Chú giải chương
Psalms Chương 76
서론
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简体中文
bản gốc tiếng anh
This psalm seems to have been penned upon occasion of some great victory obtained by the church over some threatening enemy or other, and designed to grace the triumph. The LXX. calls it, "A song upon the Assyrians," whence many good interpreters conjecture that it was penned when Sennacherib's army, then besieging Jerusalem, was entirely cut off by a destroying angel in Hezekiah's time; and several passages in the psalm are very applicable to that work of wonder: but there was a religious triumph upon occasion of another victory, in Jehoshaphat's time, which might as well be the subject of this psalm (2Ch 20:28), and it might be called "a song of Asaph" because always sung by the sons of Asaph. Or it might be penned by Asaph who lived in David's time, upon occasion of the many triumphs with which God delighted to honour that reign. Upon occasion of this glorious victory, whatever it was, I. The psalmist congratulates the happiness of the church in having God so nigh, Ps 76:1-3. II. He celebrates the glory of God's power, which this was an illustrious instance of, Ps 76:4-6. III. He infers hence what reason all have to fear before him, Ps 76:7-9. And, IV. What reason his people have to trust in him and to pay their vows to him, Ps 76:10-12. It is a psalm proper for a thanksgiving day, upon the account of public successes, and not improper at other times, because it is never out of season to glorify God for the great things he has done for his church formerly, especially for the victories of the Redeemer over the powers of darkness, which all those Old-Testament victories were types of, at least those that are celebrated in the psalms.
1-6
Triumph in God
简体中文
以神为夸胜
交与伶长，用丝弦的乐器。亚萨的诗歌。
¹ 在犹大，神为人所认识；在以色列，他的名为大。
² 在撒冷有他的帐幕；在锡安有他的居所。
³ 他在那里折断弓上的火箭，并盾牌、刀剑和争战的兵器。〔细拉〕
⁴ 你从有野食之山而来，比一切更为光荣可畏。
⁵ 心中勇敢的人都被抢夺；他们睡了长觉；没有一个英雄能措手。
⁶ 雅各的神啊，你的斥责一发，坐车的骑马的都沉睡了。
教会在此夸胜，甚至在它仍在争战之时。诗人以教会的名在此以神——我们一切夸胜的中心——为夸胜。
一、在他们所得的神之自我启示中（诗76:1）。犹大与以色列的尊荣与特权便是：「神」在他们中间「为人所认识」，他被人认识之处，他的「名」必「为大」。神如何被人认识，乃照他所乐意启示的；那些他所启示的人是有福的——有福的民，其地充满认识神的知识；有福的人，其心充满这知识。在犹大，神被人认识，是他在别国中所未有的，这使此恩更显为大，因其是有分别的（诗147:19-20）。
二、在他们所得的神与他同在的特殊记号——即他的媒介——之中（诗76:2）。在犹大全地和以色列，神为人所认识，他的名为大；但「在撒冷，在锡安」，才是他「帐幕」和「居所」所在。他在那里设朝；在那里他借百姓的祭物接受他们的敬拜，又借祭物的筵席款待他们；他们到那里就近他，他也借圣言从那里颁布命令；在那里他记念他的名，并论到那地方说：「我要住在这里，因为是我所愿意的。」一民之荣耀与幸福，在于神借他的媒介在他们中间；只是他的居所是帐幕——可移动的居所。「这光还有片时与你们同在」。
三、在他们所战胜仇敌的胜利之中（诗76:3）：「在那里他折断弓上的火箭」。请看危险何等可畏。虽然犹大与以色列、撒冷与锡安如此蒙恩，争战仍兴起攻击他们，争战的兵器也被磨快。
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此处有弓箭、盾牌、刀剑，尽为争战；但尽都被折断，成为无用。这事是在那里成就的，（1）在犹大和以色列，为那与神亲近之民的益处。当争战的兵器用以对付别国时，能尽其功用；一旦转向那圣洁之国，便立即折断。迦勒底文意译如此：当以色列家行他旨意时，他将自己的威严安置在他们中间，在那里折断弓上的火箭；他们紧守他的事奉时，便强大安稳，凡事顺遂。或者，（2）在锡安的帐幕与居所中，在那里他折断弓上的火箭；这事虽在战场成就，却说成在圣所成就，因为它是照神的百姓在那里向他献的祷告而成就的，也是照他在那里向他们所作的应许而成就的——两者可见于代下20:5、14。公众的胜利，与教会中所行之事同归功。如今，
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这胜利甚为归于，（1）以色列神的永远尊荣（诗76:4）：「你——你已显明自己是——『比有野食之山更为光荣可畏』」。〔1〕「比地上一般的高大强者」，他们高高在上，自以为稳如山岳，实则是「有野食之山」——向四围一切人施压。他们以毁灭为荣；你以拯救为荣。〔2〕「比我们的入侵者」。当他们围攻犹大城邑时，他们筑垒攻之，设炮轰之；但「你」保护我们的能力，胜过他们扰害我们的能力。教会的仇敌在哪里张狂，神就在哪里显明他在他们之上。（2）以色列仇敌永远的羞辱（诗76:5-6）。他们「心中勇敢」——大有勇气决心的人，因往昔胜利而骄气，对以色列怒火中烧，自信必胜；他们是「英雄」——强壮合用的人；他们有「坐车的骑马的」——当时所重所仗的战具（诗20:7）。但这一切兵力对着耶路撒冷便无能为力。〔1〕「心中勇敢的人被抢夺，被解除武装」（有人如此译）；神若愿意，能叫仇敌自损自毁。「他们睡了长觉」——不是义人在耶稣里所睡的安息，而是罪人必醒而受永远羞辱蔑视的「长觉」。〔2〕英雄再不能「措手」，正如勇士再不能找到胆气。大胆的人既被挫锐，强壮的人也被伤残，连手都找不到，不能救自己的头，更不能害敌。〔3〕「坐车的骑马的」既如此，便真可说是「沉睡了」。神——就是为雅各命定拯救的雅各的神——只须一发言，他一斥责，战车战马便都沉睡。当人被灭命的天使当场击毙，战车战马便毫不可畏。请看神斥责的权能与功效。我们基督徒可何等乐意将这一切应用于我们借救赎主所得的益处！正是借他，神被人认识；正是在他里面，神的名为大；正是因他，神在他教会有帐幕、有居所。胜了那壮士、掳掠了「各样执政的、掌权的，明显给众人看」的，正是他。
bản gốc tiếng anh
Triumph in God
To the chief musician on Neginoth. A psalm or song of Asaph.
¹ In Judah is God known: his name is great in Israel.
² In Salem also is his tabernacle, and his dwelling place in Zion.
³ There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah.
⁴ Thou art more glorious and excellent than the mountains of prey.
⁵ The stouthearted are spoiled, they have slept their sleep: and none of the men of might have found their hands.
⁶ At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep.
The church is here triumphant even in the midst of its militant state. The psalmist, in the church's name, triumphs here in God, the centre of all our triumphs.
I. In the revelation God had made of himself to them, Ps 76:1. It is the honour and privilege of Judah and Israel that among them God is known, and where he is known his name will be great. God is known as he is pleased to make himself known; and those are happy to whom he discovers himself—happy people that have their land filled with the knowledge of God, happy persons that have their hearts filled with that knowledge. In Judah God was known as he was not known in other nations, which made the favour the greater, inasmuch as it was distinguishing, Ps 147:19,20.
II. In the tokens of God's special presence with them in his ordinances, Ps 76:2. In the whole land of Judah and Israel God was known and his name was great; but in Salem, in Zion, were his tabernacle and his dwelling-place. There he kept court; there he received the homage of his people by their sacrifices and entertained them by the feasts upon the sacrifices; thither they came to address themselves to him, and thence by his oracles he issued out his orders; there he recorded his name, and of that place he said, Here will I dwell, for I have desired it. It is the glory and happiness of a people to have God among them by his ordinances; but his dwelling-place is a tabernacle, a movable dwelling. Yet a little while is that light with us.
III. In the victories they had obtained over their enemies (Ps 76:3): There broke he the arrows of the bow. Observe how threatening the danger was. Though Judah and Israel, Salem and Zion, were thus privileged, yet war is raised against them, and the weapons of war are furbished.
1. Here are bow and arrows, shield and sword, and all for battle; but all are broken and rendered useless. And it was done there, (1.) In Judah and in Israel, in favour of that people near to God. While the weapons of war were used against other nations they answered their end, but, when turned against that holy nation, they were immediately broken. The Chaldee paraphrases it thus: When the house of Israel did his will he placed his majesty among them, and there he broke the arrows of the bow; while they kept closely to his service they were great and safe, and every thing went well with them. Or, (2.) In the tabernacle and dwelling-place in Zion, there he broke the arrows of the bow; it was done in the field of battle, and yet it is said to be done in the sanctuary, because done in answer to the prayers which God's people there made to him and in the performance of the promises which he there made to them, of both which see that instance, 2Ch 20:5,14. Public successes are owing as much to what is done in the church as to what is done in the camp. Now,
2. This victory redounded very much, (1.) To the immortal honour of Israel's God (Ps 76:4): Thou art, and hast manifested thyself to be, more glorious and excellent than the mountains of prey. [1.] "Than the great and mighty ones of the earth in general, who are high, and think themselves firmly fixed like mountains, but are really mountains of prey, oppressive to all about them. It is their glory to destroy; it is thine to deliver." [2.] "Than our invaders in particular. When they besieged the cities of Judah, they cast up mounts against them, and raised batteries; but thou art more able to protect us than they are to annoy us." Wherein the enemies of the church deal proudly it will appear that God is above them. (2.) To the perpetual disgrace of the enemies of Israel, Ps 76:5,6. They were stouthearted, men of great courage and resolution, flushed with their former victories, enraged against Israel, confident of success; they were men of might, robust and fit for service; they had chariots and horses, which were then greatly valued and trusted to in war, Ps 20:7. But all this force was of no avail when it was levelled against Jerusalem. [1.] The stouthearted have despoiled and disarmed themselves (so some read it); when God pleases he can make his enemies to weaken and destroy themselves. They have slept, not the sleep of the righteous, who sleep in Jesus, but their sleep, the sleep of sinners, that shall awake to everlasting shame and contempt. [2.] The men of might can no more find their hands than the stout-hearted can their spirit. As the bold men are cowed, so the strong men are lamed, and cannot so much as find their hands, to save their own heads, much less to hurt their enemies. [3.] The chariots and horses may be truly said to be cast into a dead sleep when their drivers and their riders were so. God did but speak the word, as the God of Jacob that commands deliverances for Jacob, and, at his rebuke, the chariot and horse were both cast into a dead sleep. When the men were laid dead upon the spot by the destroying angel the chariot and horse were not at all formidable. See the power and efficacy of God's rebukes. With what pleasure may we Christians apply all this to the advantages we enjoy by the Redeemer! It is through him that God is known; it is in him that God's name is great; to him it is owing that God has a tabernacle and a dwelling-place in his church. He it was that vanquished the strong man armed, spoiled principalities and powers, and made a show of them openly.
7-12
The Defence and Glory of Israel
简体中文
以色列的保障与荣耀
⁷ 惟独你是可畏的；你怒气一发，谁能在你面前站得住呢？
⁸ 你从天上使人听判断；地就惧怕而寂静，
⁹ 那时 神起来施行审判，要救地上一切谦卑的人。细拉。
¹⁰ 人的忿怒终必赞美你；你所余剩的忿怒，你必约束。
¹¹ 你们许愿，当向耶和华你们的 神还愿；在他四面的人都当拿贡物献给那可畏的主。
¹² 他要挫折王子的骄气；他向地上的君王显为可畏。
神借此荣耀并赐福给他教会的这场辉煌胜利，在此被说成要表明三件事：——
一、向 神的仇敌显为可畏（诗76:7-9）：「惟独你是可畏的」；你的威严当受敬畏，你的主权当被顺服，你的公义当被那得罪你的人所畏惧。愿全地借这事学会敬畏这位大而可畏的 神。1. 愿人人都惧怕他向罪人胆大妄为的不敬所发的烈怒：「你怒气一发，谁能在你面前站得住呢？」 神若是烈火，糠秕碎秸怎能在他面前站立，纵然他的「怒气只不过稍稍点燃」（诗2:12）？2. 愿人人都惧怕他为受欺压的无辜者、为他自己百姓受损的事业所发的热心：「你从天上使人听判断」，就是「你起来救地上一切谦卑的人」之时（诗76:8-9）；那时「地就惧怕而寂静」，等候你这些荣耀显现的结局如何。请注意：（1） 神的百姓就是「地上一切谦卑的人」（亚2:3），「地上的安静人」（诗35:20），能忍受任何委屈，却不加害于人。（2）地上谦卑的人虽因他们的谦卑而暴露在伤害之下， 神却迟早必为他们兴起拯救，并为他们申诉。（3）当 神来「救地上一切谦卑的人」之时，他必「从天上使人听判断」；他必使世人知道，他向欺压他百姓的人发怒，并把向他们所作的，看作就是向他所作的。公义的 神长久似乎静默，却迟早必使判断被听见。（4） 神从天上发言判断之时，正是地当肃敬静默之时：「地就惧怕而寂静」，如法庭开庭时借宣告当肃静一般。「你们要休息，要知道我是 神」（诗46:10）。「凡有血气的，都当在耶和华面前静默无声；因为他已经兴起，施行审判」（亚2:13）。那些以为本诗乃因亚述王西拿基立军兵溃败而作的人，理所当然地以为，那执行任务的灭命天使降临时伴有雷轰，借此「 神从天上使人听判断」；并且「地就惧怕」（意即有地震），但不久就止息了。但这完全无从确定。
二、向 神的百姓显为安慰（诗76:10）。我们活在一个充满怒气、惹人发怒的世界上；我们常常感受人的怒气甚多，又易于惧怕更甚，因人的怒气似乎没有界限。但有一件事使我们大得安慰：1. 神无论何时容许人的怒气爆发，他必使之转为他的赞美，借以使自己得尊荣，并成就他自己的旨意：「人的忿怒终必赞美你」；不仅借所加的约束，那时它被迫承认自己的无能，甚至也借一时所给的自由。 神的百姓因仇敌的怒气所受的苦待，必使 神和他恩典的荣耀得着益处；「外邦」越是「争闹」「谋算虚妄的事」敌挡「耶和华并他的受膏者」， 神越要因不顾他们将「他的王立于锡安圣山」而得着赞美（诗2:1、6）。当天上的众军以「 神已经执掌大能作王了，列邦虽然发怒」作为他们感恩之歌的内容之时（启11:17-18），人的怒气便使 神的赞美更加辉煌。2. 那不能转为他的赞美的，便不容它爆发：「你所余剩的忿怒，你必约束。」人永不可容许罪，因为他们不能随意拦阻罪； 神却能。他能给人的怒气设限，正如他给狂怒的海设限。「你只可到这里，不可越过；你狂傲的浪要到此止住。」 神约束了西拿基立余剩的怒气，因为他把「钩子钩在他的鼻子上，把嚼环放在他的嘴里」（赛37:29）；他虽容他口出狂言，却拦阻他行他所图谋的事。
三、向一切人当尽的本分（诗76:11-12）。愿人人都向这位大 神自卑，作他忠诚的属民。请注意：1. 我们众人——一切在他周围的人，一切倚靠他、或有任何理由近前来的人——当尽的本分；谁没有这样的理由呢？因此我们每个人都受命向万王之王献上当献的尊崇：「你们许愿，当向耶和华……还愿」；就是向他宣誓效忠，并良心上谨守这誓言。许愿属他，并还你所许的愿。用绳索将你的灵魂系于他（因为许愿的本质正是如此），然后照你所加给自己的义务而活；因为「你许愿不还，不如不许」。我们既以他为王，便当向他献上贡物，如属民向君主所献的（撒上10:27）。「将羊羔奉给那地掌权的」（赛16:1）。并非 神需要我们所能献的任何贡物，也不能借此得益；但我们当如此将尊荣归给他，并承认我们一切所有都是从他领受的。我们的祷告和赞美，尤其我们的心，就是我们当献给耶和华我们 神的贡物。2. 强制这本分的理由：「凡人所当得的，就给他；当惧怕的，惧怕他」；难道不当惧怕 神吗？是的；（1）他是当受敬畏的：「他就是那可畏的」（原文如此）；他的名是荣耀可畏的，他是我们敬畏的合宜对象；在他有可畏的威严。亚伯拉罕的 神被称为「以撒所敬畏的」（创31:42），并且我们受命「以他为我们所敬畏的」（赛8:13）。我们献贡物给他之时，眼目当看他为大大可畏的；因为他在他的圣所中是可畏的。（2）他必被人所敬畏，甚至被那些以为自己惟独当受敬畏的人所敬畏（诗76:12）：他必「挫折王子的骄气」；他必如我们将花从茎上、或将一串葡萄从藤上摘下那样轻易地把它脱去——原文正是此意。他能使最胆大的人丧胆，使他们心灰意冷；因为他向地上的君王「显为可畏」；他们若不肯如此明智地自卑于他，迟早他必迫使他们徒然呼求「山岩倒在他们身上，把他藏起来躲避他的忿怒」（启6:16）。既然不能与 神相争，自卑于他便既是我们的本分，也是我们的智慧。
bản gốc tiếng anh
The Defence and Glory of Israel
⁷ Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry?
⁸ Thou didst cause judgment to be heard from heaven; the earth feared, and was still,
⁹ When God arose to judgment, to save all the meek of the earth. Selah.
¹⁰ Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.
¹¹ Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared.
¹² He shall cut off the spirit of princes: he is terrible to the kings of the earth.
This glorious victory with which God had graced and blessed his church is here made to speak three things:—
I. Terror to God's enemies (Ps 76:7-9): "Thou, even thou, art to be feared; thy majesty is to be reverenced, thy sovereignty to be submitted to, and thy justice to be dreaded by those that have offended thee." Let all the world learn by this event to stand in awe of the great God. 1. Let all be afraid of his wrath against the daring impiety of sinners: Who may stand in thy sight from the minute that thou art angry? If God be a consuming fire, how can chaff and stubble stand before him, though his anger be kindled but a little? Ps 2:12. 2. Let all be afraid of his jealousy for oppressed innocency and the injured cause of his own people: "Thou didst cause judgment to be heard from heaven, then when thou didst arise to save all the meek of the earth (Ps 76:8,9); and then the earth feared and was still, waiting what would be the issue of those glorious appearances of thine." Note, (1.) God's people are the meek of the earth (Zec 2:3), the quiet in the land (Ps 35:20), that can bear any wrong, but do none. (2.) Though the meek of the earth are by their meekness exposed to injury, yet God will, sooner or later, appear for their salvation, and plead their cause. (3.) When God comes to save all the meek of the earth, he will cause judgment to be heard from heaven; he will make the world know that he is angry at the oppressors of his people, and takes what is done against them as done against himself. The righteous God long seems to keep silence, yet, sooner or later, he will make judgment to be heard. (4.) When God is speaking judgment from heaven it is time for the earth to compose itself into an awful and reverent silence: The earth feared and was still, as silence is made by proclamation when the court sits. Be still and know that I am God, Ps 46:10. Be silent, O all flesh! before the Lord, for he is raised up to judgment, Zec 2:13. Those that suppose this psalm to have been penned upon the occasion of the routing of Sennacherib's army take it for granted that the descent of the destroying angel, who did the execution, was accompanied with thunder, by which God caused judgment to be heard from heaven, and that the earth feared (that is, there was an earthquake), but it was soon over. But this is altogether uncertain.
II. Comfort to God's people, Ps 76:10. We live in a very angry provoking world; we often feel much, and are apt to fear more, from the wrath of man, which seems boundless. But this is a great comfort to us, 1. That as far as God permits the wrath of man to break forth at any time he will make it turn to his praise, will bring honour to himself and serve his own purposes by it: Surely the wrath of man shall praise thee, not only by the checks given to it, when it shall be forced to confess its own impotency, but even by the liberty given to it for a time. The hardships which God's people suffer by the wrath of their enemies are made to redound to the glory of God and his grace; and the more the heathen rage and plot against the Lord and his anointed the more will God be praised for setting his King upon his holy hill of Zion in spite of them, Ps 2:1,6. When the heavenly hosts make this the matter of their thanksgiving-song that God has taken to himself his great power and has reigned, though the nations were angry (Re 11:17,18), then the wrath of man adds lustre to the praises of God. 2. That what will not turn to his praise shall not be suffered to break out: The remainder of wrath shalt thou restrain. Men must never permit sin, because they cannot check it when they will; but God can. He can set bounds to the wrath of man, as he does to the raging sea. Hitherto it shall come and no further; here shall its proud waves be stayed. God restrained the remainder of Sennacherib's rage, for he put a hook in his nose and a bridle in his jaws (Isa 37:29); and, though he permitted him to talk big, he restrained him from doing what he designed.
III. Duty to all, Ps 76:11,12. Let all submit themselves to this great God and become his loyal subjects. Observe, 1. The duty required of us all, all that are about him, that have any dependence upon him or any occasion to approach to him; and who is there that has not? We are therefore every one of us commanded to do our homage to the King of kings: Vow and pay; that is, take an oath of allegiance to him and make conscience of keeping it. Vow to be his, and pay what you vow. Bind your souls with a bond to him (for that is the nature of a vow), and then live up to the obligations you have laid upon yourselves; for better it is not to vow than to vow and not to pay. And, having taken him for our King, let us bring presents to him, as subjects to their sovereign, 1Sa 10:27. Send you the lamb to the ruler of the land, Isa 16:1. Not that God needs any present we can bring, or can be benefited by it; but thus we must give him honour and own that we have our all from him. Our prayers and praises, and especially our hearts, are the presents we should bring to the Lord our God. 2. The reasons to enforce this duty: Render to all their due, fear to whom fear is due; and is it not due to God? Yes; (1.) He ought to be feared: He is the fear (so the word is); his name is glorious and fearful,; and he is the proper object of our fear; with him is terrible majesty. The God of Abraham is called the fear of Isaac (Ge 31:42), and we are commanded to make him our fear, Isa 8:13. When we bring presents to him we must have an eye to him as greatly to be feared; for he is terrible in his holy places. (2.) He will be feared, even by those who think it their own sole prerogative to be feared (Ps 76:12): He shall cut off the spirit of princes; he shall slip it off as easily as we slip off a flower from the stalk or a bunch of grapes from the vine; so the word signifies. He can dispirit those that are most daring and make them heartless; for he is, or will be, terrible to the kings of the earth; and sooner or later, if they be not so wise as to submit themselves to him, he will force them to call in vain to rocks and mountains to fall on them and hide them from his wrath, Re 6:16. Since there is no contending with God, it is as much our wisdom as it is our duty to submit to him.
本篇似是因教会获某次胜过威胁之敌的大捷而作,为装饰那次的夸胜。七十士译本称之为「论亚述人之歌」,许多好的解经家据此推测它是希西家年间围攻耶路撒冷的西拿基立大军被灭命天使全然剪除之时所作;本篇若干经文极适用于那奇妙的作为:但约沙法年间另一次胜利也曾有宗教性的夸胜(代下20:28),那也可能是本诗的主题,且因常由亚萨子孙歌唱,故或称「亚萨之诗」。又或为大卫年间那位亚萨因神喜悦以多次夸胜尊荣那朝代而作。无论因那一次荣耀的胜利而作,本篇结构如下:一、诗人庆贺教会得神如此亲近之福(诗76:1-3);二、他颂扬神大能的荣耀——这是其显赫实例(诗76:4-6);三、他由此推论众人有何理由在他面前敬畏(诗76:7-9);四、他的百姓有何理由信靠他、向他还愿(诗76:10-12)。本篇适合于因公众成功而设的感恩之日,其他时候也并非不合,因归荣耀给神已往为他教会所行的大事,总不失时令——尤其是救赎主胜过黑暗权势的诸胜利,旧约那些胜利至少在诗篇中所颂赞的,都是那些胜利的预表。