서론
无标题
简体中文
英文原文
The deliverance of Israel out of Egypt gave birth to their church and nation, which were then founded, then formed; that work of wonder ought therefore to be had in everlasting remembrance. God gloried in it, in the preface to the ten commandments, and Ho 11:1, "Out of Egypt have I called my son." In this psalm it is celebrated in lively strains of praise; it was fitly therefore made a part of the great Hallelujah, or song of praise, which the Jews were wont to sing at the close of the passover-supper. It must never be forgotten, I. That they were brought out of slavery, Ps 114:1. II. That God set up his tabernacle among them, Ps 114:2. III. That the sea and Jordan were divided before them, Ps 114:3,5. IV. That the earth shook at the giving of the law, when God came down on Mount Sinai, Ps 114:4,6,7. V. That God gave them water out of the rock, Ps 114:8. In singing this psalm we must acknowledge God's power and goodness in what he did for Israel, applying it to the much greater work of wonder, our redemption by Christ, and encouraging ourselves and others to trust in God in the greatest straits.
1-8
The Deliverance of Israel Celebrated
简体中文
颂赞以色列的蒙救
¹ 以色列出了埃及，雅各家离开说异言之民。
² 那时犹大为主的圣所，以色列为他所治理的国度。
³ 沧海看见就奔逃，约旦河也倒流。
⁴ 大山踊跃如公羊，小山跳舞如羊羔。
⁵ 沧海啊，你为何奔逃？约旦哪，你为何倒流？
⁶ 大山哪，你为何踊跃如公羊？小山啊，你为何跳舞如羊羔？
⁷ 大地啊，你因见主的面，雅各神的面，便要震动。
⁸ 他叫磐石变为水池，叫坚石变为泉源。
诗人此处记念古时之日，至高者右手之年，并他们列祖所告诉他们的奇事（士6:13）——因为时间虽不能消磨罪之 guilt，也不当消磨对怜悯的感觉。永远不可忘记——
一、神以高抬的手、伸出来的膀臂，将以色列从奴役之家领出来：以色列出了埃及（诗114:1）。他们不是偷偷溜出来的，也不是被赶出来的，而是光明正大地出来，带着一切尊荣的记号而行出来；他们从一个野蛮之民出来——那民曾野蛮地待他们——从说异言之民出来（诗81:5）。看来以色列人在他们中间仍保守自己语言的纯正，并不在意学那压迫他们之民的语言。藉着与他们这一区别，他们持守了对蒙拯救的盼望。
二、他自己制定了他们民事与宗教的宪章（诗114:2）：犹大与以色列是他的圣所，他的国度。他将他们从压迫者手中救出来，是为叫他们事奉他——在圣洁与公义里事奉他，即在宗教敬拜的本分中、在对道德律的顺服中、在他们一生的行事为人中。"让我的百姓去，好叫他们事奉我。"为达此目的：1. 他在他们中间设立他的圣所，在其中赐给他们他同在的特殊凭据，并应允悦纳他们的敬意与贡物。有神的圣所在其中的民是有福的（参出25:8；结37:26），更蒙福的是如这里的犹大，作他的圣所——他活的殿，其上写着归耶和华为圣。2. 他在他们中间设立他的治理，自己作他们的赐律者与审判者，他们的政体是神治：耶和华是他们的王。全地都是神的国度，但以色列乃是特别的国度。凡作神圣所的，必当作他的国度。唯有顺服其律法的，才享有他家的特权；基督救赎我们正是为此——要把我们带进神的事奉中，使我们永远在其中。
三、红海在他们出埃及时在他们面前分开，既为拯救他们，也为毁灭他们的仇敌；约旦河在他们进入迦南时，为他们的尊荣，并为仇敌的混乱与惊恐，也倒流分开（诗114:3）：沧海看见——看见犹大是神的圣所，以色列是他的国度，因此奔逃；因为再没有比这更可畏的了。正是这使约旦倒流，作了他水流无法抗拒的坝；神在那百姓的前头，所以他们必须让路，必须让位，必须违背本性退去——当神话语一发。为说明此事，诗人以诗的语气问道（诗114:5）：沧海啊，你为何奔逃？并为沧海提供答案（诗114:7）：是因见主的面。这是为表达：1. 这神迹的真实性——并非出于任何自然之力或自然原因，而是因见主的面——他发了话语。2. 这神迹的怜悯：你为何奔逃？是嬉戏吗？只是为戏耍人吗？不；是因见雅各神的面；是出于对神之以色列的恩慈——为拯救那选民的缘故，神如此向河发作，他的怒气向海发作，正如先知所言（哈3:8-13；赛51:10、63:11等）。3. 这神迹的奇妙与惊奇。谁能想到这样的事？自然之运行当被改变，其根本法则当被搁置，为服事神之以色列的方便吗？难怪以东的族长惊惶，摩押的英雄战抖（出15:15）。4. 因此归给以色列的尊荣——他们受教向沧海与约旦夸胜，视其为在他们面前站立不住。当知：再没有海，再没有约旦，如此之深、如此之广，当神救赎他百姓之时来到，它若挡道，也必被分开、被赶逐。可将此应用于：（1）基督教会之栽植于世上。是什么使撒但与黑暗权势惊惶、屈服？是什么使外邦的神谕哑口、被打死？是什么使他们的偶像与邪术在福音前消亡、如雪在日头前融化？是什么使福音的逼迫者与反对者放弃其事业、藏起有罪的头、呼求山岩遮蔽？（启6:15）是因见主的面，以及随福音而行的权能。（2）恩典在人心中之工。是什么使一个重生之魂的潮流转向？是什么使诸般情欲与败坏倒退、偏见被除、全人更新？是因神之灵的同在，使诸般计谋被攻破（林后10:5）。
四、当神降在西奈山赐律法之时，大地震动颤抖（诗114:4）：大山踊跃如公羊，那时小山也尽可被原谅如羊羔踊跃——无论是因为它们受惊，还是因为它们戏耍。那固定流水的同一权能，使稳固的大山震动颤抖——因为一切自然之力都在自然之神的约束之下。山陵在神面前，不过如公羊与羊羔；即便最巨大、最多石的，也如牧人手中的群羊任他管理。山岭在主面前的战抖，可叫世人之迟钝与顽梗羞愧——他们见了神荣耀的显明却不被激动。诗人问山岭小山，何事叫它们如此踊跃；他代它们回答，正如代沧海回答——是因见主的面；在他面前，不仅那些山岭，连这地本身都当战抖（诗114:7），因为它因人的罪躺在咒诅之下。参赛104:32；赛64:3-4。那使山岭如此踊跃的神，何时愿，就能驱散他最骄傲仇敌的力量与精神，使他们战抖。
五、神从磐石中赐他们水，那水随他们经过干旱的沙漠。地与其上居民都当在那位将磐石变为池水的神面前战抖（诗114:8），既能行此事，他有何不能行？使水变为墙垣护卫星色列的同一位全能权能（出14:22），也将磐石变为水井供养以色列：他们既藉神迹得保护，也藉神迹得供应——而且是持续的神迹；那 standing water、那磐石——那坚硬的磐石——所变成的水泉，正是如此；那磐石就是基督（林前10:4）。因为他是他以色列活水的泉源，他们从他领受恩上加恩。
英文原文
The Deliverance of Israel Celebrated
¹ When Israel went out of Egypt, the house of Jacob from a people of strange language;
² Judah was his sanctuary, and Israel his dominion.
³ The sea saw it, and fled: Jordan was driven back.
⁴ The mountains skipped like rams, and the little hills like lambs.
⁵ What ailed thee, O thou sea, that thou fleddest? thou Jordan, that thou wast driven back?
⁶ Ye mountains, that ye skipped like rams; and ye little hills, like lambs?
⁷ Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob;
⁸ Which turned the rock into a standing water, the flint into a fountain of waters.
The psalmist is here remembering the days of old, the years of the right hand of the Most High, and the wonders which their fathers told them of (Jdg 6:13), for time, as it does not wear out the guilt of sin, so it should not wear out the sense of mercy. Let it never be forgotten,
I. That God brought Israel out of the house of bondage with a high hand and a stretched-out arm: Israel went out of Egypt, Ps 114:1. They did not steal out clandestinely, nor were they driven out, but fairly went out, marched out with all the marks of honour; they went out from a barbarous people, that had used them barbarously, from a people of a strange language, Ps 81:5. The Israelites, it seems, preserved their own language pure among them, and cared not for learning the language of their oppressors. By this distinction from them they kept up an earnest of their deliverance.
II. That he himself framed their civil and sacred constitution (Ps 114:2): Judah and Israel were his sanctuary, his dominion. When he delivered them out of the hand of their oppressors it was that they might serve him both in holiness and in righteousness, in the duties of religious worship and in obedience to the moral law, in their whole conversation. Let my people go, that they may serve me. In order to this, 1. He set up his sanctuary among them, in which he gave them the special tokens of his presence with them and promised to receive their homage and tribute. Happy are the people that have God's sanctuary among them (see Ex 25:8, Eze 37:26), much more those that, like Judah here, are his sanctuaries, his living temples, on whom Holiness to the Lord is written. 2. He set up his dominion among them, was himself their lawgiver and their judge, and their government was a theocracy: The Lord was their King. All the world is God's dominion, but Israel was so in a peculiar manner. What is God's sanctuary must be his dominion. Those only have the privileges of his house that submit to the laws of it; and for this end Christ has redeemed us that he might bring us into God's service and engage us for ever in it.
III. That the Red Sea was divided before them at their coming out of Egypt, both for their rescue and the ruin of their enemies; and the river Jordan, when they entered into Canaan, for their honour, and the confusion and terror of their enemies (Ps 114:3): The sea saw it, saw there that Judah was God's sanctuary, and Israel his dominion, and therefore fled; for nothing could be more awful. It was this that drove Jordan back, and was an invincible dam to his streams; God was at the head of that people, and therefore they must give way to them, must make room for them, they must retire, contrary to their nature, when God speaks the word. To illustrate this the psalmist asks, in a poetical strain (Ps 114:5), What ailed thee, O thou sea! that thou fleddest? And furnishes the sea with an answer (Ps 114:7); it was at the presence of the Lord. This is designed to express, 1. The reality of the miracle, that it was not by any power of nature, or from any natural cause, but it was at the presence of the Lord, who gave the word. 2. The mercy of the miracle: What ailed thee? Was it in a frolic? Was it only to amuse men? No; it was at the presence of the God of Jacob; it was in kindness to the Israel of God, for the salvation of that chosen people, that God was thus displeased against the rivers, and his wrath was against the sea, as the prophet speaks, Hab 3:8-13, Isa 51:10,63:11, etc. 3. The wonder and surprise of the miracle. Who would have thought of such a thing? Shall the course of nature be changed, and its fundamental laws dispensed with, to serve a turn for God's Israel? Well may the dukes of Edom be amazed and the mighty men of Moab tremble, Ex 15:15. 4. The honour hereby put upon Israel, who are taught to triumph over the sea, and Jordan, as unable to stand before them. Note, There is no sea, no Jordan, so deep, so broad, but, when God's time shall come for the redemption of his people, it shall be divided and driven back if it stand in their way. Apply this, (1.) To the planting of the Christian church in the world. What ailed Satan and the powers of darkness, that they trembled and truckled as they did? Mk 1:34. What ailed the heathen oracles, that they were silenced, struck dumb, struck dead? What ailed their idolatries and witchcrafts, that they died away before the gospel, and melted like snow before the sun? What ailed the persecutors and opposers of the gospel, that they gave up their cause, hid their guilty heads, and called to rocks and mountains for shelter? Re 6:15. It was at the presence of the Lord, and that power which went along with the gospel. (2.) To the work of grace in the heart. What turns the stream in a regenerate soul? What ails the lusts and corruptions, that they fly back, that the prejudices are removed and the whole man has become new? It is at the presence of God's Spirit that imaginations are cast down, 2Co 10:5.
IV. That the earth shook and trembled when God came down on Mount Sinai to give the law (Ps 114:4): The mountains skipped like rams, and then the little hills might well be excused if they skipped like lambs, either when they are frightened or when they sport themselves. The same power that fixed the fluid waters and made them stand still shook the stable mountains and made them tremble for all the powers of nature are under the check of the God of nature. Mountains and hills are, before God, but like rams and lambs; even the bulkiest and the most rocky are as manageable by him as they are by the shepherd. The trembling of the mountains before the Lord may shame the stupidity and obduracy of the children of men, who are not moved at the discoveries of his glory. The psalmist asks the mountains and hills what ailed them to skip thus; and he answers for them, as for the seas, it was at the presence of the Lord, before whom, not only those mountains, but the earth itself, may well tremble (Ps 114:7), since it has lain under a curse for man's sin. See Ps 104:32, Isa 64:3,4. He that made the hills and mountains to skip thus can, when he pleases, dissipate the strength and spirit of the proudest of his enemies and make them tremble.
V. That God supplied them with water out of the rock, which followed them through the dry and sandy deserts. Well may the earth and all its inhabitants tremble before that God who turned the rock into a standing water (Ps 114:8), and what cannot he do who did that? The same almighty power that turned waters into a rock to be a wall to Israel (Ex 14:22) turned the rock into waters to be a well to Israel: as they were protected, so they were provided for, by miracles, standing miracles; for such was the standing water, that fountain of waters into which the rock, the flinty rock, was turned, and that rock was Christ, 1Co 10:4. For he is a fountain of living waters to his Israel, from whom they receive grace for grace.
以色列人出埃及的拯救,使其教会与国家由此而生,于斯奠基、于斯成形;故此那奇妙的作为当永远记念。神曾以此自夸,在十诫的序言中,并于何11:1说:「我从埃及召出我的儿子来。」本诗以活泼的赞美词句颂赞此事,因此理当列为「哈利路亚」——即犹太人惯于在逾越节筵席末后所唱颂之赞美诗——的一部分。下列之事永不可忘:一、他们被领出奴役(诗114:1);二、神在他们中间设立他的帐幕(诗114:2);三、红海与约旦河在他们面前分开(诗114:3,:5);四、神降临西奈山颁布律法时大地震动(诗114:4,6,7);五、神使磐石为他们流出水来(诗114:8)。我们唱这首诗时,当承认神在为以色列所行之事上的大能与良善,并将其应用于那更大的奇妙作为——即我们借基督所得的救赎——以此勉励自己与他人,在最艰困的境遇中仍信靠神。