Comentário do capítulo
Psalms Capítulo 100
서론
Psalm 100 Introduction
简体中文
Original em inglês
This psalm - so beautiful - so grand - so often sung in all lands and languages - completes this "group" of psalms respecting the reign of God, or the reasons for praise as derived from the fact that he reigns. In the previous psalms in this group Psalm 95-99 the call to praise had been in some respects local and particular; in this, it is universal. All lands are called on to praise him; all people to worship him as God. The "ground" of this, as stated in the psalm, is that he is their "Maker;" that he is the Creator of all. As all have derived their being from him, they are called on to praise him as their common Creator and Father. So far as the reason here referred to is a ground for praise and worship, it applies to all people now. The nations - the people of the earth - are one. However much they may differ in complexion, in language, in customs, in religion, they have all been formed by the same God; they are all of one family; they are all entitled to the same privileges; they may all have the same access to his throne. The races of people are one; and all should gather around the throne of their common Creator, and render him united praise. This psalm has been sung by million and hundreds of million; it will continue to be sung to the end of time.
The psalm is entitled "A Psalm of praise In the margin, "thanksgiving." The Septuagint is, "A Psalm of Confession" - εἰς ἐξομολόγησιν eis homologēsin. So the Latin Vulgate, and the Chaldee. The Syriac version is, "anonymous," or, without a name; "concerning Joshua the son of Nun, when he subdued the Ammonites." Luther: "A Psalm of Thanksgiving."
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Psalm 100:1
简体中文
当向耶和华欢呼——参见 Psalm 95:1 的注释。
普天下——旁注如希伯来文作"全地"。旁注表达了这里的含义。本诗的观念是：赞美并非只属于一个国家；并非仅适宜于一个民族；不应局限于希伯来人，而是"所有"人都有赞美的正当理由；有一件事，是万国万民——各种语言、各种境况的人——都能在其中联合的。其根据乃是他们同有一位创造主这一事实，见 Psalm 100:3。本诗建立在人类合一的基础上；建立在只有一位神，就是众人之父，地上只有一个大家庭这一事实之上。
Original em inglês
Make a joyful noise unto the Lord - See the notes at Psalm 95:1.
All ye lands - Margin, as in Hebrew, "all the earth." The margin expresses the sense. The idea in the psalm is, that praise did not pertain to one nation only; that it was not appropriate for one people merely; that it should not be confined to the Hebrew people, but that there was a proper ground of praise for "all;" there was that in which all nations, of all languages and conditions, could unite. The ground of that was the fact that they had one Creator, Psalm 100:3. The psalm is based on the unity of the human race; on the fact that there is one God and Father of all, and one great family on earth.
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Psalm 100:2
简体中文
乐意事奉耶和华——就是说，在你们的敬拜中，在你们一切顺服的行为中。愿这事奉中有喜乐。愿它不是带着奴仆的惧怕；不是出于勉强与强迫；不是带着不情愿、阴沉或忧闷。愿它是愉快的、喜乐的事奉；愿它是甘心献上的，愿它成为心灵喜乐的机会。事奉神是人所知最高喜乐之源。
当来向他歌唱——作为喜乐的表达。飞鸟如此歌唱；自然如此欢欣；人——这有理智的、蒙救赎的、不朽的人——也当如此喜乐。
Original em inglês
Serve the Lord with gladness - That is, In your worship, and in all your acts of obedience. Let there be joy in this service. Let it not be with the fear of slaves; not as a matter of compulsion and force; not with reluctance, moroseness, or gloom. Let it be a cheerful, happy service; let it be freely rendered, let it be an occasion of joy to the soul. The service of God is a source of the highest joy that man knows.
Come before his presence with singing - As expressive of joy. So the birds sing; so nature rejoices; so should man - intelligent, redeemed, immortal man, be joyful.
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Psalm 100:3
简体中文
你们当晓得耶和华是神——就是说，愿万国都知道耶和华是真神。偶像是虚妄的。它们没有资格受敬拜；而神是万有的创造者，配受普世的崇拜。
我们是他造的——希伯来文作“祂造了我们”，这表达了确切的观念。祂是创造者这一事实证明祂是神，因为除了神，无人能行创造之工。我们所能形成的对能力的最高观念，就是在创造之作为中所显出的那一种；就是说，使先前不存在的东西存在。因此，每一个受造之物都是神存在的证据；宇宙的浩大是祂能力之伟大的说明。
而不是我们自己——旁注作“我们是属祂的”。正文与旁注的差异源于希伯来文读法的不同，仅一字母之差。正文的读法是“而非（לא lo'）我们”；旁注的读法是“而归于祂（לו lô）我们”。这两个词读音相同，且都能表达好的意思。权威的分量支持通行的读法，即“而非我们”；就是说，我们不是自己造了自己；我们从祂得着我们的存在。我们所有的一切、我们本身所是的一切，都亏欠于祂。
我们是他的民——凭着创造。所能存在的最高“产权”，乃是源自创造之作为的产权。那使任何事物存在的一位，对它就有权利，并可以随意处置它。一切“产权”的观念，本质上正是建立在这观念上。
也是他草场的羊——正如牧人拥有羊群，神也是拥有我们的主；正如牧人守护羊群、供应它，神也守护我们、供应我们。参见 Psalm 95:7 的注释。
Original em inglês
Know ye that the Lord, he is God - That is, Let all the nations know that Yahweh is the true God. The idols are vanity. They have no claim to worship; but God is the Creator of all, and is entitled to universal adoration.
It is he that hath made us - The Hebrew is, "He made us," and this expresses the exact idea. The fact that he is the Creator proves that he is God, since no one but God can perform the work of creation. The highest idea that we can form of power is that which is evinced in an act of creation; that is, in causing anything to exist where there was nothing before. Every created thing, therefore, is a proof of the existence of God; the immensity of the universe is an illustration of the greatness of his power.
And not we ourselves - Margin, "And his we are." The difference between the text and the margin is owing to a different reading in the Hebrew, varying only in a single letter. The reading in the text is, "And not (לא lo') we;" in the margin, "And to him (לו lô) we." These words would be pronounced in the same manner, and either of them would convey good sense. The weight of authority is in favor of the common reading, "And not we;" that is, We are not self-created; we derive our being from him. All that we have and are, we owe to him.
We are his people - By virtue of creation. The highest "property" which can exist is that derived from an act of creation. He that has brought anything into existence has a right to it, and may dispose of it as he pleases. It is on this idea essentially that all idea of "property" is founded.
And the sheep of his pasture - As the shepherd owns the flock, so God is our owner; as the shepherd guards his flock and provides for it, so God guards us and provides for us. See the notes at Psalm 95:7.
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Psalm 100:4
简体中文
进入他的门……——即通向祂殿的门，或通向公共敬拜之处的门。
进入他的院……——“院”字面上指围绕会幕或圣殿的空场。敬拜就是在这些院宇中举行的，而不是在会幕或圣殿之内。参见 Psalm 65:4、Psalm 84:2、Psalm 92:13 的注释。
当感谢他——就是说，献上感恩与颂赞。带着感恩的心来到祂面前。参见 Psalm 50:14 的注释。
称颂他的名——颂赞祂；赞美祂；把尊荣归于祂；承认祂是神。
Original em inglês
Enter into his gates ... - The gates which lead to his temple, or to the place of public worship.
Into his courts ... - The "courts" were literally the open spaces which surrounded the tabernacle or temple. It was in these that worship was celebrated, and not in the tabernacle or temple. See Psalm 65:4, note; Psalm 84:2, note; Psalm 92:13, note.
Be thankful unto him - That is, Offer thanksgiving and praise. Come before him with a grateful heart. See the notes at Psalm 50:14.
Bless his name - Bless him; praise him; ascribe honor to him; acknowledge him as God.
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Psalm 100:5
简体中文
因为耶和华本为善——即“善的乃是耶和华”。这就是说，他不是仅具“能力”的存有者；他不仅是创造主；他更是良善的，因此配得普世的赞美。在前几节，他配受敬拜的根据在于他是“创造主”，并因此有权得我们的事奉；在本节，这要求是根据他的道德品格提出的：
(1) 他的良善；
(2) 他的怜悯；
(3) 他的诚实——
(a) 他是诚实的神这一事实；以及
(b) 他的诚实长存，即在历世历代他都显明自己信实于他的应许这一事实。
其中第一样是他的“良善”：“耶和华本为善。”这样的神确实配得赞美与尊荣。一位仅有“能力”的存有者，我们便无法爱、无法赞美；一位能力与恶意或狠毒相连的存有者，只能成为憎恨与恐惧的对象；但一位能力与良善或仁慈相连的存有者，就当被爱。
他的慈爱存到永远——这是根据他的道德品格、他当受赞美敬拜的“第二个”理由。一位仅有“公义”的存有者或可受人畏惧与敬重；但一种“仅是”公义的品格，对人乃是可惧的对象——无论在何处都可能如此。要构成完全的品格，除了“公义”这一属性——尽管它崇高而可贵——之外，还需要别的属性；人要得着幸福与安稳，就必须在神身上寻见仅仅“公义”之外的属性，因为人是罪人，需要赦免；人是受苦者，需要怜悯；人终必死，需要扶持与安慰。况且，仅仅“公义”也可能把它裁决强行加于人性中一些最仁慈、最温柔的情感之上，因为在一切治理之下，总有赦免可取、怜悯合宜的情形。因此，神并非“仅有公义”的存有者，他的品格中还融合着怜悯与恩慈的属性，这对人是说不出来的喜乐的根据。若非如此，人便毫无指望；因为作为罪人，他对神没有任何权利要求，他一切的盼望都必须从神无限的怜悯而来。在这一切当赞美的根据之上，还要加上神这怜悯“存到永远”的事实。它的果子——它的结果——将延及我们面前那浩瀚的永恒；在那永恒的全部里，我们将永不止息地享受这怜悯的益处；也永不会被撇回单单神的“公义”之下。
他的信实直到万代——旁注与希伯来文同，作“世世代代”。即永远。在世界的每一代都是一样。这是根据神的道德品格当赞美他的第三个理由；这也是赞美合宜的根据。一位对自己的应许不真实、自己又不爱真理的神，我们不能爱、不能尊崇；一位易变而摇摆——这一代爱一物，下一代爱另一物；这个时代作真理的朋友，下个时代作虚谎的庇护者——的神，我们不能尊崇。我们的神在本性上、并且永远——在诸世界中、在人类的历世历代中、对宇宙中的一切——都是一位具有不变之良善、怜悯与诚实的存有者，这是赞美神——我们的神——的正当根基。这样的神配得普世的敬畏；这样的神配得普世的赞美。
Original em inglês
For the Lord is good - For good is Yahweh. That is, He is not a being of mere "power;" he is not merely the Creator; but he is benevolent, and is, therefore, worthy of universal praise. In the former verses, his claim to adoration is founded on the fact that he is the "Creator," and has, as such, a right to our service; in this verse, the claim is asserted on account of his moral character:
(1) his benevolence;
(2) his mercy;
(3) his truth;
(a) the fact that he is a God of truth; and
(b) the fact that his truth endures, or that in all generations he shows himself to be faithful to his promises.
The first of these is his "benevolence:" "The Lord is good." As such, assuredly, God is worthy of praise and honor. A being of "mere" power we could not love or praise; a being whose power was united with malignity or malevolence, could only be the object of hatred and terror; but a being whose power is united with goodness or benevolence ought to he loved.
His mercy is everlasting - This is the "second" reason, drawn from his moral character, why he should be praised and adored. A being of mere "justice" may be feared and respected; but a character of "mere" justice would be to man an object of dread - and may be so anywhere. There are other attributes than the one of "justice," high and valuable as that may be, which are necessary to constitute a perfect character; and man, in order to find happiness and security, must find some other attribute in God than mere "justice," for man is a sinner, and needs pardon; he is a sufferer, and needs compassion; he is to die, and needs support and consolation. Besides, mere "justice" may drive its decisions over some of the kindest and tenderest feelings of human nature, for there are cases, under all administrations, where pardon is desirable and mercy is proper. It is, therefore, a ground of unspeakable joy for man that God is not a Being of "mere justice," but that there is mingled in his character the attribute of mercy and kindness. But for this, man could have no hope; for, as a sinner, he has no claim on God, and all his hope must be derived from God's infinite compassion. To all this as a ground of praise is to be added the fact that this mercy of God is "everlasting." Its fruits - its results - will extend to the vast eternity before us; and in all that eternity we shall never cease to enjoy the benefits of that mercy; never be suffered to fall back on the mere "justice" of God.
And his truth endureth to all generations - Margin, as in Hebrew, "to generation and generation." That is, forever. It is the same in every generation of the world. This is the third reason derived from the moral character of God for praising him; and this is a just ground of praise. We could not love and honor a God who was not true to his promises, and who did not himself love the truth; we could not honor one who was changeable and flexible - who loved one thing in one generation and a different thing in the next; who in one age was the friend of truth, and in the next the patron of falsehood. It is the just foundation for praise to God - our God - that he is essentially and always - in all worlds, and in all the generations of people - toward all in the universe - a Being of unchangeable benevolence, mercy, and truth. Such a God is worthy to be had in universal reverence; such a God is worthy of universal praise.
本诗——如此美丽、如此庄严、在一切土地和语言中如此常被歌唱——完成了这组关于神的掌权、或说从"祂掌权"这一事实引出赞美之理由的诗篇。在这组先前的诗篇（Psalm 95-99）中，赞美的呼吁在某些方面是局部性、特殊性的；在本诗中，则是普世性的。一切土地都蒙召赞美祂；一切民众都当敬拜祂为神。诗中所述的"根据"是：祂是他们的"创造者"，祂是一切的创造主。既然一切的存在都源于祂，他们就当赞美祂为他们共同的创造者和父。就这里所提的理由作为赞美与敬拜的根据而言，它如今适用于所有人。万国——地上的人——是一体的。无论他们在肤色、语言、风俗、宗教上差异多大，他们都是由同一位神所造；他们都属于一个家庭；他们都同享一样的特权；他们都可以同样地进到祂的宝座前。人的各族是一体的；都当聚集在他们共同创造主的宝座周围，向祂献上联合的赞美。这篇诗已被千百万、亿万的人歌唱过；它必继续被歌唱，直到时间的末了。
本诗的标题是"赞美诗"；页边注作"感恩"。七十士译本作"认罪之诗"——εἰς ἐξομολόγησιν eis homologēsin。拉丁武加大译本和迦勒底译本相同。叙利亚译本标为"无名"，即没有名字；"论嫩的儿子约书亚征服亚扪人之时"。路德（Luther）译作"感恩诗"。