서론
Psalm 28 Introduction
英文原文
This psalm is entitled "A Psalm of David;" and there is no reason for doubting the correctness of the inscription. But, as in some of the previous psalms, neither the title nor the contents contain any intimation as to the time or the circumstances of its composition.
It has, in some respects, a strong resemblance to Psalm 26:1-12. The leading idea in this, as in that, is the strong affection of the author for those who revered and loved God; his strong desire to be associated with them in character and destiny; his earnest wish that he might not be drawn away from them, and that his lot might not be with the wicked. It would seem from the psalm itself, especially from Psalm 28:3, that it was composed when its author was under some powerful temptation from the wicked, or when there were strong allurements offered by them which tended to lead him into the society of those who were strangers to God; and, under this temptation, he urges this earnest prayer, and seeks to bring before his own mind considerations why he should not yield to these influences.
The contents of the psalm, therefore, may be presented in the following analysis:
I. The consciousness of danger so pressing upon him as to lead him to break out in an earnest cry to God, Psalm 28:1-2.
II. The source of his anxiety or his danger; and his earnest prayer that he might not be left to the powerful temptation, and be drawn into the society of the wicked, Psalm 28:3.
III. Considerations which occurred to the mind of the psalmist himself why he should not yield to the temptation, or why he should not be associated with the wicked. These considerations are stated in Psalm 28:3-5. They are drawn from the character and the certain destiny of the wicked.
IV. A sense of relief, or a feeling that God had answered his prayer, and that he was safe from the danger, Psalm 28:6-7.
The psalm is especially appropriate to those who are in danger of being led away by the acts of the ungodly - or who are under strong temptations to be associated with the frivolous, the sensual, and the worldly - or to whom strong inducements are offered to mingle in their pleasures, their vices, and their follies. They who before their conversion were the companions of the ungodly; they who were devoted to guilty pleasures but have been rescued from them; they who have contracted habits of intemperance or sensuality in the society of the dissolute, and who feel the power of the habit returning upon them, and are invited by their former associates to join them again - are in the condition contemplated in the psalm, and will find its sentiments appropriate to their experience.
1
Psalm 28:1
「耶和華啊，我要求告你」——就是說，是在意識到自己所面臨的危險——被引誘捲入惡人交往中的危險——之下。在這樣的境況裏，他所倚靠的不是自己的力量，不是自己的決心，不是自己的心，也不是別人。他感到自己唯有在神裏面才得安全，因此他以這樣懇切的方式向他呼求，求他拯救。
「我的磐石啊」——參見 Psalm 18:2 的註釋。
「不要向我緘默」——欽定本旁註作「從我」（from me）。希伯來文也是如此。這裏的思想是：一個不對我們說話、或不理會我們的人。我們禱告，並期待我們的禱告得到「回應」；或者說，我們期望神「向我們說話」：說出恩慈的言語，向我們保證他的恩惠，宣告我們的罪得蒙赦免。
「倘若你向我閉口」——你若不應允我的懇求。
「我就如將死的人一樣」——像那些死去的人一樣；或是免得我被憂慮和困苦壓垮而死。這裏的「坑」一詞是指墳墓。它在 Psalm 30:3；Psalm 88:4；Isaiah 38:18；Isaiah 14:15、Isaiah 14:19 中也是這樣使用的。其意義是：他若從神得不著幫助，就對生命絕望了。他的苦難必將他淹沒壓碎。他無法再支撐下去。
英文原文
Unto thee will I cry - That is, under the consciousness of the danger to which I am exposed - the danger of being drawn away into the society of the wicked. In such circumstances his reliance was not on his own strength; or on his own resolutions; on his own heart; or on his fellowmen. He felt that he was safe only in God, and he appeals to Him, therefore, in this earnest manner, to save him.
O Lord my rock - See the notes at Psalm 18:2.
Be not silent to me - Margin, "from me." So the Hebrew. The idea is that of one who will not speak to us, or who will not attend to us. We pray, and we look for an "answer" to our prayers, or, as it were, we expect God to "speak" to us; to utter words of kindness; to assure us of His favor; to declare our sins forgiven.
Lest, if thou be silent to me - If thou dost not answer my supplications.
I become like unto them that go down into the pit - Like those who die; or, lest I be crushed by anxiety and distress, and die. The word "pit" here refers to the grave. So it is used in Psalm 30:3; Psalm 88:4; Isaiah 38:18; Isaiah 14:15, Isaiah 14:19. The meaning is, that if he did not obtain help from God he despaired of life. His troubles would overwhelm and crush him. He could not bear up under them.
2
Psalm 28:2
「求你垂聽我懇求的聲音」——他所獻上的不是無聲的心禱；乃是可聽聞的、出聲的祈求。
「我……舉手的時候」——舉手表明懇求，因為這是禱告中常見的姿態。參見 1 Timothy 2:8 的註釋。
「向你至聖所」——旁註按希伯來文作「向你聖潔的神諭之所」。此處所用的「神諭之所」一詞，指賜下禱告答覆的地方。希伯來文——דביר debı̂yr——本義是指會幕或聖殿的內聖所，即神被認為居住之處，也是祂回應祂子民禱告的地方：也就是別處稱為至聖所的地方。參見 Hebrews 9:3-14 的註釋。這個希伯來字僅見於此處及 1 Kings 6:5、1 Kings 6:16、1 Kings 6:19-23、1 Kings 6:31；1 Kings 7:49；1 Kings 8:6、1 Kings 8:8；2 Chronicles 3:16；2 Chronicles 4:20；2 Chronicles 5:7、2 Chronicles 5:9。此處的觀念是：禱告的人向那神所居住的神聖之處伸手。照樣，我們向天舉手——向神神聖的居所。可比較 Psalm 5:7 的註釋。這個希伯來字大概源於「說話」的動詞；按此字源，其觀念是：神對祂的子民說話；祂與他們「相交」；祂從那神聖的隱密處——祂特別的居所——回應他們的禱告。參見 Exodus 25:22；Numbers 7:89。
英文原文
Hear the voice of my supplications - It was not mental prayer which he offered; it was a petition uttered audibly.
When I lift up my hands - To lift up the hands denotes supplication, as this was a common attitude in prayer. See the notes at 1 Timothy 2:8.
Toward thy holy oracle - Margin, as in Hebrew, "toward the oracle of thy holiness." The word "oracle" as used here denotes the place where the answer to prayer is given. The Hebrew word - דביר debı̂yr - means properly the inner sanctuary of the tabernacle or the temple, the place where God was supposed to reside, and where He gave responses to the prayers of His people: the same place which is elsewhere called the holy of holies. See the notes at Hebrews 9:3-14. The Hebrew word is found only here and in 1 Kings 6:5, 1 Kings 6:16, 1 Kings 6:19-23, 1 Kings 6:31; 1 Kings 7:49; 1 Kings 8:6, 1 Kings 8:8; 2 Chronicles 3:16; 2 Chronicles 4:20; 2 Chronicles 5:7, 2 Chronicles 5:9. The idea here is that he who prayed stretched out his hands toward that sacred place where God was supposed to dwell. So we stretch out our hands toward heaven - the sacred dwelling-place of God. Compare the notes at Psalm 5:7. The Hebrew word is probably derived from the verb to "speak;" and, according to this derivation, the idea is that God spoke to His people; that he "communed" with them; that He answered their prayers from that sacred recess - His special dwelling-place. See Exodus 25:22; Numbers 7:89.
3
Psalm 28:3
「不要把我連同惡人一同除掉」——見 Psalm 26:9 的註釋。這裏的祈求，正如 Psalm 26:9 的祈求一樣，表達了一種強烈的願望：不願在情感或命運上——在生或死上——在今世或來世上——與惡人聯合。這祈求的理由似乎在於：詩篇作者此時正處於與惡人結交的強烈試探之下，又感受到試探的力量，便擔心自己會被撇下以致『屈從』於它，與他們同流。他深深意識到這種危險，便懇切祈求，惟恐自己被撇下而向試探的勢力屈從，陷入罪中。救主在 Matthew 6:13 也這樣教導我們禱告：「不叫我們遇見試探。」凡渴慕事奉神的人，都不能不感受到這祈求的合宜。世界的試探如此強烈；世界所沉溺的娛樂如此耀眼迷人；那些邀我們分享其歡樂的人，往往社會地位如此崇高，舉止如此文雅，教養如此深厚；我們的心對這類放縱的天性傾向如此頑強；歸信之前養成的習慣仍然如此有力；而順應周圍人的風俗所能指望的屬世利益又往往如此巨大——以致我們不能不感到，理當來到施恩寶座前，懇求神保守我們，不容我們陷入網羅。
對於那些在歸信之前曾沉迷於酗酒的習慣、或任何形式的感官享樂，如今又被舊日的罪伴邀請再與他們同夥的人，這一點尤其真實。在這裏，舊習慣的一切力量都捲土重來；在這裏，良心與舊習慣之間往往有一場爭奪勝負的激烈搏鬥；在這裏，這樣受試探的人尤其需要神的恩典來保守他們；在這裏，「不要把我連同惡人一同除掉」這一祈求尤其恰切。
「和作孽的人」——無論以何種形式；與那些行惡的人。「他們說和平話」——即說友善之言的人。他們『似乎』在勸你行於你有益的事；他們擺出似乎有理的託辭。他們看來是你的朋友；也自稱是朋友。他們一邊用諂媚的言語，一邊引誘你走入歧途。
「心中卻是奸惡」——他們暗中所圖謀的，是你的毀滅。他們要引你走那樣的人生道路，好叫你陷入罪中；叫你羞辱信仰；叫你的信仰告白蒙羞；或是叫他們能以從你順應他們的計謀中取利。惡人就是這樣在貌似有理的託辭下引誘良善的人；腐敗的人就是這樣誘惑無辜的人；神的仇敵就是這樣引誘他的朋友，好叫信仰的事業蒙羞受辱。
英文原文
Draw me not away with the wicked - See the notes at Psalm 26:9. The prayer here, as well as the prayer in Psalm 26:9, expresses a strong desire not to be united with wicked people in feeling or in destiny - in life or in death - on earth or in the future world. The reason of the prayer seems to have been that the psalmist, being at this time under a strong temptation to associate with wicked persons, and feeling the force of the temptation, was apprehensive that he should be left to "yield" to it, and to become associated with them. Deeply conscious of this danger, he earnestly prays that he may not be left to yield to the power of the temptation, and fall into sin. So the Saviour Matthew 6:13 has taught us to pray, "And lead us not into temptation." None who desire to serve God can be insensible to the propriety of this prayer. The temptations of the world are so strong; the amusements in which the world indulges are so brilliant and fascinating; they who invite us to partake of their pleasures are often so elevated in their social position, so refined in their manners, and so cultivated by education; the propensities of our hearts for such indulgences are so strong by nature; habits formed before our conversion are still so powerful; and the prospect of worldly advantages from compliance with the customs of those around us are often so great - that we cannot but feel that it is proper for us to go to the throne of grace, and to plead earnestly with God that he will keep us and not suffer us to fall into the snare.
Especially is this true of those who before they were converted had indulged in habits of intemperance, or in sensual pleasures of any kind, and who are invited by their old companions in sin again to unite with them in their pursuits. Here all the power of the former habit returns; here often there is a most fierce struggle between conscience and the old habit for victory; here especially those who are thus tempted need the grace of God to keep them; here there is special appropriateness in the prayer, "Draw me not away with the wicked."
And with the workers of iniquity - In any form. With those who do evil.
Which speak peace to their neighbours - Who speak words of friendliness. Who "seem" to be persuading you to do that which is for your good. Who put on plausible pretexts. They appear to be your friends; they profess to be so. They use flattering words while they tempt you to go astray.
But mischief is in their hearts - They are secretly plotting your ruin. They wish to lead you into such courses of life in order that you may fall into sin; that you may dishonor religion; that you may disgrace your profession; or that they may in some way profit by your compliance with their counsels. So the wicked, under plausible pretences, would allure the good; so the corrupt would seduce the innocent; so the enemies of God would entice his friends, that they may bring shame and reproach upon the cause of religion.
4
Psalm 28:4
「願你按着他們所做的」——即按公義待他們；照他們所應得的報償他們。
「並他們所行的惡對待他們」——即照他們的圖謀、他們的作為、他們的計劃。
「願你照他們手所做的待他們」——照他們所行的報應他們。
「將他們所應得的報應加給他們」——即公道的報償。這一整節是求神按「公義」待他們的禱告。沒有證據顯示這禱告中含有報復或惡意。就其本身而論，求「公義」臨到違法者，並無不當。見總論第六節。
英文原文
Give them according to their deeds - Deal righteously with them. Recompense them as they deserve.
And according to the wickedness of their endeavours - Their designs; their works; their plans.
Give them after the work of their hands - Reward them according to what they do.
Render to them their desert - A just recompense. This whole verse is a prayer that God would deal "justly" with them. There is no evidence that there is anything of vindictiveness or malice in the prayer. In itself considered, there is no impropriety in praying that "justice" may be done to the violators of law. See the general introduction, section 6.
5
Psalm 28:5
「他們既然不留心耶和華所行的」——指主在創造中的作為、在祂護理中的作為、藉祂的誡命和律法所行的、並藉祂的靈所成就的。他們不在祂的作為中得着喜樂；他們不留心祂在護理的安排中對其旨意所作的暗示；他們不聽祂的誡命；他們不順服祂的靈的感動。「和他手所做的」——指祂現今正在做的。其意義與句子前一部分基本上相同。
「他就必毀壞他們」——祂要拆毀他們，而不是建立他們。他們使自己陷於祂的不悅，祂必將應得的刑罰加在他們身上。
「不建立他們」——祂必不恩待他們；必不賜他們昌盛。健康、幸福、救恩，惟有順着神所定的法則方能尋得。違反這些法則，或循祂所定以外任何別的方法，都無法得着。或遲或早，違反法則——無論在這些事上，還是在一切事上——必引致災禍與滅亡。
英文原文
Because they regard not the works of the Lord - What the Lord does in creation; in his providence; through His commands and laws; and by His Spirit. They do not find pleasure in His works; they do not give heed to the intimations of His will in His providential dealings; they do not listen to His commands; they do not yield to the influences of His Spirit. "Nor the operation of his hands." What He is now doing. The sense is essentially the same as in the former member of the sentence.
He shall destroy them - He will pull them down, instead of building them up. They expose themselves to His displeasure, and He will bring deserved punishment upon them.
And not build them up - He will not favor them; He will not give them prosperity. Health, happiness, salvation are to be found only in conformity with the laws which God has ordained. Neither can be found in violating those laws, or in any other method than that which He has ordained. Sooner or later the violation of law, in regard to these things, and in regard to everything, must lead to calamity and ruin.
6
Psalm 28:6
耶和華是應當稱頌的，因為他聽了我懇求的聲音——這是詩篇中常常出現的一段經文：當人向神獻上懇切而焦慮的祈禱之後，禱告的答覆看似立時臨到。那焦慮煩擾之懇求者的心變為平靜；神的應許直接臨到心靈；所尋求的平安得以獲得；那以深重焦慮與心靈煩擾開始本詩的人，在詩的末了因蒙神恩寵與慈愛的憑據而歡喜。發生在詩人身上的這事，如今也常常發生。就賜下平靜與確信於心而言，禱告的答覆往往是立時的。煩擾的靈變為安靜；無論在其他方面結果如何，心得以平穩與信靠，並感到一切都必安好。我們只要感到神聽我們，便已足夠；因為若是這樣，我們便得著一切都安妥的確據。在這意義上，期待我們的禱告得立時的答覆，無疑是正確的。見 Isaiah 65:24 的註釋；Daniel 9:21 的註釋。
英文原文
Blessed be the Lord, because he hath heard the voice of my supplications - This is one of those passages which frequently occur in the Psalms, when there has been an earnest and anxious prayer offered to God, and when the answer to the prayer seems to be immediate. The mind of the anxious and troubled pleader becomes calm; the promises of God are brought directly to the soul; the peace which was sought is obtained; and he who began the psalm with deep anxiety and trouble of mind, rejoices at the close of it in the evidences of the divine favor and love. What thus happened to the psalmist frequently occurs now. The answer to prayer, so far as giving calmness and assurance to the mind is concerned, is often immediate. The troubled spirit becomes calm; and whatever may be the result in other respects, the heart is made peaceful and confiding, and feels the assurance that all will be well. It is sufficient for us to feel that God hears us, for if this is so, we have the assurance that all is right. In this sense, certainly, it is right to look for an immediate answer to our prayers. See Isaiah 65:24, note; Daniel 9:21, note.
7
Psalm 28:7
「耶和華是我的力量」——見 Psalm 18:1 的註釋。
「是我的盾牌」——見 Psalm 3:3 的註釋；並比較 Psalm 33:20; Psalm 59:11; Psalm 84:9; Psalm 89:18; Genesis 15:1。
「我心裏倚靠他」——我信靠祂，倚賴祂。見 Psalm 13:5。
「就得幫助」——我已尋得我所渴望的幫助。
「所以我心中歡樂」——我大大喜樂。我是快樂的。他已得着他所渴望的確據——確知神的恩寵——他的心就喜樂了。
「我必用詩歌頌讚他」——我要以詩歌頌讚祂。比較 Psalm 22:25。
英文原文
The Lord is my strength - See the notes at Psalm 18:1.
And my shield - See the notes at Psalm 3:3. Compare Psalm 33:20; Psalm 59:11; Psalm 84:9; Psalm 89:18; Genesis 15:1.
My heart trusted in him - I trusted or confided in him. See Psalm 13:5.
And I am helped - I have found the assistance which Idesired.
Therefore my heart greatly rejoiceth - I greatly rejoice. I am happy. He had found the assurance of the divine favor which he desired, and his heart was glad.
And with my song will I praise him - I will sing praises to Him. Compare Psalm 22:25.
8
Psalm 28:8
「耶和華是他百姓的力量」 — 邊註作「他的力量」。希伯來文作「他們的力量」，或「作他們的力量」。這裏所指是神的百姓。思路似乎是：詩人既在自己身上經歷了神的幫助，或既發現神是他自己的力量，他的心思就從這事實轉到一個普遍的觀念：神是一切處於相似境況之人——「所有」屬他之人——的力量；或者說，他的一切百姓都可以像他那樣信靠他。
「又是他受膏者得救的保障」 — 邊註照希伯來文作「拯救的力量」。意即在他裏面有那成就救恩的力量。見 Psalm 27:1 的註釋。
「他受膏者」 — 見 Psalm 2:2 註釋；Psalm 20:6 註釋。這裏首要的所指無疑是詩人自己，因為他是受膏、被分別出來擔任王職的人；但從上下文看，他有意包括神的一切百姓，就是那些被他奉獻、分別出來事奉他的人。見 1 Peter 2:5、1 Peter 2:9。
英文原文
The Lord is their strength - Margin, "his strength." The Hebrew is, "their strength," or "strength to them." The allusion is to the people of God. The course of thought seems to be, that the psalmist, having derived in his own case assistance from God, or having found God a strength to him, his mind turns from this fact to the general idea that God was the strength of "all" who were in similar circumstancaes; or that all His people might confide in Him as he had done.
And he is the saving strength - Margin, as in Hebrew, "strength of salvations." That is, In Him is found the strength which produces salvation. See the notes at Psalm 27:1.
Of his anointed - See Psalm 2:2, note; Psalm 20:6, note. The primary reference here is doubtless to the psalmist himself, as one who had been annointed or set apaart to the kingly office; but the connection shows that he intended to include all the people of God, as those whom He had consecrated or set apart to His service. See 1 Peter 2:5, 1 Peter 2:9.
9
Psalm 28:9
「求你拯救你的百姓」——即你的一切百姓。本詩以為神全體百姓的祈求恰當地作結。這禱告是因著詩人親身經歷的拯救而發的；他祈願神的一切百姓都能經歷同樣的拯救與憐憫。
「賜福給你的產業」——即你的基業；你的百姓。這希伯來字的字面意思是「取得某物；佔有」。繼而引申為「產業；疆域；地業」之意，參 Numbers 18:21。由此，它用以指分派給應許之地各支派的地業，見 Joshua 13:23；也用以指以色列民——猶太民族——作為耶和華的「產業」或「所有物」，作為他視為屬自己、並因而加以保護的子民，見 Deuteronomy 4:20；Deuteronomy 9:26；Deuteronomy 9:29。在此處，神的百姓便這樣被稱為他在地上特殊的產業或所有物；是他看為最珍貴的；是屬於他的、是他對其有主權的；是不能在不義地待他的情況下被奪離他的。
「牧養他們」——邊註作「rule」。這希伯來字指牧人對羊群所施的看顧。見 Psalm 23:1，那裡以另一形式——「牧者」——使用了同一個字。這祈求乃是：願神以牧人看顧羊群的同樣看顧，看顧他的百姓。
「扶持他們，直到永遠」——這裡所用的字可以指「扶助」他們，或「支持」他們；但它更恰當的意思是「懷抱」，最好藉以下事實來表達：牧人把羊群中軟弱的、幼小的和患病的抱在懷中，或在牠們自己無力起來時把牠們扶起。見 Isaiah 40:11 的註釋；Isaiah 63:9 的註釋。這裡的「永遠」一詞單指「始終」——在任何境遇中，在一切時候。換言之，詩人祈求神「始終」顯明自己是他百姓的朋友與幫助者，正如他向詩人所行的一樣。這裡還可以補充：詩人如此祈求的，神也「定意」要成全。神「必」拯救他的百姓；他必賜福他的產業；他必作他們仁慈信實的牧者；他必始終——在患難中、在試探中、在死亡中，直到永遠——扶持、安慰、堅固、顧惜他們。他們只要信靠他，就必發現他比任何最溫柔的牧者對待羊群更仁慈、更信實。
英文原文
Save thy people - All thy people. The psalm appropriately closes with a prayer for all the people of God. The prayer is offered in view of the deliverance which the psalmist had himself experienced, and he prays that all the people of God might experience similar deliverance and mercy.
And bless thine inheritance - Thy heritage; Thy people. The Hebrew word properly means "taking possession of anything; occupation." Then it comes to mean "possession; domain; estate:" Num, Psalm 18:21. Thus it is used as applied to the territory assigned to each tribe in the promised land: Joshua 13:23. Thus also it is applied to the people of Israel - the Jewish nation - as the "possession" or "property" of Yahweh; as a people whom he regarded as His own, and whom, as such, He protected: Deuteronomy 4:20; Deuteronomy 9:26, Deuteronomy 9:29. In this place the people of God are thus spoken of as His special possession or property on earth; as that which He regards as of most value to Him; as that which belongs to Him, or to which He has a claim; as that which cannot without injustice to Him be alienated from Him.
Feed them also - Margin, "rule." The Hebrew word refers to the care which a shepherd extends over his flock. See Psalm 23:1, where the same word, under another form - "shepherd" - is used. The prayer is, that God would take the same care of His people that a shepherd takes of his flock.
And lift them up for ever - The word used here may mean "sustain" them, or "support" them; but it more properly means "bear," and would be best expressed by a reference to the fact that the shepherd carries the feeble, the young, and the sickly of his flock in his arms, or that he lifts them up when unable themselves to rise. See Isaiah 40:11, note; Isaiah 63:9, note. The word "forever" here means simply "always" - in all circumstances; at all times. In other words, the psalmist prays that God would "always" manifest Himself as the Friend and Helper of His people, as He had done to him. It may be added here, that what the psalmist thus prays for God's "will" to be done. God "will" save His people; He will bless His heritage; He will be to them a kind and faithful shepherd; He will sustain, comfort, uphold, and cherish them always - in affliction; in temptation; in death, forever. They have only to trust in Him, and they will find Him to be more kind and faithful than the most tender shepherd ever was to his flock.
這篇詩的標題是「大衛的詩」；標題的正確性無可懷疑。但正如前幾篇詩中的一些那樣，無論標題還是內容，都沒有關於其寫作時間或境況的任何提示。
它在某些方面與 Psalm 26:1-12 十分相似。這篇詩與那篇詩的主要意念相同：作者對敬畏、愛神之人強烈的愛；他強烈渴望在品格與結局上與他們相聯；他懇切願望自己不被拉離他們、自己的分不在惡人之中。從詩篇本身、特別是 Psalm 28:3 看來，它寫於其作者正受惡人某種強烈試探之時，或寫於惡人提出強烈誘惑、要引他進入與神陌生者之社群的時候；在這試探之下，他發出這懇切的禱告，並設法把「他為何不應屈服於這些影響」的種種考慮擺在自己心前。
因此，這篇詩的內容可呈現於以下的分析：
一、意識到危險重重壓身，以致迸發出向神懇切的呼求（Psalm 28:1-2）。
二、他焦慮或危險的來源；以及他懇切禱告，求不致被撇下受這強烈的試探、不被引入惡人的社群（Psalm 28:3）。
三、詩人自己心中想到、他為何不應屈服於試探、或不應與惡人相聯的種種考慮。這些考慮陳述於 Psalm 28:3-5。它們取自惡人的品格與必然的結局。
四、得釋放的感覺，或感覺神已應允他的禱告、他已脫離危險（Psalm 28:6-7）。
這篇詩特別適用於那些有被不敬虔者的行為帶走之危險的人——或那些處於強烈試探之下、要與輕浮、縱慾、屬世之人為伍的人——或那些被提供強烈誘因、要混入他們的玩樂、罪惡與愚妄之中的人。那些在悔改歸正之前曾是不敬虔之人的同伴的人；那些曾沉溺於罪中之樂、卻已蒙拯救脫離的人；那些曾在放蕩者的社群中染上酗酒或情慾的習慣、感到那習慣的權勢又回到身上、又被從前的同伴邀請重新加入他們的人——正處於這篇詩所設想的境況，並將發現其中的情操切合他們的經歷。