加尔文 / John Calvin
David, while he was severely afflicted by the hand of God, perceived that he was unjustly blamed by men who regarded him as one who had already been condemned and devoted to eternal destruction. Under this trial he fortifies himself by the consolation of hope. At the same time, he complains partly of the cruelty, and partly of the treachery, of his enemies. And although he recognises the affliction with which he is visited as a just punishment of his sins, yet he charges his enemies with cruelty and malice, inasmuch as they troubled and afflicted one who had always endeavored to do them good. Finally, he records an expression of his gratitude and joy, because he had been preserved by the grace of God.
大卫在深受上帝管教之时，察觉世人对他的责难出于不公——他们将他视为已被定罪、注定永远沉沦之人。在这试炼中，他以盼望的安慰坚固自己。与此同时，他既诉说仇敌的残忍，也诉说他们的背信。尽管他承认所受的苦难是对自身罪孽的公义惩罚，他仍控诉仇敌的凶暴与恶毒——他们欺压的，正是一向竭力善待他们的人。末了，他记录了感恩与喜乐的心声，因为上帝的恩典保全了他。
To the chief musician. A Psalm of David.
献给乐队长。大卫的诗篇。
41:1-3
1. Blessed is he that judgeth wisely of the poor: 97 Jehovah will deliver him 98 in the day of evil. 2. Jehovah will keep him, and preserve him in life: he shall be blessed upon the earth; 99 and thou wilt not abandon him to the will of his enemies. 3. Jehovah will support 100 him upon the bed of sorrow: thou hast turned all his bed in his sickness.
1. 顾念贫弱者是有智慧的：在患难之日，耶和华必搭救他。2. 耶和华必保护他，使他存活；他必在地上享福；求你不要将他交与仇敌任意对待。3. 他病卧在床，耶和华必扶持他；你使他患病的床铺改变为安息之所。
Blessed is he that judgeth wisely of the poor. Interpreters are generally of opinion that the exercise of kindness and compassion manifested in taking care of the miserable, and helping them, is here commended. Those, however, who maintain that the Psalmist here commends the considerate candour of those who judge wisely and charitably of men in adversity, form a better judgment of his meaning. Indeed, the participle , maskil, cannot be explained in any other way. At the same time, it ought to be observed on what account it is that David declares those to be blessed who form a wise and prudent judgment concerning the afflictions by which God chastises his servants. We have said that he had to contend in his own heart against the perverse judgments of foolish and wicked men, because, when affliction was pressing heavily upon him, many considered that he had fallen into a desperate condition, and was altogether beyond the hope of recovery. Doubtless, it happened to him as it did to the holy patriarch Job, whom his friends reckoned to be one of the most wicked of men, when they saw God treating him with great severity. And certainly it is an error which is by far too common among men, to look upon those who are oppressed with afflictions as condemned and reprobate. As, on the one hand, the most of men, judging of the favor of God from an uncertain and transitory state of prosperity, applaud the rich, and those upon whom, as they say, fortune smiles; so, on the other hand, they act contemptuously towards the wretched and miserable, and foolishly imagine that God hates them, because he does not exercise so much forbearance towards them as he does towards the reprobate. The error of which we speak, namely, that of judging wrongfully and wickedly, is one which has prevailed in all ages of the world. The Scriptures in many places plainly and distinctly declare, that God, for various reasons, tries the faithful by adversities, at one time to train them to patience, at another to subdue the sinful affections of the flesh, at another to cleanse, and, as it were, purify them from the remaining desires of the flesh, which still dwell within them; sometimes to humble them, sometimes to make them an example to others, and at other times to stir them up to the contemplation of the divine life. For the most part, indeed, we often speak rashly and indiscriminately concerning others, and, so to speak, plunge even into the lowest abyss those who labor under affliction. To restrain such a rash and unbridled spirit, David says that they are blessed who do not suffer themselves, by speaking at random, to judge harshly of their neighbors; but, discerning aright the afflictions by which they are visited, mitigate, by the wisdom of the Spirit, the severe and unjust judgments to which we are naturally so prone. I have just adduced as an example the case of Job, whom his friends, when they saw him involved in extreme misery, hesitated not to account an outcast, and one whose case was altogether hopeless. 101 If any one endued with candour, and possessed of a humane disposition, should meet with such a case, he would regard it in the exercise of the same discretion which David here commends. As to ourselves, being admonished by this testimony of the Holy Spirit, let us learn to guard against a too precipitate judgment. We must therefore judge prudently of our brethren who are in affliction; that is to say, we must hope well of their salvation, lest, if we condemn them unmercifully before the time, this unjust severity in the end fall upon our own heads. It ought, however, especially to be observed, what indeed I have already noticed, that the object which David had in view, when he saw himself, as it were, overwhelmed by the malicious and cruel judgments which were expressed concerning him, was to fortify himself by this as a ground of consolation, lest he should sink under the temptation. If, therefore, at any time Satan should endeavor to destroy the foundation of our faith, by the rash and presumptuous judgments of men, let us also learn to have recourse to this device of wisdom, lest unawares we fall into despair. This is the proper use of the doctrine contained in this passage. The Lord will deliver him in the day of evil. Some connect these words, in the day of evil, with the preceding clause; and the reading thus suggested might indeed be admitted; but the distinction which I have followed is better adapted to the sense, and is also supported by the Hebrew accent. Thus at least the doctrine deducible from these words is susceptible of a fuller meaning, namely, that the Lord will deliver the poor in the day of his adversity. Some think that David here prays for a blessing in behalf of the upright and compassionate; as if he had said, May the Lord himself recompense them again for their kindness, if at any time it happen that they are grievously afflicted! Others suppose that David here records the language of such men from which we may come to the knowledge of their wisdom and uprightness. In my opinion, however, both are equally in error in reading this clause in the form of a desire or prayer. Whether, indeed, David speaks in his own name, or in the name of others, he briefly recommends and enjoins the kindness which we ought to exercise towards the afflicted; for although God may for a time manifest his displeasure against them, yet he will, nevertheless, be gracious to them, so that the issue will at length be happier and more joyful than the judgment we might be led to form from the present aspect of things. We now see that the sense in which I have explained this verse is much more copious and fuller of meaning, namely, that we ought to hope for salvation and deliverance from the hand of the Lord, even in the day of adversity; for otherwise, no man who had once fallen into a state of sorrow and sadness would ever be able to rise again. And this I say, because the design of the Holy Spirit in this passage is not only to exhort the faithful to be ready in showing kindness towards their brethren when they see them in affliction, but also to point out the remedy which has been provided for the mitigation of our sorrow, whenever our faith is shaken by adversity. 2. Jehovah will keep him, and preserve him in life. Here David follows out the same sentiment expressed in the preceding verse, when he says that the Lord will keep the afflicted, whose destruction cruel and unjust men represent as inevitable. It is likewise necessary always to bear in mind the contrast which is stated between the day of evil and the blessing of deliverance. In this verse the expressions denoting restoration to life, and blessedness on the earth, are of similar import. By these expressions, David means to show that although he had been to all appearance a dead man, yet the hope of life both for himself and for all the faithful had not been extinguished. There might, it is true, appear some inconsistency in his promising himself a happy life in this world, seeing our condition here would be miserable indeed if we had not the expectation of a better state in the world to come. But the answer to this is, that as many had despaired of his recovery, he expressly declares that he will yet be restored to his former state, and will continue alive, nay, that in him there will be seen manifest tokens of the favor of God. He does not in the least exclude by these expressions the hope of a better life after death. What follows concerning the bed of sorrow has led some to form a conjecture which, in my opinion, is not at all probable. What David says of affliction in general, without determining what kind of affliction, they regard as applicable exclusively to sickness. But it is no uncommon thing for those who are sorrowful and grieved in their minds to throw themselves upon their bed, and to seek repose; for the hearts of men are sometimes more distressed by grief than by sickness. It is, certainly, highly probable that David was at that time afflicted with some very heavy calamity, which might be a token that God was not a little displeased with him. In the second clause of the verse there is some obscurity. Some understand the expression, turning the bed, in the same sense as if God, in order to give some alleviation to his servant in the time of trouble, had made his bed and arranged it, as we are wont to do to those who are sick, that they may lay themselves more softly. 102 Others hold, and, in my opinion, more correctly, that when David was restored to health, his bed, which had formerly served him as a sick couch, was turned, that is to say, changed. 103 Thus the sense would be, that although he now languish in sorrow, whilst the Lord is chastening him and training him by means of affliction, yet in a little while he will experience relief by the hand of the same God, and thus recover his strength.
顾念贫弱者是有智慧的。 注释家们通常认为，此处是在称赞那种以善行和怜悯来照顾苦难者的人。然而，有人认为大卫此处称赞的是那些能对逆境中人作出明智、宽厚判断的人，这种解读更贴近原意。从希伯来文分词”马斯基尔”（maskil）的用法来看，也只能作此解。与此同时，我们须明白大卫称那些能对上帝管教其仆人的苦难作出明智判断的人有福，究竟是出于何种缘故。我们说过，他必须在内心抵挡愚顽之人的错谬判断——因为当苦难沉重压在他身上时，许多人认为他已陷入绝境，毫无转机之望。无疑，他的遭遇与约伯类似：约伯的朋友见上帝如此严厉对待他，便断定他是极大的恶人。实际上，人们最普遍的错谬就是：见到被苦难压倒的人，便将其视为被咒诅、被弃绝之人。正如一方面大多数人以漂浮不定的时势繁荣来衡量上帝的恩宠，赞美富足之人和时运亨通者；另一方面，他们也藐视穷苦可怜的人，愚昧地以为上帝厌弃他们，因为上帝没有像待那些悖逆者一般宽容他们。这种错谬的论断，就是任意妄为地断人罪愆，古往今来无不如此。圣经多处明白宣告：上帝因多种缘故以苦难试炼信徒——有时是要训练他们忍耐，有时是要制服肉体的私情，有时是要洁净并净化仍残留在他们里面的情欲；有时是要谦卑他们，有时是要使他们成为他人的榜样，有时又是要激励他们仰慕天上的生命。大多数时候，我们确实频频轻率武断地评论他人，甚至将受苦之人推入最深的深渊。为制止这种鲁莽任性的精神，大卫说，那些不随意对邻舍作严苛论断的人有福——他们能正确分辨临到邻舍的苦难，以圣灵的智慧缓和那种我们本性极易陷入的偏激与不公之判断。我刚才已举约伯为例：他的朋友见他陷于极度悲苦时，毫不犹豫地将他视为弃民，视为已无望之人。若有人以宽厚之心和仁慈之怀遇见这种情形，自然会以大卫此处所称赞的那种审慎态度来看待。至于我们自己，既受圣灵此处见证的提醒，就当学习谨防过于仓促的判断。我们必须对受苦中的弟兄作明智的判断，就是对他们的救恩抱有盼望——免得我们无情地过早定他们的罪，最终这不公的严苛反落在我们自己头上。然而最当留意的，正是我前面所提到的：大卫在此表达这番思想，是因为他见到自己仿佛被人对他恶意、残忍的论断所淹没，便以此为安慰的依据，使自己不在试炼中沉沦。因此，若撒旦有时以人鲁莽妄自尊大的论断来摧毁我们信仰的根基，我们也当学习诉诸这种智慧的方法，以免不知不觉地陷入绝望。这就是本段教义的正当用途。在患难之日，耶和华必搭救他。 有人将”患难之日”与上文相连；这种读法或许也可接受，但我所遵循的区分更适合文义，也有希伯来重音的支持。这样，从这些话可引申出更丰富的教义：耶和华必在他受苦的日子搭救穷苦人。有人认为大卫此处是代那些正直仁慈之人祈求祝福，仿佛他说：愿主亲自偿还他们的恩情，倘若他们有时遭受重大苦难！也有人认为大卫此处记录的是此类人的话语，使我们得以认识他们的智慧与诚正。然而我以为，以渴望或祈祷的语气来读这节，两者同样有失偏颇。不管大卫是以自己的名义说话，还是以他人的名义，他都简要地表扬并嘱咐我们当对苦难者施以善待——因为纵然上帝暂时对他们显明不悦，他最终仍将施恩于他们，使结局比当下的表象更快乐、更喜乐。我们现在可以看出，我对这节的解释是何等丰富充实：即使在患难之日，我们也当对主的救恩与拯救抱有盼望；否则，任何人一旦陷入忧愁悲苦，便永远无法再起。我这样说，是因为圣灵在此段话中的用意，不仅是劝勉信徒在见到弟兄受苦时乐意施恩，更是要指出当我们的信心被苦难动摇时，上帝所预备的安慰良方。2. 耶和华必保护他，使他存活。 大卫此处延续上节所表达的情感：耶和华必保守那受苦之人，而残忍不公之人却宣称他必然灭亡。同样，我们必须时刻记住”患难之日”与”蒙福得救”之间的对比。此节中”恢复生命”与”在地上享福”，含义相近。大卫借此表明：虽然他外表看来如同死人，然而他与所有信徒的生命盼望并未熄灭。诚然，他在今生应许自己必得幸福生活，这表面上似乎有些不一致，因为若非对来世有更美好生命的盼望，今生的处境实在令人悲惨。然而答案是：既然许多人已对他的康复绝望，他明确宣告自己终将恢复昔日的状态，继续存活，并且在他身上将见到上帝恩宠的明显印证。他并未以这些话排除死后更美生命的盼望。下文关于”病榻”的话，使有些人形成一种在我看来颇为不妥的猜测。大卫所说的是笼统的苦难，并没有限定是何种苦难，而他们却认为这专门指疾病。但忧愁悲伤之人躺卧床上寻求安息，是极常见之事；人的心有时被悲痛压伤，甚过疾病。大卫那时确实很可能受到某种极沉重的灾难，那灾难或可作为上帝对他甚不喜悦的表征。至于该节第二句有些晦涩：有人将”翻转床铺”理解为：上帝在仆人受苦时给他一些宽慰，替他整理床铺，如同我们照顾病人以使他安躺。也有人认为——在我看来更为正确——大卫恢复健康后，他那曾作病榻的床被翻转，也就是改变了。这样，含义便是：他虽然现在因主的管教和苦难的熬炼而在愁苦中萎靡，但不久他将经历同一位上帝的扶助而重得力量。
41:4-6
4. I have said, O Jehovah! Have mercy upon me: heal my soul, for I have sinned against thee. 5. My enemies have spoken evil of me, When shall he die, and his name perish? 6. And if he come to see me, he speaketh lies: his heart heapeth up iniquity to himself; when he shall have gone forth he will tell it.
4. 我曾说：耶和华啊，求你怜悯我！医治我的心灵，因我得罪了你。5. 我的仇敌对我说恶话：他几时死，他的名几时灭没呢？6. 若有人来看我，他说的是虚谎；他心中积蓄罪孽，出去就说出来。
I have said, O Jehovah! have mercy upon me. By this verse he shows that in his adversity he did not seek to soothe his mind by flattery, as the greater part of men do, who endeavor to assuage their sorrows by some vain consolation. And, certainly, the man who is guided by the Spirit of God will, when warned of God by the afflictions with which he is visited, frankly acknowledge his sins, and quietly submit to the admonitions of his brethren, nay, he will even anticipate them by a voluntary confession. David here lays down a mark by which he distinguishes himself from the reprobate and wicked, when he tells us that he earnestly entreated that his sin might not be laid to his charge, and that he had sought refuge in the mercy of God. He indeed requests that some alleviation might be granted to him under the affliction which he endured: but he rises to a higher source of relief, when he asks that through the forgiveness of his sins he might obtain reconciliation to God. Those, as we have said elsewhere, invert the natural order of things, who seek a remedy only for the outward miseries under which they labor, but all the while neglect the cause of them; acting as a sick man would do who sought only to quench his thirst, but never thought of the fever under which he labors, and which is the chief cause of his trouble. Before David, therefore, speaks at all of the healing of his soul, that is to say, of his life 104 he first says, Have mercy upon me: and with this we must connect the reason which immediately follows — for I have sinned against thee. In saying so, he confesses that God is justly displeased with him, and that he can only be restored again to his favor by his sins being blotted out. I take the particle , ki, in its proper and natural signification, and not adversatively, as some would understand it. He asks then that God would have mercy upon him because he had sinned. From that proceeds the healing of the soul, which he interposes between his prayer and confession, as being the effect of the compassion and mercy of God; for David expects that as soon as he had obtained forgiveness, he would also obtain relief from his affliction. 5. My enemies have spoken evil of me. To speak is here used in the sense of to imprecate. In thus describing the unbecoming conduct of his enemies, he seeks, as has been elsewhere said, to induce God to have mercy upon him: because the more that God sees his own people cruelly treated, he is so much the more disposed mercifully to succor them. Thus David, by his own example, stirs up and encourages us to greater confidence in God; because the more that our enemies break forth in their cruelty towards us, so much the more does it procure for us favor in the sight of God. The terms in which his enemies uttered this imprecation show how cruel their hatred had been towards him, since it could only be appeased by his destruction, and that, too, accompanied with shame and ignominy; for they wished that with his life the very remembrance of his name should also be blotted out. 6. And if he come to see me, he speaketh lies. What is contained in this verse relates to his false and treacherous friends. Those who were his professed enemies made no secret of their enmity against him, but openly persecuted him; and that he has already shown in the preceding verse. In addition to this, he now complains that many came to him with professions of attachment to him, as if they had been his friends, who, nevertheless, afterwards poured forth their malicious ill-will in secret against him. Enemies of this sort, who thus cover and conceal their malice, and insinuate themselves under the mask of a fair appearance, only for the purpose of secretly doing us mischief, are indeed much more to be feared than those who openly declare their wicked intentions. Accordingly, having complained of his open enemies, he proceeds to speak of his pretended friends, of whom he declares that they come to see him with no other design than to speak lies, and yet that they are meanwhile devising some deceitful and malicious purpose against him, nay, that they are even secretly heaping up iniquity, and, so to speak, laying it up in store in their hearts; and then he adds, that when they have gone forth from his presence, they manifest their hypocrisy and deceitfulness.
耶和华啊，求你怜悯我。 大卫借这节话表明，在苦难中他没有像大多数人那样用空洞的安慰来宽解心灵。诚然，被上帝之灵引导的人，受到上帝借苦难的提醒时，必会坦承自己的罪，安静地接受弟兄的劝谏，甚至会以自愿的认罪来抢先于他们。大卫此处立下一个标志，以此将自己与悖逆恶人区别开来：他告诉我们，他曾热切祈求自己的罪不被记念，并在上帝的怜悯中寻求避难所。他确实请求在所受的苦难中得到一些宽慰，但当他祈求借罪得赦而与上帝和好时，他便寻到了更高的解脱之道。正如我们在别处所说，那些只寻求外在苦难的解除而忽略其根源的人，是在颠倒自然次序——就如一个病人只求解渴，却从不想到使他受苦的发烧之病根一样。因此，大卫在谈到医治心灵（即医治生命）之前，先说”求你怜悯我”，紧随其后的缘由必须与之相连——”因我得罪了你”。他借此承认上帝对他的不悦是公义的，而他唯有借着罪得赦免才能重归上帝的恩典。我按照希伯来文”基”（ki）字的本义来理解，而非如有些人所主张的作反义词来理解。他是在因自己犯罪而祈求上帝怜悯。由此而来的是他在祷告与认罪之间所插入的心灵医治，因为这是上帝怜悯恩典的果效；大卫期望一旦得到赦免，苦难也随之解除。5. 我的仇敌对我说恶话。 此处”说话”有”咒诅”之意。大卫如此描述仇敌的不当行为，是要（如在别处所说）劝动上帝施怜悯于他；因为上帝越见自己的子民受残酷对待，就越愿意施怜悯帮助他们。大卫以自身为例，激励并鼓励我们对上帝更加有信心——仇敌越是凶暴对待我们，就越为我们在上帝面前赢得恩宠。仇敌说这些咒诅之词，足见他们对他的仇恨是何等残忍：这仇恨非要他灭亡，且要带着羞辱与凌辱而亡；他们甚至希望连他名字的记念也一同抹去。6. 若有人来看我，他说的是虚谎。 本节所言，与那些虚伪、背信的朋友有关。那些公开为仇的人毫不掩饰地迫害他，这已在上节中述及。此外，他如今抱怨有许多人以朋友之名来访，却背地里把恶意倾泻出来。这种以友善外貌掩盖恶毒用心、只为暗中加害于人的仇敌，确实比那些公开宣示恶意的人更加可怕。因此，大卫诉说了公开仇敌之后，又进而论及那些假冒朋友的人，他宣告：他们来访只为说谎，内心却在暗中图谋奸恶，甚至在心里积蓄罪孽，如同储藏库存；然后他补充说，他们一旦离开他的面前，便将自己的伪善与奸诈显露出来。
41:7-9
7. All they that hate me whisper together against me: they plot mischief against me. 8. An evil deed of Belial cleaveth fast to him: and he that lieth down shall never be able to rise again. 9. Even the man of my peace, in whom I trusted, who eats of my bread, has lifted up the heel against me.
7. 所有恨我的人都彼此窃窃私语，论谋害我的事。8. 他们说，有一件极恶的事缠住他：他既躺下，就不能再起来。9. 就是我知心的朋友，我所倚靠、吃过我饭的人，也用脚踢我。
All they that hate me whisper together against me. Here he seems generally to include both classes of his enemies; those who sought to oppress him in an open manner, and in the character of avowed enemies; and those who, under the pretense of friendship, attempted to do the same thing by deceit and stratagem. Accordingly, he says that all of them took counsel together about his destruction, just as we know that wicked men hold much secret consultation respecting their intended deeds of treachery, and whisper to one another concerning them. Hence he adds the words to meditate, or plot, which he employs to denote their base conspiracies and sinful consultations. 8. An evil deed of Belial cleaved fast to him. From this verse it appears that they had thus conspired together for his destruction, on the ground that they regarded him as a wicked man, and a person worthy of a thousand deaths. The insolence and arrogance which they manifested towards him proceeded from the false and wicked judgment which they had formed concerning him, and of which he made mention in the beginning of the psalm. They say, therefore, that an evil deed of Belial holds him shut up, and, as it were, bound fast. This the verb , yatsuk, properly signifies; but in translating the verse I have followed the rendering which is most commonly received, reading cleaveth fast to him, etc. This expression is by others rendered spreadeth upon him, but this interpretation seems to me to be too constrained. As to the word Belial, we have already spoken of it in the eighteenth psalm. But as grammarians maintain that it is compounded of , beli, and , yaäl, which signify not to rise, the expression, thing of Belial, (for so it is literally in the Hebrew,) I understand in this place as meaning an extraordinary and hateful crime, which, as we commonly say, can never be expiated, and from which there is no possibility of escape; unless, perhaps, some would rather refer it to the affliction itself under which he labored, as if his enemies had said that he was seized by some incurable malady. 105 But whatever may be as to this, his enemies regarded it as absolutely certain that God was altogether hostile to him, and would never be reconciled towards him, since he was chastising him with so much severity. When they add in the following clause, he shall never be able to rise again, 106 this clearly shows that they utterly cut off from him all hope of recovery. And certainly it was a sore temptation to David, who had in himself the testimony of a good conscience, to think that he was regarded by men as one who was pursued by the vengeance of God, nay, that they even cast him headlong into hell. But it pleased God thus to try his servant, that, trusting to the testimony of his own conscience, he should pay no regard to what men might say, or be troubled by the reproaches they might cast upon him. It was also his design to teach us, by his example, that we must seek the reward of our righteousness elsewhere than in this world, since we see with what unequal balances the world often sets itself to estimate the difference between virtue and vice. 9. Even the man of my peace. As the very height of all his miseries, David here declares that he had found the same treachery in some one, or, indeed, in many of his greatest friends. For the change of number is very frequent in the Hebrew language, so that he may speak of several individuals as if they were only one person. Thus the meaning would be: Not only the common people, or strangers of whom I had no knowledge or acquaintance, but my greatest friends, nay, even those with whom I was most intimate, and those of my own household, whom I admitted to eat and drink with me at my table, vaunt themselves reproachfully against me. Among the Hebrews, the expression, men of peace, denotes their kinsfolk and connections; but it was a much closer alliance, and one which ought to have secured a stricter observance of the laws of friendship, to eat the bread of David in company with himself: for it is as if he had employed the appellation, My companion. 107 If, however, any would rather understand it of some particular traitor than of several persons, I have no objection to it. To lift up the heel is, in my opinion, to be understood metaphorically, and signifies to rise up disdainfully against a man who is afflicted and cast down. Others explain the expression by to lay wait secretly; but the former interpretation is more appropriate, That the wicked, seeing that David was placed in embarrassed circumstances, or already prostrated in the dust, took occasion from this to assail him indirectly indeed, but, nevertheless, always with insolence; a thing which usually happens among people of a wicked and servile disposition. Christ, in quoting this passage, (John 13:18,) applies it to the person of Judas. And certainly we ought to understand that, although David speaks of himself in this psalm, yet he speaks not as a common and private person, but as one who represented the person of Christ, inasmuch as
所有恨我的人都彼此窃窃私语。 他在此似乎总括了两类仇敌：那些以公开仇敌身份明显压迫他的人，以及那些以友情为幌子图谋同样目的的人。因此，他说他们所有人都共谋他的灭亡，正如我们知道恶人常就其打算的奸谋进行许多秘密磋商，互相低声耳语。为此他又加上”图谋”一词，以表示他们卑鄙的密谋和罪恶的商议。8. 有一件极恶的事缠住他。 从这节话可以看出，他们共谋害他，理由是他们将他视为罪人，认为他罪有应得，死有余辜。他们对他表现出的傲慢与放肆，源于他们对他所作的错谬、恶毒的论断——这在诗篇开头已提及。他们说，有一件极恶之事将他困住，将他如绳索捆绑——希伯来文动词”雅楚克”（yatsuk）本义如此，但翻译时我沿用了最通行的译法”缠住他”。有人将此处译为”铺展在他身上”，但这解读似乎过于牵强。关于”彼列”（Belial）这个词，我们已在诗篇十八篇中讨论过。语法学家认为它由”贝利”（beli）和”雅安”（yaäl）合成，意为”不能起来”，故”彼列之事”在此我理解为：一种异乎寻常的、令人憎恨的罪恶，如我们通常所说，永不能赎，无从逃脱——除非有人宁可将这话指他所受的苦难，仿佛仇敌说他染上了无法痊愈的疾病。但无论如何，他的仇敌绝对确信上帝完全与他为敌、永不与他和好，因为上帝用如此严厉的方式管教他。下一句”他既躺下，就不能再起来”，则清楚表明他们彻底断绝了他所有康复的盼望。对大卫而言，这确是极大的试炼——他内心有良心的见证，却被人视为遭受上帝报应之人，甚至被人推入地狱的深渊。但上帝乐意如此试炼他的仆人：使他信靠自己良心的见证，不顾人言，不被羞辱所扰。上帝也借他的榜样教训我们：我们必须在今世以外寻求公义的报酬，因为我们见到世人常以何等不公平的天平来衡量善与恶的分别。9. 就是我知心的朋友。 大卫将此列为他所有苦难中的极顶，宣告他在某位——实则是许多——最亲密的朋友身上也发现了同样的背信。希伯来文中数字的变换极为频繁，说及数人时可当作一人来说。故含义是：不仅是不相识的百姓或陌生人，就连我最亲密的朋友，甚至那些与我同席吃喝、被我接纳在我桌前的人，都对我扬起脚来。在希伯来人中，”知心的人”（men of peace）指的是他的亲属和至交；但与大卫同席共食，是更亲密、更应严守友情之道的关系——如同他用了”我的同伴”这个称呼一样。若有人宁可将此话理解为指某一个特定的叛徒，而非数人，我也无异议。”用脚踢”在我看来是比喻说法，意指傲慢地起来对付一个受苦落魄之人。有人解释为”暗中埋伏”，但前一解释更为贴切——恶人见大卫处境窘迫、或已俯伏尘埃，便趁机以间接却傲慢的方式攻击他；这在邪恶、卑劣的人中是常有之事。基督在引用这段经文时（约翰福音13:18）将其应用于犹大身上。我们确实应当明白：大卫在这首诗篇中说的虽是自己，却不是以普通私人身份说话，而是以代表基督的身份说话——正因如此，
sense which the words will bear. The Septuagint reads, “λόγος παράνομος;” the Vulgate, “a wicked word;” the Chaldee, “a perverse word;” the Syriac, “a word of iniquity;” and the Arabic, “words contrary to law;” and so the expression may mean a grievous slander or calumny. This is the sense in which it is understood by Hammond. “And this,” says he, “is said to cleave to him on whom it is fastened; it being the nature of calumnies, when strongly affixed on any, to cleave fast, and leave some evil mark behind them: “Calumniare fortiter, aliquid hoerebit.” In our vulgar version it is “an evil disease.” And , debar, no doubt sometimes signifies a plague or pestilence According to this rendering, the sense will be, he is smitten with an evil disease on account of his crimes, from which he will never recover.
此词的文义允许如此理解。七十士译本译作”παράνομος λόγος”（违法之言）；拉丁文武加大译本译作”恶毒之言”；迦勒底文译作”乖僻之言”；叙利亚文译作”罪孽之言”；阿拉伯文译作”违法之语”——故这个词也可意指一种严重的诽谤或诬陷。汉蒙德认为这话有此含义，是在描述那粘附其身的诽谤；因为诽谤一旦牢固加在人身上，便会紧紧附着，留下恶名：”Calumniare fortiter, aliquid haerebit”（诽谤若够猛烈，总会留下些什么）。我们通俗版本译作”恶疾”。”达巴尔”（dabar）一词有时确实表示瘟疫或灾祸。按此译法，含义将是：他因自己的罪受到恶疾的击打，从此再不能痊愈。
he was, as it were, the example after which the whole Church should be conformed — a point well entitled to our attention, in order that each of us may prepare himself for the same condition. It was necessary that what was begun in David should be fully accomplished in Christ; and, therefore, it must of necessity come to pass, that the same thing should be fulfilled in each of his members, namely, that they should not only suffer from external violence and force, but also from internal foes, ever ready to betray them, even as Paul declares that the Church shall be assailed, not only by “fightings without,” but also by “fears within,” (2 Corinthians 7:5.)
他仿佛是全教会效法的榜样——这一点甚值得我们留意，以使我们各人预备自己进入同样的处境。凡在大卫身上开始的事，必须在基督身上得到完全的成就；因此，同样的事也必在他每一个肢体身上成就，就是他们不但要受外部的强暴逼迫，也要受那随时准备背叛他们的内部仇敌的迫害——正如保罗宣告教会将不仅受”外有争战”之苦，也受”内有恐惧”之苦（哥林多后书7:5）。
41:10-13
10. Do thou, O Jehovah! have mercy upon me: raise me up, and I will recompense them. 11. By this I know that I have been acceptable to thee, because my enemy doth not triumph over me. 12. And as for me, thou wilt uphold me in my integrity, 109 and establish me before thy face for ever. 13. Blessed be Jehovah, the God of Israel, for ever and ever. Amen and Amen.
10. 耶和华我的上帝啊，求你怜悯我，使我起来，好叫我报复他们。11. 因我的仇敌不能向我夸胜，我就知道你喜悦我。12. 你扶持我，使我完全，又将我立在你面前，直到永远。13. 耶和华以色列的上帝是应当称颂的，从亘古直到永远。阿们！阿们！
10 Do thou, O Jehovah I have mercy upon me. From a consideration of the wrongful cruelty of his enemies, he again takes encouragement to pray. And there is included in what he says a tacit contrast between God and men; as if he had said, Since there is to be found no aid or help in the world, but as, on the contrary, a strange degree of cruelty, or secret malice, every where prevails, be thou, at least, O Lord! pleased to succor me by thy mercy. This is the course which ought to be pursued by all the afflicted, whom the world unjustly persecutes; that is to say, they ought not only to occupy themselves in bewailing the wrongs which are done them, but they ought also to commend their cause to God: and the more Satan endeavors to overthrow their faith, and to distract their thoughts, the more should they fix their minds attentively on God alone. In using such language, the Psalmist again ascribes his restoration to the mercy of God as its cause. What he says in the concluding clause of the verse of taking vengeance seems harsh and unaccountable. If he confessed truly and from the heart, in the preceding part of the psalm, that God was just in thus afflicting him, why does he not extend forgiveness to others, as he desires that forgiveness should be granted to himself? Surely it were a shameful abuse of the grace of God, if, after having been restored and pardoned by him, we should refuse to follow his example in showing mercy. Besides, it would have been a feeling far removed from that of humility or kindness, for David, even while he was yet in the midst of death, to have desired revenge. But here two things are to be taken into account: First, David was not as one of the common people, but a king appointed by God, and invested with authority; and, secondly, It is not from an impulse of the flesh, but in virtue of the nature of his office, that he is led to denounce against his enemies the punishment which they had merited. If, then, each individual indiscriminately, in taking vengeance upon his enemies, should allege the example of David in his own defense, it is necessary, first, to take into account the difference which subsists between us and David, by reason of the circumstances and position in which he was placed by God; 110 and, secondly, it is necessary to ascertain whether the same zeal which was in him reigns also in us, or rather, whether we are directed and governed by the same divine Spirit. David, being king, was entitled, in virtue of his royal authority, to execute the vengeance of God against the wicked; but as to us our hands are tied. In the second place, As he represented the person of Christ, so he cherished in his heart pure and holy affections: and hence it is, that, in speaking as he does in this verse, he indulged not his own angry spirit, but fulfilled faithfully the duties of the station to which he had been called of God. In short, in acting thus, he executed the righteous judgment of God, just in the same way as it is lawful for us to pray that the Lord himself would take vengeance upon the ungodly; for, as we are not armed with the power of the sword, it is our duty to have recourse to the heavenly Judge. At the same time, in beseeching him to show himself our guardian and defender, by taking vengeance on our enemies, we must do so in a calm and composed state of mind, and exercise a watchful care lest we should give too loose reins to our desires, by casting off the rule prescribed by the Spirit. As to David, the duties of his station required that he should employ means for subduing the rebellious, and that he should be truly the minister of God in inflicting punishment upon all the wicked. 11 By this I know that I have been acceptable to thee David now proceeds to the exercise of thanksgiving; unless, indeed, by altering the tense of the verb, we would rather with some read this verse in connection with the preceding, in this way: In this I shall know that thou favorest me, if thou suffer not my enemies to triumph over me; but it suits much better to understand it as an expression of joy on account of some deliverance which God had vouchsafed to him. After having offered up his prayers, he now ascribes his deliverance to God, and speaks of it as a manifest and singular benefit he had received from him. It might, however, be asked, whether it is a sufficiently sure method of our coming to the knowledge of God’s love towards us, that he does not suffer our enemies to triumph over us? for it will often happen, that a man is delivered from danger, whom, nevertheless, God does not regard with pleasure; and, besides, the good-will of God towards us is known chiefly from his word, and not simply by experience. The answer to this is easy: David was not destitute of faith, but for the confirmation of it he took advantage of the helps which God had afterwards added to his word. In speaking thus, he seems to refer not only to the favor and good-will which God bears to all the faithful in common, but to the special favor which God had conferred upon him in choosing him to be king; as if he had said, Now, Lord, I am more and more confirmed in the belief that thou hast vouchsafed to adopt me to be the first-born among the kings of the earth. Thus he extends to the whole state of the realm the help of God, by means of which he had been delivered from some particular calamity. 12 And as for me, thou wilt uphold me in my integrity Some expound the clause thus: That, as David followed after uprightness, God had stretched out the hand to him. But this interpretation does not agree very well with a preceding sentence, in which he acknowledged that he had been justly punished by God. The calamity which had befallen him exposed him to the insult and derision of his enemies; but it is not likely that they were the authors of it: and hence, it would have been out of place to have adduced his integrity for this purpose, because the Lord is said to have respect to our integrity, when he defends us against our enemies, and delivers us from the outrage of men. We must therefore seek another meaning. The Hebrew word which we have rendered integrity might be referred to the body as well as the mind, thus: I shall continue sound, because thou wilt preserve and establish me. He seems, however, to extend the favor of God still farther; as if he had said, that he had been assisted not only once by his hand, but that, during the whole course of the period he had enjoyed prosperity, he had always been upheld in safety by the power of God. If any would rather understand by this term the piety and sincere disposition for which David was distinguished, — and this meaning would be very suitable, — it will not follow from this that David boasts of his past life, but only that he declares that, when brought to the test, or in the midst of the conflict, even although Satan and wicked men endeavored to shake his faith, he had not turned aside from the fear of God. By these words, then, he bears testimony to his patience, because, when sorely vexed and tormented, he had not forsaken the path of uprightness. If this meaning should be adopted, it must be observed, that this benefit, namely, that David continued invincible, and boldly sustained these assaults of temptation, is immediately after ascribed to God, and that for the future, David looked for preservation by no other means than by the sustaining power of God. If the language should be understood as referring to his external condition, this will be found to suit equally well the scope of the passage, and the meaning will be this, That God will never cease to manifest his favor, until he has preserved his servants in safety, even to the end. As to the form of expression, that God establishes them before his face, this is said of those whom he defends and preserves in such a manner, that he shows by evident tokens the paternal care which he exercises over them; as, on the other hand, when he seems to have forgotten his own people, he is said to hide his face from them. 13 Blessed be Jehovah, the God of Israel, for ever and ever 111 Here the Psalmist confirms and repeats the expression of thanksgiving contained in a preceding verse. By calling God expressly the God of Israel, he testifies that he cherished in his heart a deep and thorough impression of the covenant which God had made with the Fathers; because it was the source from which his deliverance proceeded. The term amen is repeated twice, to express the greater vehemence, and that all the godly might be the more effectually stirred up to praise God.
发布于 2026年4月28日 00:00
