980 英翻中 (780) PSALM 5 詩篇第五篇 11/02/2025

980 英翻中 (780)                              PSALM 5                   詩篇第五篇                 11/02/2025

PSALM 5                                                                                                                                                      詩篇 5

Like Psalm 3, this is a morning psalm (v. 3). David may have written it during the crisis caused by Absalom, but we have no indication that he did. However, the description of David’s enemies given in verses 4–6 and 9–10 suggests the period prior to David’s flight from Jerusalem. The New International Version translates verse 10 “Let their intrigues be their downfall,” and there was certainly a great deal of deception and intrigue going on at that time.8 The Hebrew words for “house” and “holy temple” (v. 7) are also used for the tabernacle in Exodus 23:19, Deuteronomy 23:18, Joshua 6:24, 1 Samuel 1:9, 3:3, and 3:15, so we don’t have to date the psalm from the time of Solomon. Nehiloth in the title is a musical instruction that probably means “for flutes.”                                                                                與詩篇第 3 篇一樣，這是一首晨詩（第 3 節）。大衛可能是在押沙龍造成的危機期間寫下這詩篇的，但我們沒有跡象表明它是如此。然而，第 4-6 節和第 9-10 節對大衛敵人的描述暗示了大衛逃離耶路撒冷之前的時期。新國際版將第 10 節翻譯為  “讓他們的陰謀成為他們的滅亡”，當時確實存在大量的欺騙和陰謀。為所羅門時代。標題中的 Nehiloth 是一個音樂指令，可能意味著「長笛」。                                                                                                                                                      Because of the prayer in verse 10, Psalm 6 is classified as one of the “imprecatory psalms” (see 12, 35, 37, 58, 59, 69, 79, 83, 109, 139, 140). In these psalms, the writers seem to describe a God of wrath who can hardly wait to destroy sinners. The writers also seem to picture themselves as people seeking terrible revenge against these enemies. But several facts must be considered before we write off the psalmists as pagan brutes who cannot forgive, or God as a “dirty bully.” To begin with, the enemies described are rebels against the Lord (5:10), and in some instances, against the Lord’s anointed king. The Jews were a covenant people whom God promised to protect as long as they obeyed Him (Lev. 26; Deut. 27—29). In His covenant with Abraham, God promised to bless those who blessed Israel and to curse those who cursed them (Gen. 12:1–3). When the Jews asked God to deal justly with their wicked enemies, they were only asking Him to fulfill His covenant promises. “God is love” (1 John 4:8, 16), but God is also “light” (1 John 1:5), and in His holiness, He must deal with sin. Ever since the fall of man in Genesis 3, there has been a battle going on in the world between truth and lies, justice and injustice, and right and wrong; and we cannot be neutral in this battle. “If the Jews cursed more bitterly than the Pagans,” wrote C. S. Lewis in Reflections on the Psalms, “this was, I think, at least in part because they took right and wrong more seriously. For if we look at their railings we find they are usually angry not simply because these things have been done to them but because these things are manifestly wrong, are hateful to God as well as to the victim” (30).                                                              由於第 10 節的禱告，詩篇 6 被列為「咒罵詩篇」之一（參閱 12、35、37、58、59、69、79、83、109、139、140）。在這些詩篇中，作者似乎描述了一位憤怒的上帝，他迫不及待地要毀滅罪人。編劇似乎也將自己描繪成尋求對這些敵人進行可怕報復的人。但在我們將詩篇作者視為無法寬恕的異教畜生，或將上帝視為「骯髒的惡霸」之前，必須考慮幾個事實。首先，所描述的敵人是反叛主的人（5:10），在某些情況下，是反叛主所膏立的君王的人。猶太人是立約的民族，只要他們順服上帝，祂就應許保護他們（利   26；申   27-29）。在與亞伯拉罕所立的約中，上帝應許要祝福那些祝福以色列的人，並咒詛那些咒詛他們的人（創 12：1-3）。當猶太人祈求祂公正地對待他們邪惡的敵人時，他們只是祈求上帝實現祂的聖約應許。 「上帝是愛」（約壹 4:8, 16），但祂也是「光」（約壹 1:5），並且以祂的聖潔，祂必須對付罪。自從創世記三章人類墮落以來，世界上就一直有真理與謊言、正義與非正義、正確與錯誤的鬥爭；我們不能在這場戰鬥中保持中立。 「如果猶太人比異教徒咒罵得更厲害，」C.S.  路易斯在《詩篇反思》中寫道，「我認為，這至少部分是因為他們更認真地對待是非。因為如果我們看看他們的辱罵，就會發現他們通常生氣，不僅是因為這些事情發生在他們身上，而是因為這些事情顯然是錯誤的，對上帝和受害者來說都是可恨的」（30）。                                                                          Those who have difficulty accepting the “imprecations” in The Psalms must also deal with them in Jeremiah (11:18ff.; 15:15; 17:18; 18:19ff.; 20:11ff.) and in the preaching of John the Baptist (Matt. 3) and Jesus (Matt. 23), as well as in the requests of the martyrs in heaven (Rev. 6:9–11). However, no one will deny that these servants of God were filled with the Spirit and wanted the Lord’s will to be accomplished. Perhaps our problem today is what C. S. Lewis pointed out: we don’t hate sin enough to get upset at the wickedness and godlessness around us. Bombarded as we are by so much media evil and violence, we’ve gotten accustomed to the darkness.                                                                                       那些難以接受詩篇中「咒罵」的人也必須在耶利米書（11:18比照研讀; 15:15; 17:18; 18:19比照研讀 ; 20:11比照研讀）和施洗約翰的講道（馬太福音 3）和耶穌（馬太福音  23）以及天上殉道者的請求中處理它們（啟示錄 19）。然而，沒有人會否認這些神的僕人都被聖靈充滿，並且希望主的旨意得以成就。也許我們今天的問題正如  C.S.路易斯所指出的那樣：我們對罪的憎恨還不足以對我們周圍的邪惡和不敬虔感到不安。儘管我們受到如此多媒體邪惡和暴力的轟炸，我們已經習慣了黑暗。                                                                                                                              If this psalm did grow out of the time in the wilderness when David was fleeing from Absalom, then he teaches us an important lesson: no amount of danger or discomfort should keep us from our time of morning fellowship with the Lord. In this psalm, David gives us three valuable instructions to encourage our daily fellowship with the Lord.                                                                                                     如果這首詩篇確實出自大衛逃離押沙龍時在曠野的那段時間，那麼他給我們上了一個重要的一課：無論有多少危險或布，都不應該阻止我們在早晨與主相交。在這首詩篇中，大衛給了我們三個寶貴的指示，以鼓勵我們每天與主相交。                                                                                  We Prepare to Meet the Lord (vv. 1–3) If we had an invitation to enjoy a private visit with the president of the United States, or perhaps Queen Elizabeth, we would certainly prepare for it; yet many believers rush into their morning devotional time as if no preparation were necessary. David was open with the Lord and admitted his inward pain (“meditation” can be translated “groaning”) and his prayer was a cry for help. David was king of Israel, but he saw the Lord alone as his King (Ex. 15:18). David was a man with a broken heart, but he knew that the Lord understood his sighs and groanings (see Rom. 8:26). We may come to God’s gracious throne with “freedom of speech” (“boldly” in Heb. 4:16; and see 10:19, 35) because the Father knows our hearts and our needs and welcomes us. Like our Lord Jesus Christ (Mark 1:35), David kept this appointment “morning by morning” and allowed nothing to interfere. (See 55:18, 59:17; 88:14; 92:3.)                                                                                                            我們準備迎接主（1-3節） 如果我們受邀與美國總統或伊麗莎白女王進行私人訪問，我們肯定會做好準備；但如果我們受邀與美國總統或伊麗莎白女王進行私人訪問，我們一定會做好準備。然而，許多信徒匆忙進入早晨的靈修時間，好像不需要任何準備。大衛向主敞開心扉，承認自己內心的痛苦（「默想」可以翻譯為「呻吟」），他的禱告是呼求幫助。大衛是以色列的王，但他視耶和華為他的王（出 15:18）。大衛是個心碎的人，但他知道主明白他的嘆息和嘆息（參考羅馬書 8:26）。我們可以帶著「言論的自由」（希伯來書 4:16 的「大膽」；參考 10:19、35）來到神施恩的寶座前，因為天父知道我們的心和我們的需要，並歡迎我們。就像我們的主耶穌基督一樣（馬可福音 1:35），大衛「每天早晨」都遵守這個約定，不允許任何事情幹擾。 （參閱 55:18、59:17；88:14；92:3。）                                                                                             David was not only faithful in his praying each morning but he was also orderly and systematic. The word translated “direct” in verse 3 was used to describe the placing of the pieces of the animal sacrifices in order on the altar (Lev. 1:8). It also described the arranging of the wood on an altar (Gen. 22:9), the placing of the loaves of bread on the table in the tabernacle (Lev. 24:8), and the setting of a meal before the guests (Ps. 23:5). David wasn’t careless in his praying; he had everything arranged in order. The word also has a military connotation: a soldier presenting himself to his commander to receive orders, and an army set in battle array on the field. In past years, many soldiers had presented themselves to David to get their orders, but David first presented himself to the Lord. In order to exercise authority, leaders must be under authority. “I will look up” conveys the idea of waiting expectantly for God to come and bless (see niv). In our daily morning meetings with the Lord, we should come like priests bringing sacrifices to the altar and soldiers reporting to our Captain for duty.            大衛不僅每天早晨忠實地祈禱，而且也很有秩序、有系統。在第 3 節中被翻譯為「直接」的字用來描述將祭物的碎片依序放置在祭壇上（利 1:8）。它也描述了祭壇上木柴的擺放     （創  22:9）、將麵包放在會幕內的桌子上（利 24:8）以及在客人面前擺設膳食                     （詩篇 23:5）。大衛的禱告並非漫不經心。他把一切都安排得井井有條。這個字還有軍事意義：士兵向指揮官報告並接受命令，軍隊在戰場上列隊。往年，有許多兵士都向大衛獻上命令，但大衛先向耶和華獻上自己。為了行使權力，領導者必須處於權力之下。 「我要仰望」傳達了期待上帝降臨並祝福的意思（參考《聖經》和合本）。每天早晨與主聚會時，我們應該像祭司向祭壇獻祭，像士兵向我們的隊長報到。                                                                                              God has no pleasure in wickedness, nor can He be neutral about sin; therefore, rebel sinners couldn’t enter into His presence (15:1ff.; 24:3–6). God delights in those who fear Him (147:11) and who offer sincere praise to Him (69:31). To please God, we must have faith (Heb. 11:6) and be identified with His Son in whom He is well pleased (Matt. 3:17). When you read verses 5–6 and 9–10, you meet a crowd of people who deliberately and repeatedly disobey God and think nothing of the consequences. It’s the crowd John describes in Revelation 21:8, the people who are going to hell. God loves the world of lost sinners (John 3:16) and sent His only Son “to be the Savior of the world” (1 John 4:14 and see 1 Tim. 2:3–4 ; 2 Peter 3:9). Jesus died on the cross for the sins of the world (1 John 2:1–2), and His invitation to salvation is sent to all who will believe and come (Matt. 11:28–30; Rev. 22:17). Such are the vast dimensions of God’s grace and love (Eph. 3:18–19).                                                   上帝不喜悅邪惡，也不能對罪保持中立。因此，悖逆的罪人無法進入祂的面前（15:1 比照研讀；24:3-6）。真主喜悅那些敬畏祂的人（147:11）和真誠讚美祂的人（69:31）。為了討神喜悅，我們必須有信心（來 11:6）並與祂所喜悅的兒子結合（太 3:17）。當你讀到第 5-6 節和第 9-10 節時，你會遇到一群人，他們蓄意地、反覆地悖逆上帝，卻不考慮後果。這是約翰在啟示錄 21:8 中所描述的人群，即將下地獄的人。神愛世上失喪的罪人（約 3:16），並差遣祂的獨生子「成為世人的救主」（約翰一書 4:14，參考提前 2:3-4；彼得後書 3:9）。耶穌為世人的罪死在十字架上（約壹 2:1-2），祂向所有相信並前來的人發出拯救的邀請                                 （太 11:28-30；啟 22:17）。這就是上帝浩瀚的恩典和慈愛（弗  3:18-19）。                                         But the glorious truth of God’s love doesn’t change the fact that God hates sin and punishes sinners. He has no pleasure in them, and they cannot dwell with Him (v. 4) or stand before Him as they are (v. 5; see 1:5–6). He abhors murderers and liars and destroys them if they don’t trust His Son (v. 6). It isn’t necessary to dilute the word hate in verse 5 because you find it also in 11:5 and 45:7, and see 7:11. In fact, the Lord expects those who love Him to love what He loves and hate what He hates (97:10; 119:113; 139:21; Prov. 6:16–17; Amos 5:15; Rom. 12:9). There is no such thing as “abstract evil” except in dictionaries and philosophy books. Evil is not an abstraction; it’s a terrible force in this world, wrecking lives and capturing people for hell. God’s hatred of evil isn’t emotional; it’s judicial, an expression of His holiness. If we want to fellowship with God at His holy altar, then we need to feel that same anguish (anger plus love) as we see the evil in this fallen world.                                                         但上帝愛的榮耀真理並沒有改變祂恨惡罪並懲罰罪人的事實。祂不喜悅他們，他們也不能與祂同住（第 4 節），也不能照原樣站在祂面前（第 5 節；參考  1：5-6）。祂憎惡殺人者和說謊者，如果他們不信任他的兒子，祂就會消滅他們（第6節）。沒有必要淡化第 5 節中的「恨」這個詞，因為你在 11:5 和 45:7 中也可以找到它，並且參見 7:11。事實上，主期望那些愛祂的人愛祂所愛的，恨祂所恨的（97:10；119:113；139:21；箴 6:16-17；摩 5:15；羅 12:9）。除了字典和哲學書籍中之外，不存在“抽象邪惡”這樣的東西。邪惡不是一個抽象概念；而是一個概念。它是這個世界上一股可怕的力量，它破壞生命，把人們帶入地獄。神對邪惡的恨意不是出於情感，而是出於情感。這是司法性的，是祂聖潔的表達。如果我們想要在上帝的聖壇前與祂相交，那麼我們需要感受到，與看到這個墮落世界中的，邪惡同樣的痛苦（憤怒加愛）。                  We Submit to the Lord (vv. 7–12) When he wrote “But as for me,” David contrasted himself with the wicked crowd that rebelled against the king. David had come to pray, and he had three requests.                                                                                                                                                                我們順服主（7-12節）當大衛寫下「至於我」時，他將自己與背叛王的邪惡群眾進行了對比。大衛來禱告，他有三個請求。                                                                                                                  He prayed for guidance (vv. 7–8). Because he wasn’t a member of the tribe of Levi, David couldn’t actually enter the tabernacle as could the priests, but he used that phrase to describe his approach to the Lord. David was in the wilderness, but he came to the Lord with the kind of awe that the priests and Levites displayed in the tabernacle. In the worship of our great God, there’s no place for cuteness and flippancy. For believers to enter into the presence of God to worship and pray, it cost Jesus His life (Heb. 10:19–20), and to treat this privilege lightly is to cheapen that sacrifice. David knew he needed guidance from God, for he had to put the kingdom back together again. (See James 1:5.)                                                                                                                                                                       他祈求指引（7-8節）。因為大衛不是利未支派的成員，所以他實際上不能像祭司那樣進入會幕，但他用這句話來描述他接近耶和華的方式。大衛在曠野，但他帶著祭司和利未人在會幕中所展現的敬畏來到耶和華面前。在敬拜我們偉大的上帝時，沒有可愛和輕率的地方。對信徒來說，進入神的面前敬拜和禱告需要耶穌付出生命的代價（來10:19-20），而輕視這項特權就是貶低了這種犧牲。大衛知道他需要上帝的指引，因為他必須重新建立王國。 （參考雅各書 1：5。）                                                                                                                                                              He prayed for justice (vv. 9–10). David didn’t issue orders to his officers to go out and slaughter his enemies; instead, he turned them over to the Lord. During that tragic battle in which Absalom was slain,  “the forest devoured more people that day than the sword devoured” (2 Sam. 18:8). David’s prayer was answered: “let them fall by their own counsels” (v. 10). But it was not because they rebelled against David; their great sin was that they had rebelled against God. “The Lord loves righteousness and justice” (Ps. 33:5 niv; and see 36:6; 58:11; 97:2; Isa. 30:18; Luke 18:7–8; Rom. 1:32). Anybody who resents this kind of praying can’t honestly pray, “Hallowed be thy name. Thy kingdom come, thy will be done in earth, as it is in heaven” (Matt. 6:9–10). In Romans 3:13, Paul quoted “their throat is an open sepulcher” as part of his proof that the whole world is guilty before God (Rom. 3:19)—and that includes all of us! Instead of being upset over God’s treatment of David’s enemies, we need to examine our own relationship with the Lord!                                                                                                                       他祈求正義（9-10 節）。大衛並沒有命令他的軍官出去屠殺他的敵人；相反，他把他們交給了主。在押沙龍被殺的那場悲慘戰鬥中，「那天森林吞噬的人比刀劍吞噬的人還要多」（撒母耳記下 18:8）。大衛的禱告得到了回應：「願他們因自己的計謀跌倒」（10節）。但這不是因為他們背叛了大衛；而是因為他們背叛了大衛。他們的大罪就是背叛神。 「耶和華喜愛公義和公平」（詩篇 33:5 和合本；參考 36:6；58:11；97:2；以賽亞書 30:18；路 18:7-8；羅 1:32）。任何厭惡這種禱告的人都不能誠實地禱告：「願人都尊祢的名為聖。願祢的國降臨，願祢的旨意行在地上，如同行在天上」（太 6:9-10）。在羅馬書 3:13 中，保羅引用「他們的喉嚨是敞開的墳墓」來證明全世界在神面前都有罪（羅馬書 3:19）—— ​​其中包括我們所有人！我們不應該因為神對待大衛敵人的方式而感到不安，而需要審視自己與神的關係！                                  He prayed for God’s blessing (vv. 11–12). David didn’t rejoice because some of God’s covenant people were evil and were judged by the Lord, but because Israel’s God had been glorified and His king vindicated. The future of God’s great plan of salvation rested with Israel, and if the Davidic dynasty was destroyed, what about God’s gracious messianic covenant with David (2 Sam. 7:8)? The outcome of our fellowship with the Lord should be joy in His character, His promises, and His gracious answers to prayer. Even though some of his own people had turned against him, David prayed that God would bless and protect them! This sounds like our Lord on the cross (Luke 23:34) and Stephen when he was stoned to death (Acts 7:60). Note that verse 11 emphasizes faith and love, and verse 12 gives the assurance of future hope. The shield in verse 12 is the large rectangular shield, like a door, and not the smaller round shield of 3:4.                                                                                                                                  他祈求上帝賜福（11-12節）。大衛喜樂不是因為上帝的一些聖約子民是邪惡的，並受到了主的審判，而是因為以色列的上帝得到了榮耀，他的王得到了伸張正義。上帝偉大的拯救計畫的未來取決於以色列，如果大衛王朝被毀滅了，那麼神與大衛所立的滿有恩典的彌賽亞之約又如何呢（撒母耳記下 7:8）？我們與主相交的結果應該是因祂的品格、祂的應許以及祂對禱告的仁慈回應而喜樂。儘管大衛的一些同胞背叛了他，但他仍然祈求上帝保佑並保護他們！這聽起來就像我們的主在十字架上（路加福音23:34）和司提反被石頭打死時（使徒行傳7:60）。請注意，第 11 節強調信心和愛心，第 12 節給了未來希望的保證。第 12 節中的盾牌是像門一樣的大矩形盾牌，而不是 3:4 中較小的圓形盾牌。                                                                                                    David began his devotions seeking help for himself but ended by seeking blessing for all the people, including his enemies. That’s the way our devotional times ought to end.                                              大衛的靈修一開始是為自己尋求幫助，但最終卻為所有人，包括他的敵人，尋求祝福。這就是我們靈修時間應該結束的方式。 接詩篇6