圣经注释书

前篇既借大卫在高升中的预表,向我们显明救赎主的王尊,本篇则借大卫在苦难中的榜样,向我们显明蒙救赎者的平安与圣洁稳妥——他们在神的保护下实际何等安稳,自觉何等安稳。大卫此时被叛子押沙龙赶出王宫、赶出王城、赶出圣城:一、他向神抱怨他的仇敌(诗3:1,2);二、他信靠神,不顾一切地以神为他的神而自勉(诗3:3);三、他追念自己在神对他祷告的恩眷答复中所得的满意,并他对神向他良善的经历(诗3:4,5);四、他胜过他的恐惧(诗3:6),并胜过他的仇敌——他针对他们祷告(诗3:7);五、他将神祝福与拯救的荣耀归给神,并使自己得其中的安慰——这祝福与拯救必临到神的一切百姓(诗3:8)。亲身经历者最能谈论神的真理;大卫在此便是如此论神的大能与良善,以及敬虔者的安稳与宁静。

第一节　作者。本诗在标题中明记为“大卫的诗”，而且是第一篇冠有标明作者、或标明写作缘由之标题的诗。这标题见于亚兰文意译本、拉丁文武加大译本、七十士译本、叙利亚文译本、阿拉伯文译本和埃塞俄比亚文译本。诚然，这标题由谁所加并不能确定，但没有理由怀疑它的正确性。诗中的情感与大卫不止一次所处的境遇相合，也正是我们可以料想他在那些境遇中会表达的情感。

第二节　写作缘由。按标题所记，本诗是大卫“逃避他儿子押沙龙的时候”写的。也就是说，它是在他逃避押沙龙之时——或是鉴于那事件、为表达他当场的情感——而作，尽管也可能是在事后笔录成篇。这两种假设都没有任何内在的不可能性；因为尽管他逃亡之时固然有许多混乱、激动和焦虑，但设想这些思绪曾在他心中掠过，并设想当这些事件正在进行之际，他在偷闲片刻的休息中、或在夜间守更之时，借这种诗体抒发这些深沉的情感，也并非不合理。金奇（Kimchi）说，古代拉比们的意见是：本诗正是大卫赤脚蒙头、上橄榄山逃离耶路撒冷之时所作（2 Samuel 15:30）。

然而，不必设想他在这种境况中真的着手进行诗体的创作；但再没有比这更可能的事了：这些思绪确曾在他的心中掠过；也再没有比这更自然的事了：他必会抓住第一个安宁平静的时刻——当场面的激动多少平息之后——把这些思绪凝成诗句。事实上，本诗的本身就提供了证据，表明它确实是在这样一类场合写成的。在 Psalm 3:1-2，诗中暗指他仇敌的众多、并那些起来攻击他的人，并表达了他因此而有的激动与焦虑；随后又陈述：他在这些境况中曾呼求耶和华，神从祂的圣山上应允了他；并且尽管有这些惊恐，他仍蒙允许躺下睡眠，因为耶和华保佑了他（Psalm 3:4-5）。在这些境况中——在度过他原以为必是可怕的一夜而蒙保守、得平安之后——还有什么比写成我们眼前这样一篇诗更恰当、更自然的呢？

倘若本诗为大卫所作，那么最可能就是在标题所设的时间——他逃避他儿子押沙龙的时候。他一生中再无别的时期可视为与此相称，除非是扫罗时期、并扫罗对大卫所发的逼迫。希齐格（Hitzig）确实认为后者才是本诗写作的缘由；但对此可以回答说：

（a）这并没有直接的证据。

（b）标题应视为良好的证据，除非能以明确的论证将其推翻。

（c）诗的内容对扫罗时期的适用性，并不比对押沙龙时期更高。

（d）在扫罗逼迫的时期，大卫并未处于 Psalm 3:4 所含的那种境况之中——“他从他的圣山上应允了我”。按这语句的正当解释，这必定是指锡安山（试参 Psalm 2:6 的注释），并暗示大卫在所指的时间已是登基的王，并已使那山成为他权柄的所在。这在扫罗时代尚未发生；也没有任何理由如希齐格那样，设想这里所指的乃是何烈山。

这里所设指的大卫逃亡，记在 2 Samuel 15-18。押沙龙背叛他的父亲，聚集了国中大批心怀不满的人，并借口还愿，获准前往希伯仑，却已指示他的党羽在那里与他会合，并作了在那里被立为王的安排。他如此狡诈，他的党羽如此众多，背离之势似乎如此广泛，而大卫又如此毫无准备，以致唯一的安全之望似乎只在逃亡。大卫带着少数随从离开耶路撒冷，过了橄榄山，打算寻找避难之所。这是他一生的大试炼，因为再没有比儿子忘恩、竟要夺父亲之命更大的试炼了。这事的种种情形，都使我们料想大卫必会以本诗中这样的语言向神呼求。

霍斯利（Horsley）确实提出异议，认为“诗中没有任何内容特别指向这事件”，并因此认为标题应当是“信徒为脱离无神论阴谋而作的祷告”。但原标题中没有任何与此相应的内容；也没有必要背离通行的看法。诗中确实没有明提押沙龙；但几乎所有的诗篇都可以作同样的评述。大卫的诗篇中，有相当一部分无疑是在作者所处境遇的视野之下写成、意在表达他当场的情感；但它们也是为整个教会写的，意在供教会日后一切时代使用；因此，其中的情感被赋予了一般性的形式，而局部性的暗示则几乎不提，或全然省略。这或许也是真敬虔之性质的一种标志：它会在一时之间转离、或忘却那属于个人和局部的苦难境况，而发出能表达神儿女在一切时代、一切境况中之情感的敬虔心声。这样，本诗就成了一篇通用之作；其语言也适于教会历世历代的使用。

德维特（DeWette）也提出异议，说本诗完全缺少那种我们会料想一位父亲在此场合所要倾吐的柔细情感。但对此可以回答说：这并不是倾吐那种情感的场合。他的心思专注于自身的危险、仇敌的众多、祸患的骤然、以及那些起来攻击他之人极大的忘恩与罪行。此时当仰望神求帮助，而不是向一个忘恩悖逆的儿子表达亲情的时候。及至这儿子死了——当他违背大卫作为君王和父亲的命令与恳求而被处死之后（2 Samuel 18:5；2 Samuel 18:12；2 Samuel 18:14）——他才倾尽全心，说出前无古人、后无来者的话（2 Samuel 18:33）。

第三节　本诗分析。本诗自然而规整地分为四段或四部分，每段包含两节；其中三段以“细拉”（Selah）一词作结，表明在意义上、曲调上、或两者兼有之处有一停顿。参见 Psalm 3:2 的注释。

一、第一段表达诗人的焦虑，因有许多仇敌起来攻击他（Psalm 3:1-2）。

二、第二段表达他在患难之中对神的信靠（Psalm 3:3-4）。神是他的盾牌和他的帮助，并从祂的圣山应允他的祷告。

三、第三段述及以下事实：在患难中，与原本有理由担忧的相反，他竟蒙允许安然躺下睡觉，并在清晨再起来。鉴于此，他既因休息而重新得力，又有了这神恩眷和保护的新凭据，便说虽有成万的百姓来周围攻击他，他也不惧怕（Psalm 3:5-6）。

四、在第四段中，诗人求神起来拯救他；因为神先前曾击打他一切仇敌的腮骨，曾敲碎恶人的牙齿，救恩惟独属乎耶和华（Psalm 3:7-8）。

David complains, in great distress, of the number of his enemies, and the reproaches they cast on him, as one forsaken of God, Psalm 3:1, Psalm 3:2; is confident, notwithstanding, that God will be his protector, Psalm 3:3; mentions his prayers and supplications, and how God heard him, Psalm 3:4, Psalm 3:5; derides the impotent malice of has adversaries, and foretells their destruction, Psalm 3:6, Psalm 3:7; and ascribes salvation to God, Psalm 3:8.

This is said to be A Psalm of David, when he fled from Absalom his son - See the account, 2 Samuel 15:1 (note), etc. And David is supposed to have composed it when obliged to leave Jerusalem, passing by the mount of Olives, weeping, with his clothes rent, and with dust upon his head. This Psalm is suitable enough to these circumstances; and they mutually cast light on each other. If the inscription be correct, this Psalm is a proof that the Psalms are not placed in any chronological order.

The word Psalm, מזמור mizmor, comes from זמר zamar, to cut, whether that means to cut into syllables, for the purpose of its being adapted to musical tones, or whether its being cut on wood, etc., for the direction of the singers; what we would call a Psalm in score. This last opinion, however, seems too technical.

INTRODUCTION TO Psalm 3

A Psalm of David, when he fled from Absalom his son. This is the first of the psalms that has a title, and is called a Psalm; the word for which, "mizmor", comes from one which signifies to "cut" or "prune" (r), as trees are lopped of their superfluous branches; showing this to be a composition of even feet, in proper metre, formed for the modulation of the voice, to some tune or musical instrument; and it is said to be "a psalm of David", which may be rendered "a psalm for" or "to David" (s), as if it was wrote by another for his use, and inscribed to him; or rather that it was given to him by the Holy Spirit, who was the author of it, though he was the penman. It is observed by some, that wherever the dative case is used in the title of the psalm, as it most frequently is, as such a psalm to David, or to Asaph, it may signify that it came from the Lord to him, or was divinely inspired; just as it is said, the word of the Lord came to the prophets; though some render it "a psalm concerning David" (t), his troubles, his faith and security in God, his victory over his enemies, and salvation from the Lord. However, David was the composer of this psalm, under the inspiration of the Holy Ghost, occasioned by his flight from Absalom; who, having stolen away the hearts of the people of Israel, entered into a conspiracy with them to dethrone his father and place himself in his stead; and the people so increased continually with him, that David thought it advisable to flee from Jerusalem, 2 Samuel 15:12; and at the time of his flight, or after it, he penned this psalm on account of it, and as suitable to it. And now was fulfilled what God had said, by Nathan the prophet, should befall him, because of the affair of Bathsheba and Uriah; see 2 Samuel 12:11. David was an eminent type of Christ, and so he was in his troubles, and in these; as one of his sons conspired against him to dethrone him, and take away his life; so Judas, one of Christ's disciples or children, for disciples were called children, his familiar friend, that did eat of his bread, lifted up his heel against him, and sought to betray him, and did; and who, though he knew the designs of Judas against him, and did not flee from him, but rather went to meet him, yet it is easy to observe that he took the same route from Jerusalem as David did. At this time he went over the brook Kidron, and to the mount of Olives; see John 18:1; compared with 2 Samuel 15:23; And indeed the whole psalm may be applied to Christ; and so as the second psalm sets forth the dignity of Christ's person, as the Son of God, and the stability and enlargement of his kingdom, notwithstanding the opposition made to him; this expresses his troubles from his enemies, his death and resurrection from the dead, his victory over his enemies, and the salvation he wrought out for his people. In short, it may be understood of David as the type, of Christ as the antitype, and of the people of God, being suited to their experiences, more or less, in all ages; and in this large and extensive way I shall choose to interpret it.

(r) "a radice" "praescidit", Gejerus. (s) "psalmus Davidi", "sub. datus", Genebrardus. (t) "De Davide, vel in Davidem"; so some in Mariana.

III.

With this psalm the hymn-book of Israel properly begins. The title indicates it as the first psalm of a Davidic collection formed at some time previous to the arrangement of the rest of the Psalter—a date, however, which we cannot recover. We also find ourselves on probable historical ground. The only reason to suspect the tradition embodied in the title which refers Psalms 3 to the time of the flight from Absalom, is in the mention of “the holy mountain”; and this is explained as in Note to Psalm 3:4. There is a beautiful conjecture which connects the two psalms with the actual day of the flight from Jerusalem—the day of whose events we have a more detailed account than of any other in Jewish history. The close connection of the two psalms is seen by a comparison of Psalm 4:7 with Psalm 3:3, and Psalm 3:5 with Psalm 4:8, and of both with the narrative in 2 Samuel 15, 16, 17.

The absence of any allusion to Absalom by name may be accounted for by the tender feeling of the fond father for the rebellious son. Ewald calls attention to the evidence in the tone of Psalms 3, not only of a tried religious sense, but also of the elasticity and strength supplied by a peaceful sleep. “The calmer mood of a cheerful morning” comes to crown the constancy of a faith which is not of yesterday, but has been built up by a lifetime. The same eminent critic declares that here “the elevation, the stamp, the style of David are unmistakable.” The rhythmical arrangement is so artistic that we must suppose the poem composed at leisure, after the excitement of the rout was over.

Title.—A Psalm of David. Heb., Mizmôr ledavid, the usual form of announcing authorship. Mizmôr, which occurs only in the inscriptions to psalms, must be regarded as the technical term for a particular kind of lyric composition, and possibly originated with David. It corresponds to ψαλµὸς in the Greek version; and whether the root from which it is derived primarily means “to prune,” or is, as some think, a word formed to express the sound of a harp-string when struck, it means a song composed for musical accompaniment, as is shown by its being sometimes united with shir, the generic name for song. (See titles to Psalms 48, 66)

The third and fourth Psalms are closely connected and should be studied together. The one is a morning hymn, after a night spent safely in the midst of danger (Psalm 3:5); the other an evening hymn, when the danger, though less imminent, has not passed away (Psalm 4:8). The spirit and the circumstances are the same: there are resemblances of language and of structure. Compare Psalm 3:1 (“they that distress me”) with Psalm 4:1 (“in distress”); Psalm 3:2 with Psalm 4:6 (“there be many that say” is an expression peculiar to these two Psalms); Psalm 3:3 with Psalm 4:2; Psalm 3:5 with Psalm 4:8; and on the structure of Psalms 4 see below. They are clearly the work of the same author, in the same crisis of his life. That author is in high position (Psalm 3:6) and speaks with a tone of authority (Psalm 4:2 ff.); he is attacked by enemies, not apparently foreigners (Psalm 3:1; Psalm 3:6), whose project is profane and unprincipled (Psalm 4:2; Psalm 4:4-5): his cause is pronounced desperate (Psalm 3:2), but with unshaken faith he appeals to the experience of past deliverances, and with absolute confidence casts himself upon Jehovah for protection and deliverance.

We can hardly be wrong in accepting the title which states that the third Psalm was written by David when he fled from Absalom his son, and the third Psalm carries the fourth with it. Of that flight a singularly graphic account is preserved in 2 Samuel 15-18. Read in the light of it, these Psalms gain in point and force and vividness. The peril of his position and the ingratitude of the people must be realised in order to estimate duly the strength of the faith and the generosity of feeling, to which these Psalms give expression. The absence of any reference to Absalom himself is thoroughly natural. Comp. 2 Samuel 18:33.

It has been suggested that the precise occasion of Psalms 3 was the morning after the first night following upon David’s flight from Jerusalem. That night however was spent in the passage of the Jordan, in consequence of Hushai’s urgent message (2 Samuel 17:15-22), and we must rather think of the morning after some night later on, perhaps the next, which had been marked by unexpected rest, in contrast to the sudden alarms of the previous night.

The fourth Psalm was written somewhat later, when David had had time to reflect on the true character of the rebellion; perhaps at Mahanaim, which was his head-quarters for some time.

The second Psalm describes the Kingdom of the Lord’s Anointed threatened by enemies from without: the third and fourth tell of a time when it was in danger from intestine foes. All three alike are inspired by the conviction that human schemes are impotent to frustrate the Divine purpose.

The Psalm is divided into four stanzas, each, with the exception of the third, closed by a Selah.

i. The present distress, Psalm 3:1-2.

ii. God the source of help and protection, Psalm 3:3-4.

iii. Confidence in the midst of danger, Psalm 3:5-6.

iv. Prayer for deliverance, and blessing on the people, Psalm 3:7-8.

Ps 3:1-8.

关于题注所载的历史背景，参

2Sa 15:1-17:29。

大卫在极大困苦之中，以儿子的心肠满怀信心地呼求神的帮助，并因预感得解救而献上赞美。

1. 耶和华啊……加增了——叛乱的规模（

2Sa 15:13）

令他震惊伤痛。

大卫的诗——字面意思是“属于大卫”；即属于他，作为作者。这在希伯来文中被标为第一节，叙利亚文译本、拉丁武加大译本和七十士译本也是如此；这样一来，在希伯来文以及上述各译本中，本篇诗便有九节，而不是像我们的译本那样八节。这标题可能是作者本人附于诗前的，因为古时作者将自己的名字冠于自己的作品之首，并不罕见，正如使徒保罗在他的书信中通常所做的那样。然而，并不能完全确定诗篇中的这一做法是出于作者们本人；它也可能是那位收集并编排诗篇的人所做的，表明当时关于作者身份的流行看法，并且是在默示之灵的引导下做的。

当他逃避——在他逃避之时。即：本篇诗或是作于那时，或是后来为纪念那事而作。见引言第2节。

逃避他儿子押沙龙——见引言第2节。

耶和华啊，我的敌人何其加增——即他们何其增多；或说，他们何其众多。也许其意是：起初他们的人数似乎寥寥无几，但如今已增多到危及他的王冠与性命的地步。若这话是指押沙龙，这便是一个恰当的表达。起初附从押沙龙的人数尚不至引起多大警觉；但借着煽动家的手段，借抱怨朝政，借宣称若立他作这地的士师、人人都可以得着公断，2 Samuel 15:4-5，他赢得了民心，在他旗下聚集了如此之多的人，以致王不得不从耶路撒冷逃往一个安全之地。

那搅扰我的——字面作“我的敌人”。这里是指那些当时投在押沙龙麾下、力图推翻政府的人。

有许多人起来攻击我——就是说，他们成了我的仇敌。