This psalm begins with prayer, or, at any rate, with the brief record of a prayer, which David had preferred to God in a season of deep distress. It is chiefly occupied, however, with the praises of God, expressing his thankfulness for a miraculous deliverance which he had experienced from some imminent danger, and for his establishment upon the throne.
这篇诗篇以祷告开头，或者至少以一段简短的祷告记录为始——大卫在深重苦难中向神所献的祷告。然而，诗篇的主体是对神的赞美，表达他对一次从迫切危险中奇迹般获救的感恩，以及对自己在王位上得以稳立的谢恩。
To the chief musician upon Neginoth, A Psalm of David.
交与伶长，用丝弦的乐器，大卫的诗。
1. Hear my cry, O God! attend unto my prayer. 2. From the end of the earth will I cry unto thee, when my heart is vexed: thou shalt lead me to the rock which is too high for me. 3. For thou hast been my hope, a tower of strength from the face of the enemy. 4. I will abide in thy tabernacle for ever; I will be safe under the covert of thy wings. Selah.
1. 神啊，求你听我的呼求，留心听我的祷告。2. 我心里发昏的时候，我要从地极呼求你；求你引我到那比我更高的磐石。3. 因为你作过我的避难所，是我逃避仇敌的坚固台。4. 我要永远住在你的帐幕里；我要投靠在你翅膀下的隐密处。（细拉）
Hear my cry, O God! It is not exactly ascertained at what time this psalm was composed; but there seems to be some probability in the conjecture, that David had been for a considerable period in possession of the throne before he fell into the circumstances of distress which are here mentioned. I agree with those who refer it to the time of the conspiracy of Absalom; for, had he not been an exile, he could not speak, as in the second verse, of crying from the ends of the earth. By using the term cry, he would intimate the vehemency of his desire; and it is a word which expresses inward fervency of spirit, without reference to the fact whether he may have prayed aloud, or in a low and subdued tone. The repetition which is employed denotes his diligence and perseverance in prayer, and teaches us that we should not faint and become discouraged in this exercise, because God may not have immediately and openly testified his acceptance of our petitions. There can be no question that, by the ends of the earth, he refers to the place of his banishment, as being cut off from access to the temple and the royal city. By some, indeed, the words have been understood figuratively, as meaning, that he prayed from the lowest deeps of distress; but I can see no foundation for this. In a subsequent part of the psalm, he calls himself King, a title never assumed by him before the death of Saul, and from this circumstance we may at once infer, that the time referred to was that when he fled in trepidation from the fury of his son Absalom, and hid himself in the wilderness of Mahanaim, and places of a similarly solitary description. Mount Zion was the place where the ark of the covenant had been deposited, and it was the seat of royalty; and David, when banished from this, which was the principal and most eligible locality, speaks as if he had been driven to the uttermost parts of the earth. Living, though he did, under the shadows of a legal dispensation, he did not cease to pray, because removed to a distance from the temple; and how inexcusable must our conduct be, privileged as we are of God, and called to draw near by the way which has been opened through the blood of Christ, if we break not through every hinderance which Satan presents to our communications with heaven? Let those who may have been deprived of the hearing of the word, and the dispensation of the sacraments, so as, in a manner, to be banished out of the Church, learn from the example of David to persevere in crying to God, even under these solitary circumstances. He adverts, in what follows, to his grief and anguish. He adds the fact of his being shut up from every method of escape, that the grace of God might be made more apparent in his deliverance. The Hebrew word ataph, which I have translated vexed, means occasionally to cover, or involve, which has led some to render the clause, while my heart is turned about; that is, tossed hither and thither, or agitated. This is a harsh translation. Others read with more propriety, while my heart is involved in cares and troubles, or overwhelmed. I have adopted a simpler rendering, although I would not be understood as denying the metaphor, to which they suppose that there is an allusion. The clause, there can be no question, is inserted to intimate that he was not prevented by trouble from having recourse to God. Notice was taken already of the outward trial to which he was subjected, in distance from the sanctuary, and of his rising above this, so as to direct his cry to God; and in the words before us, we have his confession that he was far from being stoically insensible, being conscious of a severe inward struggle with grief and perplexity of mind. It is the duty, then, of believers, when oppressed with heaviness and spiritual distress, to make only the more strenuous efforts for breaking through these obstacles in their approaches to God. His prayer is, that God would bring him to that safety from which he seems to be excluded. By a rock or citadel, he means, in general, secure protection, from which he complains of being shut out, as it was impossible to reach it unless he were raised by the hand of God. In looking round him, it seemed as if every place of shelter and safety were lifted up above his head and rendered inaccessible. He was cut off from all help, and yet, hopeless as deliverance appeared, he had no doubt of his safety, should God only extend his hand for interposition. This is the plain meaning of the passage, when divested of figure, that God was able to rescue him from danger, though all other help should be withdrawn, and the whole world should stand between him and deliverance; a truth which we would do well to consider seriously. In looking for deliverance from God, we must beware of yielding to the suggestions of sense; we should remember that he does not always work by apparent means, but delivers us when he chooses by methods inscrutable to reason. If we attempt to prescribe any one particular line of procedure, we do no less than wilfully limit his almighty power. 3. For thou hast been my hope — Here we may suppose, either that he calls to his remembrance such benefits as he had formerly received, or that he congratulates himself upon deliverance which he had presently experienced. There is much probability in either supposition. Nothing animates our hopes more than the recollection of the past goodness of God, and, in the midst of his prayers, we frequently find David indulging in reflections of this kind. On the other hand, the remainder of the psalm is occupied with returning praise to God for his present goodness; and there is no reason why we should not suppose, that these words before us form the commencement of the thanksgiving. In that case, the Hebrew particle, which we have rendered for or because, may be understood rather in an affirmative sense, surely or certainly. In the verse which follows, he expresses the confidence which he had that he would dwell from this time forth in the sanctuary of the Lord. I cannot altogether agree with those who think that David was still in his state of exile from his native country when this was written, and is merely to be understood as promising to himself the certainty of his return. He would seem rather to be rejoicing in restoration already obtained, than assuaging his grief by anticipation of it in the future; and this will be still more apparent, when we come to consider the immediate context. It is noticeable, that now when he was returned from his banishment, and established within his own palace, his heart was set more upon the worship of God than all the wealth, splendor, and pleasures of royalty. We have his testimony in other parts of his writings, that in the worst calamities which he endured, he experienced nothing which could be compared to the bitterness of being shut out from the ordinances of religion; and now he accounts it a higher pleasure to lie as a suppliant before the altar, than to sit upon the throne of a king. By the words which immediately follow, he shows that he did not, like too many uninformed persons, attach a superstitious importance to the mere externals of religion, adding, that he found his safety under the shadow of God’s wings. Ignorant persons might conceive of God as necessarily confined to the outward tabernacle, but David only improved this symbol of the Divine presence as a means of elevating the spiritual exercises of his faith. I would not deny that there may be an allusion to the cherubim when he speaks of the shadow of God’s wings. Only we must remember, that David did not rest in carnal ordinances, the elements of the world, but rose by them and above them to the spiritual worship of God.
神啊，求你听我的呼求。 这篇诗篇的写作时间尚无定论，但有一种推测似乎颇为可信：大卫在登上王位后已有相当一段时间，然后才陷入这里所提及的困境。我赞同那些将此诗归于押沙龙叛乱时期的人；因为若他不是流亡在外，就不可能如第二节所言”从地极呼求”神了。他用”呼求”这个词，意在表达他渴慕的迫切；这个词所表达的是内心的热切，与他是否高声祷告或低声祈求无关。这里的重复表达了他祷告的勤勉与坚持，也教导我们：在这操练中，纵使神没有立即明显地表示他已悦纳我们的祈求，也不当灰心丧气。毫无疑问，”地极”是指他流亡之地，因他被隔绝于圣殿和王城之外。有人将这句话理解为比喻，意思是他在最深重的苦难之底部祷告；但我看不出这种理解的根据。在诗篇的后半部，他自称为王，而这一称号在扫罗死前他从未使用过，由此我们可以立即推断：所指的时期，是他在儿子押沙龙的愤怒追逼下惊惶出逃、躲避于玛哈念旷野及类似荒僻之处的那段日子。锡安山是约柜所安放之地，也是王权的所在；大卫被驱逐离开这一最重要、最理想的处所，便仿佛被流放到了地极。他虽活在律法仪文的阴影之下，却并未因远离圣殿而停止祷告；那么，我们这些蒙神厚待、被呼召借着基督的宝血所开辟的道路亲近神的人，若不能冲破撒旦所设的一切障碍与神相通，岂不是更加无可推诿？那些或许被剥夺了听道和领受圣礼的机会、仿佛被逐出教会的人，当从大卫的榜样学习：即便在这孤独的处境中，也要坚持向神呼求。他在下文提及自己的悲苦与愁困。他加上自己被封堵而无路可逃这一事实，是为了使神恩在他得救时更加显著。我将希伯来词”עָטַף”（ataph）译为”发昏”，此词有时也有覆盖、卷缠之意，因此有人将该句译为”我的心被抛来抛去时”，即被搅动翻腾。这是一种生硬的译法。另一些人更贴切地读作”我的心沉溺于忧虑愁苦、被压垮时”。我采用了较简单的译法，但并不否认他们所认为其中存在的比喻。这句话毫无疑问是插入的，意在表明他并未因苦难而无法向神求助。已述及他所受的外在试炼——与圣所远隔——以及他超越这一处境，将祷告呼声直达神前；而在眼前这句话中，他坦承自己远非斯多葛式的无动于衷，而是深知内心在忧愁与困惑中正经历着剧烈的挣扎。因此，信徒在被沉重的压力和属灵愁苦压制时，更当竭力突破这些障碍来亲近神。他祈求神将他带到那似乎已与他无缘的安全之所。他所说的”磐石”或”坚固台”，泛指他所哀叹的那牢靠的庇护——若非神伸手搭救，他根本无法到达。环顾四周，一切避难之所和安全之处仿佛都高高地耸立在他头顶，无法企及。他被切断于一切援助之外，然而尽管得救似乎毫无指望，只要神愿意伸手干预，他对自身的安全丝毫不疑。这段话脱去比喻的外衣，简明的含义是：即便所有其他帮助都撤去、整个世界都横亘在他与得救之间，神也有能力将他从危险中拯救出来——这是一个值得我们认真思考的真理。在向神寻求拯救时，我们必须谨防顺从感官的暗示；我们须记住，他并不总是凭可见的方法行事，而是在他所选择的时机，以理性所无法测透的方式拯救我们。若我们企图为他规定某一特定的行动方式，无异于故意限制他的全能。3. 因为你作过我的避难所 ——在此我们可以推测，他要么是在追忆从前所蒙受的恩典，要么是在为他当时正亲历的拯救而欢喜庆贺。两种推测都颇为可信。没有什么比回忆神过去的恩慈更能振奋我们的盼望了；在祷告中，我们也常见大卫作这样的追思。另一方面，诗篇的其余部分是在为神当前的恩慈献上赞美；我们也没有理由不认为，眼前这些话正是感恩的开端。在那种情况下，希伯来语连接词（我们译作”因为”或”因”）可以理解为更具肯定性的语气，即”诚然”或”确实”。在下一节，他表达了自己从此以后要永居于主殿中的确信。我不能完全同意那些认为大卫写作此诗时仍处于流亡中、只是向自己许诺必将归来的人。他看来更像是在为已然获得的归还而欢喜，而非以对未来的期盼来抚慰当前的悲苦；当我们考察紧随其后的上下文时，这一点会更加明显。值得注意的是：他从流亡中归来、重新安居于自己的宫殿之后，心中所最看重的，竟是敬拜神，而非王室的财富、荣华与享乐。在他著作的其他地方，他作证说：在他所承受的最惨烈的苦难中，没有任何痛苦能与被拒于宗教礼仪之门外的苦涩相比；如今他认为，俯伏在祭坛前作一名恳求者，比端坐于王位上更是一种至高的喜乐。他接着又以随即而来的话表明，他并不像许多无知之人那样，对宗教的外在形式附加迷信的重视，而是补充说，他在神翅膀的荫蔽下寻得安全。无知的人或许将神设想为必然局限于外在的会幕之中，但大卫只是将神同在的这一象征用作提升其信心属灵操练的媒介。我不否认，当他说”翅膀的荫蔽”时，可能含有对基路伯的影射。只是我们必须记住，大卫并没有停留在属肉体的仪文、世俗的小学上，而是借着它们、并超越它们，上升到对神的属灵敬拜。
5. For thou, O God! hast heard my vows: thou hast given inheritance to those fearing thy name. 6. Thou shalt add days upon days to the king, and his years as generation upon generation. 7. He shall abide before the face of God for ever: prepare mercy and truth; let them keep him. 8. So will I sing unto thy name for ever, that I may daily perform my vows.
5. 神啊，你已经听了我的许愿；你将你名下人所应得的产业赐给他们了。6. 你必加添王的寿数，使他的年岁如子孙一样长久。7. 他要永远坐在神面前；你当预备慈爱和诚实，保佑他。8. 这样，我要永远歌颂你的名，天天还我所许的愿。
For thou, O God! hast heard my vows. He here shows the grounds upon which he had spoken of his abiding under the wings of God. The sudden joy which he experienced arose from the circumstance of God’s having heard his prayers, and made light to spring out of darkness. By his vows we must understand his prayers, according to a common figure of speech by which the part is taken for the whole, having made vows when he prayed. In general, he would acknowledge himself indebted for his restoration entirely to an interposition of Divine power, and not to any dexterity which he had shown in gaining time for the collection of his forces, nor to any assistance which he had derived, either from the favor of the priests or the exertions of his soldiers. Had the letter lamed been prefixed to the Hebrew word yirey, which is rendered fearing, there would have been no reason left to doubt that the words which follow were of the nature of a general assertion, to the effect, that God has given the inheritance to those who fear him. As it is, they may be construed to mean, that God had given David the inheritance of those who fear him. Still I prefer attaching the more general sense to the words, and understand them as intimating that God never disappoints his servants, but crowns with everlasting happiness the struggles and the distresses which may have exercised their faith. They convey an implied censure of that unwarrantable confidence which is indulged in by the wicked, when favored, through the divine forbearance, with any interval of prosperity. The success which flatters them is merely imaginary, and speedily vanishes. But inheritance — the word here employed by David — suggests that the people of God enjoy a species of prosperity more solid and enduring; their momentary and short-lived troubles having only the effect of promoting their eternal welfare. He praises God that those who fear his name are not left to the poor privilege of rejoicing for a few days, but secured in a permanent heritage of happiness. The truth is one which cannot be questioned. The wicked, having no possession by faith of the divine benefits which they may happen to share, live on from day to day, as it were, upon plunder. It is only such as fear the Lord who have the true and legitimate enjoyment of their blessings. 6. Thou shalt add days upon days to the king etc. David cannot be considered as using these words of gratulation with an exclusive reference to himself. It is true that he lived to an extreme old age, and died full of days, leaving the kingdom in a settled condition, and in the hands of his son, who succeeded him; but he did not exceed the period of one man’s life, and the greater part of it was spent in continued dangers and anxieties. There can be no doubt, therefore, that the series of years, and even ages, of which he speaks, extends prospectively to the coming of Christ, it being the very condition of the kingdom, as I have often remarked, that God maintained them as one people under one head, or, when scattered, united them again. The same succession still subsists in reference to ourselves. Christ must be viewed as living in his members to the end of the world. To this Isaiah alludes, when he says, “Who shall declare his generation or age?” — words in which he predicts that the Church would survive through all ages, notwithstanding the incessant danger of destruction to which it is exposed through the attacks of its enemies, and the many storms assailing it. So here David foretells the uninterrupted succession of the kingdom down to the time of Christ. 7. He shall abide before the face of God for ever. This is only a simpler way of expressing what he had said before, I will abide in thy tabernacle for ever. He refers to the security and peace which he would enjoy under the protection of God, who would effectually preserve his life. By the face of God, must be meant the fatherly care and providence which he extends to his people. So numerous are the dangers which surround us, that we could not stand a single moment, if his eye did not watch over our preservation. But the true security for a happy life lies in being persuaded that we are under divine government. There follows a prayer that God would appoint mercy and truth for preserving the king. And this admits of two meanings. As clemency and truth are the best safeguards of a kingdom, it would not be altogether unreasonable to suppose that David prays here to be endued with these dispositions, as a means of establishing his throne. But the other meaning is perhaps preferable, that God would gird himself with clemency and truth in order to the preservation of the king. The Hebrew term manah signifies not only to prepare, but to set over, or appoint; and he speaks as if the true defense of the kingdom was only to be found in the mercy and faithfulness of God. He uses the expression prepare, or command, to intimate how easily God can provide the means necessary for preserving his people. In the concluding words, he expresses his resolution to persevere in the constant celebration of the praises of God, with a view to fulfilling the vows which he had contracted — and this again may lead us to remark the agreement which ought ever to subsist between the two parts of invocation: for David, while he applied to God for help, under the pressure of calamity, showed himself uniformly grateful when he had experienced deliverance.
神啊，你已经听了我的许愿。 他在此说明了他所以谈到永居神翅膀之下的缘由。他所经历的突如其来的喜乐，来源于神已垂听了他的祷告、使光明从黑暗中涌现的事实。他所说的”许愿”，我们须理解为他的祷告——这是一种常见的修辞手法，以部分代表整体，因他在祷告时也许过愿。总体而言，他承认自己的归还完全得益于神能力的干预，而非他在争取时间、集结军队上所展现的机智，也非他从祭司的好意或士兵的奋力中所获得的任何援助。若希伯来词”יִרְאֵי”（yirey，”敬畏”）之前附有介词字母”ל”（lamed），就毫无理由怀疑下文具有一般性陈述的性质，即：神已将产业赐给那些敬畏他的人。照现有文本，这句话也可以解读为：神已将那些敬畏他之人的产业赐给大卫。尽管如此，我仍倾向于以更普遍的意义来理解这句话，将其视为在表明：神从不叫他的仆人失望，而是以永恒的幸福来冠冕他们信心所经历的挣扎与苦难。这其中也包含着对恶人的隐性谴责——那些恶人在神的宽忍之下享有片刻顺境时，便放纵那毫无根据的自信。那令他们洋洋得意的成功不过是虚幻的，很快就会消逝。但大卫在此所用的”产业”一词，表明神的百姓所享有的是一种更为坚实、更为持久的繁荣；他们短暂而短命的苦难，只不过是在促进他们永恒的福祉。他称颂神，使那些敬畏他名的人不只是享有短短几天欢乐的可怜特权，而是被保证拥有永久的幸福产业。这一真理无可置疑。恶人对他们可能碰巧分享的神圣恩典没有信心上的持守，只是日复一日地像在掠夺一样活着。唯有敬畏神的人，才能真正合法地享受他们的福分。6. 你必加添王的寿数 等——大卫不能被认为是单单为自己而发出这些庆贺之词。确实，他活到极老的年纪，寿终正寝，留下了一个安定的王国，并传给了他的继承者；但他终究未超过一个人的寿限，而且其中大半岁月都是在持续的危险和忧虑中度过的。因此可以毫无疑问地说，他所提及的那一串年岁乃至世代，其展望延伸至基督的降临——正如我多次指出的，这王国的特质就在于：神将他们作为一个民族、在一个元首之下维系，或在他们离散之后再将他们聚合。同样的承继在我们身上仍然延续。基督必须被视为在他的肢体中活到世界末了。以赛亚提到这一点时说：”谁能述说他的世代？”——这句话预言教会将历经万代存续，尽管它不断遭受仇敌的攻击和各种风暴的肆虐，时刻面临覆灭的危险。因此，大卫在此预言王国的延续，直到基督的时代，中间毫无间断。7. 他要永远坐在神面前。 这只是对他前面所说”我要永远住在你的帐幕里”的一种更简明的表达。他指的是他在神的保护下所享有的安全与平安，神将有效地保全他的生命。”神的面”必须理解为他向百姓所施展的父亲般的眷顾和护理。围绕着我们的危险如此之多，若非他的眼目看顾我们的保全，我们一刻也无法站立。但快乐生活的真正保障，在于相信我们处于神的治理之下。随后是一个祷告，求神预备慈爱和诚实来保守王。这可以有两种理解。由于仁慈与诚实是王国最好的保障，假设大卫在此祈求被赋予这些品格以巩固他的王位，也并非全无道理。但另一种理解或许更可取，即神要以慈爱和诚实来武装自己，以保全王。希伯来词”מָנָה”（manah）不仅有”预备”之意，还有”委派”或”任命”之义；他仿佛在说，王国真正的护卫只能从神的慈悲与信实中找到。他使用”预备”或”命定”这个表达，意在表明神多么轻而易举就能预备保全百姓所必需的一切。在结束语中，他表达了他坚持不断颂扬神的名、以此履行他所许之愿的决心——这再次使我们注意到，祈求的两个部分之间理应始终保持的一致性：大卫在患难的压力下向神求帮助，而当他经历拯救时，也表现出一贯的感恩。
发布于 2026年4月28日 17:52
