There may have been one deliverance in particular, which the Psalmist celebrates here in the name of the Church, but he includes the many and various mercies which God had all along conferred upon his chosen people. While he takes notice of the divine interposition in their behalf, in a crisis of great mercy and distress, he suggests it as matter of comfort under trial, that their subjection to the tyranny of their enemies had been designed to prove them as silver in the furnace. At the close, he would appear to speak of himself individually, and adduces it as a proof of his integrity, that God had heard him, for God does not grant acceptance to the wicked.
诗人在此以教会的名义赞美一次特别的拯救，同时也涵括了神向他所拣选之民一向所施诸般多样的恩典。他留意到神在大恩与患难的关键时刻为他们所施的干预，并以此作为患难中安慰之道，指出他们受制于仇敌的暴政，乃是为了试炼他们，如炉中熬炼银子一般。结尾处，他转为以个人身份发言，以神垂听了他为例，证明自己的正直，因为神不接纳恶人的祷告。
To the chief musician. The Song of a Psalm.
交与伶长。诗歌。
1. Shout unto God, all the earth. 2. Sing the honor of his name: make glorious his praise. 3. Say unto God, How terrible art thou in thy works! in the greatness of thy power shall thine enemies lie unto thee. 4. All the earth shall worship thee, and they shall sing unto thee; they shall sing thy name. Selah.
1. 全地都当向神欢呼！2. 歌颂他名的荣耀！以赞美荣耀他！3. 当对神说：你的作为何等可畏！因你的大能，你的仇敌要投降你。4. 全地要敬拜你，要歌颂你，要歌颂你的名。细拉。
Shout unto God, all the earth. The psalm begins with this general declaration, which is afterwards reduced to particulars. He addresses himself to the whole world, and from this it would seem evident that he predicts the extent to which the kingdom of God should reach at the coming of Christ. In the second verse the call is repeated with increasing vehemency, to stir up to the praises of God such as might otherwise be remiss in the service. To sing the honor of his name is an expression sufficiently obvious, meaning that we should extol his sacred name in a manner suitable to its dignity, so that it may obtain its due and deserved adoration. I prefer taking the Hebrew word signifying praise to be in the accusative case, rendering the words literally, make a glory his praise. And by this I understand him to mean, not that we should glory exclusively in his praises, but simply that we highly exalt his praises, that they may be glorious. The Psalmist is not satisfied with our declaring them moderately, and insists that we should celebrate his goodness in some measure proportionably to its excellence. 3. Say unto God, How terrible art thou in thy works! Here he proceeds to state the grounds why he would have us to praise God. Many content themselves with coldly descanting to others of his praises, but with the view of awakening and more deeply impressing our hearts, he directs us to address ourselves immediately to God. It is when we hold converse with him apart, and with no human eye to witness us, that we feel the vanity of hypocrisy, and will be likely to utter only what we have well and seriously meditated in our hearts. Nothing tends more to beget a reverential awe of God upon our spirits than sisting ourselves in his presence. What the Psalmist adds is fitted and designed to produce the same feeling, that through the greatness of God’s power, his enemies feign submission to him. Are they who would perversely and obstinately revolt from his service forced to humble themselves before him, whether they will it or not? How much more, then, ought his own children to serve him, who are invited into his presence by the accents of tenderness, instead of being reduced to subjection by terror? There is an implied contrast drawn between the voluntary homage which they yield, as attracted by the sweet influences of grace, and that slavish obedience which is wrung reluctantly from the unbeliever. 4. All the earth shall worship thee. The Psalmist had good reason for insisting upon this one point again and again. Though all tongues were tuned to the praise of God, they never could adequately extol it; and yet such are the negligence and the perversity of men that they will scarcely lift one feeble note in celebration of a theme which should command their united strength and might. We have another prediction here of a time being to come when God would be worshipped, not only by the Jews, a small section of the human family, but by all the nations which would be eventually brought under his government. And we are not to consider that he refers to such a worship as would be constrained, and only not withheld because resistance might be dangerous, but to the sincere homage of the heart — they shall sing unto thee! they shall sing unto thy name. Praise is the best of all sacrifices and the true evidence of godliness.
全地都当向神欢呼！这篇诗篇以这一总体宣告开始，随后再具体展开。他向全世界发出呼吁，由此可见，他预言了神的国度在基督降临时所将达到的广度。第二节再次以更大的热切重复这一呼召，激励那些可能在侍奉中懈怠的人赞美神。”歌颂他名的荣耀”这一表达已足够清楚，意思是我们当以与其尊荣相称的方式颂扬他的圣名，使其得到应有的崇敬。我倾向于将希伯来文中表示”赞美”的词视为宾格，直译为”使他的赞美为荣耀”。我理解这的意思并非是我们当只以赞美他为自豪，而是简单地说，我们应高举他的赞美，使其荣耀。诗人不满足于我们仅仅平淡地宣扬，而是坚持要求我们在某种程度上与他恩善的卓越相称地颂扬他。3. 当对神说：你的作为何等可畏！他在此陈述他要人赞美神的理由。许多人满足于冷漠地向人讲述神的荣耀，但他为了唤醒并更深刻地印记我们的心，吩咐我们直接向神祈求。当我们独自与他交谈、没有人的眼目见证时，我们才能感受到虚伪的徒劳，并只倾向于说出我们在心中认真深思熟虑的话。没有什么比将自己置于神面前更能在我们心灵上产生对神的敬畏之情。诗人所补充的话语旨在产生同样的感受：因神大能，他的仇敌要向他俯首投降。那些悖逆顽梗地背叛他服侍的人，是否也被迫在他面前俯伏，不论他们愿意与否？那么，他自己的儿女更当如何侍奉他呢？他们受到恩慈的声音邀请进入他的面前，而非被恐惧降服。这里隐含着对比：一方是蒙恩典甘甜影响所吸引、甘愿献上的尊崇；另一方是不信者在强迫下勉强服从的奴役性顺从。4. 全地要敬拜你。诗人有充分的理由一再坚持这一点。纵然万口都被调和来颂赞神，也永远无法充分颂扬；然而人的懈怠与悖逆是如此之甚，以致于在一个理当集合众人全部力量的主题上，他们几乎连一个微弱的音符都不愿发出。这里又有一个预言，预告将有一个时代来临，神将不只被犹太人这一小部分人类所敬拜，而是被所有最终将被纳入其治理之下的民族所敬拜。我们不应认为他所指的是那种被迫的、只因抗拒有危险而没有被扣押的敬拜，而是内心真诚的尊崇——他们要歌颂你！他们要歌颂你的名！赞美是最好的祭祀，也是敬虔的真正证明。
5. Come and see the works of God; he is terrible in his dealing towards the children of men. 6. He turned the sea into dry land; they went through the flood on foot; there did we rejoice in him. 7. He ruleth by his power over the world; his eyes behold the nations; rebels shall not exalt themselves. 8. Bless our God, O ye people! and resound the voice of his praise. 9. Who hath brought our souls unto life, and hath not suffered our feet to fall.
5. 你们来看神的作为，他向世人所行的事是可畏的。6. 他将海变干地，众人步行过河；我们在那里因他欢喜。7. 他用权能永远掌管，他的眼目鉴察列国；悖逆的人不可自高。8. 众民哪，当颂赞我们的神，使颂赞他的声音得听见！9. 是他使我们的性命存活，也不叫我们的脚摇动。
Come and see the works of God. An indirect censure is here passed upon that almost universal thoughtlessness which leads men to neglect the praises of God. Why is it that they so blindly overlook the operations of his hand, but just because they never direct their attention seriously to them? The great scope of these words is that the Psalmist would withdraw men from the vain or positively sinful and pernicious pursuits in which they are engaged, and direct their thoughts to the works of God. The expression, Come and see, intimates that what they blindly overlooked was open to observation; for were it otherwise with the works of God, this language would be inappropriate. He next points out what those works of God are to which he would have our attention directed; in general he would have us look to the method in which God governs the human family. This experimental or practical kind of knowledge, if I might so call it, is that which makes the deepest impression. We find, accordingly, that Paul (Acts 17:27), after speaking of the power of God in general, brings his subject to bear upon this one particular point, and calls upon us to descend into ourselves if we would discover the proofs of a present God. The last clause of the fifth verse I would not interpret as meaning that God was terrible above the children of men — superior to them in majesty — but rather that he is terrible towards them, evincing an extraordinary providence in their defense and preservation. Men need look no further, therefore, than themselves, in order to discover the best grounds for reverencing and fearing God. The Psalmist passes next from the more general point of his providence towards mankind at large, to his special care over his own Church, adverting to what he had done for the redemption of his chosen people. This appears obvious from what he adds, there we rejoiced in him. It is impossible that the joy of that deliverance could have extended to him or any of the descendants of the ancient Israelites, unless it had partaken the nature of a pledge and illustration of the love of God to the Church generally. Upon that event he showed himself to be the everlasting Savior of his people; so that it proved a common source of joy to all the righteous. 7. He ruleth by his power over the world. The Hebrew word olam, which I have translated the world, signifies occasionally an age or eternity; but the first sense seems to agree best with the context, and the meaning is that God is endued with the power necessary for wielding the government of the world. His eyes behold the nations: under the law, Judea was the proper seat of his kingdom; but his providence always extended to the world at large; and the special favor shown to the posterity of Abraham, in consideration of the covenant, did not prevent him from extending an eye of providential consideration to the surrounding nations. He proves that there was no part of the human family which God overlooked, by referring to the fact of the punishment of evil-doers. There may be much in the Divine administration of the world calculated to perplex our conclusions; but there are always some tokens to be seen of his judgments, sufficiently clear to strike the eye of an acute and attentive observer. 8. Bless our God, O ye people! Although calling upon all, without exception, to praise God, he refers particularly to some Divine interposition in behalf of the Church. He would seem to hint that the Gentiles were destined, at a future period, to share the favor now exclusively enjoyed by God’s chosen people. In the meantime, he reminds them of the signal and memorable nature of the deliverance granted, by calling upon them to spread abroad the fame of it. Though he speaks of the Jewish people as having been brought unto life — an expression intended to denote deliverance of a more than ordinary kind — this means that they had been preserved from approaching danger rather than recovered from a calamity which had actually overtaken them. It is said that their feet had not been suffered to fall, which implies that through seasonable help they had not fallen but stood firm. The Psalmist does not take occasion, from the evil having been anticipated and averted, to undervalue it. As they had been preserved safe by an interposition of Divine goodness, he speaks of this as tantamount to having been brought or restored to life.
你们来看神的作为。这里含蓄地责备了那几乎普遍存在的轻率，这种轻率使人忽略了对神的颂赞。人们为何如此盲目地忽视他手的运作，不过是因为他们从未认真地将注意力转向它。这些话语的总体意图是，诗人要使人从他们所投身的虚空或实际有罪且有害的追求中转离，将他们的思想引向神的作为。”来看”这一表达暗示，他们盲目忽视的事物是可以被观察到的；若神的作为并非如此，这种说法就不合适了。他接着指出他要人关注的那些神的作为究竟是什么；总体而言，他要我们关注神治理人类大家庭的方式。这种实验性或实践性的知识（如我所能称之为的那样），是最能给人留下深刻印象的。因此，我们发现保罗（使徒行传17:27）在泛泛论及神的大能之后，将话题集中到这一特定点上，呼召我们若要找到一位临在之神的证明，就当反省自身。第五节最后一句，我不主张解释为神在孩子们面前是可畏的——以威严胜过他们——而宁可解释为他向他们显出可畏，彰显了他在护卫和保全他们方面非凡的护理。因此，人要发现敬畏神的最好根据，无需远看，只需反观自身。诗人接着从他对全人类的普遍护理，转向他对自己教会的特别眷顾，提及他为救赎拣选之民所行的事。他所补充的”我们在那里因他欢喜”使这一点显然可见。那次拯救的喜悦若不具有神对教会普遍之爱的预表和印证的性质，就不可能延伸到他或古代以色列人的任何后裔身上。在那一事件中，他彰显自己是他百姓永远的救主，使之成为所有义人共同喜乐的泉源。7. 他用权能永远掌管。我将”olam”译作”世界”，这个词有时意为某一世代或永恒；但前一种意义似乎与上下文最为吻合，这句话的意思是，神具有治理世界所必需的能力。”他的眼目鉴察列国”——在律法之下，犹大地是他王国的适当所在；但他的护理始终延伸至全世界；他基于圣约向亚伯拉罕的后裔所施的特别恩惠，并不妨碍他以护理的眼目观察周边各国。他援引神对恶人所施之刑罚的事实，证明神所顾念的人类没有例外。神治理世界的方式中，可能有许多事令我们的结论陷入困惑；但他的审判总有一些迹象可以看见，对敏锐而专注的观察者而言，这些迹象已足够清晰。8. 众民哪，当颂赞我们的神！他虽无例外地呼召所有人赞美神，却特别提及神为教会所施的某次干预。他似乎暗示，外邦人注定将在未来某一时期，分享现今只有神拣选之民才独享的恩惠。与此同时，他以呼召众人广传神所赐拯救之显著与难忘，提醒他们记住这拯救的非凡性质。他虽说犹太人被”使性命存活”——这一表达意在指出一种非凡的拯救——但这意味着他们被保存免遭迫近的危险，而非从已实际临到他们的灾难中得以恢复。经文说他们的脚没有被叫它摇动，这暗示他们因所得到的及时帮助而没有跌倒，仍然站立稳固。诗人并未因祸患被预先阻止和化解而轻视它。既然他们因神恩善的干预而得以保全，他便以此为等同于被带回生命或被恢复。
10. For thou, O God! hast proved us, thou hast tried us as silver is tried. 11. Thou broughtest us into the net, thou laidest restraint upon our loins. 12. Thou hast made man to ride over our heads, we have come into fire and water, and thou hast brought us into a fruitful place.
10. 神啊，你曾试炼我们，熬炼我们，如熬炼银子一样。11. 你使我们陷入网罗，把重担放在我们身上。12. 你使人坐车轧我们的头；我们经过水火，你却使我们到丰富之地。
For thou, O God! hast proved us. We may read, Though thou, O God! etc., and then the passage comes in as a qualification of what went before, brought forward by the Psalmist to enhance the goodness of God, who had delivered them from such severe calamities. But there is another object which I consider him to have in view, and this is the alleviation of the grief of God’s people, by setting before them the comfort suggested by the words which follow. When visited with affliction, it is of great importance that we should consider it as coming from God, and as expressly intended for our good. It is in reference to this that the Psalmist speaks of their having been proved and tried. At the same time, while he adverts to God’s trying his children with the view of purging away their sin, as dross is expelled from the silver by fire, he would intimate also that trial had been made of their patience. The figure implies that their probation had been severe; for silver is cast repeatedly into the furnace. They express themselves thankful to God that, while proved with affliction, they had not been destroyed by it; but that their affliction was both varied and very severe, appears not only from the metaphor, but from the whole context, where they speak of having been cast into the net, being reduced to straits, men riding over their heads, and of being brought through shipwreck and conflagration. The expression, laying a restraint or chain upon their loins, is introduced as being stronger than the one which goes before. It was not a net of thread which had been thrown over them, but rather they had been bound down with hard and insoluble fetters. The expression which follows refers to men who had shamefully tyrannised over them, and ridden them down as cattle. By fire and water are evidently meant complicated afflictions, and it is intimated that God had exercised his people with every form of calamity. They are the two elements which contribute more than any other to sustain human life, but are equally powerful for the destruction of it. It is noticeable that the Psalmist speaks of all the cruelties which they had most unjustly suffered from the hands of their enemies as an infliction of Divine punishment, and would guard the Lord’s people against imagining that God was ignorant of what they had endured, or distracted by other things from giving attention to it. In their condition, as here described, we have that of the Church generally represented to us; and this, that when subjected to vicissitudes, and cast out of the fire into the water by a succession of trials, there may at last be felt to be nothing new or strange in the event to strike us with alarm. The Hebrew word revayah, which I have rendered fruitful place, means literally a well-watered land, here taken metaphorically for a condition of prosperity. The truth conveyed is that God, although he visit his children with temporary chastisements of a severe description, will ultimately crown them with joy and prosperity.
神啊，你曾试炼我们。我们可以译作”神啊，虽然你……”，那么这段话便作为前文的补充而出现，诗人引入它是为了彰显神的恩善，因为他从这样严酷的患难中拯救了他们。但我认为他还有另一个目的，就是藉着在下文中提出的安慰，来减轻神百姓的悲痛。当受到患难的来访时，最重要的是我们应将其视为来自神，并明确地以为是为了我们的益处。诗人提到他们被试验和试炼，正是指向这一点。同时，他在提到神试炼他儿女是为了洁净他们的罪、如同火从银中除去渣滓的同时，也暗示他们的忍耐也经历了试炼。这一比喻意味着他们的试炼是严酷的，因为银子要被反复地投入炉中。他们向神表达感谢，因为他们虽经患难的试炼，却没有被其摧毁；但他们的患难既多样又极为严酷，这不仅从这个比喻中显而易见，也从整个上下文中看出——他们提到被投入网罗、陷入困境、人骑在他们头上、经历海难和大火。”把重担放在我们腰上”这一表达比前一个更为强烈。扔在他们身上的不是细绳编成的网，而是他们被坚硬难解的枷锁捆绑。随后的表达是指那些可耻地暴虐他们、像牲口一样踏踩他们的人。水火显然指复杂的患难，暗示神以各种形式的灾难来试炼他的百姓。水火是两种最能维持人类生命的元素，但也同样有摧毁生命的力量。值得注意的是，诗人将他们从仇敌手中极不公义地所受的一切残暴，称为神惩罚的施加，要护卫主的百姓，免得他们以为神不知道他们所受的苦，或因他务而没有留意到这一切。他们在此所描述的处境，向我们呈现了教会普遍的境况；由此得出这样的结论：当经历各种变故、从火中又被投入水中，经历接连不断的试炼之后，最终便会感到再无新奇或陌生之事来使我们惊慌。我将”revayah”一词译作”丰富之地”，原文字面意思是”多水之地”，这里比喻性地指繁荣昌盛的境况。这里所传达的真理是，神虽然以严酷的短暂管教来访视他的儿女，最终必以喜乐和繁荣为他们加冕。
13. I will come into thy house with burnt-offerings; I will pay thee my vows, 14. Which my lips have uttered, and my mouth hath spoken, when I was in trouble. 15. I will offer unto thee burnt-sacrifices of fatlings, with the incense of rams; I will bring bullocks, with goats. Selah. 16. Come, hear, I will tell to all them that fear God, what he hath done for my soul.
13. 我要带燔祭进你的殿，向你还我的愿，14. 就是我嘴唇所发的，患难时口中所许的。15. 我要把肥牛的燔祭献给你，并公羊的馨香；我要献牛，也献公山羊。细拉。16. 神的众仆人哪，你们都来听，我要述说他为我所行的事。
I will come into thy house with burnt offerings. Hitherto the Psalmist has spoken in the name of the people at large. Now he emphatically gives expression to his own private feelings, and calls upon them, by his example, to engage individually in the exercises of religion, it being impossible that there should be any hearty common consent unless each entered seriously upon the service of thanksgiving for himself and apart. We are taught that when God at any time succours us in our adversity, we do an injustice to his name if we forget to celebrate our deliverances with solemn acknowledgements. More is spoken of in this passage than thanksgiving. He speaks of vows having been contracted by him in his affliction, and these evidenced the constancy of his faith. The exhortation of the Apostle James is worthy of our special notice — “Is any among you afflicted? let him pray. Is any merry? let him sing psalms” (James 5:13). How many are there who lavish their hypocritical praises upon God in the career of their good fortune, while they are no sooner reduced to straits than the fervor of their love is damped, or gives place to the violence of fretfulness and impatience. The best evidence of true piety is when we sigh to God under the pressure of our afflictions, and show by our prayers a holy perseverance in faith and patience; while afterwards we come forward with the expression of our gratitude. The words, which my lips have uttered, are not an unmeaning addition, but imply that he had never allowed himself to be so far overcome by grief as not to throw his desires into the express form of petition, declaring that he cast himself for safety into the hands of God. On the subject of vows, the holy fathers never vowed anything to God but what they knew to be sanctioned by his approval, and their sole end in vowing was to evidence their gratitude. The Papists, therefore, can find no warrant from their example for the rash and impious vows which they practice. 15. I will offer unto thee burnt-sacrifices of fatlings. We must suppose the speaker to be either David or one of the more considerable men of the nation, for none in humbler circumstances could have offered rich sacrifices of this kind. It is probable that David was the author of the psalm, and here he signifies his intention to show a kingly liberality in his offerings. The reason why God ordered victims to be offered as an expression of thanksgiving was to teach the people that their praises were polluted by sin, and needed to be sanctified from without. However we might propose to ourselves to praise the name of God, we could only profane it with our impure lips, had not Christ once offered himself up a sacrifice, to sanctify both us and our services (Hebrews 10:7). The Psalmist, by way of commendation of his burnt-offering, speaks of its incense or sweet savor; for although in themselves vile and loathsome, yet the rams and other victims, so far as they were figures of Christ, sent up a sweet savor unto God. Now that the shadows of the Law have been abolished, attention is called to the true spiritual service. What this consists in is more clearly brought under our notice in the verse which follows, where the Psalmist tells us that he would spread abroad the fame of the benefits which he had received from God. Such was the end designed, even in the outward ceremonies under the Law, apart from which they could only be considered as an empty show. In calling upon all the fearers of the Lord, the Psalmist teaches us that if we duly feel the goodness of God, we will be inflamed with a desire to publish it abroad, that others may have their faith and hope confirmed by what they hear of it, as well as join with us in a united song of praise. He addresses himself to none but such as feared the Lord, for they only could appreciate what he had to say, and it would have been lost labor to communicate it to the hypocritical and ungodly.
我要带燔祭进你的殿。到目前为止，诗人一直以全体百姓的名义发言。如今他突出地表达了自己的私人感受，并以自己的榜样呼召他们各人在宗教的操练中亲自投入，因为若每个人不认真地各自进行感恩的敬拜，就不可能有发自内心的一致同心。我们从此得到教训：每当神在患难中拯救我们，若我们忘记以庄重的感谢来纪念这拯救，便是对他名的不公。这段话所谈到的不只是感恩。他谈到他在苦难中所许下的愿，这些愿见证了他信心的坚定。使徒雅各的劝勉值得我们特别留意：”你们中间有受苦的呢，他就该祷告；有喜乐的呢，他就该歌颂”（雅各书5:13）。有多少人在顺境时将虚假的颂赞倾泻于神，然而一陷入困境，他们爱的热情便告熄灭，或让位于烦躁不安的暴戾。真实敬虔的最佳证明，是我们在苦难重压下向神叹息，并借祷告显出信心与忍耐中的圣洁恒忍；之后再前来表达我们的感恩。”我嘴唇所发的”并非无意义的补充，而是暗示他从未让自己被悲痛压倒到不能以明确的祈求方式表达他的渴望，宣告他将自己投靠在神的手中寻求拯救。关于许愿，圣洁的先祖从未向神许下他们不知道是否蒙神允许的事，他们许愿的唯一目的是表达感恩。因此，教皇党人无法从他们的榜样中为他们所行的那些轻率而不敬虔的誓愿找到任何依据。15. 我要把肥牛的燔祭献给你。说话者必定是大卫或国中一位显要之人，因为处境卑微者无法献上这样贵重的祭。大卫很可能是这篇诗篇的作者，他在此表明要以王室的慷慨来献礼。神命令以牺牲作为感恩的表达，其原因是要教导百姓他们的颂赞被罪所玷污，需要从外面得到圣化。无论我们如何打算颂赞神的名，若不是基督一次献上自己为祭，以圣化我们和我们的侍奉（希伯来书10:7），我们只会以不洁的嘴唇亵渎他的名。诗人以称赞燔祭的馨香来赞扬他的奉献；因为公羊和其他牺牲虽然在本身是卑污可厌的，但就其作为基督的预表而言，却向神献上了馨香之气。如今律法的影子已经废除，人的注意力转向了真正属灵的侍奉。这侍奉包含什么，在随后的经节中更为清楚地呈现出来，诗人告诉我们，他要广传他从神所领受之恩惠的美名。这正是律法中外在礼仪所设计的目的，离开这一目的，它们只能被视为空洞的形式。他如此呼召所有敬畏主之人，教导我们，若我们充分地感受到神的恩善，就必受到激励，渴望将其广传，使别人也借所听见的而在信心和盼望上得以坚固，并与我们一同合唱赞美。他只向那些敬畏主的人呼召，因为唯有他们才能理解他所要说的话，向假冒为善者和不敬虔的人传达，不过是白费力气。
17. I cried unto him with my mouth, and have extolled him under my tongue. 18. If I regard iniquity in my heart, the Lord will not hear me. 19. But truly God hath heard me; he hath attended to the voice of my prayer. 20. Blessed be God! who hath not turned away my prayer, and his mercy from me.
17. 我曾用口求告他，我的舌头也称他为高。18. 我若心里注重罪孽，主必不听。19. 但神实在听见了，侧耳听了我祷告的声音。20. 神是应当称颂的！他并没有推却我的祷告，也没有叫他的慈爱离开我。
The Psalmist next lays down the rule which must be attended to if we would pray properly and acceptably, guarding against that presumptuous exercise which overlooks the necessity of faith and penitence. We see with what audacity hypocrites and ungodly men associate themselves with the Lord’s people, in compliance with the general calls of the word to engage in prayer. To check this solemn mockery, the Psalmist mentions integrity of heart as indispensable. I am aware that the words may be considered as an assertion of his own personal uprightness of conduct, as we find him frequently vindicating this by an appeal to the visible and practical proofs which God had shown of his favor to him; but his main object is evidently to enforce by the example of his own exercise the common propriety of drawing near to God with a pure heart. We have a parallel scripture in John 9:31, “We know that God heareth not sinners.” In one sense, he hears none but sinners; for we must all conform to the great rule of applying to him for the remission of our sins. But while believers make an unreserved confession of guilt before God, by this very thing they cease to be sinners, for God pardons them in answer to their supplications. We are not to forget the words of Paul, “Let every one that nameth the name of Christ depart from iniquity” (2 Timothy 2:19). Besides, to regard iniquity in the heart does not mean to be conscious of sin — for all the Lord’s people must see their sins and be grieved for them, and this is rather praiseworthy than condemnable — but to be bent upon the practice of iniquity. He particularly refers to the heart, intimating that not only were his hands clean, in the sense of his being innocent before men, but that he could appeal to God in proof of his inward integrity. When the heart does not correspond to the outward conduct, and harbours any secret evil intent, the fair exterior appearance may deceive men, but it is an abomination in the sight of God. The Psalmist affirms with emphasis that his prayers had been answered, and we ought to draw the inference that we shall never be disappointed if we seek God in sincerity. 20. Blessed be God! who hath not turned away my prayer. He concludes the psalm, as he began it, with thanksgiving, and gives the reason of his not having met with a repulse — or, to take the figurative expression which he employs, of God’s not having turned away his prayer. This was, that he had not withdrawn his mercy. For it is entirely of his free grace that he is propitious, and that our prayers are not wholly ineffectual.
诗人接着陈述了若要恰当而蒙悦纳地祷告所必须遵守的规则，以防那种忽视信心与悔罪必要性的冒昧做法。我们看到假冒为善者和不敬虔的人是以何等的放肆，随着神话语的普遍呼召，与主的百姓凑在一起加入祷告。为了遏制这种对圣事的嘲弄，诗人提及心里的正直是不可或缺的。我知道，这些话可能被视为他对自己个人行为正直的断言，我们看到他常常援引神向他所显明之恩惠的可见而实际的证明来为自己辩护；但他的主要目的，显然是要以他自己操练的榜样，强调以纯洁的心亲近神这一普遍的合宜性。约翰福音9:31有一处平行经文说：”我们知道神不听罪人。”就某种意义而言，他只听罪人；因为我们都必须遵从向他求罪得赦免的伟大规则。但当信徒在神面前无保留地承认罪愆时，他们便因此不再是罪人，因为神在应答他们的恳求中赦免了他们。我们不应忘记保罗的话：”凡称呼主名的人，总要离开不义”（提摩太后书2:19）。此外，”心里注重罪孽”并非指意识到罪——因为主的所有百姓都必看见自己的罪并为之忧伤，这与其说是应受责备的，不如说是值得称赞的——而是指执意实践罪孽。他特别提及心，暗示他不仅手是洁净的（意即在人面前是无辜的），而且可以诉诸神来证明他内心的正直。当内心不与外在行为相符，暗藏任何秘密的恶意时，美好的外表可以欺骗人，在神眼中却是可憎的。诗人着重地断言他的祷告已蒙应允，我们应从此得出结论：若我们以真诚寻求神，就必永不失望。20. 神是应当称颂的！他并没有推却我的祷告。他以感恩结束这篇诗篇，与开篇的方式相同，并给出他没有被拒绝的理由——或者用他所采用的比喻来说，神没有推却他的祷告。原因在于神没有叫他的慈爱离开他。因为神的柔和与我们的祷告不至于完全落空，完全出于他的白白恩典。
发布于 2026年4月29日 09:13
