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英文原文
This psalm is to the same purport with the Ps 96:1-13, Ps 97:1-12; it is a prophecy of the kingdom of the Messiah, the settling of it up in the world, and the bringing of the Gentiles into it. The Chaldee entitles it a prophetic psalm. It sets forth, I. The glory of the Redeemer, Ps 98:1-3. II. The joy of the redeemed, Ps 98:4-9. If we in a right manner give to Christ this glory, and upon right grounds take to ourselves this joy, in singing this psalm, we sing it with understanding. If those who saw Christ's triumph thus, much more reason have we to do so who see these things accomplished and share in the better things provided for us, Heb 11:40.
1-3
An Invitation to Praise
赞美之邀
诗。
¹ 你们要向耶和华唱新歌，因为他行过奇妙的事，他的右手和圣臂，已为他得了胜利。
² 耶和华发明了他的救恩，在列国人眼前显出他的公义。
³ 记念他向以色列家所发的慈爱和诚实，地的四极，都看见我们神的救恩。
我们在此再次受召「向耶和华唱新歌」，如先前（诗96:1）。「唱一首最优秀的歌——你们所有的歌中最好的」。愿基督之爱的歌如同所罗门论这事的歌——「歌中的雅歌」。为救赎之爱所唱的赞美诗乃是「新歌」，是从前未曾唱过的；因为这是从亘古隐藏在历代世代中的奥秘。归信的人唱「新歌」，与从前所唱的大不相同；他们改变了惊奇，改变了喜乐，因此改变了音调。神恩惠的恩典若把新心放在我们胸中，也必把新歌放在我们口中。在新耶路撒冷必有新歌，那新对永远都是新的，永不老旧。愿这新歌唱出，是为赞美神，思念以下四件事：
一、他所行的奇事：「他『行过』奇妙的事」（诗98:1）。注意，我们借基督得救之工，是一件奇事。我们若综观其中一切步骤——从其设计、并神在万有以先对此所定的谋略，到其完成、并在时间不再有时其永远的结果——我们必说：神在其中「行过奇妙的事」；全是他的作为，并「在我们眼中」看为「奇妙」。这事越被知道，就越被钦慕。
二、他所得的胜利：「他的右手和圣臂，已为他得了胜利」。我们的救赎主胜过了我们救赎之路上的一切拦阻，穿破了这一切，并不因所受的服事或苦难而灰心。他制服了一切反对之敌，胜过了撒但，解除他的武装，把他逐出他的坚固营垒，「将一切执政的掌权的掳来」（西2:15），「从勇士手中掳走掳物」（赛49:24），并给死以致命的击伤。他得了清清楚楚、完全的胜利，不仅是为自己，更是为我们——因为我们借着他「得胜有余」。他借自己的能力得胜；「无人帮助，无人扶助」，无人敢投身此役；但他的「右手和圣臂」，因始终伸出来尽都亨通，因只在义的争战中伸出，便「为他得了胜利」，「为他带来 relief 或搭救」。神的大能和信实——此处称为他的「右手和圣臂」——为我们的主耶稣带来了 relief，使他由死复活，并亲自把他升到神的右边；哈蒙德博士如此说。
三、他向世界所作的救赎之工的启示。他为我们所成的，他向我们启示了，两者都是借他的儿子；福音的启示是福音国度的根基——「神所差来的道」（徒10:36）。「开启那封严的书卷」，正是当以赞美之歌庆祝的（启5:8），因为借它那长久隐藏在神里的奥秘得以显明。请观察，1. 这启示的主题——他的救恩和他的公义（诗98:3）。公义和救恩常并列；如赛61:10；赛46:13；51:5,6,8。救恩指救赎本身，公义指其成就的途径——借基督的公义。或救恩含我们福音的诸般特权，公义含我们福音的诸样本分；两者都发明了，因为神已将它们相连，我们不可分开。或公义在此指我们借基督称义之途径，这在福音中显明为因信称义（罗1:17）。2. 这启示的明显。他「显出」——并非如律法之下用预表和形象，而是如同日光照耀，使跑过的人也能读到。传道人奉命以极其显白的话语传讲。3. 这启示的范围。它在「列国人眼前」显出，不仅是在犹太人眼前：「地的四极，都看见我们神的救恩」；因为救恩的道被差传到外邦。
四、旧约预言和应许的成就（诗98:3）：「记念他向以色列家所发的慈爱和诚实」。神为亚伯拉罕的后裔预备了怜悯，并多次多方给他们大确据，应许在末后的日子向他们施恩；为成就这一切，他兴起他的儿子耶稣，不仅作「照亮外邦人的光」，更作「他民以色列的荣耀」；因为他差遣他，首先是「赐福给他们」。神差遣基督，被称为「向列祖施怜悯，记念他的圣约」（路1:72）。这是为了记念那些，而不是记念他们的功劳。
英文原文
An Invitation to Praise
A psalm.
¹ O sing unto the LORD a new song; for he hath done marvellous things: his right hand, and his holy arm, hath gotten him the victory.
² The LORD hath made known his salvation: his righteousness hath he openly showed in the sight of the heathen.
³ He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God.
We are here called upon again to sing unto the Lord a new song, as before, Ps 96:1. "Sing a most excellent song, the best song you have." Let the song of Christ's love be like Solomon's on that subject, a song of songs. A song of praise for redeeming love is a new song, such a song as had not been sung before; for this is a mystery which was hidden from ages and generations. Converts sing a new song, very different from what they had sung; they change their wonder and change their joy, and therefore change their note. If the grace of God put a new heart into our breasts, it will therewith put a new song into our mouths. In the new Jerusalem there will be new songs sung, that will be new to eternity, and never wax old. Let this new song be sung to the praise of God, in consideration of these four things:—
I. The wonders he has wrought: He has done marvellous things, Ps 98:1. Note, The work of our salvation by Christ is a work of wonder. If we take a view of all the steps of it from the contrivance of it, and the counsels of God concerning it before all time, to the consummation of it, and its everlasting consequences when time shall be no more, we shall say, God has in it done marvellous things; it is all his doing and it is marvellous in our eyes. The more it is known the more it will be admired.
II. The conquests he has won: His right hand and his holy arm have gotten him the victory. Our Redeemer has surmounted all the difficulties that lay in the way of our redemption, has broken through them all, and was not discouraged by the services or sufferings appointed him. He has subdued all the enemies that opposed it, has gotten the victory over Satan, disarmed him, and cast him out of his strong-holds, has spoiled principalities and powers (Col 2:15), has taken the prey from the mighty (Isa 49:24), and given death his death's wound. He has gotten a clear and complete victory, not only for himself, but for us also, for we through him are more than conquerors. He got this victory by his own power; there was none to help, none to uphold, none that durst venture into the service; but his right hand and his holy arm, which are always stretched out with good success, because they are never stretched out but in a good cause, these have gotten him the victory, have brought him relief or deliverance. God's power and faithfulness, called here his right hand and his holy arm, brought relief to the Lord Jesus, in raising him from the dead, and exalting him personally to the right hand of God; so Dr. Hammond.
III. The discoveries he has made to the world of the work of redemption. What he has wrought for us he has revealed to us, and both by his Son; the gospel-revelation is that on which the gospel-kingdom is founded—the word which God sent, Ac 10:36. The opening of the sealed book is that which is to be celebrated with songs of praise (Re 5:8), because by it was brought to light the mystery which had long been hid in God. Observe, 1. The subject of this discovery—his salvation and his righteousness, Ps 98:3. Righteousness and salvation are often put together; as Isa 61:10, Isa 46:13,51:5,6,8. Salvation denotes the redemption itself, and righteousness the way in which it was wrought, by the righteousness of Christ. Or the salvation includes all our gospel-privileges and the righteousness all our gospel-duties; both are made known, for God has joined them together, and we must not separate them. Or righteousness is here put for the way of our justification by Christ, which is revealed in the gospel to be by faith, Ro 1:17. 2. The plainness of this discovery. He has openly shown it, not in types and figures as under the law, but it is written as with a sunbeam, that he that runs may read it. Ministers are appointed to preach it with all plainness of speech. 3. The extent of this discovery. It is made in the sight of the heathen, and not of the Jews only: All the ends of the earth have seen the salvation of our God; for to the Gentiles was the word of salvation sent.
IV. The accomplishment of the prophecies and promises of the Old Testament, in this (Ps 98:3): He has remembered his mercy and his truth towards the house of Israel. God had mercy in store for the seed of Abraham, and had given them many and great assurances of the kindness he designed them in the latter days; and it was in pursuance of all those that he raised up his Son Jesus to be not only a light to lighten the Gentiles, but the glory of his people Israel; for he sent him, in the first place, to bless them. God is said, in sending Christ, to perform the mercy promised to our fathers, and to remember the holy covenant, Lu 1:72. It was in consideration of that, and not of their merit.
4-9
An Invitation to Praise
邀请颂赞
⁴ 全地都要向耶和华欢乐；要发起大声，欢呼歌颂！
⁵ 要用琴歌颂耶和华，用琴和诗歌的声音歌颂他！
⁶ 用号和角声，在大君王耶和华面前欢呼！
⁷ 愿海和其中所充满的澎湃；世界和住在其间的也都发声。
⁸ 愿大水拍手；愿诸山在耶和华面前一同欢呼；
⁹ 因为他来要审判遍地。他要按公义审判世界，按公正审判万民。
基督国度的设立，在此被表明为喜乐赞美的事。
一、愿世人都因此喜乐，因为他们都因之得益处，或可得益处。此处再三以各种可能的方式召我们借此表达喜乐、为此称谢神：「向耶和华欢乐」，如前诗九十五1、2 所说。「发起大声」，如同深受这好消息感动、又渴望感动别人的人。「欢呼歌颂」——唱「和散那」（太二十一9），唱「哈利路亚」（启十九6）。让他登上宝座时如新王登基一样，在欢呼喜乐、响彻云霄的高喊中被欢迎，直到大地震动回响——如所罗门被立之时（王上一40）。又让群众的呼喊配上「歌唱的和弹奏乐器的」（诗八十七7；诗六十八25），如同这种大典中常见。1. 让圣诗献给这位新王：「歌颂，用诗歌的声音歌颂。表达你的喜乐；这样宣告它，又激发它，并在别人中间传开。」2. 让这些配上圣乐——不仅用「琴」那柔和悠扬的旋律，更因这是得胜之王当受颂赞的荣耀，他出去征服并要征服，所以当以「号」与「角」雄壮的战乐宣告他（诗九十八6）。这一切喜乐当指向神，并以庄严宗教的方式表达：「向耶和华欢乐」（诗九十八4）；「歌颂耶和华」（诗九十八5）；「在大君王耶和华面前」行（诗九十八6）。属肉体的狂欢是这圣洁喜乐的仇敌。大卫在约柜前跳舞时，他辩称「这是在耶和华面前」；那敬虔热诚的用意不但为他所作的辩白，更称许了所作的。我们每逢亲近神，都当「在耶和华面前欢乐」（申十二12），在「主耶稣」面前——不仅以他为救主，更以他为王，万王之王，教会之王，我们的王。
二、愿下等受造物也因此喜乐（诗九十八7-9）。这与我们前文所见（诗九十六11-13）宗旨相同：「愿海澎湃」；那声音当称为喜乐之声，不像往常那样的可畏之声；因为基督的降临与他所成就的救恩，已全然改变了这世界祸患惊骇的性质，所以当洪涛「发声」、波浪「翻腾」之时，我们不可视作海向我们咆哮，倒要看为与我们一同欢乐。愿「大水」如人拍手那样表达喜乐；愿那从前神在西奈山降律法时因怕而战抖的诸山，如今他的福音被传扬、主的话以微小的声音从锡安出来时，在他面前踊跃跳舞：「愿诸山在耶和华面前一同欢呼」。这暗示基督的国度必成为全受造之物的福分；但正如下等受造物彰显造物主的荣耀（诗十九1），它们也彰显救赎主的荣耀，因为万有不仅借他而存有，也借他而得秩序。这又暗示，世人必在向救赎主当尽的本分上有所缺欠，所以他必须从海与洪涛之中寻求他的尊荣，借以羞辱世人的顽梗不感恩。也许此处也指到「新天新地」——我们照他的应许所等候的（彼后三13）；而他降临的这第二次提及（在诗九十六1-13 之后），可能主要指他的再来，那时这一切既已消融便要得炼净；那时他必来「按公义审判世界」。圣徒都因那日的盼望而喜乐；连海、洪涛、诸山若能，也必喜乐。或有人想：维吉尔在他第四首牧歌中，必是看了这些诗篇，也看了库迈巫女的神谕，才在那里或愚昧或卑鄙地把古时当那时代可望应验的预言归给阿西尼乌斯·波利奥；因为他生于奥古斯都·凯撒之时，略早于救主降生。他承认他们指望从天降生的婴孩，将成为世人的大福，复兴黄金时代：
又要除掉罪：
关于这久所仰望的婴孩，他还说了许多话，路多维库斯·维维斯在他对那首牧歌的注释中认为适用于基督；而他也像此处的诗人那样，以全受造之物在此事上欢喜的展望作结：
既然都欢喜，我们为何不也欢喜呢？
英文原文
An Invitation to Praise
⁴ Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing praise.
⁵ Sing unto the LORD with the harp; with the harp, and the voice of a psalm.
⁶ With trumpets and sound of cornet make a joyful noise before the LORD, the King.
⁷ Let the sea roar, and the fulness thereof; the world, and they that dwell therein.
⁸ Let the floods clap their hands: let the hills be joyful together
⁹ Before the LORD; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity.
The setting up of the kingdom of Christ is here represented as a matter of joy and praise.
I. Let all the children of men rejoice in it, for they all have, or may have, benefit by it. Again and again we are here called upon by all ways and means possible to express our joy in it and give God praise for it: Make a joyful noise, as before, Ps 95:1,2. Make a loud noise, as those that are affected with those glad tidings and are desirous to affect others with them. Rejoice and sing praise, sing Hosannas (Mt 21:9), sing Hallelujahs, Re 19:6. Let him be welcomed to the throne, as new kings are, with acclamations of joy and loud shouts, till the earth ring again, as when Solomon was proclaimed, 1Ki 1:40. And let the shouts of the crowd be accompanied with the singers and players on instruments (Ps 87:7, Ps 68:25), as is usual in such solemnities. 1. Let sacred songs attend the new King: "Sing praise, sing with the voice of a psalm. Express your joy; thus proclaim it, thus excite it yet more, and thus propagate it among others." 2. Let these be assisted with sacred music, not only with the soft and gentle melody of the harp, but since it is a victorious King whose glory is to be celebrated, who goes forth conquering and to conquer, let him be proclaimed with the martial sound of the trumpet and cornet, Ps 98:6. Let all this joy be directed to God, and expressed in a solemn religious manner: Make a joyful noise to the Lord, Ps 98:4. Sing to the Lord, (Ps 98:5); do it before the Lord, the King, Ps 98:6. Carnal mirth is an enemy to this holy joy. When David danced before the ark he pleaded that it was before the Lord; and the piety and devotion of the intention not only vindicated what he did, but commended it. We must rejoice before the Lord whenever we draw near to him (De 12:12), before the Lord Jesus, and before him, not only as the Saviour, but as the King, the King of kings, the church's King, and our King.
II. Let the inferior creatures rejoice in it, Ps 98:7-9. This is to the same purport with what we had before (Ps 96:11-13): Let the sea roar, and let that be called, not as it used to be, a dreadful noise, but a joyful noise; for the coming of Christ, and the salvation wrought out by him, have quite altered the property of the troubles and terrors of this world, so that when the floods lift up their voice, lift up their waves, we must not construe that to be the sea roaring against us, but rather rejoicing with us. Let the floods express their joy, as men do when they clap their hands; and let the hills, that trembled for fear before God when he came down to give the law at Mount Sinai, dance for joy before him when his gospel is preached and that word of the Lord goes forth from Zion in a still small voice: Let the hills be joyful together before the Lord. This intimates that the kingdom of Christ would be a blessing to the whole creation; but that, as the inferior creatures declare the glory of the Creator (Ps 19:1), so they declare the glory of the Redeemer, for by him all things not only subsist in their being, but consist in their order. It intimates likewise that the children of men would be wanting in paying their due respects to the Redeemer, and therefore that he must look for his honour from the sea and the floods, which would shame the stupidity and ingratitude of mankind. And perhaps respect is here had to the new heavens and the new earth, which we yet, according to his promise, look for (2Pe 3:13), and this second mention of his coming (after the like, Ps 96:1-13) may principally refer to his second coming, when all these things shall be so dissolved as to be refined; then shall he come to judge the world with righteousness. In the prospect of that day all that are sanctified do rejoice, and even the sea, and the floods, and the hills, would rejoice if they could. One would think that Virgil had these psalms in his eye, as well as the oracles of the Cumean Sibyl, in his fourth eclogue, where he either ignorantly or basely applies to Asinius Pollio the ancient prophecies, which at that time were expected to be fulfilled; for he lived in the reign of Augustus Cæsar, a little before our Saviour's birth. He owns they looked for the birth of a child from heaven that should be a great blessing to the world, and restore the golden age:—
and that should take away sin:—
Many other things he says of this long-looked-for child, which Ludovicus Vives, in his notes on that eclogue, thinks applicable to Christ; and he concludes, as the psalmist here, with a prospect of the rejoicing of the whole creation herein:—
And, if all rejoice, why should not we?
本篇与诗96:1-13、诗97:1-12主旨相同,是论弥赛亚国度的预言——其国度的设立于世,以及外邦人的归入其中。迦勒底译本称之为预言诗。本篇所陈明的有:一、救赎主的荣耀(诗98:1-3);二、蒙救赎者的喜乐(诗98:4-9)。我们若以正当方式将这荣耀归给基督,并基于正当理由将这喜乐归我们自己,便是在以悟性歌唱本诗。当日目睹基督夸胜的人既如此歌唱,我们这些看见这些事已经成就、并有分于那为我们所预备更美之事的人(来11:40),岂不更有理由如此行吗?