서론
无标题
英文原文
This psalm has in it as much of warmth and lively devotion as any of David's psalms in so little a compass. As the sweetest of Paul's epistles were those that bore date out of a prison, so some of the sweetest of David's psalms were those that were penned, as this was, in a wilderness. That which grieved him most in his banishment was the want of public ordinances; these he here longs to be restored to the enjoyment of; and the present want did but whet his appetite. Yet it is not the ordinances, but the God of the ordinances, that his heart is upon. And here we have, I. His desire towards God, Ps 63:1,2. II. His esteem of God, Ps 63:3,4. III. His satisfaction in God, Ps 63:5. IV. His secret communion with God, Ps 63:6. V. His joyful dependence upon God, Ps 63:7-8. IV. His holy triumph in God over his enemies and in the assurance of his own safety, Ps 63:9-11. A devout and pious soul has little need of direction how to sing this psalm, so naturally does it speak its own genuine language; and an unsanctified soul, that is unacquainted and unaffected with divine things, is scarcely capable of singing it with understanding.
1-2
Devout Affections
敬虔的切慕
大卫在犹大旷野的时候所作的诗篇。
¹ 神啊，你是我的神，我要切切地寻求你；在干旱疲乏无水之地，我渴想你，我的心切慕你。
² 我在你的圣所曾如此瞻仰你，为要见你的能力和你的荣耀。
标题告诉我们这篇诗篇写于何时——大卫在「犹大旷野」之时，即在「哈列树林」（撒上22:5）或在「西弗旷野」（撒上23:15）。1. 即便在迦南——那虽是流奶与蜜之地、民数众多——仍有旷野，即比别处更荒凉、人烟更稀少的地方。世上、教会中也是如此，唯独天堂不然；在那里全城皆是乐园，毫无荒漠之地；那里的「旷野……要开花如玫瑰」。2. 神最圣洁、最蒙爱的圣徒与仆人，有时也可能命定身处旷野，这意味着他们孤独寂寞、凄凉受苦、缺乏所需、流离失所、无所适从。3. 旷野中的一切困窘艰难，都不应使我们失去唱诵圣诗的心境；即使在那时，保持与神喜乐相交仍是我们的本分与益处。有些诗篇正适合旷野之境；我们当感谢神，因我们身处的是犹大旷野，而非罪的旷野。
大卫在这些经文中，「勉励自己紧紧抓住神」，
一、借着活泼主动的信心：「神啊，你是我的神。」请注意，在我们一切向神所发的呼求中，我们当视他为神，又为我们的神；这正是我们在旷野境遇中的安慰。我们必须承认神存在——当我们说「神啊」时，便是在向一位真实存在、与我们同在者说话；「神啊」是一个严肃的字眼，可惜它竟常被人当作口头禅。我们也当承认他的权柄与他对我们的主权，以及我们与他的关系：「你是我的神」——因创造而属你，故你是我正当的主人与君王；因立约与我甘心的归顺而属你。我们当以最大的喜乐对自己说这话，又存感恩向神说这话，如同决意持守此约的人：「神啊，你是我的神。」
二、借着敬虔热切的情操，以履行他拣选神、与神立约的初衷。
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他决意寻求神，并寻求神的恩面与恩惠：「你是我的神」，所以「我要寻求你」；「百姓不当求问自己的神吗？」（赛8:19）。我们当寻求他；当以他的恩面为至宝而切慕，以他的荣耀为至高目的而寻求；当借他的话语寻求与他相交，借祷告寻求他的怜悯。我们当寻求他，〔1〕趁早寻求，极其殷勤，如同唯恐错过他的人；我们当以他开始每一天，每一日都从他起首：「我要切切地寻求你。」〔2〕恳切寻求：「我的心渴想你，我的肉体切慕你」（即我全人都为这追寻所感），在此「干旱疲乏无水之地」。请注意，[1] 他因缺少神恩面的同在而发的哀叹。他身处干旱之地；他之所以如此看，并非因其为旷野，而是因它远离约柜、远离神的道与圣礼。这世界是「疲乏之地」（原文如此）；对以世界为分受物的属世之人而言如此——它不能给他们真正的满足；对途经此世的敬虔之人而言亦然——这是流泪谷，他们不能指望从中得着什么。[2] 他对神同在的迫切之情：「我的心渴想、切慕你。」他的缺乏激发了他的渴求，且极其强烈；他如被追猎的鹿渴慕溪水；除神之外别无所求。他的渴慕近乎不能忍耐；他渴望、他憔悴，直到重新得享神典章的自由。请注意，蒙恩之灵以圣洁的轻蔑俯视世界，又以圣洁的渴望仰望神。
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他渴望享受神。他如此热切所愿的究竟是什么？他的恳求、他的祈请是什么？就是这（诗63:2）：「要在你的圣所曾如此瞻仰你那样，见你的能力和你的荣耀。」即，〔1〕「愿我在这旷野中也如在会幕中那样看见它，在隐密处也如在严肃会中那样看见它。」请注意，当我们失去公开典章的益处时，当渴慕并努力在独处中保持与神同样的相交，正如我们在大聚会中所曾有的。一间内室可以化作小小的圣所。以西结在巴比伦看见了全能者的异象，约翰在拔摩海岛上亦然。我们独处时可以有父与我们同在，那就够了。〔2〕「愿我再在圣所中看见它，如同我从前在那里所见。」他渴望离开旷野，不是为再会见朋友、恢复宫中的欢乐宴乐，而是为能进入圣所——不是为看那里的祭司和敬拜的仪式，而是为「见你的能力和荣耀」（即你荣耀的大能，或你大能的荣耀，代表神一切属性与完全），「使我在认识上长进，并使其留下美好印象于心」——如此「仰望主的荣光……就变成主的形状」（林后3:18）。「愿我见你的能力和荣耀」——他没有说「如同我见过它们」，而是「如同我见过『你』」。我们不能见神的本体，却可以借信心看见他的属性与完全而看见他。大卫在此以这些景象的回忆自慰。那些与神相交的时刻是宝贵的；他喜欢反复回味；他为失去这些而哀叹，并渴望重新得着。请注意，蒙恩之灵在严肃典章中所得着的喜乐与所存的渴望，正是在其中看见神及他的能力和荣耀。
英文原文
Devout Affections
A psalm of David, when he was in the wilderness of Judah.
¹ O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is;
² To see thy power and thy glory, so as I have seen thee in the sanctuary.
The title tells us when the psalm was penned, when David was in the wilderness of Judah; that is, in the forest of Hareth (1Sa 22:5) or in the wilderness of Ziph, 1Sa 23:15. 1. Even in Canaan, though a fruitful land and the people numerous, yet there were wildernesses, places less fruitful and less inhabited than other places. It will be so in the world, in the church, but not in heaven; there it is all city, all paradise, and no desert ground; the wilderness there shall blossom as the rose. 2. The best and dearest of God's saints and servants may sometimes have their lot cast in a wilderness, which speaks them lonely and solitary, desolate and afflicted, wanting, wandering, and unsettled, and quite at a loss what to do with themselves. 3. All the straits and difficulties of a wilderness must not put us out of tune for sacred songs; but even then it is our duty and interest to keep up a cheerful communion with God. There are psalms proper for a wilderness, and we have reason to thank God that it is the wilderness of Judah we are in, not the wilderness of Sin.
David, in these verses, stirs up himself to take hold on God,
I. By a lively active faith: O God! thou art my God. Note, In all our addresses to God we must eye him as God, and our God, and this will be our comfort in a wilderness-state. We must acknowledge that God is, that we speak to one that really exists and is present with us, when we say, O God! which is a serious word; pity it should ever be used as a by-word. And we must own his authority over us and propriety in us, and our relation to him: "Thou art my God, mine by creation and therefore my rightful owner and ruler, mine by covenant and my own consent." We must speak it with the greatest pleasure to ourselves, and thankfulness to God, as those that are resolved to abide by it: O God! thou art my God.
II. By pious and devout affections, pursuant to the choice he had made of God and the covenant he had made with him.
1. He resolves to seek God, and his favour and grace: Thou art my God, and therefore I will seek thee; for should not a people seek unto their God? Isa 8:19. We must seek him; we must covet his favour as our chief good and consult his glory as our highest end; we must seek acquaintance with him by his word and seek mercy from him by prayer. We must seek him, (1.) Early, with the utmost care, as those that are afraid of missing him; we must begin our days with him, begin every day with him: Early will I seek thee. (2.) Earnestly: "My soul thirsteth for thee and my flesh longeth for thee (that is, my whole man is affected with this pursuit) here in a dry and thirsty land." Observe, [1.] His complaint in the want of God's favourable presence. He was in a dry and thirsty land; so he reckoned it, not so much because it was a wilderness as because it was at a distance from the ark, from the word and sacraments. This world is a weary land (so the word is); it is so to the worldly that have their portion in it—it will yield them no true satisfaction; it is so to the godly that have their passage through it—it is a valley of Baca; they can promise themselves little from it. [2.] His importunity for that presence of God: My soul thirsteth, longeth, for thee. His want quickened his desires, which were very intense; he thirsted as the hunted hart for the water-brooks; he would take up with nothing short of it. His desires were almost impatient; he longed, he languished, till he should be restored to the liberty of God's ordinances. Note, Gracious souls look down upon the world with a holy disdain and look up to God with a holy desire.
2. He longs to enjoy God. What is it that he does so passionately wish for? What is his petition and what is his request? It is this (Ps 63:2), To see thy power and thy glory, so as I have seen thee in the sanctuary. That is, (1.) "To see it here in this wilderness as I have seen it in the tabernacle, to see it in secret as I have seen it in the solemn assembly." Note, When we are deprived of the benefit of public ordinances we should desire and endeavour to keep up the same communion with God in our retirements that we have had in the great congregation. A closet may be turned into a little sanctuary. Ezekiel had the visions of the Almighty in Babylon, and John in the isle of Patmos. When we are alone we may have the Father with us, and that is enough. (2.) "To see it again in the sanctuary as I have formerly seen it there." He longs to be brought out of the wilderness, not that he might see his friends again and be restored to the pleasures and gaieties of the court, but that he might have access to the sanctuary, not to see the priests there, and the ceremony of the worship, but to see thy power and glory (that is, thy glorious power, or thy powerful glory, which is put for all God's attributes and perfections), "that I may increase in my acquaintance with them and have the agreeable impressions of them made upon my heart"—so to behold the glory of the Lord as to be changed into the same image, 2Co 3:18. "That I may see thy power and glory," he does not say, as I have seen them, but "as I have seen thee." We cannot see the essence of God, but we see him in seeing by faith his attributes and perfections. These sights David here pleases himself with the remembrance of. Those were precious minutes which he spent in communion with God; he loved to think them over again; these he lamented the loss of, and longed to be restored to. Note, That which has been the delight and is the desire of gracious souls, in their attendance on solemn ordinances, is to see God and his power and glory in them.
3-6
Joyful Praises
喜乐的赞美
³ 因你的慈爱比生命更好，我的嘴唇要颂赞你。
⁴ 我还活的时候要这样称颂你；我要奉你的名举手。
⁵ 我的心魂必像得了骨髓肥油一般满足；我必用欢乐的嘴唇赞美你。
⁶ 我在床上记念你，在夜更的时候思想你。
大卫的哀叹与祈祷何等快就变为赞美与感恩！在表达他寻求神之渴望的诗 63:1-2 之后，这里接着的几节表达他在寻见神之后的喜乐与满足。忠心的祈祷若不是我们自己的过失，很快就能变为喜乐的赞美。寻求耶和华的人，你们的心当欢喜（诗 105:3），并当因他在你们心里动了那渴慕，又使你们确信他必使之满足而赞美他。大卫此刻身在旷野，但他称颂神的心却大大地宽广。即便在苦难之中，我们也不会缺乏赞美的题材——只要我们有一颗愿意赞美的心。请看，
一、大卫为何事赞美神（诗 63:3）：因你的慈爱比生命更好——比多命更好，胜过生命和生命中一切安慰，胜过最佳状态下的生命，胜过长寿与昌盛。神的慈爱，就其本身而言，就众圣徒看来，都比生命更好。它是我们属灵的生命，而属灵的生命胜过属肉体的生命（诗 30:5）。在神的恩中而死，胜过在他的怒中而活千倍。大卫在旷野之中，因着安慰的经历，觉得神的慈爱比生命更好；所以（他说）*我的嘴唇要颂赞你。*请注意：凡心里因神赐恩的凭据而得着振奋的人，都当在他赞美的事上使心肠宽广。我们大有理由称颂神——我们所得的供应和产业，比这世界的财富所能提供的更美好；我们在事奉神、与神相交之中所有的职业与享受，也比我们在世务与社交之中所能有的更美好。
二、他将如何赞美神，又赞美多久（诗 63:4）。他立志要过一种向神感恩、倚靠神的生活。请看：1. 他称颂神的方式：「我还活的时候要这样称颂你」——像我现在已经开始的那样。如今敬虔的情感不会像早晨的云雾那样消散，而要像早晨的日头越照越明。或者：「我要以我现在向你祈祷时所用的那样恳切与热心来称颂你。」2. 他在其中的坚忍与恒久：我还活的时候要这样称颂你。请注意：赞美神必须是我们一生之工；我们必须常常存着对从前恩惠的感激之心，并为它们重献感谢。我们必须每日为他日日加在我们身上的恩惠而谢恩。我们必须凡事谢恩，不可因这今生的任何苦难而失去尽这本分的心志。无论我们看见什么日子——无论多么阴暗晦冥，即使那日子来到，我们说其中毫无喜乐，然而每一日仍当为感恩之日，直到我们离世之日。我们当在这工夫上使用我们的光阴，因为我们盼望在永恒之中也从事这工夫。3. 他在各样场合中对他常存的仰望，这当伴随他对神的赞美：我要奉你的名举手。我们在一切祈祷与赞美之中，都当注目于神的名——就是他借以启示自己的一切——我们受教以愿你的名为圣开始，又以荣耀全是你的结束。在我们的工作与争战之中，我们也当如此注目；我们当奉神的名——就是借着他圣灵与恩典的能力（诗 71:16，亚 10:12）——向我们的本分举手，向我们的特别仇敌伸手。我们当奉神的名立我们一切的心愿；当靠着倚靠他恩典的心，把自己献给他。当我们因安慰喜乐而举起那下垂的手时，也当奉神的名而举；我们的安慰当从他而得，也当归于他。我们终日因你夸耀。
三、他将何等欢然喜乐地赞美神（诗 63:5）。1. 以内心的满足：我的心魂必像得了骨髓肥油一般满足——不仅像得了能滋养的饼，更像得了甘美可喜悦的骨髓（赛 25:6）。大卫盼望自己仍可回到对神典章的享受，那时他必如此满足，且因曾一时受限制而更加觉得如此。即使不然，他在神的慈爱之中，在孤独中与他相交，也必如此满足。请注意：恩典的神里面，并与他相交之中，有所能赐给恩典之灵魂的丰盛满足（诗 36:8，65:4）；恩典的灵魂里也有在神里面并与他相交之中所得着的丰盛满足。圣徒对神有知足之心——除了他的恩惠使他们快乐之外，别无所求；他们对神又有超然的喜悦——与之相比，一切感官之乐都淡而无味，如同浊水比之于这安慰之酒。2. 以这种满足的外在表现：他要以欢乐的嘴唇赞美他。他要赞美他：（1）公开地。他的口和嘴唇要赞美神。人心里既相信而感恩，口里就当承认二者以归荣耀与神；并不是说没有心的口中所献能蒙悦纳（太 15:8），而是心里既然充满，口里就当说出来（诗 45:1），既为激发我们自己的敬虔情感，也为造就别人。（2）快乐地。我们当以欢乐的嘴唇赞美神；我们当以大喜乐的心去尽这以及宗教的其他本分，并从圣洁喜乐的原则出发，述说神的赞美。赞美的嘴唇当是喜乐的嘴唇。
四、他在最退隐之时将怎样以对神的思想自娱（诗 63:6）：我要在床上记念你的时候赞美你。我们每逢记念神，都当赞美他。如今大卫既被排除于公众典章之外，便越发在隐秘处与神相交，借此略略弥补他所失去的。请看：1. 大卫在思想神的事上如何自用。神在他一切思想之中——这与恶人的性情恰恰相反（诗 10:4）。对神的思想对他来说是现成的：「我记念你」；就是说，我一去思想，便发现你在我右边，临在我心中。这题目当最先出现，是我们所不能忘记或忽视的。它们又是固定在他里面的：「我思想你。」对神的思想不可是匆匆掠过心中的念头，而当是常驻心间的思想。2. 大卫何时如此自用——在床上，在夜更之时。大卫此刻流离失所，但无论到哪里，都把他的敬虔一同带去。「在我的床榻上」（有人如此读）；因被扫罗追逼，他难得在一张床上连睡两夜；但无论他躺卧何处，即使如雅各躺在冷地上，以石为枕，对神的美善思想也与他同卧。大卫白日里事务繁多，处处为自身安全奔走，几乎没有时间郑重地从事宗教的操练，因此，他宁可舍去必要的睡眠，也不肯没有这时间。他此刻性命危在旦夕，所以我们可设想，挂虑与恐惧常常使他夜不能寐，给他带来疲倦之夜；但那时他便以对神的思想自娱自慰。有时我们看见大卫在床上流泪（诗 6:6），但他这样便擦干了眼泪。当睡眠离开我们的眼睛（因身体的疼痛或疾病，或因心中任何的烦扰），我们的灵魂因着记念神，仍可得以安逸并安息。也许一小时的虔诚默想，比一小时的睡眠对我们更有益处。参诗 16:7，17:3，诗 4:4，119:62。会幕之中有守夜更的人为赞美神而设（诗 134:1）；大卫在自由之时，大概也常与利未人一同在其中；如今他虽不能与他们同在一处，却仍与他们同时，巴不得自己也在他们中间。
英文原文
Joyful Praises
³ Because thy lovingkindness is better than life, my lips shall praise thee.
⁴ Thus will I bless thee while I live: I will lift up my hands in thy name.
⁵ My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips:
⁶ When I remember thee upon my bed, and meditate on thee in the night watches.
How soon are David's complaints and prayers turned into praises and thanksgivings! After Ps 63:1,2 that express his desire in seeking God, here are some that express his joy and satisfaction in having found him. Faithful prayers may quickly be turned into joyful praises, if it be not our own fault. Let the hearts of those rejoice that seek the Lord (Ps 105:3), and let them praise him for working those desires in them, and giving them assurance that he will satisfy them. David was now in a wilderness, and yet had his heart much enlarged in blessing God. Even in affliction we need not want matter for praise, if we have but a heart to it. Observe,
I. What David will praise God for (Ps 63:3): Because thy lovingkindness is better than life, than lives, life and all the comforts of life, life in its best estate, long life and prosperity. God's lovingkindness is in itself, and in the account of all the saints, better than life. It is our spiritual life, and that is better than temporal life, Ps 30:5. It is better, a thousand times, to die in God's favour than to live under his wrath. David in the wilderness finds, by comfortable experience, that God's lovingkindness is better than life; and therefore (says he) my lips shall praise thee. Note, Those that have their hearts refreshed with the tokens of God's favour ought to have them enlarged in his praises. A great deal of reason we have to bless God that we have better provisions and better possessions than the wealth of this world can afford us, and that in the service of God, and in communion with him, we have better employments and better enjoyments than we can have in the business and converse of this world.
II. How he will praise God, and how long, Ps 63:4. He resolves to live a life of thankfulness to God and dependence on him. Observe, 1. His manner of blessing God: "Thus will I bless thee, thus as I have now begun; the present devout affections shall not pass away, like the morning cloud, but shine more and more, like the morning sun." Or, "I will bless thee with the same earnestness and fervency with which I have prayed to thee." 2. His continuance and perseverance therein: I will bless thee while I live. Note, Praising God must be the work of our whole lives; we must always retain a grateful sense of his former favours and repeat our thanksgivings for them. We must every day give thanks to him for the benefits with which we are daily loaded. We must in every thing give thanks, and not be put out of frame for this duty by any of the afflictions of this present time. Whatever days we live to see, how dark and cloudy soever, though the days come of which we say, We have no pleasure in them, yet still every day must be a thanksgiving-day, even to our dying-day. In this work we must spend our time because in this work we hope to spend a blessed eternity. 3. His constant regard to God upon all occasions, which should accompany his praises of him: I will lift up my hands in thy name. We must have an eye to God's name (to all that by which he has made himself known) in all our prayers and praises, which we are taught to begin with,—Hallowed be thy name, and to conclude with,—Thine is the glory. This we must have an eye to in our work and warfare; we must lift up our hands to our duty and against our special enemies in God's name, that is, in the strength of his Spirit and grace, Ps 71:16, Zec 10:12. We must make all our vows in God's name; to him we must engage ourselves and in a dependence upon his grace. And when we lift up the hands that hang down, in comfort and joy, it must be in God's name; from him our comforts must be fetched, and to him they must be devoted. In thee do we boast all the day long.
III. With what pleasure and delight he would praise God, Ps 63:5. 1. With inward complacency: My soul shall be satisfied as with marrow and fatness, not only as with bread, which is nourishing, but as with marrow, which is pleasant and delicious, Isa 25:6. David hopes he shall return again to the enjoyment of God's ordinances, and then he shall thus be satisfied, and the more for his having been for a time under restraint. Or, if not, yet in God's loving kindness, and in conversing with him in solitude, he shall be thus satisfied. Note, There is that in a gracious God, and in communion with him, which gives abundant satisfaction to a gracious soul, Ps 36:8,65:4. And there is that in a gracious soul which takes abundant satisfaction in God and communion with him. The saints have a contentment with God; they desire no more than his favour to make them happy: and they have a transcendent complacency in God, in comparison with which all the delights of sense are sapless and without relish, as puddle-water in comparison with the wine of this consolation. 2. With outward expressions of this satisfaction; he will praise God with joyful lips. He will praise him, (1.) Openly. His mouth and lips shall praise God. When with the heart man believes and is thankful, with the mouth confession must be made of both, to the glory of God; not that the performances of the mouth are accepted without the heart (Mt 15:8), but out of the abundance of the heart the mouth must speak (Ps 45:1), both for the exciting of our own devout affections and for the edification of others. (2.) Cheerfully. We must praise God with joyful lips; we must address ourselves to that and other duties of religion with great cheerfulness, and speak forth the praises of God from a principle of holy joy. Praising lips must be joyful lips.
IV. How he would entertain himself with thoughts of God when he was most retired (Ps 63:6): I will praise thee when I remember thee upon my bed. We must praise God upon every remembrance of him. Now that David was shut out from public ordinances he abounded the more in secret communion with God, and so did something towards making up his loss. Observe here, 1. How David employed himself in thinking of God. God was in all his thoughts, which is the reverse of the wicked man's character, Ps 10:4. The thoughts of God were ready to him: "I remember thee; that is, when I go to think, I find thee at my right hand, present to my mind." This subject should first offer itself, as that which we cannot forget or overlook. And they were fixed in him: "I meditate on thee." Thoughts of God must not be transient thoughts, passing through the mind, but abiding thoughts, dwelling in the mind. 2. When David employed himself thus—upon his bed and in the night-watches. David was now wandering and unsettled, but, wherever he came, he brought his religion along with him. Upon my beds (so some); being hunted by Saul, he seldom lay two nights together in the same bed; but wherever he lay, if, as Jacob, upon the cold ground and with a stone for his pillow, good thoughts of God lay down with him. David was so full of business all day, shifting for his own safety, that he had scarcely leisure to apply himself solemnly to religious exercises, and therefore, rather than want time for them, he denied himself his necessary sleep. He was now in continual peril of his life, so that we may suppose care and fear many a time held his eyes waking and gave him wearisome nights; but then he entertained and comforted himself with thoughts of God. Sometimes we find David in tears upon his bed (Ps 6:6), but thus he wiped away his tears. When sleep departs from our eyes (through pain, or sickness of body, or any disturbance in the mind) our souls, by remembering God, may be at ease, and repose themselves. Perhaps an hour's pious meditation will do us more good than an hour's sleep would have done. See Ps 16:7,17:3, Ps 4:4,119:62. There were night-watches kept in the tabernacle for praising God (Ps 134:1), in which, probably, David, when he had liberty, joined with the Levites; and now that he could not keep place with them he kept time with them, and wished himself among them.
7-11
Confidence in God; David Triumphing in Hope
信靠神；大卫因盼望夸胜
⁷ 因为你曾帮助我，我就在你翅膀的荫下欢呼。
⁸ 我心紧紧地跟随你；你的右手扶持我。
⁹ 但那些寻索要灭我命的，必下到地底下。
¹⁰ 他们必被刀剑所杀，被野狗所吃。
¹¹ 但是王必因神欢喜；凡指着神起誓的，都要夸口；说谎之人的口必被塞住。
大卫既已表达了他对神的渴慕和对神的赞美，便在此表达他对神的信靠，以及他因之而有的喜乐盼望（诗 63:7）：『我就……在你翅膀的荫下欢呼』。这或是指基路伯张开遮掩约柜的翅膀——神就住在二基路伯之间（『我要在你的默示中喜乐，在与你立约并相交之中喜乐』）；或是指飞鸟的翅膀——无助的雏鸟在其中得荫庇，如鹰的雏鸟（出 19:4；申 32:11），这说到神的大能；又如普通母鸡的雏鸟（太 23:37），更说到神的慈怜。这是诗篇中常用的说法（诗 17:8，36:7，57:1，61:4，91:4），别处几乎不用此义，只有得 2:12——路得归信之时，被说成是『在以色列神的翅膀下』。我们当尽的本分，是『在神翅膀的荫下欢呼』——意指我们借着信心和祷告投奔他，正如雏鸡在寒冷或受惊之时，凭着本能跑到母鸡的翅膀之下。这又表明我们倚靠他，因他全能又乐于帮助我们；并在他的眷顾和保护中得着畅快和满足。既已将自己交托于神，我们就当安然、知足，无忧无惧。如今让我们更进一步看看——
一、大卫信靠神的扶持和鼓励是什么。神的道是他盼望的惟一根基，而有两件事如同这盼望的支柱：
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他从前经历神拯救的大能：『因为你曾帮助我』——当别的帮助和帮助者都失效之时——所以我要在你的拯救中欢喜，要在未来的事上信靠你，并且是怀着喜乐和圣洁的欢呼而信靠。你不但作我的帮助者，更作我的帮助；因为我们自己总不能自助，任何受造之物若没有他也不能有助于我们。在此我们可以立起我们的以便以谢，说：『到如今耶和华都帮助我们』；所以我们要定意永不离弃他，永不疑惑他，也永不在与他同行之中颓丧。
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他现今所感受的神之恩典扶持他在这些追求中前进（诗 63:8）：『我心紧紧地跟随你』——这说到一种极其恳切的渴慕，和一种认真殷勤的努力，要维持与神的相交；我们若不能常常把神拥抱怀中，就当常常把他放在眼前，向他伸展，如同朝着奖赏直奔（腓 3:14）。紧紧跟随神，就是贴近他而行，如同害怕失去他面容之光辉的人；也是飞快地跟随，如同渴慕与他同在的人。大卫如此行，又将荣耀归给神：『你的右手扶持我。』神扶持他，〔1〕在他受苦之下，使他不在其下下沉。『在你以下有永久的膀臂』。〔2〕在他的敬虔之中。神扶持他圣洁的渴慕和追求，使他不至在行善之中丧志。那些紧紧跟随神的人，若非神的右手扶持，便必速速疲乏、昏厥。坚固我们追求的，正是他；他激发我们良善的情感，又在我们尚未得着所追求之事时安慰我们。我们之所以能不致跌倒，是借着神的大能——那就是他的右手。这事对诗人是极大的鼓励，使他盼望神必在合宜之时赐他如此恳切所渴求的；因为正是借着恩典，神在他里面动工，激起了这些渴慕，又使它们持续不断。
二、大卫因盼望而夸胜的是什么。
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他的仇敌必灭亡（诗 63:9,10）。有人『寻索他的命，要灭它』——不仅是他的肉身性命（他们击打它，既为阻止他登上宝座，也因他们嫉妒恨恶他的智慧、敬虔和有用），更是他的灵魂——他们要毁灭他的灵魂，方法是把他从神的圣礼中驱逐出去，而那些圣礼正是灵魂的滋养和维持（如此尽其所能要饿死它），又要他去事奉别神（如此尽其所能要毒害它，撒上 26:19）。但他预见并预言，〔1〕他们必『下到地底下』——下到阴间，下到地狱；他们与大卫为敌，便是他们的死，他们的定罪，他们的沉沦——他们永远的沉沦。〔2〕他们必被刀剑所杀——被神烈怒和公义的刀剑，被人的刀剑（伯 19:28,29）。他们必死于横死（启 13:10）。这话应验在扫罗身上——他倒在刀下，倒在自己的刀下；大卫预言了这事，但当这事在他的能力范围之内时，他一次两次都不肯动手执行；因为我们的规范是诫命，不是预言。〔3〕他们『必被野狗所吃』——或是他们的尸首要成为野兽的食物（扫罗好久无人掩埋），或是他们的房屋产业要成为野兽的居所（赛 34:14）。基督的仇敌——那些敌挡他国度和他在这世上作为的人——结局也要如此：『把我那些仇敌拉来，在我面前杀了吧』（路 19:27）。
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他自己至终必得胜（诗 63:11）——他要被高举到他所受膏的王位之上：『王必因神欢喜』。〔1〕他自称为『王』，因为他知道自己在神的旨意和拣选之中原是王；正如保罗仍在争战之时，便写信自称为『得胜有余』（罗 8:37）。信徒被立为王，虽然他们要到复活之晨才执掌王权。〔2〕他毫不怀疑：虽然如今他流泪撒种，将来必欢呼收割。『王必欢喜』。〔3〕他定意让神作他一切喜乐的始与终。他要『因神欢喜』。这话可应用于被高举之救赎主的荣耀与喜乐。受膏君弥赛亚必因神喜乐；他已经进入了那摆在他面前的喜乐，他的荣耀在他第二次再来之时要得以完全。大卫被高举将带来两样美果：〔a〕它必成为他朋友的安慰。『凡向他起誓的』——意即归顺他、向他宣誓效忠的人——『都要因他的成功夸口』；或『凡指着他起誓的』——意即奉神可称颂之名起誓，不奉任何偶像起誓（申 6:13）——如此便是指一切良善人，他们真诚而公开地认神的名；他们要因神夸口，要因大卫的高举夸口。『敬畏你的人看见我，就必欢喜』。诚心归附基督事业的人，至终必因其得胜而夸口。『我们若与他一同受苦，也必和他一同作王』。〔b〕它必成为他仇敌的驳斥：『说谎之人的口』——扫罗、多益，以及其余曲解大卫、又仿佛他的事业已经绝望而凌辱他的人——『必被塞住』；他们再不能说一句反对他的话，必永远被噤口蒙羞。这话也可应用于基督的仇敌——那些向他『说谎』的人，如一切伪君子那样——口里告诉他爱他，心却不与他同在；他们的口必被那一句话塞住：『我不晓得你们是哪里来的』；他们必永远哑口无言（太 22:12）。那些『说谎攻击他』的人——那些『歪曲主正道』、毁谤他圣洁宗教的人——他们的口也必在那日被塞住；那一日主要来算账，清算一切不敬虔的罪人对他所发的狂言。基督的第二次再来，必是他一切忠心朋友和追随者永远的夸胜；所以，他们如今也当以信心盼望这事而在其中夸胜。
英文原文
Confidence in God; David Triumphing in Hope
⁷ Because thou hast been my help, therefore in the shadow of thy wings will I rejoice.
⁸ My soul followeth hard after thee: thy right hand upholdeth me.
⁹ But those that seek my soul, to destroy it, shall go into the lower parts of the earth.
¹⁰ They shall fall by the sword: they shall be a portion for foxes.
¹¹ But the king shall rejoice in God; every one that sweareth by him shall glory: but the mouth of them that speak lies shall be stopped.
David, having expressed his desires towards God and his praises of him, here expresses his confidence in him and his joyful expectations from him (Ps 63:7): In the shadow of thy wings I will rejoice, alluding either to the wings of the cherubim stretched out over the ark of the covenant, between which God is said to dwell ("I will rejoice in thy oracles, and in covenant and communion with thee"), or to the wings of a fowl, under which the helpless young ones have shelter, as the eagle's young ones (Ex 19:4, De 32:11), which speaks the divine power, and the young ones of the common hen (Mt 23:37), which speaks more of divine tenderness. It is a phrase often used in the psalms (Ps 17:8,36:7,57:1,61:4,91:4), and no where else in this sense, except Ru 2:12, where Ruth, when she became a proselyte, is said to trust under the wings of the God of Israel. It is our duty to rejoice in the shadow of God's wings, which denotes our recourse to him by faith and prayer, as naturally as the chickens, when they are cold or frightened, run by instinct under the wings of the hen. It intimates also our reliance upon him as able and ready to help us and our refreshment and satisfaction in his care and protection. Having committed ourselves to God, we must be easy and pleased, and quiet from the fear of evil. Now let us see further,
I. What were the supports and encouragements of David's confidence in God. Two things were as props to that hope which the word of God was the only foundation of:—
1. His former experiences of God's power in relieving him: "Because thou hast been my help when other helps and helpers failed me, therefore I will still rejoice in thy salvation, will trust in thee for the future, and will do it with delight and holy joy. Thou hast been not only my helper, but my help;" for we could never have helped ourselves, nor could any creature have been helpful to us, but by him. Here we may set up our Ebenezer, saying, Hitherto the Lord has helped us, and must therefore resolve that we will never desert him, never distrust him, nor ever droop in our walking with him.
2. The present sense he had of God's grace carrying him on in these pursuits (Ps 63:8): My soul follows hard after thee, which speaks a very earnest desire and a serious vigorous endeavour to keep up communion with God; if we cannot always have God in our embraces, yet we must always have him in our eye, reaching forth towards him as our prize, Php 3:14. To press hard after God is to follow him closely, as those that are afraid of losing the sight of him, and to follow him swiftly, as those that long to be with him. This David did, and he owns, to the glory of God, Thy right hand upholds me. God upheld him, (1.) Under his afflictions, that he might not sink under them. Underneath are the everlasting arms. (2.) In his devotions. God upheld him in his holy desires and pursuits, that he might not grow weary in well-doing. Those that follow hard after God would soon fail and faint if God's right hand did not uphold them. It is he that strengthens us in the pursuit of him, quickens our good affections, and comforts us while we have not yet attained what we are in the pursuit of. It is by the power of God (that is his right hand) that we are kept from falling. Now this was a great encouragement to the psalmist to hope that he would, in due time, give him that which he so earnestly desired, because he had by his grace wrought in him those desires and kept them up.
II. What it was that David triumphed in the hopes of.
1. That his enemies should be ruined, Ps 63:9,10. There were those that sought his soul to destroy it, not only his life (which they struck at, both to prevent his coming to the crown and because they envied and hated him for his wisdom, piety, and usefulness), but his soul, which they sought to destroy by banishing him from God's ordinances, which are the nourishment and support of the soul (so doing what they could to starve it), and by sending him to serve other gods, so doing what they could to poison it, 1Sa 26:19. But he foresees and foretels, (1.) That they shall go into the lower parts of the earth, to the grave, to hell; their enmity to David would be their death and their damnation, their ruin, their eternal ruin. (2.) That they shall fall by the sword, by the sword of God's wrath and his justice, by the sword of man, Job 19:28,29. They shall die a violent death, Re 13:10. This was fulfilled in Saul, who fell by the sword, his own sword; David foretold this, yet he would not execute it when it was in the power of his hand, once and again; for precepts, not prophecies, are our rule. (3.) That they shall be a portion for foxes; either their dead bodies shall be a prey to ravenous beasts (Saul lay a good while unburied) or their houses and estates shall be a habitation for wild beasts, Isa 34:14. Such as this will be the doom of Christ's enemies, that oppose his kingdom and interest in the world; Bring them forth and slay them before me, Lu 19:27.
2. That he himself should gain his point at last (Ps 63:11), that he should be advanced to the throne to which he had been anointed: The king shall rejoice in God. (1.) He calls himself the king, because he knew himself to be so in the divine purpose and designation; thus Paul, while yet in the conflict, writes himself more than a conqueror, Ro 8:37. Believers are made kings, though they are not to have the dominion till the morning of the resurrection. (2.) He doubts not but that though he was now sowing in tears he should reap in joy. The king shall rejoice. (3.) He resolves to make God the Alpha and Omega of all his joys. He shall rejoice in God. Now this is applicable to the glories and joys of the exalted Redeemer. Messiah the Prince shall rejoice in God; he has already entered into the joy set before him, and his glory will be completed at his second coming. Two things would be the good effect of David's advancement:—[1.] It would be the consolation of his friends. Every one that swears to him (that is, to David), that comes into his interest and takes an oath of allegiance to him, shall glory in his success; or every one that swears by him (that is, by the blessed name of God, and not by any idol, De 6:13), and then it means all good people, that make a sincere and open profession of God's name; they shall glory in God; they shall glory in David's advancement. Those that fear thee will be glad when they see me. Those that heartily espouse the cause of Christ shall glory in its victory at last. If we suffer with him, we shall reign with him. [2.] It would be the confutation of his enemies: The mouth of those that speak lies, of Saul, and Doeg, and others that misrepresented David and insulted over him, as if his cause was desperate, shall be quite stopped; they shall not have one word more to say against him, but will be for ever silenced and shamed. Apply this to Christ's enemies, to those that speak lies to him, as all hypocrites do, that tell him they love him while their hearts are not with him; their mouth shall be stopped with that word, I know you not whence you are; they shall be for ever speechless, Mt 22:12. The mouths of those also that speak lies against him, that pervert the right ways of the Lord and speak ill of his holy religion, will be stopped in that day when the Lord shall come to reckon for all the hard speeches which ungodly sinners have spoken against him. Christ's second coming will be the everlasting triumph of all his faithful friends and followers, who may therefore now triumph in the believing hopes of it.
本篇在大卫如此短小的诗中,所含的火热与活泼敬虔不亚于任何一篇。正如保罗最甘美的书信有写自监牢者,大卫最甘美的诗篇也有如本篇写于旷野者。他被放逐时最痛心的事,就是缺少公开的律例;他在此渴慕恢复对它们的享用;眼前的缺乏不过更加激发他的渴慕。然而他所切的,不是律例,而是律例之神。我们在其中看见:一、他对神的渴慕(诗63:1,2);二、他对神的尊重(诗63:3,4);三、他在神里的满足(诗63:5);四、他与神隐密的相交(诗63:6);五、他对神喜乐的倚靠(诗63:7-8);六、他在神里对他仇敌的圣洁夸胜,并对自己安全的确据(诗63:9-11)。敬虔的灵魂几乎无需指教如何唱这首诗,因为它如此自然地发出自己本真的语言;而未成圣的灵魂——对神圣之事既无相识也无受感——几乎不能以悟性歌唱它。