서론
Psalm 133 Introduction
英文原文
This psalm is entitled "A Song of Degrees of David." It is one of the four in this collection ascribed to him, and there is no reason to doubt the correctness of the inscription. As to the occasion on which the psalm was composed, however, we have no information. Perhaps there was nothing special in the occasion which called it forth, since it may have been written at any time to set forth the beauty and the power of brotherly love. It may have been composed either for the service of the people when gathered in their annual festivals, or in view of the harmony - the beauty and order - evinced when they were thus gathered together.
The psalm is an illustration, in most beautiful language, of brotherly love, particularly in regard to its calm, and gentle, and sweet influence - like the ointment which flowed down from the head of the anointed priest, or like the gentle dew on Hermon or Zion. It is a psalm applicable alike to a church; to family; to a gathering of friends.
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Psalm 133:1
看哪——仿佛他观看着这样一次聚集，并在其中看到彼此相爱的表达。这可能是在实际注视这样一个集会时说出的；也可能是一幅想象中的图景。
何等地善——其本身就是何等善；何等合宜；何等适合促进幸福，并将美好的影响传布开来。
何等地美——这里所用的词意为可爱的、迷人的、吸引人的；指那使心中充满喜乐的事物；用于论到所爱的人，Sol 7:6；论到朋友，2 Samuel 1:26；论到地方，Genesis 49:15；论到言语，Proverbs 15:26；论到美丽或荣耀，如论到耶和华 Yahweh，Psalm 27:4。它描述我们从一幅图画、一片风景、悦耳的声音和柔和的言语，或从爱中所得到的快乐。
弟兄和睦同居——旁注作“一同”。希伯来文作“弟兄也一同居住”。这“也”字里面的观念或许是：弟兄们分散各处、住在各自居所时所显的合一固然美丽，而他们实际聚集、实际聚在一起敬拜神时，也同样令人愉悦。就其应用于教会而言，可以提出以下几点：
（1）神的一切子民——救赎主的一切跟随者——都是弟兄，是同一家庭的成员，同一产业的同享后嗣，Matthew 23:8。
（2）他们理当联合，或说和睦同居，这有特殊的合宜性。
（3）在他们的合一与和谐中，有许多美丽可爱之处。他们由同一位救主所救赎；他们事奉同一位主；他们怀存同一个盼望；他们期待同一个天堂；他们经受同样的试炼、试探和忧伤；他们得着同样宝贵的安慰。因此，在他们和睦同居这件事上，有着显而易见的合宜与正当之美、“善”与“美”。
（4）他们的合一适合对世界产生重要的影响，John 17:21。世上宗教前进的阻碍，有相当一部分是神的所谓朋友之间的争竞和纷争造成的。如果主耶稣的一切跟随者和谐地行动；如果每个基督徒都恰当地承认其他每个基督徒为自己的弟兄；如果每个真教会都承认其他每个教会为教会；如果福音的一切传道人都承认其他一切传道人为传道人；如果一切基督徒、一切行事与基督徒之名相称的人，都获准自由地与其他众人同领那纪念救主舍己之爱的庄严圣礼——那么宗教的事业就会立即获得一股新的动力。在这事成就之前，教会中所说的一切关于基督徒联合的话，在世人眼中都只是当受讥诮的话题——因为，当一类传道人拒绝承认主耶稣其他传道人的基督徒身份和其行为的有效性；当基督教会的一部分严肃地拒绝另一部分享受主餐桌的特权；当救赎主的许多所谓跟随者以行动看待并对待别人，仿佛他们无权得着属于神教会的承认，救恩上也只被留给他“盟约之外的怜悯”——在这样的情形下，还谈什么联合呢？
英文原文
Behold - As if he looked upon such a gathering, and saw there the expressions of mutual love. This may have been uttered in the actual contemplation of such an assemblage; or it may have been a picture of the imagination.
How good - How good in itself; how proper; how suited to promote happiness, and to diffuse good influences abroad.
And how pleasant - The word used here means lovely, charming, attractive; that which fills the mind with delight, spoken of one beloved, Sol 7:6; of a friend, 2 Samuel 1:26; of a place, Genesis 49:15; of words, Proverbs 15:26; of beauty or glory, as of Yahweh, Psalm 27:4. It is descriptive of the pleasure which we derive from a picture, from a landscape, from sweet sounds and gentle voices, or from love.
For brethren to dwell together in unity - Margin, even together. Hebrew, "The dwelling of brethren also together." Perhaps the idea in the word "also" may be, that while the unity of brethren when separate, or as they were seen when scattered in their habitations, was beautiful, it was also pleasant to see them when actually assembled, or when they actually came together to worship God. As applicable to the church, it may be remarked
(1) that all the people of God - all the followers of the Redeemer - are brethren, members of the same family, fellow-heirs of the same inheritance, Matthew 23:8.
(2) There is a special fitness that they should be united, or dwell in unity.
(3) There is much that is beautiful and lovely in their unity and harmony. They are redeemed by the same Saviour; they serve the same Master; they cherish the same hope; they are looking forward to the same heaven; they are subject to the same trials, temptations, and sorrows; they have the same precious consolations. There is, therefore, the beauty, the "goodness," the "pleasantness" of obvious fitness and propriety in their dwelling together in unity.
(4) Their unity is adapted to produce an important influence on the world, John 17:21. No small part of the obstructions to the progress of religion in the world has been caused by the strifes and contentions of the professed friends of God. A new impulse would be given at once to the cause of religion if all the followers of the Lord Jesus acted in harmony: if every Christian would properly recognize every other Christian as his brother; if every true church would recognize every other church as a church; if all ministers of the Gospel would recognize all other ministers as such; and if all who are Christians, and who walk worthy of the Christian name, were admitted freely to partake with all others in the solemn ordinance which commemorates the Saviour's dying love. Until this is done, all that is said about Christian union in the church is a subject of just derision to the world - for how can there be union when one class of ministers refuse to recognize the Christian standing, and the validity of the acts, of other ministers of the Lord Jesus - when one part of the Christian church solemnly refuses to admit another portion to the privileges of the Lord's table - when by their actions large portions of the professed followers of the Redeemer regard and treat others as having no claims to a recognition as belonging to the church of God, and as left for salvation to his "uncovenanted mercies."
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Psalm 133:2
这好比那贵重的油浇在头上——就是大祭司被分别为圣、承受圣职时浇在他头上的膏油。希伯来原文作"好膏油"。关于膏立大祭司和圣所圣物所用之膏油的描述，参见 Exodus 30:22-30。试参 Isaiah 61:3 中"喜乐油"一语的注释。在节期和喜庆的场合用油膏抹是常见的作法（参见 Psalm 23:5 的注释），因此膏油成了凡欢愉、喜乐、美好之事的象征；而当这一观念与膏立大祭司承担其职分的神圣义务相联系时，它似乎被推到了极致。用油膏抹与弟兄之间的和睦，除了从这种膏抹所伴随的欢欣——喜乐——而来的这一点之外，并无其他相似之处。诗人希望以最高的意象表达这种和睦的甘美，因此将它与敬虔心眼中最美的事物相比——即被隆重分别为圣、承担宗教最高圣职的观念。这样的比较，对一个犹太人来说是很自然会想到的。
流到胡须上——从头上流到长而飘逸的胡须。这里的观念是丰富、充盈——仿佛膏油浇得如此之多，以致流到全人身上，使整个的人都分别为圣。
连亚伦的胡须——这里的"连"（even）字为我们的译者所加，削弱了这一比较的力量与美感。诗人心目中只有亚伦这个单纯的形象，并非有意将他与其他任何人相比。
又流到他的衣襟上——字面作"到他衣裳的口"。其意是：受膏的油足够丰富，能向下流淌，落在他整件袍子上，向四围散发馨香之气。尽管这看似一种精巧的联想，但诗人在此可能也怀有合一的观念，仿佛在膏立大祭司时，整个的人都分别为圣了，或在此次分别为圣中"联合"为一。不仅仅是头，连胡须、衣裳、整个身体，都同沾受膏之油的馨香。同样，基督徒群体中的爱也是如此丰富——如此满溢——以致它漫及整个属灵的身体，就是教会；由受膏之油所代表的同样甘甜而圣洁的影响弥漫全体，将所有的人合而为一。
英文原文
It is like the precious ointment upon the head - That is, which was poured upon the head of the high priest, when consecrated to the holy office. The Hebrew is, "the good ointment." For a description of the ointment which was used in the consecration of the high priest, and the holy things of the sanctuary, see Exodus 30:22-30. Compare the notes at Isaiah 61:3, on the phrase "oil of joy." Anointing with oil was common on festivals and joyous occasions (see the notes at Psalm 23:5), and hence, it became an emblem of anything joyous, happy, beautiful; and the idea seemed to be carried to the highest degree when it was connected with the anointing of a high priest to the sacred duties of his office. There is no other resemblance between the idea of anointing with oil and that of harmony among brethren than this which is derived from the gladness - the joyousness - connected with such an anointing. The psalmist wished to give the highest idea of the pleasantness of such harmony; and he, therefore, compared it with that which was most beautiful to a pious mind - the idea of a solemn consecration to the highest office of religion. The comparison is one which would not unnaturally occur to a Jew.
That ran down upon the beard - Descending from the head upon the long, flowing beard. The idea here is that of copiousness, or abundance - as if so much ointment was poured forth as to descend on the whole person, consecrating the entire man.
Even Aaron's beard - The word "even" here, introduced by our translators, weakens the force and beauty of the comparison. The psalmist had the simple image of Aaron before his mind, without intending to compare him with any other.
That went down to the skirts of his garments - literally, "to the mouth of his garment." The idea is that the anointing oil was abundant enough to flow down so as to fall on his entire robe, diffusing a sweet fragrance all around. It is possible, though it may seem like a conceit, that the psalmist may have had an idea of unity in this, as if in the anointing of the high priest the whole man was consecrated, or was "united" in the consecration. It was not merely the head, but the beard, the raiment, the entire person, that partook of the fragrance of the anointing oil. Thus love in a Christian community is so abundant - so overflowing - that it spreads over all the spiritual body, the church; the same sweet and holy influence, represented by the oil of anointing, pervades all, and combines all in one.
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Psalm 133:3
“又好比黑门的甘露……”——关于黑门山的位置，见 Psalm 89:12 的注释。这一节直译当是：“如黑门的甘露降在锡安的山岭上。”按我们的译本，所指的是两样东西：黑门的甘露，和锡安山上的甘露。但这不是原文的意思；原文所指的甘露，只属于黑门。于是自然产生一个问题：黑门——一座遥远的山——的甘露，怎么能说是降在锡安山岭上；我们的译者试图借着插入“又好比那甘露”几个字来解决这困难。有些人认为，正确的解释是把这段话的比较指黑门的甘露，其后的一切都是这思想的应用：“黑门的甘露如何，那降在锡安山岭上的影响也如何”，等等。
然而在我看来，最有可能、也最可信的解释是：诗人的心转向了黑门的甘露——它那温柔、丰沛、使人复苏的特性——向四周散布美丽与丰盛——他想到那甘露，或像那样的甘露，降在锡安的山岭上。这并不是说黑门的甘露真的降在那里；而是当他在说明弟兄之爱时，把比喻从膏油换为甘露，他就很自然地（也许是因从前的观察）想到黑门的甘露，随即想到锡安，仿佛那甘露降在那里；也就是说，那里若有爱、合一与和睦，就如黑门的甘露降在锡安或耶路撒冷贫瘠的山冈上，在那里散布美丽、丰盛与肥沃。把弟兄之爱或合一的影响比作甘露，并非牵强或不自然。甘露对柔嫩的谷粒、幼小的植物、花朵，是如此平静、如此温柔、如此沁人心脾；它是描绘那生发弟兄之爱与众人和睦之影响的鲜明意象。
“因为在那里有耶和华所命定的福”——祂指定那地为敬拜之所，为祂的居所，为一切圣洁影响的源头。见 Psalm 78:67-69 的注释；Psalm 87:2 的注释。
“就是永远的生命”——直译是“生命直到永远”。也就是说，从那地方发出这样的影响，引人得着永远的生命，或说成就了永远的生命。正是在锡安、在祂的教会里，祂显明了通往永生的道路，以及得着永生的途径。直到世界末了，这优美的诗篇仍将在教会中被歌唱，一面表达弟兄之间与教会之内合一的魅力，一面促进它所要称美的那合一。教会何时能如此合一，以致这诗在各处都可以作为实情的写照来咏唱——而不只是表达理想——那日子便是有福的。
英文原文
As the dew of Hermon ... - On the situation of Mount Hermon, see the notes at Psalm 89:12. The literal rendering of this passage would be, "Like the dew of Hermon which descends on the mountains of Zion." According to our version two things are referred to: the dew of Hermon, and the dew on the mountains of Zion, But this is not in the original. There no dew is referred to but that which belongs to Hermon. It has, of course, been made a question how the dew of Hermon, a remote mountain, could be said to descend on the mountains of Zion, and our translators have sought to solve the difficulty by inserting the words "and as the dew." Some have supposed that the proper interpretation is to refer the comparison in the passage to the dew of Hermon, and that all which follows is an application of the thought: "Like the dew of Hermon is the influence which comes down upon the mountains of Zion," etc.
The most probable and plausible interpretation, however, it seems to me, is, that the mind of the poet was turned to the dew of Hermon - to the gentleness, and the copiousness, and the vivifying nature of that dew - diffusing beauty and abundance all around - and that he thought of that dew, or dew like that, as descending on the mountains of Zion. Not that the dew of Hermon actually descended there; but when changing the comparison, in illustration of brotherly love, from oil to dew, he most naturally thought (perhaps from some former observation) of the dew of Hermon, and immediately thought of Zion as if that dew descended there: that is, love, unity, and concord there would be as if the dew of Hermon should descend on the barren hills of Zion or Jerusalem, there diffusing beauty, abundance, fertility. The comparison of the influence of brotherly love, or unity, with dew is not a forced or unnatural one. So calm, so gentle, so refreshing on the tender grain, on the young plants, on the flowers, is dew, that it is a striking image of the influences which produce brotherly love and harmony.
For there the Lord commanded the blessing - He appointed that as the place of worship; as the seat of his residence; the source of all holy influences. See Psalm 78:67-69, note; Psalm 87:2, note.
Even life for evermore - literally, "Life to eternity." That is, such influences go from that place as to lead to eternal life, or as to secure eternal life. It is in Zion, in his church, that he has made known the way to eternal life, and the means by which it may be obtained. To the end of the world this beautiful psalm will be sung in the church alike as expressing the charm which there is in unity among brethren and in the church; and as tending to promote that unity whose beauty it is designed to commend. Happy will be that day when the church shall be so united that it may be sung everywhere, as expressing what is, and not merely what should be.
本诗的标题是"大卫上行之诗"。它是本诗集中归于他名下的四篇之一，没有理由怀疑这题铭的正确性。然而，关于本诗写作的场合，我们没有任何资料。也许引发它的场合并没有什么特别之处，因为它可以在任何时候写出，以彰显弟兄之爱的美与能力。它可能是为百姓在年度节期中聚集敬拜之用而写，也可能是鉴于他们如此聚集时所显出的和谐——那份美好与秩序——而写。
本诗以最优美的语言例证了弟兄之爱，特别是它平静、温柔、甘甜的影响——如同从受膏祭司的头上下流的膏油，又如黑门或锡安山上柔和的甘露。它是一篇同样适用于教会、适用于家庭、也适用于朋友聚会的诗。