Comentário do capítulo
Psalms Capítulo 125
서론
Psalm 125 Introduction
简体中文
Original em inglês
This psalm is entitled merely "A Song of Degrees." Its author, and the occasion on which it was composed, are unknown. The contents of the psalm accord well with the supposition that it may have been written after the return from the Babylonian captivity, and may have been designed to strengthen and comfort those who were engaged in rebuilding the city, and restoring the ancient worship, either against the Samaritans and those who opposed them Nehemiah 6:12-13, or against the lukewarmness of a part of the people themselves. There is nothing, however, so exclusively applicable to that time as to make it necessary to suppose that it was composed on that occasion. There is, indeed, evidence in the psalm Psa 125:5, that there were some among the people who were disposed to turn away from the service of Yahweh, or who were perverse and rebellious; but such a state of things was not special to the time of the return from the captivity, nor was it special to the Jews, for it has occurred often; it exists still. The psalm is designed to encourage those who were disposed to trust in the Lord, by the assurance that they would be safe; that the blessing of God would be upon them; and that the church was firm and secure.
1
Psalm 125:1
简体中文
倚靠耶和华的人——即祂的百姓；祂的朋友。倚靠或信靠神，向来是、也一直是神百姓的特征。
好像锡安山——即大卫所设防、城起初建于其上的那座山，见 2 Samuel 5:6-9。"锡安"之名后来也成为全城通用的名称。
永不动摇——山是坚固与稳定的象征；说它是不能被移动的，是很自然的事。然而这里所意味的不止于此，因为这里与锡安山之间有特别可相比拟之处。这要么是指锡安因位置而格外坚固的观念，要么是指它蒙神圣的保护、因而安稳。最可能的是，它指锡安乃一个天然险固之地，又借人工而愈加稳固。
Original em inglês
They that trust in the Lord - His people; his friends. It is, and has been always, a characteristic of the people of God that they trust or confide in him.
Shall be as mount Zion - The mountain which David fortified, and on which the city was at first built, 2 Samuel 5:6-9. The name Zion became also the name by which the entire city was known.
Which cannot be removed, but abideth for ever - A mountain is an emblem of firmness and stability; and it is natural to speak of it as that which could not be removed. There is something more than this, however, intended here, as there is some ground of comparison especially in regard to Mount Zion. This must have been either the idea that Zion was particularly strong by position, or that it was under the divine protection, and was therefore safe. Most probably it refers to Zion as a place secure by nature, and rendered more so by art.
2
Psalm 125:2
简体中文
众山怎样围绕耶路撒冷——希伯来文作“耶路撒冷——众山围绕她”。耶路撒冷除北面外，四围都被山冈或众山环绕，所以这城虽建在山冈上——锡安、摩利亚、比泽他、亚克拉——它本身却被高于这一切的山环绕，在某种意义上处在一个谷中。参见 Matthew 2:1 的注释。试参 Psalm 48:1-14 的注释。
耶和华也照样围绕他的百姓……——正如耶路撒冷这样被四围的山冈保护，神的百姓也照样受耶和华保护。祂环绕教会；祂远超教会之上；祂防守通往教会的路径；祂能保卫教会脱离一切仇敌。在祂的保护之下，教会是安全的。被众山环绕的耶路撒冷，就这样成了历来教会的表记；它的安全，是一切信靠耶和华之人安全的表记。
Original em inglês
As the mountains are round about Jerusalem - Hebrew, "Jerusalem - the mountains are round about her." Jerusalem, except on the north, is encompassed with hills or mountains, so that although the city was built on hills - Zion, Moriah, Bezethah, Acra - it was itself surrounded by hills higher than any of these, and was, in a certain sense, in a valley. See the notes at Matthew 2:1. Compare the notes at Psalm 48:1-14.
So the Lord is round about his people ... - As Jerusalem is thus protected by the hills around, so the people of God are protected by Yahweh. He surrounds the church; he is exalted far above the church; he guards the approaches to the church; he can defend it from all its foes. Under his protection it is safe. Jerusalem, as surrounded by hills and mountains, has thus become an emblem of the church at all times; its security was an emblem of the security of all who trust in the Lord.
3
Psalm 125:3
简体中文
“恶人的杖”——边注如希伯来文作“恶”。这“杖”字——即棍、权杖、施行刑罚的器具——在此指权势、能力，指恶人常见的境况，即兴旺或权势的境况。神必不像对待恶人那样对待义人；也就是说，神不会像赐给恶人那样，把那样的兴盛赐给祂的子民。义人必受磨炼，必被置于某种境况中，使他们不至于伸手作恶，即不至于放纵行恶。他们必受管教；他们必借着试炼被保守在美德与信仰的道路上；他们不会像恶人那样，被放任去活出心中的败坏。
“不常落在”——即不永久停留；不作义人恒久的境况。他们或许也蒙兴旺，但他们必须料到必有变迁，并且神必这样对待他们，使他们不至于伸手作恶。
“义人的分上”——义人被视为耶和华的“分”或产业。这说法源于分地为业的拈阄（参 Psalm 105:11；Psalm 74:2）；其观念是：归于耶和华的“分”，就是祂在世人中的“产业”，乃是义人。
“免得义人伸手作恶”——免得兴盛的效应是引他们远离神——像恶人那样。因此，他们受到不同的对待。他们受患难；他们因此被置于恰当的管教之下，他们的心与生命也被塑造成所当有的样子。因此，本节的陈述与圣经一贯的教导相符：兴盛对人的属灵益处是危险的；因此，人常受患难，为要使他们寻求高于今生利益的益处。这里的关联似乎在于：神必保护祂的子民，正如耶路撒冷有群山环绕护卫；但祂子民真正的福祉与昌盛，并不是恶人所追求的财富与尊荣，而是耶和华的恩宠。然而，关于本节还可以提出另一种解释，在有些人看来也许比上述的更为可信：即“杖”——恶人的权势——恶劣统治者的政权——暴虐欺压之政权的权势——不会常临到神的子民身上，免得他们被压垮而陷于作恶；也免得他们因不得自由事奉神，而放任自己归于罪。
Original em inglês
For the rod of the wicked - Margin, as in Hebrew, "wickedness." The word "rod" - the staff, the scepter, the instrument of inflicting punishment - here means dominion, power, that condition in which the wicked are commonly found, as one of prosperity or power. God will not deal with the righteous as the wicked are often dealt with: that is, God will not give his people prosperity as he does them. The righteous will be afflicted, and will be placed in circumstances to keep them from putting forth their hands to iniquity; that is, from indulging in iniquity. They will be afflicted; they will be kept in the ways of virtue and religion by trial; they will not be left to act out the depravity of the heart as the wicked are.
Shall not rest upon - Permanently abide; or, be the constant condition of the righteous. They may be prospered, but they must expect that there will be changes, and that God will so deal with them as to keep them from putting forth their hands to iniquity.
The lot of the righteous - The righteous, considered as the "lot" or portion of the Lord. The language is derived from dividing a land by lot (compare Psalm 105:11; Psalm 74:2); and the idea is, that the "lot" pertaining to the Lord, or his "portion" among people, is the righteous.
Lest the righteous put forth their hands unto iniquity - Lest the effect of prosperity should be to lead them away from God - like the wicked. Hence, they are dealt with in a different manner. They are afflicted; they are thus kept under proper discipline, and their hearts and lives are made what they should be. The statement in this verse, therefore, accords with the uniform statements in the Scriptures, that prosperity is dangerous to the spiritual interests of people, and that, therefore, people are often afflicted in order that they may be led to seek higher interests than those which pertain to this life. The connection here seems to be, that God will defend his people, even as Jerusalem was defended by hills and mountains; but that the real welfare and prosperity of his people was not what the wicked seek - wealth and honor - but the favor of the Lord. Another meaning may, however, be suggested in regard to this verse, which to some may appear more probable than the one above. It is this: that the "rod" - the dominion of the wicked - of bad rulers - of a harsh and oppressive government - will not always be upon the people of God, lest, being crushed, they should be led to acts of iniquity; or lest, being kept from the free service of God, they should abandon themselves to sin.
4
Psalm 125:4
简体中文
耶和华啊，求你善待那些为善的人……——就是善待善人；善待敬虔人。愿他们常在神的护佑之下。这可能不仅是祷告，也表达了诗人对神行政护理的信念——神的恩惠必临到祂的百姓。
Original em inglês
Do good, O Lord, unto those that be good ... - To the good; to the pious. Let them be under the divine protection. Possibly this is not merely a prayer, but is expressive of the belief of the psalmist as to what would occur under the divine administration - that the favor of God would rest upon his people.
5
Psalm 125:5
简体中文
至于那偏行弯曲道路的人——指恶人。即那些离弃正直之路、在禁路上流荡的人。这里译作“弯曲道路”的词，除 Judges 5:6 外别处未见，在那里译作“小路”，意指人迹罕至的路径或道路；狭窄弯曲、远离大道或常有人行走之路的小径。因此，这词也指罪恶之路——即偏离了人所当行之直路。
耶和华必使他和作恶的人一同出去——他们必被当作罪人对待；他们必受刑罚。这是暗指退后的人；指那些离弃对神的敬拜、止住不行“善”的人；他们虽在名义上属于神的子民，却在旁径禁路上远离他。这里的观念是：他们对宗教的承认救不了他们；他们不会仅仅因为公开自认是神的子民、或被数算在其中，就得到神的赐福，而要像一切别的罪人那样受对待：他们必与一切恶人一同被带出去，受与他们相同的对待。比较 Ezekiel 33:12-13；Matthew 7:22-23；Matthew 25:11-12。
愿平安归于以色列——归于真以色列；归于神真正的子民。Galatians 6:16；Isaiah 54:13；Isaiah 55:12；Isaiah 57:2；Isaiah 66:12；John 14:27；John 16:33；Ephesians 2:17；Philippians 4:7。
Original em inglês
As for such as turn aside unto their crooked ways - The wicked. Those who leave the right or straight path, and wander in forbidden ways. The word here rendered "crooked ways" occurs nowhere else except in Judges 5:6, where it is rendered "by-ways," meaning unfrequented paths or roads; narrow and crooked paths, remote from the highways, or the ways commonly traversed. Hence, the word means also paths of sin - as deviations from the straight road which man should travel.
The Lord shall lead them forth with the workers of iniquity - They shall be dealt with as sinners. They shall be punished. The allusion is to backsliders; to those who forsake the worship of God; who cease to do "good;" who, though among the professed people of God, wander from him in by-paths and forbidden ways. The idea is, that their profession of religion will not save them; that they will not obtain the divine blessing merely because they are avowedly the people of God, or are numbered among them, but that they will be treated as all other sinners are: they will be led forth with all the wicked, and will be treated like them. Compare Ezekiel 33:12-13; Matthew 7:22-23; Matthew 25:11-12.
But peace shall be upon Israel - Upon the real Israel; upon the true people of God. Galatians 6:16; Isaiah 54:13; Isaiah 55:12; Isaiah 57:2; Isaiah 66:12; John 14:27; John 16:33; Ephesians 2:17; Philippians 4:7.
本诗仅题为“上行之诗”。作者与写作缘由均不详。诗的内容与以下假设十分相合：它可能写于从巴比伦被掳归回之后，目的可能是要坚固、安慰那些投身重建城邑、恢复古时敬拜的人——无论是帮助他们抵挡撒玛利亚人和那些敌挡他们的人（Nehemiah 6:12-13），还是抵挡百姓中一部分人自己的冷淡。然而，并没有什么内容如此专门适用于那个时期，以致必须设想它写于那个场合。诚然，诗中（Psa 125:5）有证据表明，民中有一些人倾向偏离耶和华的事奉，或乖僻悖逆；但这样的情形并非被掳归回时期所特有，也不是犹太人所特有，因为它屡屡发生，如今仍然存在。本诗的目的，是借以下的保证鼓励那些愿意倚靠耶和华的人：他们必得安稳；神的赐福必临到他们；教会稳固而坚立。