Chú giải chương
Psalms Chương 57
서론
Psalm 57 Introduction
繁體中文
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This is another psalm which purports to be a psalm of David. The propriety of ascribing it to him cannot be called in question. It is addressed to "the chief Musician" (see the notes to Introduction of Psalm 4:1-8). Though relating to an individual case, and to the particular trials of an individual, yet it had much in it that would be appropriate to the condition of others in similar circumstances, and it contained, moreover, such general sentiments on the subject of religion, that it would be useful to the people of God in all ages. The expression in the title, "Al-taschith," rendered in the margin, "Destroy not," and by the Septuagint, μή διαφθείρης mē diaphtheirēs (destroy not), and in the same manner in the Latin Vulgate, occurs also in the titles of the two following psalms, and of the seventy-fifth. It is regarded by some as a musical expression - and by others as the first words of some well-known poem or hymn, in order to show that this psalm was to be set to the music which was employed in using that poem; or, as we should say, that the "tune" appropriate to that was also appropriate to this, so that the words would at once suggest the tune, in the same manner as the Latin designations De Profundis, Miserere, Non Nobis Domine, Te Deum, etc., indicate well-known tunes as pieces of music - the tunes to which the hymns beginning with those words are always sung.
The author of the Chaldee Paraphrase regards this psalm as belonging to that period of David's history when he was under a constant necessity of using language of this nature, or of saying "Destroy not," and as therefore suited to all similar emergencies. The language seems to be derived from the prayer of Moses, Deuteronomy 9:26; "I prayed therefore unto the Lord, and said, O Lord God, destroy not thy people," etc. This very expression is found in 1 Samuel 26:9, in a command which David addressed to his followers, and it "may" have been a common expression with him. On the meaning of the word "Michtam" in the title, see the notes at the Introduction to Psalm 16:1-11. It is found in the three following psalms - in the two former of them, in connection with the phrase "Al-taschith, showing that probably those psalms had reference to the same period of David's life.
When he fled from Saul in the cave - Possibly the cave of Adullam 1 Samuel 22:1, or that of En-gedi 1 Samuel 24:1-3. Or, the word may be used in a "general" sense as referring not to any "particular" cave, but to that period of his life when he was compelled to flee from one place to another for safety, and when his home was "often" in caves.
The psalm consists of the following parts:
I. An earnest prayer of the suffering and persecuted man, with a full expression of confidence that God would hear him, Psalm 57:1-3.
II. A description of his enemies, as people that resembled lions; people, whose souls were inflamed and infuriated; people, whose teeth were like spears and arrows, Psalm 57:4.
III. The expression of a desire that God might be exalted and honored, or that all these events might result in his honor and glory, Psalm 57:5.
IV. A further description of the purposes of his enemies, as people who had prepared a net to take him, or had digged a pit into which he might fall, but which he felt assured was a pit into which they themselves would fall, Psalm 57:6.
V. A joyful and exulting expression of confidence in God; an assurance that he would interpose for him; a determination to praise and honor him; a desire that God might be exalted above the heaven, and that his glory might fill all the earth - forgetting his own particular troubles, and pouring out the desire of his heart that "God" might be honored whatever might occur to "him."
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Psalm 57:1
繁體中文
「神啊，求你憐憫我」——與前一首詩的開頭相同——一個求憐憫的呼喊；對患難與危險的沉重感受，使他立即來到神的寶座前求助。參見 Psalm 56:1 的註釋。
「因為我的心投靠你」——參見 Psalm 56:3 的註釋。他別無可去之處；除神以外，他無人可靠。
「我要投靠在你翅膀的蔭下」——在你的保護或翅膀的遮蔽之下——如幼鳥在母鳥的翅膀下尋求保護。參見 Psalm 17:8 的註釋。試參 Psalm 36:7。
「等到災害過去」——試參 Job 14:13 的註釋；Psalm 27:13 的註釋；以及 Isaiah 26:20 的註釋。他相信這些災害「必」會過去、必會止息；相信那樣的時候必要來到，那時他不再這樣被趕得輾轉流離。目前他知道自己在危險之中，他渴求神的保護，因為在「那」保護之下他必安全。
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Be merciful unto me, O God - The same beginning as the former psalm - a cry for mercy; an overwhelming sense of trouble and danger leading him to come at once to the throne of God for help. See the notes at Psalm 56:1.
For my soul trusteth in thee - See the notes at Psalm 56:3. He had nowhere else to go; there was no one on whom he could rely but God.
Yea, in the shadow of thy wings will I make my refuge - Under the protection or covering of his wings - as young birds seek protection under the wings of the parent bird. See the notes at Psalm 17:8. Compare Psalm 36:7.
Until these calamities be overpast - Compare Job 14:13, note; Psalm 27:13, note; also at Isaiah 26:20, note. He believed that these calamities "would" pass away, or would cease; that a time would come when he would not thus be driven from place to place. At present he knew that he was in danger, and he desired the divine protection, for under "that" protection he would be safe.
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Psalm 57:2
繁體中文
「我要求告至高的神」——其意思是：神高過一切受造之物；萬事都「在」祂以下，祂能掌管它們。這呼求不是向人發出的——無論人多麼崇高；也不是向天使發出的——無論他比人高多少；這呼求是直接向至高者發出的，向那萬有萬靈都服在祂以下的神；因此在祂的保護之下，他必得安全。
「就是為我成全諸事的神」——這裏所用、譯作「成全」的字——גמר gâmar——本義是帶到終局；完成；使之完全。這裏的意思是：神的性格正是如此——祂「完成」或「成全」祂一切的計劃，使它們達到美滿的結局。詩人在過去曾有這樣的經歷。神在以往的試煉中曾這樣行；他確信神在這次也必如此；因此，他懷著確定的信念來到神面前，相信一切都必在祂手中得安全。
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I will cry unto God most high - The idea is - God is exalted above all creatures; all events are "under" him, and he can control them. The appeal was not to man, however exalted; not to an angel, however far he may be above man; it was an appeal made at once to the Supreme Being, the God to whom all worlds and all creatures are subject, and under whose protection, therefore, he must be safe.
Unto God that performeth all things for me - The word used here, and rendered "performeth" - גמר gâmar - means properly to bring to an end; to complete; to perfect. The idea here is, that it is the character of God, that he "completes" or "perfects," or brings to a happy issue all his plans. The psalmist had had experience of that in the past. God had done this in former trials; he felt assured that God would do it in this; and he, therefore, came to God with a confident belief that all would be safe in his hands.
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Psalm 57:3
繁體中文
「神從天上必施恩」——即從他自己那裏；或說他必親自干涉來拯救我。詩人沒有說他指望這干涉「如何」臨到——是藉天使、藉神蹟、還是藉狂風暴雨——但他深感到幫助唯獨從神而來，並且他確信幫助必來。
「救我脫離辱罵……」——這更恰當地應譯作：「他必救我；他必辱罵那要吞我的人。」頁邊註便是這樣譯的。關於譯作「要吞我」的詞，見 Psalm 56:1 的註釋。此處的含義是：神必「斥責」或「羞辱」那企圖吞噬、除滅他的人——即藉著傾覆那人。神從前曾為他干涉（Psalm 57:2），他確信神必再度行事。
「（細拉）」——此處似乎只是一個音樂上的停頓。它與文意並無關連。參閱 Psalm 3:2 的註釋。
「神必向我發出慈愛」——即在拯救我一事上。他必「顯明」他的慈愛。
「和誠實」——他對應許的信實；他對那些信靠他之人的信實。他必向他所立的一切應許顯明自己是「真實的」。比較 Psalm 40:11。
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He shall send from heaven - That is, from himself; or, he will interpose to save me. The psalmist does not say "how" he expected this interposition - whether by an angel, by a miracle, by tempest or storm, but he felt that help was to come from God alone, and he was sure that it would come.
And save me from the reproach ... - This would be more correctly rendered, "He shall save me; he shall reproach him that would swallow me up." So it is rendered in the margin. On the word rendered "would swallow me up," see the notes at Psalm 56:1. The idea here is, that God would "rebuke" or "reproach," to wit, by overthrowing him that sought to devour or destroy him. God had interposed formerly in his behalf Psalm 57:2, and he felt assured that he would do it again.
Selah - This seems here to be a mere musical pause. It has no connection with the sense. See the notes at Psalm 3:2.
God shall send forth his mercy - In saving me. He will "manifest" his mercy.
And his truth - His fidelity to his promise; his faithfulness to those who put their trust in him. He will show himself "true" to all the promises which he has made. Compare Psalm 40:11.
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Psalm 57:4
繁體中文
「我的性命在獅子中間」——即在那如同獅子的人中間；兇猛、野蠻、殘暴的人。
「我躺臥在性如烈火的」——今日我們說人因激情而「燃燒」，指那怒火中燒、暴怒填胸的人，用的正是意思相仿的字眼。我們也說因怒氣而「火燒」——這說法或許出自人在發怒時脹紅的「樣子」。這裏的意思——與亞歷山大教授的見解不同——不是說他「將要」安然躺臥在這些人中間，而是說他實際上「確實」這樣躺臥。當他夜間躺下、尋求安眠之時，他正被這樣的人包圍，彷彿就睡在他們中間。
「世人當中」——然而他們不是野獸，而是彷彿懷有野獸兇殘本性的「人」。「世人」一語常用以指人本身。
「他們的牙齒是槍、箭」——他們手中的槍箭，正如野獸的牙齒。
「他們的舌頭是快刀」——這裏提到舌頭，大概是指他所遭受的辱罵與毀謗；那如同快刀，直刺入生命的深處。見 Psalm 55:21 的註釋。
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My soul is among lions - That is, among people who resemble lions; men, fierce, savage, ferocious.
And I lie even among them that are set on fire - We have a term of similar import in common use now, when we say that one is "inflamed" with passion, referring to one who is infuriated and enraged. So we speak of "burning" with rage or wrath - an expression derived, perhaps, from the inflamed "appearance" of a man in anger. The idea here is not that he "would" lie down calmly among those persons, as Prof. Alexander suggests, but that he actually "did" thus lie down. When he laid himself down at night, when he sought repose in sleep, he was surrounded by such persons, and seemed to be sleeping in the midst of them.
Even the sons of men - Yet they are not wild beasts, but "men" who seem to have the ferocious nature of wild beasts. The phrase, "sons of men," is often used to denote men themselves.
Whose teeth are spears and arrows - Spears and arrows in their hands are what the teeth of wild beasts are.
And their tongue a sharp sword - The mention of the tongue here has reference, probably, to the abuse and slander to which he was exposed, and which was like a sharp sword that pierced even to the seat of life. See the notes at Psalm 55:21.
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Psalm 57:5
繁體中文
「神阿、願你崇高過於諸天」——比較 Psalm 8:1。這裏的話，出自一個在患難中把思念提升到神那裏的人；他感到神在掌權；他心裏確信萬有都在神手中；並且無論自己遭遇如何，他都渴望神被尊崇。他首要的、主導的願望不是為自己，不是為自己的安全，不是為自己蒙拯救脫離危險，而是願「神」得尊崇——願神的名得榮耀——願神被視為超乎萬有——願神在至高的程度上被高舉——這意思就表達在願神被高舉「過於諸天」的禱告裏。
「願你的榮耀高過全地」——指你名的尊榮、對你的讚美。願它被視為、也實際上是「高過」一切屬這低下世界的事物；願地上的一切、或屬地的一切，都服於你，或為你的緣故被捨棄。這是大衛在患難中尋得的安慰。這也「是」唯一的真安慰之源。宇宙的福祉在乎神；神是真實的、公義的、良善的、配受信靠與愛慕的——神在掌權——神的律法蒙遵行——神的計劃得成就——這一切對宇宙的重要，過於任何單單關乎我們的事；過於我們自己任何計劃的成功；過於我們的健康、興旺或生命。
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Be thou exalted, O God, above the heavens - Compare Psalm 8:1. The language here is that of a man who in trouble lifts his thoughts to God; who feels that God reigns; who is assured in his own soul that all things are under his hand; and who is desirous that God should be magnified whatever may become of himself. His prime and leading wish is not for himself, for his own safety, for his own deliverance from danger; it is that "God" may be honored - that the name of God may be glorified - that God may be regarded as supreme over all things - that God may be exalted in the highest possible degree - an idea expressed in the prayer that he may be exalted "above the heavens."
Let thy glory be above all the earth - The honor of thy name; thy praise. Let it be regarded, and be in fact, "above" all that pertains to this lower world; let everything on earth, or that pertains to earth, be subordinate to thee, or be surrendered for thee. This was the comfort which David found in trouble. And this "is" the only true source of consolation. The welfare of the universe depends on God; and that God should be true, and just, and good, and worthy of confidence and love - that he should reign, - that his law should be obeyed - that his plans should be accomplished, - is of more importance to the universe than anything that merely pertains to us; than the success of any of our own plans; than our health, our prosperity, or our life.
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Psalm 57:6
繁體中文
他們為我的腳設下網羅——就是設在我所行路上的網羅，或說是我可能陷入其中的網羅。參閱 Psalm 9:15 的註釋。
我的心被壓制——七十士譯本、武加大譯本與路德將這話譯為複數、且是主動的形式：「他們壓制了我的心」；即是說，他們使我的心遭壓制。希伯來文也可以正確地譯作「他壓制了我的心」——這話乃是指著他的仇敵說的，只是以單數稱呼他們。
他們在我面前挖了一個坑……——參閱 Psalm 7:15-16 的註釋；Psalm 9:15 的註釋；Job 5:13 的註釋。
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They have prepared a net for my steps - A net for my goings; or, into which I may fall. See the notes at Psalm 9:15.
My soul is bowed down - The Septuagint, the Vulgate, and Luther render this in the plural, and in the active form: "They have bowed down my soul;" that is, they have caused my soul to be bowed down. The Hebrew may be correctly rendered, "he pressed down my soul," - referring to his enemies, and speaking of them in the singular number.
They have digged a pit before me ... - See Psalm 7:15-16, notes; Psalm 9:15, note; Job 5:13, note.
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Psalm 57:7
繁體中文
神啊，我心堅定——邊註作：預備，正如希伯來原文。可比較 Psalm 51:10 的註釋。「合宜地預備」或「已預備」準確表達了希伯來文的意思，七十士譯本（ἑτοίμη hetoimē）、武加大譯本（paratum）以及路德的譯法（bereit）都是如此翻譯。然而，這詞也在「屹立」的意義上使用（Psalm 9:7），也在「設立」或「堅固」的意義上使用（Psalm 89:4; Psalm 10:17）；因此引申為挺立、堅固、穩定、恆常、堅定不移。這似乎就是此處的意思，正如我們通行的譯本所表達的。他的心堅定而果決。他不在志向上動搖，也不一時偏向這邊、一時偏向那邊；他不為已發生的事件所「搖動」或「移動」。他自覺在一切患難中穩固站立。他以神為倚靠。他不懷疑神的公義、良善與憐憫；即使在試煉之中，他也隨時預備要讚美神，並且「定意」要讚美祂。「堅定」一詞的重複，賦予這表達強調與力度，旨在以最有力的方式表明：他的心、他的志向、他對神的信靠，連絲毫也沒有動搖。
我要唱詩，我要歌頌——意即我的心必信靠你，我的嘴唇必發出讚美的言語。在他一切的患難中，神是他的避難所；在一切境遇中，他都找到讚美的緣由。照樣，我們的心也當存著堅定不移的志向：無論何時都要信靠神，並且在人生每一種處境中都向祂獻上讚美。
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My heart is fixed, O God - Margin, as in Hebrew, "prepared." Compare the notes at Psalm 51:10. The word "suited" or "prepared" accurately expresses the sense of the Hebrew, and it is so rendered in the Septuagint, (ἑτοίμη hetoimē); in the Vulgate, "paratum;" and by Luther, "bereit." The word is used, however, in the sense of "standing erect," Psalm 9:7; to "establish" or "strengthen," Psalm 89:4; Psalm 10:17; and hence, to be erect; to be firm, steady, constant, fixed. This seems to be the meaning here, as it is expressed in our common version. His heart was firm and decided. He did not waver in his purpose, or lean now to one side and then to the other; he was not "swayed" or "moved" by the events that had occurred. He felt conscious of standing firm in the midst of all his troubles. He confided in God. He did not doubt his justice, his goodness, his mercy; and, even in his trials, he was ready to praise him, and was "resolved" to praise him. The repetition of the word "fixed" gives emphasis and intensity to the expression, and is designed to show in the strongest manner that his heart, his purpose, his confidence in God, did not waver in the slightest degree.
I will sing and give praise - My heart shall confide in thee; my lips shall utter the language of praise. In all his troubles God was his refuge; in all, he found occasion for praise. So it should be the fixed and settled purpose of our hearts that we will at all times confide in God, and that in every situation in life we will render him praise.
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Psalm 57:8
繁體中文
「我的靈哪,你當醒起」——這裏的「榮耀」一詞(譯作「我的靈」),有人理解為指舌頭;有人理解為指靈魂本身,視之為人的榮耀。這「詞」本義指有分量、重要的事物;繼而指任何有價值、輝煌、壯麗的東西。在此,它似乎指大衛看為光榮尊貴的一切——他靈魂中最崇高的能力——他裏面凡「能」用來稱頌神的一切。這是一個合宜的時機,把他的全部能力、他身為人的一切高貴之處都召喚出來。「醒起」一詞等同於「奮起」;是對靈魂一切能力奮發的莊嚴呼籲。
「琴瑟啊,你們當醒起」——關於這些樂器,見 Isaiah 5:12 的註釋。「瑟」——נבל（nebel）——所指的樂器是弦樂器,通常有十二根弦,用手指彈奏。見 Psalm 33:2 的註釋。「琴」或里拉琴——כנור（kinnôr）——也是弦樂器,通常有十根弦。約瑟夫(Josephus)說它是用撥子敲擊或彈奏的。然而,從 1 Samuel 16:23; 1 Samuel 18:10; 1 Samuel 19:9 看來,它有時也用手指彈奏。
「我自己要極早醒起」——就是說,我要清早起來稱頌神;我要為此從睡眠中喚醒自己;我要把最初的時刻——清晨——獻給對祂的敬拜。這些話並不是暗示這是一篇晚間的詩,說他要在翌日——第二天——醒來稱頌神;而是指他定意以此為他一貫的習慣——把清晨(為此喚醒自己)獻給對神的稱頌。一日之中,再沒有比清晨更適合敬拜的時刻;再沒有比稱頌神的意願更配喚我們脫離沉睡的目的;再沒有比以禱告和稱頌開始一天更恰當的方式;再沒有比把清晨獻給敬拜神、禱告、默想、稱頌的習慣,更能保守敬虔的火焰——靈魂裏信仰的生命——不熄。
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Awake up, my glory - By the word "glory" here some understand the tongue; others understand the soul itself, as the glory of man. The "word" properly refers to that which is weighty, or important; then, anything valuable, splendid, magnificent. Here it seems to refer to all that David regarded as glorious and honorable in himself - his noblest powers of soul - all in him that "could" be employed in the praise of God. The occasion was one on which it was proper to call all his powers into exercise; all that was noble in him as a man. The words "awake up" are equivalent to "arouse;" a solemn appeal to put forth all the powers of the soul.
Awake, psaltery and harp - In regard to these instruments, see the notes at Isaiah 5:12. The instrument denoted by the word "psaltery" - נבל nebel - was a stringed instrument, usually with twelve strings, and played with the fingers. See the notes at Psalm 33:2. The "harp" or "lyre" - כנור kinnôr - was also a stringed instrument, usually consisting of ten strings. Josephus says that it was struck or played with a key. From 1 Samuel 16:23; 1 Samuel 18:10; 1 Samuel 19:9, it appears, however, that it was sometimes played with the fingers.
I myself will awake early - That is, I will awake early in the morning to praise God; I will arouse myself from slumber to do this; I will devote the first moments - the early morning - to his worship. These words do not imply that this was an evening psalm, and that he would awake on the morrow - the next day - to praise God; but they refer to what he intended should be his general habit - that he would devote the early morning (arousing himself for that purpose) to the praise of God. No time in the day is more appropriate for worship than the early morning; no object is more worthy to rouse us from our slumbers than a desire to praise God; in no way can the day be more appropriately begun than by prayer and praise; and nothing will conduce more to keep up the flame of piety - the life of religion in the soul - than the habit of devoting the early morning to the worship of God; to prayer; to meditation; to praise.
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Psalm 57:9
繁體中文
「主啊，我要在萬民中稱謝你」——像他在這裏所盼望的這樣大的拯救，必使他有理由以最公開的方式頌揚神；使他盡可能地在列國中間傳揚他的美善。見 Psalm 18:49 的註釋。
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I will praise thee, O Lord, among the people - So great a deliverance as he here hoped for, would make it proper that he should celebrate the praise of God in the most public manner; that he should make his goodness known as far as possible among the nations. See the notes at Psalm 18:49.
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Psalm 57:10
繁體中文
「因為，你的慈愛高及諸天……」——這已在 Psalm 36:5 的註釋中解釋，見該處。
bản gốc tiếng anh
For thy mercy is great unto the heavens ... - See this explained in the notes at Psalm 36:5.
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Psalm 57:11
繁體中文
「神啊，願你崇高過於諸天」——見 Psalm 57:5 的註解。這裡重複這一意旨，因為它是詩人心思所深切注視的；是他最懇切渴慕的事；是他一生至高的目標與心願。
bản gốc tiếng anh
Be thou exalted, O God, above the heavens - See the notes at Psalm 57:5. The sentiment here is repeated as being that on which the mind of the psalmist was intensely fixed; that which he most earnestly desired; that which was the crowning aim and desire of his life.
這又是一篇自稱為大衛之詩的詩篇。把它歸於大衛，其恰當性無可置疑。本詩交與「伶長」（參見 Psalm 4:1-8 導言的註釋）。它雖論及個人的遭遇和個人的特殊試煉，其中有許多卻適合處於類似境況之人的光景；而且它還含有關於宗教的許多普遍性情感，對歷世歷代神的百姓都有益處。標題中「休要毀壞」（Al-taschith）一語——頁邊註譯作「休要毀壞」，七十士譯本作 μή διαφθείρης mē diaphtheirês（休要毀壞），拉丁武加大譯本也相同——也見於隨後兩篇詩的標題，以及第七十五篇。有人視它為音樂用語；也有人視它為某首著名詩歌或聖詩開頭的幾個字，用以表明本詩要配上使用那首詩時所用的曲調；或者照我們的說法，適合那首詩的「曲調」也適合本詩，使人一見這些字便立刻想起那曲調——正如拉丁文的 De Profundis、Miserere、Non Nobis Domine、Te Deum 等名稱，指明著名的曲調或樂曲——即以那些字開頭的聖詩慣常所配的曲調。
迦勒底文意譯本（Chaldee Paraphrase）的作者認為，本詩屬於大衛生平中那段常須使用這類言語、即說「休要毀壞」的時期，因此適合一切類似的急難。這語言看來出自摩西的禱告（Deuteronomy 9:26）：「我祈禱耶和華說：主耶和華啊，求你不要滅絕你的百姓」等。這正是大衛在 1 Samuel 26:9 對跟隨他的人所發命令中的語句，它「可能」是他常用的說法。關於標題中「金詩」（Michtam）一詞的意義，參見 Psalm 16:1-11 導言的註釋。這詞見於隨後三篇詩——前兩篇與「休要毀壞」一語並用——表明那幾篇詩大概與大衛生平的同一段時期有關。
「大衛逃避掃羅，藏在洞裡。」——可能是亞杜蘭洞（1 Samuel 22:1），或隱基底的洞（1 Samuel 24:1-3）。或者，這詞也可以按「籠統」的意義使用，不是指某個「特定的」洞，而是指他生平中那段為求安全而被迫從一處逃到另一處、他的家「常常」安在洞中的時期。
本詩由以下幾部分構成：
一、這受苦受逼迫之人懇切的禱告，並完全表達他對神必垂聽的確信，Psalm 57:1-3。
二、描述他的仇敵：他們是如獅子一般的人；他們的心思如火焰般激昂狂暴；他們的牙齒如槍如箭，Psalm 57:4。
三、表達一個心願：願神被高舉、得尊榮，或願這一切事件都歸於他的尊榮與榮耀，Psalm 57:5。
四、進一步描述仇敵的計謀：他們預備網羅要捉拿他，挖了坑要使他陷在其中；但他確信，那坑必成為他們自己陷落的坑，Psalm 57:6。
五、喜樂歡騰地表達對神的信靠；確信神必為他施行干預；決意要稱頌尊榮他；願神被高舉在諸天之上，願他的榮耀充滿全地——忘記自己特殊的苦難，傾心吐意，只願「神」得尊榮，無論「他自己」遭遇什麼。