Commentaire par chapitre
Psalms Chapitre 99
서론
Psalm 99 Introduction
繁體中文
Original anglais
This psalm is closely linked in its general character and design with those which have gone before Psalm 95-98, and with the one following Psalm 100:1-5 - forming a connected group or series. The general subject is the kingship of Yahweh, or the foundations of praise derived from the fact that he reigns, or is king. As the foundation of praise on this account, reference is made in this group of psalms to his attributes; to what he has done in the works of creation; to what he has done for his people; and to the certainty that he will come ultimately to rule over all the earth, and to exercise just judgment among people.
This psalm consists of the following parts:
I. A statement of the fact that Yahweh reigns, and that this should make a deep impression on the world; that the people should tremble; that the earth should be moved, Psalm 99:1.
II. Reasons for this, or reasons why he should be reverenced and adored by mankind, Psalm 99:2-9. These reasons are two:
(1) The first is derived from the fact that he is a holy and a righteous God, and is therefore worthy of universal adoration, Psalm 99:2-5.
(2) The second is derived from what he has done for his people: for his merciful interposition in times of trouble, when Moses, and Aaron, and Samuel called upon his name; and from the fact that he answered his people when they cried unto him; and from the manner in which it was done, Psalm 99:6-9. He had shown himself ready to hear their protection in the cloudy pillar, he had answered their supplications, and had forgiven them. He had not swept them wholly away, or cut them off, but had spared them, and had shown mercy to them.
1
Psalm 99:1
繁體中文
「耶和華作王」——主，就是耶和華，為王。參見 Psalm 93:1。
「萬民當戰抖」——七十士譯本與拉丁武加大譯本將此譯作「願萬民發怒」——或說，惱怒：彷彿其意是說，儘管萬民發怒並敵擋祂，神仍然作王。然而，這裏所用之字的真義是「戰抖」，本義指被搖動、被擾亂、不安寧、陷入震盪；繼而可指因怒氣而激動，Proverbs 29:9；Isaiah 28:21；或因憂傷，2 Samuel 18:33；或因恐懼，Psalm 4:4；或因喜樂，Jeremiah 33:9。因此，它意指因恐懼或敬畏而被激動、被搖動；這裏所指的，乃是人自覺身在神面前時所懷的敬畏或肅穆之情。
「他坐在二基路伯上」——參見 Psalm 80:1 的註釋。
「地當動搖」——欽定本旁註作「搖晃」。這字意為移動或震顫。它不見於其他任何地方。試參 Psalm 18:7 的註釋。並參見 Habakkuk 3:6, Habakkuk 3:10。
Original anglais
The Lord reigneth - The Lord, Yahweh, is king. See Psalm 93:1.
Let the people tremble - The Septuagint and the Latin Vulgate render this, "Let the people rage" - or, be angry: as if the idea were that God reigned, although the people were enraged, and were opposed to him. The true meaning of the word used here, however, is "tremble," properly signifying to be moved, disturbed, disquieted, thrown into commotion; and then it may mean to be moved with anger, Proverbs 29:9; Isaiah 28:21; or with grief, 2 Samuel 18:33 : or with fear, Psalm 4:4; or with joy, Jeremiah 33:9. Hence, it means to be agitated or moved with fear or reverence; and it refers here to the reverence or awe which one has in the conscious presence of God.
He sitteth between the cherubims - See the notes at Psalm 80:1.
Let the earth be moved - Margin, "stagger." The word means to move or quake. It occurs nowhere else. Compare the notes at Psalm 18:7. See also Habakkuk 3:6, Habakkuk 3:10.
2
Psalm 99:2
繁體中文
「耶和華在錫安為大」——試比較 Psalm 95:3。這裏的意思，不是說神「絕對」為大——這固然是真實的——而是說，祂曾在某種意義上顯明自己「在錫安」為大；就是說，在祂對自己百姓的作為中顯明。祂為他們顯出大能；在危險之時為他們介入；祂使仇敵潰敗，足以表明祂是偉大的神——配受敬拜的神。
「他超乎萬民之上」——超乎萬國。萬國都在祂掌管之下。祂統治萬有。在錫安作主的神，也統治地上萬國；因此，祂的百姓有特別的理由稱頌祂。
Original anglais
The Lord is great in Zion - Compare Psalm 95:3. The meaning here is, not that God is "absolutely" great - which is indeed true - but that there is a sense in which he has shown himself great "in Zion;" that is, in his manifestations toward his own people. He has evinced power in their behalf; he has interposed for them in times of danger; he has so discomfited their enemies as to show that he is a great God - a God worthy to be adored.
And he is high above all the people - Above all the nations. He has them under his control. He rules over all. The God who rules in Zion also rules all the nations of the earth; and his people, therefore, have special occasion to praise him.
3
Psalm 99:3
繁體中文
「他們當稱讚你大而可畏的名」——譯作「可畏」的詞，意為「當受敬畏」；即：他的名——他的存有——他自己——正足以使人肅然生敬畏之心。「他們」一詞在此指神所統治的萬民。這乃是呼召他們稱頌他們的王、他們的神。
「他本為聖」——見 Isaiah 6:3 的註釋；並見 Revelation 4:8 的註釋。神『是』聖潔的——他是純全公義的——他看待罪唯存憎惡——這一事實乃是普世讚美的正當根基。倘若神不是純全聖潔的，誰能敬拜他、尊榮他呢？
Original anglais
Let them praise thy great and terrible name - The word rendered "terrible" means "to be feared or reverenced;" that is, his name - his being - he himself - is suited to inspire awe and reverence. The word "them" here refers to the nations over whom God reigns. It is a call on them to praise their king and their God.
For it is holy - See the notes at Isaiah 6:3; notes at Revelation 4:8. The fact that God "is" holy - that he is pure and righteous - that he cannot look upon sin but with abhorrence - is a just foundation for universal praise. Who could worship or honor a God who was not pure and holy?
4
Psalm 99:4
繁體中文
「王有能力，喜愛公平」——這裏的「王」無疑指作王的神（見 Psalm 99:1）。譯作「能力」的字，指權柄、力量；此處所指的，是構成祂性情與治理之主要力量或能力的那個東西。七十士譯本把它譯作 τιμή timē——「尊榮」；拉丁文武加大譯本也作「尊榮」。德韋特譯作「當頌讚那喜愛公義之王」。羅森米勒也譯作「當頌讚那喜愛公義之王的能力——權能」。不過，也許我們通行的譯本最達意：作「王」的神，其性情中凡構成能力、凡賦予祂治理以力量的，都站在公義一邊，都必為正直的事業施展。神本質的性情；祂權能的一切作為；祂權威的一切彰顯，都必有利於公義，並且可以倚靠為支持正直事業的保證。這不是「單純」能力的施展——這是永遠為正義而施展的能力；這正是頌讚的根基。對一個「單純」有能力的、或僅僅「無所不能」而不論其道德性情的存在者，我們無從頌讚。惟有當其性情保證能力必為正義公平之事施展時，它才成為頌讚的正當對象。
「喜愛公平」——祂永遠站在正義與正直一邊。祂如此熱愛公義，以致祂的能力只為正直之事施展。神藉着祂的律法、並祂治理的一切作為，顯明這一點。
「你堅立公正」——即那公平正直的事；藉着你的律法，也藉着你的種種介入。你所行的一切、你所定的一切，都站在公平正直一邊。
「在雅各中施行公平和公義」——即行那正直的事、那當行的事。你在你百姓中間行這事；也在他們與四圍列國的關係中行這事。你治理的一切作為，都趨向於建立正直之事。
Original anglais
The king's strength - The word king here undoubtedly refers to God as a king, Psalm 99:1. The word rendered "strength," means power, force; and the reference here is to what constitutes the main strength or power of his character and government. It is rendered in the Septuagint, τιμή timē - "honor." So in the Latin Vulgate - "honor." DeWette renders it, "The praise of the king who loves judgment." So Rosenmuller, "Let them praise the strength - the power - of the king who loves judgment." But perhaps our common version best expresses the sense, that whatever there is in the character of the "king," that is God, which constitutes strength, or gives power to his administration, is favorable to justice, or will be exerted in the cause of right. God's essential character; all the acts of his power; all the demonstrations of his authority, will be in favor of justice, and may be relied on as sustaining the righteous cause. It is not the "mere" exertion of power - it is power that is always exercised in favor of right; and this lays the foundation of praise. We could not praise a being of "mere" power, or one who was merely "almighty," without respect to his moral character. It is only when the character is such that power will be exerted in favor of that which is right and just that it becomes the proper subject of praise.
Loveth judgment - Is always on the side of justice and right. He so loves justice that his power will be put forth only in behalf of that which is right. God shows this by his law, and by all the acts of his administration.
Thou dost establish equity - That which is equal and just; alike by thy law, and by thine interpositions. All that thou doest, and all that thou dost appoint, is in favor of that which is equal and just.
Thou executest judgment and righteousness in Jacob - That which is just; that which ought to be done. Thou doest this among thy people; thou doest it in their relation to the surrounding nations. All the acts of thy administration tend to the establishment of that which is right.
5
Psalm 99:5
繁體中文
「你們當尊崇耶和華——我們的神」——參 Psalm 30:1 的註釋。其意是：願祂的名被高舉，如同提到高處，使人矚目，遠處可見。當以宏亮的聲音如此行；當以頌讚歸與祂。
「在他的腳凳前下拜」——藉着在祂腳前謙卑俯伏。腳凳是人坐下時擱腳之物，這裏指王坐在寶座或御座上時擱腳的凳子。在祂的腳凳前下拜——比較 1 Chronicles 28:2；Psalm 132:7——表示最深的謙卑與極度的俯伏敬拜。這就如我們不敢仰視祂的臉、祂的寶座、或祂華美榮耀的衣袍，只以謙卑敬畏垂下頭來，並以伏在祂擱腳之物的低微處為足享的尊榮。為顯明神的尊貴與威嚴，大地本身不過被描述為祂的腳凳；與天——祂的座位之處、祂的「寶座」——相比，地之於天，正如腳凳之於華美的御座（Isaiah 66:1；Matthew 5:34-35）。
「因為他本為聖」——參 Psalm 99:3。邊註作「那是聖潔的」。正文的譯法最能達意。神是「聖潔的」這一事實，正是在祂面前謙卑、深深俯伏的一個理由。
Original anglais
Exalt ye the Lord our God - See the notes at Psalm 30:1. The meaning is, Let his name be, as it were, lifted up on high, so as to be conspicuous or seen from afar. Let it be done with a lofty voice; let it be with ascriptions of praise.
And worship at his footstool - By humble prostration at his feet. The footstool is that on which the feet rest when one is sitting, and the reference here is to the footstool on which the feet of a king rested when he sat on his throne or chair of state. To worship at his footstool - compare 1 Chronicles 28:2; Psalm 132:7 - denotes the deepest humility and the profoundest prostration and reverence. It is as if we could not look on his face, or on his throne, or on his gorgeous and magnificent robes, but bowed our heads in lowly reverence, and deemed it sufficient honor to lie low before that on which his feet rested. To show the dignity and majesty of God, the earth itself is represented as being merely his footstool; as being, in comparison with the heaven - the place of his seat - his "throne," only as the footstool is as compared with the splendid chair of state. Isaiah 66:1; Matthew 5:34-35.
For he is holy - See Psalm 99:3. Margin, "it is holy." The translation in the text best expresses the sense. The fact that God is "holy" is a reason for lowly and profound prostration before him.
6
Psalm 99:6
繁體中文
「在他的祭司中有摩西和亞倫」——在宗教的服事者之中；或說在辦理神敬拜的職分之中。讓他們作自己等次的代表前來——代表那些主持神公共敬拜的人——加入他的頌讚。其意是：全人類都當加入他的頌讚，而這裏所提的，是在主持神公共敬拜的人中屬最傑出者之列。摩西之所以能稱為「祭司」，只是就這詞最寬泛的意義而言——他曾受託主持並安排公共敬拜，又是利未支派的原初成員，而整個祭司等次正是出於利未支派。
「在求告他名的人中有撒母耳」——在真實敬拜者之中，與那些特別受派辦理神公共職任的祭司有別。其意是：頌讚當由「萬」人獻上——由祭司，也由百姓。摩西和亞倫是前一類中最傑出者，撒母耳則是非祭司等次者中最卓著者。這些都是「代表人物」；其意是：凡與他們同等次、同身分的人——祭司與百姓——都當聯合敬拜神。
「他們求告耶和華」——他們確曾求告耶和華；他們敬拜他。他們將自己名字與地位的影響力，獻於他的公共事奉。他們藉此表明自己深知讚美神是合宜的；他們以自己的榜樣支持公共的敬拜與頌讚；他們在禱告中蒙應允所領受的福，也顯明如此公開承認神是合宜而有益的。
「他就應允他們」——他們並非徒然求告他。他垂聽他們的禱告；他賜福與他們，連於他們的敬拜。讚美他、敬拜他並非無用之事。這樣，敬拜神之所以值得推許，不僅在於行為本身合宜，也在於它的益處。這些人的歷史中禱告蒙應允的具體事例，不必一一列舉。他們的一生充滿這類事例——正如今日凡真心求告神的人一生也是如此。倘若禱告的人能「看見」每天因應允禱告而臨到他的萬事——就是他在禱告中曾「求」過、而若不禱告便必不賜下的萬事——那麼神是否應允禱告這問題，就再無可疑了。
Original anglais
Moses and Aaron among his priests - Among the ministers of religion; or, as officiating in the service of God. Let them come as representatives of their order - as representing those who conduct the public worship of God, and join in his praise. The idea is, that all mankind should join in his praise, and those mentioned here as among the most eminent of those who were engaged in directing the public worship of God. Moses could be called a "priest" only in the most general sense of the term, as having been employed in directing and arranging for public worship, and as being of the original tribe of Levi, from whom the whole sacerdotal order sprang.
And Samuel among them that call upon his name - Among those who are true worshippers, in distinction from the priests who were specially appointed to the public service of God. The idea is, that praise should be offered by "all" classes: by priests and by people. As Moses and Aaron were among the most eminent of the former class, so Samuel was among the most distinguished of those who were not of the priestly order. These were "representative men;" and the meaning is, that all who were of their order or rank - priests and people - should unite in the worship of God.
They called upon the Lord - They did call upon the Lord; they worshipped Yahweh. They gave the influence of their names and of their position to his public service. They thus showed their sense of the propriety of praising God; they gave the countenance of their example to public worship and praise; and the benefits which they received in answer to prayer showed the propriety and advantage of thus publicly acknowledging God.
And he answered them - They did not call upon him in vain. He heard their prayers. He bestowed blessings on them in connection with their worship. It was not a useless thing to praise and worship him. The worship of God is thus commended to us not merely from the propriety of the act itself, but from its advantages. It is unnecessary to refer to particular instances in the history of these people when their prayers were answered. Their lives were full of such instances - as the lives of all who truly call upon God are now. If a man who prays could "see" all that comes to him every day in answer to prayer - all the things bestowed which he had "desired" in prayer, and which would not have been conferred on him if he had not prayed, there would no longer be any doubt on the question whether God answers prayer.
7
Psalm 99:7
繁體中文
「他在雲柱中對他們說話」——祂對古時的人說話，對那些求告祂名的人說話。若按字面理解為神在「雲柱」——那引領以色列人走過曠野的柱子——中對「撒母耳」說話，是不可能的，除非把那詞理解為廣義，指「Shechinah」（舍金納）——神同在的可見記號——那停駐在約櫃之上的雲。這裏的思想是：神在古時從雲——祂同在的記號——向祂的百姓說話；祂與他們相交；祂垂聽他們的禱告；祂賜給他們誡命；祂為他們施行介入；因此他們敬拜祂並不是徒然的。這一切對撒母耳是真實的——對今日求告神的人也是真實的——正如對摩西和亞倫是真實的一樣。
「他們遵守他的法度……」——他們遵行了祂的律法，祂也這樣垂聽並應允他們。
Original anglais
He spake unto them in the cloudy pillar - He spake to the men of other times; to those who called upon his name. It cannot be meant literally that he spake to "Samuel" from the "cloudy pillar" - the pillar which guided the Israelites in the wilderness, unless that term be understood in the general sense as denoting the "Shechinah" - the visible symbol of the divine presence - the cloud that rested on the ark. The idea is, that God his people in ancient times from the cloud - the symbol of his presence; that he communed with them; that he heard their prayers; that he gave them his commandments; that he interposed in their behalf, and that it was not a vain thing that they worshipped him. All this was as true of Samuel - it is as true now of those who call upon God - as it was of Moses and Aaron.
They kept his testimonies ... - They obeyed his laws, and he thus heard and answered them.
8
Psalm 99:8
繁體中文
「耶和華－我們的神啊，你應允他們」 — 這裡著眼於神是「我們的」神；意即如今敬拜他的人使用這樣的稱呼，目的正是要在人前來靠近他寶座時給予鼓勵。「我們」所敬拜的神，正是「他們」從前所敬拜的那一位；他既曾應允他們，我們便可以確信，他也必應允我們。
「你是赦免他們的神」 — 他們並非完全人；他們是罪人；他們常常得罪你，你卻仍應允他們，向他們施憐憫。
「卻按他們所行的報應他們」 — 儘管你對他們的敗行顯明了你的不悅；儘管你在審判中表明你向他們懷怒，你卻仍應允他們。他們雖是罪人，你雖屢次對他們的行為顯明不悅，你卻仍垂聽他們的禱告，賜福給他們。
「他們所行的」 — 譯作「所行的」的希伯來文一詞，意指工作、行為、作為、行徑。它在這裡的意思是他們所行的事——他們的罪。經文並沒有暗指他們所行的事有何特別的技巧或「詭詐」——彷彿他們「發明」或找出了某種新的犯罪方式似的。
Original anglais
Thou answeredst them, O Lord our God - The reference here is to God as "our" God; that is, the language used by those who now worship him is designed to give encouragement in approaching his throne. The God that "we" worship is the same that "they" worshipped; and as he answered them, we may feel assured that he will answer us.
Thou wast a God that forgavest them - They were not perfect; they were sinners; they often offended thee, and yet thou didst answer them, and show them mercy.
Though thou tookest vengeance - Though thou didst manifest thy displeasure at their misconduct; though thou in thy judgments didst show that thou wast displeased with them; nevertheless thou didst answer them. Sinners as they were, and often as thou didst show thy displeasure at their conduct, yet thou didst hear their prayers and bless them.
Of their inventions - The Hebrew word denotes work, deed, doing, conduct. It means here what they did - their sins. There is no allusion to any special art or "cunning" in what they did - as if they had "invented" or found out some new form of sin.
9
Psalm 99:9
繁體中文
「你們要尊崇耶和華－我們的神」——見 Psalm 99:5 的註釋。
「在他的聖山下拜」——在 Psalm 99:5，這裡作「在他的腳凳前」。這「聖山」指錫安，乃全國敬拜的中心。
「因為耶和華－我們的神本為聖」——見 Psalm 99:5 的註釋。這話恰當地結束本篇詩，明確而莊嚴地陳明：耶和華是聖潔的神，這乃是人當敬拜他的理由。這在任何時候都是敬拜與頌讚的至高理由。
Original anglais
Exalt the Lord our God - See the notes at Psalm 99:5.
And worship at his holy hill - In Psalm 99:5, this is, "at his footstool." The "holy hill" refers to Zion, as the seat of the national worship.
For the Lord our God is holy - See Psalm 99:5. This appropriately closes the psalm, by a distinct and solemn statement that the fact that Yahweh is a holy God is a reason for worshipping him. This is at all times the highest reason for adoration and praise.
這篇詩在其總體性質與宗旨上，與前面的幾篇（Psalm 95-98）以及隨後的一篇（Psalm 100:1-5）緊密相連，構成一個相連的組合或系列。其總主題是耶和華的王權，或說因祂作王、祂是君王這事實而來的讚美的根基。作為這一讚美的根基，這一組詩篇提到祂的屬性；提到祂在創造之工中所行的；提到祂為祂子民所行的；以及祂終必治理全地、在人間施行公義審判的確定性。
這篇詩由以下部分構成：
一、陳明耶和華作王這一事實，以及這事當在世上造成深刻的印象；萬民當戰抖，大地當震動（Psalm 99:1）。
二、其原因，即祂為何當受世人敬畏敬拜的理由（Psalm 99:2-9）。這些理由有二：
（1）第一個源於祂是聖潔而公義的神，因此配受普世的敬拜（Psalm 99:2-5）。
（2）第二個源於祂為祂子民所行的：在患難之時，當摩西、亞倫、撒母耳求告祂名時，祂憐憫地介入；源於祂在祂的子民向祂呼求時應允了他們；並源於祂行事的方式（Psalm 99:6-9）。祂在雲柱中已顯明自己隨時預備垂聽他們、保護他們，祂應允了他們的懇求，並赦免了他們。祂沒有把他們全然掃除或剪除，而是寬容了他們，向他們施了憐憫。