This psalm expresses the language of complaint and prayer. David, in order that he may incline God to compassionate his case, dwells upon the injustice and cruelty, the intrigues and deceitfulness of his enemies. At the close, his eyes are directed to God, in the anticipation of a joyful deliverance from their hands.
这篇诗篇表达了申诉与祈祷的语言。大卫为了使神怜悯他的处境，着重描述了仇敌的不公与残忍、诡计与欺骗。结尾处，他的目光转向神，预期必从仇敌手中得蒙喜悦的拯救。
To the chief musician. A Psalm of David.
交与伶长。大卫的诗篇。
1. Hear my voice, O God: in my prayer: preserve my life from fear of the enemy. 2. Hide me from the counsel of the wicked; from the assembly of the workers of iniquity. 3. For they have whetted their tongue like a sword; they have directed for their arrow a bitter word. 4. To shoot in secret at the perfect; suddenly will they shoot, and not fear. 5. They assure themselves in an evil work, they commune of laying snares privily; they say, Who shall see them? 6. They have searched out iniquities, they have accomplished a diligent search, both the inward part of each of them, and the heart, is deep.
1. 神啊，我哀告的时候，求你听我的声音；求你保护我的性命，不使我受仇敌的恐吓。2. 求你遮蔽我，使我不受作恶之人的暗谋，不受作孽的人的喧嚷。3. 他们如磨刀一样，磨利了舌头；又如弯弓一样，瞄准了苦言毒话，4. 要在暗中射害完全人；他们突然射击，毫不惧怕。5. 他们坚守恶计；他们彼此谈论设下网罗，说：谁能看见？6. 他们查访罪孽，查访详细了；人里面的心思和心，是极深的。
Hear my voice, O God! He begins by saying that he prayed earnestly, and with vehemence, stating, at the same time, what rendered this necessary. The voice is heard in prayer, proportionally to the earnestness and ardor which we feel. He condescends upon the circumstances of distress in which he was presently placed, and takes notice of the dangers to which his life was exposed from enemies, with other points fitted to excite the favorable consideration of God. His praying that God would protect his life, proves that it must have been in danger at this time. In the second verse, he intimates that his enemies were numerous; and that, without divine assistance, he would be unable to sustain their attacks. Some difficulty attaches to the words, from their being susceptible of two meanings. The Hebrew term sod, which signifies a secret, is understood by some to refer here to the secret plots of the wicked, and by others, to denote their meeting together for consultation. The term rigshath, used in the second part of the verse, may also be rendered in two ways, as meaning either an assembly of men, or noise and uproar. This would suggest that sod in the former clause might refer to the clandestine plots of the wicked, and rigshath in the latter, to their open violence; and that David prayed to be protected, on the one hand, from the malicious purposes of his enemies, and, on the other, from the forcible measures by which they proceeded to put them into execution. Still his language implies that he looked upon the protection of heaven as amply sufficient against the greatest combination of adversaries. There is an implied plea for strengthening his cause in prayer, in what he says of the malice and wickedness of those who were opposed to him; for the more cruel and unjust the conduct of our enemies may be, we have proportionally the better ground to believe that God will interpose in our behalf. 3. For they have whetted their tongue like a sword. His enemies, in their rage, aimed at nothing less than his life, and yet what he complains of, more than all beside, is the poison with which their words were imbued. It is probable that he refers to the calumnious reports which he knew to be falsely spread to his discredit. Their tongues he likens to swords; their bitter and venomous words to arrows. And when he adds that they shoot against the upright and innocent, he is to be considered as contrasting his integrity with their unprincipled conduct. In mentioning that they shoot secretly and suddenly, he refers to the craft which characterised them. They were so expert and quick in their movements as to smite their victim before he could suspect danger. When we hear that David, who was a man in every respect so much more holy and upright in his conduct than ourselves, suffered from groundless aspersions upon his character, we have no reason to be surprised that we should be exposed to a similar trial. This comfort, at least, we always have, that we can betake ourselves to God, and obtain his defense of the upright cause. 5. They assure themselves in an evil work. He proceeds to complain of the perverse determination with which they pursued their wickedness, and of their combinations amongst themselves; remarking, at the same time, upon the confidence with which they stirred one another up to the most daring acts of iniquity. In this there can be little doubt that they were encouraged by the present state of weakness to which David was reduced, taking occasion, when they found him in poverty and exile, and without means of resistance, to persecute him with the greater freedom. They say, Who shall see them? The word lamo may refer either to the workers of iniquity themselves, or to the snares spoken of in the preceding clause. They run recklessly in the ways of sin, blinded by their pride, and influenced neither by the fear of God nor a sense of shame. In the verse which follows, he animadverts severely upon the deceit which they practiced. He speaks of their having exhausted all the arts of mischief. He adds that their malice was deep. By the inward part and the heart, which was deep, he means the hidden devices to which the wicked have recourse for concealment. It is evidently David’s meaning that his enemies practiced secret stratagem as well as open violence to compass his ruin, and showed themselves possessed of the deepest penetration in discovering dark and unimagined methods of doing mischief.
神啊，垂听我的声音！大卫首先说明他是以迫切、热切的心祷告，同时陈述了这种迫切性的缘由。祷告中声音是否被听到，与我们所感受到的迫切与热诚成正比。他详述自己当时所处的困境，提及仇敌威胁其性命的危险，以及其他足以激发神恩眷之事。他求神保护性命，表明他的生命此时正处于危险之中。第二节中，他暗示仇敌众多，若无神的帮助，他将无力抵挡其攻击。这几个词语有一定难度，因为可作两种解释。希伯来词”sod”意为秘密，有人认为指恶人的密谋，也有人认为是指他们聚集商议。第二分句中的”rigshath”也可有两种译法，既可指人的聚集，也可指喧嚷和骚动。由此可推测，前句的”sod”可能指恶人的阴谋，后句的”rigshath”指其公然的暴行；大卫的祈求是在一方面免受仇敌恶意图谋，另一方面也免受其付诸行动的强力手段。然而，他的话语也暗含，他深信天上的保护足以胜过最大的联合之敌。他所提及的仇敌之凶残与不义，乃是加强祷告依据的隐含之词；因为仇敌的行径愈是残忍不义，我们就愈有根据相信神必介入为我们伸冤。3. 他们像磨剑一样磨利了舌头。大卫的仇敌在愤怒中无不欲取他性命，然而他所控诉的更多是话语中所含的毒素。他很可能是指那些被散布以败坏他声誉的谎言诽谤。他将仇敌的舌头比作刀剑，将其恶毒苦涩的言词比作箭矢。他补充说”他们暗中射击完全人”，是以自己的正直与仇敌的无耻形成对照。他提到仇敌悄然突击，是指其所具有的诡诈特质，他们在受害者毫无防备之前便已得手。听到大卫这样一位在各方面都远比我们圣洁正直的人也曾遭受无端诽谤，我们就没有理由诧异自己也会遭遇同样的考验。我们至少常有这一安慰，就是可以转向神，蒙他护卫正直的事业。5. 他们坚守于恶事。大卫继续控诉他们执意行恶的悖逆决心，以及彼此联合的密谋，并指出他们相互鼓励从事最大胆罪行时所显示的自信。他们之所以如此有恃无恐，毋庸置疑是因为大卫当时处境软弱，便趁机以更大的肆意迫害他。他们说：谁能看见他们？“lamo”中的代词可指作孽者本身，也可指前句中所说的网罗。他们在罪的道路上横冲直撞、毫无约束，被骄傲遮蔽，既无敬畏神之心，也无羞耻之感。在随后的经节中，大卫严厉指责他们所行的诡诈，说他们已穷尽一切作恶之术。他还补充，他们的恶意极深。所谓”里面与深心”，是指恶人为隐藏罪行而采用的隐秘手段。大卫显然要表达的是，他的仇敌既以秘密诡谋也以公开暴力欲置他于死地，并显示出极为深刻的洞察力，能发现种种幽暗难测的作恶方式。
7. And God shall shoot an arrow at them; suddenly shall they be wounded. 8. And they shall make their own tongue to fall upon themselves: and all that see them shall flee away. 9. And all men shall see, and shall declare the work of God, and shall understand what he hath done. 10. The righteous shall be glad in Jehovah, and shall hope in him; and all the upright in heart shall glory.
7. 但神要射他们；他们必被箭忽然射伤。8. 他们的舌头要害了自己；凡看见他们的，都要逃跑。9. 众人都要惧怕，并要传说神的作为，且要明白他所行的。10. 义人要因耶和华欢喜，并要投靠他；心里正直的人都要夸耀。
And God shall shoot an arrow at them. The Psalmist now congratulates himself in the confident persuasion that his prayers have not been without effect, but already answered. Though there was no appearance of God’s approaching judgment, he declares that it would suddenly be executed; and in this he affords a remarkable proof of his faith. He saw the wicked hardening themselves in their prosperity, and presuming upon impunity from the divine connivance and forbearance; but instead of yielding to discouragement, he was borne up by the belief that God, according to his usual mode of procedure with the wicked, would visit them at an unexpected moment, when they were flattering themselves with having escaped, and indulging in extravagant confidence. It is a consideration which should comfort us, when subjected to long-continued trial, that God, in delaying to punish the ungodly, does so with the express design of afterwards inflicting judgments of a more condign description upon them, and when they shall say, “Peace and safety,” overwhelming them with sudden destruction (Jeremiah 8:11). 8. And they shall make their own tongue to fall upon themselves. Pursuing the same subject, he remarks that the poison concocted in their secret counsels, and which they revealed with their tongues, would prove to have a deadly effect upon themselves. The sentiment is the same with that expressed elsewhere by another figure, when they are said to be caught in their own snares, and to fall into the pit which they have digged themselves (Psalm 57:6). It is just that Heaven should make the mischiefs which they had devised against innocent and upright men to recoil upon their own heads. The judgment is one which we see repeatedly and daily exemplified before our eyes, and yet we find much difficulty in believing that it can take place. We should feel ourselves bound the more to impress the truth upon our hearts, that God is ever watching his opportunity of converting the stratagems of the wicked into means just as completely effective of their destruction, as if they had intentionally employed them for that end. In the close of the verse, to point out the striking severity of their punishment, it is said that all who saw them should flee away. 9. And all men shall see, and shall declare the work of God. He insists more fully upon the good effects which would result from the judgment executed, in leading such as had formerly overlooked a Divine Providence altogether to catch a spirit of inquiry from the singularity of the spectacle, and acquaint themselves with, and speak one to another of, a subject hitherto entirely new to them. He intimates that the knowledge of what God had so signally wrought would extend far and wide. The Hebrew verb shachal admits either of the neuter signification, “they shall understand,” or of the active, “they shall cause others to understand.” But as it is usual with David to repeat the same thing twice, perhaps the latter or transitive sense is preferable. Another desirable consequence which would flow from the deliverance granted is mentioned in the last verse, that it would afford matter of joy, hope, and holy triumph to the saints, who would be confirmed in expecting the same help from God which he had extended to his servant David. Those formerly called the righteous are now styled the upright in heart, to teach us that the only righteousness which proves acceptable is that which proceeds from inward sincerity. This truth I have insisted upon at large elsewhere.
神必射箭攻击他们。诗人如今在确信的喜悦中欢呼，深信自己的祈祷已发生果效，已然蒙了应允。尽管神的审判尚无迹象临近，他却宣告审判将突然降临；这充分展现了他的信心。他看见恶人在繁荣中刚硬自恃，以为可因神的隐忍而逃脱惩罚；但他没有因此灰心丧志，而是凭着对神惯常处置恶人之方式的信念，相信神必在恶人最自鸣得意、洋洋自夸已然逃脱之时，出乎意料地降临审判。当我们长期受苦时，有一件事可以安慰我们，就是神延迟刑罚恶人，是为了随后对他们施以更重的惩罚；当他们说”平安稳妥”的时候，忽然有灭亡临到他们（耶利米书8:11）。8. 他们的舌头要害了自己。大卫继续发展这一主题，指出他们在密谋中酝酿、以舌头吐露的毒素，最终将对他们自己产生致命的效果。这与别处用另一比喻所表达的情感相同，即他们被自己所设的网罗缠住，掉入自己所挖的坑（诗篇57:6）。天道公平，使他们谋害无辜正直之人的种种恶图最终反而落在自己头上，这是理所当然的。这种审判我们在眼前天天反复见到，然而我们却难以相信它真会发生。我们更应把这真理铭记在心：神时刻监察，随时将恶人的诡谋转化为手段，使其效果恰好等同于恶人若是有意针对自己时所能达到的那样。在这节末尾，为了指出刑罚之震撼性，经文说凡看见他们的人都要逃跑。9. 众人都要看见，都要传说神的作为。大卫更充分地论述了这审判所带来的美好效果：那些从前完全忽视神的护理的人，将从这奇特的景象中激起追问的心志，彼此谈论、相互了解这对他们来说全然陌生的主题。他暗示，神所彰显之伟大作为的知识将广传四方。他所用的希伯来动词”shachal”，可作不及物意思”他们必明白”，也可作及物意思”他们使别人明白”。但大卫惯于将同一件事重复两次，因此及物意思可能更为可取。末节提到了拯救所带来的另一个美好结果，就是使圣徒满心喜乐、充满盼望、圣洁地欢呼，因为他们在期望从神那里得到大卫所领受的同样帮助上得了坚固。前面称为”义人”的，此处被称为”心里正直的人”，这教导我们，唯有从内心真诚发出的义，才为神所悦纳。这一真理我在别处已详细论及。
发布于 2026年4月28日 18:29
