서론
無標題
英文原文
This psalm is of the same nature and scope with six or seven foregoing psalms; they are all filled with David's complaints of the malice of his enemies and of their cursed and cruel designs against him, his prayers and prophecies against them, and his comfort and confidence in God as his God. The first is the language of nature, and may be allowed; the second of a prophetical spirit, looking forward to Christ and the enemies of his kingdom, and therefore not to be drawn into a precedent; the third of grace and a most holy faith, which ought to be imitated by every one of us. In this psalm, I. He prays to God to defend and deliver him from his enemies, representing them as very bad men, barbarous, malicious, and atheistical, Ps 59:1-7. II. He foresees and foretels the destruction of his enemies, which he would give to God the glory of, Ps 59:8-17. As far as it appears that any of the particular enemies of God's people fall under these characters, we may, in singing this psalm, read their doom and foresee their ruin.
1-7
Prayer for Deliverance
求拯救的祈禱
交與伶長，調用休止，大衛的金詩，掃羅打發人窺探大衛房屋要殺他時。
¹ 我的神啊，求祢救我脫離仇敵，把我安置在高處，得脫那起來攻擊我的人。
² 求祢救我脫離作孽的人，救我脫離流人血的人。
³ 因為他們埋伏要害我的命，有能力的人聚集攻擊我；耶和華啊，這不是為我的過犯，也不是為我的罪。
⁴ 我雖然沒有過錯，他們卻跑來預備攻擊我；求祢興起幫助我，並且察看。
⁵ 萬軍之耶和華——以色列的神啊，求祢興起懲罰萬邦；不要憐憫那詭詐作惡的背叛者。細拉。
⁶ 他們晚上轉回，如狗一般號叫，繞城巡行。
⁷ 看哪，他們口中噴吐惡言，嘴裡有刀；他們說：有誰聽見呢？
本篇詩篇的標題向我們特別說明瞭寫作的緣由：那是當掃羅差遣一隊衛兵夜間圍困大衛的房屋，要抓住他、殺害他的時候；這事記在撒上19:11。那時掃羅對大衛的敵意方才開始，大衛此前不久才險險躲過掃羅擲出的槍。掃羅惡意初次的發作，難免使大衛心緒大亂，既痛苦又可怖；然而他仍持守與神的相交，內心平靜安穩，以致於從未失去禱告與讚美的狀態；那與天庭的往來不被自己的憂慮、悲傷、恐懼，或受苦境遇中任何的紛擾（無論是外在的或內心的）所攔阻或打斷的人，是有福的。在這些經文中，
一、大衛祈求從仇敵手中蒙拯救，並求神挫敗他們殘酷的計謀（詩59:1,2）：「我的神啊，求祢救我脫離仇敵！祢是神，能以拯救我；祢是我的神，我已將自己置於祢的保護之下；祢曾應許作我全豐全足的神，因此為著祢的尊榮與信實，祢必拯救我。將我安置在高處，超出那些起來攻擊我之人的權勢與惡意的範圍，也超越對其的恐懼。讓我安然無恙，並看見自己如此；既安全又安穩，既安全又滿足。神啊，求祢拯救我！求祢救我。」他像一個將要滅亡的人那樣呼求，並且單單仰望神來施行拯救與解救。他又禱告（詩59:4）：「求祢興起幫助我，眷顧我的案件，以憐憫的眼目觀看，並施展祢的大能來搭救我。」門徒在風暴中也是如此喚醒基督，說：夫子，救我們，我們喪命啦。我們也當如此懇切地每日祈求，求神保護我們、拯救我們脫離屬靈的仇敵——撒但的試探以及我們自己心中的敗壞，這些都是與我們屬靈生命為敵的。
二、他為蒙拯救而懇求。我們的神不僅允許我們禱告，更允許我們向祂懇求，將我們的案件陳明在祂面前，用各樣論據充滿我們的口——不是要感動祂，而是要感動我們自己。大衛在此正是如此行。
1. 他以仇敵敗壞的品格為依據。他們是作孽的人，因此不僅是他的仇敵，更是神的仇敵；他們是流人血的人，因此不僅是他的仇敵，更是全人類的仇敵。「主啊，求祢不容作孽的人勝過一個行義的人，不容流人血的人勝過一個憐憫的人。」
2. 他以仇敵對他的惡意以及自己所處的危急危險為依據，詩59:3。「他們的怨恨甚大；他們要害我的性命，要奪我那更好的部分。他們狡猾而極有謀略：他們埋伏，伺機加害於我。他們都是有勢力的人，是有尊榮、有產業、在朝野有影響力的人。他們結成聯盟；他們因盟約而聯合，並實際聚集攻擊我，在謀議與行動上都合而為一。他們在籌劃上極其精明，在執行上極其勤勉（詩59:4）：他們奔跑預備，以極快的速度與狂熱來加害於我。」他特別注意到掃羅所差來要捉拿他的那些使者獸性的行徑（詩59:6）：他們晚上轉回，從白日所派的崗哨回來，從事他們黑暗的勾當——那是他們夜間的工作，也可說是他們白日的羞恥——那時他們如同追捕野兔的獵犬一般號叫。大衛的仇敵來捉拿他時也是如此，喧嚷著控告他是叛徒、是賣國賊、是個不配活著的人；他們帶著這種喧嘩繞城巡行，為要敗壞大衛的名聲，若有可能就煽動百姓反對他，至少也要防止百姓因他們而憤慨——若非如此，百姓本有理由為大衛憤憤不平，因為大衛是百姓所親愛的。我們主耶穌的逼迫者也是如此，他們被比作狗（詩22:16），用喧嚷將他追捕；否則他們根本無法捉拿他，至少在節期日不能，因為百姓會生亂。他們口中噴吐心中翻騰的惡意，詩59:7。他們嘴裡有刀；那就是，刺透我心使之憂傷的辱罵（詩42:10），以及刺傷我名聲的誹謗。他們不斷暗示那些足以牽引並磨利掃羅手中之刀的話，而過錯則歸於那些作假見證的人。這刀若非先在他們口中，或許就不會在掃羅手中。
3. 他以自己的無辜為依據——不是在神面前的無辜（他在神面前從不推諉認罪），而是在逼迫者面前的無辜；他們所控告他的全然虛假，他也從未說過或做過任何事配受他們這樣的對待（詩59:3）：「耶和華啊，這不是為我的過犯，也不是為我的罪——祢是知道的，祢知道萬事。」他又說（詩59:4），我雖然沒有過錯。請注意，(1) 敬虔人的無辜不能使他們免受惡人的惡意對待。那些如鴿子般無害的人，卻為基督的緣故被眾人恨惡，彷彿他們如蛇一般有害，因而受相應的對待。(2) 然而，雖然我們的無辜不能使我們免遭患難，卻能在我們處於患難之中時極大地扶持並安慰我們。我們良心為我們所作的見證——我們對那以惡待我們的人始終以善相待——在遭難的日子將成為我們極大的喜樂。(3) 我們若在自己心中省察到無辜，就可謙卑而滿有信心地向神上訴，求祂為我們受屈的案子伸冤，而祂也必在所定的時候如此行。
4. 他以仇敵的褻瀆與無神為依據——他們既藐視神，便借此堅固自己對大衛的敵意：因為他們說，有誰聽見呢？詩59:7。不是神自己聽不見，詩10:11，94:7。請注意，那些使自己相信神不留意他們所說的人，若不理會自己所說的話，並不足為奇。
三、他將自己與自己的案件交託於神公義的審判，詩59:5。「願主——審判者——在我與逼迫我的人之間判斷。」在這向神的上訴中，他仰望神為萬軍之耶和華，那有能力執行審判的，因為凡受造之物，連同眾天使的軍隊，都在祂的調遣之下；他也視神為以色列的神，祂以特殊的方式作以色列的王與審判者，因此毫不懷疑祂必為那些心中正直、是真以色列人的人辯屈。當掃羅的軍兵逼迫他時，他仰望神為萬軍之主；當那些在靈性上原是以色列國之客的人毀謗他時，他仰望神為以色列的神。他求神（也就是他深信不疑地確信）興起懲罰萬邦，對人類中間的爭端與糾紛作及早而詳盡的查究；必有一個眷顧的日子（賽10:3），大衛正是將自己交託那日子，並以這嚴肅的上訴宣告：不要憐憫那詭詐作惡的背叛者。細拉——留意這話。1. 大衛若心中自覺是個邪惡的背叛者，就不會指望蒙憐憫；但論到他的仇敵，他可以說自己根本不是背叛者（詩59:3,4）：這不是為我的過犯，因此祢必為我顯現。至於在神面前，他可以說自己不是邪惡的背叛者；因為他雖然犯了罪，卻是個悔改的背叛者，並不頑梗地堅持自己的過犯。2. 他知道他的仇敵是邪惡的背叛者，是故意、惡意、剛硬地干犯神又干犯人的，因此他求神向他們施行公義，施行沒有憐憫的審判。不要指望那些從不施憐憫的人蒙憐憫，因為這等人就是邪惡的背叛者。
英文原文
Prayer for Deliverance
To the chief musician, Al-taschith, Michtam of David, when Saul sent and they watched the house to kill him.
¹ Deliver me from mine enemies, O my God: defend me from them that rise up against me.
² Deliver me from the workers of iniquity, and save me from bloody men.
³ For, lo, they lie in wait for my soul: the mighty are gathered against me; not for my transgression, nor for my sin, O LORD.
⁴ They run and prepare themselves without my fault: awake to help me, and behold.
⁵ Thou therefore, O LORD God of hosts, the God of Israel, awake to visit all the heathen: be not merciful to any wicked transgressors. Selah.
⁶ They return at evening: they make a noise like a dog, and go round about the city.
⁷ Behold, they belch out with their mouth: swords are in their lips: for who, say they, doth hear?
The title of this psalm acquaints us particularly with the occasion on which it was penned; it was when Saul sent a party of his guards to beset David's house in the night, that they might seize him and kill him; we have the story 1Sa 19:11. It was when his hostilities against David were newly begun, and he had but just before narrowly escaped Saul's javelin. These first eruptions of Saul's malice could not but put David into disorder and be both grievous and terrifying, and yet he kept up his communion with God, and such a composure of mind as that he was never out of frame for prayer and praises; happy are those whose intercourse with heaven is not intercepted nor broken in upon by their cares, or griefs, or fears, or any of the hurries (whether outward or inward) of an afflicted state. In these verses,
I. David prays to be delivered out of the hands of his enemies, and that their cruel designs against him might be defeated (Ps 59:1,2): "Deliver me from my enemies, O my God! thou art God, and canst deliver me, my God, under whose protection I have put myself; and thou hast promised me to be a God all-sufficient, and therefore, in honour and faithfulness, thou wilt deliver me. Set me on high out of the reach of the power and malice of those that rise up against me, and above the fear of it. Let me be safe, and see myself so, safe and easy, safe and satisfied. O deliver me! and save me." He cries out as one ready to perish, and that had his eye to God only for salvation and deliverance. He prays (Ps 59:4), "Awake to help me, take cognizance of my case, behold that with an eye of pity, and exert thy power for my relief." Thus the disciples, in the storm, awoke Christ, saying, Master, save us, we perish. And thus earnestly should we pray daily to be defended and delivered form our spiritual enemies, the temptations of Satan, and the corruptions of our own hearts, which war against our spiritual life.
II. He pleads for deliverance. Our God gives us leave not only to pray, but to plead with him, to order our cause before him and to fill our mouth with arguments, not to move him, but to move ourselves. David does so here.
1. He pleads the bad character of his enemies. They are workers of iniquity, and therefore not only his enemies, but God's enemies; they are bloody men, and therefore not only his enemies, but enemies to all mankind. "Lord, let not the workers of iniquity prevail against one that is a worker of righteousness, nor bloody men against a merciful man."
2. He pleads their malice against him, and the imminent danger he was in from them, Ps 59:3. "Their spite is great; they aim at my soul, my life, my better part. They are subtle and very politic: They lie in wait, taking an opportunity to do me a mischief. They are all mighty, men of honour and estates, and interest in court and country. They are in a confederacy; they are united by league, and actually gathered together against me, combined both in consultation and action. They are very ingenious in their contrivances, and very industrious in the prosecution of them (Ps 59:4): They run and prepare themselves, with the utmost speed and fury, to do me a mischief." He takes particular notice of the brutish conduct of the messengers that Saul sent to take him (Ps 59:6): "They return at evening from the posts assigned them in the day, to apply themselves to their works of darkness (their night-work, which may well be their day-shame), and then they make a noise like a hound in pursuit of the hare." Thus did David's enemies, when they came to take him, raise an out cry against him as a rebel, and traitor, a man not fit to live; with this clamour they went round about the city, to bring a bad reputation upon David, if possible to set the mob against him, at least to prevent their being incensed against them, which otherwise they had reason to fear they would be, so much was David their darling. Thus the persecutors of our Lord Jesus, who are compared to dogs (Ps 22:16), ran him down with noise; for else they could not have taken him, at least not on the feast-day, for there would have been an uproar among the people. They belch out with their mouth the malice that boils in their hearts, Ps 59:7. Swords are in their lips; that is, reproaches that wound my heart with grief (Ps 42:10), and slanders that stab and wound my reputation. They were continually suggesting that which drew and whetted Saul's sword against him, and the fault is laid upon the false accusers. The sword perhaps would not have been in Saul's hand if it had not been first in their lips.
3. He pleads his own innocency, not as to God (he was never backward to own himself guilty before him), but as to his persecutors; what they charged him with was utterly false, nor had he ever said or done any thing to deserve such treatment from them (Ps 59:3): "Not for my transgression, nor for my sin, O Lord! thou knowest, who knowest all things." And again (Ps 59:4), without my fault. Note, (1.) The innocency of the godly will not secure them from the malignity of the wicked. Those that are harmless like doves, yet, for Christ's sake, are hated of all men, as if they were noxious like serpents, and obnoxious accordingly. (2.) Though our innocency will not secure us from troubles, yet it will greatly support and comfort us under our troubles. The testimony of our conscience for us that we have behaved ourselves well towards those that behave themselves ill towards us will be very much our rejoicing in the day of evil. (3.) If we are conscious to ourselves of our innocency, we may with humble confidence appeal to God and beg of him to plead our injured cause, which he will do in due time.
4. He pleads that his enemies were profane and atheistical, and bolstered themselves up in their enmity to David, with the contempt of God: For who, say they, doth hear? Ps 59:7. Not God himself, Ps 10:11,94:7. Note, It is not strange if those regard not what they say who have made themselves believe that God regards not what they say.
III. He refers himself and his cause to the just judgment of God, Ps 59:5. "The Lord, the Judge, be Judge between me and my persecutors." In this appeal to God he has an eye to him as the Lord of hosts, that has power to execute judgment, having all creatures, even hosts of angels, at his command; he views him also as the God of Israel, to whom he was, in a peculiar manner, King and Judge, not doubting that he would appear on the behalf of those that were upright, that were Israelites indeed. When Saul's hosts persecuted him, he had recourse to God as the Lord of all hosts; when those maligned him who in spirit were strangers to the commonwealth of Israel he had recourse to God as the God of Israel. He desires (that is, he is very sure) that God will awake to visit all the nations, will make an early and exact enquiry into the controversies and quarrels that are among the children of men; there will be a day of visitation (Isa 10:3), and to that day David refers himself, with this solemn appeal, Be not merciful to any wicked transgressors. Selah—Mark that. 1. If David had been conscious to himself that he was a wicked transgressor, he would not have expected to find mercy; but, as to his enemies, he would say he was no transgressor at all (Ps 59:3,4): "Not for my transgression, and therefore thou wilt appear for me." As to God, he could say he was no wicked transgressor; for, though he had transgressed, he was a penitent transgressor, and did not obstinately persist in what he had done amiss. 2. He knew his enemies were wicked transgressors, wilful, malicious, and hardened in their transgressions both against God and man, and therefore he sues for justice against them, judgment without mercy. Let not those expect to find mercy who never showed mercy, for such are wicked transgressors.
8-17
Confidence in God
對神的信賴
⁸ 但你耶和華必笑話他們；你要嗤笑萬邦。 ⁹ 因他的力量，我要等候你；因為神是我的高臺。 ¹⁰ 我的神要以慈愛迎接我；神要叫我看見我仇敵遭報。 ¹¹ 不要殺他們，恐怕我的百姓忘記；主啊，你是我們的盾牌，求你用你的能力使他們四散。 ¹² 因他們口中的罪，和嘴唇的言語，他們必因自己的驕傲被纏住；又因所說的咒詛虛謊的話被纏住。 ¹³ 求你在怒氣中消滅他們，消滅他們，以至歸於無有；叫他們知道神在雅各中掌權，直到地極。細拉。 ¹⁴ 到了晚上，讓他們轉回；叫他們如狗叫喚，繞城而行。 ¹⁵ 他們必走來走去尋找食物，若不得飽就終夜在外。 ¹⁶ 但我要歌頌你的能力；早晨我要高聲歌頌你的慈愛；因為在患難之日你作過我的高臺和避難所。 ¹⁷ 我的力量啊，我要歌頌你；因為神是我的高臺，是賜恩與我的神。
大衛在此面對仇敵威脅性的勢力，以敬虔的心志等候神、又以確信盼望將來仍要讚美他，藉此鼓勵自己。
一、他決心等候神（詩59:9）：因他的能力（或指仇敵的能力——其恐懼驅使他到神面前；或指神的能力——其盼望吸引他到神面前），我要等候你——以確信的信靠和對你的信賴等候你。在危隨和艱難之中等候神，乃是我們的智慧和本分；因為他是我們的高臺、我們的高處，在他裏面我們便安全。他盼望：
1. 神要作他賜恩的神（詩59:10）：我的神要以慈愛迎接我——以他良善的福分和慈愛的恩賜迎著我而來，迎著我的恐懼，迎著我的禱告，又比我所期望的對我更好。在禱告中，我們不僅以神為賜恩的神，更以他為我的慈愛之神——我們裏面一切善的創始者、一切善賜給我們的賞賜者——這是極其令人得安慰的。無論神裏面有何慈愛，都是為我們所珍藏的、又隨時準備施行在我們身上。詩人稱神的慈愛為他的慈愛，這是公道的；因為新約一切的福分都稱為大衛那可靠的恩典（賽55:3），又加給一切後裔。 2. 神要作他逼迫者的報應之神。他對此的盼望，部分以預言的方式、部分以祈求的方式表達——兩者其實相同；因為他求這事成就的禱告，便等於預言這事必將成就。他在此預告關於他的仇敵——那些尋索攻擊他的把柄和機會、要害他的窺探者——的幾件事；在這一切事上他要看見自己的心願得償——不是出於感情衝動或報復的願望，乃是出於信心的願望（詩59:10）。 （1）他預見神要使他們成為笑柄，正如他們其實已使自己成為可笑的一樣（詩59:8）。「他們以為神不聽見、不理會；但你耶和華必笑話他們的愚昧——竟以為那造耳朵的會聽不見；你必嗤笑——不僅嗤笑他們，更嗤笑一切那樣在世上沒有神而活的外邦人。」注意，無神論者和逼迫者是配被嗤笑、配被藐視的（見詩2:4；箴1:26；賽37:22）。 （2）神要使他們成為他公義的活活的紀念（詩59:11）：不要殺他們——不要他們被立刻殺死，恐怕我的百姓忘記。執行若是太快，其印象便不會深刻，因此也不會持久，必很快磨滅。迅速的毀滅一時驚嚇人，卻很快被忘記；所以他求這事逐步進行：求你用你的能力使他們四散，又讓他們在流離之中帶著神不悅的記號，使刑罰的消息傳遍全地。如此，連該隱雖是殺人的，也未被殺，免得報復被忘記，卻被判作流離飄蕩的人。注意，當我們以為神的審判臨到罪人太慢之時，當斷定神在他怒氣逐步進行中有智慧而聖潔的目的。「求你如此四散他們，使他們不再能聯合行惡——主我們的盾牌啊，求你使他們降卑！」神既已承擔保護他百姓如同他們的盾牌，他必使一切攻擊他們的人謙卑被踐踏。 （3）他們必按其當受的報應受報（詩59:12）：因他們口中的罪，就是嘴唇的言語（他們所說的每一句話都帶著罪）——求你因這事使他們因自己的驕傲被捉住，又因他們咒詛別人和自己（這是掃羅易犯的罪，撒上14:28）、並說謊的緣故。注意，舌頭之罪中大有惡毒，過於通常所想到的。再者，咒詛、說謊、並驕傲發言，乃是舌頭之罪中極壞的一些；那人若神按著這些罪所當受的報應待他——使他自己的舌頭落在他身上——那人便實在可憐。 （4）神要在他們的滅亡上榮耀自己，作為以色列的神和王（詩59:13）：求你在怒氣中消滅他們，消滅他們——就是說，以一個審判接一個審判追趕他們，直到全然敗壞；讓他們可感地、卻逐步地被消磨，使他們自己——在被消磨之時——可以知道，又使旁觀者也可以從中得出這推論：神在雅各中掌權，直到地極。掃羅和他的黨羽以為可以掌權、可以橫行無阻，但他們必被使知道：有比他們更高的，有一位是確實掌管他們、並要掌管他們的。神審判的旨意，正是要使人確信耶和華作王——他成全自己的謀略，向一切受造物頒佈律法，又安排萬事歸於自己的榮耀，所以至大的人也在他的約束之下，他又隨己意使用他們。他在雅各中掌權——因為在那裏設立他的寶座；在那裏他被認識，他的名為大。但他掌權直到地極——因為萬國都在他國度的疆界之內。他掌權直到地極——甚至掌管那些不認識他的人；但他為雅各掌權（也可如此譯）；他在治理世界之時，是顧念他教會的益處；那治理的行政，直到地極，都是為他僕人雅各、又為他所選的以色列的緣故（賽45:4）。 （5）他要使他們的罪成為他們的刑罰（詩59:14，參詩59:6）。他們的罪是獵尋大衛作為獵物；他們的刑罰，乃是他們將被帶到極度的貧窮，以至要為滿足飢餓而四處尋找食物，又要像他們錯失大衛一樣地錯失食物。如此他們不是一時被剪除，而是被分散（詩59:11）、逐步被消磨（詩59:13）；死於饑荒的人是一寸一寸地死，又覺得自己死（哀4:9）。他預告他們必被迫挨家挨戶乞食。 [1] 他們要帶著所能想像的最大遺憾和勉強去作。他們恥於乞食（這便使刑罰對他們更重），所以他們在傍晚、天開始黑的時候去作，免得被人看見——正是別的猛獸出沒的時候（詩104:20）。 [2] 然而他們要在自己的怨言中極其吵鬧喧嘩，這是出於對自己光景的極大憤慨——他們絲毫不能與之和解：他們要如狗叫喚。他們追尋大衛之時，發聲如怒犬之咆哮；如今他們追尋食物之時，必發聲如饑犬之哀嚎。悔改己罪的人在患難中哀鳴如鴿子；心裏剛硬的人在患難中發聲如犬——如野牛在網羅之中，滿了耶和華的怒氣（見何7:14：他們在床上為五穀新酒哀號，並不誠心呼求我）。 [3] 他們要得著極少的解救，人心要對他們極其剛硬，以至他們要繞城而行、走來走去尋找食物（詩59:15），又別無所得，惟獨憑著糾纏（按旁註讀法：若不得飽，他們便終夜在外）；所以人所給他們的，不是出於好心，只是為要擺脫他們，免得他們因不斷來而使人厭煩。 [4] 他們要貪得無厭，這是貧窮光景中最大的痛苦。他們是貪食的狗，不知飽足（賽56:11），若不得飽便心懷不平。知足的人，雖然沒有所願得的，卻不心懷不平，不與護理爭論，也不在心中煩躁；但那些以肚腹為神的人，若它不得充滿、其食慾不得滿足，便與神和自己都過不去。使人不幸的，不是貧窮，乃是不知足。
二、他盼望讚美神——神的護理為他預備讚美的題材，神的恩典在他裏面作成讚美的心（詩59:16-17）。請注意：
1. 他要為何讚美神。 （1）他要讚美他的權能和他的慈愛；兩者都當作他詩歌的題材。權能而無慈愛，是可畏的；慈愛而無權能，不能使人指望多得益處；但神那有能力幫助我們的權能、和那樂意幫助我們的慈愛，必作一切聖徒永遠的讚美。 （2）他要讚美他，因為他曾屢次、並一直發現他是自己在患難之日的高臺和避難所。神將他的百姓帶入患難，好使他們經歷他保護和蔭庇的權能和慈愛，又有機會讚美他。 （3）他要讚美他，因為他仍舊倚靠他、信賴他——以他為扶持自己、又領自己盡本分的力量、保守自己脫離惡事的高臺、又作賜恩與他使他快樂安穩的神。那對我們是這一切的神，確實配得我們最好的情感、讚美和事奉。
2. 他要如何讚美神。 （1）他要歌頌。這是喜樂自然的發表，也是為運用和激發聖潔喜樂和感恩而設立的典章。 （2）他要高聲歌頌——如同一個深為神的榮耀所感動、又不以承認為恥、又渴望影響別人的人。他要歌頌神的能力，卻要高聲歌頌他的慈愛；對那事的思念比任何別的事更能提升他的情感。 （3）他要在早晨高聲歌頌，那時他的靈最為清新活潑。神的憐憫每早晨都是新的，所以以他的讚美開始一日是合宜的。 （4）他要向神歌頌（詩59:17）——為他的榮耀，又以他為眼中對象。正如我們當將禱告指向神，我們也當將讚美指向他，並要向上舉目，向主奏樂。
英文原文
Confidence in God
⁸ But thou, O LORD, shalt laugh at them; thou shalt have all the heathen in derision.
⁹ Because of his strength will I wait upon thee: for God is my defence.
¹⁰ The God of my mercy shall prevent me: God shall let me see my desire upon mine enemies.
¹¹ Slay them not, lest my people forget: scatter them by thy power; and bring them down, O Lord our shield.
¹² For the sin of their mouth and the words of their lips let them even be taken in their pride: and for cursing and lying which they speak.
¹³ Consume them in wrath, consume them, that they may not be: and let them know that God ruleth in Jacob unto the ends of the earth. Selah.
¹⁴ And at evening let them return; and let them make a noise like a dog, and go round about the city.
¹⁵ Let them wander up and down for meat, and grudge if they be not satisfied.
¹⁶ But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble.
¹⁷ Unto thee, O my strength, will I sing: for God is my defence, and the God of my mercy.
David here encourages himself, in reference to the threatening power of his enemies, with a pious resolution to wait upon God and a believing expectation that he should yet praise him.
I. He resolves to wait upon God (Ps 59:9): "Because of his strength" (either the strength of his enemies, the fear of which drove him to God, or because of God's strength, the hope of which drew him to God) "Will I wait upon thee, with a believing dependence upon thee and confidence in thee." It is our wisdom and duty, in times of danger and difficulty, to wait upon God; for he is our defence, our high place, in whom we shall be safe. He hopes, 1. That God will be to him a God of mercy (Ps 59:10): "The God of my mercy shall prevent me with the blessings of his goodness and the gifts of his mercy, prevent my fears, prevent my prayers, and be better to me than my own expectations." It is very comfortable to us, in prayer, to eye God, not only as the God of mercy, but as the God of our mercy, the author of all good in us and the giver of all good to us. Whatever mercy there is in God, it is laid up for us, and is ready to be laid out upon us. Justly does the psalmist call God's mercy his mercy, for all the blessings of the new covenant are called the sure mercies of David (Isa 55:3); and they are sure to all the seed. 2. That he will be to his persecutors a God of vengeance. His expectation of this he expresses partly by way of prediction and partly by way of petition, which come all to one; for his prayer that it might be so amounts to a prophecy that it shall be so. Here are several things which he foretels concerning his enemies, or observers, that sought occasions against him and opportunity to do him a mischief, in all which he should see his desire, not a passionate or revengeful desire, but a believing desire upon them, Ps 59:10. (1.) He foresees that God would expose them to scorn, as they had indeed made themselves ridiculous, Ps 59:8. "They think God does not hear them, does not heed them; but thou, O Lord! shalt laugh at them for their folly, to think that he who planted the ear shall not hear, and thou shalt have not them only, but all such other heathenish people that live without God in the world, in derision." Note, Atheists and persecutors are worthy to be laughed at and had in derision. See Ps 2:4, Pr 1:26, Isa 37:22. (2.) That God would make them standing monuments of his justice (Ps 59:11): Slay them not; let them not be killed outright, lest my people forget. If the execution be soon done, the impressions of it will not be keep, and therefore will not be durable, but will quickly wear off. Swift destructions startle men for the present, but they are soon forgotten, for which reason he prays that this might be gradual: "Scatter them by thy power, and let them carry about with them, in their wanderings, such tokens of God's displeasure as may spread the notice of their punishment to all parts of the country." Thus Cain himself, though a murderer, was not slain, lest the vengeance should be forgotten, but was sentenced to be a fugitive and a vagabond. Note, When we think God's judgments come slowly upon sinners we must conclude that God has wise and holy ends in the gradual proceedings of his wrath. "So scatter them as that they may never again unite to do mischief, bring them down, O Lord, our shield!" If God has undertaken the protection of his people as their shield, he will doubtless humble and abase all those that fight against them. (3.) That they might be dealt with according to their deserts (Ps 59:12): For the sin of their mouth, even for the words of their lips (for every word they speak has sin in it), let them for this be taken in their pride, even for their cursing others and themselves (a sin Saul was subject to, 1Sa 14:28), and lying. Note, There is a great deal of malignity in tongue-sins, more than is commonly thought of. Note, further, Cursing, and lying, and speaking proudly, are some of the worst of the sins of the tongue; and that man is truly miserable whom God deals with according to the deserts of these, making his own tongue to fall on him. (4.) That God would glorify himself, as Israel's God and King, in their destruction (Ps 59:13): "Consume them in wrath, consume them; that is, follow them with one judgment after another, till they be utterly ruined; let them be sensibly, but gradually wasted, that they themselves, while they are in the consuming, may know, and that the standers-by may likewise draw this inference form it, That God ruleth in Jacob unto the ends of the earth." Saul and his party think to rule and carry all before them, but they shall be made to know that there is a higher than they, that there is one who does and will overrule them. The design of God's judgments is to convince men that the Lord reigns, that he fulfils his own counsels, gives law to all the creatures, and disposes all things to his own glory, so that the greatest of men are under his check, and he makes what use he pleases of them. He rules in Jacob; for there he keeps his court; there it is known, and his name is great. But he rules to the end of the earth; for all nations are within the territories of his kingdom. He rules to the ends of the earth, even over those that know him not, but he rules for Jacob (so it may be read); he has an eye to the good of his church in the government of the world; the administrations of that government, even to the ends of the earth, are for Jacob his servant's sake and for Israel's his elect, Isa 45:4. (5.) That he would make their sin their punishment, Ps 59:14, compare Ps 59:6. Their sin was their hunting for David to make a prey of him; their punishment should be that they should be reduced to such extreme poverty that they should hunt about for meat to satisfy their hunger, and should miss of it as they missed of David. Thus they should be, not cut off at once, but scattered (Ps 59:11), and gradually consumed (Ps 59:13); those that die by famine die by inches, and feel themselves die, La 4:9. He foretels that they should be forced to beg their bread from door to door. [1.] That they should do it with the greatest regret and reluctancy imaginable. To beg they are ashamed (which makes it the greater punishment to them), and therefore they do it at evening, when it begins to be dark, that they may not be seen, at the time when other beasts of prey creep forth, Ps 104:20. [2.] That yet they should be very clamorous and loud in their complaints, which would proceed from a great indignation at their condition, which they cannot in the least degree reconcile themselves to: They shall make a noise like a dog. When they were in quest of David they made a noise like an angry dog snarling and barking; now, when they are in quest of meat, they shall make a noise like a hungry dog howling and wailing. Those that repent of their sins mourn, when in trouble, like doves; those whose hearts are hardened make a noise, when in trouble, like dogs, like a wild bull in a net, full of the fury of the Lord. See Ho 7:14, They have not cried unto me with their heart when they howled on their beds for corn and wine. [3.] That they should meet with little relief, but the hearts of people should be very much hardened towards them, so that they should go round about the city, and wander up and down for meat (Ps 59:15), and should get nothing but by dint of importunity (according to our marginal reading, If they be not satisfied, they will tarry all night), so that what people do give them is not with good-will, but only to get rid of them, lest by their continual coming they weary them. [4.] That they should be insatiable, which is the greatest misery of all in a poor condition. They are greedy dogs which can never have enough (Isa 56:11), and they grudge if they be not satisfied. A contented man, if he has not what he would have, yet does not grudge, does not quarrel with Providence, nor fret within himself; but those whose God is their belly, if that be not filled and its appetites gratified, fall out both with God and themselves. It is not poverty, but discontent, that makes a man unhappy.
II. He expects to praise God, that God's providence would find him matter for praise and that God's grace would work in him a heart for praise, Ps 59:16,17. Observe,
1. What he would praise God for. (1.) He would praise his power and his mercy; both should be the subject-matter of his song. Power, without mercy, is to be dreaded; mercy, without power, is not what a man can expect much benefit from; but God's power by which he is able to help us, and his mercy by which he is inclined to help us, will justly be the everlasting praise of all the saints. (2.) He would praise him because he had, many a time, and all along, found him his defence and his refuge in the day of trouble. God brings his people into trouble, that they may experience his power and mercy in protecting and sheltering them, and may have occasion to praise him. (3.) He would praise him because he had still a dependence upon him and a confidence in him, as his strength to support him and carry him on in his duty, his defence to keep him safe from evil, and the God of his mercy to make him happy and easy. He that is all this to us is certainly worthy of our best affections, praises, and services.
2. How he would praise God. (1.) He would sing. As that is a natural expression of joy, so it is an instituted ordinance for the exerting and exciting of holy joy and thankfulness. (2.) He would sing aloud, as one much affected with the glory of God, that was not ashamed to own it, and that desired to affect others with it. He will sing of God's power, but he will sing aloud of his mercy; the consideration of that raises his affections more than any thing else. (3.) He would sing aloud in the morning, when his spirits were most fresh and lively. God's compassions are new every morning, and therefore it is fit to begin the day with his praises. (4.) He would sing unto God (Ps 59:17), to his honour and glory, and with him in his eye. As we must direct our prayers to God, so to him we must direct our praises, and must look up, making melody to the Lord.
本篇的性質與宗旨與前面六七篇詩篇相同；那些詩篇都充滿了大衛對仇敵惡意的抱怨，對他們惡毒殘忍計謀的控訴，他針對他們的禱告與預言，以及他對神作為他的神所存的安慰與信靠。第一類是出於天性的言辭，可以容許；第二類出於預言之靈，前瞻基督與祂國度的仇敵，因此不可引為先例；第三類出於恩典與至聖的信心，是我們每一個人都當效法的。在本篇中，（一）他求神護衛他、拯救他脫離仇敵，並形容他們為極壞的人——野蠻、惡毒且無神論者（詩五十九1–7）。（二）他預見並預言仇敵的毀滅，並要將榮耀歸與神（詩五十九8–17）。就神百姓某些特定的仇敵顯然具有這些特性而言，我們在歌唱本篇時，可宣讀他們的判決並預見他們的傾覆。