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英文原文
As the foregoing psalm was a prayer for the king that God would protect and prosper him, so this is a thanksgiving for the success God had blessed him with. Those whom we have prayed for we ought to give thanks for, and particularly for kings, in whose prosperity we share. They are here taught, I. To congratulate him on his victories, and the honour he had achieved, Ps 21:1-6. II. To confide in the power of God for the completing of the ruin of the enemies of his kingdom, Ps 21:7-13. In this there is an eye to Messiah the Prince, and the glory of his kingdom; for to him divers passages in this psalm are more applicable than to David himself.
1-6
The Subject's Thanksgiving
臣民的感恩
交与伶长。大卫的诗。
¹ 耶和华啊，王必因你的能力欢喜，因你的救恩，他的快乐何其大！
² 他心里所愿的，你已经赐给他；他嘴唇所求的，你未尝不允。（细拉）
³ 你以美福迎接他，把精金的冠冕戴在他头上。
⁴ 他向你求寿，你便赐给他，就是日子长久，直到永远。
⁵ 他因你的救恩大得荣耀，你又将尊荣威严加在他身上。
⁶ 你使他有洪福，直到永远，又使他在你面前喜乐大大欢喜。
大卫在此首先为自己发言，声明他的喜乐是在神的能力和神的救恩中，并不在军队的力量或成功上。他也在此引导他的臣民与他同乐，并将他所获胜利的荣耀全归给神；这一切都是望着基督而说——大卫的胜利不过是基督胜过黑暗权势之得胜的影子。1. 他们在此为王的喜乐祝贺，并与他同乐（诗21:1）：「王因你的能力欢喜」——他向来如此欢喜，我们也是如此；王所喜悦的，我们也喜悦（撒下3:36）。一个国家若有这样的王为有福——这位王以神的能力为信靠，以神的救恩为喜乐，以神国的一切扩展为乐，并信靠神在他为神国所行的一切事上扶持他。我们的主耶稣在他伟大的事业上，倚靠从天上来的帮助，并以他即将成就的那伟大救恩的远景为乐。2. 他们将王所喜乐之事的一切赞美归给神。（1）神已听允了他的祷告（诗21:2）：「他心里所愿的，你已经赐给他」（凡蒙悦纳的祷告都是心里的愿望），正是他们从前为他所求的（诗20:4）。注意，神恩典地应允祷告，特别要求我们谦卑地以赞美回报。当神将列国赐给基督为业，使他看见自己的后裔，并悦纳他为一切信徒的代求时，便是将他所愿的赐给他。（2）神以恩惠使他惊奇，远超他的期望（诗21:3）：「你以美福迎接他」。我们一切的福都是「美福」，全然不因我们任何功劳，惟独因神的良善。但诗人此处特别以此为加倍令人感戴的——这些福是以「迎接」的方式赐下的；这一点抓住了他的目光，宽广了他的心怀，使他的神更加亲爱（如有人所言）。当神的福气来得比我们所想的更早、比我们所想的更丰盛，在我们尚未祈求以先、在我们尚未预备好以先，甚至在我们正惧怕相反之事时便临到，那时便可真切说，他用福气「迎接」了我们。诚然，没有什么事在基督以先；但对人类而言，从来没有任何恩惠比借基督所成的救赎，并他中保之工一切丰盛的果子，更具有「迎接」的性质。（3）神已经使他升到最高的尊荣与最广的权能：「你把精金的冠冕戴在他头上」，并保守它在他头上——当仇敌试图将它掀下时。注意，冠冕是由神掌管的；除了神所设立的，没有头能戴它，至于是为审判他的地，还是为怜悯，结局将会显明。在基督头上，神未曾戴过金冠冕，先是荆棘的，然后是荣耀的。（4）神已经使他确信他国度的永存，并在此为他所作的，超过他所能求所能想的（诗21:4）：「他出征危难之际，他向你求寿」，将其交在你手中，「你不但赐给他那寿，更赐给他『日子长久，直到永远』——不仅使他寿数远超所望，更使他确信在来世中要得着有福的永生，并确信他的国要在出于他腰中的弥赛亚身上继续。」请看神的赐予往往超过我们所求所想，由此推知他对那求告他的人何等丰富地施怜悯。也请看并欢跃于基督国度日子的长久。他诚然死了，好使我们借他而活；但他又活了，并且活到永永远远，「他的政权与平安必加增无穷」；正因他如此活着，我们也要如此活着。（5）神已经使他升到最高的尊荣和威严（诗21:5）：「他因你的救恩大得荣耀」——远胜四围列国诸王的荣耀，这是你所为他所行、并借他所行的救恩中的荣耀。每个善人所羡慕的荣耀，是看见耶和华的救恩。「你又将尊荣威严加在他身上」——如同他当负的担子，如同他当交账的职任。耶稣基督「从父神得尊贵荣耀」（彼后1:17），就是他在创世之前与父同有的荣耀（约17:5）。普世的治理之责交托在他身上，天上地下所有的权柄都赐给了他。（6）神已经使他心满意足，让他作通向人类一切福乐的管道（诗21:6）：「你设立他作永远的福」（旁注如此译），「你使他成为全世界的普世之福，万族在他里面，也将必在他里面得福；如此你以你所赐给他事业的、并你在他推进这事业时赐给他自己的脸光，使他大大欢喜。」请看预言的灵在此如何渐渐升到那唯独属于基督的事上，因为除他以外，无人能永远有福，更遑论作永远的福，达到这话所表明的高度：论到他，经上说神用脸光使他充满喜乐。
我们唱这篇诗时，当与他的喜乐同乐，并与他的升高同夸胜。
英文原文
The Subject's Thanksgiving
To the chief musician. A psalm of David.
¹ The king shall joy in thy strength, O LORD; and in thy salvation how greatly shall he rejoice!
² Thou hast given him his heart's desire, and hast not withholden the request of his lips. Selah.
³ For thou preventest him with the blessings of goodness: thou settest a crown of pure gold on his head.
⁴ He asked life of thee, and thou gavest it him, even length of days for ever and ever.
⁵ His glory is great in thy salvation: honour and majesty hast thou laid upon him.
⁶ For thou hast made him most blessed for ever: thou hast made him exceeding glad with thy countenance.
David here speaks for himself in the first place, professing that his joy was in God's strength and in his salvation, and not in the strength or success of his armies. He also directs his subjects herein to rejoice with him, and to give God all the glory of the victories he had obtained; and all with an eye to Christ, of whose triumphs over the powers of darkness David's victories were but shadows. 1. They here congratulate the king on his joys and concur with him in them (Ps 21:1): "The king rejoices, he uses to rejoice in thy strength, and so do we; what pleases the king pleases us," 2Sa 3:36. Happy the people the character of whose king it is that he makes God's strength his confidence and God's salvation his joy, that is pleased with all the advancements of God's kingdom and trusts God to bear him out in all he does for the service of it. Our Lord Jesus, in his great undertaking, relied upon help from heaven, and pleased himself with the prospect of that great salvation which he was thereby to work out. 2. They gave God all the praise of those things which were the matter of their king's rejoicing. (1.) That God had heard his prayers (Ps 21:2): Thou hast given him his heart's desire (and there is no prayer accepted but what is the heart's desire), the very thing they begged of God for him, Ps 20:4. Note, God's gracious returns of prayer do, in a special manner, require our humble returns of praise. When God gives to Christ the heathen for his inheritance, gives him to see his seed, and accepts his intercession for all believers, he give him his heart's desire. (2.) That God had surprised him with favours, and much outdone his expectations (Ps 21:3): Thou preventest him with the blessings of goodness. All our blessings are blessings of goodness, and are owing, not at all to any merit of ours, but purely and only to God's goodness. But the psalmist here reckons it in a special manner obliging that these blessings were given in a preventing way; this fixed his eye, enlarged his soul, and endeared his God, as one expresses it. When God's blessings come sooner and prove richer than we imagine, when they are given before we prayed for them, before we were ready for them, nay, when we feared the contrary, then it may be truly said that he prevented us with them. Nothing indeed prevented Christ, but to mankind never was any favour more preventing than our redemption by Christ and all the blessed fruits of his mediation. (3.) That God had advanced him to the highest honour and the most extensive power: "Thou hast set a crown of pure gold upon his head and kept it there, when his enemies attempted to throw it off." Note, Crowns are at God's disposal; no head wears them but God sets them there, whether in judgment to his land or for mercy the event will show. On the head of Christ God never set a crown of gold, but of thorns first, and then of glory. (4.) That God had assured him of the perpetuity of his kingdom, and therein had done more for him than he was able either to ask or think (Ps 21:4): "When he went forth upon a perilous expedition he asked his life of thee, which he then put into his hand, and thou not only gavest him that, but withal gavest him length of days for ever and ever, didst not only prolong his life far beyond his expectation, but didst assure him of a blessed immortality in a future state and of the continuance of his kingdom in the Messiah that should come of his loins." See how God's grants often exceed our petitions and hopes, and infer thence how rich he is in mercy to those that call upon him. See also and rejoice in the length of the days of Christ's kingdom. He was dead, indeed, that we might live through him; but he is alive, and lives for evermore, and of the increase of his government and peace there shall be no end; and because he thus lives we shall thus live also. (5.) That God had advanced him to the highest honour and dignity (Ps 21:5): "His glory is great, far transcending that of all the neighbouring princes, in the salvation thou hast wrought for him and by him." The glory which every good man is ambitious of is to see the salvation of the Lord. Honour and majesty hast thou laid upon him, as a burden which he must bear, as a charge which he must account for. Jesus Christ received from God the Father honour and glory (2Pe 1:17), the glory which he had with him before the worlds were, Joh 17:5. And on him is laid the charge of universal government and to him all power in heaven and earth is committed. (6.) That God had given him the satisfaction of being the channel of all bliss to mankind (Ps 21:6): "Thou hast set him to be blessings for ever" (so the margin reads it), "thou hast made him to be a universal blessing to the world, in whom the families of the earth are, and shall be blessed; and so thou hast made him exceedingly glad with the countenance thou hast given to his undertaking and to him in the prosecution of it." See how the spirit of prophecy gradually rises here to that which is peculiar to Christ, for none besides is blessed for ever, much less a blessing for ever to that eminency that the expression denotes: and of him it is said that God made him full of joy with his countenance.
In singing this we should rejoice in his joy and triumph in his exaltation.
7-13
The Subject's Hope
臣民的盼望
⁷ 王倚靠耶和华，因至高者的慈爱必不致动摇。 ⁸ 你的手要搜出你的一切仇敌；你的右手要搜出那些恨你的人。 ⁹ 你发怒的时候，要使他们如在炎热的火炉。耶和华要在他的震怒中吞灭他们；那火要把他们烧尽了。 ¹⁰ 你必从地上毁灭他们的果子，从人间灭绝他们的后裔。 ¹¹ 因为他们有意加害于你；他们想出计谋，却不能作成。 ¹² 你必使他们转向而逃；你张弓瞄准他们的脸。 ¹³ 耶和华啊，愿你在自己的力量中被高举；这样，我们就歌颂、颂赞你的大能。
诗人既已教导他的百姓带着喜乐和赞美回顾神为他和他百姓所行的事，此处又教导他们带着信心、盼望和祷告，前瞻神将为他们进一步成就的事：「王因神欢喜」（诗21:1），所以我们要感恩；「王倚靠神」（诗21:7），所以我们要得鼓励。我们君王基督的喜乐和确信，乃是我们一切喜乐和确信的根基。
一、他们深信大卫国的稳固。「因至高者的慈爱」——不是因自己的功劳或力量——「必不致动摇」。他的昌盛状况不致被扰乱；他信靠、仰望神的心志——这是他心灵的支撑——不致被动摇。至高者的慈爱（即神的良善、大能与主权）足以保障我们的福乐，所以我们对此慈爱的信靠也当足以使一切恐惧缄默。神既在基督受苦之时「在他右边」（诗16:8），又在基督得荣耀之时坐在神的右边，我们便可确知他不致、也不能被动摇，乃是长远不变的。
二、他们深信大卫国中一切不悔改、不妥协的仇敌必遭毁灭。神至今在大卫兵器上所赐的成功，正是神必将他从周围一切仇敌手中救出使之得安息的凭据，也是一切不愿基督作王治理他们的基督仇敌全然倾覆的预表。请留意：1. 仇敌的描述。他们就是「恨恶」他的人，诗21:8。他们恨大卫，因为神将他分别出来归自己；恨基督，因为他们恨光；但二者之被恨都是没有正当因由的，而且在两者身上，神都被恨恶了，约15:23、25。2. 仇敌的谋算（诗21:11）：「他们有意加害于你」，「想出计谋」；他们表面上只是要攻打大卫，他们的敌意却是针对神自己。那些想要废黜大卫的人，实际上是要废黜耶和华。凡谋算反对宗教、反对神为支持和推进宗教而兴起的器皿的，都是极其恶毒、极其有害的，神也视之为谋算反对他自己，并要如此追讨。3. 他们谋算的落空（诗21:11）：「他们想出……却不能作成。」他们的恶毒是无能的，他们「谋算虚妄的事」，诗2:1。4. 他们的被发现（诗21:8）：「你的手要搜出他们。」无论他们以友好的假装和表白为掩饰多么巧妙，无论他们与这国忠实的臣民如何混同、几乎难以分辨，无论他们怎样逃避公义、藏匿于隐密之处，你的手无论他们在哪里都必搜出他们。无法逃脱神报仇的眼目，无法走出他手臂的范围；岩石和山岭最终也不能作庇护，正如起初的无花果叶子一样。5. 他们的毁灭；这是彻底的毁灭（路19:27）；他们必被吞灭、被吞吃，诗21:9。地狱——一切基督仇敌的分——是身体和灵魂完全的苦楚。「他们的果子、他们的后裔必被毁灭」（诗21:10）。神国的仇敌在每一世代都要落在同样的命运之下，他们整个世代至终必被连根拔除，一切执政的、掌权的、有能的、反对的，都必被废除。神忿怒的箭必使他们混乱、使他们逃遁，因为这箭是对准他们的脸射出的（诗21:12）。这必是那公然敌挡神之仇敌的结局。神忿怒的火必烧灭他们（诗21:9）；他们不仅「被丢在火炉里」（太13:42），他还要使他们自己如同炎热的火炉或火窑；他们要作自己的折磨者；他们自己良心的回想和惊恐就是他们的地狱。那些本可让基督治理拯救他们、却拒绝他并与他争战的人，必发现连这事回想起来，也足以使他们永远成为自己的火炉：那就是不死之虫。
三、在这种确信中，他们求神仍然为他受膏者显现（诗21:13），求他以自己的大能为他行事——借着作为万军之主、万灵之父直接运行他的能力，少用方法和器皿。这样：1. 他便借之使自己升高，并荣耀自己的名。「我们的力量微小，又不如所当行的那样为发热心，这是我们的羞耻；主啊，这工你自己接手去做吧，不要我们，便成就了，这就成了你的荣耀。」2. 他们便因此高举他：「这样，我们就歌颂、颂赞你的大能」，更加得胜地颂赞。当拯救在成全之时，神越少使用我们的服事，当这工在我们之外成就之时，他就必越多得着我们的赞美。
英文原文
The Subject's Hope
⁷ For the king trusteth in the LORD, and through the mercy of the most High he shall not be moved.
⁸ Thine hand shall find out all thine enemies: thy right hand shall find out those that hate thee.
⁹ Thou shalt make them as a fiery oven in the time of thine anger: the LORD shall swallow them up in his wrath, and the fire shall devour them.
¹⁰ Their fruit shalt thou destroy from the earth, and their seed from among the children of men.
¹¹ For they intended evil against thee: they imagined a mischievous device, which they are not able to perform.
¹² Therefore shalt thou make them turn their back, when thou shalt make ready thine arrows upon thy strings against the face of them.
¹³ Be thou exalted, LORD, in thine own strength: so will we sing and praise thy power.
The psalmist, having taught his people to look back with joy and praise on what God had done for him and them, here teaches them to look forward with faith, and hope, and prayer, upon what God would further do for them: The king rejoices in God (Ps 21:1), and therefore we will be thankful; the king trusteth in God (Ps 21:7), therefore will we be encouraged. The joy and confidence of Christ our King is the ground of all our joy and confidence.
I. They are confident of the stability of David's kingdom. Through the mercy of the Most High, and not through his own merit or strength, he shall not be moved. His prosperous state shall not be disturbed; his faith and hope in God, which are the stay of his spirit, shall not be shaken. The mercy of the Most High (the divine goodness, power, and dominion) is enough to secure our happiness, and therefore our trust in that mercy should be enough to silence all our fears. God being at Christ's right hand in his sufferings (Ps 16:8) and he being at God's right hand in his glory, we may be sure he shall not, he cannot, be moved, but continues ever.
II. They are confident of the destruction of all the impenitent implacable enemies of David's kingdom. The success with which God had blessed David's arms hitherto was an earnest of the rest which God would give him from all his enemies round about, and a type of the total overthrow of all Christ's enemies who would not have him to reign over them. Observe, 1. The description of his enemies. They are such as hate him, Ps 21:8. They hated David because God had set him apart for himself, hated Christ because they hated the light; but both were hated without any just cause, and in both God was hated, Joh 15:23,25. 2. The designs of his enemies (Ps 21:11): They intended evil against thee, and imagined a mischievous device; they pretended to fight against David only, but their enmity was against God himself. Those that aimed to un-king David aimed, in effect, to un-God Jehovah. What is devised and designed against religion, and against the instruments God raises up to support and advance it, is very evil and mischievous, and God takes it as devised and designed against himself and will so reckon for it. (3.) The disappointment of them: "They devise what they are not able to perform," Ps 21:11. Their malice is impotent, and they imagine a vain thing, Ps 2:1. (4.) The discovery of them (Ps 21:8): "Thy hand shall find them out. Though ever so artfully disguised by the pretences and professions of friendship, though mingled with the faithful subjects of this kingdom and hardly to be distinguished from them, though flying from justice and absconding in their close places, yet thy hand shall find them out wherever they are." There is no escaping God's avenging eye, no going out of the reach of his hand; rocks and mountains will be no better shelter at last than fig-leaves were at first. (5.) The destruction of them; it will be an utter destruction (Lu 19:27); they shall be swallowed up and devoured, Ps 21:9. Hell, the portion of all Christ's enemies, is the complete misery both of body and soul. Their fruit and their seed shall be destroyed, Ps 21:10. The enemies of God's kingdom, in every age, shall fall under the same doom, and the whole generation of them will at last be rooted out, and all opposing rule, principality, and power, shall be put down. The arrows of God's wrath shall confound them and put them to flight, being levelled at the face of them, Ps 21:12. That will be the lot of daring enemies that face God. The fire of God's wrath will consume them (Ps 21:9); they shall not only be cast into a furnace of fire (Mt 13:42), but he shall make them themselves as a fiery oven or furnace; they shall be their own tormentors; the reflections and terrors of their own consciences will be their hell. Those that might have had Christ to rule and save them, but rejected him and fought against him, shall find that even the remembrance of that will be enough to make them, to eternity, a fiery oven to themselves: it is the worm that dies not.
III. In this confidence they beg of God that he would still appear for his anointed (Ps 21:13), that he would act for him in his own strength, by the immediate operations of his power as Lord of hosts and Father of spirits, making little use of means and instruments. And, 1. Hereby he would exalt himself and glorify his own name. "We have but little strength, and are not so active for thee as we should be, which is our shame; Lord, take the work into thy own hands, do it, without us, and it will be thy glory." 2. Hereupon they would exalt him: "So will we sing, and praise thy power, the more triumphantly." The less God has of our service when a deliverance is in the working the more he must have of our praises when it is wrought without us.
前篇既是为王求保护与亨通的祷告,本篇便是为他借神赐福所得的成功而献的感恩。我们曾为之祷告的人,我们当为之谢恩,尤其当为君王如此,因我们在其亨通中有分。他们在此受教:一、因他的胜利与他所得的尊荣向他道贺(诗21:1-6);二、因信神的大能必完成他国度仇敌的灭亡(诗21:7-13)。在此要注目于弥赛亚君王与他国度的荣耀;因本诗若干经文比指大卫本身更适用于他。