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简体中文
英文原文
This is one of the Hallelujah-psalms; that is the title of it, and that is the Amen of it, both its Alpha and its Omega. I. It begins with a call to praise God, particularly a call to the "servants of the Lord" to praise him, as in the foregoing psalm, Ps 135:1-3. II. It goes on to furnish us with matter for praise. God is to be praised, 1. As the God of Jacob, Ps 135:4. 2. As the God of gods, Ps 135:5. 3. As the God of the whole world, Ps 135:6,7. 4. As a terrible God to the enemies of Israel, Ps 135:8-11. 5. As a gracious God to Israel, both in what he had done for them and what he would do, Ps 135:12-14. 6. As the only living God, all other gods being vanity and a lie, Ps 135:15-18. III. It concludes with another exhortation to all persons concerned to praise God, Ps 135:19-21. In singing this psalm our hearts must be filled, as well as our mouths, with the high praises of God.
1-4
Majesty and Goodness of God
简体中文
神的威严与良善
¹ 你们要赞美耶和华！你们要赞美耶和华的名；耶和华的仆人站在耶和华殿中，站在我们神殿院中的，你们要赞美他。
² 你们站在耶和华殿中，在我们神殿院内的，
³ 你们要赞美耶和华，因为耶和华本为善；你们要歌颂他的名，因为这是美好的。
⁴ 耶和华拣选了雅各归自己，拣选以色列特作自己的子民。
此处有，1. 我们被呼召当尽的本分——赞美耶和华，赞美他的名；赞美他，又赞美他。我们不仅当为他向我们所作的感谢他，更当为他自己所是的、并为别人所作的赞美他；当把握一切机会为神说美言，为他的真理与道路说好话。2. 被呼召如此行的人——耶和华的仆人，那些站在他殿中的祭司与利未人，以及一切站在他殿院内敬拜的敬虔以色列人（诗 135:2）。那最蒙恩得以进入他殿中特权的人，最有理由赞美神；在那里瞻仰他荣美、尝他恩惠的人，也最看见赞美的理由；从他们身上有所期待，因为正是为此他们享有其地位。他们若不赞美他，谁当赞美呢？3. 我们当赞美神的缘由。（1）因我们所当赞美的那位本为善，而良善是人人都称道的。他向万人都善，我们当为此赞美他。他的良善就是他的荣耀，我们当为他的荣耀提说这事。（2）因这工作本身就是它的工价：你们要歌颂他的名，因为这是美好的。 这工作最好以喜乐的心灵来完成，我们也必得着尽了自己本分的喜乐。赞美神是在地上如在天；其喜乐当使我们口中全然失去对罪中之乐的滋味。（3）因神百姓特有的特权（诗 135:4）：耶和华拣选了雅各归自己，所以雅各当受约束赞美他；因为所以神为自己拣选一民，为要使他们成为他的名和他的赞美（耶 13:11），所以雅各有充足的赞美内容，既如此被尊荣、被分别出来。以色列是神在万民之上特有的产业（出 19:5）；他们是他的Segullah，是属于他、他所喜悦的民，在他眼中看为宝贵、为尊贵。因这分外的奇异恩典，雅各的后裔若不赞美他，便是太阳之下最不配、最忘恩的百姓了。
英文原文
Majesty and Goodness of God
¹ Praise ye the LORD. Praise ye the name of the LORD; praise him, O ye servants of the LORD.
² Ye that stand in the house of the LORD, in the courts of the house of our God,
³ Praise the LORD; for the LORD is good: sing praises unto his name; for it is pleasant.
⁴ For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure.
Here is, 1. The duty we are called to—to praise the Lord, to praise his name; praise him, and again praise him. We must not only thank him for what he has done for us, but praise him for what he is in himself and has done for others; take all occasions to speak well of God and to give his truths and ways a good word. 2. The persons that are called upon to do this—the servants of the Lord, the priests and Levites that stand in his house, and all the devout and pious Israelites that stand in the courts of his house to worship there, Ps 135:2. Those that have most reason to praise God who are admitted to the privileges of his house, and those see most reason who there behold his beauty and taste his bounty; from them it is expected, for to that end they enjoy their places. Who should praise him if they do not? 3. The reasons why we should praise God. (1.) Because he whom we are to praise is good, and goodness is that which every body will speak well of. He is good to all, and we must give him the praise of that. His goodness is his glory, and we must make mention of it to his glory. (2.) Because the work is its own wages: Sing praises to his name, for it is pleasant. It is best done with a cheerful spirit, and we shall have the pleasure of having done our duty. It is a heaven upon earth to be praising God; and the pleasure of that should quite put our mouths out of taste for the pleasures of sin. (3.) Because of the peculiar privileges of God's people (Ps 135:4): The Lord hath chosen Jacob to himself, and therefore Jacob is bound to praise him; for therefore God chose a people to himself that they might be unto him for a name and a praise (Jer 13:11), and therefore Jacob has abundant matter for praise, being thus dignified and distinguished. Israel is God's peculiar treasure above all people (Ex 19:5); they are his Segullah, a people appropriated to him, and that he has a delight in, precious in his sight and honourable. For this distinguishing surprising favour, if the seed of Jacob do not praise him, they are the most unworthy ungrateful people under the sun.
5-14
Majesty and Goodness of God
简体中文
神的威严与良善
⁵ 原来我知道耶和华为大，也知道我们的主超乎万神之上。 ⁶ 耶和华在天上，在地上，在海中，在一切的深渊中，都随自己的意旨而行。 ⁷ 他使云雾从地极上腾，造电随雨而闪，从府库中放出风来。 ⁸ 他将埃及头生的，连人带牲畜都击杀了。 ⁹ 埃及啊，他施行神迹奇事，当在你中间，在法老和他一切臣仆身上。 ¹⁰ 他击杀许多的民，又杀戮大能的君王， ¹¹ 就是亚摩利王西宏和巴珊王噩，并迦南一切的国王， ¹² 将他们的地赏赐给他的百姓以色列为业。 ¹³ 耶和华啊，你的名存到永远；耶和华啊，你可记念的名存到万代。 ¹⁴ 因为耶和华要审判他的百姓，并要为他的仆人后悔。
诗人既已向我们指明神的良善是我们欢呼赞美的正当题材，此处他又向我们指明神的伟大是我们敬畏赞美的正当题材；在此点上他格外详尽，因为我们较少甘心去思想这事。
一、他断言神伟大之教义（诗135:5）：「耶和华为大」，确实为大，并不受时地的限制。他以确信断言：「我知道他如此」——不仅借着观察其证据而知，更借着相信其启示而知。「我知道；我确知；我借着自己灵魂上所经历的神之伟大而知。」他以圣洁的蔑视断言，轻看一切僭妄者，纵使他们联党结盟来对抗他。他不仅高于任何神，更超乎万神之上，无限地超乎他们；他与他们之间无可比拟。
二、他借其大能的伟大来证明他是大能的神，诗135:6。1. 他有绝对的大能，可行他所愿：「耶和华随自己的意旨而行」，无人能拦阻，或对他说：「你做什么？」他行他所喜悦的，因他喜悦而行，并不为他任何作为交代。2. 他有全能的大能，能行他所愿；他若行事，无人能阻。3. 这绝对的全能具有普世的范围；他在「天上，在地上，在海中」，以及在海底或地腹中「一切的深渊」之处，都行他所愿。外邦的神毫无作为；我们的神却无所不能，又无所不为。
三、他举出其大能的实例：
1. 在自然之国中，诗135:7。自然界一切的能力都证明自然之神的伟大，因为这些能力都从他而出，又倚靠于他。自然因果的连锁不仅最初为他所造，至今仍由他保存。（1）是借他的大能，水气才从水土之球上腾。太阳的热使之上腾，但这能力乃来自神，因此太阳「没有一物被遮蔽不得受其热气」被引为神荣耀的例证，诗19:6。「他使云雾上腾」（不仅无人相助，更无人得见）从地上、「从地极」——即从环绕大地的海中——而升。（2）是他从如此上腾的水气中造成雨水，使地并不因所上腾的水气而有所失，因为它们带着利益作为丰沛的阵雨而归回。（3）从同样的水气中（这是他奇妙的作为），他「造电随雨而闪」；借着雷电，他开启天上的瓶子，震撼云彩，使它们滋润大地。火与水在此借神的全能彻底和好。它们一同临到，水却不灭火，火也不吞灭水，不像神喜悦时从天降下的火那样（王上18:38）。（4）同样的水气为着别的用途被转化为风，风随己意吹，从罗盘上任何方向吹来；我们不仅不能指挥它，连它从何处来、往何处去也不能知晓；然而神「从府库中放出风来」，如同贤明的君王命人从国库支出银钱那样精确、那样有计划。
2. 在人间之国中；此处他提到神从前为他百姓以色列所行的大事，这些既是神伟大的证据，也是旧约圣经真理的印证；而旧约圣经正是借着行这些奇事的摩西开始写成的。请留意神的主权与不可抗拒的大能：（1）在领以色列人出埃及的事上，借许多灾祸击打法老，迫使他容他们去。这些灾祸被称为「神迹」和「奇事」，因为它们并不循常规的护理而来，每一件中都含有超然的成分。它们「施行在法老和他一切臣仆」，就是他的臣民身上；但以色列人——神称他们为他的仆人、他的儿子、他的长子、他生而自由的人——却蒙了豁免，灾祸不临近他们的住处。人畜头生之死是众灾中最重的，也是奏效的那一灾。（2）在他们面前毁灭迦南诸国的事上，诗135:10。那些占有为以色列所预备之地的人，为着保守其地业具有一切可能的优势。那地的民众多、善战，且结盟对抗以色列。他们是大国。然而一个大国若有一位软弱无能的君王，便处于险境；但这些大国拥有「大能的君王」，却仍被击杀——「西宏」和「噩」，并「迦南一切的国王」，诗135:10-11。当所定的时候一到，地狱或地上任何权势都不能阻挡神应许的成全。（3）在将他们安置在应许之地的事上。那位随己意将国赐给谁的神，将迦南赐给他的百姓以色列为业。这是因继承而得的，因为他们的先祖虽未得着其占有，却已得了其应许；这地也作为产业传给他们的后裔。这是许久以前所行的事，但如今神仍因之受赞美；理当如此，因为子孙如今正在享受其益处。
四、他以神荣耀与恩典的永远长存而夸胜。1. 他的荣耀（诗135:13）：「神啊，你的名存到永远。」神向他百姓的自我启示具有永远的果效与后果。「神一切所作的，都必永存」，传3:14。他的名在他百姓持续到永远的赞美中长存；他可记念的名存到万代——教会中一切世代之中。这似乎是指出3:15，神在那里称自己为「亚伯拉罕的神、以撒的神、雅各的神」之后，又说，「这是我的名，直到永远；这也是我的记念，直到万代。」神对他教会始终如一，永远是那位有恩典、信实、行奇事的神；他的教会对他也始终如一，永远是那感恩赞美的百姓；这样，他的名便「存到永远」。2. 他的恩典。他必向他的百姓施恩。（1）他必为他们与相争之人辩屈。「他要审判他的百姓」，即他要为他们施行审判，不容他们被人践踏。（2）他不会长久与他们相争，而要「为他的仆人后悔」，不再向他们进行他的争辩；他必为他们受恳求，或因他们得安慰；他必以怜悯的道路归向他们，并乐于行善。诗135:14引自申32:36摩西之歌。
英文原文
Majesty and Goodness of God
⁵ For I know that the LORD is great, and that our Lord is above all gods.
⁶ Whatsoever the LORD pleased, that did he in heaven, and in earth, in the seas, and all deep places.
⁷ He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries.
⁸ Who smote the firstborn of Egypt, both of man and beast.
⁹ Who sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants.
¹⁰ Who smote great nations, and slew mighty kings;
¹¹ Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan:
¹² And gave their land for a heritage, a heritage unto Israel his people.
¹³ Thy name, O LORD, endureth for ever; and thy memorial, O LORD, throughout all generations.
¹⁴ For the LORD will judge his people, and he will repent himself concerning his servants.
The psalmist had suggested to us the goodness of God, as the proper matter of our cheerful praises; here he suggests to us the greatness of God as the proper matter of our awful praises; and on this he is most copious, because this we are less forward to consider.
I. He asserts the doctrine of God's greatness (Ps 135:5): The Lord is great, great indeed, who knows no limits of time or place. He asserts it with assurance, "I know that he is so; know it not only by observation of the proofs of it, but by belief of the revelation of it. I know it; I am sure of it; I know it by my own experience of the divine greatness working on my soul." He asserts it with a holy defiance of all pretenders, though they should join in confederacy against him. He is not only above any god, but above all gods, infinitely above them, between him and them there is no comparison.
II. He proves him to be a great God by the greatness of his power, Ps 135:6. 1. He has an absolute power, and may do what he will: Whatsoever the Lord pleased, that did he, and none could control him, or say unto him, What doest thou? He does what he pleases, because he pleases, and gives not an account of any of his matters. 2. He has an almighty power and can do what he will; if he will work, none shall hinder. 3. This absolute almighty power is of universal extent; he does what he will in heaven, in earth, in the seas, and in all the deep places that are in the bottom of the sea or the bowels of the earth. The gods of the heathen can do nothing; but our God can do any thing and does do every thing.
III. He gives instances of his great power,
1. In the kingdom of nature, Ps 135:7. All the powers of nature prove the greatness of the God of nature, from whom they are derived and on whom they depend. The chain of natural causes was not only framed by him at first, but is still preserved by him. (1.) It is by his power that exhalations are drawn up from the terraqueous globe. The heat of the sun raises them, but it has that power from God, and therefore it is given as an instance of the glory of God that nothing is hidden from the heat of the sun, Ps 19:6. He causes the vapours to ascend (not only unhelped, but unseen, by us) from the earth, from the ends of the earth, that is, from the seas, by which the earth is surrounded. (2.) It is he who, out of those vapours so raised, forms the rain, so that the earth is no loser by the vapours it sends up, for they are returned with advantage in fruitful showers. (3.) Out of the same vapours (such is his wonderful power) he makes lightnings or the rain; by them he opens the bottles of heaven, and shakes the clouds, that they may water the earth. Here are fire and water thoroughly reconciled by divine omnipotence. They come together, and yet the water does not quench the fire, nor the fire lick up the water, as fire from heaven did when God pleased, 1Ki 18:38. (4.) The same exhalations, to serve another purpose, are converted into winds, which blow where they list, from what point of the compass they will, and we are so far from directing them that we cannot tell whence they come nor whither they go, but God brings them out of his treasuries with as much exactness and design as a prudent prince orders money to issue out of his exchequer.
2. In the kingdoms of men; and here he mentions the great things God had formerly done for his people Israel, which were proofs of God's greatness as well as of his goodness, and confirmations of the truth of the scriptures of the Old Testament, which began to be written by Moses, the person employed in working those miracles. Observe God's sovereign dominion and irresistible power, (1.) In bringing Israel out of Egypt, humbling Pharaoh by many plagues, and so forcing him to let them go. These plagues are called tokens and wonders, because they came not in the common course of providence, but there was something miraculous in each of them. They were sent upon Pharaoh and all his servants, his subjects; but the Israelites, whom God claimed for his servants, his son, his first-born, his free-born, were exempted from them, and no plague came nigh their dwelling. The death of the first-born both of men and cattle was the heaviest of all the plagues, and that which gained the point. (2.) In destroying the kingdoms of Canaan before them, Ps 135:10. Those that were in possession of the land designed for Israel had all possible advantages for keeping possession. The people were numerous, and warlike, and confederate against Israel. They were great nations. Yet, if a great nation has a meek and mean-spirited prince, it lies exposed; but these great nations had mighty kings, and yet they were all smitten and slain—Sihon and Og, and all the kingdoms of Canaan, Ps 135:10,11. No power of hell or earth can prevent the accomplishment of the promise of God when the time, the set time, for it has come. (3.) In settling them in the land of promise. He that gives kingdoms to whomsoever he pleases gave Canaan to be a heritage to Israel his people. It came to them by inheritance, for their ancestors had the promise of it, though not the possession; and it descended as an inheritance to their seed. This was done long before, yet God is now praised for it; and with good reason, for the children were now enjoying the benefit of it.
IV. He triumphs in the perpetuity of God's glory and grace. 1. Of his glory (Ps 135:13): Thy name, O God! endures for ever. God's manifestations of himself to his people have everlasting fruits and consequences. What God doeth it shall be for ever, Ec 3:14. His name endures for ever in the constant and everlasting praises of his people; his memorial endures, has endured hitherto, and shall still endure throughout all generations of the church. This seems to refer to Ex 3:15, where, when God had called himself the God of Abraham, Isaac, and Jacob, he adds, This is my name for ever and this is my memorial unto all generations. God is, and will be, always the same to his church, a gracious, faithful, wonder-working God; and his church is, and will be, the same to him, a thankful praising people; and thus his name endures for ever. 2. Of his grace. He will be kind to his people. (1.) He will plead their cause against others that contend with them. He will judge his people, that is, he will judge for them, and will not suffer them to be run down. (2.) He will not himself contend for ever with them, but will repent himself concerning his servants, and not proceed in his controversy with them; he will be entreated for them, or he will be comforted concerning them; he will return in ways of mercy to them and will delight to do them good. Ps 135:14, De 32:36 is taken from the song of Moses, De 32:36.
15-21
An Invitation to Praise
简体中文
邀请赞美
¹⁵ 外邦的偶像是金的银的，是人手所造的； ¹⁶ 有口却不能言，有眼却不能看， ¹⁷ 有耳却不能听，口里也没有气息。 ¹⁸ 造他的要和他一样，凡靠他的也要如此。 ¹⁹ 以色列家啊，你们要称颂耶和华；亚伦家啊，你们要称颂耶和华； ²⁰ 利未家啊，你们要称颂耶和华；你们敬畏耶和华的，要称颂耶和华。 ²¹ 住在耶路撒冷的耶和华，该从锡安受称颂。你们要赞美耶和华。
这些经文的旨趣是，
一、为神的百姓防备偶像崇拜和一切虚假敬拜，指出外邦人所拜的是何等的神——正如我们在诗 115:4-8 所见的。1. 它们是人自己造的神；既如此，它们的能力不能超过造它们的人所赋予的——那么造它们的人又能从它们得着什么能力呢？偶像是「人手所造的」，那据称住在其中的神明，也同样不过是人幻想的产品。2. 它们有动物的形状，却连一点动物的活动也不能行——不能看、不能听、不能说，甚至连气息也没有。所以给它们造上眼睛、耳朵、口、鼻，简直是个戏谑——我们真不知道有理性的人怎会受骗至此，指望从这种戏谑的假神得着什么好处。3. 它们的敬拜者因此也和它们一样愚笨无知——无论是造它们让人敬拜的人，还是造好后信靠它们的人（诗 135:18）。敬拜这种以感官为对象、却无感官作用的神，使敬拜者成了属肉体、无感官的人。我们既敬拜是灵的神，便当成为属灵、有智慧的人。
二、激发神的百姓在敬拜真神上真诚虔诚（诗 135:19-21）。外邦拜偶像之国的光景既如此可悲，我们便越发有义务感谢神，因为我们知道得更清楚。所以，1. 当着手敬虔的作为，专心投入其中：「称颂耶和华」——再说，又是「称颂耶和华」。在平行的诗篇中（诗 115:9-11），由偶像的无能推论，所劝勉的本分是「倚靠耶和华」；这里则是「称颂他」——我们以信靠神荣耀他，倚靠神的人必不缺向他感恩的内容。这里凡认识神的人都蒙召赞美他——「以色列家」（全国）、「亚伦家」和「利未家」（在圣所中事奉耶和华的执事），并「一切敬畏耶和华的人」，纵然他们不在以色列家中。2. 当把一切的荣耀归给神：「耶和华是应当称颂的。」赞美的贡物「从锡安」升起。神的一切作为都赞美他，但他的圣徒称颂他；他们不必远行去献贡物，因为他「住在耶路撒冷」——在他的教会中，他们是这教会的肢体——所以他常在他们附近，接受他们的敬奉。他乐意降卑与人同住的恩典，要求我们以感恩的回报，并以重复的哈利路亚来回应。
英文原文
An Invitation to Praise
¹⁵ The idols of the heathen are silver and gold, the work of men's hands.
¹⁶ They have mouths, but they speak not; eyes have they, but they see not;
¹⁷ They have ears, but they hear not; neither is there any breath in their mouths.
¹⁸ They that make them are like unto them: so is every one that trusteth in them.
¹⁹ Bless the LORD, O house of Israel: bless the LORD, O house of Aaron:
²⁰ Bless the LORD, O house of Levi: ye that fear the LORD, bless the LORD.
²¹ Blessed be the LORD out of Zion, which dwelleth at Jerusalem. Praise ye the LORD.
The design of these verses is,
I. To arm the people of God against idolatry and all false worship, by showing what sort of gods they were that the heathen worshipped, as we had it before, Ps 115:4-8, etc. 1. They were gods of their own making; being so, they could have no power but what their makers gave them, and then what power could their makers receive from them? The images were the work of men's hands, and the deities that were supposed to inform them were as much the creatures of men's fancy and imagination. 2. They had the shape of animals, but could not perform the least act, no, not of the animal life. They could neither see, nor hear, nor speak, nor so much as breathe; and therefore to make them with eyes, and ears, and mouths, and nostrils, was such a jest that one would wonder how reasonable creatures could suffer themselves to be so imposed upon as to expect any good from such mock-deities. 3. Their worshippers were therefore as stupid and senseless as they were, both those that made them to be worshipped and those that trusted in them when they were made, Ps 135:18. The worshipping of such gods as were the objects of sense, and senseless, made the worshippers sensual and senseless. Let our worshipping a God that is a Spirit make us spiritual and wise.
II. To stir up the people of God to true devotion in the worship of the true God, Ps 135:19-21. The more deplorable the condition of the Gentile nations that worship idols is the more are we bound to thank God that we know better. Therefore, 1. Let us set ourselves about the acts of devotion, and employ ourselves in them: Bless the Lord, and again and again, bless the Lord. In the parallel place (Ps 115:9-11), by way of inference from the impotency of idols, the duty thus pressed upon us is to trust in the Lord; here to bless him; by putting our trust in God we give glory to him, and those that depend upon God shall not want matter of thanksgiving to him. All persons that knew God are here called to praise him—the house of Israel (the nation in general), the house of Aaron and the house of Levi (the Lord's ministers that attended in his sanctuary), and all others that feared the Lord, though they were not of the house of Israel. 2. Let God have the glory of all: Blessed be the Lord. The tribute of praise arises out of Zion. All God's works do praise him, but his saints bless him; and they need not go far to pay their tribute, for he dwells in Jerusalem, in his church, which they are members of, so that he is always nigh unto them to receive their homage. The condescensions of his grace, in dwelling with men upon the earth, call for our grateful and thankful returns, and our repeated Hallelujahs.
本篇是哈利路亚诗之一;这是它的标题,也是它的结语,既是它的阿拉法,也是它的俄梅戛。本篇内容如下:一、开头呼召赞美神,特别呼召「耶和华的仆人」赞美他,正如前篇一样(诗135:1-3);二、继而提供我们赞美的内容。神当受赞美:1. 作为雅各的神(诗135:4);2. 作为万神之神(诗135:5);3. 作为全世界的神(诗135:6,7);4. 作为向以色列仇敌显为可畏的神(诗135:8-11);5. 作为向以色列施恩的神,无论在他已为他们所行的事上,或在他将要行的事上(诗135:12-14);6. 作为惟一永活的神,其余诸神尽属虚妄与虚假(诗135:15-18);三、结尾再次劝勉一切有关之人赞美神(诗135:19-21)。我们唱这首诗时,不仅口舌当充满对神高峻的赞美,心也当如此。