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Psalm 112 Introduction
英文原文
The author of this psalm, as of the preceding, is unknown, and equally with that it is impossible now to ascertain the time or the occasion of its composition. It is a psalm of the same structure as that, with the same number of verses; like that, it is alphabetical in its form, and composed in the same manner - the first eight verses with two clauses each, beginning with successive letters of the Hebrew alphabet - and the last two verses with "three" clauses, beginning, in like manner, with three letters of the alphabet in succession. This peculiarity of structure makes it highly probable that it was composed by the same author.
It is further to be noticed that this psalm "begins" where the other "ends," with the happiness or blessedness of "fearing God," and is designed to set forth that blessedness, or to show what are the advantages of true religion. This fact makes it further probable that the two psalms were composed by the same author.
This psalm is very simple in its structure. It sets forth the advantages or benefits of the fear of the Lord, or of religion in respect
(a) to the posterity of the man, Psalm 112:2;
(b) in securing wealth, Psalm 112:3;
(c) in the light which springs up in darkness, Psalm 112:4;
(d) in the discretion with which such a man is enabled to manage his affairs, Psalm 112:5;
(e) in the firmness and composure of his mind in times of danger and trouble, Psalm 112:6-8;
(f) in his being so prosperous, and so exalted, that he will become an object of envy to the wicked, Psalm 112:9-10.
1
Psalm 112:1
你们要赞美耶和华——旁注如希伯来文作"哈利路亚"。参见 Psalm 106:1 的注释。
敬畏耶和华的，这人便为有福——希伯来文作"那人的福啊"。参见 Psalm 1:1 的注释。就是说，这样的人是有福的、快乐的。
敬畏耶和华——在 Psalm 111:10，诗人已提到"敬畏耶和华"是"智慧的开端"，并曾"暗指"敬畏耶和华——即真信仰——所伴随的成功、兴旺或幸福。本诗旨在更完全地"阐明"这一思想。
甚喜爱他的命令——参见 Psalm 1:2 的注释。以神的诫命为乐——以诫命本身为乐，并以遵行诫命为乐——是真信仰的特征。
英文原文
Praise ye the Lord - Margin, as in Hebrew, "Hallelujah." See the notes at Psalm 106:1.
Blessed is the man - Hebrew, "The blessings of the man." See the notes at Psalm 1:1. That is, Blessed, or happy, is such a one.
That feareth the Lord - In Psalm 111:10, the psalmist had referred to "the fear of the Lord" as "the beginning of wisdom," and had "alluded" to the success, prosperity, or happiness which attends the fear of the Lord, or true religion. This psalm is designed more fully "to illustrate" that thought.
That delighteth greatly in his commandments - See the notes at Psalm 1:2. It is a characteristic of true piety to find pleasure in the commands of God; in the commandments themselves, and in obedience to them.
2
Psalm 112:2
他的后裔在世必强盛——即他的儿女；他的后裔。就是说，他们必兴旺；蒙尊荣；在众人中显赫：以美德、影响力、人生的成功著称。这是指希伯来人视为极大渴慕对象的事，与他们的圣经中处处可见的应许相符。参见 Psalm 25:13 的注释；Psalm 37:25-26 的注释。试参 Genesis 12:2；Genesis 17:6；Exodus 20:6。这也与世事进程中的一般事实相符。儿女德行与成功的最佳保障，是父母的德行与敬虔；就人生的幸福、名望与有用而论，最可靠的产业，乃是承自敬虔父母的榜样、祷告与劝勉。
正直人的后代必要蒙福——即那家族；那儿女。这样的应许一般可以预期应验；任何解释语言的正当规则，并不要求它普遍地、无条件地永远真实。
英文原文
His seed shall be mighty upon earth - His children; his posterity. That is, they shall be prospered; honored; distinguished among people: distinguished for their virtues, for their influence, for their success in life. This refers to what was regarded among the Hebrews as an object of great desire, and is in accordance with the promises everywhere found in their Scriptures. See Psalm 25:13, note; Psalm 37:25-26, notes. Compare Genesis 12:2; Genesis 17:6; Exodus 20:6. It is in accordance, also, with a general fact in the course of events. The best security for the virtue and success of children is the virtue and the piety of parents; the surest inheritance as pertaining to happiness, respectability, and usefulness in life, is that which is derived from the example, the prayers, the counsel of a pious father and mother.
The generation of the upright shall be blessed - The family; the children. Such promises are to be expected to be fulfilled in general; it is not required by any proper rules of interpreting language that this should be universally and always true.
3
Psalm 112:3
他家中有货物，有钱财——七十士译本和武加大译本译作“他家中有荣耀与钱财”。然而这词的本义是钱财或财富，这两个词并用，显然是要传达这观念：财富或产业以“各种各样的形态”存在于他家；就是说，不仅有金银，还有一切被视为构成财富的东西——各式的衣物、家具等。这应许与前节的应许性质相同。它关乎宗教促进兴盛的一般真理。试参 1 Timothy 4:8 的注释。
他的公义存到永远——就是说，它的果效要一代一代传递下去，显于他后裔的兴旺、名望、财富与幸福。它一代一代前行，赐福给遥远的世代。
英文原文
Wealth and riches shall be in his house - The Septuagint and the Vulgate render this, "glory and riches shall be in his house." The word, however, properly means riches or wealth, and the two terms are used apparently to convey the idea that wealth or property in "varied forms" would be in his house; that is, not merely gold and silver, but all that was understood to constitute wealth - variety of garments, articles of furniture, etc. This promise is of the same nature as that of the previous verse. It pertains to a general truth in regard to the influence of religion in promoting prosperity. Compare the notes at 1 Timothy 4:8.
And his righteousness endureth for ever - That is, The effects of it shall be transmitted from age to age in the prosperity, the respectability, the wealth, the happiness of his descendants. It travels on from age to age, and blesses distant generations.
4
Psalm 112:4
正直人——即义人；敬虔人；敬畏神的人。
在黑暗中，有光向他发现——这是敬畏耶和华之福的一种新形态，或是源于真宗教的另一项益处，借此将敬虔之人与别人区别出来。这区别并不在于黑暗的日子不会像临到别人那样临到他，因为他也会像别人一样生病，也会像别人一样丧失亲人，也会像别人一样失去财产——因为在这些事上，有影响全人类的普遍法则。神没有应许要介入使他的子民免遭这些事，而是应许要在这些事中拯救他们。至于敬畏神之人的特别之处，在于这些事不会一直持续；他们不会在其中被压垮；这不会是不间断、无缓解的幽暗；天空不会永远阴云密布。参 Psalm 97:11 的注释；Job 11:17 的注释。
他有恩惠，有怜悯，有公义——这些话是要用在"正直"人身上的，目的是更充分地描述他的品格，并显明他为何在黑暗之中必有光向他升起。这是因为他的品格"确实"纯洁而圣洁，所以无论一时有何等乌云笼罩它，无论它如何暂时蒙蔽，无论人如何诽谤他，或无论神如何一时似乎离弃他、把他当作恶人对待，他的品格终必显出它的本相。光必要照入黑暗之中。乌云必消散。人对他的偏见必被驱散。人与神都必对他的品格行完全的公道，世人也必看见他是一个正直敬虔的人。参 Psalm 37:5-6 的注释。每个人至终必显出他的本相；每个人至终必得着他"当得"的地位与名声。
英文原文
Unto the upright - The just; the pious; the man who fears God.
There ariseth light in the darkness - This is a new form of the blessing which follows the fear of the Lord, or another of the benefits which spring from true religion, and by which the pious man is distinguished from other people. The distinction is not that days of darkness will not come upon him as well as upon others, for he may be sick as others are, he may be bereaved as others are, he may lose his property as others do - since there are general laws that affect mankind in these respects. God has not promised that he will interpose to save his people from these things, but that he will save them in them. The peculiarity in regard to those who fear God is, that these things will not always continue; that they shall not be overwhelmed by them; that it will not be uninterrupted and unmitigated gloom; that the sky shall not be always overcast. Compare Psalm 97:11, note; Job 11:17, note.
He is gracious, and full of compassion, and righteous - These words are designed to be applied to the "upright" man, and are intended more fully to designate his character, and to show "why" light shall spring up to him when he is in darkness. It is because his character is "really" pure and holy, so that whatever cloud may come over it for a time, however it may be temporarily obscured, however he may be calumniated by men, or however God may for a time seem to forsake him and to treat him as if he were a bad man, yet ultimately his character will appear as it really is. Light will come in upon the darkness. The clouds will break away. The prejudices against him will be dispersed. Full justice will be done to his character both by man and by God, and the world will see that he is a just and pious man. See the notes at Psalm 37:5-6. Every man will ultimately be seen as he is; every man will attain the position, and have the reputation which he "ought" to have.
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Psalm 112:5
施恩与人——他有向人施恩、促进他们福利的能力，并且乐于这样做。向人行善、在今世促进他们的福利、帮助他们寻求来世的幸福，是善人——真正敬虔之心——的特征。
借贷与人——这里的原词 לוה lâvâh 意为与某人联合、依附于他；继而指结成债务人与债权人、借方与贷方之间的联合。在这里用于后一种意义，意指善人会把钱财、或暂时使用后要归还的物件，通融给别人——邻舍。一个总是“借”的人不是可取的邻舍；但一个从不借出、从不愿意通融的人，是没有人愿意住在附近的邻舍——乖僻、邪僻的恶人。真宗教总会使人乐于以任何可能的方式行善事。
这人事情顺利——这里所用的词字面意思是握住、容纳；扶持、支撑；养育、供养生计。见 Genesis 45:11；Genesis 47:12；Genesis 50:21。在这里指他会维持或管理自己的事务。
按判断——页边注作“判断”；希伯来文亦然。他会审慎、明理、节俭、有智慧地处理。这是善人的特征之一，也理应如此。宗教促使人这样行；宗教会帮助人这样行；宗教倾向于遏制一切与此相反的性质。一个忽视自己“事务”、不注意自己业务、对成功或失败漠不关心的人，正是以此表明自己对真宗教是陌生人。
英文原文
A good man showeth favor - He has the means to show favor to others, or to promote their welfare, and he is disposed to do this. It is the characteristic of a good man - of a heart that is truly pious - to do good to others; to promote their welfare here, and to assist them in their endeavor to secure happiness in the world to come.
And lendeth - The original word here - לוה lâvâh - means to join oneself to anyone; to cleave to him; then, to form the union which is constituted between debtor and creditor, borrower and lender. Here it is used in the latter sense, and it means that a good man will accommodate another - a neighbor - with money, or with articles to be used temporarily and returned again. A man who always "borrows" is not a desirable neighbor; but a man who never lends - who is never willing to accommodate - is a neighbor that no one would wish to live near - a crooked, perverse, bad man. True religion will always dispose a man to do acts of kindness in any and every way possible.
He will guide his affairs - The word used here means literally to hold, contain; to hold up, or sustain; to nourish, to furnish the means of living. Genesis 45:11; Genesis 47:12; Genesis 50:21. Here it means that he would uphold or manage his business.
With discretion - Margin, "judgment;" so the Hebrew. He would do it prudently, sensibly, economically, wisely. This is, or should be, one of the characteristics of a good man. Religion prompts to this; religion will aid a man in doing this; religion will tend to check everything of a contrary nature. A man who neglects his "affairs," who pays no attention to his business, who is indifferent whether he is successful or fails, is a man who gives "just so evidence" that he is a stranger to true religion.
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Psalm 112:6
他永不动摇——路德译作：“因为他必永远常存。”他必安定、稳固、坚立、亨通。他必不致被赶来赶去。他必有固定的住处。他必有稳定的名声。他必有持续的影响力。他必是一个坚定、立稳、亨通的人。当然，这应按一般意义理解，不可强解为在最字面的意义上永远如此，因为好人也可能“在生意上不幸”，与其他人一同受苦；他可能生病；他可能有理由迁居；他必定会死。但宗教确实“倾向”于产生这种恒定，而且在这一点上，真正敬虔的人与不敬虔的人之间有显著的差别，这仍然是真实的。
义人被记念，直到永远——Proverbs 10:7 说，“恶人的名字必朽烂”；这里的意思是，使我们在死后被人感恩记念的途径，就是作义人——行配得记念的事。这不可能是指义人“永不”被忘记，或他的名字与作为永不从人类的记忆中消失——因为那并不真实；而是说，人们乐于珍怀义人的记忆；愿意在他死后公正对待他的品格；当恶人的名字被遗忘时，仁爱与正直的人必被记起。世界对于保留坏人的记忆毫无兴趣，并且一有可能便急于忘记他们。恶人只有在其作为骇人听闻时才被记起，而且那时他们的记忆之被保存，也只是为了警戒与告诫。世界保留本尼迪克特·阿诺德（Benedict Arnold）、亚历山大六世（Alexander VI）、切萨雷·博尔吉亚（Caesar Borgia）的记忆，只是为了警告后代叛国与放荡的罪责与卑鄙；而对于霍华德（Howard）、威伯福斯（Wilberforce）、亨利·马丁（Henry Martyn）的名字，它却“有”兴趣使其永不消亡，因为这些名字无论传到哪里，都激发高贵的情感与高贵的努力。这样的名字必“被永远记念”。
英文原文
Surely he shall not be moved for ever - Luther, "For he shall remain always." He shall be fixed, stable, firm, prosperous. He shall not be driven from place to place. He shall have a permanent home. He shall have a steady reputation. He shall have a constant influence. He shall be a firm, establislied, prosperous man. Of course this is to be taken in the general, and should not be pressed to mean that it will be, in the most literal sense, and always, true, for a good man "may" be "unfortunate in business," and suffer with others; he may be sick; he may see reason to change his residence; he will certainly die. But still it is true that religion "tends" to produce this permanency, and that in this respect there is a marked difference between people who are truly pious, and those who are not.
The righteous shall be in everlasting remembrance - In Proverbs 10:7, it is said that "the name of the wicked shall rot;" and the meaning here is, that the way to secure a grateful remembrance among people after we are dead is to be righteous - to do something that shall deserve to be remembered. It cannot mean that a man who is righteous will "never" be forgotten, or that his name and deeds will never pass from the recollection of mankind - for that would not be true; but that people will delight to cherish the memory of the righteous; that they will be disposed to do justice to their character after they are dead; that the benevolent and the upright will be remembered when the names of the wicked shall be forgotten. The world has no interest in keeping up the memory of bad people, and as soon as it can be done hastens to forget them. Wicked people are remembered only when their deeds are enormous, and then their memory is cherished only to admonish and to warn. The world has no interest in keeping up the memory of Benedict Arnold, or Alexander VI, or Caesar Borgia except to warn future generations of the guilt and baseness of treason and profligacy; it "has" an interest in never suffering the names of Howard, of Wilberforce, of Henry Martyn, to die, for those names excite to noble feelings and to noble efforts wherever they are known. Such names are to be had "in everlasting remembrance."
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Psalm 112:7
他必不怕凶恶的信息——即坏消息；不怕挫折与损失；不怕船在海上遇难，或财产在陆上被毁；不怕洪水、饥荒、战争之灾。他的心必完全信靠神，能将万事平静地交在他手中。他必确信一切都必妥善；除那宇宙中最智慧、最良善者看为最好之事外，别无一事发生；而且在一切“确实”发生的事中，他都能扶持受苦的人。再没有什么比信靠神更能使人心平静。信靠神的人还有什么可惧怕的呢？参 Psalm 27:3；Psalm 46:2；Psalm 56:3-4；Hebrews 13:6；Proverbs 1:33。
他心坚定——即坚固；已立定。见 Psalm 57:7 的注释。
倚靠耶和华——这是他的心“坚定”稳固的“原因”。不是由于天生的胆气或决断；不是由于自身的刚强；只因他信靠神，并确信万事都必妥善。
英文原文
He shall not be afraid of evil tidings - Of bad news; of reverses and losses; of the destruction of his ship at sea, or his property by land; of disaster by flood, by famine, by war. His heart will so fully confide in God that he can commit all calmly into his hands. He will feel assured that all will be well; that nothing occurs but that which the wisest and the best Being in the universe sees it best should occur; and that in all which "does" take place he is able to sustain the sufferer. There is nothing so well suited to make the mind calm as trust in God. What has a man to be afraid of who does trust in him? Compare Psalm 27:3; Psalm 46:2; Psalm 56:3-4; Hebrews 13:6; Proverbs 1:33.
His heart is fixed - Is firm; is established. See the notes at Psalm 57:7.
Trusting in the Lord - This is the reason "why" his heart is "fixed" or firm. It is not any native courage or resolution; it is not any firmness of his own; it is simply because he has confidence in God, and feels assured that all things will be well.
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Psalm 112:8
他的心确定 - 指蒙扶助、蒙坚立。这与前面的观念相同，只是形式上略有变化。这个词意为扶持、支撑；其观念是：有一种支持的根基——有一种力量——不是出于他自己的。
他总不惧怕 - 当他被仇敌攻击之时。
直到他看见他的仇敌遭报 - 这暗示他实在没有什么可惧怕的。他必胜过他的仇敌；在此期间，他可以平静地观看他们除灭他的一切努力，因为那些努力终必徒然。如今信徒也是这样平静地观看他一切属灵的仇敌。他没有什么可惧怕的，因为他必胜过他们全体；他必终究得胜；他必将他们全部踏在脚下。因此，他尽可以忍受这些短暂的争战，因为结局是确定的，争战也很快必告结束。
英文原文
His heart is established - Sustained; upheld. This is the same idea, though somewhat varied in form. The word means to sustain; to support; and the idea is, that there is some basis of support - some strength - which is not his own.
He shall not be afraid - When he is assailed by enemies.
Until he see his desire upon his enemies - This implies that he had nothing really to fear. He would certainly overcome his foes; and in the meantime he might look calmly on all their efforts to destroy him, for those efforts would be vain. So the believer now looks calmly on all his spiritual foes. He has nothing to fear, for he will overcome them all; he will certainly triumph; he will trample them all under his feet. He may well, therefore, endure these conflicts for a brief period, for the issue is certain, and the conflict will soon come to an end.
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Psalm 112:9
他施舍钱财，周济贫穷——这是义人的另一个特征，也是他必永远蒙尊荣的另一个原因。意思是：他宽宏大方；他甘心分散自己所有的；他与贫穷和不幸的人分享。世人中的一部分人拥有盈余——超过自己和家人所需的——这盈余正是为要供给不幸者、软弱者、年老者、衰弱者、患病者——那些“不”够用之人——的需要而设的。它是神的“库房”——是那“蓄水池”，为无助者和倚赖者的需要而收集当分发之物的所在。义人就是完全进入这一安排的人，他认定这一切盈余都属于神，当按神的指示使用。
他的仁义存到永远——他的慈善行为是恒久的。他的敬虔不是一阵一阵的、间歇的、无常的；它是稳定的原则；它坚固扎实；总可以倚靠。参 Psalm 112:3。
他的角必被高举，大有荣耀——参 Psalm 75:10 的注释。
英文原文
He hath dispersed ... - This is another characteristic of a righteous man, and another reason of the permanent honor which will be rendered to him. The meaning is, that he is liberal; he freely scatters what he has; he divides it with those who are needy and unfortunate. One part of mankind have an overplus - have more than they need for themselves and their families - and that overplus is what is designed to meet the needs of the unfortunate, the weak, the aged, the imbecile, the infirm, who have "not" enough. It is the "treasury" of God - the "reservoir" where that is gathered which is to be distributed for the needs of the helpless and the dependent. The righteous man is one who enters fully into this arrangement, and who feels that all this overplus belongs to God, and is to be appropriated as he shall direct.
His righteousness endureth for ever - His acts of charity are constant. His piety is not fitful, spasmodic, uncertain; it is steady principle; it is firm and solid; it may always be relied on. See Psalm 112:3.
His horn shall be exalted with honor - See the notes at Psalm 75:10.
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Psalm 112:10
恶人看见便恼恨——他们必看见他的兴盛；必看见神称许他的品格与行为的凭据。译作"恼恨"的那个词，其实更多是发怒或震怒的意思。也许"愤懑"一词最能表达这里的含义。
必咬牙——表示仇恨与忿怒。参见 Psalm 37:12 的注释。
而消化——消失——如同融化的雪；或如蜗牛（参见 Psalm 58:8 的注释）；或如流去的水（参见 Psalm 58:7 的注释）；或如蜡（参见 Psalm 68:2 的注释）。他们的忿怒必归于无用，因为他们自己不久就要消失。
恶人的心愿，必要灭绝——他必不能成就他的心愿，也不能实行他的计谋。他必失望，他一切所珍视的筹算都要归于无有。这与本诗所说义人必有的遭遇形成强烈的对比。义人必兴旺蒙福；他们必能实行自己的计划；他们在世必受尊重，离世后必被记念；在最黑暗的时刻，他们必经历神为他们出面干预；在危险与患难之日，他们必坚定镇静；他们必倚靠耶和华，一切都必安好。的确，在我们这个世界上，作神的朋友是有益处的。
英文原文
The wicked shall see it, and be grieved - They shall see his prosperity; shall see the evidence that God approves his character and his conduct. The word rendered "grieved" means rather to be angry or enraged. Perhaps the word "fret" would best express the sense.
He shall gnash with his teeth - As indicative of hatred and wrath. See the notes at Psalm 37:12.
And melt away - Disappear - as snow does that melts; or as a snail (see the notes at Psalm 58:8); or as waters that run away (see the notes at Psalm 58:7); or as wax (see the notes at Psalm 68:2). Their wrath shall be of no avail, for they themselves shall soon disappear.
The desire of the wicked shall perish - He shall not be able to accomplish his desire, or to carry out his purposes. He shall be disappointed, and all his cherished plans will come to nought. This is in strong contrast with what is said in the psalm would occur to the righteous. They would be prospered and happy; they would be able to carry out their plans; they would be respected while living, and remembered when dead; they would find God interposing in their behalf in the darkest hours; they would be firm and calm in the day of danger and of trouble; they would put their trust in the Lord, and all would be well. Surely there is an advantage in our world in being a friend of God.
本诗的作者与前一诗篇同样不详，其写作的时间与缘由也和那篇一样无从查考。它的结构正与前一篇相同，节数也相同；并像那篇一样，形式上是字母序诗，并按同样的方式写成——头八节每节两个短句，依次以希伯来文字母表连续的字母起首——最后两节则有“三”个短句，同样依次以字母表中三个字母起首。这种结构上的特点，使它极有可能与那篇出于同一位作者。
还应进一步留意的是：本诗“开始”之处，正是前一诗篇“结束”之处——即“敬畏神”之人的福乐；本诗正是要陈明这福乐，或显明真宗教的益处何在。这一事实进一步表明，这两篇诗极可能出自同一位作者。
本诗的结构十分简单。它陈明敬畏耶和华、即宗教的益处或福分，具体在于：
（a）关乎那人的后裔（Psalm 112:2）；
（b）在于得财富（Psalm 112:3）；
（c）在于黑暗中升起的亮光（Psalm 112:4）；
（d）在于这样的人得着审慎之心，能以处理自己的事务（Psalm 112:5）；
（e）在于他在危险和患难之时心思的坚定与安稳（Psalm 112:6-8）；
（f）在于他如此兴旺、如此被高举，以致成为恶人嫉妒的对象（Psalm 112:9-10）。