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诗篇注释 57 / Psalm 57

加尔文 / John Calvin

This psalm consists of two parts. In the first, David gives expression to the anxiety which he felt, imploring Divine assistance against Saul and his other enemies. In the second, he proceeds upon the confident expectation of deliverance, and stirs up his soul to the exercise of praise.

本诗由两部分组成。在第一部分，大卫表达他内心的焦虑，祈求上帝帮助他抵御扫罗及其他仇敌。在第二部分，他转向对蒙拯救的信心盼望，激励自己的灵魂去赞美。

To the chief musician, Al-tascheth, Michtam of David,

when he fled from the face of Saul in the cave.

We are left entirely to conjecture as to the meaning of the word Michtam; and equal uncertainty prevails among interpreters regarding the reason of the inscription given to the psalm, Al-tascheth, i.e., destroy not. Some are of opinion that this formed the commencement of a song well known at the time; others take it to be an expression uttered by David in the desperate exigency to which he was reduced, O God! destroy me not Others conceive that the word is inscribed upon the psalm in praise of the high principle shown by David when he prevented Abishai from slaying Saul, and are confirmed in their opinion by the fact, that this is the very expression which the inspired narrative represents him as having used, (1 Samuel 26:9.) But as the prayers which follow must have been offered up before he gave any such injunction to Abishai, this explanation is not satisfactory; and we are left to adopt one or other of the two former suppositions, either that the psalm was composed to the air of some song generally known at the time, or that the word expresses a brief prayer, which David notes down as having been uttered in memorable circumstances, and in circumstances of great danger.

关于”弥迦担”一词的含义，我们只能凭猜测；而注释者对这篇诗题名”阿勒他施黑他”（即”不要毁灭”）的原因，也同样众说纷纭。有人认为这是当时一首广为人知之歌的开头；另有人认为这是大卫在被逼到绝境时所说的一句呼告：上帝啊，不要毁灭我！还有人认为这词是题于诗上，称赞大卫在制止亚比筛杀扫罗时所显示的崇高原则，他们以圣经叙述中大卫所用的正是这一表达为据（撒上二十六9）。但由于随后的祷告必定是在他向亚比筛发出那命令之前所献的，这种解释并不令人满意；我们只好接受前两种假设之一：要么本诗是依当时广为流传的某首歌曲的曲调而作，要么这词表达了一句简短的祷告——大卫将它题于诗上，以纪念他在令人难忘、极度危险的处境中所说的话。

57:1-3

1. Be merciful unto me, O God! be merciful unto me, for my soul trusteth in thee; and in the shadow of thy wings will I hope, until wickedness pass over. 2. I will cry unto God most High, to God that performeth all things for me. 3. He shall send from heaven, and save me from the reproach of him that would swallow me up. God shall send forth his mercy and his truth.

1上帝啊，求你怜悯我，求你怜悯我！因为我的心投靠你；我要投靠在你翅膀的荫下，等到灾害过去。2我要求告至高的上帝，就是为我成全诸事的上帝。3他从天上施恩，救我脱离那要吞吃我之人的羞辱；（细拉）上帝要赐下他的慈爱和诚实。

1. Be merciful unto me, O God! The repetition of the prayer proves that the grief, the anxiety, and the apprehension, with which David was filled at this time, must have been of no common description. It is noticeable, that his plea for mercy is, his having hoped in God. His soul trusted in him; and this is a form of expression the force of which is not to be overlooked: for it implies that the trust which he exercised proceeded from his very innermost affections, — that it was of no volatile character, but deeply and strongly rooted. He declares the same truth in figurative terms, when he adds his persuasion that God would cover him with the shadow of his wings. The Hebrew word , chasah, which I have translated to hope, signifies occasionally to lodge, or obtain shelter, and in this sense it may be understood with great propriety in the passage before us, where allusion is made to the shadow of wings. David had committed himself, in short, entirely to the guardianship of God; and now experienced that blessed consciousness of dwelling in a place of safety, which he expresses in the beginning of the ninetieth psalm. The divine protection is compared to the shadow of wings, because God, as I have elsewhere observed, the more familiarly to invite us to himself, is represented as stretching out his wings like the hen, or other birds, for the shelter of their young. The greater our ingratitude and perversity, in being so slow to comply with such an endearing and gentle invitation! He does not merely say, in general, that he would hope in God, and rest under the shadow of his wings, but, particularly, that he would do so at the time when wickedness should pass over him, like a storm or whirlwind. The Hebrew word , hovah, which I have rendered wickedness, some translate power. Be that as it may, it is evident he declares that God would prove his refuge, and the wings of God his shelter, under every tempest of affliction which blew over him. There are seasons when we are privileged to enjoy the calm sunshine of prosperity; but there is not a day of our lives in which we may not suddenly be overtaken by storms of affliction, and it is necessary we should be persuaded that God will cover us with his wings. To hope he adds prayer. Those, indeed, who have placed their trust in God, will always direct their prayers to him; and David gives here a practical proof of his hope, by showing that he applied to God in his emergencies. In addressing God, he applies to him an honorable title, commending him as the God who performed whatsoever he had promised, or (as we may understand the expression) who carries forward to perfection the work which he has begun. The Hebrew word , gomer, here employed, would seem to be used in the same sense as in Psalm 138:8, the scope of both passages being the same. It materially confirms and sustains our hope to reflect that God will never forsake the workmanship of his own hands, — that he will perfect the salvation of his people, and continue his divine guidance until he have brought them to the termination of their course. Some read, to God, who rewards me; but this fails to bring out the force of the expression. It would be more to the purpose, in my judgment, to read, God, who fails me; in which case the sentence would, of course, require to be understood adversatively: That though God failed him, and stretched not out his hand for his deliverance, he would still persist in crying to him. The other meaning, which some have suggested, I will cry to God, who performs, or exerts to the utmost, his severity against me, is evidently forced, and the context would lead us to understand the word as referring to the goodness of God, the constancy of which in perfecting his work when once begun, should ever be present to our remembrance. 3 He shall send from heaven, and save me. David, as I have repeatedly had occasion to observe, interlaces his prayers with holy meditations for the comfort of his own soul, in which he contemplates his hopes as already realised in the event. In the words before us, he glories in the divine help with as much assurance as if he had already seen the hand of God interposed in his behalf. When it is said, he shall send from heaven, some consider the expression as elliptical, meaning that he would send his angels; but it seems rather to be an indefinite form of speech, signifying that the deliverance which David expected was one not of a common, but a signal and miraculous description. The expression denotes the greatness of the interposition which he looked for, and heaven is opposed to earthly or natural means of deliverance. What follows admits of being rendered in two different ways. We may supply the Hebrew preposition , mem, and read, He shall save me from the reproach; or it might be better to understand the words appositively, He shall save me, to the reproach of him who swallows me up. The latter expression might be rendered, from him who waits for me. His enemies gaped upon him in their eagerness to accomplish his destruction, and insidiously watched their opportunity; but God would deliver him, to their disgrace. He is said to strike his enemies with shame and reproach, when he disappoints their expectations. The deliverance which David anticipated was signal and miraculous; and he adds, that he looked for it entirely from the mercy and truth of God, which he represents here as the hands, so to speak, by which his assistance is extended to his people.

1．上帝啊，求你怜悯我。祷告的重复，证明大卫此时所充满的悲伤、焦虑与忧惧，必非寻常。值得注意的是，他求怜悯的根据，是他已将盼望寄托于上帝。他的心投靠祂；这是一种不可忽视其力量的表达方式：因为它意味着他所操练的信靠是出于他内心最深处的情感，绝非轻浮易变，而是深深扎根、强壮有力的。当他加上他确信上帝将以翅膀的荫下遮蔽他时，他以比喻的方式宣告了同一真理。我译作”投靠”的希伯来词 chasah，偶尔表示”寄宿”或”获得庇护”，在此以这一意义理解也很恰当，因为此处提到了翅膀的荫下。总之，大卫已将自己完全委托于上帝的看顾，如今经历着那蒙福的意识——居住在安全之所——正如他在第九十篇开头所表达的。神圣的保护被比作翅膀的荫下，因为上帝，如我在别处所指出的，为了更亲切地邀请我们来到祂面前，被描写为像母鸡或其他鸟类一样展开翅膀，为幼雏遮蔽。对于如此温柔可爱的邀请竟如此迟缓回应，我们的忘恩负义与悖逆可见一斑！他并非笼统地说他要投靠上帝、在祂翅膀的荫下安息，而是特别说，当灾害如暴风旋风临到他身上时，他要如此行。我译作”灾害”的希伯来词 hovah，有人译作”权势”。无论如何，显然他宣告，在一切打击他的苦难风暴中，上帝将是他的避难所，上帝的翅膀将是他的遮蔽。有时候我们有幸享受平静的繁荣阳光；但在我们生命的每一天，我们都可能突然被苦难的风暴追上，因此我们必须确信上帝将以翅膀遮蔽我们。他在盼望之外又加上祷告。凡将信心寄托于上帝的人，确实必将祷告献给祂；大卫在此以实际行动证明他的盼望，显示他在危急时求告上帝。他在向上帝呼吁时，赋予祂一个荣耀的称号，称颂祂为那成全祂一切所应许之事的上帝，或（按这表达的含义）那将祂所始之工完全成就的上帝。此处所用的希伯来词 gomer，在诗一三八8中似乎也以同样的意义使用，两处经文的旨意相同。思想上帝绝不离弃祂亲手所造的，祂必使祂子民的救恩得以完全，并在祂将他们带到旅程终点之前持续给予神圣引导——这一思想在极大的程度上印证并支撑我们的盼望。有人读作”向那报答我的上帝”；但这没有表达出该词的力量。在我看来，更恰当的读法是”向那辜负了我的上帝”；在这情形下，这句话当然要以对立转折的意思来理解：尽管上帝辜负了他，没有伸手拯救他，他仍要持续向祂呼求。另有人所提出的”我要向那对我施尽严厉的上帝呼求”这一含义，显然是强解，且上下文引导我们将这词理解为指上帝的善良——那一旦开始便在成全祂工作上始终如一的善良，应当常在我们的记忆中。3．他从天上施恩，救我。大卫，如我屡次有机会指出的，将他的祷告与圣洁的默想交织在一起，以此安慰自己的心灵，在其中将他的盼望视为已在结果中实现。在眼前这段话中，他以好像已亲眼见到上帝为他出手的那种确据，夸耀神圣的帮助。当说”他从天上施恩”时，有人以这表达是省略句，意思是祂要差遣天使；但它更可能是一种不定式的说法，表示大卫所期待的拯救不是普通的，而是显著的、奇迹性的。这表达表示他所盼望的介入之伟大，天上是与地上的或自然的拯救手段相对的。随后的话可以用两种不同的方式翻译。我们可以补上希伯来介词 mem，读作”救我脱离羞辱”；或者更好地将这些话理解为同位语，”救我，使那要吞吃我之人蒙羞”。后一种表达也可译作”脱离那等候我的人”。他的仇敌迫不及待地大张口，渴望完成他的毁灭，并阴险地伺机而动；但上帝要拯救他，使他们蒙羞。当上帝使仇敌的期望落空时，就称为以羞辱打击仇敌。大卫所期待的拯救是显著而奇迹性的；他补充说，他完全从上帝的慈爱与诚实中等候这拯救，他在此将慈爱与诚实比作上帝向祂子民伸出帮助的两只手。

57:4-6

4. My soul is among lions; and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword. 5. Exalt thyself, O God: above the heavens: let thy glory be above all the earth. 6. They have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen themselves.

4我的性命在狮子中间；我躺卧在那发火焰的人中间，就是世人中间；他们的牙齿是枪和箭，他们的舌头是快刀。5上帝啊，愿你崇高过于诸天！愿你的荣耀高过全地！6他们为我的脚设下网罗，压制我的心；他们在我面前挖了坑，自己反陷在其中。（细拉）

1. My soul is among lions. He again insists upon the cruelty of his enemies as a plea to prevail with God for his speedier interposition. He compares them to lions, speaks of them as inflamed with fury or implacable hatred, and likens their teeth to spears and arrows. In what he says of their tongue, he alludes to the virulent calumnies which are vended by the wicked, and which inflict a deeper wound than any sword upon the innocent party who suffers from them. David, as is well known, encountered no heavier trial than the false and calumnious charges which were levelled against him by his enemies. When we hear of the cruel persecution of different kinds which this saint was called upon to endure, we should account it no hardship to be involved in the same conflict, but be satisfied so long as we may bring our complaints to the Lord, who can bridle the false tongue, and put an arrest upon the hand of violence. To him we find David appealing in the words that follow, Exalt thyself, O God! above the heavens: let thy glory be above all the earth. To perceive the appropriateness of this prayer, it is necessary that we reflect upon the height of audacity and pride to which the wicked proceed, when unrestrained by the providence of God, and upon the formidable nature of that conspiracy which was directed against David by Saul, and the nation in general, all which demanded a signal manifestation of divine power on his behalf. Nor is it a small comfort to consider that God, in appearing for the help of his people, at the same time advances his own glory. Against it, as well as against them, is the opposition of the wicked directed, and he will never suffer his glory to be obscured, or his holy name to be polluted with their blasphemies. The Psalmist reverts to the language of complaint. He had spoken of the cruel persecution to which he was subjected, and now bewails the treachery and deceit which were practiced against him. His soul he describes as being bowed down, in allusion to the crouching of the body when one is under the influence of fear, or to birds when terrified by the fowler and his nets, which dare not move a feather, but lie flat upon the ground. Some read, He has bowed down my soul But the other is the most obvious rendering, and the verb , caphaph, is one which is frequently taken with the neuter signification. Although the Hebrew word , nephesh, rendered soul, is feminine, this is not the only place where we find it with a masculine adjunct.

4．我的性命在狮子中间。他再次坚持陈明仇敌的残忍，以此作为敦促上帝更快介入的理由。他将仇敌比作狮子，描述他们被怒气或不可化解的仇恨所燃烧，并将他们的牙齿比作枪和箭。在他谈到仇敌的舌头时，他暗指恶人所散布的恶毒诽谤，这诽谤对受其害的无辜者所造成的创伤，比任何刀剑都要深。众所周知，大卫所遭受的最沉重试炼，正是仇敌对他所发出的种种虚假与诽谤性的控告。当我们听说这位圣徒被召蒙受各种残酷逼迫时，我们不应将卷入同样的争战视为苦难，只要能将我们的哀诉带到那能辖制虚假舌头、拦阻暴力之手的主面前，便当满足。我们发现大卫在随后的话中诉诸祂：上帝啊，愿你崇高过于诸天！愿你的荣耀高过全地！要认识这祷告的恰当性，有必要思量恶人在不受上帝护理约束时所达到的胆大妄为与骄傲的高度，以及扫罗和全国上下针对大卫所结成的那种令人生畏的联盟，这一切都要求上帝为他彰显显著的神圣大能。思量上帝在为祂子民出现帮助时，同时也推进祂自己的荣耀，这也不是一点小的安慰。恶人的对抗不仅是针对他们，同时也是针对上帝的荣耀；祂绝不会允许祂的荣耀被遮蔽，或祂的圣名被他们的亵渎所玷污。诗人回到哀怨的语言。他先说了他所受的残酷逼迫，现在哀叹那施于他的背叛与欺骗。他描述他的心被压制，暗指身体在惧怕的影响下的蜷缩，或鸟儿被捕鸟人及其网罗惊吓时，不敢动一根羽毛，俯贴于地的形态。有人读作”他压制了我的心”；但另一种译法是最直接的，动词 caphaph 也常以中性意义使用。虽然希伯来词 nephesh（灵魂）是阴性的，但这并非唯一一处我们发现它带有阳性附加成分的地方。

57:7-11

7. My heart is prepared, O God! my heart is prepared: I will sing, and give praise. 8. Awake up, my tongue: awake, psaltery and harp: I myself shall be awaked at dawn of day. 9. I will praise thee, O Lord! among the peoples: I will sing unto thee among the nations. 10. For thy mercy is great unto the heavens, and thy truth unto the clouds. 11. Be thou exalted, O God! above the heavens: let thy glory be above all the earth.

7上帝啊，我心坚定，我心坚定！我要唱诗，要歌颂。8我的灵魂哪，你当醒起！琴瑟啊，你们当醒起！我自己要早早醒起。9主啊，我要在万民中称谢你，在列邦中歌颂你！10因为你的慈爱高及诸天，你的诚实达到穹苍。11上帝啊，愿你崇高过于诸天！愿你的荣耀高过全地！

1. My heart is prepared, O God! Some read fixed, or confirmed, and the Hebrew word , nacon, bears that signification as well as the other. If we adopt it, we must understand David as saying that he had well and duly meditated upon the praises which he was about to offer; that he did not rush into a hurried and perfunctory discharge of this service, as too many are apt to do, but addressed himself to it with steadfast purpose of heart. I prefer, however, the other translation, which bears that he was ready to enter upon the service with all cheerfulness and cordiality. And although, wherever this spirit is really felt, it will lead to steadfastness of religious exercise, it is not without importance that the reader should be apprised of the force of the word which is here employed in the Hebrew. The ready heart is here opposed by David to the mere lip-service of the hypocrite, on the one hand, and to dead or sluggish service, on the other. He addressed himself to this voluntary sacrifice with a sincere fervor of spirit, casting aside sloth, and whatever might prove a hinderance in the duty. 8. Awake up, my tongue David here expresses, in poetical terms, the ardor with which his soul was inspired. He calls upon tongue, psaltery, and harp, to prepare for the celebration of the name of God. The word , cabod, which I have translated tongue, some have rendered glory; but although this is its more common signification, it bears the other in the sixteenth psalm, and in numerous places of Scripture. The context proves this to be its signification here, David intimating that he would celebrate the praises of God both with the voice and with instrumental music. He assigns the first place to the heart, the second to declaration with the mouth, the third to such accompaniments as stimulate to greater ardor in the service. It matters little whether we render the verb , airah, I will be awaked, or transitively, I will awake myself by dawn of day.

7．上帝啊，我心坚定。有人读作”固定的”或”坚立的”，希伯来词 nacon 也有这种含义。若采用这种理解，我们必须将大卫理解为说他已认真郑重地默想了他将要献上的赞美；他没有仓促敷衍地投入这事奉，如许多人常有的习惯，而是以心志坚定地投入其中。然而，我更喜欢另一种译法——他已准备好以全然的喜乐与热忱投入这事奉。尽管凡真正有这种心志之处，它都会带来宗教操练上的稳定，读者理解希伯来文中此处所用的这词的力量，也不是无足轻重的。大卫在此以这”准备好的心”来对抗假冒为善者单纯的口是心非，以及死沉或懒惰的事奉。他以真诚的热忱之心投入这甘心的祭，抛开懒惰和一切可能成为障碍的东西。8．我的灵魂哪，你当醒起。大卫在此以诗意的语言表达他灵魂所燃起的热忱。他呼唤舌头、琴与瑟，为颂扬上帝的名做好准备。我译作”灵魂”（tongue）的词 cabod，有人译作”荣耀”；虽然这是它更常见的含义，但它在第十六篇和圣经的许多地方也有另一种含义。上下文证明这是它在此处的含义——大卫暗示他要以声音和器乐同时颂扬上帝的赞美。他将心放在第一位，将口的宣告放在第二位，将激励人在事奉中更加热忱的乐器伴奏放在第三位。动词 airah 译作”我要被唤醒”还是作及物动词”我要在天亮时唤醒自己”，关系不大。

But one who is really

awaked to the exercise of praising God, we are here taught will be unremitting in every part of the duty. 9. I will praise thee, O Lord! among the peoples. As the nations and peoples are here said to be auditors of the praise which he offered, we must infer that David, in the sufferings spoken of throughout the psalm, represented Christ. This it is important to observe, as it proves that our own state and character are set before us in this psalm as in a glass. That the words have reference to Christ’s kingdom, we have the authority of Paul for concluding, (Romans 15:9,) and, indeed, might sufficiently infer in the exercise of an enlightened judgment upon the passage. To proclaim the praises of God to such as are deaf, would be an absurdity much greater than singing them to the rocks and stones; it is therefore evident that the Gentiles are supposed to be brought to the knowledge of God when this declaration of his name is addressed to them. He touches briefly upon what he designed as the sum of his song of praise, when he adds, that the whole world is full of the goodness and truth of God. I have already had occasion to observe, that the order in which these divine perfections are generally mentioned is worthy of attention. It is of his mere goodness that God is induced to promise so readily and so liberally. On the other hand, his faithfulness is commended to our notice, to convince us that he is as constant in fulfilling his promises as he is ready and willing to make them. The Psalmist concludes with a prayer that God would arise, and not suffer his glory to be obscured, or the audacity of the wicked to become intolerable by conniving longer at their impiety. The words, however, may be understood in another sense, as a prayer that God would hasten the calling of the Gentiles, of which he had already spoken in the language of prediction, and illustrate his power by executing not only an occasional judgment in Judea for the deliverance of distressed innocence, but his mighty judgments over the whole world for the subjection of the nations.

真正被唤醒去操练赞美上帝的人，我们在此被教导，将在这义务的每一部分上都坚忍不懈。9．主啊，我要在万民中称谢你。既然万邦与列民在此被说成是他所献赞美的听众，我们必须推断，大卫在整篇诗中所述的苦难里，是代表基督的。这一点值得注意，因为它证明这篇诗向我们展示了我们自己的处境与本质，如同对着镜子观看。这些话与基督的国度有关，我们有保罗的权威作为结论的依据（罗十五9），而且，以明智的判断审视这段话，我们也完全可以得出这一推论。向那些耳聋之人宣扬上帝的赞美，比向岩石与石头歌唱更是荒谬；因此，当这宣告上帝之名的话对外邦人讲说时，显然是以外邦人被引领认识上帝为前提的。他简略地触及他打算以赞美之歌颂扬的主题，当他补充道上帝的善良与诚实充满了全地。我已有机会指出，这些神圣属性通常被提及的顺序值得我们注意。正是出于祂纯粹的善良，上帝被激励如此爽快、如此慷慨地应许。另一方面，祂的信实被提醒我们注意，是为了使我们确信，祂在履行应许时是多么稳定，正如祂在立下应许时是多么乐意。诗人以祷告作结，求上帝兴起，不要让祂的荣耀被遮蔽，也不要让恶人的胆大妄为因祂继续容忍他们的不虔而变得无法忍受。然而，这些话也可以用另一种意义理解，是祈求上帝加速呼召外邦人——他已在先知性的语言中谈到这一点——并不仅在犹大执行偶然的审判来拯救受苦的无辜，更在全世界执行祂大能的审判来降服列国，以此彰显祂的能力。

“Oft listening how the hound and horn

Cheerly rouse the slumbering morn.”

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发布于 2026年4月28日 17:13