加尔文 / John Calvin
This psalm was composed by David at the time when the death of Abimelech and the other priests had spread universal tenor among the people, indisposing them for lending any countenance to his cause, and when Doeg was triumphing in the successful issue of his information. Supported, even in these circumstances, by the elevating influence of faith, he inveighs against the cruel treachery of that unprincipled informer, and encourages himself by the reflection, that God, who is judge in heaven, will vindicate the interests of such as fear him, and punish the pride of the ungodly. To the chief singer. A Psalm of David for instruction; when Doeg the Edomite came and told Saul, and said unto him, that David had come into the house of Abimelech. I have already had occasion to observe that the term , maskil, is strictly affixed to those psalms in which David makes mention of having been chastised by God, or at least admonished, by some species of affliction, sent, like the rod of the schoolmaster, to administer correction. Of this we have examples in Psalms 32 and 42. As inscribed above the 45th psalm, its meaning is somewhat different. There, it seems designed to intimate to the reader that the song, although breathing of love, was not intended to please a mere wanton taste, but describes the spiritual marriage of Christ with his Church. In this and the following psalms, the term admits of being understood as signifying instruction, more particularly such as proceeds from correction; and David, by employing it, would evidently insinuate that he was at this time subjected to peculiar trials, sent to instruct him in the duty of placing an absolute trust in God. The portion of history to which the psalm refers is well known. When David had fled to Abimelech in Nob, he obtained provisions and the sword of Goliath from the hands of that priest, having concealed from him the real danger in which he stood, and pretended that he was executing a secret and important business of the king. Doeg, chief of the king’s herdsmen, having conveyed intelligence of this to Saul, in expectation of a reward, was the means of drawing down the rage of the tyrant, not only upon that innocent individual, but the whole priesthood. 275 The bloody example which was thus made must have deterred the people from extending to David even the commonest offices of humanity, and every avenue of relief seemed shut upon the miserable exile. As Doeg triumphed in the success of his crime, and others might be tempted, by the reward which he had received, to meditate the ruin of David, we find him in this psalm animating his soul with divine consolations, and challenging his enemies with the audacity of their conduct.
本诗篇由大卫写成，时值亚比米勒和其他祭司被杀一事令百姓惊恐万状，无人愿意支持他的事业，而多益正在为他通风报信得逞而自鸣得意。即便在这种处境中，大卫仍藉着信心提升的力量，谴责这无原则的告密者的残忍背信，并以这一反思鼓励自己：天上的审判者上帝必为敬畏祂的人伸冤，并刑罚不虔之人的骄傲。献给诗班长。大卫的训诲诗。当以东人多益来见扫罗，告诉他说大卫已到亚希米勒的家里时所作。我已有机会指出，mazkil 这个词严格地附于那些大卫提到自己被上帝惩戒、或至少被某种苦难所警醒的诗篇，那苦难如同教师的手杖，被差来实施管教。诗篇三十二篇与四十二篇即是例证。将它题于第四十五篇之上，其含义则略有不同，在那里它似乎是要向读者表明，这首诗歌虽然流溢着爱，却并非为了满足单纯放荡的口味，而是描述基督与祂教会的属灵婚姻。在这篇及随后的几篇诗篇中，这个词可以理解为”训诲”，尤其是从管教而来的训诲；大卫藉使用它，显然是要暗示他这时经历了特别的考验，这些考验被差来训导他，使他学习对上帝的绝对信靠。本诗所指的历史片段众所周知。大卫逃到挪伯的亚希米勒那里，从那位祭司手中获得了食物和歌利亚的刀，隐瞒了自己所处的真实危险，佯称他正在为王执行一项秘密而重要的任务。多益是王的牧人长，将此事报告了扫罗，以期得到酬赏，结果导致暴君的愤怒不仅倾泻于那无辜的亚希米勒身上，更连累了整个祭司群体。这次流血的事件所留下的前车之鉴，必定使百姓望而却步，不敢向大卫施以哪怕最基本的人道关怀，这个可怜的流亡者似乎一切出路都被堵截。由于多益正为他的罪行所带来的成功而洋洋得意，其他人也可能因他所获得的酬赏而受到引诱，图谋毁灭大卫；我们在这篇诗中看见他以神圣的安慰鼓励自己的灵魂，并以他们行为的胆大妄为向仇敌挑战。
52:1-4
1. Why boastest thou of thy wickedness, thou mighty man? The goodness of God endureth daily. 2. Thy tongue reckons up mischiefs, like a sharp razor, working deceitfully. 3. Thou lovest evil more than good, to speak lying rather than righteousness. Selah. 4. Thou lovest all words of deceit, O thou guileful tongue!
1勇士啊，你为何以作恶自夸？上帝的慈爱是终日常有的。2你的舌头邪恶诡诈，好像磨快的剃头刀。3你爱恶胜似爱善，爱说谎胜似说公义。（细拉）4诡诈的舌头啊，你爱说一切毁灭的话。
1．你为何以作恶自夸？多益的背信所取得的成功，必然使大卫的信心大受动摇；他似乎是以本诗开头那种圣洁挑战的语气来武装自己，以便更有效地抵御这种试探。他首先以夸大罪咎来指控多益，即以一种极端无耻的恶行所取得的权势来自夸。这权势或许足以可观，值得在此注目；因为尽管他只被称为”王的牧人长”，这称号并不意味着他亲身从事放牧，而可能是一个荣誉称号，如同现代宫廷中的”御马官”。他被提醒：只要他滥用权势行恶，便没有任何理由为自己的伟大而自夸；王因他近来所犯的罪行而可能赐给他的任何新荣耀，也不值得他骄傲，因为正直才是通向权势与晋升的唯一可靠道路。任何藉暴力、欺骗或其他不正当手段所取得的得胜，都是短暂的。在本节第二部分，他指出那种使人以作恶自夸的盲目与愚蠢的真正原因：他们藐视贫穷谦卑的人，以为上帝不会屈尊关心他们的处境，因此趁机以无惩罚的态度欺压他们。他们毫不顾念上帝对自己儿女所施行的护理。大卫在圣洁的信心操练中，向这些骄傲的自夸者挑战，说他们是在羞辱上帝的良善；由于神圣的良善并非总是按照同一平稳的轨迹前进——有时似乎遭受中断，有时似乎被完全切断——大卫藉以下的断言驱逐这种试探：无论外在的表象如何相反，那良善是每日施行的。这显然是他所要传达的含义：在其显现上可能发生的任何局部阻碍，永远不能阻止它的不断更新。他确信，将来他必经历在过去所已经历的；因为上帝不会在帮助祂的子民或减轻他们苦难上疲倦；尽管祂可能一次又一次地允许他们陷入苦难，祂总是同样地准备好向他们施予他们所需要的拯救。2．你的舌头邪恶诡诈。不应以为大卫在此向他的仇敌发泄一阵辱骂，如同许多受了冤枉的人惯常所做的，只是为了满足一种报复的快感。他是在上帝面前向他提出这些控诉，以期鼓励自己对自身处境满怀盼望：因为很显然，我们的仇敌在不虔行为上走得越远，他们就越加激起主的愤怒，离那必导致我们得救的毁灭越近。因此，他的目的不在于在世人眼中玷污多益的品格，而是将那些他所指出的滔天罪行必然招来的神圣惩罚，摆在自己眼前。在这些罪行中，他特别挑出最值得谴责的一点：他在完成祭司群体的毁灭时所采用的隐秘背信。提到他那秘密而恶意的通风报信，他将其舌头比作一把锋利的剃刀，正如在另处（诗一二○4），恶人的舌头被比作”快箭”。紧接着说”邪恶诡诈”，有些人认为这是指剃刀割切的方式——悄悄地割，而不像刀一样留下公开的伤口；但也许将其更恰当地与舌头相联系，尽管比较的理由无可置疑。第四节中的 balang 一词，被译作”毁灭”，我倾向于以”隐藏或掩盖”的意义来理解。他似乎是在暗指当我们吞咽时舌头向后缩回的动作；以这个比喻，描述多益话语的欺骗性——藉此他吞噬了毫无戒心的无辜之人。大卫的主要目的，如我在前面几节已指出的，是藉着细思仇敌所显示的罪恶之极端来鼓励自己盼望得救。
52:5-7
5. God shall likewise destroy thee for ever: he shall take thee away, and pluck thee out of thy dwelling-place, and root thee out of the land of the living. Selah 6. The righteous also shall see, and fear, and shall laugh at him. 7. Lo! this is the man that made not God his strength; and trusted in the abundance of his riches, and strengthened himself in his wickedness.
5上帝也要永远拆毁你，把你抓住，从你的帐棚里拔出来，从活人之地将你拔除。（细拉）6义人要看见，就惧怕；也要笑他，说：7”看哪，这就是那不以上帝为他力量的人，只倚仗自己丰富的财物，在邪恶中坚立自己。”
5 God shall likewise destroy thee for ever. From these words it is made still more evident that his object in dwelling upon the aggravated guilt of Doeg, was to prove the certainty of his approaching doom, and this rather for his own conviction and comfort, than with a view to alarming the conscience of the offender. Accordingly, he declares his persuasion that God would not allow his treachery to pass unpunished, though he might for a time connive at the perpetration of it. The ungodly are disposed, so long as their prosperity continues, to indulge in undisturbed security; and the saint of God, when he sees the power of which they are possessed, and witnesses their proud contempt of the divine judgments, is too apt to be overwhelmed with unbelieving apprehensions. But in order to establish his mind in the truth which he announces, it is observable that the Psalmist heaps one expression upon another, — God shall destroy thee, take thee away, pluck thee out, root thee out, — as if by this multiplicity of words he would convince himself more effectually, that God was able to overthrow this adversary with all his boasted might and authority. 278 In adding that God would root him out of his dwelling-place or tent, 279 and out of the land of the living, he insinuates that the wicked will be destroyed by God, however securely they may seem to repose ir the nest of some comfortable mansion, and in the vain hope of living upon earth for ever. Possibly he may allude, in mentioning a tent, to the profession of Doeg, as shepherds have their dwelling in tents. 6 The righteous also shall see, and fear 280 He here adduces, as another reason why the ruin of Doeg might be expected, that an important end would be obtained by it, in so far as it would promote religion in the hearts of the Lord’s people, and afford them a refreshing display of the Divine justice. Should it take place, it would be witnessed by the ungodly as well as by the righteous; but there are two reasons why the Psalmist represents it as being seen especially by the latter. The wicked are incapable of profiting by the judgments of God, being blind to the plainest manifestations which he has made of himself in his works, and it was only the righteous therefore who could see it. Besides, the great end which God has in view, when he prostrates the pride of the ungodly, is the comfort of his own people, that he may show to them the care with which he watches over their safety. It is they, therefore, whom David represents as witnessing this spectacle of Divine justice. And when he says that they would fear, it is not meant that they would tremble, or experience any slavish apprehension, but that their reverential regard for God would be increased by this proof of his care of their interests. When left exposed to the injurious treatment of their enemies, they are apt to be distressed with doubts as to the concern which he takes in the government of the world. But such illustrations to the contrary have the effect of quickening their discouraged zeal, and promoting that fear which is by no means inconsistent with the joy spoken of in the close of the verse. They are led to reverence him the more when they see that he is the avenger of cruelty and injustice: on the other hand, when they perceive that he appears in defense of their cause, and joins common battle with them against their adversaries, they are naturally filled with the most triumphant joy. The beautiful play upon the words see and fear, in the Hebrew, cannot be transferred to our language; the form of the expression intimates that they would see, and see effectually. 7. Lo! this is the man that made not God his strength Some think that these words are given as what should afterwards be proverbially applied to Doeg; but they would not appear to have been intended in that restricted signification. They merely express the improvement which the people of God would make of the judgment. It would teach them, on the one hand, to be patient under the insolence of the ungodly, which is so speedily humbled; and, on the other, to beware of indulging a similarly infatuated spirit themselves. They would laugh at their destruction, yet not in the way of insulting over them, but rejoicing more and more in the confidence of the help of God, and denying themselves more cheerfully to the vain pleasures of this world. This is the lesson to be learned from such dispensations of providence: they should recall our wandering affections to God. The verse is introduced with an exclamation, Lo! this is the man, etc.; for David would have us to look upon this one instance as representing to our eyes, in a vivid manner, the end of all who despise
5．上帝也要永远拆毁你。从这些话可以更加清楚地看出：他细述多益加重的罪咎，目的是为了证明他迫近的命运之确定性，这更多是为了他自己的信念与安慰，而非为了惊动罪犯的良心。因此，他宣告他深信上帝不会允许多益的背信不受惩罚，尽管祂可能暂时纵容其进行。不虔之人，只要他们的繁荣持续，便倾向于无忧无虑地安于现状；上帝的圣徒眼见他们所拥有的权势，目睹他们对神圣审判傲慢的藐视，太容易被不信的忧虑所压倒。但为了使他的心在他所宣告的真理中站立得稳，值得注意的是，诗人一个接一个地堆叠表达——上帝要拆毁你、抓住你、拔出你、拔除你——仿佛以这种话语的繁多，更有效地说服自己：上帝有能力以他一切自夸的力量和权威推翻这个仇敌。他接着说上帝要将他从他的帐棚或住处，从活人之地将他拔出，这暗示：无论恶人似乎多么安然地安息在舒适宅院的巢中，以永远活在地上的虚妄盼望自满，上帝都要毁灭他们。在提到帐棚时，他或许是在暗指多益的职业，因为牧人居住在帐棚中。6．义人要看见，就惧怕。他在此提出另一个可以期望多益灭亡的理由：此事将成就一个重要的目的，因为它将在主子民的心中促进虔诚，并给他们一次令人振奋的神圣公义的展示。若此事发生，不虔者与义者都将成为见证，但诗人将其描述为尤其被后者所目睹，有两个原因。恶人没有能力从上帝的审判中得益，对于祂在祂作为中对自己所作的最显著彰显也视而不见；因此，只有义人才能见到它。此外，上帝在推翻不虔者的骄傲时，着眼的伟大目的是让祂自己的子民得到安慰，向他们显示祂看顾他们安全的关怀。因此，大卫将义人描绘为目睹这一神圣公义的景象。当他说他们将”惧怕”，并非说他们会战兢，或经历任何奴役性的忧惧，而是说他们对上帝的虔敬敬畏，将因这一证明祂顾念他们利益的事而增加。当他们任凭仇敌的伤害暴露在外时，他们容易被上帝是否关心世界治理的疑虑所困扰。但这类相反的例证，具有激励他们受挫的热心、并促进那惧怕的效果——而那惧怕与本节末尾所说的喜乐绝不矛盾。他们看见祂是残忍与不公之仇，便越发敬畏祂；另一方面，当他们看见祂出来为他们的事业辩护，与他们并肩对抗仇敌时，自然满怀最为得胜的喜乐。希伯来文中”看见”和”惧怕”两个词之间美丽的文字游戏，无法移植到我们的语言中；那表达的形式暗示他们会看见，并有效地看见。7．看哪，这就是那不以上帝为他力量的人。有些人以为这些话是后来将被谚语性地应用于多益的话，但它们似乎并非出于那种限定性的含义。它们不过表达了上帝子民将从这审判中学到的功课。这功课一方面会教导他们在忍受不虔者的傲慢时有耐心——那傲慢是如此迅速地被压制；另一方面，也会警告他们提防自己也沉溺于类似的迷惑之灵。他们会嘲笑他的毁灭，然而不是以侮辱的方式，而是越来越多地在上帝帮助的把握中欢喜，更心甘情愿地拒绝这世界的虚空享乐。这是从护理的此类处置中应当学到的功课：它们应当将我们游荡的感情召回到上帝那里。本节以一声感叹引入：”看哪，这就是那人”等等；因为大卫要我们以这一个实例来向我们的眼睛生动地呈现，所有藐视
will the Hebrew bear, nor do the Chaldee acknowledge it, who read by way of paraphrase, ‘He shall cause thee to depart from inhabiting in the place of the Schechina, or tabernacle, the place of God’s presence.’” Hammond supposes that the expression is to be understood “of the censure of excommunication, which in the last and highest degree was Schammatha, delivering up the offender to the hand of heaven to be cut off, himself and his posterity.” “Doeg,” says Archbishop Secker, “had no office in the tabernacle; but it seems, by his history, that he frequented it, which he might do to seem a good man. And there seems an opposition between his being plucked out of God’s dwelling-place, and David’s continuing in the house of God, verse eighth.”
希伯来文不支持这种读法，迦勒底文也不承认，后者以释义方式读道：”祂要使你离开在旷野，即上帝同在之帐幕、上帝临在之所的居住。”哈蒙德认为这表达当被理解为”革出教会的谴责，在最后最高的程度上就是 Schammatha，即将罪犯交付天上之手，以使他及其后裔被剪除。”赛克尔大主教说：”多益在会幕中没有任何职分；但从他的历史来看，他似乎时常光顾会幕，这或许是他为了显得是个好人而为之。而且，他被从上帝居所中拔出，与大卫继续留在上帝殿中（第八节），似乎存在一种对比。”
the Lord; and it may be remarked, that it is no small point of practical wisdom thus to generalise individual providences. The two clauses, made not God his strength, and, trusted in the abundance of his riches, stand mutually connected; for none can be said sincerely to repose upon God but he who has been emptied of all confidence in his own resources. So long as men imagine that they have something of their own in which they can boast, they will never resort to God: just in proportion as we arrogate to ourselves do we derogate from him; and it is not only wealth, but any other earthly possession, which, by engrossing our confidence, may prevent us from inquiring after the Lord. The noun , havah, which most interpreters have rendered wickedness, 281 and some slaughter or destruction, seems, in this place, rather to mean substance. 282 Such repetitions of the same sentiment in different words are common with the Psalmist; and, according to this translation, the verse will flow connectedly, reading, that the man who trusts in his riches, and strengthens himself in his substance, defrauds God of his just glory.
主的人的结局；可以指出的是，如此将个别的神圣护理加以普遍化，乃是一种并不小的实践智慧。”不以上帝为他力量”与”倚仗自己丰富的财物”这两句相互连接；因为没有人能被说成真诚地倚赖上帝，除非他已被清空了对自身资源的一切信心。只要人们以为自己有某些可以自夸的东西，他们便永不会投奔上帝：我们为自己所争取的，与我们从祂那里所剥夺的恰好成正比；不仅财富，任何其他地上的财物，藉着独占我们的信赖，都可能阻止我们寻求主。havah 这个名词，大多数注释家译作”罪恶”，另有人译作”屠杀”或”毁灭”，在这个地方似乎更应译作”财物”。诗人以不同的措辞重复同一情感是常见的；按照这种翻译，本节读来将很连贯：那倚仗财富、在自己财物中坚立自己的人，剥夺了上帝应得的荣耀。
52:8-9
8. But I am like a green olive-tree in the house of God: I have hoped in the goodness of God for ever and ever. 9. I will praise thee for ever, because thou hast done it. I will wait on thy name, for it is good before thy meek ones.
8但我在上帝的殿中，像一棵青橄榄树；我永永远远倚靠上帝的慈爱。9我要称谢你，直到永远，因为你行了这事；我也要在你圣民面前仰望你的名，因为这名是美好的。
8 But I am like a green olive-tree 283 We have seen that David was enabled, by the exercise of faith, to look down upon the worldly grandeur of Doeg with a holy contempt; and now we find him rising superior to all that was presently afflictive in his own condition. Though, to appearance, he more resembled the withered trunk of a tree which rots upon the ground, he compares himself, in the confidence of coming prosperity, to a green olive. I need not say that the destruction of Doeg could only communicate comfort to his mind, in the way of convincing him that God was the avenging judge of human cruelty, and leading him to infer that, as he had punished his wrongs, so he would advance him to renewed measures of prosperity. From his language, it appears that he could conceive of no higher felicity in his condition than being admitted amongst the number of the worshippers of God, and engaging in the exercises of devotion. This was characteristic of his spirit. We have already had occasion to see that he felt his banishment from the sanctuary of God more keenly than separation from his consort, the loss of worldly substance, or the dangers and hardships of the wilderness. The idea of an allusion being here made, by way of contrast, to Doeg, who came to the tabernacle of the Lord merely as a spy, and under hypocritical pretexts, is strained and far-fetched. It is more natural to suppose that David distinguishes himself from all his enemies, without exception, intimating that, though he was presently removed from the tabernacle, he would soon be restored to it; and that they who boasted of possessing, or rather monopolising, the house of God, would be rooted out of it with disgrace. And here let us engrave the useful lesson upon our hearts, that we should consider it the great end of our existence to be found numbered amongst the worshippers of God; and that we should avail ourselves of the inestimable privilege of the stated assemblies of the Church, which are necessary helps to our infirmity, and means of mutual excitement and encouragement. By these, and our common Sacraments, the Lord, who is one God, and who designed that we should be one in him, is training us up together in the hope of eternal life, and in the united celebration of his holy name. Let us learn with David to prefer a place in the house of God to all the lying vanities of this world. He adds the reason why he should be like the green olive-tree — because he hoped in the goodness of God; for the causal particle appears to be understood. And in this he adverts to the contrast between him and his enemies. They might flourish for a time, spread their branches far and wide, and shoot themselves up to a gigantic stature, but would speedily wither away, because they had no root in the goodness of God; whereas he was certain to derive from this source ever renewed supplies of sap and vigor. As the term of his earthly trials might be protracted, and there was a danger that he might sink under their long continuance, unless his confidence should extend itself far into futurity, he declares expressly that he would not presume to prescribe times to God, and that his hopes were stretched into eternity. It followed that he surrendered himself entirely to God in all that regarded this life or his death. The passage puts us in possession of the grand distinction between the genuine children of God and those who are hypocrites. They are to be found together in the Church, as the wheat is mingled with the chaff on the same threshing-floor; but the one class abides for ever in the steadfastness of a well-founded hope, while the other is driven away in the vanity of its false confidences. 9. I will praise thee, etc. He concludes the psalm with thanksgiving, and shows that he is sincere in this, by the special acknowledgement which he makes of the fact that this had been the work of God. Such is the corruption of the human heart, that out of a hundred who profess gratitude to God with their lips, scarcely one man seriously reflects upon the benefits which he has received as coming from his hand. David declares, therefore, that it was entirely owing to the divine protection that he had escaped from the treachery of Doeg, and from all his subsequent dangers, and promises to retain a grateful sense of it throughout the whole of his life. There is no religious duty in which it does not become us to manifest a spirit of perseverance; but we need to be especially enjoined to it in the duty of thanksgiving, disposed as we are so speedily to forget our mercies, and occasionally to imagine that the gratitude of a few days is a sufficient tribute for benefits which deserve to be kept in everlasting remembrance. He speaks of joining the exercise of hope with that of gratitude; for to wait on the name of God is synonymous with patiently expecting his mercy even when there is least appearance of its being granted, and trusting in his word, whatever delays there may be in the fulfillment of it. He encourages himself in the belief that his hope will not be vain, by reflecting that the name of God is good before his saints Some read, because it is good before thy saints; that is, to hope in the divine name, (Psalm 118:8.) But the other reading appears to me to be the most simple and natural, expressing the truth, that God will not frustrate the expectations of his people, because his goodness towards them is always conspicuous. The name of God may be detested by the wicked, and the very sound of it be sufficient to strike terror into their hearts; but David asserts it to be a sweet name in the experience of all his people. They are here called his meek ones, because, as I have remarked in commenting upon Psalm 16:3, they reflect in their character the kindness and beneficence of their Father in heaven.
8．但我在上帝的殿中，像一棵青橄榄树。我们已看到大卫能藉着信心的操练，以圣洁的藐视俯视多益的世俗显赫；如今我们看见他超越了自身处境中一切现时令人痛苦的事。尽管在外表上他更像一段烂在地上的枯树，他却以对即将来临之繁荣的信心，将自己比作一棵青橄榄树。不需多说，多益的毁灭只能以这样的方式给他的心带来安慰：使他确信上帝是人类残忍行为的复仇审判者，并由此推断：既然上帝惩罚了他所遭受的冤屈，祂也必将他提升到新的繁荣境况。从他的语言来看，他认为在他处境中没有比被允许列入上帝敬拜者之数、投身于虔诚操练更高的福乐。这是他心志的特征。我们已有机会看到，他感到被逐离上帝圣所之痛，远甚于与妻子的分离、世俗财物的损失，或旷野中的危险与艰辛。有人认为这里有一种对比性的暗指——对那仅仅作为奸细、以虚伪的借口来到主会幕的多益——这种理解是牵强而生硬的。更自然的是假设大卫将自己与一切仇敌无差别地区分开来，暗示：尽管他目前被从会幕中赶出，他很快就会被带回其中；而那些吹嘘拥有、甚或独占上帝殿的人，将从其中被羞辱地拔出。在此，让我们将这有益的功课铭刻于心：我们当视列入上帝敬拜者之数为我们存在的伟大目的；我们当善用教会定期会众这无价的特权——那是我们软弱所必需的帮助，也是相互激励与鼓励的手段。藉这些以及我们共同的圣礼，那独一的上帝——祂设计叫我们在祂里面合而为一——正在将我们共同培育在永生的盼望中，以及在一致颂扬祂圣名的操练中。让我们与大卫一同学习，以在上帝家中的一席之地，超过这世界一切虚假的虚空。他加上了他将如同青橄榄树的原因——因为他在上帝的良善中存盼望；因为表示原因的小品词当理解为隐含在内。在这一点上，他注意到他与仇敌之间的对比。他们或许繁盛一时，枝条远播，拔地而起，高大参天，却将迅速枯萎，因为他们在上帝的良善中没有根基；而他则确信，他将从这一源头中不断地汲取新鲜的滋养与活力。由于他地上试炼的期限可能延长，若不将他的信心延伸到遥远的将来，便有在其长久持续中沉沦的危险，他明确宣告：他不会冒失地向上帝规定时间，他的盼望伸展入永恒。由此可得出结论，他完全将自己交托给上帝，无论是关乎今生还是死亡的事。这段话让我们掌握了上帝真儿女与假冒为善者之间的重大区别。他们同处于教会之中，如同麦子与糠秕混在同一禾场上；但前者在根基稳固的盼望的坚定中永远存立，后者则在其虚假信赖的虚空中被吹散。9．我要称谢你，等等。他以感恩结束本诗，藉着特别承认这是上帝的作为，表明他的诚实。人心的败坏如此之甚，以至于一百个口头向上帝宣称感恩的人中，几乎没有一个人认真地将自己所领受的恩惠视为出于祂手。因此大卫宣告：他能逃脱多益的背信和此后一切危险，完全是由于神圣的保护，并应许终其一生保持对此的感恩之心。在我们当表现坚忍之灵的一切宗教本分中，没有一件不需要我们如此；但我们尤其需要被吩咐在感恩的本分上如此，因为我们如此迅速地忘记所蒙的恩惠，有时甚至以为几天的感恩，对于值得被永远铭记的恩惠已是足够的报答。他提到要将盼望的操练与感恩相结合；因为”仰望上帝的名”，等同于在最不见其被允准的外表时仍耐心等候祂的怜悯，并在无论实现有多少延迟的情况下，信靠祂的话语。他以上帝的名在祂圣民面前是美好的这一反思来鼓励自己，相信他的盼望不会落空。有人读作”因为在你的圣民面前，那名是美好的”，即：仰望神圣的名（诗一一八8）。但另一种读法在我看来是最简单自然的，表达这一真理：上帝不会使祂子民的期望落空，因为祂向他们的良善始终是彰显的。上帝的名或许被恶人所厌恶，其声音便足以向他们的心灵带来惊惧；但大卫宣告它在祂一切子民的经历中是甘甜的名字。他们在此被称为祂的”圣民”（meek ones），因为正如我在注释诗篇十六篇3节时所指出的，他们在性情上反映了他们天父在天上的仁慈与慈爱。
发布于 2026年4月28日 00:00
