圣经注释书

本篇有大卫的成分,但更多的是基督的成分。它以可应用于基督的敬虔语句开始;却以复活的把握(且是如此及时的复活,以致未及见朽坏)结束,这必须应用在基督身上、惟独应用在他身上,不能解作大卫,正如彼得与保罗所指出的(徒2:24;13:36);因为大卫死了、葬了,也见了朽坏。本篇结构如下:一、大卫作为基督的肢体说话,因此说的是一切善基督徒的语言——他宣告对神的信靠(诗16:1)、对神的献身(诗16:2)、对神百姓的爱(诗16:3)、对真实敬拜神的坚持(诗16:4),以及他在神里面、在他所得的分里完全的满足与喜乐(诗16:5-7);二、他作为基督的预表说话,因此说的是基督自己的话——本篇其余部分明示并详尽地应用在他身上(徒2:25-28等);大卫「预先看明……讲论基督」(并非讲论自己):「我看见主常在我眼前」等等;他作为先知说出这话(徒2:30,31)。他所论的:1. 神在救赎主的服事与受苦中与他特别的同在(诗16:8);2. 救赎主对自己复活与随后要得之荣耀的预见——这预见使他甘心成就他所承担的职(诗16:9-11)。

本诗表达了一种对永生与福乐的确切盼望，这盼望建立在真正爱慕神的证据上。它表达了深刻的信念：爱神的人必不被撇在坟墓里，必不见永久的“朽坏”，必不永远在坟墓中灭亡。

本诗的内容如下：

（1）作者恳切祈求蒙保守，根据是他已经投靠神（Psalm 16:1）。

（2）陈明他对神的爱慕（Psalm 16:2-3），部分基于他对这爱慕的自我意识（Psalm 16:2），部分基于他真心爱神之朋友这一事实（Psalm 16:3）。

（3）陈明这一事实：他与那些弃绝真神的人毫无共鸣；他不曾、也不会参与他们的敬拜。主是他的份，是他的产业（Psalm 16:4-5）。

（4）为他的界限坐落于佳美之处而感恩；为他生在、得份于敬拜真神之地、而非拜偶像之人的地土而感恩（Psalm 16:6-7）。

（5）基于他对神的爱慕，确切盼望自己必永远有福；必不被撇在坟墓中灭亡；必在神右手边得着永生（Psalm 16:8-11）。这盼望包含以下几层：

（a）他永不动摇；也就是说，他必不至于失望、被弃绝（Psalm 16:8）。

（b）他虽然要死，他的肉身却要安然歇于指望中（Psalm 16:9）。

（c）他必不被撇在死人之境，也不被容永远躺在坟墓中（Psalm 16:10）。

（d）神必将生命的道路指示他，在祂右手边赐他一个位置（Psalm 16:11）。

关于本诗写作的场合，没有什么能确定。这样一篇诗，随时都可以在庄严反思生命、死亡、坟墓和来世——反思坟墓是否是人的终点、是否还有将来——之时写成。它由对敬虔之人的份与盼望的喜乐反思构成；表达这样的信念：他们虽要死，彼岸却有一个更光明的世界——他们虽要被安置在坟墓里，却不会永远留在那里；他们必从坟墓中被释放，被提升到神的右手边。它对复活教义之信仰的表达，比旧约中几乎任何别处都更清楚——确信爱神、守祂诫命的人必不永远留在坟墓里。

彼得（Acts 2:25-31）和保罗（Acts 13:35-37）都引用本诗，视之为指基督的复活，并且他们引用的方式表明，他们认为本诗证明了祂必从死人中复活。要正确理解本诗，不必假定它唯独指弥赛亚，只需认为它在最高的意义上指祂，或者说它在祂身上得到完全的应验。试参以赛亚书引言第7部分第iii节。无疑，本诗表达了大卫关乎他自己的感受——他面对死亡的盼望；同时，他受感在描述自己的感受与盼望时，使用了只有在弥赛亚身上才能完全应验的语言，这也是事实。在更充分、更完全的意义上，他必不被撇在坟墓里、必不被容“见朽坏”，这话是真的。

就大卫把这话用于自身所取的意义而言，他确实不会永久地、终局地被“撇”在坟墓里、处于朽坏的权势之下；而按字面说，正如彼得和保罗所论证的，弥赛亚确实没有“见朽坏”；祂从坟墓里复活，未经受所有其他人必经的墓中变化。按大卫所用（适用于他自己的）语言，本诗所提示的盼望将在义人将来的复活中应验；按字面理解这些话，它们只能在基督身上应验——祂从死人中复活，未见朽坏。彼得和保罗的论点是：旧约中发现了这预言性的话，而它只能在基督的复活中完全应验。大卫虽然要照他所盼望的复活，事实上却归于朽坏。对弥赛亚而言，祂的身体在坟墓里未经受任何变化，这话按字面是真实的。对本诗指弥赛亚的理解是：它在祂身上得到了最高、最完全的应验。试参 Acts 2:25-31 的注释。

本诗的标题是“大卫的金诗”。“金诗”一词仅出现于以下各处，且都是用作诗篇的标题：Psalm 16:1-11；Psalm 56:1-13；Psalm 57:1-11；Psalm 58:1-11；59；Psalm 60:1-12。格塞尼乌斯 Gesenius 认为它的意思是“书写”之物，尤指一首诗、诗篇或歌；其意义与希西家之歌的标题（Isaiah 38:9）相同，那里所用的词译作“书写”。按格塞尼乌斯 Gesenius 的看法，这里所用的词——希伯来文 מכתם miktâm——与以赛亚书所用的词——מכתב miktâb——相同，只是末尾的字母 ב (b) 逐渐变成了 ם (m)。格塞尼乌斯 Gesenius 说，另有人不恰当地把这个词溯源于 כתם kethem（金子），意指一篇“金色”的诗篇，即宝贵或卓越之作。德维特 DeWette 把它译作“Schrift”（书写）。为什么大卫的某些诗篇仅仅被称为“书写之物”，而另一些则以更具体的标题提及，如今也许已无法确定。

The contents of this Psalm are usually given in the following manner: David, sojourning among idolaters, and being obliged to leave his own country through Saul's persecution, cries to God for help; expresses his abhorrence of idolatry, and his desire to be again united to God's people, Psalm 16:1-4; and dedares his strong confidence in God, who had dealt bountifully with him, Psalm 16:5-7. Then follows a remarkable prophecy of the resurrection of Christ, Psalm 16:8-11.

The title of this Psalm in the Hebrew is מכתם לדוד michtam ledavid, which the Chaldee translates, "A straight sculpture of David." The Septuagint, Στηλογραφια τῳ Δαυιδ, "The inscription on a pillar to David;" as if the Psalm had been inscribed on a pillar, to keep it in remembrance. As כתם catham signifies to engrave or stamp, this has given rise to the above inscription. מכתם michtam also means pure or stamped gold; and hence it has been supposed that this title was given to it on account of its excellence: a golden Psalm, or a Psalm worthy to be written on letters of gold; as some of the verses of Pythagoras were called the golden verses, because of their excellence. Gold being the most excellent and precious of all metals, it has been used to express metaphorically excellence and perfection of every kind. Thus a golden tongue or mouth, the most excellent eloquence; so Chrysostom means, this eminent man having had his name from his eloquence; - a golden book, one of the choicest and most valuable of its kind, etc. But I have already sufficiently expressed my doubts concerning the meanings given to these titles. See the note on the title of Psalm 60:1-12 (note).

That David was the author there can be no doubt. It is most pointedly attributed to him by St. Peter, Acts 2:25-31. That its principal parts might have some relation to his circumstances is also probable; but that Jesus Christ is its main scope, not only appears from quotations made by the apostle as above, but from the circumstance that some parts of it never did and never could apply to David. From the most serious and attentive consideration of the whole Psalm, I am convinced that every verse of it belongs to Jesus Christ, and none other: and this, on reference, I find to be the view taken of it by my ancient Psalter. But as he is referred to here as the Redeemer of the world, consequently, as God manifested in the flesh, there are several portions of the Psalm, as well as in the New Testament, where the Divine and human natures are spoken of separrately: and if this distinction be properly regarded, we shall find, not only no inconsistency, but a beautiful harmony through the whole.

INTRODUCTION TO Psalm 16

Michtam of David. This is a new title, not met with before, though it afterwards is prefixed to "five" psalms running, the fifty sixth, the fifty seventh, the fifty eighth, the fifty ninth, and the sixtieth psalms. Some take the word "michtam" to be the name of a musical instrument, as Kimchi on Psalm 4:1; others the name of one of the tunes, as Jarchi; and others the tune of a song which began with this word, as Aben Ezra observes, to which this psalm was sung; the Septuagint translate it "stelography", or an inscription upon a pillar; such an one as is erected by conquerors, as Theodoret observes, having writing on it declaring the victory obtained; suggesting that the psalm, or the subject of it, the death and resurrection of Christ, was worthy to be inscribed on a pillar of marble; and the Targum renders it, "a right engraving", that deserves to be engraven in a monument of brass: but what seems to be the best sense of the word is, that it signifies a work of gold, and may be rendered, "a golden [psalm] of David"; so called, either because it was a dear and favourite song of his; or from the subject matter, which is more valuable and precious than the most fine gold: the title of it in the Syriac and Arabic versions is,

"concerning the election of the church, and the resurrection of Christ;''

and certain it is from Psalm 16:10, the resurrection of Christ is spoken of in it, as is clear from the testimonies of two apostles, Peter and Paul, who cite it in proof of it, Acts 2:25; and since there is but one person speaking throughout the psalm, and Christ is he that speaks in Psalm 16:10, and which cannot be understood of David, nor of any other person but Christ, the whole of the psalm must be interpreted of him.

XVI.

Ewald’s arguments for grouping this psalm with Psalms 17, 49, as those of one time, and even one author, are almost irresistible; and this not merely from the general similarity of language and sentiment, but especially from the feelings expressed about death. The vision of immortality wanting to the early Jews, to Moses, even to David, has at length, however faintly and dimly, dawned. It will be long before it becomes a world -belief, or even a definite individual hope. But the germ of a truth so great must grow, as we see it growing in the Book of Job, till the time is ripe for apostles to quote the words of the ancient poets, as if they had not only felt for themselves the necessity of an immortal existence, but had seen prophetically how in Christ it would be assured to men.

Psalms 16 is decidedly individual in its experience, and the inscription to David as author receives a certain amount of probability from a comparison of Psalm 16:5 with 1Samuel 26:19. But such slight indications give way before the reference to the bloody sacrifices in Psalm 16:4, which brings the date down to a time subsequent at least to Solomon.

The parallelism in this psalm is scarcely traceable.

Title.—Michtam (Mikhtam) occurs in five other psalms (Psalms 56-60)—all, like Psalms 16, ascribed to David. The greatest uncertainty attaches to the word. The marginal explanation rests on the derivation from kethem (gold, Job 28:16-19), and may be illustrated by the “golden sayings” of Pythagoras (comp. Golden Legend), an obvious expression for something rare and precious. Others compare the Moallakat of Mecca, poems written in “golden” letters. The LXX., “a pillar inscription” (Vulg., tituli inscriptio), follows another possible derivation, but does not suit the contents of those psalms so inscribed. Some take Mikhtam as a variety of Mikhtab (a writing). Most probably some musical direction, the key to which is lost, is conveyed by the word.

This Psalm is a joyous profession of faith and hope, springing from the sense of a living fellowship with Jehovah. The danger, if special danger there was, which prompted the prayer of Psalm 16:1, lies entirely in the background. The Psalmist’s whole soul is possessed and kindled by the thought that Jehovah is his highest good.

It has been suggested that the Psalm was written by David during his outlaw life. He had been banished from his share in the inheritance of Jehovah, and exposed to the danger of apostasy (1 Samuel 26:19, R.V. marg.). In this hour of trial he triumphs in the thought that Jehovah Himself is the portion of his inheritance, a fairer portion than the goodliest fields and vineyards which could have fallen to his lot (Psalm 16:5-6); and he energetically repudiates the idea of yielding to the temptation to serve another god (Psalm 16:4).

There are many links of connexion (see Introd. to Psalms 17) between this Psalm and Psalms 17, and they may with good reason be assigned to the same author. As Psalms 17 may with much probability be referred to the time of David’s persecution by Saul, the presumption in favour of the Davidic authorship of Psalms 16 is strengthened.

Many critics however refer both Psalms to a much later period. Ewald groups together 17, 16, 49 (in this order), and on the ground of language and contents places them in the Exile.

If, as is often assumed to be the case, Psalm 16:9-11 and Psalm 17:15 explicitly declare the Psalmist’s belief in a resurrection and a future life of blessedness, in sharp contrast to such passages as Psalm 6:5, Psalm 30:9, Psalm 88:10-12, these Psalms could hardly be placed earlier than the Exile. Delitzsch indeed, while admitting that the doctrine of a Resurrection does not appear in pre-exilic times as a truth of revelation, asks why it should not appear in Davidic Psalms as ‘a bold postulate of faith.’ But if the line of interpretation adopted below is correct, the Psalmist’s thoughts are to be viewed from a different stand-point altogether. “His antithesis is not this world and the next, but life with God and life without God.” (Cheyne.)

The Psalm falls into three divisions.

i. The Psalmist grounds his prayer for protection on his relation to Jehovah, Who alone is the source of happiness. His delight is in the society of the faithful; with apostates he will have no fellowship (Psalm 16:1-4).

ii. The thought that Jehovah is his sole good, the source of all his weal, is taken up and developed (Psalm 16:5-8).

iii. Secure in this faith he anticipates a life of true felicity in unbroken fellowship with Jehovah (Psalm 16:9-11).

For a valuable exposition of this Psalm by Prof. W. Robertson Smith see The Expositor, 1876, Vol. iv. pp. 341 ff.

On the title Michtam see Introd. p. xx.

Ps 16:1-11.

金诗（Michtam），或改一字为 Michtab——即"篇章"，如诗歌或歌曲（参

Isa 38:9）。

这样的 m 与 b 互易并不罕见。该词在作者名字旁所处的位置，正是通常为标示作品风格或内容之词语（如"诗"或"歌"）所占的位置，这支持了上述解释；只是我们不知道为何本篇及诗篇五十六至六十篇特别被称为"一篇"。"金诗"或"纪念"是一些人提出的解释——两者虽或可适用于此处，却似乎不适用于该词出现的其他诗篇。根据彼得（

Ac 2:25）

和保罗（

Ac 13:35），

本篇论及基督，表达祂人性在面对受苦、战胜死亡与坟墓、以及随后在神右边得高举时的感受。早期最优秀的基督教解经家正是如此解释。一些现代人认为本篇只论到大卫；但这观点显然为使徒所否定；另有人认为本篇的语言可适用于作为基督预表的大卫，能具有新约所赋予的更高含义。然而

Ps 16:10

的语言不能以任何意义用于大卫，因为"他见了朽坏"。又有人提议将前半部分指大卫，后半部分指基督；但显然诗中并未显示主题有任何改变。事实上，向神求助的那位，与因寻得帮助而喜乐的那位，显然是同一位。然而，将全篇指归基督，绝非否认其中大部分语言也表达了祂百姓的感受——只要他们在谦卑的程度上，具有他们的元首和代表所表达的那种对神的信靠之情。这样使用祂的语言，正如祂在最后祷告（

Joh 17:1-26）

中所记的，甚至祂在客西马尼园所用的，在类似的调整下同样恰当。将本篇指归基督的恰当性，将在本篇的范围与解释中显明。面对眼前的苦难，救主正如在客西马尼园所显出的对死亡的本能畏惧那样，呼求神"保佑"祂；祂表明自己喜爱圣洁、厌恶恶人及其恶行；并为"那摆在前面的喜乐，就轻看羞辱"（

[Heb 12:2]）

而勉励自己，默想所指定给祂的产业之荣耀。如此，连死亡和坟墓也在必得的胜利和"后来要得的荣耀"（

[1Pe 1:11]）

的把握中失去了其可畏。

1. 保佑我等——即保守或看顾我的事。

投靠你——如寻求避难以躲避迫切危险的人。

神啊，求你保佑我——保守我；护庇我；拯救我。这话暗示有某种迫在眉睫的危险——也许，如本篇余下部分似乎表明的，是死亡的危险。参见 Psalm 16:8-10。这里的思想是：神能保守他脱离那临近的危险，而且他可以盼望神必这样行。

因为我投靠你——即：我的盼望在于你。他除神以外别无倚靠；但他对神有信心——他确信那里有平安。