← 返回诗篇章节列表
诗篇注释 54 / Psalm 54
加尔文 / John Calvin
David has recorded in this psalm the prayers which he offered up to God when he heard of his having been betrayed by the Ziphites, and was reduced to a situation of extreme danger. It cannot fail to impress us with a high idea of his indomitable faith, thus to find him calling upon the name of God in the immediate prospect of death. To the chief musician on Neginoth. A Psalm of David for instruction: when the Ziphites
大卫在本诗中记录了他听闻西弗人出卖了他、陷入极度危险的处境时向上帝所献的祷告。如此发现他在死亡迫在眉睫之际仍呼求上帝的名，不能不使我们对他那无可征服的信心留下深刻的印象。献给诗班长，用弦乐器。大卫的训诲诗。当西弗人
came and said to Saul, Doth not David hide himself with us?
来对扫罗说：”大卫不是藏在我们那里吗？”时所作。
We know from the sacred history that David frequently concealed himself in that part of the wilderness which adjoined to the Ziphites. It appears (1 Samuel 23:19; 26:1) that he was betrayed by them on two different occasions; and he takes notice of the particular circumstances in which the psalm was written, to teach us that we should never despair of divine help even in the worst situation. Surrounded as he was by hostile troops, and hemmed in on every side by apparently inevitable destruction, we cannot but admire the rare and heroical intrepidity which he displayed in committing himself, by prayer, to the Almighty. It might have appeared just as credible that God could bring the dead out of the grave, as that he could preserve him in such circumstances; for it seemed impossible that he should escape from the cave where he was concealed with his life.
我们从圣史中知道，大卫常常在毗邻西弗人的旷野地带藏匿。从撒母耳记上二十三章19节与二十六章1节可见，他曾两次被西弗人所出卖；他特别记下写作本诗的具体情形，是为了教导我们：即使在最糟糕的处境中，也决不应对神圣的帮助绝望。他被敌军包围，四面似乎都被不可逃脱的毁灭堵截，在那样的情形中，他藉着祷告将自己交托于全能者，所显示的那种罕见而英勇的沉着，不能不令我们钦佩。上帝能使大卫在那样的处境中得以保全，与使死人从坟墓中复生同样令人难以置信；因为他躲藏的那个洞穴，要活着逃脱似乎毫无可能。
54:1-3
1. Save me, O God! by thy name, and judge me by thy strength. 2. Hear my prayer, O God! give ear to the words of my mouth. 3. For strangers are risen up against me, and the terrible ones have sought after my soul they have not set God before them. Selah.
1上帝啊，求你以你的名救我，凭你的大能判断我。2上帝啊，求你听我的祷告，留心听我口中的言语；3因为外人起来攻击我，强暴人寻索我的命，他们眼中没有上帝。（细拉）
- Save me, O God! As David was at this time placed beyond the reach of human assistance, he must be understood as praying to be saved by the name and the power of God, In an emphatical sense, or by these in contradistinction to the usual means of deliverance. Though all help must ultimately come from God, there are ordinary methods by which he generally extends it. When these fail, and every earthly stay is removed, he must then take the work into his own hands. It was in such a situation that David here fled to the saints’ last asylum, and sought to be saved by a miracle of divine power. By appealing, in the second part of the verse, to God as his judge, he asserts his uprightness. And it must strike us all, that in asking the divine protection it is indispensably prerequisite we should be convinced of the goodness of our cause, as it would argue the greatest profanity in any to expect that God should patronise iniquity. David was encouraged to pray for deliverance by the goodness of his cause and his consciousness of integrity; nor did he entertain a single doubt, that on representing this to God he would act the part of his defender, and punish the cruelty and treachery of his enemies. 2. Hear my prayer, O God! The language is expressive of his earnestness. He was led to this fervor of supplication by the extremity of his present circumstances, which is alluded to in the following verse, where he complains of being surrounded by men fierce, barbarous, and unrestrained by a sense of religion. There was no necessity for his informing God of a fact which was already known to him; but he disburdens his own heart by venting the cause of his fear and disquietude.
1．上帝啊，求你救我。大卫此时已超出人力所能及的范围，因此他当被理解为在强调意义上祈求凭上帝的名与大能得救，或藉这些而非通常的拯救手段得救。尽管一切帮助最终都必从上帝而来，祂通常藉普通的方法施予帮助。当这些方法都失效、一切地上的支柱都被移走时，祂必须亲自出手。大卫正是在这样的处境中逃向圣徒最后的庇护所，寻求藉神圣大能的神迹得救。在本节的后半部分，他以上帝为审判者来呼吁，宣告自己的正直。寻求神圣保护时有一个不可或缺的先决条件——就是确信自己事业的公正，因为任何人期望上帝支持罪孽，都是最大的亵渎——这一点对我们众人应当有所触动。大卫受到鼓励来祈求拯救，正是因为他事业的公正与他对自身正直的确信；他没有一丝疑惑：一旦他向上帝陈明此事，上帝必出来护卫他，惩罚仇敌的残忍与背信。2．上帝啊，求你听我的祷告。这语言表达了他的热切。他被引到这种祈祷的热忱，是因为当前处境的极度危急——他在随后一节中提到，自己被凶猛、残忍、毫无宗教约束的人所包围，暗指了这一处境。他并无必要将一件上帝早已知晓的事通知祂；不过他是在倾吐自己的心，将他惧怕与不安的缘由说出来，以此卸下心中的重担。
By calling his enemies strangers, 288 he seems to refer to their barbarity, whether he applied the name to the Ziphites only, or, in general, to the whole army of Saul. Others consider him, in this term, to advert to their degeneracy as children of Abraham; and it is true that the Jews are repeatedly stigmatised by the prophets under this form of expression, when they had cast themselves out of the Church of God by their profligacy or impiety. But in this passage it seems to be used in a different sense. As even enemies are accustomed, in some measure, to respect the ties of kindred and relationship, David would point out to us the monstrous inhumanity of the men who now surrounded him, by the fact that they assaulted him as strangers, as persons who had never known him, or as if he had been born in some distant part of the world. He calls them, also, terrible ones, not mighty, or powerful ones, as some have rendered the word; for that falls short of the meaning intended by David, which was, that they were divested of all humanity, and ready to rush upon him like wild beasts. Hence the fear with which he resorted to the protection of God. He adds, that they sought after his soul, to denote that nothing would content their insatiable cruelty but his life. And the better to express the unbridled nature of their fury, he tells us that they had no respect to God. The only thing which could be supposed, in the circumstances, to act as a restraint upon their minds, was the consideration of there being a judge in heaven to whom they were amenable for their conduct; and being insensible to this, what moderation could be expected of them?
被称为”外人”，他似乎是在暗指他们的野蛮，无论他是将这名称仅用于西弗人，还是泛指扫罗全军。另有人认为他以这个词是在暗指他们作为亚伯拉罕儿女的堕落；诸先知确实时常以此种表达方式来指斥犹太人，当他们以放荡或不虔将自己逐出上帝教会之时。但在这段话中，似乎是以不同的意义使用的。即便仇敌通常也在某种程度上尊重血缘与亲属关系的纽带，大卫是要以他们如同对待陌生人一般地攻击他这一事实，向我们指出包围他的人那骇人的非人性——好像他们从未认识他，或好像他生在世界某个遥远的地方。他也称他们为”强暴人”（terrible ones），而非某些人所译的”强大者”或”有权势者”；因为那没有表达出大卫所要表达的含义，即他们已被一切人性所剥夺，随时准备像野兽一样扑向他。这正是他投奔上帝保护的惧怕之由来。他补充说他们”寻索他的命”，表明除了他的性命，没有任何东西能满足他们贪得无厌的残忍。为了更充分地表达他们愤怒的无法约束，他告诉我们他们眼中没有上帝。在那情形下唯一可以被认为能约束他们心灵的，是天上有一位审判者向他们追究他们行为责任的认识；他们对此毫无感知，又怎么能指望他们有任何节制？
54:4-7
4. Behold! God is my helper; the Lord is with them that uphold my soul. 5. He shall reward evil unto mine enemies: cut them off in thy truth. 6. I will freely sacrifice unto thee: I will praise thy name, O God! for it is good. 7. For he hath delivered me out of all trouble; and mine eye hath seen upon my adversaries. 290
4看哪，上帝是帮助我的；主是扶持我命的。5他要以我仇敌所受的恶报还给他们；求你凭你的诚实剪除他们。6我要把甘心祭献给你；耶和华啊，我要称赞你的名，因为这名本为美好。7他从一切苦难中救我出来，我的眼睛也看见仇敌遭报。
- Behold! God is my helper Such language as this may show us that David did not direct his prayers at random into the air, but offered them in the exercise of a lively faith. There is much force in the demonstrative adverb. He points, as it were, with the finger, to that God who stood at his side to defend him; and was not this an amazing illustration of the power with which faith can surmount all obstacles, and glance, in a moment, from the depths of despair to the very throne of God? He was a fugitive amongst the dens of the earth, and even there in hazard of his life — how, then, could he speak of God as being near to him? He was pressed down to the very mouth of the grave; and how could he recognize the gracious presence of God? He was trembling in the momentary expectation of being destroyed; and how is it possible that he can triumph in the certain hope that Divine help will presently be extended to him? In numbering God amongst his defenders, we must not suppose that he assigns him a mere common rank amongst the men who supported his cause, which would have been highly derogatory to his glory. He means that God took part with those, such as Jonathan and others, who were interested in his welfare. These might be few in number, possessed of little power, and cast down with fears; but he believed that, under the guidance and protection of the Almighty, they would prove superior to his enemies: or, perhaps, we may view him as referring, in the words, to his complete destitution of all human defenders, and asserting that the help of God would abundantly compensate for all. 291 5. He shall reward evil unto mine enemies As the verb , yashib, may be rendered he shall cause to return, 292 it seems to point not only at the punishment, but the kind of punishment, which would be awarded to his enemies, in the recoiling of their wicked machinations upon their own heads. Some give an optative signification to the verb, understanding the words to express a wish or prayer; but I see no reason why it should not be taken strictly in the future tense, and imagine that David intimates his certain expectation that this favor, which he had already prayed for, would be granted. It is by no means uncommon to find the prayers of the Psalmist intersected with sentences of this kind, inserted for the purpose of stimulating his faith, as here, where he announces the general truth, that God is the righteous judge who will recompense the wicked. With the view of confirming his hopes, he adverts particularly to the truth of God; for nothing can support us in the hour of temptation, when the Divine deliverance may be long delayed, but a firm persuasion that God is true, and that he cannot deceive us by his divine promises. His confidence of obtaining his request was grounded upon the circumstance that God could no more deny his word than deny himself. 6. I will freely sacrifice unto thee. According to his usual custom, he engages, provided deliverance should be granted, to feel a grateful sense of it; and there can be no doubt that he here promises also to return thanks to God, in a formal manner, when he should enjoy an opportunity of doing so. Though God principally looks to the inward sentiment of the heart, that would not excuse the neglect of such rites as the Law had prescribed. He would testify his sense of the favor which he received, in the manner common to all the people of God, by sacrifices, and be thus the means of exciting others to their duty by his example. And he would sacrifice freely: by which he does not allude to the circumstance, that sacrifices of thanksgiving were at the option of worshippers, but to the alacrity and cheerfulness with which he would pay his vow when he had escaped his present dangers. The generality of men promise largely to God so long as they are under the present pressure of affliction, but are no sooner relieved than they relapse into that carelessness which is natural to them, and forget the goodness of the Lord. But David engages to sacrifice freely, and in another manner than the hypocrite, whose religion is the offspring of servility and constraint. We are taught by the passage that, in coming into the presence of God, we cannot look for acceptance unless we bring to his service a willing mind. The last clause of this verse, and the verse which follows, evidently refer to the time when the Psalmist had obtained the deliverance which he sought. The whole psalm, it is true, must have been written after his deliverance; but up to this point, it is to be considered as recording the form of prayer which he used when yet exposed to the danger. We are now to suppose him relieved from his anxieties, and subjoining a fresh expression of his gratitude: nor is it improbable that, he refers to mercies which he had experienced at other periods of his history, and which were recalled to his memory by the one more immediately brought under our notice in the preceding verses; so that he is to be understood as declaring, in a more general sense, that the name of God was good, and that he had been delivered out of all trouble I have already adverted, in a former psalm, (Psalm 52:6,) to the sense in which the righteous are said to see the destruction of their enemies. It is such a sight of the event as is accompanied with joy and comfort; and should any inquire, whether it is allowable for the children of God to feel pleasure in witnessing the execution of Divine judgments upon the wicked, the answer is obvious, that all must depend upon the motive by which they are influenced. If their satisfaction proceed in any measure from the gratification of a depraved feeling, it must be condemned; but there is certainly a pure and unblameable delight which we may feel in looking upon such illustrations of the divine justice.
4．看哪，上帝是帮助我的。大卫如此的语言可以向我们显示：他的祷告不是漫无目的地发入空中，而是在活泼信心的操练中所献上的。那指示性副词具有极大的力量。他仿佛用手指指向那站在他身旁捍卫他的上帝；这难道不是信心能够克服一切障碍、在刹那间从绝望的深处飞越至上帝宝座之能力的惊人例证吗？他是逃亡在地穴之中的人，即便在那里也性命垂危——那么他如何能说上帝在他近旁？他被按入坟墓的口边——他又如何能认出上帝慈爱的同在？他在随时可能被毁灭的战栗期待中——他又如何可能在神圣帮助即将临到的确定盼望中得胜？在将上帝列于他的护卫者之中时，我们不可以为他只是给祂一个普通的地位，与其他支持他事业的人相提并论，那对祂的荣耀将是极大的贬低。他的意思是：上帝与那些如约拿单等关心他福祉的人站在同一边。这些人人数或许寥寥，力量或许微薄，被惧怕所压倒；但他相信，在全能者的引导与保护之下，他们将胜过他的仇敌。或者，我们也可以认为他在这些话中是在提到他完全缺乏人的护卫者，并断言上帝的帮助将充分补偿一切的缺乏。5．他要以我仇敌所受的恶报还给他们。由于动词 yashib 可以译作”他要使……返回”，它似乎不仅指向惩罚，更指向惩罚的方式——恶人的奸谋将倒回他们自己头上。有人给这动词以祈愿的意义，以为这些话表达了一个愿望或祷告；但我看不出为何不应将其严格地理解为将来时，我以为大卫是在表达他确信这一恩惠——他已为此祷告——将得以成就。在诗人的祷告中，时常可以看到这类语句穿插其中，用来激励他的信心，如同此处，他宣告这一普遍真理：上帝是那位将报应恶人的公义审判者。为了坚固他的盼望，他特别提到上帝的诚实；因为当神圣的拯救可能被长期拖延时，在试探的时刻支撑我们的，只有一种坚定的确信：上帝是真实的，祂不会以祂神圣的应许欺骗我们。他对得着所求一事的信心，建立在这一事实上：上帝否认祂自己的话，等同于否认祂自己。6．我要把甘心祭献给你。照他一贯的习惯，他承诺若蒙拯救，他将对此充满感恩；毫无疑问，他在此也应许当他有机会时，要以正式的方式向上帝称谢。尽管上帝主要看的是内心的情感，这也不能为忽视律法所吩咐的礼仪提供借口。他将以上帝一切子民所共有的方式，藉祭物见证他对所蒙恩惠的感激，从而以自己的榜样激励他人尽其本分。他要”甘心”献祭：这不是暗指感恩祭在崇拜者是可以自由选择的，而是指一旦他脱离当前的危险之后，他还愿时那甘心乐意的心志。大多数人在受苦难压迫之时向上帝大许诺；然而一旦得脱，便重新陷入他们本性中的那种漫不经心，忘却了主的良善。大卫却承诺甘心献祭，以不同于假冒为善者的方式——那人的宗教是奴役与强迫的产物。这段话教导我们：来到上帝面前，除非我们带着甘心乐意的心事奉祂，否则不能指望被悦纳。本节的末句与随后的一节，明显是指诗人已获得所求之拯救的时候。整篇诗歌诚然是在脱险之后写成的；但在此之前，当被视为记录了他在仍暴露于危险中时所用的祷告形式。我们现在当设想他已从焦虑中得释，在此追加新鲜的感恩表达；此外，他很可能在提到他历史上其他时期所经历的恩惠，而这些恩惠被前几节中更直接提到的那一件恩惠所唤起；因此，他当被理解为在更普遍的意义上宣告：上帝的名是美好的，他已从一切苦难中被拯救出来。我在前一篇诗（诗五十二6）中已论及义人被说成看见仇敌遭报的含义。那种目睹是伴随着喜乐与安慰的见证；若有人询问，上帝的儿女看见神圣审判在恶人身上执行而感到喜乐是否合宜，答案是显然的：一切都取决于影响他们的动机。若他们的满足在某种程度上来自对一种堕落感情的满足，则必当受到谴责；但我们在目睹这类神圣公义的彰显时，确实可以有一种纯洁无可责备的喜悦。
发布于 2026年4月28日 00:00
