Chapter commentary
Psalms Chapter 56
서론
Psalm 56 Introduction
繁體中文
English original
This purports to be a psalm of David, and there is no sufficient reason for doubting the correctness of its being thus attributed to him. DeWette indeed thinks that the contents of the psalm do not well agree with the circumstances of David's life, and especially with that period of his life referred to in the title, and supposes that it was composed by some Hebrew in exile in the time of the captivity. But this is evidently mere conjecture. There "were" times in the life of David to which all that is said in this psalm would be applicable; and it is not difficult to explain all the allusions in it with reference to the circumstances specified in the title.
On the words "To the chief Musician," see Introduction to Psalm 4:1-8. In the expression in the title "upon Jonath-elem-rechokim," the first word - "Jonath" - means a "dove," a favorite emblem of suffering innocence; and the second - אלם 'êlem - means "silence," dumbness, sometimes put for uncomplaining submission; and the third - רחוקים râchôqiym - means "distant" or "remote," agreeing here with places or persons, probably the latter, in which sense it is applicable to the Philistines, as aliens in blood and religion from the Hebrews. Thus understood, the whole title is an enigmatical description of David as an innocent and uncomplaining sufferer among strangers. See Prof. Alexander. DeWette, however, renders it, "The dove of the far-off terebinth trees." The Septuagint and the Vulgate render it, "for the people who are made remote from their sanctuary." The common rendering of the phrase is, "Upon, or respecting the dove of silence, in remote plaaes," or "far-off from its nest," or "in distant groves."
Gesenius (Lexicon) renders it, "the silent dove among strangers," and applies it to the people of Israel in the time of the exile, as an uncomplaining, unmurmuring people. This explanation of the "words," "the silent dove among strangers," is probably the true one; but it is applicable here, not to the people of Israel, as Gesenius, the Septuagint, and the Vulgate, render it, but to David, as an exile and a wanderer - one who was driven away from country and home, as a dove wandering from its nest. Whether it was the title of a "tune" or a piece of music already known, or whether it was music that was composed for this occasion, and with reference to this very psalm, it is not practicable now to determine. It is very "possible" that there was already a piece of music in existence, and in common use, to which this beautiful title of "A silent dove among strangers," or "A patient dove driven from her nest into remote p aces," was given - plaintive, tender, pensive music, and therefore especially appropriate for a psalm composed to describe the feelings of David when driven from home, and compelled to seek a place of safety in a remote region, like a dove driven from its nest.
On the meaning of the word "Michtam," see the notes at the introduction to Psalm 16:1-11. The portion of the title "When the Philistines took him in Gath," evidently refers to the event recorded in 1 Samuel 21:10 ff when David, fleeing from Saul, took refuge in the country of Achish, king of Gath, and when the "servants" of the king of Gath made him known to Achish, whose fears they so aroused as to lead him to drive the stranger away. The words "took him in Gath," refer not to their "apprehending" him, or "seizing" him, but to their following him, or overtaking him, to wit, by their calumnies and reproaches, so that he found no safety there. He was persecuted by Saul; he was also persecuted by the Philistines, among whom he sought refuge and safety.
The psalm embraces the following points:
I. An earnest prayer for the divine interposition in behalf of the author of the psalm, Psalm 56:1-2.
II. An expression of his trust in God in times of danger, Psalm 56:3-4.
III. A description of his enemies: of their wresting his words; of their evil thoughts against him; of their gathering together; of their watching his steps; of their lying in wait for his life, Psalm 56:5-6.
IV. His confident belief that they would not escape by their iniquity; that God knew all his wanderings; that God remembered his tears, as if He put them in His bottle; and that his enemies would know that God was with him, Psalm 56:7-9.
V. His entire trust in God, and his firm assurance that he would yet be kept from falling, and would walk before God in the light of the living. Psalm 56:10-13.
The general "subject" of the psalm, therefore, is "confidence or trust in God in the time of danger."
1
Psalm 56:1
繁體中文
「神啊，求你憐憫我」——參見 Psalm 51:1 的註釋。
「因為人要把我吞了」——這裏所用的字，本義是用力呼吸；喘氣；猛吹；繼而指喘息張口吞求。其思想是：人到處張著口臨到他，彷彿要將他整個吞下。他在人中間——在任何一個人身上——都找不到朋友。到處都有人索他的命。無論他往哪裏去，都沒有一個「人」是他可倚靠、可信任的；因此，他惟一的避難所是在神那裏。
「終日攻擊」——持續不斷；無有間歇。即：眾人似乎都與他交戰，總是追逼他。
「欺壓我」——緊緊壓逼我；如此壓逼我，以致我的性命常處於危險之中，以致我在任何地方都毫無安全感。
English original
Be merciful unto me, O God - See the notes at Psalm 51:1.
For man would swallow me up - The word used here means properly to breathe hard; to pant; to blow hard; and then, to pant after, to yawn after with open mouth. The idea is, that people came upon him everywhere with open mouth, as if they would swallow him down whole. He found no friend in man - in any man. Everywhere his life was sought. There was no "man," wherever he might go, on whom he could rely, or whom he could trust; and his only refuge, therefore, was in God.
He fighting daily - Constantly; without intermission. That is, all people seemed to be at war with him, and to pursue him always.
Oppresseth me - Presses hard upon me; so presses on me as always to endanger my life, and so that I feel no security anywhere.
2
Psalm 56:2
繁體中文
「我的仇敵」——旁註作「窺伺我的人」。此處所用的希伯來字，本義是扭、搓合；繼而指堅固、堅硬、強韌；再指「緊壓在一起」，如被搓合的繩子——由此而有欺壓、緊逼一人的觀念，如仇敵所行的。參見 Psalm 27:11；Psalm 54:5。在上一節，詩人論到一個仇敵，或論到那要吞吃他的「那一位」（用單數），或論到無論何處都以他為敵的「人」。此處他用複數，暗示糾合起來攻擊他的有「許多」人。他被仇敵四圍環繞。他無論往哪裏去都遇見他們。他在掃羅身上有一個仇敵；他在掃羅的黨羽中有仇敵；他在非利士人中也有仇敵；而如今當他逃到迦特王亞吉那裏、指望在那裏尋得庇護與朋友時，他所遇見的卻只是狠毒的敵人。
「終日要把我吞了」——即不斷地；他們吞吃我的努力從不止息。新的一天並沒有給我帶來舒解，我每天都要面對某種新的敵擋。
「攻擊我的人甚多」——他自己的人和朋友寥寥無幾；他的仇敵卻眾多。掃羅有眾多的黨羽，大衛無論往哪裏去都遭遇敵人。「至高者啊」。此處所用的字——מרום mârôm——本義是高度、高處、崇高；繼而指高的地方，尤指上天（Psalm 18:16；Isaiah 24:18、Isaiah 24:21）；再應用於任何高而不可近之物，如堡壘（Isaiah 26:5）。格澤尼烏斯（Gesenius，Lexicon）與另一些人認為它在此意指「心的高傲、驕傲」——暗示他的仇敵存高傲之心、驕傲地攻擊他。七十士譯本、武加大譯本與路德都這樣翻譯；德韋特（DeWette）也這樣理解。然而，我們的譯者所給的譯法似乎最為可靠：這話是向神所作的鄭重呼求，因為祂比他的仇敵更崇高，也是他因此能完全信靠的那一位。可比較 Psalm 92:8；Psalm 93:4；Micah 6:6。
English original
Mine enemies - Margin, "mine observers." The Hebrew word here used means properly to twist, to twist totogether; then, to be firm, hard, tough; then, "to press together," as a rope that is twisted - and hence, the idea of oppressing, or pressing hard on one, as an enemy. See Psalm 27:11; Psalm 54:5. In the former verse the psalmist spoke of an enemy, or of "one" that would swallow him up (in the singular number), or of "man" as an enemy to him anywhere. Here he uses the plural number, implying that there were "many" who were enlisted against him. He was surrounded by enemies. He met them wherever he went. He had an enemy in Saul; he had enemies in the followers of Saul; he had enemies among the Philistines, and now when he had fled to Achish, king of Gath, and had hoped to find a refuge and a friend there, he found only bitter foes.
Would daily swallow me up - Constantly; their efforts to do it are unceasing. A new day brings no relief to me, but every day I am called to meet some new form of opposition.
For they be many that fight against me - His own followers and friends were few; his foes were many. Saul had numerous followers, and David encountered foes wherever he went. "O thou Most High." The word used here - מרום mârôm - means properly height, altitude, elevation; then, a high place, especially heaven, Psalm 18:16; Isaiah 24:18, Isaiah 24:21; then it is applied to anything high or inaccessible, as a fortress, Isaiah 26:5. It is supposed by Gesenius (Lexicon), and some others, to mean here "elation of mind, pride," - implying that his enemies fought against him with elated minds, or proudly. So the Septuagint, the Vulgate, and Luther render it; and so DeWette understands it. Yet it seems most probable that our translators have given the correct rendering, and that the passage is a solemn appeal to God as more exalted than his foes, and as one, therefore, in whom he could put entire confidence. Compare Psalm 92:8; Psalm 93:4,; Micah 6:6.
3
Psalm 56:3
繁體中文
「我懼怕的時候」——直譯為「我懼怕的日子」。大衛毫不遲疑地承認，他曾有懼怕的時候。他看見自己身處危險之中，對結果心存憂慮。對危險和死亡有一種出於天性的恐懼；這恐懼是植入我們裏面的：（a）為要使我們謹慎，並（b）為要促使我們信靠神，以他為保護者和朋友。我們的本性——我們的身體構造——充滿了調配得極其精巧、安置得極其明智的安排，要引導我們以神為我們的保護者。恐懼便是其中之一，其設計乃要使我們感到自己『需要』神，並在明白自己無力從將臨的危險中拯救自己時，引導我們歸向他。
「要倚靠你」——以他為那能施行拯救的一位，為那必按當有的樣子安排萬事的一位。惟有這才能使人心在危險之中保持平靜：（a）深信神能保護我們、救我們脫離危險，並且他若看為合宜，就『必』保護我們；（b）深信無論結果如何，是生是死，都必是神看為最好的——若是『生』，我們可以有用處，還能在地上榮耀他的名；若是『死』，那也不是因為他沒有『能力』介入拯救，而是因為他有充分而恰當的理由，在那場合『不』施展他的能力來搭救我們。
然而，有一點我們可以確信：神始終『有』能力搭救我們；我們若未蒙拯救脫離災禍，並不是因為他漠不關心，也不是因為他沒有能力。還有一個更高的真理，我們也始終可以確信：他能救我們脫離那最有理由懼怕的——可怕的地獄。「我懼怕的時候要倚靠你」，這是一條美好的格言，可帶着進入這充滿危險的世界；是出海時美好的格言；是暴風中美好的格言；是在陸上遭遇危險時美好的格言；是患病時美好的格言；是想到死亡與審判時美好的格言。
English original
What time I am afraid - literally, "the day I am afraid." David did not hesitate to admit that there were times when he was afraid. He saw himself to be in danger, and he had apprehensions as to the result. There is a natural fear of danger and of death; a fear implanted in us:
(a) to make us cautious, and
(b) to induce us to put our trust in God as a Preserver and Friend.
Our very nature - our physical constitution - is full of arrangements most skillfully adjusted, and most wisely planted there, to lead us to God as our Protector. Fear is one of these things, designed to make us feel that we "need" a God, and to lead us to him when we realize that we have no power to save ourselves from impending dangers.
I will trust in thee - As one that is able to save, and one that will order all things as they should be ordered. It is only this that can make the mind calm in the midst of danger:
(a) the feeling that God can protect us and save us from danger, and that he "will" protect us if he sees fit;
(b) the feeling that whatever may be the result, whether life or death, it will be such as God sees to be best - if "life," that we may be useful, and glorify his name yet upon the earth; if "death," that it will occur not because he had not "power" to interpose and save, but because there were good and sufficient reasons why he should "not" put forth his power on that occasion and rescue us.
Of this we may be, however, assured, that God has "power" to deliver us always, and that if not delivered from calamity it is not because he is inattentive, or has not power. And of this higher truth also we may be assured always, that he has power to save us from that which we have most occasion to fear - a dreadful hell. It is a good maxim with which to go into a world of danger; a good maxim to go to sea with; a good maxim in a storm; a good maxim when in danger on the land; a good maxim when we are sick; a good maxim when we think of death and the judgment - "What time I am afraid, I will trust in thee."
4
Psalm 56:4
繁體中文
「我倚靠神，我要讚美他的話」——這話的意思似乎是：「就神而論——或說，在我對神的信靠上——我要特別看重祂的『話』——祂恩慈的應許；我要以它為我特別頌讚的對象。在心中默想神的完全、從中尋得頌讚的材料時，我要特別尊重祂所啟示的真理——尊重祂對我說過、用以鼓勵我的話。我要感謝祂，因為祂『已經』說話，並且賜下我在危難中可以倚靠的保證。」這裏的意思是：他必「總是」在神裏面尋得頌讚的根據或基礎；而默想神性情時特別引發頌讚的，乃是神對祂百姓所賜的話或應許。
「血氣之輩能把我怎麼樣呢？」——即人能把我怎麼樣。參 Matthew 10:28 的註釋；Romans 8:31-34 的註釋；Hebrews 13:6 的註釋。
English original
In God I will praise his word - The meaning of this seems to be, "In reference to God - or, in my trust on God - I will especially have respect to his "word" - his gracious promise; I will make that the special object of my praise. In dwelling in my own mind on the divine perfections; in finding there materials for praise, I will have special respect to his revealed truth - to what he has "spoken" as an encouragement to me. I will be thankful that he "has" spoken, and that he has given me assurances on which I may rely in the times of danger." The idea is, that he would "always" find in God that which was the ground or foundation for praise; and that that which called for special praise in meditating on the divine character, was the word or promise which God had made to his people.
I will not fear what flesh can do unto me - What man can do to me. Compare the notes at Matthew 10:28 (notes); Romans 8:31-34 (notes); Hebrews 13:6 (notes).
5
Psalm 56:5
繁體中文
「他們終日顛倒我的話」——這裏譯作「顛倒」的字，字義是使痛苦、使憂傷、使受苦；此處用它作「歪曲」的意思，彷彿對言語施加力量；即言語被「拷問」、被扭曲、被曲解。我們的語言中「歪曲（torture）」一詞也有同樣的用法。他們這樣行，是在他的話上加上他從未想過的意思，為要傷害他。
「他們一切的心思都是要害我」——即他們一切的計謀、策略、目的。他們從不尋求我的好處，總是要加害於我。
English original
Every day they wrest my words - The word here rendered "wrest," means literally to give pain, to grieve, to afflict; and it is used here in the sense of "wresting," as if force were applied to words; that is, they are "tortured," twisted, perverted. We have the same use of the word "torture" in our language. This they did by affixing a meaning to his words which he never intended, so as to injure him.
All their thoughts are against me for evil - All their plans, devices, purposes. They never seek my good, but always seek to do me harm.
6
Psalm 56:6
繁體中文
他們聚集——即：他們不是個別地攻擊我，而是合力集結；他們聯合起來對付我。
他們埋伏——他們潛伏埋伏。他們不公然來攻擊我，卻藏在不能被看見的地方，以便突然向我撲擊。
窺探我的腳蹤——我無論做什麼，他們都加以監視。他們派人窺察我，以致我永不能確定自己沒有被注視。
等候要害我的命——即他們窺伺我的性命；或說，窺伺機會奪去我的性命。我毫無安全可言；我不知道他們何時、以何種方式向我撲擊。這適用於大衛逃到迦特王亞吉那裏的時候，被亞吉驅逐的時候，以及逃往曠野時被掃羅和他的追隨者監視追捕的時候（1 Samuel 21:1-15；1 Samuel 22）。
English original
They gather themselves together - That is, they do not attack me singly, but they unite their forces; they combine against me.
They hide themselves - They lurk in ambush. They do not come upon me openly, but they conceal themselves in places where they cannot be seen, that they may spring upon me suddenly.
They mark my steps - They watch me whatever I do. They keep a spy upon me, so that I can never be sure that I am not observed.
When they wait for my soul - As they watch for my life; or, as they watch for opportunities to take away my life. I am never secure; I know not at what time, or in what manner, they may spring upon me. This would apply to David when he fled to Achish, king of Gath; when he was driven away by him; and when he was watched and pursued by Saul and his followers as he fled into the wilderness. 1 Samuel 21:1-15; 22.
7
Psalm 56:7
繁體中文
「他們豈能因罪孽逃脫嗎？」——原文的這句話十分晦澀。希伯來文中沒有疑問的標記；按字面直譯當是：「因罪孽，他們得以逃脫」；照這樣理解，其意思是：他們憑着自己的罪，憑着犯罪的膽大妄為與惡計，為自己謀得了逃脫當受刑罰的門路。七十士譯本譯作：「我既為我的性命遭受這些，你斷不拯救他們。」路德譯作：「他們所行的惡，已經得了赦免。」DeWette 則照我們的譯本讀作問句：「他們的拯救豈在於邪惡嗎？」大概這是正確的意思。詩人帶着懇切與驚訝發問：在神的治理之下，人能否在純然的邪惡中尋得「安全」；重大的罪行能否成為安全的憑據；他的仇敵表面安穩，是否正因為他們惡貫滿盈。因此他禱告，求神介入，顯明事情並非如此，也決不能如此。
「上帝啊，求你在怒中使眾民墮落」——即求你以親自的介入——藉着施行公義——藉着挫敗他們的計謀——藉着使他們潰敗——來顯明：在神的治理之下，邪惡並不構成安全；換言之，顯明你是公義的神，邪惡不是得你恩寵的通行證。
English original
Shall they escape by iniquity? - This expression in the original is very obscure. There is in the Hebrew no mark of interrogation; and a literal rendering would be, "By iniquity (there is) escape to them;" and, according to this, the sense would be, that they contrived to escape from just punishment by their sins; by the boldness of their crimes; by their wicked arts. The Septuagint renders it, "As I have suffered this for my life, thou wilt on no account save them." Luther, "What they have done evil, that is already forgiven." DeWette reads it, as in our translation, as a question: "Shall their deliverance be in wickedness?" Probably this is the true idea. The psalmist asks with earnestness and amazement whether, under the divine administration, people "can" find safety in mere wickedness; whether great crimes constitute an evidence of security; whether his enemies owed their apparent safety to the fact that they were so eminently wicked. He prays, therefore, that God would interfere, and show that this was not, and could not be so.
In thine anger cast down the people, O God - That is, show by thine own interposition - by the infliction of justice - by preventing the success of their plans - by discomfiting them - that under the divine administration wickedness does not constitute security; in other words, that thou art a just God, and that wickedness is not a passport to thy favor.
8
Psalm 56:8
繁體中文
我幾次流離，你都記數 — 你「數算」它們、逐一「記念」它們；就是在你心中數算。你把它們記錄在案；當我被驅趕、為求安全而從一處遷往另一處時，你都看顧着我。「我的流離」，指逃到迦特，1 Samuel 21:10；到亞杜蘭洞，1 Samuel 22:1；到摩押的米斯巴，1 Samuel 22:3；到哈列的樹林，1 Samuel 22:5；到基伊拉，1 Samuel 23:5；到西弗的曠野，1 Samuel 23:14；到瑪雲的曠野，1 Samuel 23:25；到隱基底，1 Samuel 24:1-2。
求你把我眼淚裝在你的皮袋裡 — 指我在流離中所流的眼淚。願它們不致落地而被遺忘；願你記念它們，如同把它們收集起來、盛在瓶子裡——一個「淚瓶」（lachrymatory）——使日後可以重新記起。這裡譯作「皮袋」的詞，本義指以皮革製成的瓶子，是東方所通用的；但它也可以用來指任何種類的瓶子。這裡很可能——實在看來極有此可能——是暗指這樣的習俗：人在災禍憂傷之時收集所流的眼淚，保存在小瓶或「淚瓶」裡，作為哀傷的紀念。羅馬人有這樣的習俗：在居喪之時——即在喪禮的場合——朋友會到哀傷者那裡，用一塊布抹去他眼中的眼淚，再將淚水擠入一個玻璃或陶製的小瓶，小心保存，作為友誼與哀傷的紀念。
這類淚瓶有許多已在古羅馬的墳墓中出土。我本人曾在羅馬的哥倫巴里亞（Columbaria），並在卡皮托利諾（Capitol）該地的古物與珍品之間，見過為數眾多的一大批判。上面的插圖可以說明這些淚瓶的形狀。湯姆森博士（Dr. Thomson）在《The Land and the Book》（卷一，頁147）所作的附註，將說明同樣的習俗也盛行於東方，並描述當地所用「淚瓶」的形狀：「開掘古墓時，至今仍發現大量這類淚瓶。近來在我們城中一座園子裡發現的墳墓，其中就有數十個。它們以薄玻璃製成，但更常見的是用普通陶器，往往甚至未經燒製或上釉；瓶身細長，底部寬闊，頂部呈漏斗狀。如今裡面除了『塵土』別無他物。倘若親友們還要為這些瓶子獻上各自的一份眼淚，他們就非常需要那些能使眼瞼湧出水來的巧婦了。這類炫耀悲傷的形式，向來令明理之人厭惡。因此塔西佗（Tacitus）說：『在我的葬禮上，不許看見任何哀傷的標記，不許有浮誇造作的悲悼。給我戴上花冠，在我的墳上撒花，也不要讓我的朋友立起虛空的紀念物，標明我的遺骸安放何處。』」
這不都記在你冊子上嗎 — 就是在你的紀念冊上；它們豈不是被數算、被記錄，以致不會被遺忘嗎？這表達了強烈的信心：他的眼淚「必」被記念，決不被遺忘。我們所流的一切眼淚，神「都」記念。若流得「合宜」——在憂傷中流出，沒有怨言或抱怨——必為我們的益處被記念；若流得「不合宜」——帶着抱怨的靈，缺少對神旨意的順服——必被記念來定我們的罪。然而哭泣並不是罪。大衛哭過；救主也哭過；天性促使我們哭泣；若「我們」的眼向神「流出」眼淚（Job 16:20），哭泣就不可能是罪；就是說，若我們在憂傷之中，以順服和懇切的祈求仰望神。
English original
Thou tellest my wanderings - Thou dost "number" or "recount" them; that is, in thy own mind. Thou dost keep an account of them; thou dost notice me as I am driven from one place to another to find safety. "My wanderings," to Gath, 1 Samuel 21:10; to the cave of Adullam, 1 Samuel 22:1; to Mizpeh, in Moab, 1 Samuel 22:3; to the forest of Hareth, 1 Samuel 22:5; to Keilah, 1 Samuel 23:5; to the wilderness of Ziph, 1 Samuel 23:14; to the wilderness of Maon, 1 Samuel 23:25; to En-gedi, 1 Samuel 24:1-2.
Put thou my tears into thy bottle - The tears which I shed in my wanderings. Let them not fall to the ground and be forgotten. Let them be remembered by thee as if they were gathered up and placed in a bottle - "a lachrymatory" - that they may be brought to remembrance hereafter. The word here rendered "bottle" means properly a bottle made of skin, such as was used in the East; but it may be employed to denote a bottle of any kind. It is possible, and, indeed, it seems probable, that there is an allusion here to the custom of collecting tears shed in a time of calamity and sorrow, and preserving them in a small bottle or "lachrymatory," as a memorial of the grief. The Romans had a custom, that in a time of mourning - on a funeral occasion - a friend went to one in sorrow, and wiped away the tears from the eyes with a piece of cloth, and squeezed the tears into a small bottle of glass or earth, which was carefully preserved as a memorial of friendship and sorrow.
Many of these lachrymatories have been found in the ancient Roman tombs. I myself saw a large quantity of them in the "Columbaria" at Rome, and in the Capitol, among the relics and curiosities of the place. The above engraving will illustrate the form of these lachrymatories. The annexed remarks of Dr. Thomson ("land and the Book," vol. i. p. 147), will show that the same custom prevailed in the East, and will describe the forms of the "tear-bottles" that were used there. "These lachrymatories are still found in great numbers on opening ancient tombs. A sepulchre lately discovered in one of the gardens of our city had scores of them in it. They are made of thin glass, or more generally of simple pottery, often not even baked or glazed, with a slender body, a broad bottom, and a funnel-shaped top. They have nothing in them but "dust" at present. If the friends were expected to contribute their share of tears for these bottles, they would very much need cunning women to cause their eyelids to gush out with water. These forms of ostentatious sorrow have ever been offensive to sensible people. Thus Tacitus says, 'At my funeral let no tokens of sorrow be seen, no pompous mockery of woe. Crown me with chaplets, strew flowers on my grave, and let my friends erect no vain memorial to tell where my remains are lodged. '"
Are they not in thy book? - In thy book of remembrance; are they not numbered and recorded so that they will not be forgotten? This expresses strong confidence that his tears "would" be remembered; that they would not be forgotten. All the tears that we shed "are" remembered by God. If "properly" shed - shed in sorrow, without murmuring or complaining, they will be remembered for our good; if "improperly shed" - if with the spirit of complaining, and with a want of submission to the divine will, they will be remembered against us. But it is not wrong to weep. David wept; the Saviour wept; nature prompts us to weep; and it cannot be wrong to weep if "our" eye "poureth out" its tears "unto God" Job 16:20; that is, if in our sorrow we look to God with submission and with earnest supplication.
9
Psalm 56:9
繁體中文
「我呼求的日子」——這表達了對禱告的堅定信心。詩人深覺，他只要向神呼求，就必能確保仇敵敗退。神擁有一切能力，而這能力必因著禱告而施展。
「我的仇敵都要轉身退後」——那時他們就必停止追趕和迫害我。他不懷疑這終必是結局——這福分終必賜下，儘管它可能遲延，儘管他的信心和忍耐可能大受考驗。
「神幫助我」——即他站在我這一邊；他在我流離漂泊之中與我同在。參 Romans 8:31 的註釋。
English original
When I cry unto thee - This expresses strong confidence in prayer. The psalmist felt that he had only to cry unto God, to secure the overthrow of his enemies. God had all power, and his power would be put forth in answer to prayer.
Then shall mine enemies turn back - Then shall they cease to pursue and persecute me. He did not doubt that this would be the ultimate result - that this blessing would be conferred, though it might be delayed, and though his faith and patience might be greatly tried.
For God is for me - He is on my side; and he is with me in my wanderings. Compare the notes at Romans 8:31.
10
Psalm 56:10
繁體中文
「我倚靠神，我要讚美他的話」——路德把這句譯作：「我必要讚美神的言語」。「倚靠神」這片語的意思大概是「就神而論」，或「在與神有關的事上」。他在關於神的事上所特別要讚美、要頌揚的——那最配以最明確的讚美與感恩之辭來表達的——乃是他的「話語」，他的應許，他所啟示的真理。如 Psalm 138:2 所言：「你使你的話顯為大，過於你所應許的（或作「超乎你的名」）」，即超過你對自己的其他一切彰顯。這段經文所暗指的，是神對大衛所「說過」的話，或他所賜下的「應許」——即他宣告對大衛的恩慈旨意。在神性的一切完全之中，在神為他所行的一切事之中，這一件事如今在他看來，在他的讚美中佔有特別崇高的地位。神的「話語」是最深深印在他心中的，也是最溫柔地感動他心的。我們有時會感覺到這一點，而且理當如此感覺；有時，當我們默想神的完全與他的作為時，我們的心思如此安歇於他的話語、他的真理、他所啟示的一切、他恩慈的應許、救贖計劃的揭露、將來天堂的確據、以及他關於他自己和他的計劃——關於我們自己、我們的本分和我們的前途——所給予我們的教訓之上，以致這一切完全佔據了我們的思想，我們便覺得這就是當為之感謝的「那」大福分，這就是當為之讚美他的「那」大憐憫。人的生命若沒有聖經，將會是怎樣呢！若沒有任何指引引導我們走向更美的世界，我們在世上的路程將何等黑暗、陰鬱、悲涼！
「我倚靠耶和華，我要讚美他的話」——即倚靠「耶和華」。意思是，無論我是以他慣常為人所知的名——אלהים 'Elohiym——默想神，還是以他所自取的那更神聖的名——יהוה Yahweh——默想他，如今在我看來，能奠定至高讚美與最誠懇感恩之基礎的，乃是他已經向人說話，並在他所啟示的真理中顯明了自己的旨意。
English original
In God will I praise his word - Luther renders this, "I will praise the word of God." The phrase "in God" means probably "in respect to God;" or, "in what pertains to God." That which he would "particularly" praise or celebrate in respect to God - that which called for the most decided expressions of praise and gratitude, was his "word," his promise, his revealed truth. So in Psalm 138:2, "Thou hast magnified thy word above all thy name;" that is, above all the other manifestations of thyself. The allusion in the passage here is to what God had "spoken" to David, or the "promise" which he had made - the declaration of his gracious purposes in regard to him. Amidst all the perfections of Deity, and all which God had done for him, this now seemed to him to have special pre-eminence in his praises. The "word" of God was to him that which impressed his mind most deeply - that which most tenderly affected his heart. There are times when we feel this, and properly feel it; times when, in the contemplation of the divine perfections and dealings, our minds so rest on his word, on his truth, on what he has revealed, on his gracious promises, on the disclosures of a plan of redemption, on the assurance of a heaven hereafter, on the instructions which he has given us about himself and his plans - about ourselves, our duty, and our prospects, that this absorbs all our thoughts, and we feel that this is "the" great blessing for which we are to be thankful; this, "the" great mercy for which we are to praise him. What would the life of man be without the Bible! What a dark, gloomy, sad course would ours be on earth if we had nothing to guide us to a better world!
In the Lord will I praise his word - In "Yahweh." That is, whether I contemplate God in the usual name by which he is known - אלהים 'Elohiym - or by that more sacred name which he has assumed - יהוה Yahweh - that which seems now to me to lay the foundation of loftiest praise and most hearty thanksgiving, is that he has spoken to people, and made known his will in his revealed truth.
11
Psalm 56:11
繁體中文
「我倚靠神」——這一節的意旨與 Psalm 56:6 的相同，只是這裡用「人」一詞代替了「血氣」。然而意義是一樣的。這觀念是：神若是他的朋友，他就不怕「任何人」——任何屬人的存在——所能加給他的事。
English original
In God have I put my trust - The sentiment in this verse is the same as in Psalm 56:6, except that the word "man" is used here instead of "flesh." The meaning, however, is the same. The idea is, that he would not be afraid of what "any man" - any human being - could do to him, if God was his friend.
12
Psalm 56:12
繁體中文
神啊，我向你所許的願在我身上——「願」一字指所應許的事，指我們自願加在自己身上的義務。它與一般所謂的本分或責任不同：那是出於神的命令，而這是出於我們「自願」承擔的事實。因此，這義務的範圍，取決於我們所立應許或許願的性質；神必向我們追討許願的履行。在摩西的制度下，這種自願的義務或許願是可准許的，或作感恩的表達，或作激勵更嚴謹事奉的手段（Genesis 28:20；Numbers 6:2；Numbers 30:2-3；Deuteronomy 23:21；1 Samuel 1:11）；在任何制度之下，它們都不可能是錯的。它們不屬「功德」的性質，也不是分外的善工；它們乃是
（a）使信仰的義務更切實地落在我們身上的「方法」，並且
（b）感恩的合宜表達。
這樣的願，就是人在承認信仰時自願承擔的願；人既承認了信仰，就當不斷反省：「神的願在我們身上」，即我們已自願把自己所有的一切奉獻給神。大衛曾立過這樣的願——
（a）在他過敬虔生活的一般志向中；
（b）大概也在某個具體的行動或應許中：若神拯救他，他便把自己獻給神，或以此表達他對蒙拯救的感恩。參 Acts 18:18 的註釋；及 Acts 21:23-24 的註釋。
我要將感謝祭獻給你——按字面是「我要向你償還讚美」；就是說，我要「償付」我所許的願，或說我要忠心地履行我的願。
English original
Thy vows are upon me, O God - The word "vow" means something promised; some obligation under which we have voluntarily brought ourselves. It differs from duty, or obligation in general, since that is the result of the divine command, while this is an obligation arising from the fact that we have "voluntarily" taken it upon ourselves. The extent of this obligation, therefore, is measured by the nature of the promise or vow which we have made; and God will hold us responsible for carrying out our vows. Such voluntary obligations or vows were allowable, as an expression of thanksgiving, or as a means of exciting to a more strict religious service, under the Mosaic dispensation Genesis 28:20; Numbers 6:2; Numbers 30:2-3; Deuteronomy 23:21; 1 Samuel 1:11; and they cannot be wrong under any dispensation. They are not of the nature of "merit," or works of supererogation, but they are
(a) a "means" of bringing the obligations of religion to bear upon us more decidedly, and
(b) a proper expression of gratitude.
Such vows are those which all persons take upon themselves when they make a profession of religion; and when such a profession of religion is made, it should be a constant reflection on our part, that "the vows of God are upon us," or that we have voluntarily consecrated all that we have to God. David had made such a vow
(a) in his general purpose to lead a religious life;
(b) very probably in some specific act or promise that he would devote himself to God if he would deliver him, or as an expression of his gratitude for deliverance. Compare the notes at Acts 18:18; notes at Acts 21:23-24.
I will render praises unto thee - literally, "I will recompense praises unto thee;" that is, I will "pay" what I have vowed, or I will faithfully perform my vows.
13
Psalm 56:13
繁體中文
「因為你救我的命脈脫離死亡」——這裏的「命脈」即我的「性命」。你保守了「我」免於死亡。他曾被仇敵包圍，被仇敵從一處追逼到另一處；然而他已蒙恩從這些危險中獲救，得以存活。如今他滿懷感恩地記念這憐憫，並滿有把握地求神進一步介入，保守他不致跌倒。
「你豈不是救護我的腳不跌倒」——這也可譯作「你不是已經救護了」，如此便承接上文剛剛表達的思想。七十士譯本、武加大譯本、路德與德韋特（DeWette）都是這樣譯的。然而希伯來文也容許我們通行譯本的譯法，而這樣的祈求也正是本詩合宜的結束。這樣理解，它便是承認對神的倚靠；是為他先前的憐憫感恩；是表達願時時榮耀他的心願；是承認惟有神能保守他；也是表明願蒙恩在神面前生活行動的心願。這裏譯作「跌倒」的字，通常指被暴力「推撞」或「摔倒」。這禱告是求他在路途的危險中蒙保守；或說求神扶持他，使他仍能榮耀神。
「使我在生命光中行在神面前」——即如同在他面前一般；享受他的友誼與恩惠。
「在生命光中」——見 Job 33:30 的註釋。聖經處處以墳墓為幽暗之境（見 Job 10:21-22 的註釋；比較 Psalm 6:5；Psalm 30:9；Isaiah 38:11；Isaiah 38:18-19），而以這世界為光。因此，這禱告乃是求他可以繼續存活，得以享受神的恩惠：這是人無論地位境遇如何，都永遠合宜的禱告。
English original
For thou hast delivered my soul from death - That is, my "life." Thou hast kept "me" from death. He was surrounded by enemies. He was pursued by them from place to place. He had been, however, graciously delivered from these dangers, and had been kept alive. Now he gratefully remembers this mercy, and confidently appeals to God to interpose still further, and keep him from stumbling.
Wilt not thou deliver my feet from falling - This might be rendered, "Hast thou not delivered;" thus carrying forward the thought just before expressed. So the Septuagint, the Vulgate, and Luther and DeWette render it. The Hebrew, however, will admit of the translation in our common version, and such a petition would be an appropriate close of the psalm. Thus understood, it would be the recognition of dependence on God; the expression of gratitude for his former mercies; the utterance of a desire to honor him always; the acknowledgment of the fact that God only could keep him; and the manifestation of a wish that he might be enabled to live and act as in His presence. The word here rendered "falling" means usually a "thrusting" or "casting down," as by violence. The prayer is, that he might be kept amid the dangers of his way; or that God would uphold him so that he might still honor Him.
That I may walk before God - As in his presence; enjoying his friendship and favor.
In the light of the living - See the notes at Job 33:30. The grave is represented everywhere in the Scriptures as a region of darkness (see the notes at Job 10:21-22; compare Psalm 6:5; Psalm 30:9; Isaiah 38:11, Isaiah 38:18-19), and this world as light. The prayer, therefore, is, that he might continue to live, and that he might enjoy the favor of God: a prayer always proper for man, whatever his rank or condition.
本詩自稱為大衛的詩，把它歸於大衛並沒有充分的理由可以懷疑。DeWette 誠然以為，本詩的內容與大衛生平的境況不甚相合，特別是與標題所指他生平的那段時期不合，並猜想它是被擄時期某個流亡的希伯來人所寫。但這顯然只是臆測。大衛生平中確「有」一些時期，本詩所說的一切都適用；而且要按標題所指定的境況解釋詩中一切的暗指，並不困難。
關於「交與伶長」一語，參見 Psalm 4:1-8 的導言。標題中「調用遠方無聲鴿」（Jonath-elem-rechokim）一語中，第一個字——Jonath——意為「鴿子」，是受苦無辜者心愛的表記；第二個字——אלם 'êlem——意為「沉默」、無聲，有時用以指不發怨言的順服；第三個字——רחוקים râchôqiym——意為「遙遠」或「疏遠」，這裡修飾地方或人物，大概指後者；照這意義，它適用於非利士人，因為他們在血統和宗教上對希伯來人都是外邦人。這樣理解，整個標題就是謎語式地描述大衛：他是陌生人中一個無辜而不發怨言的受苦者。參見 Prof. Alexander。不過 DeWette 譯作「遠方篤耨香樹之鴿」。七十士譯本與武加大譯本則譯作「為那被遷移遠離聖所之民」。這語句的通行譯法是「論到無聲之鴿，在遙遠之處」，或「遠離其巢」，或「在遠方的樹林中」。
Gesenius（詞典）譯作「異鄉中無聲的鴿子」，並把它應用於被擄時期的以色列民，視為一個不發怨言、不出怨言的民。「異鄉中無聲的鴿子」這「語句」的這種解釋，很可能是正確的；但在這裡，它適用的不是以色列民——如 Gesenius、七十士譯本和武加大譯本所譯——而是大衛，作為一個流亡者、一個漂泊者——一個被趕離家國的人，如同一隻離巢漂泊的鴿子。這是一首已為人知的「曲調」或樂曲的名稱，還是為這場合、並針對本詩而譜寫的樂曲，如今已無法斷定。很「可能」當時已有一首存在且通行的樂曲，被冠上「異鄉中無聲之鴿」，或「被逐離巢、流落遠方的忍耐之鴿」這美麗的名稱——一首哀婉、溫柔、憂鬱的樂曲——因此特別適合本詩：本詩正是為描述大衛被逐離家、被迫如鴿子被逐離其巢一般、在遙遠之地尋求安身之處時的感受而寫的。
關於「金詩」（Michtam）一詞的意義，參見 Psalm 16:1-11 導言的註釋。標題中「非利士人在迦特拿住大衛」一部分，顯然指 1 Samuel 21:10 以下所記的事件：大衛逃避掃羅，投奔迦特王亞吉；那時迦特王的「臣僕」在亞吉面前提說大衛，激起亞吉的懼怕，以致他把這外人趕走。「拿住他」一語，不是指他們「逮捕」他或「抓住」他，而是指他們追逼他、趕上他——即以毀謗與辱罵——以致他在那裡找不到安全。他受掃羅的逼迫；他也受非利士人的逼迫——他本是在他們中間尋求庇護與安全的。
本詩包含以下幾點：
一、懇切祈求神為本詩作者施行干預，Psalm 56:1-2。
二、表達他在危險中對神的信靠，Psalm 56:3-4。
三、描述他的仇敵：他們如何曲解他的話；如何惡意謀害他；如何聚集；如何窺探他的腳步；如何埋伏要害他的命，Psalm 56:5-6。
四、他確信他們必不能靠自己的惡事脫身；神知道他一切的流離；神記念他的眼淚，彷彿裝在皮袋裡；他的仇敵必知道神與他同在，Psalm 56:7-9。
五、他完全信靠神，堅確指望自己必蒙保守不致跌倒，且必在生命之光中行在神面前，Psalm 56:10-13。
因此，本詩的總「主題」是「在危險之中對神的信靠或倚靠」。