1
Ps 40:1-17.
英文原文
Ps 40:1-17.
In this Psalm a celebration of God's deliverance is followed by a profession of devotion to His service. Then follows a prayer for relief from imminent dangers, involving the overthrow of enemies and the rejoicing of sympathizing friends. In
Heb 10:5,
&c., Paul quotes
Ps 40:6-8
as the words of Christ, offering Himself as a better sacrifice. Some suppose Paul thus accommodated David's words to express Christ's sentiments. But the value of his quotation would be thus destroyed, as it would have no force in his argument, unless regarded by his readers as the original sense of the passage in the Old Testament. Others suppose the Psalm describes David's feelings in suffering and joy; but the language quoted by Paul, in the sense given by him, could not apply to David in any of his relations, for as a type the language is not adapted to describe any event or condition of David's career, and as an individual representing the pious generally, neither he nor they could properly use it (see on
Ps 40:7,
below). The Psalm must be taken then, as the sixteenth, to express the feelings of Christ's human nature. The difficulties pertinent to this view will be considered as they occur.
1-3. The figures for deep distress are illustrated in Jeremiah's history
(Jer 38:6-12).
Patience and trust manifested in distress, deliverance in answer to prayer, and the blessed effect of it in eliciting praise from God's true worshippers, teach us that Christ's suffering is our example, and His deliverance our encouragement
(Heb 5:7, 8; 12:3; 1Pe 4:12-16).
inclined--(the ear,
Ps 17:6),
as if to catch the faintest sigh.
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3. 一首新歌——
（见
Ps 33:3）。
畏惧并……倚靠——以爱与信心敬重。
英文原文
3. a new song--(See on
Ps 33:3).
fear, and . . . trust--revere with love and faith.
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4. 有福——
（Ps 1:1; 2:12）。
偏向——按字面作「转向」，作为信赖的对象。
偏向虚谎——从真实的神和他的律法转向上敬拜和品行中的虚谎。
英文原文
4. Blessed--
(Ps 1:1; 2:12).
respecteth--literally, "turns towards," as an object of confidence.
turn aside--from true God and His law to falsehood in worship and conduct.
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5. 摆列陈明——
（比较
Ps 5:3; 33:14; Isa 44:7）， 太多无法一一陈明。这不过是许多实例之一。复数的使用与基督和他子民的联合相称。在受苦与得胜上，他们与他为一。
英文原文
5. be reckoned up in order--(compare
Ps 5:3; 33:14; Isa 44:7),
too many to be set forth regularly. This is but one instance of many. The use of the plural accords with the union of Christ and His people. In suffering and triumph, they are one with Him.
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6-8. 在保罗看来，本段的意义不止于仅仅表达对神的事奉的感恩奉献。他指出基督宣告：各种祭物，无论是素的或动物的，一般的或特殊的赎罪祭，都不能满足神律法的要求，而他来正是要献上所需的满足；他说这是借「基督身体献上」
[Heb 10:10]
而成就的，因为这就是基督来所要遵行（成就）的「神的旨」，为要完成人的救赎。如此我们看到，与
Ps 40:6
中所指旧约祭物之不足相对照的，乃是对神律法的顺从（比较
Ps 40:7, 8）。
当然，按保罗和其他新约作者对基督之工的解释，它不仅包含服在律法之下或遵守其诫命，更要求「存心顺服，以至于死」
[Php 2:8]， 这就是此处主要所指的顺从，也使与
Ps 40:6
的对照更加清晰。
你已经开通我的耳朵——无论这是否暗指奴仆自愿永远服事而穿耳的习俗
(Ex 21:6)， 或如
Isa 48:8; 50:5 （虽用不同的希伯来词）所记，开通耳朵表示顺服（按希伯来文以听代顺的常见修辞），显然此句旨在表达对神旨意的奉献，正如
Ps 40:8
更完全的宣告，并已解释。然而保罗所用的话是「你曾给我预备了身体」
[Heb 10:5]， 这是《七十士译本》在「你已开通我的耳朵」之处的话。他并未在此句上加以强调，他的论证即使没有它也完整。这也许应被视为《七十士译本》的诠释或意译，而非增添或逐字翻译。《七十士译本》译者也许参考了其他经文所教导的基督代赎受苦，如
Isa 53:4-11； 无论如何，意义大体相同，因为身体对于所需的顺从是必要的（比较
Ro 7:4; 1Pe 2:24）。
英文原文
6-8. In Paul's view this passage has more meaning than the mere expression of grateful devotion to God's service. He represents Christ as declaring that the sacrifices, whether vegetable or animal, general or special expiatory offerings, would not avail to meet the demands of God's law, and that He had come to render the required satisfaction, which he states was effected by "the offering of the body of Christ"
[Heb 10:10],
for that is the "will of God" which Christ came to fulfil or do, in order to effect man's redemption. We thus see that the contrast to the unsatisfactory character assigned the Old Testament offerings in
Ps 40:6
is found in the compliance with God's law (compare
Ps 40:7, 8).
Of course, as Paul and other New Testament writers explain Christ's work, it consisted in more than being made under the law or obeying its precepts. It required an "obedience unto death"
[Php 2:8],
and that is the compliance here chiefly intended, and which makes the contrast with
Ps 40:6
clear.
mine ears hast thou opened--Whether allusion is made to the custom of boring a servant's ear, in token of voluntary and perpetual enslavement
(Ex 21:6),
or that the opening of the ear, as in
Isa 48:8; 50:5
(though by a different word in Hebrew) denotes obedience by the common figure of hearing for obeying, it is evident that the clause is designed to express a devotion to God's will as avowed more fully in
Ps 40:8,
and already explained. Paul, however, uses the words, "a body hast thou prepared me"
[Heb 10:5],
which are found in the Septuagint in the place of the words, "mine ears hast thou opened." He does not lay any stress on this clause, and his argument is complete without it. It is, perhaps, to be regarded rather as an interpretation or free translation by the Septuagint, than either an addition or attempt at verbal translation. The Septuagint translators may have had reference to Christ's vicarious sufferings as taught in other Scriptures, as in
Isa 53:4-11;
at all events, the sense is substantially the same, as a body was essential to the required obedience (compare
Ro 7:4; 1Pe 2:24).
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7. 那时——即在这种情况下，未必指时间顺序。
看哪，我来了——我预备好去行等。
在经卷上——指书卷。这种如地图式的书卷至今仍用于会堂。
记载我的事——或作「关于我的」，即指定给我的
(2Ki 22:13)。
前者为保罗所采纳的意义。无论何解，所指都是摩西五经——律法书；其中直接关于基督的甚多，如
Ge 3:15; 49:10; De 18:15， 并间接地在利未记的礼仪中有所论及，却全无一处提及大卫。
英文原文
7. Then--in such case, without necessarily referring to order of time.
Lo, I come--I am prepared to do, &c.
in the volume of the book--roll of the book. Such rolls, resembling maps, are still used in the synagogues.
written of me--or on me, prescribed to me
(2Ki 22:13).
The first is the sense adopted by Paul. In either case, the Pentateuch, or law of Moses, is meant, and while it contains much respecting Christ directly, as
Ge 3:15; 49:10; De 18:15,
and, indirectly, in the Levitical ritual, there is nowhere any allusion to David.
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9, 10. 我已传——按字面作「报好信息」。这里教导基督先知的职分。他「传」神治理罪人的大真理。
英文原文
9, 10. I have preached--literally, "announced good tidings." Christ's prophetical office is taught. He "preached" the great truths of God's government of sinners.
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11. 可作一句断言译出，即神必不保留
(Ps 16:1)。
英文原文
11. may be rendered as an assertion, that God will not withhold
(Ps 16:1).
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12. 灾祸——别人所加的。
罪孽——或作刑罚的患难，有时指广义的灾难。此词的这一意义很常见
(Ps 31:11; 38:4； 比较
Ge 4:13， 该隐的刑罚；
Ge 19:15， 所多玛的；
1Sa 28:10， 隐多珥巫婆的；又
2Sa 16:12; Job 19:29; Isa 5:18; 53:11)。
此词的这一意义也由下文「抓住我」一语支持——这话用于苦难是合适的，却不能用于罪（比较
Job 27:20; Ps 69:24)。
如此，因本节通常读法而产生的将本诗指向基督的困难，就被除去了。关于那为我们而受的可怕苦难，比较
Lu 22:39-44， 以及各各他各景的记述。
我心衰竭——
(Mt 26:38)—— 「我心里甚是忧伤，几乎要死。」
不能抬头——按字面作「我不能看见」，不是表示自觉有罪的沮丧，如
Lu 18:13， 而是因受苦而耗竭，如眼睛的昏花（比较
Ps 6:7; 13:3; 38:10)。
如此，整段上下文都支持所赋予罪孽的意义。
英文原文
12. evils--inflicted by others.
iniquities--or penal afflictions, and sometimes calamities in the wide sense. This meaning of the word is very common
(Ps 31:11; 38:4;
compare
Ge 4:13,
Cain's punishment;
Ge 19:15,
that of Sodom;
1Sa 28:10,
of the witch of En-dor; also
2Sa 16:12; Job 19:29; Isa 5:18; 53:11).
This meaning of the word is also favored by the clause, "taken hold of me," which follows, which can be said appropriately of sufferings, but not of sins (compare
Job 27:20; Ps 69:24).
Thus, the difficulties in referring this Psalm to Christ, arising from the usual reading of this verse, are removed. Of the terrible afflictions, or sufferings, alluded to and endured for us, compare
Lu 22:39-44,
and the narrative of the scenes of Calvary.
my heart faileth me--
(Mt 26:38),
"My soul is exceeding sorrowful, even unto death."
cannot look up--literally, "I cannot see," not denoting the depression of conscious guilt, as
Lu 18:13,
but exhaustion from suffering, as dimness of eyes (compare
Ps 6:7; 13:3; 38:10).
The whole context thus sustains the sense assigned to iniquities.
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13. （比较
Ps 22:19)。
英文原文
13. (Compare
Ps 22:19).
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14, 15. 这些话不一定是咒诅的，而是确信的期望
(Ps 5:11)； 虽然前者与基督为杀害他的人求赦免的祷告并不冲突，因为他们的混乱和羞愧可能正是预备他们谦卑求赦的工具（比较
Ac 2:37)。
英文原文
14, 15. The language is not necessarily imprecatory, but rather a confident expectation
(Ps 5:11),
though the former sense is not inconsistent with Christ's prayer for the forgiveness of His murderers, inasmuch as their confusion and shame might be the very means to prepare them for humbly seeking forgiveness (compare
Ac 2:37).
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15. 报应——按字面作「由于」。
啊哈——（比较
Ps 35:21, 25)。
英文原文
15. for a reward--literally, "in consequence of."
Aha--(Compare
Ps 35:21, 25).
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16. （比较
Ps 35:27)。
爱你的救恩——喜悦其赐与他人，也赐与自己。
英文原文
16. (Compare
Ps 35:27).
love thy salvation--delight in its bestowal on others as well as themselves.
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17. 他光景与盼望的总结。
顾念——或作为我预备。「他蒙了应允」，「当他流泪恳切地祷告祈求给那能救他免死的主时」
[Heb 5:7]。
英文原文
17. A summary of his condition and hopes.
thinketh upon--or provides for me. "He was heard," "when he had offered up prayers and supplications with strong crying and tears, unto Him that was able to save him from death"
[Heb 5:7].
Ps 40:1-17.
本诗先颂扬神的拯救，随后宣告献身事奉的志愿。接着是脱离迫近危险的祈求，其中涉及仇敌的倾覆与同情之友的喜乐。在
Heb 10:5
等处，保罗引用
Ps 40:6-8
作为基督献上自己为更美祭物时所说的话。有人认为保罗如此是把大卫的话“借用”来表达基督的心意。但这样一来，他引用的价值便被摧毁了，因为除非读者将其视为旧约经文的原意，否则对他的论证毫无分量。也有人认为本诗描述大卫在受苦与喜乐中的感受；但保罗所引用、且按其所赋予之意来理解的语言，不能适用于大卫的任何关系——因为作为预表，这语言并不适合描述大卫生平的任何事件或处境；而作为代表一般敬虔人的个体，无论他还是他们都无法恰当地使用它（见下文
Ps 40:7）。因此，本诗必须如第十六篇一样，被理解为表达基督人性的感受。与此观点相关的难点，将在出现时加以讨论。
1-3. 深重苦难的比喻，在耶利米的历史中有所说明（Jer 38:6-12）。在苦难中所显出的忍耐与信靠、因祷告而蒙的拯救，以及这拯救在激发神真敬拜者赞美上所生的果效，都教训我们：基督的受苦是我们的榜样，祂的拯救是我们的激励（Heb 5:7, 8; 12:3；1Pe 4:12-16）。
侧耳（inclined）——（侧耳，Ps 17:6）仿佛要捕捉最微弱的叹息。