서론
Psalm 100 Introduction
繁體中文
英語原文
This psalm - so beautiful - so grand - so often sung in all lands and languages - completes this "group" of psalms respecting the reign of God, or the reasons for praise as derived from the fact that he reigns. In the previous psalms in this group Psalm 95-99 the call to praise had been in some respects local and particular; in this, it is universal. All lands are called on to praise him; all people to worship him as God. The "ground" of this, as stated in the psalm, is that he is their "Maker;" that he is the Creator of all. As all have derived their being from him, they are called on to praise him as their common Creator and Father. So far as the reason here referred to is a ground for praise and worship, it applies to all people now. The nations - the people of the earth - are one. However much they may differ in complexion, in language, in customs, in religion, they have all been formed by the same God; they are all of one family; they are all entitled to the same privileges; they may all have the same access to his throne. The races of people are one; and all should gather around the throne of their common Creator, and render him united praise. This psalm has been sung by million and hundreds of million; it will continue to be sung to the end of time.
The psalm is entitled "A Psalm of praise In the margin, "thanksgiving." The Septuagint is, "A Psalm of Confession" - εἰς ἐξομολόγησιν eis homologēsin. So the Latin Vulgate, and the Chaldee. The Syriac version is, "anonymous," or, without a name; "concerning Joshua the son of Nun, when he subdued the Ammonites." Luther: "A Psalm of Thanksgiving."
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Psalm 100:1
繁體中文
「當向耶和華歡呼」——參見 Psalm 95:1 的註釋。
「普天下」——旁註（如原文直譯）作「全地」。旁註所表達的正是其意。本詩的觀念是：頌讚並非只屬於一個民族；並非只適合於一個百姓；不應侷限於希伯來人，而是「所有的人」都有頌讚的合宜根據；有一件事，是萬國萬民——各種語言、各種境遇的人——都能在其中聯合的。其根據就是他們同有一位創造主，見 Psalm 100:3。本詩立基於人類的一體性；立基於只有一位神、是萬人之父的事實，以及地上一個大家庭的事實。
英語原文
Make a joyful noise unto the Lord - See the notes at Psalm 95:1.
All ye lands - Margin, as in Hebrew, "all the earth." The margin expresses the sense. The idea in the psalm is, that praise did not pertain to one nation only; that it was not appropriate for one people merely; that it should not be confined to the Hebrew people, but that there was a proper ground of praise for "all;" there was that in which all nations, of all languages and conditions, could unite. The ground of that was the fact that they had one Creator, Psalm 100:3. The psalm is based on the unity of the human race; on the fact that there is one God and Father of all, and one great family on earth.
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Psalm 100:2
繁體中文
「你們當樂意事奉耶和華」——就是說，在你們的敬拜中，在你們一切順服的行為中。願這事奉中有喜樂。願它不是帶著奴僕的懼怕；不是出於勉強和強迫；不是帶著不情願、乖僻或陰沉。願它是歡暢、快樂的事奉；願它是甘心獻上的，願它成為心靈喜樂的緣由。事奉神是人所知道的最高喜樂之源。
「當來向他歌唱」——作為喜樂的表達。飛鳥怎樣歌唱；自然怎樣歡欣；人——有理智、蒙救贖、不朽的人——也當這樣喜樂。
英語原文
Serve the Lord with gladness - That is, In your worship, and in all your acts of obedience. Let there be joy in this service. Let it not be with the fear of slaves; not as a matter of compulsion and force; not with reluctance, moroseness, or gloom. Let it be a cheerful, happy service; let it be freely rendered, let it be an occasion of joy to the soul. The service of God is a source of the highest joy that man knows.
Come before his presence with singing - As expressive of joy. So the birds sing; so nature rejoices; so should man - intelligent, redeemed, immortal man, be joyful.
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Psalm 100:3
繁體中文
「你們當曉得耶和華是神」——即願萬國都知道耶和華是真神。偶像是虛妄的；它們無權受敬拜；惟有神是萬有的創造者，配得普世的崇敬。
「我們是他造的」——希伯來文作「他造了我們」，這正表達了確切的意思。他是創造者這一事實證明他是神，因為除了神以外，無人能行創造之工。我們對能力所能形成的最高觀念，就是在創造之舉中所顯明的那種能力；即從無到有、使先前不存在的事物開始存在。因此，每一受造之物都是神存在的明證；宇宙的浩瀚正是他能力偉大的例證。
「並不是我們自己」——頁邊註作「我們是屬他的」。正文與頁邊註的差異源於希伯來文不同的讀法，兩者僅一個字母之差。正文的讀法是「而不是（לא lo'）我們自己」；頁邊註的讀法是「而歸他（לו lô）的我們」。這兩個詞讀音相同，且都能表達通順的意義。權威的分量支持通行讀法「而不是我們自己」；即：我們不是自造的；我們的存在是從他而來。我們所有的一切、我們之所以為我們，都虧欠於他。
「我們是他的民」——這是憑着創造而有的關係。所能存在的最高「產權」，乃是源自創造之舉的產權。那使任何事物得以存在的，對它便有權利，可以隨自己的意思處置它。一切「產權」的觀念，本質上正是建立在這個觀念之上。
「也是他草場的羊」——正如牧人擁有羊群，神也是我們的主人；正如牧人護衛羊群、供養羊群，神也護衛我們、供養我們。見 Psalm 95:7 的註釋。
英語原文
Know ye that the Lord, he is God - That is, Let all the nations know that Yahweh is the true God. The idols are vanity. They have no claim to worship; but God is the Creator of all, and is entitled to universal adoration.
It is he that hath made us - The Hebrew is, "He made us," and this expresses the exact idea. The fact that he is the Creator proves that he is God, since no one but God can perform the work of creation. The highest idea that we can form of power is that which is evinced in an act of creation; that is, in causing anything to exist where there was nothing before. Every created thing, therefore, is a proof of the existence of God; the immensity of the universe is an illustration of the greatness of his power.
And not we ourselves - Margin, "And his we are." The difference between the text and the margin is owing to a different reading in the Hebrew, varying only in a single letter. The reading in the text is, "And not (לא lo') we;" in the margin, "And to him (לו lô) we." These words would be pronounced in the same manner, and either of them would convey good sense. The weight of authority is in favor of the common reading, "And not we;" that is, We are not self-created; we derive our being from him. All that we have and are, we owe to him.
We are his people - By virtue of creation. The highest "property" which can exist is that derived from an act of creation. He that has brought anything into existence has a right to it, and may dispose of it as he pleases. It is on this idea essentially that all idea of "property" is founded.
And the sheep of his pasture - As the shepherd owns the flock, so God is our owner; as the shepherd guards his flock and provides for it, so God guards us and provides for us. See the notes at Psalm 95:7.
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Psalm 100:4
繁體中文
「進入他的門」——指通向聖殿、或通向公眾敬拜之地的門。
「進入他的院」——「院」字面是指圍繞會幕或聖殿的空曠場地。敬拜正是在這些院子裏舉行的，而不是在會幕或聖殿之內。見 Psalm 65:4 的註釋；Psalm 84:2 的註釋；Psalm 92:13 的註釋。
「當感謝他」——即獻上感恩與讚美。要以感恩的心來到祂面前。見 Psalm 50:14 的註釋。
「稱頌他的名」——稱頌祂；讚美祂；把尊榮歸給祂；承認祂是神。
英語原文
Enter into his gates ... - The gates which lead to his temple, or to the place of public worship.
Into his courts ... - The "courts" were literally the open spaces which surrounded the tabernacle or temple. It was in these that worship was celebrated, and not in the tabernacle or temple. See Psalm 65:4, note; Psalm 84:2, note; Psalm 92:13, note.
Be thankful unto him - That is, Offer thanksgiving and praise. Come before him with a grateful heart. See the notes at Psalm 50:14.
Bless his name - Bless him; praise him; ascribe honor to him; acknowledge him as God.
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Psalm 100:5
繁體中文
「因為耶和華本為善」——即善者是耶和華。這就是說，祂不是單有「能力」的一位；祂不僅是創造主；祂更是良善的，因此配得普世的讚美。在前幾節，祂要求敬拜的根據在於祂是「創造主」，既是創造主，就有權得我們的事奉；在本節，這要求是根據祂的道德屬性：
(1) 祂的良善；
(2) 祂的慈愛；
(3) 祂的誠實：
(a) 祂是誠實之神這一事實；以及
(b) 祂的誠實存續、在歷代之中都顯明祂信守應許這一事實。
其中第一樣是祂的「良善」：「耶和華本為善。」這樣的一位神，確實配得讚美與尊榮。單有「能力」的一位，我們便無法愛戴或讚美；能力與惡毒或敵意相連的一位，只能成為憎恨與恐懼的對象；但能力與良善或仁慈相連的一位，就當受愛戴。
「他的慈愛存到永遠」——這是根據祂的道德屬性、祂當受讚美敬拜的「第二個」理由。單有「公義」的一位可以令人敬畏尊重；但「僅有」公義的品格對人卻是可懼的對象——無論在何處都可能是這樣。要構成完全的品格，除了「公義」這一屬性以外——它無論多麼崇高可貴——還需要別的屬性；而人要得著福樂與安全，就必須在神裏面找到單純「公義」以外的屬性，因為人是罪人，需要赦免；他是受苦的人，需要憐憫；他必要死，需要扶持與安慰。再者，單純的「公義」可能把它的裁決強加於人性中最仁慈、最柔細的情感之上，因為在任何治理之下，都有赦免可取、憐憫合宜的情形。因此，神不是「僅有公義」的一位，在祂的品格中還調和著憐憫與仁慈的屬性，這對人是說不盡的喜樂之根據。若非如此，人便毫無盼望；因為作為罪人，他對神沒有任何要求的權利，他一切的盼望都必須出於神無限的憐憫。在這一切當作讚美之根據的事以外，還要加上一件事實：神的這憐憫是「存到永遠」的。它的果子——它的結果——將延及我們面前那無邊的永恆；在那永恆的全部之中，我們決不停止享受這憐憫的益處，也決不被撇下、單單交於神的「公義」。
「他的信實直到萬代」——邊註按希伯來文作「直到世代與世代」。即永遠。它在世界的每一代都是一樣的。這是根據神的道德屬性、當讚美祂的第三個理由；這也是讚美的正當根據。我們無法愛戴尊崇一位不信守應許、自己也不愛真理的神；我們無法尊崇一位反覆無常、搖擺不定者——在一個世代愛一件事、在下一個世代愛另一件事，在一個時代作真理的朋友、在下一個時代作虛謊的庇護者。我們的神在本質上、且始終——在一切世界中、在人的一切世代中、對宇宙中的一切——是不改變的良善、憐憫與誠實的一位，這正是讚美神的正當根基。這樣的一位神配受普世的敬畏；這樣的一位神配得普世的讚美。
英語原文
For the Lord is good - For good is Yahweh. That is, He is not a being of mere "power;" he is not merely the Creator; but he is benevolent, and is, therefore, worthy of universal praise. In the former verses, his claim to adoration is founded on the fact that he is the "Creator," and has, as such, a right to our service; in this verse, the claim is asserted on account of his moral character:
(1) his benevolence;
(2) his mercy;
(3) his truth;
(a) the fact that he is a God of truth; and
(b) the fact that his truth endures, or that in all generations he shows himself to be faithful to his promises.
The first of these is his "benevolence:" "The Lord is good." As such, assuredly, God is worthy of praise and honor. A being of "mere" power we could not love or praise; a being whose power was united with malignity or malevolence, could only be the object of hatred and terror; but a being whose power is united with goodness or benevolence ought to he loved.
His mercy is everlasting - This is the "second" reason, drawn from his moral character, why he should be praised and adored. A being of mere "justice" may be feared and respected; but a character of "mere" justice would be to man an object of dread - and may be so anywhere. There are other attributes than the one of "justice," high and valuable as that may be, which are necessary to constitute a perfect character; and man, in order to find happiness and security, must find some other attribute in God than mere "justice," for man is a sinner, and needs pardon; he is a sufferer, and needs compassion; he is to die, and needs support and consolation. Besides, mere "justice" may drive its decisions over some of the kindest and tenderest feelings of human nature, for there are cases, under all administrations, where pardon is desirable and mercy is proper. It is, therefore, a ground of unspeakable joy for man that God is not a Being of "mere justice," but that there is mingled in his character the attribute of mercy and kindness. But for this, man could have no hope; for, as a sinner, he has no claim on God, and all his hope must be derived from God's infinite compassion. To all this as a ground of praise is to be added the fact that this mercy of God is "everlasting." Its fruits - its results - will extend to the vast eternity before us; and in all that eternity we shall never cease to enjoy the benefits of that mercy; never be suffered to fall back on the mere "justice" of God.
And his truth endureth to all generations - Margin, as in Hebrew, "to generation and generation." That is, forever. It is the same in every generation of the world. This is the third reason derived from the moral character of God for praising him; and this is a just ground of praise. We could not love and honor a God who was not true to his promises, and who did not himself love the truth; we could not honor one who was changeable and flexible - who loved one thing in one generation and a different thing in the next; who in one age was the friend of truth, and in the next the patron of falsehood. It is the just foundation for praise to God - our God - that he is essentially and always - in all worlds, and in all the generations of people - toward all in the universe - a Being of unchangeable benevolence, mercy, and truth. Such a God is worthy to be had in universal reverence; such a God is worthy of universal praise.
這篇詩——如此美好——如此莊嚴——在各地、各語言中如此常被歌頌——完成了這一「組」論到神作王、或說以祂作王這事實為根據的讚美理由的詩篇。在本組先前的詩篇（Psalm 95-99）中，讚美的呼召在某些方面是局部而特殊的；在這一篇，它卻是普世的。萬國都蒙召讚美祂；萬民都當敬拜祂為神。正如詩中所陳明的，這一切的「根據」在於祂是他們的「造化主」，在於祂是萬有的創造者。既然所有人都從祂得著自己的存在，他們就蒙召以祂為共同的創造者和父來讚美祂。就這裏所提的理由作為讚美與敬拜的根據而言，它如今適用於所有的人。眾國族——地上的眾民——原為一體。無論他們在膚色、語言、風俗、宗教上的差異有多大，他們都是同一位神所造的；他們同屬一個家庭；他們都享有同樣的特權；他們都可以同樣進到祂的寶座前。人的眾族類是一體的；所有人都當聚集在他們共同創造者的寶座周圍，向祂獻上合一的讚美。這篇詩已被千萬人、萬萬人歌頌；它還要繼續被歌頌，直到時間的末了。
這篇詩的標題是「讚美之詩」。頁邊註作「稱謝」。《七十士譯本》作「認罪之詩」——εἰς ἐξομολόγησιν eis homologēsin。拉丁文《武加大譯本》和迦勒底譯本也是如此。敘利亞譯本則標以「無名」，即不具名；「論嫩的兒子約書亞制服亞捫人之時」。路德：「稱謝之詩。」