서론
Psalm 63 Introduction
英文原文
This psalm purports to be a "psalm of David," and there can be no just ground of doubt in regard to the correctness of the title in this respect. DeWette indeed supposes that the way in which mention is made of the "king" in Psalm 63:11, seems to indicate that the psalm was not composed by David himself, but that it was written by some friend of his, who was his companion in the troubles which he experienced; but it is not necessary to resort to this supposition, for it is not very uncommon for an author to refer to himself in the third person, as Caesar does everywhere. The psalm further purports to have been composed by David "when he was in the wilderness of Judah." The "wilderness of Judah" was that wild and uncultivated tract of country lying on the east side of the territory of the tribe of Judah, commonly called "the wilderness of Judea" (Matthew 3:1; compare the notes at Matthew 4:1), lying along the Jordan. David was repeatedly driven into that wilderness in the time of Saul; and the general structure of the psalm would accord well with any one of those occasions; but the mention of the "king" in Psalm 63:11, as undoubtedly meaning David, makes it necessary to refer the composition of the psalm to a later period in his life, since the title "king" was not given to him in the time of Saul. The psalm, therefore, was doubtless composed in the time of Absalom - the period when David was driven away by the rebellion, and compelled to seek a refuge in that wilderness. It belongs, if this view is correct, to the same period in the life of David as Psalm 42:1-11; Psalm 43:1-5; Psalm 61:1-8; and probably some others.
The psalm consists of the following parts:
I. An expression of earnest desire to see the power and glory of God again, as he had formerly done in the sanctuary, Psalm 63:1-2.
II. His sense of the goodness of God, and of the value of the divine favor, as being greater than that of life; and his purpose to find his happiness in God, and to praise and bless him in all situations, especially in those moments of solemn meditation when he was alone upon his bed, Psalm 63:3-6.
III. His remembrance of former mercies, and his conviction that God still upheld him by his right hand, Psalm 63:7-8.
IV. His firm belief that all his enemies would be destroyed, Psalm 63:9-11.
1
Psalm 63:1
「神啊，你是我的神」——這裏譯作「神」的字，在原文中並不相同。第一個字——אלהים 'Elohiym——是複數，是通常用來指稱神的字，Genesis 1:1；第二個字——אל 'Êl——是一個常帶著能力之觀念應用於神的字——一位剛強、大能者；這裏大概也有這層潛在的含義：神是他力量的源頭，或說，當他稱神為他的神時，他自覺是指著全能者說的。當他稱祂為他的神時，他心思所主要安放的，乃是神的能力這一屬性。他不是單單以神——不涉任何特定屬性——的身份向祂呼求；他心裏特別想到的，是祂的能力，即祂拯救、救他脫險的大能。在 Psalm 22:1，我們的譯本中有同樣的說法「我的神，我的神」，原文中那兩個字是相同的，正是此處所用的字——אל 'Êl——表達力量或能力。這裏所提示的思想是：當我們向神呼求時，一面以祂為我們的神、論到祂作為神的一般性情，一面心中懷著祂性情的某個特定屬性——能力、憐憫、慈愛、真實、信實等——作為我們呼求的特別根據，這並無不妥。
「我要切切地尋求你」——這裏所用的字與破曉或清晨有關；由這動詞衍生的名詞，意為曙光、黎明、清晨。因此，其本義當是在清晨、在拂曉尋求神；即把它當作一天中的頭一件事。試參 Isaiah 26:9 的註釋。這裏的意義是：他要將尋求神作為一天中的頭一件事；在他的計劃與目的中居首；在一切事上居首。他要在別的事物進來分散、轉移他的注意力之前尋求神；在他擬定當天計劃的時候、在別的影響進來控制、引導他之前尋求神。神的恩惠是他心中至高的渴望，而這渴望將藉著他使神成為他最早的——第一的——尋求對象而表明出來。因此，他定意將他最初的思想——他最好的思想——獻給神。渴望以神為人生的第一對象——在青年時——在每一個重臨的日子——在每年、每季、每月、每週的開始——在我們一切的計劃與事業中——乃是真敬虔最確切的證據之一；而當我們以神為我們情感與渴望的第一對象時，敬虔在靈魂中最為興盛，也惟在靈魂中興盛。
「我渴想你」——參見 Psalm 42:2 的註釋。
「我的心切慕你」——我一切的情感與渴望——我整個的人性。「心」與「肉體」這兩個字旨在囊括全人，表達他至切渴慕神的思想；即他一切的渴望——無論是直接發自心靈的，還是出於身體需要的——都升向神，以祂為惟一可得滿足的源頭。
「在乾旱疲乏無水之地」——意即：如同人在灼熱的荒漠中渴想水，我的心也照樣渴想神。「乾渴」一字在欽定本旁註中照希伯來文作「疲乏」。其觀念是：一片因乾燥——荒蕪——多石——炎熱——荒涼——而使行路之人疲乏困倦的地土。
「無水之地」——沒有流動的溪河；沒有湧出的泉源；沒有什麼可以消解乾渴。
英文原文
O God, thou art my God - The words here rendered God are not the same in the original. The first one - אלהים 'Elohiym - is in the plural number, and is the word which is usually employed to designate God Genesis 1:1; the second - אל 'Êl - is a word which is very often applied to God with the idea of strength - a strong, a mighty One; and there is probably this underlying idea here, that God was the source of his strength, or that in speaking of God as his God, he was conscious of referring to him as Almighty. It was the divine attribute of power on which his mind mainly rested when he spoke of him as his God. He did not appeal to him merely as God, with no reference to a particular attribute; but he had particularly in his eye his power or his ability to deliver and save him. In Psalm 22:1, where, in our version, we have the same expression, "My God, my God," the two words in the original are identical, and are the same which is used here - אל 'Êl - as expressive of strength or power. The idea suggested here is, that in appealing to God, while we address him as our God, and refer to his general character as God, it is not improper to have in our minds some particular attribute of his character - power, mercy, love, truth, faithfulness, etc. - as the special ground of our appeal.
Early will I seek thee - The word used here has reference to the early dawn, or the morning; and the noun which is derived from the verb, means the aurora, the dawn, the morning. The proper idea, therefore, would be that of seeking God in the morning, or the early dawn; that is, as the first thing in the day. Compare the notes at Isaiah 26:9. The meaning here is, that he would seek God as the first thing in the day; first in his plans and purposes; first in all things. He would seek God before other things came in to distract and divert his attention; he would seek God when he formed his plans for the day, and before other influences came in, to control and direct him. The favor of God was the supreme desire of his heart, and that desire would be indicated by his making him the earliest - the first - object of his search. His first thoughts - his best thoughts - therefore, he resolved should be given to God. A desire to seek God as the first object in life - in youth - in each returning day - at the beginning of each year, season, month, week - in all our plans and enterprises - is one of the most certain evidences of true piety; and religion flourishes most in the soul, and flourishes only in the soul, when we make God the first object of our affections and desires.
My soul thirsteth for thee - See the notes at Psalm 42:2.
My flesh longeth for thee - All my passions and desires - my whole nature. The two words - "soul" and "flesh," are designed to embrace the entire man, and to express the idea that he longed supremely for God; that all his desires, whether springing directly from the soul, or the needs of the body, rose to God as the only source from which they could be gratified.
In a dry and thirsty land - That is, As one longs for water in a parched desert, so my soul longs for God. The word thirsty is in the margin, as in Hebrew, weary. The idea is that of a land where, from its parched nature - its barrenness - its rocks - its heat - its desolation - one would be faint and weary on a journey.
Where no water is - No running streams; no gushing fountains; nothing to allay the thirst.
2
Psalm 63:2
「為要見你的能力和你的榮耀」——此處所指的，是在公共敬拜的禮儀中所彰顯之神的同在與大能——那些讚美、祈禱、喜樂，以及神同在的種種憑據。
「我在聖所中曾如此瞻仰你」——即在會幕中，在神聖敬拜的莊嚴禮儀之中。似乎沒有理由設想他在此所指的僅是公共敬拜外在的排場與華美；毫無疑問，他也包括了他在這類禮儀中親身感受到之神同在的大能。若將這話應用於今日基督徒敬拜的地方，就可以觀察到：在地上，沒有比在這樣的地方——尤其是在宗教復興之時——所出現之神大能更顯著的展示。五旬節那天的景象，是神大能的一種顯著展示，正如祂在暴風的怒號中、在海洋的奔騰中、或在天上眾星運行中所顯出的一樣。要表達在這樣的場景中所發生的事，再沒有比「能力」與「榮耀」這兩個詞更貼切的了；再沒有比那使高傲的罪人屈膝、使他們謙卑的影響更確切地顯明神的大能——它在聚集的群眾中產生深深的靜默與敬畏；它逼出這樣的呼喊：「弟兄們，我們當怎樣行才可以得救？」它使剛硬的人流淚，使長久沉溺於罪中習性的人甘願離棄自己的不義，轉向神；而再沒有比那大能、那恩典、那憐憫更清楚地顯明神的「榮耀」——它使眾人轉離罪惡與死亡之路，引導他們的腳步走上平安與救恩之道。凡曾在宗教復興中見過神大能的人，此後必永遠渴望再見神的「能力和榮耀」，正如他們從前「在聖所中」「見過」的一樣。
英文原文
To see thy power and thy glory - The reference here is to what was manifested of the presence and the power of God in the services of public worship; the praises, the prayers, the rejoicings, the evidences of the divine presence.
So as I have seen thee in the sanctuary - At the tabernacle, amidst the solenm services of divine worship. There seems to be no reason for supposing that he here refers to the mere external pomp and splendor of public worship, but he doubtless includes the power of the divine presence which he had felt in such services on his own soul. As applied now to a place of Christian worship, it may be observed that there are nowhere more striking exhibitions of the Tower of God on earth than those which occur in such a place, especially in a revival of religion. The scene on the day of Pentecost was as striking an exhibition of the power of God as that which goes forth in the fury of the storm, in the raging of the ocean, or in the guidance of the heavenly bodies. Nothing can so well express what occurs in such a scene as the words "power" and "glory;" nothing shows more certainly the power of God than that influence which bows down haughty sinners, and makes them humble; which produces a deep stillness and awe in the assembled multitudes; which extorts the cry, "Men and brethren, what must we do to be saved?" which makes hardened men weep, and men long addicted to habits of sin willing to abandon their iniquities, and turn to God: and nothing shows more clearly the "glory" of God than that power, that grace, that mercy, which thus turns multitudes from the ways of sin and death, and directs their feet into the path of peace and salvation. They who have ever witnessed the power of God in a revival of religion, will ever afterward long to see again "the power and glory" of God, as they "have seen" it "in the sanctuary."
3
Psalm 63:3
「因你的慈愛比生命更好」——即你的恩惠；你的憐憫。這比生命更有價值；比生命更可羡慕。生命是我們在這世上所能擁有最被看重、最有價值的東西。見 Job 2:4 的註釋。然而，大衛更看重神的恩惠與友誼，勝於此。若二者必舍其一，他寧願捨去的是自己的生命；他甘願以生命換取神的恩惠。沒有神的恩惠，生命就不足羡慕；生命不供給安慰——不供給喜樂。 「我這生命本身，若無你的愛， 便嘗不到一絲樂趣； 我若被逐離開主， 它不過是一個累人的重擔。」
「我的嘴唇要頌讚你」——這或是（a）因着這慈愛；因着我對你的性情有這樣的信靠；或是（b）因為你必使我恢復到公共敬拜之地，使我得以再次頌讚你。後者大概是真正的意思。
英文原文
Because thy loving-kindness is better than life - Thy favor; thy mercy. This is of more value than life; more to be desired than life. Life is the most valued and valuable thing pertaining to this world which we can possess. See the notes at Job 2:4. But, above this, David valued the favor and friendship of God. If one or the other was to be sacrificed, he preferred that it should be his life; he would be willing to exchange that for the favor of God. Life was not desirable, life furnished no comforts - no joys - without the divine favor.
"My life itself, without Thy love,
No taste of pleasure could afford;
'Twould but a tiresome burden prove,
If I were banished from the Lord."
My lips shall praise thee - That is either
(a) because of this loving-kindness; because I have this trust in thy character; or
(b) because thou wilt restore me to the place of public worship, and I shall be permitted again to praise thee.
Probably the latter is the true idea.
4
Psalm 63:4
「我還活的時候要這樣稱頌你」——在我有生之年；或說，只要生命延續，我必讚美你。「這樣」一詞指前一節的思想；意思是：由於深深體認神慈愛的寶貴，他要在餘生中永遠讚美祂，永不停止。真實事奉神的心志，涵蓋今生的全部與永恆的全部。愛神、並對祂的憐憫有正確認識的人，不會預期有一個時候他要停止讚美稱頌神，或有一個時候他不願再事奉祂。
「我要奉你的名舉手」——在莊嚴的禱告與頌讚中。見 Psalm 28:2 的註釋。
英文原文
Thus will I bless thee while I live - In my life; or, as long as life lasts, will I praise thee. The word "thus" refers to the sentiment in the previous verse, meaning that as the result of his deep sense of the value of the loving kindness of God, he would praise him through all the remainder of his life, or would never cease to praise him. A true purpose of serving God embraces the whole of this life, and the whole of eternity. He who loves God, and who has any proper sense of his mercy, does not anticipate a time when he will cease to praise and bless him, or when he will have any desire or wish not to be engaged in his service.
I will lift up my hands in thy name - In solemn prayer and praise. See the notes at Psalm 28:2.
5
Psalm 63:5
「我的心就像飽足了骨髓肥油」——見 Psalm 36:8 的註釋。意思是：他的心如今渴慕事奉神，如飢餓之人渴想食物、乾渴之人渴想飲水；而這渴慕得著滿足的時候必來到。他必如心所願地從事事奉神；他必蒙允許，不受攔阻地享受那事奉。
「就像飽足了骨髓肥油」——見 Psalm 36:8 的註釋。這裏所用的字眼指豐美的食物；所作的比較，是在於事奉神的樂趣，與人在飢餓時從食物所得的滿足之間。以筵席或盛宴比擬信仰的樂趣，並不罕見。比較 Isaiah 25:6。
「我也要以歡樂的嘴唇讚美你」——嘴唇滿了喜樂，或是述說心中喜樂的嘴唇。
英文原文
My soul shall be satisfied - See the notes at Psalm 36:8. The idea is, that his soul now longed for the service of God as one who is hungry longs for food, or as one who is thirsty longs for drink; and that the time would come when this longing desire would be satisfied. He would engage in the service of God as he desired to do; he would be permitted to enjoy that service without interruption.
As with marrow and fatness - See the notes at Psalm 36:8. The words here employed denote rich food; and the comparison is between the pleasure of serving God, and the satisfaction derived from food when one is hungry. It is not uncommon to compare the pleasures of religion with a feast or banquet. Compare Isaiah 25:6.
And my mouth shall praise thee with joyful lips - Lips full of joy; or, which give utterance to the joy of the heart.
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Psalm 63:6
「我在床上記念你」——見 Psalm 42:8 的註釋。即夜裏躺下、安頓入睡的時候。當我們沉入安眠之際，最後的思念是神——他的存在、他的性情、他的憐憫、他的慈愛；是他護理之手的作為、並他當日向我們所顯的恩典——再沒有比這更合宜的事了；再沒有甚麼比那從無限之神的概念、從對他的信靠而來的心靈寧靜，更能安頓心神、引人安睡。我們在床上輾轉不寐、別無他法使身體安息時，思念神——默想他的偉大、他的憐憫、他的慈愛——以甜美的確據感受他的恩寵，往往能撫慰我們，使我們安然入夢。當我們將要睡那死亡的長眠時，也可以如此——也必如此——因為那時最合宜的思念、最能預備我們進入那長眠的思念，就是對神的思念。
「在夜更的時候思想你」——見 Psalm 1:2 的註釋。這裏的「更」是指古人為市政或軍事目的對夜間的劃分——即派給不同的人在營盤或城周守夜的時段。最常見的是把夜分為三更，雖然各時代的安排不盡相同。見 Matthew 14:25；Luke 12:38。
英文原文
When I remember thee upon my bed - See the notes at Psalm 42:8. That is, when I lie down at night; when I compose myself to sleep. Nothing can be more proper than that our last thoughts, as we sink into quiet slumber, should be of God; of his being, his character, his mercy, his loving-kindness; of the dealings of his providence, and the manifestations of his grace toward us, during the day; and nothing is better suited to compose the mind to rest, and to induce quiet and gentle slumber, than the calmness of soul which arises from the idea of an Infinite God, and from confidence in him. Often when restless on our beds - when nothing else will lull the body to rest, the thought of God - the contemplation of his greatness, his mercy, and his love - the sweet sense of an assurance of his favor will soothe us, and cause us to sink into gentle repose. So it may be - so it will be - when we are about to sleep the long sleep of death, for then the most appropriate thoughts - the thoughts that will best prepare us for that long sleep - will be thoughts of God.
And meditate on thee in the night-watches - See the notes at Psalm 1:2. The word watches here refers to the ancient divisions of the night for municipal or military purposes - periods of the night assigned to different persons to keep watch around a camp or city. The most common division of the night was into three parts, though the arrangement varied at different times. See Matthew 14:25; Luke 12:38.
7
Psalm 63:7
「因為你曾幫助我」——因為你曾在危險中介入保護我。其思想是：他曾在危難之時經歷神的介入，這是他仍當信靠神的理由。這論證是：神在過往所施的憐憫與恩惠，是我們日後信靠祂的理由。
「我就在你翅膀的蔭下歡呼」——在你翅膀的蔭庇或保護之下，我必感到安全。見 Psalm 17:8 的註釋；並比較 Psalm 36:7; Psalm 57:1; Psalm 61:4。
英文原文
Because thou hast been my help - Because thou hast interposed to defend me in danger. The idea is, that he had experienced the divine interposition in times of danger, and that this was a reason why he should still confide in God. The argument is, that God's mercy and favor in the past is a reason why we should confide in him in time to come.
Therefore in the shadow of thy wings will I rejoice - Under the shadow or protection of thy wings will I feel safe. See the notes at Psalm 17:8. Compare Psalm 36:7; Psalm 57:1; Psalm 61:4.
8
Psalm 63:8
「我心緊緊地跟隨你」 — 這裡所用的詞——דבק dâbaq——本義是黏合；附著；緊貼；牢固不脫。繼而指依附於任何事物；再引申為追隨或跟從。這裡的觀念是黏附、緊貼；其意是：詩人緊緊依附於神，如同膠合的木片彼此相黏；他可說是牢牢貼於他；他絕不離開他，也不與他分離。這話描繪了真敬虔的情感——無論有何事要使我們與神疏離，仍堅定而不斷地依附於他。物體因膠而黏合，是靈魂依附於神之堅固的鮮明比方，卻不是充分的表達。因膠黏合的物質可以分開；真信徒的靈魂卻永不能與神分離。
「你的右手扶持我」 — 右手是我們藉以成事的手；且因常用而較左手有力。因此，這話等於說，神以他全部的力量扶持他。其意是：神維持他的生命；在危險中保護他；救他脫離仇敵的權勢。
英文原文
My soul followeth hard after thee - The word used here - דבק dâbaq - means properly to cleave to; to adhere; to be glued to; to stick fast. Then it means to attach oneself to anything; and then, to pursue or follow after. The idea here is that of adhering to, or cleaving to; and the meaning is, that the psalmist adhered firmly to God, as pieces of wood glued together adhere to each other; that he, as it were, stuck fast to him; that he would not leave him or be separated from him. The language represents the feelings of true piety in adhering firmly and constantly to God, whatever there may be that tends to separate us from him. The adhesion of bodies by glue is a striking but not an adequate representation of the firmness with which the soul adheres to God. Portions of matter held together by glue may be separated; the soul of the true believer never can be separated from God.
Thy right hand upholdeth me - The right hand is that by which we accomplish anything; and, by constant use, is stronger than the left hand. Hence, the expression is equivalent to saying that God upheld him with all his strength. The meaning is, that God sustained him in life; defended him in danger; kept him from the power of his enemies.
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Psalm 63:9
「但那些尋索要滅我命的人」——即尋索我性命的人；想要殺我的人。這話很恰當地描述了押沙龍及其黨羽的圖謀。
「必往地底下去」——必下到地裡去；下到最深的墳墓中。他必存活；他們卻必滅亡。
英文原文
But those that seek my soul to destroy it - Who seek my life; who endeavor to kill me. This language would well describe the purposes of Absalom and his followers.
Shall go into the lower parts of the earth - Shall descend into the earth; into the deepest graves. He would live; but they would perish.
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Psalm 63:10
「他們必被刀劍所殺」——邊註作「他們必使他如水流出，交於刀劍之手」。正文中譯作「倒下」、邊註中作「流出」的那字——נגר nâgar——本義是流動、傾出，如水一樣；繼而指傾倒；再指交出或交付。這裡的觀念是交付，如同人從盆或瓶中倒出水來：他們必被交給刀劍。譯作「刀劍」的原文，正如邊註所示，是「藉刀劍之手」；即刀劍被描繪為彷彿有手一般成就其目的。刀劍必殺戮他們。
「必被野狗所吃」——原文的字——שׁועל shû‛âl——本義且通常指狐狸。但在「狐狸」這個通稱之下，東方人似乎也把其他與狐狸有幾分相似的動物包括在內，特別是豺狼。因此 Judges 15:4 所指的似乎是豺狼，因為狐狸極難活捉；在這裡也是同樣的意思，因為狐狸並不以屍體為食，那倒是豺狼最愛的美餐。見 Gesenius 詞典。參 Bochart, Hieroz., T. ii. p. 190, ed. Lips.。豺狼是野性、兇猛、殘暴的；牠們夜間在住處周圍嚎叫——發出極其駭人的「音樂」，「以某種獨唱開始，一聲低沉而拖長的哀鳴，愈升愈高，愈來愈響，直到完全蓋過風聲」（Thomson《The Land and the Book》第i卷頁133）——而且一有獵物可吞食，便隨時準備聚集。「這些陰險、有罪、滿面愁容的畜生，飢餓逼迫時便成群聚在墳墓間，狂怒地尖嚎，像惡魔一樣在牠們午夜的宴樂中爭鬥；而戰場才是牠們盛大的狂歡節。唉！但願我連夢也不必夢見，任何我所親愛的人倒在刀劍之下，橫臥在那裡，被這些駭人的嚎叫者撕扯、啃咬、拖曳。」
英文原文
They shall fall by the sword - Margin, They shall make him run out like water by the hands of the sword. The word rendered in the text "they shall fall," and in the margin "they shall make him run out" - נגר nâgar - means properly, to flow, to pour out, as water; and then, to pour out; then, to give up or deliver. The idea here is that of delivering over, as one pours out water from a basin or pitcher: they shall be delivered over to the sword. The original rendered "sword" is, as in the margin, "by the hands of the sword;" that is, the sword is represented as accomplishing its purpose as if it had hands. The sword shall slay them.
They shall be a portion for foxes - The original word - שׁועל shû‛âl - means properly and commonly a fox. But under this general name fox, the Orientals seem to have comprehended other animals also, having some resemblance to a fox, and particularly jackals. Thus jackals seem to be meant in Judges 15:4; since foxes are with great difficulty taken alive; and in this place also it has the same meaning, inasmuch as foxes do not feast on dead bodies, though a favorite repast of the jackal. Gesenius, Lexicon. Compare Bochart Hieroz. T. ii. p. 190, ed. Lips. Jackals are wild, fierce, savage; they howl around dwellings at night - producing most hideous music, beginning "in a sort of solo, a low, long-drawn wail, rising and swelling higher and higher until it quite overtops the wind," (Thomson's "Land and the Book," i. 133) - and ready to gather at any moment when there is prey to be devoured. "These sinister, guilty, wo-begone brutes, when pressed with hunger, gather in gangs among the graves, and yell in rage, and fight like fiends over their midnight orgies; but on the battlefield is their great carnival. Oh! let me never even dream that anyone dear to me has fallen by the sword, and lies there to be torn, and gnawed at, and dragged about by these hideous howlers."
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Psalm 63:11
「但是王必因神歡喜」——正如本詩導言中所指出的，這段經文表明本詩不可能寫於掃羅時代，因為那時「王」的稱號尚未加給大衛。這裡以第三人稱使用這稱號，並不能證明本詩不可能出自大衛本人之手，因為他盡可以單以「王」自稱；何況他既被不義地逐離寶座，如今流亡在外，卻仍是王——那真正的王——這樣自稱反而更有力、更恰當。這名分是他的；寶座屬於他，而不屬於把他趕離寶座的押沙龍。以這裡所指的方式提及這事實，說「王」——那真實、真正的王，他本人——應當且必將因神歡喜，並無不妥。他必發現神是他的幫助者；靠著神，他終必重登寶座。
「凡指着他發誓的必要誇口」——凡向他起誓的，或凡持守向他效忠之誓的，都必得尊榮。
「因為說謊之人的口必被塞住」——指一切起假誓的；一切口稱效忠卻顯為不忠的；一切背棄誓言與本分而被查出參與叛亂的人。他們必不得誇耀歡呼，反必羞愧被塞口無言。因此，這裡表達了對神最完全的信靠；表達了大衛絕對的信念：他必重登寶座，必再次蒙允許「見到神的能力和榮耀」，正如他先前「在聖所中」所見的那樣（參 Psalm 63:2）；也表達了他必重享昌盛、他的仇敵必被降卑除滅的信念——凡信靠神的人，結局也必如此。他們必有確定的喜樂與誇勝，若不在今世，至少在將來的世界。
英文原文
But the king shall rejoice in God - This passage, as was remarked in the Introduction to the psalm, shows that this psalm could not have been composed in the time of Saul, since the title king was not then given to David. The use of the term here in the third person does not prove that the psalm could not have been written by David himself, for he may have spoken of himself simply as "the king," and all the more forcibly and properly as he was driven unjustly from his throne, and was now an exile, yet was still a king - the king. The title was his; the throne belonged to him, and not to Absalom who had driven him from it. It was not improper to allude to this fact in the manner in which it is referred to here, and to say that "the king" - the true, the real king - himself - should and would rejoice in God. He would find God to be his helper; and by God he would yet be restored to his throne.
Every one that sweareth by him shall glory - Everyone that sweareth to him, or maintains his oath of allegiance to him, shall be honored.
But the mouth of them that speak lies - All who have sworn falsely; all who have professed allegiance and have proved unfaithful; all those who, contrary to their oaths and their obligations, have been found in the rebellion. They shall not be permitted to exult or rejoice, but they shall be confounded and silenced. This expresses, therefore, the fullest confidence in God; the absolute belief of David that he would be again placed on his throne, and again permitted "to see the power and glory of God as" he had "seen it in the sanctuary" Psalm 63:2; the belief that he would be restored to prosperity, and that his enemies would be humbled and destroyed - So it will be with all who put their trust in God. There is certain joy and triumph for them, if not in this world, at least in the world to come.
本篇自稱為「大衛的詩」，就這一方面而言，標題的正確性沒有可以懷疑的正當理由。DeWette 確實認為，Psalm 63:11 提到「王」的方式，似乎顯示本篇並非大衛親自所寫，而是出於他某位朋友之手，那人在他所經歷的患難中與他同行；但不必求助於這種設想，因為作者以第三人稱稱呼自己，並非罕見之事，正如凱撒（Caesar）在其著作中通篇皆然。本篇又自稱是大衛「在猶大曠野的時候」所寫。「猶大曠野」是指猶大支派地業以東那片荒涼未墾之地，通常稱為「猶太曠野」（Matthew 3:1；試參 Matthew 4:1 的註釋），沿約但河延伸。在掃羅的日子，大衛曾多次被追逼到那曠野；本篇的整體結構與其中任何一個場合都十分相合；但 Psalm 63:11 提到「王」，無疑是指大衛，這就必須把本篇的寫作歸於他生平較晚的時期，因為在掃羅的日子，他還沒有得著「王」的稱號。因此，本篇無疑寫於押沙龍叛亂的時期——即大衛被叛亂逐出、被迫到那曠野尋求庇護的時候。若這見解正確，本篇便屬於大衛生平中與 Psalm 42:1-11、Psalm 43:1-5、Psalm 61:1-8 大致相同的時期，或許還有另外幾篇也是如此。
本篇由以下幾部分構成：
一、表達他懇切的願望，盼望能再次看見神的能力和榮耀，如同他從前在聖所中所見的那樣（Psalm 63:1-2）。
二、他感受到神的慈愛，並體認神恩典的寶貴勝於生命；他又定意在神裏面尋得福樂，在各樣境況中稱頌、祝福祂，尤其是在他獨自躺臥在床上、莊嚴默想的時刻（Psalm 63:3-6）。
三、他追念已往的憐憫，並深信神仍以右手扶持他（Psalm 63:7-8）。
四、他堅信他所有的仇敵都必滅亡（Psalm 63:9-11）。