서론
无标题
简体中文
英文原文
This psalm, it is likely, was penned upon the same occasion with the former, and, having no title, may be looked upon as an appendix to it; the malady presently returning, he had immediate recourse to the same remedy, because he had entered it in his book, with a "probatum est—it has been proved," upon it. The Ps 43:2, Ps 42:9 of this psalm is almost the very same with the Ps 43:2, Ps 42:9 of the foregoing psalm, as the Ps 43:5, Ps 42:11 of this is exactly the same with the Ps 43:5, Ps 42:11 of that. Christ himself, who had the Spirit without measure, when there was occasion prayed a second and third time "saying the same words," Mt 26:44. In this psalm. I. David appeals to God concerning the injuries that were done him by his enemies, Ps 43:1,2. II. He prays to God to restore to him the free enjoyment of public ordinances again, and promises to make a good improvement of them, Ps 43:3,4. III. He endeavours to still the tumult of his own spirit with a lively hope and confidence in God (Ps 43:5), and if, in singing this psalm, we labour after these, we sing with grace in our hearts.
1-5
Appeals and Petitions
简体中文
上诉与祈求
¹ 神啊，求你伸我的冤，向不虔诚的国为我辨屈；求你救我脱离诡诈不义的人。
² 因为你赐力量给我的神，为何丢弃我呢？我为何因仇敌的欺压时常哀痛呢？
³ 求你发出你的亮光和真实，好引导我，带我到你的圣山，到你的帐幕。
⁴ 我就走到神的祭坛，到我最喜乐的神那里；神啊，我的神，我要弹琴称赞你。
⁵ 我的心哪，你为何忧闷？为何在我里面烦躁？应当仰望神；因我还要称赞他，他是我脸上的拯救，是我的神。
大卫在此借着信心与祷告，以合宜的情感与言语，向神——他的审判者、他的力量、他的向导、他的喜乐、他的盼望——呼求。
一、作为他的审判者——他那公义的审判者——他知道必审问他，又因自觉无辜，知道必为他而审（诗43:1）：「神啊，求你伸我的冤，为我辨屈」。有人控告他；对他们他是被告，从那些他不公地被定罪的法庭，他向天上法庭——至高的司法机构——上诉，求推翻对他的判决，澄清他的无辜。有人伤害他；对他们他是原告，向那报应冤屈者呈递诉状，为自己并针对他们求公义。请看，1. 与他争斗的仇敌是谁。这里有一群罪人，他称之为「不虔诚」或「无怜悯的」国。无怜悯的，便显出自己是不虔诚的；因为凡敬畏爱慕主人的，必怜悯同作仆人的。这里还有一个恶人为首——「诡诈不义的人」，多半是扫罗，他不仅不向大卫施恩，更极其背信不义地待他。若所指是押沙龙，其品性也好不到哪里。既有这样的恶人未下地狱，又有这样的国，敬虔的人尚在天上之外，遇见粗暴卑鄙的待遇，并不希奇。有人认为大卫借预言之灵，为本篇被掳巴比伦的犹太人之用而设，所指的「不虔诚的国」便是迦勒底人；这话对那时的他们甚为贴切，但只如同其他类似经文一样——这些经文都不是私下的解释。无论大卫是否如此想，神或为他们的用处而设计。2. 他对他们的祷告是：「求你伸我的冤」。至于神因罪而与他有的争辩，他求「不要审问」我，因为那样我必被定罪；但至于仇敌与他有的争辩，他求：「主啊，『求你伸我的冤』，因我知道我必称为义；『为他们辨屈』，作我的帮助，在你的护理中为我显现。」凡有正直案情的，可指望神为他辨屈。「为我辨屈，搭救我脱离他们」，使他们不能对我遂其愿。我们若被搭救，便当看自己的案情已充分申诉，纵使仇敌未被毁灭。
二、作为他的力量——他充足的力量；如此他仰望神（诗43:2）：「『你是赐力量给我的神』，我的神，我的力量，我一切力量都从他而出，我在他里面自勉，他屡次加我力量，没有他我软弱如水，完全不能为你作什么、受什么」。大卫如今哀伤而行，缺乏属灵的喜乐，却仍发觉神是赐他力量的神。我们若不能在神里自慰，便可靠他自立，并可在缺乏属灵喜乐之时有属灵的扶持。大卫在此以此向神申诉：「你是我所倚靠为力量的神，为何丢弃我呢？」这是误会；因为神从未丢弃任何信靠他的人，无论他们对自己光景有何忧郁的念虑。「你是赐力量给我的神，为何我的仇敌比我强，我又为何因他欺压的权能哀痛而行呢？」教会仇敌强大的力量与教会神的全能，二者难以调和；但到了他一切仇敌成为他脚凳之日，二者必得调和。
三、作为他的向导——他信实的向导（诗43:3）：「求你……带我，带我到你的圣山」。他求，1. 神借护理使他得以从被掳中归回，再开一条路使他得以自由享受神圣所的特权。他的心在「圣山与帐幕」上，不在家的安慰、宫廷的升迁或消遣上；这些没有他能忍受，但他急切要再见神的帐幕；在他眼中没有比这些更可爱的；他巴不得能被带回那里。为此他求：「『求你发出你的亮光和真实』；让我以此为恩惠之果——恩惠就是光，应许之成全就是真实。」我们所需使我们有福的，无过于那从神恩惠所流、包含在他应许中之善。那怜悯、那真实，便足，便是一切；当我们在护理中见此二者，便知自己在极安全的引领之下。注意，神所领的人，他必领到他的圣山、他的帐幕；所以那些自称被灵引领、却背离所设立的媒介的，实在自欺。2. 神借恩典领他进入与他自己相交，并预备他在来世得见、得享他自己。一些犹太作者把此处的「亮光和真实」解作弥赛亚君王和他的先锋以利亚；这些已在旧约祷告的应允中来到；但我们仍当求神的亮光与真实——亮光与真实之灵——他补足基督身体同在之缺，要领我们进入敬虔的奥秘，并引领我们走天路。当神将亮光与真实送入我们心，这些必在我们一切灵修中、一切目标与盼望中，引导我们到上面的世界；我们若尽责跟随那亮光与那真实，它们必带我们到上面的圣山。
四、作为他的喜乐——他极大的喜乐。神若领他到帐幕，若恢复他素来的自由，他深知自己当怎样行：「我就走到神的祭坛」（诗43:4）。他要尽其所能就近神——他那极大的喜乐。注意，1. 那些到帐幕的当到祭坛；那些到媒介的当合格自己去到——然后去到特殊的媒介——那些最感动人、最约束人的媒介。我们越就近、越紧贴神，越好。2. 那些到神祭坛的，当在其中确实到神那里去，并用心——用真心——就近他：我们若不在其中就近圣洁的神，到圣洁媒介便是徒然。3. 那些就近神的，当以他为「极喜乐」而就近他——不仅作为将来的福分，更作为现今的喜乐，且不是寻常的喜乐，乃是「极喜乐」——远超感官与时间的喜乐。原文这话极其有力：「到我那喜乐中的喜乐之神那里」，或「我凯旋中的喜乐」。无论我们以何为乐、以何夸胜，神必是那喜乐的本体；我们一切在其中的喜乐，必终止于他，并必借恩赐而达赐恩者。4. 我们以神为极喜乐而就近他时，我们在他里面的安慰，必成为我们以他——我们的神——为神而赞美他的内容：「神啊，我的神，我要弹琴称赞你」。大卫擅琴（撒上16:16、18），他要以所擅长的赞美神；因为神当以我们最佳的来赞美；他当受，因他最美。
五、作为他的盼望——他永不落空的盼望（诗43:5）。此处如前，大卫因自己的颓丧与灰心责备自己，承认自己不该让步于此，并无理由如此行：「我的心哪，你为何忧闷？」然后他以信心的期望使自己安静——他必荣耀神（「应当仰望神，因我还要称赞他」），又必与神同享荣耀（「他是我脸上的拯救，是我的神」）。这是我们不能过于坚持的，因为这是我们必须生死所凭的。
英文原文
Appeals and Petitions
¹ Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man.
² For thou art the God of my strength: why dost thou cast me off? why go I mourning because of the oppression of the enemy?
³ O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles.
⁴ Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God.
⁵ Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise him, who is the health of my countenance, and my God.
David here makes application to God, by faith and prayer, as his judge, his strength, his guide, his joy, his hope, with suitable affections and expressions.
I. As his Judge, his righteous Judge, who he knew would judge him, and who (being conscious of his own integrity) he knew would judge for him (Ps 43:1): Judge me, O God! and plead my cause. There were those that impeached him; against them he is defendant, and from their courts, where he stood unjustly convicted and condemned, he appeals to the court of heaven, the supreme judicature, praying to have their judgment given against him reversed and his innocency cleared. There were those that had injured him; against them he is plaintiff, and exhibits his complaint to him who is the avenger of wrong, praying for justice for himself and upon them. Observe, 1. Who his enemies were with whom he had this struggle. Here was a sinful body of men, whom he calls an ungodly or unmerciful nation. Those that are unmerciful make it appear that they are ungodly; for, those that have any fear or love of their master will have compassion on their fellow-servants. And here was one bad man the head of them, a deceitful and unjust man, most probably Saul, who not only showed no kindness to David, but dealt most perfidiously and dishonestly with him. If Absalom was the man he meant, his character was no better. As long as there are such bad men out of hell, and nations of them, it is not strange that good men, who are yet out of heaven, meet with hard and base treatment. Some think that David, by the spirit of prophecy, calculated this psalm for the use of the Jews in their captivity in Babylon, and that the Chaldeans are the ungodly nation here meant; to them it was very applicable, but only as other similar scriptures, none of which are of private interpretation. God might design it for their use, whether David did or no. 2. What is his prayer with reference to them: Judge me. As to the quarrel God had with him for sin, he prays, "Enter not into judgment with me, for then I shall be condemned;" but, as to the quarrel his enemies had with him he prays, "Lord, judge me, for I know that I shall be justified; plead my cause against them, take my part, and in thy providence appear on my behalf." He that has an honest cause may expect that God will plead it. "Plead my cause so as to deliver me from them, that they may not have their will against me." We must reckon our cause sufficiently pleaded if we be delivered, though our enemies be not destroyed.
II. As his strength, his all-sufficient strength; so he eyes God (Ps 43:2): "Thou art the God of my strength, my God, my strength, from whom all my strength is derived, in whom I strengthen myself, who hast often strengthened me, and without whom I am weak as water and utterly unable either to do or suffer any thing for thee." David now went mourning, destitute of spiritual joys, yet he found God to be the God of his strength. If we cannot comfort ourselves in God, we may stay ourselves upon him, and may have spiritual supports when we want spiritual delights. David here pleads this with God: "Thou art the God on whom I depend as my strength; why then dost thou cast me off?" This was a mistake; for God never cast off any that trusted in him, whatever melancholy apprehensions they may have had of their own state. "Thou art the God of my strength; why then is my enemy too strong for me, and why go I mourning because of his oppressive power?" It is hard to reconcile the mighty force of the church's enemies with the almighty power of the church's God; but the day will reconcile them when all his enemies shall become his footstool.
III. As his guide, his faithful guide (Ps 43:3): Lead me, bring me to thy holy hill. He prays, 1. That God by his providence would bring him back from his banishment, and open a way for him again to the free enjoyment of the privileges of God's sanctuary. His heart is upon the holy hill and the tabernacles, not upon his family-comforts, his court-preferments, or his diversions; he could bear the want of these, but he is impatient to see God's tabernacles again; nothing so amiable in his eyes as those; thither he would gladly be brought back. In order to this he prays, "Send out thy light and thy truth; let me have this as a fruit of thy favour, which is light, and the performance of thy promise, which is truth." We need desire no more to make us happy than the good that flows from God's favour and is included in his promise. That mercy, that truth, is enough, is all; and, when we see these in God's providences, we see ourselves under a very safe conduct. Note, Those whom God leads he leads to his holy hill, and to his tabernacles; those therefore who pretend to be led by the Spirit, and yet turn their backs upon instituted ordinances, certainly deceive themselves. 2. That God by his grace would bring him into communion with himself, and prepare him for the vision and fruition of himself in the other world. Some of the Jewish writers by the light and truth here understand Messiah the Prince and Elias his forerunner: these have come, in answer to the prayers of the Old Testament; but we are still to pray for God's light and truth, the Spirit of light and truth, who supplies the want of Christ's bodily presence, to lead us into the mystery of godliness and to guide us in the way to heaven. When God sends his light and truth into our hearts, these will guide us to the upper world in all our devotions as well as in all our aims and expectations; and, if we conscientiously follow that light and that truth, they will certainly bring us to the holy hill above.
IV. As his joy, his exceeding joy. If God guide him to his tabernacles, if he restore him to his former liberties, he knows very well what he has to do: Then will I go unto the altar of God, Ps 43:4. He will get as near as he can unto God, his exceeding joy. Note, 1. Those that come to the tabernacles should come to the altar; those that come to ordinances should qualify themselves to come, and then come to special ordinances, to those that are most affecting and most binding. The nearer we come, the closer we cleave, to God, the better. 2. Those that come to the altar of God must see to it that therein they come unto God, and draw near to him with the heart, with a true heart: we come in vain to holy ordinances if we do not in them come to the holy God. 3. Those that come unto God must come to him as their exceeding joy, not only as their future bliss, but as their present joy, and that not a common, but an exceeding joy, far exceeding all the joys of sense and time. The phrase, in the original, is very emphatic—unto God the gladness of my joy, or of my triumph. Whatever we rejoice or triumph in God must be the joy of it; all our joy in it must terminate in him, and must pass through the gift to the giver. 4. When we come to God as our exceeding joy our comforts in him must be the matter of our praises to him as God, and our God: Upon the harp will I praise thee, O God! my God. David excelled at the harp (1Sa 16:16,18), and with that in which he excelled he would praise God; for God is to be praised with the best we have; it is fit he should be, for he is the best.
V. As his hope, his never-failing hope, Ps 43:5. Here, as before, David quarrels with himself for his dejections and despondencies, and owns he did ill to yield to them, and that he had no reason to do so: Why art thou cast down, O my soul? He then quiets himself in the believing expectation he had of giving glory to God (Hope in God, for I shall yet praise him) and of enjoying glory with God: He is the health of my countenance and my God. That is what we cannot too much insist upon, for it is what we must live and die by.
本篇大概与前篇因同一缘故而作,既无标题,可视为前篇的附录;旧病复发之时,他立即重新采用同样的疗法,因为他已将其记在册上,旁注「已证有效」。本篇(诗43:2;42:9)几乎与前篇(诗43:2;42:9)完全相同,正如本篇(诗43:5;42:11)与那篇(诗43:5;42:11)完全相同。基督自己得了没有限量的圣灵,在需要之时也曾第二次、第三次祷告「说的话还是与先前一样」(太26:44)。在本诗中:一、大卫就仇敌向他所行的伤害向神申诉(诗43:1,2);二、他求神恢复他自由享用公开律例的权利,并应许要善加运用(诗43:3,4);三、他竭力以对神活泼的盼望与信靠平静自己内心的烦乱(诗43:5);我们唱这首诗时若竭力追求这些,便是以心中的恩典歌唱了。