서론
無標題
繁體中文
英文原文
After many psalms which David penned in a day of distress this comes which was calculated for a day of triumph; it was penned after he was settled in the throne, upon occasion of an illustrious victory which God blessed his forces with over the Syrians and Edomites; it was when David was in the zenith of his prosperity, and the affairs of his kingdom seem to have been in a better posture then ever they were either before or after. See 2Sa 8:3,13, 1Ch 18:3,12. David, in prosperity, was as devout as David in adversity. In this psalm, I. He reflects upon the bad state of the public interests, for many years, in which God had been contending with them, Ps 60:1-3. II. He takes notice of the happy turn lately given to their affairs, Ps 60:4. III. He prays for the deliverance of God's Israel from their enemies, Ps 60:5. IV. He triumphs in hope of their victories over their enemies, and begs of God to carry them on and complete them, Ps 60:6-12. In singing this psalm we may have an eye both to the acts of the church and to the state of our own souls, both which have their struggles.
1-5
David's Complaints and Petitions
繁體中文
大衛的訴苦與祈求
交與伶長。調用「為證的百合花」。大衛的訓誨金詩，是與兩河間的亞蘭人並瑣巴的亞蘭人爭戰的時候；約押轉回，在鹽谷擊殺了以東人一萬二千。
¹ 神啊，你丟棄了我們，使我們分散；你曾發怒，求你再收回我們。 ² 你使地震動，而且崩裂；求你醫治它的裂口，因為它在搖晃。 ³ 你向你的子民顯示艱難的事；你使我們喝那令人東倒西歪的酒。 ⁴ 你把旌旗賜給敬畏你的人，可以為真理揚起來。（細拉） ⁵ 求你以右手拯救你所親愛的人，應允我。
詩篇的標題告訴我們：1. 這篇詩的總體目的。它是Michtam——大衛的寶石，又是為了教訓。利未人要將它教導百姓，藉此教導他們既信靠神、又因他誇勝；我們也當在其中教導自己，並彼此教導。在公眾歡樂的日子裏，我們實在需要受教，好將我們的喜樂歸向神、並止息於他，不將任何當單單歸給他的讚美歸給拯救我們的器皿，並以我們的喜樂來激勵我們的盼望。2. 這篇詩的特殊背景。那是在這樣一個時候：（一）他正與亞蘭人爭戰，仍與他們有衝突——無論是兩河間的亞蘭人，還是瑣巴的亞蘭人。（二）他剛剛藉著約押所率的軍隊，在以東人身上取得大勝，在戰場上擊殺了敵軍一萬二千人。大衛在這篇詩中顧念這兩件事：他為自己與亞蘭人（此處原文稱為亞述人）的爭戰掛慮，便為此禱告；他又為勝過以東人而喜樂，便為此懷著對神的聖潔確信而誇勝，深信神必成就全部的勝利。我們在喜樂之時往往同時也有掛慮，二者可以互相平衡，使任何一邊都不致過分。二者也同樣能為我們提供禱告與讚美的內容，因為二者都當以合宜的情感與熱忱陳明在神面前。倘若一點已經得著，另一點我們仍在爭戰之中：以東人已被制伏，亞蘭人卻還沒有；所以*「穿戴軍裝的不可像已脫下軍裝的那樣誇口。」*
在本篇開頭的這些經文裏，我們看到：
一、一段憂傷的記念——記念神在過去幾年間使百姓蒙受的諸般挫折與失意。在掃羅作王的時候，尤其是在他統治的末了，以及在大衛與掃羅家相爭、僅僅統治猶大之時，國事相當混亂，鄰國也時常攪擾他們。1. 他訴苦說，他們所看見的（就是所經歷的）艱難的事——那時非利士人和其他心懷惡意的鄰舍抓住一切機會攻擊他們（詩六十3）。神有時在今世向甚至他自己的百姓也顯示艱難的事，為要使他們不以這世界為安息之所，而惟獨在他裏面得享安息。2. 他承認神的惱怒是他們所經歷一切艱難的緣由：「你曾向我們發怒」（詩六十1），並在你的惱怒中丟棄了我們、使我們分散——你使我們離開了你的保護，否則我們的仇敵斷不能如此勝過我們。若非你折斷了我們賴以聯合的聯絡的杖（亞十一14）而使我們分散，他們斷不能揀選我們、擄掠我們。無論我們的患難是甚麼，無論其工具是誰，我們都當承認神的手——他那公義的手——在其中。3. 他哀嘆近年失誤所帶來的惡果與後果。全國都處於震盪之中：「你使地震動」（或作「使這地震動」，詩六十2）。多數人對這些事的結局存有可怕的預感。連敬虔人自己也驚惶失措：「你使我們喝那令人東倒西歪的酒」（詩六十3）——我們如同醉酒的人，不知所措，不知道當如何將這些遭遇與神的應許、並他與他百姓的關係相調和；我們驚奇迷惘，不能作甚麼，也不知當作甚麼。這些在此被題說，是為了教訓——就是為了教導百姓。當神轉手恩待我們之時，記念先前的災禍是有益的：（一）為使我們保留那些災禍在我們身上留下的良好印象，並使之重新復甦。我們的心靈仍當記念那苦難與禍患，好叫我們在其中自卑（哀三19、20）。（二）為使神在我們身上解救、並提拔我們的恩典更加顯大；因為那如同死裏復活一般，如此希奇，又如此令人振奮。我們的苦難成了我們喜樂的襯底。（三）為使我們不致放鬆安逸，而總要戰兢而喜樂，因為我們不知道自己何時可能又被送回方才所出的火爐之中——正如銀子尚未煉淨時又被送回一般。
二、一段感恩的宣告——記念神所賜給他們的鼓勵，使他們可以盼望：事情雖久已敗壞，如今卻要開始好轉（詩六十4）：「你把旌旗賜給敬畏你的人」（因為儘管時局險惡，我們中間仍有一班剩餘之民渴慕敬畏你的名，你對他們有深切的眷顧），「可以為真理」——為著你那必定履行的應許之真理——「揚起來」，又可由他們揚起來，為真理與公義而辯護（詩四十五4）。這旌旗就是大衛的政權——他在全以色列之上的建立與擴展。那些敬畏神、又尊重神對大衛王位之揀選的敬虔以色列人，將他的被高舉看作好兆頭，看為向他們舉起的旌旗。1. 旌旗使他們聯合——正如士兵聚集在自己的軍旗之下。那些從前分散（詩六十1）、彼此分裂、因而軟弱且暴露在危險中的人，當他登位之時便在他裏面合而為一。2. 旌旗激勵他們，賜他們生命與勇氣——正如士兵見到自己的軍旗便受激勵。3. 旌旗使仇敵驚懼，因為他們如今可以向仇敵掛出挑戰的旗幟。大衛的子孫基督被賜下*「作為萬民的大旗」*（賽十一10），作為敬畏神之人的旌旗；在他裏面，作為他們聯合的中心，他們被招聚成為一體；他們尋求他，在他裏面誇耀並得著勇氣。他的愛是他們頭上覆庇的旌旗；他們奉他的名、靠他的力量與黑暗的權勢爭戰，在他之下，教會成為展開旌旗的軍隊，威武可畏。
三、一個謙卑的懇求——求及時的憐憫。1. 求神雖曾向他們發怒，如今卻與他們和好。在他們的災禍中，神的惱怒是開端，所以在他們的興盛中也必以神的恩寵為開端：「求你再收回我們！」（詩六十1）——向我們微笑，與我們站在一邊；與我們和好，我們便在那和平之中得享平安。Tranquillus Deus tranquillat omnia——與我們和好的神使萬象都歸於安寧。2. 求他們雖曾彼此破裂、可悲地分裂，如今卻能彼此和好：「醫治這地的裂口」（詩六十2）——不僅是仇敵在他們身上所造成的裂口，更是他們因可悲的內部分裂所造成的裂口。人的愚昧與敗壞造成這些裂口，惟有神的智慧與恩典能使之補滿修復——藉著澆灌愛與平安的靈；惟有如此，一個動盪破碎的國度才能撥亂反正、免於傾覆。3. 求他們因此得以脫離仇敵的手（詩六十5）：「求你拯救你所親愛的人」——使他們得蒙解救，不成為掠物——「以右手拯救」——以你自己的大能，並藉著你所喜悅使用、作為你右手之人的器皿——「應允我」。敬畏神的人就是他所親愛的；他們之於他，寶貴如同眼中的瞳人。他們常在患難之中，卻必蒙解救。神自己的右手必拯救他們；因為得著他心的人，也必得著他的手。*「拯救他們，並應允我。」*當留意：神的禱告之民可以將教會普遍的解救看作對他們各人禱告的具體應允。我們若在施恩座前為公眾的福分有所代求，而那些福分也確實賜下，那麼除了我們與別人同享其益處之外，我們各人還可以帶著特別的滿足說：「神在其中已經聽允了我，已經應允了我。」
英文原文
David's Complaints and Petitions
To the chief musician upon Shushan-eduth, Michtam of David, to teach, when he strove with Aram-naharaim, and with Aramzobah, when Joab returned, and smote of Edom in the valley of salt 12,000.
¹ O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again.
² Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh.
³ Thou hast showed thy people hard things: thou hast made us to drink the wine of astonishment.
⁴ Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah.
⁵ That thy beloved may be delivered; save with thy right hand, and hear me.
The title gives us an account, 1. Of the general design of the psalm. It is Michtam—David's jewel, and it is to teach. The Levites must teach it to the people, and by it teach them both to trust in God and to triumph in him; we must, in it, teach ourselves and one another. In a day of public rejoicing we have need to be taught to direct our joy to God and to terminate it in him, to give none of that praise to the instruments of our deliverance which is due to him only, and to encourage our hopes with our joys. 2. Of the particular occasion of it. It was at a time, (1.) When he was at war with the Syrians, and still had a conflict with them, both those of Mesopotamia and those of Zobah. (2.) When he had gained a great victory over the Edomites, by his forces, under the command of Joab, who had left 12,000 of the enemy dead upon the spot. David has an eye to both these concerns in this psalm: he is in care about his strife with the Assyrians, and in reference to that he prays; he is rejoicing in his success against the Edomites, and in reference to that he triumphs with a holy confidence in God that he would complete the victory. We have our cares at the same time that we have our joys, and they may serve for a balance to each other, that neither may exceed. They may likewise furnish us with matter both for prayer and praise, for both must be laid before God with suitable affections and emotions. If one point be gained, yet in another we are still striving: the Edomites are vanquished, but the Syrians are not; therefore let not him that girds on the harness boast as if he had put it off.
In these verses, which begin the psalm, we have,
I. A melancholy memorial of the many disgraces and disappointments which God had, for some years past, put the people under. During the reign of Saul, especially in the latter end of it, and during David's struggle with the house of Saul, while he reigned over Judah only, the affairs of the kingdom were much perplexed, and the neighbouring nations were vexatious to them. 1. He complains of hard things which they had seen (that is, which they had suffered), while the Philistines and other ill-disposed neighbours took all advantages against them, Ps 60:3. God sometimes shows even his own people hard things in this world, that they may not take up their rest in it, but may dwell at ease in him only. 2. He owns God's displeasure to be the cause of all the hardships they had undergone: "Thou hast been displeased by us, displeased against us (Ps 60:1), and in thy displeasure hast cast us off and scattered us, hast put us out of thy protection, else our enemies could not have prevailed thus against us. They would never have picked us up and made a prey of us if thou hadst not broken the staff of bands (Zec 11:14) by which we were united, and so scattered us." Whatever our trouble is, and whoever are the instruments of it, we must own the hand of God, his righteous hand, in it. 3. He laments the ill effects and consequences of the miscarriages of the late years. The whole nation was in a convulsion: Thou hast made the earth (or the land) to tremble, Ps 60:2. The generality of the people had dreadful apprehensions of the issue of these things. The good people themselves were in a consternation: "Thou hast made us to drink the wine of astonishment (Ps 60:3); we were like men intoxicated, and at our wits' end, not knowing how to reconcile these dispensations with God's promises and his relation to his people; we are amazed, can do nothing, nor know we what to do." Now this is mentioned here to teach, that is, for the instruction of the people. When God is turning his hand in our favour, it is good to remember our former calamities, (1.) That we may retain the good impressions they made upon us, and may have them revived. Our souls must still have the affliction and the misery in remembrance, that they may be humbled within us, La 3:19,20. (2.) That God's goodness to us, in relieving us and raising us up, may be more magnified; for it is as life from the dead, so strange, so refreshing. Our calamities serve as foils to our joys. (3.) That we may not be secure, but may always rejoice with trembling, as those that know not how soon we may be returned into the furnace again, which we were lately taken out of as the silver is when it is not thoroughly refined.
II. A thankful notice of the encouragement God had given them to hope that, though things had been long bad, they would now begin to mend (Ps 60:4): "Thou hast given a banner to those that fear thee (for, as bad as the times are, there is a remnant among us that desire to fear thy name, for whom thou hast a tender concern), that it may be displayed by thee, because of the truth of thy promise which thou wilt perform, and to be displayed by them, in defense of truth and equity," Ps 45:4. This banner was David's government, the establishment and enlargement of it over all Israel. The pious Israelites, who feared God and had a regard to the divine designation of David to the throne, took his elevation as a token for good, and like the lifting up of a banner to them, 1. It united them, as soldiers are gathered together to their colours. Those that were scattered (Ps 60:1), divided among themselves, and so weakened and exposed, coalesced in him when he was fixed upon the throne. 2. It animated them, and put life and courage into them, as the soldiers are animated by the sight of their banner. 3. It struck a terror upon their enemies, to whom they could now hang out a flag of defiance. Christ, the Son of David, is given for an ensign of the people (Isa 11:10), for a banner to those that fear God; in him, as the centre of their unity, they are gathered together in one; to him they seek, in him they glory and take courage. His love is the banner over them; in his name and strength they wage war with the powers of darkness, and under him the church becomes terrible as an army with banners.
III. A humble petition for seasonable mercy. 1. That God would be reconciled to them, though he had been displeased with them. In his displeasure their calamities began, and therefore in his favour their prosperity must begin: O turn thyself to us again! (Ps 60:1) smile upon us, and take part with us; be at peace with us, and in that peace we shall have peace. Tranquillus Deus tranquillat omnia—A God at peace with us spreads peace over all the scene. 2. That they might be reconciled to one another, though they had been broken and wretchedly divided among themselves: "Heal the breaches of our land (Ps 60:2), not only the breaches made upon us by our enemies, but the breaches made among ourselves by our unhappy divisions." Those are breaches which the folly and corruption of man makes, and which nothing but the wisdom and grace of God can make up and repair, by pouring out a spirit of love and peace, by which only a shaken shattered kingdom is set to rights and saved from ruin. 3. That thus they might be preserved out of the hands of their enemies (Ps 60:5): "That thy beloved may be delivered, and not made a prey of, save with thy right hand, with thy own power and by such instruments as thou art pleased to make the men of thy right hand, and hear me." Those that fear God are his beloved; they are dear to him as the apple of his eye. They are often in distress, but they shall be delivered. God's own right hand shall save them; for those that have his heart have his hand. Save them, and hear me. Note, God's praying people may take the general deliverances of the church as answers to their prayers in particular. If we improve what interest we have at the throne of grace for blessings for the public, and those blessings be bestowed, besides the share we have with others in the benefit of them we may each of us say, with peculiar satisfaction, "God has therein heard me, and answered me."
6-12
Rejoicing in Hope
繁體中文
在盼望中喜樂
⁶ 神已經指著他的聖潔說話；我要歡喜，我要分開示劍，丈量疏割谷。 ⁷ 基列是我的，瑪拿西也是我的；以法蓮是護衛我頭的；猶大是我的律法者； ⁸ 摩押是我的沐浴盆；我要向以東拋鞋；非利士啊，你還能因我歡呼。 ⁹ 誰能領我進堅固城？誰能引我到以東地？ ¹⁰ 神啊，你不是已經丟棄了我們嗎？神啊，你不是不與我們的軍兵同去嗎？ ¹¹ 求你幫助我們攻擊敵人：因為人的幫助是枉然的。 ¹² 我們藉著神纔能施展大能：因為踐踏我們仇敵的就是他。
大衛在此在盼望中喜樂，又在盼望中禱告；這便是聖徒的誇勝——不在於他們手中所有的，更在於他們所盼望的（詩60:6）：神已經指著他的聖潔說話（就是說，他已將他應許的話賜給我，已指著自己的聖潔起誓，他決不向大衛說謊——詩89:35），所以我要歡喜，又要以應許將必成就的盼望自慰——這應許的本意不僅是悅耳的話而已。注意，神的應許之話既是堅固的盼望根基，便是信徒豐滿的喜樂源頭。
一、大衛在此喜樂；又是為兩件事的盼望而喜樂：
1. 他自己國中這次革命的完成。神既已指著他的聖潔說話說大衛要作王，他便不疑國度全屬自己，正如它已在他手中一樣穩妥：我要分開示劍（以法蓮山上的一座美城）——並丈量疏割谷，當作我自己的。基列是我的，瑪拿西也是我的，兩者都已完全歸順（詩60:7）。以法蓮要為他供應衛兵和常備軍的兵士；猶大要為他供應能幹的審判官為法庭之用；如此，以法蓮要作護衛他頭的力量，猶大要作他的律法者。如此，活潑的信徒可以在應許中誇勝，又在其中所包含的一切美善中得著安慰；因為它們在基督裏都是是的、都是實在的。「神已經指著他的聖潔說話，那麼赦免是我的，平安是我的，恩典是我的，基督是我的，天堂是我的，神自己也是我的。」一切都是你們的，因為你們是屬基督的（林前3:22-23）。
2. 鄰國的征服——那些曾煩擾以色列、如今仍危險、又與大衛的寶座為敵的鄰邦（詩60:8）。摩押必被奴役，被置於最卑微的苦役之下——摩押人便作了大衛的僕人（撒下8:2）。以東必被當作堆放舊鞋的糞堆；至少大衛要取得它作為自己的產業，這事以在其上脫鞋來表示（得4:7）。至於非利士人，他們若敢，便可以像從前那樣向他誇勝吧；他不久便要迫使他們改變腔調。倒不如那些知道自己益處的人因他而誇勝；因為能被帶入服事大衛、與以色列相交之中，對他們而言將是想像中最大的恩慈。但戰事尚未結束；還有一座堅固的城——或許是亞捫人的拉巴——仍在堅守；以東尚未被制服。如今， （1）大衛在此為推進方舟而尋求幫助：誰能領我進堅固城？我可以倚靠甚麼盟軍、甚麼援兵，使我能征服仇敵的國土和他們的堅固城？那些已經開始善工的人，不能不渴望作成徹底的工，並使之達於完全。 （2）他惟獨從神身上期待這幫助：神啊，你不是嗎？因為你已經指著你的聖潔說話；你不是要照你的話而行嗎？他注意到他們從前所受護理的蹙額：你（表面看來）已經丟棄了我們；你不與我們的軍兵同去。他們被打敗、遭遇失望之時，便承認這是因為他們缺少（就是說，因為他們已經喪失了）神與他們同在的恩典同在；然而他們並不因此離開他，反倒更緊緊抓住他；他近來為他們作的越少，他們便越盼望他要作。他們一面承認神在過去之事上的公義，一面又在他的慈愛裏盼望將來之事：「雖然你已經丟棄了我們，你卻不永遠爭論，你不永遠責備；雖然你已經丟棄了我們，你卻已開始施憐憫；你豈不要成全你所開始的嗎？」大衛的兒子在受苦之時，似乎被父離棄——那時他呼喊說：你為甚麼離棄我？——然而即使在那時，他也得了勝，勝過黑暗的權勢和他們的堅固城；這勝利最終必無疑地得以完成；因為他出來了，是要勝了又要勝。神的以色列——他屬靈的以色列——也是藉著他得勝有餘。雖然有時他們可能受試探以為神已經丟棄了他們，又在個別的衝突中被挫敗，神卻至終必帶他們進入那堅固的城。Vincimur in prælio, sed non in bello——我們在一場戰役中被挫，卻不在整個戰爭中被挫。對那應許的活潑信心，必使我們確信：不僅賜平安的神快要把撒但踐踏在你們腳下，更你們的父樂意把國賜給你們。
二、他在盼望中禱告。他的禱告是：求你幫助我們攻擊敵人（詩60:11）。即使在他們誇勝之日，他們也看自己在患難之中——因為仍在戰爭之中；戰爭之於得勝的一方也是令人煩擾的。所以除了那些喜歡在渾水中摸魚的人之外，無人能以戰爭為樂。他們所求的脫離患難的幫助，乃是蒙保守脫離他們所交戰的仇敵。雖然如今他們是得勝者，然而（戰爭的勝負如此不定），若神不在下次交戰中幫助他們，他們可能被打敗；所以，主啊，求你從聖所差遣幫助來。脫離患難的幫助，就是戰爭中的安息——他們如此求，如同那些為公義而爭、不為勝利而爭的人。Sic quærimus pacem——我們如此尋求平安。他們用來在這禱告中支持自己的盼望，含有兩件事： 1. 對自己和一切受造之倚靠的不信任：人的幫助是枉然的。惟有當我們被帶到承認一切受造物都不足以為我們作成我們指望神所作的事之時，我們才合格領受從神而來的幫助。 2. 對神、對他的權能和應許的信賴（詩60:12）：我們藉著神纔能施展大能——如此我們便能得勝地施展大能；因為踐踏我們仇敵的就是他——惟獨是他，又惟獨他配得作成這事的讚美。請注意， （1）我們對神的信賴，斷不取消、反要鼓勵並加快我們在盡本分的道路上的努力。雖然是神為我們成全一切，我們卻也有當盡的本分。 （2）以神為盼望，乃是真正勇氣的最佳原則。那些在他引導之下盡本分的人，可以放膽英勇地去作；因為既有神在他們一邊，誰還懼怕呢？ （3）惟獨藉著神、藉著他恩典的影響，我們纔能施展大能；是他將力量賜給我們，又激發我們——我們自己原是軟弱膽怯的——以勇氣和決心。 （4）雖然我們施展大能，成功卻當完全歸於他；因為踐踏我們仇敵的就是他，不是我們自己。我們一切的勝利、正如我們一切的英勇，都是從他而來，所以當將我們一切冠冕都投在他腳前。
英文原文
Rejoicing in Hope
⁶ God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth.
⁷ Gilead is mine, and Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver;
⁸ Moab is my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me.
⁹ Who will bring me into the strong city? who will lead me into Edom?
¹⁰ Wilt not thou, O God, which hadst cast us off? and thou, O God, which didst not go out with our armies?
¹¹ Give us help from trouble: for vain is the help of man.
¹² Through God we shall do valiantly: for he it is that shall tread down our enemies.
David is here rejoicing in hope and praying in hope; such are the triumphs of the saints, not so much upon the account of what they have in possession as of what they have in prospect (Ps 60:6): "God has spoken in his holiness (that is, he has given me his word of promise, has sworn by his holiness, and he will not lie unto David, Ps 89:35), therefore I will rejoice, and please myself with the hopes of the performance of the promise, which was intended for more than a pleasing promise," Note, God's word of promise, being a firm foundation of hope, is a full fountain of joy to all believers.
I. David here rejoices; and it is in prospect of two things:—
1. The perfecting of this revolution in his own kingdom. God having spoken in his holiness that David shall be king, he doubts not but the kingdom is all his own, as sure as if it were already in his hand: I will divide Shechem (a pleasant city in Mount Ephraim) and mete out the valley of Succoth, as my own. Gilead is mine, and Manasseh is mine, and both are entirely reduced, Ps 60:7. Ephraim would furnish him with soldiers for his life-guards and his standing forces; Judah would furnish him with able judges for his courts of justice; and thus Ephraim would be the strength of his head and Judah his lawgiver. Thus may an active believer triumph in the promises, and take the comfort of all the good contained in them; for they are all yea and amen in Christ. "God has spoken in his holiness, and then pardon is mine, peace mine, grace mine, Christ mine, heaven mine, God himself mine." All is yours, for you are Christ's, 1Co 3:22,23.
2. The conquering of the neighbouring nations, which had been vexatious to Israel, were still dangerous, and opposed the throne of David, Ps 60:8. Moab shall be enslaved, and put to the meanest drudgery. The Moabites became David's servants, 2Sa 8:2. Edom shall be made a dunghill to throw old shoes upon; at least David shall take possession of it as his own, which was signified by drawing off his shoe over it, Ru 4:7. As for the Philistines, let them, if they dare, triumph over him as they had done; he will soon force them to change their note. Rather let those that know their own interest triumph because of him; for it would be the greatest kindness imaginable to them to be brought into subjection to David and communion with Israel. But the war is not yet brought to an end; there is a strong city, Rabbah (perhaps) of the children of Ammon, which yet holds out; Edom is not yet subdued. Now, (1.) David is here enquiring for help to carry on the ark: "Who will bring me into the strong city? What allies, what auxiliaries, can I depend upon, to make me master of the enemies' country and their strongholds?" Those that have begun a good work cannot but desire to make a thorough work of it, and to bring it to perfection. (2.) He is expecting it from God only: "Wilt not thou, O God? For thou hast spoken in thy holiness; and wilt not thou be as good as thy word?" He takes notice of the frowns of Providence they had been under: Thou hadst, in appearance, cast us off; thou didst not go forth with our armies. When they were defeated and met with disappointments, they owned it was because they wanted (that is, because they had forfeited) the gracious presence of God with them; yet they do not therefore fly off from him, but rather take so much the faster hold of him; and the less he has done for them of late the more they hoped he would do. At the same time that they own God's justice in what was past they hope in his mercy for what was to come: "Though thou hadst cast us off, yet thou wilt not contend for ever, thou wilt not always chide; though thou hadst cast us off, yet thou hast begun to show mercy; and wilt thou not perfect what thou hast begun?" The Son of David, in his sufferings, seemed to be cast off by his Father when he cried out, Why hast thou forsaken me? and yet even then he obtained a glorious victory over the powers of darkness and their strong city, a victory which will undoubtedly be completed at last; for he has gone forth conquering and to conquer. The Israel of God, his spiritual Israel, are likewise, through him, more than conquerors. Though sometimes they may be tempted to think that God has cast them off, and may be foiled in particular conflicts, yet God will bring them into the strong city at last. Vincimur in prælio, sed non in bello—We are foiled in a battle, but not in the whole war. A lively faith in the promise will assure us, not only that the God of peace shall tread Satan under our feet shortly, but that it is our Father's good pleasure to give us the kingdom.
II. He prays in hope. His prayer is, Give us help from trouble, Ps 60:11. Even in the day of their triumph they see themselves in trouble, because still in war, which is troublesome even to the prevailing side. None therefore can delight in war but those that love to fish in troubled waters. The help from trouble they pray for is preservation from those they were at war with. Though now they were conquerors, yet (so uncertain are the issues of war), unless God gave them help in the next engagement, they might be defeated; therefore, Lord, send us help from the sanctuary. Help from trouble is rest from war, which they prayed for, as those that contended for equity, not for victory. Sic quærimus pacem—Thus we seek for peace. The hope with which they support themselves in this prayer has two things in it:—1. A diffidence of themselves and all their creature-confidences: Vain is the help of man. Then only we are qualified to receive help from God when we are brought to own the insufficiency of all creatures to do that for us which we expect him to do. 2. A confidence in God, and in his power and promise (Ps 60:12): "Through God we shall do valiantly, and so we shall do victoriously; for he it is, and he only, that shall tread down our enemies, and shall have the praise of doing it." Note, (1.) Our confidence in God must be so far from superseding that it must encourage and quicken our endeavours in the way of our duty. Though it is God that performs all things for us, yet there is something to be done by us. (2.) Hope in God is the best principle of true courage. Those that do their duty under his conduct may afford to do it valiantly; for what need those fear who have God on their side? (3.) It is only through God, and by the influence of his grace, that we do valiantly; it is he that puts strength into us, and inspires us, who of ourselves are weak and timorous, with courage and resolution. (4.) Though we do ever so valiantly, the success must be attributed entirely to him; for he it is that shall tread down our enemies, and not we ourselves. All our victories, as well as our valour, are from him, and therefore at his feet all our crown must be cast.
在大衛於患難之日所寫的許多詩篇之後，本篇來到——它是為得勝之日而作的。它是在他坐穩王位之後，因神賜福他的軍隊、使他們勝過敘利亞人和以東人而輝煌得勝的緣故所寫的；那時大衛正處於興盛的頂點，他國度的政務看來處於空前絕後的最佳狀態（見撒下八3、13；代上十八3、12）。大衛在興盛時與在患難時一樣敬虔。在本篇中：一、他回顧多年來公眾利益的糟糕狀態——在其中神一直與他們相爭（詩六十1-3）。二、他注意到近日他們事務所得的順利轉機（詩六十4）。三、他為神的以色列脫離仇敵而禱告（詩六十5）。四、他因盼望勝過仇敵而誇勝，並求神推進並成全這些勝利（詩六十6-12）。我們唱這詩時，既可仰望教會的作為，也可仰望自己靈魂的狀態——兩者都有其爭戰。