易的：大卫不只是以他自己的名义说话，而是总括地表明了上帝所有儿女的共同所属。然而当他把整个教会的身体呈现在眼前时，就有必要将我们指向那头部本身。反对说大卫随后将他所忍受的苦难归咎于自己的罪，这并不成问题；因为将我们的罪以不太严格的表达方式转移到基督身上，在圣经中是极为常见的。至于废除律法下的祭祀，我的回答是：这可以从先知的语言中公正地推断出来；因为这不像许多其他地方，上帝在那里谴责和拒绝假冒为善者所献的祭祀，这些祭祀因其不洁而理所当然地使祂厌恶：在那些地方，上帝是因着对仪式的滥用和败坏而谴责外在的仪式，这使它不过是虚妄的嘲弄；而在此，先知以一个真诚敬拜上帝的人的身份说话，却否认上帝喜悦这些祭祀，由此可以容易地推断：上帝为祂古时的子民在一段时期内所设立的初步教义，有另外的目的，只不过是为更高阶段而预备的婴儿教导。然而若其真相和实质包含在基督里，那么可以肯定它们在祂来临时已被废除了。在大卫时代，这些祭祀确实仍在使用；然而他提醒我们，上帝真正的敬拜，即使在没有祭祀的情况下也是完全和完整的，处处皆然；那些仪式不过是可有可无的事物，如我们所说，是附加的。这值得注意，使我们知道上帝即使在撤去祂为一段时期所命定的表号之后，也不停止始终与自己相符；因为在这些外在事奉中，祂唯独是为人着想的。关于使徒遵循七十士译本、使用”身体”一词——这是大卫在此没有用到的——将其为己所用，这样的引用并无矛盾；因为他并非是要逐一详细地解释诗人的含义：他已经说了，借着基督的一次献祭所有其他的都被废除了，他随即补充说，基督也得了一个身体，借着将其献上来成全上帝的旨意。

40:9-11

9. I have proclaimed thy righteousness in the great assembly: behold, I will not refrain my lips: O Jehovah! thou knowest it. 10. I have not hidden thy righteousness within my heart; I have declared thy truth and thy salvation: I have not concealed thy goodness nor thy truth in the great assembly. 11. O thou Jehovah! withhold not thy tender mercies from me: let thy goodness and thy truth always preserve me.

**9．我在大会中曾传扬公义的佳音；我并没有止住嘴唇，耶和华啊，这是你所知道的。10．你的公义我没有隐藏在心里；我曾传扬你的信实和救恩；我没有在大会中掩藏你的慈爱和真理。11．耶和华啊，求你不要向我止住慈悲；愿你的慈爱和真理常常保守我。**

1. I have proclaimed thy righteousness in the great assembly. Here David again brings forward his own thankfulness, and for no other reason but to induce God to continue his goodness towards him. God, whenever he manifests his liberality towards us, encourages us to render thanks to him; and he continues to act in a similar manner towards us when he sees that we are thankful and mindful of what he has done for us. In the first place, David makes use simply of the word righteousness; but it must be understood of the righteousness of God, which he expressly mentions soon after. Nor does he say, that it was only in the secret affection of the heart, or in private, that he offered praise to God, but that he had openly proclaimed it in the solemn assembly, even as the faithful in those days were wont to testify their devotion by presenting peace-offerings to God when they had been delivered from any great danger. The great assembly of which he speaks is not to be understood of the concourse of people that assemble at courts of law, or at the public market-places, but it denotes the true and lawfully constituted Church of God, which we know assembled in the place of his sanctuary. Accordingly, he declares that he had not concealed in his heart the righteousness of God, which it becomes us publicly to make known for the edification of one another. Those who keep it hid in their hearts are surely seeking as much as in them lies that the memory of God may be buried in oblivion. He calls upon God as a witness of this, not only to distinguish between himself and hypocrites, who often proclaim loudly, and with all their might, the praises of God, and yet do so without the least spark of affection; but also to make it the more abundantly obvious that he had sincerely and heartily uttered the praises of God, and was careful not to defraud him of any part of them. This affirmation teaches us that the subject which is here treated of is one of no small importance; for although God stands in no need of our praises, yet it is his will that this exercise for many reasons should prevail amongst us. 10 I have not hidden thy righteousness within my heart. Here it is necessary to observe the accumulation of terms which are employed to denote the same thing. To the righteousness of God the Psalmist adds his truth, his salvation, and his mercy. And what is the design of this, but to magnify and set forth the goodness of God by many terms or expressions of praise? We must, however, notice in what respects these terms differ; for in this way we may be able to ascertain in what respects they apply to the deliverance of which David here discourses. If these four things should be taken in their proper order, mercy will hold the first place, as it is that by which alone God is induced to vouchsafe, to regard us. His righteousness is the protection by which he constantly defends his own people, and the goodness by which, as we have already said elsewhere, he preserves them. And, lest any should doubt that it will flow in a constant and uninterrupted course, David adds in the third place truth; by which we are taught that God continues always the same, and is never wearied of helping us, nor at any time withdraws his hand. There is, at the same time, implied in this an exhibition of the promises; for no man will ever rightly take hold of the righteousness of God but he who embraces it as it is offered and held forth in the Word. Salvation is the effect of righteousness, for God continues to manifest his free favor to his people, daily affording them aid and assistance, until he has completely saved them. 11 O thou Jehovah! withhold not thy tender mercies from me We now see more clearly, what I have just adverted to, that David speaks of his own thankfulness, that he might secure a continuance of God’s favor towards him; and that he opened his mouth in the praises of God, that he might continue to acquire new favors, against which our perverse and ungrateful silence very often closes the gate. We ought, therefore, carefully to observe the relation which the clause, in which David affirms that he closed not his lips, bears to what follows, namely, that God on his part would not contract or stop up the course of his tender mercies; for by this we are taught that God would always be ready to relieve us by his goodness, or rather that it would flow down upon us as from a never-failing fountain, if our own ingratitude did not prevent or cut off its course. The tender mercies of God, which he expresses by the word , rachamecha, and of which he here speaks, differ little from his goodness. It was not, however, without cause that David chose to make this distinction. It could only be, first, because he was unable otherwise to satisfy himself in extolling the grace of God; and, secondly, because it was requisite to show that the source from which the mercy and goodness of God proceed, when he is moved in compassion for our miseries to aid and succor us. Then he places his confidence of salvation in the goodness and faithfulness of God, for we must of necessity begin (as I have said a little before) at the free favor of God, that his bounty may extend even to us. But as we are unable to discern that God is gracious to us until he grant us some assurance of his love, his constancy is, with much propriety, placed in connection with his truth in keeping his promises.

9．我在大会中曾传扬公义的佳音。大卫在此再次提出自己的感恩——这不是别的原因，乃是要使上帝继续向他施恩。上帝每当向我们彰显祂的慷慨时，就激励我们向祂感恩；当祂看见我们感恩并记念祂所行的事，就以同样的方式继续待我们。首先，大卫单纯使用”公义”一词；然而我们应将其理解为上帝的公义，他稍后明确提到。他也没有说，他只是在内心隐秘的感情中，或在私下里，向上帝献上赞美；而是说他在庄严的集会中公开宣扬，正如信徒在当日习惯于通过向上帝献平安祭来见证他们的敬虔，在蒙从任何重大危险中拯救之后。他所说的”大会”不应理解为聚集在法庭或公共集市处的众人，而是指真正合法组成的上帝的教会，我们知道那是聚集在祂圣所之处的。因此，他宣告他没有将上帝的公义隐藏在心里，而这公义本是我们当为彼此建德而公开宣扬的。那些将其藏在心里的人，无疑是在尽其所能地寻求将对上帝的记念埋于遗忘。他呼求上帝作见证，不仅是为了将自己与假冒为善者区别开来——那些人常常大声高喊上帝的赞美，却毫无情感的火花；也是为了更加充分地表明，他是诚实真心地发出上帝的赞美，谨慎地不克扣祂任何应有的部分。这一肯定教导我们，这里所讨论的主题并非小事；因为虽然上帝不需要我们的赞美，然而祂的旨意是，为着许多原因，这种操练应当在我们中间盛行。10．你的公义我没有隐藏在心里。这里有必要注意所用来表达同一事物的词语堆叠。大卫在上帝的公义之后，又加上了祂的信实、祂的救恩和祂的慈爱。这样做的目的，无非是以许多赞美的词句来放大和彰显上帝的善良。然而我们必须注意这些词语有何区别；因为这样我们才能弄清楚它们在何处适用于大卫在此所论及的拯救。若将这四件事按适当的顺序来理解，慈爱将居首位，因为唯有慈爱才是上帝所以俯就眷顾我们的动力。祂的公义是祂不断护卫自己子民的保护，而祂的良善（如我们在别处所说）是祂保守他们的方式。为使无人怀疑它会以持续不断的方式流下，大卫第三处加上”信实”，由此我们得知上帝始终如一，从不厌倦地帮助我们，也不随时收回祂的手。同时，这也暗示着祂应许的展现；因为没有人能够真正把握上帝的公义，除非他按照话语中所提供和陈明的方式来拥抱它。”救恩”是公义的果效，因为上帝持续向祂的子民彰显祂白白的恩惠，每天赐予他们帮助与援助，直到祂完全拯救了他们。11．耶和华啊，求你不要向我止住慈悲。如今我们更清楚地看见——我刚才所提及的——大卫谈到自己的感恩是为了确保上帝继续恩待他；他打开口来赞美上帝，为要继续得到新的恩惠，而我们倒行悖理的忘恩无声常常将这道门关上。因此我们应当仔细观察这一分句（大卫在其中确认他没有止住嘴唇）与接下来所说的关系：上帝在祂这一边也不会收缩或截断祂慈悲的流动；因为由此我们得知，上帝始终准备好以祂的良善来帮助我们，或更准确地说，它将如从永不枯竭的泉源那样流向我们，若非我们自己的忘恩阻止或截断了这流。大卫所提及的上帝的”慈悲”（rachamecha）与祂的良善并无太大差异。然而他在这里特意作出这种区分，并非没有缘由。这只可能是因为：其一，他以其他方式无法使自己在称颂上帝的恩典上感到满足；其二，有必要表明慈爱与良善所从之而来的根源——当上帝被我们的苦难所感动、出于怜悯来帮助和扶助我们时。接着他将自己救恩的信靠建立在上帝的良善和信实上，因为我们必须（如我稍前所说）从上帝白白的恩惠开始，使祂的厚赐也延及我们。然而由于我们无法辨认上帝对我们的恩慈，直到祂赐给我们某种祂之爱的确据，因此祂在守信上的恒常，与祂信守应许的信实相联结，这是极为恰当的。

40:12-15

12. For innumerable evils have compassed me on all sides; my iniquities have laid hold upon me, so that I cannot look up: 93 they are more in number than the hairs of my head; and my heart has failed me. 13. Be thou pleased, O Jehovah! to deliver me: O Jehovah! make haste to help me. 14. Let them be ashamed and confounded together that seek after my life to destroy it; let them be turned backward, and put to shame, that seek after my hurt. 15. Let them be destroyed for a reward of their shame who have said to me, 94 Aha, aha!

**12．因为有无数的祸患围绕了我；我的罪孽追上了我，以致我不能抬头；这罪孽比我头发还多，我的心也丧胆了。13．耶和华啊，求你喜悦拯救我；耶和华啊，求你速速帮助我。14．愿那些寻索我命要灭绝我的，一同抱愧受辱；愿那些喜悦我遭害的，退后受辱。15．愿那些对我说”阿哈，阿哈”的，因自己受的羞辱退去。**

1. For innumerable evils have compassed me on all sides This phrase, in the original, denotes more than can be expressed in an English translation; for he says, alay, upon me, meaning by this, that he was not only beset on all sides, but that also an accumulation of evils pressed upon his head. He, however, does not now complain of being punished unjustly, or above his desert, but rather confesses plainly that it is the just recompense of his sins which is rendered to him. For although the word , avon, which we have rendered iniquity, signifies also the punishment of iniquity, (as we have elsewhere seen more than once;) yet we must take into consideration the derivation of the word. 95 Accordingly, since David calls the afflictions which he endures the fruit or effect of his transgressions, there is implied in this a humble confession, from which we may ascertain with what reverence and meekness he submitted to the judgments of God, seeing that, when overwhelmed with an accumulation of miseries, he sets forth his sins in all their magnitude and aggravation, lest he should suspect God of undue severity. When we see David treated so severely, let us also learn, when we are oppressed with extreme afflictions, and are groaning under them, humbly to implore the grace and mercy of our Judge. Nor is it his design to show that he had been stupid or hardened, when he says that his heart failed or forsook him. His language means, that he was not only broken-hearted, but that he lay as if he had been dead. We must, however, understand this fainting or failing of the heart as referring to the sense of the flesh; for his perseverance in prayer is a certain proof that his faith was never altogether extinguished. But since he was, in so far as man was concerned, destitute of counsel, and was altogether without strength, it is not without cause that he says that his heart failed him. 13. Be thou pleased, O Jehovah! to deliver me. The verb which David here makes use of, signifies to desire a thing from pure kindness and good-will. 96 He desires, therefore, to be delivered by the free mercy of God. As to his desire, that God would make haste, we have elsewhere spoken of it. Even when God delays to help us, it is our duty to contend against a feeling of weariness; but such is his goodness, that he permits us to use this form of prayer, That he would make haste according to our desires. Then, according to his usual practice, citing his enemies to the judgment-seat of God, he feels confident, that, on account of their cruelty, and unjust and wicked hatred, he shall obtain what he asks. We must maintain it as a fixed principle, that the more unjustly our enemies afflict us, and the more cruelly they wrong us, God is so much the more disposed to give us help. And it is no slight consolation that the mercy of God strives against their wickedness, so that the more fiercely our enemies pursue us to effect our hurt, the more ready is he to bring us help. We have already frequently spoken of the feelings with which David uttered these imprecations, and it is necessary here again to refresh our memories on the subject, lest any man, when giving loose reins to his passions, should allege the example of David in palliation or excuse. This wicked and counterfeit imitation on the part of those who follow the powerful impulse of the flesh, instead of being guided by the zeal of the Spirit, is always to be held up to condemnation. When the Psalmist prays (verse 15) that his enemies may be destroyed for a reward of their shame, the meaning is this: As their sole desire has been to overwhelm me with shame, in order that, while thus dismayed and confounded, they might make me the object of their derision; so let a similar confusion fall upon their own heads. In the second clause of the verse he describes the nature of this confusion by relating the terms of their wicked triumphing, by which they poured contempt upon him while he was so oppressed with misery and affliction. We are here taught that, when our enemies shall have persecuted us to the uttermost, a recompense is also prepared for them; and that God will turn back, and cause to fall upon their own heads, all the evil which they had devised against us; and this doctrine ought to act as a restraint upon us, that we may behave ourselves compassionately and kindly towards our neighbors.

12．因为有无数的祸患围绕了我。希伯来原文的表达比英文翻译更为丰富；因为他说”压在我身上”（alay），意指他不仅四面被围困，而且祸患的积压也压在他头上。然而他如今并非抱怨受到不公正的惩罚，超出他所当得的；而是坦诚地承认，这是他罪孽所当得的报应。因为虽然”avon”一词（我们译作”罪孽”）也有”罪孽之刑罚”的意思（如我们在其他不止一处所见），我们仍须考虑这个词的词源。因此，既然大卫将他所忍受的苦难称为他过犯的果子或结果，这其中隐含着谦卑的认罪，由此我们可以知道他以何等的敬畏与温顺顺服上帝的审判；在苦难积压之下，他放大并加重自己罪的分量，免得他怀疑上帝过于严酷。当我们看见大卫受到如此严酷的对待，让我们在被极度患难压迫、在其下呻吟之时，也学习谦卑地恳求我们审判者的恩惠与怜悯。他说”我的心也丧胆了”，并非表明他曾麻木或刚硬。他的语言是说他不仅心灰意冷，而且如同已死之人一样倒下了。然而我们必须将这心灵的昏厥或沮丧理解为是就肉体的感受而言；因为他坚持祷告是他的信心从未完全熄灭的确证。然而既然就人而言，他缺乏谋略，且完全没有力量，他说自己心灵沮丧也并非没有缘由。13．耶和华啊，求你喜悦拯救我！大卫在此所用的动词，意指从纯粹的恩慈和善意而渴望某事物。因此他渴望借着上帝白白的怜悯而得拯救。关于他渴望上帝速速而来，我们在别处已经谈过了。即使上帝延迟帮助我们，我们也当抵制疲惫的感受；然而祂的良善是如此，允许我们使用这种祷告的方式，求祂按我们的渴望速速而来。接着，按他一贯的做法，他将仇敌引到上帝的审判台前，他有信心，鉴于他们的残酷及不公义和邪恶的憎恨，他所求的必蒙应允。我们必须坚守这一固定原则：仇敌越是不公正地苦待我们、越是残忍地亏待我们，上帝就越是倾向于帮助我们。有一项不小的安慰就是：上帝的怜悯与仇敌的邪恶相争，以至于仇敌越是猛烈地追逼我们以害我们，上帝就越是准备好带来帮助。我们已多次谈到大卫发出这些咒诅时的心志，在此有必要再次提醒自己，免得有人在放纵情欲时，以大卫的榜样为借口或辩护。那些在肉体的冲动而非圣灵的热心的引导下效仿的邪恶和虚假的模仿，是永远当受谴责的。当诗人祷告（第15节）他的仇敌因他们的羞辱而得报应时，含义是这样的：既然他们唯一的渴望是以羞辱来压垮我，使我在困惑羞怯中成为他们嘲弄的对象；因此，让同样的困惑落在他们自己头上。在这节的第二分句中，他描述了这一困惑的性质，叙述他们邪恶得胜之言——在他被苦难患难压迫时，他们以此轻蔑他。我们在此被教导：当仇敌将我们逼迫到极处时，一种报应也为他们预备了；上帝将把他们向我们所谋划的一切恶事转回，使其落在他们自己头上；这一教义当约束我们，使我们以慈悲和善良待我们的邻舍。

40:16-17

16. Let all those that seek thee be glad and rejoice in thee: and let those that love thy salvation say continually, Jehovah be magnified! 17. But I am poor and needy: Jehovah hath regarded me; thou art my help and my deliverer: O thou my God! make no delay.

**16．愿所有寻求你的，因你高兴欢喜；愿那些喜爱你救恩的，常说”耶和华是应当称颂的！”17．但我是困苦穷乏的，主以我为念；你是帮助我的，救我的；我的上帝啊，求你不要耽延。**

1. Let all those that seek thee be glad and rejoice in thee. David here uses another argument — one which he often adduces elsewhere — in order to obtain deliverance; not that it is necessary to allege reasons to persuade God, but because it is profitable to confirm our faith by such supports. As, then, it is the will of God that he should be known in his gracious character, not only of one or two, but generality of all men, whenever he vouchsafes deliverance to any of his children, it is a common benefit which all the faithful ought to apply to themselves when they see in the person of one man in what manner God, who is never inconsistent with himself, will act towards all his people. David, therefore, shows that he asks nothing for himself individually but what pertains to the whole Church. He prays that God would gladden the hearts of all the saints, or afford them all common cause of rejoicing: so that, assured of his readiness to help them, they may have recourse to him with greater alacrity. Hence we conclude, that, in the case of every individual, God gives a proof of his goodness towards us. What is added, those that love thy salvation, is also worthy of being observed by us. We may infer from this, that our faith is only proved to be genuine when we neither expect nor desire preservation otherwise than from God alone. Those who devise various ways and means of preservation for themselves in this world, despise and reject the salvation which God has taught us to expect from him alone. What had been said before, those who seek thee, is to the same purpose. If any individual would depend wholly upon God, and desire to be saved by his grace, he must renounce every vain hope, and employ all his thoughts towards the reception of his strength. Here, again, we must observe that two things are contrasted with each other. Formerly David had said that the wicked sought his life; now he ascribes to the faithful quite a contrary feeling, namely, that they seek God. In like manner he had related the reproaches and derision of the ungodly, while they said, Aha, aha! and now he introduces the godly speaking very differently, saying, The Lord be magnified! 17. But I am poor and needy. In this concluding clause he mingles prayer with thanksgiving, although it may be that he records a request which he had made when he was placed in extreme danger. The first clause of the verse might be rendered thus: Although I was miserable and poor, God did think upon me. As according to the extent in which any one is afflicted, so is he despised by the world, we imagine that he is disregarded by God, we must, therefore, steadfastly maintain that our miseries in no respect produce on the part of God a feeling of weariness towards us, so that it should become troublesome to him to aid us. In this way, however, let us rather read the clause: When I was miserable and poor, the Lord looked upon my necessity: So that by this circumstance he enhances the grace of God. If God anticipate us with his goodness, and do not wait till adversity presses upon us, then his favor towards us is not so apparent. This comparison, therefore, illustrates very clearly the glory of God in the deliverance of David, inasmuch as he vouchsafed to stretch forth his hand to a man who was despised and rejected of all men, nay, who was destitute of all help and hope. Now, if it was necessary that David should have been reduced to this extremity, it is no wonder if persons in a more private station are often humbled after this manner, that they may feel and acknowledge in good earnest that they have been delivered out of despair by the hand of God. The simple and natural meaning of the prayer is this, Lord, thou art my help and my deliverer, therefore delay not to come to my aid. As it is a foolish thing to approach God with a doubtful and wavering mind, the Psalmist takes courage, as he was wont to do from his own experience, and persuades himself that the help of God, by which he had been hitherto preserved, would not fail him.

16．愿所有寻求你的，因你高兴欢喜。大卫在此使用了另一论据——他在别处也屡次援引——为要获得拯救；这并非因为有必要向上帝陈述理由来说服祂，而是因为以这样的支撑来坚固信心是有益的。既然上帝的旨意是使祂施恩的属性，不只被一两个人、而是被所有人普遍认识，每当祂向任何一位儿女施行拯救时，这便是一个共同的益处，所有信徒都应将其应用于自己——当他们在一个人身上看见上帝（祂与自己始终一致）将如何待所有祂子民的方式。因此，大卫表明他所为自己个人所求的，也是属于整个教会的。他祈求上帝使所有圣徒的心都欢喜，或给他们带来共同的欢乐理由：使他们确信祂乐于帮助他们，便能以更大的热切来投靠祂。由此我们得出结论：在每个人的情形中，上帝给出祂向我们施善的凭证。所补充的”那些喜爱你救恩的”也值得我们注意。我们可以从中推断：我们的信心只有在我们不盼望、不渴望救恩来自任何其他途径、唯独来自上帝时，才被证明是真实的。那些在这世界上为自己策划各种保全之道的人，轻视并拒绝上帝教导我们唯独期待来自祂的救恩。先前所说”那些寻求你的”，也是同样的用意。若有人愿意全然倚靠上帝，渴望因祂的恩典而得救，他就必须放弃一切虚妄的盼望，将一切心思都用于接受祂的力量。在此我们还须注意，两件事彼此对比。大卫先前说到恶人寻索他的性命；如今他将信徒归于截然相反的感情，即他们寻求上帝。同样地，他曾叙述不敬虔者的嘲讽讥诮，当他们说”阿哈，阿哈”；如今他引入敬虔者说的截然不同的话：”愿耶和华被尊崇！”17．但我是困苦穷乏的。在这结束的分句中，他将祷告与感恩交织在一起，虽然他也可能是在记录他处于极度危险时所献的祈求。这节的第一分句可以这样来译：虽然我是可怜的穷乏人，上帝却眷顾了我。既然一个人受苦越深，就越被世人所轻视，我们以为他也被上帝所忽视，我们就必须坚定地持守：我们的苦难在上帝那里决不会产生一种对我们的厌倦感，使援助我们成为祂的麻烦。然而，让我们宁可这样来读这分句：当我是可怜的穷乏人时，主看见了我的需要——由此他用这一情形来增强上帝恩典的荣耀。若上帝以祂的良善预先来到我们面前，不等患难压迫我们，那么祂对我们的恩惠便不那么显著。因此，这一比较极为清晰地彰显了上帝在拯救大卫上的荣耀：祂俯就向一个被众人所藐视和拒绝的人、甚至是一个完全缺乏帮助和盼望的人伸出手来。如今若大卫有必要被贬低到这一地步，处于更普通地位的人常常以同样的方式被谦卑，以便他们真诚地感受并承认他们是被上帝的手从绝望中拯救出来的，这也不足为奇了。祷告的简单自然的含义是这样的：主啊，你是帮助我的、救我的，因此不要耽延来帮助我。既然带着疑惑动摇的心来到上帝面前是愚昧的，诗人就从自己以往的经历中鼓起勇气，如他惯常所做的那样，说服自己：上帝迄今保全他的帮助，将不会辜负他。

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发布于 2026年4月28日 00:00