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英文原文
This and all the rest of the psalms that follow begin and end with Hallelujah, a word which puts much of God's praise into a little compass; for in it we praise him by his name Jah, the contraction of Jehovah. In this excellent psalm of praise, I. The psalmist engages himself to praise God, Ps 146:1,2. II. He engages others to trust in him, which is one necessary and acceptable way of praising him. 1. He shows why we should not trust in men, Ps 146:3,4. 2. Why we should trust in God (Ps 146:5), because of his power in the kingdom of nature (Ps 146:6), his dominion in the kingdom of providence (Ps 146:7), and his grace in the kingdom of the Messiah (Ps 146:8,9), that everlasting kingdom (Ps 146:10), to which many of the Jewish writers refer this psalm, and to which therefore we should have an eye, in the singing of it.
1-4
The Divine Bounty
简体中文
神的丰盛恩赐
¹ 你们要赞美耶和华。我的心哪，你要赞美耶和华。
² 我一生要赞美耶和华；我还活着的时候，要歌颂我的神。
³ 你们不要倚靠君王，不要倚靠世人，他一点不能帮助。
⁴ 他的气一断，就归回尘土；他所打算的，当日就消灭了。
这篇诗篇被认为是大卫所作；他自己也是君王——大有能力的君王。作为君王，人可能以为：1. 他可以免除赞美神的事奉，只要看顾祭司和百姓去做就够了，自己不必亲身参与。米甲以为他在约柜前跳舞有失身份；但他不仅不这样想，反而要自己在这事工上居首（诗146:1、2）。他认为自己的尊贵非但不使他免除，反而更责成他带头；他认为这事非但不贬损他，反而实在抬举他；所以他勉励自己投身其中，并以此为自己的事业：「我的心哪，你要赞美耶和华！」并决心持守：「我要以心赞美他，『我要以口歌颂』他。在此我要仰望他『为耶和华』——他自己无限有福、无限荣耀；又仰望他『为我的神』——与我立约。」当我们赞美神时，既仰望他为我们所归属、与我们有分、并有关系的那位，这样的赞美最为甘甜。「这事我要在活着的时候常常行，我一生每一天，直到人生的末了；不，只要『我还有所是』，我都要行；因为当我在地上无所是的时候，我盼望在天上有所是——更好的所是——更能赞美他。」我们受造的最大目的，当是我们存活之时最大的事业与喜乐。「我们的时间和力量都要花在他里面。」2. 也许人以为，他既对本国有如此大的贡献，就当照着异教国家的风俗被神化——他们都将自己的英雄神化；人当都来投在他的荫下，以他为倚靠和坚固台。「不，」大卫说，「不要倚靠君王」（诗146:3）——「不要倚靠我，也不要倚靠任何别人；不要将你的信靠寄托在他们身上；不要从他们身上期待什么。不要太确信他们的真诚；有人以为懂得伪装才懂得治国。也不要太确信他们的恒常与忠信；他们也可能变心，也可能背约。」但纵使我们假设他们极其智慧、如大卫本人一样善良，我们仍不能太确信他们的能力和持久，因为他们都是亚当的子孙，软弱、必死。诚然，有一位人子，在他里面有帮助，在他里面有拯救，他不使信靠他的人失望。但其余一切人子，都像他们所出的那人一样——他虽在尊贵中，却不长久。〔1〕我们不能确信他们的能力。君王的能力也可能如此受限、受压、削弱，以致无法为我们成就我们所期待的事。大卫自己也承认（撒下3:39）：「我虽然受膏为王，今日还是软弱。」所以「人子」往往「没有帮助」，没有拯救；他如「惊奇的人」一样不知所措，于是虽是「大能的人」，却「不能拯救」（耶14:9）。〔2〕我们不能确信他们的持久。假设他活着时有权帮助我们，他却可能在我们最指望他时忽然被取去（诗146:4）：「他的气一断」——每一刻都在断，又回来——但这表明它不久必永远断绝，那时「他就归回尘土」。地是他的——就他为人的本源而言，因他是从地而出，故必归回，正如那判决所言（创3:19）。地是他的——若他是属世界的人，就着他的拣选而言，是他所拣选为分受之物的地，是他心所系之事。他要归到自己的地方。或更恰当说，地是他的，因他在其中拥有财产；虽然他在地上广有产业，留给他的不过是一座坟墓。「神将地赐给世人」，人为此争夺不休，又作为权柄的记号，「以自己的名称呼自己的地」。但过不多时，地上再无一寸属于他，除了那死人要躺卧的所在；只要地还存在，那便是他的。然而当他归回尘土时，「他所打算的，当日就消灭了」——他对我们的一切善意计划和设计都化为乌有，再不能前进一步；他一切的目的都与他一同被截断、被埋葬（伯17:11）。那时我们对他还有什么期待呢？君王也如常人一样必死，所以我们不能像倚靠那位独一不死的大君王那样确信能从他们得帮助。「从人那里停止指望吧，他的气在鼻孔里，不会长久在那里。」
英文原文
The Divine Bounty
¹ Praise ye the LORD. Praise the LORD, O my soul.
² While I live will I praise the LORD: I will sing praises unto my God while I have any being.
³ Put not your trust in princes, nor in the son of man, in whom there is no help.
⁴ His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.
David is supposed to have penned this psalm; and he was himself a prince, a mighty prince; as such, it might be thought, 1. That he should be exempted from the service of praising God, that it was enough for him to see that his priests and people did it, but that he needed not to do it himself in his own person. Michal thought it a disparagement to him to dance before the ark; but he was so far from being of this mind that he would himself be first and foremost in the work, Ps 146:1,2. He considered his dignity as so far from excusing him from it that it rather obliged him to lead in it, and he thought it so far from lessening him that it really magnified him; therefore he stirred up himself to it and to make a business of it: Praise the Lord, O my soul! and he resolved to abide by it: "I will praise him with my heart, I will sing praises to him with my mouth. Herein I will have an eye to him as the Lord, infinitely blessed and glorious in himself, and as my God, in covenant with me." Praise is most pleasant when, in praising God, we have an eye to him as ours, whom we have an interest in and stand in relation to. "This I will do constantly while I live, every day of my life, and to my life's end; nay, I will do it while I have any being, for when I have no being on earth I hope to have a being in heaven, a better being, to be doing it better." That which is the great end of our being ought to be our great employment and delight while we have any being. "In thee must our time and powers be spent." 2. It might be thought that he himself, having been so great a blessing to his country, should be adored, according to the usage of the heathen nations, who deified their heroes, that they should all come and trust in his shadow and make him their stay and strong-hold. "No," says David, "Put not your trust in princes (Ps 146:3), not in me, not in any other; do not repose your confidence in them; do not raise your expectations from them. Be not too sure of their sincerity; some have thought they knew better how to reign by knowing how to dissemble. Be not too sure of their constancy and fidelity; it is possible they may both change their minds and break their words." But, though we suppose them very wise and as good as David himself, yet we must not be too sure of their ability and continuance, for they are sons of Adam, weak and mortal. There is indeed a Son of man in whom there is help, in whom there is salvation, and who will not fail those that trust in him. But all other sons of men are like the man they are sprung of, who, being in honour, did not abide. (1.) We cannot be sure of their ability. Even the power of kings may be so straitened, cramped, and weakened, that they may not be in a capacity to do that for us which we expect. David himself owned (2Sa 3:39), I am this day weak, though anointed king. So that in the son of man there is often no help, no salvation; he is at a loss, at his wits' end, as a man astonished, and then, though a mighty man, he cannot save, Jer 14:9. (2.) We cannot be sure of their continuance. Suppose he has it in his power to help us while he lives, yet he may be suddenly taken off when we expect most from him (Ps 146:4): His breath goes forth, so it does every moment, and comes back again, but that is an intimation that it will shortly go for good and all, and then he returns to his earth. The earth is his, in respect of his original as a man, the earth out of which he was taken, and to which therefore he must return, according to the sentence, Ge 3:19. It is his, if he be a worldly man, in respect of choice, his earth which he has chosen for his portion, and on the things of which he has set his affections. He shall go to his own place. Or, rather, it is his earth because of the property he has in it; and though he has had large possessions on earth a grave is all that will remain to him. The earth God has given to the children of men, and great striving there is about it, and, as a mark of their authority, men call their lands by their own names. But, after a while, no part of the earth will be their own but that in which the dead body shall make its bed, and that shall be theirs while the earth remains. But, when he returns to his earth, in that very day his thoughts perish; all the projects and designs he had of kindness to us vanish and are gone, and he cannot take one step further in them; all his purposes are cut off and buried with him, Job 17:11. And then what becomes of our expectations from him? Princes are mortal, as well as other men, and therefore we cannot have that assurance of help from them which we may have from that Potentate who hath immortality. Cease from man, whose breath is in his nostrils and will not be there long.
5-10
Encouragement to Trust in God
简体中文
当信靠神的勉励
⁵ 以雅各的神为帮助、仰望耶和华他神的，这人便为有福！
⁶ 耶和华造天、地、海，和其中的万物；他守诚实，直到永远；
⁷ 他为受屈的伸冤，赐食物给饥饿的。耶和华释放被囚的；
⁸ 耶和华开了瞎子的眼睛；耶和华扶起被压下的人。耶和华喜爱义人。
⁹ 耶和华保护寄居的，扶持孤儿和寡妇；却使恶人的道路弯曲。
¹⁰ 耶和华要作王，直到永远！锡安哪，你的神要作王，直到万代！你们要赞美耶和华。
诗人既已警告我们不要倚靠君王（因为若如此行，我们必大失所望），在此便勉励我们当把信心放在神身上，因为若如此行，我们必安稳得福：那以雅各的神为帮助的人有福了——就是那在他的属性与应许上有分，并使这些都为他效力的人，他的指望是在耶和华他的神里面。
一、请看此处对那些神必扶持之人所作的描写。这些人才必得神为他们的帮助：1. 那些以神为他们的神，并按此敬拜事奉他的人。2. 那些把指望放在他身上，过倚靠他生活的人——他们对他存着美意，在一切别的扶持都落空时，仍在他里面得着勉励。每一个信徒都可以看他为雅各的神——全体教会的神，因此可在公众遭难之时指望从他得着解救；也可看他为「自己的神」，因此在一切个人的缺乏与困窘中都可以倚靠他。我们所当盼望的：（1）在于神的护理，为我们今生所需的一切美事；（2）在于基督的恩典，为我们来生所需的一切美事。博学的哈蒙德博士认为本诗以下各节特别指向于此，他认为本诗下半段对永恒的神子在道成肉身中的作为有最明显不过的指向。他引用一位拉比的话说，诗 146:10 属于弥赛亚的日子。他以为把诗 146:7-8 与基督论弥赛亚所说的特征（太 11:5-6）——瞎子看见，瘸子行走——加以比较，就可见确实如此；那里的结语——凡不因我跌倒的就有福了——他认为大可认为是指向诗 146:5：那仰望耶和华他的神的人有福了——就是那不因他跌倒的人。
二、请看此处所给我们那信靠耶和华我们的神的大勉励。1. 他是造化之主，因此他自己里面拥有一切权能，又掌管一切受造之物的权能——这一切既从他而出，便都倚靠他（诗 146:6）：他造了天、地、海和其中的万物，因此他的膀臂并不缩短，不能拯救。这话也极适用于基督——神借着他创造了世界，万物是借着他造的；凡被造的，没有一样不是借着他造的。世人的救赎主与世界的创造主乃同一位，这是对信心极大的支持；因此他对世界怀有善意，对其情形全然知晓，也有权能施行拯救。2. 他是不可废之诚实的神。我们尽可放心地接受神的话，因为他永远守诚实，因此他的话没有一句会落空；这话从起初是真的，因此到末了也是真的。我们的主耶稣是那位阿们，是那为诚信真实见证的，也是在神创造万物之上为元首的（启 3:14）。神永远守他诚实的这件事已交托与他，因为神的应许不论有多少，在他都是是的，也都是阿们。3. 他是受屈无辜之人的庇护者：他为受屈的伸冤，又（如我们所读的）为他们施行判断。他常在护理中如此行，为受冤之人伸冤，并显明他们的正直。他也要在大日的审判中如此行。弥赛亚来，要拯救世人脱离那大压迫者撒但的手；既已将一切审判都交在他手中，向逼迫之人施行审判也在其中（犹 1:15）。4. 他是困乏之人慷慨的施恩者：他赐食物给饥饿的；神在寻常之中如此行，以满足天然的需求；有时也以非常的方式如此行，如以乌鸦供养以利亚；基督也不止一次地行奇事，以原不过够自家一两顿之用的食物使数千人吃饱。这勉励我们去仰望他作以生命之粮滋养我们灵魂的那一位。5. 他是那受捆绑之人得自由的源头：耶和华释放被囚的。他曾领以色列人出埃及为奴之家，后来又出巴比伦。基督所行的神迹——以一句话以法大——开了吧，使哑巴说话、聋子听见；他洁净长大麻风的，使他们脱离隔离；他使死人从坟墓里出来——这一切都可归于这释放被囚的一语之中；我们也可借此得着勉励，去仰望他赐下他所传扬的属灵自由（赛 61:1-2）。6. 他使那久失视力的人重见光明：耶和华能开瞎子的眼睛，又常使受苦的百姓看见他们先前所未曾察觉的安慰；如创 21:19 所记，又如先知的仆人（王下 6:17）。但这特别指向基督；因为从创世以来，未曾听见有人开了生来是瞎子的眼睛，直到基督如此行（约 9:32），并借此勉励我们去仰望他赐下属灵的光照。7. 他使弯曲的变为正直，使那些痛苦疲惫、将要下沉的人得着舒缓：他扶起被压下的人——在他们的重担下安慰扶持他们，并按着时候把重担挪去。这是基督在肉身时所按字面成就的：他使一个腰弯得一点直不起来的可怜妇人直起腰来（路 13:12）；他如今仍以他的恩典如此行——使疲乏担重担的人得安息，使那些因知罪而被压下、谦卑的人因他的安慰得以抬起。8. 他对一切善良之人存着恒久的慈爱：耶和华喜爱义人；他们既确知他的善意，就可更加放心地倚靠他的权能。我们的主耶稣尽了诸般的义，正显明了他对义人的爱。9. 他对那些特别需要他看顾的人怀着温柔的关切：耶和华保护寄居的。此处耶和华之名在五行之内重复了五次，这不可不加留意，为要表明：为受屈之人效力、施展的，乃是全能的权能——耶和华的权能；并且扶助困苦之人，正如以他的名雅乘驾诸天（诗 68:4）一样，同是神的荣耀。（1）寄居之人易受欺压，又常常缺少朋友，但耶和华保护他们，使他们不至被践踏毁灭。许多可怜的寄居者都曾经历过神护佑的益处，并因此得以存活。（2）寡妇和孤儿，因丧失了那位料理家务的一家之主，常常落入那些视他们为猎物之人的手中——那等人不行公义，甚至向他们行不义；但耶和华扶持他们，为他们兴起朋友。参出 22:22-23。我们的主耶稣到世上来，正是要帮助那无助的人，要接纳外邦人——寄居的——进入他的国，并使那些如孤儿一般可怜的罪人得蒙怜悯（何 14:3）。10. 他必显现，毁灭一切反对他国、压迫他忠心子民的人：他使恶人的道路弯曲，所以让我们仰望他，不要怕压迫人的暴怒，好像他随时要毁灭。弥赛亚的荣耀正是在于：他要颠覆地狱与地上一切与他教会为敌的计谋；因此，既有了他为我们效力，我们就不必惧怕任何敌挡我们的事。11. 他的国必在时间的各样更迭中长存，直到永世的最远之龄（诗 146:10）。愿这一件事激励我们随时信靠神——耶和华要作王，直到永远，任凭黑暗权势怎样凶恶；*锡安哪，你的神要作王，直到万代！*基督已被立为君王在锡安圣山上，他的国必在无尽的荣耀中长存。它不能被入侵者所毁灭；它也不至于交给继任者——无论是继位的君王，还是继起的王朝——它必永远坚立。耶和华作王——作锡安的神，作锡安的君王——弥赛亚为教会作万有之首，且在天地尚存之时永远如此，这是我们不可言喻的安慰。
英文原文
Encouragement to Trust in God
⁵ Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God:
⁶ Which made heaven, and earth, the sea, and all that therein is: which keepeth truth for ever:
⁷ Which executeth judgment for the oppressed: which giveth food to the hungry. The LORD looseth the prisoners:
⁸ The LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous:
⁹ The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down.
¹⁰ The LORD shall reign for ever, even thy God, O Zion, unto all generations. Praise ye the LORD.
The psalmist, having cautioned us not to trust in princes (because, if we do, we shall be miserably disappointed), here encourages us to put our confidence in God, because, if we do so, we shall be happily secured: Happy is he that has the God of Jacob for his help, that has an interest in his attributes and promises, and has them engaged for him, and whose hope is in the Lord his God.
I. Let us take a view of the character here given of those whom God will uphold. Those shall have God for their help, 1. Who take him for their God, and serve and worship him accordingly. 2. Who have their hope in him, and live a life of dependence upon him, who have good thoughts of him, and encourage themselves in him, when all other supports fail. Every believer may look upon him as the God of Jacob, of the church in general, and therefore may expect relief from him, in reference to public distresses, and as his God in particular, and therefore may depend upon him in all personal wants and straits. We must hope, (1.) In the providence of God for all the good things we need, which relate to the life that now is. (2.) In the grace of Christ for all the good things which relate to the life that is to come. To this especially the learned Dr. Hammond refers this and the following verses, looking upon the latter part of this psalm to have a most visible remarkable aspect towards the eternal Son of God in his incarnation. He quotes one of the rabbies, who says of Ps 146:10 that it belongs to the days of the Messiah. And that it does so he thinks will appear by comparing Ps 146:7,8, with the characters Christ gives of the Messiah (Mt 11:5,6), The blind receive their sight, the lame walk; and the closing words there, Blessed is he whosoever shall not be offended in me, he thinks may very well be supposed to refer to Ps 146:5. Happy is the man that hopes in the Lord his God, and who is not offended in him.
II. Let us take a view of the great encouragements here given us to hope in the Lord our God. 1. He is the Maker of the world, and therefore has all power in himself, and the command of the powers of all the creatures, which, being derived from him, depend upon him (Ps 146:6): He made heaven and earth, the sea, and all that in them is, and therefore his arm is not shortened, that it cannot save. It is very applicable to Christ, by whom God made the world, and without whom was not any thing made that was made. It is a great support to faith that the Redeemer of the world is the same that was the Creator of it, and therefore has a good-will to it, a perfect knowledge of its case, and power to help it. 2. He is a God of inviolable fidelity. We may venture to take God's word, for he keepeth truth for ever, and therefore no word of his shall fall to the ground; it is true from the beginning, and therefore true to the end. Our Lord Jesus is the Amen, the faithful witness, as well as the beginning, the author and principle, of the creation of God, Re 3:14. The keeping of God's truth for ever is committed to him, for all the promises are in him yea and amen. 3. He is the patron of injured innocency: He pleads the cause of the oppressed, and (as we read it) he executes judgment for them. He often does it in his providence, giving redress to those that suffer wrong and clearing up their integrity. He will do it in the judgment of the great day. The Messiah came to rescue the children of men out of the hands of Satan the great oppressor, and, all judgment being committed to him, the executing of judgment upon persecutors is so among the rest, Jude 1:15. 4. He is a bountiful benefactor to the necessitous: He gives food to the hungry; so God does in an ordinary way for the answering of the cravings of nature; so he has done sometimes in an extraordinary way, as when ravens fed Elijah; so Christ did more than once when he fed thousands miraculously with that which was intended but for one meal or two for his own family. This encourages us to hope in him as the nourisher of our souls with the bread of life. 5. He is the author of liberty to those that were bound: The Lord looseth the prisoners. He brought Israel out of the house of bondage in Egypt and afterwards in Babylon. The miracles Christ wrought, in making the dumb to speak and the deaf to hear with that one word, Ephphatha—Be opened, his cleansing lepers, and so discharging them from their confinements, and his raising the dead out of their graves, may all be included in this one of loosing the prisoners; and we may take encouragement from those to hope in him for that spiritual liberty which he came to proclaim, Isa 61:1,2. 6. He gives sight to those that have been long deprived of it; The Lord can open the eyes of the blind, and has often given to his afflicted people to see that comfort which before they were not aware of; witness Ge 21:19, and the prophet's servant, 2Ki 6:17. But this has special reference to Christ; for since the world began was it not heard that any man opened the eyes of one that was born blind till Christ did it (Joh 9:32) and thereby encouraged us to hope in him for spiritual illumination. 7. He sets that straight which was crooked, and makes those easy that were pained and ready to sink: He raises those that are bowed down, by comforting and supporting them under their burdens, and, in due time, removing their burdens. This was literally performed by Christ when he made a poor woman straight that had been bowed together, and could in no wise lift up herself (Lu 13:12); and he still does it by his grace, giving rest to those that were weary and heavily laden, and raising up with his comforts those that were humbled and cast down by convictions. 8. He has a constant kindness for all good people: The Lord loveth the righteous, and they may with the more confidence depend upon his power when they are sure of his good-will. Our Lord Jesus showed his love to the righteous by fulfilling all righteousness. 9. He has a tender concern for those that stand in special need of his care: The Lord preserves the strangers. It ought not to pass without remark that the name of Jehovah is repeated here five times in five lines, to intimate that it is an almighty power (that of Jehovah) that is engaged and exerted for the relief of the oppressed, and that it is as much the glory of God to succour those that are in misery as it is to ride on the heavens by his name Jah, Ps 68:4. (1.) Strangers are exposed, and are commonly destitute of friends, but the Lord preserves them, that they be not run down and ruined. Many a poor stranger has found the benefit of the divine protection and been kept alive by it. (2.) Widows and fatherless children, that have lost the head of the family, who took care of the affairs of it, often fall into the hands of those that make a prey of them, that will not do them justice, nay, that will do them injustice; but the Lord relieveth them, and raiseth up friends for them. See Ex 22:22,23. Our Lord Jesus came into the world to help the helpless, to receive Gentiles, strangers, into his kingdom, and that with him poor sinners, that are as fatherless, may find mercy, Ho 14:3. 10. He will appear for the destruction of all those that oppose his kingdom and oppress the faithful subjects of it: The way of the wicked he turns upside down, and therefore let us hope in him, and not be afraid of the fury of the oppressor, as though he were ready to destroy. It is the glory of the Messiah that he will subvert all the counsels of hell and earth that militate against his church, so that, having him for us, we need not fear any thing that can be done against us. 11. His kingdom shall continue through all the revolutions of time, to the utmost ages of eternity, Ps 146:10. Let this encourage us to trust in God at all times that the Lord shall reign for ever, in spite of all the malignity of the powers of darkness, even thy God, O Zion! unto all generations. Christ is set King on the holy hill of Zion, and his kingdom shall continue in an endless glory. It cannot be destroyed by an invader; it shall not be left to a successor, either to a succeeding monarch or a succeeding monarchy, but it shall stand for ever. It is matter of unspeakable comfort that the Lord reigns as Zion's God, as Zion's king, that the Messiah is head over all things to the church, and will be so while the world stands.
本篇及其后所有诗篇都以「哈利路亚」开始,也以「哈利路亚」结束——这一个词以简短的篇幅容纳了对神极大的赞美;因为我们借此以他的名「耶威」的缩写「雅」来赞美他。在这篇卓越的赞美诗中:一、诗人自勉赞美神(诗146:1,2);二、他劝勉他人信靠神——这是赞美他的一种必要且蒙悦纳的方式:1. 他说明我们为何不当倚靠人(诗146:3,4);2. 为何当倚靠神(诗146:5)——因他在自然界国度中的大能(诗146:6),他在护理国度中的统治(诗146:7),以及他在弥赛亚国度中的恩典(诗146:8,9)——那永远的国(诗146:10),许多犹太作者将本诗指向这国;因此我们在唱时也当瞩目于它。