981 英翻中 (781) PSALM (6, 7) 詩篇(6, 7) 12/02/2025

981 英翻中 (781)             PSALM (6, 7)                            詩篇(6, 7)                            12/02/2025                   

PSALM 6 

The inscription tells us that David wrote this psalm, but we aren’t sure when he wrote it. It could have been composed during the time of Absalom’s rebellion when David was old, sick, and unable to handle all the complex responsibilities of the kingdom. David’s gradual failure as a visible leader was one of Absalom’s “selling points” as he stole the hearts of the Israelites (2 Sam. 15:1–6). But the psalm might have been written at any time during David’s reign when he was ill and being attacked by his enemies. He describes his plight—“foes without, fears within”—and cries out to God for mercy. He was sure he was facing death (v. 5), which indicates that his experience was real and that he wasn’t using sickness and war only as metaphors for his personal troubles. Neginoth means “stringed instruments,” and Sheminith means “eighth,” which may refer to the number of a familiar melody, a lower octave for men’s voices, or the number of strings of the instrument to be played. You find Sheminith also in the title of Psalm 12 (see 1 Chron. 15:21). Psalm 6 is the first of seven “penitential psalms” in which the writers are being disciplined by God and experiencing suffering. The other psalms are 32, 38, 51, 102, 130, and 143, and all of these psalms are helpful to us when we need to confess our sins and draw closer to the Lord. In this psalm, David records the stages in his difficult experience of moving by faith from trial to triumph.                                                                                                                                    

詩篇第六篇

聖經告訴我們這首詩篇是大衛寫的，但我們不確定他是什麼時候寫的。它可能是在押沙龍叛亂期間創作的，當時大衛年老多病，無法承擔王國的所有複雜責任。大衛作為一個可見的領袖的逐漸失敗是押沙龍的「賣點」之一，因為他偷走了以色列人的心（撒母耳記下 15：1-6）。但這首詩篇可能是在大衛統治期間的任何時候寫的，當時他生病並受到敵人的攻擊。他描述了自己的困境——「外面有敵人，裡面有恐懼」——並向上帝呼求憐憫。他確信自己即將面臨死亡（第 5 節），這表明他的經歷是真實的，並且他不僅僅用疾病和戰爭來比喻他個人的麻煩。 Neginoth 的意思是“弦樂器”，Sheminith 的意思是“第八”，這可能指熟悉的旋律的編號、男聲的低八度音階或要演奏的樂器的弦數。你可以在詩篇 12 篇的標題中找到 Sheminith（參考歷代誌上 15:21）。詩篇第六篇是七篇「悔罪詩篇」中的第一篇，作者們在這七篇詩篇中受到神的管教並經歷苦難。其他詩篇有32篇、38篇、51篇、102篇、130篇和143篇，當我們需要認罪並親近主時，所有這些詩篇對我們都有幫助。在這首詩篇中，大衛記錄了他憑著信心從試煉到勝利的艱難經歷的各個階段。

The Pain of Discipline (vv. 1–3)                                                                                                              管教的痛苦（第 1-3 節）                                                                                                                    Eight times in the psalm David addresses God as “Lord—Jehovah,” the covenant name of God, and the address in verse 1 is repeated in 38:1, and see Jeremiah 10:24. When God deals with His children, usually He first rebukes and then chastens, just as parents first warn disobedient children and then discipline them (Heb. 12:5–6; Prov. 3:11–12). According to Hebrews 12:1–13, chastening is not punishment meted out by an irate judge but discipline given by a loving Father to help His children mature (see Rev. 3:19). Sometimes God chastens us in order to deal with our disobedience, but at other times, He chastens us to prepare us for what lies ahead. It’s like the training of an athlete for a race. David thought God was angry with him, but that wasn’t necessarily true. However, when you consider that he was surrounded by foes (v. 7), evildoers (v. 8), and enemies (10), and that his body was weak and in pain and his soul troubled, you can see why he felt like he had a target on his back.                      大衛在詩篇中八次稱呼上帝為“主耶和華”，這是上帝的聖約名稱，第 1 節中的稱呼在第 38 章第 1 節中重複出現，見耶利米書 10：24。當神對待祂的兒女時，祂通常先責備，然後管教，就像父母先警告不聽話的孩子，然後管教他們一樣（來12:5-6；箴3:11-12）。根據希伯來書 12:1-13，管教不是憤怒的法官施行的懲罰，而是慈愛的天父為幫助祂的兒女成熟而施行的管教（參考啟示錄 3:19）。有時，神管教導我們是為了應對我們的悖逆，但有時，祂管教我們是為了讓我們為即將發生的事情做好準備。這就像運動員為比賽進行的訓練一樣。大衛認為上帝對他生氣，但事實並非如此。然而，當你想到他被仇敵（7節）、作惡者（8節）和仇敵（10節）所包圍，他的身體軟弱痛苦，他的靈魂憂愁時，你就會明白為什麼他感覺背上有一個靶子。                      Three times he used the Hebrew word bahal, which means “faint, weak, troubled, terrified.” It is translated “vexed” in the King James Version (vv. 2, 3, 10), but in the seventeenth century, the word vex was much stronger than it is today. The translators of the Greek Old Testament used tarasso, which is the word used in the Greek of John 12:27: “Now is my soul troubled …” (and see Matt. 26:38; Mark 14:34). Knowing that he deserved far more than what he was enduring, David begged for mercy (see 103:13–14) and asked God to send help speedily. The painful question “How long?” is asked at least sixteen times in The Psalms (6:3; 13:1–2; 35:17; 62:3; 74:9–10; 79:5; 80:4; 82:2; 89:46; 90:13; 94:3). The answer to the question is, “I will discipline you until you learn the lesson I want you to learn and are equipped for the work I want you to do.” According to Hebrews 12, when God disciplines us, we can despise it, resist it, collapse under it and quit, or accept it and submit. What God is seeking is submission.                                                                                                                                                              他三次使用希伯來語“巴哈爾”，意思是“虛弱、虛弱、困擾、恐懼”。在英皇欽定本中，它被翻譯為「vexed」（2、3、10節），但在十七世紀，vex這個字比今天的意思要強烈得多。希臘文舊約的譯者使用 tarasso，這是約翰福音 12:27 的希臘文所使用的字：「現在我心裡憂愁…」（參考馬太福音 26:38；馬可福音 14:34）。大衛知道自己應得的遠遠超過他所承受的，因此懇求憐憫（參閱103：13-14）並請求上帝迅速提供幫助。痛苦的問題是“多久？” 《詩篇》中至少被問到十六次（6:3；13:1-2；35:17；62:3；74:9-10；79:5；80:4；82:2；89:46；90:13；94:3）。這個問題的答案是：“我會管教你，直到你學到我希望你學到的教訓，並為我希望你做的工作做好準備。”根據希伯來書十二章，當神管教我們的時候，我們可以藐視它，抵擋它，在它之下崩潰而放棄，或者接受它並順服。神所尋求的是順服。

The Futility of Death (vv. 4–5)                                                                                                                David felt that God had turned His back on him and deserted him, so he asked Him to return; and then he began to reason with Him. Every Jew knew that the Lord was “merciful and gracious” (Ex. 34:6–7), so David asked God to manifest that mercy to him and spare his life. Furthermore, what would the Lord gain by allowing David to die? (See 30:9–10; 88:10–12.) King Hezekiah used a similar approach when he prayed for deliverance from death (Isa. 38:18–19). The word grave in verse 5 (kjv) is sheol, a word that can mean “the grave” or “the realm of the dead.” Here it means the latter. In Old Testament times, people didn’t have the clear revelation of the afterlife that was brought through Jesus (2 Tim. 1:10), although there were glimpses of what God had in store for His people (16:9–11; 17:15; 49:14–15; 17:24). A body in the grave can’t praise or serve God, and David wasn’t certain what his spirit could do for the Lord in sheol. Conclusion: it would be wiser for the Lord to deliver him and let him live. David still had work to do.                                                                                                                                    死亡是徒勞無功的（4-5節）                                                                                                                    大衛覺得神背棄了他並拋棄了他，所以他請求神再來；但他卻沒有這樣做。然後他就開始跟他理論。每個猶太人都知道主「有憐憫，有恩典」（出埃及記 34:6-7），因此大衛請求上帝向他顯明這種憐憫，饒他一命。再說，主讓大衛死有什麼好處呢？ （參閱30：9-10；88：10-12。）希西家王在祈求脫離死亡時也使用了類似的方法（以賽亞書38：18-19）。第 5 節（欽定本）中的“墳墓”一詞是“sheol”，這個字的意思是“墳墓”或“死者的國度”。這裡指的是後者。在舊約時代，人們並沒有透過耶穌帶來來世的明確啟示（提後書 1:10），儘管人們可以瞥見神為祂的子民所預備的一切（16:9-11；17:15；49:14-15；17:24）。墳墓裡的身體無法讚美或事奉神，大衛也不確定他的靈魂在陰間能為神做什麼。結論：主拯救他並讓他活下去才是明智的。大衛還有工作要做。

The Strain of Despair (vv. 5–7)                                                                                                                  絕望的壓力（5-7節）                                                                                                                            We have gone from a morning psalm (3:5) to an evening psalm (4:8) and back to a morning psalm (5:3). Now we have another evening psalm (6:6). But whereas in the previous psalms, the Lord gave sleep and peace to David, here we find the king sleepless because of fear and pain. He was worn out from groaning, tossing, and turning, and he spent a good deal of time weeping. “I soak my pillow … I drench my couch” (v. 6 AB; see 38:9–10). Sleeping had been replaced by suffering. Sleep is important for healing (John 11:11–12), so David’s lack of sleep only made the condition worse. David’s weakened condition was revealed by the dullness of his eyes (v. 7; see 1 Sam. 14:27, 29). It’s remarkable how much physicians can discover about our physical condition by looking into our eyes.   我們從早晨的詩篇（3:5）到晚上的詩篇（4:8），又回到早晨的詩篇（5:3）。現在我們有另一首晚詩（6:6）。但是，在之前的詩篇中，主給了大衛睡眠和平安，而在這裡我們發現國王因為恐懼和痛苦而失眠。他因呻吟、翻來覆去而精疲力盡，他花了很多時間哭泣。 「我浸濕了我的枕頭…我浸濕了我的沙發」（第6AB節；見38：9-10）。睡眠已被痛苦取代。睡眠對治癒很重要（約翰福音 11：11-12），所以大衛睡眠不足只會讓病情變得更糟。大衛的眼睛昏暗，顯示出他的虛弱狀況（第 7 節；參考撒 14:27, 29）。值得注意的是，醫生可以透過觀察我們的眼睛來了解我們的身體狀況                                                                                                                                           A man I considered to be a godly spiritual leader once said, “I hear Christians say that their pain and sickness brought them closer to God, but in my case, that didn’t always happen.” That encouraged me! From my own experience and pastoral ministry, I’ve learned that sickness and pain either make us better or bitter, and the difference is faith. If we turn to God, pray, remember His promises, and trust Him, we will find His grace sufficient for our needs (2 Cor. 12:9). The Lord may not do what we ask, when we want it, but He will do what needs to be done and help us glorify His name. The question we should ask isn’t “When will I get out of this?” but “What can I get out of this?”                                                一位我認為是虔誠的屬靈領袖的人曾經說過：“我聽基督徒說，他們的痛苦和疾病讓他們更接近上帝，但就我而言，這並不總是發生。”這鼓勵了我！從我自己的經歷和牧養事工中，我了解到疾病和痛苦要么使我們變得更好，要么使我們痛苦，區別在於信仰。如果我們轉向神、禱告、記得祂的應許並信靠他，我們就會發現祂的恩典足以滿足我們的需要（哥林多後書 12:9）。當我們想要的時候，主可能不會做我們所要求的，但祂會做我們需要做的事情，並幫助我們榮耀祂的名。我們應該問的問題不是“我什麼時候才能擺脫困境？”但“我能從中得到什麼？”

拯救的喜樂（8-10節）此時，從苦難到喜樂突然發生了令人驚訝的轉變，這種經歷在其他詩篇中也有記載（22:22；56:10；69:30）。無論這種改變發生在大衛禱告之後或之後，他都感到身體得到醫治，心靈得到平安。也許有消息告訴他，敵人已經撤退，或者更好的是，已經被擊敗，他知道上帝已經聽到了他的呼聲。或者也許他的處境根本沒有改變，但大衛感覺到神在他心裡見證一切都會好起來的。主聽了他的哭泣和祈求，並悅納了他的祈禱。 當他向敵人作見證時，他利用這段經歷來榮耀主。我們不知道這個訊息是如何傳達給他們的。但大衛很快就為所發生的事榮耀神。也許第 8 節至第 10 節中的詞是撇號，是針對不在場的人的演講，但對聽到或閱讀它的人來說是有意義的。他的敵人說大衛完蛋了，但他們預言的失敗會讓他們感到羞愧和失敗。馬太福音 7 章 23 節和路加福音 13 章 27 節都引用了「離開我」這句話，這似乎是最後的結論。     一位我認為是虔誠的精神領袖的人曾經說過：“我聽基督徒說，他們的痛苦和疾病讓他們更接近上帝，但就我而言，這並不總是發生。”這鼓勵了我！從我自己的經歷和牧養事工中，我了解到疾病和痛苦要么使我們變得更好，要么使我們痛苦，區別在於信仰。如果我們轉向神、禱告、記得祂的應許並信靠他，我們就會發現祂的恩典足以滿足我們的需要（哥林多後書 12:9）。當我們想要的時候，主可能不會做我們所要求的，但祂會做我們需要做的事情，並幫助我們榮耀祂的名。我們應該問的問題不是“我什麼時候才能擺脫困境？”但“我能從中得到什麼？”

The Joy of Deliverance (vv. 8–10)                                                                                                          拯救的喜樂（8-10節）                                                                                                                              At this point, there’s a sudden and surprising change from suffering to joy, an experience recorded in other psalms (22:22; 56:10; 69:30). It doesn’t matter whether this change occurred later or immediately after David prayed, but he felt healing in his body and peace in his heart and mind. Perhaps word came to him that the enemy had retreated or, better yet, had been defeated, and he knew God had heard his cries. Or maybe his circumstances hadn’t changed at all, but David felt God’s witness in his heart that all would be well. The Lord had heard his weeping and requests and had accepted his prayer.              此時，從苦難到喜樂突然發生了令人驚訝的轉變，這種經歷在其他詩篇中也有記載（22:22；56:10；69:30）。無論這種改變發生在大衛禱告之後或之後，他都感到身體得到醫治，心靈得到平安。也許有消息告訴他，敵人已經撤退，或者更好的是，已經被擊敗，他知道上帝已經聽到了他的呼聲。或者也許他的處境根本沒有改變，但大衛感覺到神在他心裡見證一切都會好起來的。主聽了他的哭泣和祈求，並悅納了他的祈禱。                                                                                      He used this experience to glorify the Lord as he witnessed to his enemies. How this message was conveyed to them, we don’t know; but David was quick to honor the Lord for what had occurred. Perhaps the words in verses 8–10 are an apostrophe, a speech addressed to persons not present but meaningful to those people hearing or reading it. His enemies said that David was done for, but the failure of their prediction would leave them ashamed and defeated. The phrase “Depart from me” is quoted in Matthew 7:23 and Luke 13:27 and seems quite final.                                                                           當他向敵人作見證時，他利用這段經歷來榮耀主。我們不知道這個訊息是如何傳達給他們的。但大衛很快就為所發生的事榮耀神。也許第 8 節至第 10 節中的詞是撇號，是針對不在場的人的演講，但對聽到或閱讀它的人來說是有意義的。他的敵人說大衛完蛋了，但他們預言的失敗會讓他們感到羞愧和失敗。馬太福音 7 章 23 節和路加福音 13 章 27 節都引用了「離開我」這句話，這似乎是最後的結論。                     

PSALM  7                                                                                                                                                    詩篇 7

Cush the Benjamite was among King Saul’s fawning flatterers. He was one of a group of evil men from Saul’s tribe who reported what they heard about David during those years when Saul was out to capture and destroy his rival. Saul played on the sympathy of his leaders and bribed them into serving as spies (1 Sam. 22:6ff.; 23:21; 24:8ff.; 26:18–19). To earn the king’s approval and rewards, they even lied about David, and Saul believed them. We don’t know what lies Cush told Saul, but David was concerned enough to cry out to God for deliverance and vindication. Shiggaion is used only here in The Psalms (but see Hab. 3:1) and could mean “a passionate psalm with strong emotion.” Some believe it comes from a word meaning “to wander, to cry aloud.” The theme is God’s vindication of His servan and judgment on his enemies (vv. 6, 8, 11). The psalm describes four different judgments.                      便雅憫人古實是掃羅王的阿諛奉承者之一。他是掃羅部落的一群惡人之一，他們報告了掃羅出擊並消滅他的對手時所聽到的有關大衛的事情。掃羅利用他的領袖們的同情心，賄賂他們充當間諜（撒 22:6 及以下；23:21；24:8 及以下；26:18-19）。為了贏得國王的認可和賞賜，他們甚至對大衛撒謊，而掃羅相信了他們。我們不知道古實對掃羅撒了什麼謊，但大衛非常關心，向上帝呼求拯救和平反。 Shiggaion 僅在《詩篇》中用在這裡（但見哈巴谷書 3:1），可能意味著「充滿強烈情感的熱情詩篇」。有些人認為它來自一個意思是“徘徊，大聲哭泣”的詞。主題是神為祂的僕人伸冤，並審判祂的敵人（6、8、11節）。詩篇描述了四種不同的審判。

Other People Judge us Wrongly (vv. 1–2)                                                                                              其他人則錯誤地評斷我們（1-2節）                                                                                                        Cush lied about David; therefore, Saul persecuted and pursued David (vv. 1, 5, 13). David fled to the Lord for refuge (see 11:1; 16:1; 31:1; 57:1; 71:1l; 141:8) because the Lord knew that David was innocent of Saul’s accusations. David had saved his father’s sheep from the attacks of dangerous beasts (1 Sam. 17:34–37), and now he felt like he was the victim. (For animals as symbols of enemies, see 10:9; 17:12; 22:12–13, 16, 20–21; 35:17; 57:4; 58:6; 124:6.) David saw himself as a “dead dog,” a “flea,” or a hunted bird (1 Sam. 24:14; 26:20). Note that the King James Version and the New American Standard Bible move from the plural (v. 1) to the singular (v. 2), from Saul’s men to Saul himself. Saul’s judgment of David was false, and David trusted the Lord to protect and save him. When today people falsely accuse us and create problems for us, we should follow David’s example and find refuge in the Lord. But let’s be sure that we are suffering wrongfully and not because of our own foolishness or disobedience (Matt. 5:11–12; 1 Peter 3:13–17).                                                                古實對大衛撒了謊；因此，掃羅強迫、追趕大衛（1、5、13節）。大衛逃到耶和華那裡尋求庇護（參考11:1；16:1；31:1；57:1；71:1l；141:8），因為耶和華知道大衛對掃羅的指控是無辜的。大衛從危險野獸的攻擊中拯救了他父親的羊（撒上 17:34-37），現在他覺得自己是受害者。 （關於動物作為敵人的象徵，參閱10:9；17:12；22:12-13、16、20-21；35:17；57:4；58:6；124:6。）大衛將自己視為「死狗」、「跳蚤」或被獵殺的鳥（24:14；26:20）。請注意，英皇欽定本和新美國標準聖經從複數（第 1 節）轉向單數（第 2 節），從掃羅的手下轉向掃羅本人。掃羅對大衛的判斷是錯誤的，大衛相信耶和華會保護他、拯救他。當今天有人誣告我們、給我們製造麻煩時，我們應該效法大衛的榜樣，尋求主的庇護。但我們要確信，我們是在錯誤地受苦，而不是因為我們自己的愚蠢或不服從（太5:11-12；彼得前書3:13-17）。

We Judge Ourselves Honestly (vv. 3–5)                                                                                                    David affirmed his integrity before the Lord and asked the Supreme Judge to vindicate him because his hands were clean. David wasn’t claiming to be sinless; he was stating that he was blameless in his motives and actions (v. 8; see 18:16–26; Phil. 2:12–15). If indeed David was guilty of sin, he was willing to accept God’s discipline; but he knew that his hands were pure. David had two opportunities to kill King Saul and refused to do so (1 Sam. 24, 26). This was proof enough that his heart was not filled with personal malice and a desire for revenge. How important it is that we are open and honest with both our Lord and ourselves. If he was proved guilty, then David was willing for his own honor to be laid in the dust; but David knew that his hands were clean (Isa. 1:15; 59:3; Ezek. 23:37, 45; Acts 20:26).                                                                                                                                                        我們誠實地審判自己（3-5節）                                                                                                              大衛在主面前確認了他的正直，並請求最高法官為他伸冤，因為他的手是乾淨的。大衛並沒有聲稱自己無罪；他並沒有聲稱自己是無罪的。他聲稱自己的動機和行為是無可指摘的（第 8 節；參 18：16-26；腓 2：12-15）。如果大衛確實有罪，他願意接受神的管教；但他知道他的雙手是純潔的。大衛有兩次機會殺死掃羅王，但他拒絕這樣做（撒上 24、26）。這足以證明他的內心並沒有充滿個人的惡意和復仇的慾望。我們對我們的主和我們自己保持開放和誠實是多麼重要。如果他被證明有罪，那麼大衛願意將自己的榮譽歸入塵埃；但大衛知道他的手是乾淨的（賽 1:15；59:3；結 23:37, 45；使徒行傳 20:26）。

God Judges Sinners Righteously (vv. 6–13)                                                                                        David didn’t take the situation into his own hands; rather, he turned Saul and his scheming men over to the Lord. Only God’s holy anger could truly vindicate David (Rom. 12:17–21). “Arise, O Lord” reminds us of the words of Moses when the camp of Israel began their march with the ark leading the way (Num. 10:35; see also 2 Chron. 6:40–42). David knew that danger was near, and he wanted the Lord to move into action. (See 3:7; 9:19; 10:12; 17:13; 44:26; 68:1.) It’s during those times when God seems inactive that we get impatient and want to see things happen immediately. But God is more longsuffering than we are, and we must wait for Him to work in His time. “Let God convene the court! Ascend Your throne on high! Let all the people gather together to witness the trial! Let the Lord try me and prove to all that I am innocent!” David knew that Almighty God could test the minds and the hearts (v. 9; see Rev. 2:23), and he wanted to see the wickedness of his enemies exposed and stopped. David’s defense was with the Lord.                                                                                                                         上帝按公義審判罪人（第 6-13 節）                                                                                                        相反，他將掃羅和他的詭計多端的人交給了主。只有上帝神聖的憤怒才能真正為大衛辯護（羅馬書12：17-21）。 「主啊，求祢起來」讓我們想起當以色列軍營在約櫃前行時摩西所說的話（民數記 10:35；另參歷代誌下 6:40-42）。大衛知道危險臨近，他希望主採取行動。 （參閱3:7；9:19；10:12；17:13；44:26；68:1。）正是在上帝似乎無所作為的時候，我們才會變得不耐煩，想要看到事情立即發生。但神比我們更忍耐，我們必須等候祂按時作工。 「讓上帝召集法庭吧！登上你至高的寶座！讓所有人齊聚一堂，共同見證審判！讓主來考驗我，向所有人證明我是清白的！大衛知道全能的神可以考驗人的心思意念（第 9 節；參考啟示錄 2:23），他希望看見敵人的邪惡行為被揭露並制止。                                                                                                          How can God both love the world (John 3:16) and hate the wicked? (On God’s hatred of evil, see 5:5.) The King James Version puts “with the wicked” in italics, which means the phrase was added by the translators, but both the New International Version and the New American Standard Bible translate the text without it. Their emphasis is that God expresses His anger at sin every day, so He doesn’t have to summon a special court to judge sinners. He allows sinners to reap the sad consequences of their sins day by day (v. 16; see Rom. 1:24, 26–27, 32), but sometimes their persistent rebellion causes Him to send special judgment when His longsuffering has run its course (Gen. 6:5ff.). God’s love is a holy love, and if God loves righteousness, He must also hate wickedness.                                                                  大衛的辯護是靠耶和華的。 神怎麼可能既愛世人（約翰福音 3:16）又恨惡人呢？ （關於神對邪惡的憎恨，見 5:5。）英王欽定版將「與惡人同在」用斜體字表示，這意味著該短語是譯者添加的，但新國際版和新美國標準聖經都沒有翻譯該文本。他們強調的是，神每天都會向罪表達祂的憤怒，所以他不需要召集一個特別法庭來審判罪人。他允許罪人日復一日地承受罪孽帶來的悲慘後果（第 16 節；參考羅馬書 1:24, 26-27, 32），但有時，他們持續的悖逆會導致他在他的忍耐結束時發出特別的審判（創世記 6:5ff）。神的愛是聖潔的愛，神若喜愛公義，就必定恨惡邪惡。                                                                                                                                                           Note that God is called “God Most High” (vv. 8, 10, 17), which is El Elyon in the Hebrew. This divine name is used twenty-three times in The Psalms and goes back to Genesis 14:18–22. (See also Deut. 32:8; 2 Sam. 22:14; 23:1.) Jesus was called “Son of the Most High” (Mark 5:7; Luke 1:32, 35; 8:28).                                                                                                                                                                     請注意，上帝稱為「至高神」（8、10、17 節），希伯來文是 El Elyon。這個神聖的名字在詩篇中出現了二十三次，可以追溯到創世記 14:18-22。 （另參申 32:8；撒母耳記下 22:14；23:1。）耶穌被稱為「至高者的兒子」（可 5:7；路 1:32, 35；8:28                                                                                                                                                                                                                       Sin Itself Judges Sinners Ultimately (vv 14-17)                                                                                  The image of sin as pregnancy is frequently found in Scripture (Job 15:35; Isa. 33:11; 59:4, 13; James 1:13–15). Sinners “conceive” sin that, like a monstrous child, eventually grows up and destroys them. They dig pits and fall into them themselves (see 9:16; 37:14–15; 57:6; 1 Sam. 25:39; Prov. 26:27; Eccl. 10:8; Ezek. 19:4). The trouble they cause comes back on their own heads (Gal. 6:7). There is a work of divine retribution in this world, and nobody can escape it. “Though the mills of God grind slowly, yet they grind exceeding small” (Friedrich von Logau).                                                                                罪本身最終審判罪人（14-17節）                                                                                                          聖經中經常可以看到懷孕的罪形象（約伯記15:35；以賽亞書33:11；59:4, 13；雅各書1:13-15）。罪人「孕育」了罪惡，就像一個可怕的孩子一樣，最後長大並毀滅了他們。他們挖坑，自己掉進去（參考9:16；37:14-15；57:6；撒25:39；箴言26:27；傳10:8；結19:4）。他們造成的麻煩最終會落在他們自己的頭上（加拉太書 6:7）。這世間有神報之作，無人能逃脫。 「雖然上帝的磨坊磨得很慢，但它們磨得卻非常小」（弗里德里希·馮·洛高）。                                                God abandoned King Saul to his own ways (1 Sam. 15), and ultimately both the arrow and the sword caught up with him (vv. 12–13; 1 Sam. 31:3–4). He wanted to kill David, but his own sword killed him. Pharaoh ordered the male Jewish babies to be drowned in the Nile, and his own army was drowned in the Red Sea. Haman built a gallows on which to hang Mordecai, and Haman himself was hanged on it (Est. 7).                                                                                                                                             上帝拋棄掃羅王，讓他走自己的路（撒 15），最後箭和劍追上了他（12-13 節；撒 31：3-4）。他想殺大衛，卻被自己的劍殺死了。法老下令將猶太男嬰淹死在尼羅河中，而他自己的軍隊則淹死在紅海中。哈曼建造了一個絞刑架來絞死末底改，哈曼本人也被絞死在上面（《史記》7）。                                                                                                                                                               The psalm closes with David extolling the Lord, not for the fact that sinners have been judged, but because the righteousness of God has been magnified. The fact that people are ensnared by their own sins and ultimately judged brings no joy to the hearts of believers, but the fact that God is glorified and His righteousness exalted does cause us to praise Him. God judges sin because He is holy, and His decrees are just (v. 6). “Even so, Father, for so it seemed good in your sight” (Luke 10:21). Finally, keep in mind that God gave His own Son to die for the sins of the world, so that He might uphold His own holy law and at the same time offer His mercy and grace to all who will believe. People may not like the way God runs His universe, but, as Dorothy Sayers expressed it, “for whatever reason God chose to make man as he is—limited and suffering and subject to sorrows and death—He had the honesty and the courage to take His own medicine” (Christian Letters to a PostChristian World [Eerdmans, 1969], 14).                                                                                                                                           詩篇以大衛頌讚耶和華作為結尾，不是因為罪人受審判，而是因為神的公義被彰顯。人們被自己的罪所困並最終受到審判，這一事實並沒有給信徒的心靈帶來喜樂，但神得到榮耀，他的公義被高舉，這一事實確實使我們讚美他。神審判罪，因為祂是聖潔的，祂的法令也是公義的（6節）。 「父啊，是的，你以為這是好的」（路 10:21）。最後，請記住，神賜下自己的兒子為世人的罪而死，以便他可以維護自己的神聖律法，同時向所有相信的人提供他的憐憫和恩典。人們可能不喜歡上帝管理他的宇宙的方式，但是，正如多蘿西·塞耶斯所表達的那樣，「無論出於什麼原因，上帝選擇按照他本來的樣子創造人類——有限、受苦、遭受悲傷和死亡——他有誠實和勇氣服用他自己的藥”（《基督教給後基督教世界的信件》[Eerdmans, 1969], 14）。