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诗篇注释 58 / Psalm 58

加尔文 / John Calvin

The following psalm consists of two parts. In the commencement, David vindicates his personal integrity from the calumnies cast upon him by his enemies. Having expressed his sense of the grievous injuries which they had inflicted, their cruelty and their treachery, he concludes by an appeal to the judgment of God, and by praying that they might be visited with deserved destruction.

以下这篇诗由两部分组成。在开头，大卫为自己的人格清白辩护，驳斥仇敌对他的诽谤。在表达了他对他们所施加之严重伤害——他们的残忍与背叛——的感受之后，他以诉诸上帝的审判作结，并祈求他们遭受应得的毁灭。

To the chief musician, Destroy not, Michtam of David.

58:1-5

1. Do ye indeed speak righteousness? O congregation! do ye judge uprightly? O ye sons of men! 2. Yea, rather in heart ye plot wickedness; your hands weigh out violence upon the earth. 3. They are estranged, being wicked from the womb: they went astray as soon as they were born, speaking lies. 4. Their poison is like the poison of a serpent: they are like the deaf adder that stoppeth her ear: 5. Which will not hearken to the voice of the enchanter, charm he never so wisely.

1审判官哪，你们默然不语果然是要伸张公义吗？世人哪，你们判断果然是要按正直吗？2不然，你们心里作恶，手在地上称出强暴来。3恶人出母腹，就与上帝疏远，一出生就走错路，说谎话。4他们的毒气像蛇的毒气；他们好像塞了耳朵的聋虺，5就是不听行法术之人的声音，凭智慧怎样弄法也是枉然。

1. Do ye indeed speak righteousness? In putting this question to his enemies, by way of challenge, David displays the boldness of conscious rectitude. It argues that the justice of our cause is demonstratively evident when we venture to appeal to the opposite party himself; for were there any ground to question its justice, it would show an absurd degree of confidence to challenge the testimony of an adversary. David comes forward with the openness of one who was supported by a sense of his integrity, and repels, by a declaration forced from their own lips, the base charges with which they blackened his character in the estimation of such as were simple enough to believe them. “Ye yourselves,” as if he had said, “can attest my innocence, and yet persecute me with groundless calumnies. Are you not ashamed of such gross and gratuitous oppression?” It is necessary, however, to determine who they were whom David here accuses. He calls them a congregation, and again, sons of men The Hebrew word , elem, which I have rendered congregation, some consider to be an epithet applied to righteousness, and translate dumb; but this does not express the meaning of the Psalmist. Interpreters differ as to what we should understand by the term congregation. Some think that he adverts, by way of accusation, to the meetings which his enemies held, as is usual with those who entertain wicked designs, for the purpose of concerting their plans. I rather incline to the opinion of those who conceive that he here gives (although only in courtesy) the usual title of honor to the counsellors of Saul, who met professedly to consult for the good of the nation, but in reality with no other intention than to accomplish his destruction. Others read, in the congregation — a translation which gives the same meaning to the passage we have already assigned to it, but is not supported by the natural construction of the words. The congregation which David addresses is that assembly which Saul convened, ostensibly for lawful objects, but really for the oppression of the innocent. The term, sons of men, which he immediately afterwards applies to them — taking back, as it were, the title of courtesy formerly given — would seem to be used in contempt of their character, being, as they were, rather a band of public robbers than a convention of judges. Some, however, may be of opinion, that in employing this expression, David had in his eye the universality of the opposition which confronted him — almost the whole people inclining to this wicked faction; and that he here issues a magnanimous defiance to the multitude of his enemies. Meanwhile, the lesson taught us by the passage is apparent. Although the whole world be set against the people of God they need not fear, so long as they are supported by a sense of their integrity, to challenge kings and their counsellors, and the promiscuous mob of the people. Should the whole world refuse to hear us, we must learn, by the example of David, to rest satisfied with the testimony of a good conscience, and with appealing to the tribunal of God. Augustine, who had none but the Greek version in his hands, is led by this verse into a subtle disquisition upon the point, that the judgment of men is usually correct when called to decide upon general principles, but fails egregiously in the application of these principles to particular cases, through the blinding and warping influences of their evil passions. All this may be plausible, and, in its own place, useful, but proceeds upon a complete misapprehension of the meaning of the passage. 2. Yea, rather, in heart ye plot wickedness. In the former verse he complained of the gross shamelessness manifested in their conduct. Now he charges them both with entertaining wickedness in their thoughts, and practising it with their hands. I have accordingly translated the Hebrew article , aph, yea, rather — it being evident that David proceeds, after first repelling the calumnies of his enemies, to the further step of challenging them with the sins which they had themselves committed. The second clause of the verse may be rendered in two different ways, ye weigh violence with your hands, or, your hands weigh violence; and as the meaning is the same, it is immaterial which the reader may adopt. Some think that he uses the figurative expression, to weigh, in allusion to the pretense of equity under which he was persecuted, as if he were a disturber of the peace, and chargeable with treason and contumacy towards the king. In all probability, his enemies glossed over their oppression with plausible pretences, such as hypocrites are never slow to discover. But the Hebrew word , phalas, admits of a wider signification, to frame or set in order; and nothing more may be meant than that they put into shape the sins which they had first conceived in their thoughts. It is added, upon the earth, to denote the unbridled license of their wickedness, which was done openly, and not in places where concealment might have been practiced. 3. They are estranged, being wicked from the womb. He adduces, in aggravation of their character, the circumstance, that they were not sinners of recent date, but persons born to commit sin. We see some men, otherwise not so depraved in disposition, who are drawn into evil courses through levity of mind, or bad example, or the solicitation of appetite, or other occasions of a similar kind; but David accuses his enemies of being leavened with wickedness from the womb, alleging that their treachery and cruelty were born with them. We all come into the world stained with sin, possessed, as Adam’s posterity, of a nature essentially depraved, and incapable, in ourselves, of aiming at anything which is good; but there is a secret restraint upon most men which prevents them from proceeding all lengths in iniquity. The stain of original sin cleaves to the whole humanity without exception; but experience proves that some are characterised by modesty and decency of outward deportment; that others are wicked, yet, at the same time, within bounds of moderation; while a third class are so depraved in disposition as to be intolerable members of society. Now, it is this excessive wickedness — too marked to escape detestation even amidst the general corruption of mankind — which David ascribes to his enemies. He stigmatises them as monsters of iniquity. 4. Their poison is like the poison of a serpent: they are like the deaf adder He prosecutes his description; and, though he might have insisted on the fierceness which characterised their opposition, he charges them more particularly, here as elsewhere, with the malicious virulence of their disposition. Some read, their fury; but this does not suit the figure, by which they are here compared to serpents. No objection can be drawn to the translation we have adopted from the etymology of the word, which is derived from heat. It is well known, that while some poisons kill by cold, others consume the vital parts by a burning heat. David then asserts of his enemies, in this passage, that they were as full of deadly malice as serpents are full of poison. The more emphatically to express their consummate subtlety, he compares them to deaf serpents, which shut their ears against the voice of the charmer — not the common kind of serpents, but such as are famed for their cunning, and are upon their guard against every artifice of that description. But is there such a thing, it may be asked, as enchantment? If there were not, it might seem absurd and childish to draw a comparison from it, unless we suppose David to speak in mere accommodation to mistaken, though generally received opinion. He would certainly seem, however, to insinuate that serpents can be fascinated by enchantment; and I can see no harm in granting it. The Marsi in Italy were believed by the ancients to excel in the art. Had there been no enchantments practiced, where was the necessity of their being forbidden and condemned under the Law? (Deuteronomy 18:11.) I do not mean to say that there is an actual method or art by which fascination can be effected. It was doubtless done by a mere sleight of Satan, whom God has suffered to practice his delusions upon unbelieving and ignorant men, although he prevents him from deceiving those who have been enlightened by his word and Spirit. But we may avoid all occasion for such curious inquiry, by adopting the view already referred to, that David here borrows his comparison from a popular and prevailing error, and is to be merely supposed as saying, that no kind of serpent was imbued with greater craft than his enemies, not even the species (if such there were) which guards itself against enchantment.

1．你们审判官，果然是要伸张公义吗？大卫以挑战的方式向他的仇敌提出这问题，彰显了他良心清白之人的那种坦然。当我们敢于诉诸对方本身时，这表明我们事业的公正是显而易见、无可置疑的；因为若有任何理由怀疑其公正，向对手征求见证便是一种荒谬的自信。大卫以一个被正直感所支持之人的坦率走上前来，以从他们自己口中逼出的宣告，驳斥了他们向那些轻信之人散布的那些卑鄙控告，败坏他的名誉。”你们自己，”他仿佛在说，”可以见证我的无辜，却仍以毫无根据的诽谤逼迫我。这种粗暴无端的压迫，你们难道不感到羞耻吗？”然而，有必要确定大卫在此所指控的是哪些人。他称他们为”会众”，又称他们为”世人”。我译作”会众”的希伯来词 elem，有人认为是用以修饰公义的形容词，译作”哑巴”；但这不能表达诗人的意思。注释者对于”会众”一词当理解为何意，看法不一。有人认为他在控告意义上指向仇敌所召开的会议——这是那些心怀邪恶图谋之人的惯常做法，以谋划他们的计策。我更倾向于那些认为他在此给予（虽只是出于礼节）扫罗的谋士通常的荣誉称号的人的观点——这些谋士名义上开会是为国家的利益谋划，实际上无非是要完成他的毁灭。另有人读作”在会众中”——这种译法给这段话赋予了与我们已指出相同的含义，但不符合这些话自然的句法结构。大卫所称呼的”会众”，是扫罗所召集的那个名义上为合法目的、实际上却是为压迫无辜而开的会议。他随后对他们所用的”世人”这词——仿佛是收回了他之前礼节性地赋予他们的称号——似乎是出于对他们品格的轻蔑，因为他们与其说是裁判官的会议，不如说是公盗的团伙。然而，有人或许认为，大卫在使用这表达时，心中所想的是他所面对的反对之广泛——几乎整个民众都倾向于这个邪恶的派系；他在此向他众多的仇敌发出了慷慨壮烈的挑战。同时，这段话所教训我们的道理是显明的：即使全世界都与上帝的子民为敌，只要他们有正直感的支撑，他们就不必惧怕，可以向王和他们的谋士以及芸芸众生发出挑战。即便全世界拒绝听我们，我们也必须以大卫为榜样，学会以良心的见证为满足，并诉诸上帝的裁判台。奥古斯丁手中只有希腊文译本，这节经文引导他进行了一番精微的辩论，论及人的判断在判决普遍原则时通常是正确的，但在将这些原则应用于具体案例时，却因恶欲的蒙蔽与扭曲而大相径庭。这一切或许言之成理，且在其本身的位置上也有益，但完全是建立在对这段话含义的误解之上的。2．不然，你们心里作恶。在上一节，他哀叹他们行为中所表现出的厚颜无耻。如今他既指控他们在思想中蓄意作恶，也控告他们用双手行出恶来。因此我将希伯来语小品词 aph 译作”不然”——显然，大卫在先驳斥了仇敌的诽谤之后，进一步向他们指控他们自己所犯的罪。本节第二分句可以用两种不同的方式翻译，”你们用双手称出强暴”或”你们的双手称出强暴”；两种含义相同，读者采用哪种无关紧要。有人认为他使用”称量”这比喻，是暗指他所受逼迫所披着的公平外衣——仿佛他是和平的搅乱者，应被控叛国与抗命于王。他的仇敌很可能用冠冕堂皇的借口来掩饰他们的压迫，这是假冒为善者从不缺乏的手段。但希伯来词 phalas 也有更广的含义，即”构造”或”布置”；这也可能不过是说他们将他们在心中首先构想的罪付诸实施。”在地上”是补充的，表示他们放肆无忌的恶行，是公开地做出来的，而非在可以遮掩的地方。3．恶人出母腹，就与上帝疏远。他援引一个加重他们品格的情节——他们不是初入歧途的罪人，而是生来就是罪人。我们看见有些人，性情本来不那么堕落，却因轻浮放荡、坏榜样、欲望的引诱或其他类似情形而走入邪路；但大卫控告他们的仇敌是从母腹就被罪恶所酵的，宣称他们的背叛与残忍是与生俱来的。我们人人都带着罪污进入世界，作为亚当的后裔，拥有一个本质上败坏的本性，靠我们自己不可能追求任何善的事；但在大多数人身上有一种暗中的约束，使他们不至于在罪中走向极端。原罪的污点毫无例外地附着于全人类；但经验证明，有些人外表上有端庄和礼貌的特征；另有些人虽然作恶，但仍在某种程度的节制之内；还有一类人，其性情之败坏使他们成为社会上无法容忍的成员。正是这种过度的邪恶——即便在人类普遍腐败中也难逃厌恶的邪恶——大卫将其归咎于他的仇敌。他将他们斥为罪恶的怪物。4．他们的毒气像蛇的毒气：他们好像塞了耳朵的聋虺。他继续描述；尽管他本可以着重强调表征他们对抗的那种凶猛，但在这里和其他地方，他更特别地指控他们那充满恶意的毒性心肠。有人读作”他们的怒气”；但这不合乎此处将他们比作蛇的比喻。不能从我们所采用译法的词源上提出异议，因为这词源于”热”。众所周知，有些毒药以寒冷杀死人，另一些则以炽热消灭生命的要害。大卫在这段话中断言，他的仇敌充满了致命的恶意，正如蛇充满了毒液。为了更有力地表达他们精明狡猾之极，他将他们比作聋蛇——那种堵住耳朵不听行法术之人声音的蛇，不是普通种类的蛇，而是以其狡猾著称、戒备着法术人一切手法的蛇。但是，或有人会问，真的有行法术这种事吗？若没有，从中取比喻似乎显得荒谬可笑，除非我们认为大卫不过是迁就一种错误但普遍流行的看法。然而，他似乎确实是在暗示蛇可以被法术所迷惑；我认为承认这点也无害。古代人认为意大利的马尔西人在这方面擅长此术。若没有行法术这回事，律法禁止并谴责它又有何必要呢？（申十八11）我并非说真的存在一种可以施咒迷惑的实际方法或艺术，这无疑是撒旦的一种诡计，上帝允许他对不信和无知的人施展欺骗，但阻止他欺骗那些被祂的话语和圣灵所光照之人。但我们可以避开一切这种好奇的探讨，采用已提及的那种观点——大卫在此是从流行而普遍的错误中取比喻，不过是说，没有任何种类的蛇比他的仇敌更充满狡猾，即便是（若真有的话）那种自卫于法术之下的种类也不如。

58:6-9

6. Break their teeth, O God! in their mouth: break the jaws of the lions. 7. Let them flow away like waters, let them depart: let them bend their bow, and let their arrows be as broken. 8. Let him vanish like a snail, which melts away; like the untimely birth of a woman, which does not see the sun. 9. Before your pots can feel the fire of the thorns, a whirlwind shall carry him away, like flesh yet raw.

6上帝啊，求你折断他们口中的牙齿；耶和华啊，求你打碎少壮狮子的大牙！7愿他们像水消逝而去；愿他所弯的弓箭似乎折断。8愿他们像蜗牛消化过去；愿他们像不足月而死的胎儿，不得见日光。9你们的锅在荆棘还未燃着的时候，旋风就把青的干的一齐刮去。

1. Break their teeth, O God! in their mouth From this part of the psalm he assumes the language of imprecation, and solicits the vengeance of God, whose peculiar prerogative it is to repel oppression and vindicate injured innocence. It is necessary, however, that we attend to the manner in which this is done. He does not claim the judgment or patronage of God to his cause, until he had, in the first place, asserted his integrity, and stated his complaint against the malicious conduct of his enemies; for God can never be expected to undertake a cause which is unworthy of defense. In the verse before us, he prays that God would crush the wicked, and restrain the violence of their rage. By their teeth, he would intimate that they resembled wild beasts in their desire to rend and destroy the victims of their oppression; and this is brought out more clearly in the latter part of the verse, where he likens them to lions The comparison denotes the fury with which they were bent upon his destruction.

6．上帝啊，求你折断他们口中的牙齿。从这部分起，他采用了祈咒的语言，请求上帝的报应——驱逐压迫、为受伤无辜人伸冤，这是上帝独特的特权。然而，有必要注意他是以何种方式这样做的。他没有在此之前先申明自己的正直、陈明对仇敌恶毒行为的控诉，就要求上帝的裁判或庇护；因为上帝对于一个不值得捍卫的事业，从来不可以被期望加以承担。在这节中，他祈求上帝压制恶人，约束他们暴怒的狂烈。以”牙齿”，他是要暗示他们在渴望撕裂和毁灭压迫对象上，与野兽无异；这在本节的后半部分更清楚地表达出来，他在那里将他们比作狮子。这比喻表示他们一心要毁灭他的那种狂怒。

In the next verse, and in the several succeeding verses, he prosecutes the same purpose, employing a variety of apt similitudes. He prays that God would make them flow away like waters, that is, swiftly. The expression indicates the greatness of his faith. His enemies were before his eyes in all the array of their numbers and resources; he saw that their power was deeply rooted and firmly established; the whole nation was against him, and seemed to rise up before him like a hopeless and formidable barrier of rocky mountains. To pray that this solid and prodigious opposition should melt down and disappear, evidenced no small degree of courage, and the event could only appear credible to one who had learnt to exalt the power of God above all intervening obstacles. In the comparison which immediately follows, he prays that the attempts of his adversaries might be frustrated, the meaning of the words being, that their arrows might fall powerless, as if broken, when they bent their bow. Actuated as they were by implacable cruelty, he requests that God would confound their enterprises, and in this we are again called to admire his unshaken courage, which could contemplate the formidable preparations of his enemies as completely at the disposal of God, and their whole power as lying at his feet. Let his example in this particular point be considered. Let us not cease to pray, even after the arrows of our enemies have been fitted to the string, and destruction might seem inevitable. 8. Let him vanish like a snail, which melts away The two comparisons in this verse are introduced with the same design as the first, expressing his desire that his enemies might pass away quietly, and prove as things in their own nature the most evanescent. He likens them to snails, and it might appear ridiculous in David to use such contemptible figures when speaking of men who were formidable for their strength and influence, did we not reflect that he considered God as able in a moment, without the slightest effort, to crush and annihilate the mightiest opposition. Their power might be such as encouraged them, in their vain-confidence, to extend their schemes into a far distant futurity, but he looked upon it with the eye of faith, and saw it doomed in the judgment of God to be of short continuance. He perhaps alluded to the suddenness with which the wicked rise into power, and designed to dash the pride which they are apt to feel from such an easy advance to prosperity, by reminding them that their destruction would be equally rapid and sudden. There is the same force in the figure employed in the end of the verse where they are compared to an abortion. If we consider the length of time to which they contemplate in their vain-confidence that their life shall extend, they may be said to pass out of this world before they have well begun to live, and to be dragged back, as it were, from the very goal of existence. 9. Before your pots can feel the fire of your thorns. Some obscurity attaches to this verse, arising partly from the perplexed construction, and partly from the words being susceptible of a double meaning. Thus the Hebrew word , siroth, signifies either a pot or a thorn. If we adopt the first signification, we must read, before your pots feel the fire which has been kindled by thorns; if the second, before your thorns grow to a bush, that is, reach their full height and thickness. What, following the former sense, we have translated flesh yet raw, must be rendered, provided we adopt the other, tender, or not yet grown. But the scope of the Psalmist in the passage is sufficiently obvious. He refers to the swiftness of that judgment which God would execute upon his enemies, and prays that he would carry them away as by a whirlwind, either before they arrived at the full growth of their strength, like the thorn sprung to the vigorous plant, or before they came to maturity and readiness, like flesh which has been boiled in the pot. The latter meaning would seem to be the one of which the passage is most easily susceptible, that God, in the whirlwind of his anger, would carry away the wicked like flesh not yet boiled, which may be said scarcely to have felt the heat of the fire.

在随后的经节以及其后的几节中，他以各种贴切的比喻继续同一目的。他祈求上帝使他们像水一样流去，即迅速地流去。这表达表明他信心之大。他的仇敌在眼前以其人数与力量的全部阵列出现；他看见他们的权势根深蒂固，牢不可破；整个民族都反对他，在他面前仿佛耸立着一道无望而令人生畏的岩石山岭屏障。祈求这坚实而庞大的对抗消溶瓦解，显示了不小的勇气，而这事件只有对那些学会将上帝的能力高举于一切拦阻之上的人，才能显得可信。在紧随其后的比喻中，他祈求仇敌的图谋被挫败——这些话的含义是，他们弯弓时，箭矢如同折断般软弱无力地落下。他们被不可化解的残忍所驱使，他请求上帝粉碎他们的企图；在这里我们再次被召来赞叹他那不可动摇的勇气，他能够将仇敌令人生畏的备战视为完全处于上帝的掌控，将他们的全部力量视为俯伏在祂脚下。让我们思想他在这点上的榜样：即便在仇敌的箭矢已搭上弓弦、毁灭似乎不可避免之后，也不要停止祷告。8．愿他们像蜗牛消化过去。本节的两个比喻与第一个的目的相同，表达他渴望仇敌悄然消逝，成为本质上最短暂之物。他将他们比作蜗牛；当大卫以如此卑微可鄙的比喻来描述那些以势力与影响力令人生畏的人时，或许显得可笑，除非我们想到，他认为上帝能够在瞬间毫不费力地粉碎并消灭最强大的对抗。他们的权势或许足以鼓励他们在虚妄的自信中将计划延伸到遥远的未来，但他以信心的眼光看待它，视其在上帝的判断中注定是短命的。他或许是在暗指恶人迅速上升到权力宝座，意在以提醒他们的毁灭同样迅速而突然，来粉碎他们从轻易上升到繁荣所容易产生的骄傲。本节末尾的比喻同样有力——他们被比作一个死胎。若我们考虑他们在虚妄的自信中所设想的生命长度，可以说他们在还没有好好开始活着之前就离开了这个世界，如同被从生存的终点拖曳回来。9．你们的锅在荆棘还未燃着的时候。本节有些晦涩，部分原因是句法结构复杂，部分原因是这些话有双重含义。希伯来词 siroth 既可表示”锅”也可表示”荆棘”。若采用第一种含义，我们应读作”在你们的锅感受到荆棘所点起的火之前”；若采用第二种，则读作”在你们的荆棘长成灌木之前”，即达到充分的高度与茂盛。按前一种含义，我们所译的”生肉”，若采用另一种含义，则须译作”嫩的”或”尚未长成的”。但诗人在这段话中的旨意是相当明显的。他指的是上帝将在他仇敌身上施行的审判之迅速，并祈求祂如旋风一般将他们卷去，要么在他们的力量达到充分生长之前，如荆棘长成旺盛的植株；要么在他们成熟就绪之前，如在锅中煮熟的肉。后一种含义似乎是这段话最容易承受的——上帝在祂震怒的旋风中，将恶人像尚未煮熟的肉一样卷走，可以说他们几乎还没有感受到火的热度。

58:10-11

10. The righteous shall rejoice when he seeth the vengeance; he shall wash his hands in the blood of the wicked. 11. And a man shall say, Verily there is a reward for the righteous; verily there is a God that judgeth in the earth.

10义人见这报应就要欢喜，他要在恶人的血中洗脚。11人必说：”义人诚然有善报；在地上果然有施行审判的上帝。”

10 The righteous shall rejoice when he seeth the vengeance It might appear at first sight that the feeling here attributed to the righteous is far from being consistent with the mercy which ought to characterise them; but we must remember, as I have often observed elsewhere, that the affection

10．义人见这报应就要欢喜。乍看之下，这里归于义人的感情，似乎与理应表征他们的怜悯相去甚远；但我们必须记住，如我在别处多次指出的，大卫所要归于他们的情感

“Before your pots feel the bramble,

In whirlwind and hurricane he shall sweep them away.”

He supposes that the language is proverbial, and that the Psalmist describes the sudden eruption of the divine wrath; sudden and violent as the ascension of the dry bramble underneath the housewife’s pot. Walford reads —

他认为这语言是谚语式的，诗人所描述的是神圣愤怒的突然迸发——如同干荆棘在主妇的锅下燃烧时的骤然猛烈升腾一般。沃尔福德读作——

“Before your cooking vessels feel the fuel;

Both the green and the dry a whirlwind shall scatter.”

The passage is supposed by this author and others to contain an allusion to the manners of the Arabs, who, when they want to cook their food, collect bushes and brambles, both green and withered, with which they kindle a fire in the open air. But before their culinary vessels are sensibly afflicted with the heat, a whirlwind not unfrequently arises and scatters the fuel. And this strikingly expresses the sudden and premature destruction of the wicked. Fry gives a somewhat different explanation. He reads —

此作者和其他人认为这段话含有对阿拉伯人习俗的暗指——他们要烹调食物时，收集青的与干的灌木和荆棘，在露天点火。但在他们的炊具明显感受到热度之前，旋风常常突然刮来，将柴薪四散。这生动地表达了恶人突然而提前的毁灭。弗莱给出了稍有不同的解释，他读作——

“Sooner than your vessels can feel the blazing thorn,

The hot blast shall consume them, as well the green as the dry.”

And he observes, that “ , or , no doubt expresses the action of the hot wind of the desert.” This wind is eminently destructive, and has not unfrequently been known to entomb and destroy whole caravans. Sidi Hamet, describing his journey across the great desert to Tombuctoo with a caravan consisting of above one thousand men and four thousand camels, relates that, “after travelling upwards of a month they were attacked by the Shume, the burning blast of the desert, carrying with it clouds of sand. They were obliged to lie for two days with their faces on the ground, only lifting them occasionally to shake off the sand and obtain breath. Three hundred never rose again, and two hundred camels also perished.” — (Murray’s Discoveries in Africa, volume 1, pp. 515, 516.) Estius gives this sense: “Before your thorns shall arrive to their full growth into a bush, the rage of a tempest shall snatch them away, as it were, in the flower of their age and growing to maturity.” The words , kemo-chai, which Calvin renders flesh yet raw, are used in this sense in Leviticus 13:16, and 1 Samuel 11:15

他指出，”这词无疑是表达沙漠热风的动作”。这种风极具破坏力，并非罕见地将整个商队掩埋并摧毁。西迪·哈米特在描述他与一支由逾千人和四千头骆驼组成的商队穿越大沙漠前往廷巴克图的旅程时，记述道：”在旅行了逾一个月之后，他们遭到了’舒默’——沙漠的灼热烈风——的袭击，风中携带着沙云。他们被迫伏面在地达两日之久，偶尔抬起头来掸去沙土、喘一口气。三百人再也没有起来，两百头骆驼也葬身于此。”——（穆雷《非洲探险》第一卷，第515、516页）艾斯提乌斯给出这样的含义：”在你们的荆棘长成灌木达到充分生长之前，暴风的怒气将把他们在正值年华、方趋成熟之际一举夺走。”加尔文译作”生肉”的词 kemo-chai，在利未记十三章16节和撒母耳记上十一章15节也是以这种意义使用的。

which David means to impute to them is one of a pure and well-regulated kind; and in this case there is nothing absurd in supposing that believers, under the influence and guidance of the Holy Ghost, should rejoice in witnessing the execution of divine judgments. That cruel satisfaction which too many feel when they see their enemies destroyed, is the result of the unholy passions of hatred, anger, or impatience, inducing an inordinate desire of revenge. So far as corruption is suffered to operate in this manner, there can be no right or acceptable exercise. On the other hand, when one is led by a holy zeal to sympathise with the justness of that vengeance which God may have inflicted, his joy will be as pure in beholding the retribution of the wicked, as his desire for their conversion and salvation was strong and unfeigned. God is not prevented by his mercy from manifesting, upon fit occasions, the severity of the judge, when means have been tried in vain to bring the sinner to repentance, nor can such an exercise of severity be considered as impugning his clemency; and, in a similar way, the righteous would anxiously desire the conversion of their enemies, and evince much patience under injury, with a view to reclaim them to the way of salvation: but when wilful obstinacy has at last brought round the hour of retribution, it is only natural that they should rejoice to see it inflicted, as proving the interest which God feels in their personal safety. It grieves them when God at any time seems to connive at the persecutions of their enemies; and how then can they fail to feel satisfaction when he awards deserved punishment to the transgressor? 11. So that a man shall say, Verily there is a reward. We have additional evidence from what is here said of the cause or source of it, that the joy attributed to the saints has no admixture of bad feeling. It is noticeable from the way in which this verse runs, that David would now seem to ascribe to all, without exception, the sentiment which before he imputed exclusively to the righteous. But the acknowledgement immediately subjoined is one which could only come from the saints who have an eye to observe the divine dispensations; and I am, therefore, of opinion that they are specially alluded to in the expression, And a man shall say, etc At the same time, this mode of speech may imply that many, whose minds had been staggered, would be established in the faith. The righteous only are intended, but the indefinite form of speaking is adopted to denote their numbers. It is well known how many there are whose faith is apt to be shaken by apparent inequalities and perplexities in the divine administration, but who rally courage, and undergo a complete change of views, when the arm of God is bared in the manifestation of his judgments. At such a time the acknowledgement expressed in this verse is widely and extensively adopted, as Isaiah declares, “When thy judgments are in the earth, the inhabitants of the world will learn righteousness,” (Isaiah 26:9.) The Hebrew particle , ach, which we have translated verily, occasionally denotes simple affirmation, but is generally intensitive, and here implies the contrast between that unbelief which we are tempted to feel when God has suspended the exercise of his judgments, and the confidence with which we are inspired when he executes them. Thus the particles which are repeated in the verse imply that men would put away that hesitancy which is apt to steal upon their minds when God forbears the infliction of the punishment of sin, and, as it were, correct themselves for the error into which they had been seduced. Nothing tends more to promote godliness than an intimate and assured persuasion that the righteous shall never lose their reward. Hence the language of Isaiah, “Say ye to the righteous, that it shall be well with him; for they shall eat the fruit of their doings,” (Isaiah 3:10.) When righteousness is not rewarded, we are disposed to cherish unbelieving fears, and to imagine that God has retired from the government of the world, and is indifferent to its concerns. I shall have an opportunity of treating this point more at large upon the seventy-third psalm. There is subjoined the reason why the righteous cannot fail to reap the reward of their piety, because God is the judge of the world; it being impossible, on the supposition of the world being ruled by the providence of God, that he should not, sooner or later, distinguish between the good and the evil. He is said more particularly to judge in the earth, because men have sometimes profanely alleged that the government of God is confined to heaven, and the affairs of this world abandoned to blind chance.

是一种纯洁而有节制的情感；如此，认为信徒在圣灵的感动与引导下，可以因目睹神圣审判的执行而喜乐，也没有什么荒谬。许多人见到仇敌被毁灭时所感到的那种残忍的满足感，是出于仇恨、忿怒或急躁等不圣洁激情的结果，产生了无度的报复欲望。就腐败被允许如此运作而言，便没有任何正当或蒙悦纳的操练。另一方面，当一个人被圣洁的热忱所感动，对上帝所施加的报应之公正产生共鸣时，他在目睹恶人遭报应时的喜乐，将与他对他们归正与得救的强烈而真诚的渴望同等纯洁。上帝的怜悯不妨碍祂在适当时机——当引领罪人悔改的一切手段都已徒然尝试之后——彰显审判者的严厉，这样的严厉操练也不能被视为有损祂的仁慈；同样地，义人会焦切地渴望仇敌归正，在受伤时表现出极大的忍耐，以期将他们引回得救之路：但当蓄意的顽梗终于带来报应时辰时，他们对它的施行感到喜乐，也是很自然的，因为这证明了上帝对他们人身安全的眷顾。当上帝有时似乎纵容仇敌对他们的逼迫时，这使他们悲伤；那么，当祂将应得的惩罚加于罪人身上时，他们又怎能不感到满足呢？11．以致人必说，义人诚然有善报。从这里所说的其因由与根源，我们有进一步的证据，证明归于圣徒的这种喜乐中没有任何坏情绪的掺杂。值得注意的是，从本节的写法看，大卫如今似乎将之前他专门归于义人的感情，赋予了所有人，毫无例外。但紧随其后的承认，只有那些有眼察看神圣作为的圣徒才能说出；因此，我认为”人必说”这表达中，他们是被特别暗指的。然而，这种说法也可以意味着，许多心志曾动摇之人，将在信心上得到坚立。所指的只是义人，但采用不定式的说法，是为了表示他们的众多。众所周知，有许多人的信心容易因神圣作为中表面上的不平等与困惑而动摇，但当上帝在彰显祂审判中裸臂出手时，便重新振作，经历观点的彻底改变。在那时，本节所表达的承认便被广泛地、大范围地接受，正如以赛亚所宣告的：”你的审判临到地上的时候，世界上的居民就学习公义”（赛二十六9）。我们译作”诚然”的希伯来语小品词 ach，有时表示简单的肯定，但通常是加强语气的，在此意味着：当上帝暂停执行祂审判时我们所受诱惑去感受的那种不信，与当祂执行时激发我们的那种信心，二者之间的对比。因此，本节中重复的小品词意味着，人们将抛弃那种容易在上帝迟延施加罪的惩罚时悄悄侵入心中的踌躇，并如同纠正自己被诱入的错误。没有什么比深刻而确定地确信义人必不失去奖赏更能促进敬虔的了。故以赛亚的话：”你们要对义人说，他必享福乐，因为他们必吃自己行为所结的果子”（赛三10）。当公义得不到报偿时，我们倾向于蓄养不信的惧怕，以为上帝已从治理世界中退休，对世事漠不关心。我将在第七十三篇有机会更充分地论述这一点。随后补上了义人必不失去其敬虔之奖赏的原因——因为上帝是世界的审判者；既然上帝的护理治理世界，祂迟早必然区分善恶，这是不可能不如此的。说祂更特别地在地上审判，是因为人们有时亵渎地声称上帝的治理局限于天上，而这世界的事务被交给了盲目的机遇。

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发布于 2026年4月28日 17:16