서론
無題
简体中文
英語原文
This psalm is composed alphabetically, as the former is, and is (like the former) entitled "Hallelujah," though it treats of the happiness of the saints, because it redounds to the glory of God, and whatever we have the pleasure of he must have the praise of. It is a comment upon the Ps 111:10 of the foregoing psalm, and fully shows how much it is our wisdom to fear God and do his commandments. We have here, I. The character of the righteous, Ps 112:1. II. The blessedness of the righteous. 1. There is a blessing entailed upon their posterity, Ps 112:2. 2. There is a blessing conferred upon themselves. (1.) Prosperity outward and inward, Ps 112:3. (2.) Comfort, Ps 112:4. (3.) Wisdom, Ps 112:5. (4.) Stability, Ps 112:6-8. (5.) Honour, Ps 112:6,9. III. The misery of the wicked, Ps 112:10. So that good and evil are set before us, the blessing and the curse. In singing this psalm we must not only teach and admonish ourselves and one another to answer to the characters here given of the happy, but comfort and encourage ourselves and one another with the privileges and comforts here secured to the holy.
1-5
The Character of the Righteous
简体中文
义人的品格
¹ 你们要赞美耶和华。敬畏耶和华，甚喜爱他命令的，这人便为有福。
² 他的后裔在世必强盛，正直人的后代，必要蒙福。
³ 他家中有货物、有钱财，他的公义存到永远。
⁴ 正直人在黑暗中，有光向他发现，他有恩惠，有怜悯，有公义。
⁵ 施恩与人，借贷与人的人，处事公允，这人便为有福。
诗人以呼吁我们赞美神开始，随即转去赞美神的百姓；因为无论他们身上所得承认的荣耀，都是从神而来，也必归于他；他是他们的赞美，他们也是他的。我们有理由赞美主：世上有敬畏他、事奉他的一群百姓，并且他们是快乐的百姓——这两者都全然出于神的恩典。此处我们有，
一、此处宣告为有福、并蒙这些应许之人的描述。
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他们在敬虔热诚的情感上有好的根基。享有神子民特权的，不是那些喊着「主啊，主啊」的人，而是实在对他的治理怀好意的人。（1）他们是那些敬畏神、对他威严常常敬重、对他旨意常常顺服的人。快乐的人，「就是敬畏耶和华的人」（诗112:1）。（2）他们是那些在本分中以乐为怀的人。那「敬畏耶和华」如同敬畏父亲——以儿子的心，不是奴仆的心——的人，「甚喜爱他的命令」，对他命令的公平与良善心满意足；命令刻在他心上；他选择受其管束，称之为容易的轭、可悦的轭；他乐意借着阅读、听道、默想查考并相交于神的命令（诗1:2）。他不仅喜悦神的应许，更喜悦他的训词，并以为自己既在神的恩惠中、又在神的治理下便为有福。在尽本分的路上被发现是他的乐事，他在事奉神中如鱼得水。他在其中「甚」喜乐，胜过今世任何职业和享受。他在宗教上所行的，都是出于原则——因为他看见宗教的可爱和其中的益处。
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他们在宣告和意向上诚实无伪。他们被称为「正直人」（诗112:2,4）——实在就是他们外表所显出的那样，对神对人都忠心交往。除了真诚，没有真宗教；这就是福音的完全。
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他们在一切交易上既公义又恩慈：「他有恩惠，有怜悯，有公义」（诗112:4）——不敢向任何人行不义，倒尽力向人行善，并且出于怜悯和恩慈的原则。前一篇论到神曾说（诗112:4）：他「有恩惠，有怜悯」；此处论到善人也说他是如此；因为我们在此当「效法神，好像蒙慈爱的儿女」——他怎样怜悯，我们也当怎样怜悯。他「满有怜悯」，又「公义」；他用以行善的，都是诚实得来的。神恨恶为献燔祭而抢夺，他也恨恶。这里举出他善行的一个例子（诗112:5）：他「施恩与人，借贷与人」。有时借贷与施舍一样有慈心，因它促使借方殷勤并诚实。他「终日恩待人，借给人」（诗37:26）；他出于正确的原则如此行，不像放债的为自己的利益借出，也不仅出于慷慨，更出于纯然的慈心；他以正确的方式如此行，不勉强，倒和颜悦色，带着愉快的面容。
二、凡符合这些品格的人所承受的福分。快乐——各样的快乐——都归于「敬畏耶和华的人」。无论人对他们怎么想、怎么说，神说他们是有福的；他如此说，便使他们成为有福。
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善人的后裔必因他的善行得益（诗112:2）：「他的后裔在世必强盛」。或许他自己并不在世上显赫，并不如他后裔将来为他所显出的那样辉煌。宗教曾使许多家族兴起——即便不是高升，至少是稳立。当善人自己在天上享福时，他们的后裔或许在地上也受人看重，并自己承认，这是因着从他们那里降下的福分。「正直人的后代必要蒙福」；他们若效法其脚踪，必因与他们有关系而更加蒙福，「为列祖的缘故被爱」（罗11:28）——因为约正是如此说：「我必作你和你后裔的神」；而「恶人的后裔必永不著名」。愿敬虔父母的儿女以此自珍，谨慎勿行何事，以致失去那归于正直人后裔的福分。
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他们必在世上亨通，尤其是他们的灵魂必亨通（诗112:3）。（1）他们必蒙外在的亨通——只要对他们有益：「货物、有钱财」必在正直人的「家中」，不在他心里（他不是那种心中有贪财之爱的人），或许也不在他手中那么多（因为他只是开始建立家业），而是在他家中；他离世之后，他的家要富足。（2）更好的是，他们必蒙属灵的福——这才是真正的财富。「货物钱财」在他家，因为他必须把它留给别人；但「他的公义」他自己可以享用其中的安慰，它「存到永远」。恩典胜过黄金，因为它比黄金持久。他将有货物钱财，却仍持守他的宗教，并在兴盛之中「仍持守他的纯全」——许多人在风暴中守住的，在阳光之下反倒抛弃了。「当」属世的亨通不使人冷淡于敬虔、人仍坚忍其中时，才是福分；当这坚忍在家族中持久，与货物钱财同行，父亲产业的继承人又继承了他的美德，这才是真正有福的家。无论如何，善人的「公义存到永远」——在于「那不衰残的公义冠冕」。
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他们在患难中必得安慰（诗112:4）：「正直人在黑暗中，有光向他发现」。这里含着善人也会遭遇患难；这应许并未使他们免于此。他们必在世人共有的灾祸中有一份；但「他们坐在黑暗中，耶和华必作他们的光」（弥7:8）。他们必在患难之下得支持、得安慰；他们的心灵在处境阴暗之时，仍是明朗的。「里头有足够的光」。在埃及的黑暗中，以色列人在他们的家中「都有光」。他们必在所定之时——或许在least expect时——从患难中被救拔；夜最暗时天便破晓；不仅如此，「晚上」——本以为是夜晚之时——「必有大光」。
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他们必得智慧管理一切的事务（诗112:5）。他善用家财，借神的护理必使它增多——不是借神迹，而是借他的精明：「他处事公允」，他的神「指教他公道，教训他」（赛28:26）。善人的品格之一就是他在处理事务——无论是挣钱还是积蓄——上善用精明，好使自己有所可施。这话也可解作他慈善的事务：「他施恩与人，借贷与人」；但那时是有分寸的，使他的慈善不致错置，能向当施的对象施以当施之物，并在适当的时间和比例上行。又应许他如此善用智慧的，神必赐他更多。最善用智慧的，也最看见自己之需要，并「向神求」，神已应许「厚赐」（雅1:5）。「他口中的话以判断引导」（原文如此）；在管理舌头的事上，我们最需要智慧；神赐他这智慧的人有福了。
英語原文
The Character of the Righteous
¹ Praise ye the LORD. Blessed is the man that feareth the LORD, that delighteth greatly in his commandments.
² His seed shall be mighty upon earth: the generation of the upright shall be blessed.
³ Wealth and riches shall be in his house: and his righteousness endureth for ever.
⁴ Unto the upright there ariseth light in the darkness: he is gracious, and full of compassion, and righteous.
⁵ A good man showeth favour, and lendeth: he will guide his affairs with discretion.
The psalmist begins with a call to us to praise God, but immediately applies himself to praise the people of God; for whatever glory is acknowledged to be on them it comes from God, and must return to him; as he is their praise, so they are his. We have reason to praise the Lord that there are a people in the world who fear him and serve him, and that they are a happy people, both which are owing entirely to the grace of God. Now here we have,
I. A description of those who are here pronounced blessed, and to whom these promises are made.
1. They are well-principled with pious and devout affections. Those have the privileges of God's subjects, not who cry, Lord, Lord, but who are indeed well affected to his government. (1.) They are such as stand in awe of God and have a constant reverence for his majesty and deference to his will. The happy man is he that fears the Lord, Ps 112:1. (2.) They are such as take a pleasure in their duty. He that fears the Lord, as a Father, with the disposition of a child, not of a slave, delights greatly in his commandments, is well pleased with them and with the equity and goodness of them; they are written in his heart; it is his choice to be under them, and he calls them an easy, a pleasant, yoke; it is his delight to be searching into and conversing with God's commandments, by reading, hearing, and meditation, Ps 1:2. He delights not only in God's promises, but in his precepts, and thinks himself happy under God's government as well as in his favour. It is a pleasure to him to be found in the way of his duty, and he is in his element when he is in the service of God. Herein he delights greatly, more than in any of the employments and enjoyments of this world. And what he does in religion is done from principle, because he sees amiableness in religion and advantage by it.
2. They are honest and sincere in their professions and intentions. They are called the upright (Ps 112:2,4), who are really as good as they seem to be, and deal faithfully both with God and man. There is no true religion without sincerity; that is gospel-perfection.
3. They are both just and kind in all their dealings: He is gracious, full of compassion, and righteous (Ps 112:4), dares not do any wrong to any man, but does to every man all the good he can, and that from a principle of compassion and kindness. It was said of God, in the foregoing psalm (Ps 112:4), He is gracious, and full of compassion; and here it is said of the good man that he is so; for herein we must be followers of God as dear children; be merciful as he is. He is full of compassion, and yet righteous; what he does good with is what he came honestly by. God hates robbery for burnt-offerings, and so does he. One instance is given of his beneficence (Ps 112:5): He shows favour and lends. Sometimes there is as much charity in lending as in giving, as it obliges the borrower both to industry and honesty. He is gracious and lends (Ps 37:26); he does it from a right principle, not as the usurer lends for his own advantage, nor merely out of generosity, but out of pure charity; he does it in a right manner, not grudgingly, but pleasantly, and with a cheerful countenance.
II. The blessedness that is here entailed upon those that answer to these characters. Happiness, all happiness, to the man that feareth the Lord. Whatever men think or say of them, God says that they are blessed; and his saying so makes them so.
1. The posterity of good men shall fare the better for his goodness (Ps 112:2): His seed shall be mighty on earth. Perhaps he himself shall not be so great in the world, nor make such a figure, as his seed after him shall for his sake. Religion has been the raising of many a family, if not so as to advance it high, yet so as to fix it firmly. When good men themselves are happy in heaven their seed perhaps are considerable on earth, and will themselves own that it is by virtue of a blessing descending from them. The generation of the upright shall be blessed; if they tread in their steps, they shall be the more blessed for their relation to them, beloved for the Father's sake (Ro 11:28), for so runs the covenant—I will be a God to thee, and to thy seed; while the seed of evil-doers shall never be renowned. Let the children of godly parents value themselves upon it, and take heed of doing any thing to forfeit the blessing entailed upon the generation of the upright.
2. They shall prosper in the world, and especially their souls shall prosper, Ps 112:3. (1.) They shall be blessed with outward prosperity as far as is good for them: Wealth and riches shall be in the upright man's house, not in his heart (for he is none of those in whom the love of money reigns), perhaps not so much in his hand (for he only begins to raise the estate), but in his house; his family shall grow rich when he is gone. But, (2.) That which is much better is that they shall be blessed with spiritual blessings, which are the true riches. His wealth shall be in his house, for he must leave that to others; but his righteousness he himself shall have the comfort of to himself, it endures for ever. Grace is better than gold, for it will outlast it. He shall have wealth and riches, and yet shall keep up his religion, and in a prosperous condition shall still hold fast his integrity, which many, who kept it in the storm, throw off and let go in the sunshine. Then worldly prosperity is a blessing when it does not make men cool in their piety, but they still persevere in that; and when this endures in the family, and goes along with the wealth and riches, and the heirs of the father's estate inherit his virtues too, that is a happy family indeed. However, the good man's righteousness endures for ever in the crown of righteousness which fades not away.
3. They shall have comfort in affliction (Ps 112:4): Unto the upright there arises light in the darkness. It is here implied that good men may be in affliction; the promise does not exempt them from that. They shall have their share in the common calamities of human life; but, when they sit in darkness, the Lord shall be a light to them, Mic 7:8. They shall be supported and comforted under their troubles; their spirits shall be lightsome when their outward condition is clouded. Sat lucis intus—There is light enough within. During the Egyptian darkness the Israelites had light in their dwellings. They shall be in due time, and perhaps when they least expect it, delivered out of their troubles; when the night is darkest the day dawns; nay, at evening-time, when night was looked for, it shall be light.
4. They shall have wisdom for the management of all their concerns, Ps 112:5. He that does good with his estate shall, through the providence of God, increase it, not by miracle, but by his prudence: He shall guide his affairs with discretion, and his God instructs him to discretion and teaches him, Isa 28:26. It is part of the character of a good man that he will use his discretion in managing his affairs, in getting and saving, that he may have to give. It may be understood of the affairs of his charity: He shows favour and lends; but then it is with discretion, that his charity may not be misplaced, that he may give to proper objects what is proper to be given and in due time and proportion. And it is part of the promise to him who thus uses discretion that God will give him more. Those who most use their wisdom see most of their need of it, and ask it of God, who has promised to give it liberally, Jam 1:5. He will guide his words with judgment (so it is in the original); and there is nothing in which we have more occasion for wisdom than in the government of the tongue; blessed is he to whom God gives that wisdom.
6-10
The Blessedness of the Righteous; The Misery of the Wicked
简体中文
义人之福；恶人之祸
⁶ 他永不动摇；义人被记念，直到永远。
⁷ 他必不怕凶恶的信息；他心坚定，倚靠耶和华。
⁸ 他心确定，总不惧怕，直到他看见敌人遭报。
⁹ 他施舍钱财，赒济贫穷；他的仁义存到永远。他的角必被高举，大有荣耀。
¹⁰ 恶人看见便恼恨，必咬牙切齿；其心愿必然消灭。
在这些经文中，我们看到：
一、圣徒的满足与稳固。义人所以为有福，在乎他永不动摇（诗 112:6）。撒但和他的爪牙设法要动摇他，但他的根基坚固，他必永不动摇，至少不永远动摇；即便一时被摇动，他也必很快再立稳。
1. 义人必有稳固的名声，这是极大的满足。义人必有好名声——在神和敬虔人眼中为美事的名声：义人被记念，直到永远（诗 112:6）；从这个意义说，他的仁义（其记念）存到永远（诗 112:9）。有人竭力要玷污他的名声，把辱骂堆在他身上；但他的正直终必得昭雪，其尊荣必长存于身后。有些素来显为公义的人，在地上长存于人的记念之中；圣经在何处被读，他们的善行就被述说以为记念。许多已去世的义人，他们之死仍被称为有福的死，所留下的记念仍为有福；然而在天上，他们的记念才是真正永远的，他们仁义的尊荣在那里与赏赐一同长存，存于那永不衰残的荣耀冠冕之中。在地上被遗忘、被藐视的人，在那里却蒙记念、蒙尊荣，他们的仁义也显为可得着称赞、尊贵、荣耀（彼前 1:7）；那时至晚，义人的角必大有荣耀地被高举——如同独角兽得胜之时。恶人如今在骄傲之中高举其角，但他们都要被砍断（诗 75:5、10）。敬虔人在谦卑与屈辱之中，曾把角沾在尘土里（伯 16:15）；但那日子必到，那时其角必大有荣耀地被高举。对义人尤其会成为尊荣的，是他们怜悯穷人之举的慷慨与大度：他施舍钱财，赒济贫穷；他不使自己的慈善只流于一途，或仅施给他所特别喜爱的一两个对象，而是分散施舍——分给七人，也分给八人，撒在诸水之旁；他这样分散，反倒加增：这就是他的仁义，是存到永远的。赒济之所以称为仁义，并非因为它能赎我们的恶行而称我们为义，乃因为它是我们当尽的善事；所以我们若不怜悯人，就是不行义；我们扣留了当给那 owed it 之人的善。这仁义的尊荣存到永远，因为在大日必被记念：*我饿了，你们给我吃。*这话被引用作为慈善的勉励与鼓励（林后 9:9）。
2. 义人必有安定的心志，这远比前者更令人满足；因为人这样便有从自己而有的喜乐，并不在别人身上。他必永不动摇——无论何事发生，无论在事奉的本分上或在其中的安慰上都不动摇；因为他必不怕；他的心坚定（诗 112:7-8）。这既是敬虔人性格的一部分，也是他们安慰的一部分。他们的努力在于把心思保持注目于神，从而保持它平静、安稳、不受搅扰；神也应许赐给他们如此行的理由，又赐给他们如此行的恩典。请看：（1）神的子民当尽的本分和当有的益处，就是不要怕凶恶的信息，不要怕听见坏消息；即便听见，也不要因之惶乱，不要因愈来愈坏的料想而惊骇，乃要在无论何事发生、无论何事威吓之时，都能如蒙福的保罗那样说：这些事没有一样能摇动我；我虽地虽改变，也*不怕（诗 46:2）。（2）心志的坚定，是抵挡凶恶信息所带来之搅扰的至上良方。我们若保持思想沉着，作自己的主人，使意志顺服神那圣洁的旨意，在护理的一切不平稳之下保持性情恬静、心境平和，我们就抵御了怯懦之心的各样翻腾。（3）信靠主，是安定坚固人心最好、最稳当的方法。我们必须凭信心在应许之中、在神的话语里抛锚，如此归回他、以他为安息。人心无论在哪里，若非在神的真理之中，便不能满意地安定；而在那里它却寻得了稳固的立足之处。（4）凡心因信得坚固的人，必忍耐等候直到得着所求的：他总不惧怕，直到他看见敌人遭报——就是直到他到了天堂，在那里看见撒但和他一切属灵的仇敌都被踏在脚下，如以色列人看见埃及人死在海边一样。直到他观看那欺压他的人（哈蒙德博士如此解），直到他坦然无惧地观看他们，大胆地面对他们，因为他们不再有权辖制他。圣徒回顾他们所受的艰难与压迫，便能如保罗那样说——他在数算自己所忍受的逼迫之后说（提后 3:11）：*但主这一切都救我脱离了。*这就使圣徒的满足得以完全。
二、罪人的烦恼（诗 112:10）。有两件事使他们烦躁：1. 义人的福乐：恶人看见义人兴旺尊荣，便恼恨。看见义人的无辜得着澄清，看见他们卑微的境遇被看顾，看见他们所恨恶、所藐视、所要灭其命的人竟成了天上的宠儿，被高举到辖管他们（诗 49:14），这要使他们咬牙切齿，消瘦而亡。这在今生常有所应验。圣徒的快乐是恶人所嫉妒的，那嫉妒是骨中的朽烂。但这事要在来世最完全地成全——那时它要使被定罪的罪人咬牙切齿，看见亚伯拉罕远远地在天上，拉撒路在他怀里，看见众先知都在神的国里，自己却被赶到外面。2. 他们自己的失望：*恶人的心愿必然消灭。*他们的心愿全然在于世界和肉体，又被它们辖制；所以当这些消灭之时，他们的喜乐就去了，他们对这些的指望也断绝了，归于永远的羞辱；他们的指望如同蜘蛛网。
英語原文
The Blessedness of the Righteous; The Misery of the Wicked
⁶ Surely he shall not be moved for ever: the righteous shall be in everlasting remembrance.
⁷ He shall not be afraid of evil tidings: his heart is fixed, trusting in the LORD.
⁸ His heart is established, he shall not be afraid, until he see his desire upon his enemies.
⁹ He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honour.
¹⁰ The wicked shall see it, and be grieved; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish.
In these verses we have,
I. The satisfaction of saints, and their stability. It is the happiness of a good man that he shall not be moved for ever, Ps 112:6. Satan and his instruments endeavour to move him, but his foundation is firm and he shall never be moved, at least not moved for ever; if he be shaken for a time, yet he settles again quickly.
1. A good man will have a settled reputation, and that is a great satisfaction. A good man shall have a good name, a name for good things, with God and good people: The righteous shall be in everlasting remembrance (Ps 112:6); in this sense his righteousness (the memorial of it) endures for ever, Ps 112:9. There are those that do all they can to sully his reputation and to load him with reproach; but his integrity shall be cleared up, and the honour of it shall survive him. Some that have been eminently righteous are had in a lasting remembrance on earth; wherever the scripture is read their good deeds are told for a memorial of them. And the memory of many a good man that is dead and gone is still blessed; but in heaven their remembrance shall be truly everlasting, and the honour of their righteousness shall there endure for ever, with the reward of it, in the crown of glory that fades not away. Those that are forgotten on earth, and despised, are remembered there, and honoured, and their righteousness found unto praise, and honour, and glory (1Pe 1:7); then, at furthest, shall the horn of a good man be exalted with honour, as that of the unicorn when he is a conqueror. Wicked men, now in their pride, lift up their horns on high, but they shall all be cut off, Ps 75:5,10. The godly, in their humility and humiliation, have defiled their horn in the dust (Job 16:15); but the day is coming when it shall be exalted with honour. That which shall especially turn to the honour of good men is their liberality and bounty to the poor: He has dispersed, he has given to the poor; he has not suffered his charity to run all in one channel, or directed it to some few objects that he had a particular kindness for, but he has dispersed it, given a portion to seven and also to eight, has sown beside all waters, and by thus scattering he has increased: and this is his righteousness, which endures for ever. Alms are called righteousness, not because they will justify us by making atonement for our evil deeds, but because they are good deeds, which we are bound to perform; so that if we are not charitable we are not just; we withhold good from those to whom it is due. The honour of this endures for ever, for it shall be taken notice of in the great day. I was hungry, and you gave me meat. This is quoted as an inducement and encouragement to charity, 2Co 9:9.
2. A good man shall have a settled spirit, and that is a much greater satisfaction than the former; for so shall a man have rejoicing in himself alone, and not in another. Surely he shall not be moved, whatever happens, not moved either from his duty or from his comfort; for he shall not be afraid; his heart is established, Ps 112:7,8. This is a part both of the character and of the comfort of good people. It is their endeavour to keep their minds stayed upon God, and so to keep them calm, and easy, and undisturbed; and God has promised them both cause to do so and grace to do so. Observe, (1.) It is the duty and interest of the people of God not to be afraid of evil tidings, not to be afraid of hearing bad news; and, when they do, not to be put into confusion by it and into an amazing expectation of worse and worse, but whatever happens, whatever threatens, to be able to say, with blessed Paul, None of these things move me, neither will I fear, though the earth be removed, Ps 46:2. (2.) The fixedness of the heart is a sovereign remedy against the disquieting fear of evil tidings. If we keep our thoughts composed, and ourselves masters of them, our wills resigned to the holy will of God, our temper sedate, and our spirits even, under all the unevenness of Providence, we are well fortified against the agitations of the timorous. (3.) Trusting in the Lord is the best and surest way of fixing and establishing the heart. By faith we must cast anchor in the promise, in the word of God, and so return to him and repose in him as our rest. The heart of man cannot fix any where, to its satisfaction, but in the truth of God, and there it finds firm footing. (4.) Those whose hearts are established by faith will patiently wait till they have gained their point: He shall not be afraid, till he see his desire upon his enemies, that is, till he come to heaven, where he shall see Satan, and all his spiritual enemies, trodden under his feet, and, as Israel saw the Egyptians, dead on the sea-shore. Till he look upon his oppressors (so Dr. Hammond), till he behold them securely, and look boldly in their faces, as being now no longer under their power. It will complete the satisfaction of the saints, when they shall look back upon their troubles and pressures, and be able to say with St. Paul, when he had recounted the persecutions he endured (2Ti 3:11), But out of them all the Lord delivered me.
II. The vexation of sinners, Ps 112:10. Two things shall fret them:—1. The felicity of the righteous: The wicked shall see the righteous in prosperity and honour and shall be grieved. It will vex them to see their innocency cleared and their low estate regarded, and those whom they hated and despised, and whose ruin they sought and hoped to see, the favourites of Heaven, and advanced to have dominion over them (Ps 49:14); this will make them gnash with their teeth and pine away. This is often fulfilled in this world. The happiness of the saints is the envy of the wicked, and that envy is the rottenness of their bones. But it will most fully be accomplished in the other world, when it shall make damned sinners gnash with their teeth, to see Abraham afar off, and Lazarus in him bosom, to see all the prophets in the kingdom of God and themselves thrust out. 2. Their own disappointment: The desire of the wicked shall perish. Their desire was wholly to the world and the flesh, and they ruled over them; and therefore, when these perish, their joy is gone, and their expectations from them are cut off, to their everlasting confusion; their hope is as a spider's web.
本篇如前篇一样按字母次序编排,并(如前篇一样)题为「哈利路亚」,虽它论圣徒的福乐,因这福乐归于神的荣耀——我们所得的喜乐,他必得其中的赞美。它是前篇(诗111:10)的注解,充分说明敬畏神、守他诫命何等为我们的智慧。本篇结构如下:一、义人的品格(诗112:1);二、义人的福乐:1. 福分及于后裔(诗112:2);2. 福分赐予自己:(1)外面与里面的亨通(诗112:3);(2)安慰(诗112:4);(3)智慧(诗112:5);(4)稳固(诗112:6-8);(5)尊荣(诗112:6,9);三、恶人的祸患(诗112:10)。故善恶摆在面前,福与祸并列。我们唱这首诗时,不仅当借此教导并劝戒自己与彼此要符合此处所描绘的有福之人的品格,也当借此处所保证归于圣洁者的特权与安慰,自慰并与彼此同勉。