← 返回诗篇章节列表

诗篇注释 55 / Psalm 55

加尔文 / John Calvin

Many interpreters have thought that this psalm refers to the conspiracy of Absalom, by which David was driven from the throne, and forced to take refuge under circumstances of great distress in the wilderness. But it seems rather to have been written at a period when he was reduced to extreme danger by the persecutions of Saul. It is a prayer, expressive of the deepest distress, and full of fervor, urging every consideration which could be supposed to solicit the compassion of God. After having disburdened his sorrows and given utterance to his requests, the Psalmist contemplates the prospect of deliverance, and offers thanksgivings to God as if he had already obtained it.

很多注释者认为，本诗篇与押沙龙的叛乱有关——大卫因此被逐出王位，被迫在极度困苦中逃往旷野。但它似乎更可能是大卫在遭受扫罗逼迫、陷入极度危险时所写的。这是一篇祷告，充满最深沉的哀恸，满含热忱，援引一切可能激起上帝怜悯的理由。诗人倾诉完他的悲伤，道出他的祈求之后，展望蒙拯救的盼望，并以已然得着的感恩语气向上帝献上感谢。

To the chief musician on Neginoth.

A Psalm of David for instruction.

55:1-3

1. Give ear to my prayer, O God! and hide not thyself from my supplication. 2. Attend unto me, and answer me. I will wail in my address, and make a noise. 3. By reason of the voice of the enemy, under the affliction of the wicked: for they cast iniquity upon me, and in wrath they fight against me.

1上帝啊，求你留心听我的祷告，不要隐藏不理我的恳求。2求你侧耳听我，应允我。我哀哭彷徨，3因为仇敌的声音，因为恶人的欺压；因为他们向我推卸罪孽，用忿怒逼迫我。

1. Give ear to my prayer, O God! From the language with which the psalm opens, we may conclude that David at this time was laboring under heavy distress. It could be no ordinary amount of it which produced such an overwhelming effect upon a saint of his distinguished courage. The translation which has been given of , arid, I will prevail, does violence to the context, for, so far from boasting of the fortitude which would govern his address, he is anxious to convey an impression of his wretchedness, by intimating that he was constrained to cry out aloud. What is added in the third verse, By reason of the voice of the enemy, may be viewed as connected either with the first verse or that immediately preceding, or with both. By the voice some understand such a noise as is occasioned by a multitude of men; as if he had said, that the enemy was mustering many troops against him: but he rather alludes to the threatenings which we may suppose that Saul was in the habit of venting upon this innocent prophet. The interpretation, too, which has been given of the casting of iniquity upon him, as if it meant that his enemies loaded him with false accusations, is strained, and scarcely consistent with the context. The words are designed to correspond with the succeeding clause, where it is said that his enemies fought against him in wrath; and, therefore, to cast iniquity upon him means, in my opinion, no more than to discharge their unjust violence upon him for his destruction, or iniquitously to plot his ruin. If any distinction be intended between the two clauses, perhaps the fighting against him in wrath may refer to their open violence, and the casting of iniquity upon him to their deceitful treachery. In this case, , aven, which I have rendered iniquity, will signify hidden malice. The affliction of the wicked is here to be understood in the active sense of persecution. And in applying the term wicked to his enemies, he does not so much level an accusation against them as implicitly assert his own innocence. Our greatest comfort under persecution is conscious rectitude, the reflection that we have not deserved it; for there springs from this the hope that we will experience the help of the Lord, who is the shield and defense of the distressed.

1．上帝啊，求你留心听我的祷告。从本诗开篇的语言，我们可以推断，大卫当时正承受着沉重的苦难。只有非同寻常的重压，才能对这位以出众勇气著称的圣徒产生如此压倒性的影响。将那个词译作”干枯，我必得胜”，是对上下文的强解；因为他非但没有夸耀将约束自己言语的刚强，反而急于通过暗示被迫高声呼号来传达他的悲惨处境。第三节所加的”因为仇敌的声音”，可以理解为与第一节或紧接其前的经节相关，或与两者皆有关联。有人以”声音”理解为众多人马聚集所发出的喧嚣——好像他在说仇敌正调集大军攻击他；但他更可能是在暗指扫罗习惯于对这无辜先知发出的威胁。至于”向他推卸罪孽”的解读——以为他的仇敌以不实的控诉加诸于他——是一种生硬的诠释，与上下文几乎不相符合。这些话是要与紧随其后的分句相呼应——说仇敌”用忿怒”攻打他；因此，在我看来，”向他推卸罪孽”不过是指将不公之暴力发泄于他以毁灭他，或者是不公正地图谋他的灭亡。若两个分句之间有所区别，也许”用忿怒攻打他”是指公开的暴力，而”向他推卸罪孽”是指诡诈的背叛。在这种情形下，我译作”罪孽”的 aven 将表示隐藏的恶意。”恶人的欺压”在此当以主动的意义理解为逼迫。而他以”恶人”来称呼他的仇敌，与其说是指控他们，不如说是含蓄地宣告自己的无辜。在逼迫之下，我们最大的安慰是良心的坦然——即反省自己并不罪有应得；因为由此产生一种盼望，认为我们将经历耶和华的帮助，祂是苦难之人的盾牌与保障。

55:4-8

4. My heart trembles within me, and the terrors of death have fallen upon me. 5. Fearfulness and trembling are come upon me, and horror hath overwhelmed me. 6. And I said, Who will give me wings like a dove? I will fly away, and be at rest. 7. Lo! I will prolong the flight, I will repose in the wilderness. Selah. 8. I will hasten a deliverance for me, from the wind raised by the whirlwind.

4我心在我里面甚是疼痛，死的惊恐落在我身上。5恐惧战兢归到我身，惊吓漫过我。6我说：”但愿我有翅膀像鸽子，我就飞去得享安息。7我必远飞，宿在旷野。（细拉）8我必速得逃脱，脱离狂风暴雨。”

1. My heart trembles within me Here we have additional evidence of the extremity of David’s sufferings. He that uses these words was no soft or effeminate person, but one who had given indubitable proofs of constancy. Nor is it merely of the atrocious injuries inflicted upon him by his enemies that he complains. He exclaims that he is overwhelmed with terrors, and thus acknowledges that his heart was not insensible to his afflictions. We may learn from the passage, therefore, not only that the sufferings which David endured at this time were heavy, but that the fortitude of the greatest servants of God fails them in the hour of severe trial. We are all good soldiers so long as things go well with us, but when brought to close combat, our weakness is soon apparent. Satan avails himself of the advantage, suggests that God has withdrawn the supports of his Spirit, and instigates us to despair. Of this we have an example in David, who is here represented as struggling with inward fears, as well as a complication of outward calamities, and sustaining a sore conflict of spirit in his application to the throne of God. The expression, terrors of death, shows that he was on the very eve of sinking unless Divine grace interposed. 6 And I said, Who will give me wings like a dove? These words mean more than merely that he could find no mode of escape. They are meant to express the deplorableness of his situation, which made exile a blessing to be coveted, and this not the common exile of mankind, but such as that of the dove when it flies far off to some deserted hiding-place. They imply that he could only escape by a miracle. They intimate that even the privilege of retreat by common banishment was denied him, so that it fared worse with him than with the poor bird of heaven, which can at least fly from its pursuer. Some think that the dove is singled out on account of its swiftness. The Jews held the ridiculous idea that the Hebrew reads wing in the singular number, because doves use but one wing in flying; whereas nothing is more common in Scripture than such a change of number. It seems most probable that David meant by this comparison, that he longed to escape from his cruel enemies, as the timid and defenseless dove flies from the hawk. Great, indeed, must have been the straits to which he was reduced, when he could so far forget the promise made to him of the kingdom as, in the agitation of his spirits, to contemplate a disgraceful flight, and speak of being content to hide himself far from his native country, and the haunts of human society, in some solitude of the wilderness. Nay, he adds, as if by way of concession to the fury of his adversaries, that he was willing (would they grant it) to wander far off, that he was not proposing terms of truce to them which he never meant to fulfill, merely to gain time, as those will do who entertain some secret and distant hope of deliverance. We may surely say that these are the words of a man driven to the borders of desperation. Such was the extremity in which he stood, that though prepared to abandon all, he could not obtain life even upon that condition. In such circumstances, in the anguish of this anxiety, we must not wonder that his heart was overwhelmed with the sorrows of death. The Hebrew word , soah, which I have rendered raised, is by some translated tempestuous; and there can be no doubt that the Psalmist means a stormy wind raised by a whirlwind. When he says that this wind is raised by the whirlwind, by this circumlocution he means a violent wind, such as compels the traveler to fly and seek shelter in the nearest dwelling or covert.

4．我心在我里面甚是疼痛。这为大卫苦难之深重提供了进一步的证据。说出这些话的人，并非柔弱或懦弱之人，而是曾给出不可置疑的坚忍证明之人。他所抱怨的也不仅仅是仇敌对他施加的残酷伤害——他宣称被惊恐所淹没，由此承认他的心对苦难并非漠然无感。因此，从这段话我们不仅可以知道大卫此时所受的苦难是沉重的，更可知道，即便上帝最大的仆人，在严峻试炼的时刻，其刚强也会衰败。我们在顺境中无不是好的战士，一旦短兵相接，我们的软弱便立刻显露。撒旦乘势攻入，暗示上帝已撤去圣灵的支撑，怂恿我们走向绝望。大卫便是一个例证——他在此被描写为既与内心的惧怕争斗，又与外在的种种患难相搏，在祷告亲近上帝宝座之际经历内心激烈的挣扎。”死的惊恐”这词表明，若非神圣恩典介入，他几乎就要沉没。6．我说，但愿我有翅膀像鸽子。这些话的意思，不仅是说他找不到任何逃脱之路，更是要表达他处境的可悲——使流亡成为一件值得渴慕之事，而且不是人类通常意义上的流亡，乃是像鸽子飞到遥远僻静之所那样的流亡。这些话暗示他只能靠奇迹才能逃脱，并表明即连以普通流放方式退隐的权利也被剥夺了，他的处境甚至比天上的鸟儿还要悲惨——那鸟儿至少还能从追逐者前飞走。有人认为诗人选择鸽子是因其飞行迅速。犹太人持有一种荒谬的观点，以为希伯来文单数的”翅膀”是因为鸽子只用一只翅膀飞翔；然而圣经中数字的变化极为普遍。最可能的是，大卫藉此比较是想表达，他渴望逃离残忍的仇敌，如同胆怯无助的鸽子逃离苍鹰一般。大卫被逼到如此境地，竟以至于忘却了应许给他的国度，在内心的激荡中竟思量着可耻的逃亡，言道愿意藏身在远离故土与人烟的旷野某处荒僻之地，他所经受的困苦必定是极为深重的。他甚至补充道，仿佛向仇敌的暴虐作出让步——他愿意（若他们肯容允）远走他方流离漂泊，并非那种从未真心打算履行、不过是为了争取时机的虚假议和。我们实可以说，这些话出自一个几乎被逼到绝望边缘之人口中。他所处的境地极为险迫，即便愿意放弃一切，也无法以此换得生命。在如此处境中，在这般焦虑的煎熬里，我们不必惊讶于他的心被死亡的悲伤所淹没。我译作”掀起”的希伯来词 soah，有人译作”狂暴的”；无疑诗人是指由旋风掀起的狂风。他说这风是被旋风掀起，以这种迂回的说法指一种强烈的风，足以迫使旅人奔逃，躲入最近的房舍或遮蔽处。

“So, when the falcon wings her way above,

To the cleft cavern speeds the gentle dove,

Not fated yet to die.” — Pope’s Homer.

Sophocles, in a passage somewhat similar to this of the Psalmist, says, “O that with the rapid whirlwind flight of a dove I could cleave the etherial clouds!” — (Œdip Colon 1136.) “Kimshi gives it as the reason why the Psalmist prefers the dove to other birds, that while they become weary with flying, and alight upon a rock or a tree to recruit their strength, and are taken; the dove, when she is fatigued, alternately rests one wing, and flies with the other, and, by this means, escapes from the swiftest pursuers.” — (Paxton’s Illustrations of Scripture, volume 2, p. 292.) It is worthy of observation, and it serves to heighten the effect of the Psalmist’s comparison, that , yonah, the Hebrew name of the dove, is derived from , yanah, he hath oppressed by force or fraud, and seems to have been applied to it from the circumstance of its being particularly defenseless, and exposed to rapine and violence. — Buxtorf’s Lexicon

索福克勒斯在一段与诗人此处颇为相近的话中说道：”哦，但愿我能乘着旋风的飞速，像鸽子一般翱翔穿越以太之云！”——（俄狄浦斯在科罗诺斯，1136行）。”金希给出鸽子被诗人选作比喻的理由——其他鸟类飞行疲倦后会栖息在岩石或树上休憩，因而被捕获；而鸽子疲累时，却交替地一只翅膀休息、另一只翅膀飞行，如此得以甩脱最快的追捕者。”——（帕克斯顿《圣经插图》第二卷，第292页）。值得注意的是——这也增添了诗人比喻的效果——希伯来文中”鸽子”的词 yonah，源于 yanah，意为”以强力或欺骗压迫”，似乎是因其特别柔弱、易受掠夺与暴力侵害而得此名。——布克斯托夫《词典》

55:9-11

9. Destroy, O Lord! and divide their tongue: for I have seen persecution and strife in the city. 10. Day and night they go about it upon the walls thereof labouring also, and sorrow, are in the midst of it. 11. Wickedness is in the midst thereof; deceit and guile depart not from her streets.

9主啊，求你使他们分裂，变乱他们的舌头！因为我在城中看见强暴和纷争。10他们昼夜在城墙上绕行；在城中有奸恶和毒害。11在城中有毁灭；在街上有欺压和诡诈，常不离开。

1. Destroy, O Lord; and divide their tongue Having now composed, as it were, his mind, he resumes the exercise of prayer. Had he indulged longer in the strain of complaint, he might have given his sanction to the folly of those who do themselves more harm than good by the excessive use of this barren species of comfort. There will occasionally escape from the lips of a saint, when he prays, some complaining exclamations which cannot be altogether justified, but he soon recalls himself to the exercise of believing supplication. In the expression, divide their tongue, there seems an allusion to the judgment which fell upon the builders of Babel, (Genesis 31:7.) He means in general to pray that God would break their criminal confederacies, and distract their impious counsels, but evidently with an indirect reference to that memorable proof which God gave of his power to thwart the designs of the wicked by confounding their communication. It is thus that to this day he weakens the enemies of the Church, and splits them into factions, through the force of mutual animosities, rivalries, and disagreements in opinion. For his own encouragement in prayer, the Psalmist proceeds to insist upon the wickedness and malignity of his adversaries, this being a truth never to be lost sight of, that just in proportion as men grow rampant in sin, may it be anticipated that the divine judgments are about to descend upon them. From the unbridled license prevailing amongst them, he comforts himself with the reflection that the deliverance of God cannot be far distant; for he visits the proud, but gives more grace to the humble. Before proceeding to pray for divine judgments against them, he would intimate that he had full knowledge of their evil and injurious character. Interpreters have spent an unnecessary degree of labor in determining whether the city here spoken of was that of Jerusalem or of Keilah, for David by this term would appear merely to denote the open and public prevalence of crime in the country. The city stands opposed to places more hidden and obscure, and he insinuates that strife was practiced with unblushing publicity. Granting that the city meant was the metropolis of the kingdom, this is no reason why we should not suppose that the Psalmist had in his view the general state of the country; but the term is, in my opinion, evidently employed in an indefinite sense, to intimate that such wickedness as is generally committed in secret was at that time openly and publicly perpetrated. It is with the same view of marking the aggravated character of the wickedness then reigning in the nation, that he describes their crimes as going about the walls, keeping sentry or watch, so to speak, upon them. Walls are supposed to protect a city from rapine and incursion, but he complains that this order of things was inverted — that the city, instead of being surrounded with fortifications, was beset with strife and oppression, or that these had possession of the walls, and went about them. I have already commented elsewhere upon the words , aven, and , amal. In announcing that wickedness was in the midst of the city, and deceit and guile in her streets, he points to the true source of the prevailing crimes; even as it was to be expected that those who were inwardly corrupt, and given to such mischievous devices, would indulge in violence, and in persecuting the poor and defenseless. In general, he is to be considered as adverting in this passage to the deplorable confusions which marked the government of Saul, when justice and order were in a manner banished from the realm. And whether his description were intended to apply to one city or to many, matters had surely reached a portentous crisis in a nation professing the true religion, when any of their cities had thus become a den of robbers. It may be observed, too, that David, in denouncing a curse, as he does in the psalm before us, upon cities of this description, was obviously borne out by what must have been the judgment of the Holy Spirit against them.

9．主啊，求你使他们分裂，变乱他们的舌头。如今大卫已如此平静了心绪，重新投入祷告的操练。若他继续沉浸于哀怨，便无异于给那些弊多于益者——靠这种贫乏的安慰方式自我耗损之人——提供认可。圣人在祷告时，偶尔会从嘴唇上逃出一些难以完全辩护的哀怨感叹，但他很快就将自己拉回到信心的祈求之中。”变乱他们的舌头”这表达似乎暗指落在巴别塔建造者身上的那场审判（创十一7）。他的总体意思是祈求上帝破坏他们罪恶的联合，扰乱他们不虔的谋议，但显然含有对那件值得纪念之事的间接指涉——上帝曾藉着混乱其沟通的方法，显明祂挫败恶人计谋的能力。上帝至今仍如此削弱教会的仇敌——藉着相互间的敌意、竞争与意见分歧，将他们分裂成党派。诗人为了鼓励自己祷告，继续坚持陈明仇敌的邪恶与凶残，这是一个决不可忽视的真理：人在罪中越是放肆，就越可以预期神圣的审判即将降临于他们。从他们之间盛行的放纵无度，他得着安慰——上帝的拯救必不遥远；因为上帝抵挡骄傲的人，赐恩给谦卑的人。在为神圣审判祷告祈求之前，他是要表明自己充分知晓仇敌邪恶有害的本性。注释者们为确定此处所说的城是指耶路撒冷还是基伊拉而费了不少无谓的力气，因为大卫用这个词似乎只是指罪恶在国中公开横行的状态。”城”与更隐蔽偏僻之地相对，他暗示纷争是在无所遮掩的公众场合实施的。即便承认所指的城是首都，这也不妨碍我们认为诗人心中想到的是全国的总体状况；但在我看来，这个词显然是在一种不确定的意义上使用，是要表明，通常在隐秘处实施的那类恶事，在那个时代却被公开地、大张旗鼓地做出来。他形容这些罪恶”在城墙上绕行”——如同站岗放哨一般——目的也在于突显当时那种罪恶的丑陋本质。城墙本是保护城市免受劫掠与侵犯的，他却哀叹秩序被颠覆——城市非但没有被防御工事环绕，反而被纷争与压迫所包围，这些恶事据守城墙，在其上游行。我已在别处注释过 aven 与 amal 这两个词。在宣告邪恶在城中、欺压与诡诈在街上时，他指出盛行之罪恶的真正根源；因为可以预料，那些内心腐败、素怀恶谋之人，必然会诉诸暴力，逼迫贫苦无助之人。总体而言，他在这段话中可被理解为在指出那使扫罗统治时期打上烙印的可悲混乱——公义与秩序在那国度中几乎被放逐殆尽。无论他的描绘是针对一座城还是众多城市，当一个宣称信奉真宗教的民族中有任何城市如此沦为盗匪之窝，局势确实已经达到令人惊骇的地步。还可以注意到，大卫在这篇诗中如他所为，对这类城市发出咒诅，显然是以圣灵对它们的定罪为依据的。

55:12-15

12. Of a truth, it was not an enemy that cast reproach upon me, for then I could have borne it: it was not an adversary that did magnify himself against me, for then I would have hid myself from him. 13. But it was thou, a man of mine own order, my leader, and mine acquaintance. 14. We sweetly exchanged our most secret thoughts; we walked into the house of God in company. 15. Let death seize upon them, let them descend alive into the grave for wickedness is in their dwelling, and in the midst of them.

12原来不是仇敌辱骂我，若是仇敌，我还可以忍受；也不是恨我的人向我狂大，若是那样，我必躲避他。13但是你这与我同等的人，是我的同伴、我的密友。14我们素常彼此谈论，以为甜蜜，在上帝殿中与众人同行。15愿死亡忽然临到他们！愿他们活着下入阴间！因为邪恶在他们心中，在他们中间。

12 Of a truth, it was not an enemy that cast reproach upon me He informs us of one circumstance which added bitterness to the injuries under which he suffered, that they came from the hands not only of his professed enemies, but of such as pretended to be his friends. Those mistake the meaning of , nasa, who interpret it as if David had said, that he could patiently have borne the reproach of an open enemy. What he says is, that had an open enemy reproached him, he could then have met it, as one meets and parries off a blow which is aimed at him. Against a known foe we are on our watch, but the unsuspected stroke of a friend takes us by surprise. By adopting this view of the word, we shall find that the repetition in the verse is more perfect; reading in the one member, I would have met it; and in the other, I would have hidden myself When he speaks of the enemy magnifying himself against him, he does not simply mean that he used insulting language, but in general, that he summoned all his violence to overthrow him. The sum of David’s complaint in this passage is, that he was assailed by treachery of that secret description which rendered self-defense impossible. With regard to the individual whom he had particularly in view, when he preferred this accusation, I do not imagine that it was Ahitophel, for the psalm itself would not appear to have

12．原来不是仇敌辱骂我。他告诉我们一件使他所受伤害愈发沉痛的事——这伤害不仅出自公开的仇敌之手，更出自那些假装是他朋友的人。那些将 nasa 理解为大卫说他本可耐心忍受公开仇敌的辱骂的人，误解了他的意思。他的意思是：若是一个公开的仇敌辱骂他，他尚可迎接应对，如同人迎向并格挡一个明显针对自己的打击。我们对已知的仇敌有所防备，但朋友出其不意的一击却叫我们猝不及防。采纳这个词的这种理解，我们便会发现本节中的平行结构更为完整：读一句”我本可迎接它”，另一句”我本可躲避他”。当他说仇敌”向他狂大”，他不仅是指对方使用了侮辱性的语言，而是泛指其调集一切力量来击垮他。大卫在这段话中的哀叹总体上是：他遭受了一种秘密的背叛，使得自我防卫完全不可能。至于他在提出这一控诉时心中特别想到的是谁，我不以为是亚希多弗，因为本诗本身似乎并不

general and abstract ideas with personal qualities; and thus introducing them acting and speaking upon the stage, for which the Hebrew poets are distinguished, equalling therein the most polished writers of other nations in elegance and beauty, and surpassing the most elevated in grandeur and sublimity.

将一般性与抽象的观念赋予人格，以此将其引入舞台上进行言行表演，这是希伯来诗人的特色，使他们在优雅与美丽上与其他民族最精致的作家并驾齐驱，在崇高与宏大上更超越那些登峰造极之人。

been written upon the persecution of Absalom. Whether it may have been some notorious traitor in the city of Keilah, it is impossible to determine. Not the least probable conjecture is, that it may have been some great man at court, whose intimacy with David was generally known. Possibly he may have had more than one in his eye, courtiers who had sacrificed former friendship to a desire of rising in the royal favor, and lent their influence to destroy him. These, with some more eminent person at their head, may be the parties aimed at. At any rate, we are taught by the experience of David, as here represented to us, that we must expect in this world to meet with the secret treachery of friends, as well as with undisguised persecution. Satan has assaulted the Church with sword and open war, but he has also raised up domestic enemies to injure it with the more secret weapons of stratagem and fraud. This is a species of foe which, as Bernard expresses it, we can neither fly from nor put to flight. Whoever might be the individual referred to, David calls him a man of his own order, for so the term , erach, should, in my opinion, be translated, and not as some, his equal in estimation, or as by others, a man esteemed by him to be his second self. He complains of the violation of the common bond of fraternity, as none needs to be told that there are various bonds, whether of relationship, profession, or office, which ought to be respected and held sacred. He makes mention also of his having been his leader and commander, of their having enjoyed sweet interchange of secret counsel together, and of their having frequented the religious assemblies in company, — all of which he adverts to as circumstances which lent an additional aggravation to his treachery. The term , regesh, does not seem to signify here the stir attending the convention of an assembly, but rather company, intimating, that he was his close companion when they went to the house of God. Thus he would inform us, that he was betrayed by one who had been his intimate associate, and to whom he had looked up as a leader, in matters not only secular but religious. We are taught by the Spirit to reverence all the natural ties which bind us together in society. Besides the common and universal one of humanity, there are others of a more sacred kind, by which we should feel ourselves attached to men in proportion as they are more nearly connected with us than others by neighborhood, relationship, or professional calling, the more as we know that such connections are not the result of chance, but of providential design and arrangement. Need I say that the bond of religious fellowship is the most sacred of all? 15 Let death seize upon them. He now denounces the whole faction, not the nation generally, but those who had taken a prominent part in the persecution of him. In imprecating this curse he was not influenced by any bad feeling towards them, and must be understood as speaking not in his own cause but in that of God, and under the immediate guidance of his Spirit. This was no wish uttered in a moment of resentment or of reckless and ill-considered zeal, and which would justify us in launching maledictions against our enemies upon every trivial provocation. The spirit of revenge differs widely from the holy and regulated fervor with which David prays for the judgment of God against wicked men, who had already been doomed to everlasting destruction. The translation, Let death condemn them, is forced, and so also is another which has been suggested, Let him appoint death a creditor over them. That which we have given is the most obvious and simple. In praying that his enemies may descend alive into the grave, it has been well observed, that he seems to allude to the punishment of Korah, Dathan, and Abiram; though I conceive that in imprecating sudden and unexpected ruin upon them, he adverts to the proud persuasion which they cherished in their prosperity, that they would escape the stroke of death. “Lord,” as if he had said, “in the infatuation of their pride they consider themselves to be exempted from the ordinary lot of mortality, but let the earth swallow them up alive — let nothing prevent their being dragged down with all their pomp to the destruction which they deserve.” The cause which he assigns for his prayer in the latter part of the verse, is another proof that he was not influenced by any personal resentment against his enemies, but simply denounced the just judgments of God upon such as persecuted the Church. Wickedness, he adds, is in their dwelling By this he meant that it could not but dwell where they dwelt and this he expresses still more fully when he adds, in the midst of them; intimating, that they inwardly cherished their wickedness, so that it was their inseparable companion, and dwelt with them under the same roof.

写于押沙龙迫害之时。无论是否可能是基伊拉城中某个声名狼藉的背叛者，已无法确定。最有可能的猜测是，或许是宫廷中某位与大卫关系广为人知的显贵。也可能他心目中所想的不止一人——那些为了在王面前得宠而牺牲旧日友谊、竭力置他于死地的廷臣。这些人，以某位更显要的人物为首，或许就是所针对的那班人。无论如何，大卫在此所呈现的经历教导我们：在这世上，除了要面对公开的逼迫，还必须预料朋友秘密的背叛。撒旦曾以刀剑与公开的战争攻击教会，但他也兴起了内部的仇敌，用更隐蔽的诡计与欺骗来伤害它。这类仇敌，正如伯尔纳所说，我们既无法逃离，也无法击退。无论所指的是何人，大卫称他为”同等的人”——因为我认为希伯来词 erach 应当如此翻译，而非如某些人所译的”在他看来与他同等地位的人”，或”被他视为另一个自己的人”。他是在哀叹共同手足情谊之纽带遭受践踏，因为无需赘言，无论是亲属、职业还是职守所形成的各种联系，都应当受到尊重与维护。他还提及此人曾是他的领引者与统领，他们曾甘甜地互吐心腹之言，曾结伴同赴宗教集会——所有这些，他都作为使其背叛更加可憎的加重情节而提出。词语 regesh 在此似乎不是指集会时的喧嚣，而是指同伴关系，表明那人是他一同前往上帝殿时的亲密伴侣。由此他告知我们，出卖他的，正是曾与他亲密相交、在世俗与属灵事务上都曾作他领引者的人。圣灵教导我们尊重将我们彼此联结于社会中的一切自然纽带。除了那普遍而共同的人性纽带之外，还有其他更神圣的纽带，藉着邻居关系、亲属关系或职业呼召，将我们与比其他人更密切相连的人绑在一起，因为我们知道，这样的连接并非出于偶然，乃是出于上帝的护理安排。还用说那宗教团契的纽带是其中最神圣的吗？15．愿死亡忽然临到他们。他如今咒诅整个党羽——并非泛指整个国家，而是那些积极投身于逼迫他的人。他发出这咒诅，并非出于对他们的任何恶意，应被理解为他不是在维护自己的私利，乃是在维护上帝的利益，并在圣灵的直接引导下说话。这不是在义愤填膺或鲁莽轻率的一时之念中说出的话，不能为我们在任何微小的激怒下就对仇敌发出诅咒提供依据。报复之心与大卫以圣洁、节制的热情祈求上帝审判那已被定为永远灭亡之恶人的做法，相去甚远。”愿死亡定他们的罪”这译法是勉强的，另一种译法——”愿他任命死亡为他们的债主”——也同样如此。我们所采用的译法是最直接自然的。他祷告仇敌”活着下入阴间”，人们已正确地指出，他似乎在暗指可拉、大坍与亚比兰所受的惩罚；但我以为，他是在祈求突然而意外的毁灭降临在他们身上，同时指出他们在繁荣中所怀抱的骄傲——以为自己可以逃脱死亡的一击。”主啊，”他仿佛在说，”他们在骄傲的迷惑中，以为自己免于常人必死的命运，但愿地土将他们活活吞没——愿他们连同所有的荣华一起被拖入他们所应得的灭亡，不得阻拦。”他在本节末尾所提的理由，进一步证明他并非出于对仇敌的个人私怨，不过是在宣告上帝对逼迫教会之人公正的审判。他补充道，邪恶在他们的居所。由此他要表明，邪恶必居于有他们之处；他进一步以”在他们中间”来表达这点，意思是说，他们从内心深处蓄养邪恶，邪恶是他们不可分离的伴侣，与他们同居于一个屋檐下。

55:16-19

16. I will call upon God, and Jehovah shall save me. 17. Evening, and morning, and at noon, will I pray, and cry aloud; and he shall hear my voice. 18. He hath redeemed my soul into peace from the battle which was against me: for they were in great numbers with me. 19. God shall hear, and afflict them, even He who sitteth from ancient time. Selah. Because they have no changes, and fear not God.

16至于我，我要求告上帝；耶和华必拯救我。17晚上、早晨、正午，我必哀声悲叹，他也必听我的声音。18他救赎我命脱离攻击我的人，使我得平安；这是因为与我争战的人甚多。19上帝必听，从亘古坐着（细拉）的主必苦待他们，因为他们没有交替，也不敬畏上帝。

16 I will call upon God. In translating this verse I have retained the future tense of the verb, as the Psalmist does not refer to something already done, but rather excites himself to the duty of prayer, and to the exercise of hope and confidence. Though there was no apparent method of escape, and he stood on the brink of immediate destruction, he declares his resolution to continue in prayer, and expresses his assurance that it would be successful. In the verse which follows he engages more particularly to show perseverance in prayer. He does not content himself with saying that he will pray, for many do this in a perfunctory manner, and soon become wearied with the exercise; but he resolves to display both assiduity and vehemency. From the particular mention he makes of evening, morning, and noon, we are left to infer that these must have been the stated hours of prayer amongst the godly at that period. Sacrifices were offered daily in the temple morning and evening, and by this they were taught to engage privately in prayer within their own houses. At noon also it was the practice to offer additional sacrifices. As we are naturally indisposed for the duty of prayer, there is a danger that we may become remiss, and gradually omit it altogether, unless we restrict ourselves to a certain rule. In appointing particular fixed hours to be observed for his worship, there can be no doubt that God had respect to the infirmity of our nature, and the same principle should be applied to the secret as to the public services of devotion, as appears from the passage

16．至于我，我要求告上帝。在翻译本节时，我保留了动词的将来时，因为诗人不是在指已完成的事，而是在激励自己尽祷告的本分，培养盼望与信心。尽管没有明显的逃脱途径，他几乎站在即时毁灭的边缘，他却宣告自己要继续祷告，并表达他确信祷告必蒙垂听。在随后的经节中，他更具体地立志要在祷告上有所坚持。他不满足于仅仅说他要祷告，因为许多人如此行不过是敷衍了事，很快便对这操练感到厌倦；他决意要既勤勉又热切。他特别提到晚上、早晨和正午，由此可以推断，这些在当时的敬虔人中必定是规定的祷告时辰。每日早晚在圣殿献祭，是要教导人们在自己家中私下祷告。正午时分也有另外的祭物献上。人本性上对祷告的义务无所倾向，很容易松懈怠慢，若不立下一定的规矩，便会逐渐完全废弃。在为礼拜指定特定时辰的事上，上帝无疑是顾及到我们本性的软弱；同样的原则也当应用于私人的灵修，正如

this is rather a kindred image than the same. The precise image in the original is the exaction of payment, not the seizure of the person. His rendering is, “Let death exalt his claim upon them.”

这宁可说是一个与之同类的意象，而非相同的意象。原文中确切的意象是追讨欠款，而非拘押人身。他的译法是：”愿死亡高举他对他们的索偿。”

now before us, and from the example of Daniel, (Daniel 9:3.) Sacrifices are no longer to be observed in the Church, but as there remains the same indisposition on our part to the duty, and an equal need of incitements to overcome it, we should still prescribe certain hours to ourselves to be observed in prayer. He adds, that he would cry aloud, to denote vehemency of supplication, under the grief and anxiety of mind to which he was subjected. He intimates, that no extremity of present trouble would prevent him from directing his complaint to God, and cherishing a confident hope of deliverance. 18 He hath redeemed my soul into peace Those who read the two preceding verses in the perfect instead of the future tense, are apparently led to this by considering that David here proves his former prayers to have been answered, from the fact of deliverance having been granted. But there is no difficulty involved in adopting the other reading. We may suppose that either he was so confident of being delivered that he speaks as if he actually were so already, or that he inserts what was the substance of his meditations at different times; it being sufficiently common, when mention is made of prayers, to subjoin a statement of the event which followed from them. Having spoken, then, of his prayers, he adverts to the result of them, with the view of expressing his thankfulness for the mercy which he had received. He says that he had been redeemed into peace — a strong expression, signifying the danger to which he had been exposed, and the almost miraculous manner in which he had been delivered from it. What is added, they were in great numbers with me, admits of a double meaning. Some understand him as referring to enemies; with me being, according to them, equivalent to against me. He represents himself as having been beset, by a host of adversaries, and commends the goodness manifested by God in accomplishing his deliverance. Others think that he refers to the angels, whose hosts are encamped round about those that fear the Lord, (Psalm 34:7.) The letter , beth, which I have rendered in, they consider to be here, as in many other places, merely expletive; so that we may read the words, great numbers were with me. The last of these interpretations conveys a comfortable truth, as God, although he cannot stand in need of auxiliaries, has seen fit, in accommodation to our infirmity, to employ a multitude of them in the accomplishment of our salvation. But David would appear rather to speak of enemies, and to refer to the number of them, with the view of magnifying the deliverance which he had received. 19 God shall hear, and afflict them As the verb , anah, which I have rendered afflict, signifies, occasionally, to testify, some understand David to say that God would rise up as a witness against them. The syntax of the language will scarcely, however, admit of this, as, in Hebrew, the letter , beth, is generally subjoined in such a case. There seems no doubt that the word signifies here to addict or punish, although this is rather its signification implicitly and by a species of irony; for, most commonly, , anah, means to answer. Having said that God would hear him, he adds that he

目前这处经文，以及但以理（但九3）的榜样，足以说明这点。献祭在教会中已不再被遵守，但因我们仍有同样的惰性，同样需要克服它的激励，我们仍应为自己规定某些时辰在祷告上谨守遵行。他补充道他要”高声哀叹”，是为了表达热切的祈求，以及他所承受的心中的悲恸与忧虑。他表明，任何当前苦难的剧烈，都不能阻止他将他的哀恸倾诉于上帝，并怀抱得蒙拯救的信心盼望。18．他救赎我命使我得平安。那些以完成时态而非将来时态读前两节的人，其动因似乎在于：他们认为大卫在此通过得救拯救的事实来证明他以前的祷告已蒙应允。但采用另一种读法也没有困难。我们可以认为：要么他对得蒙拯救有如此的把握，以至于已将其视为现实而言说；要么他是在插入不同时期默想时的内容，因为当提到祷告之后，往往接着陈述其后的结果，这是颇为常见的。在谈到他的祷告之后，他由此指向其结果，以此表达对所蒙恩典的感恩。他说他被救赎”得平安”——这是一种强烈的表达，既表明他所处的险境，又表明他从中被拯救的几近奇迹的方式。所加的”与我争战的人甚多”，可以有两种理解。有人认为他是指仇敌——”与我同在”等于”攻击我”。他将自己描写为被大群仇敌所包围，并称颂上帝在完成他拯救中所彰显的美善。另有人认为他在此指天使，他们的军营围绕那些敬畏上帝的人（诗三十四7）。他们认为介词 beth 如同在许多其他地方一样，在此不过是虚词；由此我们可以读作”甚多人与我同在”。后一种解释传达出一种令人安慰的真理——上帝虽不需要助手，却为了迁就我们的软弱，喜悦差遣众多使者来成就我们的救恩。但大卫似乎更可能是在指仇敌，提及其众多，是为了彰显他所蒙拯救的伟大。19．上帝必听，必苦待他们。由于动词 anah，我译作”苦待”，有时有”见证”之意，有人认为大卫在说上帝必起来作他们的见证。但希伯来文的句法结构几乎不允许这种理解，因为希伯来文中这种情况通常在后面附上介词 beth。这词在此无疑是指惩处或刑罚，尽管这更是其隐含的、带有某种讽刺性的含义；因为 anah 最常见的意思是”回应”。他说上帝必听他之后，便补充道上帝必

“And he shall hear me, he shall shield,

And he with peace shall crown;

My guardian in the battle-field,

An host himself alone.”

would answer him, in the way of avenging his cause, in the punishment of his enemies. The epithet, or descriptive title, which he applies to God, is one calculated to comfort the pious mind in times of trouble and confusion. Much of that impatience into which we are hurried arises from not elevating our thoughts to the eternity of God. Can anything be more unreasonable than that poor mortals, who pass away like a shadow, should measure God by their feeble apprehensions, which is to cast him down from his eternal throne, and subject him to the fluctuations of a changing world? As , chalaph, may signify to cut off as well as to change, some have supposed that David here complains of the destruction of the wicked having been too long deferred; but this is not a probable interpretation. The term has been more properly rendered changes But even those who have adopted this rendering have varied in the sense of the passage. Some understand it to mean that no change to the better was to be expected in their character; that they were so bent upon evil as to be inflexible to repentance; so entirely under the influence of a cruel disposition, as never once to incline to humanity or mercy. Others, with more reason, consider that he refers, in the language of complaint, to the uninterrupted flow of their prosperity, which was such that they seemed exempt from the common vicissitudes of life. He represents them as being corrupted by this indulgence, and casting off from their minds every principle of fear, as if they were privileged with immunity from mortal ills. The copulative particle will thus carry the force of a consequence — they have no changes, and therefore they fear not God. It is an undeniable truth, that the longer the wicked are left in the enjoyment of their pleasures, they are only hardened the more in their evil courses; and that where pride has the ascendancy in the heart, the effect of the Divine indulgence is to make us forget that we are men. In the connection between the two parts of the verse there is an implied censure of the infatuation of those who are led by their exemption from adversity to conclude that they are a species of demigods; for, how insignificant is the course of human life when compared with the eternity of God? We have need to be upon our guard when under prosperity, lest we fall into the secure spirit which the Psalmist here alludes to, and even carry our exultation to the extent of a defiance of the Almighty.

以为他申冤的方式答复他，就是惩罚他的仇敌。他赋予上帝的这个称号或描述性头衔，是在苦难与混乱时期足以安慰虔诚心灵的。我们所陷入的那种急躁焦虑，有许多是因为我们的思想没有上升到上帝的永恒性。有什么比贫弱必死、如影飞逝的人，以自己微弱的感知来度量上帝更不合理的呢？那等于将祂从祂永恒的宝座上拉下，使祂受制于变幻无常的世界。由于 chalaph 可以表示”剪除”也可以表示”改变”，有人认为大卫在此哀叹恶人的毁灭被推迟太久；但这不是一种可信的解读。这词更恰当的译法是”交替”。但即便是采用这种译法的人，也对这段话的意义有所分歧。有人理解为，他们的性情不可指望会有转变向善；他们如此执着于恶，以至于对悔改无动于衷；完全受残酷性情的支配，从未倾向于仁慈或怜悯。另有人更有理由地认为，他以哀怨的语气指出他们那连绵不断的繁荣——如此之顺遂，使他们似乎免于生命中常有的变故。他将他们描绘为被这种纵容所败坏，从心中抛弃一切敬畏的原则，仿佛享有免于必死之苦的特权。因果性并列词由此带有结果的意味——他们没有交替，因此他们不敬畏上帝。这是一个不可否认的真理：恶人任由他们的欢乐久享，只会在恶行中越陷越深；骄傲在心中占据上风时，神圣宽容的效果是使我们忘记自己是人。本节两部分之间的关联，含蓄地谴责了那些以免于逆境来断定自己是某种半神半人之人的迷惑；因为人生在世的历程与上帝的永恒相比，又算得什么呢？处于顺境时，我们需要警醒，免得陷入诗人在此所指的那种安逸之心，甚至将我们的得意扬扬推到胆敢藐视全能者的程度。

55:20-23

20. He hath sent his hands against those that were at peace with him: he hath broken his covenant. 21. The words of his mouth were smoother than butter, and his heart war: his words were softer than oil, yet were they darts. 22. Cast thy giving upon Jehovah, and he shall feed thee: he shall not suffer the righteous always to stagger. 23. Thou, O God! shalt cast them into the pit of corruption: bloody and deceitful men shall not live out half their days: but I will hope in thee.

20他伸手攻击与他和好的人，背弃他的盟约。21他的口比奶油更光滑，他的心却有争战；他的话比油更柔软，其实是拔出来的刀。22你要把你的重担卸给耶和华，他必养活你；他永不叫义人动摇。23上帝啊，你必使他们下入灭亡的坑；流人血行诡诈的人必活不到半世；但我要倚靠你。

1. He hath sent his hands against those that were at peace with him He afterwards speaks in verse 23d in the plural number, but here it is probable that he begins by addressing the leader and head of the wicked conspiracy. He accuses him of waging war in the midst of peace, and being thus guilty of a breach of faith. He had neither suffered provocation, nor had he announced in an open manner his intention to give battle, but had commenced the attack unexpectedly and with treachery. The same charge is insisted upon still further, when it is added, that butter and oil were in his lips, while war was in his heart, and his words themselves were darts. To appearance they were soft and agreeable, but they covered a hidden virulence and cruelty which wounded like a sword or like darts, according to the common proverb, that deceivers carry on their lips poison besmeared with honey. It is well known how many fair promises and flatteries Saul addressed to David with a view to entrap him, and we may conjecture that the same arts were practiced by his courtiers. It is one special trial of the Lord’s people, that they are exposed to such attempts on the part of crafty men to seduce them into destruction. Here the Holy Spirit puts a mark of reprobation upon all subtilty of this kind, and particularly upon treacherous flatteries, exhorting us to cultivate simplicity of intention. 22 Cast thy giving upon Jehovah. The Hebrew verb , yahab, signifies to give, so that , yehobcha, according to the ordinary rules of grammar, should be rendered thy giving, or thy gift. Most interpreters read thy burden, but they assign no reason for this rendering. The verb , yahab, never denotes to burden, and there is no precedent which might justify us in supposing that the noun deduced from it can mean a burden. They have evidently felt themselves compelled to invent that meaning from the harshness and apparent absurdity of the stricter translation, Cast thy gift upon Jehovah. And I grant that the sentiment they would express is a pious one, that we ought to disburden ourselves before God of all the cares and troubles which oppress us. There is no other method of relieving our anxious souls, but by reposing ourselves upon the providence of the Lord. At the same time, I find no example of such a translation of the word, and adhere therefore to the other, which conveys sufficiently important instruction, provided we understand the expression gift or giving in a passive sense, as meaning all the benefits which we desire God to give us. The exhortation is to the effect that we should resign into the hands of God the care of those things which may concern our advantage. It is not enough that we make application to God for the supply of our wants. Our desires and petitions must be offered up with a due reliance upon his providence, for how many are there who pray in a clamorous spirit, and who, by the inordinate anxiety and restlessness which they evince, seem resolved to dictate terms to the Almighty. In opposition to this, David recommends it as a due part of modesty in our supplications, that we should transfer to God the care of those things which we ask, and there can be no question that the only means of checking an excessive impatience is an absolute submission to the Divine will, as to the blessings which should be bestowed. Some would explain the passage: Acknowledge the past goodness of the Lord to have been such, that you ought to hope in his kindness for the future. But this does not give the genuine meaning of the words. As to whether David must be considered as here exhorting himself or others, it is a question of little moment, though he seems evidently, in laying down a rule for his own conduct, to prescribe one at the same time to all the children of God. The words which he subjoins, And he shall feed thee, clearly confirm that view of the passage which I have given above. Subject as we are in this life to manifold wants, we too often yield ourselves up to disquietude and anxiety. But David assures us that God will sustain to us the part of a shepherd, assuming the entire care of our necessities, and supplying us with all that is really for our advantage. He adds, that he will not suffer the righteous to fall, or always to stagger If , mot, be understood as meaning a fall, then the sense will run: God shall establish the righteous that he shall never fall. But the other rendering seems preferable. We see that the righteous for a time are left to stagger, and almost to sink under the storms by which they are beset. From this distressing state David here declares, that they shall be eventually freed, and blessed with a peaceful termination of all their harassing dangers and cares. 23 Thou, O God! shalt cast them into the pit of corruption. He returns to speak of his enemies, designing to show the very different end which awaits them, from that which may be expected by the righteous. The only reflection which comforts the latter, when cast down at the feet of their oppressors, is, that they can confidently look for a peaceful issue to the dangers which encompass them; while, on the other hand, they can discern by faith the certain destruction which impends the wicked. The Hebrew word , shachath, signifies the grave, and as there seems an impropriety in saying that they are cast into the pit of the grave, some read in preference the pit of corruption, the word being derived from , shachath, to corrupt, or destroy. It is a matter of little consequence which signification be adopted; one thing is obvious, that David means to assert that they would be overtaken not only by a temporary, but everlasting destruction. And here he points at a distinction between them and the righteous. These may sink into many a deep pit of worldly calamity, but they arise again. The ruin which awaits their enemies is here declared to be deadly, as God will cast them into the grave, that they may rot there. In calling them bloody men, he adverts to a reason which confirmed the assertion he had made. The vengeance of God is certain to overtake the cruel and the deceitful; and this being the character of his adversaries, he infers that their punishment would be inevitable. “But does it consist,” may some ask, “with what passes under our observation, that bloody men live not half their days? If the character apply to any, it must with peculiar force to tyrants, who consign their fellow-creatures to slaughter, for the mere gratification of their licentious passions. To such very evidently, and not to common murderers, does the Psalmist refer in this place; and yet will not tyrants, who have butchered their hundreds of thousands, reach frequently an advanced period of life?” They may; but notwithstanding instances of this description, where God has postponed the execution of judgment, the assertion of the Psalmist is borne out by many considerations. With regard to temporal judgments, it is enough that we see them executed upon the wicked, in the generality of cases, for a strict or perfect distribution in this matter is not to be expected, as I have shown at large upon the thirty-seventh psalm. Then the life of the wicked, however long it may be protracted, is agitated by so many fears and disquietudes, that it scarcely merits the name, and may be said to be death rather than life. Nay, that life is worse than death which is spent under the curse of God, and under the accusations of a conscience which torments its victim more than the most barbarous executioner. Indeed, if we take a right estimate of what the course of this life is, none can be said to have reached its goal, but such as have lived and died in the Lord, for to them, and them alone, death as well as life is gain. When assailed, therefore, by the violence or fraud of the wicked, it may comfort us to know that their career shall be short, — that they shall be driven away, as by a whirlwind, and their schemes, which seemed to meditate the destruction of the whole world, dissipated in a moment. The short clause which is subjoined, and which closes the psalm, suggests that this judgment of the wicked must be waked for in the exercise of faith and patience, for the Psalmist rests in hope for his deliverance. From this it appears that the wicked are not cut off so suddenly from the earth, as not to afford us hope for the exhibition of patience under the severity of long-continued injuries.

20．他伸手攻击与他和好的人。此后他在第23节用复数称呼，但在此处，他可能首先是在指向邪恶密谋的首领与头目。他控告此人在和平之中发动战争，因此是背信弃义。他既无缘由受到激怒，也未公开宣告要发起攻击，而是出其不意、以诡诈为之。同样的控告在随后的经节中被进一步坚持——奶油与油在他嘴唇上，心里却充满争战，他的话语本身就是飞镖。外表看来温柔可亲，却掩盖着深藏的恶毒与残忍——如刀剑如飞镖般砍刺，正如那句古老的谚语所说，欺骗者的嘴唇上带着蜜糖涂抹的毒药。人所共知，扫罗曾用多少美言与奉承来引诱大卫落入陷阱，我们可以推想，他的廷臣们也施展同样的伎俩。这正是主的子民所受的一种特殊试炼——他们暴露在这类狡猾之人企图引诱他们走向灭亡的图谋之下。在此，圣灵对一切这类诡诈打上定罪的烙印，尤其是对背信弃义的奉承，劝勉我们要培养内心的纯正。22．你要把你的重担卸给耶和华。希伯来动词 yahab 有”给予”之意，因此 yehobcha 按照普通的语法规则应译作”你所给予的”或”你的礼物”。大多数注释者读作”你的重担”，但他们未给出任何理由。yahab 从不表示”成为重担”，也没有任何先例可以证明由此派生的名词能表示”重担”。他们显然是因直译的生硬和表面上的不通——”将你的礼物卸给耶和华”——而不得不凭空造出这层含义。我承认，他们所要表达的意思是虔诚的——我们应当在上帝面前卸下一切压迫我们的忧虑与苦难。舒解我们焦虑之心灵的唯一方法，就是依托于主的护理。然而，我找不到任何这样翻译此词的先例，因此坚持另一种译法——它传达出足够重要的教导，只要我们以被动的意义来理解”礼物”或”给予”——即我们渴望上帝赐给我们的一切恩惠。这劝勉的意思是：我们应当将有关我们益处之事的管理权交托在上帝手中。向上帝祈求满足我们的需要还不够，我们的愿望与祈求必须伴随着对祂护理的信靠，因为有多少人是以喧嚣的心祷告，以他们所表现出的过度焦虑与不安，似乎打定主意要向全能者发号施令。与此相对，大卫建议在我们的祈求中应有一种谦卑，就是将我们所求之事的管理权转交给上帝，毫无疑问，克制过度急躁的唯一方法，就是对应当赐给我们的恩惠绝对顺服于神圣的旨意。有人会这样解释这段话：承认主过去的美善是如此之大，以至于你应当对祂将来的慈爱心存盼望。但这并非这些话的真实含义。至于大卫在此是否被认为是在劝勉自己或他人，这是一个无关紧要的问题，不过他显然是在为自己的行为立下规则，同时也为上帝一切的儿女制定规范。他随后加上”他必养活你”，清楚地印证了我对这段话的上述理解。在这生命中，我们处处面对需要，往往让自己陷入不安与焦虑；但大卫向我们保证，上帝将以牧者的身份承担我们，承担我们一切的需要，赐给我们一切真正有益于我们的。他补充道，祂不会让义人倾跌，或永远摇撼。若 mot 被理解为跌倒，则含义为：上帝必坚立义人，使他永不跌倒。但另一种译法似乎更好。我们看见义人有时被让步摇撼，几乎要在向他们袭来的狂风中沉没；大卫在此宣告，他们终将从这悲苦的处境中得释，凡骚扰他们的危险与忧虑都将得到平安的了结。23．上帝啊，你必使他们下入灭亡的坑。他回到谈论他的仇敌，旨在显明等待他们的结局与义人所可期待的截然相反。当义人被踩在压迫者脚下时，唯一能给他们安慰的思想，是他们可以满有把握地等候所围困之危险的平安了结；与此同时，他们也能以信心看见必将临到恶人的确定毁灭。希伯来词 shachath 有坟墓之意，既然说”被投入坟墓的坑”似乎不恰当，有人宁可读作”毁灭的坑”，该词来自 shachath，即毁坏或败坏之意。采用哪种含义无关紧要，显而易见的是，大卫是要断言他们不仅会遭遇暂时的，乃是永远的毁灭。在此他指出义人与仇敌之间的区别。义人可能跌入世俗苦难的深坑，却能重新起来；而等待他们仇敌的毁灭，在此被宣告为致命的——上帝将他们投入坟墓，使他们在其中腐烂。他称他们为”流人血”，是在提出一个支撑他前面断言的理由。上帝的报应必定临到残忍与诡诈之人；而这正是他仇敌的特性，他由此推断他们的刑罚是不可避免的。”但是，”有人或许会问，”流人血的人活不到半世，这与我们眼前所见的事是否一致？若这特性能适用于任何人，则当以独特的强力适用于暴君——他们为了满足放纵的私欲而将无数同类置于刀下。大卫在此无疑是指这类人，而非普通的杀人犯；然而屠杀了成千上万的暴君，岂不也常常活到高龄？”或许有；但尽管有上帝推迟审判的这类例子，诗人的断言仍被诸多方面所印证。就时间性的审判而言，只要我们看见它在多数情况下执行于恶人身上，便已足够，因为在此事上不可期待一种严格或完美的分配，这一点我已在第三十七篇上详为论述。此外，恶人的生命，无论拖延多久，被如此多的惧怕与烦恼所骚扰，几乎不配称为生命，可以说是死而非生。不，那在上帝的咒诅下、在比任何残酷刑吏更折磨人的良心控诉下度过的生命，更是比死亡还要悲惨。确实，若我们正确估量此生的历程，没有人可以说已到达其终点，惟有那些在主里活着并死去的人，因为惟有他们，死亡与生命同样是益处。因此，当遭受恶人的暴力或欺诈攻击时，知道他们的道路必将短促，他们如同被旋风卷走，他们看似要摧毁整个世界的诡计在刹那间烟消云散，这可以使我们得着安慰。本节末尾附加的短句，结束了这篇诗——它提示我们，恶人从世上被剪除这事，必须以信心与忍耐的操练来等候，因为诗人是在盼望中等待他的拯救。由此可见，恶人不是如此迅速地从地上被剪除，不给我们在长期受伤的严酷中操练忍耐的机会。

---

发布于 2026年4月28日 17:05