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無標題
繁體中文
英文原文
David, no doubt, was in very great grief when he said to Abiathar (1Sa 22:22), "I have occasioned the death of all the persons of thy father's house," who were put to death upon Doeg's malicious information; to give some vent to that grief, and to gain some relief to his mind under it, he penned this psalm, wherein, as a prophet, and therefore with as good an authority as if he had been now a prince upon the throne, I. He arraigns Doeg for what he had done, Ps 52:1. II. He accuses him, convicts him, and aggravates his crimes, Ps 52:2-4. III. He passes sentence upon him, Ps 52:5. IV. He foretels the triumphs of the righteous in the execution of the sentence, Ps 52:6,7. V. He comforts himself in the mercy of God and the assurance he had that he should yet praise him, Ps 52:8,9. In singing this psalm we should conceive a detestation of the sin of lying, foresee the ruin of those that persist in it, and please ourselves with the assurance of the preservation of God's church and people, in spite of all the malicious designs of the children of Satan, that father of lies.
1-5
The Wickedness of Doeg
繁體中文
多益的惡行
以東人多益來告訴掃羅說：大衛到了亞希米勒家。那時，大衛作這訓誨詩，交與伶長。
¹ 勇士啊，你為何以作惡自誇？神的慈愛是常存的。 ² 你的舌頭圖謀奸惡，好像剃頭刀，快利傷人。 ³ 你愛惡勝似愛善，又愛說謊，不愛說公義。（細拉） ⁴ 詭詐的舌頭啊，你愛說一切吞吃人的話。 ⁵ 神也要如此毀滅你，直到永遠；他要把你拿去，從你的帳棚中抽出，從活人之地將你拔出。（細拉）
標題簡述了本詩所指的故事。大衛此時終於看出必須離開王宮，為自己的安全另尋出路，因為懼怕掃羅——掃羅已一而再地想要殺他。他既沒有兵器，也沒有糧食，便用計使祭司亞希米勒兩樣都供給了他。那時以東人多益恰巧在那裏，他便去告訴掃羅，控告亞希米勒，說他與叛黨結盟；掃羅據此發出極其血腥的命令，要殺盡眾祭司；而原告多益竟成了劊子手（撒上 22:9 等）。在這些經文中，
一、大衛與這驕傲的勇士公平地辯論（詩 52:1）。多益大概在體力上是個勇士；若是這樣，他輕易勝過耶和華手無寸鐵的祭司，並不能為他的勇力增添甚麼名聲；佩劍的人在佩以弗得的人麵前逞威風，並不是光彩。然而就職位而言，他是個*「勇士」，因為他被派管理掃羅的僕人，是宮廷的總管。這樣一個人竟以自己作惡的能力自誇，更以自己所行的惡自誇。請注意：行惡已是不好，作完之後更以此自誇、以此為榮，就更糟了——不僅不以惡行為恥，反要稱之為義；不僅稱之為義，更將其誇大、以之自傲。以罪惡為榮的人，就是以自己的羞恥為榮，於是它就更加可恥了。勇士往往是作惡的人，並「以心中所願的誇口」（詩 10:3）。下麵的話如何引入，並不確定：「神的慈愛是常存的。」有人以此為惡人的回答。神的忍耐和寬容（他慈愛的重大憑據）被罪人濫用，使他們的心在惡道上更加剛硬；因為對他們惡行的判罰沒有速速執行，不，因為神持續不斷地善待他們，所以他們便以作惡自誇；好像他們在罪惡中的亨通就證明其中沒有甚麼危害。但這話更當作為針對他的論據，表明：1. 他的罪何等可惡：「神持續行善，在這事上效法他的人才有理由以此為榮；你卻持續作惡，在此與神完全不同、與神相背，卻仍以此為榮。」2. 這事的愚妄：「你以為憑著你自誇的惡行（設計得如此巧妙、進行得如此順利），就能製勝、毀滅神的百姓；你必發現自己錯了：「神的慈愛是常存的」，為要保守他們，那麼他們便「不怕人怎樣待他們」*了。」隻要我們有神的慈愛可誇，仇敵徒然以他們的惡行為誇。
二、他在天上法庭裏對他提出嚴重的控告，正如多益在掃羅的法庭裏對亞希米勒提出嚴重的控告一樣（詩 52:2-4）。他控告他舌頭的邪惡（那個不受約束的惡、滿了致命的毒氣）和他心裏的邪惡——舌頭正是這心的憑據。他控告他四件事：1. 惡毒。他的舌頭不是像針那樣刺人，而是*「好像剃頭刀」那樣切割。譏誚戲弄的話不能使他滿足；他愛吞吃人的話——能毀掉他所恨惡的耶和華祭司的話。2. 虛謊。他作這惡所用的是「詭詐的舌頭」（詩 52:4）；他「愛說謊」（詩 52:3），這快利的剃刀是「傷人」（詩 52:2）——也就是說，在他有機會顯露自己對祭司的惡意之前，他對他們一直表現得很體麵；他雖是以東人，卻照常到祭壇前獻祭，向祭司致敬，如同任何以色列人那樣端莊；在那時他是強迫自己如此行（因為他「被留在耶和華麵前」），卻因此得了更大的機會去損害他們。或可指他所呈上有關亞希米勒的控告本身；因為事實本身大體屬實，卻被歪曲、被染上了虛假的色彩，因此完全可以說他愛說謊、舌頭詭詐。他說了實話，卻沒有像見證人當行的那樣說出全部的實話；他若說出大衛曾使亞希米勒以為他奉掃羅差遣而行，那麼亞希米勒向他所示的恩待，便顯明不僅不是對掃羅不忠，反而是對掃羅的尊敬。我們若歪曲實情、使事情看來與原來不同，就不能以「我們所說的也有幾分真實」為藉口，而免去說謊的罪。3. 罪中的詭詐：「你的舌頭圖謀奸惡」——就是說，你的舌頭說出你心所圖謀的奸惡。任何罪惡中越是充滿計謀和安排，其中便越充滿魔鬼的成分。4. 對罪的喜愛：「你愛惡勝似愛善」——就是說，你愛惡，對善卻毫無愛心；你以說謊為樂，行事正直卻毫無良心。你「寧可說謊討好掃羅，不願說實話討好神。」*那些有著多益性情的人，本當因有機會在別人的身體、財產或名聲上行善而喜樂（我們眾人都當如此），卻在有了正當時機可以損害別人時心中高興，並樂意抓住這樣的機會；這就是愛惡勝似愛善。說吞吃人的話是惡的，但無論是在別人身上或在自己身上愛這樣的話，就更惡了。
三、他宣讀他的厄運，並因他的惡行宣告神對他的審判（詩 52:5）：「你既毀滅了耶和華的祭司、將他們剪除，所以*「神也要如此毀滅你，直到永遠。」」主動作滅亡之子的人，必被動地成為滅亡之子，正如猶大和那大罪人一樣。毀滅人的必被毀滅；那些特別恨惡、逼迫、毀滅耶和華祭司——他的僕人和百姓，就是歸我們神為祭司、作君尊祭司的——的人，必被迅速而永遠的毀滅所除滅。多益在此被定罪：1. 被趕出教會：「他要把你抽出帳幕」——不是你的住所，而是神的帳幕（這是最可能的解釋）；「你必從神的恩寵、他的同在、以及與他一切的相交中被剪除，無論藉著神諭或祭物都必一無所得。」他既對神的僕人如此為害，理當被剝奪神家中一切的特權；他有時來到神的帳幕，在他的院宇中侍立，卻是被勉強留在那裏；他厭倦他的事奉，尋找機會誣蔑他的家；因此將他除掉、從那裏抽出，實在是最合宜的；凡如此待我們的人，我們都當拒絕他進入我們的家。請注意：我們若濫用聖禮，便喪失了聖禮的益處。2. 被趕出世界；「他要把你從活人之地拔出」*——你原以為自己在那裏紮根極深。義人死時，是從地上活人之地的義之苗圃，被移栽到天上活人之地的主的花園裏，永遠在那裏紮根；但惡人死時，卻是從活人之地被拔出，永遠沉淪，作神忿怒之火的燃料。這必是那些與神相爭之人的份。
英文原文
The Wickedness of Doeg
To the chief musician, Maschil. A psalm of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech.
¹ Why boastest thou thyself in mischief, O mighty man? the goodness of God endureth continually.
² Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully.
³ Thou lovest evil more than good; and lying rather than to speak righteousness. Selah.
⁴ Thou lovest all devouring words, O thou deceitful tongue.
⁵ God shall likewise destroy thee for ever, he shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living. Selah.
The title is a brief account of the story which the psalm refers to. David now, at length, saw it necessary to quit the court, and shift for his own safety, for fear of Saul, who had once and again attempted to murder him. Being unprovided with arms and victuals, he, by a wile, got Ahimelech the priest to furnish him with both. Doeg an Edomite happened to be there, and he went and informed Saul against Ahimelech, representing him as confederate with a traitor, upon which accusation Saul grounded a very bloody warrant, to kill all the priests; and Doeg, the prosecutor, was the executioner, 1Sa 22:9, etc. In these verses,
I. David argues the case fairly with this proud and mighty man, Ps 52:1. Doeg, it is probably, was mighty in respect of bodily strength; but, if he was, he gained no reputation to it by his easy victory over the unarmed priests of the Lord; it is no honour for those that wear a sword to hector those that wear an ephod. However, he was, by his office, a mighty man, for he was set over the servants of Saul, chamberlain of the household. This was he that boasted himself, not only in the power he had to do mischief, but in the mischief he did. Note, It is bad to do ill, but it is worse to boast of it and glory in it when we have done, not only not to be ashamed of a wicked action, but to justify it, not only to justify it, but to magnify it and value ourselves upon it. Those that glory in their sin glory in their shame, and then it becomes yet more shameful; mighty men are often mischievous men, and boast of their heart's desire, Ps 10:3. It is uncertain how the following words come in: The goodness of God endures continually. Some make it the wicked man's answer to this question. The patience and forbearance of God (those great proofs of his goodness) are abused by sinners to the hardening of their hearts in their wicked ways; because sentence against their evil works is not executed speedily, nay, because God is continually doing them good, therefore they boast in mischief; as if their prosperity in their wickedness were an evidence that there is no harm in it. But it is rather to be taken as an argument against him, to show, 1. The sinfulness of his sin: "God is continually doing good, and those that therein are like him have reason to glory in their being so; but thou art continually doing mischief, and therein art utterly unlike him, and contrary to him, and yet gloriest in being so." 2. The folly of it: "Thou thinkest, with the mischief which thou boastest of (so artfully contrived and so successfully carried on), to run down and ruin the people of God; but thou wilt find thyself mistaken: the goodness of God endures continually for their preservation, and then they need not fear what man can do unto them." The enemies in vain boast in their mischief while we have God's mercy to boast in.
II. He draws up a high charge against him in the court of heaven, as he had drawn up a high charge against Ahimelech in Saul's court, Ps 52:2-4. He accuses him of the wickedness of his tongue (that unruly evil, full of deadly poison) and the wickedness of his heart, which that was an evidence of. Four things he charges him with:—1. Malice. His tongue does mischief, not only pricking like a needle, but cutting like a sharp razor. Scornful bantering words would not content him; he loved devouring words, words that would ruin the priests of the Lord, whom he hated. 2. Falsehood. It was a deceitful tongue that he did this mischief with (Ps 52:4); he loved lying (Ps 52:3), and this sharp razor did work deceitfully (Ps 52:2), that is, before he had this occasion given him to discover his malice against the priests, he had acted very plausibly towards them; though he was an Edomite, he attended the altars, and brought his offerings, and paid his respects to the priests, as decently as any Israelite; therein he put a force upon himself (for he was detained before the Lord), but thus he gained an opportunity of doing them so much the greater mischief. Or it may refer to the information itself which he gave in against Ahimelech; for the matter of fact was, in substance, true, yet it was misrepresented, and false colours were put upon it, and therefore he might well be said to love lying, and to have a deceitful tongue. He told the truth, but not all the truth, as a witness ought to do; had he told that David made Ahimelech believe he was then going upon Saul's errand, the kindness he showed him would have appeared to be not only not traitorous against Saul, but respectful to him. It will not save us from the guilt of lying to be able to say, "There was some truth in what we said," if we pervert it, and make it to appear otherwise than it was. 3. Subtlety in sin: "Thy tongue devises mischiefs; that is, it speaks the mischief which thy heart devises." The more there is of craft and contrivance in any wickedness the more there is of the devil in it. 4. Affection to sin: "Thou lovest evil more than good; that is, thou lovest evil, and hast no love at all to that which is good; thou takest delight in lying, and makest no conscience of doing right. Thou wouldst rather please Saul by telling a lie than please God by speaking truth." Those are of Doeg's spirit who, instead of being pleased (as we ought all to be) with an opportunity of doing a man a kindness in his body, estate, or good name, are glad when they have a fair occasion to do a man a mischief, and readily close with an opportunity of that kind; that is loving evil more than good. It is bad to speak devouring words, but it is worse to love them either in others or in ourselves.
III. He reads his doom and denounces the judgments of God against him for his wickedness (Ps 52:5): "Thou hast destroyed the priests of the Lord and cut them off, and therefore God shall likewise destroy thee for ever." Sons of perdition actively shall be sons of perdition passively, as Judas and the man of sin. Destroyers shall be destroyed; those especially that hate, and persecute, and destroy the priests of the Lord, his ministers and people, who are made to our God priests, a royal priesthood, shall be taken away with a swift and everlasting destruction. Doeg is here condemned, 1. To be driven out of the church: He shall pluck thee out of the tabernacle, not thy dwelling-place, but God's (so it is most probably understood); "thou shalt be cut off from the favour of God, and his presence, and all communion with him, and shalt have no benefit either by oracle or offering." Justly was he deprived of all the privileges of God's house who had been so mischievous to his servants; he had come sometimes to God's tabernacle, and attended in his courts, but he was detained there; he was weary of his service, and sought an opportunity to defame his family; it was very fit therefore that he should be taken away, and plucked out thence; we should forbid any one our house that should serve us so. Note, We forfeit the benefit of ordinances if we make an ill use of them. 2. To be driven out of the world; "He shall root thee out of the land of the living, in which thou thoughtest thyself so deeply rooted." When good men die they are transplanted from the land of the living on earth, the nursery of the plants of righteousness, to that in heaven, the garden of the Lord, where they shall take root for ever; but, when wicked men die, they are rooted out of the land of the living, to perish for ever, as fuel to the fire of divine wrath. This will be the portion of those that contend with God.
6-9
The Ruin of Doeg Predicted
繁體中文
多益敗亡的預言
⁶ 義人要看見而懼怕，並要笑他。 ⁷ 說：看哪，這就是那不以神為他力量的人，只倚仗財物豐富，在罪惡中堅固自己。 ⁸ 至於我，就像神殿中青橄欖樹；我永永遠遠倚靠神的慈愛。 ⁹ 我要永遠稱謝你，因為你行了這事；我也要在你聖民面前仰望你的名；這事本是好的。
大衛此時正處於極大的患難之中；多益加害於他的事不過是他憂愁的開始；然而我們在此看見他得勝——這是比在患難中喜樂更美的。蒙福的保羅在自己患難之中，正是在他得勝之中（林後2:14）。大衛在此得勝：
I. 在多益的傾覆上。然而，為免這看來像是出於個人的報復，他不是當作自己的行動來說，而是用別的義人的話。他們要看見神對多益的判斷，並述說這事： 1. 為神的榮耀：他們要看見而懼怕（詩52:6）；就是說，他們要敬畏神的公義，並敬畏他——敬畏他作為一位全能的神，最驕傲的罪人也不能在他面前站立，因此我們每個人都當在他面前謙卑。請注意，神對惡人的判斷當使義人生畏，使他們恐怕得罪神、招致他的不悅（詩119:120；啟15:3-4）。 2. 為多益的羞辱。他們要笑他——不是戲謔的笑，而是理性而嚴肅的笑，正如那坐在天上的必向他發笑（詩2:4）。他必顯為可笑，配被嗤笑。我們在此被告知他們要怎樣在神公義的判斷上因他得勝（詩52:7）：說：看哪，這就是那不以神為他力量的人。一個富有、權勢之人的傾覆和敗亡，不能不成為眾人普遍注意的對象，每個人都傾向於對此作出評論；如今義人對多益的傾覆所當作的評論是：他既用錯誤的方法來確立自己的財富和權勢，這事的下場再好也不過如此了。一棟新建的建築若倒塌，每個人立刻就要追問建築上的瑕疵在哪裏。如今使多益興旺敗壞的，是： （1）他沒有把它建造在磐石上：他不以神為他的力量——就是說，他不以為自己興旺的持久在於神的喜悅，所以也不費心去確保那喜悅、保守自己在神的愛中；他對向神當盡的本分毫不顧念，也一點不求他。那些以為可以沒有神和信仰而維持自己權勢和財富的人，是可悲地欺哄了自己。 （2）他把它建造在沙土上。他以為自己的財富能自行支撐：他倚仗財物的豐富——他以為這些可以積存許多年；不但如此，他以為自己的邪惡能幫助支撐它。為保障和推進自己的尊榮與權勢，他甚麼都不顧忌。對也好，錯也好，他要盡量奪取、盡量保留，並要毀滅任何擋路的人；他以為這樣就能堅固自己。那些良心上毫無顧忌的人，可以得著任何東西。但如今看看這事的下場吧；看看他用甚麼未泡透的灰抹他的房子，如今它既已倒塌，他自己也葬身在其廢墟之中。
II. 在他自己的穩固上（詩52:8-9）。「這個強人被連根拔起；但我像一棵青橄欖樹——被栽種、扎根，堅定而茂盛；他從神的居所被趕出，我卻在其中得以堅立——不是像多益那樣被甚麼羈留，而是因我在其中所得豐盛的滿足。」請注意，那些憑信和愛住在神殿中的人，在那裏必如青橄欖樹一般。惡人被說為如青翠的橡樹般茂盛（詩37:35），那樹雖有許多葉子，卻不結有用的果子；義人卻如青橄欖樹般茂盛——又肥潤又茂盛（詩92:14），並且以它的肥潤尊榮神和人（士9:9），其根與肥潤都從那好橄欖而來（羅11:17）。那麼我們當怎樣行才能如青橄欖樹呢？ 1. 我們當過一個對神和他的恩典存著信和聖潔確信的生活。「我看見人倚仗財物的豐富有何下場，所以我永永遠遠倚靠神的慈愛——不靠世界，而靠神；不靠自己的功勞，而靠神的憐憫——這憐憫白白地分賜它的恩賜，甚至給不配的人，並且其中有全足的全備作我們的分和福樂。」這憐憫是永遠的；它是堅定不變的，它的恩賜要持續到永遠。所以我們當永遠信靠它，永不離開那根基。 2. 我們當過一個感恩、並在神裏面聖潔喜樂的生活（詩52:9）：「我要永遠稱謝你，因為你行了這事——你為你祭司的血，在那流人血的仇敵身上報了血仇，使他喝血，又成就了你對我的應許」——他對這事必在時候到了之時成就，與已經成就了一樣地確定。多多讚美神，對我們信仰的美麗、並我們在各樣恩典上的結實，貢獻極大；並且我們確知自己永遠不缺讚美的題材。 3. 我們當過一個期望並謙卑倚賴神的生活：「我也要在你聖民面前仰望你的名——在你所用以啟示自己的一切途徑上侍候你，盼望你對我喜悅的彰顯，並情願等候到為它所定的時候；因為這在（在你聖民眼前）是好的」，或作在聖徒的意見和判斷中是好的——大衛衷心贊同他們。Communis sensus fidelium——一切聖徒都是這心意： （1）神的名本身是好的；神向他百姓的啟示是有恩典、極其恩慈的；除了他的名之外，再沒有別名可以作我們的避難所和堅固臺。 （2）仰望那名對我們是極好的；當我們的靈被攪擾煩亂之時，再沒有別的更能平靜安撫我們的心；當我們受試探想用任何不正當的方法為自己解救之時，再沒有別的更能保守我們在當盡本分的道上——唯有仰望、安靜等候耶和華的救恩（哀3:26）。一切聖徒都經歷過其中的益處——他們侍奉他從不徒然，跟隨他的引導從無不好的結局，他們對他的相信盼望也從不羞愧。凡在一切聖徒眼中看為好的，我們便當在其中堅守、豐盛地行；在這事上更是如此：你當歸向你的神，謹守仁愛與公平，常常仰望你的神（何12:6）。
英文原文
The Ruin of Doeg Predicted
⁶ The righteous also shall see, and fear, and shall laugh at him:
⁷ Lo, this is the man that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness.
⁸ But I am like a green olive tree in the house of God: I trust in the mercy of God for ever and ever.
⁹ I will praise thee for ever, because thou hast done it: and I will wait on thy name; for it is good before thy saints.
David was at this time in great distress; the mischief Doeg had done him was but the beginning of his sorrows; and yet here we have him triumphing, and that is more than rejoicing, in tribulation. Blessed Paul, in the midst of his troubles, is in the midst of his triumphs, 2Co 2:14. David here triumphs,
I. In the fall of Doeg. Yet, lest this should look like personal revenge, he does not speak of it as his own act, but the language of other righteous persons. They shall observe God's judgments on Doeg, and speak of them, 1. To the glory of God: They shall see and fear (Ps 52:6); that is, they shall reverence the justice of God, and stand in awe of him, as a God of almighty power, before whom the proudest sinner cannot stand and before whom therefore we ought every one of us to humble ourselves. Note, God's judgments on the wicked should strike an awe upon the righteous and make them afraid of offending God and incurring his displeasure, Ps 119:120, Re 15:3,4. 2. To the shame of Doeg. They shall laugh at him, not with a ludicrous, but a rational serious laughter, as he that sits in heaven shall laugh at him, Ps 2:4. He shall appear ridiculous, and worthy to be laughed at. We are told how they shall triumph in God's just judgments on him (Ps 52:7): Lo, this is the man that made not God his strength. The fall and ruin of a wealthy mighty man cannot but be generally taken notice of, and every one is apt to make his remarks upon it; now this is the remark which the righteous should make upon Doeg's fall, that no better could come of it, since he took the wrong method of establishing himself in his wealth and power. If a newly-erected fabric tumbles down, every one immediately enquires where was the fault in the building of it. Now that which ruined Doeg's prosperity was, (1.) That he did not build it upon a rock: He made not God his strength, that is, he did not think that the continuance of his prosperity depended upon the favour of God, and therefore took no care to make sure that favour nor to keep himself in God's love, made no conscience of his duty to him nor sought him in the least. Those wretchedly deceive themselves that think to support themselves in their power and wealth without God and religion. (2.) That he did build it upon the sand. He thought his wealth would support itself: He trusted in the abundance of his riches, which, he imagined, were laid up for many years; nay, he thought his wickedness would help to support it. He was resolved to stick at nothing for the securing and advancing of his honour and power. Right or wrong, he would get what he could and keep what he had, and be the ruin of any one that stood in his way; and this, he thought, would strengthen him. Those may have any thing that will make conscience of nothing. But now see what it comes to; see what untempered mortar he built his house with, now that it has fallen and he is himself buried in the ruins of it.
II. In his own stability, Ps 52:8,9. "This mighty man is plucked up by the roots; but I am like a green olive-tree, planted and rooted, fixed and flourishing; he is turned out of God's dwelling-place, but I am established in it, not detained, as Doeg, by any thing but the abundant satisfaction I meet with there." Note, Those that by faith and love dwell in the house of God shall be like green olive-trees there; the wicked are said to flourish like a green bay-tree (Ps 37:35), which bears no useful fruit, though it has abundance of large leaves; but the righteous flourish like a green olive-tree, which is fat as well as flourishing (Ps 92:14) and with its fatness honours God and man (Jdg 9:9), deriving its root and fatness from the good olive, Ro 11:17. Now what must we do that we may be as green olive-trees? 1. We must live a life of faith and holy confidence in God and his grace? "I see what comes of men's trusting in the abundance of their riches, and therefore I trust in the mercy of God for ever and ever—not in the world, but in God, not in my own merit, but in God's mercy, which dispenses its gifts freely, even to the unworthy, and has in it an all-sufficiency to be our portion and happiness." This mercy is for ever; it is constant and unchangeable, and its gifts will continue to all eternity. We must therefore for ever trust in it, and never come off from that foundation. 2. We must live a life of thankfulness and holy joy in God (Ps 52:9): "I will praise thee for ever, because thou hast done it, has avenged the blood of thy priests upon their bloody enemy, and given him blood to drink, and hast performed thy promise to me," which he was as sure would be done in due time as if it were done already. It contributes very much to the beauty of our profession, and to our fruitfulness in every grace, to be much in praising God; and it is certain that we never want matter for praise. 3. We must live a life of expectation and humble dependence upon God: "I will wait on thy name; I will attend upon thee in all those ways wherein thou hast made thyself known, hoping for the discoveries of thy favour to me and willing to tarry till the time appointed for them; for it is good before thy saints," or in the opinion and judgment of thy saints, with whom David heartily concurs. Communis sensus fidelium—All the saints are of this mind, (1.) That God's name is good in itself, that God's manifestations of himself to his people are gracious and very kind; there is no other name given than his that can be our refuge and strong tower. (2.) That it is very good for us to wait on that name, that there is nothing better to calm and quiet our spirits when they are ruffled and disturbed, and to keep us in the way of duty when we are tempted to use any indirect courses for our own relief, than to hope and quietly wait for the salvation of the Lord, La 3:26. All the saints have experienced the benefit of it, who never attended him in vain, never followed his guidance but it ended well, nor were ever made ashamed of their believing expectations from him. What is good before all the saints let us therefore abide and abound in, and in this particularly: Turn thou to thy God; keep mercy and judgment, and wait on thy God continually, Ho 12:6.
大衛無疑極其憂傷，才會對亞比亞他說（撒上二二22）：「你父的全家喪命，都是因我的緣故」——他們是因多益的惡毒告密而被殺的；為給那憂傷稍得發洩、並在其中使心靈稍得舒解，他寫了本篇。在其中，他以先知的身分——因此带着如同他此刻坐在寶座上為君王一般的權威——一、就多益所行的事傳喚他（詩五二1）。二、他控告他、定他的罪、並加重他的罪（詩五二2-4）。三、他對他宣判（詩五二5）。四、他預告義人在判決執行時的誇勝（詩五二6、7）。五、他以神的憐憫與自己終必讚美祂的確據來安慰自己（詩五二8、9）。我們唱這詩時，當對說謊之罪深惡痛絕，預見堅持此罪之人的毀滅，並因確信神的教會與百姓必得保全——儘管撒但的兒女（那說謊之人的父）有諸般惡毒計謀——而心得喜樂。