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英文原文
Some think David penned this psalm before his coming to the throne, when he was in the midst of his troubles, and perhaps upon occasion of the death of his parents; but the Jews think he penned it when he was old, upon occasion of the wonderful deliverance he had from the sword of the giant, when Abishai succoured him (2Sa 21:16,17) and his people thereupon resolved he should never venture his life again in battle, lest he should quench the light of Israel. Perhaps it was not penned upon any particular occasion; but it is very expressive of the pious and devout affections with which gracious souls are carried out towards God at all times, especially in times of trouble. Here is, I. The courage and holy bravery of his faith, Ps 27:1-3. II. The complacency he took in communion with God and the benefit he experienced by it, Ps 27:4-6. III. His desire towards God, and his favour and grace, Ps 27:7-9,11,12. IV. His expectations from God, and the encouragement he gives to others to hope in him, Ps 27:10,13,14. And let our hearts be thus affected in singing this psalm.
1-6
Devout Confidence; Encouragement in Prayers
虔诚的信靠；祷告中的勉励
大卫的诗。
¹ 耶和华是我的亮光，是我的拯救，我还怕谁呢？耶和华是我性命的保障，我还惧谁呢？
² 那作恶的，就是我的仇敌、我的敌人，前来吃我肉的时候，就绊跌仆倒。
³ 虽有军兵安营攻击我，我的心也不害怕；虽然兴起刀兵攻击我，我必仍旧安稳。
⁴ 有一件事，我曾求耶和华，我仍要寻求，就是一生一世住在耶和华的殿中，瞻仰他的荣美，在他的殿里求问。
⁵ 因为我遭遇患难的日子，他必暗暗地保守我；在他帐幕的隐密处，他必藏匿我；使我在磐石上高举。
⁶ 现在我得以昂首，高过四围的仇敌；我要在他的帐幕里欢然献祭；我要唱诗歌颂耶和华。
我们在此可观察，
一、大卫以何等活泼的信心，因神夸胜，因他的圣名夸耀，并因自己在他里面的份而夸耀。1.「耶和华是我的亮光」。大卫的臣民称他为「以色列的灯」（撒下21:17）。他确是燃烧发光的灯；但他承认自己如月亮那样发光，是借来的光——神所射在他身上的光，反射到他们身上：「耶和华是我的亮光」。神作他百姓的亮光，在他们疑惑之时指明道路，在他们忧伤之时安慰并使他们的心喜乐。他们如今在他的光中行在自己的路上，也盼望在他的光中得见光，直到永远。2.「他是我的拯救」，我在他里面安全，也借他得救。3.「他是我性命的保障」——不仅是我暴露之性命的保护者，使我免于被杀，更是我软弱性命的力量，使我免于昏厥、沉沦、消亡。神既为信徒的亮光，也是他性命的力量——他不仅借神而活，更是「在神里面」生活动作。所以我们要在神里面使自己刚强。
二、他以何等不屈的勇气胜过仇敌；没有什么勇气能比得上信心的勇气。神若为他，谁能敌挡他呢？「我还怕谁呢？我还惧谁呢？」若无所不能者作他的护卫，他便无惧怕之理；他若知道事实如此，他便无惧怕之性。神若为他的亮光，他就不怕任何阴影；神若为他的拯救，他就不怕任何旗号。他胜过那些已经溃败的仇敌（诗27:2）。他的仇敌前来「要吃我肉」，志在必得，并以此为必然，却跌倒了；不是「我击打他们，他们便跌倒」，而是「他们绊跌仆倒」——他们被困扰削弱，无法继续他们的事业。如此，要来拿耶稣的人，因他一句话便退后仆倒在地（约18:6）。神百姓一些仇敌的败亡，是他们全部完全被征服的凭据。所以这些既已倒下，他便不怕其余的：「尽管他们人数众多——一「军兵」——尽管他们大胆妄为、其势凶险——尽管他们「安营攻击我」，全军对一人——尽管他们向我宣战，我的心仍不惧怕。」万军之耶和华若保护我们，军兵也不能害我们。不仅如此，在神为我的确信中，「我必仍旧安稳」。他确信两件事：——1. 他必安然无恙。「神既为我的拯救，在我遭遇患难的日子，他必暗暗地保守我」——他必把我置于危险之外，并超乎对危险的惧怕。神不仅为他受困的百姓寻得一个避难所（如耶36:26），更亲自作他们的避难处（诗32:7）。他的护理或许保守他们安全，至少他的恩典使他们安然。他的名是坚固台，他们借信心奔入其中（箴18:10）。「他必暗暗地保守我」，不在隐基底山寨里（撒上23:29），而在「他帐幕的隐密处」。神恩惠的同在、他的权能、他的应许、他听祷告的迅速、他圣灵在百姓心中的见证——这些就是他帐幕的隐密处，圣徒在其中得着圣洁的安全与心灵的宁静，安然居住。这把他们安置在不致在他们脚下下沉的磐石上，反使他们得着盼望的稳固立足处；不仅如此，更把他们「在磐石上高举」，在那狂涛汹涌的风暴不能触及之处；这磐石「比我更高」（诗61:2）。2. 他必得胜（诗27:6）：「现在我得以昂首，高过四围的仇敌」——不仅使他们射来的箭不能及，更使我被高举治理他们。大卫在此借对神应许的信心，在胜利以先便夸胜，并如同头已戴冠冕一般确信，不仅确信桂冠，更确信王冠。
三、他以何等恩惠的恳切，祈求在圣洁的常例中与神常有相交（诗27:4）。他深得激励以信靠神，因他良心见证自己对神和神的常例有完全的爱慕，他在尽本分的路上、在加增对神认识之中如鱼得水。我们的心若能见证我们爱神胜过一切受造之物，便可鼓励我们倚靠他；因为这是他看为自己之人、必加以保护的记号。或可如此理解：他愿住在耶和华的殿中，为要脱离周围仇敌的安全。他见自己被威胁的军兵围困，并不说：「我曾求『一件事』，为着我的安全——愿我的军兵增到如此数目」，或愿我掌握某座某城；而是「愿我住在耶和华的殿中」，那我便好了。请观察，
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他所愿的是什么——「住在耶和华的殿中」。在神殿的院内，祭司有住处，大卫愿自己也是其中之一。有些人藐视神的仆人，但世上最伟大最良善的君王之一，竟乐意与他们同分、与他们同住。或者更确切地说，他愿与其他忠信的以色列人一样，按每日当尽的本分，殷勤恒切地参与神公众的事奉。他渴望看见所卷入的战争结束，不是为要住在自己的宫中安逸，而是为要得着空闲与自由，可以恒住在神的院内。如此，大卫的真子希西家，所愿的健康恢复，不是为要登审判的宝座，而是为要「上耶和华的殿」（赛38:22）。注意，神一切儿女都愿住在神的家中；他们当住在哪里呢？不是如行路人「偶然投宿一宿」般暂居那里，也不是如「不永远住在家里」的仆人暂时住在那里，而是「一生一世」住在那里；因为在那里「儿子永远住在家里」。我们既盼望赞美神成为我们永远的福乐，便当在今世以赞美为我们的本业。
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他何等恳切地渴慕：「这是『我曾求耶和华的一件事』，是我仍要寻求的。」他若只能向神求一件，便是这；这事最在他心上。他视之为美事而渴慕；他向主求这事作为他的恩赐、他恩惠的凭据。既将这唯一须要的事立定为自己的渴慕，他便寻求——他继续为此祷告，并安排自己的事务，使自己可有这自由与机会。注意，凡真正渴慕与神相交的人，必竭力殷勤寻求（箴18:1）。
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他所注目的是什么。他愿住在神的殿中，不是为了其中祭祀筵席上的丰美饮食，也不是为了其中的音乐和美唱，而是「瞻仰他的荣美，在他的殿里求问」。他愿在神的院内事奉，（1）为要得默念神的喜乐。他略知「耶和华的荣美」——神圣本性和完全的无限超绝可爱；他的圣洁就是他的荣美（诗110:3），他的良善就是他的荣美（亚9:17）。他一切属性的和谐便是他本性的荣美。我们以信心和圣爱的眼目，怀着喜乐瞻仰这荣美，并留意其中越发可慕、越发可钦的。当我们以固定的思想和敬虔情感的圣火，默想神荣耀的完全，并以他向我们独特恩惠的凭据自娱，这便是大卫在此所渴慕的「耶和华荣美的看见」——这可在他的常例中得着，因他在其中显明自己。（2）为要得着在本分上受教的满足；因他愿「在他的殿里求问」。主啊，「你要我作什么？」他为这两件事的缘故，渴慕那唯一的事——「一生一世住在耶和华的殿中」；因为如此行的人有福了，他们「仍要赞美他」（诗84:4），既向他说话，也从他听闻。马利亚坐在耶稣脚前听他的道，基督称之为「不可少的」「上好的福分」。
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他指望从中得着何益处。他若在神的家中有一席之地，（1）他必安静安然：在那里患难找不着他，因他被藏在隐密处；在那里患难不及他，因他被安置在高处（诗27:5）。大卫后裔中的一位——约阿施——曾在耶和华的殿中藏了六年，不仅脱离刀剑得以保全，更被保留为冠冕之用（王下11:3）。圣殿被视为尼希米可以躲藏的安全之处（尼6:10）。然而信徒的安全不在圣殿的墙垣，而在圣殿的神，并在与他的相交中得安慰。（2）他必愉快喜乐：在那里他要「献欢然的祭」（诗27:6）。因为神的工作本身就是它自己的工价。在那里「他要唱诗，是的，他要唱诗歌颂耶和华」。注意，凡我们喜乐的内容，也当是我们赞美的内容；当我们在圣洁的常例中事奉神，便当大大喜乐赞美。我们当在我们的道路上歌唱，这是为着我们神的荣耀；每逢神把我们举在仇敌之上，我们当在我们的赞美中高举他。「感谢神，常帅领我们在基督里夸胜」（林后2:14）。
英文原文
Devout Confidence; Encouragement in Prayers
A psalm of David.
¹ The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid?
² When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell.
³ Though a host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident.
⁴ One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple.
⁵ For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock.
⁶ And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the LORD.
We may observe here,
I. With what a lively faith David triumphs in God, glories in his holy name, and in the interest he had in him. 1. The Lord is my light. David's subjects called him the light of Israel, 2Sa 21:17. And he was indeed a burning and a shining light: but he owns that he shone, as the moon does, with a borrowed light; what light God darted upon him reflected upon them: The Lord is my light. God is a light to his people, to show them the way when they are in doubt, to comfort and rejoice their hearts when they are in sorrow. It is in his light that they now walk on in their way, and in his light they hope to see light for ever. 2. "He is my salvation, in whom I am safe and by whom I shall be saved." 3. "He is the strength of my life, not only the protector of my exposed life, who keeps me from being slain, but the strength of my frail weak life, who keeps me from fainting, sinking, and dying away." God, who is a believer's light, is the strength of his life, not only by whom, but in whom, he lives and moves. In God therefore let us strengthen ourselves.
II. With what an undaunted courage he triumphs over his enemies; no fortitude like that of faith. If God be for him, who can be against him? Whom shall I fear? Of whom shall I be afraid? If Omnipotence be his guard, he has no cause to fear; if he knows it to be so, he has no disposition to fear. If God be his light, he fears no shades; if God be his salvation, he fears no colours. He triumphs over his enemies that were already routed, Ps 27:2. His enemies came upon him, to eat up his flesh, aiming at no less and assured of that, but they fell; not, "He smote them and they fell," but, "They stumbled and fell;" they were so confounded and weakened that they could not go on with their enterprise. Thus those that came to take Christ with a word's speaking were made to stagger and fall to the ground, Joh 18:6. The ruin of some of the enemies of God's people is an earnest of the complete conquest of them all. And therefore, these having fallen, he is fearless of the rest: "Though they be numerous, a host of them,—though they be daring and their attempts threatening,—though they encamp against me, an army against one man,—though they wage war upon me, yet my heart shall not fear." Hosts cannot hurt us if the Lord of hosts protect us. Nay, in this assurance that God is for me "I will be confident." Two things he will be confident of:—1. That he shall be safe. "If God is my salvation, in the time of trouble he shall hide me; he shall set me out of danger and above the fear of it." God will not only find out a shelter for his people in distress (as he did Jer 36:26), but he will himself be their hiding-place, Ps 32:7. His providence will, it may be, keep them safe; at least his grace will make them easy. His name is the strong tower into which by faith they run, Pr 18:10. "He shall hide me, not in the strongholds of En-gedi (1Sa 23:29), but in the secret of his tabernacle." The gracious presence of God, his power, his promise, his readiness to hear prayer, the witness of his Spirit in the hearts of his people—these are the secret of his tabernacle, and in these the saints find cause for that holy security and serenity of mind in which they dwell at ease. This sets them upon a rock which will not sink under them, but on which they find firm footing for their hopes; nay, it sets them up upon a rock on high, where the raging threatening billows of a stormy sea cannot touch them; it is a rock that is higher than we, Ps 61:2. 2. That he shall be victorious (Ps 27:6): "Now shall my head be lifted up above my enemies, not only so as that they cannot reach it with their darts, but so as that I shall be exalted to bear rule over them." David here, by faith in the promise of God, triumphs before the victory, and is as sure, not only of the laurel, but of the crown, as if it were already upon his head.
III. With what a gracious earnestness he prays for a constant communion with God in holy ordinances, Ps 27:4. It greatly encouraged his confidence in God that he was conscious to himself of an entire affection to God and to his ordinances, and that he was in his element when in the way of his duty and in the way of increasing his acquaintance with him. If our hearts can witness for us that we delight in God above any creature, that may encourage us to depend upon him; for it is a sign we are of those whom he protects as his own. Or it may be taken thus: He desired to dwell in the house of the Lord that there he might be safe from the enemies that surrounded him. Finding himself surrounded by threatening hosts, he does not say, "One thing have I desired, in order to my safety, that I may have my army augmented to such a number," or that I may be master of such a city or such a castle, but "that I may dwell in the house of the Lord, and then I am well." Observe,
1. What it is he desires—to dwell in the house of the Lord. In the courts of God's house the priests had their lodgings, and David wished he had been one of them. Disdainfully as some look upon God's ministers, one of the greatest and best of kings that ever was would gladly have taken his lot, have taken his lodging, among them. Or, rather, he desires that he might duly and constantly attend on the public service of God, with other faithful Israelites, according as the duty of every day required. He longed to see an end of the wars in which he was now engaged, not that he might live at ease in his own palace, but that he might have leisure and liberty for a constant attendance in God's courts. Thus Hezekiah, a genuine son of David, wished for the recovery of his health, not that he might go up to the thrones of judgment, but that he might go up to the house of the Lord, Isa 38:22. Note, All God's children desire to dwell in God's house; where should they dwell else? Not to sojourn there as a wayfaring man, that turns aside to tarry but for a night, nor to dwell there for a time only, as the servant that abides not in the house for ever, but to dwell there all the days of their life; for there the Son abides ever. Do we hope that praising God will be the blessedness of our eternity? Surely them we ought to make it the business of our time.
2. How earnestly he covets this: "This is the one thing I have desired of the Lord and which I will seek after." If he were to ask but one thing of God, this should be it; for this he had at heart more than any thing. He desired it as a good thing; he desired it of the Lord as his gift and a token of his favour. And, having fixed his desire upon this as the one thing needful, he sought after it; he continued to pray for it, and contrived his affairs so as that he might have this liberty and opportunity. Note, Those that truly desire communion with God will set themselves with all diligence to seek after it, Pr 18:1.
3. What he had in his eye in it. He would dwell in God's house, not for the plenty of good entertainment that was there, in the feasts upon the sacrifices, nor for the music and good singing that were there, but to behold the beauty of the Lord and to enquire in his temple. He desired to attend in God's courts, (1.) That he might have the pleasure of meditating upon God. He knew something of the beauty of the Lord, the infinite and transcendent amiableness of the divine being and perfections; his holiness is his beauty (Ps 110:3), his goodness is his beauty, Zec 9:17. The harmony of all his attributes is the beauty of his nature. With an eye of faith and holy love we with pleasure behold this beauty, and observe more and more in it that is amiable, that is admirable. When with fixedness of thought, and a holy flame of devout affections, we contemplate God's glorious excellencies, and entertain ourselves with the tokens of his peculiar favour to us, this is that view of the beauty of the Lord which David here covets, and it is to be had in his ordinances, for there he manifests himself. (2.) That he might have the satisfaction of being instructed in his duty; for concerning this he would enquire in God's temple. Lord, what wilt thou have me to do? For the sake of these two things he desired that one thing, to dwell in the house of the Lord all the days of his life; for blessed are those that do so; they will be still praising him (Ps 84:4), both in speaking to him and in hearing from him. Mary's sitting at Christ's feet to hear his word Christ calls the one thing needful, and the good part.
4. What advantage he promised himself by it. Could he but have a place in God's house, (1.) There he should be quiet and easy: there troubles would not find him, for he should be hid in secret; there troubles would not reach him, for he should be set on high, Ps 27:5. Joash, one of David's seed, was hidden in the house of the Lord six years, and there not only preserved from the sword, but reserved to the crown, 2Ki 11:3. The temple was thought a safe place for Nehemiah to abscond in, Ne 6:10. The safety of believers however is not in the walls of the temple, but in the God of the temple and their comfort in communion with him. (2.) There he should be pleasant and cheerful: there he would offer sacrifices of joy, Ps 27:6. For God's work is its own wages. There he would sing, yea, he would sing praises to the Lord. Note, Whatever is the matter of our joy ought to be the matter of our praise; and, when we attend upon God in holy ordinances, we ought to be much in joy and praise. It is for the glory of our God that we should sing in his ways; and, whenever God lifts us up above our enemies, we ought to exalt him in our praises. Thanks be to God, who always causeth us to triumph, 2Co 2:14.
7-14
Confidence in Divine Goodness
对神圣良善的信心
⁷ 耶和华啊，我用声音呼吁的时候，求你垂听；求你怜悯我，应允我。 ⁸ 你说：你们当寻求我的面。那时我的心向你说：耶和华啊，你的面我正要寻求。 ⁹ 不要向我掩面；不要发怒赶逐仆人。你向来是帮助我的；救我的神啊，不要丢掉我，也不要离弃我。 ¹⁰ 我父母离弃我，耶和华必收留我。 ¹¹ 耶和华啊，求你将你的道指教我，因我仇敌的缘故引导我走平坦的路。 ¹² 求你不要把我交给敌人，遂其所愿；因为妄作见证的起来攻击我，又吐出凶言。 ¹³ 我若不信在活人之地得见耶和华的恩惠，就早已丧胆了。 ¹⁴ 要等候耶和华。当壮胆，坚固你的心。我再说，要等候耶和华。
大卫在这些经文中表达：
一、他对神的渴慕，以许多祈求陈明。他此刻虽不能上耶和华的殿，但无论身在何处，他都能借祷告寻得通往施恩宝座的路。
1. 他谦卑地预期——因为他坚信必得着——蒙恩的垂听：「耶和华啊，我呼求的时候，求你垂听」，不仅用心，也因情词迫切而「用声音」。他又预期平安的答复，这并非因他自己的功劳，而是因神的良善：「求你怜悯我，应允我」，诗27:7。我们若祷告又信，神必施恩垂听并应允。
2. 他抓住神所赐给他尽此本分的慈爱邀请，诗27:8。万王之王若不蒙召，我们擅入他面前便是僭妄；除非他「向我们伸出金杖」，我们便不能坦然亲近。所以大卫去祷告时，在心思上紧握神所赐给他的、到施恩宝座前的呼召，并如敬畏般触及那由此向他伸出的金杖之顶。「我的心向你说」（原文如此开头）或「论到你」，「你们当寻求我的面」；他先是反复思想这话，又把它向自己重新传讲一遍（这正是最好的讲道：神说一遍，我们听两遍）——「你说」（可如此补足）：「你们当寻求我的面」；然后他以这敬虔的决志回应他所默想的话：「耶和华啊，你的面我正要寻求」。请在此留意，（1）敬拜的真性质；它就是寻求神的面。这在神的命令中是如此：「你们当寻求我的面」；他愿我们为他自己的缘故寻求他，以他的恩宠为我们至高的美善；这在圣徒的心志与渴慕中也是如此：「耶和华啊，你的面我正要寻求」，除此之外别无满足。他张手便可满足其他活物的欲望（诗145:16），但惟有他面上的光照才能满足一个活着的灵魂的渴望，诗4:6-7。（2）恩典之神对此本分的慈爱邀请：「你说，你们当寻求我的面」；这不仅是一种许可，更是一条命令；而他命我们寻求，便暗含寻见的应许；因为他过于良善，不会说「你们寻求我是徒然的」。神在我们归向他并与他相交之时，都呼召我们寻求他的面。他借他圣灵对我们心灵的微声呼唤，呼召我们寻求他的面；他借他的话语、借敬拜机会的定期循环、借特殊的护理（怜悯的和管教的）呼召我们。当我们愚昧地向虚谎的虚无献媚时，神因爱我们，正呼召我们在他里面寻求自己的怜悯。（3）恩典之魂对此邀请的迅速响应。呼召一发出，立即得到回应：「我的心回答说：耶和华啊，你的面我正要寻求」。呼召是普世性的：「你们当寻求我的面」；但我们必须像大卫一样把它应用到自己身上：「我要寻求它」。当我们把这话转给别人，自己却不接受这劝勉时，这话对我们无益。呼召是：「你们当寻求我的面」；回答是明确的：「耶和华啊，你的面我正要寻求」；正如（耶3:22）：「看哪，我们来到你这里」。恩典的心乐于回应恩典之神的呼召，在他大能的日子成为愿意的人。
3. 他的祈求十分具体。（1）为神的恩宠，使他不致被拒于其外（诗27:9）：「耶和华啊，你的面我正要寻求」，是顺服你的命令；所以「不要向我掩面」；求我绝不缺少你恩惠那苏醒人心的感觉；求你爱我，又让我知道你爱我；「不要发怒赶逐仆人」。他承认自己确曾惹动神的不悦，却恳求无论神怎样管教他，都不要把他从自己面前赶走；因为除了这个，地狱还能是什么？（2）为他同在的持续：「你向来是帮助我的」，你又是「救我的神」；所以我若不投靠你，还要投靠谁呢？「救我的神啊，不要丢掉我，也不要离弃我」；求你不要从我身上收回你大能的作为，否则我便无助；求你不收回你对我善意的凭据，否则我便无安慰。（3）为蒙神圣引导的益处（诗27:11）：「耶和华啊，求你将你的道指教我！」使我明白你向我之护理的用意，并将其向我陈明；又使我在每一个疑惑的境地认识自己的本分，免得我误判，却能行得正直；又免得我犹豫而行，却能行得稳妥。指引我们进入本分之路、并保守我们行在其中的，不是机巧，而是坦荡（即纯正的诚实）。他求「引导我走平坦的路」，「因我仇敌的缘故」，或（如旁注所读）「因窥探我的人」的缘故。他的仇敌窥探他的失脚，好寻得控告他的把柄。扫罗的眼目注视大卫，撒上18:9。这催逼他祷告：「主啊，引导我走平坦的路」，使他们无可指控我什么恶事，连看似恶的也没有。（4）为蒙神圣保护的益处（诗27:12）：「求你不要把我交给敌人，遂其所愿」。主啊，不要让他们得逞，因为他们的目标是我的性命，别无所求，且他们所用的方法使我对他们毫无防备，唯有你的大能约束他们的良心；「因为妄作见证的起来攻击我」，他们的目标不只是夺去我的名声或产业，因为他们「吐出凶言」；他们所渴求的是血、是宝贵的血。在此大卫是基督的预表；因为妄作的见证人起来攻击他，又吐出凶言；然而他虽被交在他们恶人手中，却未被交给他们的意志，因为他们无法阻挡他的升高。
二、他表达对神的倚靠：
1. 当一切别的帮助和救援都落空时，神必帮助、扶持他（诗27:10）：「我父母离弃我」——我在世上最亲最近的朋友，是我最可指望、也最有理由指望的人——当他们去世，或与我相距遥远，或在急难之时无力相助，或对我不仁、对我不闻、不肯相助，当我如同失丧父母、孤苦无依的孤儿一般无助，那时我知道「耶和华必收留我」，如同收留一只失丧漂泊的羊，使我不至灭亡。他帮助那些信靠他之人的时候，正是当一切别的帮助者都失败之时，那时最显他的荣耀，也最得他们的安慰。在他那里，「孤儿得蒙怜悯」。这应许常在字面上应验。被弃的孤儿常被神圣的护理特别看顾，护理以出乎人意料的方式为他们兴起了救济和朋友。神是比我们地上的父母更可靠、更好的朋友。
2. 到了时候，他必看见他良善的彰显，诗27:13。他相信他必「在活人之地得见耶和华的恩惠」；若不是这样，他必在患难之下「早已丧胆了」。即便最好的圣徒，当其患难变得沉重而漫长、灵被压伤、肉与心都衰竭之时，也难免丧胆。但那时信心是至高的良药；它保守他们不在重担之下颓丧，也不至对救援绝望，使他们持续盼望、祷告、等候，并保守他们在心中对神有善念，又能享受与自己的相安。但那使大卫不至丧胆的，是信什么？——是「得见耶和华的恩惠」，这恩惠如今看似遥远。那些凭信心行在神良善中的人，到了时候，必行在那良善的眼前。他盼望在「活人之地」看见这事，意即（1）在今世，他将活着度过他的患难，不在其下灭亡。他的安慰不在于他将看见活人之地，而在于他将在其中看见神的良善；因为对一个蒙恩的灵魂而言，那才是一切受造之安慰中的安慰。（2）在迦南地，在藏有活泼圣言的耶路撒冷。与那些死在罪中的外邦人相比，以色列地正可称为「活人之地」；在那里神被人认识，大卫盼望在那里看见他的良善；见撒下15:25-26。或（3）在天上。惟有那里可以真正称为「活人之地」，在那里不再有死亡。这地乃是死亡之地。没有什么比那永生的信心盼望——那荣耀的预览、那些福乐的先尝——更能保守我们在现今一切苦难之下不至丧胆。
3. 在此期间，他必蒙加力以承受重担（诗27:14）；这话无论是对他自己说，还是对他的朋友说，都是一样；这就是鼓励他的：「他必坚固你的心」，必扶持你的灵，灵就扶持那软弱。在那力量中，（1）当紧紧依靠神和你的本分。「要等候耶和华」——借信心、祷告，并谦卑顺服他的旨意；「我再说，要等候耶和华」；无论你做什么，总不要在亲近神上松懈。（2）在最大的危险和艰难中，当保持心灵振奋：「当壮胆」；愿你的心坚定，信靠神，你的心思意念定意于他，那么这些事都不要摇动你。等候耶和华的人，大有理由壮胆。
英文原文
Confidence in Divine Goodness
⁷ Hear, O LORD, when I cry with my voice: have mercy also upon me, and answer me.
⁸ When thou saidst, Seek ye my face; my heart said unto thee, Thy face, LORD, will I seek.
⁹ Hide not thy face far from me; put not thy servant away in anger: thou hast been my help; leave me not, neither forsake me, O God of my salvation.
¹⁰ When my father and my mother forsake me, then the LORD will take me up.
¹¹ Teach me thy way, O LORD, and lead me in a plain path, because of mine enemies.
¹² Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty.
¹³ I had fainted, unless I had believed to see the goodness of the LORD in the land of the living.
¹⁴ Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD.
David in these verses expresses,
I. His desire towards God, in many petitions. If he cannot now go up to the house of the Lord, yet, wherever he is, he can find a way to the throne of grace by prayer.
1. He humbly bespeaks, because he firmly believes he shall have, a gracious audience: "Hear, O Lord, when I cry, not only with my heart, but, as one in earnest, with my voice too." He bespeaks also an answer of peace, which he expects, not from his own merit, but God's goodness: Have mercy upon me, and answer me, Ps 27:7. If we pray and believe, God will graciously hear and answer.
2. He takes hold of the kind invitation God had given him to this duty, Ps 27:8. It is presumption for us to come into the presence of the King of kings uncalled, nor can we draw near with any assurance unless he hold forth to us the golden sceptre. David therefore going to pray fastens, in his thoughts, upon the call God had given him to the throne of his grace, and reverently touches, as it were, the top of the golden sceptre which was thereby held out to him. My heart said unto thee (so it begins in the original) or of thee, Seek you my face; he first revolved that, and preached that over again to himself (and that is the best preaching: it is hearing twice what God speaks once)—Thou saidst (so it may be supplied), Seek you my face; and then he returns what he had so meditated upon, in this pious resolution, Thy face, Lord, will I seek. Observe here, (1.) The true nature of religious worship; it is seeking the face of God. This it is in God's precept: Seek you my face; he would have us seek him for himself, and make his favour our chief good; and this it is in the saint's purpose and desire: "Thy face, Lord, will I seek, and nothing less will I take up with." The opening of his hand will satisfy the desire of other living things (Ps 145:16), but it is only the shining of his face that will satisfy the desire of a living soul, Ps 4:6,7. (2.) The kind of invitation of a gracious God to this duty: Thou saidst, Seek you my face; it is not only permission, but a precept; and his commanding us to seek implies a promise of finding; for he is too kind to say, Seek you me in vain. God calls us to seek his face in our conversion to him and in our converse with him. He calls us, by the whispers of his Spirit to and with our spirits, to seek his face; he calls us by his word, by the stated returns of opportunities for his worship, and by special providences, merciful and afflictive. When we are foolishly making our court to lying vanities God is, in love to us, calling us in him to seek our own mercies. (3.) The ready compliance of a gracious soul with this invitation. The call is immediately returned: My heart answered, Thy face, Lord, will I seek. The call was general; "Seek you my face;" but, like David, we must apply it to ourselves, "I will seek it." The word does us no good when we transfer it to others, and do not ourselves accept the exhortation. The call was, Seek you my face; the answer is express, Thy face, Lord, will I seek; like that (Jer 3:22), Behold, we come unto thee. A gracious heart readily echoes to the call of a gracious God, being made willing in the day of his power.
3. He is very particular in his requests. (1.) For the favour of God, that he might not be shut out from that (Ps 27:9): "Thy face, Lord, will I seek, in obedience to thy command; therefore hide not thy face from me; let me never want the reviving sense of the favour; love me, and let me know that thou lovest me; put not thy servant away in anger." He owns he had deserved God's displeasure, but begs that, however God might correct him, he would not cast him away from his presence; for what is hell but that? (2.) For the continuance of his presence with him: "Thou hast been my help formerly, and thou are the God of my salvation; and therefore whither shall I go but to thee? O leave me not, neither forsake me; withdraw not the operations of thy power from me, for then I am helpless; withdraw not the tokens of thy good-will to me, for then I am comfortless." (3.) For the benefit of divine guidance (Ps 27:11): "Teach me thy way, O Lord! give me to understand the meaning of thy providences towards me and make them plain to me; and give me to know my duty in every doubtful case, that I may not mistake it, but may walk rightly, and that I may not do it with hesitation, but may walk surely." It is not policy, but plainness (that is, downright honesty) that will direct us into and keep us in the way of our duty. He begs to be guided in a plain path, because of his enemies, or (as the margin reads it) his observers. His enemies watched for his halting, that they may find occasion against him. Saul eyed David, 1Sa 18:9. This quickened him to pray, "Lord, lead me in a plain path, that they may have nothing ill, or nothing that looks ill, to lay to my charge." (4.) For the benefit of a divine protection (Ps 27:12): "Deliver me not over to the will of my enemies. Lord, let them not gain their point, for it aims at my life, and no less, and in such a way as that I have no fence against them, but thy power over their consciences; for false witnesses have risen up against me, that aim further than to take away my reputation or estate, for they breathe out cruelty; it is the blood, the precious blood, they thirst after." Herein David was a type of Christ; for false witnesses rose up against him, and such as breathed out cruelty; but though he was delivered into their wicked hands, he was not delivered over to their will, for they could not prevent his exaltation.
II. He expresses his dependence upon God,
1. That he would help and succour him when all other helps and succours failed him (Ps 27:10): "When my father and my mother forsake me, the nearest and dearest friends I have in the world, from whom I may expect most relief and with most reason, when they die, or are at a distance from me, or are disabled to help me in time of need, or are unkind to me or unmindful of me, and will not help me, when I am as helpless as ever poor orphan was that was left fatherless and motherless, then I know the Lord will take me up, as a poor wandering sheep is taken up, and saved from perishing." His time to help those that trust in him is when all other helpers fail, when it is most for his honour and their comfort. With him the fatherless find mercy. This promise has often been fulfilled in the letter of it. Forsaken orphans have been taken under the special care of the divine Providence, which has raised up relief and friends for them in a way that one would not have expected. God is a surer and better friend than our earthly parents are or can be.
2. That in due time he should see the displays of his goodness, Ps 27:13. He believed he should see the goodness of the Lord in the land of the living; and, if he had not done so, he would have fainted under his afflictions. Even the best saints are subject to faint when their troubles become grievous and tedious, their spirits are overwhelmed, and their flesh and heart fail. But then faith is a sovereign cordial; it keeps them from desponding under their burden and from despairing of relief, keeps them hoping, and praying, and waiting, and keeps up in them good thoughts of God, and the comfortable enjoyment of themselves. But what was it the belief of which kept David from fainting?—that he should see the goodness of the Lord, which now seemed at a distance. Those that walk by faith in the goodness of the Lord shall in due time walk in the sight of that goodness. This he hopes to see in the land of the living, that is, (1.) In this world, that he should outlive his troubles and not perish under them. It is his comfort, not so much that he shall see the land of the living as that he shall see the goodness of God in it; for that is the comfort of all creature-comforts to a gracious soul. (2.) In the land of Canaan, and in Jerusalem where the lively oracles were. In comparison with the heathen, that were dead in sin, the land of Israel might fitly be called the land of the living; there God was known, and there David hoped to see his goodness; see 2Sa 15:25,26. Or, (3.), In heaven. It is that alone that may truly be called the land of the living, where there is no more death. This earth is the land of the dying. There is nothing like the believing hope of eternal life, the foresights of that glory, and foretastes of those pleasures, to keep us from fainting under all the calamities of this present time.
3. That in the mean time he should be strengthened to bear up under his burdens (Ps 27:14); whether he says it to himself, or to his friends, it comes all to one; this is that which encourages him: He shall strengthen thy heart, shall sustain thy spirit, and then the spirit shall sustain the infirmity. In that strength, (1.) Keep close to God and to your duty. Wait on the Lord by faith, and prayer, and a humble resignation to his will; wait, I say, on the Lord; whatever you do, grow not remiss in your attendance upon God. (2.) Keep up your spirits in the midst of the greatest dangers and difficulties: Be of good courage; let your hearts be fixed, trusting in God, and your minds stayed upon him, and then let none of these things move you. Those that wait upon the Lord have reason to be of good courage.
有人以为大卫作本诗是在登基之前、仍在患难之中时,或许是因父母离世之故;但犹太人以为是他年老时,因他得那奇妙拯救——亚比筛救他脱巨人刀下(撒下21:16,17)、其百姓因此决议他永不可再亲战阵、免得熄灭以色列的灯——而作。或许它并非因任何特别场合而作;但它极能表达蒙恩灵魂在一切时候、尤其在患难之时向神所发的敬虔情感。本篇结构如下:一、他信心的勇敢与圣洁豪迈(诗27:1-3);二、他在与神的相交里所得的满足,并他由此经历的益处(诗27:4-6);三、他对神与其恩眷恩典的渴慕(诗27:7-9,11,12);四、他对神的指望,并他给他人信靠神的勉励(诗27:10,13,14)。愿我们的心在唱这首诗时如此受感。