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英文原文
It is probable that David penned this psalm when he was persecuted by Saul; some passages in it agree particularly to the narrow escapes he had, at Keilah (1Sa 23:13), then in the wilderness of Maon, when Saul marched on one side of the hill and he on the other, and, soon after, in the cave in the wilderness of En-gedi; but that it was penned upon any of those occasions we are not told. It is a mixture of prayers, and praises, and professions of confidence in God, all which do well together and are helpful to one another. I. David professes his cheerful confidence in God, and, in that confidence, prays for deliverance out of his present troubles, Ps 31:1-8. II. He complains of the very deplorable condition he was in, and, in the sense of his calamities, still prays that God would graciously appear for him against his persecutors, Ps 31:9-18. III. He concludes the psalm with praise and triumph, giving glory to God, and encouraging himself and others to trust in him, Ps 31:19-24.
1-8
Prayer for Deliverance; Profession of Confidence in God
祈求拯救；宣告对神的信靠
交与伶长。大卫的诗。
¹ 耶和华啊，我投靠你，求你叫我永不羞愧，凭你的公义搭救我。
² 求你侧耳而听，快快救我，作我坚固的磐石，作拯救我的保障。
³ 因为你是我的岩石，我的山寨，所以求你为你名的缘故，引导我，指点我。
⁴ 求你救我脱离人为我暗设的网罗，因为你是我的力量。
⁵ 我将我的灵魂交在你手里，耶和华诚实的神啊，你救赎了我。
⁶ 我恨恶那信奉虚无之神的人，我却倚靠耶和华。
⁷ 我要为你的慈爱高兴欢喜，因为你已经看见我的苦难，知道我心中的艰难。
⁸ 你未曾把我交在仇敌手里，你使我的脚站在宽阔之处。
信心与祷告必须并行。信的人，让他祷告——「我既信，所以说话」；祷告的人，让他信，因为信心的祷告是 prevail 的祷告。两者此处都有。
一、大卫在苦难中，向神恳切祈求救助和宽解。这能舒解负累的心灵，得回所应许的怜悯，并在指望之中奇妙地支持和安慰灵魂。他求，1. 求神搭救他（诗31:1），使他的性命得脱仇敌的恶毒，使他们对他逼迫的事告终，求神不仅以怜悯，更以公义搭救他——如同公义的审判者在他和不义的逼迫者之间施行，求他「侧耳而听」他的祈求、他的申诉，并搭救他（诗31:2）。神肯于留意那最伟大、最好之人的案件，这是 condescension；他降卑自己如此行。诗人也求他快快搭救他，免得搭救迟迟不来，他的信心便软弱。2. 求他若不立即救他脱离患难，也愿他在患难中保护他、荫庇他：「求你作我『坚固的磐石』，不能移动、不能攻陷，如同天然形成的堡垒，作我『拯救我的保障』，如同人工造的堡垒，这一切『为要拯救我』」。如此我们可求神的护理保守我们的性命和安慰，并借他的恩典使我们得以在心中以为在他里面安然无虞（箴18:10）。3. 他的案件既在尽本分和谨慎两方面都颇有难处，便愿受神的引导：「主啊，『引导我，指点我』（诗31:3），如此安排我的脚步、安排我的灵，使我不行任何不法不可推诿之事——违背良心；也不行任何不智不妥之事——违背利益」。决意遵从神指引的人，可以凭信心如此求。4. 他的仇敌既极其狡猾，又极其恶毒，便求神挫折破坏他们的计谋（诗31:4）：「求你救我脱离人为我『暗设的网罗』，保守我免陷在他们所要诱我陷入的罪、患难、死亡之中」。
二、他在这祷告中，借反复宣告他对神的信靠和对他的依赖，将荣耀归给神。这鼓励了他的祷告，并使他配受他所求的怜悯（诗31:1）：「耶和华啊，我『投靠你』，不投靠自己，不投靠我自己任何的能干，也不投靠任何受造之物；求你『叫我永不羞愧』，不叫我失去你所应许我的、并我因此在你里面给自己应许的任何善」。1. 他已拣选神作他的保护者，而神也已借他的应许承担作他的保护者（诗31:3）：「你是我的岩石，我的山寨」——借着与我立的约，并我对此约的信心的同意；因此「求你作我坚固的磐石」（诗31:2）。凡诚心选耶和华为自己之神的，便可指望享受他作他们之神的益处；因为神与我们的关系，既带着名也带着实。「你是我的力量」（诗31:4）。神若为我们的力量，我们便可指望他既把力量放在我们里面，又为我们发出力量。2. 他特别将自己的灵魂交给他（诗31:5）：「我将我的灵魂交在你手里」。（1）大卫若在此看自己如将死之人，他便借这话把将要离去的灵魂交托给赐它的神——灵魂在死时归于谁，就归于谁。「人只能杀身体，我却信靠神『救赎我的灵魂脱离阴间的权柄』」（诗49:15）。神若定意如此，他甘愿死；只是愿我的灵魂「落在耶和华的手里，因为他的怜悯极大」。我们的主耶稣在十字架上正是借这话交托了灵魂，把他的灵魂作为祭物——作为甘心为罪献上的祭物——自愿地舍弃性命作赎价。借司提反的榜样我们受教，在临终之时当仰望那坐在神右边的基督，并将我们的灵魂交托给他：「主耶稣，求你接收我的灵魂」。但是，2. 此处当看大卫为在苦难患难中的人。而，[1] 他最大的关怀是关于他的灵魂、他的灵、他更好的部分。注意，我们外在的患难当增加我们对灵魂的关怀。许多人以为，当自己被世事困扰、护理加增了对它们的牵挂之时，他们就可被豁免不顾灵魂；然而我们的性命和世俗利益越是处于危险之中，我们越当留心看顾灵魂，使「外体虽然毁坏，内心却一天新似一天」（林后4:16），并使我们在别无所能保有时，仍能保守自己的灵魂（路21:19）。[2] 他以为对灵魂最好的，就是把它交在神的手中，把那大信托交托给他。他刚才求（诗31:4）从外在患难的网罗中被救拔，却不坚持（愿神旨意成就），他立刻放下这祈求，将灵——内心之人——交托在神手中。「主啊，无论我的身体如何，愿我的灵魂安然」。注意，将我们的灵魂庄重地交托在神的手中——借他的恩典分别为圣、奉献归他尊荣、用以事奉他、为他国度而装备——这是我们每人的智慧和本分。鼓励我们将灵魂交托在神手中的，是他不仅创造了它们，更救赎了它们；旧约教会和旧约圣徒那些个别的救赎，正是我们借耶稣基督得赎的预表（创48:16）。灵魂的救赎极其宝贵，若不是基督承担，它就必永远失去；但他既救赎了我们的灵魂，便不仅取得了对它们额外的权利和所有权——这使我们当把自己的灵魂交给他，因为本就是属他的——更表明他对它们格外怀着关切之情，这鼓励我们将它们交托给他，蒙保守直到他的天国（提后1:12）：「耶和华诚实的神啊，你『救赎了我』！按你所必信守的应许救赎我」。
三、他声明与那些以血肉为臂膀的人毫无联盟（诗31:6）：「我恨恶那信奉虚无之神的人」——拜偶像的人（有人如此解），他们指望从假神得帮助，那是虚无和谎言；占星者，以及听从他们的人，另有人如此解。大卫厌恶用法术和占卜；他不咨询、也不理会鸟的飞向、兽的内脏、好兆头或坏兆头；这些都是「虚无之神」，他不仅自己不顾，更恨恶那些如此行之人的恶。他惟独信靠神，不信靠任何受造之物。他在朝廷或邦国中的关系、他的退路或山寨，甚至歌利亚的刀本身——这些在他看来都是「虚无之神」，不能使他信靠，他惟独信靠耶和华。见诗40:4；耶17:5。
四、他以在神里的盼望安慰自己，并借此不仅使自己安然，更使自己愉快（诗31:7）。他既倚靠神的怜悯，便要「为你的慈爱高兴欢喜」；凡不知如何在神里的盼望中估量其价值的人，便不会在此盼望中找出足够的喜乐，足以抵消他们的苦情，止息他们的忧伤。
五、他借自己近来和早先所经历的神的良善鼓励自己在这盼望之中，他提到这些是为荣耀神；那素来搭救的，如今搭救，将来也搭救。1. 神已经留意了他的苦难和其中一切境遇：「你已经『看见我的苦难』」——以智慧为它配搭宽解，以俯就和怜悯顾念你仆人的低微。2. 他已经观察了他灵的性情和他心中在苦难之下的动态：「你『知道我心中的艰难』」——怀着柔细的关切和眷顾。我们受苦之时，神的眼睛注视我们的灵魂，看它是否为罪谦卑、是否顺服神的旨意、是否借患难得着改善。灵魂在患难之下被压伏之时，若在真敬虔中向他举起，他便知道。3. 他已经把他从扫罗手中救拔出来——那时扫罗在基伊拉以为将他稳拿（撒上23:7）：「你未曾把我交在仇敌手里」，却叫我得以自由，在「宽阔之处」，使我可以为自己安全设谋（诗31:8）。基督在十字架上借用这些话（诗31:5），使我们可把这一切应用于基督——他信靠他的父，蒙他支持和搭救，并（因他降卑自己）被升为至高；我们唱诗31:1-8时，正是合宜思想这些事，又在其间承认我们自己在患难中所经历的神恩惠的同在，并勉励自己今后仍要信靠他。
英文原文
Prayer for Deliverance; Profession of Confidence in God
To the chief musician. A psalm of David.
¹ In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness.
² Bow down thine ear to me; deliver me speedily: be thou my strong rock, for a house of defence to save me.
³ For thou art my rock and my fortress; therefore for thy name's sake lead me, and guide me.
⁴ Pull me out of the net that they have laid privily for me: for thou art my strength.
⁵ Into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth.
⁶ I have hated them that regard lying vanities: but I trust in the LORD.
⁷ I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities;
⁸ And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room.
Faith and prayer must go together. He that believes, let him pray—I believe, therefore I have spoken: and he that prays, let him believe, for the prayer of faith is the prevailing prayer. We have both here.
I. David, in distress, is very earnest with God in prayer for succour and relief. This eases a burdened spirit, fetches in promised mercies, and wonderfully supports and comforts the soul in the expectation of them. He prays, 1. That God would deliver him (Ps 31:1), that his life might be preserved from the malice of his enemies, and that an end might be put to their persecutions of him, that God, not only in his mercy, but in righteousness, would deliver him, as a righteous Judge betwixt him and his unrighteous persecutors, that he would bow down his ear to his petitions, to his appeals, and deliver him, Ps 31:2. It is condescension in God to take cognizance of the case of the greatest and best of men; he humbles himself to do it. The psalmist prays also that he would deliver him speedily, lest, if the deliverance were long deferred, his faith should fail. 2. That if he did not immediately deliver him out of his troubles, yet he would protect and shelter him in his troubles; "Be thou my strong rock, immovable, impregnable, as a fastness framed by nature, and my house of defence, a fortress framed by art, and all to save me." Thus we may pray that God's providence would secure to us our lives and comforts, and that by his grace we may be enabled to think ourselves safe in him, Pr 18:10. 3. That his case having much in it of difficulty, both in respect of duty and in respect of prudence, he might be under the divine guidance: "Lord, lead me and guide me (Ps 31:3), so order my steps, so order my spirit, that I may never do any thing unlawful and unjustifiable—against my conscience, nor unwise and indiscreet—against my interest." Those that resolve to follow God's direction may in faith pray for it. 4. That his enemies being very crafty, as well as very spiteful, God would frustrate and baffle their designs against him (Ps 31:4): "Pull me out of the net that they have laid privily for me, and keep me from the sin, the trouble, the death, they aim to entrap me in."
II. In this prayer he gives glory to God by a repeated profession of his confidence in him and dependence on him. This encouraged his prayers and qualified him for the mercies he prayed for (Ps 31:1): "In thee, O Lord! do I put my trust, and not in myself, or any sufficiency of my own, or in any creature; let me never be ashamed, let me not be disappointed of any of that good which thou hast promised me and which therefore I have promised myself in thee." 1. He had chosen God for his protector, and God had, by his promise, undertaken to be so (Ps 31:3): "Thou art my rock and my fortress, by thy covenant with me and my believing consent to that covenant; therefore be my strong rock," Ps 31:2. Those that have in sincerity avouched the Lord for theirs may expect the benefit of his being so; for God's relations to us carry with them both name and thing. Thou art my strength, Ps 31:4. If God be our strength, we may hope that he will both put his strength in us and put forth his strength for us. 2. He gave up his soul in a special manner to him (Ps 31:5): Into thy hands I commit my spirit. (1.) If David here looks upon himself as a dying man, by these words he resigns his departing soul to God who gave it, and to whom, at death, the spirit returns. "Men can but kill the body, but I trust in God to redeem my soul from the power of the grave," Ps 49:15. He is willing to die if God will have it so; but let my soul fall into the hands of the Lord, for his mercies are great. With these words our Lord Jesus yielded up the ghost upon the cross, and made his soul an offering, a free-will offering for sin, voluntarily laying down his life a ransom. By Stephen's example we are taught in, our dying moment, to eye Christ at God's right hand, and to commit our spirits to him: Lord Jesus, receive my spirit. But, 2. David is here to be looked upon as a man in distress and trouble. And, [1.] His great care is about his soul, his spirit, his better part. Note, Our outward afflictions should increase our concern for our souls. Many think that while they are perplexed about their worldly affairs, and Providence multiplies their cares about them, they may be excused if they neglect their souls; whereas the greater hazard our lives and secular interests lie at the more we are concerned to look to our souls, that, though the outward man perish, the inward man may suffer no damage (2Co 4:16), and that we may keep possession of our souls when we can keep possession of nothing else, Lu 21:19. [2.] He thinks the best he can do for the soul is to commit it into the hand of God, and lodge that great trust with him. He had prayed (Ps 31:4) to be plucked out of the net of outward trouble, but, as not insisting upon that (God's will be done), he immediately lets fall that petition, and commits the spirit, the inward man, into God's hand. "Lord, however it goes with me, as to my body, let it go well with my soul." Note, It is the wisdom and duty of every one of us solemnly to commit our spirits into the hands of God, to be sanctified by his grace, devoted to his honour, employed in his service, and fitted for his kingdom. That which encourages us to commit our spirits into the hand of God is that he has not only created, but redeemed, them; the particular redemptions of the Old-Testament church and the Old-Testament saints were typical of our redemption by Jesus Christ, Ge 48:16. The redemption of the soul is so precious that it must have ceased for ever if Christ had not undertaken it; but, by redeeming our souls, he has not only acquired an additional right and title to them, which obliges us to commit them to him as his own, but has shown the extraordinary kindness and concern he has for them, which encourages us to commit them to him, to be preserved to his heavenly kingdom (2Ti 1:12): "Thou hast redeemed me, O Lord God of truth! redeem me according to a promise which thou wilt be true to."
III. He disclaimed all confederacy with those that made an arm of flesh their confidence (Ps 31:6): I have hated those that regard lying vanities—idolaters (to some), who expect aid from false gods, which are vanity and a lie—astrologers, and those that give heed to them, so others. David abhorred the use of enchantments and divinations; he consulted not, nor even took notice of, the flight of birds or entrails of beasts, good omens or bad omens; they are lying vanities, and he not only did not regard them himself, but hated the wickedness of those that did. He trusted in God only, and not in any creature. His interest in the court or country, his retreats or strongholds, even Goliath's sword itself—these were lying vanities, which he could not depend upon, but trusted in the Lord only. See Ps 40:4, Jer 17:5.
IV. He comforted himself with his hope in God, and made himself, not only easy, but cheerful, with it, Ps 31:7. Having relied on God's mercy, he will be glad and rejoice in it; and those know not how to value their hope in God who cannot find joy enough in that hope to counterbalance their grievances and silence their griefs.
V. He encouraged himself in this hope with the experiences he had had of late, and formerly, of God's goodness to him, which he mentions to the glory of God; he that has delivered doth and will. 1. God had taken notice of his afflictions and all the circumstances of them: "Thou hast considered my trouble, with wisdom to suit relief to it, with condescension and compassion regarding the low estate of they servant." 2. He had observed the temper of his spirit and the workings of his heart under his afflictions: "Thou hast known my soul in adversities, with a tender concern and care for it." God's eye is upon our souls when we are in trouble, to see whether they be humbled for sin, submissive to the will of God, and bettered by the affliction. If the soul, when cast down under affliction, has been lifted up to him in true devotion, he knows it. 3. He had rescued him out of the hands of Saul when he had him safe enough in Keilah (1Sa 23:7): "Thou hast not shut me up into the hand of the enemy, but set me at liberty, in a large room, where I may shift for my own safety," Ps 31:8. Christ's using those words (Ps 31:5) upon the cross may warrant us to apply all this to Christ, who trusted in his Father and was supported and delivered by him, and (because he humbled himself) highly exalted, which it is proper to think of when we sing Ps 31:1-8, as also therein to acknowledge the experience we have had of God's gracious presence with us in our troubles and to encourage ourselves to trust in him for the future.
9-18
Sorrowful Complaints; Humble and Believing Prayer
悲苦的哀叹；谦卑而信靠的祷告
⁹ 耶和华啊，求你怜恤我，因为我在急难之中；我的眼睛因忧愁干瘪，连我的心魂和肚腹也是。
¹⁰ 我的生命为愁苦所消耗，我的年岁为叹息所旷废；我的力量因我的罪孽衰败，我的骨头也枯干。
¹¹ 我的一切仇敌都羞辱我，我的邻舍尤其如此；我的知己都惧怕我；在外头看见我的都躲避我。
¹² 我被人忘记，如同死人不再被人记念；我好像破碎的器皿。
¹³ 我听见了许多人的谗谤，四围都是惊吓；他们一同商议攻击我的时候，就图谋要害我的命。
¹⁴ 耶和华啊，我却倚靠你；我说：你是我的神。
¹⁵ 我终身的事在你手中；求你救我脱离仇敌的手，和那些逼迫我的人。
¹⁶ 求你使你的脸光照仆人，凭你的慈爱拯救我。
¹⁷ 耶和华啊，求你叫我不至羞愧，因为我呼求了你；愿恶人羞愧，愿他们在阴间缄默。
¹⁸ 那撒谎的嘴唇当被塞住，他们骄傲轻蔑地说攻击义人的刚愎之言。
大卫在诗 31:1-8 曾向神的公义呼吁，并以他与神的关系和对他的倚靠为辩由；此处他向神的怜悯呼吁，并以自己苦境的深重为辩由——他的苦境正是那怜悯当施的合宜对象。请看：
一、他对自己患难苦境的哀叹（诗 31:9）：「耶和华啊，求你怜恤我，因为我在急难之中——需要你的怜悯。」他对光景的回顾，与约伯的某些哀叹颇为相似。1. 他的苦难在他心里留下极深的印象，使他成为忧患之子。他的忧愁如此之大，以致连心魂也被消耗，生命也为之耗尽，他不住叹息（诗 31:9-10）。在此他预表基督——基督曾与忧患亲密相识，常常流泪。从大卫的肤色（红润 sanguine）、他对音乐的资质、和他早年大胆的事业来看，我们可推测他天生的性情既开朗又坚定，他易于喜乐，不轻易把愁苦放在心上；然而此处我们看见他被带到何地步：他几乎把眼睛哭瞎了，把气息叹尽了。愿那些轻浮欢乐的人小心不要走极端，不要把忧愁置之不顾；他们若不肯用别的方法学得 seriousness，神能找出办法使他们忧愁。2. 他的身体受他心思忧愁的苦害（诗 31:10）：我的力量衰败，我的骨头也枯干——都是因我的罪孽。论到扫罗与他之间的争端，他可以自信地坚持自己的公义；但作为神加在他身上的 affliction，他承认这是他应受的，并坦然承认自己的罪孽是一切苦难的肇因；而罪的觉悟刺透他至深处，比他一切的灾祸更使他耗损。3. 他的朋友不仁，对他避而远之。他成了知己所惧怕的人；他们一见他便躲避（诗 31:11）。他们不敢收留他，不敢给他什么帮助，不敢对他表示什么好脸色，甚至不敢被人看见与他同在，因为惧怕在扫罗宣布他为叛徒、放逐他之后因此受连累。他们曾看见亚希米勒祭司因（虽是出于无知地）辅助他、与他同伙而付了何等代价；所以，他们虽然不能不承认他受了极大的冤屈，却没有勇气为他出现。他像死人不再被人记念那样被他们遗忘（诗 31:12），又像破碎的器皿那样被轻看。他在朝廷得尊荣之时对他尽礼的人，如今他（虽不公地）失宠，便与他生疏。世上满是这等燕子之友——冬天一到便飞去。愿那处于失势一方的人，若如此被离弃，不要以为希奇，倒当在天上确保一位不失败的朋友，并善用他。4. 他的仇敌对他的评论是不义的。他们若不是先把他描绘成坏人，便不会那样逼迫他；他在一切仇敌中受羞辱，邻舍尤其如此（诗 31:11）。那些曾作他正直的见证人、良心上不能不被说服他为诚实人的人，最热衷于把他描绘成完全相反的人，好向扫罗讨好。这样他听见了许多人的谗谤；人人都向他扔石头，因为四围都是惊吓——就是说，他们不敢不如此行，因为不与邻舍同声控告大卫的，便被视为对扫罗不忠。所以最好的人，也常被那些决意最坏地待他们的人，以最坏的品性来描绘。5. 他的性命被瞄准，常常处在丧命的危险之中。四围都是惊吓，他知道无论仇敌对他谋算什么，那目的不是夺去他的自由，而是夺去他的性命（诗 31:13）——如此宝贵、如此有用的性命，全以色列都欠它极多的恩情，又是从未失落的性命。所以法利赛人和希律党人反对基督的一切计谋中，那目的始终是夺他的性命——蛇的后裔的仇恨与残忍就是如此。
二、他在这一切苦难之中对神的信靠。他周围一切都显得黑黯可畏，威胁要把他赶到绝望：耶和华啊，我却倚靠你！（诗 31:14）——因此得以不至沉沦。他的仇敌从人中间夺去他的名声，却不能夺去他在神里的安慰，因为他们不能赶逐他对神的信靠。他在困苦之中以此两件事自慰，又到神面前以此两件事向他申诉：1. 「你是我的神——我已选你作我的神，你也应许作我的神」；他若是我们的，我们又可凭信如此称他，便已足够——当我们不能称别的为「我们的」之时。「你是我的神；所以我若求救济，除了你还能向谁去呢？」凡能以此申诉的人，祷告便不至狭窄；因为神若承担作我们的神，他必为我们行那与这事的范围和广阔相称之事。2. *我终身的事在你手中。*把这话与前句相连，安慰便完全。神若把我们的时日握在手中，他便能帮助我们；他若作我们的神，他必帮助我们；那样，有什么能叫我们灰心呢？凡以神为他们之神的人，大有支撑：他们的时日在他手中，他必按最美善安排处置它们——对一切也把自己的灵魂交托他手中的人——使时日合乎其境遇，如大卫在此所作（诗 31:5）。一生的寿数在神手中——或长或短、或苦或甜，全随他的旨意，照他旨意的谋略而行。我们的时日（一切关于我们的事，并其定时的合宜）都在神的处置之下；它们不在我们自己手中——因为人的道路不在自己；不在朋友手中；不在仇敌手中；乃在神手中；*各人的判断都从他而出。*大卫在祷告中并不向神 prescription，而是向他 subscribe。「主啊，我终身的事在你手中，我也甚喜悦如此；它们不能在更好的手中。愿你的旨意成就。」
三、他既凭这信心和笃信，向神所献的祈求：1. 他求神救他脱离仇敌之手（诗 31:15），拯救他（诗 31:16），并为你的慈爱之故——不是因自己有什么功劳。我们的机会在神手中（有人如此读），所以他知道如何为我们挑选最好、最合宜的解救时刻，我们必须甘心等候那时刻。当大卫在洞中有扫罗任他处置之时，他身边的人说：这是耶和华将仇敌交在你手里的机会（撒上 24:4）。大卫说：「不，解救我的时刻尚未到——除非能不犯罪地施行；我要等候那时刻，因为那是神的时刻，就是最好的时刻。」2. 求神在这期间赐他恩惠的安慰（诗 31:16）：「求你使你的脸光照仆人——让我有你恩惠于我的舒服凭据和明证；那便要在一切忧愁之中使我心喜乐。」3. 求神应允他对神的祷告，成就他对神的盼望（诗 31:17）：「求你叫我不至羞愧——不至因我的盼望和祷告羞愧；因为我呼求了你——你从未对你的百姓说：寻求是徒然的，盼望是徒然的。」4. 愿羞愧和沉默成为恶人之分——特别是他的仇敌之分。他们自信能胜过大卫，能把他打倒毁灭。他说：「主啊，让他们因自己期望的落空，对自己那自信羞愧」——如那些反对建造耶路撒冷城墙的人，当城墙建成之时，在自己眼中 大大灰心（尼 6:16）。愿他们在阴间缄默。请注意：死亡要使那理性所不能止息的、残忍逼迫者的暴怒和喧嚣归于沉默。在坟墓里，恶人不再搅扰。特别地，他求（就是说，他预言）那羞辱和诽谤神百姓之人的口被塞住（诗 31:18）：愿那撒谎的嘴唇被塞住——那骄傲轻蔑地说攻击义人之刚愎之言的。这是一个极好的祷告：（1）我们常有场合向神献上；因为那些向天开口的，常 also 辱骂天上的后嗣。宗教——就其严格而认真的承认者而言——到处被人反对，被人论断：〔1〕怀着极大的恶意：他们说刚愎之言——故意要惹恼他们，又盼望以所说的真正害到他们。他们所说是难听的话（原文如此）——难以入耳的话，借之他们盼望给义人留下不可磨灭的臭名。〔2〕怀着极大的虚假：他们是撒谎的嘴唇——受那说谎之父所教，又为他的利益效力。〔3〕怀着极大的轻蔑和鄙视：他们骄傲轻蔑地说，仿佛那为神所尊荣的义人，是世上最可鄙的人，不配与他们的狗群同列。看他们那样想，人若以精心编造的谎言来羞辱善人、使他受人憎恨或鄙视，他们便不以为罪。我们的神啊，求你垂听，因为我们被藐视。（2）我们可以凭信求；因为这些撒谎的嘴唇必被塞住。神有许多法子如此行。有时他说服那羞辱他百姓之人的良心，转变他们的心。有时借护理明明地驳斥他们的诽谤，又把百姓的义彰显如光。无论如何，将有日子来到——那时神要叫不敬虔的罪人知道他们对百姓所说的一切刚愎之言尽是虚假，并要对他们施行审判（犹 1:14-15）。那时这祷告必完全得应允；在唱这诗之时我们当想到那日，又借行善竭力堵住那糊涂无知人的口（彼前 2:15）。
英文原文
Sorrowful Complaints; Humble and Believing Prayer
⁹ Have mercy upon me, O LORD, for I am in trouble: mine eye is consumed with grief, yea, my soul and my belly.
¹⁰ For my life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed.
¹¹ I was a reproach among all mine enemies, but especially among my neighbours, and a fear to mine acquaintance: they that did see me without fled from me.
¹² I am forgotten as a dead man out of mind: I am like a broken vessel.
¹³ For I have heard the slander of many: fear was on every side: while they took counsel together against me, they devised to take away my life.
¹⁴ But I trusted in thee, O LORD: I said, Thou art my God.
¹⁵ My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me.
¹⁶ Make thy face to shine upon thy servant: save me for thy mercies' sake.
¹⁷ Let me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave.
¹⁸ Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous.
In the Ps 31:1-8 David had appealed to God's righteousness, and pleaded his relation to him and dependence on him; here he appeals to his mercy, and pleads the greatness of his own misery, which made his case the proper object of that mercy. Observe,
I. The complaint he makes of his trouble and distress (Ps 31:9): "Have mercy upon me, O Lord! for I am in trouble, and need thy mercy." The remembrance he makes of his condition is not much unlike some even of Job's complaints. 1. His troubles had fixed a very deep impression upon his mind and made him a man of sorrows. So great was his grief that his very soul was consumed with it, and his life spent with it, and he was continually sighing, Ps 31:9,10. Herein he was a type of Christ,—who was intimately acquainted with grief and often in tears. We may guess by David's complexion, which was ruddy and sanguine, by his genius for music, and by his daring enterprises in his early days, that his natural disposition was both cheerful and firm, that he was apt to be cheerful, and not to lay trouble to his heart; yet here we see what he is brought to: he has almost wept out his eyes, and sighed away his breath. Let those that are airy and gay take heed of running into extremes, and never set sorrow at defiance; God can find out ways to make them melancholy if they will not otherwise learn to be serious. 2. His body was afflicted with the sorrows of his mind (Ps 31:10): My strength fails, my bones are consumed, and all because of my iniquity. As to Saul, and the quarrel he had with him, he could confidently insist upon his righteousness; but, as it was an affliction God laid upon him, he owns he had deserved it, and freely confesses his iniquity to have been the procuring cause of all his trouble; and the sense of sin touched him to the quick and wasted him more than all his calamities. 3. His friends were unkind and became shy of him. He was a fear to his acquaintance, when they saw him they fled from him, Ps 31:11. They durst not harbour him nor give him any assistance, durst not show him any countenance, nor so much as be seen in his company, for fear of being brought into trouble by it, now that Saul had proclaimed him a traitor and outlawed him. They saw how dearly Ahimelech the priest had paid for aiding and abetting him, though ignorantly; and therefore, though they could not but own he had a great deal of wrong done him, yet they had not the courage to appear for him. He was forgotten by them, as a dead man out of mind (Ps 31:12), and looked upon with contempt as a broken vessel. Those that showed him all possible respect when he was in honour at court, now that he had fallen into disgrace, though unjustly, were strange to him. Such swallow-friends the world is full of, that are gone in winter. Let those that fall on the losing side not think it strange if they be thus deserted, but make sure a friend in heaven, that will not fail them, and make use of him. 4. His enemies were unjust in their censures of him. They would not have persecuted him as they did if they had not first represented him as a bad man; he was a reproach among all his enemies, but especially among his neighbours, Ps 31:11. Those that had been the witnesses of his integrity, and could not but be convinced in their consciences that he was an honest man, were the most forward to represent him quite otherwise, that they might curry favour with Saul. Thus he heard the slander of many; every one had a stone to throw at him, because fear was in every side; that is, they durst not do otherwise, for he that would not join with his neighbours to accuse David was looked upon as disaffected to Saul. Thus the best of men have been represented under the worst characters by those that resolved to give them the worst treatment. 5. His life was aimed at and he went in continual peril of it. Fear was on every side, and he knew that, whatever counsel his enemies took against him, the design was not to take away his liberty, but to take away his life (Ps 31:13), a life so valuable, so useful, to the good services of which all Israel owed so much, and which was never forfeited. Thus, in all the plots of the Pharisees and Herodians against Christ, still the design was to take away his life, such are the enmity and cruelty of the serpent's seed.
II. His confidence in God in the midst of these troubles. Every thing looked black and dismal round about him, and threatened to drive him to despair: "But I trusted in thee, O Lord! (Ps 31:14) and was thereby kept from sinking." His enemies robbed him of his reputation among men, but they could not rob him of his comfort in God, because they could not drive him from his confidence in God. Two things he comforted himself with in his straits, and he went to God and pleaded them with him:—1. "Thou art my God; I have chosen thee for mine, and thou hast promised to be mine;" and, if he be ours and we can by faith call him so, it is enough, when we can call nothing else ours. "Thou art my God; and therefore to whom shall I go for relief but to thee?" Those need not be straitened in their prayers who can plead this; for, if God undertake to be our God, he will do that for us which will answer the compass and vast extent of the engagement. 2. My times are in thy hand. Join this with the former and it makes the comfort complete. If God have our times in his hand, he can help us; and, if he be our God, he will help us; and then what can discourage us? It is a great support to those who have God for their God that their times are in his hand and he will be sure to order and dispose of them for the best, to all those who commit their spirits also into his hand, to suit them to their times, as David here, Ps 31:5. The time of life is in God's hands, to lengthen or shorten, embitter or sweeten, as he pleases, according to the counsel of his will. Our times (all events that concern us, and the timing of them) are at God's disposal; they are not in our own hands, for the way of man is not in himself, not in our friends' hands, nor in our enemies' hands, but in God's; every man's judgment proceedeth from him. David does not, in his prayers, prescribe to God, but subscribe to him. "Lord, my times are in thy hand, and I am well pleased that they are so; they could not be in a better hand. Thy will be done."
III. His petitions to God, in this faith and confidence, 1. He prays that God would deliver him out of the hand of his enemies (Ps 31:15), and save him (Ps 31:16), and this for his mercies' sake, and not for any merit of his own. Our opportunities are in God's hand (so some read it), and therefore he knows how to choose the best and fittest time for our deliverance, and we must be willing to wait that time. When David had Saul at his mercy in the cave those about him said, "This is the time in which God will deliver thee," 1Sa 24:4. "No," says David, "the time has not come for my deliverance till it can be wrought without sin; and I will wait for that time; for it is God's time, and that is the best time." 2. That God would give him the comfort of his favour in the mean time (Ps 31:16): "Make thy face to shine upon thy servant; let me have the comfortable tokens and evidences of thy favour to me, and that shall put gladness in my heart in the midst of all my griefs." 3. That his prayers to God might be answered and his hopes in God accomplished (Ps 31:17): "Let me not be ashamed of my hopes and prayers, for I have called upon thee, who never saidst to thy people, Seek in vain, and hope in vain." 4. That shame and silence might be the portion of wicked people, and particularly of his enemies. They were confident of their success against David, and that they should run him down and ruin him. "Lord," says he, "let them be made ashamed of that confidence by the disappointment of their expectations," as those that opposed the building of the wall about Jerusalem, when it was finished, were much cast down in their own eye, Ne 6:16. Let them be silent in the grave. Note, Death will silence the rage and clamour of cruel persecutors, whom reason would not silence. In the grave the wicked cease from troubling. Particularly, he prays for (that is, he prophesies) the silencing of those that reproach and calumniate the people of God (Ps 31:18): Let lying lips be put to silence, that speak grievous things proudly and contemptuously against the righteous. This is a very good prayer which, (1.) We have often occasion to put up to God; for those that set their mouth against the heavens commonly revile the heirs of heaven. Religion, in the strict and serious professors of it, are every where spoken against, [1.] With a great deal of malice: They speak grievous things, on purpose to vex them, and hoping, with what they say, to do them a real mischief. They speak hard things (so the word is), which bear hard upon them, and by which they hope to fasten indelible characters of infamy upon them. [2.] With a great deal of falsehood: They are lying lips, taught by the father of lies and serving his interest. [3.] With a great deal of scorn and disdain: They speak proudly and contemptuously, as if the righteous, whom God has honoured, were the most despicable people in the world, and not worthy to be set with the dogs of their flock. One would think they thought it no sin to tell a deliberate lie if it might but serve to expose a good man either to hatred or contempt. Hear, O our God! for we are despised. (2.) We may pray in faith; for these lying lips shall be put to silence. God has many ways of doing it. Sometimes he convinces the consciences of those that reproach his people, and turns their hearts. Sometimes by his providence he visibly confutes their calumnies, and brings forth the righteousness of his people as the light. However, there is a day coming when God will convince ungodly sinners of the falsehood of all the hard speeches that have spoken against his people and will execute judgment upon them, Jude 1:14,15. Then shall this prayer be fully answered, and to that day we should have an eye in the singing of it, engaging ourselves likewise by well-doing, if possible, to silence the ignorance of foolish men, 1Pe 2:15.
19-24
Triumphant Praise
得胜的赞美
¹⁹ 耶和华啊，敬畏你、投靠你的人，你为他们所积存、在世人面前所施的恩典，是何等大呢！ ²⁰ 你必把他们藏在你面前的隐密处，免得遇见人的计谋；你必暗暗地保守他们在亭子里，免受口舌的争闹。 ²¹ 耶和华是应当称颂的！因为他在坚固城里向我施展奇妙的慈爱。 ²² 至于我，我曾急促地说：我从你眼前被隔绝；然而我呼求你的时候，你仍听我恳求的声音。 ²³ 耶和华的圣民哪，你们都要爱他！耶和华保护诚实人，足足报应行事骄傲的人。 ²⁴ 凡仰望耶和华的人，你们都要壮胆，坚固你们的心！
这些经文中有三件事：
一、大卫以信心承认神对一切百姓的良善（诗 31:19,20）。1. 神善待一切，但他特殊地善待以色列。他对他们的良善是奇妙的，并要永远成为赞叹的对象：「耶和华啊，你的恩典何等大！」其谋略何深！其宝藏何富！其交通何自由宽广！人用谤讟加给他们的，神以益处和尊荣加给他们。这些人被描述为「敬畏你、投靠你」的人——敬畏他的伟大，倚靠他的恩典。这良善被称为「为他们所积存」，又「为他们所施」。（1）有为他们存留在另一个世界的良善——「存留在天上的基业」（彼前 1:4）；也有在他们里面为他们作成的良善，是今世所成就的。神的良善既足以作一切儿女成年时所得的分和基业，也足以作他们未成年时的抚养和教育。在库房里有足，在手中也有足。（2）这良善存在他的应许中，为一切敬畏神的人所设——他们蒙应许不缺任何美物。但这良善是「所施」的——即应许的实际履行——却是为「投靠他」的人，他们凭信抓住应许，将它提出应用，为自己得着益处和安慰。永约宝藏中为我们存留的，若不为我们「所施」，那是我们自己的错，因为我们不信。但那信靠神的人，既在自己怀中得着他良善的安慰，也得着它的尊荣（产业的尊荣在某些人眼中很要紧）；这良善「在世人面前」为他们而施。神对他们的良善赐他们尊荣，挪去他们的羞辱；「凡看见他们的必认他们，说，他们是耶和华所赐福的后裔」（赛 61:9）。2. 神保护人，也保护牲畜；但他特殊地保护自己的百姓（诗 31:20）：「你必把他们藏在……。」正如他的良善为他们藏留，照样他们也为此被隐藏、被保全。圣徒是神所隐藏的人。请看，（1）他们所处的危险——这危险来自「人的计谋」和「口舌的争闹」；骄傲人欺压他们，要践踏他们、把他们踏平；争竞的人与他们寻隙；当舌争之时，敬虔人往往受最坏的待遇。人的骄傲危及他们的自由；舌争——乖谬的辩论——危及真理。但（2）请看他们所得的保护：「你必把他们藏在你面前的隐密处……亭子里。」神的护理必保守他们免受仇敌的恶意。他有许多方式庇护他们。当人寻索巴录和耶利米之时，「耶和华将他们隐藏」（耶 36:26〔原文 36:36〕）。神的恩典必保守他们免受四散之审判的恶；对他们而言，审判无刺；在主发怒之日他们必被隐藏，因他们对之无怒。他的安慰必保守他们安然愉快；他的圣所——他们与神相交之处——庇护他们脱离恐怖和试探的火箭；他上面的家中的住处，不久、永远，是他们的藏身之处，脱离一切危险和恐惧。
二、大卫为神向他特施的良善献上感恩（诗 31:21,22）。他既已赞叹神对一切圣徒的良善，便在此承认自己发觉神何等美善。1. 外有争战，但神奇妙地保全了他的性命：「他向我施展奇妙的慈爱」——他赐我证据，证明他顾念我、恩待我，超乎我所求。神对他百姓的慈爱——综合而论——是奇妙的；但在某些时候，即使今世，也有特别奇妙的证据显在他们眼前；如此处——当神在大卫逃亡洞穴树林之时，保守他如同在坚固城里一样安然脱离扫罗的刀剑。在基伊拉那座坚固城里，神向他大施怜悯——既使他作器皿拯救居民脱离非利士人之手，又救他脱离那些忘恩负义、要将他交在扫罗手中的人（撒上 23:5,12）。这实在是奇妙的慈爱；他因此以惊奇感恩之心写下：「耶和华是应当称颂的。」特别的保全当有特别的感恩。2. 内有恐惧，但神比他的恐惧更好待他（诗 31:22）。他在此记录，（1）他自己的愚妄——他承认，以之为羞。虽然他有明确的应许可作根基，又在多次困境中经历了神的看顾，但他仍怀着对神这样严苛、猜疑的思想，并忍不住当面告诉他。「我从你眼前被隔绝」——你已全然离弃我，我不能再指望蒙你看顾。有一日我说：「我必死在扫罗手里」（撒上 27:1），我便这样断定：「我必在眼前被剪除，我必在你眼前灭亡。」他「急促地」如此说（有人如此读）——指他境遇的窘迫：扫罗正紧追在后，要抓住他，使试探更强。或译「我在急速中」（我们如此读）——指他心思的扰乱和不安，使试探突袭，以致他出乎不意。请注意，匆忙中不加思索地说错话，是常见的事；但匆忙中说错的，我们必须在闲暇时悔改——尤其是对神所说不信的话。（2）他虽如此，神仍向他施奇妙的良善。他的信心虽失败，神的应许却没有：「你仍听我恳求的声音」。他提到自己的不信，作为神信实的衬笔，使他的慈爱更显奇妙、更显光辉。我们既如此猜疑神，他本可照我们的话待我们，将我们的惧怕加在我们身上——正如他对以色列所作（民 14:28；赛 66:4）。他却怜悯我们、赦免我们，我们的不信并未使他的应许和恩典归于无效；因为他知道我们的本体。
三、他因此对众圣徒的劝勉和勉励（诗 31:23,24）。1. 他要他们爱神（诗 31:23）：「耶和华的圣民哪，你们都要爱他！」那些自己的心充满了对神的爱的人，不能不渴望别人也爱他；因为在他的恩宠中无需怕有竞争者。圣徒的特点正是爱神；然而他们仍被劝勉爱他——爱他更多、爱他更深、并以爱为证。我们必须爱他，不仅因为他的良善——他「保护诚实人」，也因为他的公义——他「足足报应行事骄傲的人」（那人要毁坏他所保护的人）。有人以善义解这经：他「足足报应那行事尊贵（或善美）的人」——就是那大胆行善、心志如约沙法「在耶和华的道上奋勇前进」的人。他报应那行善的，更「足足报应」那行得极善的。2. 他要他们以盼望寄于神（诗 31:24）：「你们都要壮胆」——放胆，无论遇何困难危险，你所信靠的神必藉着那信靠坚固你们的心。凡仰望耶和华的人，都有理由壮胆，让他们的心刚强；因为真正属恶的不能临到他们，真正属善为他们所缺的，也必不至缺乏。
我们唱诵此诗，当激励自己和彼此，无论有威胁、无论谁皱眉，都要在我们的基督徒道路上前进、坚忍。
英文原文
Triumphant Praise
¹⁹ Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men!
²⁰ Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues.
²¹ Blessed be the LORD: for he hath showed me his marvellous kindness in a strong city.
²² For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee.
²³ O love the LORD, all ye his saints: for the LORD preserveth the faithful, and plentifully rewardeth the proud doer.
²⁴ Be of good courage, and he shall strengthen your heart, all ye that hope in the LORD.
We have three things in these verses:—
I. The believing acknowledgment which David makes of God's goodness to his people in general, Ps 31:19,20.
1. God is good to all, but he is, in a special manner, good to Israel. His goodness to them is wonderful, and will be, to eternity, matter of admiration: O how great is thy goodness! How profound are the counsels of it! how rich are the treasures of it! how free and extensive are the communications of it! Those very persons whom men load with slanders God loads with benefits and honours. Those who are interested in this goodness are described to be such as fear God and trust in him, as stand in awe of his greatness and rely on his grace. This goodness is said to be laid up for them and wrought for them. (1.) There is a goodness laid up for them in the other world, an inheritance reserved in heaven (1Pe 1:4), and there is a goodness wrought for them in this world, goodness wrought in them. There is enough in God's goodness both for the portion and inheritance of all his children when they come to their full age, and for their maintenance and education during their minority. There is enough in bank and enough in hand. (2.) This goodness is laid up in his promise for all that fear God, to whom assurance is given that they shall want no good thing. But it is wrought, in the actual performance of the promise, for those that trust in him—that by faith take hold of the promise, put it in suit, and draw out to themselves the benefit and comfort of it. If what is laid up for us in the treasures of the everlasting covenant be not wrought for us, it is our own fault, because we do not believe. But those that trust in God, as they have the comfort of his goodness in their own bosoms, so they have the credit of it (and the credit of an estate goes far with some); it is wrought for them before the sons of men. God's goodness to them puts an honour upon them and rolls away their reproach; for all that see them shall acknowledge them, that they are the seed which the Lord hath blessed, Isa 61:9.
2. God preserves man and beast; but he is, in a special manner, the protector of his own people (Ps 31:20): Thou shalt hide them. As his goodness is hid and reserved for them, so they are hid and preserved for it. The saints are God's hidden ones. See here, (1.) The danger they are in, which arises from the pride of man and from the strife of tongues; proud men insult over them and would trample on them and tread them down; contentious men pick quarrels with them; and, when tongues are at strife, good people often go by the worst. The pride of men endangers their liberty; the strife of tongues in perverse disputings endangers truth. But, (2.) See the defence they are under: Thou shalt hide them in the secret of thy presence, in a pavilion. God's providence shall keep them safe form the malice of their enemies. He has many ways of sheltering them. When Baruch and Jeremiah were sought for the Lord hid them, Jer 36:36. God's grace shall keep them safe from the evil of the judgments that are abroad; to them they have no sting; and they shall be hidden in the day of the Lord's anger, for there is no anger at them. His comforts shall keep them easy and cheerful; his sanctuary, where they have communion with him, shelters them from the fiery darts of terror and temptation; and the mansions in his house above shall be shortly, shall be eternally, their hiding-place from all danger and fear.
II. The thankful returns which David makes for God's goodness to him in particular, Ps 31:21,22. Having admired God's goodness to all the saints, he here owns how good he had found him. 1. Without were fightings; but God had wonderfully preserved his life: "He has shown me his marvellous loving-kindness, he has given me an instance of his care for me and favour to me, beyond what I could have expected." God's loving-kindness to his people, all things considered, is wonderful; but some instances of it, even in this world, are in a special manner marvelous in their eyes; as this here, when God preserved David from the sword of Saul, in caves and woods, as safe as if he had been in a strong city. In Keilah, that strong city, God showed him great mercy, both in making him an instrument to rescue the inhabitants out of the hands of the Philistines and then in rescuing him from the same men who would have ungratefully delivered him up into the hand of Saul, 1Sa 23:5,12. This was marvellous loving-kindness indeed, upon which he writes, with wonder and thankfulness, Blessed be the Lord. Special preservations call for particular thanksgivings. 2. Within were fears; but God was better to him than his fears, Ps 31:22. He here keeps an account, (1.) Of his own folly, in distrusting God, which he acknowledges, to his shame. Though he had express promises to build upon, and great experience of God's care concerning him in many straits, yet he had entertained this hard and jealous thought of God, and could not forbear telling it him to his face. "I am cut off before thy eyes; thou hast quite forsaken me, and I must not expect to be looked upon or regarded by thee any more. I shall one day perish by the hand of Saul, and so be cut off before thy eyes, be ruined while thou lookest on," 1Sa 27:1. This he said in his flight (so some read it), which denotes the distress of his affairs. Saul was just at his back, and ready to seize him, which made the temptation strong. In my haste (so we read it), which denotes the disturbance and discomposure of his mind, which made the temptation surprising, so that it found him off his guard. Note, It is a common thing to speak amiss when we speak in haste and without consideration; but what we speak amiss in haste we must repent of at leisure, particularly that which we have spoken distrustfully of God. (2.) Of God's wonderful goodness to him notwithstanding. Though his faith failed, God's promise did not: Thou hearest the voice of my supplication, for all this. He mentions his own unbelief as a foil to God's fidelity, serving to make his loving-kindness the more marvellous, the more illustrious. When we have thus distrusted God he might justly take us at our word, and bring our fears upon us, as he did on Israel, Nu 14:28, Isa 66:4. But he has pitied and pardoned us, and our unbelief has not made his promise and grace of no effect; for he knows our frame.
III. The exhortation and encouragement which he hereupon gives to all the saints, Ps 31:23,24. 1. He would have them set their love on God (Ps 31:23): O love the Lord! all you his saints. Those that have their own hearts full of love to God cannot but desire that others also may be in love with him; for in his favour there is no need to fear a rival. It is the character of the saints that they do love God; and yet they must still be called upon to love him, to love him more and love him better, and give proofs of their love. We must love him, not only for his goodness, because he preserves the faithful, but for his justice, because he plentifully rewards the proud doer (who would ruin those whom he preserves), according to their pride. Some take it in a good sense; he plentifully rewards the magnificent (or excellent) doer, that is daringly good, whose heart, like Jehoshaphat's, is lifted up in the ways of the Lord. He rewards him that does well, but plentifully rewards him that does excellently well. 2. He would have them set their hope in God (Ps 31:24): "Be of good courage; have a good heart on it; whatever difficulties or dangers you may meet with, the God you trust in shall by that trust strengthen your heart." Those that hope in God have reason to be of good courage, and let their hearts be strong, for, as nothing truly evil can befal them, so nothing truly good for them shall be wanting to them.
In singing this we should animate ourselves and one another to proceed and persevere in our Christian course, whatever threatens us, and whoever frowns upon us.
本诗大概是大卫受扫罗逼迫时所写。其中若干经文特别与他几次险遭不谋的经历相合——在基伊拉时(撒上23:13),随后在玛云旷野、扫罗在山这一边行他在那一边行时,以及不久之后在隐基底旷野的洞中;然而我们并未被告知它确是因其中哪一 场合 而作。它是祈祷、赞美与对神的信靠宣言的混合,这些内容彼此相配、互相助益。本篇结构如下:一、大卫陈明他在神里面喜乐的信靠,并凭这信靠祈求得脱眼前的患难(诗31:1-8);二、他诉说自己极可悲的处境,并在灾祸之中仍祈求神恩慈地为他向逼迫者显现(诗31:9-18);三、他以赞美与夸胜结束本诗,将荣耀归给神,并勉励自己与他人信靠他(诗31:19-24)。