서론
無題
繁體中文
英語原文
This and all the rest of the psalms that follow begin and end with Hallelujah, a word which puts much of God's praise into a little compass; for in it we praise him by his name Jah, the contraction of Jehovah. In this excellent psalm of praise, I. The psalmist engages himself to praise God, Ps 146:1,2. II. He engages others to trust in him, which is one necessary and acceptable way of praising him. 1. He shows why we should not trust in men, Ps 146:3,4. 2. Why we should trust in God (Ps 146:5), because of his power in the kingdom of nature (Ps 146:6), his dominion in the kingdom of providence (Ps 146:7), and his grace in the kingdom of the Messiah (Ps 146:8,9), that everlasting kingdom (Ps 146:10), to which many of the Jewish writers refer this psalm, and to which therefore we should have an eye, in the singing of it.
1-4
The Divine Bounty
繁體中文
神的厚恩
¹ 你們要讚美耶和華！我的心哪，你要讚美耶和華！ ² 我一生要讚美耶和華；我還活的時候，要歌頌我的神。 ³ 你們不要倚靠君王，不要倚靠世人；在他裏面一點沒有拯救。 ⁴ 他的氣一斷，就歸回塵土；他所打算的，當日就消滅了。
本篇詩推測為大衛所作；而他自己就是君王——一位大有權勢的君王；作為君王，人或許以為：1. 他可以免於讚美神的事奉，只要看見他的祭司和百姓如此行便足夠了，他本人不必親自如此行。米甲以為他在約櫃前跳舞有失身分；但他不但不如此想，反而要自己在這事工上作首、作先鋒（詩一四六1、2）。他看自己的尊榮不但不免除他這事奉，反而更有責任帶領其中；他又看這不但不貶損他，實在更是高抬他；所以他激勵自己來作，並以之為事業：我的心哪，你要讚美耶和華！他又決心持守：「我要以心讚美他，我要以口歌頌他。在此我要看他為耶和華——他本體無限有福、無限榮耀；又看他為我的神——與我立約的神。」當我們在讚美神之時看他為我們的神——我們有分於他、並與他有關係的那位——讚美便最為甘甜。「這是我活著所要常常作的——我一生每一天都要如此行，直到末了；不但如此，我還活的時候要如此行，因為當我在世上不再存活之時，我盼望在天上有存活——更美的存活——好更美地如此行。」那是我們存在的最大目的的，也當是我們有存在之時最大的事業與喜樂。「在他裏面，我們的時間與能力都當花費。」2. 人或許以為他自己既作了本國如此大的祝福，便當照著外邦列國的風俗——將他們的英雄神化——受人敬拜，使眾人都來投靠他的蔭下、以他為倚靠與堅固臺。「不，」大衛說，「你們不要倚靠君王」（詩一四六3）——不要倚靠我，也不要倚靠別人；不要將你們的信心放在他們身上；不要從他們那裏提升你們的期望。不要太相信他們的真誠；有人以為懂得裝假才更懂得統治。不要太相信他們的恆常與忠信；他們可能既改變心意、又違背諾言。但是，即使我們假設他們很有智慧、與大衛本人一樣善良，我們仍不可太信他們的能力與持久，因為他們是亞當的子孫——軟弱而必死。誠然有一位「人子」，在他裏面有拯救，在他裏面有救恩，他必不使信靠他的人失望。但其他一切人子，都如他們所從出的那人一樣——那人在尊榮中並不長存。（1）我們不能確定他們的能力。連君王的權能也可能如此受限制、受束縛、被削弱，以至於他們可能沒有能力為我們作我們所期望的。大衛自己承認（撒下三39）：我雖然受膏為王，今日還是軟弱。所以在人子裏面，往往沒有拯救；他不知所措、智窮計盡，如同驚奇的人，那時雖是勇士，也不能拯救（耶十四9）。（2）我們不能確定他們的持久。假設他活著之時有能力幫助我們，他仍可能在我們最期望之時忽然被取去（詩一四六4）：他的氣一斷——其實每時每刻都在斷而又續——但這表明不久它便要一去不返，那時他就歸回塵土。那地土是他的——就他之為人的本源而言，因為他是從土而出，所以必歸回土中，正如那句判決所言（創三19）。那地土也是他的——若他是個屬世俗的人——就他的揀選而言，就是他所揀選為分、並將心放在其上的那地。他必歸到他自己的地方。或更當說，那地土是他的，因為他在其中有產業；雖然他在世上曾有廣大的產業，留給他的不過是一座墳墓。神將地賜給人，人為此多有爭競，又作為權柄的記號，用自己的名稱呼自己的地。但不久之後，地上沒有一處是他自己的，除了那死身所要躺臥之處——而那地也只在地還存留之時才是他的。但當他歸回他的地土之時，他所打算的，當日就消滅了；他對我們的一切善意、一切計畫都歸於無有，他不能再在其中邁出一步；他一切的目的都被剪除、與他同埋於墳墓（伯十七11）。那時我們對他的期望又如何呢？君王與別人一樣都是必死的，所以我們不能從他們那裏得著我們可以從那位掌權者——那獨一不朽壞者——所得著的拯救確據。休要倚靠人——他的鼻孔裏不過有氣，那氣也不久長。
英語原文
The Divine Bounty
¹ Praise ye the LORD. Praise the LORD, O my soul.
² While I live will I praise the LORD: I will sing praises unto my God while I have any being.
³ Put not your trust in princes, nor in the son of man, in whom there is no help.
⁴ His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.
David is supposed to have penned this psalm; and he was himself a prince, a mighty prince; as such, it might be thought, 1. That he should be exempted from the service of praising God, that it was enough for him to see that his priests and people did it, but that he needed not to do it himself in his own person. Michal thought it a disparagement to him to dance before the ark; but he was so far from being of this mind that he would himself be first and foremost in the work, Ps 146:1,2. He considered his dignity as so far from excusing him from it that it rather obliged him to lead in it, and he thought it so far from lessening him that it really magnified him; therefore he stirred up himself to it and to make a business of it: Praise the Lord, O my soul! and he resolved to abide by it: "I will praise him with my heart, I will sing praises to him with my mouth. Herein I will have an eye to him as the Lord, infinitely blessed and glorious in himself, and as my God, in covenant with me." Praise is most pleasant when, in praising God, we have an eye to him as ours, whom we have an interest in and stand in relation to. "This I will do constantly while I live, every day of my life, and to my life's end; nay, I will do it while I have any being, for when I have no being on earth I hope to have a being in heaven, a better being, to be doing it better." That which is the great end of our being ought to be our great employment and delight while we have any being. "In thee must our time and powers be spent." 2. It might be thought that he himself, having been so great a blessing to his country, should be adored, according to the usage of the heathen nations, who deified their heroes, that they should all come and trust in his shadow and make him their stay and strong-hold. "No," says David, "Put not your trust in princes (Ps 146:3), not in me, not in any other; do not repose your confidence in them; do not raise your expectations from them. Be not too sure of their sincerity; some have thought they knew better how to reign by knowing how to dissemble. Be not too sure of their constancy and fidelity; it is possible they may both change their minds and break their words." But, though we suppose them very wise and as good as David himself, yet we must not be too sure of their ability and continuance, for they are sons of Adam, weak and mortal. There is indeed a Son of man in whom there is help, in whom there is salvation, and who will not fail those that trust in him. But all other sons of men are like the man they are sprung of, who, being in honour, did not abide. (1.) We cannot be sure of their ability. Even the power of kings may be so straitened, cramped, and weakened, that they may not be in a capacity to do that for us which we expect. David himself owned (2Sa 3:39), I am this day weak, though anointed king. So that in the son of man there is often no help, no salvation; he is at a loss, at his wits' end, as a man astonished, and then, though a mighty man, he cannot save, Jer 14:9. (2.) We cannot be sure of their continuance. Suppose he has it in his power to help us while he lives, yet he may be suddenly taken off when we expect most from him (Ps 146:4): His breath goes forth, so it does every moment, and comes back again, but that is an intimation that it will shortly go for good and all, and then he returns to his earth. The earth is his, in respect of his original as a man, the earth out of which he was taken, and to which therefore he must return, according to the sentence, Ge 3:19. It is his, if he be a worldly man, in respect of choice, his earth which he has chosen for his portion, and on the things of which he has set his affections. He shall go to his own place. Or, rather, it is his earth because of the property he has in it; and though he has had large possessions on earth a grave is all that will remain to him. The earth God has given to the children of men, and great striving there is about it, and, as a mark of their authority, men call their lands by their own names. But, after a while, no part of the earth will be their own but that in which the dead body shall make its bed, and that shall be theirs while the earth remains. But, when he returns to his earth, in that very day his thoughts perish; all the projects and designs he had of kindness to us vanish and are gone, and he cannot take one step further in them; all his purposes are cut off and buried with him, Job 17:11. And then what becomes of our expectations from him? Princes are mortal, as well as other men, and therefore we cannot have that assurance of help from them which we may have from that Potentate who hath immortality. Cease from man, whose breath is in his nostrils and will not be there long.
5-10
Encouragement to Trust in God
繁體中文
勉勵信靠神
⁵ 以雅各的神為幫助、仰望耶和華他神的，這人便為有福。 ⁶ 耶和華造天、地、海和其中的萬物；祂守誠實，直到永遠。 ⁷ 祂為受屈的伸冤，賜食物給飢餓的人。耶和華釋放被囚的； ⁸ 耶和華開了瞎子的眼睛；耶和華扶起被壓下的人；耶和華喜愛義人。 ⁹ 耶和華保護寄居的，扶持孤兒和寡婦；卻使惡人的道路彎曲。 ¹⁰ 耶和華要作王直到永遠；錫安啊，你的神要作王直到萬代。你們要讚美耶和華。
詩人既已告誡我們不要倚靠君王（因為我們若如此行，就必悲慘地失望），在此就鼓勵我們把信心寄託於神，因為我們若如此行，就必快樂地得著保障：「以雅各的神為幫助……仰望耶和華他神的，這人便為有福」——就是有分於祂的屬性和應許，並有這些為他效力的人。
一、讓我們看看這裏所給那些蒙神扶持之人的品格。這樣的人必以神為他們的幫助，1. 他們以神為他們的神，並照此事奉敬拜祂。2. 他們把盼望寄託於祂，過倚靠祂的生活，對祂存著美善的思想，當一切別的支撐都失效時，在祂裏面得著鼓勵。每一個信徒都可看祂為雅各的神——就是普世教會的神，因此可指望在公眾的患難中得著祂的解救；也可看祂為自己個別的神，因此可在一切個人的需要和艱難中倚靠祂。我們必須盼望，（1）在神的護理之中，得著我們所需的一切關乎現今生活的美善事物。（2）在基督的恩典之中，得著一切關乎將來生活的美善事物。博學的哈蒙德博士特別將本段及下文的經文應用於這一點，他看本詩的後半部對神永生之子成為肉身有最顯而易見、最顯著的指向。他引用一位拉比的話說，詩 146:10 屬於彌賽亞的日子。他認為詩 146:7-8 與基督論彌賽亞的描述（太 11:5-6）——「瞎子看見，瘸子行走」——相比對，就必顯明確實如此；而那裏末了的話——「凡不因我跌倒的就有福了」——他認為很可以設想是指詩 146:5 而言：「仰望耶和華他神的人便為有福」——就是不因祂跌倒的人。
二、讓我們看看這裏所給我們的極大鼓勵，好叫我們仰望耶和華我們的神。1. 祂是世界的創造主，所以祂自己裏面有一切的權能，又掌管一切受造之物的權能——這些既從祂而來，就倚靠祂（詩 146:6）：「祂造天、地、海和其中的萬物」，所以祂的膀臂並非縮短不能拯救（賽 59:1）。這話很可應用於基督，神藉著祂創造了世界，「凡被造的，沒有一樣不是藉著祂造的」（約 1:3）。世界的救贖主也就是世界的創造主，這是信心極大的支持，因此祂對世界存著善意，對其境況有完全的認識，並有能力幫助它。2. 祂是不可侵犯地信實的神。我們盡可信賴神的話，因為祂*「守誠實，直到永遠」，所以祂的話一句也不至於落空；這話「從起初」真實，所以「到末了」也真實（詩 119:160）。我們的主耶穌就是那阿們，「那為阿們的，在神創造萬物之上為元首的」（啟 3:14）。神真理的永遠保守已交託給祂，因為「神的應許不論有多少，在基督都是是的」（林後 1:20）。3. 祂是受屈無辜者的保護者：「祂為受屈的伸冤」，並（如我們所讀的）為他們施行審判*。祂在護理中常常如此行，為受冤屈的人申雪，並顯明他們的正直。祂在大日的審判中也必如此行。彌賽亞來，要從那大壓迫者撒但手中把世人救出來；既有一切審判交在祂手中，向逼迫者施行審判也包括在內（猶 15）。4. 祂是賜恩給缺乏之人的豐厚賜恩者：「祂賜食物給飢餓的人」；神在尋常的方式中如此行，以答覆天然的需求；有時也以非凡的方式如此行，正如烏鴉養活以利亞那樣（王上 17:6）；基督也曾不止一次如此行，以本為祂自己家人一兩頓飯食所預備的，奇蹟地餵飽了數千人。這鼓勵我們仰望祂作以生命之糧養育我們靈魂的那一位。5. 祂是那賜自由給受捆綁之人的主：「耶和華釋放被囚的。」祂曾領以色列出埃及為奴之家，後來又出巴比倫。基督所行的奇事——用「以法大」——就是*「開了吧」——這一句話使啞巴說話、聾子聽見，祂潔淨大痲瘋從而解除他們的隔離，以及祂使死人從墳墓中出來——都可包括在這「釋放被囚的」之內；我們可從這些得著鼓勵，仰望祂賜下祂來所要宣告的屬靈自由（賽 61:1-2）。6. 祂賜視力給久已喪失的人：「耶和華開了瞎子的眼睛」——祂也常使祂受苦的百姓看見他們從前未察覺的安慰，例如創 21:19，以及先知的僕人（王下 6:17）。但這特別指向基督；因為「從創世以來，未曾聽見有人把生來是瞎子的眼睛開了」，直到基督如此行（約 9:32），並藉此鼓勵我們仰望祂得著屬靈的光照。7. 祂把那彎曲的弄直，使那些痛苦、快要下沉的人得安舒：祂「扶起被壓下的人」——在他們的重擔之下安慰並扶持他們，並到了時候挪去他們的重擔。基督曾字面地成就了這事，當祂使一個「彎腰曲背，總不能直起來」的窮苦婦人直起腰來之時（路 13:11-13）；祂如今仍藉著祂的恩典如此行，使那勞苦擔重擔的人得安息，並以祂的安慰扶起那些因知罪而被壓下、被擊倒的人。8. 祂對一切善人有常常的恩慈：「耶和華喜愛義人」，而他們既確知祂的善意，就更能有信心倚靠祂的權能。我們的主耶穌「盡了諸般的義」，藉此表明祂對義人的愛（太 3:15）。9. 祂對那些特別需要祂看顧的人懷有溫柔的關切：「耶和華保護寄居的。」這裏在五行中重複了五次耶和華之名，不當輕易放過，是要暗示為受欺壓者解救所投入所運用的是大能的權能（就是耶和華的權能），而救助患難中的人與「以雅的名為祂的威嚴」乘駕諸天（詩 68:4），同樣是神的榮耀。（1）寄居的人暴露於危險，又通常缺乏朋友，但耶和華保護他們*，使他們不被傾覆毀滅。許多窮苦的寄居者都曾體驗過神護理保護的益處，並因此得以存活。（2）寡婦和孤兒——他們失去了照管家務的一家之主，常常落在那些欺凌他們、不為他們行公義、甚至對他們行不義的人手中；但耶和華扶持他們，為他們興起朋友。見出 22:22-23。我們的主耶穌來到世上幫助無助的人，接納外邦人——寄居的——進入祂的國，並使那如同孤兒的貧窮罪人*「得蒙憐恤」（何 14:3）。10. 祂必顯現為要毀滅一切反對祂國度、欺壓祂國度忠信子民的人：「祂使惡人的道路彎曲」，所以我們當仰望祂*，不*「怕逼迫人的怒氣，好像他快要毀滅」（賽 51:12-13）。彌賽亞的榮耀在於祂要推翻地獄和地上一切反對祂教會的計謀，所以我們既有祂為我們，就不必懼怕任何能作在我們身上的事。11. 祂的國要經過時間的一切更替而延續，直到永恆的極遠世代（詩 146:10）。願這鼓勵我們時時信靠神：「耶和華要作王直到永遠」——任憑黑暗權勢怎樣逞惡；「錫安啊，你的神要作王直到萬代。」基督已被立為君在錫安聖山上（詩 2:6），祂的國要在無盡的榮耀中延續。它不能被入侵者毀滅；它也不會留給繼承者——或留給繼任的君王，或留給繼任的王朝——它必永遠長存（但 2:44）。「耶和華作王」*作錫安的神、作錫安的君王——彌賽亞是教會萬有之上的元首，且在世界尚存之時必永遠如此——這是不可言喻的安慰（弗 1:22）。
英語原文
Encouragement to Trust in God
⁵ Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God:
⁶ Which made heaven, and earth, the sea, and all that therein is: which keepeth truth for ever:
⁷ Which executeth judgment for the oppressed: which giveth food to the hungry. The LORD looseth the prisoners:
⁸ The LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous:
⁹ The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down.
¹⁰ The LORD shall reign for ever, even thy God, O Zion, unto all generations. Praise ye the LORD.
The psalmist, having cautioned us not to trust in princes (because, if we do, we shall be miserably disappointed), here encourages us to put our confidence in God, because, if we do so, we shall be happily secured: Happy is he that has the God of Jacob for his help, that has an interest in his attributes and promises, and has them engaged for him, and whose hope is in the Lord his God.
I. Let us take a view of the character here given of those whom God will uphold. Those shall have God for their help, 1. Who take him for their God, and serve and worship him accordingly. 2. Who have their hope in him, and live a life of dependence upon him, who have good thoughts of him, and encourage themselves in him, when all other supports fail. Every believer may look upon him as the God of Jacob, of the church in general, and therefore may expect relief from him, in reference to public distresses, and as his God in particular, and therefore may depend upon him in all personal wants and straits. We must hope, (1.) In the providence of God for all the good things we need, which relate to the life that now is. (2.) In the grace of Christ for all the good things which relate to the life that is to come. To this especially the learned Dr. Hammond refers this and the following verses, looking upon the latter part of this psalm to have a most visible remarkable aspect towards the eternal Son of God in his incarnation. He quotes one of the rabbies, who says of Ps 146:10 that it belongs to the days of the Messiah. And that it does so he thinks will appear by comparing Ps 146:7,8, with the characters Christ gives of the Messiah (Mt 11:5,6), The blind receive their sight, the lame walk; and the closing words there, Blessed is he whosoever shall not be offended in me, he thinks may very well be supposed to refer to Ps 146:5. Happy is the man that hopes in the Lord his God, and who is not offended in him.
II. Let us take a view of the great encouragements here given us to hope in the Lord our God. 1. He is the Maker of the world, and therefore has all power in himself, and the command of the powers of all the creatures, which, being derived from him, depend upon him (Ps 146:6): He made heaven and earth, the sea, and all that in them is, and therefore his arm is not shortened, that it cannot save. It is very applicable to Christ, by whom God made the world, and without whom was not any thing made that was made. It is a great support to faith that the Redeemer of the world is the same that was the Creator of it, and therefore has a good-will to it, a perfect knowledge of its case, and power to help it. 2. He is a God of inviolable fidelity. We may venture to take God's word, for he keepeth truth for ever, and therefore no word of his shall fall to the ground; it is true from the beginning, and therefore true to the end. Our Lord Jesus is the Amen, the faithful witness, as well as the beginning, the author and principle, of the creation of God, Re 3:14. The keeping of God's truth for ever is committed to him, for all the promises are in him yea and amen. 3. He is the patron of injured innocency: He pleads the cause of the oppressed, and (as we read it) he executes judgment for them. He often does it in his providence, giving redress to those that suffer wrong and clearing up their integrity. He will do it in the judgment of the great day. The Messiah came to rescue the children of men out of the hands of Satan the great oppressor, and, all judgment being committed to him, the executing of judgment upon persecutors is so among the rest, Jude 1:15. 4. He is a bountiful benefactor to the necessitous: He gives food to the hungry; so God does in an ordinary way for the answering of the cravings of nature; so he has done sometimes in an extraordinary way, as when ravens fed Elijah; so Christ did more than once when he fed thousands miraculously with that which was intended but for one meal or two for his own family. This encourages us to hope in him as the nourisher of our souls with the bread of life. 5. He is the author of liberty to those that were bound: The Lord looseth the prisoners. He brought Israel out of the house of bondage in Egypt and afterwards in Babylon. The miracles Christ wrought, in making the dumb to speak and the deaf to hear with that one word, Ephphatha—Be opened, his cleansing lepers, and so discharging them from their confinements, and his raising the dead out of their graves, may all be included in this one of loosing the prisoners; and we may take encouragement from those to hope in him for that spiritual liberty which he came to proclaim, Isa 61:1,2. 6. He gives sight to those that have been long deprived of it; The Lord can open the eyes of the blind, and has often given to his afflicted people to see that comfort which before they were not aware of; witness Ge 21:19, and the prophet's servant, 2Ki 6:17. But this has special reference to Christ; for since the world began was it not heard that any man opened the eyes of one that was born blind till Christ did it (Joh 9:32) and thereby encouraged us to hope in him for spiritual illumination. 7. He sets that straight which was crooked, and makes those easy that were pained and ready to sink: He raises those that are bowed down, by comforting and supporting them under their burdens, and, in due time, removing their burdens. This was literally performed by Christ when he made a poor woman straight that had been bowed together, and could in no wise lift up herself (Lu 13:12); and he still does it by his grace, giving rest to those that were weary and heavily laden, and raising up with his comforts those that were humbled and cast down by convictions. 8. He has a constant kindness for all good people: The Lord loveth the righteous, and they may with the more confidence depend upon his power when they are sure of his good-will. Our Lord Jesus showed his love to the righteous by fulfilling all righteousness. 9. He has a tender concern for those that stand in special need of his care: The Lord preserves the strangers. It ought not to pass without remark that the name of Jehovah is repeated here five times in five lines, to intimate that it is an almighty power (that of Jehovah) that is engaged and exerted for the relief of the oppressed, and that it is as much the glory of God to succour those that are in misery as it is to ride on the heavens by his name Jah, Ps 68:4. (1.) Strangers are exposed, and are commonly destitute of friends, but the Lord preserves them, that they be not run down and ruined. Many a poor stranger has found the benefit of the divine protection and been kept alive by it. (2.) Widows and fatherless children, that have lost the head of the family, who took care of the affairs of it, often fall into the hands of those that make a prey of them, that will not do them justice, nay, that will do them injustice; but the Lord relieveth them, and raiseth up friends for them. See Ex 22:22,23. Our Lord Jesus came into the world to help the helpless, to receive Gentiles, strangers, into his kingdom, and that with him poor sinners, that are as fatherless, may find mercy, Ho 14:3. 10. He will appear for the destruction of all those that oppose his kingdom and oppress the faithful subjects of it: The way of the wicked he turns upside down, and therefore let us hope in him, and not be afraid of the fury of the oppressor, as though he were ready to destroy. It is the glory of the Messiah that he will subvert all the counsels of hell and earth that militate against his church, so that, having him for us, we need not fear any thing that can be done against us. 11. His kingdom shall continue through all the revolutions of time, to the utmost ages of eternity, Ps 146:10. Let this encourage us to trust in God at all times that the Lord shall reign for ever, in spite of all the malignity of the powers of darkness, even thy God, O Zion! unto all generations. Christ is set King on the holy hill of Zion, and his kingdom shall continue in an endless glory. It cannot be destroyed by an invader; it shall not be left to a successor, either to a succeeding monarch or a succeeding monarchy, but it shall stand for ever. It is matter of unspeakable comfort that the Lord reigns as Zion's God, as Zion's king, that the Messiah is head over all things to the church, and will be so while the world stands.
本詩以及其後所有的詩篇，都以「哈利路亞」開始並結束；這個詞以極簡短的篇幅涵蓋了對神極多的讚美，因為我們在其中以祂的名「耶阿」（Jah）——即「耶和華」（Jehovah）的縮寫——來讚美祂。
在這首卓越的讚美詩中：一、詩人立志自己要讚美神（詩一四六1,2）。二、他勸勉他人也要倚靠神，這是讚美神一個必要且蒙悅納的方式。1. 他指出我們為何不當倚靠世人（詩一四六3,4）。2. 為何我們當倚靠神（詩一四六5）：因祂在自然之國中的大能（詩一四六6），祂在護理之國中的掌權（詩一四六7），以及祂在彌賽亞之國中的恩典（詩一四六8,9）——那永遠的國（詩一四六10）。許多猶太作者將本詩歸於這國度，因此我們在唱這詩時，也當注目於此。