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英文原文
This whole psalm has reference to David's enemies, persecutors, and slanderers; many such there were, and a great deal of trouble they gave him, almost all his days, so that we need not guess at any particular occasion of penning this psalm. I. He prays to God to preserve him from their malicious designs against him, Ps 64:1,2. II. He gives a very bad character of them, as men marked for ruin by their own wickedness, Ps 64:3-6. III. By the spirit of prophecy he foretels their destruction, which would redound to the glory of God and the encouragement of his people, Ps 64:7-10. In singing this psalm we must observe the effect of the old enmity that is in the seed of the woman against the seed of the serpent, and assure ourselves that the serpent's head will be broken, at last, to the honour and joy of the holy seed.
1-6
Malice of David's Enemies
大卫仇敌的恶意
大卫的诗，交与伶长。
¹ 神啊，我哀叹的时候，求你听我的声音；求你保护我的性命，免受仇敌的惊恐。
² 求你把我隐藏，使我脱离恶人的密谋，和作孽人的扰乱；
³ 他们磨舌如刀，发出苦毒的言语，好像比准了的箭，
⁴ 要在暗地射完全人；他们忽然射他，并不惧怕。
⁵ 他们彼此勉励设下恶计；他们商量暗设网罗，说：谁能看见？
⁶ 他们图谋不义，说：我们已经极力筹画；各人的内里，和各人的心，极其深奥。
大卫在这些经文里，向神陈明自己危险的处境与他仇敌的品性，以此支持他求神保护他、惩罚他们的恳求。
一、他恳切地求神保守他（诗64:1-2）：神啊，我哀叹的时候，求你听我的声音——即我所求的事允准我；这事就是：主啊，保护我的性命免受仇敌的惊恐——免受我所惧怕的仇敌之害。他为自己的性命恳求——这性命对他特别宝贵，因为他知道它命定要大大事奉神与他那一代。他的性命被追索时，不能指望他完全闭口不言（斯7:2、4）。他若以惧怕仇敌为求，也不损其勇气；他父亲雅各——那位与神较力的王子——在他之前也曾如此行（创32:11）：求你救我脱离以扫的手，因为我惧怕他。保护我的性命免受惊恐——不仅免受我所惧怕的事本身，更免受其搅扰人的畏惧；这实际上就是保全性命，因为惧怕含有折磨，尤其是怕死之惧怕——人因这惧怕，一生作奴仆。他祷告说：求你把我隐藏，脱离恶人的密谋——脱离他们暗中彼此商议要加于我的祸患；脱离作孽人的扰乱——他们既联合计谋，也联合势力来害我。当留意：密谋的结局是扰乱；叛逆的行径始于叛逆的结党与阴谋。把我隐藏，脱离他们，使他们找不着我、摸不着我。让我在你的保护之下安全。
二、他抱怨仇敌极大的恶意与邪恶："主啊，把我隐藏脱离他们，因为他们是最坏的人，不当宽容；他们是危险的人，无所顾忌；所以你若不与我同在，我必灭亡。"
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他们在毁谤与辱骂上极其恶毒（诗64:3-4）。他们被描绘为兵士，手执刀箭——精准瞄准、暗中、突然放箭的弓箭手，射向那只不觉得自己处在危险中的无害之鸟。但是：（1）他们的舌头是他们的刀——是火焰之剑、双刃之剑、出鞘之剑——在怒气中拔出，用以切割、伤人、杀死他们邻舍的好名。舌头虽是个小肢体，却如刀一样说大话（雅3:5），是危险的兵器。（2）苦毒的言语是他们的箭——粗暴的暗讽、侮辱的绰号、虚假的描述、毁谤与谗言——那恶者的火箭，被地狱之火点燃。他们的恶意为此弯弓，好叫这些箭射出时更加有力。（3）正直人是他们的靶心；他们的怨气向他而发，不能对他和气地说一句话，也不能说他一句好话。人越好，就越被那自己不好的人嫉妒，关于他的恶言也就越多。（4）他们以极大的技巧与狡诈布置这事。他们在暗地射——使所射的人不能发现他们而避祸，因为网罗设在飞鸟眼前是徒然的。他们忽然射——不给人合法的警讯或任何自卫的机会。暗地里这样击杀邻舍之名誉的，当受咒诅（申27:24）。虚伪之舌的暗刺无法防备。（5）他们如此行并不惧怕——即他们对成功满怀把握，不疑藉此手段不能达到恶意所瞄准的目的。或更确切地说，他们不惧怕神的怒气——虚伪之舌的份。他们损害善人时，放肆大胆，仿佛永不必为此被追究。
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他们在恶计上既严密又坚决（诗64:5）。（1）他们在这恶事上彼此坚固、鼓励——一同行恶，便彼此加增苦毒与胆量。尽量毁谤，总有一些会粘住。作恶已是不好；在作恶上彼此鼓励更坏；这是为魔鬼作他的工。心如已彻底刚硬，全然决意行恶、毫无顾忌，便是其兆。良心的本分是拦阻人行恶；良心一旦被制伏，情形便无可救药。（2）他们彼此商议，如何行最大的恶、行得最有功效：他们商量暗设网罗。他们一切相交都在罪中，一切谈论都是如何安然犯罪。他们开战时会议，要找出最有效的害人手段；他们所设的每一个网罗，事先都谈论过，并集合他们一切恶毒的巧思来布置。（3）他们自娱于无神论的幻想——以为神自己并不留意他们的恶行：*他们说：谁能看见？*对神无所不知的实际不信，正是一切恶人之恶的根底。
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他们在执行恶计上极其殷勤（诗64:6）：他们图谋不义——他们大费工夫地寻找这样或那样的不义来加在我身上；他们深挖、远追、把事情推到极处，好有指控我的把柄；或作"他们殷勤地寻找害我的新法；在此他们完成详细的搜查"——他们坚持到底，不吝成本与劳力。恶人挖出祸患来。许多人用来沉沦自己灵魂的工夫，若用上一半就足以救它。他们精通一切害人毁人之术，因为他们各人的内里，和各人的心，极其深奥——深如阴间，坏到极处，谁能识透呢？他们那无可解的恶慧与恶意，显出他们在狡诈与恶毒上都是古蛇的真后裔。
英文原文
Malice of David's Enemies
To the chief musician. A psalm of David.
¹ Hear my voice, O God, in my prayer: preserve my life from fear of the enemy.
² Hide me from the secret counsel of the wicked; from the insurrection of the workers of iniquity:
³ Who whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words:
⁴ That they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not.
⁵ They encourage themselves in an evil matter: they commune of laying snares privily; they say, Who shall see them?
⁶ They search out iniquities; they accomplish a diligent search: both the inward thought of every one of them, and the heart, is deep.
David, in these verses, puts in before God a representation of his own danger and of his enemies' character, to enforce his petition that God would protect him and punish them.
I. He earnestly begs of God to preserve him (Ps 64:1,2): Hear my voice, O God! in my prayer; that is, grant me the thing I pray for, and this is it, Lord, preserve my life from fear of the enemy, from the enemy that I am in fear of. He makes request for his life, which is, in a particular manner, dear to him, because he knows it is designed to be very serviceable to God and his generation. When his life is struck at it cannot be thought he should altogether hold his peace, Es 7:2,4. And, if he plead his fear of the enemy, it is no disparagement to his courage; his father Jacob, that prince with God, did so before him. Ge 32:11, Deliver me from the hand of Esau, for I fear him. Preserve my life from fear, not only from the thing itself which I fear, but from the disquieting fear of it; this is, in effect, the preservation of the life, for fear has torment, particularly the fear of death, by reason of which some are all their life-time subject to bondage. He prays, "Hide me from the secret counsel of the wicked, from the mischief which they secretly consult among themselves to do against me, and from the insurrection of the workers of iniquity, who join forces, as they join counsels, to do me a mischief." Observe, The secret counsel ends in an insurrection; treasonable practices begin in treasonable confederacies and conspiracies. "Hide me from them, that they may not find me, that they may not reach me. Let me be safe under thy protection."
II. He complains of the great malice and wickedness of his enemies: "Lord, hide me from them, for they are the worst of men, not fit to be connived at; they are dangerous men, that will stick at nothing; so that I am undone if thou do not take my part."
1. They are very spiteful in their calumnies and reproaches, Ps 64:3,4. They are described as military men, with their sword and bow, archers that take aim exactly, secretly, and suddenly, and shoot at the harmless bird that apprehends not herself in any danger. But, (1.) Their tongues are their swords, flaming swords, two-edged swords, drawn swords, drawn in anger, with which they cut, and wound, and kill, the good name of their neighbours. The tongue is a little member, but, like the sword, it boasts great things, Jam 3:5. It is a dangerous weapon. (2.) Bitter words are their arrows—scurrilous reflections, opprobrious nicknames, false representations, slanders, and calumnies, the fiery darts of the wicked one, set on fire to hell. For these their malice bends their bows, to send out these arrows with so much the more force. (3.) The upright man is their mark; against him their spleen is, and they cannot speak peaceably either of him or to him. The better any man is the more he is envied by those that are themselves bad, and the more ill is said of him. (4.) They manage it with a great deal of art and subtlety. They shoot in secret, that those they shoot at may not discover them and avoid the danger, for in vain is the net spread in the sight of any bird. And suddenly do they shoot, without giving a man lawful warning or any opportunity to defend himself. Cursed be he that thus smites his neighbour secretly in his reputation, De 27:24. There is no guard against a pass made by a false tongue. (5.) Herein they fear not, that is, they are confident of their success, and doubt not but by these methods they shall gain the point which their malice aims at. Or, rather, they fear not the wrath of God, which they will be the portion of a false tongue. They are impudent and daring in the mischief they do to good people, as if they must never be called to an account for it.
2. They are very close and very resolute in their malicious projects, Ps 64:5. (1.) They strengthen and corroborate themselves and one another in this evil matter, and by joining together in it they make one another the more bitter and the more bold. Fortiter calumniari, aliquid adhærebit—Lay on an abundance of reproach; part will be sure to stick. It is bad to do a wrong thing, but worse to encourage ourselves and one another in doing it; this is doing the devil's work for him. It is a sign that the heart is hardened to the highest degree when it is thus fully set to do evil and fears no colours. It is the office of conscience to discourage men in an evil matter, but, when that is baffled, the case is desperate. (2.) They consult with themselves and one another how to do the most mischief and most effectually: They commune of laying snares privily. All their communion is in sin and all their communication is how to sin securely. They hold councils of war for finding out the most effectual expedients to do mischief; every snare they lay was talked of before, and was laid with all the contrivance of their wicked wits combined. (3.) They please themselves with an atheistical conceit that God himself takes no notice of their wicked practices: They say, Who shall see them? A practical disbelief of God's omniscience is at the bottom of all the wickedness of the wicked.
3. They are very industrious in putting their projects in execution (Ps 64:6): "They search out iniquity; they take a great deal of pains to find out some iniquity or other to lay to my charge; they dig deep, and look far back, and put things to the utmost stretch, that they may have something to accuse me of;" or, "They are industrious to find out new arts of doing mischief to me; in this they accomplish a diligent search; they go through with it, and spare neither cost nor labour." Evil men dig up mischief. Half the pains that many take to damn their souls would serve to save them. They are masters of all the arts of mischief and destruction, for the inward thought of every one of them, and the heart, are deep; deep as hell, desperately wicked, who can know it? By the unaccountable wickedness of their wit and of their will, they show themselves to be, both in subtlety and malignity, the genuine offspring of the old serpent.
7-10
God's Judgments on Persecutors
神对逼迫者的审判
⁷ 但神要用箭射他们；他们忽然被箭射伤。 ⁸ 他们各人反被自己的舌头所累；凡看见他们的必摇头的。 ⁹ 众人都害怕，要传扬神的工作，并且明白他的作为。 ¹⁰ 义人必因耶和华欢喜，并要倚靠他；凡心里正直的人都要夸口。
我们在此可观察到：
一、神的审判必临到这些恶毒逼迫大卫的人。他们虽在恶行中自壮胆量，此处却有足够的话——他们若肯相信、肯思想——叫他们灰心。而且值得留意的是：刑罚如何与罪相称。1. 他们暗中突然射击大卫，要伤他；神却要射击他们，因为他「预备了器械箭矢，追赶逼迫的人」（诗7:13），「瞄准他们的脸」，诗21:12。神的箭比他们的箭射得更准、飞得更快、刺得更深。他们箭虽多，不过是苦毒的言语；言语不过是风：无故的咒诅不会临到。但神有一支要他们命的箭——他的咒诅，这咒诅从非无故，所以必临到；他们要因此「忽然被箭射伤」，意即这伤对他们而言是突袭，因为他们安逸无忧，未觉察任何危险。2. 他们的舌曾扑向他，神却要「使他们的舌扑向他们自己」。这是因他们罪有应得；神则因他忿怒的公义如此行，诗64:8。当神照人舌头的罪过待他们，把他们恶毒咒诅别人的祸患带到他们自己身上，他便使他们自己的舌头扑向他们；这重量足以把人沉到极深的地狱，如同铅锤。许多人用自己的舌头割断了自己的喉咙，更多的人用自己的舌头定了自己灵魂的罪；这要成为他们定罪的加重缘由。「以色列啊，你自取灭亡，……被你口中的话语捉住。」「你若嗤笑，独自一人要担当。」那些爱咒骂的人，咒骂要临到他们。有时人隐秘的恶因自己的招认而被显明出来，那时他们的舌头便扑向他们自己。
二、这些审判对别人的影响；因为这事是在「众目之下」作的，伯34:26。
1. 他们的邻舍要避开他们，并为自己的安全谋求。他们「摇头」，如同以色列人远离可拉、大坍、亚比兰的帐棚，民16:27。有人认为这在扫罗之死时应验了：不仅他的军队溃散，连邻近地区的居民也因他——不仅他们的王，连他的三个儿子——的覆没而大大惊恐，以致离弃他们的城邑逃走了，撒上31:7。
2. 观看的人要因此敬畏神的护理，诗64:9。（1）他们要明白并留意神在一切事上的手（我们若不如此行，便不能从神的安排中得益，何14:9）：「他们」要「明智地」「思想他的作为」。要正确把握事实本身，需要思考与郑重的思想；要对此作正确的解释，需要智慧。神的作为值得我们思想（传7:13），但必须明智地思想，免得我们把纯净的经文加腐败的注脚。（2）他们要在思想之后存圣洁的敬畏之情而受感。众人（凡有一点人的理性的）都要因神的审判而惧怕战兢，诗119:120。他们要惧怕行同样的事，惧怕被发现是逼迫神百姓的人。「打拍侮慢人，愚蒙人就会警觉。」（3）他们要传扬神的作为。他们要彼此谈论，又向周围一切的人谈论神刑罚逼迫者的公义。我们自己所明智思想的，也当明智地向别人宣告，为要建立他们并荣耀神。「这是神的手段」。
3. 善人要特别留意这事，并因此得着圣洁的喜乐，诗64:10。（1）这要增添他们的喜乐：「义人必因耶和华欢喜」——不是因同胞的灭亡而喜乐，而是因神得荣耀、他的话应验、受屈无辜之事得着有效辩明而喜乐。（2）这要鼓励他们的信心。他们要在尽本分的路上将自己交托给他，并满心确信他而甘愿为他冒险。（3）他们的喜乐和信心都要借着圣洁的夸耀发表出来：「凡心里正直的人」——保守无亏的良心，向神显出自己是正直的——「都要夸口」，不是在自己里面夸口，而是在神的恩宠、在他的公义和良善、在他们与他的关系和在他里面的分上夸口。「夸口的当指着主夸口」。
英文原文
God's Judgments on Persecutors
⁷ But God shall shoot at them with an arrow; suddenly shall they be wounded.
⁸ So they shall make their own tongue to fall upon themselves: all that see them shall flee away.
⁹ And all men shall fear, and shall declare the work of God; for they shall wisely consider of his doing.
¹⁰ The righteous shall be glad in the LORD, and shall trust in him; and all the upright in heart shall glory.
We may observe here,
I. The judgments of God which should certainly come upon these malicious persecutors of David. Though they encouraged themselves in their wickedness, here is that which, if they would believe and consider it, was enough to discourage them. And it is observable how the punishment answers the sin. 1. They shot at David secretly and suddenly, to wound him; but God shall shoot at them, for he ordains his arrows against the persecutors (Ps 7:13), against the face of them, Ps 21:12. And God's arrows will hit surer, and fly swifter, and pierce deeper, than theirs do or can. They have many arrows, but they are only bitter words, and words are but wind: the curse causeless shall not come. But God has one arrow that will be their death, his curse which is never causeless, and therefore shall come; with it they shall be suddenly wounded, that is, their wound by it will be a surprise upon them, because they were secure and not apprehensive of any danger. 2. Their tongues fell upon him, but God shall make their tongues to fall upon themselves. They do it by the desert of their sin; God does it by the justice of his wrath, Ps 64:8. When God deals with men according to the desert of their tongue-sins, and brings those mischiefs upon them which they have passionately and maliciously imprecated upon others, then he makes their own tongues to fall upon them; and it is weight enough to sink a man to the lowest hell, like a talent of lead. Many have cut their own throats, and many more have damned their own souls, with their tongues, and it will be an aggravation of their condemnation. O Israel! thou hast destroyed thyself, art snared in the words of thy mouth. If thou scornest, thou alone shalt bear it. Those that love cursing, it shall come unto them. Sometimes men's secret wickedness is brought to light by their own confession, and then their own tongue falls upon them.
II. The influence which these judgments should have upon others; for it is done in the open sight of all, Job 34:26.
1. Their neighbours shall shun them and shift for their own safety. They shall flee away, as the men of Israel did from the tents of Korah, Dathan, and Abiram, Nu 16:27. Some think this was fulfilled in the death of Saul, when not only his army was dispersed, but the inhabitants of the neighbouring country were so terrified with the fall, not only of their king but of his three sons, that they quitted their cities and fled, 1Sa 31:7.
2. Spectators shall reverence the providence of God therein, Ps 64:9. (1.) They shall understand and observe God's hand in all (and, unless we do so, we are not likely to profit by the dispensations of Providence, Ho 14:9): They shall wisely consider his doing. There is need of consideration and serious thought rightly to apprehend the matter of fact, and need of wisdom to put a true interpretation upon it. God's doing is well worth our considering (Ec 7:13), but it must be considered wisely, that we put not a corrupt gloss upon a pure text. (2.) They shall be affected with a holy awe of God upon the consideration of it. All men (all that have any thing of the reason of a man in them) shall fear and tremble because of God's judgments, Ps 119:120. They shall fear to do the like, fear being found persecutors of God's people. Smite the scorner and the simple shall beware. (3.) They shall declare the work of God. They shall speak to one another and to all about them of the justice of God in punishing persecutors. What we wisely consider ourselves we should wisely declare to others, for their edification and the glory of God. This is the finger of God.
3. Good people shall in a special manner take notice of it, and it shall affect them with a holy pleasure, Ps 64:10. (1.) It shall increase their joy: The righteous shall be glad in the Lord, not glad of the misery and ruin of their fellow-creatures, but glad that God is glorified, and his word fulfilled, and the cause of injured innocency pleaded effectually. (2.) It shall encourage their faith. They shall commit themselves to him in the way of duty and be willing to venture for him with an entire confidence in him. (3.) Their joy and faith shall both express themselves in a holy boasting: All the upright in heart, that keep a good conscience and approve themselves to God, shall glory, not in themselves, but in the favour of God, in his righteousness and goodness, their relation to him and interest in him. Let him that glories glory in the Lord.
本篇全篇关乎大卫的仇敌、逼迫者与毁谤者;这样的人多,他们几乎终其一生给他添了许多麻烦,故我们不必臆测本篇因任何特别场合而作。本篇结构如下:一、他求神保守他免受他们恶意的计谋(诗64:1,2);二、他给他们极差的品格——是因自己的恶已被标为灭亡之人(诗64:3-6);三、他借预言之灵预言他们的灭亡,这必归于神的荣耀与他百姓的勉励(诗64:7-10)。我们唱这首诗时,当观察女人的后裔对蛇的后裔那古老敌意的果效,并确知蛇的头终必被伤——归于圣洁后裔的尊荣与喜乐。