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繁體中文
英語原文
This is one of the Hallelujah-psalms; that is the title of it, and that is the Amen of it, both its Alpha and its Omega. I. It begins with a call to praise God, particularly a call to the "servants of the Lord" to praise him, as in the foregoing psalm, Ps 135:1-3. II. It goes on to furnish us with matter for praise. God is to be praised, 1. As the God of Jacob, Ps 135:4. 2. As the God of gods, Ps 135:5. 3. As the God of the whole world, Ps 135:6,7. 4. As a terrible God to the enemies of Israel, Ps 135:8-11. 5. As a gracious God to Israel, both in what he had done for them and what he would do, Ps 135:12-14. 6. As the only living God, all other gods being vanity and a lie, Ps 135:15-18. III. It concludes with another exhortation to all persons concerned to praise God, Ps 135:19-21. In singing this psalm our hearts must be filled, as well as our mouths, with the high praises of God.
1-4
Majesty and Goodness of God
繁體中文
神的威嚴與美善
¹ 你們要讚美耶和華！你們要讚美耶和華的名！耶和華的僕人哪，你們要讚美他！ ² 你們站在耶和華殿中，站在我們神殿院中的，你們要讚美他！ ³ 你們要讚美耶和華，因為耶和華本為善；要歌頌他的名，因為這是美好的。 ⁴ 因為耶和華揀選雅各歸自己，特選以色列作自己的珍寶。
此處我們看到：1. 我們被呼召去盡的本分——「讚美耶和華」、「讚美他的名」、「讚美他」，再一次*「讚美他」。我們不僅當為他為我們所作的感謝他，更當為他自己之所是、以及他為別人所行的讚美他；當把握一切機會稱頌神，為他的真理與道路說好話。2. 被呼召如此行的人——「耶和華的僕人」，即站在他殿中的祭司和利未人，以及一切站在他殿院中敬拜的敬虔以色列人（詩 135:2）。那些得以進入他殿中之特權的人，最有理由讚美神；在那裏得見他的榮美、嚐到他恩惠的人，也最看得出讚美他的理由；從他們身上有所期待，正是為此他們才享有其位分。若他們不讚美他，還有誰當讚美他呢？3. 我們當讚美神的緣由。(1) 因為我們所當讚美的那一位「本為善」，而良善是人人都要稱道的。他向一切人行善，我們當因此歸榮耀給他。他的良善就是他的榮耀，我們當為他的榮耀而提說這事。(2) 因為這工本身就是它的工價：「要歌頌他的名，因為這是美好的。」這工以喜樂的心來作最為相宜，我們也必因盡了本分而得著喜樂。讚美神乃是天堂臨到人間；那喜樂當足以使我們的口味對罪中之樂完全失去興味。(3) 因著神百姓特有的特權（詩 135:4）：「耶和華揀選雅各歸自己」，因此雅各理當讚美他；因為神所以為自己揀選一個百姓，是要他們成為他的「名和讚美」（耶 13:11），而雅各所以有豐富的讚美之料，正因如此被尊榮、被分別出來。以色列在萬民之上是神的「珍寶」（出 19:5）；他們是他的「特別產業（Segullah）」，是歸他為聖、他所喜悅的百姓，「在他眼中看為寶貴、尊榮」*。為著這分別出來、出人意外的恩惠，若雅各的後裔不讚美他，他們便是天下最不配、最忘恩的百姓了。
英語原文
Majesty and Goodness of God
¹ Praise ye the LORD. Praise ye the name of the LORD; praise him, O ye servants of the LORD.
² Ye that stand in the house of the LORD, in the courts of the house of our God,
³ Praise the LORD; for the LORD is good: sing praises unto his name; for it is pleasant.
⁴ For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure.
Here is, 1. The duty we are called to—to praise the Lord, to praise his name; praise him, and again praise him. We must not only thank him for what he has done for us, but praise him for what he is in himself and has done for others; take all occasions to speak well of God and to give his truths and ways a good word. 2. The persons that are called upon to do this—the servants of the Lord, the priests and Levites that stand in his house, and all the devout and pious Israelites that stand in the courts of his house to worship there, Ps 135:2. Those that have most reason to praise God who are admitted to the privileges of his house, and those see most reason who there behold his beauty and taste his bounty; from them it is expected, for to that end they enjoy their places. Who should praise him if they do not? 3. The reasons why we should praise God. (1.) Because he whom we are to praise is good, and goodness is that which every body will speak well of. He is good to all, and we must give him the praise of that. His goodness is his glory, and we must make mention of it to his glory. (2.) Because the work is its own wages: Sing praises to his name, for it is pleasant. It is best done with a cheerful spirit, and we shall have the pleasure of having done our duty. It is a heaven upon earth to be praising God; and the pleasure of that should quite put our mouths out of taste for the pleasures of sin. (3.) Because of the peculiar privileges of God's people (Ps 135:4): The Lord hath chosen Jacob to himself, and therefore Jacob is bound to praise him; for therefore God chose a people to himself that they might be unto him for a name and a praise (Jer 13:11), and therefore Jacob has abundant matter for praise, being thus dignified and distinguished. Israel is God's peculiar treasure above all people (Ex 19:5); they are his Segullah, a people appropriated to him, and that he has a delight in, precious in his sight and honourable. For this distinguishing surprising favour, if the seed of Jacob do not praise him, they are the most unworthy ungrateful people under the sun.
5-14
Majesty and Goodness of God
繁體中文
神的威嚴與良善
⁵ 原來我知道耶和華為大，也知道我們的主超乎萬神之上。 ⁶ 耶和華在天上，在地上，在海中，在一切的深處，都隨自己的意旨而行。 ⁷ 祂使雲霧從地極上騰，造電隨雨而閃，從府庫中帶出風來。 ⁸ 祂將埃及頭生的，無論人畜，都擊殺了。 ⁹ 埃及啊，祂施行神蹟奇事，在你們中間，在法老和他一切臣僕身上。 ¹⁰ 祂擊殺大國的許多民，又殺戮強盛的君王， ¹¹ 就是亞摩利王西宏和巴珊王噩，並迦南一切的國王， ¹² 將他們的地賜給祂的百姓以色列為業。 ¹³ 耶和華啊，你的名存到永遠；耶和華啊，你可記念的名存到萬代。 ¹⁴ 因為耶和華要審判祂的百姓，祂要為祂的僕人後悔。
詩人已向我們指出神的良善，作為我們喜樂讚美的正當材料；在這裏他向我們指出神的偉大，作為我們敬畏讚美的正當材料；關於這一點他論述最為豐富，因為這是我們較不樂意思想的。
一、他宣告神之偉大的道理（詩 135:5）：「耶和華為大」——實在偉大，祂不知時間或空間的限制。他以確信宣告這事：「我知道祂是如此；這知道不僅是因觀察其明證，更是因相信其啟示。我知道這事；我確知這事；我因自己靈魂上經歷神的偉大作為而知道這事。」他以聖潔的藐視面對一切僭越者，宣告這事，即使他們聯合結盟反對祂。祂不僅超過任何神明，而且超乎萬神之上——無限地超乎它們，在祂與它們之間毫無可比。
二、他以神權能的偉大證明祂是偉大的神（詩 135:6）。1. 祂有絕對的權能，可行祂所喜悅的一切：「耶和華……都隨自己的意旨而行」，無人能攔阻祂，或對祂說：「你作甚麼呢？」祂行祂所喜悅的，因為祂喜悅如此行，並不為祂任何的事交代（伯 33:13）。2. 祂有全能的權能，能行祂所喜悅的；祂若行事，無人能阻擋。3. 這絕對的全能權能具有普世的範圍；祂在天上、在地上、在海中，在海洋深處或地之內臟的一切的深處，都行祂所喜悅的。外邦的神明不能作甚麼；但我們的神能作任何事，也實在作一切的事。
三、他舉出祂大權能的例證，
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在自然國度之中（詩 135:7）。自然的一切權能都證明自然之神的偉大，因為這些權能是從祂而來，又倚靠祂。自然因果的鏈條不僅起初由祂構成，至今仍由祂保全。（1）氣體從水陸之球上騰，是因祂的權能。太陽的熱使它們上升，但這熱的能力是從神而來的；所以太陽的熱*「無一物能隱藏」被列為神的榮耀之一（詩 19:6）。「祂使雲霧……上騰」（不僅我們幫不上忙，連我們也看不見），從地極——就是從環繞地的諸海——上騰。（2）從這些上騰的氣體，祂造出雨來，所以地並不因所發出的氣體而有所失，因為它們以甘霖的形式帶著盈餘歸回。（3）從同樣的氣體（祂的權能何等奇妙）祂「造電隨雨而閃」；藉著這些祂打開天上的窗戶，震動雲彩，使它們滋潤大地。在這裏火與水被神的全能徹底調和了。它們一同出現，然而水並不滅火，火也不吞滅水，正如神樂意時從天降下的火那樣（王上 18:38）。（4）同樣的氣體，為著另一目的，被轉為風；風隨己意吹，從任何方向吹來，我們不但不能指揮它們，連它們從哪裏來、往哪裏去也不知道（約 3:8）；但神將它們「從府庫中帶出」*，其精確與設計，如同賢明的君王吩咐從他的國庫發出錢幣一樣。
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在人的國度之中；在這裏他提到神從前為祂百姓以色列所成就的大事，這些既是神偉大的明證，也是神良善的明證，並證實了舊約聖經的真實性——這些聖經是由那受命行這些奇事的摩西開始寫成的。請觀察神的主權統治和無可抵擋的權能，（1）在領以色列出埃及的事上，藉著許多災殃降卑法老，以此迫使他容他們去。這些災殃被稱為*「神蹟奇事」，因為它們並非在尋常的護理中臨到，每一項中都有些奇事的成分。它們「在法老和他一切臣僕」——就是他的臣民——身上發出；但那些被神稱為自己的僕人、自己的兒子、自己的長子、自己生而自由的以色列人，卻免了這些災，沒有災殃臨近他們的帳棚（出 8:22）。無論人畜，擊殺長子是一切災殃中最重的，也是達成目的的那一災。（2）在他們面前毀滅迦南諸國（詩 135:10）。那些佔據了為以色列所定之地的人，為要繼續佔有，擁有一切可能的有利條件。那些百姓人數眾多、好戰，又結盟反對以色列。他們是大國。然而，一個大國若有一位溫和懦弱的君王，它就暴露了；但這些大國有強盛的君王*，然而他們都被擊殺除滅——西宏和噩，並迦南一切的國王（詩 135:10-11）。當所定的時候、所定的時機來到時，無論地獄或地上的權勢都不能阻止神應許的成就。（3）在使他們定居應許之地上。那隨己意將國賜給誰的主，把迦南賜給祂的百姓以色列為業。這是因繼承而臨到他們的，因為他們的列祖雖未得著其所有權，卻得了其應許；這又如同產業傳給他們的後裔。這事在很久以前已成就，但如今神仍因這事受讚美；這是理所當然的，因為兒女如今正享受其中的益處。
四、他以神的榮耀和恩典的永存來誇勝。1. 關乎祂的榮耀（詩 135:13）：「耶和華啊，你的名存到永遠。」神向祂百姓的啟示有永遠的果子和後果。「神一切所作的都必永存」（傳 3:14）。祂的名在祂百姓不斷而永遠的讚美中存到永遠；祂可記念的名存留——至今已存留，並要在教會歷代的世代中繼續存留。這似乎是指出埃及記 3:15，那裏當神自稱為*「亞伯拉罕的神、以撒的神、雅各的神」之後，祂加上說：「耶和華是我的名，直到永遠；這也是我的紀念，直到萬代。」神對祂的教會是、也必永遠是一樣的——滿有恩典、信實、行奇事的神；祂的教會對祂是、也必永遠是一樣的——感恩讚美的百姓；這樣祂的名就存到永遠*。2. 關乎祂的恩典。祂必向祂的百姓施恩。（1）祂必為他們申辯，對抗那些與他們相爭的人。「祂要審判祂的百姓」——這就是說，祂必為他們施行審判，必不容他們被壓倒。（2）祂自己必不與他們永遠相爭，卻要*「為祂的僕人後悔」*——不在與他們的爭辯中繼續前行；祂必為他們受懇求，或因他們得安慰；祂必以慈悲的途徑回到他們那裏，並樂意善待他們。詩 135:14 取自摩西的歌，申 32:36。
英語原文
Majesty and Goodness of God
⁵ For I know that the LORD is great, and that our Lord is above all gods.
⁶ Whatsoever the LORD pleased, that did he in heaven, and in earth, in the seas, and all deep places.
⁷ He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries.
⁸ Who smote the firstborn of Egypt, both of man and beast.
⁹ Who sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants.
¹⁰ Who smote great nations, and slew mighty kings;
¹¹ Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan:
¹² And gave their land for a heritage, a heritage unto Israel his people.
¹³ Thy name, O LORD, endureth for ever; and thy memorial, O LORD, throughout all generations.
¹⁴ For the LORD will judge his people, and he will repent himself concerning his servants.
The psalmist had suggested to us the goodness of God, as the proper matter of our cheerful praises; here he suggests to us the greatness of God as the proper matter of our awful praises; and on this he is most copious, because this we are less forward to consider.
I. He asserts the doctrine of God's greatness (Ps 135:5): The Lord is great, great indeed, who knows no limits of time or place. He asserts it with assurance, "I know that he is so; know it not only by observation of the proofs of it, but by belief of the revelation of it. I know it; I am sure of it; I know it by my own experience of the divine greatness working on my soul." He asserts it with a holy defiance of all pretenders, though they should join in confederacy against him. He is not only above any god, but above all gods, infinitely above them, between him and them there is no comparison.
II. He proves him to be a great God by the greatness of his power, Ps 135:6. 1. He has an absolute power, and may do what he will: Whatsoever the Lord pleased, that did he, and none could control him, or say unto him, What doest thou? He does what he pleases, because he pleases, and gives not an account of any of his matters. 2. He has an almighty power and can do what he will; if he will work, none shall hinder. 3. This absolute almighty power is of universal extent; he does what he will in heaven, in earth, in the seas, and in all the deep places that are in the bottom of the sea or the bowels of the earth. The gods of the heathen can do nothing; but our God can do any thing and does do every thing.
III. He gives instances of his great power,
1. In the kingdom of nature, Ps 135:7. All the powers of nature prove the greatness of the God of nature, from whom they are derived and on whom they depend. The chain of natural causes was not only framed by him at first, but is still preserved by him. (1.) It is by his power that exhalations are drawn up from the terraqueous globe. The heat of the sun raises them, but it has that power from God, and therefore it is given as an instance of the glory of God that nothing is hidden from the heat of the sun, Ps 19:6. He causes the vapours to ascend (not only unhelped, but unseen, by us) from the earth, from the ends of the earth, that is, from the seas, by which the earth is surrounded. (2.) It is he who, out of those vapours so raised, forms the rain, so that the earth is no loser by the vapours it sends up, for they are returned with advantage in fruitful showers. (3.) Out of the same vapours (such is his wonderful power) he makes lightnings or the rain; by them he opens the bottles of heaven, and shakes the clouds, that they may water the earth. Here are fire and water thoroughly reconciled by divine omnipotence. They come together, and yet the water does not quench the fire, nor the fire lick up the water, as fire from heaven did when God pleased, 1Ki 18:38. (4.) The same exhalations, to serve another purpose, are converted into winds, which blow where they list, from what point of the compass they will, and we are so far from directing them that we cannot tell whence they come nor whither they go, but God brings them out of his treasuries with as much exactness and design as a prudent prince orders money to issue out of his exchequer.
2. In the kingdoms of men; and here he mentions the great things God had formerly done for his people Israel, which were proofs of God's greatness as well as of his goodness, and confirmations of the truth of the scriptures of the Old Testament, which began to be written by Moses, the person employed in working those miracles. Observe God's sovereign dominion and irresistible power, (1.) In bringing Israel out of Egypt, humbling Pharaoh by many plagues, and so forcing him to let them go. These plagues are called tokens and wonders, because they came not in the common course of providence, but there was something miraculous in each of them. They were sent upon Pharaoh and all his servants, his subjects; but the Israelites, whom God claimed for his servants, his son, his first-born, his free-born, were exempted from them, and no plague came nigh their dwelling. The death of the first-born both of men and cattle was the heaviest of all the plagues, and that which gained the point. (2.) In destroying the kingdoms of Canaan before them, Ps 135:10. Those that were in possession of the land designed for Israel had all possible advantages for keeping possession. The people were numerous, and warlike, and confederate against Israel. They were great nations. Yet, if a great nation has a meek and mean-spirited prince, it lies exposed; but these great nations had mighty kings, and yet they were all smitten and slain—Sihon and Og, and all the kingdoms of Canaan, Ps 135:10,11. No power of hell or earth can prevent the accomplishment of the promise of God when the time, the set time, for it has come. (3.) In settling them in the land of promise. He that gives kingdoms to whomsoever he pleases gave Canaan to be a heritage to Israel his people. It came to them by inheritance, for their ancestors had the promise of it, though not the possession; and it descended as an inheritance to their seed. This was done long before, yet God is now praised for it; and with good reason, for the children were now enjoying the benefit of it.
IV. He triumphs in the perpetuity of God's glory and grace. 1. Of his glory (Ps 135:13): Thy name, O God! endures for ever. God's manifestations of himself to his people have everlasting fruits and consequences. What God doeth it shall be for ever, Ec 3:14. His name endures for ever in the constant and everlasting praises of his people; his memorial endures, has endured hitherto, and shall still endure throughout all generations of the church. This seems to refer to Ex 3:15, where, when God had called himself the God of Abraham, Isaac, and Jacob, he adds, This is my name for ever and this is my memorial unto all generations. God is, and will be, always the same to his church, a gracious, faithful, wonder-working God; and his church is, and will be, the same to him, a thankful praising people; and thus his name endures for ever. 2. Of his grace. He will be kind to his people. (1.) He will plead their cause against others that contend with them. He will judge his people, that is, he will judge for them, and will not suffer them to be run down. (2.) He will not himself contend for ever with them, but will repent himself concerning his servants, and not proceed in his controversy with them; he will be entreated for them, or he will be comforted concerning them; he will return in ways of mercy to them and will delight to do them good. Ps 135:14, De 32:36 is taken from the song of Moses, De 32:36.
15-21
An Invitation to Praise
繁體中文
邀請讚美
¹⁵ 外邦的偶像是金的，銀的，是人手所造的；
¹⁶ 有口卻不能言，有眼卻不能看，
¹⁷ 有耳卻不能聽，口中也沒有氣息。
¹⁸ 造他的要和他一樣；凡靠他的也要如此。
¹⁹ 以色列家啊，你們要稱頌耶和華！亞倫家啊，你們要稱頌耶和華！
²⁰ 利未家啊，你們要稱頌耶和華！你們敬畏耶和華的，要稱頌耶和華！
²¹ 住在耶路撒冷的耶和華，該從錫安受稱頌。你們要讚美耶和華！
這幾節經文的用意是，
一、藉著說明外邦人所敬拜的是怎樣的神，來裝備神的子民抵擋偶像崇拜和一切虛假的敬拜，正如我們在前文所見，詩篇一一五4-8等。1. 它們是人手所造的神；既是如此，它們所能有的權能不過是造它們的人所賦予的，那麼造它們的人又能從它們得著甚麼權能呢？神像是 人手所作的工，而據說附在其中的神明，也同樣不過是人幻想和想像的產物。2. 它們有走獸的形狀，卻連 動物 生命的最小動作也作不出來。它們既不能 看，也不能 聽，又不能 說，連 呼吸 也不能；因此為它們造上 眼、耳、口、鼻，簡直是兒戲，令人不解有理性的人怎能任憑自己如此被蒙蔽，竟指望從這樣的假神得著任何好處。3. 它們的敬拜者便因此和它們一樣愚昧麻木，無論是造它們來敬拜的人，還是造好之後信靠它們的人，都是如此，詩篇一三五18。敬拜這樣以感官為對象、毫無知覺的神，便使敬拜者成為屬肉體、無知覺的人。願我們敬拜那位是靈的神，使我們成為屬靈、有智慧的人。
二、激勵神的子民在敬拜真神時有真實的虔誠，詩篇一三五19-21。敬拜偶像的外邦列國處境越是可悲，我們就越有義務感謝神，因為我們知道得更清楚。所以，1. 讓我們投身於虔敬的作為，並在其中盡心：要稱頌耶和華，又再 要稱頌耶和華。在平行的經文裏（詩篇一一五9-11），從偶像的無能所推論出來、如此勸勉我們當盡的本分，是 倚靠耶和華；此處則是 稱頌他；我們藉著信靠神來榮耀他，而倚賴神的人也必不缺感恩他的題材。凡認識神的人在此都被呼召來讚美他——以色列家（全國百姓）、亞倫家 和 利未家（在聖所事奉的主的僕人），以及一切 敬畏耶和華 的人，即使他們不屬於以色列家。2. 願神得著一切的榮耀：耶和華是應當稱頌的。 讚美的貢物 從錫安 而出。神一切的作為都讚美他，但他的聖徒稱頌他；他們不必走遠去獻上貢物，因為他 住在耶路撒冷，住在他的教會中——他們正是這教會的肢體，所以他常在他們近處，接受他們的敬拜。他恩典的俯就——願與地上的人同住——呼召我們獻上感恩的回報，以及重複的哈利路亞。
英語原文
An Invitation to Praise
¹⁵ The idols of the heathen are silver and gold, the work of men's hands.
¹⁶ They have mouths, but they speak not; eyes have they, but they see not;
¹⁷ They have ears, but they hear not; neither is there any breath in their mouths.
¹⁸ They that make them are like unto them: so is every one that trusteth in them.
¹⁹ Bless the LORD, O house of Israel: bless the LORD, O house of Aaron:
²⁰ Bless the LORD, O house of Levi: ye that fear the LORD, bless the LORD.
²¹ Blessed be the LORD out of Zion, which dwelleth at Jerusalem. Praise ye the LORD.
The design of these verses is,
I. To arm the people of God against idolatry and all false worship, by showing what sort of gods they were that the heathen worshipped, as we had it before, Ps 115:4-8, etc. 1. They were gods of their own making; being so, they could have no power but what their makers gave them, and then what power could their makers receive from them? The images were the work of men's hands, and the deities that were supposed to inform them were as much the creatures of men's fancy and imagination. 2. They had the shape of animals, but could not perform the least act, no, not of the animal life. They could neither see, nor hear, nor speak, nor so much as breathe; and therefore to make them with eyes, and ears, and mouths, and nostrils, was such a jest that one would wonder how reasonable creatures could suffer themselves to be so imposed upon as to expect any good from such mock-deities. 3. Their worshippers were therefore as stupid and senseless as they were, both those that made them to be worshipped and those that trusted in them when they were made, Ps 135:18. The worshipping of such gods as were the objects of sense, and senseless, made the worshippers sensual and senseless. Let our worshipping a God that is a Spirit make us spiritual and wise.
II. To stir up the people of God to true devotion in the worship of the true God, Ps 135:19-21. The more deplorable the condition of the Gentile nations that worship idols is the more are we bound to thank God that we know better. Therefore, 1. Let us set ourselves about the acts of devotion, and employ ourselves in them: Bless the Lord, and again and again, bless the Lord. In the parallel place (Ps 115:9-11), by way of inference from the impotency of idols, the duty thus pressed upon us is to trust in the Lord; here to bless him; by putting our trust in God we give glory to him, and those that depend upon God shall not want matter of thanksgiving to him. All persons that knew God are here called to praise him—the house of Israel (the nation in general), the house of Aaron and the house of Levi (the Lord's ministers that attended in his sanctuary), and all others that feared the Lord, though they were not of the house of Israel. 2. Let God have the glory of all: Blessed be the Lord. The tribute of praise arises out of Zion. All God's works do praise him, but his saints bless him; and they need not go far to pay their tribute, for he dwells in Jerusalem, in his church, which they are members of, so that he is always nigh unto them to receive their homage. The condescensions of his grace, in dwelling with men upon the earth, call for our grateful and thankful returns, and our repeated Hallelujahs.
本篇是「哈利路亞」詩篇之一；這是它的標題，也是它的「阿們」，既是它的「阿拉法」，也是它的「俄梅戛」。一、它以呼召人讚美神開始，特別是呼召「耶和華的僕人」來讚美祂，正如前篇一樣（詩 135:1-3）；二、它繼而供給我們讚美的內容。神當受讚美：1. 作為雅各的神（詩 135:4）；2. 作為萬神之神（詩 135:5）；3. 作為全世界的神（詩 135:6,7）；4. 作為向以色列仇敵顯為可畏的神（詩 135:8-11）；5. 作為向以色列施恩的神——無論在祂已為他們所作的、或在祂將要作的（詩 135:12-14）；6. 作為惟一又真又活的神，因為別神都是虛無與虛謊（詩 135:15-18）。三、它以另一段勸勉結束——勸一切有關之人都當讚美神（詩 135:19-21）。我們唱這詩時，不但口當滿了對神極高的讚美，心也當如此充滿。