서론
Psalm 11 Introduction
英文原文
Section 1. "Author of the psalm." This psalm ascribed to David, both in the title and in the location which it has among the Psalms. There is nothing in the psalm to make this doubtful, and indeed its structure is so much in accordance with those usually ascribed to David, as to leave no doubt as to its authorship.
Section 2. "Occasion on which it was composed." Of this there is no intimation in the title, or in the psalm itself. There is no special reference to any of the incidents of David's life, although some of the thoughts or images were suggested apparently by the recollection of what occurred in the persecutions of Saul or the rebellion of Absalom. Different occasions in the life of David have indeed been referred to as having led to the composition of the psalm. Venema supposes that it was composed when David was in the wilderness of Ziph, and when, betrayed by the inhabitants of the wilderness, and pursued by Saul, his friends began to advise him to seek a place of safety by flight, 1 Samuel 23:14-23. This gave occasion, Venema supposes, for his expressing the sentiment - which is the leading sentiment in the psalm - that when our affairs seem to be hopeless, we are not to be in despair, but are to put our trust still in God. Others have supposed that the psalm was composed when he was in the cave of Adullam 1 Samuel 22, and in imminent danger of his life from the persecutions of Saul. A more plausible opinion is that of Amyraldus, who supposes that it was composed when David was in the court of Saul, and when he may have been advised to leave the court - a place of danger - and flee to a place of safety. But it cannot be determined with certainty on which of these occasions the psalm was composed, if it was on either of them. All that is apparent in the psalm itself is, that it was when the author was in danger, and when some of his friends advised him to seek safety by flight, Psalm 11:1. Instead of doing this, David determined to remain where he was, and to put his trust in God, with the belief that he would interpose and deliver him.
Section 3. "Contents of the psalm." This psalm may be properly regarded as divided into two parts:
I. The counsel of some timid and fearful friends to the writer, in the circumstances of danger in which he was, to make his escape, and to seek safety by flight, Psalm 11:1-3. They advise him to flee as a bird to the mountain; that is, to flee to a place of security while he could, for he seems to have been surrounded by enemies. The arguments by which they enforced this counsel seem to be referred to in Psalm 11:2-3, and were these:
(a) that the wicked had made preparations to destroy him, for their bows and arrows were ready, Psalm 11:2; and
(b) that the condition of affairs was as if the very foundations were destroyed; that there was nothing to rest on; and that all his hopes, in his present condition, must be swept away, Psalm 11:3.
In these circumstances, all his hopes of safety, in their apprehension, was in flight.
II. The views which the author of the psalm entertained on the subject, in reply to this, Psalm 11:4-7. He had unwavering confidence in God; he did not despair; he believed that God would protect him; he believed that the object of God in permitting this was to try the righteous, and that in due time he would come forth and rain snares, fire, and brimstone, upon the ungodly. The state of mind thus evinced, is that of firmness in trying circumstances; steady confidence in God when things seem to be most adverse; and an assured belief that God will in due time rescue those who put their trust in him. It is the manifestation of firmness against the counsels of the timid; the language of unshaken trust in God when the fearful and unbelieving despair.
For the meaning of the title, see the note at Psalm 5:1-12.
1
Psalm 11:1
「我是投靠耶和華」——這總括地表達了作者的心境——一種貫穿全詩的感受狀態。這是對別人一直給他的逃避之忠告的回應，並暗示他當時並且永遠都定意以神為他的信靠。他們勸他逃走。在當時的處境下，他覺得那樣行就意味著對神缺乏信靠。因此，他定意持守他現在的立場，並仰賴神按時的介入。
「你們怎麼對我說」——意即你們怎麼對「我」說——經文以「心」指其人本身。「為什麼」你們對我說這話？你們怎能給我這樣的忠告，彷彿我該從危險中逃走、毫不信靠神似的？他似乎認為，這樣逃走之舉會被他的仇敵、以及宗教的仇敵解讀為他沒有信心、不信靠神的證據。這樣的處境在世上屢見不鮮；而當這必然成為對一個人行為「合理」而「自然」的解讀時，責任之路就清楚了：我們當留在原處；我們當勇敢面對危險，將整件事交託給神。
「你當像鳥飛往你的山去」——這暗示當時人們認為他所在之處已不再有安全。這裏使用複數——「你們當逃走」——是希伯來著作中並不罕見的轉換，似乎是要指處於那種境況中的整類人。他的心思從自己特殊的處境轉到同樣處境中的其他人身上；這話語或有意表明：這是給這類人的慣常忠告；他們既基於同一原則在此特殊情形中勸人逃走，也會在一切類似的情形中勸人逃走。也就是說，當人因逼迫而有喪命之虞時，他們會勸人逃往安全之地。這是世俗常見的忠告；這也是屬人聰明的尋常教訓。巴勒斯坦的眾山被視為安全之地，是身處危險之人慣常的避難所。在山中的洞穴與堡壘裏，在山的高處，身陷危險的人尋得保障，因為他們在那裏可以藏身，或比在平原與山谷中更容易自衛。因此，眾山也成了強盜與賊匪的藏匿之所，一如成了受逼迫之人的退避之處。這裏對鳥的暗指，並不是說鳥在山中尋求避難所、他在這方面要像鳥一樣；比較的重點在於當以何等迅速的速度尋求這避難所：「要像鳥逃離危險那樣迅速地飛往山去。」試參 Matthew 24:16；Judges 6:2；Hebrews 11:38。
英文原文
In the Lord put I my trust - This, in general, expresses the state of mind of the author - a state of feeling which runs through the entire psalm. It is designed to be an answer to the counsel which others had been giving him to escape, and it implies that he was determined at that time, and always, to put his trust in God. They advised him to flee. In the existing circumstances he felt that that would have implied a want of confidence in God. He determined, therefore, to maintain his present position, and to rely upon the interposition of God in due time.
How say ye to my soul - How say ye to "me" - the soul being put for the person himself. "Why" do you say this to me? how can you give me such counsel, as if I were to run away from danger, and to put no trust in God? He seems to have supposed that such an act of flight would have been construed by his enemies, and by the enemies of religion, as evidence that he had no faith or confidence in God. Such circumstances often occur in the world; and when that would be the "fair" and "natural" construction of one's conduct, the path of duty is plain. We are to remain where we are; we are boldly to face the danger, and commit the whole matter to God.
Flee as a bird to your mountain - This implies that it was supposed there was no longer any safety where he then was. The use of the plural number here - "Flee ye," by a change not uncommon in the Hebrew writings - seems designed to refer to the whole class of persons in those circumstances. The mind turns from his own particular case to that of others in the same circumstances; and the language may be designed to imply that this was the usual counsel given to such persons; that, on the same principle on which they now advised flight in this particular case, they would also advise flight in all similar cases. That is, they would counsel persons to flee to a place of safety when they were in danger of their life from persecution. This is the common counsel of the world; this would be the ordinary teaching of human prudence. The mountains in Palestine were regarded as places of safety, and were the common refuge of those who were in danger. In their caves and fastnesses, and on their heights, those who were in danger found security, for they could there hide themselves, or could more easily defend themselves, than they could in the plains and in the vallies. Hence, they became the place of retreat for robbers and banditti, as well as for the persecuted. The allusion to the bird here does not imply that birds sought a refuge in the mountains, and that he was to resemble them in this respect; but the point of the comparison turns on the rapidity with which this refuge should be sought:" Fly to the mountains as swiftly as a bird flies from danger." Compare Matthew 24:16; Judges 6:2; Hebrews 11:38.
2
Psalm 11:2
「看哪，惡人已經彎弓」——這些話當視為前一節所提那些人的話，他們曾勸受逼迫的詩人逃往山去。本節提出了那勸告的理由。理由是：仇敵正在準備攻擊，而且除非他逃脫，攻擊會在意想不到的時刻臨到。他既已得知危險，如今仍可及時逃脫，避開那迫在眉睫的禍患。戰爭中常用的兵器，正如打獵一樣，是弓和箭。預備用弓的過程，包括把弓彎曲，並把箭恰當地安放好。這裏所用的希伯來文字是「踏」；「惡人踏在弓上」；即為要把它彎曲。弓是用鋼、或堅木、或鑲嵌起來的象牙塊製成的，把它彎曲到可以安弦，往往需要極大的力氣——超過臂力。因此，人把「腳」踏在弓的中部，把兩端拉近。
「把箭搭在弦上」——希伯來文作「他們把箭安放或固定在弦上」。就是說，他們把箭的一端放在弓弦上恰當的位置。
「要在暗中射那心裏正直的人」——旁註如希伯來文作「在黑暗中」。就是說，他們要隱密地或詭詐地行這事。他們無意在光天化日之下、或（如我們所說的）「公平地交戰」中行事；而是要在受害者不察覺他們的圖謀時下手。「心裏正直的人」一語，或是指他們自己確信他們所圖謀攻擊的對象是心裏正直的——因而知道他們是無辜的；或是出於這場合中勸告者的話，說他們所勸的這人正是這樣正直——即他們方面聲明這攻擊是針對義人的。後一種解釋大概才是正確的理解。
英文原文
For, lo, the wicked bend their bow - These are to he regarded as the words of the persons referred to in the previous verse, who had advised the persecuted psalmist to flee to the mountains. In this verse reasons are suggested for that advice. The reasons are, that the enemy was preparing for an attack, and that at an unexpected moment the attack would be made unless he should effect his escape. Apprised of the danger, he might now make good his escape, and avoid the peril which was impending. The common weapon in war, as in hunting, was the bow and arrow. The process of preparing for the use of the bow consisted in bending it, and properly adjusting the arrow. The Hebrew word used here is "tread;" "the wicked tread upon the bow;" that is, with a view to bend it. The bow was made of steel, or strong wood, or pieces of ivory framed together, and it often required great strength - beyond the strength of the arm - to bend it so as to adjust the string. Hence, the "foot" was placed upon the center, and the two ends drawn near to each other.
They make ready their arrow upon the string - Hebrew, "they fit or fix the arrow upon the string." That is, they place the end of the arrow in the proper place upon the string of the bow.
That they may privily shoot at the upright in heart - Margin, as in the Hebrew, "in darkness." That is, that they may do it secretly or treacherously. They do not intend to do it in open day, or (as we should say) "in a fair fight;" but they mean to do it when their victim is not aware of their design. The phrase, "the upright in heart," may either denote their own conviction that those whom they designed so to attack were upright in heart - thus knowing that they were innocent; or it may be a statement of the advisers in the case, that those whom they counseled were thus upright - a statement on their part that the attack was made on the righteous. The latter is probably the true construction.
3
Psalm 11:3
「根基若毀壞」——這仍當視為詩人的謀士所說的話，或視為勸他逃走的理由。此處「根基」一詞，指社會所倚賴的基礎，或維繫社會秩序的憑藉——即支撐社會的真理與公義的偉大原則，正如建築物所倚的根基支撐整座建築一樣。這裏所指的，是這些事物在一個群體中的崩壞：真理不再受尊重；正義不再被施行；欺詐與強暴取代了誠實與名譽；錯謬盛行；正直與德行的品格不再提供任何保障。本詩篇所提到的處境，正是假定為這種情形——真理與公義不受重視，義人因此找不到安全。正是在這樣的境況下，Psalm 11:1 記下了那個勸告：義人當逃走避難。
「義人還能作甚麼呢？」——他還有甚麼安全或信靠的憑藉呢？他對自身安全與社會福祉的信靠，一向都在於公義原則的盛行；除此以外，他別無倚仗。無論別人怎樣行，無論別人怎樣倚賴那些東西，他無法信靠欺詐、不義與錯謬——無法信靠陰謀算計與奸詐欺騙的計謀。他所倚靠的，也必須是公義原則的盛行、法律的遵守、真理的傳播、以及可敬純正的計劃與行為。這論證是說：當這些不再盛行時，他便無所憑藉去成就心中所定的計劃，而他適當的途徑就是逃走（Psalm 11:1）。這話一部分是真的，一部分不是。義人一切的盼望都在於真理與公義原則的盛行，而且無論是他心中最切近的目標——無論屬私人的還是公眾的——其成就他別無倚仗、別無盼望，這是真的；但即使不義、欺詐與錯謬盛行之時，他總應當退出社會、逃走避難、任憑世界自行其是，這卻不盡然。他的存在也許正是抵擋這一切的力量；他的本分也許是留下來面對邪惡，努力謀求更好的境況。詩人自己在他的處境中正是這樣領會的。
英文原文
If the foundations be destroyed - These are still to be regarded as the words of the psalmist's advisers; or as an argument why he should make his escape. The word "foundations," here, refers to those things on which society rests, or by which social order is sustained - the great principles of truth and righteousness that uphold society, as the foundations on which an edifice rests uphold the building. The reference is to a destruction of those things in a community, when truth is no longer respected; when justice is no longer practiced; when fraud and violence have taken the place of honesty and honor; when error prevails; when a character for integrity and virtue affords no longer any security. This is supposed to be the case in the circumstances referred to in the psalm, when there was no respect paid to truth and justice, and when the righteous, therefore, could find no security. It is under these circumstances the advice is given Psalm 11:1, that the righteous should seek safety in flight.
What can the righteous do? - What source of safety or confidence has he? His trust for his own safety, and for the good of society, has always been in the prevalence of just principles, and he has no other resource. Whatever others may do; whatever reliance they may place on such things, he can have no confidence in fraud, dishonesty, and error - in secret machinations and plans of treachery and deceit. His reliance is, and must be, in the prevalence of just principles; in the observance of law; in the diffusion of truth; in plans and deeds which are honorable and pure. When these no longer prevail, the argument is, there is nothing on which he can repose confidence in executing the plans on which his heart is fixed, and his proper course would be to flee Psalm 11:1. Part of this is true; part not. It is true that all the hope of the righteous is in the prevalence of principles of truth and justice, and that for the success of the objects nearest to his heart, whether of a private or public nature, he has no other resource or hope; but it is not always true, even when injustice, fraud, and error prevail, that he, should withdraw from society and seek his safety in flight, and leave the world to its own course. His presence may be the very thing to counteract this; his duty may be to remain and face the evil, and to endeavor to secure a better state of things. So the psalmist understood in his case.
4
Psalm 11:4
「耶和華在他的聖殿裏」——希伯來文是「耶和華在祂聖潔的殿中」。意思是：祂在天上——那被視為祂的殿、祂居所的地方。這是詩人對勸他逃躲危險之人的回答。這回答的要旨是：他無所畏懼；他在天上有保護者；他可以向祂求保障。這裏的意思是：義人的保護者神，始終在天上；祂的寶座始終可以親近；受逼迫的人可以到祂那裏去，並且永遠安全。
「耶和華的寶座在天上」——神是統治宇宙的王。因此，祂權能與統治之座被描繪為在天上，祂在那裏施行治理。那寶座是固定的，祂宇宙的事務必以公義執掌。因此，義人可以盼望祂的保護，惡人攻擊時無須逃遁。這裏的意思，是對坐在宇宙寶座上、以公義和真理執掌萬事的神，懷有毫不動搖的信靠。參 Isaiah 66:1：「天是我的座位。」見該節的註釋。
「他的慧眼察看世人」——祂看見祂廣大國度各處的一切，因此知道惡人的一切目的，也知道義人的一切需要。這裏作為安全感之源的思想是：神看見我們。祂並非不知道我們的仇敵在作甚麼，也並非不知道我們需要甚麼。祂若不知道，情形就不同了；我們可能對安全絕望，覺得仇敵能勝過並毀滅我們。在人生的試煉中，能有這確據——這恆常的意識——神看見我們，實在無比重要。祂知道我們的境況、我們的需要、我們的危險；祂知道我們的仇敵所行的一切——他們反對我們的一切計謀。既知道這一切，我們便可以確信：祂必在最好的時機介入，也必不容任何非出於祂許可之至善的事臨到我們。因此，當患難臨到我們，那不是因為神不知道，也不是因為祂不能攔阻，而是因為祂既看見全貌，便判定事情如此發生乃是最好。參 Genesis 16:13。
「他的眼皮……察看」——即細察、洞察，彷彿透徹地看穿。這裏的「眼皮」與眼同義。措辭的變化，是按希伯來文常見的慣例；這裏把本屬於眼睛的看見之能，歸於眼皮。
「世人」——一切的人，善人惡人都在內。祂認識他們所有人——他們的一切目的、計謀、願望、危險。因此，祂知道我們的仇敵在作甚麼；知道我們的危險是甚麼；我們可以安然把我們的案子交託給祂。所以，我們不應聽從勸我們逃遁的計謀（見 Psalm 11:1），而應當信靠那住在天上的神。
英文原文
The Lord is in his holy temple - Hebrew, "Jehovah is in the temple of his holiness." That is, he is in heaven, regarded as his temple or dwelling-place. This is the answer of the psalmist to the suggestions of his advisers that he should flee from danger. The answer is, in substance, that he had nothing to fear; that he had a protector in heaven; and that he might appeal to Him for defense. The idea is, that God, the protector of the righteous, is always in the heavens; that his throne is always accessible; and that to it the persecuted may come, and may always be safe.
The Lord's throne is in heaven - God is a king, ruling the universe. As such, the seat of his power or dominion is represented as in heaven, where he administers his government. That throne is fixed, and the affairs of his universe will be administered with justice. The righteous, therefore, may hope in his protection, and need not flee when the wicked assail them. The idea here is that of unwavering confidence in God as sitting upon the throne of the universe, and administering its affairs with justice and truth. Compare Isaiah 66:1, "heaven is my throne." See the notes on that verse.
His eyes behold - He sees everything in all parts of his vast empire, and therefore he knows all the purposes of the wicked, and all the wants of the righteous. The thought here, as one imparting a sense of safety, is, that God sees us. He is not ignorant of what our enemies are doing, and he is not ignorant of what we need. If he were, the case would be different. We might their despair of safety, and feel that our enemies could overcome and destroy us. It is much, in the trials of life, to have this assurance - this constant feeling - that God sees us. He knows our condition, our wants, our dangers; he knows all that our enemies are doing - all their machinations against us. Knowing all this, we may be assured that he will interpose when it is best that he should interpose, and that he will suffer nothing to come upon us which it is not best that he should permit. When evil befalls us, therefore, it does not come because God does not know it, or because he could not prevent it, but because, seeing it all, he judges that it is best that it should thus occur. Compare Genesis 16:13.
His eyelids try - That is, they prove, penetrate into, as if by seeing through them. The "eyelids" here are synonymous with the eyes. The form of the language is varied in accordance with a custom common in Hebrew, and there is attributed here to the eyelids what properly belongs to the eyes - the power of seeing.
The children of men - All men, good and bad. He knows them all - all their purposes, their designs, their wishes, their dangers. He knows, therefore, what our enemies are doing; he knows what are our perils; and we may safely leave our cause with him. We should not, therefore, listen to the counsel which advises us to flee Psalm 11:1, but should rather put our trust in him who dwells in the heavens.
5
Psalm 11:5
「耶和華試驗義人」——意即祂「考驗」他們、鑒察他們、檢驗他們敬虔的真實。祂對待他們的方式足以考驗他們信仰的真偽，並要顯明他們的誠懇與其信仰原則的真實能力。祂如此對待他們，不是為要毀滅他們或刑罰他們，而是為要顯明他們對祂的依附是真實的。這話在此似乎用來表達本篇作者——那受逼迫、受苦難之人——的感受。他明白這些災禍為何蒙允臨到他——就是作為他信心的試煉；因此，留在原處忍受這些苦難，而不企圖逃亡以躲避，乃是他的本分。所以他說，義人所遭遇的這些苦難，與神對待惡人的目的形成強烈的對比——對惡人，神必將網羅、火與硫磺「如雨」降下。對於惡人，祂的審判是為要刑罰和毀滅；對於義人，卻是為要「試煉」他們，檢驗他們信仰的真實。
「惟有惡人」——指一般而言的惡人，即一切惡人。
「和喜愛強暴的人」——特別指那些逼迫本篇作者的人。他們圖謀對他施以強暴（詩篇 11:2）；他說，這樣的人都是神不喜悅的對象，必受到合宜的刑罰。
「他心裏恨惡」——意即「祂」恨惡。聖經常用適合於人的語言論到神；這裏說祂有心，正如別處說祂有眼、有手、有腳一樣。其意是：這樣的人都是神所憎惡的對象；神對待他們，不像對待義人那樣為要「試煉」他們，而是要「刑罰」並「毀滅」他們。知道這一點，那受逼迫的本篇作者便不逃亡，而是平靜地將自己和自己的事業交託給神。
英文原文
The Lord trieth the righteous - That is, he "proves" them, searches them, tests the reality of their piety. His dealings with them are such as to test the genuineness of their religion, and are designed to show their sincerity and the real power of their religious principles. It is not for the purpose of destroying them, or punishing them, that he deals with them as he does, but it is to show the reality of their attachment to him. This language seems here to be used to show the feeling of the persecuted and afflicted author of the psalm. He understood the reason why these calamities were suffered to come upon him - to wit, as a trial of his faith; and therefore it was his duty to remain and bear these troubles, and not to attempt to escape from them by flight. He says, therefore, that these troubles in the case of the righteous were in strong contrast with the purpose of the divine dealings toward the wicked, on whom God would "rain" snares, fire, and brimstone. In their case his judgments were for the purpose of punishing and destroying; in the case of the righteous it was to "try" them, or to test the reality of their religion.
But the wicked - The wicked in general. All the wicked.
And him that loveth violence - Referring particularly here to those who were engaged in persecuting him who was the author of this psalm. They were contemplating acts of violence toward him Psalm 11:2; he says that all such persons were the objects of the divine displeasure, and would be appropriately punished.
His soul hateth - that is, "he" hates. God is often spoken of in language appropriate to man; and he is here referred to as having a soul - as he is elsewhere as having eyes, hands, or feet. The meaning is, that all such persons were the objects of the divine abhorrence, and that the divine dealings with them were not, as with the righteous, to "try" them, but to "punish" and "destroy" them. Knowing this, the persecuted author of the psalm, instead of fleeing, calmly committed himself and his cause to God.
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Psalm 11:6
要向惡人——指向一切惡人。
他必降下——他必如狂暴的風雨般傾盆降下。
網羅——說降下「網羅」，看似頗不相稱——若按我們通常對「網羅」一詞的用法，把它理解為纏陷之物，如捕捉飛鳥的圈套，或擒獲野獸的機檻。參閱 Job 18:8-10 的註釋。然而，這裏所用的詞，看來是指任何使人在其行途中被擒、或陷入困境之物；其意義是：神必攔阻、捉拿惡人，如同野獸被獵人的網羅或圈套制住。這些東西如「雨」般降下，表明這種逮捕與懲罰的手段豐盛有餘，以致他們無從逃脫。
烈火、硫磺——這裏大概暗指所多瑪、蛾摩拉的毀滅（Genesis 19:24）。那些城以罪惡昭著，並因罪而被毀，便成了表明神在以後一切世代如何對待惡人的例證。它們既因罪惡被毀，一切惡人也必照樣滅亡。
熱風——正如狂風掃蕩房屋與樹木、造成遍地荒涼，惡人也必在神忿怒的顯明中被掃除。
這必作他們杯中的分——即這必成為他們所飲的。參閱 Isaiah 51:17 的註釋。其意念是：主向他們遞上一杯叫他們喝——杯中盛著致命的混合之物。這是暗指以毒飲施行刑罰的方式——這在古時並非罕見的刑罰方法。這一整節的意義是：惡人必被毀滅，因此終極而言，沒有什麼可懼怕他們的。神必保護他自己的朋友，必毀滅一切想要傷害他們的人。在這樣的情形下，義人應當信靠他作自己的保護者，而不可「逃走」。
英文原文
Upon the wicked - Upon all the wicked.
He shall rain - He shall pour down as in a furious tempest.
Snares - It seems rather incongruous to speak of raining down "snares, " - understanding by the word snares, as it is used with us, that which entangles, as the snares by which we catch a bird, or by which a wild animal is taken. Compare the notes at Job 18:8-10. The word used here, however, seems to refer to anything by which one is taken in his career or course, or is involved in difficulties; and the meaning is, that God would arrest or seize upon the wicked, as a wild beast is secured by the snares or the toils of the hunter. By their being sent down as in a "rain," is denoted that such means of their arrest and punishment would exist in abundance, so that they could not escape.
Fire and brimstone - There is probably an allusion here to the destruction of Sodom and Gomorrah, Genesis 19:24. As those cities were eminent for their wickedness, and were destroyed on account of their guilt, they furnished an illustration of the manner in which God would treat the wicked in all future times. As they were destroyed on account of their wickedness, so will all the wicked be destroyed.
And an horrible tempest - As a furious blast of wind sweeps away houses and trees, spreading wide desolation, so will the wicked be swept away by the manifestation of the wrath of God.
This shall be the portion of their cup - That is, this shall be what they shall drink. See the note at Isaiah 51:17. The idea is, that the Lord holds out to them a cup for them to drink - a cup containing a deadly mixture. The allusion is to the mode of administering punishment by a poisonous draught - not an unfrequent mode of punishment in ancient times. The idea in the whole verse is, that the wicked would be destroyed, and that, therefore, there was nothing ultimately to be apprehended from them. God would protect his own friends, and would destroy all those that sought their hurt. In these circumstances the righteous should confide in him as their protector, and not "flee."
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Psalm 11:7
「因為耶和華是公義的，他喜愛公義」——更準確的譯法是：「因為耶和華是公義的，祂喜愛公義。」其思想是：神自己是公義的，因此祂愛那些公義的人。所以義人可以信靠祂作他們的朋友；他們既在祂保護之下，便一無所懼。
「正直人必得見他的面」——譯作「面」的希伯來文是複數，按字面是「他的眾面」。這複數的用法雖在聖經中常見，卻不易解釋。這或許暗指人似乎有兩張臉——右邊一張，左邊一張，有兩眼、兩頰、兩鼻孔等，彷彿由兩個人組成。應用於神時，它的意義與應用於人時並無不同；我們也不該在複數形式的使用上尋找任何神祕的含義。這裏的用詞，如 Psalm 11:4 的「眼皮」一樣，相當於「眼睛」，因為面上最顯著的特徵就是眼睛；其思想是：神觀看正直的人；即祂看見他們在缺乏中的危難；祂以恩寵和慈愛看他們。他們既這樣時常在祂眼目之下，又作祂恩眷的對象，便一無所懼；換言之，他們是安全的。這就是義人對 Psalm 11:1 那叫他「逃離」危險之提議的答覆。論證是：神必作他的保護者，他可以安然倚靠祂的保護。惡人事事可懼；義人一無所懼。前者永不安全；後者總是安全。前者必從一切患難中得拯救；後者的結局只能是毀滅。
英文原文
For the righteous Lord loveth righteousness - This would be more correctly rendered, "For Jehovah is righteous; he loves righteousness." The idea is, that God is himself righteous, and, consequently, he loves those who are righteous. He may be confided in, therefore, by the righteous as their friend, and being under his protection they have nothing to fear.
His countenance doth behold the upright - The word rendered "countenance" is, in the Hebrew, in the plural number; literally," his faces." It is not easy to account for this use of the plural, though it is common in the Scriptures. There may be an allusion to the fact that man seems to have two faces - one on the right side, and one on the left, two eyes, two cheeks, two nostrils, etc., as if made up of two persons. Applied to God, it has no other signification than it has when applied to man; nor should we seek to find anything mystical in the fact that the plural form is used. The term here, like the eyelids in Psalm 11:6, is equivalent to eyes, since the most remarkable feature of the countenance is the eyes; and the idea is, that God looks upon the upright; that is, he sees their dangers amid their wants; he looks upon them with favor and affection. Being thus constantly under his eye, and being objects of his favorable regard, they can have nothing to fear; or, in other words, they are safe. This, then, is the argument of the righteous man, in reply to the suggestion Psalm 11:1 that he should "flee" from danger. The argument is, that God would be his defender, and that he might safely rely on His protection. The wicked have everything to fear; the righteous, nothing. The one is never safe; the other, always. The one will be delivered out of all his troubles; the end of the other can be only ruin.
第一節 「本篇作者。」本詩在標題中，也在它於詩篇中的位置上，都歸於大衛名下。詩中沒有什麼使我們懷疑這一點；事實上，它的結構與通常歸於大衛名下的詩篇極其相符，其作者問題可說毫無疑問。
第二節 「本篇寫作緣由。」關於這一點，標題和詩本身都沒有暗示。詩中沒有特別指涉大衛生平中的任何事件，雖然其中有些意念或意象，顯然是因回想掃羅的逼迫或押沙龍的叛亂中所發生的事而起。誠然，大衛生平中不同的場合都曾被提出，作為本詩寫作的緣由。Venema 以為它寫於大衛在西弗曠野的時候，那時他被曠野的居民出賣，被掃羅追捕，他的朋友們開始勸他逃走以尋安身之處（1 Samuel 23:14-23）。Venema 認為，這給了他機會，表達那作為全詩主要情懷的意念——即當我們的事看來無望時，我們不應絕望，而仍要信靠神。另有人以為本詩寫於他在亞杜蘭洞的時候（1 Samuel 22），正因掃羅的逼迫而性命危殆。更可信的是 Amyraldus 的意見，他認為本詩寫於大衛在掃羅宮中的時候，那時或有人勸他離開宮廷——一個危險之地——逃往安全之所。但本詩究竟寫於這些場合中的哪一個——如果真是其中之一的話——無法確定。詩本身所顯明的是：那時作者正處於危險之中，他的某些朋友勸他逃走避禍（Psalm 11:1）。大衛不但沒有這樣行，反而決定留在原地，信靠神，並相信他必施行干預拯救他。
第三節 「本詩的內容。」本詩可以恰當地視為分為兩部分：
一、膽怯懼怕的朋友們在他身處險境之時，勸他逃走、以飛逃尋求安全的建言，Psalm 11:1-3。他們勸他像鳥一樣飛往山上；即趁著還能逃的時候逃往安全之地，因為他似乎已被仇敵四圍包圍。他們用來加強這建言的論據，似見於 Psalm 11:2-3，即：
(a) 惡人已經預備要毀滅他，因為他們的弓和箭已經齊備，Psalm 11:2；
(b) 事態的光景如同根基已被毀壞；再沒有可倚靠的；以他目前的處境，他一切的盼望都必蕩然無存，Psalm 11:3。
在他們看來，在這些境況之下，他一切得安全的指望都在於逃走。
二、本詩作者對這事的看法，作為對這建言的回答，Psalm 11:4-7。他對神有毫不動搖的信靠；他不絕望；他相信神必保護他；他相信神容許這事的目的，是要試驗義人；並且他相信，到了時候，神必出現，將網羅、烈火與硫磺降在不敬虔的人身上。這樣顯明的心境，是在試煉之境中的堅定；是在事態看來最為不利之時對神穩固的信靠；是確信神到了時候必拯救那些信靠他的人。這是面對膽怯者之謀算所顯出的堅定；是當懼怕與不信之人絕望之時，對神毫不動搖之信靠的言語。
關於標題的意義，參見 Psalm 5:1-12 的註釋。