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简体中文
英文原文
This psalm relates not to any temporal concern, either personal or public, but it is wholly taken up with the affairs of the soul. It is reckoned one of the seven penitential psalms, which have sometimes been made use of by penitents, upon their admission into the church; and, in singing it, we are all concerned to apply it to ourselves. The psalmist here expresses, I. His desire towards God, Ps 130:1,2. II. His repentance before God, Ps 130:3,4. III. His attendance upon God, Ps 130:5,6. IV. His expectations from God, Ps 130:7,8. And, as in water face answers to face, so does the heart of one humble penitent to another.
1-4
God's Regard to His Church
简体中文
神对他教会的眷顾
上行之诗。
¹ 耶和华啊，我从深处向你求告。
² 主啊，求你听我的声音；愿你侧耳听我恳求的声音。
³ 主耶和华啊，你若究察罪孽，谁能站得住呢？
⁴ 但在你有赦免之恩，为要叫人敬畏你。
在这些经文里，我们被教导——
一、无论身处何种境遇，即便极其可悲，也要继续求告神（诗130:1）。最好的人有时也会落在深处，落在极大的患难与困苦之中，完全不知所措——落在痛苦的深处，几乎落在绝望的深处，心灵低沉昏暗，下沉颓丧，被压下而不安。然而在最深的深处，我们仍有特权可以向神呼求并蒙垂听。祷告可以上达天庭，虽不是从地狱的深处发出，却是从我们在这世上所能落入的极大患难的深处发出——如耶利米从牢坑中、但以理从狮穴中、约拿从鱼腹中发出的祷告。向神呼求既是我们的本分，也是我们的益处，因为这是最可能的道路——既能阻止我们下沉得更深，又能救我们脱离那可怕的坑和淤泥（诗40:1、2）。
二、当我们持续求告神时，要确信自己必从他得着平安的回应；这正是大卫凭着信所求的（诗130:2）：主啊，求你听我的声音——听我的哀诉和祷告；愿你侧耳听我恳求的声音——也听我苦难的声音。
三、我们被教导，要在神的公义前谦卑自己，因自己在他眼中为有罪，无法为他千桩过犯中的一桩回答（诗130:3）：*主耶和华啊，你若究察罪孽，谁能站得住呢？*他在如此简短的话中两次称神为"主"——耶和华（Jah）与阿多奈（Adonai）——这极其有力地表明他对神荣耀威严的深切敬畏，并对他怒气的畏惧。让我们在此学到：1. 当承认我们的罪孽——我们无法在神面前自称为义，或辩称无罪。我们的罪孽中确有可注意之处，是当被追究的。2. 当承认神的大能与公义——其性质如此：他若苛察我们所行的错失，就毫无脱身之望。他的眼目在最好的人身上也能找出足以构成定罪的根据；他若起来与我们计较，我们便无路自救，站立不住，必然被倾覆。倘若神以严格的公义对待我们，我们便灭亡了；他若究察我们的罪孽，必发觉其又多又大，大大加重且极其惹怒；那么他若照此而行，就会将我们拒之于他恩惠的门外，而把我们关在他的怒气之下——那时我们能作什么自救呢？我们既无法逃脱，也无法抵挡或担当他报应的手。3. 当希奇神的忍耐与宽容——他若究察罪孽，我们便灭亡了，他也知道这一点，因此才宽容我们。我们不致被他的怒气所灭，是因他的怜悯。
四、我们被教导，要将自己投靠于神赦免的怜悯，并在看见自己当受他公义追讨时，以此为安慰（诗130:4）。此处有：1. 一位悔罪者所发现、并用以向他恳求的神恩：但在你有赦免之恩。在我们一切亲近神的途中，这是无法言喻的安慰——在他那里有赦免之恩，因为这是我们所需的。他已使自己处于可以赦免罪的地位；他已宣告自己是有恩典、有怜悯、不轻易发怒、赦免罪孽的（出34:6-7）。他已应许赦免悔改之人的罪。凡与他打交道的人，从未发现他难于和解，反倒见他易于恳求，迅速施怜悯。在我们里面有罪孽，所以幸而在他那里有赦免之恩。在你那里有挽回祭——有人如此读。耶稣基督是那伟大的挽回祭，是神所找到的赎价；他常与他同在，作为我们的中保，我们可望藉着他得着赦免。2. 这发现所定的本分，也是由此推论而出的：在你有赦免之恩——不是为叫人任意妄为、放胆僭越，而是为要叫人敬畏你——一般而言，是为叫世人敬拜、事奉他；世人既是罪人，若他不是一位能宽容许多过犯的主，便不能与神有丝毫往来。但这鼓励我们进入他的服事：我们不会因每一桩过犯被赶走；不，只要我们真心悔改，任何过犯都不会。这尤其邀请那些犯罪的人悔改、归回敬畏神——因他是有恩典有怜悯的，必在他们悔改时接纳他们（珥2:13；太3:2）。特别地，我们当对神赦免之怜悯存圣洁的敬畏与恭敬（何3:5：他们必敬畏耶和华，敬畏他的恩慈）；当我们以圣洁的敬畏为对象时，那时我们才可指望得着神那里赦免之恩的益处。
英文原文
God's Regard to His Church
A song of degrees.
¹ Out of the depths have I cried unto thee, O LORD.
² Lord, hear my voice: let thine ears be attentive to the voice of my supplications.
³ If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?
⁴ But there is forgiveness with thee, that thou mayest be feared.
In these verses we are taught,
I. Whatever condition we are in, though ever so deplorable, to continue calling upon God, Ps 130:1. The best men may sometimes be in the depths, in great trouble and affliction, and utterly at a loss what to do, in the depths of distress and almost in the depths of despair, the spirit low and dark, sinking and drooping, cast down and disquieted. But, in the greatest depths, it is our privilege that we may cry unto God and be heard. A prayer may reach the heights of heaven, though not out of the depths of hell, yet out of the depths of the greatest trouble we can be in in this world, Jeremiah's out of the dungeon, Daniel's out of the den, and Jonah's out of the fish's belly. It is our duty and interest to cry unto God, for that is the likeliest way both to prevent our sinking lower and to recover us out of the horrible pit and miry clay, Ps 40:1,2.
II. While we continue calling upon God to assure ourselves of an answer of peace from him; for this is that which David in faith prays for (Ps 130:2): Lord, hear my voice, my complaint and prayer, and let thy ears be attentive to the voice both of my afflictions and of my supplications.
III. We are taught to humble ourselves before the justice of God as guilty in his sight, and unable to answer him for one of a thousand of our offences (Ps 130:3): If thou, Lord, shouldst mark iniquities, O Lord! who shall stand? His calling God Lord twice, in so few words, Jah and Adonai, is very emphatic, and intimates a very awful sense of God's glorious majesty and a dread of his wrath. Let us learn here, 1. To acknowledge our iniquities, that we cannot justify ourselves before God, or plead Not guilty. There is that which is remarkable in our iniquities and is liable to be animadverted upon. 2. To own the power and justice of God, which are such that, if he were extreme to mark what we do amiss, there would be no hopes of coming off. His eye can discover enough in the best man to ground a condemnation upon; and, if he proceed against us, we have no way to help ourselves, we cannot stand, but shall certainly be cast. If God deal with us in strict justice, we are undone; if he make remarks upon our iniquities, he will find them to be many and great, greatly aggravated and very provoking; and then, if he should proceed accordingly, he would shut us out from all hope of his favour and shut us up under his wrath; and what could we do to help ourselves? We could not make our escape, nor resist not bear up under his avenging hand. 3. Let us admire God's patience and forbearance; we should be undone if he were to mark iniquities, and he knows it, and therefore bears with us. It is of his mercy that we are not consumed by his wrath.
IV. We are taught to cast ourselves upon the pardoning mercy of God, and to comfort ourselves with that when we see ourselves obnoxious to his justice, Ps 130:4. Here is, 1. God's grace discovered, and pleaded with him, by a penitent sinner: But there is forgiveness with thee. It is our unspeakable comfort, in all our approaches to God, that there is forgiveness with him, for that is what we need. He has put himself into a capacity to pardon sin; he has declared himself gracious and merciful, and ready to forgive, Ex 34:6,7. He has promised to forgive the sins of those that do repent. Never any that dealt with him found him implacable, but easy to be entreated, and swift to show mercy. With us there is iniquity, and therefore it is well for us that with him there is forgiveness. There is a propitiation with thee, so some read it. Jesus Christ is the great propitiation, the ransom which God has found; he is ever with him, as advocate for us, and through him we hope to obtain forgiveness. 2. Our duty designed in that discovery, and inferred from it: "There is forgiveness with thee, not that thou mayest be made bold with and presumed upon, but that thou mayest be feared—in general, that thou mayest be worshipped and served by the children of men, who, being sinners, could have no dealings with God, if he were not a Master that could pass by a great many faults." But this encourages us to come into his service that we shall not be turned off for every misdemeanour; no, nor for any, if we truly repent. This does in a special manner invite those who have sinned to repent, and return to the fear of God, that he is gracious and merciful, and will receive them upon their repentance, Joe 2:13, Mt 3:2. And, particularly, we are to have a holy awe and reverence of God's pardoning mercy (Ho 3:5, They shall fear the Lord, and his goodness); and then we may expect the benefit of the forgiveness that is with God when we make it the object of our holy fear.
5-8
Encouragement to Trust in and Depend upon God
简体中文
信靠 神、仰赖 神的劝勉
⁵ 我等候耶和华，我的心也等候，我也仰望他的话。
⁶ 我的心等候主，胜于守夜的等候天亮；我说：胜于守夜的等候天亮。
⁷ 以色列啊，你当仰望耶和华；因耶和华有慈爱，在他有丰盛的救赎。
⁸ 他必救赎以色列脱离一切的罪孽。
一、诗人在此决意信靠 神、等候他（诗130:5-6）。请注意，1. 他对 神的仰赖，是借一种递进的方式表达的——这是一篇「上行之诗」：「我等候耶和华」；从他那里我期待解救和安慰，相信它必来到，渴慕它来到，却忍耐地忍受其迟延，并决意不从别的手寻求它。「我的心也等候」；我真诚地等候他，并不只在口头上。我是一个等候者，并且「我的心」所等候的「是为着主」——为着他恩典的恩赐和他大能的运行。2. 这仰赖的根基：「我也仰望他的话。」我们惟独当盼望他在自己话语中所应许的，不当盼望我们自己幻想和想象之物；我们当盼望它，因他已应许了它，不当出于对己功德的任何意见。3. 这仰赖的程度——「胜于那等候天亮的人」，他们（1）十分确信天亮必来到；我也是如此确信 神必按他的应许以怜悯归回我；因为 神的约比昼夜的定例更稳固——那些终将废去，这约却存到永远。（2）极其愿它来到。守夜的哨兵、看护病人的人、在旅途上的客旅，天未亮之先便早已盼望看见黎明的晨光；但这位好人更恳切地盼望 神恩眷的凭据和他恩典的造访，也必比他们更敏锐地察觉他最初的显现。哈蒙德博士如此读：「我的心急忙归向主，从早晨的守卫——早晨的守卫」，并如此解释：「我每日早晨趁早投奔你，将我的祷告，并我的全灵魂，呈献在你面前，就在祭司献早祭之时。」
二、他勉励 神一切的百姓也同样仰赖他、信靠他：「以色列啊，你当仰望耶和华」，并「等候」他；不仅指全会众，更指每一个好人——「自己签名归于以色列的名下」（赛44:5）。愿一切献身给 神的人都甘心倚靠他（诗130:7-8），有两个理由：——1. 因为自然之光向我们显明「他有慈爱」——以色列的 神乃是怜悯的 神，是「怜悯之父」。「慈爱在他那里」；不仅为他本性所固有，更是他所喜悦的，是他所宝贝的属性；在他一切的工作中、他一切的计谋里，都有慈爱。2. 因为福音之光向我们显明「他有救赎」——是他所筹划，并要在「时候满足」之时成就的；这奥秘在起初是隐藏在 神里面的。请看这里，（1）这救赎的性质：它是从罪中救赎——从一切罪中救赎，所以不可能是别的，正是耶稣基督所创始的那永远的救赎；因为惟独他「要将自己的百姓从罪恶里救出来」（太1:21），「救赎我们脱离一切罪恶」（多2:14），并「除去雅各的一切不敬虔」（罗11:26）。救赎我们的，正是他——既救我们脱离罪的定罪之权，也救我们脱离罪的辖制之权。（2）这救赎的丰盛：它是「丰盛的救赎」；在救赎主里面有充足全备的功德和恩典——够万人用，够每个人用；信的人说：够我用。从罪中的救赎既包括了从一切别的祸患中的救赎，所以乃是丰盛的救赎。（3）这救赎之福分所归属的人：「他必救赎以色列」——属灵的以色列，就是一切与 神立约的人，正如以色列所立的；就是那「心里没有诡诈」的真以色列人。
英文原文
Encouragement to Trust in and Depend upon God
⁵ I wait for the LORD, my soul doth wait, and in his word do I hope.
⁶ My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning.
⁷ Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption.
⁸ And he shall redeem Israel from all his iniquities.
Here, I. The psalmist engages himself to trust in God and to wait for him, Ps 130:5,6. Observe, 1. His dependence upon God, expressed in a climax, it being a a song of degrees, or ascents: "I wait for the Lord; from him I expect relief and comfort, believing it will come, longing till it does come, but patiently bearing the delay of it, and resolving to look for it from no other hand. My soul doth wait; I wait for him in sincerity, and not in profession only. I am an expectant, and it is for the Lord that my soul waits, for the gifts of his grace and the operations of his power." 2. The ground of that dependence: In his word do I hope. We must hope for that only which he has promised in his word, and not for the creatures of our own fancy and imagination; we must hope for it because he has promised it, and not from any opinion of our own merit. 3. The degree of that dependence—"more than those that watch for the morning, who are, (1.) Well-assured that the morning will come; and so am I that God will return in mercy to me, according to his promise; for God's covenant is more firm than the ordinances of day and night, for they shall come to an end, but that is everlasting." (2.) Very desirous that it would come. Sentinels that keep guard upon the walls, those that watch with sick people, and travellers that are abroad upon their journey, long before day wish to see the dawning of the day; but more earnestly does this good man long for the tokens of God's favour and the visits of his grace, and more readily will he be aware of his first appearances than they are of day. Dr. Hammond reads it thus, My soul hastens to the Lord, from the guards in the morning, the guards in the morning, and gives this sense of it, "To thee I daily betake myself, early in the morning, addressing my prayers, and my very soul, before thee, at the time that the priests offer their morning sacrifice."
II. He encourages all the people of God in like manner to depend upon him and trust in him: Let Israel hope in the Lord and wait for him; not only the body of the people, but every good man, who surnames himself by the name of Israel, Isa 44:5. Let all that devote themselves to God cheerfully stay themselves upon him (Ps 130:7,8), for two reasons:—1. Because the light of nature discovers to us that there is mercy with him, that the God of Israel is a merciful God and the Father of mercies. Mercy is with him; not only inherent in his nature, but it is his delight, it is his darling attribute; it is with him in all his works, in all his counsels. 2. Because the light of the gospel discovers to us that there is redemption with him, contrived by him, and to be wrought out in the fulness of time; it was in the beginning hidden in God. See here, (1.) The nature of this redemption; it is redemption from sin, from all sin, and therefore can be no other than that eternal redemption which Jesus Christ became the author of; for it is he that saves his people from their sins (Mt 1:21), that redeems them from all iniquity (Tit 2:14), and turns away ungodliness from Jacob, Ro 11:26. It is he that redeems us both from the condemning and from the commanding power of sin. (2.) The riches of this redemption; it is plenteous redemption; there is an all-sufficient fulness of merit and grace in the Redeemer, enough for all, enough for each; enough for me, says the believer. Redemption from sin includes redemption from all other evils, and therefore is a plenteous redemption. (3.) The persons to whom the benefits of this redemption belong: He shall redeem Israel, Israel according to the spirit, all those who are in covenant with God, as Israel was, and who are Israelites indeed, in whom is no guile.
本篇并不关乎任何属世的事,无论个人或公众,而是全然关乎灵魂的事。它被列为七篇悔罪诗之一,有时被悔罪者于准其归入教会之时所用;我们唱时众人都当以切身的应用为己任。诗人于此表达:一、他对神的渴慕(诗130:1,2);二、他在神前的悔改(诗130:3,4);三、他对神的等候(诗130:5,6);四、他对神的指望(诗130:7,8)。正如水面映照面貌,一个谦卑悔罪者的心也与另一个彼此相映。