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诗篇注释 56 / Psalm 56

加尔文 / John Calvin

In this psalm David mixes complaint with prayer, and assuages the distress of his mind by meditation upon the mercy of God. He pray, that he may experience the divine help under the persecutions to which he was subjected by Saul, and his other enemies; and expresses his confidence of success. It is possible, however, that the psalm may have been written after the dangers to which he alludes were past, and in thanksgiving for a deliverance which he had already received. To the chief musician upon the silent dove in distant places, Michtam of David, when the

在本诗中，大卫将哀怨与祷告交织在一起，藉默想上帝的怜悯来宽慰自己愁苦的心灵。他祈求在扫罗与其他仇敌的逼迫中经历神圣的帮助，并表达对祈求得应允的信心。然而，本诗也可能是在他所提及的危险已过之后所写，是为已蒙拯救的感恩之作。献给诗班长，调用”遥远地方沉默的鸽子”，大卫的弥迦担诗，当

Philistines took him in Gath.

非利士人在迦特拿住他的时候。

The portion of history referred to in the title is recorded in 1 Samuel 21. Being driven from every hiding-place in which he had hitherto found safety, he fled to King Achish. He speaks here of having been apprehended; and that he was so, may be gathered from the inspired narrative, where Achish is represented as saying, “Lo, ye see the man is mad; wherefore, then, have ye brought him to me?” It is probable that they suspected him of some sinister design in the visit. He escaped upon that occasion by feigning madness; but this psalm proves that he must have been engaged in fervent supplication, and that faith was secretly in exercise even when he betrayed this weakness. He would not appear to have been under that inordinate agitation of mind, which instigates men to adopt methods of relief which are positively sinful; but in the desperate emergency to which he was reduced, he was compelled through fear to employ an artful device, which might save his life, although it would lower his dignity in the eyes of the world. If he lost the praise of magnanimity, it is at least apparent from this psalm, what a strenuous contest there was between faith and fear in his heart. The words, upon the silent dove, are supposed by some to have formed the commencement of a song well known at the time. Others have thought that David is here compared to a dove; and this conjecture is borne out by the propriety of the metaphor in his present circumstances, especially as it is added, in distant places, for he had been driven to an enemy’s country by the fury of his persecutors. The meaning which some have attached to the word, translating it a palace, is farfetched. I have already given my views of the term Michtam. I would not pretend to say anything dogmatically on a point upon which even Hebrew interpreters are not agreed in opinion; but the probability is, that it was a particular kind of tune, or a musical instrument.

题名所指的历史记载在撒母耳记上第二十一章。大卫被逐出每一个曾藏身安全的地方，便逃往亚吉王处。他在此说到自己曾被拿住；这可从圣经叙述中推知——亚吉被描写为说道：”你们看，这人是疯子，为什么把他带到我这里来呢？”他们很可能怀疑他来访另有阴谋。他那次藉装疯得以脱险；但本诗证明他当时必定正在热切祈求，且即便在他表现出这软弱之时，信心也在暗中运作。他并非处于那种非理性的心灵激荡状态——那种状态会驱使人采取明显犯罪的解脱手段；但在他被逼到极度绝境之时，他迫于恐惧，不得不使用一种可以救命的机巧，虽然这会在世人眼中有损他的尊严。若他因此失去了刚勇的美名，至少从这篇诗中可以清楚看出，信心与惧怕在他心中展开了何等激烈的争战。”沉默的鸽子”这几个字，有人认为是当时一首广为人知之歌的开头。另有人认为大卫在此被比作一只鸽子；这种推测有其合理之处，与他当时处境的比喻相当贴切，尤其是因后面加了”在遥远的地方”，表明他被逼迫者的怒气驱赶到了敌国。有人将这词译作”宫殿”，未免牵强。我已就”弥迦担”一词表达了自己的看法。在连希伯来注释者也意见不一的问题上，我不想武断地表态；但最可能的是，它是一种特定的曲调，或是一种乐器。

56:1-4

1. Be merciful unto me, O God! for man swallows me up he fighting against me, daily oppresseth me. 2. Mine enemies daily swallow me up: surely they be many that fight against me, O Most High! 3. In the day that I was afraid, I did put my trust in thee. 4. In God I will praise his word; in God I have put my trust: I will not fear what flesh can do unto me.

1上帝啊，求你怜悯我，因为人要把我吞了；他天天攻打欺压我。2我的仇敌天天要把我吞了；因为攻击我的人甚多。至高者啊，3我惧怕的时候，要倚靠你。4我倚靠上帝，我要赞美他的话；我倚靠上帝，必不惧怕。血气之辈能把我怎样呢？

1 Be merciful unto me, O God! for man swallows me up It would be difficult to determine whether he speaks here of foreign or domestic enemies. When brought to King Achish he was as a sheep between two bands of wolves, an object of deadly hatred to the Philistines on the one hand, and exposed to equal persecutions from his own fellow-countrymen. He uses the indefinite term man in this verse, though in the next he speaks of having many enemies, the more forcibly to express the truth that the whole world was combined against him, that he experienced no humanity amongst men, and stood in the last necessity of divine help. The term daily would suggest that he refers more immediately to Saul and his faction. But in general, he deplores the wretchedness of his fate in being beset with adversaries so numerous and so barbarous. Some translate , shaaph, to regard, but it is more properly rendered to swallow up, a strong expression, denoting the insatiable rage with which they assailed him. I have adhered to the common translation of , lacham, though it also signifies to eat up, which might consist better with the metaphor already used in the preceding part of the verse. It is found, however, in the sense to fight against, and I was unwilling to depart from the received rendering. I shall only observe in passing, that those who read in the second member of the verse, many fighting with me, as if he alluded to the assistance of angels, mistake the meaning of the passage; for it is evident that he uses the language of complaint throughout the verse. 3. In the day that I was afraid, etc. In the Hebrew, the words run in the future tense, but they must be resolved into the praeterite. He acknowledges his weakness, in so far as he was sensible of fear, but denies having yielded to it. Dangers might distress him, but could not induce him to surrender his hope. He makes no pretensions to that lofty heroism which contemns danger, and yet while he allows that he felt fear, he declares his fixed resolution to persist in a confident expectation of the divine favor. The true proof of faith consists in this, that when we feel the solicitations of natural fear, we can resist them, and prevent them from obtaining an undue ascendancy. Fear and hope may seem opposite and incompatible affections, yet it is proved by observation, that the latter never comes into full sway unless there exists some measure of the former. In a tranquil state of the mind, there is no scope for the exercise of hope. At such times it lies dormant, and its power is only displayed to advantage when we see it elevating the soul under dejection, calming its agitations, or soothing its distractions. This was the manner in which it manifested itself in David, who feared, and yet trusted, was sensible of the greatness of his danger, and yet quieted his mind with the confident hope of the divine deliverance.

1．上帝啊，求你怜悯我，因为人要把我吞了。很难确定他在此所指的是外邦仇敌还是国内的敌人。当他被带到亚吉王面前时，他如同一只羊陷入两群狼之间——一方面是非利士人对他的致命仇恨，另一方面是同胞对他同等的迫害。他在本节用”人”这个不定的词，尽管在下一节他说攻击他的人甚多，这是为了更有力地表达全世界都联合对付他的真相——他在人间没有经历任何人情，处于最迫切需要神圣帮助的处境。”天天”这词暗示他更直接地是指扫罗及其党派。但总体而言，他是在哀叹自己被如此众多、如此凶残的仇敌所困的可悲命运。有人将 shaaph 译作”注视”，但更恰当的译法是”吞吃”，这是一个强烈的表达，表示他们攻击他那贪得无厌的狂怒。我沿用了 lacham 的通常译法，尽管它也有”吃尽”之意，这或许更能与本节前段所用的比喻相符；但它也有”攻打”的意思，我不愿偏离通行的译法。我只附带指出，那些将本节第二部分读作”许多人与我同战”、以为是暗指天使帮助的人，误解了这段话的意思；因为显然他在整节中都是在使用哀怨的语言。3．我惧怕的时候。希伯来文以将来时态写成，但当理解为过去时。他承认自己的软弱，因为他确实感到惧怕，但否认自己曾屈服于惧怕之下。危险能使他愁苦，却不能使他放弃盼望。他并不自称拥有那种藐视危险的高傲英雄主义，然而，当他承认他感到惧怕时，他宣告他坚定不移的决心——要持守对神圣恩宠的信心盼望。信心真正的证明就在于此：当我们感受到本性的惧怕的拉扯时，我们能够抵抗它们，不让它们获得不当的支配地位。惧怕与盼望似乎是相反而不相容的情感，然而经验证明，后者从不能完全彰显其力量，除非存在某种程度的前者。在心灵平静的状态下，盼望没有施展的余地，那时它处于休眠状态；它的力量只有在我们看见它在沮丧中提升灵魂、平息躁动、抚慰扰乱时，才得以充分彰显。这正是它在大卫身上显明的方式——他惧怕，却又信靠；他感受到危险之大，却以对神圣拯救的信心盼望平静了自己的心。

1. In God I will praise his word Here he grows more courageous in the exercise of hope, as generally happens with the people of God. They find it difficult at first to reach this exercise. It is only after a severe struggle that they rise to it, but the effort being once made, they emerge from their fears into the fullness of confidence, and are prepared to grapple with the most formidable enemies. To praise, is here synonymous with glorying or boasting. He was now in possession of a triumphant confidence, and rejoiced in the certainty of hope. The ground of his joy is said to be the divine word; and this implies, that however much he might seem to be forsaken and abandoned by God, he satisfied himself by reflecting on the truthfulness of his promises. He would glory in God notwithstanding, and although there should be no outward appearance of help, or it should even be sensibly withdrawn, he would rest contented with the simple security of his word. The declaration is one that deserves our notice. How prone are we to fret and to murmur when it has not pleased God immediately to grant us our requests! Our discontent may not be openly expressed, but it is inwardly felt, when we are left in this manner to depend upon his naked promises. It was no small attainment in David, that he could thus proceed to praise the Lord, in the midst of dangers, and with no other ground of support but the word of God. The sentiment contained in the latter clause of the verse might seem at first glance to merit little consideration. What more obvious than that God is able to protect us from the hand of men, that his power to defend is immensely greater than their power to injure? This may be true, but we all know too well how much of that perverse unbelief there is in our hearts, which leads us to rate the ability of God below that of the creature. It was no small proof, therefore, of the faith of David, that he could despise the threatenings of his enemies. And it would be well if all the saints of God were impressed with such a sense of his superiority to their adversaries as would lead them to show a similar contempt of danger. When assailed by these, it should never escape their recollection, that the contest is in reality between their enemies and God, and that it were blasphemous in this case to doubt the issue. The great object which these have in view is to shake our faith in the promised help of the Lord; and we are chargeable with limiting his power, unless we realize him standing at our right hand, able with one movement of his finger, or one breath of his mouth, to dissipate their hosts, and confound their infatuated machinations. Shall we place him on a level with mortal man, and measure his probable success by the numbers which are set against him? “But how,” may it be asked, “are we to account for this sudden change in the exercise of David? A moment before, he was expressing his dread of destruction, and now he bids defiance to the collected strength of his enemies.” I reply, that there is nothing in his words which insinuate that he was absolutely raised above the influence of fear, and every sense of the dangers by which he was encompassed. They imply no more than that he triumphed over his apprehensions, through that confident hope of salvation with which he was armed. Men he terms in this verse flesh, to impress the more upon his mind the madness of their folly in attempting a contest so infinitely above their strength.

4．我倚靠上帝，我要赞美他的话。在此，他在盼望的操练中愈加刚强，这在上帝子民身上是常见的。他们起初发现这操练是艰难的，只有经过激烈的挣扎才能达到，但一旦努力得着，便从惧怕中进入充足的信心，并准备好与最可怕的仇敌较量。”赞美”在此与”夸口”或”自豪”同义。他如今拥有了得胜的信心，在盼望的确实中喜乐。他喜乐的根据被说是上帝的话；这意味着，无论他看来多么被上帝离弃，他通过思想上帝应许的真实性而得到满足。他仍要以上帝为荣，即便没有任何外在帮助的迹象，甚至当帮助似乎明显撤去，他也要满足于单单倚靠祂话语的保证。这句话值得我们留意。当上帝没有立即应允我们的祈求时，我们是多么容易怨怒嗟叹！当我们被如此留下，只能依靠祂赤裸的应许时，我们的不满或许不形于色，却在内心深处被感受到。大卫能在危险之中，以上帝的话为唯一支柱，如此来赞美主，这是不小的成就。本节末句所含的意思，乍看似乎无关紧要。上帝能保护我们免受人手的伤害，祂捍卫的能力远远超过他们伤害的能力，这有什么不明显的呢？这话或许不错，但我们都深知我们心中有多少那种悖逆的不信——使我们将上帝的能力低估于受造物之下。因此，大卫能藐视仇敌的威胁，乃是他信心的不小证明。若上帝一切的圣徒都能如此深刻感受到祂对仇敌的绝对优越，以至于表现出类似对危险的藐视，那该多好！当遭受攻击时，他们决不应忘记，这场争战实际上是在仇敌与上帝之间，而在这种情形下对结局表示怀疑，乃是亵渎。这些人的主要目的，是动摇我们对主所应许之帮助的信心；除非我们认识到祂站在我们右边，能以手指一动或口中一吹，驱散他们的大军，粉碎他们昏迷的谋算，否则我们就是在限制祂的能力。我们岂能将祂与必死之人相提并论，以对抗祂的人数来估量祂可能的成功？”但是，”有人或许会问，”大卫操练中这突然的转变该如何解释？片刻前他还在表达对毁灭的恐惧，如今却向集结的仇敌发出挑战。”我回答：他的话中没有任何东西暗示他已完全超越惧怕的影响，对围困他的危险毫无感知。这些话不过是表明，他藉着那以信心盼望得救而武装自己的信心，胜过了自己的忧虑。他在本节将人称作”血气之辈”（flesh），是为了更深刻地提醒自己，他们在尝试这场远超出自己力量的较量时是何等的疯狂。

56:5-8

5. Every day my words vex me; all their thoughts are against me for evil. 6. They gather themselves together, they hide themselves, they watch my heels, because they seek my soul. 7. After their mischief they think to escape: in thine anger cast down the peoples, O God! 8. Thou hast taken account of my wandering; put thou my tears into thy bottle: are they not in thy register?

5他们终日颠倒我的话；他们一切的心思都是谋我的害。6他们聚集，潜伏；他们窥探我的脚踪，等候要害我的命。7他们因罪孽能脱险吗？上帝啊，求你用怒气使列邦降低。8我几次流离，你都记数；求你把我眼泪装在你的皮袋里。这不都记在你册子上吗？

5 Every day my words vex me The first part of this verse has been variously rendered. Some understand my words to be the nominative in the sentence, and with these I agree in opinion. Others suppose a reference to the enemies of David, and translate, they calumniate my words, or, they cause me grief on account of my words. Again, , yeatsebu, has been taken in the neuter sense, and translated, my words are troublesome. But

5．他们终日颠倒我的话。本节的前半部分解读颇为分歧。有人以”我的话”为句子的主语，我同意这一观点。另有人认为是指大卫的仇敌，译作”他们毁谤我的话”，或”他们因我的话使我愁苦”。还有人以 yeatsebu 为中性意义，译作”我的话是令人烦恼的”。但

, atsab, commonly signifies to afflict with grief,

and in Pihel is always taken transitively; nor does there seem any reason in this place to depart from the general rule of the language. And the passage flows more naturally when rendered, my words affect me with grief, or vex me, than by supposing that he refers to his enemies. According to this translation, the verse contains a double complaint, that, on the one hand, he was himself unsuccessful in everything which he attempted, his plans having still issued in vexatious failure; while, on the other hand, his enemies were devising every means for his destruction. It may appear at first sight rather inconsistent to suppose that he should immediately before have disclaimed being under the influence of fear, and now acknowledge that he was not only distressed, but in some measure the author of his own discomfort. I have already observed, however, that he is not to be considered as having been absolutely divested of anxiety and fear, although enabled to look down with contempt upon his enemies from the eminence of faith. Here he speaks of the circumstances which tried him, which his faith certainly overcame, but at the same time could not altogether remove out of the way. He confesses his own lack of wisdom and foresight, shown in the abortive issue of every plan which he devised. It aggravated the evil, that his enemies were employing their united counsels to plot his ruin. He adds, that they gathered themselves together; and this made his case the more calamitous, matched as he was, a single individual, against this numerous host. In mentioning that they hide themselves, he adverts to the subtile devices which they framed for surprising him into destruction. The verb , yitsponu, by grammatical rule ought to have the letter , vau, in the middle; from which the general opinion is, that the yod, is as it were the mark of Hiphil, denoting that the enemies of David came to the determination of employing an ambush, with the view of surrounding him. He tells us that they pressed upon him in every direction, and as it were trod upon his heels, so that he had no respite. And he points at their implacable hatred as the cause of their eager pursuit of him; for nothing, he informs us, would satisfy them but his death.

atsab 通常表示”使忧愁”，在毗业勒型中总是用作及物动词；在这里似乎没有理由偏离语言的通则。当译作”我的话使我愁苦”或”颠倒我的话”时，这段话比假设他是指仇敌更为自然流畅。按照这种译法，本节包含了双重的哀怨：一方面，他自己在一切所尝试的事上都不顺利，计划不断落空令他烦恼；另一方面，他的仇敌却在谋划一切手段来毁灭他。乍看之下，似乎前后矛盾——他刚刚宣称自己不在惧怕的掌控之下，现在却承认他不仅忧苦，在某种程度上还是自身不安的根源。然而，我已指出，他不应被视为已完全脱离了焦虑与惧怕，尽管他能从信心的高处藐视仇敌。他在此谈到试炼他的处境——信心固然克服了这些处境，却不能将其完全移除。他承认自己缺乏智慧与远见，表现在他所制定的每一个计划都以失败告终。而他的仇敌联合谋议图谋他的灭亡，使这处境愈加恶劣。他补充道他们”聚集在一起”；面对如此庞大的阵容，他以单个的人与之抗衡，处境更加可悲。他提到他们”潜伏”，是在指他们为置他于死地所设置的阴险陷阱。动词 yitsponu 按语法规则应在中间有 vau 字母；由此普遍认为 yod 是使动态的标志，表示大卫的仇敌决心设下埋伏以将他围困。他告诉我们仇敌从四面八方压迫他，如同踩在他脚踵上，使他无处喘息。他以他们顽固的仇恨为其拼命追逐的原因；他告诉我们，除了他的性命，没有任何东西能使他们满足。

1. After their mischief they think to escape. The beginning of this verse is read by some interrogatively, Shall they escape in their iniquity? But there is no necessity for having recourse to this distant meaning. It is much better to understand the words in the sense which they naturally suggest when first read, That the wicked think to escape in their iniquity, but that God will cast them down. He alludes to the fact that the ungodly, when allowed to proceed without interruption in their evil courses, indulge the idea that they have a license to perpetrate the worst wickedness with impunity. In these our own times, we see many such profane characters, who display an unmeasured audacity under the assurance that God’s hand can never reach them. They not only look to go unpunished, but found their hopes of success upon their evil deeds, and encourage themselves to farther wickedness, by cherishing the opinion that they will contrive a way of escape from every adversity. David has no sooner stated this vain confident persuasion of the wicked, than he refutes it by an appeal to the judgment of God, declaring his conviction that, however proudly they might exalt themselves, the hour of vengeance would come when God would cast down the peoples He makes use of the plural number, to fortify his mind against fear, when he reflected upon the array of his enemies. Let us remember, when our enemies are many, that it is one of the prerogatives of God to cast down the people, and not one nation of foes merely, but the world. 8. Thou hast taken account of my wanderings The words run in the form of an abrupt prayer. Having begun by requesting God to consider his tears, suddenly, as if he had obtained what he asked, he declares that they were written in God’s book. It is possible, indeed, to understand the interrogation as a prayer; but he would seem rather to insinuate by this form of expression, that he stood in no need of multiplying words, and that God had already anticipated his desire. It is necessary, however, to consider the words of the verse more particularly. He speaks of his wandering as having been noted by God, and this that he may call attention to one remarkable feature of his history, his having been forced to roam a solitary exile for so long a period. The reference is not to any one wandering; the singular number is used for the plural, or rather, he is to be understood as declaring emphatically that his whole life was only one continued wandering. This he urges as an argument to commiseration, spent as his years had been in the anxieties and dangers of such a perplexing pilgrimage. Accordingly, he prays that God might put his tears into his bottle It was usual to preserve the wine and oil in bottles: so that the words amount to a request that God would not suffer his tears to fall to the ground, but keep them with care as a precious deposit. The prayers of David, as appears from the passage before us, proceeded upon faith in the providence of God, who watches our every step, and by whom (to use an expression of Christ) “the very hairs of our head are numbered,” (Matthew 10:30.) Unless persuaded in our mind that God takes special notice of each affliction which we endure, it is impossible we can ever attain such confidence as to pray that God would put our tears into his bottle, with a view to regarding them, and being induced by them to interpose in our behalf. He immediately adds, that he had obtained what he asked: for, as already observed, I prefer understanding the latter clause affirmatively. He animates his hope by the consideration that all his tears were written in the book of God, and would therefore be certainly remembered. And we may surely believe, that if God bestows such honor upon the tears of his saints, he must number every drop of their blood which is shed. Tyrants may burn their flesh and their bones, but the blood remains to cry aloud for vengeance; and intervening ages can never erase what has been written in the register of God’s remembrance.

7．他们因罪孽能脱险吗？本节开头有人以疑问句读，”他们因罪孽能脱险吗？”但没有必要诉诸这种迂回的含义。最好是按照直读时所自然浮现的意义来理解——恶人以为靠罪孽能脱险，但上帝必使他们降低。他在暗示这一事实：不虔的人若被允许在恶行中无阻地行走，便会滋生出一种他们有许可做尽最坏恶事而不受惩罚的观念。在我们当今的时代，我们看见许多这样亵渎之人，在确信上帝之手永远不能触及他们的保障下，展示出无边的胆大妄为。他们不仅指望逍遥法外，更将自己成功的希望建立在恶行上，以为自己能在一切逆境中找到脱险之道，从而自我鼓励，变本加厉地为恶。大卫一陈明恶人这种虚妄的自信，便立即以诉诸上帝的审判来驳斥，宣告他的确信：无论他们怎样骄傲地自高，报应的时刻必来到，上帝必使列邦降低。他使用复数，是为了在思想仇敌的阵容时坚固自己的心，免受惧怕侵扰。我们当记住，当我们的仇敌众多时，使列邦降低乃是上帝的特权之一，不仅一国的仇敌，整个世界也在其列。8．我几次流离，你都记数。这些话以突然祷告的形式写成。他开始祈求上帝顾念他的眼泪，忽然，好像已得着所求，他宣告这些都已记在上帝的册子上。确实，可以将这疑问理解为一个祷告；但他似乎宁可以这种表达方式暗示，他无需多言，上帝已预先知道他的心愿。然而，有必要更仔细地思量本节的话语。他说上帝已记录他的流离漂泊，目的是要引起注意他历史中的一个显著特点——他被迫在漫长的岁月中孤身流亡。这里所指的不是某一次漂泊；单数代替复数使用，或者更确切地说，他是在着重宣告他整个的生命不过是一段持续不断的流离。他以此作为祈求怜悯的论据，因为他的年日都是在如此令人困惑的朝圣旅途的焦虑与危险中度过的。因此，他祈求上帝将他的眼泪装在皮袋里。酒和油通常是用皮袋保存的；这些话的意思是祈求上帝不要让他的眼泪落地，而要像珍贵的寄存物一样小心保管。大卫的祷告，如这段话所显明的，是建立在对上帝护理的信心上——上帝观察我们的每一步，并如基督所说，”就是你们的头发，也都被数过了”（太十30）。若我们心中不确信上帝特别注意我们所受的每一件苦难，我们就绝不可能达到这样的信心，以至于祈求上帝将我们的眼泪装在皮袋里，以便顾念它们，并被它们所感动而为我们介入。他立即补充，他已得着所求：如前所述，我更倾向于以肯定语气来理解后面的分句。他藉着一切眼泪都已写在上帝册子上、必然会被记念这一思想来激励自己的盼望。我们可以确信，若上帝如此尊重祂圣徒的眼泪，祂必数算他们所流的每一滴血。暴君可以焚烧他们的肉体与骨骼，但血仍大声呼叫报应；无论间隔多少年代，都无法抹去上帝记念册上所写的一切。

56:9-11

9. When I cry, then shall mine enemies turn back: this I know, for God is with me. 10. In God will I praise his word; in Jehovah will I praise his word. 11. In God have I hoped: I will not be afraid what man can do unto me.

9我呼求的日子，仇敌都要转身退后；我知道上帝是帮助我的。10我倚靠上帝，我要赞美他的话；我倚靠耶和华，我要赞美他的话。11我倚靠上帝，必不惧怕。人能把我怎样呢？

1. When I cry, then shall mine enemies turn back. Here he boasts of victory with even more confidence than formerly, specifying, as it were, the very moment of time when his enemies were to be turned back. He had no sensible evidence of their approaching destruction but from the firm reliance which he exercised upon the promise, he was able to anticipate the coming period, and resolved to wait for it with patience. Though God might make no haste to interpose, and might not scatter his enemies at the very instant when he prayed, he was confident that his prayers would not be disappointed: and his ground for believing this was just a conviction of the truth, that God never frustrates the prayers of his own children. With this conviction thoroughly fixed in his mind, he could moderate his anxieties, and calmly await the issue. It is instructive to notice, that David, when he would secure the obtainment of his request, does not pray in a hesitating or uncertain spirit, but with a confident assurance of his being heard. Having once reached this faith, he sets at defiance the devil and all the host of the ungodly. 10 In God will I praise his word In the original the pronoun is not expressed, but we are left to infer, from the parallel verse which went before, that it is understood. The repetition adds an emphasis to the sentiment, intimating, that though God delayed the sensible manifestation of his favor, and might seem to deal hardly in abandoning him to the word — giving him nothing more,

9．我呼求的日子，仇敌都要转身退后。在此，他以比先前更大的信心夸口得胜，几乎是指定了仇敌被击退的那一确切时刻。他没有任何关于他们毁灭临近的感性证据，然而凭着他对应许所操练的坚定倚靠，他能够预见那将要来到的时刻，并决意忍耐等候。尽管上帝可能不急于介入，在他祷告的那一刻也不驱散他的仇敌，他确信他的祷告不会落空：他相信这一点的根据，正是一种确信——上帝从不使祂自己儿女的祷告落空。这一确信在他心中坚固稳定，使他能够节制自己的焦虑，平静地等候结局。值得注意的是，大卫在寻求所求之事得成时，不是以踌躇不定或不确定的心志祷告，而是以蒙垂听的信心确据祷告。一旦达到这样的信心，他便向魔鬼和一切不虔之人的大军发出挑战。10．我倚靠上帝，我要赞美他的话。原文中代词未写出，但从前面的平行经节可以推断其意义。重复加强了这一意思，暗示尽管上帝推迟了祂恩宠的明显彰显，似乎是在将他单单留给那话语——仅仅给他这些，

may therefore contain a reference to the large quantity of tears which David’s affliction forced from him. — Harmer’s Observations, volume 2, pp. 121, 122.

因此也许含有对大卫的苦难所迫使他流出的大量眼泪的指涉。——哈默《观察》第二卷，第121、122页。

he was resolved to glory in it with undiminished confidence. When in a spirit such as this we honor the word of God, though deprived of any present experience of his goodness or his power, we “set to our seal that God is true,” (John 3:33.) The repetition amounts to an expression of his determination that, notwithstanding all circumstances which might appear to contravene the promise, he would trust in it, and persist in praising it both now, henceforth, and for ever. How desirable is it that the Lord’s people generally would accustom themselves to think in the same manner, and find, in the word of God, matter of never-failing praise amidst their worst trials! They may meet with many mercies calling for the exercise of thanksgiving, but can scarcely have proceeded one step in life before they will feel the necessity of reliance upon the naked promise. A similar reason may be given for his repetition of the sentiment in the 11th verse — In God have I hoped, etc. We shall find men universally agreed in the opinion that God is an all-sufficient protector; but observation proves how ready we are to distrust him under the slightest temptation. When exposed to the opposition of assailants formidable for strength, or policy, or any worldly advantages, let us learn with David to set God in opposition to them, and we shall speedily be able to view the mightiest of them without dismay.

他却决意以不减弱的信心夸耀于其中。当我们以这样的心志尊重上帝的话语，尽管没有任何当前经历到的祂的善良或能力，我们就是”印上印作证上帝是真实的”（约三33）。这重复相当于表达他的决心：无论一切看似与应许相抵触的情形，他都要信靠它，持续赞美它，无论是现在、此后还是永远。多么令人期望主的子民普遍养成同样的思想习惯，在最艰难的试炼中，在上帝的话语里找到永不止息的赞美的题材！他们或许会经历许多呼唤感恩操练的怜悯，但几乎不能在生命中走出一步，就会感受到倚靠赤裸应许之必要。他在第11节重复同一意思，也有类似的原因——”我倚靠上帝”等。我们会发现人们普遍同意上帝是全足的保护者；但经验证明，在最轻微的试探下，我们是多么容易不信靠祂。当面对凭势力、谋略或任何世俗优势而令人生畏的对手的抵挡时，让我们效法大卫，以上帝与他们相对，我们便能很快看见其中最强大的，也不感到恐惧。

56:12-13

12. Thy vows are upon me, O God! I will pay thy praises. 13. For thou hast delivered my soul from death: hast thou not delivered my feet from falling headlong? that I may walk before God in the light of the living.

12上帝啊，我所许的愿在你身上；我要将感谢祭还给你。13因为你救我的命脱离死亡，你岂不是救我的脚不跌倒，使我在生命的光中行在上帝面前吗？

1. Thy vows are upon me, O God! I hinted, from the outset, that it is probable this psalm was written by David after he had escaped the dangers which he describes; and this may account for the thanksgiving here appended to it. At the same time, we have evidence that he was ever ready to engage in this exercise even when presently suffering under his afflictions. He declares that the vows of God were upon him; by which he means, that he was bound to pay them, as, among the Romans, a person who had obtained what he sought, under engagement of a vow, was said to be voti damnatus — condemned of his vow If we have promised thanks, and our prayers have been heard, an obligation is contracted. He calls them the vows of God — thy vows; for the money in my hand may be said to be my creditor’s, being, as I am, in his debt. He views his deliverance as having come from God; and the condition having been performed, he acknowledges himself to be burdened with the vows which he had contracted. We learn from the second part of the verse what was the nature of the vows to which he adverts, and, by attending to this, may preserve ourselves from the mistake of imagining that he sanctions any such vows as those which are practiced among Papists. He says that he would render praises, or sacrifices of praise; for the word is applied to sacrifices, which were the outward symbols of thanksgiving. David knew well that God attached no value to sacrifices considered in themselves, or irrespectively of the design and spirit of the person offering them; but we may believe that he would not neglect the sacred ceremonies of the Law which was imposed upon the Church at that time; and that he speaks of some solemn expression of gratitude, such as was customary among the Jews upon the reception of a signal Divine favor.

12．上帝啊，我所许的愿在你身上。我从一开始就暗示，本诗很可能是大卫在脱离所描述的危险之后所写的；这或可解释这里附加的感恩之辞。然而，我们也有证据表明，即便在正遭苦难的折磨之时，他随时都准备好进行这样的操练。他宣告上帝的许愿在他身上；他的意思是他有责任还愿，就如罗马人当中，一个在许愿的约束下求得所求之物的人，被称为 voti damnatus——被他的愿所定罪。若我们已许下感恩，我们的祷告已蒙垂听，便产生了一种义务。他称之为上帝的许愿——”你的许愿”；因为在我手中的钱可以说是属于我的债主的，因为我欠了他的债。他视他的拯救为出于上帝；而既然条件已经履行，他承认自己担负着他所许下的愿。我们从本节的后半部分得知他所提及的许愿的性质，由此可以保护自己免于误以为他认可任何类似天主教中所行的许愿。他说他要献上赞美，或赞美的祭物；因为这词适用于祭物，那是感恩的外在象征。大卫深知上帝对单独看待、或不管献祭者的用心与灵魂的祭物，并不看重；但我们可以相信，他不会忽视当时加在教会身上的律法中的神圣礼仪；他所说的，是犹太人在蒙受显著的神圣恩惠时所惯常表达的那种庄重的感谢方式。

1. For thou hast delivered my soul from death This confirms the truth of the remark which I have already made, that he considered his life as received from the hands of God, his destruction having been inevitable but for the miraculous preservation which he had experienced. To remove all doubt upon that subject, he speaks of having been preserved, not simply from the treachery, the malice, or the violence of his enemies, but from death itself. And the other form of expression which he employs conveys the same meaning, when he adds, that God had kept him back with his hand when he was on the eve of rushing headlong into destruction. Some translate , middechi, from falling; but the word denotes here a violent impulse. Contemplating the greatness of his danger, he considers his escape as nothing less than miraculous. It is our duty, when rescued from any peril, to retain in our recollection the circumstances of it, and all which rendered it peculiarly formidable. During the time that we are exposed to it, we are apt to err through an excessive apprehension; but when it is over, we too readily forget both our fears and the Divine goodness manifested in our deliverance. To walk in the light of the living means nothing else than to enjoy the vital light of the sun. The words, before God, which are interjected in the verse, point to the difference between the righteous, who make God the great aim of their life, and the wicked, who wander from the right path and turn their back upon God.

13．因为你救我的命脱离死亡。这印证了我已指出的真理——他将自己的生命视为从上帝手中领受的，因为若非他所经历的奇迹性保全，他的灭亡原是不可避免的。为了在这一点上消除一切疑惑，他说他被保全，不仅是脱离仇敌的背叛、恶意或暴力，更是脱离死亡本身。他所用的另一种表达方式也传达同样的意思——他说上帝在他即将仓皇奔向毁灭之时，以手将他拦住。有人将 middechi 译作”脱离跌倒”；但这词在此表示一种猛烈的冲力。思量他危险之巨大，他将自己的脱险视为无异于奇迹。我们的本分是，当从任何危险中被拯救出来时，要在记忆中保留那危险的情形，以及一切使它尤为可怖的事。在我们暴露于危险之时，我们容易因过度的忧虑而犯错；但一旦过去，我们便太容易忘记我们的惧怕和上帝在我们拯救中所彰显的善良。”行在生命的光中”不过是享受生命中太阳的光明。”在上帝面前”这几个字插入本节，是要指出义人与恶人之间的区别——义人以上帝为生命的大目标，恶人则偏离正路，背弃上帝。

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发布于 2026年4月28日 17:05