서론
无标题
简体中文
英文原文
After many psalms which David penned in a day of distress this comes which was calculated for a day of triumph; it was penned after he was settled in the throne, upon occasion of an illustrious victory which God blessed his forces with over the Syrians and Edomites; it was when David was in the zenith of his prosperity, and the affairs of his kingdom seem to have been in a better posture then ever they were either before or after. See 2Sa 8:3,13, 1Ch 18:3,12. David, in prosperity, was as devout as David in adversity. In this psalm, I. He reflects upon the bad state of the public interests, for many years, in which God had been contending with them, Ps 60:1-3. II. He takes notice of the happy turn lately given to their affairs, Ps 60:4. III. He prays for the deliverance of God's Israel from their enemies, Ps 60:5. IV. He triumphs in hope of their victories over their enemies, and begs of God to carry them on and complete them, Ps 60:6-12. In singing this psalm we may have an eye both to the acts of the church and to the state of our own souls, both which have their struggles.
1-5
David's Complaints and Petitions
简体中文
大卫的哀诉与恳求
交与伶长，调用「为证的百合花」。大卫的金诗，叫人学习，大卫与两河的亚兰人并琐巴的亚兰人争战的时候；约押转回，在盐谷击杀了以东一万二千人。
¹ 神啊，你丢弃了我们，使我们分散；你曾发怒，求你再转向我们。
² 你使地震动，使地破裂；求你医好地的破口，因为它摇动。
³ 你叫你的民遇见艰难；你叫我们喝那使人东倒西歪的酒。
⁴ 你把旌旗赐给敬畏你的人，可以为真理扬起来。〔细拉〕
⁵ 求你用右手拯救我们，应允我们，好叫你所亲爱的人得救。
标题告诉我们：1. 本诗的一般目的。它是「金诗」——大卫的宝石，又是「叫人学习」。利未人当教导百姓唱诵此诗，借此教导他们信靠神并在他里面夸胜；我们当在其中教导自己和彼此。在公众欢乐之日，我们当受教将喜乐归向神，并以他为终极；不可将唯独当归给他的赞美归给拯救的器皿；并当以喜乐激励我们的盼望。2. 本诗的特殊缘由。那时，〔1〕他正与亚兰人争战，仍与他们相持——无论是两河间的亚兰人，还是琐巴的亚兰人。〔2〕他借约押所率的军队对以东人取得大胜，在当场击杀敌人一万二千。大卫在这篇诗中兼顾这两件事：他挂虑与亚兰人（亚述人）的争战，并为此祷告；他因胜过以东人而喜乐，并以此怀着圣洁的信靠夸胜，确信神必将胜利完成。我们喜乐之时也同时有所挂虑，二者可彼此平衡，使任何一方不致过分。这也为我们提供祷告和赞美的内容，因为二者都当以相宜的情操与情感献于神。若一处得胜，另一处仍在争战：以东人被制服了，亚兰人还没有；所以「佩带军械的，不可像已经卸下的人那样夸口」。
在开头的这些经文中，我们看到：
一、对神多年来使百姓蒙羞受挫的沉痛追忆。在扫罗作王时——尤其在其末期——以及大卫与扫罗家相争、仅作犹大王之时，国事极其纷乱，邻国也搅扰不休。1. 他哀叹他们所「遇见的艰难」（即所受的苦），因为非利士人和别的不良邻邦趁机多方攻击他们（诗60:3）。神有时甚至向自己的百姓在今世显示艰难之事，使他们不以这世界为安息之所，惟独在他里面得安息。2. 他承认神的不悦是他们所经一切艰难的根由：「『你曾发怒』，向我们发怒（诗60:1），并在怒中丢弃了我们，分散了我们，使我们失去你的保护；不然我们的仇敌不能如此胜过我们。若不是你折断了我们彼此联合的『联系的杖』（亚11:14），以致分散我们，他们绝不能掳掠我们。」无论我们的患难是什么，无论其器皿是谁，我们都当承认神的手——他公义的手——在其中。3. 他哀叹近年来失误所造成的恶果与连锁影响。全国都在震动：「你使『地』震动」（诗60:2）。一般百姓对这些事的结局存极可怕的预感。敬虔人自己也惊惶失措：「『你叫我们喝那使人东倒西歪的酒』（诗60:3）；我们如同醉酒的人，不知所措，不知如何将这些安排与神的应许及他与百姓的关系相调和；我们惊奇，不能作什么，也不知该作什么。」这些事在此被记录下来，是「为叫人学习」，即作百姓的教导。当神转手恩待我们时，回想从前所受的灾祸是有益的：〔1〕使我们存留并更新那些灾祸所留下的美好印象。我们的灵魂当时常记念所受的苦难和痛苦，好叫我们「心里俯伏」（哀3:19、20）。〔2〕使神在我们得救、复兴时向我们所施的良善更显为大；因为这如同死里复活，如此奇特，如此令人振奋。我们的苦难如同衬托我们喜乐的底色。〔3〕使我们不敢自恃安全，当常存战兢而喜乐，因为知道不久也许又会被放回我们近来才被取出的炉中——如银子尚未炼净时一样。
二、对神所赐鼓励的感恩记念——这鼓励使人盼望：虽然事已久坏，如今将开始转好（诗60:4）：「『你把旌旗赐给敬畏你的人』（因为无论时代多坏，我们中间仍有敬畏你名的一些余民，你对他们怀着温柔的关怀），『可以为真理扬起来』——为你必将成就之应许的真理而由你举起，也为他们为真理和公正而防御时由他们举起」（诗45:4）。这旌旗就是大卫的政权——它在全国的建立与扩张。那些敬畏神、看重神对大卫作王之拣选的敬虔以色列人，将他的升高视为蒙恩的兆头，如同一面为他们升起的旌旗。1. 它使他们合一——如士兵聚集在军旗之下。那些曾「分散」（诗60:1）、彼此分裂、因此衰弱暴露的人，在大卫登位时便团结起来。2. 它激励他们，使他们得着生命与勇气——如士兵看见军旗便得激励。3. 它使仇敌惊惧——他们如今可以向其展示反对的旗帜。大卫的子孙基督被赐下「作万民的大旗」（赛11:10），作敬畏神之人的旌旗；在他里面，作为他们合一的中心，他们被聚为一；他们寻求他，在他里面荣耀并得勇气。他的爱是覆盖他们的旌旗；他们奉他的名、靠他的力量与黑暗的权势争战，在他之下教会如展开旌旗的军队威武可畏。
三、为适时怜悯的谦卑恳求。1. 求神与他们和好——他虽曾向他们发怒。他们的灾祸始于他的不悦，所以他们的兴盛必始于他的恩眷：「神啊，求你再转向我们！」（诗60:1）向我们仰脸，与我们同心；与我们相和——在那和睦中我们便有平安。「与人和好的神使万物和谐。」2. 求他们彼此和好——他们曾破裂、曾可悲地分裂：「『求你医好地的破口』（诗60:2），不仅医治仇敌所加的破口，更医治我们不幸内争所造成的破口。」这些破口是因人的愚妄和败坏而有的，唯有神的智慧和恩典能修补——借着倾注爱与和平的灵；唯有如此，一个震动破碎的国家才能重归正轨、免于倾覆。3. 求他们因此蒙保守脱离仇敌的手（诗60:5）：「『好叫你所亲爱的人得救』，不至成为掠物；『用右手拯救我们』——用你自己的大能，并借你所乐意使用的右手之器，『并应允我』。」敬畏神的人就是他所亲爱的；他们如他眼中的瞳仁般宝贵。他们常在患难之中，却必蒙拯救。神自己的右手必拯救他们；因为凡得着他心的，也得着他的手。「拯救他们，并应允我。」请注意，祷告的神的百姓可以将教会普遍的拯救视为对他们个别祷告的应允。我们若利用自己在施恩座前的影响力为公众求福，而那福气又赐下了，那么除了与他人同享其益处之外，我们每个人都可以怀着特别的满足说：「神在此事上听了我，应允了我。」
英文原文
David's Complaints and Petitions
To the chief musician upon Shushan-eduth, Michtam of David, to teach, when he strove with Aram-naharaim, and with Aramzobah, when Joab returned, and smote of Edom in the valley of salt 12,000.
¹ O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again.
² Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh.
³ Thou hast showed thy people hard things: thou hast made us to drink the wine of astonishment.
⁴ Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah.
⁵ That thy beloved may be delivered; save with thy right hand, and hear me.
The title gives us an account, 1. Of the general design of the psalm. It is Michtam—David's jewel, and it is to teach. The Levites must teach it to the people, and by it teach them both to trust in God and to triumph in him; we must, in it, teach ourselves and one another. In a day of public rejoicing we have need to be taught to direct our joy to God and to terminate it in him, to give none of that praise to the instruments of our deliverance which is due to him only, and to encourage our hopes with our joys. 2. Of the particular occasion of it. It was at a time, (1.) When he was at war with the Syrians, and still had a conflict with them, both those of Mesopotamia and those of Zobah. (2.) When he had gained a great victory over the Edomites, by his forces, under the command of Joab, who had left 12,000 of the enemy dead upon the spot. David has an eye to both these concerns in this psalm: he is in care about his strife with the Assyrians, and in reference to that he prays; he is rejoicing in his success against the Edomites, and in reference to that he triumphs with a holy confidence in God that he would complete the victory. We have our cares at the same time that we have our joys, and they may serve for a balance to each other, that neither may exceed. They may likewise furnish us with matter both for prayer and praise, for both must be laid before God with suitable affections and emotions. If one point be gained, yet in another we are still striving: the Edomites are vanquished, but the Syrians are not; therefore let not him that girds on the harness boast as if he had put it off.
In these verses, which begin the psalm, we have,
I. A melancholy memorial of the many disgraces and disappointments which God had, for some years past, put the people under. During the reign of Saul, especially in the latter end of it, and during David's struggle with the house of Saul, while he reigned over Judah only, the affairs of the kingdom were much perplexed, and the neighbouring nations were vexatious to them. 1. He complains of hard things which they had seen (that is, which they had suffered), while the Philistines and other ill-disposed neighbours took all advantages against them, Ps 60:3. God sometimes shows even his own people hard things in this world, that they may not take up their rest in it, but may dwell at ease in him only. 2. He owns God's displeasure to be the cause of all the hardships they had undergone: "Thou hast been displeased by us, displeased against us (Ps 60:1), and in thy displeasure hast cast us off and scattered us, hast put us out of thy protection, else our enemies could not have prevailed thus against us. They would never have picked us up and made a prey of us if thou hadst not broken the staff of bands (Zec 11:14) by which we were united, and so scattered us." Whatever our trouble is, and whoever are the instruments of it, we must own the hand of God, his righteous hand, in it. 3. He laments the ill effects and consequences of the miscarriages of the late years. The whole nation was in a convulsion: Thou hast made the earth (or the land) to tremble, Ps 60:2. The generality of the people had dreadful apprehensions of the issue of these things. The good people themselves were in a consternation: "Thou hast made us to drink the wine of astonishment (Ps 60:3); we were like men intoxicated, and at our wits' end, not knowing how to reconcile these dispensations with God's promises and his relation to his people; we are amazed, can do nothing, nor know we what to do." Now this is mentioned here to teach, that is, for the instruction of the people. When God is turning his hand in our favour, it is good to remember our former calamities, (1.) That we may retain the good impressions they made upon us, and may have them revived. Our souls must still have the affliction and the misery in remembrance, that they may be humbled within us, La 3:19,20. (2.) That God's goodness to us, in relieving us and raising us up, may be more magnified; for it is as life from the dead, so strange, so refreshing. Our calamities serve as foils to our joys. (3.) That we may not be secure, but may always rejoice with trembling, as those that know not how soon we may be returned into the furnace again, which we were lately taken out of as the silver is when it is not thoroughly refined.
II. A thankful notice of the encouragement God had given them to hope that, though things had been long bad, they would now begin to mend (Ps 60:4): "Thou hast given a banner to those that fear thee (for, as bad as the times are, there is a remnant among us that desire to fear thy name, for whom thou hast a tender concern), that it may be displayed by thee, because of the truth of thy promise which thou wilt perform, and to be displayed by them, in defense of truth and equity," Ps 45:4. This banner was David's government, the establishment and enlargement of it over all Israel. The pious Israelites, who feared God and had a regard to the divine designation of David to the throne, took his elevation as a token for good, and like the lifting up of a banner to them, 1. It united them, as soldiers are gathered together to their colours. Those that were scattered (Ps 60:1), divided among themselves, and so weakened and exposed, coalesced in him when he was fixed upon the throne. 2. It animated them, and put life and courage into them, as the soldiers are animated by the sight of their banner. 3. It struck a terror upon their enemies, to whom they could now hang out a flag of defiance. Christ, the Son of David, is given for an ensign of the people (Isa 11:10), for a banner to those that fear God; in him, as the centre of their unity, they are gathered together in one; to him they seek, in him they glory and take courage. His love is the banner over them; in his name and strength they wage war with the powers of darkness, and under him the church becomes terrible as an army with banners.
III. A humble petition for seasonable mercy. 1. That God would be reconciled to them, though he had been displeased with them. In his displeasure their calamities began, and therefore in his favour their prosperity must begin: O turn thyself to us again! (Ps 60:1) smile upon us, and take part with us; be at peace with us, and in that peace we shall have peace. Tranquillus Deus tranquillat omnia—A God at peace with us spreads peace over all the scene. 2. That they might be reconciled to one another, though they had been broken and wretchedly divided among themselves: "Heal the breaches of our land (Ps 60:2), not only the breaches made upon us by our enemies, but the breaches made among ourselves by our unhappy divisions." Those are breaches which the folly and corruption of man makes, and which nothing but the wisdom and grace of God can make up and repair, by pouring out a spirit of love and peace, by which only a shaken shattered kingdom is set to rights and saved from ruin. 3. That thus they might be preserved out of the hands of their enemies (Ps 60:5): "That thy beloved may be delivered, and not made a prey of, save with thy right hand, with thy own power and by such instruments as thou art pleased to make the men of thy right hand, and hear me." Those that fear God are his beloved; they are dear to him as the apple of his eye. They are often in distress, but they shall be delivered. God's own right hand shall save them; for those that have his heart have his hand. Save them, and hear me. Note, God's praying people may take the general deliverances of the church as answers to their prayers in particular. If we improve what interest we have at the throne of grace for blessings for the public, and those blessings be bestowed, besides the share we have with others in the benefit of them we may each of us say, with peculiar satisfaction, "God has therein heard me, and answered me."
6-12
Rejoicing in Hope
简体中文
因盼望而喜乐
⁶ 神已经指着他的圣洁说欢乐；我要分开示剑，丈量疏割谷。 ⁷ 基列是我的，玛拿西是我的；以法莲是护卫我头的；犹大是我的立法者。 ⁸ 摩押是我的沐浴盆；我要向以东抛鞋；非利士啊，你要因我欢呼。 ⁹ 谁能领我进坚固城？谁能引我到以东地？ ¹⁰ 神啊，你不是丢弃了我们吗？神啊，你不和我们的军兵同去吗？ ¹¹ 求你帮助我们脱离敌人，因为人的帮助是枉然的。 ¹² 我们倚靠神施展能力；因为践踏我们敌人的就是他。
大卫在此因盼望而喜乐，又因盼望而祷告；圣徒的夸胜正是如此——不在于自己手中所有的，而在于自己所盼望的（诗60:6）：「神已经指着他的圣洁说」（意即他已将应许的话赐给我，他「指着自己的圣洁起誓，他决不向大卫说谎」，诗89:35），所以「我要欢乐」，并以应许将成全的盼望自娱——这应许本是为远超令人愉悦而设。当知道，神的应许之语既为盼望的稳固根基，便也是一切信徒喜乐的丰盛泉源。
一、大卫在此喜乐；他的喜乐前瞻两件事：
1. 自己国内这场变革的成全。神既「指着他的圣洁说」大卫必为王，他便不疑这国全是他的，如同已在手中那样确定：「我要分开示剑」（以法莲山上一座可悦的城）「并丈量疏割谷」，当作我自己的。「基列是我的，玛拿西是我的」，二者都已完全归服，诗60:7。以法莲要为他供给护卫和常备军的兵士；犹大要为他供给司法法庭上有能的官长；这样，以法莲要作「护卫我头的」，犹大要作「我的立法者」。一个活泼信心的信徒，也可以这样在应许中夸胜，享受其中所含的一切善；因为这些在基督里都是是的和阿们的。「神已经指着他的圣洁说，那么赦免是我的，平安是我的，恩典是我的，基督是我的，天国是我的，神自己也是我的。」「全是你们的，因为你们是属基督的」，林前3:22-23。
2. 征服邻国，这些国一直搅扰以色列，仍是危险，又反对大卫的宝座，诗60:8。摩押必被奴役，服最低贱的苦役。「摩押人就成了大卫的仆人」，撒下8:2。以东必被当作倒垃圾的粪堆，把旧鞋扔在其上；至少大卫要得着它作为己业的占有——这借着在它上面「脱鞋」来表示，得4:7。至于非利士人，他们若敢，就让他们像从前那样向他夸胜；他不久必迫他们改换调子。倒不如让那些知道自己利益的人因他而欢呼；因为归服大卫、与以色列相交，对他们而言将是难以想象的大恩典。但战事尚未结束；还有一座「坚固城」——也许是亚扪人的拉巴——仍在坚守；以东也尚未降服。如今：（1）大卫在此寻求帮助以继续战事：「谁能领我进坚固城？」我能倚靠什么盟友、什么援军，来作仇敌之地和其堡垒的主？那些已开始好工的人，不能不盼望彻底完工、把它带到完全。（2）他唯独向神期待这事：「神啊，你不是吗？」因为你已「指着你的圣洁说」，你岂不照你的话而行？他注意到他们从前所受护理的不悦：「你」表面上「丢弃了我们」，「你不和我们的军兵同去」。当他们被击败、遇见挫折之时，他们承认这是因为缺少——即因为他们失去了——神与他们同在的恩惠；然而他们并不因此离开他，反而更加紧紧抓住他；他近来为他们所行的越少，他们所盼望他要行的便越多。他们在承认神在过去所行的公义之时，也盼望他在将来所施的怜悯：「虽『你丢弃了我们』，你却不长久相争，不永远责备；虽『你丢弃了我们』，你却已开始施怜悯；你所开始的，岂不加以成全吗？」大卫之子在他的受苦中，当他呼喊「为什么离弃我？」之时，似乎被父神丢弃，然而即便在那时，他也得着了对黑暗权势和它们的坚固城的一场荣耀胜利——这胜利最终必无疑得以成全；因为他已出去，胜了又要胜。神的以色列——他属灵的以色列——借着他也是得胜有余。虽然他们有时受试探以为神已经丢弃他们，又可能在具体的争战中失利，神至终必带他们进坚固城。「我们在战役中受挫，却不在战争中失败。」活泼的信心在应许中，不仅使我们确信「赐平安的神快要把撒但践踏在你们脚下」，更确信「你们的父乐意把国赐给你们」。
二、他因盼望而祷告。他的祷告是：「求你帮助我们脱离敌人」，诗60:11。即便在得胜之日，他们仍看见自己在患难之中——因为仍在战争中，战争对得胜的一方也是烦扰。所以除了那些喜欢在浑水中摸鱼的人，无人能在战争中喜乐。他们所求「脱离敌人」的「帮助」，就是蒙保守脱离他们所交战的那些人。他们如今虽是征服者，但（战争的结局如此难料），若神不在下一次交锋中赐帮助，他们便可能被打败；所以，「主啊，求你从圣所差帮助来。」「脱离敌人」的帮助就是战争中的安息——他们如此求，作为为公正而非为胜利争战的人。「我们如此求和平。」他们在这祷告中支持自己的盼望，包含两件事：1. 不信任自己和一切受造之物所能给的：「人的帮助是枉然的。」只有当我们被引到承认一切受造之物都不能为我们作我们所期望神作的那事之时，我们才合格接受神的帮助。2. 信靠神，并信他的大能和应许（诗60:12）：「我们倚靠神施展能力」，便要得胜地施展能力；因为「践踏我们敌人的就是他」——唯独他，他也必因此得着赞美。当知道：（1）我们对神的信靠，绝不应取消，反当鼓励、激发我们在本分之道上的努力。虽然「为我们成全万事的是神」，我们却也有当行的。（2）盼望神是真正勇气的最佳原则。那些在他的引导之下尽本分的人，可以放胆勇毅而行；因为既有神在他们一边，他们何须惧怕？（3）唯独借着神、借着他恩典的影响，我们才能施展能力；是他把力量赐给我们，是他激励我们——我们本来软弱胆怯——使我们刚强壮胆。（4）我们无论勇毅到何等地步，成功都当完全归给他；因为「践踏我们敌人的就是他」，不是我们自己。我们一切的胜利，正如我们一切的勇力，都是从他而来，所以我们一切的冠冕都当投在他脚前。
英文原文
Rejoicing in Hope
⁶ God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth.
⁷ Gilead is mine, and Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver;
⁸ Moab is my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me.
⁹ Who will bring me into the strong city? who will lead me into Edom?
¹⁰ Wilt not thou, O God, which hadst cast us off? and thou, O God, which didst not go out with our armies?
¹¹ Give us help from trouble: for vain is the help of man.
¹² Through God we shall do valiantly: for he it is that shall tread down our enemies.
David is here rejoicing in hope and praying in hope; such are the triumphs of the saints, not so much upon the account of what they have in possession as of what they have in prospect (Ps 60:6): "God has spoken in his holiness (that is, he has given me his word of promise, has sworn by his holiness, and he will not lie unto David, Ps 89:35), therefore I will rejoice, and please myself with the hopes of the performance of the promise, which was intended for more than a pleasing promise," Note, God's word of promise, being a firm foundation of hope, is a full fountain of joy to all believers.
I. David here rejoices; and it is in prospect of two things:—
1. The perfecting of this revolution in his own kingdom. God having spoken in his holiness that David shall be king, he doubts not but the kingdom is all his own, as sure as if it were already in his hand: I will divide Shechem (a pleasant city in Mount Ephraim) and mete out the valley of Succoth, as my own. Gilead is mine, and Manasseh is mine, and both are entirely reduced, Ps 60:7. Ephraim would furnish him with soldiers for his life-guards and his standing forces; Judah would furnish him with able judges for his courts of justice; and thus Ephraim would be the strength of his head and Judah his lawgiver. Thus may an active believer triumph in the promises, and take the comfort of all the good contained in them; for they are all yea and amen in Christ. "God has spoken in his holiness, and then pardon is mine, peace mine, grace mine, Christ mine, heaven mine, God himself mine." All is yours, for you are Christ's, 1Co 3:22,23.
2. The conquering of the neighbouring nations, which had been vexatious to Israel, were still dangerous, and opposed the throne of David, Ps 60:8. Moab shall be enslaved, and put to the meanest drudgery. The Moabites became David's servants, 2Sa 8:2. Edom shall be made a dunghill to throw old shoes upon; at least David shall take possession of it as his own, which was signified by drawing off his shoe over it, Ru 4:7. As for the Philistines, let them, if they dare, triumph over him as they had done; he will soon force them to change their note. Rather let those that know their own interest triumph because of him; for it would be the greatest kindness imaginable to them to be brought into subjection to David and communion with Israel. But the war is not yet brought to an end; there is a strong city, Rabbah (perhaps) of the children of Ammon, which yet holds out; Edom is not yet subdued. Now, (1.) David is here enquiring for help to carry on the ark: "Who will bring me into the strong city? What allies, what auxiliaries, can I depend upon, to make me master of the enemies' country and their strongholds?" Those that have begun a good work cannot but desire to make a thorough work of it, and to bring it to perfection. (2.) He is expecting it from God only: "Wilt not thou, O God? For thou hast spoken in thy holiness; and wilt not thou be as good as thy word?" He takes notice of the frowns of Providence they had been under: Thou hadst, in appearance, cast us off; thou didst not go forth with our armies. When they were defeated and met with disappointments, they owned it was because they wanted (that is, because they had forfeited) the gracious presence of God with them; yet they do not therefore fly off from him, but rather take so much the faster hold of him; and the less he has done for them of late the more they hoped he would do. At the same time that they own God's justice in what was past they hope in his mercy for what was to come: "Though thou hadst cast us off, yet thou wilt not contend for ever, thou wilt not always chide; though thou hadst cast us off, yet thou hast begun to show mercy; and wilt thou not perfect what thou hast begun?" The Son of David, in his sufferings, seemed to be cast off by his Father when he cried out, Why hast thou forsaken me? and yet even then he obtained a glorious victory over the powers of darkness and their strong city, a victory which will undoubtedly be completed at last; for he has gone forth conquering and to conquer. The Israel of God, his spiritual Israel, are likewise, through him, more than conquerors. Though sometimes they may be tempted to think that God has cast them off, and may be foiled in particular conflicts, yet God will bring them into the strong city at last. Vincimur in prælio, sed non in bello—We are foiled in a battle, but not in the whole war. A lively faith in the promise will assure us, not only that the God of peace shall tread Satan under our feet shortly, but that it is our Father's good pleasure to give us the kingdom.
II. He prays in hope. His prayer is, Give us help from trouble, Ps 60:11. Even in the day of their triumph they see themselves in trouble, because still in war, which is troublesome even to the prevailing side. None therefore can delight in war but those that love to fish in troubled waters. The help from trouble they pray for is preservation from those they were at war with. Though now they were conquerors, yet (so uncertain are the issues of war), unless God gave them help in the next engagement, they might be defeated; therefore, Lord, send us help from the sanctuary. Help from trouble is rest from war, which they prayed for, as those that contended for equity, not for victory. Sic quærimus pacem—Thus we seek for peace. The hope with which they support themselves in this prayer has two things in it:—1. A diffidence of themselves and all their creature-confidences: Vain is the help of man. Then only we are qualified to receive help from God when we are brought to own the insufficiency of all creatures to do that for us which we expect him to do. 2. A confidence in God, and in his power and promise (Ps 60:12): "Through God we shall do valiantly, and so we shall do victoriously; for he it is, and he only, that shall tread down our enemies, and shall have the praise of doing it." Note, (1.) Our confidence in God must be so far from superseding that it must encourage and quicken our endeavours in the way of our duty. Though it is God that performs all things for us, yet there is something to be done by us. (2.) Hope in God is the best principle of true courage. Those that do their duty under his conduct may afford to do it valiantly; for what need those fear who have God on their side? (3.) It is only through God, and by the influence of his grace, that we do valiantly; it is he that puts strength into us, and inspires us, who of ourselves are weak and timorous, with courage and resolution. (4.) Though we do ever so valiantly, the success must be attributed entirely to him; for he it is that shall tread down our enemies, and not we ourselves. All our victories, as well as our valour, are from him, and therefore at his feet all our crown must be cast.
大卫在患难之日所写的诗篇有许多之后,接着便是这一篇为夸胜之日而设的诗;它是他坐稳王位之后,因神赐福他的军兵胜过叙利亚人与以东人而作;那时大卫正处于其昌盛的顶峰,他国度的政事似乎比以前或以后任何时候都更妥当(见撒下8:3,13;代上18:3,12)。大卫在兴盛时与在患难时同样敬虔。在本诗中:一、他回顾公众利益多年来不利的情形,在其中神一直与他们相争(诗60:1-3);二、他注意到近来他们事势的利好转折(诗60:4);三、他求神救他的以色列脱离仇敌(诗60:5);四、他因盼望胜过仇敌而夸胜,并求神继续推进直到完成(诗60:6-12)。我们唱这首诗时,可既注目于教会的事迹,也注目于我们自身灵魂的光景——二者都有其争战。