Kapitel-Kommentar
Psalms Kapitel 37
서론
Ohne Titel
简体中文
Englisches Original
This psalm is a sermon, and an excellent useful sermon it is, calculated not (as most of the psalms) for our devotion, but for our conversation; there is nothing in it of prayer or praise, but it is all instruction; it is "Maschil—a teaching psalm;" it is an exposition of some of the hardest chapters in the book of Providence, the advancement of the wicked and the disgrace of the righteous, a solution of the difficulties that arise thereupon, and an exhortation to conduct ourselves as becomes us under such dark dispensations. The work of the prophets (and David was one) was to explain the law. Now the law of Moses had promised temporal blessings to the obedient, and denounced temporal miseries against the disobedient, which principally referred to the body of the people, the nation as a nation; for, when they came to be applied to particular persons, many instances occurred of sinners in prosperity and saints in adversity; to reconcile those instances with the word that God had spoken is the scope of the prophet in this psalm, in which, I. He forbids us to fret at the prosperity of the wicked in their wicked ways, Ps 37:1,7,8. II. He gives very good reasons why we should not fret at it. 1. Because of the scandalous character of the wicked (Ps 37:12,14,21,32) notwithstanding their prosperity, and the honourable character of the righteous, Ps 37:21,26,30,31. 2. Because of the destruction and ruin which the wicked are nigh to (Ps 37:2,9,10,20,35,36,38) and the salvation and protection which the righteous are sure of from all the malicious designs of the wicked, Ps 37:13,15,17,28,33,39,40. 3. Because of the particular mercy God has in store for all good people and the favour he shows them, Ps 37:11,16,18,19,22-25,28,29,37. III. He prescribes very good remedies against this sin of envying the prosperity of the wicked, and great encouragement to use those remedies, Ps 37:3-6,27,34. In singing this psalm we must teach and admonish one another rightly to understand the providence of God and to accommodate ourselves to it, at all times carefully to do our duty and then patiently to leave the event with God and to believe that, how black soever things may look for the present, it shall be "well with those that fear God, that fear before him."
1-6
Exhortations and Promises
简体中文
劝勉与应许
大卫的诗。
¹ 不要为作恶的心怀不平，也不要向那行不义的生出嫉妒。
² 因为他们如草快被割下，又如青菜快要枯干。
³ 你当倚靠耶和华而行善，住在地上，以他的信实为粮。
⁴ 又要以耶和华为乐；他就将你心里所求的赐给你。
⁵ 当将你的事交托耶和华，并倚靠他，他就必成全。
⁶ 他要使你的公义如光发出，使你的公平明如正午。
此处所给的教训十分浅明；解释它们不必多说，但要付诸实践却大有当作，而在实践中它们才最见光彩。
一、我们在此受警戒，不可因作恶之人的兴旺与成功而不平（诗37:1-2）：「不要心怀不平，也不要生出嫉妒。」我们可以设想大卫首先对自己说，对自己的心讲（在他床上静思之时），为要抑制他发现心中发动的不正情欲，然后才写下来，为要教训处于同样试探中的他人。先对自己传讲的，再传给他人，才传得最好，也最有望成功。如今，1. 我们放眼观看，见世上满是作恶的人与行不义的人，他们兴旺发达，要什么有什么，要做什么便做什么，自己安逸奢华，手中又有权柄搅扰四围的人。大卫的日子如此；所以如今若仍如此，我们不要以为奇怪，仿佛这是新奇的事。2. 我们向内观看，发觉自己受试探为此心怀不平，又对这些世上的污点与重担、瑕疵与公害生出嫉妒。我们容易向神发怨言，仿佛他容许这样的人存活、兴旺、得势，是对世界和教会的不仁。我们容易因他们恶计得逞而愤愤不平。我们容易嫉妒他们发财的自由——也许是借不法手段——又嫉妒他们放纵情欲，便希望自己也能摆脱良心的约束，照样去行。我们受试探以为他们才是惟一有福的人，便倾向效法他们、与他们结交，好分得他们的财利，吃他们的美味；这正是我们所受警戒的：「不要心怀不平，也不要生出嫉妒。」烦躁与嫉妒是自受其罚的罪；它们是心灵的不安、骨中的朽烂；所以警戒我们远避它们，是出于对我们的恩慈。然而还不止此；3. 我们凭信心的眼睛向前看，便看见嫉妒恶人的兴旺毫无理由，因为他们的毁灭已在门口，他们正迅速为此成熟（诗37:2）。他们兴旺，不过如草，如青菜——无人嫉妒，也无人为此不平。义人的兴旺如结果子的树（诗1:3），恶人的兴旺却如草如菜，都是短命的。（1）他们不久必自己枯萎。外在的兴旺是易朽之物，其所依附的生命本身也是如此。（2）他们更快被神的审判割下。他们的欢乐短暂，他们的哀哭却是永远。
二、我们在此受教，要过一种信靠并以神为乐的生活，这样便能保守我们不为作恶之人的兴旺而不平；我们若为自己的灵魂行善，便鲜有理由嫉妒那些为灵魂行恶的人。此处有三大极重要的命令，我们当受其引导；又有三大极宝贵的应许，我们可以信靠。
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我们必须在尽本分之道上以神为盼望，便必在这世上有安逸的度日（诗37:3）。（1）所要求的是「你当倚靠耶和华而行善」——信靠神又效法他。宗教的生命大半在于信实地倚靠神——他的恩惠、他的护理、他的应许、他的恩典——又殷勤照他的旨意事奉他和我们这一代。我们不要妄想信靠神，然后随心所欲去活。不；我们若不尽心尽本分，便不是信靠神，而是试探他。我们也不可妄想行善，然后倚靠自己，倚靠自己 的义与力量。不；我们既要倚靠耶和华，又要行善。如此，（2）所应许的是我们在这世上必得供应：「住在地上，以他的信实为粮。」他不是说：「这样你便得升迁，住进宫殿，享受筵席。」这并非必需；人的生命不在乎这些丰盛；而是说：「你必得有居所，且是在地上——在迦南、在异象之谷——你又必得所需之食。」这已超过我们所配得的；这也是好人所愿求的（创28:20），对一个归向天堂的人已足够。「你必得定居——安稳的定居；又得供应——舒适的供应：『以他的信实为粮（诚然被喂养）』。」有人译作「你必因信得粮」，正如义人被称为因信而活；以应许为粮、为活，是好得无比的。「『你必被喂养』——如以利亚在饥荒中，得你所需用的。」神自己是牧者、是喂养者，凡信靠他的都有他喂养（诗23:1）。
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我们必须以神为心的喜乐，便必得着心的愿望（诗37:4）。我们不仅要倚靠神，更要以他为乐。我们要因有神而心满意足——因他正如他所启示的那样，又因他是我们在约中的神。我们当以他的荣美、丰盛与恩慈为乐；我们的灵魂当归向他、安息在他里面，以他为安息、为永远的分。既满意于他的慈爱，便当以此知足，以此为极大的喜乐（诗43:4）。我们（诗37:3）受命要行善，随后便是这命令：要以神为乐——这既是本分，更是特权。我们若尽忠顺服，便可在以神为乐中得安慰。连这以神为乐的甜美本分，也附有应许，且应许丰满宝贵，足以报偿最艰难的事奉：「他就将你心里所求的赐给你。」他并未应许满足肉体一切欲望与幻想一切好奇，而是应许成就心里的愿望——那更新成圣之灵魂一切渴望。好人心所愿的是何？就是认识神、爱神、为神而活、讨他喜悦、又以他为乐。
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我们必须以神为向导，凡事顺服他的引导与安排；这样，我们一切的事务——连那些看来最复杂、最棘手的——也必有好的结局、使我们得满足（诗37:5-6）。（1）本分甚易；我们若行得正，便使我们安乐：「当将你的事交托耶和华」（边注作「将你的事滚在耶和华身上」，箴16:3，诗55:22）。「将你的重担卸给耶和华」（彼前5:7）——你忧虑的重担。我们必须把它从自己身上滚开，免得因挂虑将来的事而自扰自苦（太6:25），既不为筹谋手段而烦恼，也不为期望结局而忧虑，只将此事交托神，任凭他借智慧良善的护理照他所喜悦的安排处置我们一切的事。「将你的事交托耶和华」（七十士译本如此），即「借祷告将你的案情及其中一切忧虑摊在耶和华面前」（如耶弗他「在米斯巴将自己的一切话陈明在耶和华面前」，士11:11），「然后信靠他，相信他必成全这事，且全心满意于神所行的尽都美好」。我们当尽本分（这是我们当心的），然后把结局交托给神。「只管安坐，看这事怎样了结」（得3:18）。我们当跟随护理，不可强求；当顺服无穷智慧，不可处方。（2）应许甚甜。〔1〕总而言之，「『他就必成全』」——无论你交托他的是什么，若不照你所筹，也必照你所足。他必设法领你出困窘、解除你的恐惧、成就你的目的，使你得满足。〔2〕特别而言，「他必顾惜你的名声，领你出困境，不仅得安慰，更得尊荣：『他要使你的公义如光发出，使你的公平明如正午』」（诗37:6），即：「他要使人看出你是个正直人，而这尊荣已足够。」第一，这暗示好人的公义与公平，一时之间或许被遮蔽、被掩没——或是因护理显著的责打（约伯的大苦使其公义暗淡），或是因人恶意的论断与毁谤——他们给好人加上不应得的恶名，又把所不知道的事归在他们身上。第二，所应许的是：神必在所定之时滚去他们所受的羞辱，澄清他们的无辜，使他们的公义显明，使他们得尊荣——也许在今世，最迟在那大日（太13:43）。注意：我们若保守良心无亏，便可将好名声的事交托神。
Englisches Original
Exhortations and Promises
A psalm of David.
¹ Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity.
² For they shall soon be cut down like the grass, and wither as the green herb.
³ Trust in the LORD, and do good; so shalt thou dwell in the land, and verily thou shalt be fed.
⁴ Delight thyself also in the LORD; and he shall give thee the desires of thine heart.
⁵ Commit thy way unto the LORD; trust also in him; and he shall bring it to pass.
⁶ And he shall bring forth thy righteousness as the light, and thy judgment as the noonday.
The instructions here given are very plain; much need not be said for the exposition of them, but there is a great deal to be done for the reducing of them to practice, and there they will look best.
I. We are here cautioned against discontent at the prosperity and success of evil-doers (Ps 37:1,2): Fret not thyself, neither be thou envious. We may suppose that David speaks this to himself first, and preaches it to his own heart (in his communing with that upon his bed), for the suppressing of those corrupt passions which he found working there, and then leaves it in writing for instruction to others that might be in similar temptation. That is preached best, and with most probability of success, to others, which is first preached to ourselves. Now, 1. When we look abroad we see the world full of evil-doers and workers of iniquity, that flourish and prosper, that have what they will and do what they will, that live in ease and pomp themselves and have power in their hands to do mischief to those about them. So it was in David's time; and therefore, if it is so still, let us not marvel at the matter, as though it were some new or strange thing. 2. When we look within we find ourselves tempted to fret at this, and to be envious against these scandals and burdens, these blemishes and common nuisances, of this earth. We are apt to fret at God, as if he were unkind to the world and unkind to his church in permitting such men to live, and prosper, and prevail, as they do. We are apt to fret ourselves with vexation at their success in their evil projects. We are apt to envy them the liberty they take in getting wealth, and perhaps by unlawful means, and in the indulgence of their lusts, and to wish that we could shake off the restraints of conscience and do so too. We are tempted to think them the only happy people, and to incline to imitate them, and to join ourselves with them, that we may share in their gains and eat of their dainties; and this is that which we are warned against: Fret not thyself, neither be thou envious. Fretfulness and envy are sins that are their own punishments; they are the uneasiness of the spirit and the rottenness of the bones; it is therefore in kindness to ourselves that we are warned against them. Yet that is not all; for, 3. When we look forward with an eye of faith we shall see no reason to envy wicked people their prosperity, for their ruin is at the door and they are ripening apace for it, Ps 37:2. They flourish, but as the grass, and as the green herb, which nobody envies nor frets at. The flourishing of a godly man is like that of a fruitful tree (Ps 1:3), but that of the wicked man is like grass and herbs, which are very short-lived. (1.) They will soon wither of themselves. Outward prosperity is a fading thing, and so is the life itself to which it is confined. (2.) They will sooner be cut down by the judgments of God. Their triumphing is short, but their weeping and wailing will be everlasting.
II. We are here counselled to live a life on confidence and complacency in God, and that will keep us from fretting at the prosperity of evil-doers; if we do well for our own souls, we shall see little reason to envy those that do so ill for theirs. Here are three excellent precepts, which we are to be ruled by, and, to enforce them, three precious promises, which we may rely upon.
1. We must make God our hope in the way of duty and then we shall have a comfortable subsistence in this world, Ps 37:3. (1.) It is required that we trust in the Lord and do good, that we confide in God and conform to him. The life of religion lies much in a believing reliance on God, his favour, his providence, his promise, his grace, and a diligent care to serve him and our generation, according to his will. We must not think to trust in God and then live as we wish. No; it is not trusting God, but tempting him, if we do not make conscience of our duty to him. Nor must we think to do good, and then to trust to ourselves, and our own righteousness and strength. No; we must both trust in the Lord and do good. And then, (2.) It is promised that we shall be well provided for in this world: So shalt thou dwell in the land, and verily thou shalt be fed. He does not say, "So shalt thou get preferment, dwell in a palace, and be feasted." This is not necessary; a man's life consists not in the abundance of these things; but, "Thou shalt have a place to live in, and that in the land, in Canaan, the valley of vision, and thou shalt have food convenient for thee." This is more than we deserve; it is as much as a good man will stipulate for (Ge 28:20) and it is enough for one that is going to heaven. "Thou shalt have a settlement, a quiet settlement, and a maintenance, a comfortable maintenance: Verily thou shalt be fed." Some read it, Thou shalt be fed by faith, as the just are said to live by faith, and it is good living, good feeding, upon the promises. "Verily thou shalt be fed, as Elijah in the famine, with what is needful for thee." God himself is a shepherd, a feeder, to all those that trust in him, Ps 23:1.
2. We must make God our heart's delight and then we shall have our heart's desire, Ps 37:4. We must not only depend upon God, but solace ourselves in him. We must be well pleased that there is a God, that he is such a one as he has revealed himself to be, and that he is our God in covenant. We must delight ourselves in his beauty, bounty, and benignity; our souls must return to him, and repose in him, as their rest, and their portion for ever. Being satisfied of his loving-kindness, we must be satisfied with it, and make that our exceeding joy, Ps 43:4. We were commanded (Ps 37:3) to do good, and then follows this command to delight in God, which is as much a privilege as a duty. If we make conscience of obedience to God, we may then take the comfort of a complacency in him. And even this pleasant duty of delighting in God has a promise annexed to it, which is very full and precious, enough to recompense the hardest services: He shall give thee the desires of thy heart. He has not promised to gratify all the appetites of the body and the humours of the fancy, but to grant all the desires of the heart, all the cravings of the renewed sanctified soul. What is the desire of the heart of a good man? It is this, to know, and love, and live to God, to please him and to be pleased in him.
3. We must make God our guide, and submit in every thing to his guidance and disposal; and then all our affairs, even those that seem most intricate and perplexed, shall be made to issue well and to our satisfaction, Ps 37:5,6. (1.) The duty is very easy; and, if we do it aright, it will make us easy: Commit thy way unto the Lord; roll thy way upon the Lord (so the margin reads it), Pr 16:3, Ps 55:22. Cast thy burden upon the Lord, the burden of thy care, 1Pe 5:7. We must roll it off ourselves, so as not to afflict and perplex ourselves with thoughts about future events (Mt 6:25), not to cumber and trouble ourselves either with the contrivance of the means or with expectation of the end, but refer it to God, leave it to him by his wise and good providence to order and dispose of all our concerns as he pleases. Retreat thy way unto the Lord (so the LXX.), that is, "By prayer spread thy case, and all thy cares about it, before the Lord" (as Jephthah uttered all his words before the Lord in Mizpeh, Jdg 11:11), "and then trust in him to bring it to a good issue, with a full satisfaction that all is well that God does." We must do our duty (that must be our care) and then leave the event with God. Sit still, and see how the matter will fall, Ru 3:18. We must follow Providence, and not force it, subscribe to Infinite Wisdom and not prescribe. (2.) The promise is very sweet. [1.] In general, "He shall bring that to pass, whatever it is, which thou hast committed to him, if not to thy contrivance, yet to thy content. He will find means to extricate thee out of thy straits, to prevent thy fears, and bring about thy purposes, to thy satisfaction." [2.] In particular, "He will take care of thy reputation, and bring thee out of thy difficulties, not only with comfort, but with credit and honour: He shall bring forth thy righteousness as the light and thy judgment as the noon-day." (Ps 37:6), that is, "he shall make it to appear that thou art an honest man, and that is honour enough." First, It is implied that the righteousness and judgment of good people may, for a time, be clouded and eclipsed, either by remarkable rebukes of Providence (Job's great afflictions darkened his righteousness) or by the malicious censures and reproaches of men, who give them bad names which they no way deserve, and lay to their charge things which they know not. Secondly, It is promised that God will, in due time, roll away the reproach they are under, clear up their innocency, and bring forth their righteousness, to their honour, perhaps in this world, at furthest in the great day, Mt 13:43. Note, If we take care to keep a good conscience, we may leave it to God to take care of our good name.
7-20
Exhortations and Promises
简体中文
劝勉与应许
⁷ 你当默然倚靠耶和华，耐性等候他；不要因那道路通达的、和那恶谋成就的，心怀不平。
⁸ 当止住怒气，离弃忿怒；不要心怀不平，以致作恶。
⁹ 因为作恶的必被剪除；惟有等候耶和华的，必承受地土。
¹⁰ 还有片时，恶人要归于无有；你就是细察他的地方，也不存在。
¹¹ 但谦卑人必承受地土，以丰盛的平安为乐。
¹² 恶人设谋害义人，又向他咬牙。
¹³ 主要笑他，因见他受罚的日子将要来到。
¹⁴ 恶人已经拔出刀来，拉开了弓，要打倒困苦穷乏的人，要杀害行动正直的人。
¹⁵ 他们的刀必刺入自己的心，他们的弓必被折断。
¹⁶ 一个义人所有的虽少，强过许多恶人的富余。
¹⁷ 因为恶人的膀臂必折断；耶和华却扶持义人。
¹⁸ 耶和华知道完全人的日子；他们的产业要存到永远。
¹⁹ 他们在急难的时候不至羞愧；在饥荒的日子必得饱足。
²⁰ 恶人却要灭亡；耶和华的仇敌要像羊羔的脂油；他们要消灭，如烟消灭。
在这些经文里，我们有：
一、前面诫命的反复叮咛；因为我们太易于因无谓、无果的不满和不信而扰乱自己，所以必须「命上加命，律上加律」，才能压制它们，并装备我们去抵挡它们。1. 让我们借信靠 神使自己安静：「你当默然倚靠耶和华，耐性等候他」（诗37:7）；意即，要与他一切所行的相和，并安于其中，因为凡是的就是最好的，因为是 神所定的；并且要满心确信，他仍要使万事为我们的益处效力，虽然我们不知如何或借何途径。「向耶和华静默」（原文如此），不是出于愠怒，而是出于顺服的静默。耐心地忍受所加在我们身上的，并耐心地等候所进一步为我们预备的，既是我们的本分，也是我们的利益，因为这能使我们常常安逸；这事也有大理由，因为这是「化不得不然为德行」。2. 我们不要因所见的事扰乱自己：「不要因那道路通达的人心怀不平」，他虽是恶人，却在世上兴旺、致富、得势；也不要因那借权势财富行损害、并成就恶谋对付那些良善敬虔之人的人心怀不平——他似乎已达到目的，将他们压倒。你的心若因此开始激动，便当压下你的愚妄，「止住怒气」（诗37:8），遏止不满与嫉妒的最初发动，不要因此对 神和他的护理心怀恶念。不要因 神所作的任何事发怒，倒要离弃那忿怒；那是最坏的一种忿怒。「不要心怀不平，以致作恶」；不要嫉妒他们的亨通，免得你受试探随从他们，采取他们所采取的同样恶道来致富高升；或采取某种孤注一掷的方法来躲避他们和他们的权势。请注意，烦躁不满的灵容易受许多试探；放纵这灵的人，便有作恶的危险。
二、前面所提的理由——出于恶人虽亨通仍将速速灭亡，义人虽有苦难仍是真实福乐——在此大加扩充，并以悦人的多样表达反复重述。我们曾受警戒（诗37:7），不要嫉妒恶人在世上的亨通，也不要嫉妒他们谋害义人之计的得逞；此处所给的理由分别关乎这两样试探：——
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敬虔人没有理由嫉妒恶人在世上的亨通，也没有理由为此忧伤或不平。（1）因为恶人的亨通不久便要终结（诗37:9）：「作恶的必被剪除」——他们亨通之中，受 神圣洁公义突如其来的击打；他们借罪所得的，不仅要从他们流去（伯20:28），他们也要与之一同被冲去。请看这些人的结局（诗73:17），他们不义之财要使他们付上何等代价，你便远远不会嫉妒他们，也不会愿意接受他们的份——无论祸福。他们的毁灭是确定的，并且已经临近（诗37:10）：「还有片时，恶人要归于无有」——不再如今日所是；「他们转眼之间，成了荒凉」（诗73:19）。再忍耐片时，因为「审判的主站在门前了」（雅5:8-9）。当节制你的怒气，「因为主已经近了」（腓4:5）。他们的毁灭来到之时，乃是彻底的毁灭；他和他一切都要被拔除；那要来的日子「必不留下根条」（玛4:1）：「你就是细察他的地方」——前些日子他还在那里大大风光——「也不存在」；你将找不着；他什么有价值的、什么可尊荣的，也不留下。同义的话在诗37:20：「恶人却要灭亡」；他们的死就是他们的灭亡，因为死是他们一切喜乐的终结，又是通往无尽苦楚的过道。「在主里面而死的人有福了」；但在罪中而死的人，是永远沉沦了。恶人是耶和华的仇敌；凡不肯让 神治理自己的人，便是自取此名， 神也要如此与他们算账：「他们要像羊羔的脂油那样消灭；他们要消灭，如烟消灭。」他们满足肉体的亨通，如同羊羔的脂油，不坚实、不厚重，乃是松散水腻的；他们的毁灭来到之时，他们要如祭牲献给 神的公义，被焚烧消灭，正如祭牲的脂油在祭坛上消灭，化为烟升上一样。 神向仇敌复仇的日子，被描述为「献公羊的肾脂为祭」（赛34:6）；因为他要在仇敌的毁灭上得尊荣，正如他在祭物上得尊荣一样。沉沦的罪人就是祭物（可9:49）。这是我们不嫉妒他们亨通的好理由；他们被喂得饱足之时，不过是在为献祭之日被肥育，「如宽阔之处的羊羔」（何4:16），并且他们越发亨通， 神就越要在他们的毁灭上得荣耀。（2）因为义人的份，即使在此生，也各方面都比恶人的份更好、更可羡慕（诗37:16）。总括而言：「一个义人所有的虽少」——这世上的尊荣、财富、快乐——「强过许多恶人的富余」。请注意：〔1〕世上财富既如此由 神圣的护理分配，敬虔人常常只有少量，恶人却常有丰裕；因为 神要借此向我们表明，这世界的事物并非最好的事物；若然，那些在 神眼中最好、最亲爱之人便要拥有最多。〔2〕敬虔人虽少，却实在比恶人的家业——无论何等多——更好；因为它来自更好的手——来自特别之爱的手，而非仅仅普遍护理的手；它借着更好的名分享有（ 神凭应许赐给他们——加3:18）；它是他们借着与基督——那万有之嗣——的关系而有的；它也被用于更好的用途；它借着 神的祝福分别为圣归他们。「在洁净的人，凡物都洁净」（多1:15）。少许有 神在其中受事奉、得尊荣的，胜过许多为巴力或卑鄙私欲所预备的。此处向义人所应许的，保证他们有那样的福乐，以致他们无需嫉妒恶人的亨通。让他们为安慰知道：第一，他们「必承受地土」，多得无限智慧看为于他们有益的；他们有「今生」的应许（提前4:8）。若全地都是使他们得福乐所必需的，他们必得着它。一切都是他们的，连「世界」和「现在的事」，并「将来的事」都是（林前3:21-22）。他们借着承受得着——那是稳固而尊荣的名分，不是仅仅凭许可和默许。恶人被剪除之时，义人有时承受他们所积蓄的。「罪人所积存的，归给义人」（伯27:17；箴13:22）。这应许在此赐给：1. 那些过信心生活的人（诗37:9）：「等候耶和华的」——以他为倚靠者、向他有所指望者、向他恳求者——「必承受地土」，作为他现今向他们施恩的记号，并他在来世所预备之更美之事的凭据。 神是好主人，不仅为作工的仆人，也为等候的仆人丰足美好地预备。2. 那些过安静和平生活的人（诗37:11）：「谦卑人必承受地土」。他们最少有被侵害、被搅扰于所有之业的危险，并且他们在自己里面最有满足，因此对受造之物的安慰有最甘美的味道。我们的救主将这话作为福音的应许，作为他对谦卑人所宣告之福的印证（太5:5）。第二，他们「以丰盛的平安为乐」（诗37:11）。他们也许没有丰盛的财富可为乐；但他们有那更好的——丰盛的平安，内在的平安，心思的宁静，与 神和好，进而在 神里面有平安——爱 神律法之人所有的那「大平安」，他们「都没有什么可以使他们绊脚的」（诗119:165），在基督国度里的那「丰盛平安」（诗72:7），那世界不能给的平安（约14:27），也是恶人不能有的平安（赛57:21）。这是他们要「在其中……为乐」的，并且他们要在其中常常享受筵席；而那些有丰盛财富的人，不过被它烦扰困惑，从中得着很少乐趣。第三， 神「知道他们的日子」（诗37:18）。他特别留意他们，留意他们一切所行的，并留意一切临到他们的事。他记他们事奉的日子，没有一日的工作不得报偿；又记他们受苦的日子，使他们也能为此得着报答。他知道他们光明的日子，并以他们的亨通为乐；他知道他们阴暗幽暗的日子——受苦的日子，日子如何，力量也如何。第四，他们的「产业要存到永远」；不是他们在地上的产业，而是那为他们存留在天上、不能朽坏、不能衰残、不能玷污的。那些确知自己在来世有永远产业的人，没有理由嫉妒恶人在此世短暂的所有和享乐。第五，在最坏的时候，他们也要亨通（诗37:19）：他们「不至羞愧」——不至因自己在 神里面的盼望和信心羞愧，也不至因自己所作的信仰宣告羞愧；因为其中的安慰在邪恶之时要成为他们的帮助和实在的支持。当别人下垂之时，他们要存喜乐与确信举起头来：甚至在「饥荒的日子」——周围的人因饥饿而死之时——他们「必得饱足」，如以利亚一样； 神必以这样那样的方式为他们预备合宜的食物，或赐他们没有食物也能满足知足的心，以致他们虽然缺乏饥饿，却不至于（如恶人那样）「心怀不平，咒骂自己的君王和自己的 神」（赛7:21），反倒因 神是拯救他们的 神而欢乐，甚至在「无花果树不发旺」之时（哈3:17-18）。
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敬虔人没有理由因恶人谋害义人之计偶尔得逞而心怀不平。他们虽确乎成就了一些恶谋，使我们恐怕他们将达其目的，并要使全部计谋得逞，我们仍当止住怒气，不要因此心怀不平，以致想要放弃这事业。因为：
（1）他们的图谋必成为他们的羞愧（诗37:12-13）。恶人设谋害义人，这是实在的；恶者后裔对义者后裔怀着根深蒂固的敌意；他们的目的是若可能，便毁灭他们的义，若这目的失败，便毁灭他们。为达此目的，他们行出许多可咒诅的诡计和图谋（他们谋算、他们施行，都是针对义人），又行出许多可咒诅的狂热与暴怒——「向他咬牙」，他们巴不得若能将义人置于权下，便吞吃他们，又因不能如此而满心愤恨与暴怒；但他们这一切，不过是使自己显得可笑。「主要笑他」（诗2:4-5）。他们骄傲狂妄， 神却要把藐视倾在他们身上。他不仅向他们发怒，更藐视他们和他们一切的努力，看为虚妄无效，又看他们的恶意为无能而受捆绑；「因见他受罚的日子将要来到」——〔1〕 神算账的日子，就是他显出公义的日子——如今这公义似乎被云遮、被掩没。人如今有他们的日子。「现在却是你们的时候」（路22:53）。但 神不久要有他的日子，一个报应的日子，一个使一切归正的日子，使如今看似荣耀的归于可笑。「我被你们论断，或被别人论断，我都以为极小的事」（林前4:3）。 神的日子要作出决定性的判断。〔2〕他们灭亡的日子。恶人的日子——为他倾覆所定的日子——「将要来到」；这表明耽延：尚未来到，却必来到。借信心的眼光望见那日，便使锡安的处女女儿能藐视仇敌的怒气，「嗤笑他们」（赛37:22）。
（2）他们的尝试必成为他们的毁灭（诗37:14-15）。请看：〔1〕他们谋害善人之计何等残忍。他们预备杀人的兵器——「刀」和「弓」，不以此为足；他们猎取宝贵的性命。他们所图谋的，是「打倒、杀害」；他们所渴慕的，是圣徒的血。他们将这计谋推行得很远，几近于执行：「已经拔出刀来，拉开了弓」；而这一切军事预备，是针对无助之人——「困苦穷乏的人」（这证明他们极其怯懦），并针对无辜之人——「行动正直的人」，从未给他们任何挑衅，也未向他们或任何别人行过伤害（这证明他们极其邪恶）。正直本身也不能成为抵挡他们恶意的篱笆。但〔2〕他们的恶意何等公义地反扑到他们自己身上：「他们的刀必刺入自己的心」——这暗示义人得蒙保守脱离他们的恶意，并借此恶人罪满贯盈。有时他们所图谋加在无辜邻舍身上的，恰成为他们自己的毁灭；无论如何，他们的挑衅所惹动之 神的刀，必给他们致命的创伤。
（3）那些没有忽然被剪除的人，也要被夺去行进一步恶事的能力，使教会的利益有效得着保障：「他们的弓必被折断」（诗37:15）；他们残忍的工具要失去，他们所借以服事自己流血目的的工具也要失去；不，他们的「膀臂必被折断」，以致他们无法继续所图谋的事（诗37:17）。「耶和华却扶持义人」，使他们既不在自己苦难的重压下沉沦，也不被仇敌的强暴压碎。他在他们的纯正上扶持他们，也在他们的兴旺上扶持他们；那如此被万古磐石扶持的人，没有理由嫉妒恶人所倚靠的「压伤的苇杖」。
Englisches Original
Exhortations and Promises
⁷ Rest in the LORD, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass.
⁸ Cease from anger, and forsake wrath: fret not thyself in any wise to do evil.
⁹ For evildoers shall be cut off: but those that wait upon the LORD, they shall inherit the earth.
¹⁰ For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be.
¹¹ But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.
¹² The wicked plotteth against the just, and gnasheth upon him with his teeth.
¹³ The Lord shall laugh at him: for he seeth that his day is coming.
¹⁴ The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright conversation.
¹⁵ Their sword shall enter into their own heart, and their bows shall be broken.
¹⁶ A little that a righteous man hath is better than the riches of many wicked.
¹⁷ For the arms of the wicked shall be broken: but the LORD upholdeth the righteous.
¹⁸ The LORD knoweth the days of the upright: and their inheritance shall be for ever.
¹⁹ They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied.
²⁰ But the wicked shall perish, and the enemies of the LORD shall be as the fat of lambs: they shall consume; into smoke shall they consume away.
In these verses we have,
I. The foregoing precepts inculcated; for we are so apt to disquiet ourselves with needless fruitless discontents and distrusts that it is necessary there should be precept upon precept, and line upon line, to suppress them and arm us against them. 1. Let us compose ourselves by believing in God: "Rest in the Lord, and wait patiently for him (Ps 37:7), that is, be well reconciled to all he does and acquiesce in it, for that is best that is, because it is what God has appointed; and be well satisfied that he will still make all to work for good to us, though we know not how or which way." Be silent to the Lord (so the word is), not with a sullen, but a submissive silence. A patient bearing of what is laid upon us, with a patient expectation of what is further appointed for us, is as much our interest as it is our duty, for it will make us always easy; and there is a great deal of reason for it, for it is making a virtue of necessity. 2. Let us not discompose ourselves at what we see in this world: "Fret not thyself because of him who prospers in his wicked way, who, though he is a bad man, yet thrives and grows rich and great in the world; no, nor because of him who does mischief with his power and wealth, and brings wicked devices to pass against those that are virtuous and good, who seems to have gained his point and to have run them down. If thy heart begins to rise at it, stroke down thy folly, and cease from anger (Ps 37:8), check the first stirrings of discontent and envy, and do not harbour any hard thoughts of God and his providence upon this account. Be not angry at any thing that God does, but forsake that wrath; it is the worst kind of wrath that can be. Fret not thyself in any wise to do evil; do not envy them their prosperity, lest thou be tempted to fall in with them and to take the same evil course that they take to enrich and advance themselves or some desperate course to avoid them and their power." Note, A fretful discontented spirit lies open to many temptations; and those that indulge it are in danger of doing evil.
II. The foregoing reasons, taken from the approaching ruin of the wicked notwithstanding their prosperity, and the real happiness of the righteous notwithstanding their troubles, are here much enlarged upon and the same things repeated in a pleasing variety of expression. We were cautioned (Ps 37:7) not to envy the wicked either worldly prosperity or the success of their plots against the righteous, and the reasons here given respect these two temptations severally:—
1. Good people have no reason to envy the worldly prosperity of wicked people, nor to grieve or be uneasy at it, (1.) Because the prosperity of the wicked will soon be at an end (Ps 37:9): Evil-doers shall be cut off by some sudden stroke of divine justice in the midst of their prosperity; what they have got by sin will not only flow away from them (Job 20:28), but they shall be carried away with it. See the end of these men (Ps 73:17), how dear their ill-got gain will cost them, and you will be far from envying them or from being willing to espouse their lot, for better, for worse. Their ruin is sure, and it is very near (Ps 37:10): Yet a little while, and the wicked shall not be what they now are; they are brought into desolation in a moment, Ps 73:19. Have a little patience, for the Judge stands before the door, Jam 5:8,9. Moderate your passion, for the Lord is at hand, Php 4:5. And when their ruin comes it will be an utter ruin; he and his shall be extirpated; the day that comes shall leave him neither root nor branch (Mal 4:1): Thou shalt diligently consider his place, where but the other day he made a mighty figure, but it shall not be, you will not find it; he shall leave nothing valuable, nothing honourable, behind. him. To the same purport (Ps 37:20), The wicked shall perish; their death is their perdition, because it is the termination of all their joy and a passage to endless misery. Blessed are the dead that die in the Lord; but undone, for ever undone, are the dead that die in their sins. The wicked are the enemies of the Lord; such those make themselves who will not have him to reign over them, and as such he will reckon with them: They shall consume as the fat of lambs, they shall consume into smoke. Their prosperity, which gratifies their sensuality, is like the fat of lambs, not solid or substantial, but loose and washy; and, when their ruin comes, they shall fall as sacrifices to the justice of God and be consumed as the fat of the sacrifices was upon the altar, whence it ascended in smoke. The day of God's vengeance on the wicked is represented as a sacrifice of the fat of the kidneys of rams (Isa 34:6); for he will be honoured by the ruin of his enemies, as he was by the sacrifices. Damned sinners are sacrifices, Mk 9:49. This is a good reason why we should not envy them their prosperity; while they are fed to the full, they are but in the fattening for the day of sacrifice, like a lamb in a large place (Ho 4:16), and the more they prosper the more will God be glorified in their ruin. (2.) Because the condition of the righteous, even in this life, is every way better and more desirable than that of the wicked, Ps 37:16. In general, a little that a righteous man has of the honour, wealth, and pleasure of this world, is better than the riches of many wicked. Observe, [1.] The wealth of the world is so dispensed by the divine Providence that it is often the lot of good people to have but a little of it, and of wicked people to have abundance of it; for thus God would show us that the things of this world are not the best things, for, if they were, those would have most that are best and dearest to God. [2.] That a godly man's little is really better than a wicked man's estate, though ever so much; for it comes from a better hand, from a hand of special love and not merely from a hand of common providence,—it is enjoyed by a better title (God gives it to them by promise, Ga 3:18),—it is theirs by virtue of their relation to Christ, who is the heir of all things,—and it is put to better use; it is sanctified to them by the blessing of God. Unto the pure all things are pure, Tit 1:15. A little wherewith God is served and honoured is better than a great deal prepared for Baal or for a base lust. The promises here made to the righteous secure them such a happiness that they need not envy the prosperity of evil-doers. Let them know to their comfort, First, That they shall inherit the earth, as much of it as Infinite Wisdom sees good for them; they have the promise of the life that now is, 1Ti 4:8. If all the earth were necessary to make them happy, they should have it. All is theirs, even the world, and things present, as well as things to come, 1Co 3:21,22. They have it by inheritance, a safe and honourable title, not by permission only and connivance. When evil-doers are cut off the righteous sometimes inherit what they gathered. The wealth of the sinner is laid up for the just, Job 27:17, Pr 13:22. This promise is here made, 1. To those that live a life of faith (Ps 37:9); Those that wait upon the Lord, as dependents on him, expectants from him, and suppliants to him, shall inherit the earth, as a token of his present favour to them and an earnest of better things intended for them in the other world. God is a good Master, that provides plentifully and well, not only for his working servants, but for his waiting servants. 2. To those that live a quiet and peaceable life (Ps 37:11): The meek shall inherit the earth. They are in least danger of being injured and disturbed in the possession of what they have and they have most satisfaction in themselves and consequently the sweetest relish of their creature-comforts. Our Saviour has made this a gospel promise, and a confirmation of the blessings he pronounced on the meek, Mt 5:5. Secondly, That they shall delight themselves in the abundance of peace, Ps 37:11. Perhaps they have not abundance of wealth to delight in; but they have that which is better, abundance of peace, inward peace and tranquility of mind, peace with God, and then peace in God, that great peace which those have that love God's law, whom nothing shall offend (Ps 119:165), that abundance of peace which is in the kingdom of Christ (Ps 72:7), that peace which the world cannot give (Joh 14:27), and which the wicked cannot have, Isa 57:21. This they shall delight themselves in, and in it they shall have a continual feast; while those that have abundance of wealth do but cumber and perplex themselves with it and have little delight in it. Thirdly, That God knows their days, Ps 37:18. He takes particular notice of them, of all they do and of all that happens to them. He keeps account of the days of their service, and not one day's work shall go unrewarded, and of the days of their suffering, that for those also they may receive a recompence. He knows their bright days, and has pleasure in their prosperity; he knows their cloudy and dark days, the days of their affliction, and as the day is so shall the strength be. Fourthly, That their inheritance shall be for ever; not their inheritance in the earth, but that incorruptible indefeasible one which is laid up for them in heaven. Those that are sure of an everlasting inheritance in the other world have no reason to envy the wicked their transitory possessions and pleasures in this world. Fifthly, That in the worst of times it shall go well with them (Ps 37:19): They shall not be ashamed of their hope and confidence in God, nor of the profession they have made of religion; for the comfort of that will stand them in stead, and be a real support to them, in evil times. When others droop they shall lift up their heads with joy and confidence: Even in the days of famine, when others are dying for hunger round about them, they shall be satisfied, as Elijah was; in some way or other God will provide food convenient for them, or give them hearts to be satisfied and content without it, so that, if they should be hardly bestead and hungry, they shall not (as the wicked do) fret themselves and curse their king and their God (Isa 7:21), but rejoice in God as the God of their salvation even when the fig-tree does not blossom, Hab 3:17,18.
2. Good people have no reason to fret at the occasional success of the designs of the wicked against the just. Though they do bring some of their wicked devices to pass, which makes us fear they will gain their point and bring them all to pass, yet let us cease from anger, and not fret ourselves so as to think of giving up the cause. For,
(1.) Their plots will be their shame, Ps 37:12,13. It is true the wicked plotteth against the just; there is a rooted enmity in the seed of the wicked one against the righteous seed; their aim is, if they can, to destroy their righteousness, or, if that fail, then to destroy them. With this end in view they have acted with a great deal both of cursed policy and contrivance (they plot, they practice, against the just), and of cursed zeal and fury—they gnash upon them with their teeth, so desirous are they, if they could get it into their power, to eat them up, and so full of rage and indignation are they because it is not in their power; but by all this they do but make themselves ridiculous. The Lord shall laugh at them, Ps 2:4,5. They are proud and insolent, but God shall pour contempt upon them. He is not only displeased with them, but he despises them and all their attempts as vain and ineffectual, and their malice as impotent and in a chain; for he sees that his day is coming, that is, [1.] The day of God's reckoning, the day of the revelation of his righteousness, which now seems clouded and eclipsed. Men have their day now. This is your hour, Lu 22:53. But God will have his day shortly, a day of recompences, a day which will set all to rights, and render that ridiculous which now passes for glorious. It is a small thing to be judged of man's judgment, 1Co 4:3. God's day will give a decisive judgment. [2.] The day of their ruin. The wicked man's day, the day set for his fall, that day is coming, which denotes delay; it has not yet come, but certainly it will come. The believing prospect of that day will enable the virgin, the daughter of Zion, to despise the rage of her enemies and laugh them to scorn, Isa 37:22.
(2.) Their attempts will be their destruction, Ps 37:14,15. See here, [1.] How cruel they are in their designs against good people. They prepare instruments of death, the sword and the bow, no less will serve; they hunt for the precious life. That which they design is to cast down and slay; it is the blood of the saints they thirst after. They carry on the design very far, and it is near to be put in execution: They have drawn the sword, and bent the bow; and all these military preparations are made against the helpless, the poor and needy (which proves them to be very cowardly), and against the guiltless, such as are of upright conversation, that never gave them any provocation, nor offered injury to them or any other person, which proves them to be very wicked. Uprightness itself will be no fence against their malice. But, [2.] How justly their malice recoils upon themselves: Their sword shall turn into their own heart, which implies the preservation of the righteous from their malice and the filling up of the measure of their own iniquity by it. Sometimes that very thing proves to be their own destruction which they projected against their harmless neighbours; however, God's sword, which their provocations have drawn against them, will give them their death's wound.
(3.) Those that are not suddenly cut off shall yet be so disabled for doing any further mischief that the interests of the church shall be effectually secured: Their bows shall be broken (Ps 37:15); the instruments of their cruelty shall fail them and they shall lose those whom they had made tools of to serve their bloody purposes with; nay, their arms shall be broken, so that they shall not be able to go on with their enterprises, Ps 37:17. But the Lord upholds the righteous, so that they neither sink under the weight of their afflictions nor are crushed by the violence of their enemies. He upholds them both in their integrity and in their prosperity; and those that are so upheld by the rock of ages have no reason to envy the wicked the support of their broken reeds.
21-33
Exhortations and Promises
简体中文
劝勉与应许
²¹ 恶人借贷而不偿还；义人却恩待人，并且施舍。 ²² 蒙耶和华赐福的，必承受地土；被他咒诅的，必被剪除。 ²³ 义人的脚步被耶和华立定；他的道路，耶和华也喜爱。 ²⁴ 他虽失脚，也不至全身仆倒，因为耶和华用手搀扶他。 ²⁵ 我从前年幼，现在年老，却未见过义人被弃，也未见过他的后裔讨饭。 ²⁶ 他终日恩待人，借给人；他的后裔也蒙福。 ²⁷ 你当离恶行善，就可永远安居。 ²⁸ 因为耶和华喜爱公平，不撇弃他的圣民；他们永蒙保佑；但恶人的后裔必被剪除。 ²⁹ 义人必承受地土，永居其上。 ³⁰ 义人的口谈论智慧，他的舌头讲说公平。 ³¹ 神的律法在他心里；他的脚总不滑跌。 ³² 恶人窥探义人，想要杀他。 ³³ 耶和华必不撇他在恶人手中，定罪的时候也不定他的罪。
这些经文与本诗 1-20 节（诗 37:1-20）大致相同，因为这是一个值得细思的题目。请观察，
一、作为我们追求幸福之路，我们所当行的——我们既可从所列出的特点，也可从所给的指引中学到。我们若要蒙神赐福，1. 必须良心上把各人当得的归给他——「恶人借贷而不偿还」（诗 37:21）。耶和华我们神所要我们头一件行的，就是行公义，把各人当得的还他。不偿所借的，不仅是羞耻卑鄙之事，更是有罪的恶事。有人将此更多解作恶人因神公义的审判而被贬至贫苦可怜之境的实例——他们被迫借贷糊口，又无力偿还，只好任凭债主摆布。无论某些人怎样以为，有能力而拒付正当债务是大罪，无力偿还债务也是大苦。2. 必须甘心行一切慈善和施舍的善事；因为正如义人手中得着行善的力量是神对义人的良善之实例（神的赐福使他的少许增多，以致他有余可周济别人），照样义人心中有与他的产业相称的心，也是义人良善的实例：「他恩待人，并且施舍」（诗 37:21）。「他终日恩待人」——或说每日、或说终日——「借给人」；有时借贷与施舍同样是真实的慈善；施舍和借贷若出自心中怜悯的性情，便为神所悦纳——这性情若是真诚的，便是恒常的，必使我们不至行善丧志。真实怜悯人的，必终日怜悯人。3. 必须离弃罪，认真从事敬虔：「你当离恶行善」（诗 37:27）。停止行恶、恨恶它；学习行善、专心持守——这就是真实的宗教。4. 必须多讲论善事，并以我们的舌头荣耀神、造就别人。义人的特点之一便是（诗 37:30）他的「口谈论智慧」——他不仅说话有智慧，更讲论智慧，如同所罗门自己，为要教导周围的人。「他的舌头讲说」并非闲杂无关之事，乃「讲说公平」——即讲说神的道和护理，以及为端正为人所当遵循的智慧规则。心里充满的善，口里就必说出来——那良善的、能造就人的话。5. 必须使我们的意志完全顺服神的旨意和话语：「神的律法」——他神的律法——「在他心里」（诗 37:31）；我们若不把他的律法接进心里，并交自己受其治理，便徒然称神为我们的神。谈论智慧、讲说公平（诗 37:30），却心里没有律法、心中所想与口中所说不符，不过是戏言和嘲弄。神的律法必须在心中作发号施令、管辖的原则；它必须是那里的光、那里的泉源——这样为人便端正、一致：「他的脚总不滑跌」；这必有效地防止背道犯罪，并随之而来的不安。
二、在这些条件下，作为我们幸福和安慰的实例，所向我们保证的。1. 我们必得神的赐福，那赐福必作我们一切属世安慰和享受的源头、甘甜和保障（诗 37:22）：「蒙耶和华赐福的」（一切义人都蒙父的赐福）——「必承受地土」（或说「地」，诗 37:29 同词译作「地」）——就是迦南地，万国中的荣耀。我们看见属受造之物的安慰从神的赐福而来，这些安慰对我们才是真正的安慰；我们便确定这世上不会缺少任何于我们有益的。「神——我们的神——赐福与我们，地便多出土产」（诗 67:6）。正如「神所赐福的人，真是有福的」（因为他们必承受地土），照样「他所咒诅的人，真是受咒诅的」；他们「必被剪除」、被拔根；他们因神咒诅而被除灭，更衬托出义人因神赐福而得坚立，作其衬笔。2. 神必引导并安排我们的行动和事务，使之最荣耀他（诗 37:23）：「义人的脚步被耶和华立定。」他以他的恩和圣灵引导善人的心思、情感和设计。他在手中掌握一切人的心，但善人的心是凭他们自己同意归他的。他以他的护理支配关乎他们的事件，使他们的路在他们面前平坦——指明他们所当行的、他们所可盼望的。请观察，神立定义人的脚步——不仅以他成文的话指引他总的道路，更指引他具体的每一步——以良心的微声说：「这是正路，要行在其间。」神并不总是远远地把他的路指示他，而是一步一步地领他，如同孩子被领，使他不断倚靠神的引导；这是因为（1）「他喜爱他的道路」，他所行义的路径是他所喜悦的。「耶和华知道义人的道路」（诗 1:6）——以恩宠知道，所以引导它。（2）为要使他（神）喜悦他的道路。因为神照自己的旨意安排他的路，所以他喜悦它；因为正如他爱我们身上他自己的形像，照样他也悦纳我们在他引导之下所行的。3. 神必保守我们免得我们因犯罪或因苦难的跌倒而灭亡（诗 37:24）：「他虽失脚，也不至全身仆倒。」（1）善人可能被过犯所胜，但神的恩典必使他悔改、复原，以致他不至全身仆倒。他虽可能暂时失去神救恩的喜乐，却必得着恢复；因为神必用手搀扶他，用他自由的灵扶持他。根虽枯叶，却仍活着；冬天之后必有春天来到。（2）善人可能在苦难中——他的事务困窘、精神低落——但他不至全身仆倒；当他的肉体和心衰败之时，神必作他心里的力量，并以他的安慰扶持他，使他所造的灵不在他面前丧尽。4. 我们不至缺少这生命的必需支持（诗 37:25）：「我从前年幼，现在年老」——在我所见过人的外面光景的变迁中，并我所观察中——「却未见过义人被弃」（被神和人所弃，正如我有时见恶人被天地同弃）；「也未见过他的后裔讨饭」。大卫自己曾向亚比亚他祭司求饼，但那是扫罗追杀他之时；我们的主曾教导我们，在一切属世的应许中当将为义受逼迫之情形除外（可 10:30），因为这种情形有独特的尊荣和安慰相伴，使它更算为恩赐（如使徒所算的，腓 1:29）而非损失或苦楚。但善人本人或其家眷被贬至极贫的实例极少——许多恶人是因自己的恶将自己贬至这种光景。大卫「未见过义人被弃，也未见过他的后裔讨饭」。「被弃」（有人如此解）；他们若缺乏，神必为他们兴起朋友供应，无须他们可耻地自暴于寻常乞丐的羞辱；或说他们若逐户求食，也不至绝望，不像那「为饼流浪在外」的恶人说：「在哪里呢？」（伯 15:23）。他也不至被拒，不像浪子「愿意」吃饱，「也没有人给他」（路 15:16）。他也不至怀怨，纵然不得饱足，不像大卫的仇敌「走来走去寻找食物」（诗 59:15）。有人以这应许特别论及那些向穷人行善施舍的人，暗示大卫从未见过有人因慈善而使自己陷入贫困。「屯粮不卖的，民必咒诅他」（箴 11:26〔参箴 11:24〕）。5. 神必不离弃我们，反要在我们的艰难窘迫中恩慈地保护我们（诗 37:28）：「耶和华喜爱公平」——他喜悦自己行公义，也喜悦那些行公义的人；所以他在苦难中不离弃他的圣徒——当别人对他们生疏、躲开他们之时——他却顾念他们「永蒙保佑」——即每一时代的圣徒都受他保护，传承存到时间之末，并且个别的圣徒得蒙保守脱离这现今时代的一切试探，经过一切试炼，到那永远的幸福里。「他必保全到他的天国」——那就是永远的保守（提后 4:18；诗 12:7）。6. 我们在这世上必有舒适的安顿，离开这世界之后更有更美的安顿。「就可永远安居」（诗 37:27），不像恶人的后裔被「剪除」（诗 37:28）。以神为安息、在他里面得其所的人，必不被翻动。但这地上并无永远安居之所，无常住的城；惟独在天上——那有根基的城——义人才永远安居；那才是他们永远的居所。7. 我们不至成为那些谋害我们之仇敌的掠物（诗 37:32,33）。有一仇敌抓住一切机会要害我们——就是那窥探义人（如吼叫的狮子窥探猎物）想要杀他的恶者。也有恶人如此行——他们极其诡诈（窥探义人，为要找机会有效地害他，并找借口为自己辩护），又极其恶毒（因为他们想要杀他）。这话也可很恰当地应用于那恶者——魔鬼，那古蛇——他有陷阱要陷害义人，有诡计我们不可不知道；那大红龙，要杀他们；那吼叫的狮子，遍地游行，不息不静，寻找可吞吃的人。但此处应许他必不能得逞——撒但和他的工具都是如此。（1）他不能如战场上的仇敌得逞：「耶和华必不撇他在恶人手中」；神不许撒但行它所要行的，也不从他百姓收回他的力量和恩典，反要使他们能以抵挡并胜过他，「他们的信心不至丧失」（路 22:31,32）。善人可能落入撒但差役的手中，受重重的折磨，但神不将他撇在其中（林前 10:13）。（2）他不能如法庭上的仇敌得逞：「定罪的时候，耶和华也不定他的罪」——虽然控告弟兄的「在我们神面前昼夜控告他们」，力促定罪。他的诬告必被驳回，如同对约书亚所提的（亚 3:1,2）：「撒但啊，愿耶和华责备你！」「神称他们为义了」，「谁能控告神所拣选的人呢？」
Englisches Original
Exhortations and Promises
²¹ The wicked borroweth, and payeth not again: but the righteous showeth mercy, and giveth.
²² For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut off.
²³ The steps of a good man are ordered by the LORD: and he delighteth in his way.
²⁴ Though he fall, he shall not be utterly cast down: for the LORD upholdeth him with his hand.
²⁵ I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.
²⁶ He is ever merciful, and lendeth; and his seed is blessed.
²⁷ Depart from evil, and do good; and dwell for evermore.
²⁸ For the LORD loveth judgment, and forsaketh not his saints; they are preserved for ever: but the seed of the wicked shall be cut off.
²⁹ The righteous shall inherit the land, and dwell therein for ever.
³⁰ The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment.
³¹ The law of his God is in his heart; none of his steps shall slide.
³² The wicked watcheth the righteous, and seeketh to slay him.
³³ The LORD will not leave him in his hand, nor condemn him when he is judged.
These verses are much to the same purport with the Ps 37:1-20 of this psalm, for it is a subject worthy to be dwelt upon. Observe here,
I. What is required of us as the way to our happiness, which we may learn both from the characters here laid down and from the directions here given. If we would be blessed of God, 1. We must make conscience of giving every body his own; for the wicked borrows and pays not again, Ps 37:21. It is the first thing which the Lord our God requires of us, that we do justly, and render to all their due. It is not only a shameful paltry thing, but a sinful wicked thing, not to repay what we have borrowed. Some make this an instance, not so much of the wickedness of the wicked as of the misery and poverty to which they are reduced by the just judgment of God, that they shall be necessitated to borrow for their supply and then be in no capacity to repay it again, and so lie at the mercy of their creditors. Whatever some men seem to think of it, as it is a great sin for those that are able to deny the payment of their just debts, so it is a great misery not to be able to pay them. 2. We must be ready to all acts of charity and beneficence; for, as it is an instance of God's goodness to the righteous that he puts it into the power of his hand to be kind and to do good (and so some understand it, God's blessing increases his little to such a degree that he has abundance to spare for the relief of others), so it is an instance of the goodness of the righteous man that he has a heart proportionable to his estate: He shows mercy, and gives, Ps 37:21. He is ever merciful, or every day, or all the day, merciful, and lends, and sometimes there is as true charity in lending as in giving; and giving and lending are acceptable to God when they proceed from a merciful disposition in the heart, which, if it be sincere, will be constant, and will keep us from being weary of well-doing. he that is truly merciful will be ever merciful. 3. We must leave our sins, and engage in the practice of serious godliness (Ps 37:27): Depart from evil and do good. Cease to do evil and abhor it; learn to do well and cleave to it; this is true religion. 4. We must abound in good discourse, and with our tongues must glorify God and edify others. It is part of the character of a righteous man (Ps 37:30) that his mouth speaketh wisdom; not only he speaks wisely, but he speaks wisdom, like Solomon himself, for the instruction of those about him. His tongue talks not of things idle and impertinent, but of judgment, that is, of the word and providence of God and the rules of wisdom for the right ordering of the conversation. Out of the abundance of a good heart will the mouth speak that which is good and to the use of edifying. 5. We must have our wills brought into an entire subjection to the will and word of God (Ps 37:31): The law of God, of his God, is in his heart; and in vain do we pretend that God is our God if we do not receive his law into our hearts and resign ourselves to the government of it. It is but a jest and a mockery to speak wisdom, and to talk of judgment (Ps 37:30), unless we have the law in our hearts, and we think as we speak. The law of God must be a commanding ruling principle in the heart; it must be a light there, a spring there, and then the conversation will be regular and uniform: None of his steps will slide; it will effectually prevent backsliding into sin, and the uneasiness that follows from it.
II. What is assured to us, as instances of our happiness and comfort, upon these conditions.
1. That we shall have the blessing of God, and that blessing shall be the spring, and sweetness, and security of all our temporal comforts and enjoyments (Ps 37:22): Such as are blessed of God, as all the righteous are, with a Father's blessing, by virtue of that shall inherit the earth, or the land (for so the same word is translated, Ps 37:29), the land of Canaan, that glory of all lands. Our creature-comforts are comforts indeed to us when we see them flowing from the blessing of God, we are sure not to want any thing that is good for us in this world. The earth shall yield us her increase if God, as our own God, give us his blessing, Ps 67:6. And as those whom God blesses are thus blessed indeed (for they shall inherit the land), so those whom he curses are cursed indeed; they shall be cut off and rooted out, and their extirpation by the divine curse will set off the establishment of the righteous by the divine blessing and be a foil to it.
2. That God will direct and dispose of our actions and affairs so as may be most for his glory (Ps 37:23): The steps of a good man are ordered by the Lord. By his grace and Holy Spirit he directs the thoughts, affections, and designs of good men. He has all hearts in his hand, but theirs by their own consent. By his providence he overrules the events that concern them, so as to make their way plain before them, both what they should do and what they may expect. Observe, God orders the steps of a good man; not only his way in general, by his written word, but his particular steps, by the whispers of conscience, saying, This is the way, walk in it. He does not always show him his way at a distance, but leads him step by step, as children are led, and so keeps him in a continual dependence upon his guidance; and this, (1.) Because he delights in his way, and is well pleased with the paths of righteousness wherein he walks. The Lord knows the way of the righteous (Ps 1:6), knows it with favour, and therefore directs it. (2.) That he may delight in his way. Because God orders his way according to his own will, therefore he delights in it; for, as he loves his own image upon us, so he is well pleased with what we do under his guidance.
3. That God will keep us from being ruined by our falls either into sin or into trouble (Ps 37:24): Though he fall, he shall not be utterly cast down. (1.) A good man may be overtaken in a fault, but the grace of God shall recover him to repentance, so that he shall not be utterly cast down. Though he may, for a time, lose the joys of God's salvation, yet they shall be restored to him; for God shall uphold him with his hand, uphold him with his free Spirit. The root shall be kept alive, though the leaf wither; and there will come a spring after the winter. (2.) A good man may be in distress, his affairs embarrassed, his spirits sunk, but he shall not be utterly cast down; God will be the strength of his heart when his flesh and heart fail, and will uphold him with his comforts, so that the spirit he has made shall not fail before him.
4. That we shall not want the necessary supports of this life (Ps 37:25): "I have been young and now am old, and, among all the changes I have seen in men's outward condition and the observations I have made upon them, I never saw the righteous forsaken of God and man, as I have sometimes seen wicked people abandoned both by heaven and earth; nor do I ever remember to have seen the seed of the righteous reduced to such an extremity as to beg their bread." David had himself begged his bread of Abimelech the priest, but it was when Saul hunted him; and our Saviour has taught us to except the case of persecution for righteousness' sake out of all the temporal promises (Mk 10:30), because that has such peculiar honours and comforts attending it as make it rather a gift (as the apostle reckons it, Php 1:29) than a loss or grievance. But there are very few instances of good men, or their families, that are reduced to such extreme poverty as many wicked people bring themselves to by their wickedness. He had not seen the righteous forsaken, nor his seed begging their bread. Forsaken (so some expound it); if they do want God will raise them up friends to supply them, without a scandalous exposing of themselves to the reproach of common beggars; or, if they go from door to door for meat, it shall not be with despair, as the wicked man that wanders abroad for bread, saying, Where is it? Job 15:23. Nor shall he be denied, as the prodigal, that would fain have filled his belly, but no man gave unto him, Lu 15:16. Nor shall he grudge if he be not satisfied, as David's enemies, when they wandered up and down for meat, Ps 59:15. Some make this promise relate especially to those that are charitable and liberal to the poor, and to intimate that David never observed any that brought themselves to poverty by their charity. It is withholding more than is meet that tends to poverty, Pr 11:24.
5. That God will not desert us, but graciously protect us in our difficulties and straits (Ps 37:28): The Lord loves judgment; he delights in doing justice himself and he delights in those that do justice; and therefore he forsakes not his saints in affliction when others make themselves strange to them and become shy of them, but he takes care that they be preserved for ever, that is, that the saint in every age be taken under his protection, that the succession be preserved to the end of time, and that particular saints be preserved from all the temptations and through all the trials of this present time, to that happiness which shall be for ever. He will preserve them to his heavenly kingdom; that is a preservation for ever, 2Ti 4:18, Ps 12:7.
6. That we shall have a comfortable settlement in this world, and in a better when we leave this. That we shall dwell for evermore (Ps 37:27), and not be cut off as the seed of the wicked, Ps 37:28. Those shall not be tossed that make God their rest and are at home in him. But on this earth there is no dwelling for ever, no continuing city; it is in heaven only, that city which has foundations, that the righteous shall dwell for ever; that will be their everlasting habitation.
7. That we shall not become a prey to our adversaries, who seek our ruin, Ps 37:32,33. There is an adversary that takes all opportunities to do us a mischief, a wicked one that watches the righteous (as a roaring lion watches his prey) and seeks to slay him. There are wicked men that do so, that are very subtle (they watch the righteous, that they may have an opportunity to do them a mischief effectually and may have a pretence wherewith to justify themselves in the doing of it), and very spiteful, for they seek to slay him. But it may very well be applied to the wicked one, the devil, that old serpent, who has his wiles to entrap the righteous, his devices which we should not be ignorant of,—that great red dragon, who seeks to slay them,—that roaring lion, who goes about continually, restless and raging, and seeking whom he may devour. But it is here promised that he shall not prevail, neither Satan nor his instruments. (1.) He shall not prevail as a field-adversary: The Lord will not leave him in his hand; he will not permit Satan to do what he would, nor will he withdraw his strength and grace from his people, but will enable them to resist and overcome him, and their faith shall not fail, Lu 22:31,32. A good man may fall into the hands of a messenger of Satan, and be sorely buffeted, but God will not leave him in his hands, 1Co 10:13. (2.) He shall not prevail as a law-adversary: God will not condemn him when he is judged, though urged to do it by the accuser of the brethren, who accuses them before our God day and night. His false accusations will be thrown out, as those exhibited against Joshua (Zec 3:1,2), The Lord rebuke thee, O Satan! It is God that justifies, and then who shall lay any thing to the charge of God's elect?
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Exhortations and Promises
简体中文
劝勉与应许
³⁴ 你当等候耶和华，遵守他的道，他就高举你，使你承受地土；恶人被剪除的时候，你必看见。
³⁵ 我见过恶人大有势力，好像青翠的月桂树在本土生发。
³⁶ 有人经过，看哪，他已没有了；我也寻找他，却寻不着。
³⁷ 你要细察那完全人，观看那正直人，因为和平人有好结局。
³⁸ 至于犯法的人，必一同灭绝；恶人终必剪除。
³⁹ 但义人得救是出乎耶和华；他在患难之时作他们的力量。
⁴⁰ 耶和华必帮助他们，搭救他们；他必搭救他们脱离恶人，又拯救他们，因为他们投靠他。
诗人这篇诗（这首诗的性质就是一篇讲章）的结论，与全篇主旨相同，所重申的也是同一回事。
一、此处所劝勉的本分仍然相同（诗 37:34）：『你当等候耶和华，遵守他的道。』本分是我们的，我们当留意它，对它谨慎，守神的道，永不偏离，也不在其中怠惰；紧紧跟随，继续前行；但事情的结局属乎神，我们当把自己交托给他来安排；我们当等候耶和华，注意他护理的运行，仔细观察，又照着良心而顺应。我们若谨慎『遵守神的道』，便可欢然等候他，把自己的道路交托他；我们必看见他既是善待那些作工之仆人的好主人，也是善待那些等候之仆人的好主人。
二、用以勉励这本分的理由也大致相同——根据恶人必亡的确定和义人必得救的确定。这善人受了试探要嫉妒恶人的兴盛，为要抵挡这试探，便『进了神的圣所』，也领我们进去（诗 73:17）；在那里他明白了他们的结局，又借此叫我们明白；借着与义人的结局相比较，便挫败了那试探，使之哑口无言。请观察：
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恶人至终的悲惨——无论他们一时如何兴盛：『恶人终必剪除』（诗 37:38）；那必以如此恶终结束的，不能算好。恶人在其结局上必从一切美善和一切美善的盼望中被剪除；他们一切喜乐必被彻底终止，他们必永远与生命之源隔绝，归于一切邪恶。〔1〕恶人显著灭亡的几个实例，大卫自己曾在今世观察过——罪人的排场和兴盛，并不能在他们受审之日临到时保护他们免于神的审判（诗 37:36,35）：『我见过一个恶人』（此词是单数），假设是扫罗或亚希多弗（因为大卫写这篇诗时已是老人）『大有势力』——可怖（有人如此译），『活人之地的强者所怕的』，逞强横行，似乎安立稳妥、枝叶繁茂，『好像青翠的月桂树在本土生发』——它只长叶子、不结果子；又如本乡本土生的以色列人（哈蒙德博士[Dr. Hammond]如此解），似乎要扎根。但他后来如何？以利法很久以前就已学到：当他看见愚妄人扎根，便咒诅其住处（伯 5:3）。大卫也看见同样的理由；因为这棵月桂树和无花果树一样快地枯干了——基督咒诅了它：『他过去』如梦，如影——他和他所夸的一切排场和权势都是如此。他转瞬即逝：他已不在；我惊奇地『寻找他』，却寻不着。他演完了他的角色，便退了场，再无人记念他。〔2〕罪人——一切罪人——那全然、最终的灭亡，不久必如奇景般展示在圣徒眼前，正如他们如今有时被展示在世界眼前（诗 37:34）：『恶人被剪除的时候』（他们必被剪除）『你必看见』，并对神圣的公义怀着敬虔的敬畏。『至于犯法的人，必一同灭绝』（诗 37:38）。在今世，神从许多罪人中挑出这里一个、那里一个，作『以儆效尤』的实例；但在审判之日，必有一切犯法之人普遍的毁灭，无一能逃脱。同犯罪的人，必同被定罪。『将他们捆成捆，等着烧。』
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义人至终的福分。让我们看看神那些贫穷受藐视之民的结局如何。〔1〕尊荣。曾有这样的时代，其不义之大，使人的敬虔反成了他们今世晋升的拦阻，把他们完全排挤在兴家立业之外；但那些守神之道的人，可以确知他必在合宜之时『高举』他们，使他们『承受地土』（诗 37:34）；他必提升他们到天上住处的一席之地，在新耶路撒冷里得着尊贵、荣耀和真实的财富，使他们承受那美地、那应许之地——迦南原是它的预表；他必把他们高举在一切藐视和危险之上。〔2〕平安（诗 37:37）。愿万民『细察那完全人，观看那正直人』；注意他而钦佩他、效法他，定睛在他身上观察他的结局，你必看见『和平人有好结局』。有时他日子的末了比开头对他更为舒适；风暴过去，他在受苦之后又得安慰。无论如何，如果他所有的日子一直是阴暗多云的，也许他临终之日对他可能是舒适的，他的日头可能灿烂地落下；或，纵然它在云下落下，他未来的状态却必是平安——永远的平安。那些在世活着时正直而行的人，死时必进入平安（赛 57:2）。许多善人麻烦的一生，由一个安详的死作了结论；凡如此永远善终的，便万事皆善。巴兰自己也愿望自己的死和自己的终局能像义人一样（民 23:10）。〔3〕拯救（诗 37:39,40）。『义人得救』（这话可应用于那『众先知……详细寻求考察』的大救恩，彼前 1:10）『是出乎耶和华』；这必是耶和华的作为。永远的拯救——那『按正路而行』的人所要看见的神之拯救（诗 50:23）——也是出乎耶和华。他既定意赐他们基督和天国，也必作他们全丰全足的神：他是他们在『患难之时』的力量，扶持他们在其下，又带领他们经过。他『必帮助他们，搭救他们』——帮助他们尽本分、担重担、打属灵的仗，帮助他们好好忍受苦难并从中得益，并在合宜之时救他们脱离苦难。他必搭救他们脱离要吞灭他们的恶人，必在恶人不再搅扰之处保障他们。他必『拯救』他们——不但保守他们安全，更使他们得福——『因为他们投靠他』，不是因他们从他有所功德，而是因他们把自己交托给他、对他寄予信任，并借此尊重他。
Englisches Original
Exhortations and Promises
³⁴ Wait on the LORD, and keep his way, and he shall exalt thee to inherit the land: when the wicked are cut off, thou shalt see it.
³⁵ I have seen the wicked in great power, and spreading himself like a green bay tree.
³⁶ Yet he passed away, and, lo, he was not: yea, I sought him, but he could not be found.
³⁷ Mark the perfect man, and behold the upright: for the end of that man is peace.
³⁸ But the transgressors shall be destroyed together: the end of the wicked shall be cut off.
³⁹ But the salvation of the righteous is of the LORD: he is their strength in the time of trouble.
⁴⁰ And the LORD shall help them, and deliver them: he shall deliver them from the wicked, and save them, because they trust in him.
The psalmist's conclusion of this sermon (for that is the nature of this poem) is of the same purport with the whole, and inculcates the same things.
I. The duty here pressed upon us is still the same (Ps 37:34): Wait on the Lord and keep his way. Duty is ours, and we must mind it and make conscience of it, keep God's way and never turn out of it nor loiter in it, keep close, keep going; but events are God's and we must refer ourselves to him for the disposal of them; we must wait on the Lord, attend the motions of his providence, carefully observe them, and conscientiously accommodate ourselves to them. If we make conscience of keeping God's way, we may with cheerfulness wait on him and commit to him our way; and we shall find him a good Master both to his working servants and to his waiting servants.
II. The reasons to enforce this duty are much the same too, taken from the certain destruction of the wicked and the certain salvation of the righteous. This good man, being tempted to envy the prosperity of the wicked, that he might fortify himself against the temptation, goes into the sanctuary of God and leads us thither (Ps 73:17); there he understands their end, and thence gives us to understand it, and, by comparing that with the end of the righteous, baffles the temptation and puts it to silence. Observe,
1. The misery of the wicked at last, however they may prosper awhile: The end of the wicked shall be cut off (Ps 37:38); and that cannot be well that will undoubtedly end so ill. The wicked, in their end, will be cut off from all good and all hopes of it; a final period will be put to all their joys, and they will be for ever separated from the fountain of life to all evil. (1.) Some instances of the remarkable ruin of wicked people David had himself observed in this world—that the pomp and prosperity of sinners would not secure them from the judgments of God when their day should come to fall (Ps 37:36,35): I have seen a wicked man (the word is singular), suppose Saul or Ahithophel (for David was an old man when he penned this psalm), in great power, formidable (so some render it), the terror of the mighty in the land of the living, carrying all before him with a high hand, and seeming to be firmly fixed and finely flourishing, spreading himself like a green bay-tree, which produces all leaves and no fruit; like a native home-born Israelite (so Dr. Hammond), likely to take root. But what became of him? Eliphaz, long before, had learned, when he saw the foolish taking root, to curse his habitation, Job 5:3. And David saw cause for it; for this bay-tree withered away as soon as the fig-tree. Christ cursed: He passed away as a dream, as a shadow, such was he and all the pomp and power he was so proud of. He was gone in an instant: He was not; I sought him with wonder, but he could not be found. He had acted his part and then quitted the stage, and there was no miss of him. (2.) The total and final ruin of sinners, of all sinners, will shortly be made as much a spectacle to the saints as they are now sometimes made a spectacle to the world (Ps 37:34): When the wicked are cut off (and cut off they certainly will be) thou shalt see it, with awful adorations of the divine justice. The transgressors shall be destroyed together, Ps 37:38. In this world God singles out here one sinner and there another, out of many, to be made an example in terrorem—as a warning; but in the day of judgment there will be a general destruction of all the transgressors, and not one shall escape. Those that have sinned together shall be damned together. Bind them in bundles, to burn them.
2. The blessedness of the righteous, at last. Let us see what will be the end of God's poor despised people. (1.) Preferment. There have been times the iniquity of which has been such that men's piety has hindered their preferment in this world, and put them quite out of the way of raising estates; but those that keep God's way may be assured that in due time he will exalt them, to inherit the land (Ps 37:34); he will advance them to a place in the heavenly mansions, to dignity, and honour, and true wealth, in the New Jerusalem, to inherit that good land, that land of promise, of which Canaan was a type; he will exalt them above all contempt and danger. (2.) Peace, Ps 37:37. Let all people mark the perfect man, and behold the upright; take notice of him to admire him and imitate him, keep your eye upon him to observe what comes of him, and you will find that the end of that man is peace. Sometimes the latter end of his days proves more comfortable to him than the beginning was; the storms blow over, and he is comforted again, after the time that he was afflicted. However, if all his days continue dark and cloudy, perhaps his dying day may prove comfortable to him and his sun may set in brightness; or, if it should set under a cloud, yet his future state will be peace, everlasting peace. Those that walk in their uprightness while they live shall enter into peace when they die, Isa 57:2. A peaceful death has concluded the troublesome life of many a good man; and all is well that thus ends everlastingly well. Balaam himself wished that his death and his last end might be like that of the righteous Nu 23:10. (3.) Salvation, Ps 37:39,40. The salvation of the righteous (which may be applied to the great salvation of which the prophets enquired and searched diligently, 1Pe 1:10) is of the Lord; it will be the Lord's doing. The eternal salvation, that salvation of God which those shall see that order their conversation aright (Ps 50:23), is likewise of the Lord. And he that intends Christ and heaven for them will be a God all-sufficient to them: He is their strength in time of trouble, to support them under it and carry them through it. He shall help them and deliver them, help them to do their duties, to bear their burdens, and to maintain their spiritual conflicts, help them to bear their troubles well and get good by them, and, in due time, shall deliver them out of their troubles. He shall deliver them from the wicked that would overwhelm them and swallow them up, shall secure them there, where the wicked cease from troubling. He shall save them, not only keep them safe, but make them happy, because they trust in him, not because they have merited it from him, but because they have committed themselves to him and reposed a confidence in him, and have thereby honoured him.
本篇是一篇讲章,且是一篇极有益的讲章;它不像大多诗篇那样为我们的敬虔而设,而是为我们的品行而设;其中毫无祷告或赞美的内容,全是教训;它是「训诲诗」——教训之诗;它解释了《护理之书》中最难的几章——恶人的高升与义人的受辱,提供其中疑难的解答,并劝勉我们在这样幽暗的安排下当如何自处。先知的工作(大卫也是先知)就是解释律法。而摩西的律法曾应许顺从者属世的福、宣告悖逆者属世的祸,这主要关乎百姓的全体、关乎国家整体;因为当应用于个人时,便有许多恶人亨通、圣人遭难的例子;先知在本篇的目的,就是要将这些例子与神所说的话调和。本篇结构如下:一、他禁止我们为恶人在恶道上亨通而心怀不平(诗37:1,7,8);二、他给出我们不当因此心怀不平的极好理由:1. 因恶人虽亨通,其品格却是可耻的(诗37:12,14,21,32),而义人的品格是可敬的(诗37:21,26,30,31);2. 因恶人临近毁灭与荒凉(诗37:2,9,10,20,35,36,38),而义人必从恶人一切恶谋中得蒙拯救与保护(诗37:13,15,17,28,33,39,40);3. 因神为一切善人所存的特别怜悯与他向他们所显的恩眷(诗37:11,16,18,19,22-25,28,29,37);三、他开出防治嫉妒恶人亨通之罪的极好良方,并使用这些良方的大鼓励(诗37:3-6,27,34)。我们唱这首诗时,当教导并劝戒彼此正确地明白神的护理并适应它,时时谨慎尽自己的本分,然后耐心地将结局交托神,并相信无论眼前的事看似多么幽暗,「敬畏神的,就是在神面前敬畏的人,必终久得福」。