989 英翻中 (789) PSALM 90 詩篇90篇 21/02/2025

989 英翻中 (789)                            PSALM 90                    詩篇90篇                            21/02/2025

PSALM 90                                                                                                                                                  詩篇 90

This is the oldest psalm in The Psalms, and it was written by Moses, the man of God (Josh. 14:6; Ezra 3:2). It deals with themes that began with the fall of our first parents and will continue to be important and puzzling until the return of our Savior: eternal God and frail humans, a holy God and sinful man, life and death, and the meaning of life in a confused and difficult world. It’s possible that Moses wrote this psalm after Israel’s failure of faith at Kadesh Barnea (Num. 13— 14), when the nation was condemned to journey in the wilderness for forty years until the older generation died. That tragedy was followed by the death of Moses’ sister Miriam (Num. 20:1), and his brother, Aaron (Num. 20:22–29). And between those two deaths, Moses disobeyed the Lord and struck the rock (Num. 20:2–13). How did Moses manage to become a “man of God” after forty years in pagan Egypt that ended in failure, forty years in Midian as a humble shepherd, and forty more leading a funeral march through the wilderness? Life was not easy for Moses, but he triumphed, and in this psalm he shared his insights so that we, too, might have strength for the journey and end well.                                                                這是詩篇中最古老的詩篇，由神人摩西寫了十首（書 14:6；拉 3:2）。它涉及的主題始於我們始祖的墮落，並且在我們的救世主回歸之前將繼續重要和令人費解：永恆的上帝和脆弱的人類，聖潔的上帝和有罪的人，生與死，以及在一個混亂和困難的世界中生命的意義。摩西可能是在以色列人在加低斯巴尼亞（民數記 13-14）失信之後寫下這首詩篇，當時這個民族被判在曠野漂流四十年，直到老一輩死去。這場悲劇之後，摩西的妹妹米利暗（民 20:1）和他的兄弟亞倫（民 20:22-29）也相繼過世。在兩次死亡之間，摩西違背了主的命令，擊打了磐石（民 20:2-13）。摩西在異教埃及四十年，以失敗告終，在米甸作卑微的牧羊人四十年，又四十年在曠野帶領送葬隊伍，他是如何成為「神人」的呢？摩西的生活並不容易，但他勝利了，在這首詩中，他分享了他的見解，以便我們也能在旅途中擁有力量並獲得美好的結局。

We Are Travelers and God Is Our Home (vv. 1–2)  我們是旅客，神是我們的家（1- 2)                   “For we are aliens and pilgrims before you, as were our fathers” said King David (1 Chron. 29:12 nkjv). For all mortals, life is a pilgrimage from birth to death, and for believers, it is a journey from earth to heaven, but the road is not an easy one. Jacob called the 130 years of his pilgrimage “few and evil” (Gen. 47:9), and he was a pilgrim to the very end, for he died leaning on the top of his staff (Heb. 11:21). For eighty years, Moses had lived a somewhat settled life, first in Egypt and then in Midian, but after that he spent forty years in the wilderness, leading a nation of complaining former slaves who didn’t always want or appreciate his leadership. Numbers 33 names forty-two different places Israel camped during their journey, but no matter where Moses lived, God was always his home. He “lived in the Lord.” He knew how to “abide in the Lord” and find strength, comfort, encouragement, and help for each day’s demands. Moses pitched a special tent outside the camp, where he went to meet the Lord (Ex. 33:7–11). This is the Old Testament equivalent of the New Testament admonition, “Abide in me” (see John 15:1–11). We must all make the Lord “our dwelling” (91:9).                                                  「因為我們在你們面前是寄居的，是寄居的，與我們的列祖一樣」（代上 29:12 NNKJV）。對所有凡人來說，生命是一場從出生到死亡的朝聖之旅，對信徒來說，則是一場從塵世到天堂的旅程，但這條路並不平坦。雅各稱他的 130 年朝聖之旅「又短又苦」（創 47:9），而他自始至終都是一位朝聖者，因為他拄著拐杖死去（來 11:21）。八十年來，摩西先是在埃及，然後在米甸，過著某種安定的生活，但此後他在曠野度過了四十年，領導著一個為梅爾奴隸抱怨的國家，他們並不總是想要或欣賞他的領導。民數記 33 章列出了以色列人在旅途中安營的四十二個不同地方，但無論摩西住在哪裡，上帝始終是祂的家。他「住在主裡面」。他知道如何“住在主裡面”，並為每天的需要找到力量、安慰、鼓勵和幫助。摩西在營外搭了一個特別的帳篷，他就在那裡迎接耶和華（出埃及記 33：7-11）。這在舊約聖經中相當於新約聖經的勸告「你們要住在我裡面」（參考約翰福音 15：1-11）。我們都必須以主為「我們的居所」（91:9）。                         Moses addressed God as Elohim, the God of power and the God of creation. He described God “giving birth” to the mountains (v. 2; Job 15:7; 38:8, 28–29) and forming the world. To people in the ancient world, mountains symbolized that which was lasting and dependable, and to the Jews, mountains spoke of the everlasting God of Israel (93:1–2). There were six generations from Abraham to Moses—Abraham, Isaac, Jacob, Levi, Kohath, Amram, and Moses—and the same God had guided and blessed them! Those of us who have godly ancestors certainly have a rich heritage and ought to be thankful. In the midst of a changing world, living as we do in a “frail tent” (2 Cor. 5:1–4), it is good to hear Moses say, “The eternal God is your refuge and dwelling place, and underneath are the everlasting arms” (Deut. 33:27 AB).                                                                                                                                        摩西稱上帝為埃洛希姆（Elohim），即力量之神和創造之神。他描述神「生出」山（第 2 節；約伯記 15:7；38:8, 28-29）並創造了世界。對古代世界的人們來說，山脈象徵著持久和可靠，而對猶太人來說，山脈象徵著以色列永恆的上帝（93：1-2）。從亞伯拉罕到摩西，有六代－亞伯拉罕、以撒、雅各、利未、哥轄、暗蘭和摩西－同一位神引導並祝福他們！我們這些擁有敬虔祖先的人當然擁有豐富的遺產，應該感恩。在瞬息萬變的世界中，我們生活在「脆弱的帳篷」中（哥林多後書 5：1-4），很高興聽到摩西說：「永恆的神是你的避難所和居所，下面有永遠的膀臂」（申命記 33：27 AB）。

We Are Learners and Life Is Our School (vv. 3–12)                                                                              我們是學習者，生命就是我們的學校（3-12節）                                                                                   Moses was “educated in all the learning of the Egyptians” (Acts 7:22 nasb), but the lessons he learned walking with God were far more important. In the school of life (v. 12), we need to learn two important lessons: life is brief and passes swiftly (vv. 4–6), so make the most of it; and life is difficult and at times seems futile (vv. 7–11), but this is the only way to mature. Were there no sin in the world, there would be no suffering and death; but people made of dust defy the God of the universe and try to repeal the inexorable law of sin and death, “For dust you are, and to dust you shall return” (Gen. 3:19 nkjv). While we all thank God for modern science and the ministry of skilled medical personnel, we cannot successfully deny the reality of death or delay it when our time comes. The school of life is preparation for an eternity with God, and without Him, we cannot learn our lessons, pass our tests, and make progress from kindergarten to graduate school!                                                                                        摩西「學過埃及人一切的學問」（使徒行傳7:22 NASB），但他所學到的與神同行的教訓更為重要。在生命的學校（12節）中，我們需要學習兩個重要的教訓：生命短暫而短暫（4-6節），所以要充分利用它；生活是艱難的，有時似乎是徒勞的（7-11節），但這是成熟的唯一途徑。如果世界上沒有罪，就不會有苦難和死亡;但塵土製成的人卻藐視宇宙之神，並試圖廢除罪惡和死亡的不可阻擋的法則，「你本是塵土，仍要歸於塵土」（創世記 3:19 NNKJV）。雖然我們都感謝上帝賜予現代科學和熟練的醫務人員，但我們不能成功地否認死亡的現實或推遲它的到來。生命的學校是為與神永遠在一起做準備，沒有他，我們就無法學習功課、通過考試、從幼兒園到研究所取得進步！                                                                                                                                  The older we get, the better we understand that life is brief and moves past very swiftly. God dwells in eternity (Isa. 57:15) and is not limited by time. He can cram many years of experience and work into one person’s lifetime or make the centuries flash past like the days of the week (2 Peter 3:8). Compared with eternity, even a long life is like yesterday when it is past or like the changing of the guards while we are sleeping (a “watch” was four hours). Only God is eternal, and we humans are like objects suddenly swept away by a flash flood (Matt. 7:24–27) or grass that comes and goes. In the East, the grass often grows on very thin soil and has no deep roots (Matt. 13:20–21). A field will be lush and green in the morning but become withered before nightfall because of the hot sun. (See 37:1–2; 92:7; 103:15; Isa. 40:6–7; 1 Peter 1:24.) God is the one whose command “turns us back” (v. 3; see 104:29; 146:4; Job 34:15; Eccl. 3:20), and we need to fear and honor Him and use our lives for His glory. In the school of life, those students learn the most who realize that the dismissal bell rings when they least expect it!                                                                                                                                                                 我們年紀越大，就越明白生命是短暫的，轉瞬即逝。神住在永恆之中（以賽亞書 57:15），不受時間的限制。他可以將多年的經驗和工作塞進一個人的一生中，或者讓幾個世紀像一周中的日子一樣一閃而過（彼得後書3:8）。與永恆相比，即使是漫長的生命，當它過去時也如同昨天，或者就像我們熟睡時的衛兵換崗（一個“值班”是四個小時）。只有神是永恆的，而我們人類就像突然被洪水沖走的物體（太7:24-27）或來來去去的草。在東方，草通常生長在非常薄的土壤上，而且根部不深（太13:20-21）。田野在早晨是鬱鬱蔥蔥的，但到了傍晚就因烈日而枯萎了。 （參閱 37:1-2；92:7；103:15；以賽亞書 40:6-7；彼得前書 1:24。）上帝的命令「使我們回頭」（第 3 節；參考 104:29；146:4；約伯記 34:15；參考他所傳福音 3:29；146:4；約伯記 34:15；見 3:20）。在人生的學校裡，那些在最意想不到的時候意識到放學鈴聲響起的學生是學得最多的！                                                                                                                                              In verses 7–11, Moses reflected on Israel’s sad experience at Kedesh Barnea (Num. 13—14), when the nation refused to obey God and enter the Promised Land. This foolish decision led to four decades of trials and testings in the wilderness while the older generation died off, except for Joshua and Caleb. God is “slow to anger” (Ex. 34:6), but the repeated complaints and rebellions of His people tested even His longsuffering. (See Ex. 32:10; Num. 11:11, 33; 12:9; 25:3; 32:10, 13; Deut. 4:24–25; 6:15; 9:7, 18–19.) God saw what Israel did and God knew what Israel intended to do! No secrets are hidden from Him. The twenty-year-olds would be close to sixty when the nation returned to Kadesh Barnea, and Moses saw eighty years as the limit for humans. He died at 120 and Joshua at 110, but King David was only 70 when he died. Sin takes its toll on the human race, and we no longer see lifespans recorded like those in Genesis 5. We don’t like to think about the wrath of God, but every obituary in the newspaper is a reminder that “the wages of sin is death” (Rom. 6:23). We finish our years “like a sigh” (v. 9 nasb) and marvel that it all went by so fast! So, now is the time to ask God for wisdom to become better students and stewards of our time and opportunities (v. 12; Deut. 32:29). We number our years, not our days, but all of us have to live a day at a time, and we do not know how many days we have left. A successful life is composed of successful days that honor the Lord.                                                                     在 7-11 節中，摩西反思了以色列人在基低斯巴尼亞（民 13-14）的悲慘經歷，當時以色列人拒絕服從上帝並進入應許之地。這個愚蠢的決定導致了四十年在荒野中的考驗和考驗，而老一輩除了約書亞和迦勒之外都相繼死去。神「不輕易發怒」（出 34:6），但祂子民一再的抱怨和叛逆甚至考驗了祂的忍耐。 （參考出 32:10；民 11:11, 33；12:9；25:3；32:10, 13；申命記 4:24-25；6:15；9:7, 18-19。）神看見以色列人所做的事，也知道以色列人打算做什麼！沒有什麼秘密可以瞞過他。當民族回到卡迭石巴尼亞時，二十歲的人就接近六十歲了，摩西認為八十歲是人類的極限。他120歲去世，約書亞110歲去世，但大衛王去世時才70歲。罪對人類造成了損失，我們不再看到像創世記第 5 章那樣記錄壽命。我們「像嘆息一樣」結束了我們的歲月（《新聖經》第 9 節），並驚嘆這一切都過得如此之快！因此，現在是時候祈求上帝賜給我們智慧，讓我們成為更好的學生，更好地管理我們的時間和機會（12節；申命記32:29）。我們計算的是我們的歲月，而不是我們的日子，但我們所有人都必須一天天地度過，我們不知道還剩下多少天。成功的人生是由榮耀主的成功日子所組成的。                              

We Are Believers and the Future Is Our Friend (vv. 13–17)                                                                我們是信徒，未來是我們的朋友（13-17節）                                                                                      Yes, life is a difficult school, and God disciplines us if we fail to learn our lessons and submit to His will, but there is more to the story. In spite of the “black border” around this psalm, the emphasis is on life and not death. The past and present experiences of life prepare us for the future, and all of life prepares us for eternity. When you contrast verses 13–17 with verses 7–12, you can see the difference. This closing prayer emphasizes God’s compassion and unfailing love, His desire to give us joy and satisfaction even in the midst of life’s troubles, and His ability to make life count for eternity. When Jesus Christ is your Savior and Lord, the future is your friend.    是的，生活是一所艱難的學校，如果我們未能吸取教訓並順服他的旨意，上帝就會管教我們，但故事還有更多內容。儘管這首詩篇周圍有“黑色邊框”，但重點是生命而不是死亡。過去和現在的生活經驗讓我們為未來做好準備，所有的生活也讓我們為永恆做好準備。當你將第 13-17 節與第 7-12 節進行比較時，你可以看到差異。這個結束祈禱強調了上帝的憐憫和堅定不移的愛，即使在生活的困境中，他也渴望給我們喜樂和滿足，以及他讓生命永恆的能力。當耶穌基督是你的救主和主時，未來就是你的朋友。                                                                                                                                                                   “Return” (v. 13) carries the idea of “turn again— turn from your anger and show us the light of your countenance” (Ex. 32:12; Num. 6:23–26; Deut. 32:36). “How long?” is a question frequently asked (see 6:3). In verse 14, Moses may have been referring to the manna that fell each morning, six days a week, and met the physical needs of the people (Ex. 16:1–21). It was a picture of Jesus Christ, the bread of life. The manna sustained life for the Jewish people for nearly forty years, but Jesus gives life to the whole world for all eternity! When we begin the day with the Lord and feed on His Word (Deut. 8:3; Matt. 4:4), then we walk with Him throughout the day and enjoy His blessing. The nourishment of the Word enables us to be faithful pilgrims and successful learners.                                           迴轉」在（第 13 節）的意思是「迴轉－轉離你的怒氣，將你臉上的榮光顯給我們看」（出 32:12；民 6:23-26；申 32:36）。 “多久？”這是一個常被問到的問題（參考 6:3）。在第 14 節中，摩西可能指的是每週六天每天早晨降下的嗎哪，以滿足人們的物質需要（出埃及記 16:1-21）。這是耶穌基督的圖畫，生命的糧。嗎哪為猶太人維持了近四十年的生命，但耶穌卻為整個世界帶來了永恆的生命！當我們與主一起開始新的一天並以祂的話語為食時（申 8:3；馬太福音 4:4），我們就會整天與祂同行並享受祂的祝福。聖言的滋養使我們能夠成為忠實的朝聖者和成功的學習者。                                                                                                                                                   There are compensations in life that we may not appreciate until we enter eternity. Moses prayed that God would give him and his people as much joy in the future as the sorrow they had experienced in the past. Paul may have had this in mind when he wrote Romans 8:18 and 2 Corinthians 1:5 and 4:16–18— except that God promises His children far more blessing than the burdens they carry! The glory to come far exceeds the suffering that we bear today. Moses lost his temper and could not enter Canaan (Num. 20:2–13), but he did get to the Promised Land with Jesus and share God’s glory with Elijah and three of the disciples (Matt. 17:1–8).                                                                                                                     生命中有些補償是我們在進入永恆之前可能無法體會到的。摩西祈求上帝賜給他和他的人民未來的歡樂，就像他們過去所經歷的悲傷一樣。保羅在寫《羅馬書》8:18、《哥林多後書》1:5 和 4:16-18 時可能已經想到了這一點——但神應許給他的孩子們的祝福遠多於他們所背負的重擔！將來的榮耀遠遠超過我們今天所承受的苦難。摩西發脾氣，無法進入迦南（民20：2-13），但他確實與耶穌一起到達了應許之地，並與以利亞和三個門徒分享了神的榮耀（太17：1-8）。                                                                                                                                                                    Whatever the Lord doesn’t compensate for here on earth will be compensated in heaven (1 Peter 5:10), and this includes our works for Him. At times, Moses must have felt that his work was futile, temporary, and not worth doing. Many times the people broke his heart and grieved his spirit. He sacrificed to serve them, and they rarely appreciated him. But no work done for the Lord will ever go unrewarded, and those who do the will of God abide forever (1 John 2:17). Even a cup of cold water given in Jesus’ name will receive its reward (Matt. 10:42; 25:31–46). The favor of the Lord does not desert us in our old age, in times of affliction, or when we come to die, and the blessings of our work and witness will go on. In verse 13, Moses addressed God as Jehovah, the God of the covenant who will never break His promises, and that is the God we love, worship, and serve.                                                 凡主在地上沒有補償的，都會在天上得到補償（彼得前書 5:10），這包括我們為祂所做的工作。有時，摩西一定覺得他的工作是徒勞無功的、暫時的、不值得做的。很多時候，人們傷了他的心，傷了他的靈。他為服務他們而犧牲，但他們卻很少感激他。但為主所做的一切工作都不會得不到回報，那些遵行上帝旨意的人永遠長存（約翰一書 2:17）。即使奉耶穌的名喝一杯冷水也會得到其獎賞（太 10:42；25:31-46）。主的恩惠不會在我們年老時、在患難時或在我們臨死時離開我們，我們的工作和見證所帶來的祝福會繼續下去。在第13節中，摩西稱神為耶和華，是立約的上帝，永遠不會違背自己的應許，也是我們所愛、敬拜和事奉的神。 生命短暫，所以摩西禱告說：“教導我們吧。”生活很艱難，他祈禱：“讓我們滿意吧。”有時他的工作看起來毫無意義，所以他祈禱：“建立我們雙手的工作。”上帝回應了摩西的這些祈禱，祂也會為我們回應這些祈禱。 當耶穌成為你的救主和主時，未來就是你的朋友。                                                      Life is brief, so Moses prayed, “Teach us.” Life is difficult, and he prayed, “Satisfy us.” His work at times seemed futile, so he prayed, “Establish the work of our hands.” God answered those prayers for M0ses, and He will answer them for us.  The future is your friend when Jesus is your Savor and Lord.            生命短暫，所以摩西禱告說：“教導我們吧。”生活很艱難，他祈禱：“讓我們滿意吧。”有時他的工作看起來毫無意義，所以他祈禱：“建立我們雙手的工作。”上帝回應了摩西的這些祈禱，祂也會為我們回應這些祈禱。 當耶穌成為你的救主和主時，未來就是你的朋友。

 praywerprayerprayers for Moses, and He will answer them for us. The future is your friend when Jesus is your Savior and Lord

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987 英翻中 (787) PSALM 14 詩篇 14 18/02/2025

987 英翻中 (787)                        PSALM 14                          詩篇 14                            18/02/2025                  

愛我們的主耶穌基督, 孩子深受祢 94 年的培植的恩典, 出生半歲祢差遣美國, 美以美會宣教士 REV.  William Richard Johnson, 從1971年長江極大洪水災難中拯救我們全家.

在高中祢差遣有如父上帝仁慈般的鄧岳宗英文老師照顧我, 在大學又差遣台灣大學土木系徐世大教授, 親自耳提面命的諄諄告誡, 要把所學的用在貧苦過日子的農民身上, 用生命, 時間, 和愛來澆灌我, 使孩子成為土木系學生都認為是艱難讀懂的 "水文學" 喜愛的孩子, 在你愛的教導下, 讓我能共同在你的名下添上撰寫 "實用水文學" 一書的抄寫者, 學生永遠記得你栽培我的恩典.  

主阿. 從此孩子就拌著這麼多祢賜的恩典, 並在祢的旨意中把生命, 時間, 及愛回饋社會.  求主耶穌基督再恩賜, 讓孩子在95歲的一年中, 能完成舊約詩篇的英翻中.  教孩認識祢更多, 更深.  奉主耶穌的名禱告.  阿們.                                                                                                                                                                                                                             

PSALM 14                                                                                                                                                  詩篇 14                                                                                                                                                      The psalm deals with the character and conduct of the “practical atheist” and adds to the messages of Psalms 10 and 12. The three psalms present a vivid picture of the ungodly—their proud attitude (10), their deceitful words (12), and now their corrupt deeds (14). All that they are, say, and do comes from their arrogant (and ignorant) belief that “there is no God.” Psalm 14 is duplicated in Psalm 53 with two changes: Psalm 53 uses the name “God” (Elohim) instead of “Jehovah” and replaces 14:6 with an addition to verse 5. David contrasted “the workers of iniquity” in Israel with the godly remnant (“the generation of the righteous” vv. 4–5) who sought God and obeyed the terms of His covenant. During the reign of King Saul, the spiritual level of the nation was very low, and many Jews followed the bad example of Israel’s first king. But even in the worst of times, God has cared for His faithful remnant and has been their refuge in times of trouble. Note the characteristics of the “practical atheists.”          這首詩篇論述了「實際無神論者」的性格和行為，並補充了詩篇 10 和 12 篇的信息。他們所做的一切、所說的和所做的一切都來自於他們傲慢（和無知）的信念：「沒有上帝」。詩篇 53 篇重複了詩篇 14 篇，但有兩處變化：詩篇 53 篇用“上帝”（Elohim）這個名字代替“耶和華(Jehovah) ”，並在第 5 節中添加了 14 篇 6 節的內容。在掃羅王統治期間，國家的屬靈情況非常低下，許多猶太人效法以色列第一位國王掃罹的壞榜樣。但即使在最糟糕的時期，上帝仍然照顧祂忠心的餘民，並在他們遇到困難時成為他們的避難所。請注意「實用無神論者」的特徵。                          

Wilful Folly—They Ignore God (vv. 1–3) Our English word fool comes from a Latin word that means “bellows,” suggesting that the fool is a person “full of hot air.” In the Hebrew language, there are three basic words for “fool”: kesyl, the dull, stupid fool; ewiyl, the unreasonable and perverted fool; and nabal, the brutish person who is like a stubborn animal. Nabal is the word used in 14:1, and it was the name of a man who was brutish and refused to help David (1 Sam. 25). People who say “There is no God” are not necessarily lacking normal intelligence; in fact, they may have good minds. However, they lack spiritual wisdom and insight. The nabal fool has a moral problem in the heart, not a mental problem in the head. The American evangelist Billy Sunday used to say that sinners can’t find God for the same reason criminals can’t find policemen—they aren’t looking! Nabal fools are self-righteous and don’t need or want God. They want to live their own lives the way they please. Their problem is willful ignorance and not lack of normal intelligence (2 Peter 3:5; Rom. 1:18–28). But this decision causes sad consequences in both their character and their conduct. By leaving God out of their lives, they cause their inner person to become more and more corrupt—the heart (v. 1), the mind (vv. 2, 4), and the will (v. 3). The Hebrew word means “rotten, putrid, decayed.” It is used to describe Jeremiah’s useless sash (Jer. 13:7). When God looks down to investigate (Gen. 6:5, 11–12; 11:15; 18:21), He sees people who are filthy (v. 3), a word that describes milk that has become rancid. “Gone aside” means they have turned their backs on God (Jer. 2:21) and refuse to fulfill the purpose for which they were created—to glorify God.                                                                                                                                                                                                                                                                                                  故意愚昧 — 他們輕視上帝（1-3節）                                                                                                    我們的英語單字 “傻瓜(fool)” 來自拉丁語，意思是“風箱”，表明傻瓜是一個“充滿熱氣”的人。在希伯來文中，「傻瓜」有三個基本字：kesyl，遲鈍、愚蠢的傻瓜； ewiyl，不講道理、變態的傻瓜；還有拿八，這個野蠻人，像頑固的動物。拿八是 14:1 所用的詞，是個粗野且拒絕幫助大衛的人的名字（撒母耳記上 25）。說「沒有神」的人不一定缺乏正常的智力；事實上，他們可能有很好的頭腦。然而，他們缺乏屬靈的智慧和洞察力。愚人的內心有道德問題，而不是頭腦中有精神問題。美國佈道家比利‧桑迪曾經說過，罪人找不到上帝，就像罪犯找不到警察一樣──他們沒有尋找！拿八愚人自以為是，不需要也不想要上帝。他們想按照自己喜歡的方式生活。他們的問題是故意無知，而不是缺乏正常的智力（彼得後書 3：5；羅馬書 1：18-28）。但這個決定為他們的性格和行為帶來了悲慘的後果。他們將神排除在他們的生活之外，導致他們的內心變得越來越敗壞－心（1節）、心思（2、4節）和意志（3節）。希伯來文的意思是「腐爛的、腐敗的、腐爛的」。它用來形容耶利米無用的腰帶（耶利米書 13:7）。當神俯視察看時（創 6:5, 11-12; 11:15; 18:21），他看到的是骯髒的人（第 3 節），這個字描述的是已經腐臭的牛奶。 「偏僻」表示他們背棄了神（耶利米書 2:21）並拒絕實現他們被造的目的－榮耀神。              This indictment is universal: all people, individually or all together, cannot do anything at all that is good enough to merit heaven—no one, no, not one. Paul quotes from this passage in Romans 3 as part of his proof that the whole world is guilty before God and can be saved only by the grace of God as revealed in Jesus Christ (Rom. 3:9–26). Human depravity doesn’t mean that all persons are as wicked as they can be, or that all are equally bad, or that no man or woman can ever do anything good (Luke 11:13). It simply means that all have a fallen nature they cannot change, and that apart from the grace of God, none can be saved from eternal judgment.                                                                                     這種控訴是普遍存在的：所有人，無論是個人還是集體，都無法做出任何足以配得上天堂的事情——沒有人，沒有，沒有人。保羅引用了羅馬書第 3 章中的這段經文，作為他的證據的一部分，證明全世界在神面前都是有罪的，只有靠耶穌基督所啟示的神的恩典才能得救（羅馬書 3:9-26）。人類的墮落並不表示所有人都邪惡到了極點，或所有人都同樣邪惡，或沒有男人或女人能行善（路加福音11:13）。它只是意味著所有人都有無法改變的墮落本性，如果沒有上帝的恩典，沒有人可以從永恆的審判中被拯救出來。

Sudden Fear—They Meet God (vv. 4–6)                                                                                                突然的恐懼－他們遇見了上帝（4-6節）                                                                                        Someone asked the agnostic British philosopher Bertrand Russell what he would say if, when he died, he suddenly found himself standing before God. Russell replied, “You did not give us sufficient evidence!” If the heavens above us, the earth beneath our feet, the wonders of nature around us, and the life and conscience within us don’t convince us of the existence of a wise and powerful Creator, how much more evidence must the Lord give? An atheistic Russian cosmonaut said he’d looked carefully while in space and didn’t see God. Someone commented, “If he’d opened the door of the space capsule, he would have met Him!” The time comes when God and the sinner suddenly meet. (See Belshazzar in Daniel 5, the rich farmer in Luke 12:13–21, and the people in Rev. 6:12–17.)                                         有人問英國不可知論哲學家伯特蘭·羅素，如果他死後突然發現自己站在上帝面前，他會說什麼。拉塞爾回答說：“你沒有給我們足夠的證據！”如果我們頭頂的天、腳下的地、我們周圍的自然奇觀、我們內心的生命和良心都不能讓我們相信有一位智慧而強大的造物主的存在，那麼主還需要提供多少證據呢？一位無神論的俄羅斯太空人說，他在太空中仔細觀察，並沒有看到上帝。有人評論說：“如果他打開太空艙的門，他就會見到他！”神與罪人突然相遇的時刻就到了。 （參閱《但以理書》第 5 章中的伯沙撒，《路加福音》12：13-21 中的富農，以及《啟示錄》6：12-17 中的人民。）                                                                                                                                 Verse 4 gives us two more indictments: these practical atheists take advantage of the weak and the poor, and they will not call upon the Lord. To “eat people like bread” is a biblical metaphor for exploiting the helpless (27:2; 35:25; 53:4; Mic. 3:1–3; Lam. 2:16; and see Isa. 3:12; Jer. 10:25; Amos 2:6–8; Mic. 2:2; 7:3). People must never be used as a means to an end or “treated as consumer goods,” as Eugene H. Peterson expresses it.11 Instead of praying to God, the wicked prey on the godly. But then the Lord suddenly appears in judgment, and He identifies Himself with the remnant of faithful believers. We don’t know what event David was referring to, but the parallel passage in 53:5 suggests a great military victory that left all the enemy dead, unburied, and therefore humiliated. Some interpret the scene as a metaphor of a court case and connect it with verse 6: “You evildoers frustrate the plans [counsel] of the poor” (niv). Imagine God suddenly appearing in court and ousting the crooked judge! Whatever the meaning, this much is clear: God is in the generation of the righteous, God is their refuge when the enemy attacks, and God will protect His own people.                                                                            第 4 節給了我們另外兩項控訴：這些實際的無神論者利用弱者和窮人，他們不會呼求主。 「吃人如同吃餅」是聖經中對剝削無助者的比喻（27:2；35:25；53:4；彌迦書3:1-3；哀歌2:16；參考以賽亞書3:12；耶利米書10:25；阿摩司書2:6-8；彌賽亞2:12；耶2:2；7:3）。正如尤金‧彼得森 (Eugene H. Peterson) 所言，人絕不能被用作達到目的的手段，或「被視為消費品」。但隨後主突然出現在審判中，他將自己等同於忠心信徒的餘民。我們不知道大衛指的是什麼事件，但 53:5 中的平行段落暗示了一次偉大的軍事勝利，使所有敵人都死了，沒有埋葬，因此受到羞辱。有些人將這一場景解釋為法庭案件的隱喻，並將其與第 6 節聯繫起來：「你們這些作惡的人挫敗了窮人的計劃[勸告]」（新修訂本）。想像上帝突然出現在法庭上並驅逐了不誠實的法官！不管是什麼意思，有一點是很清楚的：神在義人的世代中，當敵人攻擊時，神是他們的避難所，神會保護他自己的子民。                                                                                                              

Joyless Future—They Have No God (v. 7)                                                                                            無喜樂的未來－他們沒有神（第 7 節）                                                                                               God has promised that the Redeemer will one day come to Zion and deliver His people in mighty power (Isa. 59:16–21; Jer. 31:33–34), and Paul affirmed this at the close of his great discussion of the future redemption of the Jewish nation (Rom. 11:25–32). The word captivity in verse 7 doesn’t refer to the Babylonian captivity, for Jeremiah made it clear that it would end in seventy years (Jer. 25:8–14). The phrase “bring back the captivity” means “to restore the fortunes, to radically change circumstances from bad to very good.” The day will come when Jesus Christ will return, defeat His enemies, cleanse the nation of Israel, and establish His righteous kingdom on this earth (Zech. 10—14). What a time of rejoicing that will be when the prayer “thy kingdom come” is fulfilled!                                                   上帝已應許，救贖主有一天會來到錫安，以大能拯救他的子民（以賽亞書 59:16-21；耶利米書 31:33-34），保羅在他關於猶太民族未來救贖的偉大討論結束時確認了這一點（羅馬書 11:25-32）。第 7 節的「囚禁」一詞並非指巴比倫的囚禁，因為耶利米明確表示，囚禁將在七十年後結束（耶利米書 25：8-14）。 「帶回囚禁」一詞的意思是「恢復曲調，從根本上改變環境從壞到好」。有一天，耶穌基督會再來，擊敗祂的敵人，潔淨以色列國，並在地上建立祂公義的國度（亞 10-14）。當「願祢的國降臨」的禱告得以實現時，那將是多麼令人喜樂的時刻啊！               But what about the wicked? They have no future with the Lord because they preferred not to know the Lord or live for Him. They lived according to the desires of their own heart, not to please the Lord and glorify Him. Those who reject Jesus Christ will spend eternity apart from the Lord and will honestly be able to say in hell, “There is no God—here!”                                                                                   但惡人又如何呢？他們與主沒有未來，因為他們寧願不認識主，也不為主而活。他們按照自己內心的願望而生活，而不是為了取悅主並榮耀祂。那些拒絕耶穌基督的人將永遠與主分離，並且能夠在地獄裡誠實地說：“這裡沒有神！”                                                                                        

986 英翻中 (759) PSALM 13 詩篇第13篇 17/02/2025

986 英翻中 (784)                       PSALM 13                           

This psalm was probably written during David’s difficult years of exile when King Saul was pursuing him. There were times when he confessed, “There is but a step between me and death” (1 Sam. 20:3). By the grace of God, David turned his sufferings into songs and left those songs behind to encourage us in our trials (2 Cor. 1:2–11). In this brief psalm, David deals with his feelings, his foes, and his faith.     這首詩很可能是在大衛流亡的艱難歲月中，當掃羅王追捕他時寫的。他曾坦白說：「我離死亡只有一步之遙」 (撒母耳記上 20:3)。感謝上帝的恩典，大衛將自己的苦難化為歌曲，並留下這些歌曲來鼓勵我們克服困難（哥林多後書 1：2-11）。在這首簡短的詩篇中，大衛談論了他的感受、他的敵人和他的信心。

The Inward Struggle—His Feelings (vv. 1–2)                                                                                          內心的掙扎－他的感受（1-2節） God had promised David the throne of Israel, yet that day of coronation seemed further and further away. Saul was doing evil things, and God wasn’t judging him, and yet David was doing good things and felt abandoned by the Lord. David was certainly disturbed by what the enemy was doing, but he was more concerned about what the Lord was not doing. “How long?” is a familiar question in Scripture (see 6:3) and is a perfectly good question to ask if your heart is right with God. The saints in heaven even ask it (Rev. 6:10). When we’re in trouble and pray for help, but none comes, we tend to feel deserted. David felt that God was ignoring him and that this alienation was final and complete. He also felt that God was hiding His face from him instead of smiling upon him (see 30:7; 44:24; Lam. 5:20). To behold God’s face by faith and see His glory was always an encouragement to David (11:7; 17:15; 27:4, 8; 31:16; 34:5; 67:1), but now he felt abandoned.                                                                            上帝已經應許大衛以色列的王位，但加冕的日子似乎越來越遙遠。掃羅做壞事，上帝卻沒有審判他，而大衛卻做了善事，卻覺得被上帝拋棄了。大衛當然對敵人的所作所為感到不安，但他更擔心上帝沒有做的事情。 “多久？”是《聖經》中一個常見的問題（參閱 6:3），也是一個非常好的問題，用來詢問你的心是否與上帝同在。甚至天堂裡的聖徒也問這個問題 （啟示錄 6:10）。當我們遇到麻煩並祈求幫助，但卻沒有人提供幫助時，我們往往會感到孤獨。大衛感覺到上帝忽視了他，而這種疏遠是最終的、徹底的。他也感覺到上帝沒有對他微笑，而是掩面不看他（參閱 30:7；44:24；哀 5:20）。憑著信心仰望上帝的面容並看見祂的榮耀對大衛來說一直是一種鼓勵（11:7；17:15；27:4, 8；31:16；34:5；67:1），但現在他感到被拋棄了。 Feeling like he was left to David tried to devise various ways to overcome the enemy (“wrestle with my thoughts,” niv), but nothing seemed to satisfy him. But faith is living without scheming; it means not leaning on our own experiences and skills and trying to plot our own schedule (Prov. 3:5–6). There were storm clouds in the sky, hiding the sun, but the sun was still shining. It’s a dangerous thing to give in to our feelings, because feelings are deceptive and undependable (Jer. 17:9). When Jacob heard the news about Simeon being left hostage in Egypt, he gave up and announced that everything was against him (Gen. 42:36) when actually God was causing everything to work for him. We must not deny our feelings and pretend that everything is going well, and there is no sin in asking, “How long?” But at the same time, we must realize how deceptive our feelings are and that God is greater than our hearts (1 John 3:20) and can lift us above the emotional storms of life. David eventually learned to replace the question “How long, O Lord?” with the affirmation “My times are in your hands” (31:15). This is a lesson that all believers must learn.                                                                                                                      大衛感覺自己被孤立了，他試圖想出各種方法來戰勝敵人（“與我的思想搏鬥”，niv），但似乎沒有什麼能讓他滿意。但信仰就是不策劃生活；這意味著不要依賴我們自己的經驗和技 能，也不要試圖規劃我們自己的時間表（箴言 3：5-6）。天空烏雲密布，遮住了太陽，但是太陽仍然閃耀。屈服於自己的感覺是一件危險的事情，因為感覺具有欺騙性且不可靠（耶利米書 17:9）。當雅各聽到西面在埃及被當作人質的消息時，他放棄了，並宣稱一切都是與他作對（創世記 42:36），而事實上是上帝讓一切都為他而動。我們絕不能否認自己的感受，假裝一切都進展順利，問「還有多久？」也沒有什麼罪。但同時，我們必須認識到我們的感覺是多麼具有欺騙性，上帝比我們的心大（約翰一書 3:20），可以幫助我們克服生活中的情緒風暴。大衛最後學會了用「主啊，還要等多久？」來代替這個問題。並肯定「我終身的事在你手中」（31:15）。這是所有信徒都必須學習的功課。                                                                              

The Outward Danger—His Foes (vv. 3–4)                                                                                              外面的危險－他的敵人（3-4節）                                                                                                       It’s good to have peace within you, but you also need protection around you. That’s why David prayed to the Lord and made three requests. The first was, “Look on me,” a plea for the Lord to fix His eyes on His servant and scrutinize him. David felt that God had hidden His face and he wanted Him to turn His face toward him again. His second request was that the Lord answer Him and send some kind of encouragement. David felt he had been deserted and that his prayers were accomplishing nothing. “Give light to my eyes” was the third prayer. This involved not only spiritual enlightenment (19:8) but also physical and emotional vitality and strength (Ezra 9:8; 1 Sam. 14:24–30). When the mind and body are weary, how easy it is to be discouraged! Perhaps David was even ill and in danger of death (v. 3; see 7:5). If he died, what would happen to the throne of Israel?                                                                      內心平靜是件好事，但你也需要周圍的保護。因此大衛向主祈禱並提出三個請求。第一個是“看著我”，懇求主注視著他的僕人並審視他。大衛感覺到上帝掩面而去，他希望上帝再次將臉轉向他。他的第二個請求是希望主回答他並給他一些鼓勵。大衛感到自己被拋棄了，他的祈禱毫無效果。第三個祈禱是「讓我的眼睛明亮起來」。這不僅涉及精神啟蒙（19:8），也涉及身體和情緒的活力和力量（拉 9:8；撒母耳記上 14:24-30）。當身心疲憊的時候，人是多麼容易灰心喪志啊！或許大衛甚至生病了，處於死亡的危險中（第 3 節；參閱 7:5）。如果他死了，以色列的王位會怎麼樣？                                             As much as David was concerned about his own needs, he was concerned even more with the glory of God (v. 4). After all, God had chosen David and had commanded Samuel to anoint him king, and if David failed, God’s name would be ridiculed. “Don’t allow the enemy to gloat over me!” was his prayer. The word moved in verse 4 means “to waver, to be agitated, to totter and shake” (see 10:6). If David began to waver, the faithful people of the land would think that God was unable to fulfill His own promises. (See 35:19–21; 38:16–17.) 大衛雖然關心自己的需要，但他更關心上帝的榮耀（第 4 節）。畢竟，上帝已經選擇了大衛，並命令撒母耳膏他為王，如果大衛失敗了，上帝的名字就會被嘲笑。 “別讓敵人幸災樂禍！”是他的祈禱。第四節中的「感動」一詞的意思是「動搖、激動、搖晃和震動」（見 10：6）。如果大衛開始動搖，這片土地上忠實的人民就會認為上帝無法兌現自己的承諾。 （參閱 35：19-21；38：16-17）參閱 35：19-21；38：16-17）                                                                                              

The Upward Look—His Faith (vv. 5–6)                                                                                                往上看－他的信仰（第 5-6 節）                  The little word but indicates a transition from fear to faith and from questioning to claiming God’s promises. In their false confidence, let the enemy rejoice, but David will rejoice in the Lord his God! David’s feelings had been on a roller coaster, but God was still on the throne, and His character had not changed. God’s mercy (steadfast love) was all that David needed, for it would never fail (see 25:6; Isa. 63:9; Lam. 3:22–23). God’s people don’t live on explanations; they live on promises, and those promises are as unchanging as the character of God. “According to your faith be it unto you” (Matt. 9:29).                                                                                                                                                            但是這個小詞顯示從恐懼到信心，從質疑到要求神的應許的轉變。讓敵人因他們虛假的信心而歡欣鼓舞吧，但大衛卻會因耶和華他的神而歡欣鼓舞！大衛的心情就像坐雲霄飛車一樣，但神仍然坐在寶座上，神的性情沒有改變。大衛所需要的就是上帝的憐憫（堅定不移的愛），因為它永遠不會失敗（參考25:6；以賽亞書63:9；哀歌3:22-23）。神的子民不靠解釋而活；他們靠應許而活，而這些應許就像上帝的品格一樣不變。 「就照著你們的信給你們成就吧」（太 9:29）。                                                                                                                                                                 Relying on the Lord leads to rejoicing in the Lord and His salvation (yeshua). The word bountiful focuses on the goodness of God and His generosity in dealing with His people in grace. (See 103:2; 116:7; 119:17; 142:7.) The NIV translates it, “The Lord has been good to me.” David’s circumstances haven’t changed, but the Lord has changed him, and that occurred when David stopped looking at his feelings and his foes and by faith started looking to the Lord.                                                                             依靠主會導致因主和祂的救恩而喜樂（yeshua）。豐富這個字集中在神的良善和祂以恩典對待祂的子民的慷慨。 （參閱 103:2；116:7；119:17；142:7。）新國際版聖經將其翻譯為：“耶和華善待我。”大衛的處境沒有改變，但主改變了他，當大衛不再專注於自己的感覺和敵人，並憑著信心開始仰望主時，這一切就發生了。

                         

985 英翻中 (785) PSALM 12 詩篇第十二篇 16/02/2025

985 英翻中 (785)                PSALM 12                     詩篇第十二篇                           16/02/2025

PSALM 12                                                                                                                                                    詩篇 12 On some university campuses, what once was called “Home Economics” is now “The College of Applied Life Studies.” In Tucson, Arizona, potholes are no more, because they’re now known as “pavement deficiencies.” In politics, new taxes are “revenue enhancements,” and in military jargon, “retreat” is “backloading of augmentation personnel.” If, while you’re backloading, you get shot, the bullet hole is “a ballistically induced aperture in the subcutaneous environment.”10 This kind of artificial evasive language is known as “double-speak” and its popularity in almost every area of human life is evidence that language and communication are in serious trouble. Our ability to speak and write words is a precious gift of God, and this psalm deals with the right and wrong use of that gift. (For Sheminith, see Ps. 6.)                                                                                                                                    在一些大學校園裡，曾經被稱為「家政學院」的學院現在被稱為「應用生活研究學院」。在亞利桑那州的圖森，不再有坑洼，因為它們現在被稱為“路面缺陷”。在政治上，徵收新稅是“增加收入”，在軍事術語中，“撤退”就是“撤出增援人員”。如果你在子彈後裝時被擊中，那麼彈孔就是“皮下環境中彈道引起的孔洞”。我們說話和寫字的能力是上帝賜予的珍貴禮物，這首詩篇涉及這種禮物的正確和錯誤使用。 （關於 Sheminith，見詩篇 6。）

The Righteous—Despairing Words (v. 1)                                                                                                義人－絕望的話語（第 1 節） In Psalm 11, the foundations of society were shaking (v. 3), but here David cried out for help (salvation, deliverance) because the godly remnant of faithful believers was getting smaller and smaller. This wasn’t the complaint of a crotchety old man longing for “the good old days.” It was the cry of a truly faithful servant of God who wanted to see his nation, Israel, fulfill her divine purposes on earth. The faithfulness of Israel involved bringing the Savior into the world and blessing all the nations (Gen. 12:1–3). David wasn’t alone in his concern. Elijah thought he was the only faithful prophet left (1 Kings 18:22; 19:10, 18), and the prophets Isaiah (Isa. 57:1) and Micah (Mic. 7:1–7) expressed their concern at the absence of righteous leaders. (See also Ps. 116:1; Eccl. 10:5–7; Jer. 5:1.) When he wrote 1 Timothy, Paul lamented over what “some” were doing in the church (1:3, 6, 19; 4:1; 5:15; 6:10), but in 2 Timothy, that “some” had become “all” (1:15; 4:16). One of the tragedies today is that a new generation of believers doesn’t seem to know what it takes to be a godly leader, so they borrow leadership ideas from secular society and all kinds of unequipped and unqualified people to be leaders.
在詩篇 11 篇中，社會的基礎正在動搖（第 3 節），但在這裡大衛呼救（救贖、解脫），因為虔誠的信徒剩下的人數越來越少。這並不是一位脾氣暴躁的老頭懷念「過去的美好時光」的抱怨。這是上帝一位真正忠實的僕人的呼聲，祂希望看到祂的國家以色列在地球上實現她的神聖使命。以色列的忠誠包括將救世主帶到人間並造福所有國家（創世記 12：1-3）。戴維並不是唯一一個有這種擔憂的人。以利亞認為他是唯一剩下的忠實的先知（列王紀上 18:22；19:10,18），先知以賽亞（以賽亞書 57:1）和彌迦（彌迦書 7:1-7）對缺乏正義領袖表示擔憂。 （另參詩篇 116:1；傳道書 10:5-7；耶利米書 5:1）當保羅寫提摩太前書時，他為“一些人”在教會中的所作所為而哀嘆（1:3、6、19；4:1；5:15；6:10），但在提摩太書中後，那變成了「1:10），但在提摩太」後，那變成了「1:14），但在提摩太」中。當今的悲劇之一是，新一代的信徒似乎不知道如何成為一個敬虔的領袖，所以他們從世俗社會和各種沒有裝備、沒有資格的人那裡借用領導理念來當領袖。

The Wicked—Deceptive words (vv. 2–4)                                                                                                  惡人－欺騙的話語（2-4節） One mark of a Spirit-filled believer is the ability to detect lies and liars and avoid them (1 John 2:18–29), and David knew that he was living in a society controlled by deception. It wasn’t that only a few people were telling lies; deception was a major characteristic of the whole generation. (See 5:9; 28:3; 34:13; 55:21; 141:3.) What would David say if he were alive today and witnessed the propaganda and promotion that make up what we casually call “the media”? He would probably describe today’s “communication” as he did centuries ago: empty and useless words (“vanity”), smooth talk (“flattery”), double-talk from double hearts, and boastful talk or “proud words.”                                                        充滿聖靈的信徒的一個標誌是能夠發現謊言和騙子並避開他們（約翰一書2：18-29），而大衛知道他生活在一個被欺騙控制的社會中。並不是只有少數人在說謊；欺騙是整個世代的一大特徵。 （參閱 5:9；28:3；34:13；55:21；141:3）如果大衛今天還活著，親眼目睹了我們隨意稱之為「媒體」的宣傳和促銷，他會怎麼說？他可能會像幾個世紀前一樣描述今天的「交流」：空洞無用的話語（「虛榮」）、花言巧語（「奉承」）、心懷二意的模稜兩可的談話，以及自吹自擂或「傲慢的話語」。                                                                                                                                    Saul used lies to deceive his leaders about David, and Absalom used flattery to poison the minds of the naïve people of Israel against David. Flattery is not communication, it’s manipulation (see Prov. 26:28; 28:23). Even in Christian ministry it’s possible to use flattery to influence people and exploit them (1 Thess. 2:1–6; Acts 20:28–31). Flattery plays on the ego and especially influences people who want to appear important (Jude 11). You can flatter yourself (36:2), others (5:9; 12:2), and even God (78:34–37). Of course, what the lips speak comes from the heart (Matt. 12:33–37), and that’s why David accuses these liars of duplicity, which is a divided heart (literally “a heart and a heart”). This is the opposite of the “perfect heart,” total loyalty to God and His truth (86:11; 1 Chron. 12:33, 38; Rom. 16:17–18 ).                                                                                                                                                               掃羅用謊言欺騙他的領袖關於大衛的事，而押沙龍則用奉承的話來毒害天真的以色列人民的思想以對抗大衛。奉承不是溝通，而是操縱（參考箴言 26:28；28:23）。即使在基督教事工中，也有可能用奉承來影響和利用別人（帖撒羅尼迦前書 2：1-6；使徒行傳 20：28-31）。阿諛奉承利用了人的自尊心，尤其會對那些想顯得重要的人產生影響（猶大書 11）。你可以奉承自己（36:2），奉承他人（5:9；12:2），甚至奉承上帝（78:34-37）。當然，嘴唇所說的話是從心裡說出來的（馬太福音 12：33-37），這就是為什麼大衛指責這些說謊者是口是心非的人，也就是心懷二意（字面意思是「一隻心和一隻心」）。這與「完全的心」相反，「完全的心」是對上帝和祂的真理的絕對忠誠（86:11；歷代誌上12:33,38；羅馬書16:17-18）。                                          As for “proud words,” this describes boastful speech that impresses people by its oratory and vocabulary. “Great swelling words” is the phrase used in 2 Peter 2:18 and Jude 16. Daniel (7:20, 25) and John (Rev. 13:2, 5) both tell us that the Antichrist will speak in this way and rule the world. This kind of speech is motivated by pride and is used by people who think they’re in control and will never need to answer to anybody, including the Lord. Their lips are their own, and they can speak just as they please.            至於“傲慢的言語”，這描述的是誇誇其談，以其口才和詞彙給人留下深刻印象。 「誇大的話」是彼得後書 2:18 和猶大書 16 中使用的短語。這種言論是出於驕傲，說這種言論的人認為自己一切盡在掌握，永遠不需要向任何人（包括主）負責。他們的嘴唇是他們自己的，他們可以隨心所欲地說話。

The Lord—Delivering Words (vv. 5–8)                                                                                                    主－傳達的話語（5-8節）

But God sees the oppression of the weak (Ex. 3:7) and hears the pain in their cries, and He declares that He will arise and judge the liars and deceivers. “I will arise” takes us back to 3:7; 7:6; 9:19; and 10:12. (and see Num. 10:35 and Isa. 33:11–12.) “Safety” in verse 5 (“protect,” niv) comes from the same Hebrew root as “help” in verse 1 and “deliver” in 6:8, and is the basis for the names “Jesus” and “Joshua” (“Jehovah is salvation”). The last phrase in verse 5 should read as in the New American Standard Bible: “the safety for which he longs.” When God comes to deliver His people, He will “cut off ” those who practice flattery and deception (v. 3), which means separation from the covenant community (Gen. 17:14), like the separation of the goats from the sheep (Matt. 25:31–33).                    但上帝看見弱者所受的壓迫（出埃及記3章7節），聽到他們哭喊中的痛苦，祂宣告祂將會興起，審判說謊者和欺騙者。 「我要起來」讓我們回想起3:7； 7:6； 9:19；和10:12。 （參閱《民數記》10:35 和《以賽亞書》33:11-12。）第 5 節中的“安全”（“保護”，niv）與第 1 節中的“幫助”和第 6 章第 8 節中的“拯救”來自相同的希伯來詞根耶和華，並且是“耶穌是”和“救恩”（耶穌）的基礎。第 5 節的最後一句話應該按照新美國標準聖經的格式讀作：「他渴望的安全」。當上帝來拯救祂的子民時，祂會「剪除」那些奉承和欺騙的人（第 3 節），這意味著與聖約社區分離（創 17:14），就像將山羊與綿羊分開一樣（馬太福音 25:31-33）。                                              But can the Lord’s promises be trusted? Yes! Unlike the worthless words of the deceivers, the Word of the Lord is like precious silver (19:9–10) that is heated seven times in the crucible before it is poured out into the mold. His Word is flawless and can be trusted; His Word is precious and must be valued (119:14, 72, 127, 162). How paradoxical that society today sees the Scriptures as something relatively worthless and yet pays great sums of money to the people who manufacture deception and flattery. No matter how many lies this generation tells, God’s Word is safe, for He said, “I am watching over My word to perform it” (Jer. 1:12 nasb). Furthermore, God is able to protect His godly people from the lies of the enemy. God’s people are “the generation of the righteous” (14:5), the generation that seeks God (24:6), the generation of His children (73:15), the generation of the upright (112:2). If God’s people will saturate themselves with God’s Word, they won’t be seduced by “this lying generation.” When the church adopts the techniques and motives of the world system, the church ceases to glorify the Lord.               但主的應許可信嗎？是的！與騙子的無價值的話語不同，主的話語就像珍貴的銀子（19：9-10），在坩堝中加熱七次後才倒入模子中。祂的話語是完美無缺、值得信賴的；祂的話語十分寶貴，必須加以珍惜（119:14、72、127、162）。多麼矛盾的是，當今社會認為聖經是相對沒有價值的，但卻向製造欺騙和奉承的人支付大筆金錢。不管這世代說了多少謊言，上帝的話是安全的，因為他說過：「我看守我的話，使之成就」（耶利米書 1:12）。此外，上帝能夠保護祂虔誠的子民免受敵人謊言的侵害。上帝的子民是「義人的世代」（14:5），尋求上帝的世代（24:6），祂的兒女的世代（73:15），正直人的一代（112:2）。如果上帝的子民能充分領受上帝的話語，他們就不會被「這個說謊的世代」所誘惑。當教會採用世界體系的技術和動機時，教會就不再榮耀主。         The final verse issues a call to action, for “the wicked strut about, and evil is praised throughout the land” (NLT). Vileness (“cheapness”) is promoted and exalted in the media: immorality, brutality, murder, lies, drunkenness, nudity, the love of money, the abuse of authority. The things that God condemns are now a means of universal entertainment, and the entertainment industry gives awards to the people who produce these things. People boast about things they ought to be ashamed of (Phil. 3:18–19). Is there a way to restrain and overcome this national decay? Yes! God’s people are salt and light (Matt. 5:13–16). If there were more light in the land, there would be less darkness, and if we had more salt, there would be less decay. As God’s people worship God, pray, and share the gospel with the lost, more people will trust Christ and increase the salt and light in the land. We must also share the truth of the Word with the next generation (2 Tim. 2:2) and prepare them for the battles and opportunities to come (78:1–8; 102:18). The church is always one generation short of extinction, so we must be faithful to win the lost and teach the believers, or vileness will conquer the land.                                                             最後一節發出了行動的號召，因為「惡人昂首闊步，邪惡在全地受到讚揚」（NLT）。媒體宣揚並頌揚卑劣（「低俗」）：不道德、殘暴、謀殺、謊言、酗酒、裸體、貪財、濫權。上帝所譴責的事物如今卻成為全民娛樂的一種手段，娛樂業也給製作這些事物的人獎勵。人們誇耀他們本該感到羞恥的事（腓立比書 3：18-19）。有沒有辦法可以抑制和克服這種民族衰敗？是的！上帝的子民是鹽和光（太5：13-16）。如果土地上有更多的光明，黑暗就會減少；如果土地上有更多的鹽，腐爛就會減少。當上帝的子民敬拜上帝、祈禱並與迷失的人分享福音時，會有更多的人信任基督，並增加土地上的鹽和光。我們也必須與下一代分享聖經的真理（提摩太後書 2:2），讓他們為即將到來的戰鬥和機會做好準備（78:1-8；102:18）。教會總是離滅絕只有一步之遙，因此我們必須忠實地去贏得迷途者並教導信徒，否則邪惡將征服這片土地。 

PSALM 13  詩篇 13

This psalm was probably written during David’s difficult years of exile when King Saul was pursuing him. There were times when he confessed, “There is but a step between me and death” (1 Sam. 20:3). By the grace of God, David turned his sufferings into songs and left those songs behind to encourage us in our trials (2 Cor. 1:2–11). In this brief psalm, David deals with his feelings, his foes, and his faith.    這首詩很可能是在大衛流亡的艱難歲月中，當掃羅王追捕他時寫的。他曾坦白說：「我離死亡只有一步之遙」 (撒母耳記上 20:3)。感謝上帝的恩典，大衛將自己的苦難化為歌曲，並留下這些歌曲來鼓勵我們克服困難（哥林多後書 1：2-11）。在這首簡短的詩篇中，大衛談論了他的感受、他的敵人和他的信心。

The Inward Struggle—His Feelings (vv. 1–2)                                                                                            內心的掙扎－他的感受（1-2節） God had promised David the throne of Israel, yet that day of coronation seemed further and further away. Saul was doing evil things, and God wasn’t judging him, and yet David was doing good things and felt abandoned by the Lord. David was certainly disturbed by what the enemy was doing, but he was more concerned about what the Lord was not doing. “How long?” is a familiar question in Scripture (see 6:3) and is a perfectly good question to ask if your heart is right with God. The saints in heaven even ask it (Rev. 6:10). When we’re in trouble and pray for help, but none comes, we tend to feel deserted. David felt that God was ignoring him and that this alienation was final and complete. He also felt that God was hiding His face from him instead of smiling upon him (see 30:7; 44:24; Lam. 5:20). To behold God’s face by faith and see His glory was always an encouragement to David (11:7; 17:15; 27:4, 8; 31:16; 34:5; 67:1), but now he felt abandoned.                                                                                                  上帝已經應許大衛以色列的王位，但加冕的日子似乎越來越遙遠。掃羅做壞事，上帝卻沒有審判他，而大衛卻做了善事，卻覺得被上帝拋棄了。大衛當然對敵人的所作所為感到不安，但他更擔心上帝沒有做的事情。 “多久？”是《聖經》中一個常見的問題（參閱 6:3），也是一個非常好的問題，用來詢問你的心是否與上帝同在。甚至天堂裡的聖徒也問這個問題（啟 6:10）。當我們遇到麻煩並祈求幫助，但卻沒有人提供幫助時，我們往往會感到孤獨。大衛感覺到上帝忽視了他，而這種疏遠是最終的、徹底的。他也感覺到上帝沒有對他微笑，而是掩面不看他（參閱 30:7；44:24；耶利米哀歌 5:20）。憑著信心仰望上帝的面容並看見祂的榮耀對大衛來說一直是一種鼓勵（11:7；17:15；27:4, 8；31:16；34:5；67:1），但現在他感到被拋棄了。 Feeling like he was left to himself, David tried to devise various ways to overcome the enemy (“wrestle with my thoughts,” niv), but nothing seemed to satisfy him. But faith is living without scheming; it means not leaning on our own experiences and skills and trying to plot our own schedule (Prov. 3:5–6). There were storm clouds in the sky, hiding the sun, but the sun was still shining. It’s a dangerous thing to give in to our feelings, because feelings are deceptive and undependable (Jer. 17:9). When Jacob heard the news about Simeon being left hostage in Egypt, he gave up and announced that everything was against him (Gen. 42:36) when actually God was causing everything to work for him. We must not deny our feelings and pretend that everything is going well, and there is no sin in asking, “How long?” But at the same time, we must realize how deceptive our feelings are and that God is greater than our hearts (1 John 3:20) and can lift us above the emotional storms of life. David eventually learned to replace the question “How long, O Lord?” with the affirmation “My times are in your hands” (31:15). This is a lesson that all believers must learn.                                                                                                         大衛感覺自己被孤立了，他試圖想出各種方法來戰勝敵人（“與我的思想搏鬥”，niv），但似乎沒有什麼能讓他滿意。但信仰就是不策劃生活；這意味著不要依賴我們自己的經驗和技能，也不要試圖規劃我們自己的時間表（箴言 3：5-6）。天空烏雲密布，遮住了太陽，但是太陽仍然閃耀。屈服於自己的感覺是一件危險的事情，因為感覺具有欺騙性且不可靠（耶利米書 17:9）。當雅各聽到西面在埃及被當作人質的消息時，他放棄了，並宣稱一切都是與他作對（創世記 42:36），而事實上是上帝讓一切都為他而動。我們絕不能否認自己的感受，假裝一切都進展順利，問「還有多久？」也沒有什麼罪。但同時，我們必須認識到我們的感覺是多麼具有欺騙性，上帝比我們的心大（約翰一書 3:20），可以幫助我們克服生活中的情緒風暴。大衛最後學會了用「主啊，還要等多久？」來代替這個問題。並肯定「我終身的事在你手中」（31:15）。這是所有信徒都必須學習的功課。                                                                              

The Outward Danger—His Foes (vv. 3–4)                                                                                              外面的危險－他的敵人（3-4節）                                                                                                         It’s good to have peace within you, but you also need protection around you. That’s why David prayed to the Lord and made three requests. The first was, “Look on me,” a plea for the Lord to fix His eyes on His servant and scrutinize him. David felt that God had hidden His face and he wanted Him to turn His face toward him again. His second request was that the Lord answer Him and send some kind of encouragement. David felt he had been deserted and that his prayers were accomplishing nothing. “Give light to my eyes” was the third prayer. This involved not only spiritual enlightenment (19:8) but also physical and emotional vitality and strength (Ezra 9:8; 1 Sam. 14:24–30). When the mind and body are weary, how easy it is to be discouraged! Perhaps David was even ill and in danger of death (v. 3; see 7:5). If he died, what would happen to the throne of Israel?                                                                      內心平靜是件好事，但你也需要周圍的保護。因此大衛向主祈禱並提出三個請求。第一個是“看著我”，懇求主注視著他的僕人並審視他。大衛感覺到上帝掩面而去，他希望上帝再次將臉轉向他。他的第二個請求是希望主回答他並給他一些鼓勵。大衛感到自己被拋棄了，他的祈禱毫無效果。第三個祈禱是「讓我的眼睛明亮起來」。這不僅涉及精神啟蒙（19:8），也涉及身體和情緒的活力和力量（拉 9:8；撒母耳記上 14:24-30）。當身心疲憊的時候，人是多麼容易灰心喪志啊！或許大衛甚至生病了，處於死亡的危險中（第 3 節；參閱 7:5）。如果他死了，以色列的王位會怎麼樣？                                             As much as David was concerned about his own needs, he was concerned even more with the glory of God (v. 4). After all, God had chosen David and had commanded Samuel to anoint him king, and if David failed, God’s name would be ridiculed. “Don’t allow the enemy to gloat over me!” was his prayer. The word moved in verse 4 means “to waver, to be agitated, to totter and shake” (see 10:6). If David began to waver, the faithful people of the land would think that God was unable to fulfill His own promises. (See 35:19–21; 38:16–17.) 大衛雖然關心自己的需要，但他更關心上帝的榮耀（第 4 節）。畢竟，上帝已經選擇了大衛，並命令撒母耳膏他為王，如果大衛失敗了，上帝的名字就會被嘲笑。 “別讓敵人幸災樂禍！”是他的祈禱。第四節中的「感動」一詞的意思是「動搖、激動、搖晃和震動」（見 10：6）。如果大衛開始動搖，這片土地上忠實的人民就會認為上帝無法兌現自己的承諾。 （參閱 35：19-21；38：16-17）參閱 35：19-21；38：16-17）                                                                                              

The Upward Look—His Faith (vv. 5–6)                                                                                                  往上看－他的信仰（第 5-6 節）                  The little word but indicates a transition from fear to faith and from questioning to claiming God’s promises. In their false confidence, let the enemy rejoice, but David will rejoice in the Lord his God! David’s feelings had been on a roller coaster, but God was still on the throne, and His character had not changed. God’s mercy (steadfast love) was all that David needed, for it would never fail (see 25:6; Isa. 63:9; Lam. 3:22–23). God’s people don’t live on explanations; they live on promises, and those promises are as unchanging as the character of God. “According to your faith be it unto you” (Matt. 9:29).                                                                                                                                                                          Relying on the Lord leads to rejoicing in the Lord and His salvation (yeshua). The word bountiful focuses on the goodness of God and His generosity in dealing with His people in grace. (See 103:2; 116:7; 119:17; 142:7.) The NIV translates it, “The Lord has been good to me.” David’s circumstances haven’t changed, but the Lord has changed him, and that occurred when David stopped looking at his feelings and his foes and by faith started looking to the Lord.                                   

PSALM 14                                                                                                                                                  The psalm deals with the character and conduct of the “practical atheist” and adds to the messages of Psalms 10 and 12. The three psalms present a vivid picture of the ungodly—their proud attitude (10), their deceitful words (12), and now their corrupt deeds (14). All that they are, say, and do comes from their arrogant (and ignorant) belief that “there is no God.” Psalm 14 is duplicated in Psalm 53 with two changes: Psalm 53 uses the name “God” (Elohim) instead of “Jehovah” and replaces 14:6 with an addition to verse 5. David contrasted “the workers of iniquity” in Israel with the godly remnant (“the generation of the righteous” vv. 4–5) who sought God and obeyed the terms of His covenant. During the reign of King Saul, the spiritual level of the nation was very low, and many Jews followed the bad example of Israel’s first king. But even in the worst of times, God has cared for His faithful remnant and has been their refuge in times of trouble. Note the characteristics of the “practical atheists.”        

Wilful Folly—They Ignore God (vv. 1–3) Our English word fool comes from a Latin word that means “bellows,” suggesting that the fool is a person “full of hot air.” In the Hebrew language, there are three basic words for “fool”: kesyl, the dull, stupid fool; ewiyl, the unreasonable and perverted fool; and nabal, the brutish person who is like a stubborn animal. Nabal is the word used in 14:1, and it was the name of a man who was brutish and refused to help David (1 Sam. 25). People who say “There is no God” are not necessarily lacking normal intelligence; in fact, they may have good minds. However, they lack spiritual wisdom and insight. The nabal fool has a moral problem in the heart, not a mental problem in the head. The American evangelist Billy Sunday used to say that sinners can’t find God for the same reason criminals can’t find policemen—they aren’t looking! Nabal fools are self-righteous and don’t need or want God. They want to live their own lives the way they please. Their problem is willful ignorance and not lack of normal intelligence (2 Peter 3:5; Rom. 1:18–28). But this decision causes sad consequences in both their character and their conduct. By leaving God out of their lives, they cause their inner person to become more and more corrupt—the heart (v. 1), the mind (vv. 2, 4), and the will (v. 3). The Hebrew word means “rotten, putrid, decayed.” It is used to describe Jeremiah’s useless sash (Jer. 13:7). When God looks down to investigate (Gen. 6:5, 11–12; 11:15; 18:21), He sees people who are filthy (v. 3), a word that describes milk that has become rancid. “Gone aside” means they have turned their backs on God (Jer. 2:21) and refuse to fulfill the purpose for which they were created—to glorify God.                                                                                                                                         This indictment is universal: all people, individually or all together, cannot do anything at all that is good enough to merit heaven—no one, no, not one. Paul quotes from this passage in Romans 3 as part of his proof that the whole world is guilty before God and can be saved only by the grace of God as revealed in Jesus Christ (Rom. 3:9–26). Human depravity doesn’t mean that all persons are as wicked as they can be, or that all are equally bad, or that no man or woman can ever do anything good (Luke 11:13). It simply means that all have a fallen nature they cannot change, and that apart from the grace of God, none can be saved from eternal judgment. 

Sudden Fear—They Meet God (vv. 4–6)                                                                                              Someone asked the agnostic British philosopher Bertrand Russell what he would say if, when he died, he suddenly found himself standing before God. Russell replied, “You did not give us sufficient evidence!” If the heavens above us, the earth beneath our feet, the wonders of nature around us, and the life and conscience within us don’t convince us of the existence of a wise and powerful Creator, how much more evidence must the Lord give? An atheistic Russian cosmonaut said he’d looked carefully while in space and didn’t see God. Someone commented, “If he’d opened the door of the space capsule, he would have met Him!” The time comes when God and the sinner suddenly meet. (See Belshazzar in Daniel 5, the rich farmer in Luke 12:13–21, and the people in Rev. 6:12–17.)                                                          Verse 4 gives us two more indictments: these practical atheists take advantage of the weak and the poor, and they will not call upon the Lord. To “eat people like bread” is a biblical metaphor for exploiting the helpless (27:2; 35:25; 53:4; Mic. 3:1–3; Lam. 2:16; and see Isa. 3:12; Jer. 10:25; Amos 2:6–8; Mic. 2:2; 7:3). People must never be used as a means to an end or “treated as consumer goods,” as Eugene H. Peterson expresses it.11 Instead of praying to God, the wicked prey on the godly. But then the Lord suddenly appears in judgment, and He identifies Himself with the remnant of faithful believers. We don’t know what event David was referring to, but the parallel passage in 53:5 suggests a great military victory that left all the enemy dead, unburied, and therefore humiliated. Some interpret the scene as a metaphor of a court case and connect it with verse 6: “You evildoers frustrate the plans [counsel] of the poor” (niv). Imagine God suddenly appearing in court and ousting the crooked judge! Whatever the meaning, this much is clear: God is in the generation of the righteous, God is their refuge when the enemy attacks, and God will protect His own people.

Joyless Future—They Have No God (v. 7) God has promised that the Redeemer will one day come to Zion and deliver His people in mighty power (Isa. 59:16–21; Jer. 31:33–34), and Paul affirmed this at the close of his great discussion of the future redemption of the Jewish nation (Rom. 11:25–32). The word captivity in verse 7 doesn’t refer to the Babylonian captivity, for Jeremiah made it clear that it would end in seventy years (Jer. 25:8–14). The phrase “bring back the captivity” means “to restore the fortunes, to radically change circumstances from bad to very good.” The day will come when Jesus Christ will return, defeat His enemies, cleanse the nation of Israel, and establish His righteous kingdom on this earth (Zech. 10—14). What a time of rejoicing that will be when the prayer “thy kingdom come” is fulfilled!                                                                                                                                                      But what about the wicked? They have no future with the Lord because they preferred not to know the Lord or live for Him. They lived according to the desires of their own heart, not to please the Lord and glorify Him. Those who reject Jesus Christ will spend eternity apart from the Lord and will honestly be able to say in hell, “There is no God—here!”