Комментарии по главам
Psalms Глава 33
서론
Без названия
简体中文
Английский оригинал
This is a psalm of praise; it is probable that David was the penman of it, but we are not told so, because God would have us look above the penmen of sacred writ, to that blessed Spirit that moved and guided them. The psalmist, in this psalm, I. Calls upon the righteous to praise God, Ps 33:1-3. II. Furnishes us with matter for praise. We must praise God, 1. For his justice, goodness, and truth, appearing in his word, and in all his works, Ps 33:4,5. 2. For his power appearing in the work of creation, Ps 33:6-9. 3. For the sovereignty of his providence in the government of the world (Ps 33:10,11) and again, Ps 33:13-17. 4. For the peculiar favour which he bears to his own chosen people, which encourages them to trust in him (Ps 33:12) and again, Ps 33:18-22. We need not be at a loss for proper thoughts in singing this psalm, which so naturally expresses the pious affections of a devout soul towards God.
1-11
An Exhortation to Praise God
简体中文
劝勉赞美神
¹ 义人哪，你们应当靠耶和华欢乐，因为正直人赞美他本是合宜的。
² 你们应当弹琴称谢耶和华，用十弦瑟歌颂他。
³ 应当向他唱新歌，弹得巧妙，声音洪大。
⁴ 因为耶和华的言语正直，凡他所作的，尽都诚实。
⁵ 他喜爱仁义公平，遍地满了耶和华的慈爱。
⁶ 诸天借耶和华的命而造，万象借他口中的气而成。
⁷ 他聚集海水如垒，收藏深洋在库房。
⁸ 愿全地都敬畏耶和华，愿世上的居民都惧怕他。
⁹ 因为他一吩咐便都造成，他命定便都坚立。
¹⁰ 耶和华使列国的筹算归于无有，使众民的思念毫无功效。
¹¹ 耶和华的筹算永远立定，他心中的思念万代常存。
诗人在这些经文里表达了四件事：
一、他渴望神得着赞美。他不以为自己作得够好，而愿别人也受派于此工；在这合奏中越多越好：这就更近似于天上。1. 圣洁的喜乐是赞美的心灵与灵魂，此处向一切敬虔人殷切陈明（诗33:1）：义人哪，你们应当靠耶和华欢乐；前一篇诗如此结束，这一篇如此开始；因为我们一切宗教操练都当以圣洁的满足与以神为至善至友的夸胜来开始并结束。2. 感恩的赞美是圣洁喜乐的气息与言语；这也是我们当献的（诗33:2）：你们应当称谢耶和华，说他的好话，把当得的荣耀归给他的名。3. 敬虔的诗歌是感恩赞美的恰当表达；此处也如此要求（诗33:3）：应当向他唱新歌——唱你最好的，不是那因频繁使用而陈旧的，而是因是新的、最可能感动情感的；为新怜悯唱新歌，每逢新的机会都唱新歌，因为怜悯每早晨都是新的。音乐按大卫的安排那时用于圣殿之歌，好使歌唱更为美好；此处也如此呼召（诗33:2）：用十弦瑟歌颂他。 此处有：(1) 尽这本分的好规矩：弹得巧妙，声音洪大；要尽上头脑与心意的最好；要聪明地、头脑清明地作，深情地、心地温暖地作。(2) 尽这本分的好理由：因为正直人赞美他本是合宜的。 这为神所喜悦（赞美的衣袍大大增添神赐他百姓的华美），也是我们信仰的极佳装饰。这是合宜的——神既如此尊荣正直人，正直人也当尊荣他。正直人赞美神的方式合宜，因为他们用心赞美他——用心赞美就是用他的荣耀赞美他；而假冒为善者的赞美则是别扭不合宜的，如同箴言在愚妄人口中（箴26:7）。
二、他对神与他无限完美的崇高观念（诗33:4,5）。神使自己向我们显明：1. 在他的话语中——此处指一切神圣的启示，神在古时借着众先知多次多方晓谕列祖的一切，那都是正直的，其中毫无偏差；他的诫命完全符合公正的法则和善恶的永恒理据。他的应许都智慧、良善、坚固可靠；他的威吓中也毫无不义，连那些也是为我们的益处而设，要借此拦阻我们不作恶。神的话是正直的，因此我们一切偏离都是错的；我们与它相合之时才是正的。2. 在他的作为中——那些都尽都诚实，都照他的谋略，也就是那称为真理之经卷的（但10:21）。神一切作为中的副本与那伟大的原版——永恒心意中所定的计划——完全相符，不差毫厘。神在他的作为中显明：(1) 他是不能弯曲地行公义的神：他喜爱仁义公平。 他所判的 sentence 中毫无不义，所执行的审判中也全是公正。他从未对他的受造之物行过错，也不能行错，反倒随时为受屈者伸冤，并以此为乐。他以义人为乐。他自己就是那公义的主，因此喜爱公义。(2) 他是那慈爱无法耗尽的神：遍地满了耶和华的慈爱，即满了其中的证据与实例。地从上面所受的恩泽影响、因此能出的果实、为人与牲畜所作的预备，以及地上万国所同蒙的福泽，都明明宣告遍地满了他的慈爱——连地上最暗、最冷、最热、最干、最荒漠之处也不例外。可叹这满了神慈爱的地，竟如此缺少他的赞美；在那些靠他厚恩而活的人中，竟如此少人为他的荣耀而活！
三、他对神全能的确信——这已在世界的创造中显明。我们"信神"，因此称颂他为"全能的父，创造天地的主"——此处正是如此教导我们赞美他。请注意，
-
神如何创造世界，使万有存在。(1) 何等容易：万有都是借耶和华的命、借他口中的气而成的。基督是那道，圣灵是那气，所以父神创造世界——正如他治理它、救赎它——是借着他的儿子和他的圣灵。他一吩咐便都造成，他命定便都坚立（诗33:9），这就够了；不需更多。在人，说与作是两件事，在神却不然。世界的被造借着神的道与灵，那人这个小世界的被造也是如此。神说：我们要照着我们的形像造人，并把生气吹在他鼻孔里。教会的建立——那新世界——和恩典在人心中的运行——那新人、新造——也都借着道与灵。那以一句话造出世界的大能，还有何事不能作！(2) 作得何等有效：便都坚立。 神所作的，都作得确实；他一作，就立定。神一切所作的，必永存（传3:14）。万物今日仍照神的定例存留（诗119:91），正是因着那条命它们立定的命令。
-
他造了什么。他造了万有，但此处特别留意：(1) 诸天与万象（诗33:6）。可见的诸天，以及日、月、星辰，其众星——(2) 诸水与其宝库（诗33:7）。地起初步被水覆盖，而地既较重，自然必下沉在水下；但为要从起初就显明自然之神不受自然寻常方法和寻常权能运行的束缚，他一开口便把海水聚成堆，使旱地可以露出；然而他不让他们持续成堆，却把深洋收藏在库房——不仅在洋海铺床的低洼之处、在那里被岸边的沙如同库房锁住，也在隐秘的地下洞穴中——它们被隐藏在一切活人的眼目之外，却作为在库房中被保留，直到那日大深渊的泉源要裂开；它们如今仍被存在那里备用，那大管家最知道为何而用。
-
由此当作何用（诗33:8）：愿全地都敬畏耶和华，惧怕他；即愿世人都敬拜他、归荣耀给他（诗95:5,6）。永远的福音以此作为我们必须敬拜神的理由——因为他创造了天、地、海（启14:6,7）。愿我们都敬畏他，即惧怕他的烈怒与不悦，害怕以他为敌、与他相抗。我们既不敢得罪那有这大能的——他无疑手中也握有一切大能——就当敬畏他。与那位以诸天众星为军旅、以洋海深渊为军械库的争战是危险的，因此求和的条款便是智慧（见耶5:22）。
四、他对神的主权与治理的满足（诗33:10,11）。他掌管人一切的谋略，使其违背他们的本意而服务于他的谋略。请以信心的眼睛来看坐在宝座上的神：1. 他挫败仇敌的计谋：他使列国的筹算归于无有，使他们对他和他国度所设想的成为虚妄的事（诗2:1）；亚希多弗的计谋变为愚妄；哈曼的阴谋被挫败。谋略虽设得极深，其上所寄的盼望虽提得极高，但神若说它不能立定，也不能成就，便都归于徒然。2. 他成全自己的定旨：耶和华的筹算永远立定。 这定旨本身是不改变的，因他心志已定，谁能使他转回呢？ 其执行可能受阻，却不能被任何受造之能稍微妨碍。经过时间的一切变迁，神从未改变他的措施；在每一件事上——甚至那最令我们惊奇的事上——神永恒的定旨都得着成全，没有任何事物能拦阻它在时候满足时成就。我们唱这话归荣耀给神，心中是何等喜悦！这意念能在任何时候使我们坦然——神治理这世界，在我们出生之前他以无限智慧治理，当我们归于尘土静默之时，他仍要治理！
Английский оригинал
An Exhortation to Praise God
¹ Rejoice in the LORD, O ye righteous: for praise is comely for the upright.
² Praise the LORD with harp: sing unto him with the psaltery and an instrument of ten strings.
³ Sing unto him a new song; play skilfully with a loud noise.
⁴ For the word of the LORD is right; and all his works are done in truth.
⁵ He loveth righteousness and judgment: the earth is full of the goodness of the LORD.
⁶ By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth.
⁷ He gathereth the waters of the sea together as a heap: he layeth up the depth in storehouses.
⁸ Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him.
⁹ For he spake, and it was done; he commanded, and it stood fast.
¹⁰ The LORD bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect.
¹¹ The counsel of the LORD standeth for ever, the thoughts of his heart to all generations.
Four things the psalmist expresses in these verses:
I. The great desire he had that God might be praised. He did not think he did it so well himself, but that he wished others also might be employed in this work; the more the better, in this concert: it is the more like heaven. 1. Holy joy is the heart and soul of praise, and that is here pressed upon all good people (Ps 33:1): Rejoice in the Lord, you righteous; so the foregoing psalm concluded and so this begins; for all our religious exercises should both begin and end with a holy complacency and triumph in God as the best of being and best of friends. 2. Thankful praise is the breath and language of holy joy; and that also is here required of us (Ps 33:2): "Praise the Lord; speak well of him, and give him the glory due to his name." 3. Religious songs are the proper expressions of thankful praise; those are here required (Ps 33:3): "Sing unto him a new song, the best you have, not that which by frequent use is worn, thread-bare, but that which, being new, is most likely to move the affections, a new song for new mercies and upon every new occasion, for those compassions which are new every morning." Music was then used, by the appointment of David, with the temple-songs, that they might be the better sung; and this also is here called for (Ps 33:2): Sing unto him with the psaltery. Here is, (1.) A good rule for this duty: "Do it skilfully, and with a loud noise; let it have the best both of head and heart; let it be done intelligently and with a clear head, affectionately and with a warm heart." (2.) A good reason for this duty: For praise is comely for the upright. It is well pleasing to God (the garments of praise add much to the comeliness which God puts upon his people) and it is an excellent ornament to our profession. It becomes the upright, whom God has put so much honour upon, to give honour to him. The upright praise God in a comely manner, for they praise him with their hearts, that is praising him with their glory; whereas the praises of hypocrites are awkward and uncomely, like a parable in the mouth of fools, Pr 26:7.
II. The high thoughts he had of God, and of his infinite perfections, Ps 33:4,5. God makes himself known to us, 1. In his word, here put for all divine revelation, all that which God at sundry times and in divers manners spoke to the children of men, and that is all right, there is nothing amiss in it; his commands exactly agree with the rules of equity and the eternal reasons of good and evil. His promises are all wise and good and inviolably sure, and there is no iniquity in his threatenings, but even those are designed for our good, by deterring us from evil. God's word is right, and therefore all our deviations from it are wrong, and we are then in the right when we agree with it. 2. In his works, and those are all done in truth, all according to his counsels, which are called the scriptures of truth, Da 10:21. The copy in all God's works agrees exactly with the great original, the plan laid in the Eternal Mind, and varies not in the least jot. God has made it to appear in his works, (1.) That he is a God of inflexible justice: He loveth righteousness and judgment. There is nothing but righteousness in the sentence he passes and judgment in the execution of it. He never did nor can do wrong to any of his creatures, but is always ready to give redress to those that are wronged, and does it with delight. He takes pleasure in those that are righteous. He is himself the righteous Lord, and therefore loveth righteousness. (2.) That he is a God of inexhaustible bounty: The earth is full of his goodness, that is, of the proofs and instances of it. The benign influences which the earth receives from above, and the fruits it is thereby enabled to produce, the provision that is made both for man and beast, and the common blessings with which all the nations of the earth are blessed, plainly declare that the earth is full of his goodness—the darkest, the coldest, the hottest, and the most dry and desert part of it not excepted. What a pity is it that this earth, which is so full of God's goodness, should be so empty of his praises, and that of the multitudes that live upon his bounty there are so few that live to his glory!
III. The conviction he was under of the almighty power of God, evidenced in the creation of the world. We "believe in God," and therefore we praise him as "the Father Almighty, maker of heaven and earth," so we are here taught to praise him. Observe,
1. How God made the world, and brought all things into being. (1.) How easily: All things were made by the word of the Lord and by the breath of his mouth. Christ is the Word, the Spirit is the breath, so that God the Father made the world, as he rules it and redeems it, by his Son and Spirit. He spoke, and he commanded (Ps 33:9), and that was enough; there needed no more. With men saying and doing are two things, but it is not so with God. By the Word and Spirit of God as the world was made, so was man, that little world. God said, Let us make man, and he breathed into him the breath of life. By the Word and Spirit the church is built, that new world, and grace wrought in the soul, that new man, that new creation. What cannot that power do which with a word made a world! (2.) How effectually it was done: And it stood fast. What God does he does to purpose; he does it and it stands fast. Whatsoever God doeth, it shall be for ever, Ec 3:14. It is by virtue of that command to stand fast that things continue to this day according to God's ordinance, Ps 119:91.
2. What he made. He made all things, but notice is here taken, (1.) of the heavens, and the host of them, Ps 33:6. The visible heavens, and the sun, moon, and stars, their hosts—(2.) Of the waters, and the treasures of them, Ps 33:7. The earth was at first covered with the water, and, being heavier, must of course subside and sink under it; but, to show from the very first that the God of nature is not tied to the ordinary method of nature, and the usual operations of his powers, with a word's speaking he gathered the waters together on a heap, that the dry land might appear, yet left them not to continue on a heap, but laid up the depth in store-houses, not only in the flats where the seas make their beds, and in which they are locked up by the sand on the shore as in storehouses, but in secret subterraneous caverns, where they are hidden from the eyes of all living, but were reserved as in a store-house for that day when those fountains of the great deep were to be broken up; and they are still laid up there in store, for which use the great Master of the house knows best.
3. What use is to be made of this (Ps 33:8): Let all the earth fear the Lord, and stand in awe of him; that is, let all the children of men worship him and give glory to him, Ps 95:5,6. The everlasting gospel gives this as the reason why we must worship God, because he made the heaven, and the earth, and the sea, Re 14:6,7. Let us all fear him, that is, dread his wrath and displeasure, and be afraid of having him our enemy and of standing it out against him. Let us not dare to offend him who having this power no doubt has all power in his hand. It is dangerous being at war with him who has the host of heaven for his armies and the depths of the sea for his magazines, and therefore it is wisdom to desire conditions of peace, see Jer 5:22.
IV. The satisfaction he had of God's sovereignty and dominion, Ps 33:10,11. He over-rules all the counsels of men, and makes them, contrary to their intention, serviceable to his counsels. Come and see with an eye of faith God in the throne, 1. Frustrating the devices of his enemies: He bringeth the counsel of the heathen to nought, so that what they imagine against him and his kingdom proves a vain thing (Ps 2:1); the counsel of Ahithophel is turned into foolishness; Haman's plot is baffled. Though the design be laid ever so deep, and the hopes raised upon it ever so high, yet, if God says it shall not stand, neither shall it come to pass; it is all to no purpose. 2. Fulfilling his own decrees: The counsel of the Lord standeth for ever. It is immutable in itself, for he is in one mind, and who can turn him? The execution of it may be opposed, but cannot in the least be obstructed by any created power. Through all the revolutions of time God never changed his measures, but in every event, even that which to us is most surprising, the eternal counsel of God is fulfilled, nor can any thing prevent its being accomplished in its time. With what pleasure to ourselves may we in singing this give praise to God! How easy may this thought make us at all times, that God governs the world, that he did it in infinite wisdom before we were born, and will do it when we are silent in the dust!
12-22
God's Sovereign Power
简体中文
神的主权大能
¹² 以耶和华为 神的，那民是有福的；他所拣选为自己产业的，那民是有福的。
¹³ 耶和华从天上观看；他看见一切世人。
¹⁴ 从他的居所，他察看地上的居民。
¹⁵ 他是那造成他们众人心的，留意他们一切作为的。
¹⁶ 君王不能因兵多得胜；勇士不能因力大得救。
¹⁷ 想靠马得救是枉然的；马也不能因力大救人脱险。
¹⁸ 看哪，耶和华的眼目看顾敬畏他的人和仰望他慈爱的人；
¹⁹ 要救他们的魂脱离死亡，并使他们在饥荒中存活。
²⁰ 我们的心向来等候耶和华；他是我们的帮助，我们的盾牌。
²¹ 我们的心必因他欢喜，因为我们向来倚靠他的圣名。
²² 耶和华啊，求你照我们所仰望你的，将你的慈爱赐给我们。
我们在此受教，将荣耀归给 神：
一、归于他向一切世人所施的、普遍的护理。他虽赋予人悟性和自由意志，却仍将治理人之权保留给自己，甚至包括那使人有资格自治的官能本身。1. 世人都在他的眼目之下，连他们的心也是如此；他们灵魂一切的活动与运作，除了他们自己之外无人知晓，他却比他们自己知道得更清楚（诗33:13-14）。 神荣耀的居所虽在至高的天上，他却不只从那里对全地有全景的瞭望，更对地上一切的居民有具体的鉴察。他不仅看见他们，更「观看」他们；他「仔细察看」他们（此处所用的字有时如此译），仔细到没有任何一个最小的思想能逃脱他的观察。无神论者以为，他既住在高天之上，便不能、也不肯留意这下方世界所发生的事；但那地方虽如此之高，他却从那里看见我们众人，一切的人和事在他面前都是赤露敞开的。2. 他们的心，与他们的年日一样，都在他手中：「他是那造成他们众人心的。」他起初造了他们，将每个人的灵造在他里面——他为人带来存在之时。因此他称为「万灵的父」；这是证明他完全认识他们的好论证。造钟表的匠人，能为每一个齿轮的动作说出所以然。大卫也将这论证应用到自己身上（诗139:1、14）。他仍塑造人的心，如陇沟的水随意流转，照他所喜悦的方向引导，为要成就他自己的旨意——或使人的悟性昏暗，或使之明亮；或使人的意志顽梗，或使之柔软，全看他乐意怎样使用他们。「那造成人心的，将他们造成一样。」心与面一样，虽有极大不同，又有如此多样，以致没有两张面容的特征完全相同，也没有两颗心的脾气完全相同；却仍有如此相似，以致在某些事上，一切的面和一切的心都相同——「水中照脸，彼此相符」（箴27:19）。「他将他们造成一群」（有人如此读）；正如表里的齿轮，虽然形状、大小、动作各不相同，却都装配在一起，服事一个共同的目的；照样，人的心与他们的性情，无论彼此如何不同，看似如何互相矛盾，却都被他掌管，以成就 神那合一的目的。3. 他们，和他们一切所行的，都在他审判之下；因为他「留意他们一切作为」，不仅知道，更衡量，为要在报应之日、报应之世、在审判中、直到永远，照各人所行的报应各人。4. 受造之物的一切能力都倚靠他，没有他便毫无意义、毫无功效（诗33:16-17）。 神的尊荣大大在此：不仅没有任何力量能在反对他之时得胜，更没有任何力量能不倚靠他、不从他领受能力而行动。（1）君王的力量没有 神便算不得什么。没有哪一位君王因他王室的特权、或他所受托的权柄而成为神圣；因为那类的权柄都是 神所立的，并且只作他所使他们作的，不超过此限。大卫自己是君王，又是从小作战士的人，却承认 神是他惟一的保护者和拯救者。（2）军队的力量没有 神便算不得什么。「军兵众多」不能保全那些在他们统帅之下的人，除非 神使他们成为那些人的保障。大军不能确保胜利；因为 神若愿意，一人能追赶千人。（3）巨人的力量没有 神便算不得什么。「勇士」——如歌利亚那样的人——他「跌倒的日子来到」之时，「不能因力大得救」。他身体的坚定与敏捷，心思的刚毅与决断，都不能在他身上有丝毫益处，过于 神所乐意赐给他的亨通。因此，「不要让勇士因他的力量夸口」，倒要让我们都在耶和华我们的 神里面坚固自己，在他的能力中出去、前进。（4）马的力量没有 神便算不得什么（诗33:17）：「想靠马得救是枉然的。」在争战中，马当日被高度重视，许多事都倚靠它，所以 神禁止以色列的王「为自己加添马匹」（申17:16），免得他们受试探倚靠马，并借此使他们的信心从 神身上转移。大卫砍断叙利亚马的蹄筋（撒下8:4）；此处他砍断世上一切马的蹄筋，宣布马在争战之日为求安全是枉然之物。战马若是不驯、驾驭不当，可能将骑的人卷入危险，而非带他脱离危险。马若在他身下被杀，可能成为他的死因，而非救他的命。因此，我们切身之利在于确保 神向我们施恩，那时我们便可确信他的大能为我们效力，不必惧怕一切敌对我们的事。
二、我们当归荣耀给他那特殊的恩典。在他承认 神的护理之时，他宣告以耶和华为 神的人是有福的——这位治理世界、并在每次需用之时有足够力量帮助他们的 神；而那些以这个或那个巴力为 神的人则是可悲的，那些巴力不仅不能听、不能帮助，并且它本身就是无知觉、无助的（诗33:12）：「以耶和华为 神的，那民是有福的」——就是以色列，他们有认识真 神的知识，并被纳入与他所立的约；以及一切承认 神为自己的 神、又被 神承认的人；因为无论他们出于哪一民族，他们也是亚伯拉罕属灵的后裔。1. 他们的智慧在于以主为他们的 神，在于将他们当献的尊崇与敬拜归到当归之处，归到不至徒然之处。2. 他们的福乐在于他们是 神所拣选为自己产业的百姓——他所喜悦的、在其中得尊荣的、他所保护并眷顾的百姓；他栽培他们、改良他们，正如人待自己的产业（申32:9）。如今我们当留意，为使属神的恩典得着荣耀：（1） 神对他百姓的看顾（诗33:18-19）。 神以观察的眼目看顾一切世人，但他恩惠与喜悦的眼目却看顾那些敬畏他的人。他以喜悦观看他们，如父亲看儿女，如新郎看新妇（赛62:5）。那些倚靠兵器军兵、倚靠车马的人，在指望落空之中灭亡之时； 神的百姓在他的保护之下，却是安全的，因为他要救他们的魂脱离死亡——哪怕他们与死亡之间只差一步。他纵或不救身体脱离今生的死亡，却必救灵魂脱离属灵的、永远的死亡。他们的灵魂，无论遭遇什么，都必存活并赞美他——或在此世，或在更美的家乡。从他的丰盛，他们必得着一切需用的供应。他必「使他们在饥荒中存活」；当别人因缺乏而死，他们却要存活，这就使这怜悯成为分别的怜悯。当看得见的手段失效， 神必为他们另开一条出路。他没有说要将丰盛赐给他们——他们没有理由贪求，也没有理由指望——但他要使他们存活；他们必不挨饿；并且当毁灭的审判盛行之时，性命得以保全，当被视为大恩，因为这是非常显著的恩，使我们负有特别的义务。凡以耶和华为 神的人，必发现他是他们的帮助、他们的盾牌（诗33:20）。在他们的艰难中，他必帮助他们；他们必得帮助渡过艰难、经过艰难。在他们的危险中，他必护卫他们，使他们不至受任何真正的损害。（2） 神的百姓对他当有的看顾，也是我们当因这一切而对他存有的看顾。〔1〕我们必须等候 神。我们必须留意他护理的作为，顺服这些作为，并忍耐地顺服、忍耐地等候其结局。我们的心必须等候他（诗33:20）。我们不仅当在言语舌头上承认对 神的信靠，更当是内里真诚的——是对他暗中静默的等候。〔2〕我们必须倚靠 神，「仰望他的慈爱」——仰望他本性的良善，哪怕我们没有明确的应许可凭。敬畏 神和他的忿怒的人，必须仰望 神和他的怜悯；因为逃离 神的惟一之道，乃是逃到他那里。这些敬虔的心境不仅彼此相和，更彼此相助——对 神有圣洁的敬畏，同时又仰望他的怜悯。这就是「倚靠他的圣名」（诗33:21）——仰望他借以向我们显明的各样事情，使我们得鼓励来事奉他。〔3〕我们必须以 神为乐（诗33:21）。那些没有真正安息于 神里面、或不知道如此行的莫大益处的人，并不会时时在他里面喜乐；因为仰望 神的人，乃是盼望在他面前那永远的喜乐满足。〔4〕我们必须向他寻求我们所仰望的那怜悯（诗33:22）。我们从 神所得的指望，不当取代，而当激发、鼓励我们到他面前来；他必被人寻求，才赐下他所应许的；因此本诗以一个简短却全面的祷告作结：「耶和华啊，求你照我们所仰望你的，将你的慈爱赐给我们」；求你叫我们常享其中的安慰与益处——不是照我们向你当得的功劳，乃是「照我们所仰望你的」——即照你在你话语中赐给我们的应许，并照你借你的灵和恩典在我们里面所造成的信心。我们在唱诗33:12-22之时，若向 神发出信靠，并向他倾吐心愿，便是用我们的心向主歌唱了。
Английский оригинал
God's Sovereign Power
¹² Blessed is the nation whose God is the LORD; and the people whom he hath chosen for his own inheritance.
¹³ The LORD looketh from heaven; he beholdeth all the sons of men.
¹⁴ From the place of his habitation he looketh upon all the inhabitants of the earth.
¹⁵ He fashioneth their hearts alike; he considereth all their works.
¹⁶ There is no king saved by the multitude of a host: a mighty man is not delivered by much strength.
¹⁷ A horse is a vain thing for safety: neither shall he deliver any by his great strength.
¹⁸ Behold, the eye of the LORD is upon them that fear him, upon them that hope in his mercy;
¹⁹ To deliver their soul from death, and to keep them alive in famine.
²⁰ Our soul waiteth for the LORD: he is our help and our shield.
²¹ For our heart shall rejoice in him, because we have trusted in his holy name.
²² Let thy mercy, O LORD, be upon us, according as we hope in thee.
We are here taught to give to God the glory,
I. Of his common providence towards all the children of men. Though he has endued man with understanding and freedom of will, yet he reserves to himself the government of him, and even of those very faculties by which he is qualified to govern himself. 1. The children of men are all under his eye, even their hearts are so; and all the motions and operations of their souls, which none know but they themselves, he knows better than they themselves, Ps 33:13,14. Though the residence of God's glory is in the highest heavens, yet thence he not only has a prospect of all the earth, but a particular inspection of all the inhabitants of the earth. He not only beholds them, but he looks upon them; he looks narrowly upon them (so the word here used is sometimes rendered), so narrowly that not the least thought can escape his observation. Atheists think that, because he dwells above in heaven, he cannot, or will not, take notice of what is done here in this lower world; but thence, high as it is, he sees us all, and all persons and things are naked and open before him. 2. Their hearts, as well as their times, are all in his hand: He fashions their hearts. He made them at first, formed the spirit of each man within him, then when he brought him into being. Hence he is called the Father of spirits: and this is a good argument to prove that he perfectly knows them. The artist that made the clock, can account for the motions of every wheel. David uses this argument with application to himself, Ps 139:1,14. He still moulds the hearts of men, turns them as the rivers of water, which way soever he pleases, to serve his own purposes, darkens or enlightens men's understandings, stiffens or bows their wills, according as he is pleased to make use of them. He that fashions men's hearts fashions them alike. It is in hearts as in faces, though there is a great difference, and such a variety as that no two faces are exactly of the same features, nor any two hearts exactly of the same temper, yet there is such a similitude that, in some things, all faces and all hearts agree, as in water face answers to face, Pr 27:19. He fashions them together (so some read it); as the wheels of a watch, though of different shapes, sizes, and motions, are yet all put together, to serve one and the same purpose, so the hearts of men and their dispositions, however varying from each other and seeming to contradict one another, are yet all overruled to serve the divine purpose, which is one. 3. They, and all they do, are obnoxious to his judgment; for he considers all their works, not only knows them, but weighs them, that he may render to every man according to his works, in the day, in the world, of retribution, in the judgment, and to eternity. 4. All the powers of the creature have a dependence upon him, and are of no account, of no avail at all, without him, Ps 33:16,17. It is much for the honour of God that not only no force can prevail in opposition to him, but that no force can act but in dependence on him and by a power derived from him. (1.) The strength of a king is nothing without God. No king is sacred by his royal prerogatives, or the authority with which he is invested; for the powers that are, of that kind, are ordained of God, and are what he makes them, and no more. David was a king, and a man of war from his youth, and yet acknowledged God to be his only protector and Saviour. (2.) The strength of an army is nothing without God. The multitude of a host cannot secure those under whose command they act, unless God make them a security to them. A great army cannot be sure of victory; for, when God pleases, one shall chase a thousand. (3.) The strength of a giant is nothing without God. A mighty man, such as Goliath was, is not delivered by his much strength, when his day comes to fall. Neither the firmness and activity of his body nor the stoutness and resolution of his mind will stand him in any stead, any further than God is pleased to give him success. Let not the strong man then glory in his strength, but let us all strengthen ourselves in the Lord our God, go forth, and go on, in his strength. (4.) The strength of a horse is nothing without God (Ps 33:17): A horse is a vain thing for safety. In war horses were then so highly accounted of, and so much depended on, that God forbade the kings of Israel to multiply horses (De 17:16), lest they should be tempted to trust to them and their confidence should thereby be taken off from God. David houghed the horses of the Syrians (2Sa 8:4); here he houghs all the horses in the world, by pronouncing a horse a vain thing for safety in the day of battle. If the war-horse be unruly and ill-managed, he may hurry his rider into danger instead of carrying him out of danger. If he be killed under him, he may be his death, instead of saving his life. It is therefore our interest to make sure God's favour towards us, and then we may be sure of his power engaged for us, and need not fear whatever is against us.
II. We are to give God the glory of his special grace. In the midst of his acknowledgments of God's providence he pronounces those blessed that have Jehovah for their God, who governs the world, and has wherewithal to help them in every time of need, while those were miserable who had this and the other Baal for their god, which was so far from being able to hear and help them that is was itself senseless and helpless (Ps 33:12): Blessed is the nation whose God is the Lord, even Israel, who had the knowledge of the true God and were taken into covenant with him, and all others who own God for theirs and are owned by him; for they also, whatever nation they are of, are of the spiritual seed of Abraham. 1. It is their wisdom that they take the Lord for their God, that they direct their homage and adoration there where it is due and where the payment of it will not be in vain. 2. It is their happiness that they are the people whom God has chosen for his own inheritance, whom he is pleased with, and honoured in, and whom he protects and takes care of, whom he cultivates and improves as a man does his inheritance, De 32:9. Now let us observe here, to the honour of divine grace, (1.) The regard which God has to his people, Ps 33:18,19. God beholds all the sons of men with an eye of observation, but his eye of favour and complacency is upon those that fear him. He looks upon them with delight, as the father on his children, as the bridegroom on his spouse, Isa 62:5. While those that depend on arms and armies, on chariots and horses, perish in the disappointment of their expectations, God's people, under his protection, are safe, for he shall deliver their soul from death when there seems to be but a step between them and it. If he do not deliver the body from temporal death, yet he will deliver the soul from spiritual and eternal death. Their souls, whatever happens, shall live and praise him, either in this world or in a better. From his bounty they shall be supplied with all necessaries. He shall keep them alive in famine; when others die for want, they shall live, which shall make it a distinguishing mercy. When visible means fail, God will find out some way or other to supply them. He does not say that he will give them abundance (they have no reason either to desire it or to expect it), but he will keep them alive; they shall not starve; and, when destroying judgments are abroad, it ought to be reckoned a great favour, for it is a very striking one, and lays us under peculiar obligations, to have our lives given us for a prey. Those that have the Lord for their God shall find him their help and their shield, Ps 33:20. In their difficulties he will assist them; they shall be helped over them, helped through them. In their dangers he will secure them; they shall be helped over them, helped through them. In their dangers he will secure them, so that they shall not receive any real damage. (2.) The regard which God's people have to him and which we ought to have in consideration of this. [1.] We must wait for God. We must attend the motions of his providence, and accommodate ourselves to them, and patiently accommodate ourselves to them, and patiently expect the issue of them. Our souls must wait for him, Ps 33:20. We must not only in word and tongue profess a believing regard to God, but it must be inward and sincere, a secret and silent attendance on him. [2.] We must rely on God, hope in his mercy, in the goodness of his nature, though we have not an express promise to depend upon. Those that fear God and his wrath must hope in God and his mercy; for there is no flying from God, but by flying to him. These pious dispositions will not only consist together, but befriend each other, a holy fear of God and yet at the same time a hope in his mercy. This is trusting in his holy name (Ps 33:21), in all that whereby he has made known himself to us, for our encouragement to serve him. [3.] We must rejoice in God, Ps 33:21. Those do not truly rest in God, or do not know the unspeakable advantage they have by so doing, who do not rejoice in him at all times; because those that hope in God hope for an eternal fulness of joy in his presence. [4.] We must seek to him for that mercy which we hope in, Ps 33:22. Our expectations from God are not to supersede, but to quicken and encourage, our applications to him; he will be sought unto for that which he has promised, and therefore the psalm concludes with a short but comprehensive prayer, "Let thy mercy, O Lord! be upon us; let us always have the comfort and benefit of it, not according as we merit from thee, but according as we hope in thee, that is, according to the promise which thou hast in thy word given to us and according to the faith which thou hast by thy Spirit and grace wrought in us." If, in singing Ps 33:12-22, we put forth a dependence upon God, and let out our desires towards him, we make melody with our hearts to the Lord.
本篇是一首赞美诗;大概是大卫所作,但我们并未被告知,因为神要我们越过神圣著作的作者,看到那感动引导他们的圣灵。诗人在本诗:一、呼召义人赞美神(诗33:1-3);二、提供我们赞美的内容——我们当赞美神:1. 因他的公义、良善、诚实,显于他的言语与他一切的作为(诗33:4,5);2. 因他的大能显于创造的工(诗33:6-9);3. 因他护理的主权在治理世界之中(诗33:10,11),并(诗33:13-17)再述;4. 因他对他自己选民特别的恩眷,使他们得以信靠他(诗33:12),并(诗33:18-22)再述。我们唱这首诗时不必为合适的思想而窘迫,因它如此自然地表达了一个敬虔灵魂向神所发的虔诚情感。