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英文原文
This is a thanksgiving psalm; it is not certain whether David penned it upon any particular occasion or upon a general review of the many gracious deliverances God had wrought for him, out of six troubles and seven, which deliverances draw from him many very lively expressions of devotion, love, and gratitude; and with similar pious affections our souls should be lifted up to God in singing it. Observe, I. The great distress and danger that the psalmist was in, which almost drove him to despair, Ps 116:3,10,11. II. The application he made to God in that distress, Ps 116:4. III. The experience he had of God's goodness to him, in answer to prayer; God heard him (Ps 116:1,2), pitied him (Ps 116:5,6), delivered him, Ps 116:8. IV His care respecting the acknowledgments he should make of the goodness of God to him, Ps 116:12. 1. He will love God, Ps 116:1. 2. He will continue to call upon him, Ps 116:2,13,17. 3. He will rest in him, Ps 116:7. 4. He will walk before him, Ps 116:9. 5. He will pay his vows of thanksgiving, in which he will own the tender regard God had to him, and this publicly, Ps 116:13-15,17-19. Lastly, He will continue God's faithful servant to his life's end, Ps 116:16. These are such breathings of a holy soul as bespeak it very happy.
1-9
Grateful Acknowledgments
感恩的承认
¹ 我爱耶和华，因为他听了我的声音和我的恳求。
² 因他侧耳听我，我一生的日子要求告他。
³ 死亡的痛苦环绕我，阴间的痛苦抓住我；我遭遇患难与愁苦。
⁴ 那时我便求告耶和华的名，说：耶和华啊，求你救我的灵魂。
⁵ 耶和华有恩惠，有公义；我们的神以怜悯为怀。
⁶ 耶和华保护愚蒙人；我落到卑微的地步，他救了我。
⁷ 我的心哪，你要仍归安乐，因为耶和华用厚恩待你。
⁸ 主啊，你救我的命免了死亡，救我的眼免了流泪，救我的脚免了跌倒。
⁹ 我要在活人之地行在耶和华面前。
在本诗的这一部分，我们有，
一、大卫经历的概述与他敬虔的立志（诗 116:1,2），这些犹如全诗的纲要，并勾勒出其大意。1. 他经历过神在应允祷告上向他所施的良善：他听了我的声音和我的恳求。 大卫在急难中谦卑恳切地求神怜悯，神听了他——即恩慈地悦纳他的祷告，眷顾他的处境，并赐他平安的答复。他侧耳听我。 这表明神乐于听祷告；他仿佛将耳贴近祷告的口，要听那虽不过低声在说不出来的叹息中的祈求。他留心听（耶 8:6）。然而这也暗示，神听祷告乃是奇妙的俯就；他是侧耳倾听。主啊，人算什么，神竟如此俯就他！2. 他鉴于这一切，立志完全献身于神和他的荣耀。（1）他要更爱神。他颇带突兀地以心中所充满的宣告开始本诗：我爱耶和华（如诗 18:1）；他如此开始甚为合宜，因这正与最大的诫命相符，也与神赐各样丰盛恩赐给我们的心意相符。「我只爱他，除他之外别无所爱，凡所爱者皆为他的缘故而爱。」神以怜悯爱我们，理当得着我们以喜悦之爱回应他。（2）他要更爱祷告：所以我要求告他。 我们过往经历神在应允祷告上所施的良善，正是我们继续祷告的大鼓励；尽管我们不配，尽管我们祷告中有软弱，我们却得蒙应允，那为何不能继续呢？神应允祷告，是为叫我们爱祷告；他也期望我们以此回报他的恩惠。我们在这块田里既如此蒙厚待，何必到别处去拾取呢？不但如此，我一生的日子要求告他（原文作「在我的日子里」），每日如此，直到末一日。请注意，我们一日活着，就一日不可停止祷告。这口气我们必呼吸到底，直到断气为止，因为那时我们才与祷告告别，而在那之前我们时刻有这需要。
二、神向他施恩的较详细叙述，并由此在他心中留下的好印象。
- 神在他的对待上显明自己是良善的神，因此他为他作见证并存记（诗 116:5）：「耶和华有恩惠，有公义。他公义，并不因管教我而冤枉我；他恩惠，因扶持搭救我而极其仁慈。」 我们都当照自己所经历的说神如何；我们曾经历他不公不善吗？从不；我们的神以怜悯为怀，怜悯我们，我们不致消灭，是因他的怜悯。
（1）让我们回顾大卫的经历。〔1〕他曾在极大的困苦患难之中（诗 116:3）：死亡的痛苦环绕我，就是那足以致命的痛苦，那被视为死亡剧痛的痛苦。或许身体的剧痛，或心里的烦恼，此处称为阴间的痛苦，即因罪疚感而生的良心惊恐。请注意，死亡的痛苦是大痛苦，阴间的痛苦是大痛苦。所以我们当殷勤预备前者，好逃避后者。这些痛苦四面环绕他；它们拘拿他，抓住他，使他不能逃脱。外有争战，内有惧怕。「我遭遇患难与愁苦；不但它们找到我，我也找到它们。」忧郁的人有许多自己找来的愁苦，许多因纵情幻想与血气而生发的烦恼，这有时也是善人的软弱。当神的护理使我们的境况变坏时，我们不可因自己的不慎使之更坏。〔2〕他在患难中借着信实热烈的祷告投靠神，诗 116:4。他告诉我们他祷告了：那时我便求告耶和华的名；那时，就是他被带到绝境之时，他便用了这法——这不是最后的应急之法，而是他素来所用的独一良方，是各样伤痛的膏药。他告诉我们他的祷告是什么；简短而中肯：「耶和华啊，求你救我的灵魂」；救我脱离死亡，救我脱离罪，因为那才是杀灵魂的。他祷告中的谦卑与恳切都含在这话里：耶和华啊，求你……。我们来到施恩宝座前，当如乞丐来求周济，求日用的饮食。下文（诗 116:5）耶和华有恩惠，可视为他祷告的一部分，作为恳求的依据，并坚固他的信心与盼望：「主啊，救我的灵魂，因为你是有恩惠、以怜悯为怀的；我所赖以得解救的唯独这一点。」〔3〕神为答他的祷告，及时有效地施行了拯救。他借经历知道神是有恩惠、以怜悯为怀的，并在他的怜悯中保护愚蒙人（诗 116:6）。他们既简单（即诚实、正直、毫无诡诈），神就保护他们，正如他保护保罗——保罗在世为人不靠属肉体的智慧，乃是靠神的诚实和真诚。他们虽简单（即软弱、无助、不能自谋生计，是无深度、无设计的人），神仍保护他们，因为他们将自已交托给他，对自己毫无倚靠。那凭信心将自己置于神保护之下的，必得安全。
（2）让大卫说自己经历的话。〔1〕神在患难中扶持他：「我落到卑微的地步，被投入痛苦深处，那时他救了我——扶助我忍受至难，也扶助我盼望至美；扶助我祷告，否则愿望便已断绝；扶助我等候，否则信心便已失败。我正是神所保护的那种简单人，就是那呼求而耶和华听了他的穷人*」（诗 34:6）。请注意，神的百姓无论被降到何等卑微，永存的膀臂总在他们以下；这样得扶持的人不能下沉。不但如此，正是急需之时、绝境之中，神选择施行帮助（申 32:36）。〔2〕神救他脱离患难（诗 116:8）：你救了…… 这既可指拦阻他落入他将要陷入的患难，也可指救拔他脱离他已身陷的患难。神恩慈地搭救——第一，他的命免了死亡。请注意，我们存活，是神向我们所施的大怜悯；若我们曾到死门关头，却仍蒙宽免、被扶持，正要转向灭亡却被命定归回，这怜悯便更加明显。一条如此常已 forfeited、如此常被暴露于危险的生命，竟仍被延长，实在是怜悯的奇事。灵魂脱离属灵与永远死亡的拯救，更当为一切现已成圣、不久将要得荣耀的人所承认。第二，他的眼免了流泪，即他的心脱离了无节制的忧伤。能保守我们脱离忧伤的因由——那惹人忧愁的恶——或至少脱离过度忧愁的吞灭，便是大怜悯。当神安慰那被压伤的人，解下居丧者的麻衣，给他们束上喜乐带，那时他便救了他们的眼免了流泪——这事要等到我们到了那个世界，神从我们眼中擦去一切眼泪，才得完全。第三，他的脚免了跌倒，免了陷入罪中，因而免了陷入苦楚。当我们的脚步几乎滑跌，神用右手扶持我们（诗 73:23），使我们虽入试探却不被试探胜过倾覆，便是大怜悯。或说：「你救了我的脚免了跌入坟墓，当我已有一只脚踏在其中时。」
- 大卫在他向神的感恩回应中，显出自己是善人。神既为他成就了这一切，所以，
（1）他要过以神为乐的生活（诗 116:7）：我的心哪，你要仍归安乐！ 〔1〕「你要安然躺卧，平稳自在，不要像你有时那样，以不信的烦乱恐惧搅扰自己。安静下来，然后享受自己。神既以厚恩待你，你便不必惧怕他会苛待你。」〔2〕「你要在神里面得安息。归向他，以他为你的安乐，不要在受造之物中寻找那惟独在他里面才有的安息。」神是灵魂的安息；惟有在他里面，灵魂才能安然居住；所以灵魂当退回他那里，在他里面喜乐。他用厚恩待我们；他为我们预备了充足而令人舒畅的安慰，又鼓励我们随时随处到他面前来得这益处；所以我们当以此为足。当归向那基督赐给劳苦担重担之人的安息（太 11:28）。当归向你的挪亚——他的名意即「安息」，正如鸽子找不着安息之处，便归回方舟。我知道没有一句话，比这句我的心哪，你要归回安息更适合在我们夜间入睡时合眼，或在那长眠——死亡——时合眼。
（2）他要过奉献归神的生活（诗 116:9）：我要在活人之地行在耶和华面前，即在此世，只要我仍活在其中。请注意，〔1〕我们的本分乃是在耶和华面前行——凡我们所行的，都要像在他面前、在他眼中那样相称地行，借效法他而证明自己是圣洁的神，借顺服他的旨意而证明他是我们的主，并借乐然信靠他而证明他是全足的神。我是全能的神，你当在我面前行走（创 17:1）。我们当凡事讨主的喜悦而行。 〔2〕想到我们是处身于活人之地，就当激发我们如此行，并使我们殷勤。我们之所以仍被存留活在活人之地，是因我们神的大能、忍耐与慈怜，所以我们当向他尽我们的本分。活人之地是怜悯之地，我们当为之心存感恩；那是机会之地，我们当善用。迦南被称为活人之地（结 26:20），那些蒙分在这样的异象之谷中的人，更当常将耶和华摆在面前。神若救了我们的命免了死亡，我们便当在他面前行。新生命必须真正是新生命。
英文原文
Grateful Acknowledgments
¹ I love the LORD, because he hath heard my voice and my supplications.
² Because he hath inclined his ear unto me, therefore will I call upon him as long as I live.
³ The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow.
⁴ Then called I upon the name of the LORD; O LORD, I beseech thee, deliver my soul.
⁵ Gracious is the LORD, and righteous; yea, our God is merciful.
⁶ The LORD preserveth the simple: I was brought low, and he helped me.
⁷ Return unto thy rest, O my soul; for the LORD hath dealt bountifully with thee.
⁸ For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling.
⁹ I will walk before the LORD in the land of the living.
In this part of the psalm we have,
I. A general account of David's experience, and his pious resolutions (Ps 116:1,2), which are as the contents of the whole psalm, and give an idea of it. 1. He had experienced God's goodness to him in answer to prayer: He has heard my voice and my supplications. David, in straits, had humbly and earnestly begged mercy of God, and God had heard him, that is, had graciously accepted his prayer, taken cognizance of his case, and granted him an answer of peace. He has inclined his ear to me. This intimates his readiness and willingness to hear prayer; he lays his ear, as it were, to the mouth of prayer, to hear it, though it be but whispered in groanings that cannot be uttered. He hearkens and hears, Jer 8:6. Yet it implies, also, that it is wonderful condescension in God to hear prayer; it is bowing his ear. Lord, what is man, that God should thus stoop to him!—2. He resolved, in consideration thereof, to devote himself entirely to God and to his honour. (1.) He will love God the better. He begins the psalm somewhat abruptly with a profession of that which his heart was full of: I love the Lord (as Ps 18:1); and fitly does he begin with this, in compliance with the first and great commandment and with God's end in all the gifts of his bounty to us. "I love him only, and nothing besides him, but what I love for him." God's love of compassion towards us justly requires our love of complacency in him. (2.) He will love prayer the better: Therefore I will call upon him. The experiences we have had of God's goodness to us, in answer to prayer, are great encouragements to us to continue praying; we have sped well, notwithstanding our unworthiness and our infirmities in prayer, and therefore why may we not? God answers prayer, to make us love it, and expects this from us, in return for his favour. Why should we glean in any other field when we have been so well treated in this? Nay, I will call upon him as long as I live (Heb., In my days), every day, to the last day. Note, As long as we continue living we must continue praying. This breath we must breathe till we breathe our last, because then we shall take our leave of it, and till then we have continual occasion for it.
II. A more particular narrative of God's gracious dealings with him and the good impressions thereby made upon him.
1. God, in his dealings with him, showed himself a good God, and therefore he bears this testimony to him, and leaves it upon record (Ps 116:5): "Gracious is the Lord, and righteous. He is righteous, and did me no wrong in afflicting me; he is gracious, and was very kind in supporting and delivering me." Let us all speak of God as we have found; and have we ever found him otherwise than just and good? No; our God is merciful, merciful to us, and it is of his mercies that we are not consumed.
(1.) Let us review David's experiences. [1.] He was in great distress and trouble (Ps 116:3): The sorrows of death compassed me, that is, such sorrows as were likely to be his death, such as were thought to be the very pangs of death. Perhaps the extremity of bodily pain, or trouble of mind, is called here the pains of hell, terror of conscience arising from sense of guilt. Note, The sorrows of death are great sorrows, and the pains of hell great pains. Let us therefore give diligence to prepare for the former, that we may escape the latter. These compassed him on every side; they arrested him, got hold upon him, so that he could not escape. Without were fightings, within were fears. "I found trouble and sorrow; not only they found me, but I found them." Those that are melancholy have a great deal of sorrow of their own finding, a great deal of trouble which they create to themselves, by indulging fancy and passion; this has sometimes been the infirmity of good men. When God's providence makes our condition bad let us not by our own imprudence make it worse. [2.] In his trouble he had recourse to God by faithful and fervent prayer, Ps 116:4. He tells us that he prayed: Then called I upon the name of the Lord; then, when he was brought to the last extremity, then he made use of this, not as the last remedy, but as the old and only remedy, which he had found a salve for every sore. He tells us what his prayer was; it was short, but to the purpose: "O Lord! I beseech thee, deliver my soul; save me from death, and save me from sin, for that is it that is killing to the soul." Both the humility and the fervency of his prayer are intimated in these words, O Lord! I beseech thee. When we come to the throne of grace we must come as beggars for an alms, for necessary food. The following words (Ps 116:5), Gracious is the Lord, may be taken as part of his prayer, as a plea to enforce his request and encourage his faith and hope: "Lord deliver my soul, for thou art gracious and merciful, and that only I depend upon for relief." [3.] God, in answer to his prayer, came in with seasonable and effectual relief. He found by experience that God is gracious and merciful, and in his compassion preserves the simple, Ps 116:6. Because they are simple (that is, sincere, and upright, and without guile) therefore God preserves them, as he preserved Paul, who had his conversation in the world not with fleshly wisdom, but in simplicity and godly sincerity. Though they are simple (that is, weak, and helpless, and unable to shift for themselves, men of no depth, no design) yet God preserves them, because they commit themselves to him and have no confidence in their own sufficiency. Those who by faith put themselves under God's protection shall be safe.
(2.) Let David speak his own experience. [1.] God supported him under his troubles: "I was brought low, was plunged into the depth of misery, and then he helped me, helped me both to bear the worst and to hope the best, helped me to pray, else desire had failed, helped me to wait, else faith had failed. I was one of the simple ones whom God preserved, the poor man who cried and the Lord heard him," Ps 34:6. Note, God's people are never brought so low but that everlasting arms are under them, and those cannot sink who are thus sustained. Nay, it is in the time of need, at the dead lift, that God chooses to help, De 32:36. [2.] God saved him out of his troubles (Ps 116:8): Thou hast delivered, which means either the preventing of the distress he was ready to fall into or the recovering of him from the distress he was already in. God graciously delivered, First, His soul from death. Note, It is God's great mercy to us that we are alive; and the mercy is the more sensible if we have been at death's door and yet have been spared and raised up, just turned to destruction and yet ordered to return. That a life so often forfeited, and so often exposed, should yet be lengthened out, is a miracle of mercy. The deliverance of the soul from spiritual and eternal death is especially to be acknowledged by all those who are now sanctified and shall be shortly glorified. Secondly, His eyes from tears, that is, his heart from inordinate grief. It is a great mercy to be kept either from the occasions of sorrow, the evil that causes grief, or, at least, from being swallowed up with over-much sorrow. When God comforts those that are cast down, looses the mourners' sackcloth and girds them with gladness, then he delivers their eyes from tears, which yet will not be perfectly done till we come to that world where God shall wipe away all tears from our eyes. Thirdly, His feet from falling, from falling into sin and so into misery. It is a great mercy, when our feet are almost gone, to have God hold us by the right hand (Ps 72:2,23), so that though we enter into temptation we are not overcome and overthrown by the temptation. Or, "Thou hast delivered my feet from falling into the grave, when I had one foot there already."
2. David, in his returns of gratitude to God, showed himself a good man. God had done all this for him, and therefore,
(1.) He will live a life of delight in God (Ps 116:7): Return unto thy rest, O my soul! [1.] "Repose thyself and be easy, and do not agitate thyself with distrustful disquieting fears as thou hast sometimes done. Quiet thyself, and then enjoy thyself. God has dealt kindly with thee, and therefore thou needest not fear that ever he will deal hardly with thee." [2.] "Repose thyself in God. Return to him as thy rest, and seek not for that rest in the creature which is to be had in him only." God is the soul's rest; in him only it can dwell at ease; to him therefore it must retire, and rejoice in him. He has dealt bountifully with us; he has provided sufficiently for our comfort and refreshment, and encouraged us to come to him for the benefit of it, at all times, upon all occasions; let us therefore be satisfied with that. Return to that rest which Christ gives to the weary and heavy-laden, Mt 11:28. Return to thy Noah; his name signifies rest, as the dove, when she found no rest, returned to the ark. I know no word more proper to close our eyes with at night, when we go to sleep, nor to close them with at death, that long sleep, than this, Return to thy rest, O my soul!
(2.) He will live a life of devotedness to God (Ps 116:9): I will walk before the Lord in the land of the living, that is, in this world, as long as I continue to live in it. Note, [1.] It is our great duty to walk before the Lord, to do all we do as becomes us in his presence and under his eye, to approve ourselves to him as a holy God by conformity to him as our sovereign Lord, by subjection to his will, and, as a God all-sufficient, by a cheerful confidence in him. I am the almighty God; walk before me, Ge 17:1. We must walk worthy of the Lord unto all well-pleasing. [2.] The consideration of this, that we are in the land of the living, should engage and quicken us to do so. We are spared and continued in the land of the living by the power, and patience, and tender mercy of our God, and therefore must make conscience of our duty to him. The land of the living is a land of mercy, which we ought to be thankful for; it is a land of opportunity, which we should improve. Canaan is called the land of the living (Eze 26:20), and those whose lot is cast in such a valley of vision are in a special manner concerned to set the Lord always before them. If God has delivered our soul from death, we must walk before him. A new life must be a new life indeed.
10-19
Grateful Acknowledgments; Devout Resolutions
感恩的承认；敬虔的志愿
¹⁰ 我因信，所以说话：我受了极大的困苦。
¹¹ 我曾急促地说：人都是说谎的。
¹² 我拿什么报答耶和华向我所赐的一切厚恩？
¹³ 我要举起救恩的杯，称扬耶和华的名。
¹⁴ 我要在他众民面前向耶和华还我的愿。
¹⁵ 在耶和华眼中，看圣民之死极为宝贵。
¹⁶ 耶和华啊，我真是你的仆人；我是你的仆人，你婢女的儿子；你已经解开我的绑索。
¹⁷ 我要以感谢为祭献给你，又要求告耶和华的名。
¹⁸ 我要在他众民面前向耶和华还我的愿，
¹⁹ 在耶和华殿的院内，在耶路撒冷当中。你们要赞美耶和华。
七十士译本和别的一些古译本，把以下这些经文当作独立的一篇诗，与前一篇分开；有人称之为殉道者之诗，我想是因诗 116:15 的缘故。大卫在此承认三件事：
一、他的信（诗 116:10）：*我因信，所以说话。*这话使徒曾引用（林后 4:13），应用在自己和同作牧者的人身上——他们虽为基督受苦，却不以为耻承认他。大卫信神的存在、信神的护理、信神的应许，特别信神借撒母耳所给他的保证，就是他要以权杖换下牧羊的杖；他在信心中为此经过了许多艰难，所以他说话——向神说话：以祈祷（诗 116:4），以赞美（诗 116:12）。信神的人必到他面前来。他也对自己说话；既信了，便对自己的心魂说：*你要归回你的安息。*他也对别人说话，告诉他的朋友他的盼望是什么，根据是什么，虽然这话激怒了扫罗，使大卫因此大受苦难。请注意：心里相信的人，口里必须承认，为着神的荣耀，为着别人的勉励，也为要显明自己的真诚（罗 10:10；徒 9:19-20）。凡活在荣耀之国盼望中的人，既不可惧怕，也不可羞于承认自己对那为他们买得那国者所负的债（太 10:22）。
二、他的惧怕（诗 116:11）：我受了极大的困苦，于是我急促地说（多少有些轻率、不加思量——有人说，是我在惊愕之中，当我心慌意乱之时——又有人说，是在我逃遁之时，当扫罗追逼我之时）：人都是说谎的。就是他所交往的一切人——扫罗和他一切臣宰；那些他原以为会与他同站的朋友，在大卫失宠于朝中时，离弃了他，不认他。有人以为这话特别影射撒母耳，因为撒母耳曾应许他国位，似乎却叫他失望；因为他说：必有一天我死在扫罗手里（撒上 27:1）。请留意：1. 最好的圣徒，其信心也并不完全，也不总是同样地刚强活泼。大卫信了，也说得好（诗 116:10），但如今因着不信却说得不当。2. 当我们受大而重的苦，尤其是长久持续时，我们易于疲倦灰心，几乎对好结局绝望。所以我们不可苛责别人，却当自己在患难中切切自守（诗 39:1-3）。3. 善人若说得不当，是在急促之中，因试探的突袭所致，并非蓄意谋算，不像恶人那样坐在亵慢人的座位上（诗 1:1），坐着谤渎他弟兄（诗 50:19-20）。4. 我们在急促中所说不当的话，必须借悔改把它收回（如大卫所作，诗 31:22），这样就不至于归在我们身上。有人认为这话并非大卫说的轻率之语。他受了大苦，被迫逃遁，但他并未倚靠人，也未以肉体为膀臂。不，他说：「人都是说谎的；正如下流人真是虚空，上流人也是虚假，所以我的信心只在于神，在他里面我不会失望。」从这个意义看，使徒似乎也是这样领会的。罗 3:4：神是真实的，人都是虚谎的——与神相比。世人都是反复无常、易变的，所以让我们止息倚靠人，专一倚附于神。
三、他的感恩（诗 116:12 起）。神待他比他所惧怕的更好，又恩惠地救他脱离一切苦难；他既念及此事，
1. 他探问当献上怎样的报答（诗 116:12）：我拿什么报答耶和华向我所赐的一切厚恩？这里他说：（1）如同深知自己从神领受了许多怜悯的人——一切厚恩。本诗大概因某一特别的恩惠而作（诗 116:6-7），但他在那一件之中看见许多，那一件又使他想起许多，所以如今他想到神向他一切的厚恩。请注意：当我们提到神的怜悯时，应当把它们放大，高声赞美。（2）如同切切思索如何表达感恩的人：*我拿什么报答耶和华？*并不是他以为能献上什么相称的报答，或对所领受的作什么有价值的补偿；我们既不能 pretend 给神什么报偿，正如我们也不能从他赚得什么恩惠；他只是盼望献上神所悦纳的，作为感恩之心的承认。他问神：*我拿什么报答？*也问祭司，问他的朋友，或更确切地说，是问自己，在自己心中反复思量。请注意：我们既从神领受了许多厚恩，就当探问：我们要拿什么报答？
2. 他立志要献上怎样的报答。
（1）他要以最敬虔、最郑重的方式，把赞美与祈祷献给神（诗 116:13、17）。〔1〕「我要举起救恩的杯」，就是说要照律法所定的献上奠祭，以表明我对神的感恩，并与朋友一同因神向我所施的良善而喜乐；这杯称为拯救之杯，因它是为记念他的拯救而饮。敬虔的犹太人在私下用饭时，有时有祝福之杯，由家主先饮，向神感恩，席间一切人都与他同饮。但有人认为这杯不是他要献给神的杯，而是神要交在他手里的杯。我要领受——第一，受苦之杯。许多好的解经家认为这是指那杯——那苦杯；然而对圣徒而言它是分别为圣的杯，所以对他们就是救恩之杯。腓 1:19：这事必叫我得救；它是属灵健康的途径。大卫的受苦是基督受苦的预表，我们在自己的受苦中与他相交，而他的杯实在是救恩之杯。「神既向我施了那么多厚恩，无论他把什么杯交在我手中，我都乐意接过，并不争执；欢迎他圣洁的旨意。」大卫在此说的是大卫之子的言语。约 18:11：我父所给我的那杯，我岂可不接过来喝呢？第二，安慰之杯：「我要领受神所赐给我的恩惠，视为从他的手而得，在其中尝他的爱，视之为不仅是我在来世 所得的产业，也是我今生 所得的分。」〔2〕我要以感谢为祭献给你——献上神所要求的感谢祭（利 7:11-12 等）。请注意：凡心里真正感恩的人，必以感谢祭来表达他的感恩。我们必须先将自己当作活祭献给神（罗 12:1；林后 8:5），再从我们所有的拨出一部分，为他的荣耀用于敬虔与怜悯之工。行善和捐输是神所喜悦的祭（来 13:15-16），这也必须伴随我们以颂赞为祭献给神。神若厚赐于我们，我们回报之中至少当做的，就是对穷乏之人厚施（诗 16:2-3）。我们为何要把那不费我们分文的献给神呢？〔3〕我要要求告耶和华的名。这是他先前已经应许的（诗 116:2），在此又重复一次（诗 116:13），并在诗 116:17 又一次重复。我们若从与我们一样的人那里受了恩惠，会对他说：「我希望再也不会麻烦你了」；但神却以他百姓的祈祷为他的尊荣，为他的喜乐，并不以此为麻烦；所以，为从前的怜悯感恩，我们必须为他进一步的怜悯而寻求他，并继续不断求告他。
（2）他必常常对神存着美意，看他对他百姓的性命与安慰极为顾念（诗 116:15）：在耶和华眼中，看圣民之死极为宝贵——宝贵到他不肯使扫罗、押沙龙，或大卫任何的仇敌如愿以偿地看见他的死，无论他们何等热切地盼望。这一真理大卫在自己最深苦难与危险之时曾以此自慰；如今事情既已印证，他便以此安慰其他同样遭难的人。神在这世上有一班子民，就是他的圣民——他怜悯之人，或作「蒙怜悯的人」，就是从他蒙了怜悯，又为他的缘故施怜悯的人。神的圣民是必死的，是正在死的；不但如此，还有人渴望他们死，竭力要催促他们死，有时还如愿作了杀他们的人；但这在耶和华眼中看为宝贵；他们的生命宝贵（王下 1:13）；他们的血宝贵（诗 72:14）。当圣民与死只差一步之时，神常奇妙地阻止他们的死；他对他们的死格外留心，按其一切情形为至善而安排；无论谁杀他们，无论他们怎样轻看这事，到为圣徒的血追讨之时，那人必付上沉重代价（太 23:35）。虽然义人灭亡，也没有人放在心上，神必显明他是把这事放在心上的。这当使我们在被呼召之时甘愿为基督而死，因为我们的死必被记在天上；凡神看为宝贵的，也当为我们所宝贵。
（3）他必约束自己一生作神的仆人。既问了我拿什么报答？他便在此把自己献上——这胜过一切燔祭和祭祀（诗 116:16）：耶和华啊，我真是你的仆人。这里〔1〕是大卫所自承与神之间的关系：「我是你的仆人；我选择如此，我立志如此，我活着要事奉你，死也死于你的事奉之中。」他先前称那些为他所亲爱的神的百姓为他的圣民；但当他要把这话用在自己身上时，他不是说我真是你的圣民（这名称对自己似乎太高），而是说：我是你的仆人。大卫是君王，他却以作神的仆人为荣。地上最伟大的君王作天上之神的仆人，并不算屈辱，反而是尊荣。大卫在此并非像世人常见的客套那样说：「大人，我是你的仆人。」不，他说：「主啊，我真是你的仆人；你无所不知，你知道我是。」他又重复这话，作为他在思想中以此为乐、并决意持守的：「我是你的仆人，我是你的仆人。任凭别人事奉他们所要事奉的主，我真是你的仆人。」〔2〕这关系的根据。人作仆人有两种方式：第一，因出生。「主啊，我生在你的家中；我是你婢女的儿子，因此是你的。」作敬虔父母的儿女是大怜悯，因为这把我们置于本分之下，也可向神以此为祈求怜悯的凭据。第二，因救赎。赎买俘虏释放的人，便收他作仆人。「主啊，你解开我的绑索；那环绕我的死亡的痛苦，你已解除了，所以我是你的仆人，既有义务事奉你，也有权得你的保护。」你所解开的绳索，反倒把我更紧地系于你。——派翠克（Patrick）。
（4）他必尽还所许的愿，成全所应许的，不但献上他所许要献的赞美之祭，还要履行他在受难之日所加给自己对神的一切义务（诗 116:14）：我要还我的愿；又重复（诗 116:18）：在他众民面前现在还愿。请注意：所许的愿就是当还的债，因为许愿不还，不如不许。他必还愿，〔1〕立刻还；他不像那等赖债的仆人，拖延不还，或求宽限；而是「我现在就还」（传 5:4）。〔2〕公开还；他不在角落里草草了事地赞美，凡他当为神做的服事，他都要在他众民面前做——不是为了炫耀，而是要表明他并不以事奉神为耻，也要邀请别人与他同作。他要在会幕的院内还愿，那里有以色列众人聚集；他要在耶路撒冷当中还愿，借此使敬虔更为人尊崇。
英文原文
Grateful Acknowledgments; Devout Resolutions
¹⁰ I believed, therefore have I spoken: I was greatly afflicted:
¹¹ I said in my haste, All men are liars.
¹² What shall I render unto the LORD for all his benefits toward me?
¹³ I will take the cup of salvation, and call upon the name of the LORD.
¹⁴ I will pay my vows unto the LORD now in the presence of all his people.
¹⁵ Precious in the sight of the LORD is the death of his saints.
¹⁶ O LORD, truly I am thy servant; I am thy servant, and the son of thine handmaid: thou hast loosed my bonds.
¹⁷ I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD.
¹⁸ I will pay my vows unto the LORD now in the presence of all his people,
¹⁹ In the courts of the LORD's house, in the midst of thee, O Jerusalem. Praise ye the LORD.
The Septuagint and some other ancient versions make these verses a distinct psalm separate from the former; and some have called it the Martyr's psalm, I suppose for the sake of Ps 116:15. Three things David here makes confession of:—
I. His faith (Ps 116:10): I believed, therefore have I spoken. This is quoted by the apostle (2Co 4:13) with application to himself and his fellow-ministers, who, though they suffered for Christ, were not ashamed to own him. David believed the being, providence, and promise of God, particularly the assurance God had given him by Samuel that he should exchange his crook for a sceptre: a great deal of hardship he went through in the belief of this, and therefore he spoke, spoke to God by prayer (Ps 116:4), by praise, Ps 116:12. Those that believe in God will address themselves to him. He spoke to himself; because he believed, he said to his soul, Return to thy rest. He spoke to others, told his friends what his hope was, and what the ground of it, though it exasperated Saul against him and he was greatly afflicted for it. Note, Those that believe with the heart must confess with the mouth, for the glory of God, the encouragement of others, and to evidence their own sincerity, Ro 10:10, Ac 9:19,20. Those that live in hope of the kingdom of glory must neither be afraid nor ashamed to own their obligation to him that purchased it for them, Mt 10:22.
II. His fear (Ps 116:11): I was greatly afflicted, and then I said in my haste (somewhat rashly and inconsiderately—in my amazement (so some), when I was in a consternation—in my flight (so others), when Saul was in pursuit of me), All men are liars, all with whom he had to do, Saul and all his courtiers; his friends, who he thought would stand by him, deserted him and disowned him when he fell into disgrace at court. And some think it is especially a reflection on Samuel, who had promised him the kingdom, but deceived him; for, says he, I shall one day perish by the hand of Saul, 1Sa 27:1. Observe, 1. The faith of the best of saints is not perfect, nor always alike strong and active. David believed and spoke well (Ps 116:10), but now, through unbelief, he spoke amiss. 2. When we are under great and sore afflictions, especially if they continue long, we are apt to grow weary, to despond, and almost to despair of a good issue. Let us not therefore be harsh in censuring others, but carefully watch over ourselves when we are in trouble, Ps 39:1-3. 3. If good men speak amiss, it is in their haste, through the surprise of a temptation, not deliberately and with premeditation, as the wicked man, who sits in the seat of the scornful (Ps 1:1), sits and speaks against his brother, Ps 50:19,20. 4. What we speak amiss, in haste, we must by repentance unsay again (as David, Ps 31:22), and then it shall not be laid to our charge. Some make this to be no rash word of David's. He was greatly afflicted and forced to fly, but he did not trust in man, nor make flesh his arm. No: he said, "All men are liars; as men of low degree are vanity, so men of high degree are a lie, and therefore my confidence was in God only, and in him I cannot be disappointed." In this sense the apostle seems to take it. Ro 3:4, Let God be true and every man a liar in comparison with God. All men are fickle and inconstant, and subject to change; and therefore let us cease from man and cleave to God.
III. His gratitude, Ps 116:12, etc. God had been better to him than his fears, and had graciously delivered him out of his distresses; and, in consideration hereof,
1. He enquires what returns he shall make (Ps 116:12): What shall I render unto the Lord for all his benefits towards me? Here he speaks, (1.) As one sensible of many mercies received from God—all his benefits. This psalm seems to have been penned upon occasion of some one particular benefit (Ps 116:6,7), but in that one he saw many and that one brought many to mind, and therefore now he thinks of all God's benefits towards him. Note, When we speak of God's mercies we should magnify them and speak highly of them. (2.) As one solicitous and studious how to express his gratitude: What shall I render unto the Lord? Not as if he thought he could render any thing proportionable, or as a valuable consideration for what he had received; we can no more pretend to give a recompense to God than we can to merit any favour from him; but he desired to render something acceptable, something that God would be pleased with as the acknowledgment of a grateful mind. He asks God, What shall I render? Asks the priest, asks his friends, or rather asks himself, and communes with his own heart about it. Note, Having received many benefits from God, we are concerned to enquire, What shall we render?
2. He resolves what returns he will make.
(1.) He will in the most devout and solemn manner offer up his praises and prayers to God, Ps 116:13,17. [1.] "I will take the cup of salvation, that is, I will offer the drink-offerings appointed by the law, in token of my thankfulness to God, and rejoice with my friends in God's goodness to me;" this is called the cup of deliverance because drunk in memory of his deliverance. The pious Jews had sometimes a cup of blessing, at their private meals, which the master of the family drank first of, with thanksgiving to God, and all at his table drank with him. But some understand it not of the cup that he would present to God, but of the cup that God would put into his hand. I will receive, First, The cup of affliction. Many good interpreters understand it of that cup, that bitter cup, which is yet sanctified to the saints, so that to them it is a cup of salvation. Php 1:19, This shall turn to my salvation; it is a means of spiritual health. David's sufferings were typical of Christ's, and we, in ours, have communion with his, and his cup was indeed a cup of salvation. "God, having bestowed so many benefits upon me, whatever cup he shall put into my hands I will readily take it, and not dispute it; welcome his holy will." Herein David spoke the language of the Son of David. Joh 18:11, The cup that my Father has given me, shall I not take it and drink it? Secondly, The cup of consolation: "I will receive the benefits God bestows upon me as from his hand, and taste his love in them, as that which is the portion not only of my inheritance in the other world, but of my cup in this." [2.] I will offer to thee the sacrifice of thanksgiving, the thank-offerings which God required, Le 7:11,12, etc. Note, Those whose hearts are truly thankful will express their gratitude in thank-offerings. We must first give our ownselves to God as living sacrifices (Ro 12:1, 2Co 8:5), and then lay out of what we have for his honour in works of piety and charity. Doing good and communicating are sacrifices with which God is well pleased (Heb 13:15,16) and this must accompany our giving thanks to his name. If God has been bountiful to us, the least we can do in return is to be bountiful to the poor, Ps 16:2,3. Why should we offer that to God which costs us nothing? [3.] I will call upon the name of the Lord. This he had promised (Ps 116:2) and here he repeats it, Ps 116:13 and again Ps 116:17. If we have received kindness from a man like ourselves, we tell him that we hope we shall never trouble him again; but God is pleased to reckon the prayers of his people an honour to him, and a delight, and no trouble; and therefore, in gratitude for former mercies, we must seek to him for further mercies, and continue to call upon him.
(2.) He will always entertain good thoughts of God, as very tender of the lives and comforts of his people (Ps 116:15): Precious in the sight of the Lord is the death of his saints, so precious that he will not gratify Saul, nor Absalom, nor any of David's enemies, with his death, how earnestly soever they desire it. This truth David had comforted himself with in the depth of his distress and danger; and, the event having confirmed it, he comforts others with it who might be in like manner exposed. God has a people, even in this world, that are his saints, his merciful ones, or men of mercy, that have received mercy from him and show mercy for his sake. The saints of God are mortal and dying; nay, there are those that desire their death, and labour all they can to hasten it, and sometimes prevail to be the death of them; but it is precious in the sight of the Lord; their life is so (2Ki 1:13); their blood is so, Ps 72:14. God often wonderfully prevents the death of his saints when there is but a step between them and it; he takes special care about their death, to order it for the best in all the circumstances of it; and whoever kills them, how light soever they may make of it, they shall be made to pay dearly for it when inquisition is made for the blood of the saints, Mt 23:35. Though no man lays it to heart when the righteous perish, God will make it to appear that he lays it to heart. This should make us willing to die, to die for Christ, if we are called to it, that our death shall be registered in heaven; and let that be precious to us which is so to God.
(3.) He will oblige himself to be God's servant all his days. Having asked, What shall I render? here he surrenders himself, which was more than all burnt-offerings and sacrifice (Ps 116:16): O Lord! truly I am thy servant. Here is, [1.] The relation in which David professes to stand to God: "I am thy servant; I choose to be so; I resolve to be so; I will live and die in thy service." He had called God's people, who are dear to him, his saints; but, when he comes to apply it to himself, he does not say, Truly I am thy saint (that looked too high a title for himself), but, I am thy servant. David was a king, and yet he glories in this, that he was God's servant. It is no disparagement, but an honour, to the greatest kings on earth, to be the servants of the God of heaven. David does not here compliment God, as it is common among men to say, I am your servant, Sir. No; "Lord, I am truly thy servant; thou knowest all things, thou knowest that I am so." And he repeats it, as that which he took pleasure in the thoughts of and which he was resolved to abide by: "I am thy servant, I am thy servant. Let others serve what master they will, truly I am they servant." [2.] The ground of that relation. Two ways men came to be servants:—First, by birth. "Lord, I was born in thy house; I am the son of thy handmaid, and therefore thine." It, is a great mercy to be the children of godly parents, as it obliges us to duty and is pleadable with God for mercy. Secondly, By redemption. He that procured the release of a captive took him for his servant. "Lord, thou hast loosed my bonds; those sorrows of death that compassed me, thou hast discharged me from them, and therefore I am thy servant, and entitled to thy protection as well as obliged to thy work." The very bonds which thou hast loosed shall tie me faster unto thee. Patrick.
(4.) He will make conscience of paying his vows and making good what he had promised, not only that he would offer the sacrifices of praise, which he had vowed to bring, but perform all his other engagements to God, which he had laid himself under in the day of his affliction (Ps 116:14): I will pay my vows; and again, (Ps 116:18), now in the presence of all his people. Note, Vows are debts that must be paid, for it is better not to vow than to vow and not pay. He will pay his vows, [1.] Presently; he will not, like sorry debtors, delay the payment of them, or beg a day; but, "I will pay them now," Ec 5:4. [2.] Publicly; he will not huddle up his praises in a corner, but what service he has to do for God he will do it in the presence of all his people; nor for ostentation, but to show that he was not ashamed of the service of God, and that others might be invited to join with him. He will pay his vows in the courts of the tabernacle, where there was a crowd of Israelites attending, in the midst of Jerusalem, that he might bring devotion into more reputation.
本篇是一首感恩诗;大卫是因任何特别场合而作、还是因一般性地回顾神为他所行的许多恩慈拯救——救他出六灾、免七难——而作,均不得而知;那些拯救从他引出许多极活泼的敬虔、爱与感恩的表达;我们唱时灵魂也当以相似的敬虔情感被举到神面前。请留意:一、诗人所处境遇的大艰难与危险,几乎使他绝望(诗116:3,10,11);二、他在那患难中向神所发的恳求(诗116:4);三、他对神待他之良善的经历,作为对祷告的回应——神听了他(诗116:1,2)、怜恤了他(诗116:5,6)、救了他(诗116:8);四、他对当如何向神承认其良善的关切(诗116:12):1. 他要爱神(诗116:1);2. 他要继续求告他(诗116:2,13,17);3. 他要在他里面安息(诗116:7);4. 他要在他面前行事(诗116:9);5. 他要还他感恩的愿——其中他要承认神对他的柔顾,且是公开如此行(诗116:13-15,17-19);末了,他要终身作神忠心的仆人(诗116:16)。这些是一个圣洁灵魂的吐露,显明其为有福的。