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英文原文
The former part of this psalm is the prayer of a saint militan and now in distress (Ps 28:1-3), to which is added the doom of God's implacable enemies, Ps 28:4,5. The latter part of the psalm is the thanksgiving of a saint triumphant, and delivered out of his distresses (Ps 28:6-8), to which is added a prophetical prayer for all God's faithful loyal subjects, Ps 28:9. So that it is hard to say which of these two conditions David was in when he penned it. Some think he was now in trouble seeking God, but at the same time preparing to praise him for his deliverance, and by faith giving him thanks for it, before it was wrought. Others think he was now in triumph, but remembered, and recorded for his own and others' benefit, the prayers he made when he was in affliction, that the mercy might relish the better, when it appeared to be an answer to them.
1-5
Prayer for Deliverance
求拯救的祷告
大卫的诗。
¹ 耶和华啊，我要求告你；我的磐石啊，不要向我缄默；倘若你向我闭口，我就如将死的人一样。
² 我呼求你，向你至圣所举手的时候，求你听我恳求的声音。
³ 不要把我和恶人一并勾去，和那作孽的人一同除掉；他们对邻舍说和平话，心里却是奸恶。
⁴ 求你按他们所作的，并他们所行的恶待他们；按他们手所作的待他们；将他们所应得的报应加给他们。
⁵ 他们既然不留心耶和华所行的和他手所作的，他就必毁坏他们，不建立他们。
在这些经节里，大卫极其恳切地祷告。
一、他求神在他患难中呼求时，恩惠地垂听应允他（诗28:1-2）。请看他祷告中的信心：「耶和华我的磐石啊」，表明他信神的能力（他是磐石），又表明他倚靠那能力——「他是『我的磐石』，我的盼望建立在他之上」。请看他祷告中的恳切：「我要呼求你」，如一个迫切的人，若你不及时救助便将下沉。又请看他何等切望得着应允：「『不要向我缄默』」，如同一个对我的祷告发怒的人（诗80:4）。「主啊，对我说话，用『美善安慰的话』应允我（亚1:13）；纵使我所求之物未蒙赐下，也愿神向我发出喜乐与欢欣，使我得以听见。主啊，为我说话，应允我的祷告，为我辨屈，为我命定拯救，如此听允我恳求的声音。」他申诉两件事：1. 神若轻看他，他必陷入绝望：「『你若缄默』，我若没有你恩惠的凭证，我便『如将死的人一样』——灭亡失丧；神若不作我的朋友，不向我显现、不为我显现，我的盼望与帮助便都已灭没。」对敬虔的灵魂而言，没有比失去神的恩惠、感受他的不悦更刺心、更致命的了。「我便如那些下阴间的人一样」（有人如此解）；因为沉沦之人的苦岂不就是神永远向他们缄默、对他们的呼求充耳不闻吗？那些如此被神怒之恐惧所抓住，以致神的蹙额比死更可怕的人，便在某种程度上预备好了领受神的恩惠，也可以指望得着。2. 他对神必恩待他存有美好盼望：「我向『你至圣的』oracle 举手」，这表明他不仅恳切愿望，更恳切盼望从那里得着平安的应允。幔子内的至圣所在此——如同别处——被称为「oracle」（神言之处）；约柜与施恩座在那里，神被称为「住在二基路伯之间」，并从那里向他的百姓说话（民7:89）。那是基督的预表，我们必须举目举手向他，因为一切美善都是借他从神到我们这里来。它也是天上的影像（来9:24）；我们从在天上的父那里受教，期望我们的祷告得着应允。圣经被称为「神的圣言」，在我们的祷告与盼望中我们必须注目于它。那里有神使我们寄望、又鼓励我们寄望的道。
二、他求神免去恶人的分，正如之前（诗26:9「不要把我的灵魂和罪人一同收去」）：「主啊，我来到你至圣的圣言之前，求『不要把我和恶人』——『和作孽的人』——『一并勾去』」（诗28:3）。1. 「救我脱离他们为我所设的网罗。他们奉承诱哄我，对我说和睦的话；但他们对我有谋算，因为『他们心里是奸恶』；他们要扰乱我，更要毁灭我。主啊，不容我被他们恶毒的计谋勾去而灭亡；因为他们对我若无从上头赐给的权柄、无从上头赐给的成功，便不能动手。」2. 「救我脱离被他们的罪玷污、不致效法他们。求不容我被他们似是而非的议论或诱惑从那圣言之处——我愿一生住在那里——勾去，去行任何恶事」；见诗114:4。「主啊，永不要任凭我自己，去用他们用以害我的那种诡诈欺骗之术为我的安全谋算。愿无任何护理事件成为我不可胜过的试探，不致勾我去效法恶人或与恶人结盟。」善人畏惧罪人的道；最好的人也自觉有被勾去随从其中的危险；所以我们所有人都当恳切求神的恩典保守我们不失正直。3. 「救我脱离与他们同受报应；不容我与作孽的人一同被带去，因为我不是那种口中说和平、心中却怀争战的人。」注意，那些留心不与罪人同罪的人，有理由盼望他们也不与他们同灾（启18:4）。
三、他咒诅求神向作孽之人施行公义的审判（诗28:4）：「求你按他们所作的待他们。」这不是出于激情或报复的话，也不与为仇敌祷告的本分相悖。但，1. 他借此表明自己何等不愿与作孽的人同流，也表明他求不被勾去与他们一同是何等有理，因他深信他们若按自己所行的受报，再没有比这更悲惨的了。2. 他借此表明自己对神治理世界之公义尊荣的热心。「主啊，他们以为自己所作的尽都好，又在自己恶行上自以为是。主啊，『求你按他们手所作的待他们』，借此使四围那些因他们所行未受罚便以为无恶的人醒悟」（诗94:1-2）。3. 这祷告是预言：神必 sooner or later 照一切不悔改之罪人所应得的报应他们。凡行得不对的若不借悔改撤销，必有一个算账的日子来到，那时神必照各人所坚持的恶行报应他。这尤其是毁灭者被毁灭的预言：「『他们对邻舍说和平话，心里却是奸恶』；主啊，『求你按他们所作的待他们』，让那抢夺人的被抢夺，让那如此背信弃义待人的也被人背信弃义地对待」；见赛33:1，启18:6，启13:10。注意，他预言神必不仅照他们的行为赏报他们，更照他们「所行之恶的努力」赏报他们；因为罪人不仅为他们所已行的恶受报，也为他们所要行的恶——他们所筹谋、并竭力要成就的——受报。若神在对待恶人上循此法则，他在对待义人上必也如此，必赏报他们不仅为他们所已行的善，更为他们所努力要行的善，纵使他们未能成就。
四、他预言他们因藐视神与其作为必致灭亡（诗28:5）：「『他们既然不留心耶和华所行的和他手所作的』——他借以显明自己、向人子说话的——『他就必毁坏他们』」，在这世上与在另一个世界上，「『不建立他们』」。注意，对神作为的麻木不仁，是他们灭亡的原因。人为何质疑神的存在或属性，岂不是因为不当地看重他的作为——那些宣告他荣耀的作为，在其中他看不见的事都明明可知？人为何忘记神、没有神而活、更触犯神、背叛他而活，岂不是因为不顾念他从天上所显明「抵挡一切不虔不义之人的怒气」的实例？神的仇敌为何恨恶逼迫他的百姓、谋害他们，岂不是因为不顾念神为他教会所行的作为——借此显明教会在他眼中何等宝贵？见赛5:12。
我们唱此篇时，当武装自己抵挡一切勾引我们与作孽之人同流的试探，又当激励自己抵挡作孽之人可能加给我们的一切患难。
英文原文
Prayer for Deliverance
A psalm of David.
¹ Unto thee will I cry, O LORD my rock; be not silent to me: lest, if thou be silent to me, I become like them that go down into the pit.
² Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle.
³ Draw me not away with the wicked, and with the workers of iniquity, which speak peace to their neighbours, but mischief is in their hearts.
⁴ Give them according to their deeds, and according to the wickedness of their endeavours: give them after the work of their hands; render to them their desert.
⁵ Because they regard not the works of the LORD, nor the operation of his hands, he shall destroy them, and not build them up.
In these verses David is very earnest in prayer.
I. He prays that God would graciously hear and answer him, now that, in his distress, he called upon him, Ps 28:1,2. Observe his faith in prayer: O Lord, my rock, denoting his belief of God's power (he is a rock) and his dependence upon that power—"He is my rock, on whom I build my hope." Observe his fervency in prayer: "To thee will I cry, as one in earnest, being ready to sink, unless thou come in with seasonable succour." And observe how solicitous he is to obtain an answer: "Be not silent to me, as one angry at my prayers, Ps 80:4. Lord, speak to me, answer me with good words and comfortable words (Zec 1:13); though the thing I pray for has not been given me, yet let God speak to me joy and gladness, and make me to hear them. Lord, speak for me, in answer to my prayers, plead my cause, command deliverances for me, and thus hear and answer the voice of my supplications." Two things he pleads:—1. The sad despair he should be in if God slighted him: "If thou be silent to me, and I have not the tokens of thy favour, I am like those that go down into the pit (that is, I am a dead man, lost and undone); if God be not my friend, appear not to me and appear not for me, my hope and my help will have perished." Nothing can be so cutting, so killing, to a gracious soul, as the want of God's favour and the sense of his displeasure. I shall be like those that go down to hell (so some understand it); for what is the misery of the damned but this, that God is ever silent to them and deaf to their cry? Those are in some measure qualified for God's favour, and may expect it, who are thus possessed with a dread of his wrath, and to whom his frowns are worse than death. 2. The good hopes he had that God would favour him: I lift up my hands towards thy holy oracle, which denotes, not only an earnest desire, but an earnest expectation, thence to receive an answer of peace. The most holy place within the veil is here, as elsewhere, called the oracle; there the ark and the mercy-seat were, there God was said to dwell between the cherubim, and thence he spoke to his people, Nu 7:89. That was a type of Christ, and it is to him that we must lift up our eyes and hands, for through him all good comes from God to us. It was also a figure of heaven (Heb 9:24); and from God as our Father in heaven we are taught to expect an answer to our prayers. The scriptures are called the oracles of God, and to them we must have an eye in our prayers and expectations. There is the word on which God hath caused and encouraged us to hope.
II. He deprecates the doom of wicked people, as before (Ps 26:9, "Gather not my soul with sinners): Lord, I attend thy holy oracle, draw me not away from that with the wicked, and with the workers of iniquity," Ps 28:3. 1. "Save me from being entangled in the snares they have laid for me. They flatter and cajole me, and speak peace to me; but they have a design upon me, for mischief is in their heart; they aim to disturb me, nay, to destroy me. Lord, suffer me not to be drawn away and ruined by their cursed plots; for they have, can have, no power, no success, against me, except it be given them from above." 2. "Save me from being infected with their sins and from doing as they do. Let me not be drawn away by their fallacious arguments, or their allurements, from the holy oracle (where I desire to dwell all the days of my life), to practise any wicked works;" see Ps 114:4. "Lord, never leave me to myself, to use such arts of deceit and treachery for my safety as they use to my ruin. Let no event of Providence be an invincible temptation to me, to draw me either into the imitation or into the interest of wicked people." Good men dread the way of sinners; the best are sensible of the danger they are in of being drawn aside into it; and therefore we should all pray earnestly to God for his grace to keep us in our integrity. 3. "Save me from being involved in their doom; let me not be led forth with the workers of iniquity, for I am not one of those that speak peace while war is in their hearts." Note, Those that are careful not to partake with sinners in their sins have reason to hope that they shall not partake with them in their plagues, Re 18:4.
III. He imprecates the just judgments of God upon the workers of iniquity (Ps 28:4): Give them according to their deeds. This is not the language of passion or revenge, nor is it inconsistent with the duty of praying for our enemies. But, 1. Thus he would show how far he was from complying with the workers of iniquity, and with what good reason he had begged not to be drawn away with them, because he was convinced that they could not be made more miserable then to be dealt with according to their deeds. 2. Thus he would express his zeal for the honour of God's justice in the governing world. "Lord, they think all well that they do, and justify themselves in their wicked practices. Lord, give them after the work of their hands, and so undeceive those about them, who think there is no harm in what they do because it goes unpunished," Ps 94:1,2. 3. This prayer is a prophecy that God will, sooner or later, render to all impenitent sinners according to their deserts. If what has been done amiss be not undone by repentance, there will certainly come a reckoning day, when God will render to every man who persists in his evil deeds according to them. It is a prophecy particularly of the destruction of destroyers: "They speak peace to their neighbours, but mischief is in their hearts; Lord, give them according to their deeds, let the spoilers be spoiled, and let those be treacherously dealt with who have thus dealt treacherously;" see Isa 33:1, Re 18:6, Re 13:10. Observe, He foretels that God will reward them, not only according to their deed, but according to the wickedness of their endeavours; for sinners shall be reckoned with, not only for the mischief they have done, but for the mischief they would have done, which they designed, and did what they could to effect. And, if God go by this rule in dealing with the wicked, surely he will do so in dealing with the righteous, and will reward them, not only for the good they have done, but for the good they have endeavoured to do, though they could not accomplish it.
IV. He foretels their destruction for their contempt of God and his hand (Ps 28:5): "Because they regard not the works of the Lord and the operations of his hands, by which he manifests himself and speaks to the children of men, he will destroy them in this world and in the other, and not build them up." Note, A stupid regardlessness of the works of God is the cause of their ruin. Why do men question the being or attributes of God, but because they do not duly regard his handiworks, which declare his glory, and in which the invisible things of him are clearly seen? Why do men forget God, and live without him, nay, affront God, and live in rebellion against him, but because they consider not the instances of that wrath of his which is revealed from heaven against all ungodliness and unrighteousness of men? Why do the enemies of God's people hate and persecute them, and devise mischief against them, but because they regard not the works God has wrought for his church, by which he has made it appear how dear it is to him? See Isa 5:12.
In singing this we must arm ourselves against all temptations to join with the workers of iniquity, and animate ourselves against all the troubles we may be threatened with by the workers of iniquity.
6-9
Devout Thanksgiving and Praise
虔诚的感恩与赞美
⁶ 耶和华是应当称颂的，因为他听了我恳求的声音。 ⁷ 耶和华是我的力量，是我的盾牌；我心里倚靠他，就得帮助；所以我心中大大欢乐；我必用诗歌颂赞他。 ⁸ 耶和华是他百姓的力量，又是他受膏者得救的保障。 ⁹ 求你拯救你的百姓，赐福给你的产业，牧养他们，扶持他们直到永远。
在这些经文中：
一、大卫因祷告得蒙垂听而向神感恩，其情词恳切不亚于几节之前恳求时的热切：「耶和华是应当称颂的」，诗28:6。圣徒的忧伤何等快便转为诗歌，祷告何等快便转为赞美！大卫乃是凭信心祷告（诗28:2）：「听我恳求的声音」；又凭同样的信心感恩（诗28:6）：「神已经听了我恳求的声音」。当知道，1. 凭信心祷告的人，可以因盼望而喜乐。「他听了我」（施恩悦纳了我），我对实在的答复便如同已经得着一般确凿。2. 我们借祷告赢得的，当以赞美穿戴。神既垂听了我们的恳求，我们就当称颂他的名。
二、他鼓励自己信靠神，盼望神成全关乎他的一切。他既将恩典的荣耀归给神（诗28:6），便谦卑放胆地支取其中的安慰，诗28:7。这是得平安的途径：让我们先从那已可得的赞美开始。让我们先称颂神，然后再称颂自己。请留意，1. 他对神的倚靠：「耶和华是我的力量」，在一切事奉与受苦中扶持我、带领我前行。他是「我的盾牌」，保护我免受敌人对我一切恶毒的谋算。我已选他作我的力量与盾牌，我也常常经历他如此，并且我仍指望他如此。2. 他对这倚靠之益处的经历：「我心里倚靠他」，倚靠他的大能与应许；这样的倚靠并非徒然，因为「我得帮助了」——我屡屡得帮助；不仅神在他的时候赐下我所信靠的帮助，就连我倚靠他这一举动本身，在等候之间也帮助了我，使我不至丧胆，诗27:13。信心的运用本身，便是垂危之灵当下的帮助，常在最艰难之时扶持它。3. 他对此经历的运用。（1）他享受其中的喜乐：「所以我心中大大欢乐。」信徒的喜乐是居于心中的，而愚昧人笑声中心却忧愁。这是大喜乐，是「说不出来、满有荣光的大喜乐」。真实相信的心，到了时候必大大喜乐；我们所当期盼的，正是「因信而得的喜乐平安」。（2）神必因此得着赞美：当「我心中大大欢乐」时，「我必用诗歌颂赞他」。这是我们当表达的感恩；这是我们能尽的最小本分；别人也要因此被邀请、被鼓励来一同信靠他。
三、他以一切借着基督属乎神的善人在神里面的分而自慰（诗28:8）：「耶和华是他们」——不仅是我——「的力量，是每一个信徒的力量」。当知道，圣徒为自己朋友的安慰喜乐，也为自己同样喜乐；因为正如我们不因别人分享日光而减少所得的益处，同样也不因别人分享神面上的光而减少所得；因为我们确知日头对众人充足，对每一个人也充足。这就是我们与众圣徒的相交：神是他们的力量，也是我们的力量；基督是他们的主，也是我们的主，林前1:2。他是他们的力量，是全以色列的力量，因为他是「他受膏者得救的保障」，意即：1. 预表中的大卫。神既坚固那作他们君王、为他们争战的人，便是坚固了全国。他自称神的「受膏者」，因为他所受的膏抹正是招致敌人嫉妒的缘由，也因此使他有资格得着神的保护。2. 反预表中的基督，就是他的受膏者、他的弥赛亚。神是他拯救的保障，使他胜任他的事工，又领他经过其中；见诗89:21，赛49:5、50:7-9。如此他便成为他们的力量——一切圣徒的力量；他坚固了那作教会元首的，又从他向一切肢体分赐力量；他已吩咐他的能力，并「坚固为我们所成全的工」，诗68:28、80:17-18 [译按：和合本节次略有不同]。
四、他以一段简短却全面的祷告为神教会作结，诗28:9。他为以色列祷告，不是称之为「我的百姓」、「我的产业」（虽然他们确是如此），而是「你的」。神在他们身上的权益，比他自己的权益更贴近他的心。「我们是你的百姓」是一个好的恳求，赛64:9，赛63:19。「我是属你的，求你拯救我。」神的百姓是他的产业，为他所珍爱，在他眼中宝贵；他从这世界所得的微小荣耀，正是从他们而得。「耶和华的分，本是他的百姓。」他为百姓所求于神的，是：1. 求他从他们的敌人和他们所面临的危险中拯救他们。2. 求他以从他恩宠流出的一切美善赐福他们，成就他的应许，使他们得着福乐。3. 求「牧养他们」，以丰盛赐福他们，尤其是赐他们圣礼的丰盛，那是灵魂的食物。「求你治理他们」（旁注如此）。「引导他们的谋略与行动归正，并统管他们的事务为使他们得益。牧养他们，治理他们；为他们设立牧者，设立官长，使他们以智慧与通达尽其职分。」4. 求「扶持他们直到永远」，将他们从患难困苦中扶起，并且不仅为那世代的人如此行，也为以后每一世代的百姓如此行，直到末了。「扶持他们进入你荣耀的国，扶持他们高及诸天。」在那里，也只有在那里，圣徒才被永远扶持，再不沉沦，再不颓丧。请留意，那些、也只有那些为神所牧养、所治理，愿意受他教导、引导、管辖的人，才必得着拯救、赐福，并被扶持直到永远。
英文原文
Devout Thanksgiving and Praise
⁶ Blessed be the LORD, because he hath heard the voice of my supplications.
⁷ The LORD is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him.
⁸ The LORD is their strength, and he is the saving strength of his anointed.
⁹ Save thy people, and bless thine inheritance: feed them also, and lift them up for ever.
In these verses,
I. David gives God thanks for the audience of his prayers as affectionately as a few verses before he had begged it: Blessed be the Lord, Ps 28:6. How soon are the saints' sorrows turned into songs and their prayers into praises! It was in faith that David prayed (Ps 28:2), Hear the voice of my supplications; and by the same faith he gives thanks (Ps 28:6) that God has heard the voice of his supplications. Note, 1. Those that pray in faith may rejoice in hope. "He hath heard me (graciously accepted me) and I am as sure of a real answer as if I had it already." 2. What we win by prayer we must wear by praise. Has God heard our supplications? Let us then bless his name.
II. He encourages himself to hope in God for the perfecting of every thing that concerned him. Having given to God the glory of his grace (Ps 28:6), he is humbly bold to take the comfort of it, Ps 28:7. This is the method of attaining peace: let us begin with praise that is attainable. Let us first bless God and then bless ourselves. Observe, 1. His dependence upon God: "The Lord is my strength, to support me, and carry me on, through all my services and sufferings. He is my shield, to protect me from all the malicious designs of my enemies against me. I have chosen him to be so, I have always found him so, and I expect he will still be so." 2. His experience of the benefits of that dependence: "My heart trusted in him, and in his power and promise; and it has not been in vain to do so, for I am helped, I have been often helped; not only God has given to me, in his due time, the help I trusted to him for, but my very trusting in him has helped me, in the mean time, and kept me from fainting." Ps 27:13. The very actings of faith are present aids to a dropping spirit, and often help it at a dead lift. 3. His improvement of this experience. (1.) He had the pleasure of it: Therefore my heart greatly rejoices. The joy of a believer is seated in the heart, while, in the laughter of the fool, the heart is sorrowful. It is great joy, joy unspeakable and full of glory. The heart that truly believes shall in due time greatly rejoice; it is joy and peace in believing that we are to expect. (2.) God shall have the praise of it: when my heart greatly rejoices, with my song will I praise him. This must we express our gratitude; it is the least we can do; and others will hereby be invited and encouraged to trust in him too.
III. He pleases himself with the interest which all good people, through Christ, have in God (Ps 28:8): "The Lord is their strength; not mine only, but the strength of every believer." Note, The saints rejoice in their friends' comforts as well as their own; for, as we have not the less benefit from the light of the sun, so neither from the light of Gods' countenance, for others' sharing therein; for we are sure there is enough for all and enough for each. This is our communion with all saints, that God is their strength and ours, Christ their Lord and ours, 1Co 1:2. He is their strength, the strength of all Israel, because he is the saving strength of his anointed, that is, 1. Of David in the type. God, in strengthening him that was their king and fought their battles, strengthened the whole kingdom. He calls himself God's anointed because it was the unction he had received that exposed him to the envy of his enemies, and therefore entitled him to the divine protection. 2. Of Christ, his anointed, his Messiah, in the anti-type. God was his saving strength, qualified him for his undertaking and carried him through it; see Ps 89:21, Isa 49:5,50:7,9. And so he becomes their strength, the strength of all the saints; he strengthened him that is the church's head, and from him diffuses strength to all the members, has commanded his strength, and so strengthens what he has wrought for us; Ps 68:28,80,17,18.
IV. He concludes with a short but comprehensive prayer for the church of God, Ps 28:9. He prays for Israel, not as his people ("save my people, and bless my inheritance"), though they were so, but, "thine." God's interest in them lay nearer his heart than his own. We are thy people is a good plea, Isa 64:9, Isa 63:19. I am thine, save me. God's people are his inheritance, dear to him, and precious in his eyes; what little glory he has from this world he has from them. The Lord's portion is his people. That which he begs of God for them is, 1. That he would save them from their enemies and the dangers they were exposed to. 2. That he would bless them with all good, flowing from his favour, in performance of his promise, and amounting to a happiness for them. 3. That he would feed them, bless them with plenty, and especially the plenty of his ordinances, which are food to the soul. Rule them; so the margin. "Direct their counsels and actions aright, and overrule their affairs for good. Feed them, and rule them; sets pastors, set rulers, over them, that shall do their office with wisdom and understanding." 4. That he would lift them up for ever, lift them up out of their troubles and distresses, and do this, not only for those of that age, but for his people in every age to come, even to the end. "Lift them up into thy glorious kingdom, lift them up as high as heaven." There, and there only, will the saints be lifted up for ever, never more to sink or be depressed. Observe, Those, and those only, whom God feeds and rules, who are willing to be taught, and guided, and governed, by him, shall be saved, and blessed, and lifted up for ever.
本篇前半是争战中且现今在患难里的圣徒的祷告(诗28:1-3),其后附神那些不肯和解之仇敌的结局(诗28:4,5)。本篇后半是得胜且已出离患难的圣徒的感恩(诗28:6-8),其后附为神一切忠心臣民的预言性祷告(诗28:9)。故大卫作此时究竟是这两种境遇中的哪一种,难以断定。有人以为他此时正在患难中寻求神,但同时预备为所得的拯救赞美他,并在那拯救未行之先便凭信为此向他献上感谢。另有人以为他此时正在夸胜中,却为使自己与他人受益,记下他患难中所发的祷告,使那怜悯在显明是对这些祷告的答复时,更显甘甜。