서론
无标题
英文原文
The key of this psalm hangs at the door, for the title tells us upon what occasion it was penned—when the inhabitants of Ziph, men of Judah (types of Judas the traitor), betrayed David to Saul, by informing him where he was and putting him in a way how to seize him. This they did twice (1Sa 23:19,26:1), and it is upon record to their everlasting infamy. The psalm is sweet; the former part of it, perhaps, was meditated when he was in his distress and put into writing when the danger was over, with the addition of the last two verses, which express his thankfulness for the deliverance, which yet might be written in faith, even when he was in the midst of his fright. Here, I. He complains to God of the malice of his enemies, and prays for help against them, Ps 55:1-3. II. He comforts himself with an assurance of the divine favour and protection, and that, in due time, his enemies should be confounded and be delivered, Ps 55:4-7. What time we are in distress we may comfortably sing this psalm.
1-3
Complaints
哀诉
交与伶长，用丝弦乐器，训诲诗。大卫的诗篇，西弗人来对扫罗说，大卫岂不是在我们那里藏身吗？
¹ 神啊，求你以你的名救我，凭你的大能为我伸冤。
² 神啊，求你听我的祷告；留心听我口中的言语。
³ 因为外人起来攻击我，强暴人寻索我的命；他们眼中没有神。〔细拉〕
我们在此可以看见：1. 大卫此刻所处的大患难——标题有所说明。西弗人主动前来，告诉扫罗大卫在哪里，并应许将他交在扫罗手中。人必以为大卫既已退入乡间，便不会受追；既已退入旷野，便不会被发现；又在自己本国，便不会被出卖；然而似乎竟如此。善人永不要指望在天未到之前安全安逸。这些西弗人何等诡诈、何等多事！所幸神是信实的，因为人是不可信靠的（弥7:5）。2. 他向神呼求救助和拯救的祷告（诗54:1、2）。他诉诸神的大能——借此他能帮助他；又诉诸神的名——借此神有责任帮助他；并求他救他脱离仇敌，并「为我伸冤」——即为他的案子申辩，为他判语。大卫没有别的恳求可倚靠，只有神的名；没有别的能力可倚靠，只有神的大能；这些他作为他的避难所和信靠。这必是他祷告的有效答复（诗54:2）——即使在他逃亡之中，没有机会作庄严的祷告，他也时时向天举心：「求你听我的祷告」——发自内心的——「留心听我口中的言语」。3. 他的恳求理由，取自仇敌的品格（诗54:3）。〔1〕他们是「外人」；西弗人正是如此，不配以色列人之名。「他们待我比非利士人自己还要卑鄙野蛮。」那破坏了亲属和盟约关系、使自己成为外人的人，会给予最坏的待遇。〔2〕他们是「强暴人」；扫罗正是如此——他作王，本当使用权柄保护他一切善良的臣民，却滥用之为他们的毁灭。在「审判之处」的欺压是最痛苦的（传3:16）。保罗所遇最大的危险是「同族的人」和「假弟兄」（林后11:26），大卫也是如此。〔3〕他们极其可畏威胁；他们不仅恨他、愿他遭祸，更结集起来反对他，联合他们的权势来加害。〔4〕他们极其恶毒怨恨：「他们寻索我的命」；他们猎取宝贵的性命；少一点也不足。我们可以凭信心求神借他的护理不使如此残忍好流人血的人成功——免得似乎像是给他们面子。〔5〕他们极其不敬近乎无神论；因此他认为神的尊荣与神起来反对他们有关：「他们眼中没有神」；即他们完全抛弃了对神的思想；他们不考虑他的眼目在他们身上，不考虑在与他的百姓争战时就是与他争战，也不考虑如此不相称的争战必有致命的结局。请注意，那不把神摆在面前的人，不能期待从他得好；不，这样的人还有什么样的恶不肯行呢？那已破坏了对神的敬畏的人，还有什么本性、友谊、感恩、盟约的羁绊能约束他们呢？〔细拉〕——记下这话。我们都当确实常常把神摆在自己面前；因为我们若不如此，便有成为不顾一切之人的危险。
英文原文
Complaints
To the chief musician on Neginoth, Maschil. A psalm of David, when the Ziphim came and said to Saul, Doth not David hide himself with us?
¹ Save me, O God, by thy name, and judge me by thy strength.
² Hear my prayer, O God; give ear to the words of my mouth.
³ For strangers are risen up against me, and oppressors seek after my soul: they have not set God before them. Selah.
We may observe here, 1. The great distress that David was now in, which the title gives an account of. The Ziphim came of their own accord, and informed Saul where David was, with a promise to deliver him into his hand. One would have thought that when David had retired into the country he would not be pursued, into a desert country he would not be discovered, and into his own country he would not be betrayed; and yet it seems he was. Never let a good man expect to be safe an easy till he comes to heaven. How treacherous, how officious, were these Ziphim! It is well that God is faithful, for men are not to be trusted, Mic 7:5. 2. His prayer to God for succour and deliverance, Ps 54:1,2. He appeals to God's strength, by which he was able to help him, and to his name, by which he was engaged to help him, and begs he would save him from his enemies and judge him, that is, plead his cause and judge for him. David has no other plea to depend upon than God's name, no other power to depend upon than God's strength, and those he makes his refuge and confidence. This would be the effectual answer of his prayers (Ps 54:2), which even in his flight, when he had not opportunity for solemn address to God, he was ever and anon lifting up to heaven: Hear my prayer, which comes from my heart, and give ear to the words of my mouth. 3. His plea, which is taken from the character of his enemies, Ps 54:3. (1.) They are strangers; such were the Ziphites, unworthy the name of Israelites. "They have used me more basely and barbarously than the Philistines themselves would have done." The worst treatment may be expected from those who, having broken through the bonds of relation and alliance, make themselves strangers. (2.) They are oppressors; such was Saul, who, as a king, should have used his power for the protection of all his good subjects, but abused it for their destruction. Nothing is so grievous as oppression in the seat of judgment, Ec 3:16. Paul's greatest perils were by his own countrymen and by false brethren (2Co 11:26), and so were David's. (3.) They were very formidable and threatening; they not only hated him and wished him ill, but they rose up against him in a body, joining their power to do him a mischief. (4.) They were very spiteful and malicious: They seek after my soul; they hunt for the precious life; no less will satisfy them. We may, in faith, pray that God would not by his providence give success, lest it should look like giving countenance, to such cruel bloody men. (5.) They were very profane and atheistical, and, for this reason, he thought God was concerned in honour to appear against them: They have not set God before them, that is, they have quite cast off the thoughts of God; they do not consider that his eye is upon them, that, in fighting against his people, they fight against him, nor have they any dread of the certain fatal consequences of such an unequal engagement. Note, From those who do not set God before them no good is to be expected; nay, what wickedness will not such men be guilty of? What bonds of nature, or friendship, or gratitude, or covenant, will hold those that have broken through the fear of God? Selah—Mark this. Let us all be sure to set God before us at all times; for, if we do not we are in danger of becoming desperate.
4-7
Consolations
安慰
⁴ 神是帮助我的，是扶持我性命的。 ⁵ 他向恨我的人报应，凭诚实把他们灭绝。细拉。 ⁶ 我要把甘心祭献给你；耶和华啊，我要称赞你的名；这名本为美好。 ⁷ 他从一切的急难中把我救出来；我的眼睛也看见了我仇敌遭报。
我们在此看见大卫在祷告中信心的活泼运用，借此他确知结局将是可安慰的，虽然对他的攻击令人畏惧。
一、他确知神在他一边，神为他出面（诗54:4）；他以夸胜欢呼的口吻说：「神是帮助我的。」我们若为他，他也为我们；他既为我们，我们便在他里面得着这样的帮助，以致不必惧怕任何反对我们的权势。人和魔鬼虽企图作我们的毁灭者，只要神是我们的帮助，他们便不能得逞：「主是扶持我性命的」。参诗118:7：「主与帮助我的人同在。」有人扶持我，神就是其中之一；他是首要的；他若不帮助他们，他们中无一能帮助我。每个受造之物对我们是（也只限于）神使它成为的。他的意思是：「主是扶持我性命的，使我在本分上不疲倦，不在重担下下沉。」借护理托住万物的，借着他的恩典托住他百姓的灵魂。神到了时候要拯救他百姓的，在此期间也扶持他们、托住他们，使他所造的灵不致在他面前疲乏。
二、神既与他同站一边，他便不疑他的仇敌必在他面前逃跑仆倒（诗54:5）：「他向恨我的人——就是窥探我、寻找机会害我的人——报应。他们为我所设计的恶，公义的神必归到他们自己头上。」大卫不愿以恶报他们，却知道神必如此行：「我如聋子不听，因你必听见。」我们所赦免的仇敌若不悔改，神必审判；正因如此，我们不可自己报仇，因为神说：「伸冤在我。」但他求：「凭诚实把他们灭绝。」这不是恶毒的祷告，而是信心的祷告；因为它着眼于神的话语，只求其应验。神的威吓之中有真实，正如他的应许之中有真实；不悔改的罪人必付代价得知此事。
三、他应许为他对神良善的一切经历向神献上感谢（诗54:6）：「我要把甘心祭献给你。」祭物虽昂贵，但当神要求敬拜者以这种方式赞美他之时，大卫不仅献祭，更甘心乐意、毫不勉强地献上。我们一切属灵的祭，从这个意义上说，都当作甘心祭；因为神喜爱乐意施与的人。然而他不仅要献他的祭——那不过是影儿、是仪式；他还要留心实体：「我要称赞你的名。」感恩的心，并献上感谢之祭的嘴唇——承认他的名——是神所悦纳的祭：「我要称赞你的名，因为这名本为美好。」你的名不仅伟大，更美好，所以当受赞美。称赞你的名不仅是我们当尽的本分，更是美事、乐事、有益之事；这对我们是好的（诗92:1）；所以「我要称赞你的名」。
四、他把他的拯救当作已成就的事而言（诗54:7）：我要称赞你的名，并说：「他把我救出来」；这要成为我那时的诗歌。他所喜乐的是一次完全的拯救——「他从一切的急难中把我救出来」；又是一次尽如他心的拯救——「我的眼睛也看见了我仇敌遭报」，并非看见他们被剪除倾覆，而是看见他们被迫退兵，因为有消息报给扫罗说非利士人犯境了，撒上23:27-28。大卫所愿的只是自己平安；当他看见扫罗撤兵，他便看见了他所愿的。「他从一切的急难中把我救出来。」或：1. 大卫在患难中以此念自慰：「他迄今已经把我从一切急难中救出来，我许多次已经达到目的，看见了我仇敌遭报；所以他必救我脱离这次的患难。」我们在最大的艰难中，也当这样以过去的经历鼓励自己。或：2. 他在惊恐过去之后，以此念高抬他现今的拯救——它是进一步拯救的凭据。他把他的拯救之成全当作已成就的事，虽然他面前还有许多患难，因为他有神的应许，便如已成就一般确知。「那已经开始救我脱离一切患难、终必叫我看见我仇敌遭报的。」这或许指向基督——大卫是他的预表；神必救他脱离他降卑状态中的一切患难，他也完全确知这事；经上也说万物都服在他脚下；因为「万物还尚未服在他脚下」，我们却确知他必掌权，直到他一切仇敌成了他的脚凳，他也要看见他向仇敌所愿的。无论如何，这鼓励一切信徒善用他们具体的拯救，正如保罗（如大卫此处）所行的，提后4:17-18：「那救我脱离狮子口的，必救我脱离一切的凶恶，也必救我进他的天国。」
英文原文
Consolations
⁴ Behold, God is mine helper: the Lord is with them that uphold my soul.
⁵ He shall reward evil unto mine enemies: cut them off in thy truth.
⁶ I will freely sacrifice unto thee: I will praise thy name, O LORD; for it is good.
⁷ For he hath delivered me out of all trouble: and mine eye hath seen his desire upon mine enemies.
We have here the lively actings of David's faith in his prayer, by which he was assured that the issue would be comfortable, though the attempt upon him was formidable.
I. He was sure that he had God on his side, that God took his part (Ps 54:4); he speaks it with an air of triumph and exultation, Behold, God is my helper. If we be for him, he is for us; and, if he be for us, we shall have such help in him that we need not fear any power engaged against us. Though men and devils aim to be our destroyers, they shall not prevail while God is our helper: The Lord is with those that uphold my soul. Compare Ps 118:7, "The Lord taketh my part with those that help me. There are some that uphold me, and God is one of them; he is the principal one; none of them could help me if he did not help them." Every creature is that to us (and no more) that God makes it to be. He means, "The Lord is he that upholds my soul, and keeps me from tiring in my work and sinking under my burdens." He that by his providence upholds all things by his grace upholds the souls of his people. God, who will in due time save his people, does, in the mean time, sustain them and bear them up, so that the spirit he has made shall not fail before him.
II. God taking part with him, he doubted not but his enemies should both flee and fall before him (Ps 54:5): "He shall reward evil unto my enemies that observe me, seeking an opportunity to do me a mischief. The evil they designed against me the righteous God will return upon their own heads." David would not render evil to them, but he knew God would: I as a deaf man heard not, for thou wilt hear. The enemies we forgive, if they repent not, God will judge; and for this reason we must not avenge ourselves, because God has said, Vengeance is mine. But he prays, Cut them off in thy truth. This is not a prayer of malice, but a prayer of faith; for it has an eye to the word of God, and only desires the performance of that. There is truth in God's threatenings as well as in his promises, and sinners that repent not will find it so to their cost.
III. He promises to give thanks to God for all the experiences he had had of his goodness to him (Ps 54:6): I will sacrifice unto thee. Though sacrifices were expensive, yet, when God required that his worshippers should in that way praise him, David would not only offer them, but offer them freely and without grudging. All our spiritual sacrifices must, in this sense, be free-will-offerings; for God loves a cheerful giver. Yet he will not only bring his sacrifice, which was but the shadow, the ceremony; he will mind the substance: I will praise thy name. A thankful heart, and the calves of our lips giving thanks to his name, are the sacrifices God will accept: "I will praise thy name, for it is good. Thy name is not only great but good, and therefore to be praised. To praise thy name is not only what we are bound to, but it is good, it is pleasant, it is profitable; it is good for us (Ps 92:1); therefore I will praise thy name."
IV. He speaks of his deliverance as a thing done (Ps 54:7): I will praise thy name, and say, "He has delivered me; this shall be my song then." That which he rejoices in is a complete deliverance—He has delivered me from all trouble; and a deliverance to his heart's content—My eye has seen its desire upon my enemies, not seen them cut off and ruined, but forced to retreat, tidings being brought to Saul that the Philistines were upon him, 1Sa 23:27,28. All David desired was to be himself safe; when he saw Saul draw off his forces he saw his desire. He has delivered me from all trouble. Either, 1. With this thought David comforted himself when he was in distress: "He has delivered me from all trouble hitherto, and many a time I have gained my point, and seen my desire on my enemies; therefore he will deliver me out of this trouble." We should thus, in our greatest straits, encourage ourselves with our past experiences. Or, 2. With this thought he magnified his present deliverance when the fright was over, that it was an earnest of further deliverance. He speaks of the completing of his deliverance as a thing done, though he had as yet many troubles before him, because, having God's promise for it, he was as sure of it as if it had been done already. "He that has begun to deliver me from all troubles, and will at length give me to see my desire upon my enemies." This may perhaps point at Christ, of whom David was a type; God would deliver him out of all the troubles of his state of humiliation, and he was perfectly sure of it; and all things are said to be put under his feet; for, though we see not yet all things put under him, yet we are sure he shall reign till all his enemies be made his footstool, and he shall see his desire upon them. However, it is an encouragement to all believers to make that use of their particular deliverances which St. Paul does (like David here), 2Ti 4:17,18, He that delivered me from the mouth of the lion shall deliver me from every evil work, and will preserve me to his heavenly kingdom.
本篇的钥匙挂在门上,因标题告诉我们它因何故而作——当西弗人,犹大人(叛徒犹大的预表),将大卫出卖给扫罗,向他通报大卫的所在并为他指明捉拿之道之时。他们两次行这事(撒上23:19;26:1),已记在册上,作他们永远的羞辱。本篇甘美;其前半大概是他患难中所默想,危险过去后笔录成文,加上末两节以表对解救的感恩——那两节也可能是他在惊恐之中凭信而写。本篇结构如下:一、他向神抱怨仇敌的恶意,求神帮助他抵挡他们(诗54:1-3);二、他以神恩眷与保护的确据自慰,并确知他的仇敌必适时蒙羞、自己必得解救(诗54:4-7)。我们何时在患难中,都可甘美地唱这首诗。