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David was a weeping prophet as well as Jeremiah, and this psalm is one of his lamentations: either it was penned in a time, or at least calculated for a time, of great trouble, both outward and inward. Is any afflicted? Is any sick? Let him sing this psalm. The method of this psalm is very observable, and what we shall often meet with. He begins with doleful complaints, but ends with joyful praises; like Hannah, who went to prayer with a sorrowful spirit, but, when she had prayed, went her way, and her countenance was no more sad. Three things the psalmist is here complaining of:—1. Sickness of body. 2. Trouble of mind, arising from the sense of sin, the meritorious cause of pain and sickness. 3. The insults of his enemies upon occasion of both. Now here, I. He pours out his complaints before God, deprecates his wrath, and begs earnestly for the return of his favour, Ps 6:1-7. II. He assures himself of an answer of peace, shortly, to his full satisfaction, Ps 6:8-10. This psalm is like the book of Job.
1-7
David's Complaints
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大衛的苦訴
交與伶長，用絲弦的樂器，調用第八。大衛的詩。
¹ 耶和華啊，求你不要在怒中責備我，也不要在烈怒中懲罰我。 ² 耶和華啊，求你可憐我，因為我軟弱；耶和華啊，求你醫治我，因為我的骨頭發戰。 ³ 我心也大大的驚惶。耶和華啊，你要到幾時才救我呢？ ⁴ 耶和華啊，求你轉回搭救我的靈魂；因你的慈愛拯救我。 ⁵ 因為在死地無人記念你；在墳墓裏誰能稱謝你呢？ ⁶ 我因唉哼而困乏；我每夜流淚，把床榻漂起，把褥子濕透。 ⁷ 我因憂愁眼睛衰退，又因一切敵人的煩擾，日漸消瘦。
這些經文所說的，是一顆在使人謙卑的護理之下真正自卑之心的言語，是在為要喚醒良心、治死肉體而賜下的大大患難之中破碎痛悔之靈的言語。那些在神捆綁他們時不呼求的人，是為自己積蓄忿怒；但那些在神的責備之下流淚撒種的，正如大衛在此所行，正是為要得憐憫作準備。我們在此當留意：
一、他向神陳明自己的苦情。他將自己的苦訴傾吐在神面前。一個孩子除了向父親，還能向誰訴苦呢？1. 他訴說身體的疼痛與疾病（詩六2）：*我的骨頭發戰。*他的骨頭和他的肉體，正如約伯一樣，都受了擊打。大衛雖然是王，卻仍然患病受苦；他的帝王冠冕不能使他的頭不痛。偉大的人物也是人，也同樣受人生常見災禍所轄制。大衛雖然是個勇士、從幼年就是爭戰之人，這也不能使他免於疾病；疾病很快就使強壯的人屈身。大衛雖然是個好人，但他的良善也不能保守他的健康。主啊，你所愛的人病了。這有助於我們在疼痛疾病中得以順服——這曾是某些最美好的聖徒的遭遇；並且我們在他們的榜樣上受指引、受激勵，在這種情形中將我們的患難陳明在神面前——他是顧念身體的，也留心我們身體的各樣軟弱。2. 他訴說內裏的苦楚：*我的心也大大驚惶；*這比骨頭的疼痛更為難當。人的靈能忍耐疾病的軟弱，只要它仍健全；但靈若受傷，那苦楚便無法忍受。大衛的疾病使他的罪浮現於心頭，他將之視為神不喜悅他的記號；這才是他心的驚惶所在；這才使他呼求：*我軟弱，求你醫治我。*一個人同時骨頭與心靈都受驚惶，實在可悲；但這有時也曾是神百姓的遭遇。不僅如此，他那複合的苦難更因長久持續而加劇，這一點已在那段反問中暗示出來（詩六3）：*耶和華啊，要到幾時呢？*在這樣的時刻，我們必須轉向永生的神——他是身體與心靈惟一的醫生，而非轉向亞述人，非轉向以革倫的神。
二、他的患難在他身上所造成的影響。這些患難壓得極重；他唉哼直至困乏，哭泣直至床榻漂起，直至把褥子濕透（詩六6），哭泣直至眼睛幾乎哭瞎（詩六7）：我因憂愁眼睛衰退。大衛有足夠的勇氣與鎮定，不至於為任何外面的患難如此哀哭；但當罪沉重地壓在良心之上、當他被迫承認自己的罪孽、當他的心因感受到神的忿怒與神向他掩面而受傷時，他便如此在隱密處憂傷哀慟，甚至他的心拒絕受安慰。這不僅使他的眼目不能合眼，更使他的眼目流淚不止。當注意：1. 最美好的人有時也成了憂患之子；我們的主耶穌自己也是如此。我們的道路經過流淚谷，我們必須順應這境況的氣候。2. 最剛強的心靈，在神不悅的記號之下变得溫柔而融化，是極其合宜的。大衛能以不屈不撓的勇氣面對歌利亞和許多其他威脅的敵人，卻在記念罪、並在感受神忿怒之時融於眼淚；這樣作對他的品格毫無貶損。3. 真正悔改的人在隱密處流淚。法利賽人臉上抹灰，為要在人面前顯出哀悼的樣子；但大衛卻在夜裏、在他躺臥與心交談的床上哀慟，除了那位「全都是眼」的神之外，沒有別的眼目看見他的憂傷。彼得出去，蒙著臉哭。4. 為罪的憂愁當是大的憂愁；大衛正是如此——他痛哭，痛哭得如此激烈、如此豐盈，以致把褥子都濕透了。5. 惡人在聖徒憂愁中的誇勝，大大加重了他們的悲痛。大衛的眼睛因敵人而衰退——他們在他患難中歡喜，又對他的眼淚加以惡意的解釋。在這大憂愁中，大衛是基督的預表——基督多次流淚，並曾呼喊說：我心裏甚是憂傷（來五7）。
三、他在這憂愁困苦的境地中向神所獻上的祈求。1. 他所懼怕、視為最大災禍的，是神的忿怒。這才是患難與痛苦中的茵蔯與苦膽；正因有此注入其中，才使它成為苦杯；因此他祈求（詩六1）：耶和華啊，求你不要在怒中責備我，雖然我罪有應得，也不要在烈怒中懲罰我。他並沒有求說：「主啊，不要責備我；主啊，不要懲罰我」；因為耶和華所愛的，他必責備，又責罰，正如父親責備他所喜悅的兒子。只要神同時以仰臉之光照他、並藉他的靈使他得聽他慈愛的喜樂與歡欣，他就能忍受責備與懲罰；身體的疾病縱使骨頭疼痛也能忍受，只要心靈因神得安慰；所以他的禱告是：「耶和華啊，求你不要在怒中責備我」；不要讓我躺在那種印象之下，因為那會使我沉淪。在此大衛也是基督的預表——基督在受苦中最痛切的抱怨，就是他靈魂的痛苦與父笑容的隱蔽。他從未對敵人的兇殘發出半句怨言——「他們為何釘我十字架？」也沒有對朋友的無情發出半句怨言——「他們為何離棄我？」卻大聲呼喊說：我的神，我的神，為甚麼離棄我？我們當如此把神的忿怒看得比任何外面的患難更當敬畏，並常常謹慎，不可在患難的日子為自己積蓄忿怒。2. 他所渴慕、視為至善、並成為一切美善之恢復的，是神的恩寵與友誼。他祈求：（1）神可憐他、以憐憫的眼目看他。他看自己十分悲慘，而悲慘正是憐憫的對象。因此他求：「耶和華啊，求你可憐我！」在怒中記念憐憫，不要以嚴厲的公義待我。（2）神赦免他的罪；因為那才是憐憫真正的作為，且往往正是求你可憐我這祈求中所主要含意的。（3）神施展他的權能為他解救：「耶和華啊，求你醫治我」（詩六2），「拯救我」（詩六4），只要你一句話，我便痊愈，一切都必安好。（4）神與他和好：「耶和華啊，求你轉回！」再次接納我入你的恩寵，與我和好。你似乎已離開我、忽略我，甚至像發怒的人一樣遠離我；但如今，主啊，求你轉回，向我顯為親近。（5）特別地，無論身體將如何，神要保全那內在的人和屬乎他的利益：「耶和華啊，搭救我的靈魂」——脫離罪、脫離沉淪、脫離永遠的滅亡。在我們的患難中有一位可以投靠的神，這是無可比擬的特權；而我們當盡的本分就是去投靠他，如此與他摔跤，我們必不至徒然尋求。
四、他用以加強其祈求的憑據——不是為要感動神（他知道我們的案件與其真正是非比我們所能陳述的更清楚），而是為要感動自己。1. 他以神的憐憫為憑據；我們在禱告中一些最好的鼓勵正是從此而出：因你的慈愛拯救我。3. 他以神的榮耀為憑據（詩六5）：因為在死地無人記念你。「主啊，你若搭救我、安慰我，我不僅要為我的拯救稱謝你、激勵別人與我一同稱謝，我還要將你所再託付我的新生命花費在你的事奉與你的榮耀上，我餘下的所有日子都要存著對你恩典的感恩記念，並在各樣事奉上因此得著激勵；但我若死了，我就失去了這榮耀你、向別人行善的機會，因為在墳墓裏誰能稱謝你呢？」這並非否認與身體分離的靈魂仍活著、行事，並且信實之靈喜樂地記念神並稱謝他。但是：（1）在第二次的死裏（大衛如今既在神的忿怒之下心靈受困擾，或許對此有某種可怕的預感），沒有對神的敬虔記念；魔鬼和被定罪的靈褻瀆他，並不讚美他。「主啊，不要讓我永遠躺在這忿怒之下，因為那就是陰間，就是地獄本身，使我永遠喪失讚美你的能力。」那些真誠尋求神的榮耀、並渴望以讚美他為樂的人，可以憑信心禱告說：「主啊，求你不要把我送到那可怕的地方——那裏沒有人敬虔地記念你，也沒有人向你獻上感謝。」（2）即使是身體的死亡，也終止了我們在這世上榮耀神的機會與能力，終止了我們藉著抵擋黑暗權勢、並使地上多人認識神、獻身於神而促進他國度利益的服事。有人曾主張：聖徒在天上的喜樂比聖徒在地上的安慰更可羨慕，並且是無限地更可羨慕；然而聖徒在地上的服事，尤其是像大衛這樣顯著之人的服事，比聖徒在天上的服事更值得稱讚，也更能彰顯神恩典的榮耀——因為天上的聖徒無須從事對抗罪與撒但的爭戰，也無須建立基督的身體。在王面前的朝臣最為有福，但在戰場上的士兵卻更為有用；因此我們大有理由禱告：若是神的旨意，並且他對我們或我們的朋友在這世上還有更進一步的工作要作，求他仍然存留我們、或存留他們來事奉他。離世與基督同在，對聖徒自己最為有福；但他們在肉身存活，對教會更為有益。大衛正是想到這一點，才以*在墳墓裏誰能稱謝你呢？*作為憑據（詩三十9，八十八10，一一五17；賽三十八18）。基督也是想到這一點，才說：我不求你叫他們離開世界。
我們當存著對神忿怒之可畏的深切感受，來唱詩六1-7——因此我們當以此為首而敬畏、而求免於此；並存著感恩，若這不是我們的境地；又存著憐憫，向那些如此受苦的人。若我們也如此受困擾，當得安慰——我們的遭遇並非沒有先例；並且我們若如大衛一樣自卑而禱告，也必不久便得解救。
英文原文
David's Complaints
To the chief musician on Neginoth upon Sheminith. A psalm of David.
¹ O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure.
² Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are vexed.
³ My soul is also sore vexed: but thou, O LORD, how long?
⁴ Return, O LORD, deliver my soul: oh save me for thy mercies' sake.
⁵ For in death there is no remembrance of thee: in the grave who shall give thee thanks?
⁶ I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears.
⁷ Mine eye is consumed because of grief; it waxeth old because of all mine enemies.
These verses speak the language of a heart truly humbled under humbling providences, of a broken and contrite spirit under great afflictions, sent on purpose to awaken conscience and mortify corruption. Those heap up wrath who cry not when God binds them; but those are getting ready for mercy who, under God's rebukes, sow in tears, as David does here. Let us observe here,
I. The representation he makes to God of his grievances. He pours out his complaint before him. Whither else should a child go with his complaints, but to his father? 1. He complains of bodily pain and sickness (Ps 6:2): My bones are vexed. His bones and his flesh, like Job's, were touched. Though David was a king, yet he was sick and pained; his imperial crown could not keep his head from aching. Great men are men, and subject to the common calamities of human life. Though David was a stout man, a man of war from his youth, yet this could not secure him from distempers, which will soon make even the strong men to bow themselves. Though David was a good man, yet neither could his goodness keep him in health. Lord, behold, he whom thou lovest is sick. Let this help to reconcile us to pain and sickness, that it has been the lot of some of the best saints, and that we are directed and encouraged by their example to show before God our trouble in that case, who is for the body, and takes cognizance of its ailments. 2. He complains of inward trouble: My soul is also sorely vexed; and that is much more grievous than the vexation of the bones. The spirit of a man will sustain his infirmity, if that be in good plight; but, if that be wounded, the grievance is intolerable. David's sickness brought his sin to his remembrance, and he looked upon it as a token of God's displeasure against him; that was the vexation of his soul; that made him cry, I am weak, heal me. It is a sad thing for a man to have his bones and his soul vexed at the same time; but this has been sometimes the lot of God's own people: nay, and this completed his complicated trouble, that it was continued upon him a great while, which is here intimated in that expostulation (Ps 6:3), Thou, O Lord! how long? To the living God we must, at such a time, address ourselves, who is the only physician both of body and mind, and not to the Assyrians, not to the god of Ekron.
II. The impression which his troubles made upon him. They lay very heavily; he groaned till he was weary, wept till he made his bed to swim, and watered his couch (Ps 6:6), wept till he had almost wept his eyes out (Ps 6:7): My eye is consumed because of grief. David had more courage and consideration than to mourn thus for any outward affliction; but, when sin sat heavily upon his conscience and he was made to possess his iniquities, when his soul was wounded with the sense of God's wrath and his withdrawings from him, then he thus grieves and mourns in secret, and even his soul refuses to be comforted. This not only kept his eyes waking, but kept his eyes weeping. Note, 1. It has often been the lot of the best of men to be men of sorrows; our Lord Jesus himself was so. Our way lies through a vale of tears, and we must accommodate ourselves to the temper of the climate. 2. It well becomes the greatest spirits to be tender, and to relent, under the tokens of God's displeasure. David, who could face Goliath himself and many another threatening enemy with an undaunted bravery, yet melts into tears at the remembrance of sin and under the apprehensions of divine wrath; and it was no diminution at all to his character to do so. 3. True penitents weep in their retirements. The Pharisees disguised their faces, that they might appear unto men to mourn; but David mourned in the night upon the bed where he lay communing with his own heart, and no eye was a witness to his grief, but the eye of him who is all eye. Peter went out, covered his face, and wept. 4. Sorrow for sin ought to be great sorrow; so David's was; he wept so bitterly, so abundantly, that he watered his couch. 5. The triumphs of wicked men in the sorrows of the saints add very much to their grief. David's eye waxed old because of his enemies, who rejoiced in his afflictions and put bad constructions upon his tears. In this great sorrow David was a type of Christ, who often wept, and who cried out, My soul is exceedingly sorrowful, Heb 5:7.
III. The petitions which he offers up to God in this sorrowful and distressed state. 1. That which he dreads as the greatest evil is the anger of God. This was the wormwood and the gall in the affliction and the misery; it was the infusion of this that made it indeed a bitter cup; and therefore he prays (Ps 6:1), O Lord! rebuke me not in thy anger, though I have deserved it, neither chasten me in thy hot displeasure. He does not pray, "Lord, rebuke me not; Lord, chasten me not;" for, as many as God loves he rebukes and chastens, as a father the son in whom he delights. He can bear the rebuke and chastening well enough if God, at the same time, lift up the light of his countenance upon him and by his Spirit make him to hear the joy and gladness of his loving-kindness; the affliction of his body will be tolerable if he have but comfort in his soul. No matter though sickness make his bones ache, if God's wrath do not make his heart ache; therefore his prayer is, "Lord, rebuke me not in thy wrath; let me not lie under the impressions of that, for that will sink me." Herein David was a type of Christ, whose sorest complaint, in his sufferings, was of the trouble of his soul and of the suspension of his Father's smiles. He never so much as whispered a complaint of the rage of his enemies—"Why do they crucify me?" or the unkindness of his friends—"Why do they desert me?" But he cried with a loud voice, My God, my God, why hast thou forsaken me? Let us thus deprecate the wrath of God more than any outward trouble whatsoever and always beware of treasuring up wrath against a day of affliction. 2. That which he desires as the greatest good, and which would be to him the restoration of all good, is the favour and friendship of God. He prays, (1.) That God would pity him and look upon him with compassion. He thinks himself very miserable, and misery is the proper object of mercy. Hence he prays, "Have mercy upon me, O Lord! in wrath remember mercy, and deal not with me in strict justice." (2.) That God would pardon his sins; for that is the proper act of mercy, and is often chiefly intended in that petition, Have mercy upon me. (3.) That God would put forth his power for his relief: "Lord, heal me (Ps 6:2), save me (Ps 6:4), speak the word, and I shall be whole, and all will be well." (4.) That he would be at peace with him: "Return, O Lord! receive me into thy favour again, and be reconciled to me. Thou hast seemed to depart from me and neglect me, nay, to set thyself at a distance, as one angry; but now, Lord, return and show thyself nigh to me." (5.) That he would especially preserve the inward man and the interests of that, whatever might become of the body: "O Lord! deliver my soul from sinning, from sinking, from perishing for ever." It is an unspeakable privilege that we have a God to go to in our afflictions, and it is our duty to go to him, and thus to wrestle with him, and we shall not seek in vain.
IV. The pleas with which he enforces his petitions, not to move God (he knows our cause and the true merits of it better than we can state them), but to move himself. 1. He pleads God's mercy; and thence we take some of our best encouragements in prayer: Save me, for thy mercies' sake. 3. He pleads God's glory (Ps 6:5): "For in death there is no remembrance of thee. Lord, if thou deliver me and comfort me, I will not only give thee thanks for my deliverance, and stir up others to join with me in these thanksgivings, but I will spend the new life thou shalt entrust me with in thy service and to thy glory, and all the remainder of my days I will preserve a grateful remembrance of thy favours to me, and be quickened thereby in all instances of service to thee; but, if I die, I shall be cut short of that opportunity of honouring thee and doing good to others, for in the grave who will give the thanks?" Not but that separate souls live and act, and the souls of the faithful joyfully remember God and give thanks to him. But, (1.) In the second death (which perhaps David, being now troubled in soul under the wrath of God, had some dreadful apprehensions of) there is no pleasing remembrance of God; devils and damned spirits blaspheme him and do not praise him. "Lord, let me not lie always under this wrath, for that is sheol, it is hell itself, and lays me under an everlasting disability to praise thee." Those that sincerely seek God's glory, and desire and delight to praise him, may pray in faith, "Lord, send me not to that dreadful place, where there is no devout remembrance of thee, nor are any thanks given to thee." (2.) Even the death of the body puts an end to our opportunity and capacity of glorifying God in this world, and serving the interests of his kingdom among men by opposing the powers of darkness and bringing many on this earth to know God and devote themselves to him. Some have maintained that the joys of the saints in heaven are more desirable, infinitely more so, than the comforts of saints on earth; yet the services of saints on earth, especially such eminent ones as David was, are more laudable, and redound more to the glory of the divine grace, than the services of the saints in heaven, who are not employed in maintaining the war against sin and Satan, nor in edifying the body of Christ. Courtiers in the royal presence are most happy, but soldiers in the field are more useful; and therefore we may, with good reason, pray that if it be the will of God, and he has any further work for us or our friends to do in this world, he will yet spare us, or them, to serve him. To depart and be with Christ is most happy for the saints themselves; but for them to abide in the flesh is more profitable for the church. This David had an eye to when he pleaded this, In the grave who shall give thee thanks? Ps 30:9,88:10,115:17, Isa 38:18. And this Christ had an eye to when he said, I pray not that thou shouldst take them out of the world.
We should sing Ps 6:1-7 with a deep sense of the terrors of God's wrath, which we should therefore dread and deprecate above any thing; and with thankfulness if this be not our condition, and compassion to those who are thus afflicted: if we be thus troubled, let it comfort us that our case is not without precedent, nor, if we humble ourselves and pray, as David did, shall it be long without redress.
8-10
Confidence in God
繁體中文
對神的信靠
⁸ 你們一切作孽的人，離開我吧，因為耶和華聽了我哀哭的聲音。 ⁹ 耶和華聽了我的懇求；耶和華必收納我的禱告。 ¹⁰ 願我的一切仇敵都蒙羞受驚；願他們退後，忽然蒙羞。
這裏是何等突然地好轉過來！那原來呻吟、流淚、把一切都看為完了的人（詩 6:6-7），如今看起來、說起來都非常愉快。他既將所求的告訴神，又把他的案件交託給祂，就深信結局必定是好的，他的憂愁已轉為喜樂。
一、他將自己與惡人和不敬虔的人分別出來，並抵擋他們的侮辱（詩 6:8）：「你們一切作孽的人，離開我吧。」當他在極深的苦難中，1. 他曾懼怕神對他的烈怒會使他與作孽的人同分；但如今這片憂鬱的雲既已散去，他就確信他的靈魂必不與罪人同聚，因為他們不是他的子民。他曾因神烈怒的重壓而開始懷疑自己是其中之一；但如今他一切懼怕既已平息，就吩咐他們離開，因為知道自己的分是在蒙揀選的人中間。2. 作孽的人曾戲弄他、譏誚他，問他說：「你的神在哪裏呢？」因他的沮喪和絕望而得意；但如今他有了回答那些毀謗他之人的話，因為那將要以恩典回到他那裏的神，如今已安慰了他的心，並快要完成他的拯救。3. 他們或許曾引誘他與他們同行，放棄他的信仰，為求安逸而轉向罪中之樂。但如今，「離開我吧」；我決不再聽從你們的計謀；你們本要叫我咒詛神而死，我卻要稱頌神而活。我們對神向我們所施的慈愛當有這樣的善用，藉此堅定我們的決心，再也不與罪和罪人有任何瓜葛。大衛是王，他就趁此機會重新立志，要運用他的權力來壓制罪惡、改良風尚（詩 75:4，101:3）。當神為我們作了大事，這就當激發我們思想我們當為祂作甚麼。我們的主耶穌似乎從祂先祖大衛的口中借用了這些話，當祂既受了所有的審判之權，就要說：「你們這一切作孽的人，離開我去吧」（路 13:27），並藉此教導我們如今也當這樣說（詩 119:115）。
二、他確信神是、也必是恩待他的，儘管他現今正處於烈怒的記號之下。1. 他深信神必恩允他如今所獻的禱告。他正在說話的時候，就曉得神聽見了（如賽 65:24，但 9:20），所以就把這事當作已成就的來講論，並以得勝的口吻重複：「耶和華聽了」（詩 6:8），又（詩 6:9）「耶和華聽了。」他藉著神恩典在他心中運行，就知道他的禱告已蒙恩悅納，所以毫不懷疑到了時候必有效地蒙允。他的眼淚在憐憫之神的耳中有聲音，是大聲的聲音：「耶和華聽了我哀哭的聲音。」無聲的眼淚並非無言的眼淚。他的禱告就是向神呼求：「耶和華聽了我的懇求」，就是對我的祈求加了祂的Fiat——願事如此成就，不久就要這樣顯明出來。2. 因此他推論神對他其他一切禱告也必同樣蒙悅納：「祂聽了我的懇求，所以祂必收納我的禱告；因為祂賜恩，並不因從前所賜的而責備。」
三、他或是為仇敵的歸正禱告，或是預言他們的毀滅（詩 6:10）。1. 這很可以當作為他們歸正的禱告：「願他們都因對我的反對和所加的論斷而蒙羞。願他們像一切真悔改者那樣，為自己的愚妄而自責；願他們回轉到更好的心境和性情；願他們為自己所行反對我的事而蒙羞，並以之為羞辱。」2. 他們若不歸正，這就是預言他們的混亂和傾覆。他們必蒙羞受驚（也可這樣讀），並且是公義地如此。他們因大衛受驚（詩 6:2-3）而歡喜，所以正如通常所發生的，這災禍就歸到他們自己身上；他們也必大受驚嚇。那些不肯將榮耀歸給神的人，他們的臉必充滿永遠的羞愧。
唱這詩、並在其中禱告時，我們必須將榮耀歸給神，以祂為樂聽禱告的神；我們必須承認祂聽我們禱告的良善，並必須激勵自己在最大的艱難和困苦中仰望祂、信靠祂。
英文原文
Confidence in God
⁸ Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping.
⁹ The LORD hath heard my supplication; the LORD will receive my prayer.
¹⁰ Let all mine enemies be ashamed and sore vexed: let them return and be ashamed suddenly.
What a sudden change is here for the better! He that was groaning, and weeping, and giving up all for gone (Ps 6:6,7), here looks and speaks very pleasantly. Having made his requests known to God, and lodged his case with him, he is very confident the issue will be good and his sorrow is turned into joy.
I. He distinguishes himself from the wicked and ungodly, and fortifies himself against their insults (Ps 6:8): Depart from me, all you workers of iniquity. When he was in the depth of his distress, 1. He was afraid that God's wrath against him would give him his portion with the workers of iniquity; but now that this cloud of melancholy had blown over he was assured that his soul would not be gathered with sinners, for they are not his people. He began to suspect himself to be one of them because of the heavy pressures of God's wrath upon him; but now that all his fears were silenced he bade them depart, knowing that his lot was among the chosen. 2. The workers of iniquity had teased him, and taunted him, and asked him, "Where is thy God?" triumphing in his despondency and despair; but now he had wherewith to answer those that reproached him, for God, who was about to return in mercy to him, had now comforted his spirit and would shortly complete his deliverance. 3. Perhaps they had tempted him to do as they did, to quit his religion and betake himself for ease to the pleasures of sin. But now, "depart from me; I will never lend an ear to your counsel; you would have had me to curse God and die, but I will bless him and live." This good use we should make of God's mercies to us, we should thereby have our resolution strengthened never to have any thing more to do with sin and sinners. David was a king, and he takes this occasion to renew his purpose of using his power for the suppression of sin and the reformation of manners, Ps 75:4,101:3. When God has done great things for us, this should put us upon studying what we shall do for him. Our Lord Jesus seems to borrow these words from the mouth of his father David, when, having all judgment committed to him, he shall say, Depart from me, all you workers of iniquity (Lu 13:27), and so teaches us to say so now, Ps 119:115.
II. He assures himself that God was, and would be, propitious to him, notwithstanding the present intimations of wrath which he was under. 1. He is confident of a gracious answer to this prayer which he is now making. While he is yet speaking, he is aware that God hears (as Isa 65:24, Da 9:20), and therefore speaks of it as a thing done, and repeats it with an air of triumph, "The Lord hath heard" (Ps 6:8), and again (Ps 6:9), "The Lord hath heard." By the workings of God's grace upon his heart he knew his prayer was graciously accepted, and therefore did not doubt but it would in due time be effectually answered. His tears had a voice, a loud voice, in the ears of the God of mercy: The Lord has heard the voice of my weeping. Silent tears are not speechless ones. His prayers were cries to God: "The Lord has heard the voice of my supplication, has put his Fiat—Let it be done, to my petitions, and so it will appear shortly." 2. Thence he infers the like favourable audience of all his other prayers: "He has heard the voice of my supplication, and therefore he will receive my prayer; for he gives, and does not upbraid with former grants."
III. He either prays for the conversion or predicts the destruction of his enemies and persecutors, Ps 6:10. 1. It may very well be taken as a prayer for their conversion: "Let them all be ashamed of the opposition they have given me and the censures they have passed upon me. Let them be (as all true penitents are) vexed at themselves for their own folly; let them return to a better temper and disposition of mind, and let them be ashamed of what they have done against me and take shame to themselves." 2. If they be not converted, it is a prediction of their confusion and ruin. They shall be ashamed and sorely vexed (so it maybe read), and that justly. They rejoiced that David was vexed (Ps 6:2,3), and therefore, as usually happens, the evil returns upon themselves; they also shall be sorely vexed. Those that will not give glory to God shall have their faces filled with everlasting shame.
In singing this, and praying over it, we must give glory to God, as a God ready to hear prayer, must own his goodness to us in hearing our prayers, and must encourage ourselves to wait upon him and to trust in him in the greatest straits and difficulties.
大衛與耶利米一樣，是位流淚的先知；本篇乃是他的一篇哀歌：它或是在艱難之時所作——內外交煎之時——至少是為那樣的時候而寫。有人受苦嗎？有人患病嗎？讓他唱這篇詩。本篇的脈絡十分值得留意，也是我們常會遇見的：它以哀痛的訴苦開始，卻以喜樂的讚美結束；正如哈拿帶著愁苦的心靈去禱告，禱告完了就走去，面上再不帶愁容了。詩人在此訴苦的有三件事：1. 身體的疾病；2. 心靈的煩擾，這是由罪愆之感而來——罪正是痛苦與疾病的功勞性因由；3. 仇敵趁這兩樣所加的辱罵。在此：一、他將自己的苦情傾吐在神面前，求神止息怒氣，並懇切求祂轉回施恩（詩 6:1-7）；二、他確信不久必得著平安的答覆，使他完全滿足（詩 6:8-10）。本篇正如約伯記一般。