This brief psalm is almost identical with the closing verses of Psalm 40 (vv. 13-17). Calvin observes that the repetition is not accidental but deliberate — the same urgent prayer, extracted and set apart for use in times of sudden and intense distress. The psalm is a concentrated cry for divine help: God is asked to act swiftly, enemies are asked to be shamed, and those who love God’s salvation are invited to rejoice. Its brevity and urgency make it particularly suited to moments when the soul has no leisure for extended prayer but must cry out to God with all its strength.
这篇短诗几乎与诗篇第四十篇末尾数节（13-17节）完全相同。加尔文指出，这一重复并非偶然，乃是刻意为之——将同一迫切的祷告摘录出来，专为在突如其来、极度迫切的苦难时刻使用。这篇诗是一声凝练的求助之呼：恳求神迅速行动，祈愿仇敌蒙羞，邀请爱慕神救恩的人一同欢喜。其简短与迫切，使其在灵魂没有余暇作冗长祷告、只能以全部力量向神呼求的时刻，尤为合宜。
To the chief musician. A Psalm of David, for a memorial.
大卫的记念诗，交与伶长。
1. Make haste, O God, to deliver me! make haste to help me, O Lord! 2. Let them be ashamed and confounded that seek after my soul: let them be turned backward, and put to confusion, that desire my hurt. 3. Let them be turned back for a reward of their shame that say, Aha, aha!
1. 神啊，求你快快搭救我！耶和华啊，求你速速帮助我！2. 愿那些寻索我命的，抱愧蒙羞；愿那些喜悦我遭害的，退后受辱。3. 愿那些对我说阿哈、阿哈的，因羞愧退后。
Make haste, O God, to deliver me! Calvin draws attention to the doubled urgency of this opening cry: “make haste” appears at the beginning of the psalm and is resumed at the close (verse 5), framing the whole prayer with a sense of desperate need. There is no shame in this urgency. The Psalmist is not betraying a lack of faith; he is practicing a most genuine faith, bringing the acuteness of his need before the one who alone is able to help. Indeed, Calvin observes that God sometimes delays his help precisely to elicit such urgent and impassioned pleading. He who seems to sleep in the storm is not absent; he waits to be entreated. The double divine name — God (Elohim) and Lord (Yahweh) — is itself an act of faith: the Psalmist does not approach some uncertain deity, but the covenant God who has bound himself to his people. 2. Let them be ashamed and confounded that seek after my soul. The prayer against enemies here, as in many psalms, troubles modern readers. Calvin insists that such prayers are not the expression of personal vindictiveness but the appeal of a member of God’s covenant community for the vindication of the cause of truth and righteousness. When the enemies of God’s servants succeed, it is the honor of God himself that appears to be at stake. The Psalmist therefore prays not primarily that his personal score be settled, but that God’s justice and faithfulness be openly demonstrated. The word “aha” (heach) in verse 3 is an exclamation of malicious delight — a taunt spoken over someone who has fallen. Calvin notes that such contemptuous mocking of God’s servants is a direct affront to God, and the prayer that those who speak thus may be turned back in shame is entirely consonant with a love for God’s honor.
神啊，求你快快搭救我！ 加尔文留意到这开篇呼求中的双重紧迫：”快快”在诗篇开始处出现，并在末尾（第5节）再次出现，以迫切需要的感受构成整篇祷告的框架。这种迫切并无可羞之处。诗人并非表现出信心的缺乏，而是在操练一种最真实的信心——将他需要的迫切程度带到那唯一有能力帮助他的主面前。加尔文指出，神有时恰恰是藉着延迟帮助，来引发这样迫切而热情的恳求。那位在风浪中似乎沉睡的主并非缺席；他等候被人恳求。双重神名——神（Elohim）与耶和华（Yahweh）——本身就是一种信心的行为：诗人所寻求的不是某个不确定的神明，而是那位将自己与子民捆绑在圣约中的约定之神。2. 愿那些寻索我命的，抱愧蒙羞。 诗篇中针对仇敌的这类祷告令现代读者感到不安。加尔文坚持认为，这类祷告并非个人仇恨的表达，而是神圣约群体一员对真理和公义之事得以伸张的申诉。当神仆人的仇敌得逞，神自己的荣耀似乎就岌岌可危。因此诗人祷告，主要不是为了解决个人的恩怨，而是为了神的公义与信实得以公开彰显。第3节中的”阿哈”（heach）是一声幸灾乐祸的感叹——对倒下之人所发出的嘲讽。加尔文指出，如此藐视神仆人，是对神的直接冒犯；祈愿如此说话之人退后蒙羞，与对神荣耀的爱完全一致。
4. Let all those that seek thee rejoice and be glad in thee: and let such as love thy salvation say continually, Let God be magnified! 5. But I am poor and needy: make haste unto me, O God! thou art my help and my deliverer; O Lord, make no tarrying.
4. 愿一切寻求你的，因你高兴欢喜；愿那些喜爱你救恩的，常说：当尊神为大！5. 但我是困苦穷乏的；神啊，求你速速到我这里来！你是帮助我的，搭救我的。耶和华啊，求你不要耽延！
Let all those that seek thee rejoice and be glad in thee. Having prayed for the confusion of his enemies, the Psalmist now prays for the joy of God’s people. Calvin notes the careful symmetry: enemies are to be shamed, while friends are to be gladdened. The ground of the gladness of God’s people is significant: they rejoice not in their own strength, not in favorable circumstances, but “in thee” — in God himself. This is the distinctive note of true godliness, that its joy has a source which cannot be taken away. Those who love God’s salvation are those in whom the experience of grace has created a permanent orientation toward God, a delight in his ways and his purposes. Let God be magnified! This is the natural and spontaneous outburst of those who have been delivered by God. To magnify God is not to add to his greatness, for he is already infinitely great; it is to acknowledge, celebrate, and spread abroad the fame of a greatness that was always there. Calvin observes that this exclamation is at once a personal response to God’s goodness and a call to others to join in the same acknowledgement. 5. But I am poor and needy. The psalm closes where it began — in acute need, with a renewed plea for God’s haste. Calvin points to the contrast between the confidence expressed in the middle of the verse (“thou art my help and my deliverer”) and the urgency of its opening and closing. This is the dialectic of faith: the believer can say with complete conviction “thou art my deliverer” and in the same breath say “make haste” and “make no tarrying.” The confidence does not eliminate the urgency; the urgency does not undermine the confidence. Faith grasps God’s sufficiency and God’s purpose even while it honestly acknowledges the present distress and presses upon him for immediate relief. The title “poor and needy” (ani ve’evyon) used by the Psalmist is not a denial of spiritual wealth, but an honest acknowledgement of creaturely dependence and present extremity. It is precisely in this poverty of spirit that the soul is most truly open to receive the fullness of God’s help.
愿一切寻求你的，因你高兴欢喜。 祈祷仇敌蒙羞之后，诗人如今祈求神子民的喜乐。加尔文注意到其中精心的对称：仇敌当蒙羞，朋友则当欢喜。神子民喜乐的根基意义深远：他们欢喜，并非因自己的力量，也非因顺境，而是”因你”——因神自己。这是真实敬虔的独特音调：其喜乐有一个不能被夺去的源头。爱慕神救恩的人，是那些因经历恩典而在内心产生了恒久的朝向神的取向之人——以神的道路和他的旨意为乐。当尊神为大！ 这是蒙神拯救之人自然而然、由衷而发的呼喊。尊神为大并非增添他的伟大，因他已是无限的大；而是承认、颂扬并传扬一种本已永存的伟大。加尔文指出，这一呼喊既是对神恩善的个人回应，也是召唤他人同加入这一承认的呼声。5. 但我是困苦穷乏的。 诗篇在开始的地方结束——处于迫切的需要中，再度恳求神快快行动。加尔文指出这节经文中间的确信（”你是帮助我的，搭救我的”）与首尾的迫切之间的对比。这是信心的辩证法：信徒可以满有把握地说”你是我的拯救者”，同时又说”求你速速来”与”求你不要耽延”。确信不消除紧迫感；紧迫感也不动摇确信。信心把握神的充足与神的旨意，同时又诚实地承认当下的困境，迫切求他立即施援。诗人所用的”困苦穷乏”（ani ve’evyon）并非否认属灵的财富，而是诚实承认受造物的倚赖性与当前的极度困境。正是在这种心灵的贫乏中，灵魂才最真实地向着接受神充足的帮助而敞开。
发布于 2026年4月29日 17:30
