加尔文 / John Calvin
The title, which immediately follows, informs us upon what occasion this psalm was written, which bears a considerable resemblance to the preceding. He begins by insisting upon the injustice of that cruel hostility which his enemies showed to him, and which he had done nothing to deserve. His complaint is followed up by prayer to God for help; and afterwards, as his hopes revive in the exercise of devout meditation, he proceeds to prophesy their calamitous destruction. At the close, he engages to preserve a grateful remembrance of his deliverance, and to praise the goodness of God. To the chief musician, Al-taschith, [destroy not,] Michtam of David, when Saul sent, and they
紧随其后的题名告诉我们，这篇诗是在何种情形下写成的，与前一篇有相当的相似之处。他开头坚持陈明仇敌对他所显示的残酷敌意的不公——那是他没有任何理由招致的。他的哀诉继以向上帝的祈求；此后，随着他的盼望在敬虔默想的操练中复苏，他进而预言仇敌的悲惨毁灭。在末尾，他立志对他的拯救保持感恩的记念，并颂赞上帝的善良。献给诗班长，调用”不要毁灭”，大卫的弥迦担诗，当扫罗打发人来
watched the house to kill him.
窥探大卫的房屋，要杀他的时候所作。
The incident in David’s history, here referred to, is one with which we are all familiar, (1 Samuel 19:11.) Besieged in his own house by a troop of soldiers, and having no opportunity of egress from the city, every avenue to which was taken possession of by Saul’s guards, it seemed impossible that he could escape with his life. He was indebted instrumentally for his deliverance to the ingenuity of his wife, but it was from the divine goodness that he looked for safety. Michal may have contrived the artifice which deceived the soldiers sent by her father, but he never could have been saved except through the wonderful preservation of God. We are told in the words of the title that his house was watched, and this amounts, in the circumstances, to its being said that he was shut up to certain destruction; for the emissaries of Saul were sent with orders not only for his apprehension, but his death.
大卫历史中这里所提及的事件，是我们都熟悉的（撒上十九11）。他被一队士兵围困在自己家中，没有任何机会逃出城去，因为城中每一条通道都已被扫罗的卫兵占据，看来他似乎不可能活着逃脱。他在工具性的意义上将自己的拯救归功于妻子的机智，但他仰望神圣的善良作为他的安全保证。米甲或许设计了那欺骗她父亲所差来士兵的诡计，但若非上帝奇妙的保全，他绝不可能得救。题名的文字告诉我们，他的房屋被监视，在那情形下，这等于说他被关进了必死无疑的绝境；因为扫罗所差来的使者不仅奉命拿拿他，更被命令杀死他。
59:1-5
1. Deliver me from mine enemies, O my God! lift me up from the reach of them that rise up against me. 2. Deliver me from the workers of iniquity, and save me from bloody men. 3. For, lo! they lie in wait for my soul: the mighty are gathered against me; not for my transgression, nor for my sin, O Jehovah: 4. They run and prepare themselves without my fault: awake to hasten for my help, and behold. 5. And thou, O Jehovah, God of Hosts! the God of Israel, awake to visit all the nations: be not merciful to any wicked transgressors. Selah.
1我的上帝啊，求你救我脱离仇敌！求你保护我脱离那些起来攻击我的人！2求你救我脱离作孽的人，拯救我脱离流人血的人！3你看，他们埋伏，要害我的命；有能力的人聚集起来攻击我；耶和华啊，这不是因我的过犯，也不是因我的罪愆。4我没有罪，他们跑来预备，求你来迎接我，请观看。5耶和华啊，万军之上帝，以色列的上帝啊，求你兴起，惩罚各国，不要怜恤那些奸诈作恶的人。（细拉）
1 Deliver me from mine enemies, O my God! He insists upon the strength and violence of his enemies, with the view of exciting his mind to greater fervor in the duty of prayer. These he describes as rising up against him, in which expression he alludes not simply to the audacity or fierceness of their assaults, but to the eminent superiority of power which they possessed; and yet he asks that he may be lifted up on high, as it were, above the reach of this over-swelling inundation. His language teaches us that we should believe in the ability of God to deliver us even upon occasions of emergency, when our enemies have an overwhelming advantage. In the verse which follows, while he expresses the extremity to which he was reduced, he adverts at the same time to the injustice and cruelty of his persecutors. Immediately afterwards, he connects the two grounds of his complaint together: on the one hand, his complete helplessness under the danger, and, on the other, the undeserved nature of the assaults from which he suffered. I have already repeatedly observed, that our confidence in our applications to a throne of grace will be proportional to the degree in which we are conscious of integrity; for we cannot fail to feel greater liberty in pleading a cause which, in such a case, is the cause of God himself. He is the vindicator of justice, the patron of the righteous cause everywhere, and those who oppress the innocent must necessarily rank themselves amongst his enemies. David accordingly founds his first plea upon his complete destitution of all earthly means of help, exposed as he was to plots on every side, and attacked by a formidable conspiracy. His second he rests upon a declaration of innocency. It may be true that afflictions are sent by God to his people as a chastisement for their sins, but, so far as Saul was concerned, David could justly exonerate himself from all blame, and takes this occasion of appealing to God on behalf of his integrity, which lay under suspicion from the base calumnies of men. They might pretend it, but he declares that they could charge him with no crime nor fault. Yet, groundless as their hostility was, he tells us that they ran, were unremitting in their activity, with no other view than to accomplish the ruin of their victim. 4. Awake to hasten for my help, and behold. In using this language, he glances at the eagerness with which his enemies, as he had already said, were pressing upon him, and states his desire that God would show the same haste in extending help as they did in seeking his destruction. With the view of conciliating the divine favor, he once more calls upon God to be the witness and judge of his cause, adding, and behold The expression is one which savours at once of faith and of the infirmity of the flesh. In speaking of God, as if his eyes had been hitherto shut to the wrongs which he had suffered, and needed now for the first time to be opened for the discovery of them, he expresses himself according to the weakness of our human apprehension. On the other hand, in calling upon God to behold his cause, he shows his faith by virtually acknowledging that nothing was hid from his providential cognisance. Though David may use language of this description, suited to the infirmity of sense, we must not suppose him to have doubted before this time that his afflictions, his innocence, and his wrongs, were known to God. Now, however, he lays the whole before God for examination and decision. He prosecutes the same prayer with still greater vehemency in the verse which succeeds. He addresses God under new titles, calling him Jehovah, God of Hosts, and the God of Israel, the first of which appellations denotes the immensity of his power, and the second the special care which he exerts over the Church, and over all his people. The manner in which the pronoun is introduced, and Thou, etc., is emphatical, denoting that it was as impossible for God to lay aside the office of a judge as to deny himself, or divest himself of his being. He calls upon him to visit all the nations: for although the cause which he now submitted was of no such universal concernment, the wider exercise of judgment would necessarily include the lesser; and on the supposition of heathens and foreigners being subjected to the judgment of God, it followed that a still more certain and heavy doom would be awarded to enemies within the pale of the Church, who persecuted the saints under the guise of brethren, and overthrew those laws which were of divine appointment. The opposition which David encountered might not embrace all nations; but if these were judicially visited by God, it was absurd to imagine that those within the Church would be the only enemies who should escape with impunity. In using these words, it is probable also that he may have been struggling with a temptation with which he was severely assailed, connected with the number of his enemies, for these did not consist merely of three or four abandoned individuals. They formed a great multitude; and he rises above them all by reflecting that God claims it as his prerogative, not only to reduce a few refractory persons to submission, but to punish the wickedness of the whole world. If the judgments of God extended to the uttermost parts of the earth, there was no reason why he should be afraid of his enemies, who, however numerous, formed but a small section of the human race. We shall shortly see, however, that the expression admits of being applied without impropriety to the Israelites, divided, as they were, into so many tribes or peoples. In the words which follow, when he deprecates the extension of God’s mercy to wicked transgressors, we must understand him as referring to the reprobate, whose sin was of a desperate character. We must also remember, what has been already observed, that in such prayers he was not influenced by mere private feelings, and these of a rancorous, distempered, and inordinate description. Not only did he know well that those of whom he speaks with such severity were already doomed to destruction, but he is here pleading the common cause of the Church, and this under the influence of the pure and well-regulated zeal of the Spirit. He therefore affords no precedent to such as resent private injuries by vending curses on those who have inflicted them.
1．我的上帝啊，求你救我脱离仇敌。他坚持陈明仇敌的势力与暴力，目的是激励自己的心在祷告义务上更加热切。他将他们描述为起来攻击他，这表达不仅暗指他们攻击的胆大与凶猛，也暗指他们所拥有的压倒性的力量优势；然而他仍祈求被举到高处，如同在这漫溢的洪流触不到的地方。他的话教导我们，即便在仇敌拥有压倒性优势的紧急关头，我们也应当相信上帝拯救我们的能力。在随后的经节中，当他表达他被逼到的极度困境时，同时也指出逼迫他之人的不公与残忍。紧接着，他将他哀怨的两个根据联系在一起：一方面是他在危险中的完全无助，另一方面是他所受攻击的无由。我已多次指出，我们在来到施恩宝座前的信心，将与我们有正直感的程度成正比；因为在那情形下，所辩护的正是上帝自己的事业，我们不能不感到更大的自由。祂是公义的伸张者，是到处扶持公义事业的后援，而那些压迫无辜的人必然将自己列在祂的仇敌之中。大卫因此将他的第一个根据建立在他完全缺乏人间帮助的处境上——他在四面八方都暴露于阴谋之下，遭到可怕的密谋的攻击。第二个根据则建立在无辜的宣告上。上帝确实会将苦难作为惩戒发给祂的子民，但就扫罗而言，大卫可以公正地为自己洗脱一切责任，并借此机会诉诸上帝，为他被人卑鄙的诽谤所怀疑的正直辩护。他们或许这样声称，但他宣告他们对他不能提出任何罪名或过失。然而，尽管他们的敌意毫无根据，他告诉我们他们奔跑——在他们的行动中毫不松懈——目的不过是完成他们受害者的毁灭。4．求你来迎接我，请观看。在使用这语言时，他扫视了仇敌——如他已说过的——以何等急切地向他逼来，并表达他渴望上帝以同样的速度来施予帮助，如同仇敌寻求他的毁灭一样迅速。为了赢得神圣的恩宠，他再次呼求上帝作他事业的见证与审判者，补充道”请观看”。这表达一方面带有信心的气息，另一方面也带有肉身软弱的气息。他以好像上帝的眼睛迄今一直闭着、对他所受的冤屈视而不见，如今才需要第一次睁开来察看的方式说话，这是按照我们人类理解的软弱来表达的。另一方面，在呼求上帝察看他的事业时，他实际上承认祂的护理无所不知，从而显出他的信心。虽然大卫可以使用这种适合感官软弱的语言，我们不应因此以为他在此之前曾怀疑他的苦难、他的无辜和他所受的冤屈是否为上帝所知。但如今，他将一切摆在上帝面前，请求祂审查与决断。他在随后的经节中以更大的热忱继续同一祷告。他以新的称号称呼上帝，称祂为耶和华、万军之上帝和以色列的上帝——第一个称号表示祂能力的无量，第二个表示祂对教会和祂一切子民所施予的特殊眷顾。引入代词”你”的方式是强调性的，表示上帝放弃审判者职分，是与祂否认自己、剥夺自己的存在一样不可能的事。他呼求上帝惩罚各国：因为尽管他所提交的事业并没有如此普世的关切，但更广泛的审判运用必然包含较小的；在外邦人和异乡人被施于上帝审判的假设之下，教会范围内的仇敌——那些以弟兄之名逼迫圣徒、推翻神圣任命之律法的人——就必然会受到更确定、更沉重的惩罚。大卫所遭遇的对抗或许不涵盖所有的国家；但若这些国家都要受到上帝的司法审判，以为教会内的仇敌将是唯一得以逍遥法外的敌人，这是荒谬的。在使用这些话时，他也可能正在与一种严重侵袭他的试探争战——与他仇敌的数量有关，因为这些人不仅仅是三四个堕落的个人，他们形成一大批人；他超越他们一切，靠着思想上帝宣称祂的特权不仅是使几个顽梗的人服从，更是惩罚整个世界的邪恶。若上帝的审判延伸到地极，就没有理由惧怕仇敌，无论多么众多，也不过是人类的一小部分。然而，我们很快会看到，这表达也可以不失恰当地应用于以色列人——他们被分成了许多支派或民众。在随后的话中，当他请求上帝不要将怜悯延伸给奸诈作恶的人时，我们必须理解他是在指那些罪极其绝望的被弃之人。我们也必须记住，如已指出的，在这类祷告中，他不是单纯被私人感情所驱使——那种充满怨恨、失控和过度的感情。他不仅深知他以如此严厉的语气所谈论的那些人已被定为毁灭，而且他在此是在辩护教会的公共事业，这是在圣灵纯洁、节制的热忱影响之下。因此，他没有为那些因私人伤害而诅咒施害者的人提供任何先例。
59:6-9
6. They will return at evening; they will make a noise like a dog, and go round about the city. 7. Behold, they will prate with their mouth; swords are in their lips: for who (say they) will hear? 8. But thou, O Jehovah! shalt laugh at them; thou shalt have all the nations in derision. 9. His strength is with thee; I will wait.
6他们到晚上就转回，叫号如狗，围绕城邑。7看哪，他们用口喷出毒气；他们嘴里有刀。他们说：”有谁听见呢？”8但耶和华啊，你要笑话他们；你要轻视万国。9我的力量啊，我要仰望你；因为上帝是我的高台。
6．他们到晚上就转回。他将仇敌比作饥饿而愤怒的狗，饥饿驱使它们在各处无休止地绕行，以这比喻控告他们那不可满足的凶猛，表现在对作恶之渴望所煽动的那种不停歇的活动中。他说他们到晚上转回，不是暗示他们在其他时候歇息，而是表明他们在追逐恶行上是不知疲倦的。即使白天徒劳无功，到了夜晚他们仍在继续工作。狗吠是对他们攻击令人生畏的本质的贴切比喻。在随后的经节中，他描述他们的凶猛。”喷出毒气”或”用口涌出”这表达，意味着他们公开宣扬他们臭名昭著的谋议，毫不掩饰。希伯来词 nabang，比喻地表示”说话”，但本义是”涌出”，在此表示的不仅仅是说话。他是要告诉我们，他们不满足于在他们自己中间私下谋划无辜者的毁灭，更是公开宣扬他们的意图并以此自夸。因此，当他补充道他们嘴里有刀时，意思是他们喷出杀气，他们所说的每一句话都是一把刀，要杀死受压迫的人。他将他们奔向如此极度罪恶的原因归于：他们没有理由担心蒙羞。大卫在此很可能如同在许多其他地方，指出恶人那种粗鄙的愚昧——他们为了把惧怕从心中驱除，将上帝想象成在天上沉睡；但我认为，他更可能将他们公开宣扬谋议的那种大胆，追溯到他们早已获得不受约束地伤害人之权力这一事实。他们在欺骗民众、以诽谤使大卫受人憎恨方面已大获成功，以至于没有人敢替他说一句话。不仅如此，一个人越是凶残地逼迫这位苦难的受难者——不为别的，只为博取王的欢心——他在众人眼中越是作为一个真正爱护国家之人而声望日隆。8．但耶和华啊，你要笑话他们。面对所有这些对抗，大卫只是更加信心充足。当他说上帝要笑话他的仇敌时，他使用了一个很能彰显上帝能力的比喻，暗示当恶人将他们的诡计推向极致时，上帝可以不费任何力气，如同在嬉戏中，将一切都消散。上帝一纵容他们的行径，他们的骄傲与放肆便借机显露；因为他们忘记，即便当祂似乎暂停行动时，祂只需点点头，祂的审判便会执行。大卫因此轻蔑地告诉他的仇敌，上帝没有必要大规模备战，只需在祂认为适合施报的那一刻，以一个能力的小小玩弄，便将他们一举歼灭。他以这种方式对那种使他们如此放肆地夸耀自己力量、以为上帝在天上沉睡的盲目迷惑，传递了严厉的谴责。在本节末尾提到所有的国家，是为了暗示，即便他们在数量上与全世界相当，以他们所有的影响力与资源，也不过是一场笑话。或者，这些话也可以读作——因为你将万国都视为笑话。显而易见的是，大卫嘲笑仇敌虚妄的自夸——他们认为凭着他们的数量没有什么事业是太大而无法完成的。9．他的力量在你手中，我要等候。这段话的晦涩引发了注释者的各种意见。这里的代词毫无疑问是指扫罗。有人认为本句的第一部分应与其余部分分开读——”力量是他的”——意即扫罗在力量上明显占优，如今正在得胜。另有人将两部分连在一起，给出这样的解释：尽管你目前是他的力量，因为你支撑并保持他于王位之上，我仍要继续盼望，直到你按你的应许将我提升到王国。但那些似乎最接近诗人意思的人，将这些话理解为一个连续的句子，意即：无论扫罗可能多么放肆地夸耀他的力量，他都要满足于有一个暗中神圣的护理约束扫罗行动这一保证而安息。我们必须学会以这种方式看待所有人——处于从属地位，他们的力量与事业取决于上帝的主权旨意。显然，大卫在此凭着信心的高处，能够藐视仇敌的强暴对抗，确信他们没有神圣的许可什么都不能做。首先，大卫在为上帝所治理全世界之能力辩护时，宣告他的仇敌处于暗中的神圣约束之下，他所拥有的任何力量都完全倚赖于上帝，以至于没有上帝的同意连一根手指也不能动。然后他补充道，他将以平静与安然等候那无论是什么的结局。
59:10-12
10. The God of my mercy will prevent me: God shall let me see my desire upon mine enemies. 11. Slay them not, lest my people forget: scatter them by thy power; and bring them down, O Lord! our shield. 12. The sin of their mouth, the words of their lips; let them be taken in their pride: and let them speak of cursing and lying.
10我的上帝要用慈爱迎接我；上帝要叫我看见我仇敌遭报。11耶和华我们的盾牌啊，求你不要杀他们，恐怕我的民忘记；只求你用你的能力使他们流离，并且使他们降低。12因他们口中的罪，嘴唇上的话，就是他们的骄傲和他们所讲的咒诅、谎言，愿他们在自己的骄傲上被缠住。
10．我的上帝要用慈爱迎接我。在希伯来文中，附缀是第三人称，但我们有的是表示第一人称的符号。七十士译本采用了第三人称，奥古斯丁虽用意良好，却过于机智地多次引用这段话来反对伯拉纠派，以证明上帝的恩典先于一切人的功德。同样，他也一再引用前一节来反驳那些夸耀自由意志能力之人的骄傲。”他将他的力量交托给上帝”这句话，也可以说得很有道理——这样的人宣告他除了从祂而来的力量别无力量，并完全倚靠祂的帮助。所灌输的意思也毫无疑问是虔诚而具有教导性的；但我们必须时刻警惕，不要将圣经从其自然含义中强解出来。希伯来词 kidem 不过是”及时出现”之意；大卫只是简单地表示神圣的帮助将迅速而及时地给予。这些话的要旨是，上帝将在最需要的那一刻介入，无论祂可能推迟或延缓祂的帮助多久。若不是我们被自己欲望的过度急切所驱使，我们将充分认识到上帝帮助我们的迅捷，但我们自己的急躁使我们以为祂迟缓。为了坚固他的信心，他称祂为施慈爱给他的上帝，因为他屡次见证了祂的慈爱；而过去的经历使他对未来可以期盼的，给了他良好的盼望。有人认为大卫以主动的意义使用这词，称赞自己的慈爱，这种解读苍白而不自然。被动的用法是相当普遍的。11．求你不要杀他们，恐怕我的民忘记。大卫恰当地将这一点提示给自己，作为应当产生忍耐的一个考量。我们很容易认为，当上帝没有立时消灭我们的仇敌时，他们就完全逃脱了祂的手；我们认为被逐渐缓慢地摧毁算不上真正的惩罚。正因为几乎所有人都有这种急切渴望——立刻看见仇敌被消灭——大卫抑制了自己，着重思想在临到恶人的较小灾难中所能看见的上帝审判。诚然，若我们的眼睛没有被蒙蔽，在不虔之人突然毁灭的情形中，我们会看见更明显的神圣报应彰显；但这些太容易从记忆中消逝，因此他有充分的理由表达他的渴望——愿这景象是一个不断更新的，使我们对上帝审判的认识更深刻地铭刻于我们心中。他以上帝在推迟执行审判中有明确的目的这一思想，来武装并坚固自己抵挡对神圣审判迟延的急躁；因为若恶人在一瞬间被消灭，这事件的记念或许很快便会被抹去。这里含有对以色列民的间接谴责——他们未能从上帝更显著的审判中获益。但这罪恶在今日的世界中依然过于普遍。那些如此明显、以至于不闭眼就不会错过的审判，我们却罪孽地让它们归于遗忘；以至于我们需要每日被带进那使我们不得不察觉神圣之手的剧场。当我们看见上帝以逐渐的过程摧毁祂的仇敌，而不是立刻将祂的雷霆发出在他们头上时，我们决不可忘记这一点。他祈求上帝使他们流离，如同那些在贫穷与苦难中四处奔走、却徒然寻找解救之道的人。随后的词语更有力地描述了这思想——使他们降低，或，将他们推倒。他希望他们从迄今所占据的荣耀地位上被拖曳而下，抛在地上，以便在他们的可怜与卑贱中，不断成为上帝震怒的活生生展示。我们译作”用你的能力”的词 becheylcha，有人译作”用你的军队”，理解为上帝的子民。但更可能的是，大卫是在呼求上帝的能力来帮助他消灭仇敌，原因是他们凭着他们所信靠的世俗资源自以为无敌。为了进一步争取所求，他在本节末尾暗示他是在为整个教会的事业辩护，因为他使用了复数——”我们的盾牌上帝”。他是被神圣拣选为王的，教会的安危与他的人身紧密相连。仇敌对他的攻击，不仅仅是对他作为一个私人的攻击，更是对整个民众的攻击——上帝在拣选他时所顾及的是民众的共同福祉。这提示了他应当耐心顺服、看见上帝的审判以最能使人心不断专注默想的方式量出的另一个理由。12．因他们口中的罪，嘴唇上的话。有些注释者读作”因为……”，补上原因性小品词，使这些话与前节更好地连接。毫无疑问，这里说明了他们理应受到不断流离与不安之惩罚的原因。然而，这些话按原样虽然突兀而省略，却很好地表达了大卫所要传达的意思——好像他说，不需要冗长的证明来定他们的罪，罪已在他们言论的有害倾向中明白地显露出来。他告诉我们，邪恶从他们口中发出，他们吐出骄傲与残忍。从紧随其后的话可以证实，这就是我们应当理解这些话的意义——”愿他们在自己的骄傲上被缠住”。他在此指出那种放肆的根源，那放肆使他们以如此骄傲轻慢的语言、如此厚颜无耻地压迫无辜。然后他具体说明他们嘴唇的罪，补充道他们讲咒诅与谎言的话。他的意思是，他们的口不断充满可怕的咒诅，他们完全沉溺于欺骗与诽谤。
59:13-17
13. Consume, consume them in wrath, that they may not be, and let them know unto the ends of the earth that God ruleth in Jacob. Selah. 14. And at evening they will return; they will make a noise like a dog, and go round about the city. 15. They will wander up and down to eat; if they be not satisfied, they will even lodge all night long. 16. But I will sing of thy power, I will praise thy mercy in the morning; for thou hast been my fortress and refuge in the day of my trouble. 17. My strength is with thee, I will sing psalms; for God is my defence, the God of my mercy.
13求你发怒消灭他们，使他们不再存在；使他们知道上帝在雅各中间掌权，直到地极。（细拉）14他们到晚上就转回，叫号如狗，围绕城邑。15他们四处游荡，要寻找食物；他们若不吃饱，就要终夜号叫。16但我要歌颂你的力量，早晨要高唱你的慈爱；因为你作过我的高台，在我患难的日子作过我的避难所。17我的力量啊，我要歌颂你；因为上帝是我的高台，是施慈爱给我的上帝。
13 Consume, consume them in wrath, that they may not be David may seem to contradict himself in praying for the utter destruction of his enemies, when immediately before he had expressed his desire that they might not be exterminated at once. What else could he mean when he asks that God would consume them in wrath, but that he would cut them off suddenly, and not by a gradual and slower process of punishment? But he evidently refers in what he says here to a different point of time, and this removes any apparent inconsistency, for he prays that when they had been set up for a sufficient period as an example, they might eventually be devoted to destruction. It was customary with the victorious Roman generals, first to lead the captives which had been kept for the day of triumph through the city, and afterwards, upon reaching the capital, to give them over to the lictors for execution. Now David prays that when God had, in a similar manner, reserved his enemies for an interval sufficient to illustrate his triumph, he would upon this consign them to summary punishment. The two things are not at all inconsistent; first, that the divine judgments should be lengthened out through a considerable period, to secure their being remembered better, and that then, upon sufficient evidence being given to the world of the certainty with which the wicked are subjected in the displeasure of God to the slower process of destruction, he should in due time bring them forth to final execution, the better to awake, by such a demonstration of his power, the minds of those who may be more secure than others, or less affected by witnessing moderate inflictions of punishment. He adds, accordingly, that they may know, even to the ends of the earth, that God ruleth in Jacob Some would insert the copulative particle, reading, that they may know that God rules in Jacob, and in all the nations of the world, an interpretation which I do not approve, and which does violence to the sense. The allusion is to the condign nature of the judgment, which would be such that the report of it would reach the remotest regions, and strike salutary terror into the minds even of their benighted and godless inhabitants. He was more especially anxious that God should be recognised as ruling in the Church, it being preposterous that the place where his throne was erected should present such an aspect of confusion as converted his temple into a den of thieves. 14 And at evening they shall return It is of no consequence whether we read the words in the future tense or in the subjunctive, understanding it to be a continuance of the preceding prayer. But it seems more probable that David, after having brought his requests to a close, anticipates the happy issue which he desired. And he makes an apt allusion to what he had already said of their insatiable hunger. The words which he had formerly used he repeats, but with a different application,
13．求你发怒消灭他们，使他们不再存在。大卫在先前表达了他渴望仇敌不要立刻被消灭，如今却祈求他们彻底毁灭，似乎是在自相矛盾。当他祈求上帝在震怒中消灭他们时，除了立时将他们剪除、而不是通过逐渐较缓慢的惩罚过程，还有什么别的意思？但他在此所说的显然是指一个不同的时间点，这消除了任何表面上的矛盾；因为他祈求的是，当他们作为鉴戒的榜样被陈列了足够长的时间之后，终被归于毁灭。罗马得胜将领的惯例是，先将为凯旋之日保留的俘虏带着游行穿越城市，然后在抵达首都之后，将他们交给执行官处决。大卫如今祈求，当上帝以类似的方式将他的仇敌保留一段足以彰显祂得胜的间隔之后，便将他们处以即时的惩罚。这两件事丝毫不矛盾：首先，神圣的审判应当延续相当长的一段时期，以确保被更好地记念；然后，在给世界足够的证据——恶人确实在上帝的不喜悦下受到较缓慢的毁灭过程——之后，祂应当在适当的时机将他们带出来接受最终的执行，以这种能力的彰显，更好地唤醒那些也许比其他人更不谨慎、或目睹适度的惩罚不那么受感动之人的心。因此他补充道，使他们知道，就是直到地极，上帝在雅各中间掌权。有人要插入连接词，读作”使他们知道上帝在雅各中间，并在世上一切国家中掌权”，这是一种我不赞同、且对意义有所强解的解读。这里的暗指是指审判之应得的本质——这审判将是如此使其报告传到最偏远之地，在那里处于蒙昧与不虔之居民的心中也激起有益的惧怕。他尤其渴望上帝被承认在教会中掌权，因为祂竖立宝座之处却呈现出如此混乱的景象——将祂的殿变为贼窝，这是非常不合宜的。14．他们到晚上就转回。无论我们以将来时态还是以虚拟语气读，理解为前面祷告的延续，并无实质区别。但更可能的是，大卫在结束他的祈求之后，预见他所渴望的美好结局。他贴切地回应了他此前所说的关于他们那不可满足的饥饿的话。他重复了他先前所用的话，但应用不同——
clearly alludes in the 14th and 15th verses, when he compares the behavior of his enemies to that of dogs. He repeats what he had said in the 5th verse; but here he intends to convey a different idea. “Let them do what they may;” as if he had said, “I am safe under the protection of God.”
在第14、15节中明显暗指这一点——他将仇敌的行为比作狗的行为。他重复了他在第5节所说的，但在此他意图传达一个不同的观念——”由他们去做他们所做的一切”；仿佛他说：”在上帝的保护下，我是安全的。”
ironically declaring that they would be ravenous in another sense, and that matters would issue otherwise than they had looked for. Above he had complained that they made a noise like dogs, adverting to the eagerness and fierceness with which they were bent upon mischief; now he derides their malicious efforts, and says, that after wearying themselves with their endless pursuit all day, they would go disappointed of their purpose. He uses no longer the language of complaint, but congratulates himself upon the abortive issue of their activity. The Hebrew word which I have translated, if not, in the close of the fifteenth verse, is by some considered to be the form of an oath. But this is an over-refined interpretation. Others would have the negation repeated, reading, if they shall not have been satisfied, neither shall they lodge for the night But this also is far-fetched. The simple and true meaning suggests itself at once, that, although they might not be satisfied, they would be forced to lay themselves down, and the misery of their hunger would be aggravated, by the circumstance that they had passed the whole day in fruitless application, and must lie down for the night empty, wearied, and unsatisfied. 16 But I will sing of thy power By this he does not mean merely that he would have occasion to sing at some future period, but prepares himself presently for the exercise of thanksgiving; and he proceeds to acknowledge that his deliverance would be at once an illustrious effect of Divine power, and conferred of mere grace. It may be true, that David escaped at this time from the hands of his enemies without stir, and with secrecy, through the dexterity of his wife; still, by means of this artifice, God disappointed the preparations and forces of Saul, and may, therefore, with propriety be said to have exerted his power. We may suppose, however, that David takes occasion, from this particular instance, to look further back, and embrace, in his view, the various Divine interpositions which he had experienced. 17 My strength is with thee, I will sing psalms He expresses still more explicitly the truth, that he owed his safety entirely to God. Formerly he had said that the strength of his enemy was with God, and now he asserts the same thing of his own. The expression, however, which admits of two meanings, he elegantly applies to himself in a different sense. God has the strength of the wicked in his hands, to curb and to restrain it, and to show that any power of which they boast is vain and fallacious. His own people, on the other hand, he supports and secures, against the possibility of falling, by supplies of strength from himself. In the preceding part of the psalm, David had congratulated himself upon his safety, by reflecting that Saul was so completely under the secret restraint of God’s providence as to be unable to move a finger without his permission. Now, weak as he was in himself, he maintains that he had strength sufficient in the Lord; and accordingly adds, that he had good reason to engage in praise, as James the inspired apostle exhorts those who are merry to sing psalms, (James 5:13.)
以带有讽刺意味地宣告他们将在另一种意义上饥饿难耐，事情的结局将与他们所期待的大相径庭。在上面，他哀叹他们叫号如狗，指出他们在致力于作恶上那种急切与凶猛；现在他嘲弄他们的恶意努力，并说，在整天无休止地追逐、精疲力竭之后，他们将带着目的落空而归。他不再使用哀怨的语言，而是为他们行动的徒劳无功而庆贺自己。我在第十五节末尾译作”若不”的希伯来词，有人视为誓言的形式，但这是过度精细的解读。另有人希望否定词重复，读作”若他们不得饱足，也不得过夜”；但这也是牵强的。简单真实的含义立即呈现：尽管他们可能得不到满足，他们也将被迫躺下，而他们饥饿的痛苦将因整天徒劳无功、必须空腹、疲倦而不满足地躺下过夜这一情形而加剧。16．但我要歌颂你的力量。他的意思不仅是说他将在未来的某个时候有机会歌唱，而是立即为感恩的操练作好自己的准备；他继而承认他的拯救将同时是神圣能力的显著效果，并是出于单纯的恩典所赐予的。或许大卫在那时通过妻子的机巧，悄悄地、不惊动众人地从仇敌手中逃脱；然而，上帝藉着这一机谋使扫罗的准备与力量落空，因此可以恰当地说是彰显了祂的能力。然而，我们可以认为，大卫从这特定事件出发，往前回顾，将他所经历的各种神圣介入都涵括在他的视野中。17．我的力量在你那里，我要歌颂你。他更明确地表达这真理——他将自己的安全完全归功于上帝。先前他说他仇敌的力量在上帝手中，如今他以同样的话来说他自己的。然而，这表达可有两种含义，他以优美的方式将其以不同的意义应用于自己。上帝有恶人的力量在祂手中，是为了约束与遏制它，并显示他们所夸耀的任何权势都是虚妄而虚假的。另一方面，祂支撑并保护祂自己的子民，以防他们跌倒，藉着从祂自己而来的力量来供应他们。在本诗前面部分，大卫曾靠着思想扫罗完全在上帝护理暗中的约束之下而庆贺自己的安全——以至于没有上帝的允许连一根手指也不能动。如今，尽管他在自己里面是软弱的，他宣称他在主里有足够的力量；并因此补充道，他有充分的理由投入颂赞，正如受感动的使徒雅各劝勉那些快乐的人要唱诗（雅五13）。
发布于 2026年4月28日 17:23
