서론
Psalm 23 Introduction
英文原文
This psalm is asserted in the title to have been composed by David, and there is nothing in its contents contrary to this supposition, as there is nothing in it that would lead us necessarily to ascribe it to him. The contents of the psalm indeed correspond with the facts of his history, and with the recollections of his early life as a shepherd; but it is such as might have been composed by anyone who had been, and in fact by anyone though he had not been, a shepherd, as the images in it are such as are common in all poetry. Still, there is nothing to lead us to doubt that it was written by David.
It is wholly uncertain on what occasion the psalm was composed, since there are in the psalm no historical references, no indications of time, and no allusions to any circumstances in the life of the author. It is impossible even to determine whether it was composed in a time of prosperity or adversity; whether when the author was persecuted, or when he was prosperous and triumphant. The only apparent allusion to any circumstance of the poet's life is in Psalm 23:6, where he says, as the crowning joy which he anticipated, that he would "dwell in the house of the Lord forever," from which it has been inferred by some that he was then in exile. But this allusion is of too general a character to justify this inference with certainty. Such a hope might be expressed by anyone in any circumstances, as the highest desire of a pious heart. Kimchi supposes that the psalm was composed by David in the wilderness of Hareth 1 Samuel 22:5; and that it pertained to the people of Israel, and to their return from exile. But this is mere conjecture. The Aramaic Paraphrase applies the psalm to the Hebrew people when delivered from captivity and exile, as a song of triumph on their return to their own land. Rudinger, and John D. Michaelis, suppose that it refers to the time when David had obtained a complete victory over all his enemies - when the rebellion of Absalom was quelled, when he was seated quietly on throne. Probably, if we are to to fix a time, it was at that period of life - an advanced period - when the recollection of the merciful interpositic of God in his behalf so often would suggest the brightest image of his earlier years, the watchful care which he as a shepherd had extended over his own flock - a care which God had now extended over him in the perils of his own life. Still, all this is no more than conjecture.
The psalm has always been regarded as one of exquisite beauty. The main subject is the watchful care which God had extended over the author, and the consequent assurance which he felt that God would still watch over him, and supply all his need. The leading thought - the essential idea - is, his full belief that God would provide for him, and that he would never be left to want. This is the thought with which the psalm commences: "The Lord is my shepherd; I shall not want:" and this thought is carried through the psalm. It is illustrated by two facts or images:
(a) That God was his shepherd; that He had always manifested toward him (David) the care which a shepherd takes of his flock, Psalm 23:1-3; and
(b) That God had prepared a table before him (David) in the very presence of his enemies, or that he had abundantly led for him in their very sight, when they were endeavoring to destroy him - thus giving him the assurance that God never would leave him, Psalm 23:5.
The psalm, therefore, may be regarded as consisting of two main parts:
I. The general subject of the psalm - the confidence of the author in God - the assurance that he would always so provide for him that he would not want, Psalm 23:1.
II. The grounds or reasons for this confidence, Psalm 23:2-6. These are twofold:
(1) An argument derived from the care of God over him as a shepherd, Psalm 23:2-4.
(a) The statement of the fact, Psalm 23:2-3.
(b) The argument, Psalm 23:4. From his experience of the divine care in the past, he says that he would not be afraid even to descend into the valley of death.
(2) an argument derived from the fact that God had provided for him in the very presence of his enemies, Psalm 23:5-6.
(a) The statement of the fact; or a reference to his life, during which God had shown the same care and goodness as if He had spread a table for him even in the sight of his enemies, Psalm 23:5.
(b) The confident assurance, derived from that fact, that God would follow him with goodness and mercy all the days of his life; that his future course would be as if he were always to dwell in the house of the Lord, Psalm 23:6.
1
Psalm 23:1
「耶和華是我的牧者」——試參 Genesis 49:24「這是因以色列的牧者，以色列的磐石」；Psalm 80:1「以色列的牧者啊，求你留心聽」。並參見 John 10:1-14 的註釋。把神對他百姓的看顧比作牧人對羊群的照料，對慣於牧放生活的人來說是自然會想到的。這聯想自然會浮現於雅各（Genesis 49:24）與大衛心中，因為二人都曾作過牧人。大衛在晚年自然會記起早年的職分；而追念神對他的看顧，也自然使他回想自己早年怎樣照料羊群。這話語所暗示的觀念，是溫柔的看顧、保護、對幼弱者的特別留意（試參 Isaiah 40:11），並供應他們的需要。這一切都在神對他百姓的眷顧中卓越地顯明。
「我必不致缺乏」——這是本詩的主要思想，而這思想出自「神是牧者」這一事實。其意義是：他既為牧者，就必為羊群供應一切所需，並對羊群顯出一切合宜的看顧。「必不致缺乏」這幾個字，就詩人而論，涵蓋了一切可作為正當心願之事——無論是屬今世的還是屬靈的，無論關乎身體還是關乎靈魂，無論指著時間還是指著永恆。沒有理由假定大衛把這話限於今生的需用或現今的生命；其意思顯然是：神必隨時供應他一切所需。試參 Psalm 34:9「因敬畏他的一無所缺」。神是他百姓的牧者——這一觀念在本質上就包含：他們一切真正的需要都必得著供應。
英文原文
The Lord is my shepherd - Compare Genesis 49:24, "From thence is the shepherd, the stone of Israel;" Psalm 80:1, "Give ear, O Shepherd of Israel." See also the notes at John 10:1-14. The comparison of the care which God extends over his people to that of a shepherd for his flock is one that would naturally occur to those who were accustomed to pastoral life. It would be natural that it should suggest itself to Jacob Genesis 49:24, and to David, for both of them had been shepherds. David, in advanced years, would naturally remember the occupations of his early life; and the remembrance of the care of God over him would naturally recall the care which he had, in earlier years, extended over his flocks. The idea which the language suggests is that of tender care; protection; particular attention to the young and the feeble (compare Isaiah 40:11); and providing for their wants. All these things are found eminently in God in reference to his people.
I shall not want - This is the main idea in the psalm, and this idea is derived from the fact that God is a shepherd. The meaning is, that, as a shepherd, he would make all needful provision for his flock, and evince all proper care for it. The words shall not want, as applied to the psalmist, would embrace everything that could be a proper object of desire, whether temporal or spiritual; whether pertaining to the body or the soul; whether having reference to time or to eternity. There is no reason for supposing that David limited this to his temporal necessities, or to the present life, but the idea manifestly is that God would provide all that was needful for him always. Compare Psalm 34:9, "There is no want to them that fear him." This idea enters essentially into the conception of God as the shepherd of his people, that all their real wants shall be supplied.
2
Psalm 23:2
「他使我躺臥在青草地上」——旁註作「嫩草的牧場」。譯作「牧場」的希伯來字，通常的意思是「住處」或「居所」。在此處，它恰當地應用於「牧場」，即羊群牛群躺臥歇息的地方。旁註譯作「嫩草」的字——דשׁא deshe'——指地裏最初萌發的植物——幼嫩的草——柔嫩的青草——披覆在草場上，也是牲畜細嫩的食物（Job 6:5）。它與可供收割的成熟之草不同，後者用另一個字來表達——חציר châtsı̂yr。這裏的意念是安靜與歇息，正如羊群「躺臥在草地上」這景象所提示的。但這不是唯一的意念。這乃是指羊群「吃得飽足」、得了「滿足」地躺臥在草地上——牠們的需要完全得了供應。據我領會，詩人心目中默想的確切景象，是一群羊在幼嫩而繁茂的草中，四圍豐足有餘，既已滿足了自己的需要，便平靜安舒地臥在這繁茂之中。這不僅是一群享受安息的羊；這是一群需要得了供應、臥在豐盛之中的羊。應用於詩人自己，或一般地應用於神的百姓，其意念是：心靈的需要得了供應和滿足，而在充分享受這滿足之時，心中便確信豐足——心靈目前得了滿足而享安息，並感覺在這樣的豐盛裏，匱乏必永遠無蹤。
英文原文
He maketh me to lie down in green pastures - Margin, "Pastures of tender grass." The Hebrew word rendered "pastures" means usually "dwellings," or "habitations." It is applied here properly to "pastures," as places where flocks and herds lie down for repose. The word rendered in the margin "tender grass" - דשׁא deshe' - refers to the first shoots of vegetation from the earth - young herbage - tender grass - as clothing the meadows, and as delicate food for cattle, Job 6:5. It differs from ripe grass ready for mowing, which is expressed by a different word - חציר châtsı̂yr. The idea is that of calmness and repose, as suggested by the image of flocks "lying down on the grass." But this is not the only idea. It is that of flocks that lie down on the grass "fully fed" or "satisfied," their wants being completely supplied. The exact point of contemplation in the mind of the poet, I apprehend, is that of a flock in young and luxuriant grass, surrounded by abundance, and, having satisfied their wants, lying down amidst this luxuriance with calm contentment. It is not merely a flock enjoying repose; it is a flock whose wants are supplied, lying down in the midst of abundance. Applied to the psalmist himself, or to the people of God generally, the idea is, that the wants of the soul are met and satisfied, and that, in the full enjoyment of this, there is the conviction of abundance - the repose of the soul at present satisfied, and feeling that in such abundance want will always be unknown.
3
Psalm 23:3
「領我在可安歇的水邊」——頁邊註作「平靜之水」。不是死水，而是沒有風浪洶湧的水；水勢如此平靜、柔和、安穩，足以使人聯想安息，並引人進入安息。就神的百姓而言，這描繪的是當救恩如涓涓細流般湧流時，心靈的安靜——平安——安息；那時沒有匱乏的憂慮；心與神相和。
「他使我的靈魂甦醒」——直譯是「祂使我的生命回轉」。德韋特（DeWette）譯作「祂使我活過來」，即使我存活。此處的「靈魂」一詞意思是生命或心靈，並不是現今慣用的嚴格意義上的靈魂。它指疲乏、困倦或憂傷時的心靈；其意是：神使這樣疲乏的心靈重新活躍起來。這裏所指的，不是偏離神、退後的靈魂，而是因憂慮勞碌而耗盡、疲憊、困擾、焦慮的生命或心靈。這樣疲乏的心，祂使其重新振作，恢復其活力；祂鼓舞它，激勵它作新的努力，使它充滿新的喜樂。
「引導我走義路」——即在正的路，正直的道上。祂引領我行在通往祂自己的直路上；祂不容我流連於通往滅亡的歧途。就祂的百姓而言，這是真實的：
（a）祂引導他們行在使他們成為義人、或使他們在祂面前「稱義」的路上；
（b）祂引導他們行在「正直」與「真理」之道上。祂引導他們走在通往天國的路上；祂恆切的看顧，使他們「能」行在其中。
「為自己的名」——是為祂自己的緣故，或說為使祂的名得尊榮。這不是主要為他們的緣故，也不是單為使他們可以得救，而是為使祂可以得著尊榮：
（a）在他們終究得救這事上；
（b）在成就救恩的方式上；
（c）在他們一生在祂引導之下所產生的影響上——這影響顯明祂自己的性情與完全。
比較 Isaiah 43:25；Isaiah 48:9；Isaiah 66:5；Jeremiah 14:7。這一節所表達的情感，是對神的信靠；是確信祂必始終引導祂的百姓行在當行的路上。比較 Psalm 25:9。只要人肯順從祂話語的指引、祂聖靈的教導、以及祂護理的帶領，祂就必永遠這樣行。凡這樣降服於祂的人，斷不會迷路！
英文原文
He leadeth me beside the still waters - Margin, "waters of quietness." Not stagnant waters, but waters not tempestuous and stormy; waters so calm, gentle, and still, as to suggest the idea of repose, and such as prompt to repose. As applied to the people of God, this denotes the calmness - the peace - the repose of the soul, when salvation flows as in a gently running stream; when there is no apprehension of want; when the heart is at; peace with God.
He restoreth my soul - literally, "He causes my life to return." DeWette, "He quickens me," or causes me to live. The word soul" here means life, or spirit, and not the soul in the strict sense in which the term is now used. It refers to the spirit when exhausted, weary, or sad; and the meaning is, that God quickens or vivifies the spirit when thus exhausted. The reference is not to the soul as wandering or backsliding from God, but to the life or spirit as exhausted, wearied, troubled, anxious, worn down with care and toil. the heart, thus exhausted, He re-animates. He brings back its vigor. He encourages it; excites it to new effort; fills it with new joy.
He leadeth me in the paths of righteousness - In right paths, or right ways. He conducts me in the straight path that leads to Himself; He does not permit me to wander in ways that would lead to ruin. In reference to His people it is true:
(a) that He leads them in the path by which they become righteous, or by which they are "justified" before him; and
(b) that He leads them in the way of "uprightness" and "truth." He guides them in the way to heaven; His constant care is evinced that they "may" walk in that path.
For his name's sake - For His own sake; or, that His name may be honored. It is not primarily on their account; it is not solely that they may be saved. It is that He may be honored:
(a) in their being saved at all;
(b) in the manner in which it is done;
(c) in the influence of their whole life, under His guidance, as making known His own character and perfections.
Compare Isaiah 43:25; Isaiah 48:9; Isaiah 66:5; Jeremiah 14:7. The feeling expressed in this verse is that of confidence in God; an assurance that he would always lead his people in the path in which they should go. Compare Psalm 25:9. This he will always do if people will follow the directions of His word, the teachings of His Spirit, and the guidance of His providence. No one who submits to Him in this way will ever go astray!
4
Psalm 23:4
「我雖然行過死蔭的幽谷」——這話在此處文脈中的意思是：「神必在義路上引領我、帶我前行；即使那路穿過最幽暗、最陰沉的山谷——穿過深沉陰鬱的蔭影——穿過彷彿死亡已把祂幽暗兇險的影子投在其上的無光之境，仍是這樣。那仍是一條正路；是一條安全的路；必引我到那邊光明之境。在那幽暗陰沉的山谷中，我雖不能自己引路，也不驚惶；不怕迷失流蕩；不怕那裏的任何仇敵——因為我的牧人仍在那裏引導我。」關於此處譯作「死蔭」的字——צלמות tsalmâveth——見 Job 3:5 的註釋；並見 Isaiah 9:2 的註釋。這字另見於以下各處，且都譯作「死蔭」：Job 10:21-22；Job 12:22；Job 16:16；Job 24:17（兩次）；Job 28:3；Job 34:22；Job 38:17；Psalm 44:19；Psalm 107:10、Psalm 107:14；Jeremiah 2:6；Jeremiah 13:16；Amos 5:8。這裏的觀念，是死亡把祂幽暗的影子投在那山谷上——死人之谷。因此，這字適用於任何幽暗或愁苦之路；任何患難或憂傷之境；任何黑暗而危險的途徑。這樣理解，它就不僅適用於死亡本身——雖然也包含死亡——也適用於我們一生所行一切黑暗、危險、幽暗的路：憂傷、孤寂、悲哀之路。在所有這些路上，神都必作安全而確定的引導者。
「也不怕遭害」——那路雖看似幽暗、荒涼、陰沉，我卻一無所懼。神真正的朋友在那幽暗的山谷中沒有甚麼可怕。他的大牧人必在那裏陪伴他，無論看來多麼幽暗，都能安全地領他通過。真信徒在人生最陰鬱的境遇中一無所懼；在死亡的幽谷中一無所懼；在墳墓裏一無所懼；在彼岸的世界裏也一無所懼。
「因為你與我同在」——你必與我同在。你雖不能看見，卻必伴隨我。我不是獨自前行；我也不是孤身一人。詩人確信，神若與他同在，他在那裏便一無可懼。神必作他的同伴、他的安慰者、他的保護者、他的引導者。這話用於死亡，何等貼切！垂死的人彷彿要獨自走進那幽暗的山谷。他的朋友們盡其所能地陪他同行，然後就不得不與他訣別。他們用聲音安慰他，直到他對一切聲響充耳不聞；他們用面容安慰他，直到他目光昏花，再也看不見；他們用親切的擁抱安慰他，直到他對世上一切親情的表示全然無知無覺——那時，他彷彿是孤零零一人。然而，垂死的信徒並不孤單。他的救主神在那山谷中與他同在，永不撇下他。他可以倚靠祂的膀臂，因祂的同在得安慰，直到他走出幽暗，進入那邊光明的世界。要驅散死亡幽谷的恐怖，所需的一切，就是能夠說：「你與我同在。」
「你的杖，你的竿」——要分辨這兩個字的意思，或許並不容易；但後者大概指牧人行走時所用的「竿」，前者大概指牧人引導羊羣所用的「曲柄杖」。這幅圖畫，是一位牧人身在羊羣旁，一手拄着倚靠的竿，另一手拿着他職分的標記——曲杖或棍。這兩樣也都可以用來護衛羊羣，或驅逐羊羣的仇敵。據說（見羅森米勒 Rosenmuller 對該處的註釋），那曲杖是用來夾住想要逃走的羊或山羊的腿，使牠們留在羊羣之中。「牧人出去餵羊時，總是帶着棍或竿。竿的一端常常彎曲或成鈎狀，這就是基督教主教手中牧杖的由來。他用這竿治理、引導羊羣到青草地上，並保護牠們脫離仇敵。他也用這竿管教不順服的羊，把走迷的帶回來。」（《那地與那書》〔The Land and the Book〕，卷一，頁 305）
「都安慰我」——看見它們，我就得了安慰。它們表明牧人在那裏。它們既表明祂的同在和職分，就賜下信心，表明祂必不撇下我獨自一人，必保衛我。
英文原文
Yea, though I walk through the valley of the shadow of death - The meaning of this in the connection in which it occurs is this: "God will lead and guide me in the path of righteousness, even though that path lies through the darkest and most gloomy vale - through deep and dismal shades - in regions where there is no light, as if death had cast his dark and baleful shadow there. It is still a right path; it is a path of safety; and it will conduct me to bright regions beyond. In that dark and gloomy valley, though I could not guide myself, I will not be alarmed; I will not be afraid of wandering or of being lost; I will not fear any enemies there - for my Shepherd is there to guide me still." On the word here rendered "shadow of death" - צלמות tsalmâveth - see Job 3:5, note; and Isaiah 9:2, note. The word occurs besides only in the following places, in all of which it is rendered "shadow of death:" Job 10:21-22; Job 12:22; Job 16:16; Job 24:17 (twice); Job 28:3; Job 34:22; Job 38:17; Psalm 44:19; Psalm 107:10, Psalm 107:14; Jeremiah 2:6; Jeremiah 13:16; Amos 5:8. The idea is that of death casting his gloomy shadow over that valley - the valley of the dead. Hence, the word is applicable to any path of gloom or sadness; any scene of trouble or sorrow; any dark and dangerous way. Thus understood, it is applicable not merely to death itself - though it embraces that - but to any or all the dark, the dangerous, and the gloomy paths which we tread in life: to ways of sadness, solitude, and sorrow. All along those paths God will be a safe and certain guide.
I will fear no evil - Dark, cheerless, dismal as it seems, I will dread nothing. The true friend of God has nothing to fear in that dark valley. His great Shepherd will accompany him there, and can lead him safely through, however dark it may appear. The true believer has nothing to fear in the most gloomy scenes of life; he has nothing to fear in the valley of death; he has nothing to fear in the grave; he has nothing to fear in the world beyond.
For thou art with me - Thou wilt be with me. Though invisible, thou wilt attend me. I shall not go alone; I shall not be alone. The psalmist felt assured that if God was with him he had nothing to dread there. God would be his companion, his comforter, his protector, his guide. How applicable is this to death! The dying man seems to go into the dark valley alone. His friends accompany him as far as they can, and then they must give him the parting hand. They cheer him with their voice until he becomes deaf to all sounds; they cheer him with their looks until his eye becomes dim, and he can see no more; they cheer him with the fond embrace until he becomes insensible to every expression of earthly affection, and then he seems to be alone. But the dying believer is not alone. His Saviour God is with him in that valley, and will never leave him. Upon His arm he can lean, and by His presence he will be comforted, until he emerges from the gloom into the bright world beyond. All that is needful to dissipate the terrors of the valley of death is to be able to say, "Thou art with me."
Thy rod and thy staff - It may not be easy to mark the difference between these two words; but they would seem probably to refer, the latter to the "staff" which the shepherd used in walking, and the former to the "crook" which a shepherd used for guiding his flock. The image is that of a shepherd in attendance on his flock, with a staff on which he leans with one hand; in the other hand the "crook" or rod which was the symbol of his office. Either of these also might be used to guard the flock, or to drive off the enemies of the flock. The "crook" is said (see Rosenmuller, in loc.) to have been used to seize the legs of the sheep or goats when they were disposed to run away, and thus to keep them with the flock. "The shepherd invariably carries a rod or staff with him when he goes forth to feed his flock. It is often bent or hooked at one end, which gave rise to the shepherd's crook in the hand of the Christian bishop. With this staff he rules and guides the flock to their green pastures, and defends them from their enemies. With it also he corrects them when disobedient, and brings them back when wandering." (The land and the book, vol. i., p. 305.)
They comfort me - The sight of them consoles me. They show that the Shepherd is there. As significant of his presence and his office, they impart confidence, showing that he will not leave me alone, and that he will defend me.
5
Psalm 23:5
「你為我擺設筵席」——形像在此改變了，但仍表達本詩第一節所指出的大意：「我必不致缺乏。」前幾節所述的證據是：神是牧者，必像牧人供應羊群那樣供應他；這裏的證據是：神就在他仇敵的眼前為他擺設了筵席，並使他的杯滿溢喜樂。這裏的「筵席」一詞與「盛宴」同義；其意是：「你供應我的需用。」這裏「可能」暗指詩篇作者生平中某個特定的時期——那時他陷於匱乏，或許還擔心自己將要滅亡，而神出人意外地供應了他的需用；但如今已無從確定他所指的究竟是哪一場合。大衛生平中有許多場合，這話都能恰切地描述——彷彿神就在他仇敵的「眼前」、不顧他們地為他預備了飲食。
「在我面前」——即為我的緣故。筵席擺在我眼前，是為我擺設的。
「在我敵人面前」——即不顧他們，或使他們無從攔阻。他們只能眼睜睜看著神怎樣供應他。這是出於神，顯而易見；這是神恩寵的憑證；這使人確信，那行了這事的主決不會任他缺乏。神的朋友們就在仇敵眼前得勝。他們的仇敵不得不看見神怎樣替他們介入、怎樣供應他們、怎樣護衛他們。他們在審判之日最終的得勝，也必在一切聚集的仇敵眼前成就，因為主必就在這些仇敵面前宣判那使他們永遠福樂賴以確定的判決，Matthew 25:31-36。
「你用油膏了我的頭」——邊註按希伯來文作「使之滋潤」。即：你將油澆在我頭上，豐盛到彷彿頭都因油而滋潤了。這說法表明豐盛。這是暗指節期之日抹膏頭上的習俗，作為興旺與喜樂的標記（見 Matthew 6:17 的註釋；Luke 7:46 的註釋）；全句表明神的恩寵、興旺與喜樂。
「使我的福杯滿溢」——那杯不僅是「滿」的，更是滿溢的。這也表明豐盛；詩篇作者從所賜福分這樣的豐盛推斷，神必永遠供應他，決不會使他缺乏。
英文原文
Thou preparest a table - The image is now changed, though expressing the general idea which is indicated in the first verse of the psalm, "I shall not want." The evidence or proof of this in the previous verses is, that God was a shepherd, and would provide for him as a shepherd does for his flock; the evidence here is that God had provided a table, or a feast, for him in the very presence of his enemies, and had filled his cup with joy. The word "table" here is synonymous with "feast;" and the meaning is, "thou providest for my wants." There "may" be an allusion here to some particular period of the life of the psalmist, when he was in want, and when he perhaps felt an apprehension that he would perish, and when God had unexpectedly provided for his wants; but it is impossible now to determine to what occasion he thus refers. There were numerous occasions in the life of David which would be well represented by this language, "as if" God had provided a meal for him in the very "presence" of his foes, and in spite of them.
Before me - For me. It is spread in my presence, and for me.
In the presence of mine enemies - That is, in spite of them, or so that they could not prevent it. They were compelled to look on and see how God provided for him. It was manifest that this was from God; it was a proof of the divine favor; it furnished an assurance that he who had done this would never leave him to want. The friends of God are made to triumph in the very presence of their foes. Their enemies are compelled to see how He interposes in their behalf, how He provides for them, and how He defends them. Their final triumph in the day of judgment will be in the very presence of all their assembled enemies, for in their very presence He will pronounce the sentence which will make their eternal happiness sure, Matthew 25:31-36.
Thou anointest my head with oil - Margin, as in Hebrew, "makest fat." That is, thou dost pour oil on my head so abundantly that it seems to be made fat with it. The expression indicates abundance. The allusion is to the custom of anointing the head on festival occasions, as an indication of prosperity and rejoicing (see Matthew 6:17, note; Luke 7:46, note), and the whole is indicative of the divine favor, of prosperity, and of joy.
My cup runneth over - It is not merely "full;" it runs over. This, too, indicates abundance; and from the abundance of the favors thus bestowed, the psalmist infers that God would always provide for him, and that He would never leave him to want.
6
Psalm 23:6
必有恩惠慈愛隨著我——神必將這些賜給我。這是前幾節所述內容的「結果」。神以憐憫待他，其效果是使他的心中生出確信：神必永遠作他的牧者與朋友；必永不撇下他、使他陷於缺乏。
我一生一世——在人生一切的變遷中；在各樣的境遇裏；直到我達到人生的盡頭。生命確實會終結，他也不敢推測那將在何時；但只要生命延續，他便確信凡他所必需的，都必賜給他。這話是出自一顆追念往事時滿溢喜樂與感恩，並對前途（由過去的經歷推想）滿懷欣然期盼的心。
我且要住在耶和華的殿中，直到永遠——邊註（如希伯來文）作：「日子長久」。依我看，這話不是指永恆或天堂，而是與前面的話「我一生一世」平行；即他活著多久，就要在耶和華的殿中住多久——並加上前半句所沒有的一層意思，即他的生命將會長久，或說他盼望並期待自己長壽於世。「我要住在耶和華的殿中」這話，在詩篇中多次用來表達詩人的心願。如 Psalm 27:4：「有一件事，我曾求耶和華，我仍要尋求：就是一生一世住在耶和華的殿中。」Psalm 26:8：「耶和華啊，我喜愛你所住的殿和你顯榮耀的居所。」Psalm 65:4：「你所揀選、使他親近你、住在你院中的，這人便為有福。」
Psalm 84:4：「如此住在你殿中的便為有福。」（另參 Psalm 87:1、Psalm 87:3、Psalm 87:10。）這裏的「措辭」，顯然取自那些住在會幕（後為聖殿）附近之人的職任，他們的本分是不斷照料神的事奉，在他的院中事奉。我們不應以為大衛期待自己實際住在會幕或神的殿中、或其附近；其意義乃是：他所期待、所渴慕的，是一種彷彿住在那裏、彷彿經常從事聖潔職事的人生。他的一生將如同不斷事奉神而度過；他在信仰中的喜樂與平安，將如同常在至高者的居所之內。這表達了神真兒女的心願。他願如常常從事莊嚴敬拜、專注聖事一般地生活；他渴慕信仰中的平安與喜樂，如同常在神居住之處、得享他的笑臉與友誼一般。在極重要的意義上，即使在地上，如此生活也是他的特權；在天堂，這更必是他的特權。因此，滿懷感恩的歡騰與喜樂，神的每一個兒女都可以把這話當作自己的話，滿有確信地說：「我在世的一生一世，必有恩惠慈愛隨著我，我且要住在耶和華的殿中，直到永遠」；因為神所居住的天堂，必是他永遠的家鄉。
英文原文
Surely goodness and mercy shall follow me - God will bestow them upon me. This is the "result" of what is stated in the previous verses. The effect of God's merciful dealings with him had been to lead his mind to the assurance that God would always be his shepherd and friend; that He would never leave him to want.
All the days of my life - Through all its changes; in every variety of situation; until I reach its close. Life indeed would end, and he does not venture to conjecture when that would be; but as long as life should continue, he felt confidently assured that everything needful for him would be bestowed upon him. The language is the utterance of a heart overflowing with joy and gratitude in the recollection of the past, and full of glad anticipation (as derived from the experience of the past) in regard to the future.
And I will dwell in the house of the Lord for ever - Margin, as in Hebrew: "to length of days." The expression, I think, does not refer to eternity or to heaven, but it is parallel with the former expression "All the days of my life;" that is, he would dwell in the house of the Lord as long as he lived - with the idea added here, which was not in the former member of the sentence, that his life would be long, or that he hoped and anticipated that he would live long on the earth. The phrase used here, "I will dwell in the house of the Lord," is one that is several times employed in the Psalms as indicative of the wish of the psalmist. Thus, in Psalm 27:4, "One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life." Psalm 26:8, "lord, I have loved the habitation of thy house, and the place where thine honor dwelleth." Psalm 65:4, "blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts."
Psalm 84:4, "blessed are they that dwell in thy house." (Compare also Psalm 87:1, Psalm 87:3,10). The "language" here is obviously taken from the employment of those who had their habitation near the tabernacle, and afterward the temple, whose business it was to attend constantly on the service of God, and to minister in his courts. We are not to suppose of David that he anticipated such a residence in or near the tabernacle or the house of God; but the meaning is, that he anticipated and desired a life as if he dwelt there, and as if he was constantly engaged in holy occupations. His life would be spent as if in the constant service of God; his joy and peace in religion would be as if he were always within the immediate dwelling-place of the Most High. This expresses the desire of a true child of God. He wishes to live as if he were always engaged in solemn acts of worship, and occupied in holy things; he desires peace and joy in religion as if he were constantly in the place where God makes his abode, and allowed to partake of his smiles and friendship. In a very important sense it is his privilege so to live even on earth; it will certainly be his privilege so to live in heaven: and, full of grateful exultation and joy, every child of God may adopt this language as his own, and say confidently, "Goodness and mercy will follow me all the days of my life here, and I shall dwell in the house of the Lord forever," for heaven, where God dwells, will be his eternal home.
標題宣稱本詩為大衛所寫，其內容沒有與這假設相抵觸之處，正如其中也沒有什麼必然使我們把它歸給他一樣。本詩的內容確實與大衛生平的事實、與他早年作牧人的回憶相合；但這樣的詩，任何曾作過牧人的人都寫得出來，事實上，即使從未作過牧人的人也寫得出來，因為其中的意象是一切詩歌中常見的。儘管如此，也沒有什麼使我們懷疑它不是大衛所寫。
本詩寫於什麼場合，完全無法確定，因為詩中沒有歷史的指涉，沒有時間的標記，也沒有對作者生平任何境況的暗指。甚至無法斷定它寫於順境還是逆境；寫於作者受逼迫之時，還是他興盛得勝之時。唯一看似涉及詩人生平境況的暗指，見於 Psalm 23:6；他說到他所預期的至高喜樂，就是他要「住在耶和華的殿中，直到永遠」，有人由此推斷他當時正在流亡之中。但這暗指的性質太過籠統，不足以確切支持這推論。這樣的盼望，是任何人在任何境況中都可以表達的，作為敬虔之心的最高願望。Kimchi 以為，本詩乃大衛在哈烈的樹林（1 Samuel 22:5）時所寫，論的是以色列民和他們從被擄歸回的事。但這不過是臆測。亞蘭文意譯本把本詩應用於蒙拯救脫離被擄與流亡的希伯來民，視為他們歸回故土時的一篇得勝之歌。Rudinger 與 John D. Michaelis 則以為，它指的是大衛勝過一切仇敵——押沙龍的叛亂已被平定、他安然坐在寶座上——的時候。若真要定出一個時間，大概是在他生平較晚的時期——在那時期，神屢次施憐憫為他干預的回憶，最容易使他想起早年歲月最明亮的圖畫，就是他作牧人時對自己羊群所施的看顧——而這看顧，神如今在他自己一生的危難中已施於他身上。然而，這一切都不過是臆測。
本詩歷來被視為一篇極其優美的作品。其主題是神對作者所施的看顧，以及他由此而生的確信：神仍必看顧他，供應他一切所需。其主要思想——其核心觀念——是：他完全相信神必供給他，他決不致有所缺乏。本詩正是以這思想開始的：「耶和華是我的牧者，我必不致缺乏」；這思想貫穿全詩。它由兩個事實或意象加以說明：
(a) 神是他的牧者；他（大衛）向來經歷神所顯的看顧，正如牧人對羊群所施的看顧，Psalm 23:1-3；以及
(b) 神在他（大衛）仇敵面前為他擺設筵席——就在他們正企圖毀滅他之時，神當著他們的面豐豐富富地供給他——這就使他確信，神決不撇下他，Psalm 23:5。
因此，本詩可視為由兩大部分構成：
一、本詩的總主題——作者對神的信靠——確信神必一直這樣供給他，使他一無所缺，Psalm 23:1。
二、這信靠的根據或理由，Psalm 23:2-6。這有兩方面：
(1) 從神如牧人般看顧他而來的論據，Psalm 23:2-4。
(a) 事實的陳述，Psalm 23:2-3。
(b) 論證，Psalm 23:4。他從過去對神看顧的經歷，說他即使下到死蔭的幽谷，也不害怕。
(2) 從神在他仇敵面前供給他這事實而來的論據，Psalm 23:5-6。
(a) 事實的陳述；或提述他的生平——在其間神所顯的看顧與恩慈，彷彿即使在他仇敵眼前，也為他擺設了筵席，Psalm 23:5。
(b) 由那事實而得的確信：神必一生一世以恩惠慈愛隨著他；他將來的前程，必如同永遠住在耶和華的殿中，Psalm 23:6。