서론
제목 없음
繁體中文
영문 원문
The scope of this short but excellent psalm is to show us the way to heaven, and to convince us that, if we would be happy, we must be holy and honest. Christ, who is himself the way, and in whom we must walk as our way, has also shown us the same way that is here prescribed, Mt 19:17. "If thou wilt enter into life, keep the commandments." In this psalm, I. By the question (Ps 15:1) we are directed and excited to enquire for the way. II. By the answer to that question, in the rest of the psalm, we are directed to walk in that way, Ps 15:2-5. III. By the assurance given in the close of the psalm of the safety and happiness of those who answer these characters we are encouraged to walk in that way, Ps 15:5.
1-5
The Citizen of Zion
繁體中文
錫安的子民
大衛的詩。
¹ 耶和華啊，誰能寄居祢的帳幕？誰能住在祢的聖山？
² 就是行為正直、做事公義、心裡說誠實話的人。
³ 他不以舌頭讒謗人，不惡待朋友，也不隨夥毀謗鄰舍。
⁴ 他眼中藐視匪類，卻尊重那敬畏耶和華的人。他發了誓，雖然自己吃虧，也不更改。
⁵ 他不放債取利，不受賄賂以害無辜。行這些事的人必永不動搖。
此處有：一、一個極其嚴肅而鄭重的問題，關乎錫安子民的特徵（詩15:1）：「耶和華啊，誰能寄居祢的帳幕？求祢讓我知道誰能上天堂。」不是按著姓名問（在這條路上，主認識誰是祂的人），而是按著描繪問：「祢所承認、並要以獨特的、永遠的恩惠加冕的，是哪一種人？」這話假設：作錫安的子民是一項極大的特權、極大的尊榮和益處；並非人人都得此特權，只有餘數才得；人不是因著血統和出身而得此特權的：並非一切以亞伯拉罕為父的，都能寄居神的帳幕，而是按著人的心和為人如何，他們的結局也如何。我們都當向自己提出這個問題：主啊，我當作怎樣的人、行怎樣的事，才能寄居祢的帳幕呢？路18:18，徒16:30。1. 請注意這問題是向誰提出的——向神自己。請注意，那些要尋找通天之路的人，必須仰望神，從祂的話語中領受指引，並求祂的聖靈賜下指引。理當由祂親自為祂的僕人制定律法，設定祂恩惠的條件，並說明誰是祂的人、誰不是。2. 這話如何以舊約的言語表達。(1) 藉著帳幕，我們可以理解爭戰中的教會——為摩西的帳幕所預表，適合曠野的狀態，簡陋而可移動。在那裡神彰顯自己，在那裡祂與百姓相會，正如古時在法櫃的帳幕、相會的帳幕中。誰能住在這帳幕中？誰能被算為神教會真正活潑的肢體，蒙准在屬靈的祭司中，寄居在這帳幕的院宇中？我們理當查問這事，因為許多人妄想在這帳幕中佔一席位，實際上卻與此無分無關。(2) 藉著聖山，我們可以理解得勝的教會——這是借用錫安山，所羅門要在其上建造聖殿。得榮耀的聖徒之福樂，在於他們住在那聖山上；他們在那裡如同在家：他們要永遠在那裡。我們理當知道誰能住在那裡，好使我們確保自己在他們中間有一席位，並能因此得著安慰，在指望那聖山之中歡喜。
二、對這問題一個非常清楚而具體的回答。那些渴望明白自己本分、並決心遵行的人，必發現聖經是極其忠信的指引者，良心是忠信的勸戒者。讓我們看看錫安子民的具體特徵。
1. 他在宗教上真誠而純全：他行為正直——照著約的條件（創17:1）：「你當在我面前作完全人」（此處所用的正是同一個字），「你就必發現我是全豐全足的神」。他實在是他所自稱的，心中純正，在自己所行的一切上都能在純全之中向神坦然；他的為人始終如一，與自己相安，並努力在神一切旨意中站立得完備。他的眼目或許昏花，卻是專一的；他確有斑點，卻不加以粉飾；他是個真以色列人，心裡沒有詭詐的，約1:47，林後1:12。除了真誠之外，我不知道還有別的宗教。
2. 他在一切交往上都本著良心，誠實公正，對一切與他來往的人都忠信公平：他做事公義——他行在主的一切典章和誡命中，留意將各人當得的歸給各人，對神對人都公義；在對兩者說話時，他心裡說誠實話；他向神的禱告、表白和應許，不是出於虛假的嘴唇；他在與人來往或交易中，也不敢撒謊，甚至不敢含糊其辭。他行在公義和真實的法則中，鄙視並厭惡不義和詭詐所得的利益。他認定那以謊言所作的交易，不是好的交易，也不能使人得救；他虧負鄰舍，無論多麼冠冕堂皇，至終必證明是對自己最大的傷害。
3. 他圖謀向鄰舍盡力行各樣的善，卻極其小心不損害任何人，並特別體恤鄰舍的名聲，詩15:3。他無論如何不故意、不設計向鄰舍行惡，不行任何冒犯或傷害鄰舍心靈的事，不損害鄰舍身體的健康或安適，不損害鄰舍的產業或世俗利益、家庭或親屬；他行在那條公平的金科玉律之中：己所不欲，勿施於人。他尤其小心不損害鄰舍的好名聲——雖然許多不會用別的方式虧負鄰舍的人，卻對此毫不在意。人若在這件事上不勒住自己的舌頭，他的宗教就是虛妄的。他知道好名聲的價值，因此他不以舌頭讒謗人——不毀謗人、不說人的壞話，不把別人的過失作為閒談的話題，更不作為取樂和譏誚的題材，不以談論它們為快樂，除非為了造就，便不談論。他看每人最好的，看沒有人最壞的。他不隨夥毀謗——就是說，他既不挑起毀謗，也不接受毀謗；他不輕信、也不附和誹謗，反而向讒謗的舌頭變臉，使之沉默，箴25:23。若有人向他描述鄰舍惡劣的品格，或向他講述鄰舍惡劣的傳聞，他若能反駁便反駁；若不能，這話也必止於他、不再傳播。他的愛心能遮掩許多的罪。
4. 他按人的美德和敬虔來衡量人，而不是按人在世上所佔的地位，詩15:4。(1) 他不因人的排場和顯赫而對其邪惡有更高的評價：他眼中藐視匪類。惡人就是卑劣的人——無價值、毫無用處的人（原文如此），如渣滓、如糠秕、如失了味的鹽。他們在他們的揀選上是卑劣的（耶2:13），在他們的行為上也是，賽32:6。為此智慧良善的人藐視他們——並不否認他們作為人、作為掌權者當得的公民尊榮和敬意（彼前2:17，羅13:7），而是在對他們的判斷上與神的話語一致。他們非但不嫉妒他們，反倒可憐他們，藐視他們的得利（賽33:15）——看為無益，藐視他們的美食（詩141:4），藐視他們的享樂（來11:24,25）——看為無味乏趣。他們藐視與他們交往（詩119:115，王下3:14）；藐視他們的譏誚和威脅，不被它們動搖，也不被它們攪擾；藐視他們無能的惡意所作的微弱努力（詩2:1,4），並即將在他們傾覆中誇勝，詩52:6,7。神藐視他們，他們也與祂同心。(2) 他不因人的貧窮和卑微而對其敬虔有更低的評價：卻尊重那敬畏耶和華的人。他認定真誠的敬虔無論在哪裡被發現，都為人加上尊榮，使人容光煥發，勝過財富、才智或世上的大名所能作的。他尊重這樣的人，在愛中極其看重他們，渴慕他們的友誼和來往、並有分於他們的禱告，樂於有機會向他們表示敬意或為他們效力，為他們辯護，以尊敬論到他們，在他們興旺時歡喜，在他們被接去時憂傷，他們離去之後，其記憶在他看為寶貴。我們可以藉此在某種程度上判斷自己：我們論斷別人，是照著甚麼準則呢？
5. 他總是把無虧的良心置於任何世俗利益和好處之上；因為他若起誓應許了某事，後來即使發現對自己在世上的產業大有損害，他仍堅守不改，詩15:4。請看連智慧良善的人也可能眼光如此短淺——竟會「發誓損己」，這是他們起誓之時所未曾察覺的。但請看誓言的約束力何等強——人寧可自己和家人受損，也不願背誓虧負鄰舍。誓言是神聖之物，我們不可當作兒戲。
6. 他不以任何不義的手段增加自己的產業，詩15:5。(1) 不藉勒索：他不放債取利，好叫自己能安逸地靠別人的勞碌度日，而他自己本有能力以自己的勤勞增益。這並不是說放債的人分享借款人以其金錢所得的利潤，就如地的主人向佔用人收租一樣——因為金錢藉著技藝和勞力與土地一樣可以增益——是違背公義或慈善的律法的。但錫安的子民必按著自己的能力白白借給窮人，對那些被護理降卑的人，也不苛刻嚴厲地追討自己的權利。(2) 不藉賄賂：他不受賄賂以害無辜；他若在任何方面受託參與公共司法的行政，就決不為自己任何利益或指望，而做任何損害公義之事。
三、本篇以對錫安子民這特徵的確認作結。他如錫安山本身一般，不能搖動，永遠長存，詩125:1。教會每一個真正活潑的肢體，與教會本身一樣，建造在磐石上，陰間的權柄不能勝過：行這些事的人必永不動搖——原文是「永遠不動搖」。神的恩典必永遠為他所足用，保守他安然無瑕直到天國。試探不能勝過他，患難不能淹沒他，沒有甚麼能奪去他現在的平安或將來的福樂。
我們唱這詩時，當教導並勸戒自己和彼此，要吻合此處所給的錫安子民的特徵，好使我們在地上永不從神的帳幕中被挪去，並至終到達那聖山——在那裡我們永遠脫離試探和危險的範圍。
영문 원문
The Citizen of Zion
A psalm of David.
¹ LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?
² He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.
³ He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour.
⁴ In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not.
⁵ He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.
Here is, I. A very serious and weighty question concerning the characters of a citizen of Zion (Ps 14:1): "Lord, who shall abide in thy tabernacle? Let me know who shall go to heaven." Not, who by name (in this way the Lord only knows those that are his), but who by description: "What kind of people are those whom thou wilt own and crown with distinguishing and everlasting favours?" This supposes that it is a great privilege to be a citizen of Zion, an unspeakable honour and advantage,—that all are not thus privileged, but a remnant only,—and that men are not entitled to this privilege by their birth and blood: all shall not abide in God's tabernacle that have Abraham to their father, but, according as men's hearts and lives are, so will their lot be. It concerns us all to put this question to ourselves, Lord, what shall I be, and do, that I may abide in thy tabernacle? Lu 18:18, Ac 16:30. 1. Observe to whom this enquiry is addressed—to God himself. Note, Those that would find the way to heaven must look up to God, must take direction from his word and beg direction from his Spirit. It is fit he himself should give laws to his servants, and appoint the conditions of his favours, and tell who are his and who not. 2. How it is expressed in Old-Testament language. (1.) By the tabernacle we may understand the church militant, typified by Moses's tabernacle, fitted to a wilderness-state, mean and movable. There God manifests himself, and there he meets his people, as of old in the tabernacle of the testimony, the tabernacle of meeting. Who shall dwell in this tabernacle? Who shall be accounted a true living member of God's church, admitted among the spiritual priests to lodge in the courts of this tabernacle? We are concerned to enquire this, because many pretend to a place in this tabernacle who really have no part nor lot in the matter. (2.) By the holy hill we may understand the church triumphant, alluding to Mount Zion, on which the temple was to be built by Solomon. It is the happiness of glorified saints that they dwell in that holy hill; they are at home there: they shall be for ever there. It concerns us to know who shall dwell there, that we may make it sure to ourselves that we shall have a place among them, and may then take the comfort of it, and rejoice in prospect of that holy hill.
II. A very plain and particular answer to this question. Those that desire to know their duty, with a resolution to do it, will find the scripture a very faithful director and conscience a faithful monitor. Let us see then the particular characters of a citizen of Zion.
1. He is one that is sincere and entire in his religion: He walketh uprightly, according to the condition of the covenant (Ge 17:1), "Walk before me, and be thou perfect" (it is the same word that is here used) "and then thou shalt find me a God all-sufficient." He is really what he professes to be, is sound at heart, and can approve himself to God, in his integrity, in all he does; his conversation is uniform, and he is of a peace with himself, and endeavours to stand complete in all the will of God. His eye perhaps is weak, but it is single; he has his spots indeed, but he does not paint; he is an Israelite indeed in whom is no guile, Joh 1:47, 2Co 1:12. I know no religion but sincerity.
2. He is one that is conscientiously honest and just in all his dealings, faithful and fair to all with whom he has to do: He worketh righteousness; he walks in all the ordinances and commandments of the Lord, and takes care to give all their due, is just both to God and man; and, in speaking to both, he speaks that which is the truth in his heart; his prayers, professions, and promises, to God, come not out of feigned lips, nor dares he tell a lie, or so much as equivocate, in his converse or commerce with men. He walks by the rules of righteousness and truth, and scorns and abhors the gains of injustice and fraud. He reckons that that cannot be a good bargain, nor a saving one, which is made with a lie, and that he who wrongs his neighbour, though ever so plausibly, will prove, in the end, to have done the greatest injury to himself.
3. He is one that contrives to do all the good he can to his neighbours, but is very careful to do hurt to no man, and is, in a particular manner, tender of his neighbour's reputation, Ps 14:3. He does no evil at all to his neighbour willingly or designedly, nothing to offend or grieve his spirit, nothing to prejudice the health or ease of his body, nothing to injure him in his estate or secular interests, in his family or relations; but walks by that golden rule of equity, To do as he would be done by. He is especially careful not to injure his neighbour in his good name, though many, who would not otherwise wrong their neighbours, make nothing of that. If any man, in this matter, bridles not his tongue, his religion is vain. He knows the worth of a good name, and therefore he backbites not, defames no man, speaks evil of no man, makes not others' faults the subject of his common talk, much less of his sport and ridicule, nor speaks of them with pleasure, nor at all but for edification. He makes the best of every body, and the worst of nobody. He does not take up a reproach, that is, he neither raises it nor receives it; he gives no credit nor countenance to a calumny, but frowns upon a backbiting tongue, and so silences it, Pr 25:23. If an ill-natured character of his neighbour be given him, or an ill-natured story be told him, he will disprove it if he can; if not, it shall die with him and go no further. His charity will cover a multitude of sins.
4. He is one that values men by their virtue and piety, and not by the figure they make in the world, Ps 14:5. (1.) He thinks the better of no man's wickedness for his pomp and grandeur: In his eyes a vile person is contemned. Wicked people are vile people, worthless and good for nothing (so the word signifies), as dross, as chaff, and as salt that has lost its savour. They are vile in their choices (Jer 2:13), in their practices, Isa 32:6. For this wise and good men contemn them, not denying them civil honour and respect as men, as men in authority and power perhaps (1Pe 2:17, Ro 13:7), but, in their judgment of them, agreeing with the word of God. They are so far from envying them that they pity them, despising their gains (Isa 33:15), as turning to no account, their dainties (Ps 141:4), their pleasures (Heb 11:24,25) as sapless and insipid. They despise their society (Ps 119:115, 2Ki 3:14); they despise their taunts and threats, and are not moved by them, nor disturbed at them; they despise the feeble efforts of their impotent malice (Ps 2:1,4), and will shortly triumph in their fall, Ps 52:6, 7. God despises them, and they are of his mind. (2.) He thinks the worse of no man's piety for his poverty and meanness, but he knows those that fear the Lord. He reckons that serious piety, wherever it is found, puts an honour upon a man, and makes his face to shine, more than wealth, or wit, or a great name among men, does or can. He honours such, esteems them very highly in love, desires their friendship and conversation and an interest in their prayers, is glad of an opportunity to show them respect or do them a good office, pleads their cause and speaks of them with veneration, rejoices when they prosper, grieves when they are removed, and their memory, when they are gone, is precious with him. By this we may judge of ourselves in some measure. What rules do we go by in judging of others?
5. He is one that always prefers a good conscience before any secular interest or advantage whatsoever; for, if he has promised upon oath to do any thing, though afterwards it appear much to his damage and prejudice in his worldly estate, yet he adheres to it and changes not, Ps 14:4. See how weak-sighted and short-sighted even wise and good men may be; they may swear to their own hurt, which they were not aware of when they took the oath. But see how strong the obligation of an oath is, that a man must rather suffer loss to himself and his family than wrong his neighbour by breaking his oath. An oath is a sacred thing, which we must not think to play fast and loose with.
6. He is one that will not increase his estate by any unjust practices, Ps 14:5. (1.) Not by extortion: He putteth not out his money to usury, that he may live at ease upon the labours of others, while he is in a capacity for improving it by his own industry. Not that it is any breach of the law of justice or charity for the lender to share in the profit which the borrower makes of his money, any more than for the owner of the land to demand rent from the occupant, money being, by art and labour, as improvable as land. But a citizen of Zion will freely lend to the poor, according to his ability, and not be rigorous and severe in recovering his right from those that are reduced by Providence. (2.) Not by bribery: He will not take a reward against the innocent; if he be any way employed in the administration of public justice, he will not, for any gain, or hope of it, to himself, do any thing to the prejudice of a righteous cause.
III. The psalm concludes with a ratification of this character of the citizen of Zion. He is like Zion-hill itself, which cannot be moved, but abides for ever, Ps 125:1. Every true living member of the church, like the church itself, is built upon a rock, which the gates of hell cannot prevail against: He that doeth these things shall never be moved; shall not be moved for ever, so the word is. The grace of God shall always be sufficient for him, to preserve him safe and blameless to the heavenly kingdom. Temptations shall not overcome him, troubles shall not overwhelm him, nothing shall rob him of his present peace nor his future bliss.
In singing this psalm we must teach and admonish ourselves, and one another, to answer the characters here given of the citizen of Zion, that we may never be moved from God's tabernacle on earth, and may arrive, at last, at that holy hill where we shall be for ever out of the reach of temptation and danger.
本詩簡短而卓越，其主旨是向我們指明天國之路，並使我們確信：我們若要得福，就必須聖潔而誠實。基督自己是那道路，我們也當以祂為我們的道路在其中行事，祂也曾指明瞭此處所規定的同一條路（太十九17）：「你若要進入永生，就當遵守誡命。」
在本詩中：一、藉著那問題（詩十五1），我們被引導並受激發去查考那道路。二、藉著對那問題的回答——見於本詩其餘部分——我們被指引在那道路上行走（詩十五2-5）。三、藉著本詩結尾對那些符合這些品格之人的安全與福樂所作的保證，我們被鼓勵在那道路上行走（詩十五5）。