서론
無標題
繁體中文
英文原文
This psalm, it is likely, was penned upon the same occasion with the former, and, having no title, may be looked upon as an appendix to it; the malady presently returning, he had immediate recourse to the same remedy, because he had entered it in his book, with a "probatum est—it has been proved," upon it. The Ps 43:2, Ps 42:9 of this psalm is almost the very same with the Ps 43:2, Ps 42:9 of the foregoing psalm, as the Ps 43:5, Ps 42:11 of this is exactly the same with the Ps 43:5, Ps 42:11 of that. Christ himself, who had the Spirit without measure, when there was occasion prayed a second and third time "saying the same words," Mt 26:44. In this psalm. I. David appeals to God concerning the injuries that were done him by his enemies, Ps 43:1,2. II. He prays to God to restore to him the free enjoyment of public ordinances again, and promises to make a good improvement of them, Ps 43:3,4. III. He endeavours to still the tumult of his own spirit with a lively hope and confidence in God (Ps 43:5), and if, in singing this psalm, we labour after these, we sing with grace in our hearts.
1-5
Appeals and Petitions
繁體中文
懇求與祈求
¹ 神啊，求你伸我的冤，向不虔誠的國為我辨屈；求你救我脫離詭詐不義的人！ ² 因為你是賜我力量的神。為何丟棄我呢？我為何因仇敵的欺壓時常哀痛呢？ ³ 求你發出你的亮光和真實，好引導我，帶我到你的聖山，到你的居所！ ⁴ 我就走到神的祭壇，到我所喜樂的神那裏；神啊，我的神，我要彈琴稱讚你！ ⁵ 我的心哪，你為何憂悶？為何在我裏麵煩躁？應當仰望神，因我還要稱讚他。他是我臉上的光榮，是我的神。
大衛在此以信心與禱告來到神麵前——以神為他的審判官、他的力量、他的引導、他的喜樂、他的盼望——並以相稱的情感與言辭。
一、作為他的審判官——他公義的審判官，他知道神要審判他，而他既對自己的正直有自覺，便知道神必為他而審判（詩 43:1）：「神啊，求你伸我的冤，為我辨屈。」有人控告他；對這些人他是被告，他們的法庭既不公正地定了他的罪、又判了他的刑，他便從那裏上訴到天上法庭——至高的審判機構——祈求那不利於他的判決得以撤銷，他的無辜得以澄清。也有人曾侵害他；對這些人他是原告，他向那報應冤屈者呈上控告，祈求為自己、並針對他們伸張公義。請留意：1. 他與之爭鬥的仇敵是誰。此處有一群邪惡的人，他稱之為「不虔誠（或作：不憐憫）的國」。那些不憐憫人的，便顯出他們是不敬虔的；因為凡對主人有任何敬畏或敬愛的，必對同作僕人的存憐憫。又有一個惡人作他們的首領，一個詭詐不義的人——極可能是掃羅，他不僅對大衛毫無恩情，更以最背信棄義、最不誠實的手段待他。若他所指的人是押沙龍，其人品也好不到哪裏去。既有這樣的惡人尚未在地獄裏、並有這樣的惡國，那麼仍在天堂之外、尚未得榮耀的敬虔人遭遇苛刻卑劣的對待，便不足為奇。有人認為大衛藉著預言的靈，將這篇詩預備給猶太人在巴比倫被擄之時使用，而迦勒底人就是此處所說的不虔誠之國；這話對他們十分適用，但也不過如同別的類似經文一樣，沒有一處預言是為私下解釋的。無論大衛是否有此意，神都可設計它供他們使用。2. 他關乎他們的禱告是甚麼：「求你伸我的冤。」論到神因他的罪而與他有的爭論，他禱告：「不要審問我」，因為若如此我便被定罪了；但論到他的仇敵與他有的爭論，他禱告：「主啊，求你伸我的冤，因為我知道我必得稱為義；求你為我抵擋他們——站在我這一邊，並在你的護理中為我顯現。」凡有正直事業的人，可以期待神為他辯護。「為我辨屈，以致救我脫離他們，使他們不能對我得逞。」我們若蒙了拯救，便當看我們的事已得到充分的辯護，縱使仇敵未滅。
二、作為他的力量——他充足的力量；他如此注目於神（詩 43:2）：「你是賜我力量的神，我的神，我的力量」——我一切力量都是從他而得，我在他裏麵剛強自己，他又屢次堅固我，沒有他我便如水一般軟弱，完全不能為你作甚麼、也不能受甚麼。大衛如今哀傷而行，失去了屬靈的喜樂，卻仍發現神是他力量的神。我們若不能在神裏得安慰，仍可在神裏得支持；並且當我們缺乏屬靈的喜樂之時，仍可有屬靈的扶持。大衛在此以此向神懇求：「你是我所倚靠為力量的神，那麼你為何丟棄我呢？」這是一個錯覺；因為神從未丟棄過任何信靠他的人，無論他們對自己的景況有過何等憂鬱的領會。「你是賜我力量的神；那麼為何我的仇敵對我太強，我又為何因他的欺壓權勢而哀傷呢？」教會仇敵的強勢與教會神的全能，這兩者之間的調和實屬不易；但那日子必使它們得以調和——那時他一切的仇敵都要作他的腳凳。
三、作為他的引導——他信實的引導（詩 43:3）：「引導我，帶我到你的聖山。」他祈求：1. 神藉他的護理使他從放逐中歸回，為他重新開一條路，使他得以重新享受神聖所的特權。他的心在於「聖山和你的居所」——不在於他家庭的安舒、朝中的高升，或他的消遣；他能忍受缺乏這些，卻急不可耐地要再見神的居所；在他眼中沒有甚麼比這些更可羡慕，他巴不得被帶回那裏。為此他祈求：「求你發出你的亮光和你的真實；讓我得著這作為你恩惠的果子——就是亮光，並作為你應許的成全——就是真實。」我們別無所求，能使我們快樂，除了那從神恩惠所流出、並包含在他應許之中的好處。那憐憫、那真實便夠了——便是一切；當我們在神的護理中看見這兩樣，便看見自己是在十分安全的引導之下。請注意：神所引導的人，他引導到他的聖山、引導到他的居所；所以那些自稱被聖靈引導、卻背向所設立之典章的人，顯然是自欺。2. 神藉他的恩典使他進入與他自己的相交，並為他在將來的世界得見他、享受他而作準備。有些猶太作者將此處的亮光和真實理解為彌賽亞君王和他的先鋒以利亞：這兩者已經來臨，作為對舊約聖徒禱告的應允；但我們仍當為神的亮光和真實——亮光與真實之靈——禱告，這靈補足了基督肉身同在的缺乏，要引導我們進入敬虔的奧秘，並在我們通往天堂的路上引導我們。當神將他的亮光和真實差遣到我們心中，這兩者必在我們一切敬拜中、也在我們一切目標與盼望中，引導我們歸向那上麵的世界；我們若良心無虧地順從那亮光和那真實，它們必將我們帶到上麵的聖山。
四、作為他的喜樂——他極大的喜樂。神若引導他到他的居所，若恢復他從前的自由，他十分清楚自己當作甚麼：「我就走到神的祭壇」（詩 43:4）。他要盡可能地親近神——他那極大的喜樂。請注意：1. 那些到居所的人，當到祭壇那裏；那些來就典章的人，當裝備自己來就，然後來就特別的典章——就是那些最感動人、也最約束人的典章。我們越近、越緊地貼近神，就越好。2. 那些到神的祭壇的人，必須留意在其中是來到神那裏，並以真心親近他：我們若不在其中來到聖潔的神那裏，到聖潔的典章那裏便是徒然。3. 那些來到神那裏的人，必須以他為自己極大的喜樂而來——不僅作為將來的福樂，更作為現在的喜樂；並且不是尋常的喜樂，而是極大的喜樂，遠超感官與時間的一切歡樂。原文的表達十分有力——「到神那裏，我喜樂的喜樂」，或作「我歡呼的喜樂」。無論我們以何為樂、為何歡呼，神必是其中的喜樂；我們在其中一切的喜樂，都必終極歸於他，並且必須經過恩賜而達到賜恩者。4. 當我們以神為我們極大的喜樂而來之時，我們在他裏麵的安慰，必成為我們稱他為神、為我們的神而讚美他的材料：*「神啊，我的神，我要彈琴稱讚你！」*大衛精於彈琴（撒上 16:16、18），他要以他所精於的來讚美神；因為神當以我們上好的來讚美；他當如此，因為他是至善者，這是理所當然的。
五、作為他的盼望——他永不衰竭的盼望（詩 43:5）。大衛在此如同先前一樣，責備自己的沮喪與灰心，承認自己順從這些是不對的，並且自己沒有理由如此：「我的心哪，你為何憂悶？」他於是以信心期待自己將要榮耀神（「應當仰望神，因我還要稱讚他」）並將要與神同享榮耀（「他是我臉上的光榮，是我的神」），而使自己平靜。這正是我們不能過分堅持的，因為這是我們生死所憑藉的。
英文原文
Appeals and Petitions
¹ Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man.
² For thou art the God of my strength: why dost thou cast me off? why go I mourning because of the oppression of the enemy?
³ O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles.
⁴ Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God.
⁵ Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise him, who is the health of my countenance, and my God.
David here makes application to God, by faith and prayer, as his judge, his strength, his guide, his joy, his hope, with suitable affections and expressions.
I. As his Judge, his righteous Judge, who he knew would judge him, and who (being conscious of his own integrity) he knew would judge for him (Ps 43:1): Judge me, O God! and plead my cause. There were those that impeached him; against them he is defendant, and from their courts, where he stood unjustly convicted and condemned, he appeals to the court of heaven, the supreme judicature, praying to have their judgment given against him reversed and his innocency cleared. There were those that had injured him; against them he is plaintiff, and exhibits his complaint to him who is the avenger of wrong, praying for justice for himself and upon them. Observe, 1. Who his enemies were with whom he had this struggle. Here was a sinful body of men, whom he calls an ungodly or unmerciful nation. Those that are unmerciful make it appear that they are ungodly; for, those that have any fear or love of their master will have compassion on their fellow-servants. And here was one bad man the head of them, a deceitful and unjust man, most probably Saul, who not only showed no kindness to David, but dealt most perfidiously and dishonestly with him. If Absalom was the man he meant, his character was no better. As long as there are such bad men out of hell, and nations of them, it is not strange that good men, who are yet out of heaven, meet with hard and base treatment. Some think that David, by the spirit of prophecy, calculated this psalm for the use of the Jews in their captivity in Babylon, and that the Chaldeans are the ungodly nation here meant; to them it was very applicable, but only as other similar scriptures, none of which are of private interpretation. God might design it for their use, whether David did or no. 2. What is his prayer with reference to them: Judge me. As to the quarrel God had with him for sin, he prays, "Enter not into judgment with me, for then I shall be condemned;" but, as to the quarrel his enemies had with him he prays, "Lord, judge me, for I know that I shall be justified; plead my cause against them, take my part, and in thy providence appear on my behalf." He that has an honest cause may expect that God will plead it. "Plead my cause so as to deliver me from them, that they may not have their will against me." We must reckon our cause sufficiently pleaded if we be delivered, though our enemies be not destroyed.
II. As his strength, his all-sufficient strength; so he eyes God (Ps 43:2): "Thou art the God of my strength, my God, my strength, from whom all my strength is derived, in whom I strengthen myself, who hast often strengthened me, and without whom I am weak as water and utterly unable either to do or suffer any thing for thee." David now went mourning, destitute of spiritual joys, yet he found God to be the God of his strength. If we cannot comfort ourselves in God, we may stay ourselves upon him, and may have spiritual supports when we want spiritual delights. David here pleads this with God: "Thou art the God on whom I depend as my strength; why then dost thou cast me off?" This was a mistake; for God never cast off any that trusted in him, whatever melancholy apprehensions they may have had of their own state. "Thou art the God of my strength; why then is my enemy too strong for me, and why go I mourning because of his oppressive power?" It is hard to reconcile the mighty force of the church's enemies with the almighty power of the church's God; but the day will reconcile them when all his enemies shall become his footstool.
III. As his guide, his faithful guide (Ps 43:3): Lead me, bring me to thy holy hill. He prays, 1. That God by his providence would bring him back from his banishment, and open a way for him again to the free enjoyment of the privileges of God's sanctuary. His heart is upon the holy hill and the tabernacles, not upon his family-comforts, his court-preferments, or his diversions; he could bear the want of these, but he is impatient to see God's tabernacles again; nothing so amiable in his eyes as those; thither he would gladly be brought back. In order to this he prays, "Send out thy light and thy truth; let me have this as a fruit of thy favour, which is light, and the performance of thy promise, which is truth." We need desire no more to make us happy than the good that flows from God's favour and is included in his promise. That mercy, that truth, is enough, is all; and, when we see these in God's providences, we see ourselves under a very safe conduct. Note, Those whom God leads he leads to his holy hill, and to his tabernacles; those therefore who pretend to be led by the Spirit, and yet turn their backs upon instituted ordinances, certainly deceive themselves. 2. That God by his grace would bring him into communion with himself, and prepare him for the vision and fruition of himself in the other world. Some of the Jewish writers by the light and truth here understand Messiah the Prince and Elias his forerunner: these have come, in answer to the prayers of the Old Testament; but we are still to pray for God's light and truth, the Spirit of light and truth, who supplies the want of Christ's bodily presence, to lead us into the mystery of godliness and to guide us in the way to heaven. When God sends his light and truth into our hearts, these will guide us to the upper world in all our devotions as well as in all our aims and expectations; and, if we conscientiously follow that light and that truth, they will certainly bring us to the holy hill above.
IV. As his joy, his exceeding joy. If God guide him to his tabernacles, if he restore him to his former liberties, he knows very well what he has to do: Then will I go unto the altar of God, Ps 43:4. He will get as near as he can unto God, his exceeding joy. Note, 1. Those that come to the tabernacles should come to the altar; those that come to ordinances should qualify themselves to come, and then come to special ordinances, to those that are most affecting and most binding. The nearer we come, the closer we cleave, to God, the better. 2. Those that come to the altar of God must see to it that therein they come unto God, and draw near to him with the heart, with a true heart: we come in vain to holy ordinances if we do not in them come to the holy God. 3. Those that come unto God must come to him as their exceeding joy, not only as their future bliss, but as their present joy, and that not a common, but an exceeding joy, far exceeding all the joys of sense and time. The phrase, in the original, is very emphatic—unto God the gladness of my joy, or of my triumph. Whatever we rejoice or triumph in God must be the joy of it; all our joy in it must terminate in him, and must pass through the gift to the giver. 4. When we come to God as our exceeding joy our comforts in him must be the matter of our praises to him as God, and our God: Upon the harp will I praise thee, O God! my God. David excelled at the harp (1Sa 16:16,18), and with that in which he excelled he would praise God; for God is to be praised with the best we have; it is fit he should be, for he is the best.
V. As his hope, his never-failing hope, Ps 43:5. Here, as before, David quarrels with himself for his dejections and despondencies, and owns he did ill to yield to them, and that he had no reason to do so: Why art thou cast down, O my soul? He then quiets himself in the believing expectation he had of giving glory to God (Hope in God, for I shall yet praise him) and of enjoying glory with God: He is the health of my countenance and my God. That is what we cannot too much insist upon, for it is what we must live and die by.
本篇很可能與前篇出於同一緣由；它沒有標題，可視為前篇的附錄。他的病況再次發作時，便立即採用同樣的療法，因為他已在自己的冊子上記下了這療法，並註明「probatum est——已證有效」。本篇詩 43:2 與前篇詩 42:9 幾乎完全相同，本篇詩 43:5 與前篇詩 42:11 也完全一樣。基督自己滿有聖靈、毫無限量，在有需要時也曾第二次、第三次禱告，「說的話還是與先前一樣」（太 26:44）。在本篇中：一、大衛就仇敵加給他的損害向神申訴（詩 43:1,2）；二、他求神恢復他自由享受公開典禮的權利，並應許好好善用這些典禮（詩 43:3,4）；三、他以活潑的盼望與對神的信靠竭力平息自己內心的翻騰（詩 43:5）。我們若在唱這詩時竭力追求這些，便是以心中的恩典歌唱了。