서론
無題
繁體中文
英語原文
This psalm relates not to any temporal concern, either personal or public, but it is wholly taken up with the affairs of the soul. It is reckoned one of the seven penitential psalms, which have sometimes been made use of by penitents, upon their admission into the church; and, in singing it, we are all concerned to apply it to ourselves. The psalmist here expresses, I. His desire towards God, Ps 130:1,2. II. His repentance before God, Ps 130:3,4. III. His attendance upon God, Ps 130:5,6. IV. His expectations from God, Ps 130:7,8. And, as in water face answers to face, so does the heart of one humble penitent to another.
1-4
God's Regard to His Church
繁體中文
神對祂教會的眷顧
上行之詩。
¹ 耶和華啊，我從深處向祢求告！ ² 主啊，求祢聽我的聲音！求祢側耳聽我懇求的聲音！ ³ 主耶和華啊，祢若究察罪孽，誰能站得住呢？ ⁴ 但在祢有赦免之恩，為要使人敬畏祢。
在這幾節中，我們受教：
一、無論我們處於何種境況——即使再可悲——仍要繼續求告神（詩一三〇1）。最好的人有時也可能在深處——在大患難與困苦之中，完全不知所措，在困苦的深處、幾乎在絕望的深處——靈裏低沉幽暗，下沉衰頹，被壓下而煩亂。但在最大的深處，我們仍有特權可以向神呼求、並蒙垂聽。一個禱告可以達到天上的高處——雖然不是從地獄的深處，卻是從我們在此世上所能遭遇的最大患難的深處發出——如耶利米從地牢中、但以理從坑中、約拿從魚腹中發出的禱告。向神呼求是我們的本分與利益，因為那既是最可能防止我們下沉更深、又能把我們從可怕的坑與淤泥中救出來的途徑（詩四十1–2）。
二、當我們繼續求告神時，要確信自己必從祂得著平安的回答；因為這正是大衛憑信心所求的（詩一三〇2）：主啊，求祢聽我的聲音——聽我的訴苦與禱告——求祢側耳聽我患難的聲音、並我懇求的聲音。
三、我們受教要在神的公義面前自卑——在祂眼中看為有罪、又無法為我們千萬過犯中的一條回答祂（詩一三〇3）：主耶和華啊，祢若究察罪孽，誰能站得住呢？他在如此短短幾個字中兩次稱神為主——原文作雅（Jah）與阿多奈（Adonai）——這是極其強調的，表明他對神榮耀威嚴極其可畏的感覺、並對祂怒氣的畏懼。讓我們在此學到：1. 承認我們的罪孽——我們不能在神面前稱義，或申辯無罪。我們的罪孽中有值得留意、容易招致究問之處。2. 承認神的大能與公義——祂若嚴格究問我們所行的錯，就毫無安然脫身的指望。祂的眼能在最好的人身上發現足夠定罪的根據；祂若起來對付我們，我們無法自救，我們站立不住，必被傾覆。神若以嚴格的公義待我們，我們就完了；祂若究察我們的罪孽，就必發現它們又多又大、又極加重、極其惹動；那時祂若照此辦理，就必把我們關在祂一切恩惠的盼望之外、又把我們囚在祂的怒氣之下；我們能作甚麼自救呢？我們不能逃脫，也不能抵擋或担當祂報復的手。3. 讓我們讚美神的忍耐與寬容；祂若究察罪孽，我們早就完了，祂知道這一點，因此寬容我們。我們不被祂的怒氣消滅，是因祂的憐憫。
四、我們受教要投靠神的赦免之恩，並在看見自己當受祂公義之罰時以此自慰（詩一三〇4）。此處有：1. 一個悔改的罪人所發現、並向祂祈求的神的恩典：*但在祢有赦免之恩。*這是我們一切來到神面前的時候無可言喻的安慰——在祂那裏有赦免之恩，因為那正是我們所需要的。祂已使自己處於能赦免罪的境地；祂已宣告自己是恩典、憐憫、樂意赦免的神（出三十四6–7）。祂已應許赦免那些悔改之人的罪。從未有人與祂交往、卻發現祂是難以和解的——祂總是易於懇求、速速施憐憫。在我們這一方面有罪孽，因此在我們那一面有赦免，這對我們是好的。有人讀作：在祢那裏有挽回祭。耶穌基督是那偉大的挽回祭——是神所找到的贖價；祂常與祂同在，作我們的中保，我們盼望藉著祂得著赦免。2. 在那發現中所定的本分，並由之推論出來：「在祢有赦免之恩——不是叫人可以任意妄為、放膽冒犯，而是為要使人敬畏祢——總而言之，使祢得著人類兒女的敬拜與事奉；他們既是罪人，若祢不是一位能恕許多過失的主，就不能與神有任何交往。」但這鼓勵我們來服事祂——我們必不因每一個過犯被趕走；不，只要我們真心悔改，連一個過犯也不會。這特別邀請那些犯了罪的人悔改、歸回對神的敬畏——祂是恩典、憐憫的，必在他們悔改時收納他們（珥二13，太三2）。並且，我們特別當對神的赦免之恩存聖潔的敬畏與敬重（何三5，他們必敬畏耶和華和祂的恩惠）；當我們把神的赦免作為我們聖潔敬畏的對象時，我們就可以期待得著其中赦免的益處。
英語原文
God's Regard to His Church
A song of degrees.
¹ Out of the depths have I cried unto thee, O LORD.
² Lord, hear my voice: let thine ears be attentive to the voice of my supplications.
³ If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?
⁴ But there is forgiveness with thee, that thou mayest be feared.
In these verses we are taught,
I. Whatever condition we are in, though ever so deplorable, to continue calling upon God, Ps 130:1. The best men may sometimes be in the depths, in great trouble and affliction, and utterly at a loss what to do, in the depths of distress and almost in the depths of despair, the spirit low and dark, sinking and drooping, cast down and disquieted. But, in the greatest depths, it is our privilege that we may cry unto God and be heard. A prayer may reach the heights of heaven, though not out of the depths of hell, yet out of the depths of the greatest trouble we can be in in this world, Jeremiah's out of the dungeon, Daniel's out of the den, and Jonah's out of the fish's belly. It is our duty and interest to cry unto God, for that is the likeliest way both to prevent our sinking lower and to recover us out of the horrible pit and miry clay, Ps 40:1,2.
II. While we continue calling upon God to assure ourselves of an answer of peace from him; for this is that which David in faith prays for (Ps 130:2): Lord, hear my voice, my complaint and prayer, and let thy ears be attentive to the voice both of my afflictions and of my supplications.
III. We are taught to humble ourselves before the justice of God as guilty in his sight, and unable to answer him for one of a thousand of our offences (Ps 130:3): If thou, Lord, shouldst mark iniquities, O Lord! who shall stand? His calling God Lord twice, in so few words, Jah and Adonai, is very emphatic, and intimates a very awful sense of God's glorious majesty and a dread of his wrath. Let us learn here, 1. To acknowledge our iniquities, that we cannot justify ourselves before God, or plead Not guilty. There is that which is remarkable in our iniquities and is liable to be animadverted upon. 2. To own the power and justice of God, which are such that, if he were extreme to mark what we do amiss, there would be no hopes of coming off. His eye can discover enough in the best man to ground a condemnation upon; and, if he proceed against us, we have no way to help ourselves, we cannot stand, but shall certainly be cast. If God deal with us in strict justice, we are undone; if he make remarks upon our iniquities, he will find them to be many and great, greatly aggravated and very provoking; and then, if he should proceed accordingly, he would shut us out from all hope of his favour and shut us up under his wrath; and what could we do to help ourselves? We could not make our escape, nor resist not bear up under his avenging hand. 3. Let us admire God's patience and forbearance; we should be undone if he were to mark iniquities, and he knows it, and therefore bears with us. It is of his mercy that we are not consumed by his wrath.
IV. We are taught to cast ourselves upon the pardoning mercy of God, and to comfort ourselves with that when we see ourselves obnoxious to his justice, Ps 130:4. Here is, 1. God's grace discovered, and pleaded with him, by a penitent sinner: But there is forgiveness with thee. It is our unspeakable comfort, in all our approaches to God, that there is forgiveness with him, for that is what we need. He has put himself into a capacity to pardon sin; he has declared himself gracious and merciful, and ready to forgive, Ex 34:6,7. He has promised to forgive the sins of those that do repent. Never any that dealt with him found him implacable, but easy to be entreated, and swift to show mercy. With us there is iniquity, and therefore it is well for us that with him there is forgiveness. There is a propitiation with thee, so some read it. Jesus Christ is the great propitiation, the ransom which God has found; he is ever with him, as advocate for us, and through him we hope to obtain forgiveness. 2. Our duty designed in that discovery, and inferred from it: "There is forgiveness with thee, not that thou mayest be made bold with and presumed upon, but that thou mayest be feared—in general, that thou mayest be worshipped and served by the children of men, who, being sinners, could have no dealings with God, if he were not a Master that could pass by a great many faults." But this encourages us to come into his service that we shall not be turned off for every misdemeanour; no, nor for any, if we truly repent. This does in a special manner invite those who have sinned to repent, and return to the fear of God, that he is gracious and merciful, and will receive them upon their repentance, Joe 2:13, Mt 3:2. And, particularly, we are to have a holy awe and reverence of God's pardoning mercy (Ho 3:5, They shall fear the Lord, and his goodness); and then we may expect the benefit of the forgiveness that is with God when we make it the object of our holy fear.
5-8
Encouragement to Trust in and Depend upon God
繁體中文
勸勉信靠並倚賴神
⁵ 我等候耶和華，我的靈魂等候，我也仰望祂的話。 ⁶ 我的靈魂等候主，勝於那等候早晨的；我說，勝於那等候早晨的。 ⁷ 以色列啊，你當仰望耶和華；因為在耶和華那裏有慈愛，在祂那裏有豐盛的救贖。 ⁸ 祂必救贖以色列脫離一切的罪孽。
在這裏，一、詩人約束自己信靠神並等候祂（詩 130:5-6）。請觀察，1. 他對神的倚靠，以層遞的方式表達——因為這是一篇上行之詩：「我等候耶和華」——我指望從祂得著解救和安慰，相信這必來到，渴望直到它來到，卻耐心忍受它的遲延，並決意不從別的手中尋求它。「我的靈魂……等候」——我真心等候祂，不是只在口頭上。我是一個期望者，而我的靈魂所等候的就是耶和華——等候祂恩典的賜予和祂權能的運行。2. 這倚靠的根據：「我也仰望祂的話。」我們只當盼望祂在自己話語中所應許的，而不當盼望自己虛幻想像的產物；我們當盼望它，是因為祂應許了它，而不是因我們自己有任何功勞的見解。3. 這倚靠的程度——「勝於那等候早晨的」——他們是（1）確信早晨必來到；照樣我確信神必照祂的應許以憐憫回到我這裏；因為神的約比日夜的定例更堅固，因為那些必終止，而這約是永遠的（耶 31:35-36）。（2）極願它來到。在城牆上守望的哨兵，看護病人的人，以及在旅途上的行人，天亮之前許久就盼望看見天亮；但這個善人更懇切地渴望神恩惠的記號和祂恩典的造訪，並要比他們察覺白日更容易察覺神最初的顯現。哈蒙德博士如此讀它：「我的靈魂向主急促，從早晨的守衛，早晨的守衛」，並給這樣的意思：「我每日清晨清早起來，就在祭司獻早祭的時候，把我的禱告和我的靈魂帶到你面前。」二、他鼓勵神一切百姓照樣倚靠祂、信靠祂：「以色列啊，你當仰望耶和華」並等候祂；不僅全體百姓，更是每一個以以色列的名自稱的善人（賽 44:5）。願一切獻身於神的人都喜樂地倚靠祂（詩 130:7-8），有兩個理由：1. 因為自然之光向我們發現在祂那裏有慈愛——以色列的神是慈悲的神，是發慈悲的父（林後 1:3）。慈愛與祂同在——不僅是祂本性中所固有的，更是祂所喜悅的，是祂所親愛的屬性；在祂一切的工作中、在祂一切的謀略中都有慈愛。2. 因為福音之光向我們發現在祂那裏有救贖——由祂所籌劃，並要在時候滿足時成就；這在起初是隱藏在神裏面的（弗 3:9）。請在此看見，（1）這救贖的性質；它是從罪中的救贖——從一切的罪中，所以無非是耶穌基督所成為其創始者的那永遠的救贖；因為是祂*「要將自己的百姓從罪惡裏救出來」（太 1:21），是祂「為我們捨了自己，要贖我們脫離一切罪惡」（多 2:14），並「除掉雅各的一切不敬虔」（羅 11:26）。是祂救贖我們脫離罪的定罪權勢，也脫離罪的轄制權勢。（2）這救贖的豐富；它是豐盛的救贖*——在救贖主裏面有完全足夠的功勞和恩典，足以供應一切，足以供應每一個；信徒說：足以供應我。從罪中的救贖包括從一切其他邪惡中的救贖，所以是豐盛的救贖。（3）這救贖的福祉所屬的人：「祂必救贖以色列」——屬靈的以色列，就是一切與神立約的人，正如以色列所立的一樣，並且是*「心裏沒有詭詐的真以色列人」*（約 1:47）。
英語原文
Encouragement to Trust in and Depend upon God
⁵ I wait for the LORD, my soul doth wait, and in his word do I hope.
⁶ My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning.
⁷ Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption.
⁸ And he shall redeem Israel from all his iniquities.
Here, I. The psalmist engages himself to trust in God and to wait for him, Ps 130:5,6. Observe, 1. His dependence upon God, expressed in a climax, it being a a song of degrees, or ascents: "I wait for the Lord; from him I expect relief and comfort, believing it will come, longing till it does come, but patiently bearing the delay of it, and resolving to look for it from no other hand. My soul doth wait; I wait for him in sincerity, and not in profession only. I am an expectant, and it is for the Lord that my soul waits, for the gifts of his grace and the operations of his power." 2. The ground of that dependence: In his word do I hope. We must hope for that only which he has promised in his word, and not for the creatures of our own fancy and imagination; we must hope for it because he has promised it, and not from any opinion of our own merit. 3. The degree of that dependence—"more than those that watch for the morning, who are, (1.) Well-assured that the morning will come; and so am I that God will return in mercy to me, according to his promise; for God's covenant is more firm than the ordinances of day and night, for they shall come to an end, but that is everlasting." (2.) Very desirous that it would come. Sentinels that keep guard upon the walls, those that watch with sick people, and travellers that are abroad upon their journey, long before day wish to see the dawning of the day; but more earnestly does this good man long for the tokens of God's favour and the visits of his grace, and more readily will he be aware of his first appearances than they are of day. Dr. Hammond reads it thus, My soul hastens to the Lord, from the guards in the morning, the guards in the morning, and gives this sense of it, "To thee I daily betake myself, early in the morning, addressing my prayers, and my very soul, before thee, at the time that the priests offer their morning sacrifice."
II. He encourages all the people of God in like manner to depend upon him and trust in him: Let Israel hope in the Lord and wait for him; not only the body of the people, but every good man, who surnames himself by the name of Israel, Isa 44:5. Let all that devote themselves to God cheerfully stay themselves upon him (Ps 130:7,8), for two reasons:—1. Because the light of nature discovers to us that there is mercy with him, that the God of Israel is a merciful God and the Father of mercies. Mercy is with him; not only inherent in his nature, but it is his delight, it is his darling attribute; it is with him in all his works, in all his counsels. 2. Because the light of the gospel discovers to us that there is redemption with him, contrived by him, and to be wrought out in the fulness of time; it was in the beginning hidden in God. See here, (1.) The nature of this redemption; it is redemption from sin, from all sin, and therefore can be no other than that eternal redemption which Jesus Christ became the author of; for it is he that saves his people from their sins (Mt 1:21), that redeems them from all iniquity (Tit 2:14), and turns away ungodliness from Jacob, Ro 11:26. It is he that redeems us both from the condemning and from the commanding power of sin. (2.) The riches of this redemption; it is plenteous redemption; there is an all-sufficient fulness of merit and grace in the Redeemer, enough for all, enough for each; enough for me, says the believer. Redemption from sin includes redemption from all other evils, and therefore is a plenteous redemption. (3.) The persons to whom the benefits of this redemption belong: He shall redeem Israel, Israel according to the spirit, all those who are in covenant with God, as Israel was, and who are Israelites indeed, in whom is no guile.
本詩不涉及任何今世的事務，無論是個人的還是公眾的，而是全然論到心靈的事。它被列為七篇悔罪詩之一，悔罪者有時在被接納進入教會之時使用這些詩；唱這詩時，我們每個人都當將它應用到自己身上。
詩人在此表達：一、他對神的渴慕（詩一三○1,2）。二、他在神面前的悔改（詩一三○3,4）。三、他對神的等候（詩一三○5,6）。四、他對神的指望（詩一三○7,8）。
正如水中照臉，彼此相符，照樣，一個謙卑悔罪者的心與另一個謙卑悔罪者的心也彼此呼應。