泥巴

詩篇卅八篇被列在懺悔詩之列，是因為在它在3～5、18節的認罪。（註1）大衛，這首詩篇的作者，實際上並沒有提到他犯了什麼罪，但是卻因為經歷到來自這個罪的重病、孤單和孤立，因而尋求上帝的憐憫和幫助。他說上帝使他生病是「因我的愚昧」（第5節）。這首詩篇其實是一篇哀歌，或單純是一篇禱告詞。Peter C. Craigie 說，「詩篇卅八篇是一首禱告詞……是由生病的經歷，以及隨之而來的與上帝和同胞的疏離感所引發的。」（註2）

Psalm 38 is listed among the penitential psalms because of its confession of sin in verses 3-5 and 18.1 David, who is identified as the author in the title, does not actually name his sin in this psalm but rather asks for mercy and help from God because of the terrible sickness, loneliness and isolation he has experienced because of it. He says that God sent the sickness "because of his sinful folly" (v. 5). The psalm is actually a lament, or simply a prayer. Peter C. Craigie says, "Psalm 38 is a prayer... evoked by the experience of sickness and the consequent sense of alienation from both God and fellow human beings."2

以下是兩個關於概論的問題：Here are two introductory questions:

1. 這首詩篇是大衛所作的嗎？對大衛是作者真正的反對意見是：這首詩篇描述了作者生了重病，而我們在舊約裏找不到這樣的記錄。但這是一個很差的論證。它相當於是期待，大衛每次生重病，聖經都會記錄下來，但是我們沒有理由要求聖經應該這麼作。我在其他地方也主張，在古代社會裏，重病比起今天會更頻繁，那時沒有特效藥和現代的醫療，因此生重病是老生常談，根本無需多提，除非這病對歷史事件有特別重大的影響。因此關於這個描述唯一不尋常之處是：大衛將這個病痛視為是上帝對他的罪的懲罰。

1. Is the psalm written by David? The only real objection to David being the author is that it describes a very poor state of physical health on the writer's part, and we do not have anything like this recorded of David in the Old Testament. But that is a very inadequate argument. It amounts to the expectation that the Bible owes us an account of every time David got sick or at least every time he got seriously sick, and there is no reason why it should do this. I have argued elsewhere that serious illness was certainly more frequent in ancient societies than today, when we have wonder drugs and modern medicine, and that would make it so commonplace that there would be no reason to mention it or even think twice about it unless it had some bearing on an important historical event. David was certainly sick many times in his life. So the only thing unusual about this description is that he sees his illness as a punishment by God for his sin.

2. 這首詩篇的大綱是什麼？有幾種方法可以列出大綱。這首詩篇的開頭和結尾都是求上帝的憐憫和幫助。之間描述了詩人的經驗，包括對此疾病本身的描寫，以及它所產生的疏離感。後半部也提到大衛的仇敵。

2. What is the psalm's outline? It can be handled in a variety of ways. The psalm begins and ends with prayers for God's mercy and help. In between it describes the psalmist's experience, which in turn can be divided into a description of the illness itself followed a description of the sense of isolation it produced. The latter part also speaks about enemies.

但是還有另一種看待這首詩篇的方式，這是司布真所主張的，我認為很有幫助。那就是，除了開頭和結尾的禱告之外，第9、15節也有禱告。因此這首詩篇實際上是在大衛描寫他的情況和禱告之間交替進行。司布真說到，「這首詩篇以禱告開始（第1節），然後接著一段很長的抱怨（2～8節），詩人暫停、望著天上（第9節），然後繼續述說第二個悲傷的故事（10～14節），再插入另一段向上帝所說的盼望的話（15節），然後第三次傾倒出他深深的哀痛（16～20節），最後用更新的祈求來結束，就像開頭一樣（21～22節）。」（註3）我喜歡這個大綱，因為大衛似乎每次望著上帝，他的信心就往前一步，心靈也越來越平靜。

But there is another way of looking at the psalm, which Charles Haddon Spurgeon suggests and which I have found helpful. That is, in addition to the opening and closing prayers, there are also prayers in verses 9 and 15. So the psalm is actually one in which David repeatedly alternates between describing his condition and praying. Spurgeon says, "The psalm opens with a prayer (v. 1), continues in a long complaint (vv. 2-8), pauses to dart an eye to heaven (v. 9), proceeds with a second tale of sorrow (vv. 10-14), interjects another word of hopeful address to God (v. 15), a third time pours out a flood of griefs (vv. 16-20), and then closes as it opened, with renewed petitioning (vv. 21, 22).”3 I like this outline because David seems to take a step forward in faith and increased calmness of spirit with each glance in God's direction.

研讀問題：

1. 我們在聖經裏為什麼沒有聽說大衛生了重病？

2. 請溫習這首詩篇的大綱。

Study Questions:

1. Why don't we hear about David's terrible illness anywhere else in the Bible?

2. Review the outline for this psalm.

註：

1The complete list of these includes Psalms 6, 32, 38, 51, 102, 130, 143.

2Peter C. Craigie, Word Biblical Commentary, vol. 19, Psalms 1-50 (Waco, TX: Word, 1983), p. 302.

3C. H. Spurgeon, The Treasury of David, vol. 1b, Psalms 27-57 (Grand Rapids: Zondervan, 1968), p. 198.

一個病夫的呼求（2）

A Sick Man’s Cry for Help, Part 2

主題：開頭的禱告Theme: The Opening Prayer

從這首詩篇我們學會如何來到上帝面前求憐憫，因為知道祂聽我們，並且會為祂的榮耀應允我們的禱告。

From this psalm we learn how to approach God for mercy, knowing that he hears us and will answer our prayers to his glory.

經文：詩篇卅八1∼22Scripture: Psalm 38:1-22

關於開頭的禱告，有一件事會立刻讓我們感到驚訝：它與詩篇第六篇（第一首懺悔詩）的第1節是完全相同的（在希伯來文裏幾乎是完全一致的）。事實上，這兩首詩篇非常類似。的確，詩篇第六篇比較短，只有10節，而不是22節。詩篇卅八篇更詳細地描述了詩人生的病，也詳細闡述詩人朋友的離棄，以及他仇敵的詭計。但是所有這些元素在詩篇第六篇裏都已經存在，這不得不讓我認為它們大概是大衛在相同的時候、相同的處境下寫的。如果可以判定其先後順序，有可能詩篇卅八篇是先寫的，因為在其結尾，大衛求上帝聽他的禱告、幫助他，而在詩篇第六篇，大衛宣告上帝已經聽他的禱告、幫助了他。

One thing immediately strikes us about the opening prayer: it is identical (in the Hebrew, almost identical) to the first verse of Psalm 6, which is the first of the penitential psalms. In fact, the two psalms bear very close resemblances. True, Psalm 6 is shorter, only ten verses as opposed to twenty-two. Psalm 38 describes the illness at greater length as well as elaborating upon the desertion by the psalmist's friends and the scheming of his enemies. But each of these elements is present in the earlier psalm too, which makes me think that they were probably written by David at about the same time and about the same situation. If a chronological order can be determined, it is probably that Psalm 38 comes first, because at the end of it David is praying for God to hear him and help him, while at the end of Psalm 6 he declares that God has.

在這兩首詩篇裏，大衛具體的禱告都是上帝不要在怒中責備他或在烈怒中懲罰/管教他。這是否意味著大衛不想被責備，或他拒絕管教呢？完全不是！這裏所強調的不是管教，而是「怒」與「烈怒」這兩個詞。大衛所求的是上帝不要在怒中懲罰/管教他。他這樣求是因為他生的病的嚴重度，暗示這恰恰是上帝的作為。

In each psalm David's specific prayer is that God will not rebuke him in anger or discipline him in wrath. Does this mean that David does not want to be rebuked or that he is rejecting discipline? Not at all! The emphasis is not upon the discipline but upon the words "anger" and "wrath." What David is asking is that God not discipline him in anger. And he is asking this because the severity of his illness suggests that this is precisely what God is doing.

詩篇第六篇在這點上給了我們一個正確的方向。因為緊接在他求上帝不要在怒中責備他或在烈怒中懲罰他之後，大衛呼喊說，「耶和華啊，求你可憐我，因為我軟弱。」（第2節）而且後來在這首詩篇中他補充說道，「耶和華聽了我的懇求。」（第9節）大衛不是暗示說他不應該生這個降在他身上的病。他沒有怪罪上帝。他應受這個怒氣，但是他求上帝的憐憫。這樣的懇求永遠是正確的。求上帝的憐憫永遠是對的。我們不能強求上帝必須憐憫我們。我們沒有這個權利。但是上帝是一位憐憫人的上帝，而所有向上帝呼求憐憫的，都不會空手而回。對一切真誠的呼求，上帝都不會掩耳不聽。

Psalm 6 gives us the right direction at this point. For immediately after his appeal to God not to rebuke him in anger or discipline him in wrath, David cries, “Be merciful to me, LORD, for I am faint” (v. 2). And later in the psalm he adds, "The LORD has heard my cry for mercy" (v. 9). David is not suggesting that he does not deserve the sickness that has come on him. He is not faulting God. He deserves the anger, but he is asking God to show mercy instead. This is always a proper way to appeal to God. It is always right to ask for mercy. We cannot demand it. We have no claim to it. But God is a merciful God, and no one who has cried to God for mercy has ever gone away empty handed. God has never turned a deaf ear to any honest cry.

下一個段落（2∼8節）描述了詩人在身體和精神上的痛苦。身體上痛苦，是因為他正在病痛當中。精神上痛苦，是因為他為罪感到傷痛。「因為」這個詞在3∼5節裏重覆出現了三次，使我們確信在大衛的心中，這是因審判而引發的疾病。他是因為一個嚴重的罪行而受到懲罰。The next section (vv. 2-8) describes the psalmist's physical and mental anguish. Physical, because he is suffering. Mental, because he is suffering for sin. The words "because of," repeated three times in verses 3 and 5, leave no doubt that in David's mind this was a judicial illness. He was being punished for a serious transgression.

不過，不是所有的疾病都是懲罰。事實上，大多數的疾病都不是。這樣說是非常重要的，因為身體的病痛常常會讓我們在精神上感到消沉，而在這樣的沮喪當中，我們傾向於把我們過去犯的罪和現在的病痛連在一起，其實其中並沒有必然的關聯。

Not all sickness is punishment, however. In fact, most sickness is not. It is important to say this, because physical suffering often depresses us mentally, and in such depressions we are inclined to see connections between our past sins and our present sickness that do not necessarily exist.

我們必須記得約伯，他是個義人卻依然受苦。上帝將約伯描寫為是「完全正直，敬畏神，遠離惡事」（伯一8）。在約伯的例子裏，他受苦是為了要在撒但面前證明，一個人可以為了愛上帝自己而愛上帝，不是因為可以從祂那裏得到好處而愛上帝。約伯證明了上帝的話，因為他說到，「我赤身出於母胎，也必赤身歸回；賞賜的是耶和華，收取的也是耶和華。耶和華的名是應當稱頌的。」（21節）

We need to remember Job, who was a righteous man and yet suffered. God described Job as "blameless and upright, a man who fears God and shuns evil” (Job. 1:8). In Job's case, his suffering was a demonstration before Satan that a human being will love God for who God is and not just for what the person can get out of him. Job proved God's point when he said, "Naked I came from my mother's womb, and naked I will depart. The LORD gave and the LORD has taken away; may the name of the LORD be praised" (v. 21).

研讀問題：

1. 在這首詩篇中，大衛具體的禱告是什麼？為什麼這樣禱告？

2. 請描寫大衛在尋求上帝憐憫時的態度。

Study Questions:

1. What is David's specific prayer in this psalm? Why?

2. Describe David's attitude in seeking God's mercy?

一個病夫的呼求（3）

A Sick Man’s Cry for Help, Part 3

主題：第二個禱告Theme: A Second Prayer

從這首詩篇我們學會如何來到上帝面前求憐憫，因為知道祂聽我們，並且會為祂的榮耀應允我們的禱告。From this psalm we learn how to approach God for mercy, knowing that he hears us and will answer our prayers to his glory.

經文：詩篇卅八1～22 Scripture: Psalm 38:1-22

昨天我們看到約伯的例子，他的受苦不是因為他犯了罪，而是為了在撒但面前證明，一個人可以為了愛上帝自己而愛祂，而不是因為可以從上帝那裏獲得什麼而愛祂。

Yesterday we saw that in the case of Job, his suffering was not because he had sinned, but, rather, it was a demonstration before Satan that a human being will love God for who he is and not just for what the person can receive from him.

另一個受苦的目的，是在一個生來就瞎眼的人的例子裏所解釋的，記載在約翰福音第九章。耶穌的門徒想要在犯罪和受苦之間作一個簡單的聯結，他們問道：「拉比，這人生來是瞎眼的，是誰犯了罪？是這人呢？是他父母呢？」（第2節）但是耶穌回答說：「也不是這人犯了罪，也不是他父母犯了罪，是要在他身上顯出神的作為來。」（第3節）換句話說，上帝已經選擇要藉著這個人的受苦來榮耀祂自己，在這個例子上是讓耶穌醫治他的瞎眼。

Another purpose of suffering is explained in the case of the man who had been blind from birth, recorded in John 9. The disciples of Jesus wanted to make an easy link between sin and suffering, asking, "Rabbi, who sinned, this man or his parents, that he was born blind" (v. 2)? But Jesus replied, "Neither this man nor his parents sinned, ... but this happened so that the work of God might be displayed in his life” (v. 3). In other words, God had chosen to glorify himself through the man's suffering, in this case by having Jesus heal his blindness.

但是這兩個例子都無法解釋大衛的受苦。大衛是因為犯罪而受苦，而只要我們都還是罪人，你我就必須承認，這是個可能性。我主張，當我們經歷一些極大的苦難或病痛時，要問以下的問題：

But neither of these is an explanation of David's suffering. David was suffering for sin, and as long as we are sinners you and I have to recognize this as a possibility. I suggest we ask the following when we undergo some great calamity or sickness:

1. 「我是否犯了罪，或者在我所知道應該要作的事情上偏離了正確的道路，而這個挫折是否是上帝要使我歸回正道，與祂再次相相通團契的方法？」我不認為當我們問這個問題時，必須過於內省，當然不要變成病態式地去挖掘過去失敗的清單，然後在懺悔中去加以放大。若上帝是用疾病來阻止我們，將我們帶回到祂身邊，祂必定會清楚顯明這正是祂正在作的。否則這將是一種徒勞無功的猜測。若上帝在你身上正在這樣作，你一定會知道，就像大衛知道一樣。

1. "Have I sinned or gotten off the track of obedience to what I know I should be doing, and is this setback God's way of getting me back on track and into fellowship with him?" I do not think we need to be too introspective in the way we ask this question, certainly not morbid in digging up a catalogue of past failures which we can then exaggerate in our confessions. If God is using sickness to stop us short and bring us back to himself, he will make clear that this is what he is doing. Otherwise it would be a futile exercise. If God is doing this with you, you will know it, just as David did.

2. 「上帝是否用這個苦難來修剪我個性上的一些棱角，並且在我身上發展出一些更像基督的品格？」我們也許不喜歡困苦的時期，但是它們會塑造品格。別的不說，上帝也許是在我們身上發展出一種對其他人的敏感，他們正在經歷與我們類似的痛苦，好叫我們可以幫助他們。

2. "Is God using this to trim off some rough edges of my personality and develop a more Christ-like character in me?" We may not like hard times, but they do produce character. If nothing else, God may be developing in us a sensitivity to others who are going through similar times of suffering, so we will be able to help them.

3. 「上帝是否將我的苦難當作祂的名和智慧可以得到榮耀的舞台？這是否是我可以證明我因為祂本身而愛祂的一個場合？而不是因為任何祂所可以賜給我的物質或實質的好處而愛祂？」在上帝一切的計劃中，這是我們最難明白和接受的。

3. "Is God using my suffering as a stage upon which his name and wisdom may be glorified? Is it a place for me to show that I love him for who he is, entirely apart from whatever material and physical benefits he may have given me?" This is the hardest of God's purposes for us to see and accept.

這就是為什麼約伯在舊約中是這樣一個非常突出的例子的原因。無論如何，在我們一切的苦難中，都應該有這個元素，只因為聖經告訴我們，在一切事上都要榮耀上帝，包括受苦。這也是詩篇第卅八篇的主題。因為儘管大衛承認他是因為犯罪而受審判——上帝已經向他顯明——他仍然要在他面對這個苦難的方法上榮耀上帝。基本上，他沒有怪罪上帝，而是讚美祂是憐憫和救恩的來源。

It is why Job is such an outstanding Old Testament example. Still, there should be an element of this in anything we suffer, simply because we are told to glorify God in everything we do, suffering included. This theme is also in Psalm 38. For although David confesses that he is being judged for his sin—God has made this clear to him—he is nevertheless glorifying God in the way he deals with it. Primarily, he is not faulting God, but is instead praising God as the source of mercy and salvation.

我先前寫到，每當大衛將他的眼目從他的受苦轉到上帝身上，他在靈性上似乎就前進一步，心靈也更加平靜。我們在他第二個禱告中看到這點（第9節）。在先前的經文裏，他是在描寫他的疾病。他全身都是病痛（第3節）。他的骨頭也受影響（第3節）。他的傷口發臭流膿（第5節）。他的背被劇烈疼痛所充滿（第7節）。除此之外，他的罪孽也高過他的頭（第4節），以至於他的靈魂被壓傷，因極度痛苦而哀哼（第8節）。現在，他提醒自己，上帝已經知道他在受苦。他一切的盼望、嘆息、受苦，在上帝的眼中都一覽無餘。

I wrote earlier that whenever David turns his eyes from his suffering to God, he seems to move a step forward spiritually and experience a calmer frame of mind. We see this in his second prayer (v. 9). In the earlier verses he has been describing his sickness. He has no health in his body (v. 3). His bones are affected (v. 3). Loathsome wounds cover his flesh (v. 5). His back is filled with searing pain (v. 7). Besides, he is overwhelmed with guilt (v.4), so that his very spirit is crushed and he groans in anguish (v. 8). Now he reminds himself that this is known to God already. All his longings, sighs and sufferings are plain to God's eyes.

有時候我們在禱告中會說，「在祢面前，我們的心是敞開的，祢知道我們一切的慾念。」這是懺悔的禱告，這些話是一個清楚的提醒，說明上帝知道我們一切的罪。但是同樣真實的是上帝也清楚知道我們的苦難。發生在我們生命中的任何事情，都逃不過祂的照看，祂關心發生在我們身上的一切事情。因此，當大衛說，「主啊，我的心願都在你面前；我的嘆息不向你隱瞞」時，這是一個真正令人安慰的確據。其他人也許不認識我們，或關心我們。但是上帝知道也關心，並且是完全知道、全然關心。當我們明白這點，我們天然的憂慮就會開始減少，我們的信靠也會開始成長。

ometimes we refer to the prayer that contains the words "before whom all hearts are open, all desires known." It is a prayer of confession, and the words are a sobering reminder that all sins are known to God. But it is also true that our suffering is likewise known to God. Nothing that comes into our lives escapes his watchful eye, and he is concerned for us in everything that happens. So when David says, "All my longings lie open before you, O Lord; my sighing is not hidden from you,” this is a truly comforting reassurance. Others may not know about us, or care. But God does both and does both perfectly. When we see this our natural anxieties begin to lessen and our trust grows.

研讀問題：

1. 聖經有哪些例子教導我們，不是所有的受苦和疾病是對罪的懲罰？

2. 請溫習當我們經歷一段困苦的時期時，應該問的三個問題。

Study Questions:

1. What examples from Scripture teach us that not all suffering and sickness is a punishment for sin?

2. Review the three questions we should ask when we go through a difficult time.

應用：你現在是否正在經歷一段非常困難的處境，而你不確定主究竟想要在這件事上成就什麼？這課中學到的三個問題如何能幫助到你？

Application: Are you going through a very hard situation now, and you are not sure what the Lord is trying to achieve in it? How can the three questions asked in the lesson help you?

一個病夫的呼求（4）|獨自一人

A Sick Man’s Cry for Help, Part 4|

主題：獨自一人Theme: All Alone

從這首詩篇我們學會如何來到上帝面前求憐憫，因為知道祂聽我們，並且會為祂的榮耀應允我們的禱告。

From this psalm we learn how to approach God for mercy, knowing that he hears us and will answer our prayers to his glory.

經文：詩篇卅八1～22 Scripture: Psalm 38:1-22

心理醫師告訴我們，人們不喜歡圍在那些受苦的人身旁，因為他們會想像自己也身處同樣的處境，不喜歡有那樣的想法，所以他們會避而遠之。這大概是真的，也無疑解釋了人們為什麼會對那些遲鈍的人、有殘疾的人，和其他受身體不幸的苦的人，開一些殘忍的玩笑。即使人們沒有走到這個極端，他們通常也寧可和成功人士作伴，開心地玩。這正是大衛所經歷到的。這首詩篇的這個段落描述了他的孤立感（10～14節）。

Psychiatrists tell us that people do not like to be around those who are suffering because they imagine themselves being in the same condition and do not like to think along those lines. So they stay away. This is probably true and undoubtedly also explains why people make cruel jokes about retarded people, the handicapped and others who have suffered physical misfortunes. But even if people don’t go to that extreme, they usually prefer the company of those who are prospering and having a good time. This is what David experienced. This section of the psalm describes his sense of isolation (vv. 10-14).

我不認為有必要詳細解釋大衛的朋友、同伴、鄰居、敵人的態度，經文輪番作出了描述。前者的忽視和後者的嘲笑讓大衛說不出話來。他無法為自己辯護。誰能呢？他能做的只是把自己的案件帶到上帝面前。我必須說的是，孤立感和生重病的人所經歷的隔離感，應當鼓勵基督徒以完全相反的方式來對待他們。我們不應該躲避受苦的人，反而應該主動伸出援手——幫助他們，服事他們，安慰他們。基督徒就是會這麼做。事實上，根據耶穌在馬太福音廿五章所說的比喻，這正是區別綿羊與山羊的一個記號。其中一個不同是，綿羊會照顧生病的人，並且會因此受到獎賞。

I do not think it is necessary to elaborate on the attitude of David's friends, companions, neighbors and enemies, each of which is described in turn. The neglect of the former and the taunts of the latter left David speechless. He could not defend himself. Who can? All he could do was leave his case with God. What I do need to say is that the sense of isolation and alienation experienced by those who are seriously sick should encourage Christians to behave toward them in exactly the opposite way. Instead of avoiding those who are suffering, we should go to them—help them, serve them, comfort them. And Christians do. In fact, this is the one mark distinguishing the sheep from the goats, according to Jesus' parable in Matthew 25. Among other things, the sheep looked after the sick and were rewarded for it.

這裏有一個應用。如果連大衛這位有許多朋友和朝臣的王，在生病時都會感到被人遺棄，你我必然會認識一些有這樣感覺的人，也許是某位在護理之家的人，或者在醫院的人，或生病在家等待復原的人。約時間去拜訪這個人，並且定期去拜訪，每天或每週。如果你這樣做，你在這裏或在天上都會得到獎賞。

Here is a point of application. If even King David, with all his many friends and courtiers, felt abandoned in his sickness, certainly you and I know people who feel the same way, perhaps someone in a nursing home or hospital or recovering at home from an illness. Make it a point to visit that person and do so on a regular basis, daily or weekly. If you do, you will have a reward both here and in heaven.

大衛第三次從他身體和情緒的傷痛裏仰望上帝時，他告訴主，他會耐心等候他得救的禱告得到應允：「耶和華啊，我仰望祢！主——我的上帝啊，你必應允我。」（第15節）通常我們不太可能說，為什麼一首詩篇會接在另一首詩篇之後，但是在這個例子上，第15節也許是為什麼詩篇卅八篇會接在詩篇卅七篇之後的原因。詩篇卅七篇的整個信息是信靠上帝，並且等候祂的拯救，即使惡人似乎暫時興旺。詩篇卅七篇的忠告是「等候耶和華」（34節）。而在詩篇卅八篇，詩人操練等候的功夫，他就是那位在第卅七篇給予忠告的人。

The third time David looks up from his state of physical and emotional suffering he tells the Lord that he will wait patiently for the answer to his prayer for deliverance: “I wait for you, O LORD; you will answer, O Lord my God” (v. 15). It is usually impossible to say why one psalm follows another in the psalter, but in this case verse 15 may be the reason why Psalm 38 follows Psalm 37. The whole message of Psalm 37 was to trust God and wait for his deliverance, even though the wicked seem to prosper for a time. In Psalm 37 “wait for the LORD” is advised (cf. v. 34). In Psalm 38 waiting is practiced, and by the very person who gave the advice in Psalm 37.

等候不是件容易的事，尤其對我們來說。我們生活在一個缺乏耐心的時代。有人說過，一百年前，如果有人想要旅行卻錯過了驛站的馬車，好吧，那也沒什麼關係，下個月他就能搭上這輛馬車了。今天，如果我們錯過旋轉門的一次旋轉，我們就會失去耐心。

Waiting is hard to do, especially for us. We live in an impatient age. Someone has said that a hundred years ago, if someone was taking a trip and missed the stagecoach, well, that was all right. He'd get the stagecoach next month. Today we get impatient if we miss one turn of the revolving door.

我們可以從大衛身上學習什麼是等候上帝，因為大衛是等候的大師和我們的模範。當撒母耳首先接觸大衛，大衛那時還只是個少年，被告知他會成為以色列的王。然而幾十年過去了，這事並沒有發生，在那些年間，大衛是個逃犯，被他的敵人掃羅王追殺。即使在掃羅戰死在抵抗非利士人的戰役之後，大衛有好幾年仍然只是希伯崙的王，之後才被邀請去統治整個國家。即使在後來，當他的兒子押沙龍背叛他，大衛也滿足於等候上帝拯救他，並為他伸冤。柯德納（Derek Kidner）說到，「他逃亡的日子，他在希伯崙的時期，以及他對押沙龍叛變的態度，都證明他的禱告是誠心的，也證明他在詩篇卅七篇的忠告是誠心的。」（註4）

We can learn what it is to wait upon God from David, for David was a master and model of waiting. When Samuel first approached him, when he was just a youth, he was told that he would be the king of Israel. Yet this did not happen for several decades, and during many of those years David was a fugitive hunted by his enemy King Saul. Even after Saul's death in battle against the Philistines, David remained a king in Hebron for seven years before being asked to rule over the entire nation. And even later, when his son Absalom revolted against him, David was content to wait for God to rescue him and vindicate his cause. Derek Kidner says, "His fugitive years, his Hebron period and his attitude to Absalom's revolt, all proved the sincerity of his prayer in 15f., and of his advice in Psalm 37.”4

當然，大衛不是完全不作為的。他不斷地禱告——並且將他的禱告譜成歌曲，這就是我們為什麼有詩篇第六篇和第卅八篇的原因。但是他不斷禱告的事實，意味著他是將他生病和試煉的結果完全交託給上帝。

David was not utterly inactive, of course. He was praying—and composing his prayers, which is why we have Psalms 6 and 38. But the very fact that he was praying meant that he was leaving the outcome of his sickness and trial with God.

研讀問題：

1. 為什麼人們在受苦之人的周圍多少都會感到不自在？

2. 請讀10～14節。你是否曾經經歷過大衛所描述的？

3. 在等候上帝時，大衛作了什麼？我們從他那裏可以學到什麼？

應用：你是否知道任何現在會有孤立感的人？你會作些什麼來向他們伸出援手？

Study Questions:

1. Why do people often feel uncomfortable around others who are suffering in some way?

2. Read vv. 10-14. Have you experienced what David describes?

3. While waiting on God, what did David do? What can we learn from him?

註：

4Derek Kidner, Psalms 1-72: An Introduction and Commentary on Books I and II of the Psalms (Leicester, England, and Downers Grove, IL: Intervarsity, 1973), p. 155.

一個病夫的呼求（5）| 受惡待的好人

A Sick Man’s Cry for Help, Part 5| A Good Man Badly Treated

主題：受惡待的好人Theme: A Good Man Badly Treated

從這首詩篇我們學會如何來到上帝面前求憐憫，因為知道祂聽我們，並且會為祂的榮耀應允我們的禱告。

From this psalm we learn how to approach God for mercy, knowing that he hears us and will answer our prayers to his glory.

經文：詩篇卅八1～22 Scripture: Psalm 38:1-22

這首詩篇在最後一個禱告之前的最後一個段落（16~20節），是關於大衛受到他仇敵不公平的對待，這是重拾他早在12節就引入的一個主題。從這個角度來說，這首詩篇是這樣進行的：從1) 大衛可憐的身體狀況；到2) 他被朋友遺棄；到3) 他被仇敵惡待。但是這只是最後這個段落一部分的內容。實際上，這個段落所有的內容都曾在前面的段落提到過或暗示過，只是重新再提起，依照我的判斷，是作為上帝為什麼應該聽他禱告的論證。有兩個地方，理由實際上是由「因」這個字導入的，意思是「因為這個理由」。

The last section of this psalm (vv. 16-20), before the final prayer, concerns David's unjust treatment by his enemies, picking up on a theme he introduced earlier in verse 12. In this respect the psalm moves from: 1) his wretched physical condition; to 2) his abandonment by his friends; to 3) his treatment by his enemies. But this is only part of what we find in this last section. Actually, everything found here has been mentioned or suggested earlier and is brought in again, in my judgment, as an argument why God should hear his prayer. In two cases the reasons are actually introduced by the word "for," meaning "for this reason."

我看到五個論證，每節經文各含一個論證：

I see five arguments, one in each verse:

1. 「容許他的仇敵幸災樂禍地看著他的不幸，或當他失腳時誇耀，是不正確的。」（16節）他們也許是他的仇敵，但是他們對他的行為舉止仍然是錯的。他們應當同情他，而不是幸災樂禍，應該為他禱告，而不是誇大他的罪和過失。

1. It is not right that his enemies should be allowed to gloat over his misfortune or boast when his foot slips (v. 16). They may be his enemies, but their conduct toward him is nevertheless not right. They should sympathize with him, rather than gloat, and pray for him rather than boast over his sins and missteps.

2. 「他在絕望的處境。他已經失腳，如今就要跌倒。」（17節）倘若大衛只是暫時失腳，就已經夠糟糕了。但是實際情況比這還糟。大衛即將徹底倒下。如果詩篇第六篇是在這時候寫的，如同我之前主張的，「跌倒」的意思就是死亡（參：詩六5）。因此這是緊急關頭的禱告。他身處死亡的險境。上帝再不幫助就沒有機會了。

2. His condition is desperate. He has already slipped, and now he is about to fall (v. 17). It would be bad enough if David had merely slipped for a moment. But the situation is worse than this. David is about to fall completely. If Psalm 6 was written at this time, as I suggested above, “fall” means die (cf. Psalm 6:5). So this is a prayer in extremis. He is in danger of death. It is help now or never.

3. 「他已經認罪了（也還在認罪），也因罪而憂愁。」（18節）管教的目的是要帶來懺悔和相應的生命改變。這個目的已經達成了。大衛承認他的罪了。因此，該是解除責罰的時候了。

3. He has confessed (and is confessing) his sin. He is troubled by it (v. 18). The purpose of discipline is to bring confession and a corresponding change of life. That purpose has been accomplished. David has confessed his sin. Therefore, it is time for the chastisement to be lifted.

4. 「他的仇敵多而又多，而他卻只有孤身一人。」（19節）在這種處境下，倘若上帝還遺棄他，人還有什麼盼望呢？仇敵會壓倒他。他唯一的盼望是上帝站在他那一邊。

4. His enemies are numerous, and he is just one person (v. 19). What hope does one person have in such circumstances, if God abandons him? Enemies will overwhelm him. His only hope is if God is by his side.

5. 「他曾經善待他的仇敵，即使他們如今惡待他。因此，他們說的是誹謗的話。」（20節）乍看之下，大衛在一首包含認罪的詩篇裏宣稱他所行的是良善，似乎有點怪異。但是這並不奇怪。事實上，這是對上帝一切百姓的準確描述。上帝的百姓會犯罪，但是如果他們真是上帝的子民，他們真正的（或重生後的）本性就仍然會決心行善。因此，那些矢志作惡的人最終會勝過他們就是錯誤的。

5. He has been good to his enemies, even though they are now being evil to him. Therefore, their words about him are slanderous (v. 20). At first glance it may seem strange that David claims to have done good in a psalm containing a confession of his sin. But it is not strange. In fact, it is an accurate description of all who are God's people. God’s people sin, but if they are truly God's people, their real (or renewed) natures are nevertheless set on doing good. Therefore, it is not right that those committed to evil should triumph over them ultimately.

大衛說完這一切，並且為自己辯護之後，就作了最後的禱告（21、22節），他求上帝不要撇棄他，不要遠離他的病痛，像他的朋友和同伴那樣，而是快快地臨到他，並且幫助他。

With all this description and pleading behind him, David now makes his final prayer (vv. 21, 22), and it is that God will not abandon him or be far from him in his sickness, as his friends and companions have been, but rather come to him quickly and help him.

上帝會這樣作嗎？當然會，因為上帝是他的救主。最後這句話，和其他地方的陳述一樣，正是聖經的主題。我們再怎麼強調也不為過：「救恩出於耶和華。」（拿二9）或者說，「你要給他起名叫耶穌，因祂要將自己的百姓從罪惡裡救出來。」（太一21）沒有其他人可以帶來救恩。我們也無法靠自己得到救恩。但是救恩是存在的，它只提供給那些像大衛一樣承認他們的罪，並等候上帝確實的幫助和拯救的人。

Will God do it? Of course, he will, for God is his Savior. This last line, like similar statements elsewhere, is the very theme of the Bible. We can never stress it enough: "Salvation comes from the LORD” (Jonah 2:9), or, "You are to give him the name Jesus, because he will save his people from their sins” (Matt. 1:21). Nobody else brings salvation. We cannot achieve it for ourselves. But it exists, and it is provided for all who, like David, confess their sins and wait upon God for his sure help and deliverance.

研讀問題：

1. 大衛如何論證上帝應當聽他的禱告？當你經歷痛苦時如何使用這些論證？

2. 當大衛因他自己的罪受苦時，他為什麼說他追求的是良善（20節）？

Study Questions:

1. What arguments does David give for why God should hear his prayer? How can you use them when you go through suffering?

2. Why does David claim to be pursuing what is good (v. 20) when he is suffering because of his own sin?

關鍵要點：沒有人帶來救恩。我們無法靠自己得到救恩。但是救恩是存在的，它只提供給那些像大衛一樣承認他們的罪，並等候上帝確實的幫助和拯救的人。

Key Point: Nobody else brings salvation. We cannot achieve it for ourselves. But it exists, and it is provided for all who, like David, confess their sins and wait upon God for his sure help and deliverance.