서론
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英文原文
As the foregoing psalm, in the type of David in preferment, showed us the royal dignity of the Redeemer, so this, by the example of David in distress, shows us the peace and holy security of the redeemed, how safe they really are, and think themselves to be, under the divine protection. David, being now driven out from his palace, from the royal city, from the holy city, by his rebellious son Absalom, I. Complains to God of his enemies, Ps 3:1,2. II. Confides in God, and encourages himself in him as his God, notwithstanding, Ps 3:3. III. Recollects the satisfaction he had in the gracious answers God gave to his prayers, and his experience of his goodness to him, Ps 3:4,5. IV. Triumphs over his fears (Ps 3:6) and over his enemies, whom he prays against, Ps 3:7. V. Gives God the glory and takes to himself the comfort of the divine blessing and salvation which are sure to all the people of God, Ps 3:8. Those speak best of the truths of God who speak experimentally; so David here speaks of the power and goodness of God, and of the safety and tranquility of the godly.
1-3
Distress and Confidence
困苦與信靠
大衛逃避他兒子押沙龍的時候作的詩。
¹ 耶和華啊，我的敵人何其加增！有許多人起來攻擊我。 ² 有許多人議論我說：他得不著神的幫助。（細拉） ³ 但你——耶和華啊，是我四圍的盾牌，是我的榮耀，又是叫我抬起頭來的。
本篇詩與其他許多篇詩的標題，如同掛在門口的一把鑰匙，要開門讓我們進入其中的盛宴；當我們知道一篇詩是在何種時機場合寫的，就更知道如何解明它。這是大衛逃避他兒子押沙龍——押沙龍陰謀背叛他，不僅要奪去他的冠冕，更要奪去他的性命——時所寫或至少是在心中默想整理、並獻於神的；其事見撒下十五1–十六14等。1. 大衛那時處於大憂傷中；他在逃亡時上了橄欖山，蒙著頭、赤著腳行走，大大地哭；然而那時他寫下了這安慰的詩篇。他邊哭邊禱告、邊哭邊歌唱、邊哭邊相信；這就是流淚撒種。有人受苦嗎？讓他禱告；不，讓他唱詩篇，讓他唱這篇詩。有人因兒女悖逆不順而受苦嗎？大衛正是如此；然而那並不妨礙他在神裏的喜樂，也不使他失了聖潔之歌的調。2. 他那時處於極大的危險中；對付他的陰謀埋得很深，要尋求他傾覆的黨羽極其可畏，而他的親兒子又在首領之位，以致他的事似乎已到最後絕境；然而那時他仍抓住他在神裏的利益並加以善用。危難與驚恐當驅使我們歸向神，而不是驅離神。3. 他那時從本可期望更好待遇的人受了大大的惹動——從他素來溺愛的兒子，從他素來大施祝福的臣民；這不能不叫他心生怨恨，也足以破壞任何人的脾氣；然而他遠沒有任何不雅的怒氣與憤慨之言，倒有足夠的平靜來從事那些需要最大專注與思想自由的敬拜之工。他心思的寧靜，有聖靈降在他身上為證；因為聖靈樂意在平靜的水面上運行。不要讓任何人的不仁——即使是兒女或朋友的不仁——被放在心上到一個地步，使我們不能與神相交。4. 他那時正為他在烏利亞之事上的罪受苦；這就是神因那罪而威脅要從他自己的家中興起攻擊他的那禍患（撒下十二11）——這無疑是他所觀察到的，並借此重新為之悔改。然而他並不因此丟棄他對神的大能與恩慈的信靠，也不絕望於得著幫助。甚至我們為罪的憂傷，也不可妨礙我們在神裏的喜樂、或我們在神裏的盼望。5. 他在未經一次抗爭之前就逃離押沙龍、放棄他的京城，似乎顯得怯懦；然而由本篇看來，他乃充滿了出於對神之信心的真勇氣。基督徒的真剛強，更多在於心思的恩典安穩與寧靜、在於忍耐地忍受與忍耐地等候，勝過在於手握刀劍的膽敢事業。
在這詩三1–3中，他向神呼求。當有任何事叫我們憂愁或驚恐，我們還能往哪裏去呢——除了歸向祂？大衛那時遠離自己的內室、也遠離神殿的院宇——他素常禱告之處；然而他仍能找到一條向天敞開的路。無論我們身在何處，都可以進到神面前，並無論被驅往何處，都可以親近祂。大衛在逃亡中事奉他的神，
一、陳述他的困苦（詩三1–2）。他環顧，彷彿察看仇敵的營壘，或得悉他們對付他的計謀，便將之帶到神面前——而不是帶到自己的議事桌前。關於他的仇敵，他抱怨兩件事：1. 他們極其眾多：耶和華啊，我的敵人何其加增！超過他們起初的人數，也超過他所想他們會有的數目。押沙龍的黨羽如同滾雪球，在其推進中奇異地聚集。他論到這事時彷彿驚訝，他也理當驚訝——一個他多方施恩的百姓竟幾乎普遍地背叛他、反叛他，並揀選押沙龍那樣愚妄輕浮的年輕人為首。群眾何等善變詭詐！人之間又何等少有忠信與恆常！大衛曾如任何君王那樣得著臣民的心，然而忽然之間他卻失去了。正如百姓不可過分信靠君王（詩一四六3），君王也不可過分倚靠自己在百姓中的利益。大衛之子基督也有許多仇敵。當一大群人來捉拿祂，當眾人喊著釘祂十字架，釘祂十字架時，那時攪擾祂的人是何其加增！就是敬虔人也不可看為希奇——若潮流與他們相逆，而威脅他們的權勢越來越可畏。2. 他們極其惡毒。他們起來攻擊他；他們志在攪擾他；但那還不是全部：他們論到他的靈魂說：他得不著神的幫助。那就是，（1）他們對他的患難存惡意而刻薄的解釋——正如約伯的朋友對約伯所作的——斷定因為他的僕人和臣民如此離棄他、不幫助他，神也就已經離棄了他、放棄了他的事業，因此他當被看作——或更確切說，當不再被看作——假冒為善的人與惡人。（2）他們褻瀆地譭謗神不能救他：「他的危險如此之大，連神自己也幫不了他。」竟有如此大的不信在任何人心裏——特別是在以色列許多人裏——以致以為任何一黨的人對全能者而言也太強，這實在希奇。（3）他們竭力動搖他對神的信靠、驅使他絕望於從神得幫助：「他們對我的心說」——或可如此讀（參詩十一1，四十二10）；這比一切更叫他憂傷——他們對他有如此壞的評價，以為可能使他離開那根基。單單這試探就是對他的痛擊——肉中的一根刺，不，更是骨中的一把劍。當留意：神的兒女一想到絕望於在神裏得幫助就驚懼；你沒有別的比這更能煩擾他——若你企圖說服他他得不著神的幫助。大衛來到神面前，將仇敵論他所說的話告訴祂，正如希西家將拉伯沙基褻瀆的信展開在耶和華面前。他們說：我得不著祢的幫助；但主啊，若果如此，我就完了。他們對我的心說：他得不著神的拯救（因為原文如此）；但主啊，求祢對我的心說：我是你的拯救（詩三十五3）——這就滿足了我，並在合宜的時候使他們閉口。在這抱怨之後他加上細拉——這字在詩篇中出現約七十次。有人將之歸於大衛時歌唱詩篇所用的音樂；另有人歸於意義，認為它是命令莊嚴停頓的記號。細拉——留意這話，或停在此處，*稍作思想。*如此處：他們說，他得不著神的幫助——細拉。「留一點時間給這樣的思想。*撒但，退我後邊去吧。主責備你！*除去這可惡的提議！」
二、宣告他對神的倚靠（詩三3）。一個活潑的信徒，越被或因護理的責備、或因仇敵的辱罵從神面前擊退，就越緊地抓住祂、越親近地貼近祂；大衛在此正是如此——當他的仇敵說他得不著神的幫助時，他反而以更大的把握呼喊：但你——耶和華啊，是我四圍的盾牌；任憑他們怎麼說，我確知祢永不丟棄我，我也定意永不疑祢。請看神對祂的百姓是什麼——祂將是什麼，他們已經發現祂是什麼，大衛在祂裏面發現了什麼。1. 安全：「你是我四圍的盾牌」——有人作「環繞我的盾牌」——「既然我的仇敵四面圍繞我，就在各方護衛我。」不僅是我的盾牌（創十五1）——表明在神的護理中有分——更是為我的盾牌——表明那護衛當下的益處與裨益。2. 尊榮：你是我的榮耀。神所承認為自己百姓的人，不僅安全安穩，更是真實地顯得偉大，並被加上真正的尊榮——遠超地上權貴所誇的。大衛那時正蒙羞；冠冕已從他頭上落下；然而只要神是他的榮耀，他就不因此貶低自己（賽六十19）。你是我的榮耀——有人作「我以祢的榮耀為我的」；「這是我所瞄準、所羨慕的——無論我的遭遇如何、無論我的尊榮將如何——願我成為我神的名號與讚美。」3. 喜樂與拯救：你是叫我抬起頭來的；祢必從我的患難中抬起我的頭，並在合宜的時候恢復我的尊嚴；或至少，祢必在我的患難之下抬起我的頭，使我不致垂頭喪氣、也不致灰心、我的靈也不至衰竭。即使在最壞的時候，神的百姓若能因知道凡事都為他們效力而喜樂地抬起頭來，他們必承認：正是神——那叫他們抬起頭來的——既賜他們喜樂的緣由、又賜他們喜樂的心。
我們歌唱這詩、並為之禱告時，當抱持一種對屬靈仇敵之人數與惡毒所構成危險的體認——他們志在我們靈魂的傾覆，要驅使我們離開我們的神；我們也當關切神教會的困苦與危險——這教會在各處被毀謗、在各處被攻擊；但無論對哪一方面，我們都當在我們的神裏得激勵——祂承認、護衛、並要在合宜的時候為祂在世界中、以及在祂百姓心裏的利益加冕。
英文原文
Distress and Confidence
A psalm of David, when he fled from Absalom his son.
¹ LORD, how are they increased that trouble me! many are they that rise up against me.
² Many there be which say of my soul, There is no help for him in God. Selah.
³ But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head.
The title of this psalm and many others is as a key hung ready at the door, to open it, and let us into the entertainments of it; when we know upon what occasion a psalm was penned we know the better how to expound it. This was composed, or at least the substance of it was meditated and digested in David's thought, and offered up to God, when he fled from Absalom his son, who formed a conspiracy against him, to take away, not his crown only, but his life; we have the story, 2Sa 15:1-16:14, etc. 1. David was now in great grief; when, in his flight, he went up the Mount of Olives, he wept greatly, with his head covered, and marching bare-foot; yet then he composed this comfortable psalm. He wept and prayed, wept and sung, wept and believed; this was sowing in tears. Is any afflicted? Let him pray; nay, let him sing psalms, let him sing this psalm. Is any afflicted with undutiful disobedient children? David was; and yet that did not hinder his joy in God, nor put him out of tune for holy songs. 2. He was now in great danger; the plot against him was laid deep, the party that sought his ruin was very formidable, and his own son at the head of them, so that his affairs seemed to be at the last extremity; yet then he kept hold of his interest in God and improved that. Perils and frights should drive us to God, not drive us from him. 3. He had now a great deal of provocation given him by those from whom he had reason to expect better things, from his son, whom he had been indulgent of, from his subjects, whom he had been so great a blessing to; this he could not but resent, and it was enough to break in upon any man's temper; yet he was so far from any indecent expressions of passion and indignation that he had calmness enough for those acts of devotion which require the greatest fixedness and freedom of thought. The sedateness of his mind was evinced by the Spirit's coming upon him; for the Spirit chooses to move upon the still waters. Let no unkindness, no, not of a child or a friend, ever be laid so much to heart as to disfit us for communion with God. 4. He was now suffering for his sin in the matter of Uriah; this was the evil which, for that sin, God threatened to raise up against him out of his own house (2Sa 12:11), which, no doubt, he observed, and took occasion thence to renew his repentance for it. Yet he did not therefore cast away his confidence in the divine power and goodness, nor despair of succour. Even our sorrow for sin must not hinder either our joy in God or our hope in God. 5. He seemed cowardly in fleeing from Absalom, and quitting his royal city, before he had had one struggle for it; and yet, by this psalm, it appears he was full of true courage arising from his faith in God. True Christian fortitude consists more in a gracious security and serenity of mind, in patiently bearing and patiently waiting, than in daring enterprises with sword in hand.
In these Ps 3:1-3 he applies to God. Whither else should we go but to him when any thing grieves us or frightens us? David was now at a distance from his own closet, and from the courts of God's house, where he used to pray; and yet he could find a way open heaven-ward. Wherever we are we may have access to God, and may draw nigh to him whithersoever we are driven. David, in his flight, attends his God,
I. With a representation of his distress, Ps 3:1,2. He looks round, and as it were takes a view of his enemies' camp, or receives information of their designs against him, which he brings to God, not to his own council-board. Two things he complains of, concerning his enemies:—1. That they were very many: Lord, how are they increased! beyond what they were at first, and beyond whatever he thought they would have been. Absalom's faction, like a snow-ball, strangely gathered in its motion. He speaks of it as one amazed, and well he might, that a people he had so many ways obliged should almost generally revolt from him, rebel against him, and choose for their head such a foolish and giddy young man as Absalom was. How slippery and deceitful are the many! And how little fidelity and constancy are to be found among men! David had had the hearts of his subjects as much as ever any king had, and yet now, of a sudden, he had lost them. As people must not trust too much to princes (Ps 146:3), so princes must not build too much upon their interest in the people. Christ, the Son of David, had many enemies. When a great multitude came to seize him, when the crowd cried, Crucify him, Crucify him, how were those then increased that troubled him! Even good people must not think it strange if the stream be against them and the powers that threaten them grow more and more formidable. 2. That they were very malicious. They rose up against him; they aimed to trouble him; but that was not all: they said of his soul, There is no help for him in God. That is, (1.) They put a spiteful and invidious construction upon his troubles, as Job's friends did upon him, concluding that, because his servants and subjects forsook him thus and did not help him, God had deserted him and abandoned his cause, and he was therefore to be looked on, or rather to be looked off, as a hypocrite and a wicked man. (2.) They blasphemously reflected upon God as unable to relieve him: "His danger is so great that God himself cannot help him." It is strange that so great unbelief should be found in any, especially in many, in Israel, as to think any party of men too strong for Omnipotence to deal with. (3.) They endeavoured to shake his confidence in God and drive him to despair of relief from him: "They have said it to my soul;" so it may be read; compare Ps 11:1,42:10. This grieved him worst of all, that they had so bad an opinion of him as to think it possible to take him off from that foundation. The mere temptation was a buffeting to him, a thorn in his flesh, nay, a sword in his bones. Note, A child of God startles at the very thought of despairing of help in God; you cannot vex him with any thing so much as if you offer to persuade him that there is no help for him in God. David comes to God, and tells him what his enemies said of him, as Hezekiah spread Rabshakeh's blasphemous letter before the Lord. "They say, There is no help for me in thee; but, Lord, if it be so, I am undone. They say to my soul, There is no salvation" (for so the word is) "for him in God; but, Lord, do thou say unto my soul, I am thy salvation (Ps 35:3) and that shall satisfy me, and in due time silence them." To this complaint he adds Selah, which occurs about seventy times in the book of Psalms. Some refer it to the music with which, in David's time, the psalms were sung; others to the sense, and that it is a note commanding a solemn pause. Selah—Mark that, or, "Stop there, and consider a little." As here, they say, There is no help for him in God, Selah. "Take time for such a thought as this. Get thee behind me, Satan. The Lord rebuke thee! Away with such a vile suggestion!"
II. With a profession of his dependence upon God, Ps 3:3. An active believer, the more he is beaten off from God, either by the rebukes of Providence or the reproaches of enemies, the faster hold he will take of him and the closer will he cleave to him; so David here, when his enemies said, There is no help for him in God, cries out with so much the more assurance, "But thou, O Lord! art a shield for me; let them say what they will, I am sure thou wilt never desert me, and I am resolved I will never distrust thee." See what God is to his people, what he will be, what they have found him, what David found in him. 1. Safety: "Thou art a shield for me, a shield about me" (so some), "to secure me on all sides, since my enemies surrounded me." Not only my shield (Ge 15:1), which denotes an interest in the divine protection, but a shield for me, which denotes the present benefit and advantage of that protection. 2. Honour: Thou art my glory. Those whom God owns for his are not safe and easy, but really look great, and have true honour put upon them, far above that which the great ones of the earth are proud of. David was now in disgrace; the crown had fallen from his head; but he will not think the worse of himself while he has God for his glory, Isa 60:19. "Thou art my glory; thy glory I reckon mine" (so some); "this is what I aim at, and am ambitious of, whatever my lot is, and whatever becomes of my honour—that I may be to my God for a name and a praise." 3. Joy and deliverance: "Thou art the lifter up of my head; thou wilt lift up my head out of my troubles, and restore me to my dignity again, in due time; or, at least, thou wilt lift up my head under my troubles, so that I shall not droop nor be discouraged, nor shall my spirits fail." If, in the worst of times, God's people can lift up their heads with joy, knowing that all shall work for good to them, they will own it is God that is the lifter up of their head, that gives them both cause to rejoice and hearts to rejoice.
In singing this, and praying it over, we should possess ourselves with an apprehension of the danger we are in from the multitude and malice of our spiritual enemies, who seek the ruin of our souls by driving us from our God, and we should concern ourselves in the distresses and dangers of the church of God, which is every where spoken against, every where fought against; but, in reference to both, we should encourage ourselves in our God, who owns and protects and will in due time crown his own interest both in the world and in the hearts of his people.
4-8
Confidence in God
對神的信賴
⁴ 我用我的聲音求告耶和華，他就從他的聖山上應允我。細拉。 ⁵ 我躺下睡覺，我醒著，都因耶和華在扶持我。 ⁶ 雖有成萬的百姓來周圍攻擊我，我也不怕。 ⁷ 耶和華啊，求你起來！我的神啊，求你救我！因為你打了我一切仇敵的腮骨，敲碎了惡人的牙齒。 ⁸ 救恩屬乎耶和華；願你賜福給你的百姓。細拉。
大衛因仇敵的激惹而激動自己抓住神作他的神，又因而在向上仰望之時得著安慰——那時他若環顧四周，所見的盡是令人灰心之事——如今他在此回顧，以喜樂的反省述說自己因信賴神而得的益處，又前瞻，以喜樂的盼望期待他如今所處的黑暗境遇不久必有的光明美滿的結局。
一、請看他以何等的安慰回顧自己與神所曾有過的交通，以及神對他所施恩惠的作為——或是在他從前所經歷、又靠神的恩惠得勝的某次患難之中，或是在這次患難中直到如今。大衛曾歷經許多艱難，常被壓制、被帶到極低之處；但他總發現神是全然充足的。他如今以喜樂回憶：
1. 他的患難總是帶他到屈膝之處；在一切艱難危險之中，他總能承認神、將心舉起向著神，並發出聲音（當我們落在患難中時，這是令人得安慰的回想）：我用我的聲音求告神。憂慮和悲傷對我們有益而無損，當它們促使我們禱告，並驅使我們——不僅向神說話，更是呼求他——如同那認真懇切之人的時候。雖然神明白心的言語，就是在聽不見聲音之時（撒上1:13），也不看重那些使聲音聽聞於高處之人的假冒為善的禱告（賽58:4）——vox et præterea nihil，不過是聲音而已——然而當聲音的懇切出於心中的火熱，這便必被記在帳上：我們曾用我們的聲音呼求神。
2. 他總發現神隨時準備答應他的禱告：他從他的聖山聽了我——從天上，那高而聖潔之處；從錫安山上的約櫃，他素來從那裏賜下答覆給尋求他的人。大衛逃離押沙龍之時，曾吩咐撒督將約櫃抬回城裏（撒下15:25），因他知道神並不被約束於——甚至也不被約束於——他那同在的約櫃；儘管相隔遙遠，他仍能憑信從聖山領受平安的答覆。沒有任何事物能在神向我們所施恩典的交通、與他在我們裏面所運行的恩典之間，造成鴻溝——在他的恩寵與我們的信心之間不能。約櫃的約在錫安山，我們一切禱告的答覆都從那約的應許而來。基督被立為君王在錫安聖山上（詩2:6），我們的禱告蒙垂聽，正是藉著他——父所常聽的那一位。
3. 在神的護理之下他總是極其安全、極其安穩（詩3:5）：我躺下睡覺——心境安寧平靜；我醒過來——精神煥發，因耶和華扶持了我。 （1）這話可應用於每一夜普遍的憐憫；我們每日清晨當獨自、也當與家人一同為此感恩。許多人無處可枕首（只在曠野飄流），或即或有，也不敢躺下，因懼怕仇敵；但我們卻安然躺下。許多人躺下卻不能入睡，因身體的痛苦，或心中的焦慮，或夜間不斷的驚恐，輾轉反側直到天明；但我們卻安然躺下入睡——雖然那時我們不能為自己的保全作任何事。許多人躺下入睡，卻不再醒來，他們睡了死的覺，如埃及人的長子；但我們躺下睡覺，又醒來迎接另一日的光明和安慰——這是從何而來呢？豈不是因為主用睡眠扶持我們，如同用食物一樣嗎？我們在他的保護之下安全，在他美善護理的膀臂中安穩。 （2）此處看來更是指大衛在危難之中靈裏奇異的寧靜與安詳。他藉著禱告將自己和自己的事交託給神，又確知他的保護，他的心便堅定、安穩了。兒子的悖逆、臣民的不忠、許多朋友的背叛、性命的危險、行军的疲乏、結局的未定——這一切從未奪去他一小時的睡眠，也未曾擾亂他的安息；因為主藉著他的恩和聖靈的安慰，大能地扶持了他，使他安穩。當我們在患難中、我們的心得以倚靠神，以至於無論吃飯、睡覺都不帶著戰兢和驚惶——這是極大的憐憫。 （3）古代教父中有人將此應用於基督的復活。他在受苦之時獻上懇切的呼求，蒙了垂聽；因此，雖然他躺下睡了死的覺，卻在第三日醒來，因為主扶持了他，使他不見朽壞。
4. 神屢次打破他仇敵的勢力、限制他們的惡意，曾打了他們的腮骨（詩3:7）——使他們啞口無言、敗壞他們的言論，使他們蒙羞受辱，羞辱地打了他们的腮；又敲碎了他們的牙齒，使他們不能行出所要行的惡。掃羅和非利士人有時似乎要吞滅他，卻不能成就所圖謀的。那向神的百姓咬牙切齒、磨利如刀的牙齒，必被敲碎。每當教會仇敵的勢力似乎威脅之時，便當回想神曾多少次打破它；我們又確知他的膀臂並未縮短。他能封住他們的口、綁住他們的手。
二、請看他以何等的信心前瞻他所仍將面對的危險。他既已將自己置於神的保護之下、又屢次嘗過其中的益處：
1. 他一切的恐懼都平息、靜默了（詩3:6）。他以何等神聖的英勇蔑視仇敵無能的威嚇和攻勢！雖有成萬的百姓來周圍攻擊我，我也不怕——無論是外來的入侵，還是內亂的叛變，他們擺陣、或紮營周圍攻擊我。再沒有人似乎比他更不安全（他的仇敵眾多，成萬；他們惡毒而堅決，「他們擺陣攻擊我；不僅如此，他們大大得勢，似乎已經得勝；因為他們四面圍繞我，千對一」），然而再沒有人比他更安穩：「雖有這一切，我卻不懼怕；他們不能傷害我，因此也不能使我驚惶；無論我為自己的保全採取何等審慎的方法，我總不煩擾自己，不懷疑我的神，也不疑惑最終必有美滿的結局。」大衛逃離押沙龍之時吩咐撒督將約櫃抬回去，他對當時患難的結局說得猶疑不定，並如謙卑的悔改者那樣總結說：我在這裏，願他憑自己的意旨待我（撒下15:26）。但如今他如剛強的信徒那樣滿有把握地說話，對結局毫無懼怕。注意，向神甘心樂意的順服，乃是得著在神裏面甘心滿足和信心的途徑。
2. 他的禱告得著激發和鼓勵（詩3:7）。他信神是他的拯救者，卻仍禱告；不，他正因如此而禱告：*耶和華啊，求你起來！我的神啊，求你救我！*拯救的應許並不取消、反倒是激發我們為之祈求的懇求。他必因這事被尋求。
3. 他的信心成為得勝。他開始這詩篇之時抱怨仇敵的勢力和惡意，卻在結尾之時因他神的權能和恩惠而歡欣，如今看見與他同在的比反對他的更多（詩3:8）。他在此建立他的信心、從中得著安慰的兩個偉大真理是： （1）救恩屬乎耶和華；無論危險多大，他都有拯救的能力；當一切別的幫助和援助都失敗之時，拯救乃是他的特權；這是他的喜悅，是他的產業，是他對屬他之人所賜的應許——他們的拯救不是出於自己，乃是出於耶和華。因此，凡照新約的條款以耶和華為神的人，都必確定得著拯救；因為作他們神的，乃是拯救之神。 （2）他的賜福臨到他的百姓；他不僅有能力拯救他們，更已向他們保證了他恩慈的旨意。他在自己的話語中向他的百姓宣告了賜福；我們有責任相信那賜福確實臨到了他們，縱然沒有看得見的果效。由此我們可以斷言：神的百姓，雖然可能受人的指責和論斷，卻確實是他所賜福的——他才是真正賜福的那一位，因此他能命令福氣臨到。
我們唱這詩、以此禱告之時，當承認我們因倚靠神、將自己交託給他而得的滿足，又要鼓勵自己、並彼此鼓勵，繼續盼望、安靜等候耶和華的救恩。
英文原文
Confidence in God
⁴ I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah.
⁵ I laid me down and slept; I awaked; for the LORD sustained me.
⁶ I will not be afraid of ten thousands of people, that have set themselves against me round about.
⁷ Arise, O LORD; save me, O my God: for thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the ungodly.
⁸ Salvation belongeth unto the LORD: thy blessing is upon thy people. Selah.
David, having stirred up himself by the irritations of his enemies to take hold on God as his God, and so gained comfort in looking upward when, if he looked round about him, nothing appeared but what was discouraging, here looks back with pleasing reflections upon the benefit he had derived from trusting in God and looks forward with pleasing expectations of a very bright and happy issue to which the dark dispensation he was now under would shortly be brought.
I. See with what comfort he looks back upon the communion he had had with God, and the communications of his favour to him, either in some former trouble he had been in, and through God's goodness got through, or in this hitherto. David had been exercised with many difficulties, often oppressed and brought very low; but still he had found God all-sufficient. He now remembered with pleasure,
1. That his troubles had always brought him to his knees, and that, in all his difficulties and dangers, he had been enabled to acknowledge God and to lift up his heart to him, and his voice too (this will be comfortable reflection when we are in trouble): I cried unto God with my voice. Care and grief do us good and no hurt when they set us a praying, and engage us, not only to speak to God, but to cry to him, as those that are in earnest. And though God understands the language of the heart, when the voice is not heard (1Sa 1:13), and values not the hypocritical prayers of those who cause their voice to be heard on high (Isa 58:4), vox et præterea nihil—mere sound, yet, when the earnestness of the voice comes from the fervency of the heart, it shall be taken notice of, in the account, that we cried unto God with our voice.
2. That he had always found God ready to answer his prayers: He heard me out of his holy hill, from heaven, the high and holy place, from the ark on Mount Sion, whence he used to give answers to those that sought to him. David had ordered Zadok to carry back the ark into the city when he was flying from Absalom (2Sa 15:25), knowing that God was not tied, no, not to the ark of his presence, and that, notwithstanding the distance of place, he could by faith receive answers of peace from the holy hill. No such things can fix a gulf between the communications of God's grace towards us and the operations of his grace in us, between his favour and our faith. The ark of the covenant was in Mount Zion, and all the answers to our prayers come from the promises of that covenant. Christ was set King upon the holy hill of Zion (Ps 2:6), and it is through him, whom the Father hears always, that our prayers are heard.
3. That he had always been very safe and very easy under the divine protection (Ps 3:5): "I laid myself down and slept, composed and quiet; and awaked refreshed, for the Lord sustained me." (1.) This is applicable to the common mercies of every night, which we ought to give thanks for alone, and with our families, every morning. Many have not where to lay their head (but wander in deserts), or, if they have, dare not lie down for fear of the enemy; but we have laid ourselves down in peace. Many lie down and cannot sleep, but are full of tossings to and fro till the dawning of the day, through pain of body, or anguish of mind, or the continual alarms of fear in the night; but we lie down and sleep in safety, though incapable of doing any thing then for our own preservation. Many lie down and sleep, and never awake again, they sleep the sleep of death, as the first-born of the Egyptians; but we lie down and sleep, and awake again to the light and comfort of another day; and whence is it, but because the Lord has sustained us with sleep as with food? We have been safe under his protection and easy in the arms of his good providence. (2.) It seems here to be meant of the wonderful quietness and calmness of David's spirit, in the midst of his dangers. Having by prayer committed himself and his cause to God, and being sure of his protection, his heart was fixed, and he was easy. The undutifulness of his son, the disloyalty of his subjects, the treachery of many of his friends, the hazard of his person, the fatigues of his march, and the uncertainty of the event, never deprived him of an hour's sleep, nor gave any disturbance to his repose; for the Lord, by his grace and the consolations of his Spirit, powerfully sustained him and made him easy. It is a great mercy when we are in trouble to have our minds stayed upon God, so as never either to eat or sleep with trembling and astonishment. (3.) Some of the ancients apply it to the resurrection of Christ. In his sufferings he offered up strong cries, and was heard; and therefore, though he laid down and slept the sleep of death, yet he awaked the third day, for the Lord sustained him, that he should not see corruption.
4. That God had often broken the power and restrained the malice of his enemies, had smitten them upon the cheek-bone (Ps 3:7), had silenced them and spoiled their speaking, blemished them and put them to shame, smitten them on the cheek reproachfully, had disabled them to do the mischief they intended; for he had broken their teeth. Saul and the Philistines, who were sometimes ready to swallow him up, could not effect what they designed. The teeth that are gnashed or sharpened against God's people shall be broken. When, at any time, the power of the church's enemies seems threatening, it is good to remember how often God has broken it; and we are sure that his arm is not shortened. He can stop their mouths and tie their hands.
II. See with what confidence he looks forward to the dangers he had yet in prospect. Having put himself under God's protection and often found the benefit of it, 1. His fears were all stilled and silenced, Ps 3:6. With what a holy bravery does he bid defiance to the impotent menaces and attempts of his enemies! "I will not be afraid of ten thousands of people, that either in a foreign invasion or an intestine rebellion set themselves, or encamp, against me round about." No man seemed less safe (his enemies are numerous, ten thousands; they are spiteful and resolute, "They have set themselves against me; nay, they have prevailed far, and seem to have gained their point; for they are against me round about on every side, thousands against one"), and yet no man was more secure: "I will not be afraid, for all this; they cannot hurt me, and therefore they shall not frighten me; whatever prudent methods I take for my own preservation, I will not disquiet myself, distrust my God, nor doubt of a good issue at last." When David, in his flight from Absalom, bade Zadok carry back the ark, he spoke doubtfully of the issue of his present troubles, and concluded, like a humble penitent, Here I am; let him do to me what seemeth to him good, 2Sa 15:26. But now, like a strong believer, he speaks confidently, and has no fear concerning the event. Note, A cheerful resignation to God is the way to obtain a cheerful satisfaction and confidence in God. 2. His prayers were quickened and encouraged, Ps 3:7. He believed God was his Saviour, and yet prays; nay, he therefore prays, Arise, O Lord! save me, O my God! Promises of salvation do not supersede, but engage, our petitions for it. He will for this be enquired of. 3. His faith became triumphant. He began the psalm with complaints of the strength and malice of his enemies, but concludes it with exultation in the power and grace of his God, and now sees more with him than against him, Ps 3:8. Two great truths he here builds his confidence upon and fetches comfort from. (1.) That salvation belongeth unto the Lord; he has power to save, be the danger ever so great; it is his prerogative to save, when all other helps and succours fail; it is his pleasure, it is his property, it is his promise to those that are his, whose salvation is not of themselves, but of the Lord. Therefore all that have the Lord for their God, according to the tenour of the new covenant, are sure of salvation; for he that is their God is the God of salvation. (2.) That his blessing is upon his people; he not only has power to save them, but he has assured them of his kind and gracious intentions towards them. He has, in his word, pronounced a blessing upon his people; and we are bound to believe that that blessing does accordingly rest upon them, though there be not the visible effects of it. Hence we may conclude that God's people, though they may lie under the reproaches and censures of men, are surely blessed of him, who blesses indeed, and therefore can command a blessing.
In singing this, and praying it over, we must own the satisfaction we have had in depending upon God and committing ourselves to him, and encourage ourselves, and one another to continue still hoping and quietly waiting for the salvation of the Lord.
正如前一篇以在得榮中的大衛為預表，向我們展示了救贖主的君王尊嚴；照樣，本篇以在困苦中的大衛為榜樣，向我們展示了蒙贖之人的平安與聖潔的穩妥——他們在神的保護之下，實際上何等安全，也自覺何等安全。大衛此時被叛逆的兒子押沙龍趕出他的宮殿、趕出王城、趕出聖城。一、他向神訴說他的仇敵（詩三1、2）。二、他信靠神，並以此激勵自己——神仍是他的神（詩三3）。三、他回想自己因神恩惠地應允他禱告而得的滿足，以及他對神向他施恩的經歷（詩三4、5）。四、他勝過自己的恐懼（詩三6），也勝過他的仇敵——他為此向神禱告求告（詩三7）。五、他將榮耀歸給神，並為自己得着那屬於神一切百姓的確實福分與拯救而得安慰（詩三8）。最能論說神真理的，是憑經歷而論的人；大衛在此正是如此論說神的大能與良善，以及敬虔人的安全與安寧。