加尔文 / John Calvin
In the first place, David shows that when he was forced to flee by reason of the cruelty of Saul, and was living in a state of exile, what most of all grieved him was, that he was deprived of the opportunity of access to the sanctuary; for he preferred the service of God to every earthly advantage. In the second place, he shows that being tempted with despair, he had in this respect a very difficult contest to sustain. In order to strengthen his hope, he also introduces prayer and meditation on the grace of God. Last of all, he again makes mention of the inward conflict which he had with the sorrow which he experienced.
首先，大卫表明，当他因扫罗的残忍而被迫逃亡、流离失所之时，最令他痛苦的，是无法进入圣所；因为他看重事奉上帝，胜过一切世上的好处。其次，他表明自己曾受绝望的试探，在这方面经历了极为艰难的争战。为坚固盼望，他又引入祷告和对上帝恩典的默想。最后，他再次提及内心与所经历之悲苦的争战。
To the chief musician. A lesson of instruction to the sons of Korah.
献给乐队长。可拉子孙的训诲诗。
The name of David is not expressly mentioned in the inscription of this psalm. Many conjecture that the sons of Korah were the authors of it. This, I think, is not at all probable. As it is composed in the person of David, who, it is well known, was endued above all others with the spirit of prophecy, who will believe that it was written and composed for him by another person? He was the teacher generally of the whole Church, and a distinguished instrument of the Spirit. He had already delivered to the company of the Levites, of whom the sons of Korah formed a part, other psalms to be sung by them. What need, then, had he to borrow their help, or to have recourse to their assistance in a matter which he was much better able of himself to execute than they were? To me, therefore, it seems more probable, that the sons of Korah are here mentioned because this psalm was committed as a precious treasure to be preserved by them, as we know that out of the number of the singers, some were chosen and appointed to be keepers of the psalms. That there is no mention made of David’s name does not of itself involve any difficulty, since we see the same omission in other psalms, of which there is, notwithstanding, the strongest grounds for concluding that he was the author. As to the word , maskil, I have already made some remarks upon it in the thirty-second psalm. This word, it is true, is sometimes found in the inscription of other psalms besides those in which David declares that he had been subjected to the chastening rod of God. It is, however, to be observed, that it is properly applied to chastisements, since the design of them is to instruct the children of God, when they do not sufficiently profit from doctrine. As to the particular time of the composition of this psalm, expositors are not altogether agreed. Some suppose that David here complains of his calamity, when he was expelled from the throne by his son Absalom. But I am rather disposed to entertain a different opinion, founded, if I mistake not, upon good reasons. The rebellion of Absalom was very soon suppressed, so that it did not long prevent David from approaching the sanctuary. And yet, the lamentation which he here makes refers expressly to a long state of exile, under which he had languished, and, as it were, pined away with grief. It is not the sorrow merely of a few days which he describes in the third verse; nay, the scope of the entire composition will clearly show that he had languished for a long time in the wretched condition of which he speaks. It has been alleged as an argument against referring this psalm to the reign of Saul, that the ark of the covenant was neglected during his reign, so that it is not very likely that David at that time conducted the stated choral services in the sanctuary; but this argument is not very conclusive: for although Saul only worshipped God as a mere matter of form, yet he was unwilling to be regarded in any other light than as a devout man. And as to David, he has shown in other parts of his writings with what diligence he frequented the holy assemblies, and more especially on festival days. Certainly, these words which we shall meet with in Psalm 55:14, “We walked unto the house of God in company,” relate to the time of Saul.
这篇诗篇的题记中并未明确提到大卫的名字。许多人猜测可拉的子孙是这篇诗篇的作者。我认为这全然不可能。这首诗是以大卫的口吻写成——众所周知，大卫是先知之灵格外充满之人——谁会相信这首诗是别人为他写的？他是全教会普遍的教师，是圣灵特出的器皿。他已将其他诗篇交给利未人（其中包括可拉的子孙）颂唱。那么，他又何需借助他们的帮助，或求助于他们呢？在这件事上，他自己本来比他们更有能力。因此，在我看来，更有可能的是：此处提到可拉的子孙，是因为这首诗篇被托付给他们保管，作为珍贵的宝藏；我们知道，从歌唱者中曾有人被选立为诗篇的保管者。至于没有提到大卫的名字，这本身并无难解之处，因为其他诗篇也有同样的省略，尽管如此，仍有极充分的理由认为大卫是它们的作者。关于”马斯基尔”这个词，我在第三十二篇已略有说明。诚然，这个词有时出现在其他诗篇的题记中，而不仅限于大卫宣告自己受到上帝管教之鞭的诗篇。然而须注意，这词本是专门用于管教的，因为管教的目的正是教导上帝的儿女——当他们从教义中获益不足时。至于这首诗篇的具体写作时间，注释家们并未完全一致。有人认为大卫此处哀叹的是被儿子押沙龙驱逐时的苦难。但我更倾向于不同的看法，这看法若无错误，是有充分理由支持的。押沙龙的叛乱很快就被平息，并没有长期阻止大卫前往圣所。然而大卫此处的哀叹，明确指向一段漫长的流亡岁月，他在其中备受煎熬，仿佛忧愁枯竭。第三节所描述的，绝非短短几日的悲哀；整首诗的主旨也清楚表明，他在那悲惨处境中已萎靡许久。有人以此为论据，反对将这首诗归于扫罗统治时期：扫罗在位期间约柜遭到忽视，大卫那时在圣所主持常规的合唱礼仪似乎不大可能——然而这论据并不十分有力；因为扫罗虽只是流于形式地敬拜上帝，却不愿被视为不虔诚之人。至于大卫，他在著作的其他部分已表明，他何等殷勤地参加圣会，尤其在节日之时。诗篇第五十五篇第十四节那句”我们结伴同行，进入上帝的殿中”，确实与扫罗时代有关。
42:1-3
1. As the hart crieth 112 for the fountains of water, so my soul crieth after thee, O Jehovah! 2. My soul hath thirsted for God, even for the living God: when shall I come to appear before the face of God? 3. My tears have been my bread day and night, while they say daily to me, Where is thy God?
1. 神啊，我的心切慕你，如鹿切慕溪水。2. 我的心渴想上帝，就是永生上帝；我几时得朝见上帝呢？3. 我昼夜以眼泪当饮食，人不断地问我说：你的上帝在哪里呢？
As the hart crieth for the fountains of water, etc The meaning of these two verses simply is, that David preferred to all the enjoyments, riches, pleasures, and honors of this world, the opportunity of access to the sanctuary, that in this way he might cherish and strengthen his faith and piety by the exercises prescribed in the Law. When he says that he cried for the living God, we are not to understand it merely in the sense of a burning love and desire towards God: but we ought to remember in what manner it is that, God allures us to himself, and by what means he raises our minds upwards. He does not enjoin us to ascend forthwith into heaven, but, consulting our weakness, he descends to us. David, then, considering that the way of access was shut against him, cried to God, because he was excluded from the outward service of the sanctuary, which is the sacred bond of intercourse with God. I do not mean to say that the observance of external ceremonies can of itself bring us into favor with God, but they are religious exercises which we cannot bear to want by reason of our infirmity. David, therefore, being excluded from the sanctuary, is no less grieved than if he had been separated from God himself. He did not, it is true, cease in the meantime to direct his prayers towards heaven, and even to the sanctuary itself; but conscious of his own infirmity, he was specially grieved that the way by which the faithful obtained access to God was shut against him. This is an example which may well suffice to put to shame the arrogance of those who without concern can bear to be deprived of those means, 113 or rather, who proudly despise them, as if it were in their power to ascend to heaven in a moment’s flight; nay, as if they surpassed David in zeal and alacrity of mind. We must not, however, imagine that the prophet suffered himself to rest in earthly elements, 114 but only that he made use of them as a ladder, by which he might ascend to God, finding that he had not wings with which to fly thither. The similitude which he takes from a hart is designed to express the extreme ardor of his desire. The sense in which some explain this is, that the waters are eagerly sought by the harts, that they may recover from fatigue; but this, perhaps, is too limited. I admit that if the hunter pursue the stag, and the dogs also follow hard after it, when it comes to a river it gathers new strength by plunging into it. But we know also that at certain seasons of the year, harts, with an almost incredible desire, and more intensely than could proceed from mere thirst, seek after water; and although I would not contend for it, yet I think this is referred to by the prophet here. The second verse illustrates more clearly what I have already said, that David does not simply speak of the presence of God, but of the presence of God in connection with certain symbols; for he sets before himself the tabernacle, the altar, the sacrifices, and other ceremonies by which God had testified that he would be near his people; and that it behoved the faithful, in seeking to approach God, to begin by those things. Not that they should continue attached to them, but that they should, by the help of these signs and outward means, seek to behold the glory of God, which of itself is hidden from the sight. Accordingly, when we see the marks of the divine presence engraven on the word, or on external symbols, we can say with David that there is the face of God, provided we come with pure hearts to seek him in a spiritual manner. But when we imagine God to be present otherwise than he has revealed himself in his word, and the sacred institutions of his worship, or when we form any gross or earthly conception of his heavenly majesty, we are only inventing for ourselves visionary representations, which disfigure the glory of God, and turn his truth into a lie. 3. My tears have been my bread Here the Psalmist mentions another sharp piercing shaft with which the wicked and malevolent grievously wounded his heart. There can be no doubt that Satan made use of such means as these to fan the flame that consumed him with grief. “What,” we may suppose that adversary to say, “wouldst thou have? Seest thou not that God hath cast thee off? For certainly he desires to be worshipped in the tabernacle, to which you have now no opportunity of access, and from which you are as it were banished.” These were violent assaults, and enough to have overturned the faith of this holy man, unless, supported by the power of the Spirit in a more than ordinary degree, he had made a strong and vigorous resistance. It is evident that his feelings had been really and strongly affected. We may be often agitated, and yet not to such an extent as to abstain from eating and drinking; but when a man voluntarily abstains from food, and indulges so much in weeping, that he daily neglects his ordinary meals, and is continually overwhelmed in sorrow, it is obvious that he is troubled in no light degree; but that he is wounded severely, and even to the heart. 115 Now, David says, that he did not experience greater relief in any thing whatever than from weeping; and, therefore, he gave himself up to it, just in the same manner as men take pleasure and enjoyment in eating; and this he says had been the case every day, and not only for a short time. Let us, therefore, whenever the ungodly triumph over us in our miseries, and spitefully taunt us that God is against us, never forget that it is Satan who moves them to speak in this manner, in order to overthrow our faith; and that, therefore, it is not time for us to take our ease, or to yield to indifference, when a war so dangerous is waged against us. There is still another reason which ought to inspire us with such feelings, and it is this, that the name of God is held up to scorn by the ungodly; for they cannot scoff at our faith without greatly reproaching him. If, then, we are not altogether insensible, we must in such circumstances be affected with the deepest sorrow.
神啊，我的心切慕你，如鹿切慕溪水。 这两节话的意思简而言之是：大卫将进入圣所的机会看得高于世上一切享受、财富、欢乐和荣耀；在那里，他得以借律法所规定的操练来培育并坚固自己的信心与虔诚。他说自己渴想永生上帝，不应仅仅理解为对上帝炽热的爱与向往；我们还须记住，上帝以何种方式吸引我们到他那里，又借何种途径使我们的心思向上仰望。上帝没有命令我们立刻升到天上，而是体恤我们的软弱，向我们降临。大卫于是因被拒于圣所外在礼仪之门而向上帝哀求，因为圣所的礼仪乃是与上帝交通的神圣纽带。我并非说遵守外在礼仪本身能使我们蒙上帝悦纳，但这些宗教操练是我们因本身软弱而无法缺乏的。大卫既被拒于圣所之外，所感到的痛苦，不亚于与上帝本身隔绝。他并没有因此停止向天上、乃至向圣所本身祷告；但他深知自己的软弱，尤其痛苦于那条信徒借以亲近上帝的道路被拦截了。这个榜样已足以使那些对这些方法毫不在意之人蒙羞——那些傲慢地藐视这些方法的人，仿佛他们能在片刻之间飞升天上；甚至仿佛他们在热诚与灵魂敏锐上胜过了大卫。但我们不应以为先知让自己停留在世俗的器具上；他只是将其用作梯子，借以升到上帝那里，因为他没有飞翔的翅膀。他用鹿的比喻，是要表达他渴慕之情的极度炽热。有人解释说，鹿在追逐奔跑后急需饮水解乏；但这或许过于局限。我承认，猎人追赶鹿，猎犬也紧随其后，鹿跃入河中能重得力量。但我们也知道，在一年中某些季节，鹿以几乎令人难以置信的渴望寻觅水源，其热切程度远超单纯的口渴；我认为先知此处所指的正是这一点，虽然我不愿强辩。第二节更清楚地阐明我已说过的：大卫所说的不仅是上帝的同在，而是与特定象征相连的上帝同在；因为他心目中有幔幕、祭坛、祭祀和其他礼仪，上帝借这些表明他愿意临在他子民当中，信徒在寻求亲近上帝时，必须以这些为起点。并非要他们永远依附其上，而是借助这些记号和外在方式，仰望那本身对人眼隐藏的上帝荣耀。因此，当我们看见上帝同在的印记刻在话语或外在象征上，只要我们以纯洁的心灵来寻求他，就可以与大卫一同说那里有上帝的面。但若我们以异于他在话语和圣洁礼仪中所启示的方式想象上帝同在，或以粗糙、属地的眼光看待他天上的威严，我们只不过是在为自己虚构幻象，玷污上帝的荣耀，将他的真理变为谎言。3. 我昼夜以眼泪当饮食。 大卫此处提及恶人和心怀恶意者用来刺穿他心的另一支利箭。毫无疑问，撒旦借用这种手段来煽动那焚烧他的悲苦之火。我们可以想象那仇敌说：”你要什么？你难道看不出上帝已经弃绝了你？他确实愿意在幔幕中受敬拜，而那幔幕如今对你已关闭，你已像是被驱逐在外。”这是极猛烈的攻击，足以摧毁这位圣人的信心，若非蒙圣灵以超常的能力扶持，他早已无从坚守。显然，他的情感确实深受震动。我们常常忧虑烦躁，却并不至于停止饮食；但一个人若自愿禁食，整日泪流，以至日常饮食皆被忽略，被悲伤持续淹没，那显然不是轻微的困扰，而是深入心底的重伤。大卫说，他在任何事上都没有比哭泣得到更大的安慰，因此他沉溺其中，如同人们从饮食中寻得乐趣；且他说这每日如此，并非短暂之事。所以，每当恶人在我们的苦难中得意，恶意嘲讽我们上帝不在我们这边时，我们永远不要忘记：是撒旦驱使他们如此说话，为要颠覆我们的信心；因此，当这场危险的战争向我们发起时，正不是安逸懈怠、任凭松懈的时候。还有另一个理由应激励我们生出这样的感受：上帝的名被恶人所讪笑；因为他们讥诮我们的信仰，同时也是在大大羞辱他。若我们并非全无感觉，在这种时候就必深感悲痛。
42:4-6
4. When I remember these things, 116 I pour out my soul within me, because I had gone in company with them, [literally in number,] leading them even to the house of God, with the voice of joy and praise, even the multitude dancing for joy. 117 5. O my soul! why art thou cast down? and why art thou disquieted within me? Wait thou upon God: for I shall yet praise him for the helps [or salvations] of his countenance. 6. O my God! my soul is cast down within me, when I remember thee from the land of Jordan and of Hermonim, [or, and from the Hermons,] from the hill Mizar.
4. 我从前与众人同往，用欢呼称赞的声音，领他们到上帝的殿里；我追念这些事，我的心就在我里面忧伤。5. 我的心哪，你为何忧闷？为何在我里面烦躁？应当仰望上帝，因他笑脸帮助我；我还要称赞他。6. 我的上帝啊，我的心在我里面忧闷，所以我从约旦地、黑门岭、米萨山记念你。
When I remember these things This verse is somewhat obscure, on account of the variation of the tenses in the Hebrew. And yet I have no doubt that the true and natural sense is, that David, when he called to remembrance his former condition, experienced so much the greater sadness by comparing it with his present condition. The remembrance, I say, of the past had no small influence in aggravating his misery, from the thought that he, who had formerly acted the part of a leader and standard-bearer in conducting others to the holy assemblies, should now be debarred from access to the temple. We know that those who have been accustomed to suffering from their childhood become insensible to it, and the very continuance of misery produces in us a certain degree of callousness, so that we cease to think of it, or to regard it as anything unusual. It is different with those who have not been so accustomed to it. And, therefore, it is no wonder if David, who had been not one of the common people, but who had lately occupied a chief place among the princes, and had been leader of the foremost ranks among the faithful, should be more grievously disquieted, when he saw himself utterly cast off, and not admitted to a place even among the lowest. Accordingly, I connect the demonstrative pronoun these with the declaration which follows, namely, that he remembered how he had been accustomed to mingle in the company of the godly, and to lead them to the house of God. To pour out the soul is taken metaphorically by some for to give utterance to his grief; others are of opinion, that it signifies to rejoice greatly, or, as we commonly speak, to be melted or dissolved in joy It appears to me that David rather means to say, that his affections were, as it were, melted within him, whether it were from joy or sorrow. As the soul of man sustains him, so long as it keeps its energies collected, so also it sinks within him, and, as it were, vanishes away, when any of the affections, by excessive indulgence, gains the ascendancy. Accordingly, he is said to pour out his soul, who is so excited, that his affections lose their vigor, and begin to flow out. David’s language implies, that his soul melted and fainted within him by the greatness of his sorrow, when he thought of the condition from which he had fallen. If any would rather understand it of joy, the language will admit of such an illustration as this: Formerly I took such a delight in walking foremost in the ranks of the people, and leading them in procession to the sanctuary, that my heart melted within me for joy, and I was quite transported with it: if, therefore, I should again be restored to the same happy condition, all my feelings would be ravished with the same delight. I have, however, already stated what appeared to me to be the best exposition. We must not suppose that David had been overwhelmed with the sorrow of the world; but, as in his present misery he discerned the wrath of God, he sorrowed after a godly sort, because, by his own fault, he had provoked the displeasure of God against him. And, even without touching this reason of his sorrow, we see the source from which it proceeded. Even when afflicted by so many personal privations, he is nevertheless grieved only for the sanctuary, thereby showing that it would have been less distressing to him to have been deprived of life, than to continue in a state of exile from the presence of God. And, indeed, the way in which we ought to regulate all our affections is this, That, on the one hand, our joy may have respect to the paternal love and favor of God towards us, and that, on the other, the only cause of our grief may arise from feeling that he is angry with us. This is the “godly sorrow” of which Paul speaks, 2 Corinthians 7:10. By the term number, which in the Hebrew is called , sach, David, I have no doubt, intended ranks, or companies in procession; for when they went to the tabernacle on the holy days, they went not in confusion or in crowds, but walked in regular order, (Luke 2:44.) 5 O my soul! why art thou cast down? From this it appears that David contended strongly against his sorrow, lest he should yield to temptation: but what we ought chiefly to observe is, that he had experienced a strong and bitter contest before he obtained the victory over it; or we might rather say, that he was not delivered from it after one alarming assault, but was often called upon to enter into new scenes of conflict. It need not excite our wonder that he was so much disquieted and cast down, since he could not discern any sign of the divine favor towards him. But David here represents himself as if he formed two opposing parties. In so far as in the exercise of faith he relied upon the promises of God, being armed with the Spirit of invincible fortitude, he set himself, in opposition to the affections of his flesh, to restrain and subdue them; and, at the same time, he rebuked his own cowardice and imbecility of heart. Moreover, although he carried on war against the devil and the world, yet he does not enter into open and direct conflict with them, but rather regards himself as the enemy against whom he desires chiefly to contend. And doubtless the best way to overcome Satan is, not to go out of ourselves, but to maintain an internal conflict against he desires of our own hearts. It ought, however, to be observed, that David confesses that his soul was cast down within him: for when our infirmities rise up in vast array, and, like the waves of the sea, are ready to overwhelm us, our faith seems to us to fail, and, in consequence we are so overcome by mere fear, that we lack courage, and are afraid to enter into the conflict. Whenever, therefore, such a state of indifference and faint-heartedness shall seize upon us, let us remember, that to govern and subdue the desires of their hearts, and especially to contend against the feelings of distrust which are natural to all, is a conflict to which the godly are not unfrequently called. But here there are two evils specified, which, however apparently different, yet assail our hearts at the same time; the one is discouragement, and the other disquietude When we are quite downcast, we are not free of a feeling of disquietude, which leads us to murmur and complain. The remedy to both of them is here added, hope in God, which alone inspires our minds, in the first place, with confidence in the midst of the greatest troubles; and, secondly, by the exercise of patience, preserves them in peace. In what follows, David very well expresses the power and nature of hope by these words, I shall yet praise him; for it has the effect of elevating our thoughts to the contemplation of the grace of God, when it is hidden from our view. By the term yet, he confesses that for the present, and in so far as the praises of God are concerned, his mouth is stopped, seeing he is oppressed and shut up on all sides. This, however, does not prevent him from extending his hope to some future distant period; and, in order to escape from his present sorrow, and, as it were, get beyond its reach, he promises himself what as yet there was no appearance of obtaining. Nor is this an imaginary expectation produced by a fanciful mind; but, relying upon the promises of God, he not only encourages himself to cherish good hope, but also promises himself certain deliverance. We can only be competent witnesses to our brethren of the grace of God when, in the first place, we have borne testimony to it to our own hearts. What follows, The helps of his countenance, may be differently expounded. Commentators, for the most art, supply the word for: so that, according to this view, David here expresses the matter or cause of thanksgiving — that yet he would give praise or thanks to God for the help of his countenance This interpretation I readily admit. At the same time, the sense will not be inappropriate if we read the terms separately, thus: helps or salvations are from the countenance of God; for as soon as he is pleased to look upon his people he sets them in safety. The countenance of God is taken for the manifestation of his favor. His countenance then appears serene and gracious to us; as, on the contrary, adversity, like the intervening clouds, darkens or obscures its benign aspect. 6. O my God! my soul is cast down within me. If we suppose that this verse requires no supplement, then it will consist of two distinct and separate sentences. Literally it may be read thus: O my God! my soul is cast down within me, therefore will I remember thee, etc. But the greater number of expositors render the word - , al-ken, by forasmuch as, or because, so that it is employed to express the reason of what is contained in the preceding clause. And certainly it would be very appropriate in this sense, That as often as David, from the land of Jordan, in which he now lay hid as an exile, set himself to think of the sanctuary, his sorrow was so much the more increased. If, however, any would rather, as I have already observed, distinguish this verse into two parts, it must be understood as meaning that David thought of God in his exile, not to nourish his grief, but to assuage it. He did not act the part of those who find no relief in their afflictions but in forgetting God; for although wounded by his hand, he, nevertheless, failed not to acknowledge him to be his physician. Accordingly, the import of the whole verse will be this, I am now living in a state of exile, banished from the temple, and seem to be an alien from the household of God; but this will not prevent me from regarding him, and having recourse to him. I am now deprived of the accustomed sacrifices, of which I stand much in need, but he has not taken from me his word. As, however, the first interpretation is the one more generally received, and this also seems to be added by way of exposition, it is better not to depart from it. David then complains that his soul was oppressed with sorrow, because he saw himself cast out of the Church of God. At the same time, there is in these words a tacit contrast; 119 as if he had said, It is not the desire to be restored to my wife, or my house, or any of my possessions, which grieves me so much as the distressing consideration, that I now find myself prevented from taking part in the service of God. We ought to learn from this, that although we are deprived of the helps which God has appointed for the edification of our faith and piety, it is, nevertheless, our duty to be diligent in stirring up our minds, that we may never suffer ourselves to be forgetful of God. But, above all, this is to be observed, that as in the preceding verse we have seen David contending courageously against his own affections, so now we here see by what means he steadfastly maintained his ground. He did this by having recourse to the help of God, and taking refuge in it as in a holy sanctuary. And, assuredly, if meditation upon the promises of God do not lead us to prayer, it will not have sufficient power to sustain and confirm us. Unless God impart strength to us, how shall we be able to subdue the many evil thoughts which constantly arise in our minds? The soul of man serves the purpose, as it were, of a workshop to Satan in which to forge a thousand methods of despair. And, therefore, it is not without reason that David, after a severe conflict with himself, has recourse to prayer, and calls upon God as the witness of his sorrow. By the land of Jordan is to be understood that part of the country which, in respect of Judea, was beyond the river of that name. This appears still more clearly from the word Hermonim or Hermons. Hermon was a mountainous district, which extended to a considerable distance; and because it had several tops, was called in the plural number Hermonim. 120 Perhaps David also has purposely made use of the plural number on account of the fear by which he was forced frequently to change his place of abode, and wander hither and thither. As to the word Mizar, some suppose that it was not the proper name of a mountain, and therefore translate it little, supposing that there is here an indirect comparison of the Hermons with the mountain of Sion, as if David meant to say that Sion, which was comparatively a small hill, was greater in his estimation than the lofty Hermons; but it appears to me that this would be a constrained interpretation.
我从前与众人同往。 这节话因希伯来文时态的变换而略显晦涩。然而我毫不怀疑，真正自然的含义是：大卫追念昔日的处境，将之与现今的处境相比，因而感到更深的愁苦。我说，往事的追忆在加重他苦难上起了不小的作用——他想到，自己这位从前领众人进入圣会、走在前列的人，如今竟被拒于圣所门外。我们知道，那些自幼饱受苦难的人渐渐对苦难麻木，苦难的延续本身在我们心中产生一种迟钝，使我们不再在意，不再视之为异常。那些不曾如此习以为常的人则不同。因此，大卫并非普通人，乃是曾在王子中居首位、在信徒中领先的人，当他见自己竟被完全弃置，连在最末尾中都没有立锥之地时，陷入更深的忧苦，也就不足为奇。因此，我将指示词”这些”与随后的叙述相连，就是他追念自己曾习惯混迹于虔诚人中、领他们进入上帝殿中之事。”倾心吐意”被有些人理解为倾诉悲苦；也有人认为这是形容极度喜悦，如我们通常所说的心融意荡。在我看来，大卫宁可说他的情感在他里面化了、融了，无论是出于喜乐还是悲苦。人的心灵，只要精神凝聚，就能支撑人，一旦某种情感过度放纵占了上风，心灵便在人里面沉下去，仿佛消逝无形。因此，一个人若情绪激动，情感失去力量而开始流失，就被称为”倾心吐意”。大卫所说的是：当他想到自己从何等处境跌落时，心灵在他里面因极大的悲苦而融化、昏沉。若有人宁可从喜乐的角度来理解，则可作如此说明：我从前领众人走在队列最前，引他们列队行进入圣所，以至心中欢喜，感恩之情如潮水漫溢——若我能再次恢复同样蒙福的处境，一切情感也将再度被同样的喜乐所充满。然而我已说明我认为最妥当的解释。我们不应以为大卫被世俗的悲愁所吞没；他在现今的苦难中看出上帝的愤怒，便以属灵的方式悲哀，因为他以自己的过错激动了上帝的怒气。即便不触及这一原因，我们也能看到他悲苦的根源。纵然他受到如此多个人的剥夺，他所痛惜的仍只是圣所，由此可见，在他看来，被剥夺生命，不如流离于上帝面前的苦况更难以承受。我们一切情感当以此为衡量：一方面，我们的喜乐与上帝对我们父亲般的慈爱和恩宠相关；另一方面，我们唯一的悲苦原因，是感到他对我们发怒。这就是保罗所说的”属上帝的忧愁”（哥林多后书7:10）。”队列”在希伯来文中称为”撒哈”（sach），大卫无疑是指列队行进的行伍或团体；因为在节日前往幔幕时，众人不是混乱拥挤而行，而是按次序行走（路加福音2:44）。5. 我的心哪，你为何忧闷？ 由此可见，大卫曾奋力与悲苦争战，免得向试探屈服；但我们最当留意的，是他经过激烈艰苦的争战才赢得胜利——或者更贴切地说，他并非一次惊险的冲突就得到解脱，而是屡屡被呼召进入新的争战。他如此烦躁忧闷并不奇怪，因为他看不到任何上帝恩宠临到他的迹象。但大卫此处将自己描绘为好像分成两个对立的阵营。他在信心的运用中倚靠上帝的应许，以无敌勇气的灵武装自己，对抗肉体的情感，约束制伏它们；同时，他斥责自己心中的怯懦软弱。他虽与魔鬼和世界交战，却并非直接公开地与它们抗衡，而是将自己视为主要要与之争战的对象。战胜撒旦的最佳途径，确实不是走出自己，而是在内心与私欲争战。然而须注意，大卫承认自己的心在他里面忧闷：当软弱如浪潮般汹涌而来，几乎要将我们淹没时，我们的信心仿佛消失，于是我们被单纯的恐惧所压倒，丧失勇气，不敢迎战。因此，每当这种冷漠沮丧的状态袭来，我们当记得：管治制伏内心的私欲，尤其是与那人人生而有之的疑惑感情争战，是虔诚人屡屡被呼召进入的冲突。此处提到两种恶，虽然表面上有所不同，却同时袭击我们的心：一是灰心丧志，二是内心的烦躁。当我们极度沮丧时，并不能免于那引人抱怨嗟叹的烦躁感。对付这两者的良方在此一并提出，就是仰望上帝——唯有这仰望，首先在极大患难中赐给我们心灵以信心，其次借忍耐的操练使心灵得以平静。大卫随后用”我还要称赞他”这几个字，很好地表达了盼望的能力与性质；因为盼望能将我们的思想提升，在上帝的恩典隐而不见时仍能仰望它。”还要”这个词，他承认就目前而言，就称颂上帝而言，他的口是被堵住的，因为他四面受压、无处突围。然而这并不能妨碍他将盼望延伸到某个未来的时刻；为了从当前的悲苦中脱身，仿佛越过它的界限，他应许自己那尚无迹象可得之事。这并非异想天开所产生的幻象，而是倚靠上帝的应许，不仅激励自己抱持善望，更应许自己必然蒙拯救。我们只有首先向自己的心作见证，才能向弟兄充分地见证上帝的恩典。随后所说的”笑脸帮助我”可以有不同的解释。注释家大多补入介词”为”，这样，大卫在此表达的是感恩的内容或原因——他将仍要因上帝笑脸的帮助而称赞感谢上帝。这种解释我乐意接受。与此同时，将这些词分开来读也未尝不可：帮助与救恩来自上帝的笑脸；因为他只要乐意垂顾他的子民，便立刻使他们安然。上帝的笑脸即他恩宠的彰显。当他面向我们时，笑容安详而慈和；相反，在逆境中，仿佛有云层遮蔽，使他慈祥的面容黯淡无光。6. 我的上帝啊，我的心在我里面忧闷。 若认为这节话无需补充，则可由两个独立的句子组成。按字面可译为：我的上帝啊，我的心在我里面忧闷，因此我要从……记念你。然而大多数注释家将”al-ken”译作”因为”或”由于”，用以表达前句的原因。这样，含义甚为贴切：每当大卫从约旦地——他如今流亡藏身之所——仰望圣所时，他的悲苦便愈加深重。但若有人宁可将这节分为两部分，则须理解为：大卫在流亡中思念上帝，不是为了滋养悲苦，而是为了缓解它。他没有像那些只有在忘记上帝时才能从苦难中得些宽慰的人那样行；因为虽然被上帝的手所击打，他仍承认上帝是他的医者。故整节的含义是：我如今流亡在外，被逐出圣殿，仿佛成了上帝家室的陌生人；但这不能妨碍我仰望他，奔向他。我如今被剥夺了向来赖以为需的常规祭祀，但他没有夺去我的话语。然而，既然第一种解释更为通行，且这也似是作为补充说明而加的，最好不要偏离它。大卫于是哀叹他的心因被逐出上帝的会众而忧苦。与此同时，这些话中隐含一种默然的对比；仿佛他说：令我痛苦的，不是渴望恢复妻子、房屋或任何财产，而是这令人悲伤的思想：我如今发现自己无法参与上帝的事奉。我们当从此学习：即便被剥夺了上帝为坚固我们信心与虔诚而设立的帮助，我们仍当殷勤激励自己的心思，不容自己忘却上帝。但最当留意的是：正如在上节我们看见大卫勇敢地与自己的情感争战，在此我们看见他靠何种方法稳稳站立。他的方法是奔向上帝的帮助，将其视为圣洁的避难所。诚然，若对上帝应许的默想不引向祷告，它就没有足够的能力支撑和坚固我们。若上帝不赐力量给我们，我们怎能制伏那不断在心中涌起的无数恶念？人的心灵仿佛是撒旦锻造千种绝望之法的工场。因此，大卫在与自己激烈争战后，转向祷告，呼求上帝作他悲苦的见证，并非没有缘故。”约旦地”指的是相对于犹大而言约旦河彼岸的那一带地区。”黑门岭”或”众黑门”使这一点更加清晰。黑门是一片绵延辽阔的山地，因有多个山峰，故用复数称为”黑门诸山”。或许大卫也特意用复数，是因为他被迫频繁变换藏身之所，辗转漂泊。至于”米萨山”，有人认为这不是山的专名，因而将其译为”小”，认为这里是黑门诸山与锡安山的隐喻对比，仿佛大卫想说，锡安这座相对小的山丘，在他心中胜过高大的黑门诸山；但我认为这是一种牵强的解释。
42:7-8
7. Depth calleth unto depth 121 at the noise of thy waterspouts: 122 all thy waves and thy floods have passed over me. 8. Jehovah will command his loving-kindness by day: and by night his song shall be with me; and prayer to the God of my life.
7. 你的瀑布发声，深渊就与深渊响应；你的波浪洪涛漫过我身。8. 白昼，耶和华必向我施慈爱；黑夜，我要歌颂祷告赐我生命的上帝。
Depth calleth unto depth These words express the grievousness, as well as the number and long continuance, of the miseries which he suffered; as if he had said, I am oppressed not only with one kind of misery, but various kinds of distress return one after another, so that there seems to be neither end nor measure to them. In the first place, by the term depth, he shows that the temptations by which he was assailed were such, that they might well be compared to gulfs in the sea; then he complains of their long continuance, which he describes by the very appropriate figure, that his temptations cry out from a distance, and call to one another. In the second part of the verse, he continues the same metaphor, when he says, that all the waves and floods of God have passed over his head By this he means that he had been overwhelmed, and as it were swallowed up by the accumulation of afflictions. It ought, however, to be observed, that he designates the cruelty of Saul, and his other enemies, floods of God, that in all our adversities we may always remember to humble ourselves under the mighty hand of God which afflicts us. But it is of importance to go beyond this, and to consider, that if it should please God to rain with violence upon us, as soon as he shall have opened his sluices or waterspouts, there will be no termination to our miseries till he is appeased; for he has in his power means marvellous and unknown for executing his vengeance against us. Thus, when once his anger is kindled against us, there will be not only one depth to swallow us up, but depth will call unto depth. And as the insensibility of men is such, that they do not stand in awe of the threatenings of God, to the degree in which they ought, whenever mention is made of his vengeance, let us recall this verse to our recollection. 8. Jehovah will command his loving-kindness by day The verb here used is of the future tense; but I do not deny that, according to the Hebrew idiom, it might be rendered in the past tense, as some do who think that David here enumerates the benefits which he had formerly received from God, in order by contrast to add greater force to the complaint which he makes of his present sad and miserable condition; as if he had said, How comes it to pass that God, who formerly manifested so much kindness towards me, having as it were changed his mind, now deals towards me with great severity? But as there is no sufficient reason for changing the tense of the verb, and as the other interpretation seems more in accordance with the scope of the text, let us adhere to it. I do not, indeed, positively deny, that for the strengthening of his faith, David calls to memory the benefits which he had already experienced from God; but I think that he here promises himself deliverance in future, though it be as yet hidden from him. I have, therefore, no desire to raise any discussion regarding the verb, whether it should be taken in the future or in the past tense, provided only it be fully admitted that the argument of David is to this effect: Why should I not expect that God will be merciful to me, so that in the day-time his loving-kindness may be manifested towards me, and by night upon my bed a song of joy be with me? He, no doubt, places this ground of comfort in opposition to the sorrow which he might well apprehend from the dreadful tokens of the divine displeasure, which he has enumerated in the preceding verse. The prayer of which he speaks in the end of the verse is not to be understood as the prayer of an afflicted or sorrowful man; but it comprehends an expression of the delight which is experienced when God, by manifesting his favor to us, gives us free access into his presence. And, therefore, he also calls him the God of his life, because from the knowledge of this arises cheerfulness of heart.
深渊就与深渊响应。 这些话表达了他所受苦难的沉重、繁多与持久；仿佛他说：压倒我的不只是一种苦难，各样的患难接连而来，似乎没有尽头，也没有止境。首先，用”深渊”一词，他表明那袭击他的试探如同海中的深坑，令人胆寒；其次，他抱怨苦难延续之久，用了一个极为贴切的比喻：他的试探从远处呼喊，彼此响应。第二句继续同一隐喻，说上帝一切的波浪洪涛都已漫过他头。他的意思是：苦难的积累将他淹没，仿佛吞没了他。然而须注意，他将扫罗的残忍和其他仇敌的暴行称为”上帝的洪涛”，好让我们在一切逆境中时刻记住，当谦卑在那管教我们的上帝大能的手下。但更进一步思考也很重要：若上帝乐意猛烈降雨，一旦他打开水闸，我们的苦难便不会终止，直到他息怒为止；因为他手中有奇妙而人所不知的方法向我们施行报应。因此，当他的怒气一旦对我们发烧，吞没我们的不只是一个深渊，而是深渊呼唤深渊。人的麻木常常使他们不按当有的程度惧怕上帝的警告，因此，每当提及他的报应，我们当将这节话记在心中。8. 白昼，耶和华必向我施慈爱。 此处动词为将来时态；但我不否认，按照希伯来文语法，也可译为过去时态，如有些人所做，认为大卫此处列举他从前从上帝所受的恩惠，是要以对比手法加重他对当前悲苦处境的哀叹——仿佛他说：那向我显明如此慈爱的上帝，为何如今改变心意，以严厉待我？但既然没有足够理由改变动词的时态，且另一种解释似乎更符合上下文，就让我们坚守此意。我并非绝对否认大卫为坚固信心而追念已往所受的恩惠，但我认为他在此应许自己将来的拯救，虽然那拯救目前尚未显现。因此，我不想就动词该用将来时还是过去时展开讨论，只要充分承认大卫的论证大意是：我为何不盼望上帝施怜悯，使白昼他的慈爱彰显在我身上，夜间也有赞美的歌声伴随我呢？他无疑是以这安慰的理由，对抗因上述种种上帝震怒的可怕迹象所带来的悲苦。末尾所说的祷告，不应理解为苦难愁烦之人的祷告，而是包含着当上帝向我们彰显恩宠、赐给我们亲近他的自由时所体验的那种欢欣喜乐。因此，他也称上帝为”赐我生命的上帝”，因为对此的认识便是内心喜乐的源泉。
42:9-11
9. I will say to God my rock, Why hast thou forgotten me? Why go I mourning because of the oppression of the enemy? 10. It is as a wound 123 in my bones when my enemies reproach me, saying to me daily, Where is thy God? 11. O my soul! why art thou cast down? and why art thou disquieted within me? Hope in God; for I shall yet praise him, the helps [or salvations] of my countenance, and my God.
9. 我要对磐石——我的上帝说：你为何忘记我呢？我为何因仇敌的欺压时常哀痛呢？10. 我的骨头被我的仇敌辱骂，好像打碎了一般，他们不断地问我说：你的上帝在哪里呢？11. 我的心哪，你为何忧闷？为何在我里面烦躁？应当仰望上帝，因我还要称赞他，他是我脸上的光，是我的上帝。
I will say to God my rock If we read the preceding verse in the past tense, the meaning of this verse will be, Since God has, in this way, heretofore shown himself so kind towards me, I will pray to him now with so much the greater confidence: for the experience which I have had of his goodness will inspire me with courage. But if the preceding verse is rendered in the future tense, David, in this verse, combines the prayer which it contains with the reflections which faith led him to make. And, surely, whoever, from a persuasion of the paternal love of God, anticipates for himself the same favor which David has just described, will also be induced from his example to pray for it with greater confidence. The meaning, then, will be this: Since I expect that God will be favorable to me, inasmuch as by day he manifests his favor towards me, and continues to do this, so that even by night I have occasion to praise him, I will bewail the more frankly my miseries before him, saying, O Lord! my rock, why hast thou forgotten me? In making such a complaint, the faithful are not to be understood as meaning that God has utterly rejected them: for if they did not believe that they were under his care and protection, it were in vain for them to call upon him. But they speak in this manner according to the sense of the flesh. This forgetfulness, then, relates both to outward appearance, and to the disquietude by which the faithful are troubled according to the flesh, although, in the meantime, they rest assured by faith that God regards them, and will not be deaf to their request. 10 It is as a slaughter in my bones. This verse is somewhat involved in point of expression; but as to the meaning of it there is no obscurity. David here affirms that the grief which he experienced from the reproaches of his enemies, wounded him in no degree less than if they had pierced through his bones. The word , beretsach, signifies killing; and, therefore, I have retained this idea in the translation of it. And yet I do not condemn the opinion of those who render it a slaughtering sword. There is here a difference as to the reading, arising from the great similarity which there is between the two letters , beth, and , caph, the mark of similitude. As the letter beth, is often superfluous, I would rather be disposed, in a doubtful matter like this, to omit it altogether. But as I have said, the sense is perfectly plain, except that interpreters do not seem to take this sufficiently into their consideration, that by the terms my bones, the bitterness of grief is referred to; for we feel much more acutely any injury which is done to the bones, than if a sword should pierce the bowels, or the other parts of the body which are soft and yielding. Nor should the children of God regard this similitude as hyperbolical; and if one should wonder why David took so sorely to heart the derision of his enemies, he only manifests in this his own insensibility. For of all the bitter evils which befall us, there is nothing which can inflict upon us a severer wound than to see the wicked tear in pieces the majesty of God, and endeavor to destroy and overturn our faith. The doctrine taught by Paul, (Galatians 4:24,) concerning the persecution of Ishmael, is well known. Many consider his childish jesting as of little moment, but as it tended to this effect, that the covenant of God should be esteemed as a thing of no value, it is on that account, according to the judgment of the Holy Spirit, to be accounted a most cruel persecution. David, therefore, with much propriety, compares to a slaughtering sword, which penetrates even within the bones and marrow, the derision of his enemies, by which he saw his own faith and the word of God trampled under foot. And would to God that all who boast themselves of being his children would learn to bear their private wrongs more patiently, and to manifest the same vehement zeal for which David is here distinguished, when their faith is assailed to the dishonor of God, and when the word also which gives them life is included in the same reproach! 11 O my soul! why art thou cast down? This repetition shows us that David had not so completely overcome his temptations in one encounter, or by one extraordinary effort, as to render it unnecessary for him to enter anew into the same conflict. By this example, therefore, we are admonished, that although Satan, by his assaults, often subjects us to a renewal of the same trouble, we ought not to lose our courage, or allow ourselves to be cast down. The latter part of this verse differs from the fifth verse in one word, while in every other respect they agree. In the fifth verse, it is the helps of His countenance, but here we have the relative pronoun of the first person, thus, The helps of My countenance Perhaps in this place, the letter w, vau, which in the Hebrew language denotes the third person, is wanting. Still, as all the other versions agree in the reading which I have adopted, David might, without any absurdity, call God by this designation, The helps or salvations of My countenance, inasmuch as he looked with confidence for a deliverance, manifest and certain, as if God should appear in a visible manner as his defender, and the protector of his welfare. There can, however, be no doubt, that in this place the term helps or salvations is to be viewed as an epithet applied to God; for immediately after it follows, and my God
我要对磐石——我的上帝说。 若将上节译成过去时态，本节的含义便是：既然上帝从前如此厚待我，我如今要以更大的信心向他祷告，因为我所经历的他的恩善将赐给我勇气。若上节译成将来时态，则大卫在本节将祷告与信心的默想相结合。确实，无论谁凭着对上帝父慈之爱的信念，预期大卫刚才所描述的同等恩宠，也必因他的榜样而被引领以更大的信心祷告求取。含义便是：既然我盼望上帝施恩于我，因他白昼显明恩宠，且持续如此，使我连夜间也有机会称赞他，我便要更坦然地在他面前哀叹我的苦难，说：耶和华，我的磐石，你为何忘记我？信徒作这样的哀叹，不可理解为他们认为上帝已彻底弃绝他们；因为若他们不相信自己在他的看顾与保护之下，就不必呼求他。他们不过是按肉体的感受来说话。这种”被遗忘”，既与外在的表象有关，也与信徒按肉体所受的扰动有关，尽管他们同时靠着信心确信上帝看顾他们、不会不听他们的祈求。10. 我的骨头被……打碎。 这节话在表达上略显迂曲，但含义并无晦涩。大卫在此肯定，仇敌羞辱他所带来的悲苦，毫不亚于他的骨头被刺穿一般。希伯来文”贝列察哈”（beretsach）有”击杀”之意，因此我在翻译时保留了这一含义。然而我也不反对那些将其译为”杀人之剑”的看法。此处因两个字母”贝特”（beth）和”卡夫”（caph）极为相似而有不同读法。由于”贝特”字母常是多余的，在这种可疑之处，我宁可将其省略。但如我已说的，含义十分清楚，只是注释家似乎没有充分考虑到：用”我的骨头”这一表达，是要指出悲苦的深重程度——我们对骨头所受的伤害感受，远比对腹部或身体其他柔软部位被剑刺穿更为强烈。上帝的儿女不应将这个比喻视为夸张；若有人奇怪大卫何以如此深受仇敌嘲弄的伤害，只是暴露了他自己的麻木。在我们所遭遇的一切苦难中，没有什么比看见恶人撕裂上帝的威严、竭力摧毁、颠覆我们的信心，能给我们带来更沉重的伤痛。保罗在加拉太书4:29所教导的关于以实玛利逼迫的道理，是人所熟知的。许多人将以实玛利孩提气的嘲弄视为小事，但它趋向于将上帝的圣约视为毫无价值；因此按照圣灵的判断，这是最残忍的逼迫。大卫因此极为恰当地将仇敌的嘲弄比作能穿透骨髓的杀人之剑——他在其中看见自己的信心和上帝的话语遭到践踏。愿上帝让所有以他儿女自夸的人学会更有耐心地承受个人的冤屈，并在信心遭受攻击、荣耀上帝的话语受到羞辱时，表现出大卫在此所显明的同样热烈的热忱！11. 我的心哪，你为何忧闷？ 这一重复表明，大卫并非在一次交战或一次非凡的努力中彻底战胜了试探，使他从此无需再次进入同样的争战。我们因此被提醒：纵然撒旦以他的攻击屡屡使我们重陷同一困境，我们也不应丧失勇气、自甘沉沦。这节话的后半部分与第五节只有一个词的差异，其余完全相同。第五节用的是”他笑脸的帮助”，而此处用的是第一人称代词，即”我脸上的光”。或许此处希伯来文第三人称字母”瓦乌”（vav）有所脱落。然而，既然所有其他版本的读法都与我所采用的一致，大卫用”我脸上的光”或”我的救恩”来称呼上帝，也毫无悖理之处——因为他满怀信心地期待一个明显确实的拯救，仿佛上帝以可见的方式显现为他的保护者、他福祉的护卫。然而毫无疑问，在此处”帮助或救恩”应视为上帝的一个称号；因为紧接其后便是”我的上帝”。
发布于 2026年4月28日 00:00
