Chapter commentary
Psalms Chapter 43
서론
Psalm 43 Introduction
繁體中文
English original
This psalm is without a title. The name of the author is unknown, and, of course, it is not known on what occasion the psalm was composed. It bears, however, a very strong resemblance, in its general spirit and in its structure, to Psalm 42:1-11, and was, beyond doubt, composed by the same author, and in reference to the same occasion. The resemblance between the two psalms is so striking that many have supposed that they are parts of the same psalm, and as this one terminates with the same language Psalm 43:5 as that which occurs at the close of the two parts of Psalm 42:1-11 Psalm 42:5, Psalm 42:11, it has been conjectured by many that this is the third part or strophe of the psalm, and that they have been separated by mistake of the transcribers. See introduction to Psalm 42:1-11. It would be impossible to account for the fact that they had become separated in the majority Hebrew manuscripts if they had originally constituted one psalm; while the fact of their being found united in a small number of Hebrew manuscripts is easily accounted for, as the resemblance of the two may have led the transcribers to suppose that they were parts of one composition. The probability is, that this psalm was composed by the same author, as a kind of supplement to the former psalm, or as expressing, in a slightly different form, the emotions which passed through his mind on that same occasion.
The psalm contains
(1) an earnest appeal to God to assist the suffering author, and to protect him from the efforts of an ungodly nation, and from the designs of the deceitful and unjust man, Psalm 43:1;
(2) an appeal to God as his strength, with the language of anxious inquiry why he had cast him off, and had suffered him to go mourning because of the oppression of his enemy, Psalm 43:2;
(3) an earnest prayer that God would interpose, and would send out his light and his truth, and would permit him to go again to his holy hill, to the tabernacles, and to the altar, Psalm 43:3-4; and
(4), as in Psalm 42:5, Psalm 42:11, self-reproach that he is thus dejected and dispirited, and an appeal to his own soul to arouse itself, and to put its trust in God. It is a psalm, like the former, of great practical value to those who, in affliction, are sad and desponding.
1
Psalm 43:1
繁體中文
「神啊，求你伸我的冤」——這不是說：向我宣判刑罰；而是說：承辦我的案子；為我介入；在這案中施行公義。他認為自己的案子是正的；他覺得自己所受的待遇使他深蒙冤屈，他求神顯明他並未犯仇敵所控告他的事；顯明他是個正直的人、是神的朋友。見 Psalm 7:8 的註釋；Psalm 26:1 的註釋。
「為我辨屈」——參見 Psalm 35:1 的註釋。「向不虔誠的國」——旁註作「不憐憫人的」。直譯為「出於無憐憫的國」，或說不敬虔的國。其要義是：這裏所指的國或民，在他們對待他的行為上絲毫沒有敬虔的精神；他受了嚴酷而不公的對待。這整個描述，與押沙龍叛亂時期的事態十分吻合——那時大衛被趕離自己的家與自己的寶座（見 2 Samuel 15 及以下各章）。
「求你救我脫離詭詐不義的人」——旁註作「脫離行詭詐不義之人」，與希伯來文相同。這很適用於押沙龍的為人與境況，或許更直接、更恰當地適用於押沙龍叛亂主要策動者之一亞希多弗的為人與謀略——這場叛亂多有賴於他的計謀（見 2 Samuel 15:31；試參 2 Samuel 16:23；2 Samuel 17:14、2 Samuel 17:23）。
English original
Judge me, O God - This does not mean, Pronounce sentence upon me; but, Undertake my cause; interpose in my behalf; do justice in the case. He regarded his own cause as right; he felt that he was greatly wronged by the treatment which he received from people, and he asks to have it shown that he was not guilty of what his enemies charged on him; that he was an upright man, and a friend of God. See Psalm 7:8, note; Psalm 26:1, note.
And plead my cause - See the notes at Psalm 35:1. "Against an ungodly nation." Margin, unmerciful. Literally, "from a nation not merciful," or not; religious. The idea is, that the nation or people referred to manifested none of the spirit of religion in their conduct toward him; that he was treated with severity and injustice. This entire description would agree well with the state of things in the time of the rebellion of Absalom, when David was driven from his home and his throne: 2 Samuel 15, following.
O deliver me from the deceitful and unjust man - Margin, as in Hebrew, from a man of deceit and iniquity. This would apply well to the case and character of Absalom, or perhaps more directly and properly to the character and counsel of Ahithophel, among the leading conspirators in the rebellion of Absalom, to whose counsels much of the rebellion was owing: 2 Samuel 15:31; compare 2 Samuel 16:23; 2 Samuel 17:14, 2 Samuel 17:23.
2
Psalm 43:2
繁體中文
「因為你是賜我力量的神」——參見 Psalm 18:2 的註釋；Psalm 28:7 的註釋。
「你為何丟棄我呢？」——彷彿我根本不屬於你；彷彿我已被全然棄絕。試參 Psalm 22:1 的註釋。譯作「丟棄」的字——זנח zânach——是個意含強烈厭惡或憎嫌的字：「你為何把我如同可憎可厭之物一般丟棄呢？」試參 Revelation 3:16。這希伯來字的本義是變得污穢、酸敗、發臭；繼而指可憎可厭；再引申為以這等態度對待或看待任何事物。試參 Hosea 8:3、Hosea 8:5；Isaiah 19:6。
「我為何……時常哀痛呢」——參見 Psalm 42:9 的註釋。這一表達，連同其他性質相仿的表達，使人幾乎可以斷定，本詩與前一篇詩乃同一人所寫，並且是針對同一處境而作的。
English original
For thou art the God of my strength - See Psalm 18:2, note; Psalm 28:7, note.
Why dost thou cast me off? - As if I were none of thine; as if I were wholly abandoned. Compare the notes at Psalm 22:1. The word rendered "cast off" - זנח zânach - is a word which implies strong disgust or loathing: "Why dost thou cast me off as a loathsome or disgusting object?" Compare Revelation 3:16. The Hebrew word means properly to be foul, to be rancid, to stink: then, to be loathsome or abominable; and then, to treat or regard anything as such. Compare Hosea 8:3, Hosea 8:5; Isaiah 19:6.
Why go I mourning ... - See the notes at Psalm 42:9. This expression, with others of a similar character, renders it morally certain that this psalm was composed by the same person, and with reference to the same circumstances, as the former.
3
Psalm 43:3
繁體中文
「求你發出你的亮光和真實」——即求你從你的面前差遣它們出來；或說，願它們得以顯明。「亮光」一詞在此等同於恩惠或憐憫，如人祈求「神臉上的光」之時（見 Psalm 4:6 的註釋）；其意乃是：如今，在黑暗與患難之中，神臉上的光似乎被收回或隱藏，他祈求神賜下亮光；祈求神恢復他的恩惠；祈求神再引他回到從前的特權。「真實」一詞在此等同於信實；這禱告是求神向他——作為自己子民之一——顯明他的信實，恢復他被不義地逐離的那些特權與福分。比較 Psalm 25:5 的註釋。
「好引導我」——即願它們引我回到我慣常享有的特權；願我在它們的引領之下，得以享受與公共敬拜之地相連的福分。
「帶我到你的聖山」——即錫安山；當時敬拜神的地方，因此稱為神的「聖山」。「到你的居所」——會幕是為敬拜神而支搭的聖帳幕（見 Psalm 15:1 的註釋），被視為耶和華居住之處。會幕後來與聖殿一樣分為兩部分或兩個房間，即聖所與至聖所（見 Hebrews 9:1-5 的註釋）；因此，複數的「居所」一詞在論及它時是可以使用的。這裏的話，正如 Psalm 42:1-11 一樣，暗示本詩作者此刻被流放或驅逐、遠離了這一切；因此也可以推斷，這兩首詩出於同一位作者，並且針對同一場合。此外，若此處所指的「聖山」是錫安山，那麼可以指出，這就把本詩的寫作時間定於大衛時代，因為在他之前，那裏並不是敬拜神的地方，乃是由於他把約櫃遷到那裏，才成為「聖」的。在他之後，敬拜之地遷到了摩利亞山，即聖殿建造之處。然而，此處所指是否為錫安山，無法以絕對的確定性證明，儘管各方面看來都很可能。比較 Psalm 2:6 的註釋；Psalm 3:4 的註釋；並參 2 Samuel 5:7-9；2 Samuel 6:17。
English original
O send out thy light and thy truth - Send them forth as from thy presence; or, let them be made manifest. The word light here is equivalent to favor or mercy, as when one prays for the "light of God's countenance" (see the notes at Psalm 4:6); and the idea is, that now, in the time of darkness and trouble, when the light of God's countenance seemed to be withdrawn or hidden, he prays that God would impart light; that he would restore his favor; that he would conduct him back again to his former privileges. The word truth here is equivalent to truthfulness or faithfulness; and the prayer is, that God would manifest his faithfulness to him as one of his own people, by restoring him to the privileges and blessings from which he had been unjustly driven. Compare the notesat Psalm 25:5.
Let them lead me - That is, Let them lead me back to my accustomed privileges; let me go under their guidance to the enjoyment of the blessings connected with the place of public worship.
Let them bring me unto thy holy hill - Mount Zion; the place where the worship of God was then celebrated, and hence called the "holy hill" of God.
And to thy tabernacles - The tabernacle was the sacred tent erected for the worship of God (see the notes at Psalm 15:1), and was regarded as the place where Yahweh had his abode. The tabernacle was divided, as the temple was afterward, into two parts or rooms, the holy and the most holy place (see the notes at Hebrews 9:1-5); and hence the plural term, tabernacles, might be employed in speaking of it. The language here implies, as in Psalm 42:1-11, that the author of the psalm was now exiled or banished from this, and hence, also it may be inferred that the two psalms were composed by the same author, and with reference to the same occasion. If the reference here, moreover, is to Mount Zion as the "holy hill," it may be observed that this would fix the composition of the psalm to the time of David, as before his time that was not the place of the worship of God, but was made "holy" by his removing the ark there. After his time the place of worship was removed to Mount Moriah, where the temple was built. It cannot be demonstrated, however, with absolute certainty that the reference here is to Mount Zion, though that seems in every way probable. Compare Psalm 2:6, note; Psalm 3:4, note; compare 2 Samuel 5:7-9; 2 Samuel 6:17.
4
Psalm 43:4
繁體中文
「我就走到神的祭壇」——指錫安山上的祭壇，即獻祭之處：撒母耳記下 6:17。意思是，他要再次與眾人一同參與對神公開而慣常的敬拜。比較詩篇 42:4 的註釋。
「到神那裡」——進到神的直接同在中；到人敬拜祂的地方。
「我最喜樂的神」——邊註作「我喜樂的歡愉」。七十士譯本譯作「使我青年快樂的」；或作「我青年的喜樂」（Thompson）。希伯來原文是「我喜樂的歡愉」，意思是，神是他喜樂的源頭，以致他在神裡面找到自己全部的幸福。
「我要彈琴稱讚你」——比較詩篇 33:2-3 的註釋。在敬拜神時通常使用樂器，而大衛被描述為精於琴音的人。比較撒母耳記上 16:16-23。
「神啊，我的神」——他所渴望敬拜的、如今所呼求的，不僅是籠統意義上的神，而是他的神——那位他已奉獻自己去事奉的神，那位即使在患難困苦中他仍視之為自己神的神。比較詩篇 22:1 的註釋。
English original
Then will I go unto the altar of God - The altar on Mount Zion, where sacrifices were offered: 2 Samuel 6:17. The meaning is, that he would again unite with others in the public and customary worship of God. Compare the notes at Psalm 42:4.
Unto God - Into the immediate presence of God; the place where he was worshipped.
My exceeding joy - Margin, the gladness of my joy. The Septuagint renders this, "who makes my youth joyous:" or, "the joy of my youth," (Thompson) The Hebrew is, the gladness of my joy; meaning, that God was the source of his joy, so that he found all his happiness in Him.
Yea, upon the harp will I praise thee - Compare the notes at Psalm 33:2-3. Instruments of music were commonly used in the worship of God, and David is represented as excelling in the music of the harp. Compare 1 Samuel 16:16-23.
O God, my God - It was not merely God as such that he desired to worship, or to whom he now appealed, but God as his God, the God to whom he had devoted himself, and whom he regarded as his God even in affliction and trouble. Compare the notes at Psalm 22:1.
5
Psalm 43:5
繁體中文
「我的心哪、你為何憂悶...」——見 Psalm 42:5 的註釋；Psalm 42:11 的註釋。如前所述，本節與 Psalm 42:5、Psalm 42:11 相同，證明本詩與前一篇詩出於同一位作者、針對同一主題而寫。所教導的功課也相同——在人生的患難中，我們不當沮喪憂悶，反當盼望神，期待更好的時日；即使不在今世，也必在來世。我們若是他兒女，就「還要稱讚他」；必承認他是我們臉上的「健康」，或（按希伯來文）「救恩」；承認他是那藉著賜下「救恩」、使我們臉上煥發喜樂的一位，是必顯明自己為我們之神的一位。凡面前有永世福樂的人——凡要永遠居住在平安喜樂之世界中的人——凡即將進入那沒有罪惡、沒有憂傷、沒有眼淚、沒有死亡之居所的人——凡將開始那永不終止、永不改變之榮耀歷程的人——不當沮喪，不當被憂傷淹沒。
English original
Why art thou cast down?... - See Psalm 42:5, note; Psalm 42:11, note. The sameness of this verse with Psalm 42:5, Psalm 42:11 proves, as has been already remarked, that this psalm was composed by the same writer, and with reference to the same subject as the former. The doctrine which is taught is the same - that we should not be dejected or cast down in the troubles of life, but should hope in God, and look forward to better times, if not in this world, certainly in the world to come. If we are his children, we shall "yet praise him;" we shall acknowledge him as the "health" or the salvation (Hebrew) of our countenance; as one who by giving "salvation" diffuses joy over our countenance; as one who will manifest himself as our God. He who has an eternity of blessedness before him - he who is to dwell forever in a world of peace and joy - he who is soon to enter an abode where there will be no sin, no sadness, no tears, no death - he who is to commence a career of glory which is never to terminate and never to change - should not be cast down - should not be overwhelmed with sorrow.
本篇沒有標題。作者之名不詳；當然，其寫作的場合也不得而知。然而，無論在其整體精神還是結構上，它與 Psalm 42:1-11 極為相似，毫無疑問出於同一位作者，並就同一場合而寫。兩篇的相似如此顯著，以致許多人認為它們本是同一篇詩的兩部分；而由於本篇以與 Psalm 42:1-11 兩部分結尾相同的話語結束（Psalm 43:5；Psalm 42:5、Psalm 42:11），許多人推測本篇是那篇詩的第三部分或第三詩節，是因抄寫者的錯誤而分開的。參見 Psalm 42:1-11 的導論。如果它們原本是一篇詩，就無法解釋它們在大多數希伯來抄本中為何分開；而它們在少數希伯來抄本中連在一起這一事實，則容易解釋：兩篇的相似可能使抄寫者以為它們是一篇作品的部分。較可能的情況是：本篇由同一位作者所寫，作為前篇的某種補篇，或以稍有不同的形式，表達他在同一場合中心中所經過的情感。
本篇包含：
（1）懇切呼求神扶助受苦的作者，保護他脫離不虔之民的逼迫，脫離詭詐不義之人的計謀（Psalm 43:1）；
（2）向作他力量的神呼求，以焦慮的詢問問祂為何丟棄他，容他因仇敵的欺壓而哀痛而行（Psalm 43:2）；
（3）懇切求神施行干預，發出祂的光和祂的真理，容他再上祂的聖山，到帳幕，到祭壇那裏（Psalm 43:3-4）；以及
（4）如 Psalm 42:5、Psalm 42:11 一樣，自責何以如此沮喪消沉，並呼喚自己的心甦醒起來，信靠神。與前篇一樣，這是一篇對那些在受苦中憂傷沮喪之人極有實際價值的詩篇。