서론
無標題
英文原文
It is probable that David penned this psalm when he was persecuted by Saul; some passages in it agree particularly to the narrow escapes he had, at Keilah (1Sa 23:13), then in the wilderness of Maon, when Saul marched on one side of the hill and he on the other, and, soon after, in the cave in the wilderness of En-gedi; but that it was penned upon any of those occasions we are not told. It is a mixture of prayers, and praises, and professions of confidence in God, all which do well together and are helpful to one another. I. David professes his cheerful confidence in God, and, in that confidence, prays for deliverance out of his present troubles, Ps 31:1-8. II. He complains of the very deplorable condition he was in, and, in the sense of his calamities, still prays that God would graciously appear for him against his persecutors, Ps 31:9-18. III. He concludes the psalm with praise and triumph, giving glory to God, and encouraging himself and others to trust in him, Ps 31:19-24.
1-8
Prayer for Deliverance; Profession of Confidence in God
求拯救的禱告；宣告對神的信靠
交與伶長。大衛的詩。
¹ 耶和華啊，我投靠你；求你使我永不羞愧；憑你的公義搭救我！ ² 求你側耳而聽，快快救我！作我堅固的磐石，拯救我的保障！ ³ 因為你是我的巖石，我的山寨；所以求你為你名的緣故引導我，指點我。 ⁴ 求你救我脫離人為我暗設的網羅，因為你是我的力量。 ⁵ 我將我的靈魂交在你手裏；耶和華誠實的神啊，你救贖了我。 ⁶ 我恨惡那信奉虛無之神的人；我卻倚靠耶和華。 ⁷ 我要為你的慈愛高興歡喜；因為你已經看見我的困苦，知道我心中的艱難， ⁸ 你未曾把我交在仇敵手裏；你使我的腳站在寬闊之處。
信心與禱告必須並行。那信的人，讓他禱告——「我因信，所以如此說話」；那禱告的人，讓他信，因為出於信心的祈禱才是有功效的祈禱。這兩者我們在此都看見。
一、大衛在困境中，迫切地向神祈求拯救與解救。這能減輕一個負重的心靈，引進所應許的憐憫，並在期待中奇妙地扶持、安慰那靈魂。他祈求：1. 求神搭救他（詩 31:1），使他的性命得脫仇敵的毒手，使他們對他的迫害得以終結；求神不僅以他的憐憫，更以他的公義搭救他——如同在他與不義的迫害者之間一位公義的審判官；求神側耳聽他的祈求、他的申訴，並搭救他（詩 31:2）。神竟肯顧念那最大、最善之人的案件，這是他的俯就；他如此行乃是自卑。詩人也求他快快搭救，免得拯救若久延，他的信心便要失敗。2. 求神若不立刻救他脫離患難，也求他在患難中保護他、作他的避難所：「作我堅固的磐石」——不能動搖、不能攻取，如同天然形成的堅壘；並作我的*「拯救的保障」——如同巧匠建造的堡壘；這一切都是「為拯救我」。我們可以這樣禱告：求神以他的護理保守我們的性命與安舒，並求他藉著他的恩典使我們能在其中以自己為安全（箴 18:10）。3. 他的案件既在責任上有許多難處，也在審慎上有許多難處，他便求神引導：「主啊，求你引導我、指點我」（詩 31:3）——如此安排我的腳步，如此安排我的心靈，使我不作任何不合法、不能自圓其說的事——違背我的良心；也不作任何不明智、不謹慎的事——違背我的利益。」那些決心順從神引導的人，可以憑信心如此祈求。4. 他的仇敵既十分狡猾，又十分惡毒，他便求神挫敗他們對他的計謀（詩 31:4）：「求你救我脫離人為我暗設的網羅」，救我脫離他們要陷我於其中的罪、患難、死亡。
二、他在這禱告中，藉著重複宣告自己對神的信靠與仰賴，將榮耀歸給神。這鼓勵了他的禱告，也使他有資格領受他所祈求的憐憫（詩 31:1）：「耶和華啊，我投靠你」——不靠自己，不靠自己的任何充足，也不靠任何受造之物；「求你使我永不羞愧」——使我不致失去你所應許我、我也因此在你的應許中所盼望的任何益處。1. 他已揀選神作他的保護者，而神也藉著他的應許承諾如此作（詩 31:3）：「因為你是我的巖石，我的山寨」——因著你與我所立的約，並我對那約的信心認同；所以*「作我堅固的磐石」（詩 31:2）。那些真誠以耶和華為自己神的人，可以期待得著他作他們神的益處；因為神與我們的關係既帶著名分，也帶著實際。「你是我的力量」（詩 31:4）。神若作我們的力量，我們便可盼望他既將他的力量賜給我們，也為我們施展他的力量。2. 他特別將自己的靈魂交託給他（詩 31:5）：「我將我的靈魂交在你手裏。」(1) 大衛若在此看自己為將死之人，他便藉這話將他離世的靈魂交託給那賜靈魂的神——靈魂在死時要歸回他那裏。「人隻能殺身體，但我信靠神「救贖我的靈魂脫離陰間的權勢」」（詩 49:15）。若神要他死，他情願如此；但願我的靈魂「落在耶和華的手裏，因為他有豐盛的憐憫。」我們的主耶穌在十字架上斷氣之時，所用的正是這話，將他的靈魂獻為祭物——為罪獻上甘心祭，自願捨命作贖價。從司提反的榜樣我們得知，在臨終之時當注視在神右邊的基督，並將我們的靈魂交託給他：「主耶穌啊，求你接收我的靈魂。」但(2) 大衛在此也當被看作一個在困境與患難中的人。而[1] 他最關切的是他的靈魂——他的靈、他更美的部分。請注意：我們外麵的患難當增加我們對自己靈魂的關切。許多人以為，當他們為世事焦頭爛額、神的護理又使他們的掛慮倍增之時，他們疏忽自己的靈魂也是可以原諒的；殊不知我們的性命與世俗利益越是處於危險之中，我們便越當關切自己的靈魂，好使「外體雖然毀壞，內心卻一天新似一天」（林後 4:16），並使我們在不能保守別的任何事物之時，仍能「保守自己的靈魂」（路 21:19）。[2] 他認為對靈魂所能作的最好的事，就是將它交在神的手中，把這極大的信託寄存在他那裏。他曾祈求（詩 31:4）從外麵患難的網羅中被拉出來，但他既不堅持這一點（願神的旨意成就），便立即放下這祈求，而將那靈——那內心的人——交在神的手中。「主啊，無論我的身體遭遇如何，求你讓我的靈魂得好處。」請注意：我們每一個人莊嚴地將自己的靈魂交在神的手中——被他恩典所聖化、獻與他的尊榮、為他的事奉所用、並為他的國而裝備——這是我們的本分與智慧。鼓勵我們將靈魂交在神手中的，乃是因他不僅創造了它，更救贖了它；舊約教會與舊約聖徒的諸般拯救，乃是我們藉耶穌基督得贖的預表（創 48:16）。靈魂的救贖極其寶貴，若不是基督承擔了它，便必永遠斷絕了；但基督既救贖了我們的靈魂，便不僅對它取得了額外的權利與名分——這義務要求我們將它交託給他，視為屬他的；更表明了他對靈魂特別的恩慈與關切——這鼓勵我們將它交託給他，求他保守直到他天國的國度（提後 1:12）：「耶和華誠實的神啊，你救贖了我！」*——求你照著你必信守的應許救贖我。
三、他與那些以肉體為膀臂的人斷絕了一切結盟（詩 31:6）：「我恨惡那信奉虛無之神的人」——有人解作拜偶像之人，他們指望從假神得幫助，而那些假神乃是虛空與謊言；也有人解作觀兆的、和那些聽從他們的人。大衛厭惡使用法術與占卜；他不求問、也不理會飛鳥的走向或祭牲的內臟，不理會好兆或壞兆；這些都是虛謊的虛空，他不僅自己不理會，更恨惡那些如此行之人的惡行。他隻倚靠神，不倚靠任何受造之物。他在朝中或在國中的勢力、他的退路或堅壘，甚至歌利亞的刀本身——這些都是虛謊的虛空，是他所不能倚靠的；他隻倚靠耶和華。見詩 40:4、耶 17:5。
四、他以對神的盼望安慰自己，並藉此不僅使自己安舒，更使自己喜樂（詩 31:7）。他既倚靠神的慈愛，便要在其中高興歡喜；那些不曉得如何珍視自己在神裏的盼望的人，乃是不能在其中找到足以抵消他們的苦情、止息他們的憂傷的喜樂的人。
五、他以自己近來與從前對神之恩惠的經歷來激勵這盼望，並將之歸榮耀給神；那曾搭救的，如今搭救、將來也必搭救。1. 神已經顧念他的患難及其一切情形：「你已經看見我的困苦」——以智慧為之預備合宜的解救，並以俯就與同情眷顧你僕人的卑微。2. 他已經察看他靈性的狀態，以及他在患難之下心中的活動：「知道我心中的艱難」——帶著溫柔的關切與看顧。當我們在患難中，神的眼睛注視我們的靈魂，要看它是否為罪自卑、順服神的旨意、並因患難而得益。若靈魂在患難之下被壓傷之時，曾在真實的敬虔中被舉起歸向神，他便知道。3. 當掃羅在基伊拉穩穩地將他拿住之時，他已經把他從掃羅手中救出來（撒上 23:7）：「你未曾把我交在仇敵手裏」，反而使我得釋放，進入*「寬闊之處」*，在那裏我可以為自己的安全周旋（詩 31:8）。基督在十字架上使用了那些話（詩 31:5），這授權我們將這一切應用到基督身上：他信靠他的父，被他扶持並搭救，並（因他自卑）被神升為至高——當我們唱詩 31:1-8 之時，理當這樣思想，也當在其中承認我們自己在患難中所經歷的神恩典的同在，並激勵自己日後繼續信靠他。
英文原文
Prayer for Deliverance; Profession of Confidence in God
To the chief musician. A psalm of David.
¹ In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness.
² Bow down thine ear to me; deliver me speedily: be thou my strong rock, for a house of defence to save me.
³ For thou art my rock and my fortress; therefore for thy name's sake lead me, and guide me.
⁴ Pull me out of the net that they have laid privily for me: for thou art my strength.
⁵ Into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth.
⁶ I have hated them that regard lying vanities: but I trust in the LORD.
⁷ I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities;
⁸ And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room.
Faith and prayer must go together. He that believes, let him pray—I believe, therefore I have spoken: and he that prays, let him believe, for the prayer of faith is the prevailing prayer. We have both here.
I. David, in distress, is very earnest with God in prayer for succour and relief. This eases a burdened spirit, fetches in promised mercies, and wonderfully supports and comforts the soul in the expectation of them. He prays, 1. That God would deliver him (Ps 31:1), that his life might be preserved from the malice of his enemies, and that an end might be put to their persecutions of him, that God, not only in his mercy, but in righteousness, would deliver him, as a righteous Judge betwixt him and his unrighteous persecutors, that he would bow down his ear to his petitions, to his appeals, and deliver him, Ps 31:2. It is condescension in God to take cognizance of the case of the greatest and best of men; he humbles himself to do it. The psalmist prays also that he would deliver him speedily, lest, if the deliverance were long deferred, his faith should fail. 2. That if he did not immediately deliver him out of his troubles, yet he would protect and shelter him in his troubles; "Be thou my strong rock, immovable, impregnable, as a fastness framed by nature, and my house of defence, a fortress framed by art, and all to save me." Thus we may pray that God's providence would secure to us our lives and comforts, and that by his grace we may be enabled to think ourselves safe in him, Pr 18:10. 3. That his case having much in it of difficulty, both in respect of duty and in respect of prudence, he might be under the divine guidance: "Lord, lead me and guide me (Ps 31:3), so order my steps, so order my spirit, that I may never do any thing unlawful and unjustifiable—against my conscience, nor unwise and indiscreet—against my interest." Those that resolve to follow God's direction may in faith pray for it. 4. That his enemies being very crafty, as well as very spiteful, God would frustrate and baffle their designs against him (Ps 31:4): "Pull me out of the net that they have laid privily for me, and keep me from the sin, the trouble, the death, they aim to entrap me in."
II. In this prayer he gives glory to God by a repeated profession of his confidence in him and dependence on him. This encouraged his prayers and qualified him for the mercies he prayed for (Ps 31:1): "In thee, O Lord! do I put my trust, and not in myself, or any sufficiency of my own, or in any creature; let me never be ashamed, let me not be disappointed of any of that good which thou hast promised me and which therefore I have promised myself in thee." 1. He had chosen God for his protector, and God had, by his promise, undertaken to be so (Ps 31:3): "Thou art my rock and my fortress, by thy covenant with me and my believing consent to that covenant; therefore be my strong rock," Ps 31:2. Those that have in sincerity avouched the Lord for theirs may expect the benefit of his being so; for God's relations to us carry with them both name and thing. Thou art my strength, Ps 31:4. If God be our strength, we may hope that he will both put his strength in us and put forth his strength for us. 2. He gave up his soul in a special manner to him (Ps 31:5): Into thy hands I commit my spirit. (1.) If David here looks upon himself as a dying man, by these words he resigns his departing soul to God who gave it, and to whom, at death, the spirit returns. "Men can but kill the body, but I trust in God to redeem my soul from the power of the grave," Ps 49:15. He is willing to die if God will have it so; but let my soul fall into the hands of the Lord, for his mercies are great. With these words our Lord Jesus yielded up the ghost upon the cross, and made his soul an offering, a free-will offering for sin, voluntarily laying down his life a ransom. By Stephen's example we are taught in, our dying moment, to eye Christ at God's right hand, and to commit our spirits to him: Lord Jesus, receive my spirit. But, 2. David is here to be looked upon as a man in distress and trouble. And, [1.] His great care is about his soul, his spirit, his better part. Note, Our outward afflictions should increase our concern for our souls. Many think that while they are perplexed about their worldly affairs, and Providence multiplies their cares about them, they may be excused if they neglect their souls; whereas the greater hazard our lives and secular interests lie at the more we are concerned to look to our souls, that, though the outward man perish, the inward man may suffer no damage (2Co 4:16), and that we may keep possession of our souls when we can keep possession of nothing else, Lu 21:19. [2.] He thinks the best he can do for the soul is to commit it into the hand of God, and lodge that great trust with him. He had prayed (Ps 31:4) to be plucked out of the net of outward trouble, but, as not insisting upon that (God's will be done), he immediately lets fall that petition, and commits the spirit, the inward man, into God's hand. "Lord, however it goes with me, as to my body, let it go well with my soul." Note, It is the wisdom and duty of every one of us solemnly to commit our spirits into the hands of God, to be sanctified by his grace, devoted to his honour, employed in his service, and fitted for his kingdom. That which encourages us to commit our spirits into the hand of God is that he has not only created, but redeemed, them; the particular redemptions of the Old-Testament church and the Old-Testament saints were typical of our redemption by Jesus Christ, Ge 48:16. The redemption of the soul is so precious that it must have ceased for ever if Christ had not undertaken it; but, by redeeming our souls, he has not only acquired an additional right and title to them, which obliges us to commit them to him as his own, but has shown the extraordinary kindness and concern he has for them, which encourages us to commit them to him, to be preserved to his heavenly kingdom (2Ti 1:12): "Thou hast redeemed me, O Lord God of truth! redeem me according to a promise which thou wilt be true to."
III. He disclaimed all confederacy with those that made an arm of flesh their confidence (Ps 31:6): I have hated those that regard lying vanities—idolaters (to some), who expect aid from false gods, which are vanity and a lie—astrologers, and those that give heed to them, so others. David abhorred the use of enchantments and divinations; he consulted not, nor even took notice of, the flight of birds or entrails of beasts, good omens or bad omens; they are lying vanities, and he not only did not regard them himself, but hated the wickedness of those that did. He trusted in God only, and not in any creature. His interest in the court or country, his retreats or strongholds, even Goliath's sword itself—these were lying vanities, which he could not depend upon, but trusted in the Lord only. See Ps 40:4, Jer 17:5.
IV. He comforted himself with his hope in God, and made himself, not only easy, but cheerful, with it, Ps 31:7. Having relied on God's mercy, he will be glad and rejoice in it; and those know not how to value their hope in God who cannot find joy enough in that hope to counterbalance their grievances and silence their griefs.
V. He encouraged himself in this hope with the experiences he had had of late, and formerly, of God's goodness to him, which he mentions to the glory of God; he that has delivered doth and will. 1. God had taken notice of his afflictions and all the circumstances of them: "Thou hast considered my trouble, with wisdom to suit relief to it, with condescension and compassion regarding the low estate of they servant." 2. He had observed the temper of his spirit and the workings of his heart under his afflictions: "Thou hast known my soul in adversities, with a tender concern and care for it." God's eye is upon our souls when we are in trouble, to see whether they be humbled for sin, submissive to the will of God, and bettered by the affliction. If the soul, when cast down under affliction, has been lifted up to him in true devotion, he knows it. 3. He had rescued him out of the hands of Saul when he had him safe enough in Keilah (1Sa 23:7): "Thou hast not shut me up into the hand of the enemy, but set me at liberty, in a large room, where I may shift for my own safety," Ps 31:8. Christ's using those words (Ps 31:5) upon the cross may warrant us to apply all this to Christ, who trusted in his Father and was supported and delivered by him, and (because he humbled himself) highly exalted, which it is proper to think of when we sing Ps 31:1-8, as also therein to acknowledge the experience we have had of God's gracious presence with us in our troubles and to encourage ourselves to trust in him for the future.
9-18
Sorrowful Complaints; Humble and Believing Prayer
悲苦的訴苦；謙卑而憑信的祈求
⁹ 耶和華啊，求你憐恤我，因為我在急難之中；我的眼睛因憂愁而乾癟，連我的心和我的肚腹也是如此。
¹⁰ 我的生命為愁苦所消耗，我的年歲為歎息所曠廢；我的力量因我的罪孽衰敗，我的骨頭也枯乾。
¹¹ 我一切仇敵都使我羞愧，尤其是我的鄰舍更使我羞愧；那認識我的都懼怕我，在外頭看見我的都躲避我。
¹² 我被人忘記，如同死人無人記念；我好像破碎的器皿。
¹³ 我聽見了許多人的讒謗，四圍都是驚嚇；他們一同商議攻擊我的時候，圖謀要害我的性命。
¹⁴ 耶和華啊，我仍舊倚靠你；我說：你是我的神。
¹⁵ 我終身的事在你手中；求你救我脫離仇敵的手和那些追逼我的人。
¹⁶ 求你使你的臉光照僕人，憑你的慈愛拯救我。
¹⁷ 耶和華啊，求你叫我不致羞愧，因為我曾呼求你；求你使惡人羞愧，使他們在陰間緘默無聲。
¹⁸ 那撒謊攻擊義人的嘴唇，求你使它們閉口無言；他們用驕傲輕蔑的口氣，說出嚴厲的話。
在詩 31:1-8 中，大衛訴諸神的公義，並以自己與神的關係和對神的倚靠來懇求；如今他訴諸神的憐憫，並以自己苦難之深來懇求——這苦難使他的情形成為那憐憫最恰當的對象。當觀察，
一、 他對自己患難困苦的訴苦（詩 31:9）：「耶和華啊，求你憐恤我，因為我在急難之中，需要你的憐恤。」他對自己境況的追憶，與約伯的某些訴苦頗為相似。1. 他的患難在他心中留下極深的印記，使他成為一個多受患難的人。他的憂愁如此之大，以致他的心也被消耗，他的生命也被吞噬，他不停地歎息（詩 31:9,10）。在這事上他是基督的預表——基督與憂患密切相識，常常流淚。我們可從大衛的性情——他面貌紅潤、血氣旺盛，又從他對音樂的天賦，以及他早年膽敢從事的冒險作為——推斷他的天性既開朗又堅定，易於喜樂，不輕易把患難放在心上；然而我們在此看見他被帶到何等地步：他幾乎把眼睛哭壞了，把氣息歎盡了。那些輕浮歡快的人當心不要走極端，永不可藐視憂愁；他們若不肯用別的方法學會嚴肅，神必能找出辦法使他們憂鬱。2. 他的身體也受他心思憂愁之苦（詩 31:10）：我的力量衰敗，我的骨頭枯乾，這一切都是因我的罪孽。論到他與掃羅之間的爭端，他可以自信地堅持自己的公義；但作為神加在他身上的患難，他承認自己罪有應得，並坦然承認自己的罪孽是一切患難的肇因；罪的感覺深深刺透他，比一切災禍更消耗他。3. 他的朋友待他不厚，對他避而遠之。他成了認識他之人的驚嚇，他們一看見他就躲避他（詩 31:11）。他們不敢收留他，也不敢幫助他，不敢對他稍示好感，甚至不敢與他同被看見，生怕因此惹禍上身——如今掃羅已宣告他為叛徒，剝奪了他的法律保護。他們看見亞希米勒祭司只因無知地資助藏匿他，便付出了何等代價；因此，他們雖然不能不承認他受了極大的冤屈，卻沒有勇氣為他出頭。他們把他遺忘，如同死人無人記念（詩 31:12），又把他輕看如同破碎的器皿。那些他在朝中得尊榮時對他百般恭敬的人，如今他雖然是無辜地失寵，卻都對他形同陌路。世上充滿了這樣的「燕子朋友」，冬天一來便飛走。那些落在失敗一方的人，若被如此撇棄，不要以為奇怪，倒要確保在天上有一位不會失效的朋友，並善加利用他。4. 他的仇敵對他的指責極不公允。他們若不是先把他描繪成壞人，就不會那樣迫害他；他在一切仇敵中成為羞辱，尤其是在他的鄰舍中（詩 31:11）。那些曾見證他正直、良心上不能不承認他是誠實人的人，反倒最熱衷於把他描繪成完全相反的人，以便向掃羅獻媚。這樣他聽見了許多人的讒謗；人人都向他扔石頭，因為四圍都是驚嚇；也就是說，他們不敢有別的作為，因為凡不肯與鄰舍同謀控告大衛的，就被視為對掃羅心懷不滿。這樣，最好的人被那些決意要以最惡劣手段對待他們的人，描繪成最壞的模樣。5. 他的性命被瞄準，他常在性命的危險中。四圍都是驚嚇，他知道無論仇敵怎樣商議，所設計的不是要奪去他的自由，而是要奪去他的性命（詩 31:13）——一條如此寶貴、如此有用的性命，以色列眾人都欠了它許多善事，而這性命從未失喪。照樣，在法利賽人和希律黨人一切反對基督的計謀中，所設計的總是要奪去他的性命——這就是蛇的後裔的仇恨與殘忍。
二、 他在這一切患難中對神的信靠。周圍一切看來幽暗可怕，威脅要把他驅至絕望：「耶和華啊，我仍舊倚靠你！（詩 31:14）我便因此免於沉淪。」他的仇敵奪去了他在人中的名聲，卻不能奪去他在神裡的安慰，因為他們不能把他從對神的信靠中趕走。他在困境中有兩件事用以自慰，並到神面前以此向他懇求：——1. 「*你是我的神；*我揀選你為我的神，你也應許作我的神」；他若是我們的神、我們又能憑信如此稱呼他，那就夠了——即使我們不能稱別的任何東西為己有。「你是我的神；所以我除了向你以外，還能向誰求拯救呢？」能這樣懇求的人，他們的禱告決不受限制；因為神若承擔作我們的神，他必為我們成就與這應許之廣大深遠相稱的事。2. *我終身的事在你手中。*這句若與前一句相連，安慰便完全了。神若把我們終身的事握在他手中，他能幫助我們；他若作我們的神，他必幫助我們；這樣我們還有甚麼能叫我們灰心呢？那些以神為神的人，有一個極大的支持，就是他們終身的事在他手中，他必為他們安排到最好——對一切將自己的靈也交託他手中的人，他必照他們的時候為他們安排，正如大衛在此所作的（詩 31:5）。一生的年歲在神手中，或延長或縮短，或使之苦澀或使之甘甜，都憑他的旨意，照他旨意所定的。我們終身的事（一切與我們有關的事故，以及它們發生的時機）都憑神支配；它們不在我們自己手中，因為人的道路不在自己；不在我們朋友手中，也不在我們仇敵手中，乃在神手中；*各人的判斷都從他而出。*大衛在他的禱告中不向神吩咐，而是向他順服。「主啊，我終身的事在你手中，我也樂意如此；它們不能再交在更好的手中了。願你的旨意成就。」
三、 他憑這信靠向神所求的。1. 他求神救他脫離仇敵的手（詩 31:15），拯救他（詩 31:16），這是為神的慈愛，不是因自己有任何功勞。我們的時機在神手中（有人如此讀），因此他知道如何為我們的拯救選擇最合宜的時候，我們也當樂意等候那時候。當大衛在洞中放過掃羅時，周圍的人對他說：這就是神將你交在你手裡、拯救你的時候了（撒上 24:4）。「不，」大衛說，「我拯救的時候還沒有到，除非能不犯罪而成就；我必等候那時候；因為那是神的時候，是最好的時候。」2. 求神在這期間使他享受神恩寵的安慰（詩 31:16）：「求你使你的臉光照僕人；讓我得著你恩寵的舒適憑據和印記，那將使我在一切憂愁中仍能在心中喜樂。」3. 求他對神的禱告得蒙應允，他在神裡的盼望得以成就（詩 31:17）：「求你叫我不致羞愧——不致對我的盼望和禱告失望，因為我曾呼求你，你從未對你的百姓說：『尋求是徒然的，盼望是徒然的。』」4. 願羞愧和緘默成為惡人的分，特別是他仇敵的分。他們對自己反對大衛的成功滿懷自信，以為必能傾覆他、毀滅他。「主啊，」他說，「求你因他們指望落空，使他們對自己的自信蒙羞」，正如那些反對建造耶路撒冷城牆的人，當城牆完工時，便在自己眼中看為自卑（尼 6:16）。求你使他們在陰間緘默無聲。當注意，死亡要使理性所不能止息的殘酷逼迫者的喧嚷怒氣歸於緘默。在墳墓裡，惡人不再攪擾。特別地，他求（也就是說，他預言）那些譭謗誣陷神百姓的人被止息（詩 31:18）：願那驕傲輕蔑地說嚴厲的話攻擊義人的撒謊嘴唇閉口無言。這是一個非常好的禱告，(1.) 我們常有機會向神獻上；因為那些口向天褻瀆的人，通常也辱罵天國的後嗣。宗教，以及宗教的認真持守者，在各處都被譭謗，〔1〕懷著極大的惡意：他們說嚴厲的話，存心攪擾他們，並盼望以所說的話實際傷害他們。他們說苛刻的話（原文如此），這些話重重壓在他們身上，他們指望借此給他們烙上不可磨滅的羞辱印記。〔2〕懷著極大的虛假：他們是撒謊的嘴唇，由謊言之父所教，為他的利益服務。〔3〕懷著極大的輕蔑與鄙視：他們用驕傲輕蔑的口氣說話，彷彿神所尊榮的義人，是世上最可鄙的人，不配與他們羊群中的狗並列。人以為若能藉此使好人暴露於仇恨或輕蔑之下，那麼蓄意撒謊也不算罪。我們的神啊，求你垂聽，因為我們被藐視。(2.) 我們可以憑信心如此求；因為這些撒謊的嘴唇必被閉口無言。神有許多方法成就。有時他責備那些譭謗他百姓之人的良心，使他們的心回轉。有時借他的護理明明反駁他們的誣陷，把他百姓的公義如光顯明出來。然而，將有一日神要使不敬虔的罪人承認他們攻擊他百姓所說一切苛刻言論的虛假，並要向他們施行審判（猶 14,15）。那時這禱告要全然應允，我們唱這詩時當仰望那日，並盡力以行善塞住那糊塗無知人的口（彼前 2:15）。
英文原文
Sorrowful Complaints; Humble and Believing Prayer
⁹ Have mercy upon me, O LORD, for I am in trouble: mine eye is consumed with grief, yea, my soul and my belly.
¹⁰ For my life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed.
¹¹ I was a reproach among all mine enemies, but especially among my neighbours, and a fear to mine acquaintance: they that did see me without fled from me.
¹² I am forgotten as a dead man out of mind: I am like a broken vessel.
¹³ For I have heard the slander of many: fear was on every side: while they took counsel together against me, they devised to take away my life.
¹⁴ But I trusted in thee, O LORD: I said, Thou art my God.
¹⁵ My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me.
¹⁶ Make thy face to shine upon thy servant: save me for thy mercies' sake.
¹⁷ Let me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave.
¹⁸ Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous.
In the Ps 31:1-8 David had appealed to God's righteousness, and pleaded his relation to him and dependence on him; here he appeals to his mercy, and pleads the greatness of his own misery, which made his case the proper object of that mercy. Observe,
I. The complaint he makes of his trouble and distress (Ps 31:9): "Have mercy upon me, O Lord! for I am in trouble, and need thy mercy." The remembrance he makes of his condition is not much unlike some even of Job's complaints. 1. His troubles had fixed a very deep impression upon his mind and made him a man of sorrows. So great was his grief that his very soul was consumed with it, and his life spent with it, and he was continually sighing, Ps 31:9,10. Herein he was a type of Christ,—who was intimately acquainted with grief and often in tears. We may guess by David's complexion, which was ruddy and sanguine, by his genius for music, and by his daring enterprises in his early days, that his natural disposition was both cheerful and firm, that he was apt to be cheerful, and not to lay trouble to his heart; yet here we see what he is brought to: he has almost wept out his eyes, and sighed away his breath. Let those that are airy and gay take heed of running into extremes, and never set sorrow at defiance; God can find out ways to make them melancholy if they will not otherwise learn to be serious. 2. His body was afflicted with the sorrows of his mind (Ps 31:10): My strength fails, my bones are consumed, and all because of my iniquity. As to Saul, and the quarrel he had with him, he could confidently insist upon his righteousness; but, as it was an affliction God laid upon him, he owns he had deserved it, and freely confesses his iniquity to have been the procuring cause of all his trouble; and the sense of sin touched him to the quick and wasted him more than all his calamities. 3. His friends were unkind and became shy of him. He was a fear to his acquaintance, when they saw him they fled from him, Ps 31:11. They durst not harbour him nor give him any assistance, durst not show him any countenance, nor so much as be seen in his company, for fear of being brought into trouble by it, now that Saul had proclaimed him a traitor and outlawed him. They saw how dearly Ahimelech the priest had paid for aiding and abetting him, though ignorantly; and therefore, though they could not but own he had a great deal of wrong done him, yet they had not the courage to appear for him. He was forgotten by them, as a dead man out of mind (Ps 31:12), and looked upon with contempt as a broken vessel. Those that showed him all possible respect when he was in honour at court, now that he had fallen into disgrace, though unjustly, were strange to him. Such swallow-friends the world is full of, that are gone in winter. Let those that fall on the losing side not think it strange if they be thus deserted, but make sure a friend in heaven, that will not fail them, and make use of him. 4. His enemies were unjust in their censures of him. They would not have persecuted him as they did if they had not first represented him as a bad man; he was a reproach among all his enemies, but especially among his neighbours, Ps 31:11. Those that had been the witnesses of his integrity, and could not but be convinced in their consciences that he was an honest man, were the most forward to represent him quite otherwise, that they might curry favour with Saul. Thus he heard the slander of many; every one had a stone to throw at him, because fear was in every side; that is, they durst not do otherwise, for he that would not join with his neighbours to accuse David was looked upon as disaffected to Saul. Thus the best of men have been represented under the worst characters by those that resolved to give them the worst treatment. 5. His life was aimed at and he went in continual peril of it. Fear was on every side, and he knew that, whatever counsel his enemies took against him, the design was not to take away his liberty, but to take away his life (Ps 31:13), a life so valuable, so useful, to the good services of which all Israel owed so much, and which was never forfeited. Thus, in all the plots of the Pharisees and Herodians against Christ, still the design was to take away his life, such are the enmity and cruelty of the serpent's seed.
II. His confidence in God in the midst of these troubles. Every thing looked black and dismal round about him, and threatened to drive him to despair: "But I trusted in thee, O Lord! (Ps 31:14) and was thereby kept from sinking." His enemies robbed him of his reputation among men, but they could not rob him of his comfort in God, because they could not drive him from his confidence in God. Two things he comforted himself with in his straits, and he went to God and pleaded them with him:—1. "Thou art my God; I have chosen thee for mine, and thou hast promised to be mine;" and, if he be ours and we can by faith call him so, it is enough, when we can call nothing else ours. "Thou art my God; and therefore to whom shall I go for relief but to thee?" Those need not be straitened in their prayers who can plead this; for, if God undertake to be our God, he will do that for us which will answer the compass and vast extent of the engagement. 2. My times are in thy hand. Join this with the former and it makes the comfort complete. If God have our times in his hand, he can help us; and, if he be our God, he will help us; and then what can discourage us? It is a great support to those who have God for their God that their times are in his hand and he will be sure to order and dispose of them for the best, to all those who commit their spirits also into his hand, to suit them to their times, as David here, Ps 31:5. The time of life is in God's hands, to lengthen or shorten, embitter or sweeten, as he pleases, according to the counsel of his will. Our times (all events that concern us, and the timing of them) are at God's disposal; they are not in our own hands, for the way of man is not in himself, not in our friends' hands, nor in our enemies' hands, but in God's; every man's judgment proceedeth from him. David does not, in his prayers, prescribe to God, but subscribe to him. "Lord, my times are in thy hand, and I am well pleased that they are so; they could not be in a better hand. Thy will be done."
III. His petitions to God, in this faith and confidence, 1. He prays that God would deliver him out of the hand of his enemies (Ps 31:15), and save him (Ps 31:16), and this for his mercies' sake, and not for any merit of his own. Our opportunities are in God's hand (so some read it), and therefore he knows how to choose the best and fittest time for our deliverance, and we must be willing to wait that time. When David had Saul at his mercy in the cave those about him said, "This is the time in which God will deliver thee," 1Sa 24:4. "No," says David, "the time has not come for my deliverance till it can be wrought without sin; and I will wait for that time; for it is God's time, and that is the best time." 2. That God would give him the comfort of his favour in the mean time (Ps 31:16): "Make thy face to shine upon thy servant; let me have the comfortable tokens and evidences of thy favour to me, and that shall put gladness in my heart in the midst of all my griefs." 3. That his prayers to God might be answered and his hopes in God accomplished (Ps 31:17): "Let me not be ashamed of my hopes and prayers, for I have called upon thee, who never saidst to thy people, Seek in vain, and hope in vain." 4. That shame and silence might be the portion of wicked people, and particularly of his enemies. They were confident of their success against David, and that they should run him down and ruin him. "Lord," says he, "let them be made ashamed of that confidence by the disappointment of their expectations," as those that opposed the building of the wall about Jerusalem, when it was finished, were much cast down in their own eye, Ne 6:16. Let them be silent in the grave. Note, Death will silence the rage and clamour of cruel persecutors, whom reason would not silence. In the grave the wicked cease from troubling. Particularly, he prays for (that is, he prophesies) the silencing of those that reproach and calumniate the people of God (Ps 31:18): Let lying lips be put to silence, that speak grievous things proudly and contemptuously against the righteous. This is a very good prayer which, (1.) We have often occasion to put up to God; for those that set their mouth against the heavens commonly revile the heirs of heaven. Religion, in the strict and serious professors of it, are every where spoken against, [1.] With a great deal of malice: They speak grievous things, on purpose to vex them, and hoping, with what they say, to do them a real mischief. They speak hard things (so the word is), which bear hard upon them, and by which they hope to fasten indelible characters of infamy upon them. [2.] With a great deal of falsehood: They are lying lips, taught by the father of lies and serving his interest. [3.] With a great deal of scorn and disdain: They speak proudly and contemptuously, as if the righteous, whom God has honoured, were the most despicable people in the world, and not worthy to be set with the dogs of their flock. One would think they thought it no sin to tell a deliberate lie if it might but serve to expose a good man either to hatred or contempt. Hear, O our God! for we are despised. (2.) We may pray in faith; for these lying lips shall be put to silence. God has many ways of doing it. Sometimes he convinces the consciences of those that reproach his people, and turns their hearts. Sometimes by his providence he visibly confutes their calumnies, and brings forth the righteousness of his people as the light. However, there is a day coming when God will convince ungodly sinners of the falsehood of all the hard speeches that have spoken against his people and will execute judgment upon them, Jude 1:14,15. Then shall this prayer be fully answered, and to that day we should have an eye in the singing of it, engaging ourselves likewise by well-doing, if possible, to silence the ignorance of foolish men, 1Pe 2:15.
19-24
Triumphant Praise
得勝的讚美
¹⁹ 耶和華啊，敬畏你、投靠你的人，你為他們所積存、在世人面前所施的恩惠，是何等大呢！ ²⁰ 你必把他們藏在你面前的隱密處，免遇人的驕傲；又必暗暗地保守他們在亭子裡，免受口舌的爭鬧。 ²¹ 耶和華是應當稱頌的，因為他在堅固城裡向我施展奇妙的慈愛。 ²² 至於我，我曾急促地說：我從你眼前被隔絕；然而我呼求你的時候，你仍聽我懇求的聲音。 ²³ 耶和華的聖民哪，你們都要愛他；因為耶和華保護誠實人，足足報應行事驕傲的人。 ²⁴ 凡仰望耶和華的人，你們都要壯膽，堅固你們的心。
這些經文中有三件事：
I. 大衛因神向祂百姓普遍施恩而作出的信心承認（詩 31:19-20）。
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神對所有的人都是良善的，但祂對以色列格外施恩。祂對他們的恩惠何等奇妙，且要作為他們永世景仰的主題：耶和華啊，你的恩惠何其大！其旨意何其深！其豐富何其厚！其賜下何其自由寬廣！那些被人以誹謗加壓的人，神卻以恩惠尊榮加壓在他們身上。凡有分於這恩惠的人，被描述為敬畏神、投靠祂的人——既敬畏祂的偉大，又倚靠祂的恩典。這恩惠被說成是為他們「所積存」並為他們「所施」的。(1) 在來世有為他們積存的恩惠——就是「留在天上」的基業（彼前 1:4）；今世則有為他們所施的恩惠——就是作在他們裡面的恩惠。神的恩惠既足以作祂眾子長大成人時的產業和基業，也足以作他們年幼時的供養和教育。銀行裡有足夠的，手中也有足夠的。(2) 這恩惠積存在祂的應許裡，賜給一切敬畏神的人——他們蒙應許不缺任何好處。但這恩惠也「施行」出來——就是應許實際的成全——賜給那些投靠祂的人：他們以信抓住應許，運用應許，為自己從中汲取益處和安慰。若永約寶藏中為我們積存的恩惠沒有為我們施行出來，那是我們自己的錯，因為我們不信。但投靠神的人，既在自己心裡得享祂恩惠的安慰，也就得了祂恩惠的聲譽（產業的聲譽對某些人是大有分量的）；這恩惠是在「世人面前」為他們施行的。神向他們施恩，便賜他們尊榮，又輥去他們的羞辱；「因為凡看見他們的必承認他們，他們是耶和華所賜福的後裔」（賽 61:9）。
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神保護人，也保護牲畜；但祂特別保護自己的百姓（詩 31:20）：你必把他們藏在……。正如祂的恩惠為他們隱藏、為他們保留，照樣他們也為這恩惠被隱藏、被保留。聖徒是神所隱藏的人。請看：(1) 他們所處的危險，是來自人的驕傲和口舌的爭鬧；驕傲的人凌辱他們，要踐踏他們、把他們踐踏在地；好爭鬧的人挑剔尋隙；當口舌相爭時，善良的人常常吃虧。人的驕傲危及他們的自由；彎曲辯論中口舌的爭鬧危及真理。(2) 但請看他們所處的保障：你必把他們藏在你面前的隱密處，在亭子裡。神的護理必保守他們免受仇敵的惡意。祂有許多方法遮蔽他們。當人尋索巴錄和耶利米時，「耶和華將他們隱藏」（耶 36:26）。神的恩典必保守他們免受那遍地流行之審判的惡害；對他們而言，這些毫無毒鉤；在主發怒的日子，他們必被隱藏，因為沒有怒氣向他們發作。祂的安慰必保守他們安穩、喜樂；祂的聖所——他們在那裡與祂相交——遮蔽他們，使他們免受恐懼與試探的火箭；而祂在天上宅第中的居所，不久、且要永遠，成為他們躲避一切危險與恐懼的隱密處。
II. 大衛因神向他個人施恩而獻上的感恩回報（詩 31:21-22）。他既讚美神向眾聖徒施恩，就在此承認自己曾如何經歷神的恩待。1. 外有爭戰；但神奇妙地保全了他的性命：「他向我施展奇妙的慈愛——他向我施恩、眷顧我的一個事例，超乎我所求所想。」神向祂百姓所施的慈愛，綜觀一切，誠然奇妙；但其中有些事例，即使在今世，在他們眼中也格外奇妙；正如這裡——當神在大衛藏身於洞穴和樹林中時保全他免受掃羅之劍，使他如同在堅固城中一樣安全。在基伊拉那座堅固城中，神向他施了大恩——既使他成為拯救居民脫離非利士人之手的器皿，後來又從那些忘恩負義、要把他交在掃羅手中的人手中救出他來（撒上 23:5、12）。這誠然是奇妙的慈愛，他為此滿懷驚奇與感恩地寫下：耶和華是應當稱頌的。特別的保全當配以特別的感恩。2. 內有恐懼；但神待他勝過他的恐懼（詩 31:22）。他在此記錄：(1) 他自己的愚妄——對神的不信，這是他引以為恥所承認的。他雖有明確的應許可作根基，又在許多困境中經歷過神的眷顧，卻仍對神存著這剛硬、猜疑的意念，甚至忍不住當面告訴祂：「我從你眼前被隔絕——你已經完全離棄我，我不能再指望蒙你看顧或眷念了。我終有一日要死在掃羅手裡，於是從你眼前被剪除——就是在你眼看的時候被毀滅」（撒上 27:1）。這話他是在「驚慌」中說的（有人如此譯），表示他處境的艱難——掃羅就在他背後，隨時要捉拿他，使試探更加猛烈。我們譯作「急促」——表示他心裡的紛亂與不安，使試探突然而來，在他毫無防備時擊中他。注意，人在急促、不假思索時說錯話，是常有的事；但急促中所說錯的話，我們必須在悠閒時悔改——特別是那些對神所說的不信的話。(2) 神向他所施奇妙的恩惠——雖然如此。他的信心雖然失敗，神的應許卻沒有失敗：然而我呼求你的時候，你仍聽我懇求的聲音。他以自己的不信襯托出神的信實，使祂的慈愛顯得更加奇妙、更加光輝。當我們這樣不信神的時候，祂本可公義地照我們的話待我們，把我們所怕的加在我們身上，正如祂對以色列所作的（民 14:28，賽 66:4）。但祂憐憫我們、赦免我們；我們的不信並沒有使祂的應許和恩典歸於徒然，因為祂知道我們的本體。
III. 他據此對眾聖徒的勸勉和激勵（詩 31:23-24）。1. 他願他們愛神（詩 31:23）：耶和華的聖民哪，你們都要愛他！自己心中滿了對神的愛的人，不能不盼望別人也愛祂；因為在神的恩寵中，不必怕有競爭者。聖徒的特徵就是愛神；然而仍要被勸勉愛祂——愛祂更多、愛祂更深，並獻上愛的憑據。我們愛祂，不僅因祂的良善——因為祂保護誠實人，也因祂的公義——因為祂足足報應行事驕傲的人（他們要毀滅祂所保護的人），照他們的驕傲報應他們。有人把「驕傲」譯作褒義：祂豐豐富富地報應行事高超（或優秀）的人，就是大膽行善的人，他的心像約沙法那樣「奮勇」行主的道。行得好的人，祂要報應他；行得極好的人，祂要豐豐富富地報應他。2. 他願他們仰望神（詩 31:24）：凡仰望耶和華的人，你們都要壯膽——無論遇見甚麼難處或危險，你們所投靠的神必藉著這投靠堅固你們的心。仰望神的人有理由壯膽，使他們的心堅強，因為沒有甚麼真正的惡事會臨到他們，也沒有甚麼真正對他們有益的事會缺少。
我們唱這詩時，當激勵自己和彼此，無論有甚麼威脅、無論誰向我們皺眉，都要在我們基督徒的道路上繼續前進、堅忍到底。
英文原文
Triumphant Praise
¹⁹ Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men!
²⁰ Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues.
²¹ Blessed be the LORD: for he hath showed me his marvellous kindness in a strong city.
²² For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee.
²³ O love the LORD, all ye his saints: for the LORD preserveth the faithful, and plentifully rewardeth the proud doer.
²⁴ Be of good courage, and he shall strengthen your heart, all ye that hope in the LORD.
We have three things in these verses:—
I. The believing acknowledgment which David makes of God's goodness to his people in general, Ps 31:19,20.
1. God is good to all, but he is, in a special manner, good to Israel. His goodness to them is wonderful, and will be, to eternity, matter of admiration: O how great is thy goodness! How profound are the counsels of it! how rich are the treasures of it! how free and extensive are the communications of it! Those very persons whom men load with slanders God loads with benefits and honours. Those who are interested in this goodness are described to be such as fear God and trust in him, as stand in awe of his greatness and rely on his grace. This goodness is said to be laid up for them and wrought for them. (1.) There is a goodness laid up for them in the other world, an inheritance reserved in heaven (1Pe 1:4), and there is a goodness wrought for them in this world, goodness wrought in them. There is enough in God's goodness both for the portion and inheritance of all his children when they come to their full age, and for their maintenance and education during their minority. There is enough in bank and enough in hand. (2.) This goodness is laid up in his promise for all that fear God, to whom assurance is given that they shall want no good thing. But it is wrought, in the actual performance of the promise, for those that trust in him—that by faith take hold of the promise, put it in suit, and draw out to themselves the benefit and comfort of it. If what is laid up for us in the treasures of the everlasting covenant be not wrought for us, it is our own fault, because we do not believe. But those that trust in God, as they have the comfort of his goodness in their own bosoms, so they have the credit of it (and the credit of an estate goes far with some); it is wrought for them before the sons of men. God's goodness to them puts an honour upon them and rolls away their reproach; for all that see them shall acknowledge them, that they are the seed which the Lord hath blessed, Isa 61:9.
2. God preserves man and beast; but he is, in a special manner, the protector of his own people (Ps 31:20): Thou shalt hide them. As his goodness is hid and reserved for them, so they are hid and preserved for it. The saints are God's hidden ones. See here, (1.) The danger they are in, which arises from the pride of man and from the strife of tongues; proud men insult over them and would trample on them and tread them down; contentious men pick quarrels with them; and, when tongues are at strife, good people often go by the worst. The pride of men endangers their liberty; the strife of tongues in perverse disputings endangers truth. But, (2.) See the defence they are under: Thou shalt hide them in the secret of thy presence, in a pavilion. God's providence shall keep them safe form the malice of their enemies. He has many ways of sheltering them. When Baruch and Jeremiah were sought for the Lord hid them, Jer 36:36. God's grace shall keep them safe from the evil of the judgments that are abroad; to them they have no sting; and they shall be hidden in the day of the Lord's anger, for there is no anger at them. His comforts shall keep them easy and cheerful; his sanctuary, where they have communion with him, shelters them from the fiery darts of terror and temptation; and the mansions in his house above shall be shortly, shall be eternally, their hiding-place from all danger and fear.
II. The thankful returns which David makes for God's goodness to him in particular, Ps 31:21,22. Having admired God's goodness to all the saints, he here owns how good he had found him. 1. Without were fightings; but God had wonderfully preserved his life: "He has shown me his marvellous loving-kindness, he has given me an instance of his care for me and favour to me, beyond what I could have expected." God's loving-kindness to his people, all things considered, is wonderful; but some instances of it, even in this world, are in a special manner marvelous in their eyes; as this here, when God preserved David from the sword of Saul, in caves and woods, as safe as if he had been in a strong city. In Keilah, that strong city, God showed him great mercy, both in making him an instrument to rescue the inhabitants out of the hands of the Philistines and then in rescuing him from the same men who would have ungratefully delivered him up into the hand of Saul, 1Sa 23:5,12. This was marvellous loving-kindness indeed, upon which he writes, with wonder and thankfulness, Blessed be the Lord. Special preservations call for particular thanksgivings. 2. Within were fears; but God was better to him than his fears, Ps 31:22. He here keeps an account, (1.) Of his own folly, in distrusting God, which he acknowledges, to his shame. Though he had express promises to build upon, and great experience of God's care concerning him in many straits, yet he had entertained this hard and jealous thought of God, and could not forbear telling it him to his face. "I am cut off before thy eyes; thou hast quite forsaken me, and I must not expect to be looked upon or regarded by thee any more. I shall one day perish by the hand of Saul, and so be cut off before thy eyes, be ruined while thou lookest on," 1Sa 27:1. This he said in his flight (so some read it), which denotes the distress of his affairs. Saul was just at his back, and ready to seize him, which made the temptation strong. In my haste (so we read it), which denotes the disturbance and discomposure of his mind, which made the temptation surprising, so that it found him off his guard. Note, It is a common thing to speak amiss when we speak in haste and without consideration; but what we speak amiss in haste we must repent of at leisure, particularly that which we have spoken distrustfully of God. (2.) Of God's wonderful goodness to him notwithstanding. Though his faith failed, God's promise did not: Thou hearest the voice of my supplication, for all this. He mentions his own unbelief as a foil to God's fidelity, serving to make his loving-kindness the more marvellous, the more illustrious. When we have thus distrusted God he might justly take us at our word, and bring our fears upon us, as he did on Israel, Nu 14:28, Isa 66:4. But he has pitied and pardoned us, and our unbelief has not made his promise and grace of no effect; for he knows our frame.
III. The exhortation and encouragement which he hereupon gives to all the saints, Ps 31:23,24. 1. He would have them set their love on God (Ps 31:23): O love the Lord! all you his saints. Those that have their own hearts full of love to God cannot but desire that others also may be in love with him; for in his favour there is no need to fear a rival. It is the character of the saints that they do love God; and yet they must still be called upon to love him, to love him more and love him better, and give proofs of their love. We must love him, not only for his goodness, because he preserves the faithful, but for his justice, because he plentifully rewards the proud doer (who would ruin those whom he preserves), according to their pride. Some take it in a good sense; he plentifully rewards the magnificent (or excellent) doer, that is daringly good, whose heart, like Jehoshaphat's, is lifted up in the ways of the Lord. He rewards him that does well, but plentifully rewards him that does excellently well. 2. He would have them set their hope in God (Ps 31:24): "Be of good courage; have a good heart on it; whatever difficulties or dangers you may meet with, the God you trust in shall by that trust strengthen your heart." Those that hope in God have reason to be of good courage, and let their hearts be strong, for, as nothing truly evil can befal them, so nothing truly good for them shall be wanting to them.
In singing this we should animate ourselves and one another to proceed and persevere in our Christian course, whatever threatens us, and whoever frowns upon us.
本篇詩篇大概是大衛在受掃羅逼迫時所寫；其中一些片段特別吻合他幾次險些遇害的經歷——先是在基伊拉（撒上 23:13），其後在瑪雲的曠野，掃羅在山這邊走，他在山那邊走，不久之後又在隱基底曠野的洞中；然而本篇是否確為其中任何一次事件而作，我們並未被告知。本篇是祈禱、讚美與對神信靠的宣告的揉合，這三者相得益彰、彼此相助。一、大衛宣告他在神裡面歡然的信靠，並在這信靠中祈求得著拯救脫離當前的患難（詩 31:1-8）。二、他訴說自己所處極其可悲的境況，並在災難的感悟中，仍求神恩慈地為他出頭抵擋逼迫他的人（詩 31:9-18）。三、他以讚美與誇勝結束本篇，將榮耀歸給神，並激勵自己和他人信靠祂（詩 31:19-24）。