서론
無標題
英文原文
This psalm is very much like that which goes next before it; it was penned upon a like occasion, when David was both in danger of trouble and in temptation to sin; it begins as that did, "Be merciful to me;" the method also is the same. I. He begins with prayer and complaint, yet not without some assurance of speeding in his request, Ps 57:1-6. II. He concludes with joy and praise, Ps 57:7-11. So that hence we may take direction and encouragement, both in our supplications and in our thanksgivings, and may offer both to God, in singing this psalm.
1-6
Prayer in Affliction
患難中的祈禱
交與伶長，調用休止，大衛的金詩，躲避掃羅藏在洞裡那日。
¹ 神啊，求祢憐憫我，憐憫我；因為我的心投靠祢；我要投靠在祢翅膀的蔭下，等到這些災禍過去。
² 我要求告至高的神，就是為我成全諸事的神。
³ 神必從天上施恩拯救我，斥責那要吞吃我的人。細拉。神的慈愛和誠實必保護我。
⁴ 我的性命在獅子中間；我躺臥在性如烈火的世人當中；他們的牙齒是槍、箭，他們的舌頭是快刀。
⁵ 神啊，願祢崇高過於諸天；願祢的榮耀高過全地。
⁶ 他們為我的腳設下網羅，壓制我的心；他們在我面前挖了坑，自己反掉在其中。細拉。
本篇標題有一個新詞：休止（不要毀壞）。有人認為這不過是本篇所採用的一個曲調；也有人將之與本篇的緣由和內容相連。「不要毀壞」——就是大衛在洞中明明有大好機會可以殺掃羅，他的臣僕也極想動手，大衛卻不肯讓掃羅被殺。不，大衛說：「不要毀壞他」，撒上24:4,6。又或者，更恰當地說，是神不容大衛被掃羅毀壞；神容讓掃羅逼迫大衛，卻始終帶著這個限制：不要毀壞他；正如神容許撒但苦害約伯，只是「只要存留他的性命」。大衛必不可被毀壞，因為他裡面有祝福（賽65:8），就是基督——那最大的祝福。當大衛在洞中、處於迫切危險之時，他在此告訴我們他向著神的心是怎樣運行的；那在危險中能有這樣善念存在心裡的人，是有福的！
一、他以對神的信心和盼望，並對神的禱告來扶持自己，詩57:1,2。他既被仇敵四面環繞，就以這合宜的禱告仰望神：神啊，求祢憐憫我！他再一次重複，這不是虛空的重複：求祢憐憫我。這正是那稅吏的禱告，路18:13。可惜竟有人輕慢褻瀆地使用這話，喊著「神啊，求祢憐憫我們」或「主啊，求祢憐憫我們」時，心裡不過是要表達驚奇、詫異或懊惱，神和祂的憐憫卻全不在他們的思想之中。大衛在此卻是帶著極敬虔的熱誠禱告：「神啊，求祢憐憫我！求祢以憐憫的眼目看我，以祢的慈愛和憐憫救贖我。」為將自己薦於神的憐憫，他在此表明：
1. 他一切的信靠都在於神：我的心投靠祢，詩57:1。他不僅口裡說信靠神，他的心確實專一仰賴神——帶著真誠的虔敬、全人的奉獻，並完全的滿足與安息。他來到神面前，在施恩寶座的腳凳前，謙卑地表明他對神的信靠：我要投靠在祢翅膀的蔭下——正如猛禽要撲擊小雞時，小雞躲藏在母雞的翅膀下；我要如此藏身，直到這些災禍過去。(1) 他深信自己的苦難終必有好的結局，到了時候必要過去；這些災禍必過去；這場風暴必消散。如今雖苦，將來卻不至永遠如此。我們的主耶穌在受苦時也以此自慰，路22:37：我的事必然成就。(2) 與此同時，他在神的保護之下十分安穩。[1] 他因神本性的良善而得安慰——神本性上樂於救助、保護祂的百姓，正如母雞出於本能護庇雛雞。神展翅飛來幫助祂的百姓，這表明迅速的拯救（詩18:10）；祂又將他們收聚在翅膀之下，這表明溫暖和復甦，即便災禍仍在；見太23:37。[2] 因祂話語的應許和恩典之約；因為這也可指著伸展的基路伯翅膀而言，神被說為住在二基路伯之間（詩80:1），並從那裡賜下祂的諭言。「我要飛向那恩典之神，祂的應許必作我的避難所，必成為我經過這一切危險的穩妥憑據。」神藉著祂的應許將自己賜給我們，為要我們信靠；我們則當以信心接受祂，並信靠祂。
2. 他一切的心願都向著神（詩57:2）：「我要求告至高的神——求救助、求解救；我要向至高者舉心，懇切禱告，就是那為我成全諸事的神。」請注意，(1) 在我們所遭遇的一切事上，我們當看見並承認神的手；凡是已成的，都是祂所成全的；在其中祂的旨意得以成就，聖經得以應驗。(2) 神論到祂百姓所成全的一切，到了結局必顯明都是為他們、為他們的益處而成全的。神雖高——至高的神——卻俯就到如此地步，顧念使萬事互相效力，叫愛神的人得益處。(3) 這正是我們在一切困苦艱難中當懇切呼求祂的好理由——不僅禱告，更當懇切禱告。
3. 他一切的期望都從神而來（詩57:3）：神必從天上施恩拯救我。那些以神為獨一避難所、憑信心和禱告飛向祂的人，可以確信必在神的方式和時候得著拯救。在此請注意，(1) 他從何處期望拯救——從天上。他在這地上無論往哪裡看，都尋不著避難所，看不見幫助；但他卻從天上期望。那些舉心仰望上面之事的人，也可從那裡期望一切的美善。(2) 他所期望的拯救是甚麼。他信神必救他脫離那要吞吃他之人的羞辱——他們定意要毀滅他，又在此期間竭盡所能地攪擾他。有人如此譯：神必從天上施恩拯救我，因為祂已經使那要吞吃我的人蒙羞；祂至今已經挫敗了他們對我的計謀，因此祂必成全我的拯救。(3) 他要將拯救歸功於甚麼：神必施出祂的慈愛和誠實。神自己本為善，又對祂所說的一切話信實，因此當祂為百姓施行拯救時，便將這兩樣顯明出來。我們只要有神的慈愛和誠實的益處，便足以使我們快樂，詩25:10。
二、他描繪仇敵的權勢和惡意（詩57:4）：我的性命在獅子中間。掃羅和他周圍的人對大衛如此兇猛狂暴，以致他在這些人中间，倒不如在獅子洞中來得安全——他們不住地向他咆哮，隨時要捕食他。他們性如烈火，所吐無非火焰；他們點燃了人間的秩序，彼此挑唆來反對大衛，他們自己也如被地獄之火點燃一般，雅3:6。他們是世人，本可期望他們有點人的理性和惻隱之心；他們卻不過是披著人皮的猛獸；他們向他咬牙切齒、企圖將他撕碎吞吃的牙齒，是為害人和殺人而設的槍箭；他們用來咒詛他、傷害他名聲的舌頭，是殺傷殺人的快刀；見詩42:10。惡毒的舌頭是危險的兵器，撒但的爪牙用它來攻擊神的百姓。他描繪了他們對他的惡毒計謀（詩57:6），並指出了其結局：「他們為我的腳設下網羅，為要纏住我，使我不 能再從他們手中逃脫；他們在我面前挖了坑，要叫我在不知不覺中一頭栽進去。」請看教會仇敵的詭計；請看他們為行惡所費的功夫。再看看結果如何。1. 這確實使大衛受些攪擾：我的心被壓制。一想到竟有人對他如此懷恨，便叫他精神低落、垂頭喪氣。2. 但這對他們自己卻是毀滅；他們為大衛挖了坑，自己反掉在其中。他們為大衛所設計的惡，反臨到他們自己頭上，他們的謀略反成了自己的網羅；當掃羅追趕大衛之時，非利士人正好來犯；不，就是在那洞中，當掃羅以為大衛要落入他手中之時，反而是他落入了大衛的手中，任憑大衛發落。
三、他求神榮耀祂自己，榮耀祂自己的大名（詩57:5）：「無論我和我的利益如何，神啊，願祢崇高過於諸天！願祢被那些聖天使——那上界榮耀的居民——所讚美；願祢的榮耀高過（或譯：遍及）全地；願這地的一切居民都被帶領來認識祢、讚美祢。」如此，神的榮耀當比我們自己任何私人的利益更貼近我們的心，更為我們所關切。當大衛處於極大困苦和羞辱之中時，他沒有求：「主啊，高舉我」，而是求：「主啊，高舉祢自己的名」。大衛的子孫也是如此——當祂心裡憂愁、禱告「父啊，救我脫離這時候」之後，立刻收回那個請求，而以這個代替：「我原是為這時候來的。父啊，願祢榮耀祢的名」，約12:27,28。這話也可作為他求拯救之請求的論據：「主啊，求祢從天上施恩拯救我，如此祢便榮耀了自己，顯為天地之主。」我們在禱告中最好的鼓勵是來自神的榮耀，因此在我們為各樣具體恩典的祈求中，我們當注目的，與其說是我們自己的安慰，不如說是神的榮耀；因為主禱文的第一個祈求正是如此，它規範並引導其餘一切祈求：我們在天上的父，願人都尊祢的名為聖。
英文原文
Prayer in Affliction
To the chief musician, Al-taschith, Michtam of David, when he fled from Saul in the cave.
¹ Be merciful unto me, O God, be merciful unto me: for my soul trusteth in thee: yea, in the shadow of thy wings will I make my refuge, until these calamities be overpast.
² I will cry unto God most high; unto God that performeth all things for me.
³ He shall send from heaven, and save me from the reproach of him that would swallow me up. Selah. God shall send forth his mercy and his truth.
⁴ My soul is among lions: and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword.
⁵ Be thou exalted, O God, above the heavens; let thy glory be above all the earth.
⁶ They have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen themselves. Selah.
The title of this psalm has one word new in it, Al-taschith—Destroy not. Some make it to be only some known tune to which this psalm was set; others apply it to the occasion and matter of the psalm. Destroy not; that is, David would not let Saul be destroyed, when now in the cave there was a fair opportunity of killing him, and his servants would fain have done so. No, says David, destroy him not, 1Sa 24:4,6. Or, rather, God would not let David be destroyed by Saul; he suffered him to persecute David, but still under this limitation, Destroy him hot; as he permitted Satan to afflict Job, Only save his life. David must not be destroyed, for a blessing is in him (Isa 65:8), even Christ, the best of blessings. When David was in the cave, in imminent peril, he here tells us what were the workings of his heart towards God; and happy are those that have such good thoughts as these in their minds when they are in danger!
I. He supports himself with faith and hope in God, and prayer to him, Ps 57:1,2. Seeing himself surrounded with enemies, he looks up to God with that suitable prayer: Be merciful to me, O Lord! which he again repeats, and it is no vain repetition: Be merciful unto me. It was the publican's prayer, Lu 18:13. It is a pity that any should use it slightly and profanely, should cry, God be merciful to us, or, Lord, have mercy upon us, when they mean only to express their wonder, or surprise, or vexation, but God and his mercy are not in all their thoughts. It is with much devout affection that David here prays, "Be merciful unto me, O Lord! look with compassion upon me, and in thy love and pity redeem me." To recommend himself to God's mercy, he here professes,
1. That all his dependence is upon God: My soul trusteth in thee, Ps 57:1. He did not only profess to trust in God, but his soul did indeed rely on God only, with a sincere devotion and self-dedication, and an entire complacency and satisfaction. He goes to God, and, at the footstool of the throne of his grace, humbly professes his confidence in him: In the shadow of thy wings will I make my refuge, as the chickens take shelter under the wings of the hen when the birds of prey are ready to strike at them, until these calamities be over-past. (1.) He was confident his troubles would end well, in due time; these calamities will be over-past; the storm will blow over. Non si male nunc et olim sic erit—Though now distressed, I shall not always be so. Our Lord Jesus comforted himself with this in his sufferings, Lu 22:37. The things concerning me have an end. (2.) He was very easy under the divine protection in the mean time. [1.] He comforted himself in the goodness of God's nature, by which he is inclined to succour and protect his people, as the hen is by instinct to shelter her young ones. God comes upon the wing to the help of his people, which denotes a speedy deliverance (Ps 18:10); and he takes them under his wing, which denotes warmth and refreshment, even when the calamities are upon them; see Mt 23:37. [2.] In the promise of his word and the covenant of his grace; for it may refer to the out-stretched wings of the cherubim, between which God is said to dwell (Ps 80:1) and whence he gave his oracles. "To God, as the God of grace, will I fly, and his promise shall be my refuge, and a sure passport it will be through all these danger." God, by his promise, offers himself to us, to be trusted; we by our faith must accept of him, and put our trust in him.
2. That all his desire is towards God (Ps 57:2): "I will cry unto God most high, for succour and relief; to him that is most high will I lift up my soul, and pray earnestly, even unto God that performs all things for me." Note, (1.) In every thing that befalls us we ought to see and own the hand of God; whatever is done is of his performing; in it his counsel is accomplished and the scripture is fulfilled. (2.) Whatever God performs concerning his people, it will appear, in the issue, to have been performed for them and for their benefit. Though God be high, most high, yet he condescends so low as to take care that all things be made to work for good to them. (3.) This is a good reason why we should, in all our straits and difficulties, cry unto him, not only pray, but pray earnestly.
3. That all his expectation is from God (Ps 57:3): He shall send from heaven, and save me. Those that make God their only refuge, and fly to him by faith and prayer, may be sure of salvation, in his way and time. Observe here, (1.) Whence he expects the salvation—from heaven. Look which way he will, in this earth, refuge fails, no help appears; but he looks for it from heaven. Those that lift up their hearts to things above may thence expect all good. (2.) What the salvation is that he expects. He trusts that God will save him from the reproach of those that would swallow him up, that aimed to ruin him, and, in the mean time, did all they could to vex him. Some read it, He shall send from heaven and save me, for he has put to shame him that would swallow me up; he has disappointed their designs against me hitherto, and therefore he will perfect my deliverance. (3.) What he will ascribe his salvation to: God shall send forth his mercy and truth. God is good in himself and faithful to every word that he has spoken, and so he makes it appear when he works deliverance for his people. We need no more to make us happy than to have the benefit of the mercy and truth of God, Ps 25:10.
II. He represents the power and malice of his enemies (Ps 57:4): My soul is among lions. So fierce and furious was Saul, and those about him, against David, that he might have been as safe in a den of lions as among such men, who were continually roaring against him and ready to make a prey of him. They are set on fire, and breathe nothing but flame; they set on fire the course of nature, inflaming one another against David, and they were themselves set on fire of hell, Jam 3:6. They were sons of men, from whom one might have expected something of the reason and compassion of a man; but they were beasts of prey in the shape of men; their teeth, which they gnashed upon him, and with which they hoped to tear him to pieces and to eat him up, were spears and arrows fitted for mischiefs and murders; and their tongue, with which they cursed him and wounded his reputation, was as a sharp sword to cut and kill; see Ps 42:10. A spiteful tongue is a dangerous weapon, wherewith Satan's instruments fight against God's people. He describes their malicious projects against him (Ps 57:6) and shows the issue of them: "They have prepared a net for my steps, in which to take me, that I might not again escape out of their hands; they have digged a pit before me, that I might, ere I was aware, run headlong into it." See the policies of the church's enemies; see the pains they take to do mischief. But let us see what comes of it. 1. It is indeed some disturbance to David: My soul is bowed down. It made him droop, and hang the head, to think that there should be those that bore him so much ill-will. But, 2. It was destruction to themselves; they dug a pit for David, into the midst whereof they have fallen. The mischief they designed against David returned upon themselves, and they were embarrassed in their counsels; then when Saul was pursuing David the Philistines were invading him; nay, in the cave, when Saul thought David should fall into his hands, he fell into the hands of David, and lay at his mercy.
III. He prays to God to glorify himself and his own great name (Ps 57:5): "Whatever becomes of me and my interest, be thou exalted, O God! above the heavens, be thou praised by the holy angels, those glorious inhabitants of the upper world; and let thy glory be above or over all the earth; let all the inhabitants of this earth be brought to know and praise thee." Thus God's glory should lie nearer our hearts, and we should be more concerned for it, than for any particular interests of our own. When David was in the greatest distress and disgrace he did not pray, Lord, exalt me, but, Lord, exalt thy own name. Thus the Son of David, when his soul was troubled, and he prayed, Father, save me from this hour, immediately withdrew that petition, and presented this in the room of it, For this cause came I to this hour; Father, glorify thy name, Joh 12:27,28. Or it may be taken as a plea to enforce his petition for deliverance: "Lord, send from heaven to save me, and thereby thou wilt glorify thyself as the God both of heaven and earth." Our best encouragement in prayer is taken from the glory of God, and to that therefore, more than our own comfort, we should have an eye in all our petitions for particular mercies; for this is made the first petition in the Lord's prayer, as that which regulates and directs all the rest, Father in heaven, hallowed be thy name.
7-11
Prayer Turned to Praise
禱告化為讚美
⁷ 神啊，我心堅定，我心堅定；我要唱詩，我要歌頌。 ⁸ 我的靈啊，你當醒起；琴瑟啊，你們當醒起；我自己要極早醒起。 ⁹ 主啊，我要在萬民中稱謝你；在列邦中歌頌你。 ¹⁰ 因為你的慈愛高及諸天，你的誠實達到雲霄。 ¹¹ 神啊，願你崇高過於諸天；願你的榮耀高過全地。
此處的曲調何等奇異地改變了！大衛的禱告和怨訴，因著信心的活潑運行，在此忽然盡都化為讚美和感恩；他的麻衣解開了，他以喜樂束腰，他的「哈利路亞」與他的「和散那」一樣懇切。這當使我們愛慕禱告——因為它或遲或早，必被讚美所吞滅。請注意，
I. 他如何為讚美的本分作準備（詩57:7）：神啊，我心堅定，我心堅定。我的心是挺立或被高舉（有人如此理解）——從前是俯首的（詩57:6）。我心堅定—— 1. 對著神的護理而堅定；它為每一事件作了準備，因為它倚靠神（詩112:7；賽26:3）。我心堅定，那麼這些事沒有一件能搖動我（徒20:24）。我們若蒙神的恩典被帶入這樣平穩安靜的心境，便大有理由感恩。 2. 對著神的敬拜而堅定：我心堅定——*要唱詩歌頌。*這暗示在一切敬虔的行動中，心是最主要的；在信仰上，若非用心去作，便沒有甚麼是作得有功效的。心必須堅定——為本分而堅定，為它裝備整齊、調整好狀態，並在盡本分時以緊密的專注而堅定——毫無分心地等候主。
II. 他如何激發自己盡讚美的本分（詩57:8）：我的靈啊，你當醒起——就是說，我的舌頭（我們的舌頭就是我們的榮耀，再沒有比它用來讚美神之時更顯為榮耀的了），或作我的靈魂——這必須先被喚醒；遲鈍、沉睡的敬拜，神必永不悅納。我們當激發自己、並激發自己裏面的一切去讚美神；那祭物必須以聖潔的火點燃，並在聖潔的火焰中上升。大衛的舌頭要領頭，他的琴瑟要跟隨，唱這些讚美之歌。我自己要醒起——不僅是「在這事上我不至死沉、不至昏睡、不至疏忽」，更是「我要在最活潑的狀態中，如同一個剛從舒暢的睡眠中醒來的人」。他要極早醒起作這工——清晨醒起，以神開始這一日，並在一個憐憫初露曙光之時醒起。當神帶著他的恩惠向我們而來之時，我們必出去以讚美迎接他。
III. 他如何以讚美之工自娛，甚至（可以這樣說）以之為榮；他絕不以承認自己向神所盡的本分和對神的倚靠為恥，反倒決意在萬民中稱謝他，在列邦中歌頌他（詩57:9）。這表明： 1. 他自己的心在讚美神上深受感動、大大擴展；他甚至要使全地因他聖潔的詩歌而響應，好叫所有人都注意到他自認虧欠神之良善何等多。 2. 他渴望吸引別人來與他一同讚美神。他要在萬民中傳揚神的讚美，使對神的認識、敬畏和愛得以傳播，使地極的人都看見他的救恩。大衛被驅逐到異教之地時，不僅不拜他們的神，更要公開承認他對以色列之神的崇敬；他要把自己的信仰帶到他所去的任何地方；他要努力使別人也愛上這信仰，並在他身後留下其甜美的香氣。大衛在他的詩篇中——這些詩篇充滿普世的教會，並要直到時代末了——可以說是仍然在萬民中讚美神，在列邦中向他歌唱；因為一切敬虔之人都用他的話來讚美神。如此，聖約翰在他的著作中，也被說為在多民、多國面前再說預言（啟10:11）。
IV. 他如何為自己預備讚美的題材（詩57:10）。那作他盼望和安慰之事的（神必發出他的慈愛和誠實——詩57:3），在此便成了他感恩的題材：你的慈愛高及諸天——高過所能想像、所能表達；你的誠實達到雲霄——高過所能發現，因為裹在雲中的，誰的眼目能及呢？神的慈愛和誠實達到諸天，因為它們必將一切把財寶積蓄在其中、並把盼望建立在其上的人帶到天堂。神的慈愛和誠實甚至被諸天所讚美——就是說，被上面世界一切光明、蒙福的居民所讚美；他們不斷將神的讚美提升到至高之處，而大衛在地上則努力將他的讚美擴展到至遠之處（詩57:9）。
V. 他最後如何將榮耀自己名的工交託給神（詩57:11）：神啊，願你被尊崇！他先前所用來總結他禱告的話（詩57:5），他在此再次使用（並非虛空的重複）來總結他的讚美：「主啊，我渴望尊崇你的名，又願一切受造之物都尊崇它；但我們中最好的人，在這事上又能作甚麼呢？主啊，求你把這工接在你自己手中；你自己去作：神啊，願你被尊崇！在得勝教會的讚美中，你被尊崇到諸天；在爭戰教會的讚美中，你的榮耀遍滿全地；但你卻超乎這兩者一切的祝福和讚美（尼9:5），所以主啊，求你過於諸天、並過於全地尊崇你自己。父啊，願你榮耀你的名。你已經榮耀了它，求你再榮耀它。」
英文原文
Prayer Turned to Praise
⁷ My heart is fixed, O God, my heart is fixed: I will sing and give praise.
⁸ Awake up, my glory; awake, psaltery and harp: I myself will awake early.
⁹ I will praise thee, O Lord, among the people: I will sing unto thee among the nations.
¹⁰ For thy mercy is great unto the heavens, and thy truth unto the clouds.
¹¹ Be thou exalted, O God, above the heavens: let thy glory be above all the earth.
How strangely is the tune altered here! David's prayers and complaints, by the lively actings of faith, are here, all of a sudden, turned into praises and thanksgivings; his sackcloth is loosed, he is girded with gladness, and his hallelujahs are as fervent as his hosannas. This should make us in love with prayer, that, sooner or later, it will be swallowed up in praise. Observe,
I. How he prepares himself for the duty of praise (Ps 57:7): My heart is fixed, O God! my heart is fixed. My heart is erect, or lifted up (so some), which was bowed down, Ps 57:6. My heart is fixed, 1. With reference to God's providences; it is prepared for every event, being stayed upon God, Ps 112:7, Isa 26:3. My heart is fixed, and then none of these things move me, Ac 20:24 If by the grace of God we be brought into this even composed frame of spirit, we have great reason to be thankful. 2. With reference to the worship of God: My heart is fixed to sing and give praise. It is implied that the heart is the main thing required in all acts of devotion; nothing is done to purpose, in religion, further than it is done with the heart. The heart must be fixed, fixed for the duty, fitted and put in frame for it, fixed in the duty by a close application, attending on the Lord without distraction.
II. How he excites himself to the duty of praise (Ps 57:8): Awake up my glory, that is, my tongue (our tongue is our glory, and never more so than when it is employed in praising God), or my soul, that must be first awakened; dull and sleepy devotions will never be acceptable to God. We must stir up ourselves, and all that is within us, to praise God; with a holy fire must that sacrifice be kindled, and ascend in a holy flame. David's tongue will lead, and his psaltery and harp will follow, in these hymns of praise. I myself will awake, not only, "I will not be dead, and drowsy, and careless, in this work," but, "I will be in the most lively frame, as one newly awakened out of a refreshing sleep." He will awake early to this work, early in the morning, to begin the day with God, early in the beginnings of a mercy. When God is coming towards us with his favours we must go forth to meet him with our praises.
III. How he pleases himself, and (as I may say) even prides himself, in the work of praise; so far is he from being ashamed to own his obligations to God, and dependence upon him, that he resolves to praise him among the people and to sing unto him among the nations, Ps 57:9. This intimates, 1. That his own heart was much affected and enlarged in praising God; he would even make the earth ring with his sacred songs, that all might take notice how much he thought himself indebted to the goodness of God. 2. That he desired to bring others in to join with him in praising God. He will publish God's praises among the people, that the knowledge, and fear, and love of God might be propagated, and the ends of the earth might see his salvation. When David was driven out into heathen lands he would not only not worship their gods, but he would openly avow his veneration for the God of Israel, would take his religion along with him wherever he went, would endeavour to bring others in love with it, and leave the sweet savour of it behind him. David, in his psalms, which fill the universal church, and will to the end of time, may be said to be still praising God among the people and singing to him among the nations; for all good people make use of his words in praising God. Thus St. John, in his writings, is said to prophesy again before many peoples and nations, Re 10:11.
IV. How he furnishes himself with matter for praise, Ps 57:10. That which was the matter of his hope and comfort (God shall send forth his mercy and his truth, Ps 57:3) is here the matter of his thanksgiving: Thy mercy is great unto the heavens, great beyond conception and expression; and thy truth unto the clouds, great beyond discovery, for what eye can reach that which is wrapped up in the clouds? God's mercy and truth reach to the heavens, for they will bring all such to heaven as lay up their treasure in them and build their hopes upon them. God's mercy and truth are praised even to the heavens, that is, by all the bright and blessed inhabitants of the upper world, who are continually exalting God's praises to the highest, while David, on earth, is endeavouring to spread his praises to the furthest, Ps 57:9.
V. How he leaves it at last to God to glorify his own name (Ps 57:11): Be thou exalted, O God! The same words which he had used (Ps 57:5) to sum up his prayers in he here uses again (and no vain repetition) to sum up his praises in: "Lord, I desire to exalt thy name, and that all the creatures may exalt it; but what can the best of us do towards it? Lord, take the work into thy own hands; do it thyself: Be thou exalted, O God! In the praises of the church triumphant thou art exalted to the heavens, and in the praises of the church militant thy glory is throughout all the earth; but thou art above all the blessing and praise of both (Ne 9:5), and therefore, Lord, exalt thyself above the heavens and above all the earth. Father, glorify thy own name. Thou hast glorified it, glorify it yet again."
本篇與其緊鄰的前一篇十分相似；它是在類似的境遇中寫成的——那時大衛既處於患難的危險中，也面臨犯罪的試探；它的開頭與前一篇一樣，是「求祢憐憫我」；其結構也相同。（一）他以禱告與訴苦開始，卻不缺少對所求必蒙應允的把握（詩五十七1–6）。（二）他以喜樂與讚美結束（詩五十七7–11）。因此，我們可從中得著指引與鼓勵，無論是在我們的祈求中，還是在我們的感恩中，並可在歌唱本篇時將兩者都獻給神。