Commentaire par chapitre
Psalms Chapitre 103
서론
Sans titre
简体中文
Original anglais
This psalm calls more for devotion than exposition; it is a most excellent psalm of praise, and of general use. The psalmist, I. Stirs up himself and his own soul to praise God (Ps 102:1,2) for his favour to him in particular (Ps 102:3-5), to the church in general, and to all good men, to whom he is, and will be, just, and kind, and constant (Ps 102:6-18), and for his government of the world, Ps 102:19. II. He desires the assistance of the holy angels, and all the works of God, in praising him, Ps 102:20-22. In singing this psalm we must in a special manner get our hearts affected with the goodness of God and enlarged in love and thankfulness.
1-5
Cheerful Praise
简体中文
欢欣的赞美
大卫的诗。
¹ 我的心哪，你要称颂耶和华；凡在我里面的，也要称颂他的圣名。
² 我的心哪，你要称颂耶和华，不可忘记他的一切恩惠。
³ 他赦免你的一切罪孽，医治你的一切疾病。
⁴ 他救赎你的命脱离死亡，以仁爱和慈悲为你的冠冕。
⁵ 他用美物使你所愿的得以知足，以致你如鹰返老还童。
大卫在此与自己心交谈；如此自语、激发自己的心向善的，并非愚人。请看，
一、他如何激发自己去尽赞美的本分（诗103:1-2）。1. 当称颂、当说好话的，是耶和华；因为一切美善之源乃他，无论河道或蓄水池为何；我们当将赞美 consecrate 给他的名——他的圣名，「在他可记念的圣名上感恩」。2. 当用来称颂神的，是心，并「我们里面的一切」。我们若不在宗教表现上用心，便算不得什么；若我们里面的人，不，若「我们里面的一切」不参与其中，便毫无意义。这工需要里面的人、全人，而这一切还嫌太少。3. 为要我们向神献上赞美，必须对他所赐的怜悯有感恩的记念：「不可忘记他的一切恩惠」。我们若不为它们感谢，便是忘记了它们；这是不义，也是忘恩，因为神的一切恩惠中多有可记念之处。「我的心哪！说来惭愧，你已经忘了他许多恩惠；但你总不至于全然忘记，因你本不该忘记其中任何一件。」
二、他如何为自己预备充足的赞美材料，且极其感人：「来吧，我的心，思想神为你所行的事。」1. 「他已赦免你的罪（诗103:3）；他赦免了，并且『赦免』你『一切的罪孽』。」这事首先被提及，因为借着罪的赦免，那阻挡美物临到我们的障碍被除去了，我们又得恢复神的面——他将美物赐给我们。试想那干犯是何等——是罪孽，却蒙赦免；试想那干犯何其多，却尽都赦免。「他赦免了我们一切的过犯。」这是持续的作为；他仍在赦免，正如我们仍在犯罪、仍在悔改。2. 「他已治愈你的病。」本性的败坏是灵魂的病；是它的失调，又威胁它的死。这在成圣中被治愈；罪被治死，病便得医；虽复杂，却尽都痊愈。我们的案是死罪，神却借赦免救我们性命；我们的病是绝症，神却借医治救我们性命。这两样并行；因为论到神，他的工完全，并非半途而废；神若借赦免之怜悯除去罪孽的罪债，也必借更新之恩打破罪的权势。基督若作任何灵魂的公义，他便成了圣洁（林前1:30）。3. 「他已救你脱离危险。」人之性命危险，不仅因他的罪或他的病，也因他仇敌的权能；所以我们在此也经历神的良善：「他救赎你的命脱离死亡」（诗103:4），脱离那灭命的，「脱离阴间」（迦勒底文如此），脱离第二次的死。「灵魂的救赎甚为宝贵」；我们不能成就，所以更感激那为我们成全的神恩，并那位为我们「成了永远赎罪之事」的。见伯33:24、28。4. 「他不仅救你脱离死亡与毁灭，更使你真正、完全地有福——有尊荣、有喜乐、有长寿。」（1）「他赐你真正的、极大的尊荣，不亚于冠冕：他以仁爱和慈悲为你的冠冕」；贫穷的灵魂所能得的尊荣，还有比被高举进入神的爱与恩惠更大的吗？「他一切圣徒都有这尊荣。」荣耀的冠冕岂不就是神的恩惠吗？（2）「他赐你真正的喜乐：『他用美物使你所愿的得以知足』」（诗103:5）；惟有神的恩惠与恩典能满足灵魂，配合它的容量，供应它的需要，回应它的愿望。除了神的智慧，无人能「充满它的宝库」（箴8:21）；别的事物只能使人腻，却不能使人足（传6:7，赛55:2）。（3）「他赐你长寿的盼望与凭据：『你如鹰返老还童』。」鹰寿长，据博物学家说，它将近百岁时，脱尽所有羽毛（它每年换羽之时确实大体更换），新羽又生，于是重返青春。当神借他圣灵的恩典与安慰，使他的百姓从衰败中复苏，并以新生命与新喜乐充满他们——这就是他们永生永福的凭据——那时便可说他们「如鹰返老还童」（伯33:23）。
Original anglais
Cheerful Praise
A psalm of David.
¹ Bless the LORD, O my soul: and all that is within me, bless his holy name.
² Bless the LORD, O my soul, and forget not all his benefits:
³ Who forgiveth all thine iniquities; who healeth all thy diseases;
⁴ Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies;
⁵ Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle's.
David is here communing with his own heart, and he is no fool that thus talks to himself and excites his own soul to that which is good. Observe,
I. How he stirs up himself to the duty of praise, Ps 103:1,2. 1. It is the Lord that is to be blessed and spoken well of; for he is the fountain of all good, whatever are the channels or cisterns; it is to his name, his holy name, that we are to consecrate our praise, giving thanks at the remembrance of his holiness. 2. It is the soul that is to be employed in blessing God, and all that is within us. We make nothing of our religious performances if we do not make heart-work of them, if that which is within us, nay, if all that is within us, be not engaged in them. The work requires the inward man, the whole man, and all little enough. 3. In order to our return of praises to God, there must be a grateful remembrance of the mercies we have received from him: Forget not all his benefits. If we do not give thanks for them, we do forget them; and that is unjust as well as unkind, since in all God's favours there is so much that is memorable. "O my soul! to thy shame be it spoken, thou hast forgotten many of his benefits; but surely thou wilt not forget them all, for thou shouldst not have forgotten any."
II. How he furnishes himself with abundant matter for praise, and that which is very affecting: "Come, my soul, consider what God has done for thee." 1. "He has pardoned thy sins (Ps 103:3); he has forgiven, and does forgive, all thy iniquities." This is mentioned first because by the pardon of sin that is taken away which kept good things from us, and we are restored to the favour of God, which bestows good things on us. Think what the provocation was; it was iniquity, and yet pardoned; how many the provocations were, and yet all pardoned. He has forgiven all our trespasses. It is a continued act; he is still forgiving, as we are still sinning and repenting. 2. "He has cured thy sickness." The corruption of nature is the sickness of the soul; it is its disorder, and threatens its death. This is cured in sanctification; when sin is mortified, the disease is healed; though complicated, it is all healed. Our crimes were capital, but God saves our lives by pardoning them; our diseases were mortal, but God saves our lives by healing them. These two go together; for, as for God, his work is perfect and not done by halves; if God take away the guilt of sin by pardoning mercy, he will break the power of it by renewing grace. Where Christ is made righteousness to any soul he is made sanctification, 1Co 1:30. 3. "He has rescued thee from danger." A man may be in peril of life, not only by his crimes, or his diseases, but by the power of his enemies; and therefore here also we experience the divine goodness: Who redeemed thy life from destruction (Ps 103:4), from the destroyer, from hell (so the Chaldee), from the second death. The redemption of the soul is precious; we cannot compass it, and therefore are the more indebted to divine grace that has wrought it out, to him who has obtained eternal redemption for us. See Job 33:24,28. 4. "He has not only saved thee from death and ruin, but has made thee truly and completely happy, with honour, pleasure, and long life." (1.) "He has given thee true honour and great honour, no less than a crown: He crowns thee with his lovingkindness and tender mercies;" and what greater dignity is a poor soul capable of than to be advanced into the love and favour of God? This honour have all his saints. What is the crown of glory but God's favour? (2.) "He has given thee true pleasure: He satisfies thy mouth with good things" (Ps 103:5); it is only the favour and grace of God that can give satisfaction to a soul, can suit its capacities, supply its needs, and answer to its desires. Nothing but divine wisdom can undertake to fill its treasures (Pr 8:21); other things will surfeit, but not satiate, Ec 6:7, Isa 55:2. (3.) "He has given thee a prospect and pledge of long life: Thy youth is renewed like the eagle's." The eagle is long-lived, and, as naturalists say, when she is nearly 100 years old, casts all her feathers (as indeed she changes them in a great measure every year at moulting time), and fresh ones come, so that she becomes young again. When God, by the graces and comforts of his Spirit, recovers his people from their decays, and fills them with new life and joy, which is to them an earnest of eternal life and joy, then they may be said to return to the days of their youth, Job 33:23.
6-18
Goodness and Compassion of God
简体中文
神的良善与怜悯
⁶ 耶和华施行公义，为一切受屈的人伸冤。 ⁷ 他使摩西知道他的法则，使以色列人晓得他的作为。 ⁸ 耶和华有怜悯，有恩典，不轻易发怒，且有丰盛的慈爱。 ⁹ 他不长久责备，也不永远怀怒。 ¹⁰ 他没有按我们的罪过待我们，也没有照我们的罪孽报应我们。 ¹¹ 天离地何等的高，他的慈爱向敬畏他的人也是何等的大。 ¹² 东离西有多远，他叫我们的过犯离我们也有多远。 ¹³ 父亲怎样怜恤他的儿女，耶和华也怎样怜恤敬畏他的人。 ¹⁴ 因为他知道我们的本体，思念我们不过是尘土。 ¹⁵ 至于世人，他的日子如草一样；他发旺如野地的花， ¹⁶ 经风一吹，便归无有；他原来的处所也不再认识他。 ¹⁷ 但耶和华的慈爱归于敬畏他的人，从亘古到永远；他的公义也归于子子孙孙， ¹⁸ 就是那些遵守他的约、记念他的训词而遵行的人。
诗人在此之前只是回顾自己的经历，从中取得赞美的题材；此处他放眼四顾，留意神向别人所施的恩惠；因为我们当在他们中间喜乐，又为他们感恩，因为一切圣徒都同在一张席上得喂养，同享一样的福气。
一、神诚然向一切人都是良善的（诗103:6）：他「施行公义」，不仅为自己的百姓，更为「一切受屈的人」；因为即使在寻常的护理中，他也是受屈无辜者的保护者，并要以这种或那种方式，为受欺压的人向欺压者辩屈。使骄傲人降卑、使无助人得帮助，乃是他的尊荣。
二、他特别地向以色列人——向每一个真以色列人，就是清心正直的人——施良善。
1. 他已向我们启示了他自己和他的恩典（诗103:7）：「他使摩西知道他的法则」，又借他「使以色列人晓得他的作为」，不仅借他的杖向当时活着的人如此行，更借他的笔向后代如此行。当知道，神的启示是教会所蒙神恩中首先的、最大的之一；因为神借启示他自己而领我们归回他自己，又借赐我们知识而赐我们一切美善。他已「使我们晓得他的作为和他的法则」（意即他的本性，以及他待人之法），使我们既知道对他当有何观念，又知道对他当有何期望；哈蒙德博士[Dr. Hammond]如此解释。或可把他的「法则」理解为他的命令，就是他要求我们行在其中的道；把他的「作为」或「设计」（原文之意）理解为他关于我们所要作的应许和旨意。神待我们何等坦白。
2. 他向我们从来不严苛严厉，反而始终柔和、满有怜悯、乐于赦免。
（1）他的本性如此（诗103:8）：「耶和华有怜悯，有恩典」；这就是他在何烈山向摩西所宣告的他的「法则」，那时他如此宣告他的名（出34:6-7），作为对摩西所求的答复（出33:13）：「求你将你的道指示我，使我可以认识你。」神说：赦免罪乃是我的道。〔1〕他不轻易发怒，诗103:8。他「不轻易发怒」，不苛察我们的过犯，也不趁机抓住把柄。他对那些极其惹动他的人长久宽容，迟延刑罚，为要留出悔改的余地，并不迅速执行他律法的判决；他若非「有丰盛的慈爱」——怜悯之父——便不能如此「不轻易发怒」。〔2〕他不长久发怒；因为（诗103:9）「他不长久责备」，虽然我们常常得罪，应受责备。他虽借护理的责备、并我们良心的责备，向我们表明他对我们罪的不悦，因此而使我们忧愁，他却必怜悯，不会一直让我们留在痛苦惊恐之中——不，连为我们的罪也不如此——而是在「奴仆的心」之后，赐下「儿子的心」。那些常常责备人、每事都责备、永不知止的人，何等与神不相像！神若如此待我们，我们将如何呢？他「不永远怀怒」于自己的百姓，倒要以「永远的慈爱」招聚他们，赛54:8、57:16。
（2）我们也如此经历他；我们自己必须承认「他没有按我们的罪过待我们」，诗103:10。圣经论及神的怜悯甚多，我们都可以为我们盖印说这是真的——我们已亲身经历。他若不是忍耐之神，我们早就在地狱里了；但「他也没有照我们的罪孽报应我们」；知道罪所该得的人必如此说。他未曾按我们所当得的灾祸降下，也未曾剥夺我们所失去的安慰——这当使我们对罪看得更坏，而非更好；因为「他的恩慈是领我们悔改」，罗2:4。
3. 他已赦免了我们的罪，不仅我的「罪孽」（诗103:3），更我们的「过犯」（诗103:12）。虽然我们当就自己借着神赦罪之怜悯所得的益处而得安慰，却当为别人借此所得的益处而荣耀他。请观察：（1）神怜悯那超越的丰盛（诗103:11）：「天离地何等的高」（如此之高，地在那广阔的穹苍中不过一点），神的怜悯也超过那些最敬畏他之人的功劳——如此超越，二者之间全无比例；人最好的本分行为也不能要求神最小的恩待作为债务；所以雅各的一切后裔必与他一同承认自己「小于神一切的怜悯」，创32:10。请留意，神的怜悯向「敬畏他的人」是如此大，并非向那戏弄他的人。我们当敬畏耶和华和他的慈爱。（2）他赦免的丰盛——这是他怜悯之丰盛的凭据（诗103:12）：「东离西有多远」（这两极是世界最广的两处，因全为人所知、所居，地理学家也按那方向计算经度），「他叫我们的过犯离我们也有多远」，所以它们永不再归在我们身上，也不再在审判中起来攻击我们。信徒的罪必不再被记念，不向他们提起；它们必被寻找却寻不见。我们若彻底离弃它们，神必彻底赦免它们。
4. 他怜恤了我们的忧伤，诗103:13-14。请观察：（1）他怜恤谁——「敬畏他的人」，意即一切善人；他们在这世上因他们生来所受、重生又受的苦楚，可能成为怜恤的对象。或可指那些尚未领受「儿子的心」、却仍「因他的话战兢」的人；他怜恤他们，耶31:18、20。（2）他如何怜恤——「父亲怎样怜恤他的儿女」，并按机会向他们行善。神是敬畏他之人的父，认他们为儿女，并如父亲般怜恤他们。父亲怜恤知识软弱的儿女，教训他们；怜恤顽梗的儿女，容忍他们；怜恤生病的儿女，安慰他们（赛66:13）；怜恤跌倒的儿女，扶他们起来；怜恤得罪的儿女，在他们顺服之时赦免他们；怜恤受屈的儿女，为他们伸冤；「耶和华也怎样怜恤敬畏他的人」。（3）他为何怜恤——「因为他知道我们的本体」。他大有理由知道我们的本体，因为他造了我们；他既亲自用尘土造人，便「思念我们不过是尘土」——不仅按构造如此，也按判决如此。「你本是尘土」。他顾念我们身体的软弱和灵魂的愚昧，知道我们能做的何等少，便相应地期待我们；知道我们能担的何等少，便相应地加在我们身上；这一切都显出他怜悯的柔和。
5. 他使他的约之怜悯永远长存，借此为我们的软弱预备了救济，诗103:15-18。请在此看：（1）人命何等短暂，又何等无常。甚至伟人和善人的命也是如此，他们的伟大或善良都不能改变其性质：「至于世人，他的日子如草一样」，草从地里长出，仅仅在地上面升起一点，不久便枯干归回地里。见赛40:6-7。人在他最佳状态之时，似乎比草稍强；他茂盛，看起来华美；然而那时他也不过「如野地的花」，虽与草略有区别，却要与草一同枯干。园中的花通常更精选、更有价值，虽本性枯干，却因有园墙和园丁的照顾而较能持久；野地的花（在此将生命比作它）不仅本性枯干，更暴露于寒风之下，又易被田野的兽折断、践踏。人的生命不仅本身消耗，其终结更可能因千百意外之事而提前。当花在完美之时，一阵看不见、未料到的风「经风一吹，便归无有」；它垂头、落叶、再萎缩入地里，「他原来的处所」——曾经以它为荣之处——「也不再认识他」。人就是这样：神顾念这事，便怜恤他；愿人也顾念这事而谦卑，向这世界死，并思想另一世界。（2）神对他百姓的怜悯何等长久、何等持久（诗103:17-18）；这怜悯比他们的寿命更长，并要存留到他们的现今境况之后。请观察：〔1〕这怜悯所属之人的描述。他们是敬畏神的人，是从原则出发、真正敬虔的人。第一，他们过信心的生活；因为他们「遵守他的约」；他们既抓住它，便持守它、紧握它、不肯放手。他们视之为宝，视之为分，出全世界也不换，因为这是他们的生命。第二，他们过顺服的生活；他们「记念他的训词而遵行」，否则便不算「遵守他的约」。只有那对神的命令有良心的人，才能得神应许的益处。请看谁是那有好的记性、又有「好的悟性」（诗111:10）的人——就是那「记念」神「训词」「而遵行」、并被其管理的人。〔2〕属于这些人的怜悯之持续；这怜悯比他们在地上的寿命更长，所以他们不必因寿命短促而烦恼，因为死亡本身也不会缩短或侵犯他们的福乐。神的怜悯胜于生命，因为它比生命活得更久。第一，对他们不灭的灵魂；对他们，「耶和华的慈爱」「从亘古到永远」——在创世之前的拣选中、在世界不再有时的得荣耀中，从其议会中永远到其后果中永远；因为他们预定得「基业」（弗1:11），并「仰望主——主耶稣——的怜悯，直到永生」。第二，对他们的后裔，这后裔要被保守到末时（诗102:28）：「他的公义」——他应许的真实——必「归于子子孙孙」；只要他们跟随他们先祖的敬虔脚踪，「遵守他的约」如他们所行，怜悯便要向他们存留，直到「千代」。
Original anglais
Goodness and Compassion of God
⁶ The LORD executeth righteousness and judgment for all that are oppressed.
⁷ He made known his ways unto Moses, his acts unto the children of Israel.
⁸ The LORD is merciful and gracious, slow to anger, and plenteous in mercy.
⁹ He will not always chide: neither will he keep his anger for ever.
¹⁰ He hath not dealt with us after our sins; nor rewarded us according to our iniquities.
¹¹ For as the heaven is high above the earth, so great is his mercy toward them that fear him.
¹² As far as the east is from the west, so far hath he removed our transgressions from us.
¹³ Like as a father pitieth his children, so the LORD pitieth them that fear him.
¹⁴ For he knoweth our frame; he remembereth that we are dust.
¹⁵ As for man, his days are as grass: as a flower of the field, so he flourisheth.
¹⁶ For the wind passeth over it, and it is gone; and the place thereof shall know it no more.
¹⁷ But the mercy of the LORD is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children;
¹⁸ To such as keep his covenant, and to those that remember his commandments to do them.
Hitherto the psalmist had only looked back upon his own experiences and thence fetched matter for praise; here he looks abroad and takes notice of his favour to others also; for in them we should rejoice and give thanks for them, all the saints being fed at a common table and sharing in the same blessings.
I. Truly God is good to all (Ps 103:6): He executes righteousness and judgment, not only for his own people, but for all that are oppressed; for even in common providence he is the patron of wronged innocency, and, one way or other, will plead the cause of those that are injured against their oppressors. It is his honour to humble the proud and help the helpless.
II. He is in a special manner good to Israel, to every Israelite indeed, that is of a clean and upright heart.
1. He has revealed himself and his grace to us (Ps 103:7): He made known his ways unto Moses, and by him his acts to the children of Israel, not only by his rod to those who then lived, but by his pen to succeeding ages. Note, Divine revelation is one of the first and greatest of divine favours with which the church is blessed; for God restores us to himself by revealing himself to us, and gives us all good by giving us knowledge. He has made known his acts and his ways (that is, his nature, and the methods of his dealing with the children of men), that they may know both what to conceive of him and what to expect from him; so Dr. Hammond. Or by his ways we may understand his precepts, the way which he requires us to walk in; and by his acts, or designs (as the word signifies), his promises and purposes as to what he will do with us. Thus fairly does God deal with us.
2. He has never been rigorous and severe with us, but always tender, full of compassion, and ready to forgive.
(1.) It is in his nature to be so (Ps 103:8): The Lord is merciful and gracious; this was his way which he made known unto Moses at Mount Horeb, when he thus proclaimed his name (Ex 34:6,7), in answer to Moses's request (Ex 33:13), I beseech thee, show me thy way, that I may know thee. It is my way, says God, to pardon sin. [1.] He is not soon angry, Ps 103:8. He is slow to anger, not extreme to mark what we do amiss nor ready to take advantage against us. He bears long with those that are very provoking, defers punishing, that he may give space to repent, and does not speedily execute the sentence of his law; and he could not be thus slow to anger if he were not plenteous in mercy, the very Father of mercies. [2.] He is not long angry; for (Ps 103:9) he will not always chide, though we always offend and deserve chiding. Though he signify his displeasure against us for our sins by the rebukes of Providence, and the reproaches of our own consciences, and thus cause grief, yet he will have compassion, and will not always keep us in pain and terror, no, not for our sins, but, after the spirit of bondage, will give the spirit of adoption. How unlike are those to God who always chide, who take every occasion to chide, and never know when to cease! What would become of us if God should deal so with us? He will not keep his anger for ever against his own people, but will gather them with everlasting mercies, Isa 54:8,57:16.
(2.) We have found him so; we, for our parts, must own that he has not dealt with us after our sins, Ps 103:10. The scripture says a great deal of the mercy of God, and we may all set to our seal that it is true, that we have experienced it. If he had not been a God of patience, we should have been in hell long ago; but he has not rewarded us after our iniquities; so those will say who know what sin deserves. He has not inflicted the judgments which we have merited, nor deprived us of the comforts which we have forfeited, which should make us think the worse, and not the better, of sin; for God's patience should lead us to repentance, Ro 2:4.
3. He has pardoned our sins, not only my iniquity (Ps 103:3), but our transgressions, Ps 103:12. Though it is of our own benefit, by the pardoning mercy of God, that we are to take the comfort, yet of the benefit others have by it we must give him the glory. Observe, (1.) The transcendent riches of God's mercy (Ps 103:11): As the heaven is high above the earth (so high that the earth is but a point to the vast expanse), so God's mercy is above the merits of those that fear him most, so much above and beyond them that there is no proportion at all between them; the greatest performances of man's duty cannot demand the least tokens of God's favour as a debt, and therefore all the seed of Jacob will join with him in owning themselves less than the least of all God's mercies, Ge 32:10. Observe, God's mercy is thus great towards those that fear him, not towards those that trifle with him. We must fear the Lord and his goodness. (2.) The fulness of his pardons, an evidence of the riches of his mercy (Ps 103:12): As far as the east is from the west (which two quarters of the world are of greatest extent, because all known and inhabited, and therefore geographers that way reckon their longitudes) so far has he removed our transgressions from us, so that they shall never be laid to our charge, nor rise up in judgment against us. The sins of believers shall be remembered no more, shall not be mentioned unto them; they shall be sought for, and not found. If we thoroughly forsake them, God will thoroughly forgive them.
4. He has pitied our sorrows, Ps 103:13,14. Observe, (1.) Whom he pities—those that fear him, that is, all good people, who in this world may become objects of pity on account of the grievances to which they are not only born, but born again. Or it may be understood of those who have not yet received the spirit of adoption, but are yet trembling at his word; those he pities, Jer 31:18,20. (2.) How he pities—as a father pities his children, and does them good as there is occasion. God is a Father to those that fear him and owns them for his children, and he is tender of them as a father. The father pities his children that are weak in knowledge and instructs them, pities them when they are froward and bears with them, pities them when they are sick and comforts them (Isa 66:13), pities them when they have fallen and helps them up again, pities them when they have offended, and, upon their submission, forgives them, pities them when they are wronged and gives them redress; thus the Lord pities those that fear him. (3.) Why he pities—for he knows our frame. He has reason to know our frame, for he framed us; and, having himself made man of the dust, he remembers that he is dust, not only by constitution, but by sentence. Dust thou art. He considers the frailty of our bodies and the folly of our souls, how little we can do, and expects accordingly from us, how little we can bear, and lays accordingly upon us, in all which appears the tenderness of his compassion.
5. He has perpetuated his covenant-mercy and thereby provided relief for our frailty, Ps 103:15-18. See here, (1.) How short man's life is and of what uncertain continuance. The lives even of great men and good men are so, and neither their greatness nor their goodness can alter the property of them: As for man, his days are as grass, which grows out of the earth, rises but a little way above it, and soon withers and returns to it again. See Isa 40:6,7. Man, in his best estate, seems somewhat more than grass; he flourishes and looks gay; yet then he is but like a flower of the field, which, though distinguished a little from the grass, will wither with it. The flower of the garden is commonly more choice and valuable, and, though in its own nature withering, will last the longer for its being sheltered by the garden wall and the gardener's care; but the flower of the field (to which life is here compared) is not only withering in itself, but exposed to the cold blasts, and liable to be cropped and trodden on by the beasts of the field. Man's life is not only wasting of itself, but its period may be anticipated by a thousand accidents. When the flower is in its perfection a blasting wind, unseen, unlooked for, passes over it, and it is gone; it hangs the head, drops the leaves, dwindles into the ground again, and the place thereof, which was proud of it, now knows it no more. Such a thing is man: God considers this, and pities him; let him consider it himself, and be humble, dead to this world and thoughtful of another. (2.) How long and lasting God's mercy is to his people (Ps 103:17,18): it will continue longer than their lives, and will survive their present state. Observe, [1.] The description of those to whom this mercy belongs. They are such as fear God, such as are truly religious, from principle. First, They live a life of faith; for they keep God's covenant; having taken hold of it, they keep hold of it, fast hold, and will not let it go. They keep it as a treasure, keep it as their portion, and would not for all the world part with it, for it is their life. Secondly, They live a life of obedience; they remember his commandments to do them, else they do not keep his covenant. Those only shall have the benefit of God's promises that make conscience of his precepts. See who those are that have a good memory, as well as a good understanding (Ps 111:10), those that remember God's commandments, not to talk of them, but to do them, and to be ruled by them. [2.] The continuance of the mercy which belongs to such as these; it will last them longer than their lives on earth, and therefore they need not be troubled though their lives be short, since death itself will be no abridgment, no infringement, of their bliss. God's mercy is better than life, for it will out-live it. First, To their souls, which are immortal; to them the mercy of the Lord is from everlasting to everlasting; from everlasting in the councils of it to everlasting in the consequences of it, in their election before the world was and their glorification when this world shall be no more; for they are predestinated to the inheritance (Eph 1:11) and look for the mercy of the Lord, the Lord Jesus, unto eternal life. Secondly, To their seed, which shall be kept up to the end of time (Ps 102:28): His righteousness, the truth of his promise, shall be unto children's children; provided they tread in the steps of their predecessors' piety, and keep his covenant, as they did, then shall mercy be preserved to them, even to a thousand generations.
19-22
Cheerful Praise
简体中文
欢然的赞美
¹⁹ 耶和华在天上立定宝座；他的国统管万有。 ²⁰ 听从耶和华命令、成全他旨意、有大能力的天使，都要称颂耶和华。 ²¹ 你们作他的诸军，作他的仆役，行他所喜悦的，都要称颂耶和华。 ²² 你们一切被他造的，在他所治理的各处，都要称颂耶和华。我的心哪，你要称颂耶和华。
这里有，一、普遍护理之真理的陈述（诗 103:19）。他既以应许和约保证了那独特之民的幸福，便以普通的护理来维系人类的秩序和整个世界。「耶和华有他自己的宝座」——荣耀的宝座、治理的宝座。造万物的主也治理万物，并都凭他权能的话而行：「他立定宝座」，把它坚定、建立，使它不能被摇撼；他预先定规了他治理的一切尺度，并照自己旨意之谋略行作万事。他在「天上」——在我们之上、在我们眼目之外——「立定」宝座；因为他「将他的宝座面铺张于云上」（伯 26:9），然而他自己却能「透过密云判断」（伯 22:13）。因此「天」被称为「掌权的」（但 4:26〔原文 4:23〕）；我们被引导想到这事，是因为甚至可见的天对这地也有影响——它们的「管治」（伯 38:33；创 1:16）。然而神的宝座虽在天上——他在那里设朝，我们也当在那里向他求告（「我们在天上的父」），但「他的国统管万有」。他留意这低下世界一切的居民和一切的事务，并照他旨意的谋略安排一切人和事，归于他自己的荣耀（但 4:35）：「他的国统管」一切君王和一切国度，从他再没有豁免的管辖。
二、由之推论出当尽普遍赞美的本分：若都在神的治理之下，便都当向他进贡。1. 当让圣天使赞美他（诗 103:20,21）：「他的天使啊，要称颂耶和华」；又说：「他的诸军啊……他的仆役啊，要称颂耶和华。」大卫既已激发自己和别人赞美神，便在此结尾呼召天使也如此行——并非他们需要我们的激动才赞美神，他们乃是不断如此行；他这样表达自己对神的崇高评价，认为他配得圣天使的敬拜；又以此考量激励自己和别人尽此本分——这本分正是天使的工；并在自己在这本分上的软弱和缺失中得着安慰——因为有一世界圣洁的天使，住在神的家中，仍不断赞美他。简言之，蒙福的天使是蒙福之神的荣耀侍从。请观察，（1）他们何等称职于所居之职。他们有能力，因他们「有大能力」；他们「力大」（原文如此）——他们能成全大事，并在工作不倦。他们也甘愿如他们能干：他们甘愿知道他们的工，因为他们「听从他话语的声音」——他们站着等候他们伟大之主的任命和指示，并「常看见他面」（太 18:10），好叫他们得着他心意的第一个表示。他们甘愿作他们的工：「成全他旨意」（诗 103:20）；「行他所喜悦的」（诗 103:21）；他们不为任何神圣命令争辩，而是甘心着手执行。他们也不迟延，而是飞快地行：「他们听见耶和华的声音，就成全他的命令」；哈蒙德博士[Dr. Hammond]如此解。「听命胜于献祭」；因为天使听命，却不献祭。（2）他们的服事是什么。他们是「他的天使」、「他的仆役」——「他的」，因为他造了他们，又为他们自己造了他们；「他的」，因为他使用他们，虽然他并不需要他们；「他的」，因他是他们的主、他们的主人；他们属于他，他随己意使用他们。一切受造之物都是他的仆役，但不像那些在他荣耀面前侍立的天使。士兵、海员、一切好臣民服事君王，却不像朝臣、不像国家大臣和家臣那样服事。〔1〕天使偶尔在这低下世界里服事神：他们「成全他的命令」，办他的差事（但 9:21），打他的仗（王下 6:17），又为他百姓的益处效力（来 1:14）。〔2〕他们在上面的世界「不断赞美他」：他们早早开始如此行（伯 38:7），这仍是他们的本业——他们「昼夜」不息（启 4:8）。神有这样的侍从是他的荣耀，但他更大的荣耀是：他既不需要他们，也不因他们得益。2. 当让「一切他所造的」都赞美他（诗 103:22），就是在他「所治理的各处」——因为他们既是他造的，便在他的治理之下；他们被造、被治，为要「作他的名，作他的赞美」。「一切他所造的」，意即世上各处的一切世人，都当赞美神；不，连低等的受造之物也是神的作为，都当赞美他——客观地赞美他，纵然他们不能实际赞美他（诗 145:10）。然而这一切并不使大卫免除赞美神的责任，反倒更激发他乐意如此行，好叫他在这一合奏中有分；因为他以「我的心哪，你要称颂耶和华」作结，正如他在开头所行（诗 103:1）。称颂神、将荣耀归他，必须是我们一切事奉的头与尾，阿拉法与俄梅戛。他以「我的心哪，你要称颂耶和华」开始，及至他作完了这篇为他尊荣而写的、所唱的优美诗篇，他并不是说：「如今我的心哪，你已经称颂过耶和华了，可以坐下安息了」；乃是说：「我的心哪，你要称颂耶和华」——还要更多更多。我们尽心事奉神已尽了许多，仍当激发自己作更多。神的赞美是一个永无穷尽的题目；所以我们必不可以为这工已经作成，直到我们到了天上——在那里这工要永远在作。
Original anglais
Cheerful Praise
¹⁹ The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all.
²⁰ Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.
²¹ Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure.
²² Bless the LORD, all his works in all places of his dominion: bless the LORD, O my soul.
Here is, I. The doctrine of universal providence laid down, Ps 103:19. He has secured the happiness of his peculiar people by promise and covenant, but the order of mankind, and the world in general, he secures by common providence. The Lord has a throne of his own, a throne of glory, a throne of government. He that made all rules all, and both by a word of power: He has prepared his throne, has fixed and established it that it cannot be shaken; he has afore-ordained all the measures of his government and does all according to the counsel of his own will. He has prepared it in the heavens, above us, and out of sight; for he holds back the face of his throne, and spreads a cloud upon it (Job 26:9); yet he can himself judge through the dark cloud, Job 22:13. Hence the heavens are said to rule (Da 4:26), and we are led to consider this by the influence which even the visible heavens have upon this earth, their dominion, Job 38:33, Ge 1:16. But though God's throne is in heaven, and there he keeps his court, and thither we are to direct to him (Our Father who art in heaven), yet his kingdom rules over all. He takes cognizance of all the inhabitants, and all the affairs, of this lower world, and disposes all persons and things according to the counsel of his will, to his own glory (Da 4:35): His kingdom rules over all kings and all kingdoms, and from it there is no exempt jurisdiction.
II. The duty of universal praise inferred from it: if all are under God's dominion, all must do him homage.
1. Let the holy angels praise him (Ps 103:20,21): Bless the Lord, you his angels; and again, Bless the Lord, all you his hosts, you ministers of his. David had been stirring up himself and others to praise God, and here, in the close, he calls upon the angels to do it; not as if they needed any excitement of ours to praise God, they do it continually; but thus he expresses his high thoughts of God as worthy of the adorations of the holy angels, thus he quickens himself and others to the duty with this consideration, That it is the work of angels, and comforts himself in reference to his own weakness and defect in the performance of this duty with this consideration, That there is a world of holy angels who dwell in God's house and are still praising him. In short, the blessed angels are glorious attendants upon the blessed God. Observe, (1.) How well qualified they are for the post they are in. They are able; for they excel in strength; they are mighty in strength (so the word is); they are able to bring great things to pass, and to abide in their work without weariness. And they are as willing as they are able; they are willing to know their work; for they hearken to the voice of his word; they stand expecting commission and instructions from their great Lord, and always behold his face (Mt 18:10), that they may take the first intimation of his mind. They are willing to do their work: They do his commandments (Ps 103:20); they do his pleasure (Ps 103:21); they dispute not any divine commands, but readily address themselves to the execution of them. Nor do they delay, but fly swiftly: They do his commandments at hearing, or as soon as they hear the voice of his word; so Dr. Hammond. To obey is better than sacrifice; for angels obey, but do not sacrifice. (2.) What their service is. They are his angels, and ministers of his—his, for he made them, and made them for himself—his, for he employs them, though he does not need them—his, for he is their owner and Lord; they belong to him and he has them at his beck. All the creatures are his servants, but not as the angels that attend the presence of his glory. Soldiers, and seamen, and all good subjects, serve the king, but not as the courtiers do, the ministers of state and those of the household. [1.] The angels occasionally serve God in this lower world; they do his commandments, go on his errands (Da 9:21), fight his battles (2Ki 6:17), and minister for the good of his people, Heb 1:14. [2.] They continually praise him in the upper world; they began betimes to do it (Job 38:7), and it is still their business, from which they rest not day nor night, Re 4:8. It is God's glory that he has such attendants, but more his glory that he neither needs them nor is benefited by them.
2. Let all his works praise him (Ps 103:22), all in all places of his dominion; for, because they are his works, they are under his dominion, and they were made and are ruled that they may be unto him for a name and a praise. All his works, that is, all the children of men, in all parts of the world, let them all praise God; yea, and the inferior creatures too, which are God's works also; let them praise him objectively, though they cannot praise him actually, Ps 145:10. Yet all this shall not excuse David from praising God, but rather excite him to do it the more cheerfully, that he may bear a part in this concert; for he concludes, Bless the Lord, O my soul! as he began, Ps 103:1. Blessing God and giving him glory must be the alpha and the omega of all our services. He began with Bless the Lord, O my soul! and, when he had penned and sung this excellent hymn to his honour, he does not say, Now, O my soul! thou hast blessed the Lord, sit down, and rest thee, but, Bless the Lord, O my soul! yet more and more. When we have done ever so much in the service of God, yet still we must stir up ourselves to do more. God's praise is a subject that will never be exhausted, and therefore we must never think this work done till we come to heaven, where it will be for ever in the doing.
本篇所求于人的,是敬虔之心多于讲解;它是一首最卓越的赞美诗,用途极广。本篇结构如下:一、诗人激发自己与自己的心赞美神(诗103:1,2),因他待诗人自己的恩眷(诗103:3-5),因他待教会普遍的恩眷,并待一切善人——他待他们公义、恩慈、恒久(诗103:6-18),又因他治理世界(诗103:19);二、他渴望圣天使与神一切作为的辅助来赞美他(诗103:20-22)。我们唱这首诗时,当特别使我们的心被神的良善所感,并在爱与感恩中宽广。