David, who was now settled upon the throne, and had gained several signal victories, tending to confirm him in the kingdom, in this Psalm exalts the goodness of God, that he might at once express his gratitude, and by conciliating the favor of such as still stood out against his interests, unite the community, which had been rent into factions. Having first adverted to the clear indications of the Divine favor, which proved that God had chosen him to be king, he more particularly calls the attention of the faithful to the oracle itself, in order to convince them that they could only comply with the mind of God, by yielding their consent and approbation to the anointing which he had received from Samuel. Prayers also are offered up throughout the psalm, urging God to perfect what he had begun. To the chief musician upon Shushan-eduth, Michtam of David, to teach; when he strove with the Syrians of Mesopotamia, and with the Syrians of Zoba, and when Joab returned, and
大卫此时已稳坐王位，赢得了数场重大胜利，这些胜利进一步巩固了他在王国中的地位。在这篇诗篇中，他颂扬神的恩慈，一方面表达感恩，一方面借着赢得仍持反对态度者的好感，将已分裂为派系的群体团结起来。他先提及彰显神拣选他为王的明确迹象，然后更具体地引领信众注目神谕本身，使他们确信：唯有顺从神的旨意，承认并接受他从撒母耳那里所受的膏立，才是合乎神心意的。诗中也遍布祷告，恳求神成全他所已开始的事。题记：交与伶长，调用”书珊·以都”，是大卫的金诗，作为教训；当他与亚兰河间地人和苏巴的亚兰人争战，约押回击，
smote of the Edomites in the valley of Salt twelve thousand.
在盐谷击杀以东人一万二千名。
Of the first part of this title I have spoken in another place, and shall not insist upon it further than to repeat, that Shushan-eduth, the lily of witness, or of beauty, seem to have been the first words of some song which was commonly known at the time. It is added, to teach; and this, as some have thought, because the psalm was given to the Levites, that they might learn it. But others have very properly rejected this idea, as we cannot suppose that a title, which is equally applicable to all the psalms, would have been here used as a term of distinction. More probably it points at a particular instruction or doctrine, which would be taught by the following psalm. We may suppose that David, who had gained so many decisive victories, but had not the satisfaction, as yet, of seeing the kingdom finally settled under him, employs the word to denote that he had a special lesson to enforce, which was, the duty of all who had hitherto opposed him to put an end to factions, and, after such convincing evidences, acknowledge that he was their divinely-appointed king. Let experience, at least, as if he had said, prove that the sovereignty which I hold meets with the approbation of God, crowned, as it is, in the eyes of all, with so many tokens of his favor. The psalm is described as being a kind of triumphal song for victories obtained over the Syrians and other allied nations. As the Jews reckon Mesopotamia, and other countries, to be included in Syria, which they call Aram, they are forced subsequently to distinguish it into different parts, as here we find Syria Naharim put for Mesopotamia, which some of the Latins have named Interamnis, (or, between two rivers,) following the Greek etymology; for Mesopotamia in Greek means between two rivers, that is, between the Tigris and Euphrates. Next, we have Syria Soba mentioned, which some have considered upon good grounds to be Sophene, because adjacent to the bank of the Euphrates; and David is said (2 Samuel 8:3) to have smitten Rehob, king of Soba, as he went to recover his border at the river. In the same passage, we read of a third Syria, that of Damascus, nearer to Judea, and almost touching upon it. Syria is, in other places of Scripture, represented as still more extensive, and has epithets attached to it according to the different territories which are meant to be pointed out. As David had war with the more adjacent part of Syria, and routed the army which had come out from it to the assistance of the Ammonites, it may be asked why he speaks only of the inhabitants of Mesopotamia and Soba. I think it probable that he specifies the more distant nations, as being the most formidable, and as affording a more illustrious proof of the Divine favor which accompanied his arms. For this reason, he passes over the more neighboring nations, and mentions those which were situated at a distance, the terror of which was known only by report, and whose overthrow was something unheard of, and almost incredible. In the inspired history, two-and-twenty thousand are said to have been slain, (1 Chronicles 18:12,) in the title of this psalm only twelve thousand; but the apparent inconsistency is easily explained. It is Abishai whom the history represents as defeating the forces, which are here said to have been overthrown by Joab. We are to consider that the army was divided between the two brothers. Abishai being inferior in rank and authority, we need not wonder that the praise of the victory is ascribed to him who was the chief commander, although both had a share in gaining it; as in 1 Samuel 18:7, David is described as having the whole honor of the victory, because he was the individual under whose auspices it had been accomplished. It is probable that about half the number mentioned in the history fell during the main engagement, and that the rest having fled from the field, were put to the sword by Joab in their retreat.
我已在别处论述了这题记的前半部分，在此不再赘述，只重申：”书珊·以都”（即”见证之百合”或”美丽之百合”）似乎是某首当时广为人知之歌的首句。接着又加了”作为教训”几字。有人认为这是因为此诗是赐给利未人让他们学习的。但另一些人很有道理地否定了这种看法，因为一个同样适用于所有诗篇的题记，断不会在此被用作特殊标志。更可能的解释是：它指向这篇诗篇所要传授的特定教训或教义。我们可以设想，大卫虽赢得了诸多决定性胜利，却尚未亲眼见到王国最终安定，他用此词是要强调一个特别的功课，即：那些迄今仍持反对态度之人，有责任终止派系纷争，在如此确凿的证据面前承认他是神所膏立的君王。他仿佛在说：”至少让经验来证明，我所持有的王权蒙神悦纳——在众人眼前，已有如此多的恩宠印证了这一点。”这篇诗被描述为庆祝对亚兰人及其盟国所获胜利的凯旋歌。由于犹太人将美索不达米亚及其他地区都纳入他们所称的”亚兰”（Aram，即叙利亚），他们不得不在后来进一步细分，如此处便以”亚兰·拿哈仍”指代美索不达米亚——拉丁人有时称之为”两河之间”（Interamnis），这正是希腊语”美索不达米亚”的含义，即底格里斯河与幼发拉底河之间之地。其次，又提及”苏巴的亚兰”，有人据充分理由认为这就是Sophene，因其毗邻幼发拉底河岸；据《撒母耳记下》8:3，大卫在收复该河流域边界时击败了苏巴王利合。同一段记载中，还提到第三个亚兰——大马色的亚兰，靠近犹大，几乎与之接壤。圣经其他地方所指的亚兰更为宽泛，并依所指领土的不同而冠以不同修饰语。既然大卫是与较近的叙利亚地区交战，击溃了那支来援亚扪人的军队，人们不禁会问：为何他只提及美索不达米亚和苏巴的居民？我认为，他之所以特别点出更遥远的民族，是因为它们更为强大，能更彰显随其军队同行之神恩的荣耀。因此，他略过较近的民族，而提及那些遥不可及、其威名仅凭传闻方知、其覆灭令人难以置信的民族。《历代志上》18:12记载共击杀两万两千人，而此诗题记只说一万二千，这表面上的矛盾其实不难解释。历史记载中是亚比筛击败了那支军队，而题记中的功绩却归于约押。我们须知，这支军队由这两兄弟分别统率。亚比筛地位较低，将胜利的荣耀归于主帅并不奇怪，尽管两人都参与了这场胜利——正如《撒母耳记上》18:7将全部荣耀归于大卫，因为他是那次战役的统帅。很可能历史所记载的人数有约一半在主战中阵亡，其余溃逃者则被约押在追击途中歼灭。
1. O God! thou hast cast us off; thou hast scattered us; thou hast been displeased: O turn thyself to us again! 2. Thou hast made the earth to tremble; thou hast caused it to open wide: heal the breaches thereof; for it shaketh. 3. Thou hast showed thy people hard things: thou hast made us drunk with the wine of astonishment.
1. 神啊，你丢弃了我们，使我们散乱；你向我们发怒：求你使我们复兴。2. 你使地震动，你使地裂开；求你修补裂缝，因为地在动摇。3. 你叫你的民受苦难；你叫我们喝那使人东倒西歪的酒。
O God! thou hast cast us off. With the view of exciting both himself and others to a more serious consideration of the goodness of God, which they presently experienced, he begins the psalm with prayer; and a comparison is instituted, designed to show that the government of Saul had been under the divine reprobation. He complains of the sad confusions into which the nation had been thrown, and prays that God would return to it in mercy, and re-establish its affairs. Some have thought that David here adverts to his own distressed condition: this is not probable. I grant that, before coming to the throne, he underwent severe afflictions; but in this place he evidently speaks of the whole people as well as himself. The calamities which he describes are such as extended to the whole kingdom; and I have not the least doubt, therefore, that he is to be considered as drawing a comparison which might illustrate the favor of God, as it had been shown so remarkably, from the first, to his own government. With this view, he deplores the long-continued and heavy disasters which had fallen upon the people of God under Saul’s administration. It is particularly noticeable, that though he had found his own countrymen his worst and bitterest foes, now that he sat upon the throne, he forgets all the injuries which they had done him, and, mindful only of the situation which he occupied, associates himself with the rest of them in his addresses to God. The scattered condition of the nation is what he insists upon as the main calamity. In consequence of the dispersion of Saul’s forces, the country lay completely exposed to the incursions of enemies; not a man was safe in his own house, and no relief remained but in flight or banishment. He next describes the confusions which reigned by a metaphor, representing the country as opened, or cleft asunder; not that there had been a literal earthquake, but that the kingdom, in its rent and shattered condition, presented that calamitous aspect which generally follows upon an earthquake. The affairs of Saul ceased to prosper from the time that he forsook God; and when he perished at last, he left the nation in a state little short of ruin. The greatest apprehension must have been felt throughout it; it was become the scorn of its enemies, and was ready to submit to any yoke, however degrading, which promised tolerable conditions. Such is the manner in which David intimates that the divine favor had been alienated by Saul, pointing, when he says that God was displeased, at the radical source of all the evils which prevailed; and he prays that the same physician who had broken would heal. 3. Thou hast showed thy people hard things — He says, first, that the nation had been dealt with severely, and then adds a figure which may additionally represent the grievousness of its calamities, speaking of it as drunk with the wine of stupor or astonishment. Even the Hebraist interpreters are not agreed among themselves as to the meaning of tarelah, which I have rendered astonishment. Several of them translate it poison. But it is evident that the Psalmist alludes to some kind of poisoned drink, which deprives a person of his senses, insinuating that the Jews were stupified by their calamities. He would place, in short, before their eyes the curse of God, which had pressed upon the government of Saul, and induce them to abandon their obstinate attempts to maintain the interests of a throne which lay under the divine reprobation.
神啊，你丢弃了我们。 大卫以此开篇，目的在于激励自己和众人，以更认真的态度思考他们正在亲历的神的恩慈；他设立了一个对比，意在表明扫罗的统治处于神的斥责之下。他哀叹国家陷入的惨状，祈求神以慈悲回转，使国家的事务重新安定。有人认为大卫在此是述说自己的困境，但这并不可信。我承认，在登上王位之前，他承受了严重的苦难；但在此处，他显然是代表全体百姓，而不仅仅是自己发言。他所描述的灾难覆及整个王国；因此我丝毫不怀疑，他是在作一番对比，以彰显神对其执政之初所显明的恩宠是何等非凡。为此，他哀叹在扫罗执政期间神的子民所长期承受的沉重灾难。尤为值得注意的是：尽管他曾发现自己的同胞是他最凶残的敌人，然而当他登上王位之后，他忘记了那一切伤害，仅念及自己所处的地位，在祷告中将自己与他们合而为一。他着重指出国家的离散是最大的灾难。由于扫罗军队的溃败，国土完全暴露在敌人的侵扰之下；没有一个人在自家屋檐下是安全的，除了逃亡或流亡，别无他法。他接着以比喻描述那时盛行的混乱，将国家比作裂开的大地——并非真有地震，而是那四分五裂、破败不堪的王国呈现出与地震过后一般相似的惨象。扫罗从离弃神之后便万事不顺；及至他灭亡，他留给这个国家的是几近灭亡的处境。全国上下必然是惶恐难安；国家成了仇敌的笑柄，随时准备屈服于任何能许以较好条件的轭，无论多么屈辱。大卫便是以这样的方式暗示，神的恩宠已因扫罗而离去——当他说神”向我们发怒”时，他指向了一切祸患的根源；他祈求那曾打伤的医生也来治愈。3. 你叫你的民受苦难 ——他先说明这个民族遭受了严厉的对待，然后又以一个比喻进一步描述其灾难之深重，称之为”喝了使人神志不清的酒”。关于”תַּרְעֵלָה”（tarelah，我译为”迷乱”）的含义，连希伯来文注释家彼此之间也意见不一，有几位将其译为”毒药”。但显然，诗人是在影射某种使人失去意识的毒液，意谓犹太人已被他们的苦难所麻木。总而言之，他要将神的咒诅摆在他们眼前——那咒诅已压在扫罗的统治之上——以此促使他们放弃那顽固的努力，不再为一个处于神咒诅之下的王座维护利益。
4. Thou hast given a banner to them that fear thee, that it may be displayed before the truth. Selah. 5. That thy beloved may be delivered, save with thy right hand, and hear me. 6. God hath spoken in his holiness; I will rejoice: I will divide Shechem, and mete out the valley of Succoth. 7. Gilead is mine, and Manasseh is mine; Ephraim also is mine — strength of my head; Judah is my lawgiver. 8. Moab is my washpot; over Edom will I cast my shoe: Palestina, triumph over me.
4. 你将旗帜赐给敬畏你的人，使他们因真理得以扬旗。（细拉）5. 求你用右手拯救，应允我们，使你所亲爱的人得救。6. 神在他的圣洁中说：我要欢欣；我要分配示剑，量度疏割谷。7. 基列属我，玛拿西属我；以法莲是护卫我头的；犹大是为我出法令的；8. 摩押是我的澡盆；我必向以东抛鞋；非利士啊，你归降了我。
Thou hast given a banner to them that fear thee. Some interpreters would change the past tense, and read the words as if they formed a continuation of the prayers which precede — O that thou wouldst give a banner to them that fear thee! But it is better to suppose that David diverges to the language of congratulation, and, by pointing to the change which had taken place, calls attention to the evident appearances of the divine favor. He returns thanks to God, in the name of all the people, for having raised a standard which might at once cheer their hearts, and unite their divided numbers. It is a poor and meagre interpretation which some have attached to the words, before the truth, that God showed favor to the Jews because he had found them true-hearted, and sound in his cause. Those in the higher ranks had, as is well known, proved eminently disloyal; the common people had, along with their king, broken their divine allegiance: from the highest to the lowest in the kingdom all had conspired to overthrow the gracious purpose of God. It is evident, then, that David refers to the truth of God as having emerged in a signal manner, now that the Church began to be restored. This was an event which had not been expected. Indeed, who did not imagine, in the desperate circumstances, that God’s promises had altogether failed? But when David mounted the throne, his truth, which had been so long obscured, again shone forth. The advantage which ensued extended to the whole nation; but David intimates that God had a special respect to his own people, whose deliverance, however few they might be in number, he particularly contemplated. He next proceeds to address God again in prayer; although, I may observe in passing, the words which follow, that thy beloved may be delivered, are read by some in connection with the preceding verse. I am myself inclined to adopt that construction; for David would seem to magnify the illustration which had been given of the divine favor, by adverting to the change which had taken place, God having inspirited his people so far as to display a banner; where, formerly, they were reduced to a state of extremity, from which it seemed impossible to escape without a miracle. In the previous verse he calls them fearers of the Lord, and now his beloved; implying that, when God rewards such as fear and worship him, it is always with a respect to his own free love. And prayer is subjoined: for however great may be the favors which God has bestowed upon us, modesty and humility will teach us always to pray that he would perfect what his goodness has begun. 6. God hath spoken in his holiness; I will rejoice. Hitherto he has adverted to the proofs which had come under their own observation, and from which they might easily see that God had manifested his favor in a manner new, and for many years unprecedented. He had raised the nation from a state of deep distress to prosperity, and had changed the aspect of affairs so far, that one victory was following another in rapid succession. But now he calls their attention to a point of still greater importance, the divine promise — the fact that God had previously declared all this with his own mouth. However numerous and striking may be the practical demonstrations we receive of the favor of God, we can never recognize them, except in connection with his previously revealed promise. What follows, although spoken by David as of himself individually, may be considered as the language adopted by the people generally, of whom he was the political head. Accordingly, he enjoins them, provided they were not satisfied with the sensible proofs of divine favor, to reflect upon the oracle by which he had been made king in terms the most distinct and remarkable. He says that God had spoken in his holiness, not by his Holy Spirit, as some, with an over-refinement of interpretation, have rendered it, nor by his holy place, the sanctuary; for we read of no response having been given from it to the prophet Samuel. It is best to retain the term holiness, as he adverts to the fact of the truth of the oracle having been confirmed, and the constancy and efficacy of the promise having been placed beyond all doubt by numerous proof, of a practical kind. As no room had been left for question upon the point, he employs this epithet to put honor upon the words which had been spoken by Samuel. He immediately adds, that this word of God was the chief ground upon which he placed his trust. It might be true that he had gained many victories, and that these had tended to encourage his heart; but he intimates, that no testimony which he had received of this kind gave him so much satisfaction as the word. This accords with the general experience of the Lord’s people. Cheered, as they unquestionably are, by every expression of the divine goodness, still faith must ever be considered as holding the highest place — as being that which dissipates their worst sorrows, and quickens them even when dead to a happiness which is not of this world. Nor does David mean that he merely rejoiced himself. He includes, in general, all who feared the Lord in that Kingdom. And now he proceeds to give the sum of the oracle, which it is observable that he does in such a way as to show, in the very narration of it, how firmly he believed in its truth: for he speaks of it as something which admitted of no doubt whatsoever, and boasts that he would do what God had promised. I will divide Shechem, he says, and mete out the valley of Succoth. The parts which he names are those that were more late of coming into his possession, and which would appear to have been yet in the hands of Saul’s son, when this psalm was written. A severe struggle being necessary for their acquisition, he asserts that, though late of being subdued, they would certainly be brought under his subjection in due time, as God had condescended to engage this by his word. So with Gilead and Manasseh. As Ephraim was the most populous of all the tribes, he appropriately terms it the strength of his head, that is, of his dominions. To procure the greater credit to the oracle, by showing that it derived a sanction from antiquity, he adds, that Judah would be his lawgiver, or chief; which was equivalent to saying, that the posterity of Abraham could never prosper unless, in agreeableness to the prediction of the patriarch Jacob, they were brought under the government of Judah, or of one who was sprung from that tribe. He evidently alludes to what is narrated by Moses, (Genesis 49:10,) “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come.” The same word is there used, Mechokek, or legislator. It followed, that no government could stand which was not resident in the tribe of Judah, this being the decree and the good pleasure of God. The words are more appropriate in the mouth of the people than of David; and, as already remarked, he does not speak in his own name, but in that of the Church at large. 8. Moab is my wash-pot — In proceeding to speak of foreigners, he observes a wide distinction between them and his own countrymen. The posterity of Abraham he would govern as brethren, and not as slaves; but it was allowable for him to exercise greater severities upon the profane and the uncircumcised, in order to their being brought under forcible subjection. In this he affords no precedent to conquerors who would inflict lawless oppression upon nations taken in war; for they want the divine warrant and commission which David had, invested as he was not only with the authority of a king, but with the character of an avenger of the Church, especially of its more implacable enemies, such as had thrown off every feeling of humanity, and persisted in harassing a people descended from the same stock with themselves. He remarks, in contempt of the Moabites, that they would be a vessel in which he should wash his feet, the washing of the feet being, as is well known, a customary practice in Eastern nations. With the same view he speaks of casting his shoe over Edom. This is expressive of reproach, and intimates, that as it had once insulted over the chosen people of God, so now it should be reduced to servitude. What follows concerning Palestina is ambiguous. By some the words are taken ironically, as if David would deride the vain boastings of the Philistines, who were constantly assaulting him with all the petulance which they could command. And the Hebrew verb, though it means in general to shout with triumph, signifies also to make a tumult, as soldiers when they rush to battle. Others, without supposing any ironical allusion, take the words as they stand, and interpret them as meaning servile plaudits; that much and obstinately as they hated his dominion, they would be forced to hail and applaud him as conqueror. Thus in Psalm 18:44, it is said, “The sons of the strangers shall feign submission to me.”
你将旗帜赐给敬畏你的人。 有些注释者要改动时态，将这句话读作前面祷告的延续——”愿你赐旗帜给敬畏你的人！”但更好的理解是：大卫转而发出欢呼的语气，借着指明所发生的改变，来唤起人们对神恩明证的注意。他奉全体百姓之名向神献上感谢，因神举起了一面旗帜，能同时振奋他们的心志，并将已分裂的众人团聚在一起。有些人对”为真理”这几字所作的贫乏解释是：神赐恩于犹太人，因为他发现他们是诚实可信的；这种解释实在肤浅。众所周知，上层阶级的人已极为不忠；普通百姓与他们的王一起，都破坏了对神的誓约：从最高到最低，全国上下都合谋颠覆神的美善旨意。因此，大卫显然是在说：当教会开始复兴时，神的真实性以一种显著的方式彰显出来。这是一件出乎意料的事。试想，在那绝望的处境中，谁不认为神的应许已完全落空？然而当大卫登上王位，那长期被遮蔽的真实性重新发出光芒。随之而来的益处延及全国，但大卫暗示神对自己的百姓有特别的眷顾，无论他们人数多么稀少，他都特别心系他们的拯救。他接着再次向神祷告；不过我顺便提及，”使你所亲爱的人得救”这几字，有人将其与前一节相连来读。我自己倾向于采用那种读法；因为大卫似乎是要借着提及已发生的改变，来放大神恩所呈现的证据——神已激励他的百姓至于竖立旗帜，而从前他们却陷于绝境，看来非借奇迹无以脱身。在前一节他称他们为”敬畏耶和华的人”，此处又称之为”所亲爱的”，意谓：当神赏赐那些敬畏事奉他的人时，总是出于他自己的自由恩爱。祷告随之附上：因为无论神已赐给我们多大的恩典，谦卑使我们总要祈求他成全他恩慈所已开始的事。6. 神在他的圣洁中说；我要欢欣。 他迄今所指出的，是他们亲眼目睹的明证，从中可以轻易看出神以一种崭新的、许多年来所未见的方式彰显了他的恩宠。他已将国家从深重的苦难中提升到繁荣，使局面改观，以至胜利接连而来。但现在他将他们的注意力引向更重要的一点：神的应许——神曾亲口预言这一切的事实。无论我们从神那里得到多么多、多么显著的恩宠印证，我们若不将这些与他事先所启示的应许联系起来，就无法认识它们。下文虽然是大卫以个人身份说话，但可以视为其所代表的全体百姓所采用的语言，因为他是他们政治上的元首。因此，他叮嘱他们：若对神恩的感性证明仍不满足，就当思想那以极为明确和卓越的词语膏立他为王的神谕。他说神是”在他的圣洁中说”，并非是指圣灵（如有些人过于精深地诠释的），也不是指他的圣所；因为我们没有看到什么回应是从会幕赐给先知撒母耳的。最好保留”圣洁”这一词，因为他所提及的，是神谕之真实已得到印证，而那应许的坚定与功效，已被许多实践方面的证据所证明，以致无可置疑。既然已无任何质疑的余地，他用这一修饰语来尊崇那借撒母耳所说的话。他紧接着补充说，神的这一话语是他所倚赖的主要根基。他虽赢得了许多胜利，这些胜利也鼓励了他的心；但他暗示，任何这类见证都不如那话语给他更多的慰藉。这与神的百姓普遍的经历相符。他们固然因每一次神恩的流露而受到鼓舞，然而信心必须永远被视为居于最高之位——是那驱散他们最深忧愁、并在死气沉沉中使他们苏醒于一种非属这世界之喜乐的东西。大卫也并非单指自己欢欣；他将那王国中所有敬畏神的人都包括在内。他接着陈述那神谕的要义，可以注意到，他的陈述方式表明他对其真实性深信不疑：他言说那神谕，犹如毫无可疑之事，并夸口他必完成神所应许的。他说”我要分配示剑，量度疏割谷”——他所点名之地，正是较晚纳入他版图的部分，写作此诗时似乎仍在扫罗之子手中。他断言，虽然这些地方迟迟未能平服，但终必归于他的管辖之下，因为神已屈尊以他的话语为此立约。基列和玛拿西亦然。以法莲是所有支派中人口最多的，因此被称为”护卫我头的”，即他的领土之支柱。他接着说犹大将是他的”法令者”，为的是借着说明该神谕源有古据而增加其可信度：这等于说，亚伯拉罕的后裔若不顺服犹大支派或出自犹大支派之人的统治，就绝无法兴旺——这正符合族长雅各的预言。他显然引用摩西在《创世记》49:10所记：”圭必不离犹大，杖必不离他两脚之间，直等细罗来到”——同一词语”מְחֹקֵק”（立法者）在那里也出现。由此而来的是：任何不植根于犹大支派的政权都无法存立，因为这是神的旨意与美意。这些话放在百姓口中比放在大卫口中更为贴切；正如已述，他并非以自己的名义，而是以整个教会的名义说话。8. 摩押是我的澡盆 ——在转而谈及外邦人时，他特意将他们与自己本国人加以区分。亚伯拉罕的后裔他要以弟兄之礼管治，而非以奴役对待；但对那些不洁净、未受割礼者施以更严厉的管制，使之被迫就范，则是被允许的。他在此并不为那些在战争中对被俘之国施行无法之压迫的征服者提供任何借鉴；因为他们缺少大卫所拥有的神圣授权和委托——大卫不仅拥有君王的权威，更承担着为教会复仇的使命，尤其针对那些最不可和解的仇敌，那些已丧失一切人性感情、执意骚扰与其出于同一源流之民的人。他轻蔑地说摩押将是他洗脚的器皿，而洗脚——如众所周知——是东方习俗中的惯例。他以投鞋于以东来表达同样的轻蔑，暗示正如以东曾凌辱神的选民，如今也将沦为奴役。关于非利士的那句话则有歧义。有人将其理解为讽刺，仿佛大卫在嘲弄非利士人无休止的狂妄吹嘘。希伯来词”רוּעַ”虽然通常意指欢呼得胜，也有兵士冲锋时喧嚣的意思。另一些人不认为有什么讽刺，而是按字面理解为奴隶式的喝彩——无论他们多么根深蒂固地憎恨他的统治，都将被迫以欢呼迎接他这位征服者。正如《诗篇》18:44所言：”外邦人要向我假意顺服。”
9. Who will bring me into the fortified city? who will lead me into Edom? 10. Wilt not thou, O God! who hadst cast us off, and thou, O God! who didst not go out with our armies? 11. Give us help from trouble: for vain is the help of man. 12. Through God we shall do valiantly: for he it is that shall tread down our enemies.
9. 谁能领我进坚固城？谁能引我到以东？10. 神啊，你岂不是丢弃我们吗？神啊，你不与我们的军兵同去。11. 求你帮助我们脱离敌人，因为人的帮助是枉然的。12. 我们靠神施展大能；他必踏倒我们的敌人。
Ποδονιπτρον — the term which the Greeks, in strict propriety of speech, applied to a vessel for washing the feet. As this office was servile, so the vessels employed for this purpose were a mean part of household stuff. Gataker and Le Clerc illustrate this text from an anecdote related by Herodotus, concerning Amasis, king of Egypt, who expressed the meanness of his own origin by comparing himself to a pot for washing the feet in, (Herod., Lib. 2, c. 172.) When, therefore, it is said, ‘Moab is my washing-pot,’ the complete and servile subjection of Moab to David is strongly marked. This is expressed not by comparing Moab to a slave who performs the lowest offices, as presenting to his master the basin for washing his feet, but by comparing him to the mean utensil itself. See 2 Samuel 8:2; 1 Chronicles 18:1, 2, 12, 13.
ποδονιπτρον ——希腊人严格来说用于专指洗脚之盆的词语。这种职役是低贱的，用于此目的的器皿也是家用器具中卑微的一部分。盖特克尔和勒克莱尔以希罗多德所述一则轶事来诠释此文：埃及王阿玛西斯以一个洗脚盆来比喻自己的低贱出身（希罗多德《历史》卷二，第172章）。因此，当说”摩押是我的澡盆”，大卫对摩押彻底而卑微的归服便被强烈地标示出来——这并非将摩押比作执行最低等职役的奴仆（如端水盆供主人洗脚），而是将其比作那卑微的器皿本身。参见《撒母耳记下》8:2；《历代志上》18:1、2、12、13。
Who will bring me into the fortified city? Anticipating an objection which might be alleged, he proceeds to state that he looked to God for the accomplishment of what remained to be done in the capture of the fortified places of his enemies, and the consolidation of his victories. It might be said, that as a considerable number continued to resist his claims, the confident terms which he had used were premature. God, however, had pledged his word that every nation which set itself in opposition to him would be brought under his power, and in the face of remaining difficulties and dangers he advances with certainty of success. By the fortified city, some understand Rabbah, the capital of the Moabites. Others, with more probability, consider that the singular is used for the plural number, and that David alludes in general to the different cities under protection of which his enemies were determined to stand out. He declares, that the same God who had crowned his arms with victory in the open field would lead him on to the siege of these cities. With a view to prove his legitimate call to the government, he amplifies a second time the marks of the divine favor which it had received, by contrasting it with that which preceded. “The God,” he says, “who had formerly cast us off, and abandoned us to unsuccessful warfare, will now lay open before me the gates of hostile cities, and enable me to break through all their fortifications.” 11. Give us help from trouble: for vain is the help of man. Again he reverts to the exercise of prayer, or rather is led to it naturally by the very confidence of hope, which we have seen that he entertained. He expresses his conviction, that should God extend his help, it would be sufficient of itself, although no assistance should be received from any other quarter. Literally it reads, Give us help from trouble, and vain is the help of man — “O God,” as if he had said, “when pleased to put forth thy might, thou needest none to help thee; and when, therefore, once assured of an interest in thy favor, there is no reason why we should desire the aid of man. All other resources of a worldly nature vanish before the brightness of thy power.” The copulative in the verse, however, has been generally resolved into the causal particle, and I have not scrupled to follow the common practice. It were well if the sentiment expressed were effectually engraven upon our hearts. Why is it almost universally the case with men that they are either staggered in their resolution, or buoy themselves up with confidences, vain, because not derived from God, but just because they have no apprehension of that salvation which he can extend, which is of itself sufficient, and without which, any earthly succor is entirely ineffectual? In contrasting the help of God with that of man, he employs language not strictly correct, for, in reality, there is no such thing as a power in man to deliver at all. But, in our ignorance, we conceive as if there were various kinds of help in the world, and he uses the word in accommodation to our false ideas. God, in accomplishing our preservation, may use the agency of man, but he reserves it to himself, as his peculiar prerogative, to deliver, and will not suffer them to rob him of his glory. The deliverance which comes to us in this manner through human agency must properly be ascribed to God. All that David meant to assert is, that such confidences as are not derived from God are worthless and vain. And to confirm this position, he declares in the last verse of the psalm, that as, on the one hand, we can do nothing without him, so, on the other, we can do all things by his help. Two things are implied in the expression, through God we shall do valiantly; first, that if God withdraw his favor, any supposed strength which is in man will soon fail; and, on the other hand, that those whose sufficiency is derived from God only are armed with courage to overcome every difficulty. To show that it is no mere half credit which he gives God, he adds, in words which ascribe the whole work to him, that it is he who shall tread down our enemies. Thus, even in our controversy with creatures like ourselves, we are not at liberty to share the honor of success with God; and must it not be accounted greater sacrilege still when men set free will in opposition to divine grace, and speak of their concurring equally with God in the matter of procuring eternal salvation? Those who arrogate the least fraction of strength to themselves apart from God, only ruin themselves through their own pride.
谁能领我进坚固城？ 他预料到可能有人提出反驳，便接着陈述他是仰赖神来完成那尚未成就之事——攻取敌方坚固城堡，并巩固他的胜利。也许有人会说，既然仍有相当数量的人拒绝臣服，他所使用的那些自信语词未免过于轻率。然而神已立誓，凡抗拒他的国必归于他的权下，他便在面对仍余留的困难和危险中满怀确信地前行。”坚固城”的含义，有人认为是指摩押的首都拉巴；另一些人则更有说服力地认为，这里是以单数代复数，大卫是泛指那些敌人打算据以坚守的各处城池。他宣告，那在旷野中使他的军队得胜的同一位神，也要引领他攻取这些城池。为了证明他执政的合法性，他再度借着对比来放大那执政所已得到的神恩印证——”那位从前丢弃我们、在我们出战时不与我们同行的神，如今必为我开启敌城的城门，使我能突破一切防御工事。”11. 求你帮助我们脱离敌人，因为人的帮助是枉然的。 他再次转向祷告，更确切地说，是被那已蒙神悦纳的盼望之确信自然而然地引向祷告。他表达的确信是：若神伸出他的帮助，这帮助本身已然足够，纵使从其他任何来源都得不到援助。原文直译是：”求你帮助我们脱离患难，人的帮助是枉然的”——”神啊，”他仿佛在说，”当你施展能力，你不需要任何人帮助你；因此，一旦确定蒙你喜悦，我们就没有理由渴求人的帮助。一切世俗的资源，在你权能的光辉面前都化为乌有。”然而，这节经文中的连接词通常被解作因果词，我毫不犹豫地遵循了这一惯例。若是这节所表达的感情能真正刻在我们心中，那是何等美好！为什么人类几乎普遍如此：要么在决心上动摇，要么以徒劳的自信来自我振奋——这些自信徒劳，是因为并非来自神；根本原因就在于人们对神所能赐予的那救恩毫无认识，而那救恩本身已然足够，没有它，任何属世的援助都全然无效？在将神的帮助与人的帮助作对比时，他使用了严格来说并不准确的语言；因为在现实中，人根本没有任何能力来拯救。但在我们的无知中，我们想象世上有各种各样的帮助，他便以迁就我们错误观念的措辞来表达。神在实现我们的保全时，可能使用人的工具，但他将拯救保留为他自己独有的特权，不容许任何人抢夺他的荣耀。那通过人为媒介来到我们身上的拯救，必须被正确地归于神。大卫所要断言的一切，不过是：那些不来自神的自信是无用而虚空的。为了印证这一立场，他在诗篇最后一节宣告：一方面，没有神，我们什么都不能做；另一方面，靠着神的帮助，我们能做一切事。”靠神施展大能”这一表达蕴含两层含义：其一，若神收回他的恩宠，人所以为的力量很快就会失败；另一方面，那从神汲取力量的人，将被赋予勇气胜过一切艰难。为了表明他将全部功劳归于神，丝毫不留，他又加上了一句将整件事完全归于神的话：”他必踏倒我们的敌人”——这样，甚至在与我们同类的人争斗时，我们也不可将胜利的荣耀与神分享；那么，当人们将自由意志与神圣恩典对立，并言称他们在得永恒救恩的事上与神平等合作时，岂不是更大的亵渎？那些将哪怕极少一分力量归于自己、而非归于神的人，只会以自己的骄傲毁灭自己。
发布于 2026年4月28日 17:43
