Chapter commentary
Psalms Chapter 131
서론
Psalm 131 Introduction
繁體中文
English original
This brief psalm is entitled "A Song of Degrees of David." There is nothing in it to forbid the idea that it was composed by him, for it is wholly in his spirit and manner. It is not known, however, on what occasion it was written, nor why it has a place among the "Songs of Degrees." It would seem to have been prepared on some occasion when the author had been charged with being of a lofty and proud spirit; with meddling in matters that were above him, or above his condition in life; or with making such suggestions about public affairs as were considered to indicate a self-confident, or an aspiring mind. Without being able to determine this by any certain facts, the supposition which would seem most to accord with the contents of the psalm would be that it was written when he was a young man; when he had expressed, in the presence of others, some sentiments on public affairs which were interpreted by them as denoting a forward and self confident spirit.
If so, then this psalm was probably a private meditation on what he had done, and was of the nature of a personal examination of his spirit and motives. Knowing, as we do, what David was afterward - his great talents as a warrior and a king, and his ability to manage public affairs - it would not, in itself, be strange or improbable that, in early life, and even when a shepherdboy, he might have advanced opinions which would be regarded as beyond his age, as unbecoming his condition, and as manifesting a disposition to meddle with matters above him; and that he might have been rebuked for this. If it were so, we may suppose that a pious and a modest youth would give himself to self-examination, to determine whether that was the spirit which actuated him, and this psalm may have been the result of such an examination: a deep self-consciousness that such was not the spirit which influenced him; that these were not the motives which prompted him to do what he had done.
The psalm, therefore, may, perhaps, without impropriety, be regarded as furnishing evidence of the early manifestation of a disposition on the part of David to study public affairs, and of an early manifestation of a knowledge on that subject which was regarded as above his years and his station; and, at the same time, of his readiness to profit by rebuke, and to examine his real motives; and of his consciousness that he was not actuated by self-confident and aspiring views. The psalm manifests a humble spirit, and a spirit of confident trust in God. If the interpretation thus suggested could be confirmed - or if it may be allowed - the psalm would be one of the most valuable records of the early life and character of David. It would add to the interest of this conjecture, if we might suppose that this psalm was left among the effusions of his early years - among, as we should say, his "private papers," and was discovered after he was dead, and was then arranged and published among these "Songs of Degrees."
1
Psalm 131:1
繁體中文
「耶和華啊，我的心不狂傲」——雖然有人以此指控我；雖然我或許說過一些似乎暗示此意的事；雖然從我的行為看來，這似乎是可以成立的推論——然而我自覺這並非我真實的品格。我所說的話，不是出於野心。
「我的眼不高大」——我自覺我並非野心勃勃、好高鶩遠——不像人指控我的那樣。我所說的話不是出於這種心境，這樣的指控也不當加於我。
「我也不敢行」——欽定本旁註照希伯來文作「行走」。我不在這類事中游走；我不窺探它們；我不干預它們。我所說、所行的，並不像人論到我所說的那樣，是好管閒事、干預之靈的結果。表面看來或許如此；但我自己的良心告訴我並非如此。人對我行為的解讀也許合乎常情；但我自己深知，那不是正確的解讀。
「重大和測不透的事」——欽定本旁註照希伯來文作「奇妙」。「奇妙」一詞適用於因其浩大或非凡性質而足以激起驚奇的事——如奇事或神蹟；繼而指偉大高超的真理。它也適用於那些可被視為遠超孩童能力、或遠超一個出身寒微、受教育機會有限之人的事；而且，如上文所提示，加在他身上的指控可能是：在公共事務、國家政務上——或在宗教更高深的道理上——他顯出了一種與年少位卑之人不相稱的心態，而這表明他有插手那些他無法明白、也與他無關之事的意圖。他說，他自覺自己並非受那種心態驅使。
English original
Lord, my heart is not haughty - Though this is charged upon me; though I may have said things which seem to imply it; though this might appear a just inference from my conduct - yet I am conscious that this is not my real character. What I have said was not the result of ambition.
Nor mine eyes lofty - I am conscious that I am not ambitious and aspiring - as I am accused of being. What I have said is not the result of such a feeling, nor should such a charge be brought against me.
Neither do I exercise myself - Margin, as in Hebrew, walk. I do not walk about among such things; I do not pry into them; I do not meddle with them. What I have said or done is not, as has been said concerning me, the result of a meddlesome and interfering spirit. It may seem to be so; my own consciousness tells me it is not so. The interpretation put upon my conduct may be natural; but I am conscious to myself that it is not the right interpretation.
In great matters, or in things too high for me - Margin, as in Hebrew, wonderful. The word wonderful would apply to matters suited to excite astonishment by their vastness, or their unusual nature - as prodigies or miracles; and then, great and lofty truths. It would apply also to things which might be regarded as far above the capacity of a child, or of one in obscure life, and with slight advantages of education; and, as above suggested, it may have been the accusation brought against him, that, in respect to public matters, matters of state - or to the more elevated doctrines of religion - he had manifested a spirit unbecoming one in early years, and of humble rank, and that this indicated a desire to meddle with matters which he could not understand, and which could not pertain to him. He was conscious, he says, that he was not actuated by that spirit.
2
Psalm 131:2
繁體中文
「我的心平穩安靜」——旁註如希伯來文作「我的心」。希伯來文是：「我若沒有安撫、平靜我的心。」這是他確曾如此行的強烈肯定方式。否定形式常用來表達強烈的斷言。完整的形式會是：「神知道我若沒有這樣行」；或「我若沒有這樣行，就讓我承擔後果，讓我受罰」。其意思是：他自覺自己已經這樣行了。他沒有狂妄、驕傲、野心勃勃——沒有插手那些高過他、不屬於他的事——他認識自己恰當的本位。他溫和、平靜、不張揚。譯作「平穩」的字，本義是平直或平坦；繼而在這裏所用的形式中，指使之平直、平滑或平坦；在此用於使心思平靜的意義：撫平其起伏，保持其安寧。試比較 Isaiah 38:13 的註釋；在我們的譯本中，該處作「我計算直到早晨」（與此處同字），但其正確的譯法應是「我安撫、平靜自己直到早晨」。這裏的意思也是如此：他使自己的心思保持平靜、平穩、溫和。
「好像斷過奶的孩子在他母親的懷中」——試參 Isaiah 28:9。對這段經文，歷來有各種極不相同的解釋。試參 Rosenmuller 在原處（in loc.）的註釋。或許真正的意思，是一個斷了奶的孩子倚偎著母親，或倚臥在她懷中。正如斷奶的孩子倚偎著母親。就是說，孩子既已慣於懷抱，如今被斷了奶，便把頭輕輕靠在素來得滋養的地方，覺察自己的倚賴，盼望再得食物：不是發怒，而是溫柔的憂傷與難過。小孩子這樣依偎著母親——把頭輕輕靠在懷中——柔弱地——盼望得滋養——便是溫柔與柔和最動人的圖畫。
「我的心在我裏面真像斷過奶的孩子」——直譯為「如同斷奶的孩子在我之上，我的心」；大概的意思是：我的心像斷奶的孩子那樣倚偎著我。我的能力、我的性情、我的願望、我的情感，就這樣安歇在我身上——溫和、沒有野心、滿懷信賴。七十士譯本的譯法與此不同，給出另一種意思：「我若不曾謙卑，反倒像斷奶的孩子對他母親那樣高抬自己，你必怎樣向我的心施行報應！」然而希伯來文要求作別的解釋。其意思是：他素來溫和；他已使自己的情感平靜下來；無論他曾有過甚麼抱負，他都加以約束；儘管他或許曾發出一些似乎帶著驕傲或野心味道的詢問或建議，他卻自覺並非如此，而是認識了自己恰當的本位，並守住了它。這裏的要旨是：宗教使人產生孩子般的靈；它使眾人認識並守住在自己恰當的位置；無論它在年輕人中間引致甚麼詢問或建議，它都會使他們保持謙遜謙卑；人早年無論傾向於提出甚麼建議，都必伴隨著謙卑、溫和、不張揚的靈。宗教產生節制，與驕傲、狂妄、野心的靈不相容。
English original
Surely I have behaved and quieted myself - Margin, as in Hebrew, my soul. The Hebrew is, "If I have not soothed and quieted my soul." This is a strong mode of affirming that he had done it. The negative form is often thus used to denote a strong affirmation. The full form would be, "God knows if I have not done this;" or, "If I have not done this, then let me bear the consequences; let me be punished." The idea is that he was conscious he had done this. Instead of being arrogant, proud, and ambitious - instead of meddling with matters above him, and which did not belong to him, he had known his proper place. He had been gentle, calm, retiring. The word rendered behaved means properly to be even or level; then, in the form used here, to make even, smooth, or level; and it is used here in the sense of calming the mind; smoothing down its roughnesses; keeping it tranquil. Compare the notes at Isaiah 38:13, in our version, "I reckoned" (the same word as here) "till morning," but where the correct translation would be, "I composed or calmed myself until morning." So the meaning here is, that he had kept his mind calm, and even, and gentle.
As a child that is weaned of his mother - See Isaiah 28:9. There have been very various interpretations of this passage. See Rosenmuller in loc. Perhaps the true idea is that of a child, when weaned, as leaning upon its mother, or as reclining upon her breast. As a weaned child leans upon its mother. That is, as a child, accustomed to the breast, and now deprived of it, lays its head gently where it had been accustomed to derive its nutriment, feeling its dependence, hoping to obtain nourishment again: not angry, but gently grieved and sad. A little child thus clinging to its mother - laying its head gently down on the bosom - languishing - looking for nourishment - would be a most tender image of meekness and gentleness.
My soul is even as a weaned child - literally, "As a weaned child upon me my soul;" that is probably, My soul leans upon me as a weaned child. My powers, my nature, my desires, my passions, thus lean upon me, are gentle, unambitious, confiding. The Septuagint renders this in a different manner, and giving a different idea, "Had I not been humble, but exalted myself as a weaned child doth against its mother, how wouldst thou have retributed against my soul!" The Hebrew, however, requires that it should be otherwise interpreted. The idea is, that he had been gentle; that he had calmed down his feelings; that whatever aspirations he might have had, he had kept them under; that though he might have made inquiries, or offered suggestions that seemed to savor of pride or ambition, he had been conscious that this was not so, but that he had known his proper place, and had kept it. The sentiment here is, that religion produces a child-like spirit; that it disposes all to know and keep their right place; that to whatever inquiries or suggestions it may lead among the young, it will tend to keep them modest and humble; and that whatever suggestions one in early life may be disposed to make, they will be connected with a spirit that is humble, gentle, and retiring. Religion produces self-control, and is inconsistent with a proud, an arrogant, and an ambitious spirit.
3
Psalm 131:3
繁體中文
「以色列啊，你當仰望耶和華……」——按上下文的銜接，這話似乎當理解為那被指控思想過於高遠之人的宣告。作為他一切省思的結果（那些省思曾使他受責備、被控以驕傲，其實卻是在謙遜的心境中形成的）——作為他所見似乎超前於他人所見之事的表達，或顯示出一種超越其年歲的思想習慣——他說：以色列應當仰望耶和華，這是有緣由的；有確切信靠的根基；神的性情中有足以憑仗的正當根據；事物的進程中——諸般趨勢中——有使神的百姓、使教會合宜地存盼望、寄信託、並確信其至終永存安全的成分。這既顯明他所表達、並因而招致傲慢之指控的那些意念的性質，也顯明一種圓熟的思想習慣，遠超乎對一個如此年少之人所能期待的程度。這一切大概都適用於早年的大衛，適用於那些或已預示他將來成為何等人物的省思；這尤其適用於大衛的那位後裔——比他更大的那一位——祂十二歲時在聖殿裏以「他的聰明和他的應對」使希伯來的教師們驚奇（Luke 2:47）；這呈現了一幅美妙圖景：謙遜與早年罕見的恩賜相結合；這也顯明真宗教恆常的本質——它生發謙遜，並激發盼望。
English original
Let Israel hope in the Lord ... - The connection would seem to require us to understand this as the assertion of him who had been accused of thoughts which seemed to be too lofty. As the result of all his reflections (of those reflections for which he was rebuked and charged with pride, but which were really conceived in a modest spirit) - as expressing what he saw that seemed to be in advance of what others saw, or to indicate a habit of thought beyond his years - he says that there were reasons why Israel should hope in the Lord; that there was a foundation for confident trust; that there was that in the divine character which was a just ground of reliance; that there was that in the course of events - in the tendencies of things - which made it proper for the people of God, for the church, to hope, to confide, to feel assured of its ultimate and permanent safety. This would indicate the nature of the suggestions which he had expressed, and which had exposed him to the charge of arrogance; and it would also indicate a ripe and mature habit of thinking, beyond what might be expected from one in very early life. All this was, probably, applicable to David in his early years, as to the reflections which might have foreshadowed what he would be in future; this was eminently applicable to David's Descendant - greater than he - who, at twelve years of age, astonished the Hebrew doctors in the temple with "his understanding and answers" Luke 2:47; this gives a beautiful view of modesty joined with uncommon gifts in early life; this shows what is always the nature of true religion - as producing modesty, and as prompting to hope.
這篇簡短的詩標題為「大衛的上行之詩」。詩中沒有什麼妨礙我們相信它是大衛所寫，因為它完全合於他的靈性與風格。然而，它寫於什麼場合、為何被列入「上行之詩」之中，則不得而知。看來它是在某個場合寫成的：那時作者被人指控心高氣傲、心懷驕傲；指控他插手超越自己、或超越其身分的重大事務；或指控他對公眾事務發表意見，被視為顯出自負或野心勃勃的心思。雖然無法憑任何確定的事實斷定這一點，但看來最符合詩內容的假設是：它寫於他年輕之時；那時他曾在他人面前對公眾事務發表了一些意見，被他們解讀為顯出魯莽自負的心思。
若是這樣，那麼本詩大概是他對自己所作所為的一次私下省思，是對自己的心靈與動機的一次自我省察。就我們所知大衛後來成為怎樣的人——他作為戰士與君王的偉大才幹，以及他處理公眾事務的能力——那麼他在早年、甚至還作牧童時，可能發表過被視為超越其年齡、不合其身分、顯出好管超越自身之事之傾向的意見，並可能因此受責備，這本身並不奇怪，也不足為異。若是這樣，我們可以設想，一個敬虔而謙遜的少年會自我省察，查明那是否就是驅使他的心態，而本詩可能就是這樣一次省察的結果：一種深刻的內心確知——知道那並非影響他的心態，那些也並非促使他作他所已作之事的動機。
因此，把本詩視為提供了一項證據，表明大衛早年即顯出研求公眾事務的傾向，並早年即顯出在該事上被視為超越其年齡與身分的知識；同時也顯出他樂於從責備中受益、樂於省察自己真實的動機；並顯出他自覺並非出於自負與野心的見解——這樣看也許並無不妥。本詩顯出一種謙卑的心靈，以及對神確切信靠的心。倘若這樣提示的解釋可以成立——或可被容許——那麼本詩便是大衛早年生平與品格最珍貴的記錄之一。倘若我們可以設想，這篇詩留在他早年歲月的作品中——留在我們所謂他的「私人文稿」之中——在他死後才被發現，然後被編排並刊佈於這些「上行之詩」之列，這猜想就更有意味了。