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简体中文
英語原文
In this psalm we are directed to give to God the glory of his power and goodness, which appear, I. In the kingdom of grace (Ps 65:1), hearing prayer (Ps 65:2), pardoning sin (Ps 65:3), satisfying the souls of the people (Ps 65:4), protecting and supporting them, Ps 65:5. II. In the kingdom of Providence, fixing the mountains (Ps 65:6), calming the sea (Ps 65:7), preserving the regular succession of day and night (Ps 65:8), and making the earth fruitful, Ps 65:9-13. These are blessings we are all indebted to God for, and therefore we may easily accommodate this psalm to ourselves in singing it.
1-5
The Praises of Zion; Motives for Devout
简体中文
锡安的赞美；敬虔的动机
大卫的诗与歌，交与伶长。
¹ 神啊，在锡安赞美等候你；所许的愿也要向你偿还。
² 听祷告的主啊，凡有血气的都要来就你。
³ 罪孽胜了我；至于我们的过犯，你都要赦免。
⁴ 你所拣选、使他亲近你、住在你院中的人，这人便为有福；我们必因你家的美善，你圣殿的圣美，得以知足。
⁵ 拯救我们的神啊，你必以公义的可畏的事应允我们；你是地极、远处海上的人所倚靠的。
诗人在此处于施恩座前并无自己特别的关切，却以向神的呼求开始——作为会众的主席与会众的出口；当留意——
一、他如何归荣耀给神（诗65:1）。1. 藉着谦卑的感恩：神啊，在锡安赞美等候你——赞美等候着，直至它临到，好叫它初次临近时便以感恩领受。当神带着他的恩惠向我们走来时，我们必须以赞美出去迎接他，并等候天明。"赞美等候着，怀着对你圣洁旨意完全的满足，并倚靠你的怜悯。"当我们在凡事上随时准备献上感谢时，赞美便为神等候。"赞美等候你的悦纳"——利未人在夜间站在耶和华的殿中，准备在所定的时辰唱他们的赞美诗（诗134:1-2），如此他们的赞美便为他等候。赞美静默地向你（原文如此）——因为找不到言语来述说神极大的良善，而被无声的钦慕所慑。正如有不能说出的圣洁叹息，照样也有不能说出的圣洁敬拜，却要被他——那鉴察人心、晓得圣灵的意思的——所悦纳。我们的赞美静默无声，好让那有大能的蒙福天使的赞美得被听见。不要告诉他我说话，因为人若要述说神一切的赞美，必被吞灭（伯37:20）。在你面前赞美被算为静默（迦勒底译本如此），神如此远超我们一切的祝福与赞美。赞美原为全地所欠神的，却唯独在锡安——在他的教会中、在他百姓中——为他等候。他一切作为都赞美他（它们提供赞美的题材），但唯有他的圣民以实际的敬拜称颂他。蒙救赎的教会在锡安山上唱新歌（启14:1、3）。锡安是神的居所（诗76:2）。那与他同住其中的人是有福的，因为他们必常常赞美他。2. 藉着真诚的信实：所许的愿也要向你偿还——即所许的祭要献上。我们若不儆醒偿还我们追求那怜悯时所许的愿，我们对所受怜悯向神的感恩便不蒙悦纳；因为不许愿胜过许了愿而不还。
二、他为何归荣耀给他。
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因他垂听祷告（诗65:2）：赞美等候你；为何如此殷勤？（1）"因为你乐意应允我们所求。听祷告的主啊！你能应允每一祷告，因为你能为我们成就的，超过我们所能求、所能想的（弗3:20）；你也要应允每一信心的祷告——或照所求、或以更美的方式。"神是垂听祷告的神，并以之为他尊荣的头衔之一，这是大大关乎他良善的荣耀，也是大大关乎我们的鼓励；我们若不趁机以这头衔称他，便是大大亏待自己。（2）因为，由于这缘故，我们处在困境中时便乐于投奔他。所以——因为你是垂听祷告的神——凡有血气的都要来就你；每个人当受苦在缺乏时所献的祷告既等候你，每个人所当献的赞美理当为你而等候，无论他平素如何。如今只有以色列的子孙来就你，以及归信他们宗教的人；但当你的殿必称为万民祷告的殿时，凡有血气的都必来就你，且都受欢迎（罗10:12-13）。我们当来就他，并坦然无惧地来，因为他是垂听祷告的神。
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因他赦免罪。在这一点上有何神像他？（弥7:18）。他藉此宣告他的名（出34:7），所以在这事上赞美为他等候（诗65:3）。"我们的罪达到天上，罪孽胜了我们——它们如此众多、如此重大，当它们陈列在我们眼前，我们便充满羞愧，几乎要陷入绝望。它们如此胜过我们，以致我们无法以自己任何的义与之抗衡；所以我们在神面前出现时，自己的良心控告我们，我们无话可答；然而至于我们的过犯——出于你自己白白的怜悯，并因你自己所预备的义的缘故——你必赦免，使我们不至因此被定罪。"当知：我们因罪的危险越大，便越有理由希奇神赦免之怜悯的权能与丰盛——这怜悯能挫败我们众多过犯与重大罪孽的恐吓之力。
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因他对那事奉他之人的款待，以及他们在与他的相交中所得的安慰。罪孽必先得赦免（诗65:3），然后我们才受欢迎环绕神的祭坛（诗65:4）。凡进入与神相交的人，必在其中找到真正的幸福与完全的满足。
（1）他们是有福的。不仅有福的乃是国民（诗33:12），更有福的是那人——具体的个人，无论多么卑微——你所拣选、使他亲近你、住在你院中的；他是有福的人，因为他有神圣恩惠最确据的凭据，并有永福最确据的保证与定金。在此当留意：〔1〕为得这福而进入与神相交是什么。第一，是藉着抓住他的约亲近他，把我们最好的感情归给他，让我们的欲望向他倾吐；是与他交谈，如同我们所爱所重的人。第二，是住在他院中，如祭司与利未人所作——他们在神的家中如在自己家中；是恒常于宗教的操练，并如我们对待自己居所之事业那样殷勤从事。〔2〕我们如何进入与神的相交——并非因自己的功德被举荐，也非因自己的筹谋被引入，而是因神白白的拣选：你所拣选的人便为有福——你如此把他们与那些被撇下任凭自己的人分别出来；这拣选是藉着他有效而特殊的恩典所成就的；他所拣选的，他就使他们亲近——不仅邀请他们，更感动他们、使他们能够亲近他。他吸引他们（约6:44）。
（2）他们必得满足。此处诗人换了人称——不是说他必满足（你所拣选的那人），而是说我们必满足——这教我们把应许应用到自己身上，并以活泼的信心把自己的名字放进去：*我们必因你家的美善，你圣殿的圣美，得以知足。*当知：〔1〕神的圣殿就是他的家；那里有他居住，那里他的圣礼被施行。〔2〕神所持的家是丰盛之家。他家中美善丰盛——义、恩，并永约的一切安慰；够众人所用，够各人所需；预备好了，常常预备好；而且都是白白的，不用银钱、不用价值。〔3〕这些事中有使灵魂满足的成分，一切蒙恩的灵魂都必因此知足。让他们有与神相交的喜乐，他们就足了；他们有了够用的，不再求别的。
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因他为他们所行荣耀的权能之工（诗65:5）：*拯救我们的神啊，你必以公义的可畏的事应允我们！*这可指神在护理中对他自己百姓有时所施的责备；他常以可畏的事应允他们，为唤醒他们、激发他们，但总是在公义之中行——对他们既不亏待，也无意害他们，因为即便那时他仍是他们拯救的神。参赛45:15。但这更当解为他向他们仇敌所施的审判；神以所行于外邦中的毁灭——为他百姓之故——并以他向骄傲压迫者所施的报应，应允他百姓的祷告——作为公义的神、作为伸冤属乎他的神、作为保护并拯救他百姓的神。或作"以奇妙的事"（有人如此读），即非常出奇、出乎我们意料之外的事（赛64:3）。或作"以使我们生敬畏的事，你必应允我们"。我们在神院中所蒙许的圣洁自由，以及与他亲近的程度，绝不可丝毫减损我们对他的敬畏与敬虔畏惧；因为他在他的圣所是可畏的。
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因他对一切属他之人——无论如何受苦、无论散在何处——的看顾。他是地的四极所倚靠的——即地上各处一切圣徒所倚靠的，并非仅以色列子孙所倚靠；因为他是外邦人的神，也是犹太人的神——是那远离他圣殿与其院宇之人的倚靠，是那些住在外邦海岛中、或在海上遭困之人的倚靠。他们在山穷水尽之时信靠你、呼求你（诗107:27-28）。我们可藉信心与祷告，无论身在任何地方——不仅在神百姓的严肃会中，也在远处海上——保持与神的相交，从他得安慰。
二、第二项：
英語原文
The Praises of Zion; Motives for Devout
To the chief musician. A psalm and song of David.
¹ Praise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed.
² O thou that hearest prayer, unto thee shall all flesh come.
³ Iniquities prevail against me: as for our transgressions, thou shalt purge them away.
⁴ Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple.
⁵ By terrible things in righteousness wilt thou answer us, O God of our salvation; who art the confidence of all the ends of the earth, and of them that are afar off upon the sea:
The psalmist here has no particular concern of his own at the throne of grace, but begins with an address to God, as the master of an assembly and the mouth of a congregation; and observe,
I. How he gives glory to God, Ps 65:1. 1. By humble thankfulness: Praise waiteth for thee, O God! in Zion, waits till it arrives, that it may be received with thankfulness at its first approach. When God is coming towards us with his favours we must go forth to meet him with our praises, and wait till the day dawn. "Praise waits, with an entire satisfaction in thy holy will and dependence on thy mercy." When we stand ready in every thing to give thanks, then praise waits for God. "Praise waits thy acceptance" the Levites by night stood in the house of the Lord, ready to sing their songs of praise at the hour appointed (Ps 134:1,2), and thus their praise waited for him. Praise is silent unto thee (so the word is), as wanting words to express the great goodness of God, and being struck with a silent admiration at it. As there are holy groanings which cannot be uttered, so there are holy adorings which cannot be uttered, and yet shall be accepted by him that searches the heart and knows what is the mind of the spirit. Our praise is silent, that the praises of the blessed angels, who excel in strength, may be heard. Let it not be told him that I speak, for if a man offer to speak forth all God's praise surely he shall be swallowed up, Job 37:20. Before thee praise is reputed as silence (so the Chaldee), so far exalted is God above all our blessing and praise. Praise is due to God from all the world, but it waits for him in Zion only, in his church, among his people. All his works praise him (they minister matter for praise), but only his saints bless him by actual adorations. The redeemed church sing their new song upon Mount Zion, Re 14:1,3. In Zion was God's dwelling-place, Ps 76:2. Happy are those who dwell with him there, for they will be still praising him. 2. By sincere faithfulness: Unto thee shall the vow be performed, that is, the sacrifice shall be offered up which was vowed. We shall not be accepted in our thanksgivings to God for the mercies we have received unless we make conscience of paying the vows which we made when we were in pursuit of the mercy; for better it is not to vow than to vow and not to pay.
II. What he gives him glory for.
1. For hearing prayer (Ps 65:2): Praise waits for thee; and why is it so ready? (1.) "Because thou art ready to grant our petitions. O thou that hearest prayer! thou canst answer every prayer, for thou art able to do for us more than we are able to ask or think (Eph 3:20), and thou wilt answer every prayer of faith, either in kind or kindness." It is much for the glory of God's goodness, and the encouragement of ours, that he is a God hearing prayer, and has taken it among the titles of his honour to be so; and we are much wanting to ourselves if we do not take all occasions to give him his title. (2.) Because, for that reason, we are ready to run to him when we are in our straits. "Therefore, because thou art a God hearing prayer, unto thee shall all flesh come; justly does every man's praise wait for thee, because every man's prayer waits on thee when he is in want or distress, whatever he does at other times. Now only the seed of Israel come to thee, and the proselytes to their religion; but, when thy house shall be called a house of prayer to all people, then unto thee shall all flesh come, and be welcome," Ro 10:12,13. To him let us come, and come boldly, because he is a God that hears prayer.
2. For pardoning sin. In this who is a God like unto him? Mic 7:18. By this he proclaims his name (Ex 34:7), and therefore, upon this account, praise waits for him, Ps 65:3. "Our sins reach to the heavens, iniquities prevail against us, and appear so numerous, so heinous, that when they are set in order before us we are full of confusion and ready to fall into despair. They prevail so against us that we cannot pretend to balance them with any righteousness of our own, so that when we appear before God our own consciences accuse us and we have no reply to make; and yet, as for our transgressions, thou shalt, of thy own free mercy and for the sake of a righteousness of thy own providing, purge them away, so that we shall not come into condemnation for them." Note, The greater our danger is by reason of sin the more cause we have to admire the power and riches of God's pardoning mercy, which can invalidate the threatening force of our manifold transgressions and our mighty sins.
3. For the kind entertainment he gives to those that attend upon him and the comfort they have in communion with him. Iniquity must first be purged away (Ps 65:3) and then we are welcome to compass God's altars, Ps 65:4. Those that come into communion with God shall certainly find true happiness and full satisfaction in that communion.
(1.) They are blessed. Not only blessed is the nation (Ps 33:12), but blessed is the man, the particular person, how mean soever, whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts; he is a happy man, for he has the surest token of the divine favour and the surest pledge and earnest of everlasting bliss. Observe here, [1.] What it is to come into communion with God, in order to this blessedness. First, It is to approach to him by laying hold on his covenant, setting our best affections upon him, and letting out our desires towards him; it is to converse with him as one we love and value. Secondly, It is to dwell in his courts, as the priests and Levites did, that were at home in God's house; it is to be constant in the exercises of religion, and apply ourselves closely to them as we do to that which is the business of our dwelling-place. [2.] How we come into communion with God, not recommended by any merit of our own, nor brought in by any management of our own, but by God's free choice: "Blessed is the man whom thou choosest, and so distinguishest from others who are left to themselves;" and it is by his effectual special grace pursuant to that choice; whom he chooses he causes to approach, not only invites them, but inclines and enables them, to draw nigh to him. He draws them, Joh 6:44.
(2.) They shall be satisfied. Here the psalmist changes the person, not, He shall be satisfied (the man whom thou choosest), but, We shall, which teaches us to apply the promises to ourselves and by an active faith to put our own names into them: We shall be satisfied with the goodness of thy house, even of thy holy temple. Note, [1.] God's holy temple is his house; there he dwells, where his ordinances are administered. [2.] God keeps a good house. There is abundance of goodness in his house, righteousness, grace, and all the comforts of the everlasting covenant; there is enough for all, enough for each; it is ready, always ready; and all on free cost, without money and without price. [3.] In those things there is that which is satisfying to a soul, and with which all gracious souls will be satisfied. Let them have the pleasure of communion with God, and that suffices them; they have enough, they desire no more.
4. For the glorious operations of his power on their behalf (Ps 65:5): By terrible things in righteousness wilt thou answer us, O God of our salvation! This may be understood of the rebukes which God in his providence sometimes gives to his own people; he often answers them by terrible things, for the awakening and quickening of them, but always in righteousness; he neither does them any wrong nor means them any hurt, for even then he is the God of their salvation. See Isa 45:15. But it is rather to be understood of his judgments upon their enemies; God answers his people's prayers by the destructions made, for their sakes, among the heathen, and the recompence he renders to their proud oppressors, as a righteous God, the God to whom vengeance belongs, and as the God that protects and saves his people. By wonderful things (so some read it), things which are very surprising, and which we looked not for, Isa 64:3. Or, "By things which strike an awe upon us thou wilt answer us." The holy freedom that we are admitted to in God's courts, and the nearness of our approach to him, must not at all abate our reverence and godly fear of him; for he is terrible in his holy places.
5. For the care he takes of all his people, however distressed, and whithersoever dispersed. He is the confidence of all the ends of the earth that is, of all the saints all the world over and not theirs only that were of the seed of Israel; for he is the God of the Gentiles as well as of the Jews, the confidence of those that are afar off from his holy temple and its courts, that dwell in the islands of the Gentiles, or that are in distress upon the sea. They trust in thee, and cry to thee, when they are at their wits' end, Ps 107:27,28. By faith and prayer we may keep up our communion with God, and fetch in comfort from him, wherever we are, not only in the solemn assemblies of his people, but also afar off upon the sea.
6-13
The Almighty Power of God; Indications of Divine Power and Goodness
简体中文
全能的神；神圣权能与良善的明证
⁶ 他既以大能束腰，就用力量安定诸山，
⁷ 使海的响声、波浪的喧嚣，并万民的喧哗，都平静了。
⁸ 住在地极的人因你的神迹惧怕；你使日出日落之地欢呼。
⁹ 你眷顾地，降透雨滋润它；你大大地以神的河充满它，其中有丰盛的水；你这样预备，就赐给他们粮食。
¹⁰ 你浇透地的犁沟，润平犁脊；用甘霖使地松软；其中所发的蒙你赐福。
¹¹ 你以你的恩惠为年岁的冠冕；你的路径都滴下脂油，
¹² 滴在旷野的草场上。小山以欢乐束腰；
¹³ 草场以羊群为衣；谷中也盖满了五谷。这一切都欢呼歌唱。
为要使我们更深感受恩典之神那奇妙的俯就，观察他作为自然之神的权能与主权，并他护理之国的丰盛与慷慨，是大有益处的。
一、他建立大地，地就长存（诗 119:90）。他用自己的力量 安定诸山（诗 65:6）——起初设立，又时常稳固它们，虽然它们有时被地震所摇动。
因此它们被称为永世的山岭（哈 3:6）。然而神与他百姓所立的约，被说成比这些山岭站得更稳（赛 54:10）。
二、他使海平静，海就安宁（诗 65:7）。海在暴风中发出巨大的响声，更增添其威胁的恐怖；但神何时愿意，就吩咐波浪与洪涛静默，使它们沉睡，转瞬间化暴风为平静（诗 107:29）。借着海中的这种变化，也借着前一例大地的不变，可见那掌管海洋与陆地的，乃是以权能束腰的主。我们的主耶稣也曾借此证明他的神性权能，因他吩咐风和海，风和海就听从了他。在这平息海洋的实例之外，他再加上一件性质十分相近的事——他能平静万民的喧哗，就是平民的骚动。没有什么比暴民的动乱、匪类的横行更难收拾、更令人不快了；然而即便这些，神也能用他们自己也不察觉的隐秘方式使之平息。这话也可指以色列的仇敌那种暴行（诗 2:1）。神有许多方法使他们安静，并永远止息他们的喧闹。
三、他更新早晨与晚上，它们的运转永不止息（诗 65:8）。昼夜这种有规律的更替，可以这样来看：1. 作为神大权能的实例，就使众人心中生发敬畏：住在地极的人因你的记号*（神迹）* 而惧怕；他们由此确知有一位至高的神、一位掌权的主君，他们当在他面前战惧；因为神那看不见的事，在这些事上明明可见；因此经上说日月是为记号而设立的（创 1:14）。许多住在世上偏远幽暗角落的人，对这些神迹心存畏惧，竟至于敬拜它们（申 4:19），却未想到它们原是神的记号，是他的权能与神性无可辩驳的明证，因此本应被引导去敬拜他。2. 作为神大良善的实例，就给众人带来安慰：你使日出（太阳升起之前）日落（太阳落下之前）之地欢呼。光既是神把晨光播散开来，暗影也是他拉开夜幕；他这样做都是为人的缘故，并使二者都欢呼，使我们有机会在其中喜乐；这样看来，光与暗虽然彼此对立，二者之间的隔阂虽然不可侵犯（创 1:4），但在它们各自当令之时，对世人都是同样可悦的。我们很难说，那有利于白日之工的晨光，和那有助于夜间安息的暮影，哪一样对我们更受欢迎。守望的岂不等候早晨吗？雇工岂不切慕暮影吗？有人把这节解释为早晚的献祭——敬虔人极其喜悦其中，神在其中不断得着尊荣。你使它们歌唱（原文如此）；因为利未人每早每晚都唱赞美之歌；这是每日当尽的本分所要求的。我们当把我们每日独处的敬拜，以及与家人一同的敬拜，看作日常各样事奉中最不可少的一件，也是日常各样安慰中最可喜悦的一件；我们若在其中保持与神的相交，那么早晨与傍晚的推移，就真正成为可喜乐的了。
四、他滋润大地，使它结果子。关于神这一权能与良善的实例，他在这里大加发挥；本诗大概是为一次格外丰盛的收割，或为久旱之后一场及时雨而作。下方这部分受造之物，其丰饶多么倚赖上方那部分的运转，是容易观察的；天若如铜，地就如铁，这是对愚顽世人一个可感知的提醒——各样美善的恩赐都是从上头来的，omnia desuper——一切都是从上头来的；我们必须举目越过山岭，举目望天，那里是一切福分源头之所在，非肉眼所能见；我们的赞美也当归于那里，正如初熟的土产要借着举祭向天举起，以承认一切都从那里而得。神所赐的一切福分，连属灵的也在内，都常用他将公义如雨降在我们身上来表明。现在请看，这里如何描述从天降下甘霖、节令丰年这共同的福分。
1. 其中蕴藏着多少神的权能与良善，这里用许多生动的语句加以描绘。（1）造地的神，借这雨眷顾它——差遣到它那里，显明他对它的看顾（诗 65:9）。这是一次怜悯的探访，地上的居民应当以赞美来回报。（2）造了旱地的神，借这雨滋润它，为要它结果子。虽然地上的出产在神尚未降雨之前就已发旺，但那时也有一层雾气达到这目的，滋润遍地（创 2:5-6）。我们的心若不是神亲自如甘露般滋润我们，就是干旱荒芜的；他自己所栽种的，他必滋润，使它加增。（3）雨是神的河，其中水满；云彩是这河的源头，它们并非漫无目的地奔流，而是顺着神为它开掘的河道。阵雨如同江河之水，随神的心意而转向。（4）这神的河使地富足，没有它，地很快就变成贫瘠之物。从地表面所出的各样财物，远比隐藏在地腹之中的更有用处、更服事人；没有金银我们尚可度日，却没有五谷和青草，我们便活不下去。
2. 大地以及地上的人从其中得着多少益处。（1）对大地本身。及时的雨给它换上新颜；没有什么比雨降在新割的草上更复苏、更清爽的了（诗 72:6）。连雨水似乎要从其上滑落的地的犁脊，也丰丰满满地得着滋润，因为它们吸收了频繁降在其上的雨水；被犁所翻起的地的犁沟，也因雨而润平，适于接受种子（诗 65:10）——它们因变得松软而被润平。使心田松软的，也使之得坚立；因为人心是因恩典而得坚固的。这样一年之首的春季就蒙了福；春若蒙福——一年的第一季蒙福——便是全年蒙福的凭据；因此神被称为以他的恩惠 为年岁的冠冕（诗 65:11）——如同冠冕环绕头部那样四面环绕它，又如同事物的结局使之完全那样成全它的安慰。他的路径被称为滴下脂油；因为地上凡有使其出产肥美之脂油之处，都是从神圣良善的涌流而来。神所到之处，都把他怜悯的凭据留在身后（珥 2:13-14），使他的路径在他之后如此发光。神圣良善向这下方世界的这些传递，极为广阔、极有扩散之力（诗 65:12）：它们滴在旷野的草场上，并非仅滴在有人居住之地的草场上。人所不顾念、也无所得益的旷野，仍在神的护理之下；其中的益处虽不直接归与人，却归荣耀于神，因他是全体受造之物的大施恩者；我们当为那服事我们的而感恩，也当为那服事任何受造之物的而感恩，因为那一切至终都归给造物主的尊荣。旷野虽不像耕种的田地那样有出产，却与最肥沃的土地一样得着天上降雨的滋润；因为神也赐恩给那邪恶与忘恩的人。神恩典的赏赐如此广阔，以至小山 以欢乐束腰——连那最不向阳的北面也是如此。山岭并不在神护理所需之外；小山也不在神护理的鉴察之下。但他何时愿意，就能使它们颤抖（诗 114:6），何时愿意，也能使它们欢乐。（2）对地上的人。神既为地预备了雨，也就为人预备了粮食（诗 65:9）。至于地，粮从其中而来（伯 28:5），因为五谷从其中而出；但每一粒从其中而出的五谷，都是神自己所预备的；所以他为地预备雨，借以为人预备粮食——他已把其余受造之物都伏在人脚下，又使它们合乎人所用。当我们想到每年五谷的出产，不但是与那叫死人复活相同的权能的作为，而且是与之颇相仿的实例（如主耶稣所说的约 12:24），而我们从中所得的恒常益处，又是那永远长存之良善的实例，我们就有理由相信：为我们预备粮食的，必是一位神。五谷和牲畜是经营地上出产的农夫所赖以富足的两大主要货物；二者都因神圣的良善滋润大地而来（诗 65:13）。正因如此，草场以羊群为衣（诗 65:13）。草场放牧之丰，仿佛被其中所牧放的牲畜所遮盖，而草场却不至于负荷过重；牲畜喂养之好，使它们成了所在草场的装饰与荣耀。山谷出产之丰，在收割之时仿佛盖满了五谷。地上最低洼之处通常最肥沃，一亩低湿的山谷抵得过五亩高耸的山岭。然而五谷田与牧草地，只要都成就了受造的目的，就被说成欢呼歌唱——因为它们服事神的尊荣，也服事人的安慰，又因它们为我们提供了喜乐与赞美的题材：正如地上没有什么喜乐大过收割的喜乐，照样犹太人的节期中，也没有什么比年终的收藏节（出 23:16）以更深的感恩之情来守的。愿神圣良善这一切年复一年、日复一日分给我们的寻常恩赐，增加我们对那至善之存在的爱，并激励我们以神如此丰富供应的身体去荣耀他。
英語原文
The Almighty Power of God; Indications of Divine Power and Goodness
⁶ Which by his strength setteth fast the mountains; being girded with power:
⁷ Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people.
⁸ They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice.
⁹ Thou visitest the earth, and waterest it: thou greatly enrichest it with the river of God, which is full of water: thou preparest them corn, when thou hast so provided for it.
¹⁰ Thou waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers: thou blessest the springing thereof.
¹¹ Thou crownest the year with thy goodness; and thy paths drop fatness.
¹² They drop upon the pastures of the wilderness: and the little hills rejoice on every side.
¹³ The pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, they also sing.
That we may be the more affected with the wonderful condescensions of the God of grace, it is of use to observe his power and sovereignty as the God of nature, the riches and bounty of his providential kingdom.
I. He establishes the earth and it abides, Ps 119:90. By his own strength he setteth fast the mountains (Ps 65:6), did set them fast at first and still keeps them firm, though they are sometimes shaken by earthquakes.
Hence they are called everlasting mountains, Hab 3:6. Yet God's covenant with his people is said to stand more firmly than they, Isa 54:10.
II. He stills the sea, and it is quiet, Ps 65:7. The sea in a storm makes a great noise, which adds to its threatening terror; but, when God pleases, he commands silence among the waves and billows, and lays them to sleep, turns the storm into a calm quickly, Ps 107:29. And by this change in the sea, as well as by the former instance of the unchangeableness of the earth, it appears that he whose the sea and the dry land are is girded with power. And by this our Lord Jesus gave a proof of his divine power, that he commanded the winds and waves, and they obeyed him. To this instance of the quieting of the sea he adds, as a thing much of the same nature, that he stills the tumult of the people, the common people. Nothing is more unruly and disagreeable than the insurrections of the mob, the insults of the rabble; yet even these God can pacify, in secret ways, which they themselves are not aware of. Or it may be meant of the outrage of the people that were enemies to Israel, Ps 2:1. God has many ways to still them and will for ever silence their tumults.
III. He renews the morning and evening, and their revolution is constant, Ps 65:8. This regular succession of day and night may be considered, 1. As an instance of God's great power, and so it strikes an awe upon all: Those that dwell in the uttermost parts of the earth are afraid at thy signs or tokens; they are by them convinced that there is a supreme deity, a sovereign monarch, before whom they ought to fear and tremble; for in these things the invisible things of God are clearly seen; and therefore they are said to be set for signs, Ge 1:14. Many of those that dwell in the remote and dark corners of the earth were so afraid at these tokens that they were driven to worship them (De 4:19), not considering that they were God's tokens, undeniable proofs of his power and godhead, and therefore they should have been led by them to worship him. 2. As an instance of God's great goodness, and so it brings comfort to all: Thou makest the outgoings of the morning, before the sun rises, and of the evening, before the sun sets, to rejoice. As it is God that scatters the light of the morning and draws the curtains of the evening, so he does both in favour to man, and makes both to rejoice, gives occasion to us to rejoice in both; so that how contrary soever light and darkness are to each other, and how inviolable soever the partition between them (Ge 1:4), both are equally welcome to the world in their season. It is hard to say which is more welcome to us, the light of the morning, which befriends the business of the day, or the shadows of the evening, which befriend the repose of the night. Does the watchman wait for the morning? So does the hireling earnestly desire the shadow. Some understand it of the morning and evening sacrifice, which good people greatly rejoiced in and in which God was constantly honoured. Thou makest them to sing (so the word is); for every morning and every evening songs of praise were sung by the Levites; it was that which the duty of every day required. We are to look upon our daily worship, alone and with our families, to be both the most needful of our daily occupations and the most delightful of our daily comforts; and, if therein we keep up our communion with God, the outgoings both of the morning and of the evening are thereby made truly to rejoice.
IV. He waters the earth and makes it fruitful. On this instance of God's power and goodness he enlarges very much, the psalm being probably penned upon occasion either of a more than ordinarily plentiful harvest or of a seasonable rain after long drought. How much the fruitfulness of this lower part of the creation depends upon the influence of the upper is easy to observe; if the heavens be as brass, the earth is as iron, which is a sensible intimation to a stupid world that every good and perfect gift is from above, omnia desuper—all from above; we must lift up our eyes above the hills, lift them up to the heavens, where the original springs of all blessings are, out of sight, and thither must our praises return, as the first-fruits of the earth were in the heave-offerings lifted up towards heaven by way of acknowledgment that thence they were derived. All God's blessings, even spiritual ones, are expressed by his raining righteousness upon us. Now observe how the common blessing of rain from heaven and fruitful seasons is here described.
1. How much there is in it of the power and goodness of God, which is here set forth by a great variety of lively expressions. (1.) God that made the earth hereby visits it, sends to it, gives proof of his care of it, Ps 65:9. It is a visit in mercy, which the inhabitants of the earth ought to return in praises. (2.) God, that made it dry land, hereby waters it, in order to its fruitfulness. Though the productions of the earth flourished before God had caused it to rain, yet even then there was a mist which answered the intention, and watered the whole face of the ground, Ge 2:5,6. Our hearts are dry and barren unless God himself be as the dew to us and water us; and the plants of his own planting he will water and make them to increase. (3.) Rain is the river of God, which is full of water; the clouds are the springs of this river, which do not flow at random, but in the channel which God cuts out for it. The showers of rain, as the rivers of water, he turns which way soever he pleases. (4.) This river of God enriches the earth, which without it would quickly be a poor thing. The riches of the earth, which are produced out of its surface, are abundantly more useful and serviceable to man than those which are hidden in its bowels; we might live well enough without silver and gold, but not without corn and grass.
2. How much benefit is derived from it to the earth and to man upon it. (1.) To the earth itself. The rain in season gives it a new face; nothing is more reviving, more refreshing, than the rain upon the new-mown grass, Ps 72:6. Even the ridges of the earth, off which the rain seems to slide, are watered abundantly, for they drink in the rain which comes often upon them; the furrows of it, which are turned up by the plough, in order to the seedness, are settled by the rain and made fit to receive the seed (Ps 65:10); they are settled by being made soft. That which makes the soil of the heart tender settles it; for the heart is established with that grace. Thus the springing of the year is blessed; and if the spring, that first quarter of the year, be blessed, that is an earnest of a blessing upon the whole year, which God is therefore said to crown with his goodness (Ps 65:11), to compass it on every side as the head is compassed with a crown, and to complete the comforts of it as the end of a thing is said to crown it. And his paths are said to drop fatness; for whatever fatness there is in the earth, which impregnates its productions, it comes from the out-goings of the divine goodness. Wherever God goes he leaves the tokens of his mercy behind him (Joe 2:13,14) and makes his path thus to shine after him. These communications of God's goodness to this lower world are very extensive and diffusive (Ps 65:12): They drop upon the pastures of the wilderness, and not merely upon the pastures of the inhabited land. The deserts, which man takes no care of and receives no profit from, are under the care of the divine Providence, and the profits of them redound to the glory of God, as the great benefactor of the whole creation, though not immediately to the benefit of man; and we ought to be thankful not only for that which serves us, but for that which serves any part of the creation, because thereby it turns to the honour of the Creator. The wilderness, which makes not such returns as the cultivated grounds do, receives as much of the rain of heaven as the most fruitful soil; for God does good to the evil and unthankful. So extensive are the gifts of God's bounty that in them the hills, the little hills, rejoice on every side, even the north side, that lies most from the sun. Hills are not above the need of God's providence; little hills are not below the cognizance of it. But as, when he pleases, he can make them tremble (Ps 114:6), so when he pleases he can make them rejoice. (2.) To man upon the earth. God, by providing rain for the earth, prepares corn for man, Ps 65:9. As for the earth, out of it comes bread (Job 28:5), for out of it comes corn; but every grain of corn that comes out of it God himself prepared; and therefore he provides rain for the earth, that thereby he may prepare corn for man, under whose feet he has put the rest of the creatures and for whose use he has fitted them. When we consider that the yearly produce of the corn is not only an operation of the same power that raises the dead, but an instance of that power not much unlike it (as appears by that of our Saviour, Joh 12:24), and that the constant benefit we have from it is an instance of that goodness which endures for ever, we shall have reason to think that it is no less than a God that prepares corn for us. Corn and cattle are the two staple commodities with which the husbandman, who deals immediately in the fruits of the earth, is enriched; and both are owing to the divine goodness in watering the earth, Ps 65:13. To this it is owing that the pastures are clothed with flocks, Ps 65:13. So well stocked are the pastures that they seem to be covered over with the cattle that are laid in them, and yet the pasture not overcharged; so well fed are the cattle that they are the ornament and the glory of the pastures in which they are fed. The valleys are so fruitful that they seem to be covered over with corn, in the time of harvest. The lowest parts of the earth are commonly the most fruitful, and one acre of the humble valleys is worth five of the lofty mountains. But both corn-ground and pasture-ground, answering the end of their creation, are said to shout for joy and sin, because they are serviceable to the honour of God and the comfort of man, and because they furnish us with matter for joy and praise: as there is no earthly joy above the joy of harvest, so there was none of the feasts of the Lord, among the Jews, solemnized with greater expressions of thankfulness than the feast of in-gathering at the end of the year, Ex 23:16. Let all these common gifts of the divine bounty, which we yearly and daily partake of, increase our love to God as the best of beings, and engage us to glorify him with our bodies, which he thus provides so well for.
本篇指引我们将神的大能与良善之荣耀归给他——这二者显于:一、恩典的国度(诗65:1)——听祷告(诗65:2)、赦免罪(诗65:3)、使百姓心灵得饱足(诗65:4)、保护扶持他们(诗65:5);二、护理的国度——坚立诸山(诗65:6)、平静海洋(诗65:7)、保存昼夜有规律的更替(诗65:8)、使地结果(诗65:9-13)。这些福分都是我们众人欠神的,因此我们唱时易于将其应用于己。