서론
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简体中文
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
简体中文
患难与信心
大卫逃避他儿子押沙龙的时候所作的诗。
¹ 耶和华啊，我的敌人何其加增！有许多人起来攻击我。
² 有许多人议论我说：他得不着神的帮助。〔细拉〕
³ 但你耶和华是我四围的盾牌，是我的荣耀，又叫我的心昂首。
这篇诗以及许多其他诗篇的标题，如同门旁预备好的钥匙，要开门让我们进入其中的丰盛；当我们知道一首诗是因何事而写，就能更好地解释它。这首诗是大卫逃避他儿子押沙龙时所写，或至少其内容是在大卫心中默想揣摩后献与神的——押沙龙结党背叛他，要夺去不仅是他的冠冕，更是他的性命；其事迹记于撒下15:1-16:14等处。1. 大卫此时身陷极大忧愁；他在逃亡中上橄榄山时，蒙着头、赤着脚前行，痛痛哭泣；然而就在那时他作成了这篇令人得安慰的诗。他边哭边祷告，边哭边歌唱，边哭边相信；这正是"流泪撒种"。有人受苦吗？让他祷告；不，让他唱诗篇，让他唱这篇诗。有人因儿女不孝不顺而受苦吗？大卫正是如此；然而这并不妨碍他在神里面的喜乐，也不使他失去圣歌的调子。2. 他此时身处极大危险之中；谋害他的阴谋藏得很深，寻索他性命的党羽十分可怕，而且是由他亲生儿子为首——他的处境似乎已到绝境；然而就在那时他仍紧紧抓住他在神里面的利益并加以善用。危险与惊吓当驱使我们归向神，而非驱使我们远离他。3. 他此时从本可期待善待他之人那里受了极大的激动——从他一向宽容的儿子，从他向来大大赐福的臣民；这事他不能不怀恨在心，也足以打破任何人的性情；然而他丝毫没有失态的怒气与愤慨之辞，反倒心境足够平静，能作那些需要最大定力与思想自由的敬拜之工。圣灵降临在他身上，正印证了他心意的宁静；因为圣灵乐意运行在静水之上。任何不仁之举——即使是儿女或朋友的——都不可放在心上到使我们失去与神相交的地步。4. 他此时正为他在乌利亚一事上的罪受罚；这正是神为那罪而威胁要从自己家中兴起攻击他的祸患（撒下12:11），他无疑留意到了，并趁机重新为那罪悔改。但他并没有因此丢弃对神权能与良善的信靠，也没有对得拯救绝望。我们为罪忧伤，也不可妨碍我们在神里的喜乐或在神里的盼望。5. 他在尚未为耶路撒冷作过一次抗争之前就逃离押沙龙、放弃京城，似乎显得懦弱；然而从这篇诗可以看出，他心中满有从信靠神而来的真勇气。基督徒真正的刚强，更多在于内心的恩惠安稳与宁静，在于耐心忍受与耐心等候，胜过持剑冒险的壮举。
在诗3:1-3中，他向神呼求。当任何事使我们忧愁或惊惧时，我们还能往谁那里去呢？大卫此时远离自己的内室，也远离他素常祷告的神殿院宇；然而他能找到一条向上通达天上的路。无论我们在何处，都能进到神面前；无论被赶到何处，都能就近他。大卫在逃亡中这样侍候他的神——
一、陈明他的患难（诗3:1,2）。他环顾四周，仿佛察看敌人的营盘，或得知他们谋害他的计谋，便将此事带到神面前——不是带到自己的议事厅。关于敌人，他抱怨两件事：1. 他们人数极多：耶和华啊，我的敌人何其加增！ 远超过起初，也远超过他所预料的。押沙龙的党羽如同滚雪球，在滚动中奇异地膨胀。他像一个惊奇的人那样说到这事——一个他曾多方厚待的百姓竟几乎普遍叛离他、背叛他，并选出一个像押沙龙那样愚昧轻浮的少年人为首，他实在该惊奇。众人何等善变诡诈！人间又何等缺少忠信与坚贞！大卫曾如任何君王那样得着臣民的心，如今却忽然失丧了。百姓既不该过分倚靠君王（诗146:3），君王也不该过分倚仗自己在民中的势力。大卫的子孙基督有许多仇敌。当大队人马来捉拿他，当众人喊叫钉他十字架，钉他十字架时，那时搅扰他的人何其加增！即使是敬虔人，若潮流与他们相背、威胁他们的势力越发可怕，也不可引以为怪。2. 他们极其恶毒。他们起来攻击他，定意搅扰他；但不止于此：他们议论他的灵魂说：他得不着神的帮助。 即：(1) 他们对他的患难作了恶毒而刻薄的论断，正如约伯的朋友论断约伯一样，断言——因为他的仆人和臣民如此离弃他、不帮助他——神已丢弃他、撇弃了他的事业，因此他当被看作（不如说不被看作）假冒为善的恶人。(2) 他们亵渎地论断神为无能救助："他的危险如此之大，连神自己也帮不了他。"希奇的是，在任何人里面——尤其是在以色列许多人里面——竟有如此大的不信，以为任何人群对全能者而言太过强盛。(3) 他们设法动摇他对神的信靠，驱使他绝望于从神得帮助："他们向我的灵魂说"——也可这样读；比较诗11:1，42:10。最叫他伤痛的是，他们对他评价如此之坏，以为能把他从那根基上挪去。这试探本身对他就是重击，是他肉体中的一根刺，不，是他骨头中的剑。请注意：神的儿女一想到绝望于神的帮助便惊骇；没有什么比试图说服他他在神里得不着帮助更能惹动他。大卫来到神面前，把仇敌论他的话告诉神，正如希西家将拉伯沙基亵渎的信在耶和华面前展开。"他们说：我在你里面得不着帮助；耶和华啊，若果然如此，我便灭亡了。他们向我的灵魂说：他得不着拯救（原文如此）在神里；但主啊，求你向我的灵魂说：我是你的拯救（诗35:3），那便足以满足我，并在适当的时候使他们闭口。"在这抱怨之后他加上细拉（Selah），这字在诗篇中出现约七十次。有人将其归于大卫时期诗篇所配的音乐；有人将其归于意义，认为它是一个指示庄严停顿的记号。细拉——"留意那点"，或"停在这里，稍加思考"。如此处：他们说，他得不着神的帮助，细拉。 "花点时间想这样的事。撒但，退我后边去吧。主责备你！ 这种卑劣的提议，离开我吧！"
二、宣告他对神的倚靠（诗3:3）。一个活泼信靠的信徒，越被护理的责打或仇敌的辱骂从神那里击退，就越紧地抓住他、越亲近他；大卫在此正是如此——当仇敌说"他在神里得不着帮助"时，他越发确信地呼喊：但你耶和华是我四围的盾牌； 任凭他们怎么说，我确信你永不丢弃我，我也定意永不疑惑你。请看神对他的百姓是什么，他将要是什么，他们曾发现他是什么，大卫在他里面发现了什么。1. 安全：你是我四围的盾牌——有人译作"围绕我的盾牌"——"在我四围护卫我，因我的仇敌四面环绕我。"不仅是我的盾牌（创15:1），表明有份于神的保护；更是为我的盾牌，表明这保护的当下益处与好处。2. 尊荣：你是我的荣耀。 神所认作自己百姓的人，不仅安稳惬意，而且实在显为伟大，得着真实的尊荣——远胜地上显贵所夸耀的。大卫此时正处于羞辱之中；冠冕已从他头上落下；然而只要神是他的荣耀，他就不轻看自己（赛60:19）。你是我的荣耀——有人译作"你的荣耀我算为我的"；"这是我所追求、所羡慕的，无论我的境遇如何，无论我的尊荣变成怎样——但愿我作我神的名为赞为誉。"3. 喜乐与拯救：你又叫我昂首。 你要把我从患难中抬起头来，到时使我恢复尊荣；或者至少，你要在我的患难之下抬起我的头，使我不至颓丧灰心，也不至心灵衰竭。即使在最坏的时候，神的百姓若能因喜乐昂首，知道万事互相效力叫他们得益处，他们就当承认：是神——那赐他们喜乐之因又赐他们喜乐之心者——抬起了他们的头。
唱这篇诗、用它祷告时，我们当深切体会自己因属灵仇敌的众多与恶毒所处的危险——他们要借驱使我们远离神来毁坏我们的灵魂；我们也当关心神的教会所受的患难与危险——她处处被毁谤，处处被攻击；但在这两方面，我们都当在我们的神里面刚强，他认他自己的百姓、保护他们，并要在适当的时候，使他在世上并在他百姓心中的利益得着冠冕。
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
简体中文
信靠神
⁴ 我用我的声音求告耶和华，他就从他的圣山上应允我。〔细拉〕
⁵ 我躺下睡觉，我醒着；耶和华都保佑我。
⁶ 虽有成万的百姓来周围攻击我，我也不怕。
⁷ 耶和华啊，求你起来！我的神啊，求你救我！因为你打了我一切仇敌的腮骨；你敲碎了恶人的牙齿。
⁸ 救恩属乎耶和华；愿你的赐福临到你的百姓。〔细拉〕
大卫既因仇敌的激动，勉励自己抓住神作他的神，又因此在仰望上看之时得着安慰——若他向四围观看，所见尽是令人灰心之事——他在此便怀着喜悦的回顾，回看自己因信靠神所得的益处；又怀着喜悦的期望，前瞻他现今所受这黑暗的处置不久将达的明亮而快乐的结局。
一、请看他何等安慰地回顾自己曾与神有的相交，并他所得神恩的灌输——或是他在先前某次苦难中（借神的良善安然度过）所经历的，或是在现今这次中至今所经历的。大卫曾历经许多艰难，屡受压制、被带到极低；但他总是发现神全然充足。他如今愉快地记念：
1. 他的苦难总是把他带到膝前；在一切艰难与危险之中，他总得以承认神，又把自己的心——和自己的声音——向他举起（这是我们身处患难时的安慰回顾）：我用我的声音求告耶和华。挂虑与忧愁，当它们促使我们祷告、又吸引我们不仅向神说话，更要像那迫切的人那样向他呼求之时，对我们有益无害。虽然神明白心里的话——当声音不被听见之时（撒上 1:13）——又并不看重那大声求告之伪善者的祷告（赛 58:4）——vox et præterea nihil——徒然的声音——然而当声音的恳切出于心里的火热，便必在账上被记下：我们曾用声音求告神。
2. 他总是发现神乐意应允他的祷告：他就从他的圣山上应允我——从天上，那高而圣的地方；从锡安山上的约柜，他素来从那里赐答给那寻求他的人。大卫在逃离押沙龙之时，曾吩咐撒督把约柜抬回城去（撒下 15:25），因为他知道神并不被系于——甚至不被系于他同在的约柜——并且尽管地方相隔，他仍能凭信从圣山领受平安的答复。任何此类事物都不能在神恩典的灌输与我们之间、或他的恩惠与我们的信心之间设下鸿沟。约柜在锡安山，而我们一切祷告的答复都从那约的应许而来。基督被立为王在锡安圣山上（诗 2:6），我们是借着他——父常常听他——我们的祷告才蒙垂听。
3. 他总是在神的保护之下极其安全，极其安宁（诗 3:5）：「我躺下睡觉——心平气和、安静；我醒着——精神焕发；耶和华都保佑我。」（1）这话适用于每夜的寻常怜悯——我们当每日清晨独自为此谢恩，也与家人一同为此谢恩。许多人无枕首之处（却在旷野流荡），或即便有也不敢因惧怕仇敌而躺下；但我们却安然躺下。许多人躺下却不能睡，因身体的疼痛、或心灵的焦虑、或夜间不住的惊恐，辗转反侧直到天明；但我们却安然躺下睡觉——虽在那时不能为自己保全作什么。许多人躺下睡了，却再也醒不过来——他们睡了死的觉，如埃及人的长子；但我们躺下睡了，又醒来得见另一日的光明与安慰；这是为何？岂不是因主借睡眠如借食物扶持我们？我们曾在他保护之下安全，在他美好护理的怀中安宁。（2）此处似乎是指大卫在危险之中奇妙地心中安静与平稳。他既借祷告把自己和自己事业交托神，又确知他的保护，他的心便坚定，得以安宁。他儿子的不孝、臣民的不忠、朋友的背叛、自身的危险、行军的劳累、结局的未卜，从未剥夺他一小时的睡眠，也从未扰乱他的安息；因为主借他的恩和圣灵的安慰，大能地扶持了他，使他安宁。我们身处患难之时，得着心思保持注目于神，以致无论吃睡都不至恐惧惊惶，这是大怜悯。（3）古时一些教父把这话应用于基督的复活。他在受苦之时献上恳切的呼求，便蒙了垂听；所以虽然他躺下睡了死的觉，却在第三日醒来，因为主扶持了他，使他不见朽坏。
4. 神屡次打破他仇敌的权势、遏制他们的恶意——曾打了他们腮骨（诗 3:7），使他们沉默，使他们不能说话；曾损伤他们，使他们蒙羞，侮辱地打他们腮骨；曾使他们无力行所要行的恶事——因为他敲碎了他们的牙。扫罗和非利士人有时几乎要吞灭他，却不能成其所谋。那向神百姓磨锉的牙，必被敲碎。任何时候教会的仇敌权势看似威胁，记念神曾多次打破它是好的；我们又确知他的膀臂并不缩短。他能塞他们的口，又能绑他们的手。
二、请看他何等笃信地前瞻他仍在望中的危险。他既把自己置于神的保护之下、又屡次经历其益处：1. 他的恐惧尽都止息（诗 3:6）。他何等圣洁地勇敢，向仇敌无力的威吓与尝试夸胜！「我也不怕——虽有成万的百姓——或在外敌入侵、或在内乱叛乱之中——周围安营攻击我。」无人比他看似更不安全（仇敌众多——成万；又恶毒又坚决——他们已经部署攻击我；不，他们已经得逞，似乎已经得势——因为他们从四面围攻我，万人攻一人），却无人比他更安稳：「虽然有这一切，我也不怕；他们不能害我，所以他们不能吓我；无论我为自己保全采取何等谨慎的方法，我都不至自扰、不至怀疑我的神、也不至怀疑末后必有善果。」大卫逃离押沙龙之时，吩咐撒督把约柜抬回去，他对现今患难的结局说得迟疑，并以谦卑悔改之心总结：我在这里，愿他凭自己的意旨待我（撒下 15:26）。但如今，他像坚强的信徒那样自信地说，对结局毫无惧怕。请注意：向神甘心顺服，是从神得着甘心满足与笃信之路。2. 他的祷告被激发、被勉励（诗 3:7）。他信神是他的救主，却仍祷告；不但如此，他所以祷告：耶和华啊，求你起来！我的神啊，求你救我！拯救的应许并不取消我们对它的祈求，反而激发它。他要人为此寻求他。3. 他的信心成为得胜。他开始本诗时抱怨仇敌的力量与恶意，结束本诗时却在他的神的大能与恩典里夸胜；如今看见帮助他的多于敌挡他的（诗 3:8）。他在此凭以建立信心、从中得安慰的两大真理：（1）救恩属乎耶和华——他有能力拯救，无论危险多大；拯救是他的特权——当一切别的帮助与救助都落空之时；拯救是他的喜悦，是他的产业，是他给那属他之人的应许——他们的拯救不靠自己，乃靠主。所以一切按新约的条件以主为神的人，都必得救；因为他们的神，就是拯救之神。（2）他的赐福在他百姓身上——他不仅有能力拯救他们，更向他们保证他亲善恩惠的心意。他在他的话里向百姓宣告了赐福；我们有义务相信那赐福确实临到他们身上，即使没有可见的功效。从此我们可结论：神的百姓虽或受人的辱骂和责难，却实在蒙他赐福——他所赐的福是真福——所以他能吩咐福分临到。
在唱这首诗并照之祷告之时，我们必须承认：我们因倚靠神、把自己交托他所得的满足；又要勉励自己和彼此勉励，仍要继续盼望、安静等候耶和华的救恩。
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.
前篇既借大卫在高升中的预表,向我们显明救赎主的王尊,本篇则借大卫在苦难中的榜样,向我们显明蒙救赎者的平安与圣洁稳妥——他们在神的保护下实际何等安稳,自觉何等安稳。大卫此时被叛子押沙龙赶出王宫、赶出王城、赶出圣城:一、他向神抱怨他的仇敌(诗3:1,2);二、他信靠神,不顾一切地以神为他的神而自勉(诗3:3);三、他追念自己在神对他祷告的恩眷答复中所得的满意,并他对神向他良善的经历(诗3:4,5);四、他胜过他的恐惧(诗3:6),并胜过他的仇敌——他针对他们祷告(诗3:7);五、他将神祝福与拯救的荣耀归给神,并使自己得其中的安慰——这祝福与拯救必临到神的一切百姓(诗3:8)。亲身经历者最能谈论神的真理;大卫在此便是如此论神的大能与良善,以及敬虔者的安稳与宁静。