The following psalm cannot so properly be said to consist of prayers as of a variety of pious meditations, which comforted the mind of David under dangers, anxieties, and troubles of a severe description. It contains the vows too which he made to God in the distress occasioned by the alarming circumstances in which he was placed.
以下这篇诗篇与其说是由祷告构成，不如说是由各种虔诚的默想组成，这些默想在大卫身处严峻的危险、忧虑和苦难时安慰了他的心。其中也包含他在那令人惊惧的处境所带来的愁苦中向神所许的愿。
A Psalm of David, when he was in the wilderness of Judah.
大卫在犹大旷野时的诗。
1. O God! thou art my God; early will I seek thee: my soul has thirsted for thee, my flesh has longed for thee in a desert and thirsty land, where no water is. 2. Thus have I beheld thee in the sanctuary, to see thy power and thy glory. 3. Because thy mercy is better than life, my lips shall praise thee. 4. Thus will I bless thee while I live: I will lift up my hands in thy name.
1. 神啊，你是我的神，我要切切地寻求你；在干旱疲乏无水之地，我渴想你，我的心切慕你。2. 我在圣所中曾如此瞻仰你，为要见你的能力和你的荣耀。3. 因你的慈爱比生命更好，我的嘴唇要颂赞你。4. 我还活的时候要这样称颂你；我要奉你的名举手。
O God! thou art my God. The wilderness of Judah, spoken of in the title, can be no other than that of Ziph, where David wandered so long in a state of concealment. We may rely upon the truth of the record he gives us of his exercise when under his trials; and it is apparent that he never allowed himself to be so far overcome by them, as to cease lifting up his prayers to heaven, and even resting, with a firm and constant faith, upon the divine promises. Apt as we are, when assaulted by the very slightest trials, to lose the comfort of any knowledge of God we may previously have possessed, it is necessary that we should notice this, and learn, by his example, to struggle to maintain our confidence under the worst troubles that can befall us. He does more than simply pray; he sets the Lord before him as his God, that he may throw all his cares unhesitatingly upon him, deserted as he was of man, and a poor outcast in the waste and howling wilderness. His faith, shown in this persuasion of the favor and help of God, had the effect of exciting him to constant and vehement prayer for the grace which he expected. In saying that his soul thirsted, and his flesh longed, he alludes to the destitution and poverty which he lay under in the wilderness, and intimates, that though deprived of the ordinary means of subsistence, he looked to God as his meat and his drink, directing all his desires to him. When he represents his soul as thirsting, and his flesh as hungering, we are not to seek for any nice or subtile design in the distinction. He means simply that he desired God, both with soul and body. For although the body, strictly speaking, is not of itself influenced by desire, we know that the feelings of the soul intimately and extensively affect it. 2. Thus in the sanctuary, etc. It is apparent, as already hinted, that God was ever in his thoughts, though wandering in the wilderness under such circumstances of destitution. The particle thus is emphatic. Even when so situated, in a wild and hideous solitude, where the very horrors of the place were enough to have distracted his meditations, he exercised himself in beholding the power and glory of God, just as if he had been in the sanctuary. Formerly, when it was in his power to wait upon the tabernacle, he was far from neglecting that part of the instituted worship of God. He was well aware that he needed such helps to devotion. But now, when shut out, in the providence of God, from any such privilege, he shows, by the delight which he took in spiritual views of God, that his was not a mind engrossed with the symbols, or mere outward ceremonial of religion. He gives evidence how much he had profited by the devotional exercises enjoined under that dispensation. It is noticeable of ignorant and superstitious persons, that they seem full of zeal and fervor so long as they come in contact with the ceremonies of religion, while their seriousness evaporates immediately upon these being withdrawn. David, on the contrary, when these were removed, continued to retain them in his recollection, and rise, through their assistance, to fervent aspirations after God. We may learn by this, when deprived at any time of the outward means of grace, to direct the eye of our faith to God in the worst circumstances, and not to forget him whenever the symbols of holy things are taken out of our sight. The great truth, for example, of our spiritual regeneration, though but once represented to us in baptism, should remain fixed in our minds through our whole life, (Titus 3:5; Ephesians 5:26.) The mystical union subsisting between Christ and his members should be matter of reflection, not only when we sit at the Lord’s table, but at all other times. Or suppose that the Lord’s Supper, and other means of advancing our spiritual welfare, were taken from us by an exercise of tyrannical power, it does not follow that our minds should ever cease to be occupied with the contemplation of God. The expression, So have I beheld thee to see, etc., indicates the earnestness with which he was intent upon the object, directing his whole meditation to this, that he might see the power and glory of God, of which there was a reflection in the sanctuary. 3. Because thy mercy is better than life, etc. I have no objections to read the verse in this connected form, though I think that the first clause would be better separated, and taken in with the verse preceding. David would appear to be giving the reason of his earnestness in desiring God. By life is to be understood, in general, everything which men use for their own maintenance and defense. When we think ourselves well provided otherwise, we feel no disposition to have recourse to the mercy of God. That being which we have of our own, prevents us from seeing that we live through the mere grace of God. As we are too much disposed to trust in aids of a carnal kind, and to forget God, the Psalmist here affirms that we should have more reliance upon the divine mercy in the midst of death, than upon what we are disposed to call, or what may appear to be, life. The opposition is evidently between that state of secure prosperity, in which men are so apt to rest with complacency, and the mercy of God, which is the stay of such as are ready to sink and perish, and which is the one effectual remedy for supplying all defects. On this account the Lord’s people, however severely they may suffer from poverty, or the violence of human wrongs, or the languor of desire, or hunger and thirst, or the many troubles and anxieties of life, may be happy notwithstanding; for it is well with them, in the best sense of the term, when God is their friend. Unbelievers, on the other hand, must be miserable, even when all the world smiles upon them; for God is their enemy, and a curse necessarily attaches to their lot. In the words which follow, David expresses his consequent resolution to praise God. When we experience his goodness, we are led to open our lips in thanksgiving. His intention is intimated still more clearly in the succeeding verse, where he says that he will bless God in his life. The sentiment is similar to that which we find elsewhere, “I shall not die, but live, and declare the works of the Lord;” — (Psalm 118:17) and again; — “The dead shall not praise the Lord, neither any that go down into silence, but we who live will bless the Lord,” (Psalm 115:17, 18.)
神啊，你是我的神。 题记中所说的”犹大旷野”，不可能是别处，就是西弗旷野，大卫曾在那里长时间躲藏流亡。我们可以完全相信他在试炼中所记录的心灵操练；显然，他从未让苦难征服自己到停止向天举起祷告、乃至凭着坚定不变的信心倚靠神的应许的地步。我们在遭受哪怕最轻微的试炼时，就容易丧失先前所拥有的一切对神的认识所带来的安慰；因此，我们有必要注意这一点，并从他的榜样学习：在降临于我们的最严峻苦难中，也要努力维持我们对神的信靠。他做的不只是祷告；他将主立在自己面前，视他为自己的神，以便将一切忧虑毫不犹豫地投靠于他——尽管他被人所遗弃，在荒凉可怖的旷野中成了一个可怜的流亡者。他凭信心确信神的恩宠和帮助，这信心使他不断地、热切地祈求他所期望的恩典。当他说他的心灵渴想、他的肉体切慕时，他是在影射他在旷野中所处的穷乏和贫困，并表明：尽管被剥夺了寻常的维生之道，他仍以神为他的饮食，将一切渴望都朝向他。当他将心灵比作渴望、将肉体比作切慕时，我们不必在这种区分中寻求什么精妙或深奥的用意。他只是单纯地表达，他以灵魂和肉体一同渴望神。因为虽然肉体严格来说不能自发地产生渴望，但我们知道，灵魂的感受对肉体有深刻而广泛的影响。2. 我曾如此在圣所中瞻仰你 等——如已暗示的，显然神时刻在他的思想中，尽管他在如此穷乏的处境中漫游于旷野。”如此”这个词是强调性的。即便身处那荒野可怖的孤寂中，那地方的恐怖本足以扰乱他的默想，他仍操练自己瞻仰神的能力与荣耀，仿佛置身于圣所之中。从前，当他有能力服事会幕时，他从未忽视神所设立的那部分敬拜。他深知自己需要这样的敬虔辅助。但如今，在神的护理中被隔绝于任何这种特权之外，他借着对神属灵观照的喜悦，表明他的心思并非沉溺于宗教的象征或单纯的外在仪式。他证明，他从那个时代所命定的敬虔操练中受益匪浅。关于无知和迷信之人，值得注意的是：他们似乎只要接触宗教仪式，就满有热情和热忱，然而这些仪式一旦撤去，他们的虔诚也随即消散。大卫则恰好相反，当这些仪式被除去时，他仍继续在记忆中保存它们，并借着它们的帮助，升腾到对神的热切渴慕。由此我们可以学习：每当失去外在的恩典途径时，要在最艰难的处境中以信心的眼目仰望神，每当圣物的象征从我们眼前撤去，也不要忘记他。例如，我们属灵重生这一伟大真理，虽然只在洗礼中一次呈现于我们，却应在我们整个生命中固定在心中（多3:5；弗5:26）。基督与他肢体之间所维系的奥秘联合，不仅当我们坐在主桌前，在其他一切时候也当成为默想的内容。或者，假设主的晚餐和其他促进我们属灵福祉的途径被暴君强权夺去，也不意味着我们的心思就应当停止默想神。”如此瞻仰你”这一表达，指出了他专注于此目标的热切——他将全部默想集中于此：要见神的能力和荣耀，而这一切都在圣所中有所映照。3. 因你的慈爱比生命更好 等——我并不反对以这种连贯的形式来读这节，不过我认为，将第一句分开、归并于前一节更为合适。大卫似乎在说明他切慕神的原因。”生命”一词泛指人为维持和保护自身所用的一切。当我们以为自己在其他方面已有充分保障时，就不会有向神求慈悲的渴望。我们自以为所拥有的那种”存在”，使我们看不见自己不过是靠神的纯粹恩典而活。由于我们太容易倚赖属肉体的帮助而忘记神，诗人在此断言：在死亡之中，我们对神慈悲的倚靠，应当超过我们对那我们称之为、或似乎是生命之物的倚靠。显而易见，这里的对比是：人极易安于其中的那种稳固繁荣，与神的慈悲之间的对比；神的慈悲是那些濒临沉沦毁灭之人的支柱，是供应一切缺欠的唯一有效良药。因此，无论神的百姓在贫穷、人的暴行、渴慕的倦怠、饥渴，或生命中许多苦难和忧虑中受苦多深，他们依然可以快乐；因为当神是他们的朋友时，他们在最真实的意义上是”好”的。另一方面，不信的人即便全世界对他们微笑，也必然悲惨；因为神是他们的仇敌，咒诅必然附着于他们的命运。在随后的话语中，大卫表达了他由此产生的颂赞神的决心。当我们经历他的良善时，就被引领敞开嘴唇献上感恩。他的意向在紧随其后的那节中表达得更为清晰，他说他将在世时称颂神。这种情感与我们在其他地方所看到的相似：”我必不死，仍要存活，并要传扬耶和华的作为”（诗118:17）；又：”死人不能赞美耶和华，下到寂静中的也不能；但我们要称颂耶和华”（诗115:17、18）。
在”举手”一词中，有对祷告和许愿的暗指；他表明，除了感谢神之外，他还会在祈求中获得更多的勇气，并勤于操练。我们所经历的任何神圣良善，在激发我们感恩的同时，也应当坚固我们对未来的盼望，使我们满有信心地期待神将完成他所已开始的恩典。
5. My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips. 6. I shall surely remember thee upon my couch: I will meditate upon thee in the night watches. 7. Because thou hast been my help: and I will rejoice in the shadow of thy wings. 8. My soul has cleaved hard after thee: thy right hand will uphold me.
5. 我的心就像饱足了骨髓肥油；我也要以欢乐的嘴唇颂赞你。6. 我在床上记念你，在夜更中思想你。7. 因为你曾帮助我，我就在你翅膀的荫下欢呼。8. 我心紧紧地跟随你；你的右手扶持我。
My soul shall be satisfied as with marrow, etc. In accordance with what was said in the foregoing verse, David expresses his assured persuasion of obtaining a rich and abundant measure of every blessing that could call for thanksgiving and praise. At the period of composing this psalm, he may have been already in the enjoyment of ease and plenty; but there is reason to believe that he cherished the persuasion referred to, even when wandering in the wilderness in a state of poverty and destitution. If we would evidence a strong faith, we must anticipate the divine favor before it has been actually manifested, and when there is no present appearance of its forthcoming. From the instance here set before us, we must learn to be on our guard against despondency, in circumstances when we may see the wicked wallowing and rioting in the abundance of the things of this world, while we ourselves are left to pine under the want of them. David, in the present pressure to which he was exposed, might have given way to despair, but he knew that God was able to fill the hungry soul, and that he could want for nothing so long as he possessed an interest in his favor. It is God’s will to try our patience in this life, by afflictions of various kinds. Let us bear the wrongs which may be done us with meekness, till the time come when all our desires shall be abundantly satisfied. It may be proper to observe, that David, when he speaks in figurative language of being filled with marrow and fatness, does not contemplate that intemperate and excessive indulgence to which ungodly men surrender themselves, and by which they brutify their minds. He looks forward to that moderate measure of enjoyment which would only quicken him to more alacrity in the praises of God. 6. I shall surely remember thee, etc. It may be read also, when, or, as often as I remember thee, I will pray in the night watches. But as the Hebrew particle here used is occasionally taken for an adverb of affirmation, as well as of time, I have adhered to the commonly received translation. In this case, his remembering God is to be understood as the same thing with his meditating upon him; and the one clause contains just a repetition of the sentiment expressed in the other. If the particle be taken in the different sense formerly mentioned, the words intimate, that as often as the name of God recurred to his mind, he would dwell upon it with pleasure, and speak of his goodness. He particularly mentions the night watches, as, when retired from the sight of our fellow-creatures, we not only revert to what may have given us anxiety, but feel our thoughts drawn out more freely to different subjects. We have next the reason assigned for the engagement or declaration he has just made, which is, that he owed to God his preservation. The experience of the divine goodness should dispose us to prayer as well as praise. “I will come into thy house,” says the Psalmist in another place, “in the multitude of thy mercy,” (Psalm 5:7.) The second part of the seventh verse is expressive of the lively hope with which he was animated. He was resolved to rejoice and triumph under the shadow of God’s wings, as feeling the same peace and satisfaction in reliance upon his protection as he could have done had no danger existed. 8. My soul has cleaved hard after thee — The Hebrew verb means also to apprehend, or follow, especially when in construction with the preposition which is here joined to it, and therefore we might very properly render the words, — My soul shall press or follow after thee. But even should the other translation be retained, the sense is, that David’s heart was devoted to God with steadfast perseverance. The phrase, after thee, is emphatical, and denotes that he would follow with unwearied constancy, long as the way might be, and full of hardships, and beset with obstacles, and however sovereignly God might himself seem to withdraw his presence. The latter clause of the verse may be taken as referring simply to the deliverance which he had previously mentioned as having been received. He had good reason to persevere, without fainting, in following after God, when he considered that he had been preserved in safety, up to this time, by the divine hand. But I would understand the words as having a more extensive application, and consider that David here speaks of the grace of perseverance, which would be bestowed upon him by the Spirit. To say that he would cleave to God, with an unwavering purpose, at all hazards, might have sounded like the language of vain boasting, had he not qualified the assertion by adding, that he would do this in so far as he was sustained by the hand of God.
我的心就像饱足了骨髓肥油。 与前一节所说的相符，大卫表达了他对获得一切可以引发感恩和赞美之福分的丰富充足之笃定信念。在写作这篇诗篇时，他也许已享受安乐和富足；但有理由相信，即便在贫穷困乏中漫游于旷野时，他也怀抱着这种信念。若要表现出强壮的信心，我们必须在神的恩宠尚未实际显明、目前也没有任何迹象表明它将到来之时，就预先期待它。从这里所呈现的例子，我们必须学习：在看到恶人沉溺享用世界丰富之物、而我们自己却在缺乏中憔悴时，要防范绝望。大卫在当时所受的重压下本可陷入绝望，但他知道神能使饥饿的灵魂得到满足，并且只要他蒙神的恩宠，就不会真正缺乏什么。神的旨意是在今生以各种苦难试验我们的忍耐。让我们温柔地忍受可能加诸我们的苦难，直到那一切渴望都将得到丰富满足的时候来临。值得指出的是，大卫在以比喻语言说到被骨髓肥油所充满时，并非在设想那些不敬虔之人所沉溺其中、并使其心智变得粗野的放纵无度的享乐。他所期待的，是那种适度的享受，只会使他在颂赞神时更加积极踊跃。6. 我必定记念你 等——也可以这样读：”每当我记念你，我就在夜更中祷告。”但由于这里所用的希伯来语虚词有时既作肯定副词，也作时间副词，我还是遵循了通常接受的译法。在这种情况下，他记念神应被理解为等同于他默想神；两个分句只不过是重复了同一情感。若这个虚词被理解为前者所提及的另一种含义，则这些话表明，每当神的名浮现于他心中，他就会喜悦地在其中流连，述说他的良善。他特别提到夜更，因为当我们从同伴的目光中退下来时，我们不仅会回想曾使我们忧虑之事，也会感到思绪更自由地向不同方向展开。接着，他给出了他刚才所作的承诺或宣告的原因，那就是：他的保全是神所赐。对神圣良善的经历，应当使我们同时倾向于祷告和赞美。诗人在另一处说：”我要借你丰盛的慈爱进入你的居所”（诗5:7）。第七节的后半部分表达了激励他的那种活泼盼望。他决意在神翅膀的荫蔽下欢喜快乐，仿佛在倚靠他的保护中感到与毫无危险时同样的平安与满足。8. 我心紧紧地跟随你 ——这个希伯来动词也有”追随”或”跟从”之意，尤其当与这里所连接的介词结合时，因此我们可以很恰当地将这些话译为”我的心将紧随你而去”。但即便保留另一种译法，含义也是：大卫以坚定不移的毅力将心志奉献于神。”跟随你”这一短语是强调性的，表明无论道路多长、充满多少艰辛、布满多少障碍，无论神自己看似多么主权地收回他的同在，他都要以不倦的恒心跟随。这节的后半句可以理解为单纯指他先前提及所已获得的拯救。当他想到迄今为止一直被神的手保全安全时，他有充分的理由不灰心地坚持跟随神。但我宁愿以更宽泛的理解来解读这些话，认为大卫在此谈及圣灵将赐予他的坚忍的恩典。若他说自己将不顾一切地、以坚定不移的意志依附于神，这也许会听起来像是空洞的夸口，但他随即补充，他将在神的手所扶持的范围内这样做，这就使这一宣言有了适当的限定。
9. And they, whilst they seek my soul to destroy it, shall go into the lowest parts of the earth. 10. They shall cast him out to the edge of the sword: they shall be a portion for foxes. 11. But the king shall rejoice in God; and every one who swears by him shall glory: for the mouth of them that speak lies shall be stopped.
9. 但那些寻索我命的人，必往地的深处去；10. 他们必被刀剑所杀，被野狗所吃。11. 但王必因神欢喜；凡指着他发誓的必得意，因为说谎之人的口必被塞住。
The Hebrew term, when restrained to the effusion of blood, being in the third person plural in the active sense, is, after the Hebrew idiom, to be interpreted in the passive sense: ‘They shall be poured out by the hand of the sword,’ the hand of the sword being no more than the edge of the sword. Their life’s blood shall be shed either in war, or by the hand of justice. The Septuagint, Syriac, Vulgate, and other versions read, “They shall be delivered to the sword.”
希伯来文相关词语受限于流血之意时，以第三人称复数主动语态呈现，按希伯来文惯例应解作被动语态：”他们将被刀剑的手所倾倒”，”刀剑的手”不过就是刀剑的刃。其生命之血将在战争中或经由公义之手而流出。七十士译本、叙利亚文译本、拉丁通行本及其他译本均读作：”他们将被交付于刀剑”。
But the king will rejoice in God. The deliverance which David received had not been extended to him as a private person, but the welfare of the whole Church was concerned in it, as that of the body in the safety of the head, and there is therefore a propriety in his representing all the people of God as rejoicing with him. Nor can we fail to admire his holy magnanimity in not scrupling to call himself king, overwhelming as the dangers were by which he was surrounded, because he laid claim to that honor by faith, though yet denied him in actual possession. In saying that he would rejoice in God, he refers to the gratitude which he would feel; at the same time, in extolling the divine goodness shown to him, he views it as it affected the common body of the faithful. As was already remarked, the safety of God’s chosen people, at that time, was inseparably connected with the reign of David and its prosperity — a figure by which it was the divine intention to teach us, that our happiness and glory depend entirely upon Christ. By those who swear in the name of the Lord, he means in general all his genuine servants. The act of solemnly calling upon God to witness and judge what we say, is one part of divine worship: hence an oath, by the figure of speech called synecdoche, is made to signify the profession of religion in general. We are not to imagine from this that God reckons all those to be his servants who make mention of his name. Many take it into their lips only to profane it by the grossest perjury; others outrage or slight it by entering into trifling and unnecessary oaths; and hypocrites are chargeable with wickedly abusing it. But those whom David refers to are such as swear by the Lord, considerately and with reverence, and whose hearts respond to what they declare. This appears more clearly from the contrast which follows in the verse, where he opposes those who swear by the name of God to those who speak lies, understanding by that term, not only treacherous and deceitful men, but men who profane the name of God by falsehoods of a sacrilegious kind.
但王必因神欢喜。 大卫所获的拯救，并非仅延及他这个私人，而是整个教会的福祉都与此相关，正如肢体的安危与元首的安全息息相关；因此，他将神的众百姓都描绘为与他同欢是恰当的。我们也不能不钦佩他那圣洁的雄心壮志：尽管他被压倒性的危险所包围，却毫不犹豫地自称为王，因为他凭信心主张那荣耀，尽管在实际占有上尚未得着。他说他要因神欢喜，是指他将感受到的感恩；与此同时，在颂扬神向他所显明的良善时，他是从它如何影响整个信徒群体的角度来看待的。正如已经指出的，神所拣选之百姓的安全，在那时与大卫王权的兴旺有着不可分离的联系——神用这个预表要教导我们：我们的幸福和荣耀完全取决于基督。他所说的”指着神发誓的人”，泛指神一切真正的仆人。郑重地呼吁神为我们所说的话作见证和审判，是神圣敬拜的一部分；因此，发誓借着称为提喻法的修辞手法，被用来泛指宗教信仰的表白。我们不应从此以为，凡在嘴上提到神的名的人，神就视之为他的仆人。许多人将神的名挂在嘴边，只是以最粗野的假誓亵渎它；另一些人以轻率不必要的誓言冒犯或轻视它；伪君子则以邪恶的方式滥用它。但大卫所指的，是那些思虑审慎而恭敬地指着神发誓、且心与口所说相应的人。这从随后的对比中更加清晰：他将那些指着神发誓的人，与那些说谎的人相对立，”说谎的人”不仅指背信弃义的欺骗之人，也指那些以亵渎性谎言亵渎神名的人。
发布于 2026年4月28日 18:15
