The greater part of this psalm is occupied with meditations, in which David encourages himself and others to hope in God, and fortifies his mind against the assaults of temptation. And as we are ever prone to be drawn away from God by the influence which worldly objects exert over our senses, perishing and evanescent as these are, occasion is taken to show the folly of this, and bring us to a single and entire dependence upon God.
这篇诗篇的大部分内容，是大卫在默想中激励自己和众人仰望神、并抵挡试探的思想。由于我们极易被那些短暂虚幻的世界事物的感官影响所诱离神，诗中特地指出这种愚昧，引导我们全心单一地倚靠神。
To the chief musician upon Jeduthun, A Psalm of David.
交与伶长，交耶杜顿，大卫的诗。
The fact being ascertained that there was one of the chief singers who bore the name of Jeduthun, some have thought that this psalm was committed into his hands to be sung, (1 Chronicles 9:16; 16:38, 41; and 25:1.) In the title to Psalm 39, it is sufficiently probable that the allusion is to some musician of that family. But this would not seem to be the case here; for the psalm is not said to be given to, but upon Jeduthun. This has led to the opinion that it formed the beginning of some song commonly known at that time. Still the Hebrew particle al, which we have rendered upon, means frequently for, to, or before; and it will consist with the words to suppose, that this psalm was put into the hands of the posterity of Jeduthun.
有记载表明，当时确有一位首席歌手名叫耶杜顿（代上9:16；16:38、41；25:1），因此有人认为这篇诗是交给他来歌唱的。在诗篇39篇的题记中，似乎很可能是指他家族中某位乐手。但此处情形似乎有所不同；因为此处的说法不是”给”耶杜顿，而是”按”耶杜顿。这使人认为，”耶杜顿”可能是某首当时广为人知的歌曲的开头。不过，希伯来介词”עַל”（al，我们译作”按”），常有”为了”、”给”或”在……面前”之意；因此也可以理解为：这篇诗是交给耶杜顿的后代来演唱的。
1. Nevertheless, my soul is silent towards God: from him is my salvation. 2. Nevertheless, he himself is my rock and my salvation, my high tower: I shall not be greatly moved.
1. 我的心默默无声，专等候神；我的救恩是从他而来。2. 惟独他是我的磐石，我的拯救；他是我的高台，我必不很动摇。
Nevertheless, my soul is silent towards God. Should the translation I have followed be adopted, the psalm is to be considered as beginning abruptly, in the usual style of compositions of an impassioned kind. Of this we have an instance in Psalm 73, where the prophet, who had been agitated with doubts, suddenly brings his mind to a fixed decision, and, in the way of cutting off all further subject of debate, exclaims, “Yet God is good to Israel.” And so it is, I conceive, in the psalm before us. We know that the Lord’s people cannot always reach such a measure of composure as to be wholly exempt from distraction. They would wish to receive the word of the Lord with submission, and to be dumb under his correcting hand; but inordinate affections will take possession of their minds, and break in upon that peace which they might otherwise attain to in the exercise of faith and resignation. Hence the impatience we find in many; an impatience which they give vent to in the presence of God, and which is an occasion to themselves of much trouble and disquietude. The Hebrew particle ach is often used in an exclusive sense, and has been rendered by some, only; it is also employed in an affirmative sense, and has been rendered truly, or certainly. But in order to arrive at its full meaning, we must suppose that David felt an inward struggle and opposition, which he found it necessary to check. Satan had raised a tumult in his affections, and wrought a degree of impatience in his mind, which he now curbs; and he expresses his resolution to be silent. The word implies a meek and submissive endurance of the cross. It expresses the opposite of that heat of spirit which would put us into a posture of resistance to God. The silence intended is, in short, that composed submission of the believer, in the exercise of which he acquiesces in the promises of God, gives place to his word, bows to his sovereignty, and suppresses every inward murmur of dissatisfaction. The Hebrew word dumiyah, which I have rendered is silent, some consider to be the noun; and it is of little consequence which translation we adopt. The particle ach, in the second verse, I would render in the same way as in the first. The believer triumphs in one encounter with temptation only to enter upon another; and here David, who appeared to have emerged from his distress, shows that he had still to struggle with remaining difficulties. We meet with the same particle no fewer than six times throughout the psalm. This, too, may explain the many titles which he applies to God, each of which is to be considered as a foil by which he would ward off the attacks of the tempter. The expression in the close of the verse, I shall not be greatly moved, implies his persuasion that he might be overtaken with afflictions, but his conviction, at the same time, that these would not overwhelm him, through the good help of God. We shall find him saying afterwards, in so many words, I shall not fall; perhaps because he felt, as he advanced in prayer, that he had greater boldness in despising affliction. The truth itself is unquestionable. The believer may be overthrown for a time; but as he is no sooner cast down than he is raised up again by God, he cannot properly be said to fall. He is supported by the Spirit of God, and is not therefore really prostrated and overcome.
我的心默默无声，专等候神。 若采用我所遵循的译法，这篇诗篇便是以激情诗歌惯有的方式突然开篇。诗篇73篇中有类似的例子：那位先知曾被疑惑搅扰，他突然将心思归结为一个确定的决断，以断绝一切争辩的方式高呼：”然而神实在是善待以色列人。”我认为，本篇诗篇中也是如此。我们知道，主的百姓不可能总达到那种完全免于分心扰乱的平静。他们希望顺服地接受主的话语，在他管教的手下缄默不言；但放纵的情感会占据他们的心思，破坏那原本可以藉信心和顺服而得的平安。因此，我们在许多人身上看到那种不耐烦——这种不耐烦被当着神的面倾诉出来，本身就成了许多愁苦和不安的根源。希伯来语虚词”אַךְ”（ach）常作排他性使用，有人译作”唯独”；也常作肯定性使用，译作”诚然”或”确实”。但要把握其完整含义，我们必须设想大卫内心感受到一种他不得不压制的挣扎与对抗。撒旦在他的情感中掀起了骚乱，在他的心中激起了一种不耐烦，他如今加以克制；他表明自己决意保持沉默。这个词意味着温和、顺服地承受苦难，与那会使我们采取抵抗神之姿态的激烈心志正好相对。这里所说的”沉默”，总而言之，就是信徒那种平和的顺服——他在这顺服中接受神的应许、顺从他的话语、臣服于他的主权，并压制一切内心的不满之声。希伯来词”דּוּמִיָּה”（dumiyah，我译为”默默无声”），有人认为是名词；采用哪种译法影响不大。第二节的虚词”אַךְ”，我仍与第一节中同样的方式来理解。信徒在一次试探的交锋中得胜，只不过是进入另一次交锋；大卫在此虽似乎已从苦难中走出，却表明他仍须与仍余留的困难搏斗。整篇诗篇中，同一虚词出现不下六次。这也可以解释他为何给神冠以如此多的称号，每一个称号都可以看作他用以抵挡试探者攻击的盾牌。这节末尾的”我必不很动摇”，表达了他的确信：他也许会遭遇苦难，但同时他相信，凭着神的帮助，这些苦难不会将他淹没。我们随后会看到他直接说出”我必不动摇”；也许是因为他在祷告中前行，对蔑视苦难有了更大的胆量。真理本身是无可置疑的：信徒或许会一时倾倒，但他不就倒下便被神扶起，因此不能说他真正跌倒了。他被神的灵所扶持，故而并非真正被击倒和征服。
3. How long will ye continue mischief against a man? ye shall be slain all of you: as a bowing wall shall ye be, and a fence which has been struck. 4. Yet they consult to cast him down from his elevations: they delight in lies: they bless with their mouth, and curse inwardly. Selah. 5. Nevertheless, my soul, be thou silent before God: for my expectation is from him. 6. Nevertheless, he is my rock and my salvation: my high tower; I shall not fall.
3. 你们这些人要谋害一个人，要把他打倒，如同斜墙，如将倒的篱笆，要到几时呢？4. 他们只图谋将他从尊位上推下来，他们喜爱谎言，口中称颂，心里却咒诅。（细拉）5. 我的心哪，你当默默无声，专等候神，因为我的盼望是从他而来。6. 惟独他是我的磐石，我的拯救；他是我的高台，我必不动摇。
How long will ye continue mischief? The Hebrew word tehotethu, which I have translated continue, or lengthen out, mischief, is rendered by some, to meditate, or imagine mischief, while others suppose an allusion to the putting forth of the tongue in sign of mockery. It has been rendered also, to rush upon, or assault. The sense of the passage seems to be, How long will ye meditate evil against a man, and persist in mischievous devices for accomplishing his ruin? He has in view the obstinate malice of his enemies, moving every stone for his destruction, and forming new plans daily for effecting it. The instruction to be learned from his experience is, that we should exercise patience, even when our enemies show unwearied cruelty in their attempts to destroy us, and are instigated by the devil to incessant artifices for our persecution. We may just advert to the meaning of the figure which is subjoined. Some think that the wicked are compared to a bowing wall, because it threatens every moment to fall to the ground, and they, upon every sin which they commit, tend more and more downwards, till they are precipitated into destruction. But it would seem as if the allusion were somewhat different. A wall, when ill built, bulges out in the center, presenting the appearance of nearly twice its actual breadth; but, as it is hollow within, it soon falls to ruins. The wicked, in like manner, are dilated with pride, and assume, in their consultations, a most formidable appearance; but David predicts that they would be brought to unexpected and utter destruction, like a wall badly constructed, and hollow in the interior, which falls with a sudden crash, and is broken by its own weight into a thousand pieces. The word gader, which I have rendered a fence, means, properly, an enclosure built of slight and insufficient materials; and an epithet is added still more to express the violence and impetuosity of their fall. The Psalmist, then, would teach us that, high as our enemies may appear to stand, and proud and swelling as their denunciations may be, they shall be suddenly and signally overthrown, like a smitten wall. 4. Yet they consult to cast him down from his elevation — I still would interpret the particle ach in an adversative sense. David, on the one hand, encouraged himself by determining to rest steadfastly upon the promise of divine favor; but, upon the other, he had before him the machinations of his enemies, characterised by cruelty, audacity, pride, and deceit. By all their attempts, as if he had said, they do nothing but precipitate their own fall; still such are the frenzy and the fury by which they are actuated, that they persist in their intrigues against me. He insinuates that their attacks were directed, not so much against himself as against God. Nothing will satisfy the enemies of God but setting themselves above the heavens. David is to be understood as primarily speaking here of himself in the third person, but of himself as elevated expressly by the divine hand. Accordingly, though we might consider that God is the party directly intended, the scope of the words rather intimates that they aimed at the overthrow of one whom God had exalted, and desired to establish in honor. In thus attempting to thwart his purpose, they were really fighting against God. The clause which follows, they delight in lies, has reference to the same thing. Refusing to acknowledge his divine vocation, they persevered in following such corrupt designs, as could only recoil upon them to their own confusion. Or the expression may denote the hidden and deceitful measures which they adopted in their persecution of this saint of God; for it is immediately added, that they blessed with their mouth, but cursed inwardly. Whatever may be the meaning, it is evident that David, contemplating all the treachery, intrigues, and wickedness of his enemies, supports himself by the single consideration, that his help was in God, and that every opposing instrumentality was therefore vain. 5. Nevertheless, my soul, be thou silent before God. Here there may appear to be a slight inconsistency, inasmuch as he encourages himself to do what he had already declared himself to have done. His soul was silent before God; and where the necessity of this new silence, as if still under agitation of spirit? Here it is to be remembered, that our minds can never be expected to reach such perfect composure as shall preclude every inward feeling of disquietude, but are, at the best, as the sea before a light breeze, fluctuating sensibly, though not swollen into billows. It is not without a struggle that the saint can compose his mind; and we can very well understand how David should enjoin more perfect submission upon a spirit which was already submissive, urging upon himself farther advancement in this grace of silence, till he had mortified every carnal inclination, and thoroughly subjected himself to the will of God. How often, besides, will Satan renew the disquietudes which seemed to be effectually expelled? Creatures of such instability, and liable to be borne away by a thousand different influences, we need to be confirmed again and again. I repeat, that there is no reason to be surprised though David here calls upon himself a second time to preserve that silence before God, which he might already appear to have attained; for, amidst the disturbing motions of the flesh, perfect composure is what we never reach. The danger is, that when new winds of troubles spring up, we lose that inward tranquillity which we enjoyed, and hence the necessity of improving the example of David, by establishing ourselves in it more and more. He adds the ground of his silence. He had no immediate response from God, but he confidently hoped in him. My expectation, he says, is from God. Never, as if he had said, will he frustrate the patient waiting of his saints; doubtless my silence shall meet with its reward; I shall restrain myself, and not make that false haste which will only retard my deliverance.
你们谋害一个人要到几时呢？ 希伯来词”תְּהוֹתְתוּ”（tehotethu，我译为”图谋”，延续作恶），有人译作”谋想”或”想象”作恶，另一些人认为含有伸出舌头嘲弄的意味，也有人译作”冲击”或”侵袭”。这段话的含义似乎是：你们要谋算祸害一个人、执意于毁灭他的诡计，要到几时呢？他针对的是仇敌顽固的恶意——他们无所不用其极地谋害他，每天制定新的毁灭计划。从他的经历中可以得出的教训是：我们应当忍耐，即便仇敌在试图毁灭我们时表现出不懈的残忍，受魔鬼的唆使对我们持续使用各种诡计。我们略述随后所用比喻的含义。有人认为恶人被比作倾斜的墙，是因为它随时威胁倒塌，而他们每犯一罪，就愈加往下沉沦，直至被投入毁灭。但似乎这个比喻所指稍有不同：一面建造粗劣的墙向中间凸出，看起来几乎有实际宽度的两倍，但内部是空的，很快就会倾塌。恶人同样被骄傲所膨胀，在他们的谋算中摆出最令人生畏的架势；但大卫预言他们将遭到意外而彻底的毁灭，如同一面建造粗劣、内部空洞的墙，轰然倒塌，被自身的重量摔成碎片。”גָּדֵר”（gader，我译为”篱笆”）这个词，本义是以简陋不足的材料所筑的围墙；随后又加上一个修饰语，进一步表达其倾倒时的猛烈与激烈。因此，诗人要教导我们：无论仇敌看似站得多高，无论他们的威吓多么傲慢嚣张，他们都将像被击打的墙一样，突然而显著地被推翻。4. 他们图谋将他从尊位上推下来 ——我仍将虚词”אַךְ”（ach）作转折义来理解。一方面，大卫通过决意稳固地倚靠神恩的应许来激励自己；另一方面，他面对的是仇敌的阴谋——充满残忍、大胆、骄傲与欺诈。他仿佛在说：他们一切的图谋，不过是在加速自己的灭亡；然而他们被如此的狂乱和愤怒所驱使，仍旧坚持针对我的阴谋。他暗示，他们的攻击与其说是针对他本人，不如说是针对神。神的仇敌所不能满足的，就是将自己置于诸天之上。大卫在此首先是以第三人称谈及自己，但是那个被神的手明确高举的自己。因此，尽管我们可以认为神是直接所指的对象，这段话的主旨更是表明：他们的目标是颠覆一个被神高举、神欲为其建立尊荣的人。他们在试图阻挠神的旨意时，实际上是在与神争战。接下来的”他们喜爱谎言”也与此相关。他们拒绝承认他的神圣呼召，坚持追随那些只会使他们自取其辱的腐败图谋。或者，这一表达也可以指他们在逼迫这位神的圣徒时所采用的隐蔽欺诈手段；因为紧接着就说，他们口中称颂，心里却咒诅。无论其确切含义如何，显而易见的是：大卫在凝视仇敌一切的背叛、阴谋与邪恶时，唯以”他的帮助在神”这一单一的考量来支撑自己，因此一切对抗的力量都是徒劳的。5. 我的心哪，你当默默无声，专等候神。 这里似乎有一点矛盾，因为他在鼓励自己去做一件他已经宣告自己已做了的事。他的心已在神面前默默无声；这新的沉默又有何必要，仿佛他仍处于心灵的激荡之中？这里须记住，我们的心思从不能期望达到那种可以完全排除一切内心不安感的完美平静，而充其量也不过像轻风前的海面，明显地起伏波动，尽管没有掀起巨浪。圣徒若要平息自己的心，也非没有挣扎；我们完全可以理解大卫为何要向一个已然顺服的心志命令更完全的降服，督促自己在这沉默的恩典上更进一步，直到他治死一切属肉体的偏好，完全使自己顺服于神的旨意之下。况且，撒旦会多少次更新那些看似已被有效驱逐的不安？我们这些如此不稳定、随时可能被千百种不同影响所席卷的人，需要一再地被坚固。我再次强调，大卫在此第二次呼唤自己保持那在神面前的沉默，对此我们不必感到奇怪；因为在肉体扰动的浪潮之中，完美的平静是我们永远无法达到的。危险在于，当新的患难之风吹起，我们失去了原本所享有的内心平静，因此就更有必要效法大卫的榜样，愈发稳固地建立在其中。他补充说明了他沉默的根据。他没有立即从神那里得到回应，但他满有信心地仰望他。他说：”我的盼望是从他而来。”他仿佛在说：他绝不会叫他圣徒的耐心等候落空；我的沉默必将得到报答；我要克制自己，不做那只会拖延我得救的虚假仓促。
7. In God is my salvation and my glory; the rock of my strength, and my hope, is in God. 8. Hope in him at all times; ye people, pour out your heart before him: God is our hope. Selah. 9. Nevertheless, the sons of Adam are vanity, and the children of men a lie: when they ascend in the scales, they are found together lighter than vanity. 10. Trust not in oppression and robbery, and be not vain: if riches increase, set not your heart upon them.
7. 我的拯救、我的荣耀都在乎神；我力量的磐石、我的避难所都在乎神。8. 你们众民当时时倚靠他，在他面前倾心吐意；神是我们的避难所。（细拉）9. 下流人真是虚空，上流人也是虚谎；放在天平里，他们一共比空气还轻。10. 不要倚赖欺压，不要因抢夺而骄矜；财宝若加增，不要放心在上面。
In God is my salvation — One expression is here heaped upon another and this apparently because he wished to rein that infirmity of disposition which makes us so prone to slide into wrong exercise. We may throw out a passing and occasional acknowledgement, that our only help is to be found in God, and yet shortly display our distrust in him by busying ourselves in all directions to supplement what we consider defective in his aid. The various terms which he employs to express the sufficiency of God as a deliverer, may thus be considered as so many arguments to constancy, or so many checks which he would apply to the waywardness of the carnal heart, ever disposed to depend for support upon others rather than God. Such is the manner in which he animates his own spirit; and next, we find him addressing himself to others, calling upon them to enter upon the same conflict, and reap the same victory and triumph. By the people, there seems little doubt that he means the Jews. The Gentiles being yet unvisited by the true religion and divine revelation, it was only in Judea that God could be the object of trust and religious invocation; and it would appear, that by distinguishing the chosen people of the Lord from the surrounding heathen, he insinuates how disgraceful it would be in them not to devote themselves entirely to God, being, as they were, the children of Abraham, favored with the discovery of his grace, and specially taken under his divine protection. The expression, at all times, means both in prosperity and adversity, intimating the blameworthiness of those who waver and succumb under every variation in their outward circumstances. God tries his children with afflictions, but here they are taught by David to abide them with constancy and courage. The hypocrites, who are loud in their praises of God so long as prosperity shines upon their head, while their heart fails them upon the first approach of trial, dishonor his name by placing a most injurious limitation to his power. We are bound to put honor upon his name by remembering, in our greatest extremities, that to Him belong the issues of death. And as we are all too apt at such times to shut up our affliction in our own breast — a circumstance which can only aggravate the trouble and imbitter the mind against God, David could not have suggested a better expedient than that of disburdening our cares to him, and thus, as it were, pouring out our hearts before him. It is always found, that when the heart is pressed under a load of distress, there is no freedom in prayer. Under trying circumstances, we must comfort ourselves by reflecting that God will extend relief, provided we just freely roll them over upon his consideration. What the Psalmist advises is all the more necessary, considering the mischievous tendency which we have naturally to keep our troubles pent up in our breasts till they drive us to despair. Usually, indeed, men show much anxiety and ingenuity in seeking to escape from the troubles which may happen to press upon them; but so long as they shun coming into the presence of God, they only involve themselves in a labyrinth of difficulties. David is here to be considered as exposing that diseased but deeply-rooted principle in our nature, which leads us to hide our griefs, and ruminate upon them, instead of relieving ourselves at once by pouring out our prayers and complaints before God. The consequence is, that we are distracted more and more with our distresses, and merge into a state of hopeless despondency. In the close of the verse, he says, in reference to the people generally, what he had said of himself individually, that their safety was to be found only under the divine protection. 9. Nevertheless, the sons of Adam are vanity. If we take the particle ach affirmatively, as meaning surely or certainly, then this verse contains a confirmation of the truth expressed in the preceding verse; and David argues by contrast, that as men are lighter than vanity, we are shut up to the necessity of placing all our expectation upon God. It would agree well, however, with the contrast to suppose, that, under an impression of the little effect which the truth he had announced was calculated to have upon the people, he exclaims, with a degree of holy fervor, Nevertheless, etc. According to this view, he is here administering a reproof to the blind infidelity so prevalent amongst men, and which leads them to deceive themselves with lying vanities rather than trust in the infallible promises of Jehovah. Having had occasion to discover such a large amount of vanity in the chosen seed of Abraham, he does not scruple to speak of the whole human family in general as being abandoned to lying delusions. The adverb yachad, together, intimates that all, without exception, are ready to find an occasion of turning aside. Such is the sweeping condemnation passed, not upon a few individuals, but upon human nature, declaring men to be lighter than vanity; and may we not ask what in this case becomes of boasted reason, wisdom, and free-will? It is of no avail to object, that believers are delivered from the deceit which is here condemned. If they owe their exemption from lying and vanity to the regeneration of the Spirit, this is to grant that they were subject to these in their natural state. The first man was created by God upright, but drew us by his fall into such a depth of corruption, that any light which was originally bestowed has been totally obscured. It is only when allied with the knowledge of God that any of the endowments conferred upon us from above can be said to have a real excellency; — apart from this, they are vitiated by that contagion of sin which has not left a vestige in man of his original integrity. With too much justice, then, might David say that all men are vanity and nothingness. 10. Trust not in oppression and robbery — We are here taught that there can be no real trusting in God until we put away all those vain confidences which prove so many means of turning us away from him. The Psalmist bids us remove whatsoever would have this tendency, and purge ourselves of every vicious desire that would usurp the place of God in our hearts. One or two kinds of sin only are mentioned, but these are to be understood as representing a part for the whole, all those vain and rival confidences of which we must be divested before we can cleave to God with true purpose and sincerity of heart. By oppression and robbery may be understood the act itself of abstracting by violence, and the thing which has been abstracted. It is obviously the design of the passage to warn us against the presumption and hardihood of sin, which is so apt to blind the hearts of men, and deceive them into the belief that their evil courses are sanctioned by the impunity which is extended to them. Having denounced, in the first place, those desires which are plainly evil and positively wicked, he proceeds immediately afterwards to guard against an inordinate attachment even to such riches as may have been honestly acquired. To set the heart upon riches, means more than simply to covet the possession of them. It implies being carried away by them into a false confidence, or, to use an expression of Paul, “Being high-minded.” The admonition here given is one which daily observation teaches us to be necessary. It is uniformly seen that prosperity and abundance engender a haughty spirit, leading men at once to be presumptuous in their carriage before God, and reckless in inflicting injury upon their fellow-creatures.
我的拯救在乎神。 此处一个表达叠于另一个表达，这显然是因为他希望约束那使我们如此容易滑入错误操练的性情软弱。我们或许会偶尔承认，我们唯一的帮助在于神，然而很快便通过四处忙碌、竭力补充他帮助之不足的做法，表现出我们对他的不信任。他用来表达神作为拯救者之充足性的各种称号，可以被视为鼓励坚定的各种论据，或者是他要施用于那总倾向于依赖神以外之其他支撑的属肉体之心的各种辔制。他以这种方式激励自己的心志；接着，我们看到他向其他人发出呼召，请他们投入同样的争战，收取同样的胜利与凯旋。”众民”所指，似乎毫无疑问是犹太人。当时外邦人尚未蒙真宗教和神圣启示所眷顾，只有在犹大，神才是信靠和宗教祈求的对象；他似乎是通过将神所拣选的百姓与周围的异教徒区分开来，暗示他们若不完全献身于神，是何等可耻——他们既是亚伯拉罕的后裔，又蒙享神恩的启示，又特别蒙他的神圣保护。”时时”一词，意即在顺境和逆境中均然，暗指那些在外在境况每次变化时都摇摆、屈服的人是有罪的。神用苦难试炼他的儿女，但在此大卫教导他们以坚定和勇气承受苦难。伪君子们在顺境的阳光照耀其头时，对神的赞美是如此响亮，然而在试炼初临时心就灰心，他们通过对神的权能施加极其有害的限制来羞辱他的名。我们有责任以记念他的名来尊荣他，在最极端的处境中也记住，死生的关键都在他手中。由于我们在这种时候都太倾向于将苦难关在自己心里——这只会加剧苦难、使心对神产生怨恨——大卫所提出的最佳方法，莫过于将我们的忧虑倾卸于他，在他面前倾心吐意。人们总是发现，当心被苦难的重担压制时，祷告就没有自由。在试炼的处境中，我们必须以这样的思念来安慰自己：只要我们坦然地将苦难转交给神，他就会施予援助。诗人的劝告更加必要，考虑到我们天然地倾向于将苦难压抑在胸中，直到它将我们逼向绝望。只要人回避到神面前，只会使自己陷入重重困境的迷宫中。大卫在此要被视为揭示那在我们本性中病态却根深蒂固的原则——它使我们隐藏悲苦、反刍忧愁，而不是立即通过在神面前倾倒祷告和诉苦来释放自己。结果是，我们被苦难愈来愈扰乱，陷入无望的绝望状态。这节末尾，他就普遍的百姓说了他就自己所说的话：他们的安全只能在神的保护之下寻得。9. 下流人真是虚空。 若将虚词”אַךְ”（ach）作肯定义，译作”诚然”或”确实”，则这节包含对前一节所表达真理的印证；大卫以对比论证，指出人比虚空还轻，因此我们别无选择，只能将全部盼望寄托于神。然而，也可以与对比论证相符地设想：他在印象中感到，他所宣告的真理对于百姓所能产生的效果微乎其微，因此以一种圣洁的热情高呼”然而”等语。按这种理解，他在此是在斥责那在人中间极为普遍的盲目不信——它使人以虚假的虚空欺骗自己，而不信靠耶和华那无误的应许。他既然有机会在亚伯拉罕的选民中发现如此大量的虚空，便毫不犹豫地泛指整个人类，说他们都沉沦于虚谎的幻觉之中。副词”יַחַד”（yachad，”一共”）表明，所有人无一例外，随时都会找到偏离的机会。这是对人类本性所作的全面谴责，宣称人比虚空还轻；那么，人所夸耀的理性、智慧和自由意志，在此情形下命运如何，我们难道不当一问？若他们免于谎言与虚空，是因着圣灵的重生，那就等于承认他们在本性状态中是受这些支配的。第一个人被神创造为正直，但他的堕落将我们拉入如此深的败坏，使原本所赋予的任何亮光都完全被遮蔽。唯有当我们从上面所得的禀赋与神的知识相结合时，才能说它们具有真正的卓越；离开这一点，它们就被那在人身上未留下分毫原始完整性之痕迹的罪的传染所败坏。因此，大卫说所有的人都是虚空和虚无，实在是过于公正了。10. 不要倚赖欺压 ——我们在此被教导：在除去那些被证明是诱使我们离开神的种种虚假信靠之前，就无从真正地信靠神。诗人吩咐我们除去任何有这种倾向的事物，从自己心中涤净每一种会篡夺神在我们心中地位的邪恶欲望。这里只提到一两种罪，但须理解为以部分代表整体——一切那些虚假而与神竞争的信靠，我们必须脱去，才能以真诚全心的决意紧紧倚靠神。”欺压和抢夺”可以理解为以暴力掠夺的行为本身，以及所掠夺来的东西。这段话的明显用意，是警告我们提防那极易蒙蔽人心、使人欺骗自己相信恶行因侥幸逃脱惩罚而被认可的罪的自大与放肆。他先谴责了那些明显邪恶、积极有罪的欲望，随即又防止人对那些可能已通过诚实途径获得的财富产生无度的执着。”放心在财宝上”，不只是单纯地贪图拥有财宝，还意味着被财宝带入虚假的自信，或用保罗的话说，”自高自大”。这里所给的训诫，日常的观察告诉我们是必要的。人们总是看到，繁荣和丰盛培育出傲慢的心志，使人在神面前放肆，并轻率地加害于他们的同类。
11. God hath spoken once; twice have I heard this, that power belongeth unto God. 12. Also unto thee, O Lord: belongeth mercy; thou wilt certainly render to every man according to his work.
11. 神说了一次，我听见了两次，就是：权能都属乎神；12. 主啊，慈爱也属乎你；因为你照人所做的报应他。
God hath spoken once. The Psalmist considered that the only effectual method of abstracting the minds of men from the vain delusions in which they are disposed to trust, was bringing them to acquiesce implicitly and firmly in the judgment of God. Usually they are swayed in different directions, or inclined at least to waver, just as they observe things changing in the world; but he brings under their notice a surer principle for the regulation of their conduct, when he recommends a deferential regard to God’s Word. God himself “dwells in the light which is inaccessible,” (1 Timothy 6:16;) and as none can come to him except by faith, the Psalmist calls our attention to his word, in which he testifies the truth of his divine and righteous government of the world. It is of great consequence that we be established in the belief of God’s Word, and we are here directed to the unerring certainty which belongs to it. The passage admits of two interpretations; but the scope of it is plainly this, that God acts consistently with himself, and can never swerve from what he has said. Many understand David to say that God had spoken once and a second time; and that by this explicit and repeated assertion of his power and mercy, he had confirmed the truth beyond all possibility of contradiction. There is a passage much to the same effect in the thirty-third chapter of the book of Job, and fourteenth verse, where the same words are used, only the copulative is interposed. If any should prefer it, however, I have no objections to the other meaning — God has spoken once; twice have I heard this. It agrees with the context, and suggests a practical lesson of great importance; for when God has once issued his word he never retracts: on the other hand, it is our duty to ponder on what he has said, long and deliberately; and the meaning of David will then be, that he considered the Word of God in the light of a decree, steadfast and irreversible, but that, as regarded his exercise in reference to it, he meditated upon it again and again, lest the lapse of time might obliterate it from his memory. But the simpler and preferable reading would seem to be, that God had spoken once and again. Nothing more is meant than that the truth referred to had been amply confirmed, it being usual to reckon anything certain and fixed which has been repeatedly announced. Here, however, it must be remembered, that every word which may have issued forth from God is to be received with implicit authority. In the context which follows, he exemplifies himself that deferential reverence and regard for the word of God which all should, but which so few actually do, extend to it. It is essentially necessary, if we would fortify our minds against temptation, to have suitably exalted views of the power and mercy of God, since nothing will more effectually preserve us in a straight and undeviating course, than a firm persuasion that all events are in the hand of God, and that he is as merciful as he is mighty. Accordingly, David follows up what he had said on the subject of the deference to be yielded to the word, by declaring that he had been instructed by it in the power and goodness of God. Some understand him to say, that God is possessed of power to deliver his people, and of clemency imbuing him to exercise it. But he would rather appear to mean, that God is strong to put a restraint upon the wicked, and crush their proud and nefarious designs, but ever mindful of his goodness in protecting and defending his own children. The man who disciplines himself to the contemplation of these two attributes, which ought never to be dissociated in our minds from the idea of God, is certain to stand erect and immovable under the fiercest assaults of temptation; while, on the other hand, by losing sight of the all-sufficiency of God, we lay ourselves open to be overwhelmed in the first encounter. The world’s opinion of God is, that he sits in heaven an idle and unconcerned spectator of events which are passing. Need we wonder, that men tremble under every casualty, when they thus believe themselves to be the sport of blind chance? There can be no security felt unless we satisfy ourselves of the truth of a divine superintendence, and can commit our lives and all that we have to the hands of God. The first thing which we must look to is his power, that we may have a thorough conviction of his being a sure refuge to such as cast themselves upon his care. With this there must be conjoined confidence in his mercy, to prevent those anxious thoughts which might otherwise rise in our minds. These may suggest the doubt — What though God govern the world? does it follow that he will concern himself about such unworthy objects as ourselves? There is an obvious reason, then, for the Psalmist coupling these two things together, his power and his clemency. They are the two wings wherewith we fly upwards to heaven; the two pillars on which we rest, and may defy the surges of temptation. Does danger, in short, spring up from any quarter, then just let us call to remembrance that divine power which can bid away all harms, and as this sentiment prevails in our minds, our troubles cannot fail to fall prostrate before it. Why should we fear — how can we be afraid, when the God who covers us with the shadow of his wings, is the same who rules the universe with his nod, holds in secret chains the devil and all the wicked, and effectually overrules their designs and intrigues? The Psalmist adds, Thou wilt certainly render to every man according to his work. And here he brings what he said to bear still more closely upon the point which he would establish, declaring that the God who governs the world by his providence will judge it in righteousness. The expectation of this, duly cherished, will have a happy effect in composing our minds, allaying impatience, and checking any disposition to resent and retaliate under our injuries. In resting himself and others before the great bar of God, he would both encourage his heart in the hope of that deliverance which was coming, and teach himself to despise the insolent persecution of his enemies, when he considered that every man’s work was to come into judgment before Him, who can no more cease to be Judge than deny himself. We can therefore rest assured, however severe our wrongs may be, that God is witness to what we suffer, will interpose in due time, and will not disappoint our patient expectation. From this, and passages of a similar kind, the Papists have argued, in defense of their doctrine, that justification and salvation depend upon good works; but I have already exposed the fallacy of their reasoning. It is with a very different design than to encourage any such opinion, that the Spirit promises a reward to our works — it is to animate us in the ways of obedience, and not to inflame that impious self-confidence which cuts up salvation by the very roots. According to the judgment which God forms of the works of the believer, their worth and valuation depend, first, upon the free pardon extended to him as a sinner, and by which he becomes reconciled to God; and, next, upon the divine condescension and indulgence which accepts his services, notwithstanding all their imperfections. We know that there is none of our works which, in the sight of God, can be accounted perfect or pure, and without taint of sin. Any recompense they meet with must therefore be traced entirely to his goodness. Since the Scriptures promise a reward to the saints, with the sole intention of stimulating their minds, and encouraging them in the divine warfare, and not with the remotest design of derogating from the mercy of God, it is absurd in the Papists to allege that they, in any sense, merit what is bestowed upon them. As regards the wicked, none will dispute that the punishment awarded to them, as violators of the law, is strictly deserved.
神说了一次。 诗人认为，将人的心思从他们所倾向信靠的虚假幻觉中抽离出来的唯一有效方法，就是使他们坚定而全然地顺服神的判断。人通常在不同方向之间摇摆，或至少倾向于摇摆，正如他们看到世界上的事物不断变化；但当他呼吁人对神话语存有恭敬的尊重时，他就为人的行为规范指出了一个更稳固的原则。神自己”住在人不能靠近的光中”（提前6:16）；既然除了凭信心无人能到他面前，诗人便将我们的注意力引向他的话语，神在其中证明他治理世界的真实与公义。建立在相信神话语的根基上至关重要，我们在此被引向那属于神话语的无误确实性。这段话可有两种理解，但其主旨显然是：神与自己始终一致，绝不会偏离他所说的话。许多人理解为大卫说神曾一次又一次地说话；神通过这一明确而重复的关于他权能与慈悲的宣告，已将真理印证得无可辩驳。《约伯记》33章14节有一段意义相近的话，使用了相同的词语，只是中间插入了连接词。但若有人倾向于另一种理解——”神说了一次，我听见了两次”——我也没有异议。这与上下文相符，并提示了一个极为重要的实践功课；因为神一旦发出他的话语，就绝不收回：另一方面，我们的本分是长久而郑重地默想他所说的；大卫的意思便是，他将神的话视为一道坚定而不可更改的旨意，然而就他对其的操练而言，他一再默想，以免时间将其从记忆中抹去。但更简单、更可取的读法，似乎是神曾一次又一次地说话。这里的意思不过是：所提及的真理已得到充分的印证，凡被多次宣告之事，惯例上都被视为确实可靠。然而在此须记住，凡从神发出的每一句话，都须以绝对的权威接受。随后的上下文中，他以自己为例，表现了那对神的话语人人都当、但实际上极少人真正付诸实践的敬畏与尊重。要坚固我们的心思以抵挡试探，就必须对神的权能与慈悲有恰当的崇高认识；因为没有什么能比这样的确信更有效地使我们走在笔直不偏的道路上：一切事件都在神的手中，他既有能力，也有慈悲。因此，大卫在论及对话语当有的顺服之后，紧接着宣告神的话语使他认识了神的权能与良善。有人理解为他在说：神有能力拯救他的百姓，也有恩慈驱动他施行拯救。但他似乎更像是在说：神有能力约束恶人，粉碎他们骄傲而邪恶的图谋，同时也时刻记念着他的良善，在保护和捍卫自己儿女方面从不懈怠。那操练自己默想这两种属性的人——这两种属性在我们心中对神的观念中绝不可分离——必能在最猛烈的试探攻击下挺立而不动摇；反之，一旦失去对神全足之能的视野，我们就在首次遭遇时便已暴露于被淹没的危险之中。世人对神的看法是：他坐在天上，对发生的事件漠然旁观。当人们相信自己是盲目偶然的玩物时，他们在每一次突发事件下颤栗，我们又有什么好奇怪的？除非我们确信神圣监理的真实，并能将生命与一切所有的交托在神的手中，否则就无法感到安全。我们首先要着眼于他的权能，以便对他是凡投靠他的人的可靠避难所有深刻的确信。与此同时，必须将对他慈悲的信靠连结在一起，以阻止那些否则会在我们心中升起的忧虑思绪。这些思绪或许会带来疑惑：神纵然治理世界，但他会关心我们这样不配的人吗？因此，诗人将权能与慈悲这两件事连结在一起，有其显而易见的理由。它们是我们飞升天堂的两翼；是我们赖以休息、可以抵挡试探浪潮的两根柱子。总之，无论危险从何方而来，只要我们召唤那能驱散一切祸害的神圣权能，随着这念头在我们心中占主导，我们的苦难必然在它面前俯首倒下。当那用翅膀荫庇我们的神，正是那以一点之命统治宇宙、以隐秘的锁链束缚魔鬼和一切恶人、有效地推翻他们计谋和阴谋的神时，我们还有什么好惧怕、有什么可担心的？诗人补充说：”你照人所做的报应他。”他在此使所说的话与他欲建立的论点更加紧密地联系起来，宣告那凭护理治理世界的神也要在公义中审判世界。妥善珍存这种期望，将会有效地平静我们的心思，平息不耐烦，并遏制任何在受到伤害时想要怨恨和报复的倾向。他将自己和众人都带到神伟大的审判台前，既是为了在那即将来临的拯救的盼望中激励自己的心，也是为了教导自己轻视仇敌的狂妄逼迫——当他想到每个人所做的一切都要在那位的面前受审，而那位绝不能停止作审判者，犹如不能否认自己。因此，无论我们所受的委屈多么深重，纵使恶人将我们视为万物的污秽和渣滓，我们都可以确信：神是我们所受之苦的见证，他必在适当的时候出手干预，不会叫我们的耐心等候落空。罗马天主教徒从这段话及类似段落中为其教义辩护，声称称义与救恩取决于善行；但我已揭露了他们推理的谬误。圣灵应许赏赐我们的行为，其用意与鼓励任何这种看法截然不同——那是为了激励我们行走顺服的道路，而非煽动那从根本上瓦解救恩的不虔的自信。按神对信徒行为所作的评判，其价值和评估首先取决于作为罪人的信徒所获得的白白赦免，使他与神和好；其次取决于神的屈尊和宽容，尽管信徒的服事充满瑕疵，仍然接纳他。我们知道，我们没有任何行为能在神眼中被视为完全、纯洁、无罪污之染的。它们所获得的任何报偿，因此必须完全追溯到他的良善。既然圣经应许赏赐圣徒，其唯一用意是激励他们的心、鼓励他们在神的争战中奋进，而绝无丝毫贬损神慈悲之意，那么罗马天主教徒声称他们在某种意义上是凭功德得其所赐，实属荒谬。至于恶人，没有人会否认对他们的惩罚——作为律法的违犯者——是完全应得的。
发布于 2026年4月28日 18:06
