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简体中文
영문 원문
This psalm is part of that which was delivered into the hand of Asaph and his brethren (1Ch 16:7), by which it appears both that David was the penman of it and that it has reference to the bringing up of the ark to the city of David; whether that long psalm was made first, and this afterwards taken out of it, or this made first and afterwards borrowed to make up that, is not certain. But this is certain, that, though it was sung at the translation of the ark, it looks further, to the kingdom of Christ, and is designed to celebrate the glories of that kingdom, especially the accession of the Gentiles to it. Here is, I. A call given to all people to praise God, to worship him, and give glory to him, as a great and glorious God, Ps 96:1-9. II. Notice given to all people of God's universal government and judgment, which ought to be the matter of universal joy, Ps 10-13. In singing this psalm we ought to have our hearts filed with great and high thoughts of the glory of God and the grace of the gospel, and with an entire satisfaction in Christ's sovereign dominion and in the expectation of the judgment to come.
1-9
An Invitation to Praise and Honour God; A Call to Glorify God
简体中文
邀请赞美尊崇神；呼唤荣耀神
¹ 你们要向耶和华唱新歌；全地都要向耶和华歌唱。
² 要向耶和华歌唱，称颂他的名，天天传扬他的救恩。
³ 在列邦中述说他的荣耀，在万民中述说他的奇事。
⁴ 因耶和华为大，当受极大的赞美；他在万神之上，当受敬畏。
⁵ 外邦的神都属虚无；惟独耶和华创造诸天。
⁶ 有尊荣和威严在他面前；有能力与华美在他圣所。
⁷ 民中的万族啊，你们要将荣耀能力归给耶和华，都归给耶和华。
⁸ 要将耶和华的名所当得的荣耀归给他，拿供物来进入他的院宇。
⁹ 当以圣洁的妆饰敬拜耶和华；全地要在他面前战抖。
这些经文最好的解释，是敬虔热诚之情在我们心中向神运行，并对他的威严与超越之尊贵怀着崇高的敬畏。此处给我们的赞美呼召极其活泼，措辞崇高又重复，感恩之心的回响当对各句话作出相称的回应。
一、我们在此被要求尊崇神，
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借诗歌（诗 96:1,2）。此处三次召我们向耶和华歌唱——向父、向子、向圣灵歌唱，正如起初——晨星一同歌唱之时，如今——在争战的教会中，永远——在得胜的教会中。我们大有理由常常如此行，又大有需要常常被提醒并被激发。向耶和华歌唱，即「称颂他的名，说他好话，使你们也能带领别人看他为好」。（1）唱新歌——一首卓越的歌，是新情感的产品，以新的表达披上。我们说到「老歌」时，没有比这更可鄙的；而歌的新正是它的推荐处；因为在歌里我们期待某种令人惊奇的事。新歌是为新恩惠而唱的歌——为那每早晨都是新的怜悯而唱。新歌是新约之歌，是为新约及其宝贵特权而唱的赞美之歌。新歌是永新的歌，永不陈旧、永不消逝；它是永存的歌，永不过时。（2）愿全地唱这首歌——不但是犹太人，因为敬拜神之事素来归于他们，他们不肯在（也不肯向）外乡唱耶和华的歌；而是愿全地——一切从地上赎回来的人——都来学唱这新歌（启 14:3）。这是呼召外邦人的预言；全地必得着这新歌放在口中，必既有因由又有呼召去唱它。（3）这首歌的主题当是他的救恩——那要由主耶稣成就的大拯救；当把它显明为这喜乐赞美的缘由。（4）这首歌当常常唱——不但在所定严肃节期之时，更是日日唱；这主题永无穷尽。愿这日到那日发出言语，使我们在福音敬虔的影响下，日日显出福音的生活。
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借讲道（诗 96:3）：在列邦中述说他的荣耀，在万民中述说他的奇事。（1）借基督得救在此被称为奇工，是神荣耀大大照耀的奇工；在传扬那救恩时，我们便宣告神的荣耀——正如它在基督面上所照耀的。（2）这救恩在旧约时代如今天的天堂福气一样，是要显明的荣耀；但到了时候满足，它便被显明，连先知和君王所渴慕想看却不得看的，连婴孩也得了充分的启示。（3）那时所显明的只局限于犹太人之中，如今却在列邦中、在万民中宣告；素来坐在黑暗中的万民如今看见了大光。使徒们传福音给凡受造之人的使命正是从这里抄录：在列邦中述说他的荣耀。
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借宗教的事奉（诗 96:7-9）。迄今，虽各国中那敬畏神行义的人都蒙他悦纳，但设立的典章原是犹太宗教的特别之处；但在福音时代，万族的支派必被邀请并接入事奉神，且与犹太人一样受欢迎。外邦人的院不再算为外院，而要与以色列院同列。全地在此被召来在耶和华面前战抖、敬拜他——按他所定的方式。各处有人奉他的名献香（玛 1:11；亚 14:17；赛 66:23）。这话对犹太人诚然是治死，却也展望到那大大归荣耀与神、又使人类得福的光景。请在此留意敬虔向神的各样行为如何描述。（1）我们当归给耶和华；并不是因神需要什么，也不能从我们或任何受造之物领受什么不是先前已是他的，更不能因此受益；但我们当以我们最好的情感、敬拜与事奉，将我们从他所领受的归还他，并甘心而作——如礼物一般献上；因神喜爱乐意施与的人。这是债，是租，是贡，是必须付的，若不付必被追讨；然而若出于圣洁的爱而来，神乐意悦纳为礼物。（2）我们当承认神为主权的主，并据此向他致敬（诗 96:7）：你们要将荣耀能力归给耶和华——有人读作「荣耀与国度」、「荣耀与统治」。作为王，他披荣耀之衣，束能力之带，我们当两者都承认。国度是你的，所以权柄荣耀也是你的。「将荣耀归给神；不要归给自己，也不要归给任何受造之物。」（3）我们当将耶和华的名所当得的荣耀归给他——即归给他所乐意显明给世人之自己的启示。在一切宗教敬拜的行为上，这正是我们所当瞄准的：尊崇神，向他献上当尽的一些敬畏——我们对他这位至善之存有、我们存在的源头所欠的敬畏。（4）我们当拿供物进入他的院宇。我们当先献上自己——外邦人的献上（罗 15:16）。我们当常常献上赞美的祭（来 13:15），当常在公众敬拜中朝见神，绝不空手朝见他。（5）我们当以圣洁的妆饰敬拜他——在敬虔守神圣典章的严肃会中，其美正是其圣洁——即与规矩相合。我们当以圣洁的心敬拜他——这心蒙神的恩典成圣，奉献归神的荣耀，并从罪的污秽中得洁净。（6）我们当在他面前战抖；敬拜的一切行为都当出自敬畏神的原则，并怀着圣洁的敬畏与虔诚。
二、在这些赞美神、归荣耀与神的呼召之中，对他也有荣耀的论说——既作为赞美的动因，也作为赞美的内容：耶和华为大，所以当受极大的赞美（诗 96:4），且当受敬畏——对他的臣属是大而尊荣，对他的仇敌是大而可畏。即使是新歌也宣告神为大、为善；因为他的良善就是他的荣耀；当永远的福音传开之时，正是这话：敬畏神，将荣耀归给他（启 14:6,7）。1. 他在主权上为大，超越一切自称的神祇；无人敢与他争竞：他在万神之上当受敬畏——一切君王（死后常被神化，活着时也被当作小神敬拜），或更确切地指一切偶像——列邦的神（诗 96:5）。全地既被召唱新歌，便当确信他们所当唱归于其荣耀的耶和华，乃是独一又真又活的神，无穷超越一切竞争者与僭越者；他为大，它们为小；他是一切，它们是虚无——原文用来指偶像的字正是如此，因我们知偶像在世上算不得什么（林前 8:4）。2. 他在权利上为大，对受造之物中最高贵的部分也是如此；因那是他自己的工，从他而得存在：耶和华创造诸天与其一切万象；它们是他指头所造的（诗 8:3）——造得如此精巧。列邦的神祇全是被造的——是人幻想的产物；但我们的神是日、月、星辰的创造主——那些天上的光体，他们竟以为是神而敬拜。3. 他在上界下界都彰显荣耀，对他天上的天使与地上的圣徒都是如此（诗 96:6）：有尊荣和威严在他面前——在他上面的直接同在中，那里天使遮脸，因不能忍受他荣耀的耀目光辉。有能力与华美在他的圣所——上面的、下面的圣所都是。神里面一切可畏的，与一切可爱的，都同在。我们若在他的圣所中侍候他，必得瞻仰他的美——因神就是爱，又经历他的能力——因他是我们的磐石。所以我们当在他的能力中出去，为他的美所吸引。
영문 원문
An Invitation to Praise and Honour God; A Call to Glorify God
¹ O sing unto the LORD a new song: sing unto the LORD, all the earth.
² Sing unto the LORD, bless his name; show forth his salvation from day to day.
³ Declare his glory among the heathen, his wonders among all people.
⁴ For the LORD is great, and greatly to be praised: he is to be feared above all gods.
⁵ For all the gods of the nations are idols: but the LORD made the heavens.
⁶ Honour and majesty are before him: strength and beauty are in his sanctuary.
⁷ Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength.
⁸ Give unto the LORD the glory due unto his name: bring an offering, and come into his courts.
⁹ O worship the LORD in the beauty of holiness: fear before him, all the earth.
These verses will be best expounded by pious and devout affections working in our souls towards God, with a high veneration for his majesty and transcendent excellency. The call here given us to praise God is very lively, the expressions are raised and repeated, to all which the echo of a thankful heart should make agreeable returns.
I. We are here required to honour God,
1. With songs, Ps 96:1,2. Three times we are here called to sing unto the Lord; sing to the Father, to the Son, to the Holy Ghost, as it was in the beginning, when the morning stars sang together, is now, in the church militant, and ever shall be, in the church triumphant. We have reason to do it often, and we have need to be often reminded of it, and stirred up to it. Sing unto the Lord, that is, "Bless his name, speak well of him, that you may bring others to think well of him." (1.) Sing a new song, an excellent song, the product of new affections, clothed with new expressions. We speak of nothing more despicable than "an old song," but the newness of a song recommends it; for there we expect something surprising. A new song is a song for new favours, for those compassions which are new every morning. A new song is New-Testament song, a song of praise for the new covenant and the precious privileges of that covenant. A new song is a song that shall be ever new, and shall never wax old nor vanish away; it is an everlasting song, that shall never be antiquated or out of date. (2.) Let all the earth sing this song, not the Jews only, to whom hitherto the service of God had been appropriated, who could not sing the Lord's song in (would not sing it to) a strange land; but let all the earth, all that are redeemed from the earth, learn and sing this new song, Re 14:3. This is a prophecy of the calling of the Gentiles; all the earth shall have this new song put into their mouths, shall have both cause and call to sing it. (3.) Let the subject-matter of this song be his salvation, the great salvation which was to be wrought out by the Lord Jesus; that must be shown forth as the cause of this joy and praise. (4.) Let this song be sung constantly, not only in the times appointed for the solemn feasts, but from day to day; it is a subject that can never be exhausted. Let day unto day utter this speech, that, under the influence of gospel devotions, we may daily exemplify a gospel conversation.
2. With sermons (Ps 96:3): Declare his glory among the heathen, even his wonders among all people. (1.) Salvation by Christ is here spoken of as a work of wonder, and that in which the glory of God shines very brightly; in showing forth that salvation we declare God's glory as it shines in the face of Christ. (2.) This salvation was, in the Old-Testament times, as heaven's happiness is now, a glory to be revealed; but in the fulness of time it was declared, and a full discovery made of that, even to babes, which prophets and kings desired and wished to see and might not. (3.) What was then discovered was declared only among the Jews, but it is now declared among the heathen, among all people; the nations which long sat in darkness now see this great light. The apostles' commission to preach the gospel to every creature is copied from this: Declare his glory among the heathen.
3. With religious services, Ps 96:7-9. Hitherto, though in every nation those that feared God and wrought righteousness were accepted of him, yet instituted ordinances were the peculiarities of the Jewish religion; but, in gospel-times, the kindreds of the people shall be invited and admitted into the service of God and be as welcome as ever the Jews were. The court of the Gentiles shall no longer be an outward court, but shall be laid in common with the court of Israel. All the earth is here summoned to fear before the Lord, to worship him according to his appointment. In every place incense shall be offered to his name, Mal 1:11, Zec 14:17, Isa 66:23. This indeed spoke mortification to the Jews, but, withal, it gave a prospect of that which would redound very much to the glory of God and to the happiness of mankind. Now observe how the acts of devotion to God are here described. (1.) We must give unto the Lord; not as if God needed any thing, or could receive any thing, from us or any creature, which was not his own before, much less be benefited by it; but we must in our best affections, adorations, and services, return to him what we have received from him, and do it freely, as what we give; for God loves a cheerful giver. It is debt, it is rent, it is tribute, it is what must be paid, and, if not, will be recovered, and yet, if it come from holy love, God is pleased to accept it as a gift. (2.) We must acknowledge God to be the sovereign Lord and pay homage to him accordingly (Ps 96:7): Give unto the Lord glory and strength, glory and empire, or dominion, so some. As a king, he is clothed with robes of glory and girt with the girdle of power, and we must subscribe to both. Thine is the kingdom, and therefore thine is the power and the glory. "Give the glory to God; do not take it to yourselves, nor give it to any creature." (3.) We must give unto the Lord the glory due unto his name, that is, to the discovery he has been pleased to make of himself to the children of men. In all the acts of religious worship this is that which we must aim at, to honour God, to pay him some of that reverence which we owe him as the best of beings and the fountain of our being. (4.) We must bring an offering in to his courts. We must bring ourselves, in the first place, the offering up of the Gentiles, Ro 15:16. We must offer up the sacrifices of praise continually (Heb 13:15), must often appear before God in public worship and never appear before him empty. (5.) We must worship him in the beauty of holiness, in the solemn assembly where divine institutions are religiously observed, the beauty of which is their holiness, that is, their conformity to the rule. We must worship him with holy hearts, sanctified by the grace of God, devoted to the glory of God, and purified from the pollutions of sin. (6.) We must fear before him; all the acts of worship must be performed from a principle of the fear of God and with a holy awe and reverence.
II. In the midst of these calls to praise God and give glory to him glorious things are here said of him, both as motives to praise and matter of praise: The Lord is great, and therefore greatly to be praised (Ps 96:4) and to be feared, great and honourable to his attendants, great and terrible to his adversaries. Even the new song proclaims God great as well as good; for his goodness is his glory; and, when the everlasting gospel is preached, it is this, Fear God, and give glory to him, Re 14:6,7. 1. He is great in his sovereignty over all that pretend to be deities; none dare vie with him: He is to be feared above all gods—all princes, who were often deified after their deaths, and even while they lived were adored as petty gods—or rather all idols, the gods of the nations Ps 96:5. All the earth being called to sing the new song, they must be convinced that the Lord Jehovah, to whose honour they must sing it, is the one only living and true God, infinitely above all rivals and pretenders; he is great, and they are little; he is all, and they are nothing; so the word used for idols signifies, for we know that an idol is nothing in the world, 1Co 8:4. 2. He is great in his right, even to the noblest part of the creation; for it is his own work and derives its being from him: The Lord made the heavens and all their hosts; they are the work of his fingers (Ps 8:3), so nicely, so curiously, are they made. The gods of the nations were all made—gods, the creatures of men's fancies; but our God is the Creator of the sun, moon, and stars, those lights of heaven, which they imagined to be gods and worshipped as such. 3. He is great in the manifestation of his glory both in the upper and lower world, among his angels in heaven and his saints on earth (Ps 96:6): Splendour and majesty are before him, in his immediate presence above, where the angels cover their faces, as unable to bear the dazzling lustre of his glory. Strength and beauty are in his sanctuary, both that above and this below. In God there is every thing that is awful and yet every thing that is amiable. If we attend him in his sanctuary, we shall behold his beauty, for God is love, and experience his strength, for he is our rock. Let us therefore go forth in his strength, enamoured with his beauty.
10-13
The Kingdom of Christ
简体中文
基督的国
¹⁰ 人在列邦中说：耶和华作王！世界就坚定，不得动摇；他要按公正审判众民。
¹¹ 愿天欢喜，愿地快乐；愿海和其中所充满的澎湃；
¹² 愿田和其中所有的都欢乐！那时林中的树木都要在耶和华面前欢呼。
¹³ 因为他来了！他来要审判全地；他要按公义审判世界，按他的信实审判万民。
我们在此看见，受命向列邦传福音的人当传什么，或者那些自己已经领受福音的人当向邻舍如何讲述——人在列邦中当说什么；这是一段关于基督国度在魔鬼国度废墟之上设立的著名预言——这事在他升天之后立即开始，并将继续进行，直到神的奥秘成全。
一、当传耶和华作王——主基督作王——就是神所定意设立在锡安圣山上的那位君王。请看这事在列邦中首先如何由彼得宣告（徒 10:42）。古时一些教父在此加了一个注解，渐渐被引入正文：主从木头上作王——殉道者游斯丁、奥古斯丁等人都如此引用——意指十字架；那时他有这标题写在他以上：犹太人的王。正因为他顺服至死，且死在十字架上，神才将他升为至高，又赐他那超乎万名之上的名，超乎一切宝座之上。一些 Gentile 早早就来寻问那生下来作犹太人之王的（太 2:2）。如今让他们知道：他已经来了，他的国已经设立。
二、当传基督的治理将是世界的稳固之福。世界就坚定，不得动摇。自然的世界将得以坚定。世界之得以存立并稳固，是由于基督的中保。罪曾给它震动，至今仍威胁它；但基督作为救赎主，常用他权能的命令托住万有，并保全自然之常轨。人类的世界将得以坚定——必蒙保守，直等到蒙恩之选都被召齐，虽然这是一个有罪而惹动的世界。基督教信仰，就其被接受的程度而言，必坚固列国列邦，并在人间维持善序。教会要被建立在世界之中（有人如此读），不得动摇；因为它建造在磐石上，阴间的门必永不能胜过它；它是不能震动的国。
三、当叫他们知道，基督的治理必无可争辩地公正公义：他要按公正审判众民（诗 96:10），按公义审判世界，按他的信实审判万民（诗 96:13）。审判在此指治理；虽然这话可推及末日对世界的大审判——那将是按公义的（徒 17:31），但它更直接地指基督的第一次降临，并借福音在世界设立他的国。他自己说：我为审判到这世上来（约 9:39，12:31），又宣告审判全已交给他（约 5:22、27）。他以公义和信实治理并审判，意思是：1. 他国度的一切律法与典章，必与永恒真理和公义的原则相符——即与神圣本性和旨意的正直与纯洁相符。2. 他治理的一切施行，必公正而信实，照他所说的而行。3. 他要借真理命令的权能，并公义与成圣之灵，在人的心与良心中治理。当彼拉多问我们的主：*你是王吗？*他答：我为此而生，也为此来到世间，特为给真理作见证（约 18:37）；因为他以真理治理，借正确地教导人的判断来掌管人的意志。
四、当叫他们知道，他来的日子近了，这位君王、这位审判者已经站在门口；因为他来了！他来了！亚当的七世孙以诺也曾如此说：看哪，主来了（犹 1:14）。从此时到他第一次降临，间隔了许多世代的更迭，然而他仍在所定之时来了；照样，他第二次降临也必如此确定，虽然如今距看哪，他驾云降临（启 1:7）已说了许久，他仍未到。参彼后 3:4 等。
五、当呼召他们在弥赛亚所得的尊荣上，并交付他手的大托付上喜乐（诗 96:11-12）：愿天欢喜，愿地快乐；愿海……澎湃；愿田……欢乐；那时林中的树木都要……欢呼。这里的说法是诗意的；其意义是：1. 弥赛亚的日子将是喜乐的日子，并且就他的恩典与治理被顺服的程度而言，它们也带来喜乐。我们有理由把喜乐赐给那地方、那灵魂——就是基督被接纳之处。请看两个实例（徒 8:4-25、26-40）：当撒玛利亚人领受福音之时，那城里就大有欢喜（徒 8:8）；当太监受洗之后，就欢欢喜喜地走路（徒 8:39）。2. 我们人人都当尽的本分，是欢迎基督和他的国；因为他虽是来征服并要得胜，却是和平地来。和散那！奉主名来的是应当称颂的；又说：和散那！那将要来的我祖大卫之国是应当称颂的（可 11:9-10）；不仅锡安的女子当因她的王来到而喜乐（亚 9:9），更当叫众人都喜乐。3. 全体受造之物都将有理由因基督国度之设立而喜乐——连海和田也是；因为正如因着首先的亚当的罪，全体受造之物被服在虚空之下，照样因着第二位亚当的恩典，它必以某种方式、或先或后，脱离败坏的辖制，得享神儿女荣耀的自由（罗 8:20-21）。4. 首先必有天上的喜乐——在神使者面前的喜乐；因为当首生的被带到世上来之时，他们唱着颂歌赞美他（路 2:14）。5. 神必恩惠地悦纳一切对基督国度由衷善愿之人的圣洁喜乐与赞美——无论他们的容量何等微小。海只能澎湃；林中的树木如何显出它们喜乐，我不得而知；但那鉴察人心的，晓得圣灵的意思，并明白最软弱者所发出的言语——哪怕是破碎的言语。
영문 원문
The Kingdom of Christ
¹⁰ Say among the heathen that the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously.
¹¹ Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof.
¹² Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice
¹³ Before the LORD: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth.
We have here instructions given to those who were to preach the gospel to the nations what to preach, or to those who had themselves received the gospel what account to give of it to their neighbours, what to say among the heathen; and it is an illustrious prophecy of the setting up of the kingdom of Christ upon the ruins of the devil's kingdom, which began immediately after his ascension and will continue in the doing till the mystery of God be finished.
I. Let it be told that the Lord reigns, the Lord Christ reigns, that King whom God determined to set upon his holy hill of Zion. See how this was first said among the heathen by Peter, Ac 10:42. Some of the ancients added a gloss to this, which by degrees crept into the text, The Lord reigneth from the tree (so Justin Martyr, Austin, and others, quote it), meaning the cross, when he had this title written over him, The King of the Jews. It was because he became obedient to death, even the death of the cross, that God exalted him, and gave him a name above every name, a throne above every throne. Some of the heathen came betimes to enquire after him that was born King of the Jews, Mt 2:2. Now let them know that he has come and his kingdom is set up.
II. Let it be told that Christ's government will be the world's happy settlement. The world also shall be established, that it shall not be moved. The natural world shall be established. The standing of the world, and its stability, are owing to the mediation of Christ. Sin had given it a shock, and still threatens it; but Christ, as Redeemer, upholds all things, and preserves the course of nature. The world of mankind shall be established, shall be preserved, till all that belong to the election of grace are called in, though a guilty provoking world. The Christian religion, as far as it is embraced, shall establish states and kingdoms, and preserve good order among men. The church in the world shall be established (so some), that it cannot be moved; for it is built upon a rock, and the gates of hell shall never prevail against it; it is a kingdom that cannot be shaken.
III. Let them be told that Christ's government will be incontestably just and righteous: He shall judge the people righteously (Ps 96:10), judge the world with righteousness, and with his truth, Ps 96:13. Judging is here put for ruling; and though this may be extended to the general judgment of the world at the last day, which will be in righteousness (Ac 17:31), yet it refers more immediately to Christ's first coming, and the setting up of his kingdom in the world by the gospel. He says himself, For judgment have I come into this world (Joh 9:39,12:31), and declares that all judgment was committed to him, Joh 5:22,27. His ruling and judging with righteousness and truth signify, 1. That all the laws and ordinances of his kingdom shall be consonant to the rules and principles of eternal truth and equity, that is, to the rectitude and purity of the divine nature and will. 2. That all his administrations of government shall be just and faithful, and according to what he has said. 3. That he shall rule in the hearts and consciences of men by the commanding power of truth and the Spirit of righteousness and sanctification. When Pilate asked our Saviour, Art thou a king? he answered, For this cause came I into the world, that I should bear witness unto the truth (Joh 18:37); for he rules by truth, commands men's wills by informing their judgments aright.
IV. Let them be told that his coming draws nigh, that this King, this Judge, standeth before the door; for he cometh, for he cometh. Enoch, the seventh from Adam, said so. Behold, the Lord cometh, Jude 1:14. Between this and his first coming the revolutions of many ages intervened, and yet he came at the set time, and so sure will his second coming be; though it is now long since it was said, Behold, he comes in the clouds (Re 1:7) and he has not yet come. See 2Pe 3:4, etc.
V. Let them be called upon to rejoice in this honour that is put upon the Messiah, and this great trust that is to be lodged in his hand (Ps 96:11,12): Let heaven and earth rejoice, the sea, the field, and all the trees of the wood. The dialect here is poetical; the meaning is, 1. That the days of the Messiah will be joyful days, and, as far as his grace and government are submitted to, will bring joy along with them. We have reason to give that place, that soul, joy into which Christ is admitted. See an instance of both, Ac 8:4-25,26-40 When Samaria received the gospel there was great joy in that city (Ac 8:8), and, when the eunuch was baptized, he went on his way rejoicing, Ac 8:39. 2. That it is the duty of every one of us to bid Christ and his kingdom welcome; for, though he comes conquering and to conquer, yet he comes peaceably. Hosanna, Blessed is he that cometh; and again, Hosanna, Blessed be the kingdom of our father David (Mk 11:9,10); not only let the daughter of Zion rejoice that her King comes (Zec 9:9), but let all rejoice. 3. That the whole creation will have reason to rejoice in the setting up of Christ's kingdom, even the sea and the field; for, as by the sin of the first Adam the whole creation was made subject to vanity, so by the grace of the second Adam it shall, some way or other, first or last, be delivered from the bondage of corruption into the glorious liberty of the children of God, Ro 8:20,21. 4. That there will, in the first place, be joy in heaven, joy in the presence of the angels of God; for, when the First-begotten was brought into the world, they sang their anthems to his praise, Lu 2:14. 5. That God will graciously accept the holy joy and praises of all the hearty well-wishers to the kingdom of Christ, be their capacity ever so mean. The sea can but roar, and how the trees of the wood can show that they rejoice I know not; but he that searches the heart knows what is the mind of the Spirit, and understands the language, the broken language, of the weakest.
本篇原是交在亚萨和他弟兄手中那首诗的一部分(代上16:7),由此可见它既出于大卫手笔,又与约柜迁入大卫城一事有关;究竟那首长诗是先作的、本篇是后来从中摘出的,还是本篇先作、后来借以凑成那首长诗,则不得而知。但有一事是确定的:本篇虽在迁柜时歌唱,其目光却望得更远,直指基督的国度,为的是颂扬那国度的荣耀,尤其是外邦人归入其中的盛况。本篇内容如下:一、呼召万民赞美神、敬拜他、将荣耀归给他,因他是伟大荣耀的神(诗96:1-9);二、向万民宣告神普遍的治理与审判,这原当成为普世喜乐的缘由(诗96:10-13)。我们唱这首诗时,心中当充满对神荣耀与福音恩典的伟大崇高思想,并完全满意于基督的主权统治,以及对他将来审判的期盼。