977 英翻中 (677) Palsm 3 詩篇第三篇 08/02/2025
4. Opportunity—the Voice of the Holy Spirit (vv. 10–12). 4. 機會－聖靈的聲音（10-12節）。 In view of the Father’s decree and promised judgment, and the Son’s victorious enthronement in heaven, the wise thing for people to do is to surrender to Christ and trust Him. Today, the Spirit of God speaks to mankind and pleads with sinners to repent and turn to the Savior. 鑑於天父的法令和應許的審判，以及聖子在天上勝利的登基，人們明智的做法就是降服於基督並信靠祂。今天，神的靈向人類說話，懇求罪人悔改並轉向救主。 Note that in verses 10 and 11, the Spirit speaks first to the kings and leaders, and then in verse 12, He addresses “all” and urges them to trust the Son. The Spirit starts His appeal with the world leaders, because they are accountable to God for the way they govern the world (Rom. 13). The people are enraged against God mainly because their leaders have incited them. They are ignorant because they follow the wisdom of this world and not the wisdom that comes from God (1 Cor. 1:18–31). They are proud of what they think they know, but they really know nothing about eternal truth. How can they learn? “Be instructed” (v. 10) from the Word of God. The word also means “to be warned.” How gracious the Lord is to save sinners before His wrath is revealed! 請注意，在第 10 節和第 11 節中，聖靈首先對君王和領袖說話，然後在第 12 節中，他對「所有人」講話，並敦促他們相信聖子。聖靈開始向世界領袖發出呼籲，因為他們要為治理世界的方式向神負責（羅馬書 13）。人民對上帝的憤怒主要是因為他們的領導人煽動了他們。他們之所以無知，是因為他們跟隨這個世界的智慧，而不是來自上帝的智慧（哥林多前書 1：18-31）。他們為自己所知道的事情感到自豪，但他們實際上對永恆的真理一無所知。他們如何學習？ 「受神話語的教導」（第 10 節）。這個字也有「被警告」的意思。主在祂的憤怒顯現之前拯救罪人是何等的仁慈啊！ Once the Spirit has instructed the mind, He then appeals to the will and calls the rebels to serve the Lord and stop serving sin (v. 11). True believers know what it means to have both fear and joy in their hearts. Love for the Lord casts out sinful fear (1 John 4:18) but perfects godly fear. We love our Father but still respect His authority. The third appeal is to the heart and calls for submissive love and devotion to the King. In the ancient world, vassal rulers would show their obedience to their king by kissing his hand or cheek. Judas kissed Jesus in the garden, but it meant nothing. This is the kiss of submission and even reconciliation. The Spirit ends with a word of warning and a word of blessing. The warning is that this loving King can also become angry and reveal His holy wrath suddenly and without warning (1 Thess. 5:1–4). The theme of wrath is connected with the Father (v. 5) and the Son (vv. 9, 12).5 一旦聖靈指示了心思，他就會訴諸意志，呼召叛逆的人事奉主，停止事奉罪（11節）。真正的信徒知道心中既恐懼又喜樂意味著什麼。對主的愛可以消除罪惡的恐懼（約翰一書4:18），但可以完善敬虔的恐懼。我們愛我們的天父，但仍尊重祂的權威。第三個呼籲是針對內心的，呼籲對國王的順從的愛和奉獻。在古代世界，諸侯統治者會透過親吻國王的手或臉頰來表達對國王的服從。猶大在花園裡親吻了耶穌，但這毫無意義。這是屈服甚至和解的吻。聖靈以警告和祝福的話語結束。警告是，這位慈愛的君王也可能會在沒有任何警告的情況下突然發怒並顯露出他神聖的憤怒（帖撒羅尼迦前書 5：1-4）。憤怒的主題與聖父（第 5 節）和聖子（第 9、12 節）有關。5 Psalm 1 opens with “blessed,” and Psalm 2 concludes with promised blessing for all who put their trust in the Son of God. That promise still stands (John 3:16–18; 20:31). 詩篇 1 篇以「有福」開頭，第 2 篇以應許祝福所有信靠神兒子的人為結尾。這應許仍然有效（約翰福音 3：16-18；20：31）。
Psalm 3 詩篇 3 This is the first time we find the word psalm in the book. The Hebrew word is mizmor and means “to pluck strings.” This is also the first prayer in the Psalms and the first psalm attributed to David. All the psalms in book I (Ps. 1—41) are attributed to David except 1; 10; and 33. (Ps. 2 is assigned to him in Acts 4:25.) Psalm 3 is categorized as a “personal lament,” and there are many of these in the collection (Ps. 3—7; 13; 17; 22; 25—28; 35; 38—40; 42—43; 51; 54—57; 59; 61; 63—64; 69—71; 86; 88; 102; 109; 120; 130; 140—143).6 David wrote the psalm after he had fled Jerusalem when his son Absalom took over the throne (2 Sam. 15—18). The king and his attendants had crossed the Jordan River and camped at Mahanaim. This is a morning psalm (v. 5); Psalm 4 was written during the same events and is an evening psalm (4:8). It’s possible that Psalm 5 also fits into the same time period, as well as 42; 43; 61—63; 143. (See 5:3, 8–10.) 這是我們第一次在書中找到詩篇這個字。希伯來文是 mizmor，意思是「撥動琴弦」。這也是詩篇中的第一篇禱文，也是第一首被認為是大衛所作的詩篇。第一卷的所有詩篇（詩篇 1-41）除 1 篇外，均歸屬於大衛； 10； （使徒行傳 4 章 25 節將詩篇 2 寫給他。）詩篇 3 被歸類為“個人哀歌”，詩篇中有很多這樣的詩篇（詩篇 3-7；13；17；22；25-28；35；38-40；42-43；17；22；25-28；35；38-40；42-43；17；22； 140-143).6 大衛在他的兒子押沙龍繼承王位後寫下這首詩。王和他的侍從渡過約旦河，在瑪哈念安營。這是一首晨詩（第 5 節）；詩篇 4 是在同一事件期間寫成的，是一首晚詩 (4:8)。詩篇 5 篇和 42 篇也可能屬於同一時期； 43； 61—63； 143.（參閱 5：3、8-10。）
Conflict: He Admits His Troubles (vv. 1–2). 衝突：他承認自己的麻煩（1-2節）。 The prayer begins very abruptly with “Lord.” Like Peter sinking into the sea (Matt. 14:30), David didn’t have time to go through a long liturgy, for his own life was at stake and so was the future of the kingdom. David knew that God is a “very present help in trouble” (46:1). Absalom had taken a long time to build up his support for taking over the kingdom, and the number increased day by day (2 Sam. 15:12–13; 16:7–8; 17:11; 18:7). Absalom was handsome, smooth spoken, and a gifted liar who knew how to please the people and steal their hearts (2 Sam. 15:1–6). British statesman James Callaghan said, “A lie can be halfway around the world before the truth has got its boots on.” There’s something in the heart of mankind that enjoys feeding on lies. 禱告非常突然地以「主啊」開始。就像彼得沉入海中（太14:30），大衛沒有時間進行漫長的禮拜儀式，因為他自己的生命受到威脅，王國的未來也受到威脅。大衛知道上帝是「在患難中隨時的幫助」（46:1）。押沙龍花了很長時間才建立起他對接管王國的支持，而且人數日益增加（撒母耳記下 15：12-13；16：7-8；17：11；18：7）。押沙龍相貌英俊，言語流利，是一個很有說謊天賦的人，知道如何取悅人民並竊取他們的心（撒母耳記下 15：1-6）。英國政治家詹姆斯·卡拉漢（James Callaghan）說過：“在真相尚未出現之前，謊言就已經繞了半個地球了。”人類的內心深處有一種喜歡以謊言為食的東西。 Not only were David’s enemies increasing, but the news was getting worse. People were saying, “The king is beyond help.” (See 31:13; 38:19; 41:4–9; 55:18; 56:2; 69:4; 71:10–11.) The word help in the Hebrew (yeshua) is translated “save” in verse 7 and “salvation” in verse 8 and gives us the names “Jesus” (Matt. 1:21) and “Joshua.” It’s used 136 times in the Psalms. 大衛的敵人不僅越來越多，消息也越來越糟。人們都說：“國王已經無藥可救了。” （見31：13；38：19；41：4-9；55：18；56：2；69：4；71：10-11。）希伯來語中的幫助（yeshua）一詞在第7節中被翻譯為“拯救”，在第8節中被翻譯為“約亞”，並給我們起了“救恩之書”，耶穌和約亞21212”。它在詩篇中使用了 136 次。 Why had God permitted this dangerous and disgraceful uprising? It was part of David’s chastening because of his sins of adultery and murder (2 Sam. 12:1–12). God in his grace forgave David when he confessed his sins (2 Sam. 12:13–14; Ps. 32; 51), but God in his government allowed David to reap the bitter consequences of those sins. He experienced painful family problems (
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