서론
無標題
繁體中文
英文原文
Some think David penned this psalm before his coming to the throne, when he was in the midst of his troubles, and perhaps upon occasion of the death of his parents; but the Jews think he penned it when he was old, upon occasion of the wonderful deliverance he had from the sword of the giant, when Abishai succoured him (2Sa 21:16,17) and his people thereupon resolved he should never venture his life again in battle, lest he should quench the light of Israel. Perhaps it was not penned upon any particular occasion; but it is very expressive of the pious and devout affections with which gracious souls are carried out towards God at all times, especially in times of trouble. Here is, I. The courage and holy bravery of his faith, Ps 27:1-3. II. The complacency he took in communion with God and the benefit he experienced by it, Ps 27:4-6. III. His desire towards God, and his favour and grace, Ps 27:7-9,11,12. IV. His expectations from God, and the encouragement he gives to others to hope in him, Ps 27:10,13,14. And let our hearts be thus affected in singing this psalm.
1-6
Devout Confidence; Encouragement in Prayers
繁體中文
虔誠的信靠；禱告中的鼓勵
大衛的詩。
¹ 耶和華是我的亮光，是我的拯救，我還怕誰呢？耶和華是我性命的保障，我還懼誰呢？ ² 那作惡的——就是我的仇敵、我的仇人——前來吃我肉的時候，就絆跌仆倒。 ³ 雖有軍兵安營攻擊我，我的心也不害怕；雖然興起刀兵攻擊我，我必仍舊安穩。 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，瞻仰他的榮美，在他的殿裏求問。 ⁵ 因為我遭遇患難的日子，他必將我暗暗地隱藏在他帳幕裏；把我藏在他帳幕隱密處，將我高舉在磐石上。 ⁶ 現在我可以抬起頭來，高過四圍的仇敵；我要在他的帳幕裏歡然獻祭；我要唱詩，我要歌頌耶和華！
我們在此可以留意，
一、大衛以何等活潑的信心靠神誇勝、以他的聖名為榮、並以自己在他裏麵的有趣分為榮。1. 「耶和華是我的亮光。」大衛的臣民稱他為「以色列的燈」（撒下 21:17）。他誠然是一盞燃燒發光的燈：但他承認自己如同月亮一般，是反照借來的光；神所射在他身上的光，反照到他們身上：*「耶和華是我的亮光。」*神作他百姓的亮光——在他們疑惑之時指示他們當走的路，在他們憂傷之時安慰他們、使他們喜樂。正是在他的光中，他們如今在路上前行；在他的光中，他們盼望永遠得見光。2. 「他是我的拯救」——我在他裏麵安全，也必靠他得救。3. 「他是我性命的保障」——不僅是我那暴露在危險中之性命的保護者、保守我不被殺害，更是我那軟弱脆弱之性命的力量、保守我不致昏厥、下沉、衰亡。神既是信徒的亮光，也是他性命的力量——他不僅靠他而活、也在他裏麵活著、行動著。所以讓我們在神裏麵剛強自己。
二、他以何等無畏的勇氣勝過仇敵；沒有一種堅毅能與信心的堅毅相比。神若為他，誰能反對他呢？「我還怕誰呢？我還懼誰呢？」若全能者作他的護衛，他便無理由懼怕；他若知道這是如此，他便沒有懼怕的傾向。神若是他的亮光，他便不懼怕任何陰影；神若是他的拯救，他便不懼怕任何威勢。他勝過那些已經潰散的仇敵（詩 27:2）。他的仇敵前來「吃他的肉」——其目標不小於此，並確信必能得逞——但他們卻仆倒了；不是「他擊打他們，他們便仆倒」，而是*「他們絆跌仆倒」——他們如此混亂、如此削弱，以致不能繼續他們的圖謀。那些來捉拿基督的人，因他的一句話便站立不穩、退後仆倒在地（約 18:6）。神百姓某些仇敵的敗亡，乃是一切仇敵將要完全被征服的憑據。所以這些既已仆倒，他便不怕其餘的：「雖然他們數目眾多——「軍兵」——雖然他們膽大妄為、其企圖可畏——雖然他們「安營攻擊我」——大軍對付一人——雖然他們向我宣戰，「我的心仍不害怕」。若萬軍之耶和華保護我們，眾軍兵便不能傷害我們。不僅如此，在這神為我的把握中，「我必仍舊安穩」。他對兩件事有把握：1. 他必安全。「神若是我的拯救，「我遭遇患難的日子，他必將我暗暗地隱藏」——他必使我脫離危險，並使我高過對危險的恐懼。」神不僅為他在困境中的百姓找到一個避難所（正如他所作的，耶 36:26），更自己作他們的藏身之處（詩 32:7）。他的護理可能保守他們安全；至少他的恩典必使他們安舒。他的名是堅固臺，他們憑信心奔入其中（箴 18:10）。「他必將我隱藏」——不是藏在隱基底 的堅壘裏（撒上 23:29），而是「藏在他帳幕隱密處」。神恩典的同在、他的大能、他的應許、他聽禱告的樂意、他聖靈在他百姓心中的見證——這些就是他帳幕的隱密處，聖徒在其中找到了使他們安然居住的那聖潔的安全感和心靈寧靜的因由。這將他們安置在一塊不致在他們之下沉沒的磐石上，他們在其上為自己的盼望找到穩固的立足點；不，這將他們高舉在磐石上*——在高處，暴風海中狂怒威脅的巨浪不能觸及他們；那是一塊*「比我更高的磐石」（詩 61:2）。2. 他必得勝（詩 27:6）：「現在我可以抬起頭來，高過我的仇敵」*——不僅他們的箭不能射及，更使我被高舉在他們之上掌權。大衛在此憑著對神應許的信心，在得勝之前便已誇勝，並如同一樣確知桂冠和冠冕——是的，正如那冠冕已經戴在他頭上一般。
三、他以何等恩慈的懇切之心，祈求在聖潔典章中與神不斷相交（詩 27:4）。他對自己對神和他典章的全然熱愛大有自覺——他身處自己的本位之時，便是在盡本分的路上、在增加對他認識的路上——這大大鼓勵了他對神的信靠。我們的心若能為我們作見證：我們以神過於任何受造之物為樂，這便可以鼓勵我們倚靠他；因為這是我們屬於他所保護之人的憑據。或作：他渴望住在耶和華的殿中，為要在他四圍仇敵之下得以安全。他發現自己被可畏的軍兵包圍，他並沒有說：「我曾求一件事，為要安全，就是願我的軍隊增加到某個數目」，或願我能作某座城或某個堡壘的主人，而是*「願我住在耶和華的殿中，那時我便好了」。*請留意，
1. 他所渴望的是甚麼——*「住在耶和華的殿中」。在神家的院宇中有祭司的住處，大衛巴不得自己是其中之一。儘管有人輕看神的僕人，但一位最偉大、最善良的君王卻情願與他們同得一份、在他們中間寄居。或作：他渴望能像別的忠心以色列人一樣，按每日當盡之責、合宜而恒常地參與神公眾的事奉。他渴望看見如今他所從事的戰爭得以終結——不是為要能在自己的王宮中安逸度日，而是為要能有閒暇和自由在神的院宇中常常事奉。如此，希西家——大衛真正的兒子——在他康復之時所盼望的，不是能登上審判的寶座，而是「能上耶和華的殿」（賽 38:22）。*請注意：神一切兒女都渴望住在神的殿中；他們還當住在何處呢？不是如行路之人那般在那裏寄居一夜，也不是如僕人那般隻在那裏住一時——僕人不能永遠住在家裏——而是要一生一世住在那裏；因為在那裏兒子永遠居住。我們若盼望讚美神成為我們永恆的福樂，那麼我們理當使它成為我們今時的事業。
2. 他何等懇切地切慕這事：*「這是我曾求耶和華的一件事，我仍要尋求。」*他若隻能向神求一件事，這就是那件事；因為這是他心中所掛念、過於任何別的事的。他視之為美好的而渴望它；他視之為神的恩賜和他恩惠的憑據，而向主求它。他既將自己的願望固定在這一件必需的事上，便尋求它；他繼續為它禱告，並安排自己的事務，好使自己能有這自由和機會。請注意：那些真實渴望與神相交的人，必竭力殷勤地尋求它（箴 18:1）。
3. 他在其中所注目的是甚麼。他願住在神的殿中，不是為那裏祭物筵席的豐盛美食，也不是為那裏的音樂和美好的歌唱，而是*「為瞻仰耶和華的榮美，在他的殿裏求問」。他渴望在神的院宇中事奉，(1) 為要得著默想神的快樂。他知道一些關乎耶和華的榮美——神性與其完全的無限而超越的可慕性；他的聖潔就是他的榮美（詩 110:3），他的良善就是他的榮美（亞 9:17）。他一切屬性的和諧，便是他本性的榮美。我們以信心和聖潔之愛的眼目，帶著喜樂瞻仰這榮美，並在其中觀察到越來越多可慕、可敬的事。當我們以思想的集中和敬虔情感的聖潔火焰，默想神榮耀的卓越，並以他對我們特別恩惠的憑據自娛之時，這便是大衛在此所切慕的對「耶和華榮美」的觀看；這在他的典章中便可得著，因為他在其中彰顯自己。(2) 為要得著在責任上受教的滿足；因為關於這事他要「在他的殿裏求問」。「主啊，「你要我作甚麼？」」為這兩件事的緣故，他渴望那一件——「一生一世住在耶和華的殿中」；因為如此行的人有福了；他們必永遠讚美他（詩 84:4）——既向他說話，也從他聽話。馬利亞坐在基督腳前聽他的道，基督稱之為「那一件不可少的事」、「那上好的福分」。*
4. 他指望從其中得著甚麼益處。他若能在神的殿中有一席之地，(1) 他在那裏必安靜舒暢：在那裏患難找不著他，因為他必被藏在隱密處；在那裏患難達不到他，因為他必被高舉在高處（詩 27:5）。大衛的後裔之一約阿施曾在耶和華的殿中隱藏了六年，在那裏不僅得免於刀劍，更被保留到得著冠冕（王下 11:3）。聖殿被認為是尼希米可以藏身的安全之處（尼 6:10）。然而信徒的安全不在於聖殿的牆壁，而在於聖殿的神；他們的安慰在於與他相交。(2) 他在那裏必愉快舒暢：在那裏他要獻上歡樂的祭（詩 27:6）。因為神的工作本身就是它的工價。在那裏他要唱詩——是的，他要歌頌耶和華。請注意：凡是我們喜樂的因由，都當成為我們讚美的因由；當我們在聖潔典章中等候神之時，我們當多多喜樂讚美。我們在他的路上唱詩，這乃是為我們神的榮耀；每逢神把我們高舉在仇敵之上，我們便當在我們的讚美中高舉他。「感謝神，他常帥領我們在基督裏誇勝」（林後 2:14）。
英文原文
Devout Confidence; Encouragement in Prayers
A psalm of David.
¹ The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid?
² When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell.
³ Though a host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident.
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, to behold the beauty of the LORD, and to enquire in his temple.
⁵ For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock.
⁶ And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the LORD.
We may observe here,
I. With what a lively faith David triumphs in God, glories in his holy name, and in the interest he had in him. 1. The Lord is my light. David's subjects called him the light of Israel, 2Sa 21:17. And he was indeed a burning and a shining light: but he owns that he shone, as the moon does, with a borrowed light; what light God darted upon him reflected upon them: The Lord is my light. God is a light to his people, to show them the way when they are in doubt, to comfort and rejoice their hearts when they are in sorrow. It is in his light that they now walk on in their way, and in his light they hope to see light for ever. 2. "He is my salvation, in whom I am safe and by whom I shall be saved." 3. "He is the strength of my life, not only the protector of my exposed life, who keeps me from being slain, but the strength of my frail weak life, who keeps me from fainting, sinking, and dying away." God, who is a believer's light, is the strength of his life, not only by whom, but in whom, he lives and moves. In God therefore let us strengthen ourselves.
II. With what an undaunted courage he triumphs over his enemies; no fortitude like that of faith. If God be for him, who can be against him? Whom shall I fear? Of whom shall I be afraid? If Omnipotence be his guard, he has no cause to fear; if he knows it to be so, he has no disposition to fear. If God be his light, he fears no shades; if God be his salvation, he fears no colours. He triumphs over his enemies that were already routed, Ps 27:2. His enemies came upon him, to eat up his flesh, aiming at no less and assured of that, but they fell; not, "He smote them and they fell," but, "They stumbled and fell;" they were so confounded and weakened that they could not go on with their enterprise. Thus those that came to take Christ with a word's speaking were made to stagger and fall to the ground, Joh 18:6. The ruin of some of the enemies of God's people is an earnest of the complete conquest of them all. And therefore, these having fallen, he is fearless of the rest: "Though they be numerous, a host of them,—though they be daring and their attempts threatening,—though they encamp against me, an army against one man,—though they wage war upon me, yet my heart shall not fear." Hosts cannot hurt us if the Lord of hosts protect us. Nay, in this assurance that God is for me "I will be confident." Two things he will be confident of:—1. That he shall be safe. "If God is my salvation, in the time of trouble he shall hide me; he shall set me out of danger and above the fear of it." God will not only find out a shelter for his people in distress (as he did Jer 36:26), but he will himself be their hiding-place, Ps 32:7. His providence will, it may be, keep them safe; at least his grace will make them easy. His name is the strong tower into which by faith they run, Pr 18:10. "He shall hide me, not in the strongholds of En-gedi (1Sa 23:29), but in the secret of his tabernacle." The gracious presence of God, his power, his promise, his readiness to hear prayer, the witness of his Spirit in the hearts of his people—these are the secret of his tabernacle, and in these the saints find cause for that holy security and serenity of mind in which they dwell at ease. This sets them upon a rock which will not sink under them, but on which they find firm footing for their hopes; nay, it sets them up upon a rock on high, where the raging threatening billows of a stormy sea cannot touch them; it is a rock that is higher than we, Ps 61:2. 2. That he shall be victorious (Ps 27:6): "Now shall my head be lifted up above my enemies, not only so as that they cannot reach it with their darts, but so as that I shall be exalted to bear rule over them." David here, by faith in the promise of God, triumphs before the victory, and is as sure, not only of the laurel, but of the crown, as if it were already upon his head.
III. With what a gracious earnestness he prays for a constant communion with God in holy ordinances, Ps 27:4. It greatly encouraged his confidence in God that he was conscious to himself of an entire affection to God and to his ordinances, and that he was in his element when in the way of his duty and in the way of increasing his acquaintance with him. If our hearts can witness for us that we delight in God above any creature, that may encourage us to depend upon him; for it is a sign we are of those whom he protects as his own. Or it may be taken thus: He desired to dwell in the house of the Lord that there he might be safe from the enemies that surrounded him. Finding himself surrounded by threatening hosts, he does not say, "One thing have I desired, in order to my safety, that I may have my army augmented to such a number," or that I may be master of such a city or such a castle, but "that I may dwell in the house of the Lord, and then I am well." Observe,
1. What it is he desires—to dwell in the house of the Lord. In the courts of God's house the priests had their lodgings, and David wished he had been one of them. Disdainfully as some look upon God's ministers, one of the greatest and best of kings that ever was would gladly have taken his lot, have taken his lodging, among them. Or, rather, he desires that he might duly and constantly attend on the public service of God, with other faithful Israelites, according as the duty of every day required. He longed to see an end of the wars in which he was now engaged, not that he might live at ease in his own palace, but that he might have leisure and liberty for a constant attendance in God's courts. Thus Hezekiah, a genuine son of David, wished for the recovery of his health, not that he might go up to the thrones of judgment, but that he might go up to the house of the Lord, Isa 38:22. Note, All God's children desire to dwell in God's house; where should they dwell else? Not to sojourn there as a wayfaring man, that turns aside to tarry but for a night, nor to dwell there for a time only, as the servant that abides not in the house for ever, but to dwell there all the days of their life; for there the Son abides ever. Do we hope that praising God will be the blessedness of our eternity? Surely them we ought to make it the business of our time.
2. How earnestly he covets this: "This is the one thing I have desired of the Lord and which I will seek after." If he were to ask but one thing of God, this should be it; for this he had at heart more than any thing. He desired it as a good thing; he desired it of the Lord as his gift and a token of his favour. And, having fixed his desire upon this as the one thing needful, he sought after it; he continued to pray for it, and contrived his affairs so as that he might have this liberty and opportunity. Note, Those that truly desire communion with God will set themselves with all diligence to seek after it, Pr 18:1.
3. What he had in his eye in it. He would dwell in God's house, not for the plenty of good entertainment that was there, in the feasts upon the sacrifices, nor for the music and good singing that were there, but to behold the beauty of the Lord and to enquire in his temple. He desired to attend in God's courts, (1.) That he might have the pleasure of meditating upon God. He knew something of the beauty of the Lord, the infinite and transcendent amiableness of the divine being and perfections; his holiness is his beauty (Ps 110:3), his goodness is his beauty, Zec 9:17. The harmony of all his attributes is the beauty of his nature. With an eye of faith and holy love we with pleasure behold this beauty, and observe more and more in it that is amiable, that is admirable. When with fixedness of thought, and a holy flame of devout affections, we contemplate God's glorious excellencies, and entertain ourselves with the tokens of his peculiar favour to us, this is that view of the beauty of the Lord which David here covets, and it is to be had in his ordinances, for there he manifests himself. (2.) That he might have the satisfaction of being instructed in his duty; for concerning this he would enquire in God's temple. Lord, what wilt thou have me to do? For the sake of these two things he desired that one thing, to dwell in the house of the Lord all the days of his life; for blessed are those that do so; they will be still praising him (Ps 84:4), both in speaking to him and in hearing from him. Mary's sitting at Christ's feet to hear his word Christ calls the one thing needful, and the good part.
4. What advantage he promised himself by it. Could he but have a place in God's house, (1.) There he should be quiet and easy: there troubles would not find him, for he should be hid in secret; there troubles would not reach him, for he should be set on high, Ps 27:5. Joash, one of David's seed, was hidden in the house of the Lord six years, and there not only preserved from the sword, but reserved to the crown, 2Ki 11:3. The temple was thought a safe place for Nehemiah to abscond in, Ne 6:10. The safety of believers however is not in the walls of the temple, but in the God of the temple and their comfort in communion with him. (2.) There he should be pleasant and cheerful: there he would offer sacrifices of joy, Ps 27:6. For God's work is its own wages. There he would sing, yea, he would sing praises to the Lord. Note, Whatever is the matter of our joy ought to be the matter of our praise; and, when we attend upon God in holy ordinances, we ought to be much in joy and praise. It is for the glory of our God that we should sing in his ways; and, whenever God lifts us up above our enemies, we ought to exalt him in our praises. Thanks be to God, who always causeth us to triumph, 2Co 2:14.
7-14
Confidence in Divine Goodness
繁體中文
對神良善的信心
⁷ 耶和華啊，當我大聲呼求的時候，求你垂聽；並求你憐恤我，應允我。 ⁸ 你說：你們當尋求我的面；我心向你說：耶和華啊，你的面我正要尋求。 ⁹ 不要向我掩面；不要發怒趕走僕人：你向來是幫助我的；拯救我的神啊，求你不要丟掉我，也不要求離棄我。 ¹⁰ 我父母離棄我，耶和華必收留我。 ¹¹ 耶和華啊，求你將你的道指教我，因我仇敵的緣故引導我走平坦的路。 ¹² 求你不要把我交給仇敵，遂其所願；因為妄作見證的起來攻擊我，又口中吐出殘暴。 ¹³ 我若不信得以看見耶和華的恩惠在活人之地，我早就喪膽了。 ¹⁴ 要等候耶和華；當壯膽，堅固你的心；我再說，要等候耶和華。
大衛在這些經文裏表達了，
I. 他對神的渴慕——在許多祈求之中。他此刻既不能上耶和華的殿去，但無論身在何處，他總能藉著禱告找到一條通往施恩座的路。
1. 他謙卑地指望一個恩典的垂聽——因他堅信自己必能得著：「耶和華啊，當我呼求的時候，求你垂聽——不僅用我的心，更作為一個懇切的人，也用我的聲音。」他也指望一個平安的答覆——這答覆他不憑自己的功勞期望，而是憑神的良善：求你憐恤我，應允我（詩27:7）。我們若憑信禱告，神必恩典地垂聽並答覆。
2. 他抓住神賜給他盡這本分的恩典邀請（詩27:8）。我們若未蒙召喚便來到萬王之王面前，那是放肆；除非他向我們伸出金杖，我們便不能帶著任何把握就近。所以大衛去禱告時，在思想上緊緊抓住神所賜給他到施恩座前的呼召，並恭敬地（可以這樣說）觸摸那藉此向他伸出之金杖的頂端。我心對你說（原文如此起首），或作論到你，你們要尋求我的面；他先是反覆思想這話，並向自己重新傳講這話（這便是最好的講道：神說一遍的，要聽兩遍）——你曾說（如此補足）你們要尋求我的面；然後他便以這敬虔的決心回應他所如此默想的話：耶和華啊，你的面我正要尋求。請注意， （1）真實敬拜的性質；那就是尋求神的面。在神的命令中這是如此：你們要尋求我的面；他要我們為他自己而尋求他，以他的喜悅為我們至高的好處；在聖徒的目的與渴望中也是如此：「耶和華啊，你的面我正要尋求，少於這個我便不願以此為足。」他敞開的手能滿足其他活物的慾望（詩145:16），但唯有他臉上的光能滿足一個活潑靈魂的渴望（詩4:6-7）。 （2）恩典的神對這本分的恩慈邀請：你說：你們要尋求我的面；這不僅是許可，更是命令；而他命令我們尋求，便隱含了尋見的應許；因為他太恩慈，決不會說你們尋求我是徒然的。神在我們歸向他時、並在我們與他相交時，都召我們尋求他的面。他藉著他聖靈對我們靈魂的微聲呼召我們尋求他的面；他藉著他的話語、藉著敬拜機會定期的循環、並藉著特殊的護理——無論是憐憫的還是管教的——召我們。當我們愚昧地向虛謊的虛妄獻媚之時，神卻因愛我們，呼召我們在他裏面尋求自己的憐憫。 （3）一個蒙恩的靈魂對這邀請的立刻順應。這呼召立刻便得了回應：*我心回答說，耶和華啊，你的面我正要尋求。*這呼召是普遍的：「你們要尋求我的面」；但我們要像大衛那樣把它應用到自己身上：「我要尋求。」當我們把這話轉移給別人，自己卻不接受這勸勉時，這話對我們便毫無益處。呼召是：你們要尋求我的面；回應是明確的：耶和華啊，你的面我正要尋求；正如（耶3:22）*看哪，我們來到你這裏。*一個蒙恩的心樂意地共鳴，在他大有能力的日子成為樂意。
3. 他的祈求非常具體。 （1）為神的喜悅，求他不致被關在這之外（詩27:9）：「耶和華啊，你的面我正要尋求，是順從你的命令；所以不要向我掩面；求我總不缺少你喜悅那甦醒的感覺；求你愛我，又讓我知道你愛我；不要發怒趕走僕人。」他承認自己實在該受神的不悅，卻求神無論怎樣責罰他，總不要將他從自己面前趕走；因為除了這個，地獄還是甚麼呢？ （2）為他同在的持續：「你向來是幫助我的，又是拯救我的神；所以我若不去你那裏，還能到哪裏去呢？拯救我的神啊，求你不要丟掉我，也不要離棄我；不要從我收回你能力作為的運行，因為那樣我便無助了；也不要從我收回你善意賜下的記號，因為那樣我便無安慰了。」 （3）為神引導的益處（詩27:11）：「耶和華啊，求你將你的道指教我！求你使我能明白你對我護理的意義，並使之向我顯明；又求你使我在每一個可疑的情形中曉得自己的本分，使我不至誤判，能正直地行，也不至猶疑，能篤定地行。」能引導我們進入並保守我們在當盡本分之道上的，不是權術，而是坦誠（就是說，徹底的誠實）。他求在平坦的路上被引導，因他仇敵的緣故，或（如旁註所讀）因他窺伺者的緣故。他的仇敵窺探他的失腳，好找把柄攻擊他。掃羅注視大衛（撒上18:9）。這激發他禱告：「主啊，求你引導我走平坦的路，使他們沒有任何壞事、也沒有任何看來不好的事可以歸咎於我。」 （4）為神保護的益處（詩27:12）：「求你不要把我交給仇敵，遂其所願。主啊，求你不要讓他們得逞，因為他們所圖的是我的性命，並且不亞於此；其方式又使我對他們沒有任何保障，惟獨你對他們良心的權能；因為妄作見證的起來攻擊我——他們所圖的不僅是奪去我的名聲或產業，因為他們口中吐出殘暴；他們所渴想的是血，是寶貴的血。」在這事上，大衛是基督的預表；因為妄作見證的也起來攻擊他，又口中吐出殘暴；然而他雖被交在他們惡手中，卻未被交給他們的意志，因為他們不能阻擋他的高升。
II. 他表達對神的倚靠，
1. 信他必在一切別的幫助與救援都斷絕之時幫助他、搭救他（詩27:10）：「當我父母離棄我——就是我在世上最親近、最親愛的朋友，是我最能期望解救、也最有理由期望的——當他們離世、或與我遠隔、或在急難時無力相助、或對我不仁或不念不理而不肯相助；當我如同那喪父失母的可憐孤兒一般無助之時，那時我知道耶和華必收留我，如同收留一隻可憐流離的羊，救它免於滅亡。」他幫助那些倚靠他之人的時候，正是別的幫助者都斷絕之時——那時最是他的榮耀，也是他們的安慰。在他那裏孤兒得蒙憐恤。這應許在字面上曾多次應驗。被撇棄的孤兒被神聖護理特別看顧，以出人意料的方式為他們興起解救與朋友。神是比我們屬世的父母更可靠、更好的朋友。
2. 信他到了時候必使他看見他良善的彰顯（詩27:13）。他相信他必在活人之地得見耶和華的恩惠；他若不是這樣相信，便要在自己的患難之下喪膽了。連最好的聖徒，當他們的患難變得沉重而漫長、他們的靈被壓制、他們的肉體與心腸衰殘之時，也會有喪膽的傾向。但那時信心便是一劑至高的良藥；它使他們在重擔之下不致絕望，也不致對解救絕望，使他們保持盼望、禱告、等候，並在心裏保持對神的美善思想，以及對自己的安享。但那使大衛不致喪膽的，是相信甚麼呢？——就是他必得見耶和華的恩惠——這恩惠如今似乎還在遠處。那些憑信在耶和華的良善中行走的人，到了時候必在那良善的景象中行走。他盼望在活人之地看見這事，就是說： （1）在今世，他必存活過他的患難，不致在其下滅亡。他的安慰，與其說是他必看見活人之地，不如說是他必在其中看見神的良善；因為對一個蒙恩的靈魂而言，這才是一切受造之物之安慰中的安慰。 （2）在迦南地，在耶路撒冷——活潑的聖言所在之處。與那死在罪中的外邦人相比，以色列地正可稱為活人之地；在那裏神為人所認識，大衛也盼望在那裏看見他的良善；見撒下15:25-26。或者， （3）在天上。唯有那裏才可真正稱為活人之地——那裏不再有死亡。這地乃是死人之鄉。再沒有別的像對永生的相信盼望——對那榮耀的預見、對那些喜樂的預嘗——更能保守我們不致在這今世一切災禍之下喪膽。
3. 信他在這期間必蒙加力，能在自己的重擔之下堅持（詩27:14）；無論他是對自己說，還是對他的朋友說，都是一回事；鼓勵他的便是這個：他必堅固你的心——他必扶持你的靈，靈便扶持那軟弱。在那力量之中， （1）當緊靠神和你的本分。要等候耶和華——憑信、憑禱告、並憑對他旨意的謙卑順服；我再說，要等候耶和華；無論你作甚麼，總不要在你對神的侍奉上懈怠。 （2）當在最重大的危險和艱難之中振奮你的心：當壯膽；當使你的心堅定，信靠神，使你的心思安息在他身上，那時便不要被這些事中的任何一件搖動。那等候耶和華的人，大有理由可以壯膽。
英文原文
Confidence in Divine Goodness
⁷ Hear, O LORD, when I cry with my voice: have mercy also upon me, and answer me.
⁸ When thou saidst, Seek ye my face; my heart said unto thee, Thy face, LORD, will I seek.
⁹ Hide not thy face far from me; put not thy servant away in anger: thou hast been my help; leave me not, neither forsake me, O God of my salvation.
¹⁰ When my father and my mother forsake me, then the LORD will take me up.
¹¹ Teach me thy way, O LORD, and lead me in a plain path, because of mine enemies.
¹² Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty.
¹³ I had fainted, unless I had believed to see the goodness of the LORD in the land of the living.
¹⁴ Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD.
David in these verses expresses,
I. His desire towards God, in many petitions. If he cannot now go up to the house of the Lord, yet, wherever he is, he can find a way to the throne of grace by prayer.
1. He humbly bespeaks, because he firmly believes he shall have, a gracious audience: "Hear, O Lord, when I cry, not only with my heart, but, as one in earnest, with my voice too." He bespeaks also an answer of peace, which he expects, not from his own merit, but God's goodness: Have mercy upon me, and answer me, Ps 27:7. If we pray and believe, God will graciously hear and answer.
2. He takes hold of the kind invitation God had given him to this duty, Ps 27:8. It is presumption for us to come into the presence of the King of kings uncalled, nor can we draw near with any assurance unless he hold forth to us the golden sceptre. David therefore going to pray fastens, in his thoughts, upon the call God had given him to the throne of his grace, and reverently touches, as it were, the top of the golden sceptre which was thereby held out to him. My heart said unto thee (so it begins in the original) or of thee, Seek you my face; he first revolved that, and preached that over again to himself (and that is the best preaching: it is hearing twice what God speaks once)—Thou saidst (so it may be supplied), Seek you my face; and then he returns what he had so meditated upon, in this pious resolution, Thy face, Lord, will I seek. Observe here, (1.) The true nature of religious worship; it is seeking the face of God. This it is in God's precept: Seek you my face; he would have us seek him for himself, and make his favour our chief good; and this it is in the saint's purpose and desire: "Thy face, Lord, will I seek, and nothing less will I take up with." The opening of his hand will satisfy the desire of other living things (Ps 145:16), but it is only the shining of his face that will satisfy the desire of a living soul, Ps 4:6,7. (2.) The kind of invitation of a gracious God to this duty: Thou saidst, Seek you my face; it is not only permission, but a precept; and his commanding us to seek implies a promise of finding; for he is too kind to say, Seek you me in vain. God calls us to seek his face in our conversion to him and in our converse with him. He calls us, by the whispers of his Spirit to and with our spirits, to seek his face; he calls us by his word, by the stated returns of opportunities for his worship, and by special providences, merciful and afflictive. When we are foolishly making our court to lying vanities God is, in love to us, calling us in him to seek our own mercies. (3.) The ready compliance of a gracious soul with this invitation. The call is immediately returned: My heart answered, Thy face, Lord, will I seek. The call was general; "Seek you my face;" but, like David, we must apply it to ourselves, "I will seek it." The word does us no good when we transfer it to others, and do not ourselves accept the exhortation. The call was, Seek you my face; the answer is express, Thy face, Lord, will I seek; like that (Jer 3:22), Behold, we come unto thee. A gracious heart readily echoes to the call of a gracious God, being made willing in the day of his power.
3. He is very particular in his requests. (1.) For the favour of God, that he might not be shut out from that (Ps 27:9): "Thy face, Lord, will I seek, in obedience to thy command; therefore hide not thy face from me; let me never want the reviving sense of the favour; love me, and let me know that thou lovest me; put not thy servant away in anger." He owns he had deserved God's displeasure, but begs that, however God might correct him, he would not cast him away from his presence; for what is hell but that? (2.) For the continuance of his presence with him: "Thou hast been my help formerly, and thou are the God of my salvation; and therefore whither shall I go but to thee? O leave me not, neither forsake me; withdraw not the operations of thy power from me, for then I am helpless; withdraw not the tokens of thy good-will to me, for then I am comfortless." (3.) For the benefit of divine guidance (Ps 27:11): "Teach me thy way, O Lord! give me to understand the meaning of thy providences towards me and make them plain to me; and give me to know my duty in every doubtful case, that I may not mistake it, but may walk rightly, and that I may not do it with hesitation, but may walk surely." It is not policy, but plainness (that is, downright honesty) that will direct us into and keep us in the way of our duty. He begs to be guided in a plain path, because of his enemies, or (as the margin reads it) his observers. His enemies watched for his halting, that they may find occasion against him. Saul eyed David, 1Sa 18:9. This quickened him to pray, "Lord, lead me in a plain path, that they may have nothing ill, or nothing that looks ill, to lay to my charge." (4.) For the benefit of a divine protection (Ps 27:12): "Deliver me not over to the will of my enemies. Lord, let them not gain their point, for it aims at my life, and no less, and in such a way as that I have no fence against them, but thy power over their consciences; for false witnesses have risen up against me, that aim further than to take away my reputation or estate, for they breathe out cruelty; it is the blood, the precious blood, they thirst after." Herein David was a type of Christ; for false witnesses rose up against him, and such as breathed out cruelty; but though he was delivered into their wicked hands, he was not delivered over to their will, for they could not prevent his exaltation.
II. He expresses his dependence upon God,
1. That he would help and succour him when all other helps and succours failed him (Ps 27:10): "When my father and my mother forsake me, the nearest and dearest friends I have in the world, from whom I may expect most relief and with most reason, when they die, or are at a distance from me, or are disabled to help me in time of need, or are unkind to me or unmindful of me, and will not help me, when I am as helpless as ever poor orphan was that was left fatherless and motherless, then I know the Lord will take me up, as a poor wandering sheep is taken up, and saved from perishing." His time to help those that trust in him is when all other helpers fail, when it is most for his honour and their comfort. With him the fatherless find mercy. This promise has often been fulfilled in the letter of it. Forsaken orphans have been taken under the special care of the divine Providence, which has raised up relief and friends for them in a way that one would not have expected. God is a surer and better friend than our earthly parents are or can be.
2. That in due time he should see the displays of his goodness, Ps 27:13. He believed he should see the goodness of the Lord in the land of the living; and, if he had not done so, he would have fainted under his afflictions. Even the best saints are subject to faint when their troubles become grievous and tedious, their spirits are overwhelmed, and their flesh and heart fail. But then faith is a sovereign cordial; it keeps them from desponding under their burden and from despairing of relief, keeps them hoping, and praying, and waiting, and keeps up in them good thoughts of God, and the comfortable enjoyment of themselves. But what was it the belief of which kept David from fainting?—that he should see the goodness of the Lord, which now seemed at a distance. Those that walk by faith in the goodness of the Lord shall in due time walk in the sight of that goodness. This he hopes to see in the land of the living, that is, (1.) In this world, that he should outlive his troubles and not perish under them. It is his comfort, not so much that he shall see the land of the living as that he shall see the goodness of God in it; for that is the comfort of all creature-comforts to a gracious soul. (2.) In the land of Canaan, and in Jerusalem where the lively oracles were. In comparison with the heathen, that were dead in sin, the land of Israel might fitly be called the land of the living; there God was known, and there David hoped to see his goodness; see 2Sa 15:25,26. Or, (3.), In heaven. It is that alone that may truly be called the land of the living, where there is no more death. This earth is the land of the dying. There is nothing like the believing hope of eternal life, the foresights of that glory, and foretastes of those pleasures, to keep us from fainting under all the calamities of this present time.
3. That in the mean time he should be strengthened to bear up under his burdens (Ps 27:14); whether he says it to himself, or to his friends, it comes all to one; this is that which encourages him: He shall strengthen thy heart, shall sustain thy spirit, and then the spirit shall sustain the infirmity. In that strength, (1.) Keep close to God and to your duty. Wait on the Lord by faith, and prayer, and a humble resignation to his will; wait, I say, on the Lord; whatever you do, grow not remiss in your attendance upon God. (2.) Keep up your spirits in the midst of the greatest dangers and difficulties: Be of good courage; let your hearts be fixed, trusting in God, and your minds stayed upon him, and then let none of these things move you. Those that wait upon the Lord have reason to be of good courage.
有人認為本篇詩篇是大衛登基之前、身處患難之中所寫，也許是因父母離世之故；但猶太人認為是他年老時所寫，起因是他從巨人刀下奇妙獲救、得亞比篩相助之時（撒下 21:16-17），他的百姓於是決定不可再讓他冒險出戰，免得熄滅了以色列的燈光。也許它並非為某特定事件而作；但它極為傳神地描繪了敬虔的心靈在任何時候，尤其是在患難之中，被引向神的那種虔敬熱忱。本篇內容為：一、他信心的勇氣與神聖的膽量（詩 27:1-3）。二、他與神相交所得的滿足，以及從中領受的益處（詩 27:4-6）。三、他對神，對祂的恩惠與恩典的渴慕（詩 27:7-9、11-12）。四、他對神的期待，以及他給予他人信靠祂的鼓勵（詩 27:10、13-14）。願我們歌唱本篇時，心也受如此感動。