서론
Psalm 130 Introduction
繁體中文
英文原文
This psalm also is entitled "A Song of Degrees." See the notes at Introduction to Psalm 120:1-7. The author and the occasion on which it was composed are unknown, as is also the reason why it was included in this group of psalms.
The language of the psalm seems to be that of an individual; but most interpreters suppose that it is an individual speaking in the name of the nation, and representing its calamities and its penitence. Some have imagined that the person represented as speaking in Psalm 130:7-8, is a different individual from the one speaking in the other part of the psalm, but there seems to be no ground for this opinion. It is commonly supposed that the psalm had reference to the state of the Jews in the Babylonian captivity, but there is no necessity for limiting it to that period, if indeed it has any reference to the people of Israel. There were many occasions in their history when the language of the psalm would not be less appropriate than at that time. But there is no necessity at all for supposing that it refers to the nation as such. It may be the language of an individual, mourning over his sins, and pleading for mercy, expressing deep conviction of sin, and humble trust in God as the only hope for a convinced, condemned, and penitent sinner. As such, it would represent what has occurred in thousands of cases when sinners have been brought to conviction of sin, and have cried for mercy. Understood in this manner, it is one of the most instructive and touching of the psalms. I know of no reason why it may not be so regarded.
1
Psalm 130:1
繁體中文
「我從深處」——譯作「深處」的字出自一個動詞——עמק ‛âmâq——意為深；繼而指不可測度；再指使為深。它適用於任何低、深或淵深的東西，如海洋、深坑或山谷。這裏所用的字在別處僅見於以下各處：Psalm 69:2、Psalm 69:14，那裏譯作「深」，指眾水；以及 Isaiah 51:10、Ezekiel 27:34，那裏譯作「深淵」。這個字用在這裏，可指深沉的苦難、沮喪或痛苦。它適用於：
（a）苦難——因失去朋友、財產或身體受苦而落入的憂傷深處；
（b）罪——心靈在罪咎意識之下所陷落的深淵；
（c）精神上的困擾——情緒低落——憂鬱——心靈黑暗——失去信仰中的安慰——強烈的試探——失望——因忘恩負義而生的苦痛——或因目睹世人的罪行與憂患而有的心中悲傷——或因朋友對自身屬靈光景冷淡、剛硬、麻木而生的憂愁。
從這一切憂傷的深處，我們都有特權求告主；在這些憂傷的深處，如此懇求祂的幫助是合宜的。神常常把我們帶進這些「深處」，好叫我們被引導去求告祂；每當我們被帶到那裏，我們都當求告祂。
「耶和華啊，我向你求告」——更確切地說，是「我如今呼求你」，或懇切地求告你。這話所指的與其說是過去，不如說是現在。我如今呼求憐憫；我如今懇求你的賜福。這是一個身處深重憂傷、或在深刻知罪之下的人，懇切求神憐憫他的光景。
英文原文
Out of the depths - The word rendered "depths" is from a verb - עמק ‛âmaq - which means to be deep; then, to be unsearchable; then, to make deep; and it would apply to anything low, deep, or profound, as the ocean, a pit, or a valley. The word used here occurs elsewhere only in the following places: Psalm 69:2, Psalm 69:14, where it is rendered "deep," applied to waters; and Isaiah 51:10; Ezekiel 27:34, where it is rendered "depths." The word, as used here, would be applicable to deep affliction, dejection, or distress. It would be applicable
(a) to affliction - the depths of sorrow from loss of friends, property, or bodily suffering;
(b) sin - the depths into which the soul is plunged under the consciousness of guilt;
(c) mental trouble - low spirits - melancholy - darkness of mind - loss of comfort in religion - powerful temptation - disappointment - the anguish caused by ingratitude - or sadness of heart in view of the crimes and the sorrows of people - or grief at the coldness, the hardness, the insensibility of our friends to their spiritual condition.
From all these depths of sorrow it is our privilege to call upon the Lord; in those depths of sorrow it is proper thus to implore his help. Often he brings us into these "depths" that we may be led to call upon him; always when we are brought there, we should call upon him.
Have I cried unto thee, O Lord - Or rather, "do I now invoke thee," or call earnestly upon thee. The language does not refer so much to the past as the present. I now cry for mercy; I now implore thy blessing. The condition is that of one who in deep sorrow, or under deep conviction for sin, pleads earnestly that God would have compassion on him.
2
Psalm 130:2
繁體中文
「主阿，求你聽我的聲音」——這就是那禱告；這就是他所呼求的。這是懇切祈求的言語。
「願你側耳聽我懇求的聲音」——求你不要轉身離開我；求不要輕忽我的呼求。試參 Psalm 5:1 的註釋。
英文原文
Lord, hear my voice - This is the prayer; this is what he cried. It is the language of earnest pleading.
Let thine ears be attentive to the voice of my supplications - Do not turn away from me; do not disregard my cry. See the notes at Psalm 5:1.
3
Psalm 130:3
繁體中文
「主耶和華啊，你若究察罪孽」——意即：若你觀察、記錄、留心、注意我所行的一切惡。這希伯來文字的本義是看守、監視、守衛。這字在此處所指的，是守衛之人、在城中或營中夜間守望的人所當有的那種警醒與監視。意思是：若神以察驗的眼目這樣觀看；若祂要竭力看明祂所能看見的一切；若祂不容任何事物逃過祂的鑒察；若祂要完全按我們的本相對待我們；若祂甚麼都不放過、甚麼都不赦免——我們就毫無盼望了。
「誰能站得住呢？」——誰能直立？誰能站在你面前？誰能指望被判無罪？這暗含着以下幾點：
（1）懇求的人自覺有罪，知道自己是個罪人；
（2）他感到自己心中有一種敗壞的深度，是神能看見、他自己卻看不見的——正如每個人都必確知自己靈魂裏有這樣的東西一樣；
（3）神若願意，有能力把那一切顯露出來，使那有罪的人全然被壓倒；
（4）那獻上這禱告的人，唯一的盼望就在於：神不究察罪孽，不把他心中的隱情顯明出來，不按祂在他心中所見的審判他，卻要按別的方式待他，向他施憐憫、發慈愛。
每個人都必感覺到：若神要按罪孽的本相「究察」——若祂要按我們的本相審判我們——我們就毫無盼望。我們能盼望站在祂面前的唯一根據，就是我們可以蒙赦免。
英文原文
If thou, Lord, shouldest mark iniquities - If thou shouldst observe, note, attend to, regard all the evil that I have done. The Hebrew word means properly to keep, to watch, to guard. The word, as used here, refers to that kind of vigilance or watchfulness which one is expected to manifest who is on guard; who keeps watch in a city or camp by night. The idea is, If God should thus look with a scrutinizing eye; if he should try to see all that he could see; if he should suffer nothing to escape his observation; if he should deal with us exactly as we are; if he should overlook nothing, forgive nothing, we could have no hope.
Who shall stand? - Who shall stand upright? Who could stand before thee? Who could hope to be acquitted? This implies
(1) that the petitioner was conscious of guilt, or knew that he was a sinner;
(2) that he felt there was a depth of depravity in his heart which God could see, but which he did not - as every man must be certain that there is in his own soul;
(3) that God had the power of bringing that to light if he chose to do it, so that the guilty man would be entirely overwhelmed;
(4) that he who urged the prayer rested his only hope on the fact that God would not mark iniquity; would not develop what was in him; would not judge him by what he saw in his heart; but would deal with him otherwise, and show him mercy and compassion.
Every man must feel that if God should "mark iniquity" as it is - if he should judge us as we are - we could have no hope. It is only on the ground that we may be forgiven, that we eau hope to come before him.
4
Psalm 130:4
繁體中文
「但在你有赦免之恩」——七十士譯本把它譯作 ἱλασμός hilasmos（挽回祭、和好）；拉丁文武加大譯本作 propitiatio（挽回）。希伯來文字的意思是「赦免」。這裏的意思是：罪可得赦免；或說，神是赦免罪的神，而這是惟一的盼望根基。我們來到神面前時，盼望的根基不是我們能稱自己為義；不是我們能證明自己沒有犯罪；不是我們能把罪解釋掉；也不是我們能為罪提出辯解；惟獨在於坦白而完全的承認，以及在於神必赦免的盼望。不這樣來到神面前的人，就沒有蒙悅納的盼望。
「要叫人敬畏你」——即願你受敬畏；或說，願人被引來事奉敬拜你——被引來對你的名存合宜的敬畏。這意思不是說赦免產生懼怕或恐怖——事實恰恰相反——而是說神藉着赦免罪人，使他敬畏祂、敬拜祂、事奉祂；就是說，罪人真正與神和好，成為真誠的敬拜者。那冒犯者蒙了赦免，便甘心敬拜尊榮神；因為神已把自己顯明為赦免罪的那一位，為要使罪人受鼓勵來到祂面前，作真實敬拜祂的人。
英文原文
But there is forgiveness with thee - The Septuagint renders this ἱλασμός hilasmos, propitiation, reconciliation; the Latin Vulgate "propitiatio," propitiation. The Hebrew word means "pardon." The idea is, that sin may be forgiven; or, that God is a Being who does pardon sin, and that this is the only ground of hope. When we come before God, the ground of our hope is not that we can justify ourselves; not that we can prove we have not sinned; not that we can explain our sins away; not that we can offer an apology for them; it is only in a frank and full confession, and in a hope that God will forgive them. He who does not come in this manner can have no hope of acceptance with God.
That thou mayest be feared - That thou mayest be reverenced; or, that men may be brought to serve and worship thee - may be brought to a proper reverence for thy name. The idea is, not that pardon produces fear or terror - for the very reverse is true - but that God, by forgiving the sinner, brings him to reverence him, to worship him, to serve him: that is, the sinner is truly reconciled to God, and becomes a sincere worshipper. The offendcr is so pardoned that he is disposed to worship and honor God, for God has revealed himself as one who forgives sin, in order that the sinner may be encouraged to come to him, and be his true worshipper.
5
Psalm 130:5
繁體中文
「我等候耶和華」——即在這困苦憂患的境況之中——從災禍、悲傷與知罪的這些「深處」等候。這包含兩件事：
（1）他別無可倚靠的；
（2）他的心確實處於等候的姿態，或說他確實仰望耶和華，等候祂的介入。
「我的心等候」——我以我全部的心靈等候。
「我也仰望他的話」——即仰望祂的應許。我相信祂必成就那應許，我必尋見對我禱告的恩慈答覆。在知罪之下，在任何深重的憂傷與苦痛之下，這是人唯一的盼望。神若不介入，就沒有拯救者；而我們若存謙卑、相信、痛悔的心到祂面前，便可以確信祂必介入。
英文原文
I wait for the Lord - That is, in this state of distress and trouble - from these "depths" of woe, and sorrow, and conviction of sin. This implies two things:
(1) that he had no other dependence;
(2) that his soul was actually in a waiting posture, or that he actually looked to the Lord for his interposition.
My soul doth wait - I wait, with all my soul and heart.
And in his word do I hope - In his promise. I believe that he will fulfill that promise, and that I shall find a gracious answer to my prayers. Under conviction for sin, under deep sorrow and distress of any kind, this is the only hope of man. If God does not interpose, there is no deliverer; that he will interpose we may feel assured, if we come to him with a humble, a believing, and a penitent heart.
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Psalm 130:6
繁體中文
我的心等候主，勝於守夜的等候天亮——更熱切；更焦灼。七十士譯本與拉丁武加大譯本譯作：「我的心從清晨的守望直到夜間，等候主。」這裏的意象是守望者——夜間的衛兵——焦灼地等候破曉，好得著輪替。這不是單單等候白日重臨的人，而是那些站崗守望的人——或是看護病人、垂死之人——向東眺望，要捕捉重臨之光的最初徵兆。對他們，黑夜顯得漫長；他們疲乏，渴望安息；四圍盡是清冷、幽暗、沉寂；他們渴望光要重臨世界的最初記號。照樣，在患難中——那漫長、黑暗、荒涼、陰沉的憂傷之夜——受苦的人等候安慰臨到心靈的第一個記號、第一縷微光。照樣，在深覺罪疚、深懼神怒之下——那黑暗、荒涼、陰沉、往往漫長之夜——心靈等候一線安慰，等候某種暗示：神必施憐憫，必賜下平安與赦免。
勝於守夜的等候天亮——邊註作：直等候到早晨。正文的翻譯最能達意。這種重複的話語中有極其優美動人之處，雖然它被譯者所加插的「我說，勝於」等字大大削弱了。希伯來文是：「勝於等候早晨的人——等候早晨」，彷彿心靈停留在這話上，覺得它比任何別的話更能表達自己焦灼的境況。凡受過患難的人都會感到這話的力量；凡曾知罪、並覺得自己瀕於承受神怒的人，都會記得自己是何等焦灼地渴求憐憫、渴求光明、渴求平安、渴求一個記號——哪怕最微弱的，如東方初現的第一線曙光——表明他的靈魂必尋得憐憫與平安。
英文原文
My soul waiteth for the Lord more than they that watch for the morning - More intently; more anxiously. The Septuagint and Latin Vulgate render this, "My soul hopeth in the Lord from the morning watch until night." The idea is that of watchers - night guards - who look anxiously for the break of day that they may be relieved. It is not that of persons who simply look for the return of day, but of those who are on guard - or it may be who watch beside the sick or the dying - and who look out on the east to mark the first indications of returning light. To them the night seems long; they are weary, and want repose; all around is cheerless, gloomy, and still; and they long for the first signs that light will again visit the world. Thus in affliction - the long, dark, dreary, gloomy night of sorrow - the sufferer looks for the first indication, the first faint ray of comfort to the soul. Thus under deep conviction for sin, and deep apprehension of the wrath of God - that night, dark, dreary, gloomy, often long - the soul looks for some ray of comfort, some intimation that God will be merciful, and will speak peace and pardon.
I say, more than they that watch for the morning - Margin, which watch unto the morning. The translation in the text best expresses the sense. There is something exceedingly beautiful and touching in this language of repetition, though it is much enfeebled by the words which our translators have inserted, "I say, more than." The Hebrew is, "more than they that watch for the morning - watch for the morning," as if the mind dwelt upon the words as better expressing its own anxious state than any other words could do. Everyone who has been afflicted will feel the force of this; every one who has been under conviction of sin, and who has felt himself in danger of suffering the wrath of God, will remember how anxiously he longed for mercy, for light, for peace, for some indication, even the most faint, like the first ray which breaks in the east, that his soul would find mercy and peace.
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Psalm 130:7
繁體中文
「以色列啊,你當仰望耶和華」——在這樣的患難和困苦境況中,願神的子民不要絕望。在最黑暗的夜裏,在深重而曠日持久的災禍中,願愛神的人不要絕望。清晨必臨到,光必從東方破曉,拯救和喜樂必會來臨。這裏的希伯來文是:「以色列啊,要信靠耶和華。」詩篇作者的目的,似乎是要憑自己的經歷,勸勉別人——受苦的神的子民——去信靠那位他自己曾寄望的主。他從患難、罪咎、幾乎絕望的極深之處仰望了耶和華;如今他要照樣懇求神的子民,無論何時何地,都受他榜樣的激勵和勸服,同樣信靠祂。
「因他有慈愛」——耶和華滿有憐憫,我們可以信靠祂的憐憫。
「有豐盛的救恩」——這救恩充足、豐滿、豐盛。它不受限制,未經耗盡,也不能耗盡。因此,當我們來到神面前的時候,我們總可以確信:祂的憐憫足以供應一切罪人和受苦者的一切需要;祂恩典的供應未曾耗盡,也不能耗盡。這事我們可以、也應當應用到救主的工作上:我們可以確信,在祂裏面的救贖足以滿足全世界的需要;億萬的人已經靠它得救,它卻仍如起初一樣豐富、豐滿、白白而充足;正如海洋,雖然自創世以來一直供應雨水和甘露的材料,滋潤山岡、山谷、大陸和島嶼,卻仍然滿盈;又如太陽的光,雖然千萬世代以來向眾行星、並向它自己與那些天體之間的一切廣大空間傾瀉光芒,又把光送入更遠的廣闊領域,卻仍以未減的光輝照耀,仍把白晝與榮耀的洪流傾注在那些世界之上。
英文原文
Let Israel hope in the Lord - In such circumstances of affliction and distress, let not the people of God despair. In the darkest night, in calamities deep and prolonged, let not those who love God despair. The morning will dawn; the light will break in the east; deliverance and joy will come. The Hebrew here is, "Trust, O Israel, in the Lord." The design of the Psalmist seems to be, from his own experience, to persuade others - the afflicted people of God - to put their trust in Him in whom he had himself hoped. From the very depths of affliction, guilt, and almost despair, he had looked to the Lord: encouraged and persuaded by his example, he would now entreat the people of God everywhere and always, in like manner, to trust him.
For with the Lord there is mercy - He is merciful, and in his mercy we may trust.
And with him is plenteous redemption - It is ample; it is full; it abounds. It is not limited; it is not exhausted; it cannot be exhausted. So we may always feel when we come before God, that his mercy is ample for all the needs of all the sinful and the suffering; that the provisions of his grace are unexhausted and inexhaustible. Applying this, as we may, to the work of the Saviour, we may feel that the redemption which is in him is adequate to the needs of a world, and that although numberless million have been saved by it, yet that it is still as rich, as full, and as free as it was in the beginning; as the ocean, though from the beginning of the world it has supplied the materials for rain and dew to water the hills, the vales, the continents, and the islands, is still full; as the light of the sun, though for thousands of ages it has poured its light on the planets, and on all the vast space between itself and those orbs, and has sent out its light into the vast regions beyond, still shines with undiminished splendor, and pours its floods of day and of glory on all those worlds.
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Psalm 130:8
繁體中文
「他必救贖以色列脫離一切的罪孽」——即他的子民。他必使他們完全脫離罪的權勢與玷污。這件事終必成就在他的整個教會身上，並成就在教會中每一個真肢體身上。這是詩人心目中最高的目標——這篇詩也恰當地以此作結。這也是神每一個真兒女心目中最高的目標——得以完全且永遠地脫離罪的權勢與轄制。這件事唯有在天上才能完全成就；但在那裡、在那時，福樂必是完全的。這篇詩以從「深處」發出的懇切呼求開始，卻以完全且永恆蒙拯救的凱旋盼望作結。有一個世界，在那裡再無需從憂傷與罪的「深處」向神呼求。
英文原文
And he shall redeem Israel from all his iniquities - His people. He will completely deliver them from the power and the pollution of sin. This will ultimately be accomplished in reference to his whole church, and to every true member of that church. This was the highest object before the mind of the psalmist - that with which the psalm appropriately closes. And this is the highest object before the mind of every true child of God - that he may be completely and forever delivered from the power and the dominion of sin. This will be perfectly accomplished in heaven only; but there and then the bliss will be complete. The psalm begins with an earnest cry from the "depths;" it closes with the triumphant hope of complete and eternal deliverance. There is one world where there is no occasion to cry to God from the "depths" of sorrow and of sin.
本詩的標題也是「上行之詩」。參見 Psalm 120:1-7 導言的註釋。其作者是誰、寫於什麼場合，均不詳；它為何被收入這一組詩篇，原因也不明。
本詩的語言看來出於個人；但大多數解經家以為，這是一個人以國民的名義發言，代表全國的災禍與悔改。有人設想，在 Psalm 130:7-8 發言的人，與在本詩其他部分發言的人是兩個不同的個體；但這意見似乎沒有根據。一般以為本詩指猶太人在巴比倫被擄中的境況；但即使它確實指以色列人，也沒有必要把它限於那個時期。在他們的歷史中，有許多場合，本詩的語言不會比那時遜色。而且，完全沒有必要假定它指整個國族。它可能是一個人的言語：為自己的罪哀傷，懇求憐憫，表達對罪深刻的知罪，並以謙卑的信靠神為那知罪、被定罪、悔改之罪人的惟一盼望。照這樣理解，它代表了千萬個罪人被帶到知罪地步、呼求憐憫時所發生的事。這樣理解，它是詩篇中最具教益、最動人的篇章之一。我知道沒有理由不可以這樣看它。