서론
Psalm 111 Introduction
繁體中文
英文原文
The author of this psalm is unknown, as is the occasion on which it was composed. It is one of the psalms, of which there are in all ten in number, that commence with the phrase "Hallelu-jah" in the Hebrew; in our version rendered, "Praise ye the Lord." Those psalms are Ps. 106; Psalm 111:1-10; Psalm 112:1-10; Psalm 113:1-9; Psalm 135; Psalm 146:1-10; Psalm 147; Psalm 148:1-14; Psalm 149:1-9; and Psalm 150:1-6 : The use of this phrase shows that the psalms where it is found were designed for public worship. It is probable that this was one of the later psalms - a fact that might be indicated by the very use of this phrase "Hallelujah." Venema supposes that it was composed in the time of the Maccabees, but of this there is no evidence.
This is one of the alphabetical psalms. In that class of psalms there is considerable variety. In some a letter of the Hebrew alphabet commences each verse in the psalm; in others, the successive letters of the alphabet begin each two or three verses in succession, or, as in Psalm 119; eight verses in succession; in others, the successive letters of the alphabet are used in the beginning of separate clauses of the "verses" of a psalm.
The peculiarity of this psalm is that the first eight verses of the psalm contain "two" clauses, beginning with the letters of the alphabet taken in their order; the last two verses, "three". Why this arrangement was adopted, it is impossible now to determine - as it is in regard to "many" things which are thought to be beauties in poetry. There is very much in the measure, the rhythm, the rhyme, of modern poetry, that is quite as artificial, and quite as inexplicable, as this.
The psalm is call to the praise of God on account of his "works," and is designed to suggest grounds of confidence in him as drawn "from" those works. It is, therefore, of universal applicability; and may be used in any nation, at any time, and among any people. It is a psalm which may be translated into all the languages of the world, and whatever language people may speak, it would exppress in their own tongue what they have occasion to give thanks for in the various lands where they dwell.
1
Psalm 111:1
繁體中文
「你們要讚美耶和華」——旁註作「哈利路亞」。見 Psalm 106:1。
「我要一心稱謝耶和華」——即以不分心的情感，毫無保留。我必不容我心裏存任何攔阻完全讚美的事物；不容情感冷淡或紛雜；不容對其他事物的愛慕使我對神的愛變得遲鈍；不容對祂的疑心冷卻我的熱忱；也容不得任何不信，在我嘴唇的言語向神上升之際，把我拖墜到地上。參見 Psalm 86:12 的註釋。
「在正直人的大會中」——即與聚集公開敬拜的義人一同。
「並公會中」——見 Psalm 22:22、Psalm 22:25；Psalm 66:13；Psalm 89:5。
英文原文
Praise ye the Lord - Margin, "Hallelujah." See Psalm 106:1.
I will praise the Lord with my whole heart - With undivided affections; holding back nothing. I will allow nothing to be in my heart that would interfere with the fullness of praise; no coldness or dividedness of affection; no love for other things that would deaden my love for God; no suspicion respecting him that would chill my ardor; no unbelief that would drag me down to earth, while the language of my lips ascended to God. See the notes at Psalm 86:12.
In the assembly of the upright - With the righteous when they are gathered together for public worship.
And in the congregation - See Psalm 22:22, Psalm 22:25; Psalm 66:13; Psalm 89:5.
2
Psalm 111:2
繁體中文
「耶和華的作為本為大」——這些作為在其數目上是大的，在其規模上是大的，在其智慧上是大的，在其良善上也是大的。這話在詩人的時代是恰切的，那時人們僅憑肉眼觀看諸天，對宇宙真實規模的認識極不完全——這規模如今已藉望遠鏡顯明出來。這話在今日也完全恰切，並且比在詩人的時代傳達出更莊嚴、更崇高的印象。將來人們藉更完善的儀器、更精確的觀測、更深入的研究，對宇宙獲得更宏觀的認識時，這話仍將恰切。當人們從天的高處俯瞰宇宙的偉大時，這話也必恰切。
「都必考察」——即被所有這樣的人研考。
「凡喜愛的」——更直譯為「照其一切所願尋求」。其含義或許是：他們必在這些作為中尋得一切心願的滿足；他們必在其中尋見關於神的能力、智慧、良善與威嚴所願尋見的一切。然而這也蘊含著他們有如此研考他作為的意願，或說他們確實在考查神在其作為中之存在與屬性的證據時感到快樂。愛神的人研讀他的作為必得真實的快樂，正如研讀他的話語一樣；在這一事上尋得快樂與在那一事上尋得快樂同樣合宜——渴望獲得這一事所傳授的知識，與渴望獲得那一事所賦予的知識，同樣合宜。神的朋友們的一個大錯，就是忽略研考他的作為。人們在這樣做時，並不需要忽略或輕看聖經及其所賦予的知識，因為這樣的研究正是闡明聖經的最佳途徑之一。
英文原文
The works of the Lord are great - They are great in number; great in magnitude; great in wisdom; great in goodness. This language was appropriate in the time of the psalmist, when people looked upon the heavens with the naked eye alone, and when they had very imperfect views of the real magnitude of the universe as it is now disclosed by the telescope. It is entirely appropriate now, and conveys a more solemn and sublime impression than it would in the time of the psalmist. It will still be appropriate under the larger views which may yet be obtained of the universe by more perfect instruments, by more accurate observation, and by more profound study. And it will be appropriate when people shall survey the greatness of the universe from the heights of heaven.
Sought out of all them - Studied by all such.
That have pleasure therein - More literally, "Sought to all their wishes." Perhaps the meaning is, that they would find all their desires gratified in those works; they would find in them all that they would wish to find respecting the power, wisdom, goodness, and majesty of God. Still it implies that they have a desire thus to study his works, or that they do find a pleasure in examining the proofs of the being and attributes of God in his works. A man who loves God will have real pleasure in studying his works as well as his word; and it is as proper to find pleasure in the one as in the other - as proper to wish to find the knowledge which the one imparts as that which the other bestows. One great error among the friends of God is the neglect to study his works. In doing this, people need not neglect or undervalue the Bible and the knowledge which it gives, for such studies would be among the best means of illustrating the Bible.
3
Psalm 111:3
繁體中文
「他所行的是尊榮和威嚴」——直譯為「尊榮與威嚴就是他的作為」；即：他一切所行的都是尊榮而威嚴的。這話涵蓋神在創造、護理與救贖之工中所行的一切。他所行的「每件事」都有尊榮——都有威嚴。
「他的公義存到永遠」——即：在對他作為的一切考察中，人都必發現他是永不改變地公義、正直的。他已行的一切、他如今行的一切，都在證明這一點。人的作為——連好人的作為——有些經不起考察；但神的作為中沒有一件是這樣。人所行的某些事，只有在無人考察時才引人欽佩；神的作為卻是越加研究，越受讚嘆。有些東西唯有在不經搖動時才顯得美、顯得香；一匣香料卻是越攪動越散發芬芳。
英文原文
His work is honorable and glorious - literally, "Honour and glory is his work;" that is, All that he does is honorable and glorious. The language would cover all that God does in the works of creation, providence, and redemption. There is honor - there is majesty - in "everything" that he does.
And his righteousness endureth for ever - That is, It will be found in all the investigations of his works, that he is unchangeably righteous or just. All that he has done, or that he now does, goes to demonstrate this. There are doings of people - even of good people - which will not bear investigation; but there are no such acts of God. There are things that people do which excite admiration only when there is no investigation in regard to them; but the works of God are admired the more, the more they are studied. There are things which appear beautiful, or appear sweet only when they are not shaken; a collection of perfumes will give out sweets the more it is stirred.
4
Psalm 111:4
繁體中文
「他行了奇事」——在天地之間。
「使人記念」——字面是「祂使其奇事成為記念」。「它們」被造成這樣，使人可以記念；人的記憶也被造成這樣，使它可以持守它們。記憶最崇高、最合宜的運用，就是持守神的作為所教導的功課；就是把神藉那些作為教導祂有理智之受造物的內容，為感恩、為應用而珍藏起來。記憶的最佳用途，莫過於珍藏創造主在祂對我們的護理、並在祂的話語中所教導的真理。人若更加努力「記念」這些事，並設法忘卻許多如今如此細心留存於記憶中的事，那對人該有多好！
「耶和華有恩惠」——見 Psalm 86:5 的註釋。這是仔細研究神的作為之後在此陳述的結論，是凡仔細研究祂作為的人必達到的結論。神所行、當記念之事的「例證」，佔了本詩除末節以外的其餘部分。
英文原文
He hath made his wonderful works - In heaven and in earth.
To be remembered - literally, "Memory hath he made for his wonderful works." "They" are so made, that man may remember them; the memory of man, also, is so made, that it may retain them. The highest and most appropriate exercise of memory is to retain the lessons which the works of God inculcate; to treasure up for gratitude and for use what he teaches his intelligent creation through those works. Memory can never be better employed than in treasuring up the truths which the Creator teaches in his providential dealings with us, and in his word. How much better would it be for man if he labored more to "remember" these things; if he sought to forget many of those things which he is so careful now to retain in his recollection.
The Lord is gracious ... - See the notes at Psalm 86:5. This is stated here as the result of the careful study of the doings of God; as the conclusion to which all will come who carefully study his works. "Illustrations" of what God has done that deserves to be remembered occupy the remainder of the psalm, except the last verse.
5
Psalm 111:5
繁體中文
「他賜糧食給敬畏他的人」——邊註作「獵物」。其意是：祂供應了他們的需要。這希伯來字是「獵物」，暗指田野走獸得供應的方式。其意或許是：他們從仇敵得了這些，如同猛獸以爭戰奪取食物一般；這字也可能按一般的意義使用，指神供應了他們的需要。
「他必永遠記念他的約」——祂決不離棄或撇下祂的子民；祂必向祂對他們所應許的一切守信。
英文原文
He hath given meat unto them that fear him - Margin, "prey." The idea is, that he has supplied their needs. The Hebrew word is, "prey," and the allusion is to the mode in which the needs of the beasts of the field are supplied. The meaning may be that they had obtained this from their enemies, as beasts of prey take their food by making war; or the word may be used in a general sense, as meaning that God had supplied their needs.
He will ever be mindful of his covenant - He will never leave or forsake his people; he will be faithful to all the promises that he has made to them.
6
Psalm 111:6
繁體中文
「他向百姓顯出」——即猶太人。祂已使他們知道這事。這裏不是指祂「宣佈」或陳述這事，而是指祂為他們施行的介入之工，在其中彰顯了祂能力的大。
「大能的作為」——即祂作為的能力；祂所行之事中所含的能力。這裏所指的能力，是那在毀滅埃及人、制伏迦南列國時所顯明的。
「把外邦的地賜給他們為業」——即列國；特別是巴勒斯坦的列國。「地業」一詞常用於產業的廣義；此處的意思是：神把列國所擁有的一切交在祂子民手中，藉此顯明祂能力的大。
英文原文
He hath showed his people - The Jewish people. He has made this known to them. The reference here is not to his "announcing" it, or stating it, but to his acts of interposition in their behalf in which he had manifested the greatness of his power.
The power of his works - The power of his acts; the power involved in what he does. The power referred to here was that which was evinced in destroying the Egyptians, and in subduing the nations of Canaan.
That he may give them the heritage of the heathen - The nations; to wit, the nations of Palestine. The word "heritage" is often used in the large sense of possessions; and the meaning here is, that God had shown the greatness of his power by giving all that they possessed into the hands of his people.
7
Psalm 111:7
繁體中文
「他手所行的」——祂在創造與護理之工中所行的一切；祂對世人所行的一切作為。
「是誠實」——即真理。意思是：這些作為有助於建立並證實真理；它們是為真理的緣故、或為維護真理而行。任何情況下的真理，都可以憑神所「行」的加以印證，因為祂所維護、所保護的都是「真理」；因此，祂的作為可視為真實與公義的表達。
「和公平」——即為公義的緣故；或說為維護公義的原則。神決不做任何袒護錯謬的事。祂的一切作為，都不能被公正地解釋為支持不義、欺詐、詭騙、野心、壓迫、兇殺或放縱。祂任憑有自由意志的行為者行這些事而不加干預，並不能證明祂贊同這些事。祂「不贊同」這些事，由以下各點顯明：
（a）祂的宣告；
（b）祂的警戒；
（c）祂現今懲罰惡人所行的一切。
「他的訓詞都是確實的」——即祂的律例；祂的典章。它們是確實的；即它們可信靠；值得信賴。
英文原文
The works of his hands - All that he does in the works of creation and providence; all in his acts toward the children of men.
Are verity - Truth. That is, They tend to establish and confirm the truth; they are done in the cause or the defense of truth. Truth in any case may be ascertained by what God "does," for all that he defends and protects is "truth," and his acts, therefore, may be regarded as an expression of what is true and right.
And judgment - In the cause of justice; or, in maintaining the principles of right. God never does anything to vindicate wrong. None of his acts can be fairly interpreted as having been done to sustain injustice, fraud, deceit, ambition, oppression, murder, or licentiousness. That he suffers free agents to do these things without interference is no evidence that he approves of them. That he "disapproves" of them is shown
(a) by his declarations;
(b) by his threatenings;
(c) by all that he does to punish the wicked here.
All his commandments are sure - His statutes; his ordinances. They are sure; that is, they are to be relied on; or, are worthy of confidence.
8
Psalm 111:8
繁體中文
是永永遠遠堅定的——頁邊註作「立定」。希伯來文的詞意為「得著扶持、得著支持」。它們必不失敗，也不倒塌。無論別的何等動搖，他的律法、他的話語和他施政的原則，必不失敗。見 Matthew 5:18 註釋。比較 Luke 16:17；Matthew 24:35。真理與公義的偉大原則必然立定，凡建立在這些原則上的，都必存到永遠。
是按誠實正直設立的——以真理為根基，即以對事物公正的看法為根基；它們的設立方式，使真理得以維持並增進。這裏的「正直」一詞，意思是這一切都是按公平的原則——按「當」行的、或行起來最「善」的原則——而立。比較 Psalm 19:9。
英文原文
They stand fast forever and ever - Margin, "established." The Hebrew word means "sustained, supported." They will not fail or fall. Whatever else may be shaken, his law, his word, and the principles of his administration, will not fail. See the notes at Matthew 5:18. Compare Luke 16:17; Matthew 24:35. The great principles of truth and righteousness will stand, and whatever is founded on those principles will endure forever.
And are done in truth and uprightness - Are based on truth, or on a just view of things; they are done in such a way that truth will be maintained and promoted. The word "uprightness" here means that all this is done on the principles of equity - of what "ought" to be done, or what is "best" to be done. Compare Psalm 19:9.
9
Psalm 111:9
繁體中文
「他向百姓施行救贖」——指他們蒙拯救脫離埃及。如今，他已藉著那位大拯救者、那位救主，以更高的意義賜下了救贖。
「命定他的約，直到永遠」——他制定了它、設立了它。這約在此被描述為彷彿順服神的旨意、受他掌管。這約是指他與他百姓之間的安排；他施恩的保證，以及他施恩所依的條件。
「他的名聖而可畏」——即聖潔且當受尊崇；按字面是「可畏的」。就是說，他在這一切事上顯明他是聖潔的，並且他是當受敬畏的一位。
英文原文
He sent redemption unto his people - In their deliverance from Egypt. He has now sent it in a higher sense under the great Deliverer, the Saviour.
He hath commanded his covenant for ever - He has ordained or appointed it. The covenant is here represented as if it were obedient to the will of God, or under his control. The covenant refers to his arrangements with his people; his assurances of favor, with the terms on which that favor will be shown.
Holy and reverend is his name - Holy and to be venerated; literally, "to be feared." That is, he has shown in all this that he is holy, and that he is a Being who is to be had in reverence.
10
Psalm 111:10
繁體中文
「敬畏耶和華」——即對神的敬畏；對他的律法、他的旨意、他的治理並他自己的尊重；以及懼怕得罪他——這懼怕會引導我們行正直的事。這種敬畏並不是奴僕的懼怕，不是單純的恐懼，也不是驚惶。它與愛相合，並且出於愛。它與心裡的平靜相合，並能促進平靜。它不會產生驚恐，反而救人脫離驚恐，保守心靈免受驚嚇。這裡譯作「敬畏」的字，是一個與前一節譯作「可畏」的字同源的名詞。詩人的心思既得著提示——「耶和華的名」是「可畏」的、是當受尊崇的——便引出這個意念：這樣的敬畏正是智慧的根基。
「是智慧的開端」——即真正智慧的根基、來源、起頭。事實確是如此：凡不承認神的存在、神的完全、並神當得之權利的，就沒有真正的智慧。最高的智慧——人最崇高的稟賦——就是他能認識神並尊崇神。這一點在潛能上使人比受造的畜類更有智慧；在運用上使一個人比另一個人更有智慧；當它在人心中生發時，就使一個人比先前更有智慧——或者說，它就是人心中真正智慧的「開端」。參 Proverbs 1:7; Proverbs 9:10; Deuteronomy 4:6; Job 28:28; Ecclesiastes 12:13。
「是聰明人」——邊註作「good success」。原文的這個字——שׂכל śêkel——在 1 Samuel 25:3; Ezra 8:18; Job 17:4; Proverbs 3:4; Proverbs 13:15; Proverbs 16:22 中譯作「understanding」（聰明，如本節）；在 1 Chronicles 22:12; Proverbs 12:8; Proverbs 23:9 中譯作「wisdom」（智慧）；在 2 Chronicles 2:12 和 Proverbs 19:11（邊註）中譯作「prudence」（精明）；在 Nehemiah 8:8 中譯作「sense」（意思）；在 2 Chronicles 30:22 中譯作「knowledge」（知識）；在 Daniel 8:25 中譯作「policy」（權術）。因此，這個字「可以」表示聰明、智慧、知識、成功、精明；而就「所有」這些意義而言，這都是真實的——因為敬畏耶和華，也就是真宗教，能產生這「一切」。因此，實在無須刻意查明這裡所指的究竟是哪一個意義。
「凡遵行他命令的」——邊註（與希伯來文相同）作「do them」。即行那與敬畏耶和華相連的事；換言之，就是順從神的人。
「耶和華是永遠當讚美的」——即他受讚美的根基存到永遠，或說永不改變。神既永遠不變，那麼出於他的存在與完全、作為他受讚美之根基的，也永遠相同。既然將永遠有能夠並且願意賞識這一點的受造之物存在，那麼他的讚美「必」永遠被頌揚，這在字面上是真實的，也理當如此。
英文原文
The fear of the Lord - Reverence for God; respect for his law, his will, his government, himself; the fear of offending him, which will lead us to do right. This fear is not that of a slave; it is not mere dread; it is not terror. It is consistent with love, and springs from it. It is consistent with calmness of mind, and promotes it. It does not produce terror, but rather delivers from it, and preserves the mind from alarms. The word here rendered "fear" is a noun of the same origin as the word rendered "reverend" in the previous verse. The suggestion to the mind of the psalmist that the "name of the Lord" was "reverend," or was to be venerated, introduced this thought that such reverence is the very foundation of wisdom.
Is the beginning of wisdom - The foundation, the origin, the commencement of being truly wise. It is so. There is no true wisdom which does not recognize the being, the perfections, and the claims of God. The highest wisdom - the most lofty endowment of man - is that he "may" know and honor God. This, in capability, makes him wise above the brute creation; this, in exercise, makes one man more wise than another; this, when it springs up in the soul, makes a man more wise than he was before - or, is the "beginning" of true wisdom in the soul. Compare Proverbs 1:7; Proverbs 9:10; Deuteronomy 4:6; Job 28:28; Ecclesiastes 12:13.
A good understanding ... - Margin, "good success." The original word - שׂכל śêkel - is rendered "understanding" (as here) in 1 Samuel 25:3; Ezra 8:18; Job 17:4; Proverbs 3:4; Proverbs 13:15; Proverbs 16:22; "wisdom" in 1 Chronicles 22:12; Proverbs 12:8; Proverbs 23:9; "prudence," 2 Chronicles 2:12; Proverbs 19:11 (margin); "sense," in Nehemiah 8:8; "knowledge," 2 Chronicles 30:22; and "policy" in Daniel 8:25. It "may" denote, therefore, understanding, wisdom, knowledge, success, prudence; and it is true in regard to "all" of these - for the fear of the Lord, or true religion, produces them "all." It is not necessary, therefore, to endeavor to ascertain precisely which of these is the meaning here.
That do his commandments - Margin, as in the Hebrew, "do them." That do the things connected with the fear of the Lord; that is, who obey God.
His praise endureth for ever - That is, the foundation for his praise endures to all eternity; or, is unchangeable. As God is always the same, so there is, as derived from his being and perfections, always the same foundation for praise. As there will always be created beings who can and will appreciate this, so it will be literally true, as it should be, that his praise "will" be celebrated forever.
本篇詩的作者不詳，其寫作的場合也是如此。它是以希伯來文「哈利路亞」（Hallelu-jah）一語開頭的詩篇之一——這樣的詩篇共有十篇；在我們的譯本中作「你們要讚美耶和華」。這些詩篇是 Ps. 106; Psalm 111:1-10; Psalm 112:1-10; Psalm 113:1-9; Psalm 135; Psalm 146:1-10; Psalm 147; Psalm 148:1-14; Psalm 149:1-9 與 Psalm 150:1-6。這一語的使用表明，凡含有它的詩篇都是為公開敬拜而設計的。本篇大概屬於較晚的詩篇——「哈利路亞」一語的使用本身或許即表明這一事實。Venema 推想它寫於馬加比時代，但這並無證據。
這是字母詩之一。在這類詩篇中，形式變化甚多。有些詩篇中，希伯來文字母依次開始每一節；在另一些中，字母依次開始每兩節或三節；又如 Psalm 119，每八節依次以同一字母開始；還有一些，字母依次用於一篇詩「各節」中不同分句的開頭。
本篇詩的特點是：頭八節各含「二」個分句，按字母順序以其字母開頭；末兩節則含「三」個。為何採用這樣的編排，如今已無法確定——正如詩歌中被視為美點的「許多」東西一樣。近代詩歌的格律、節奏、押韻之中，有許多與此同樣造作、同樣無從說明的東西。
本篇詩是呼召人因神的「作為」頌讚他，旨在提出「從」那些作為而來的信靠他的根據。因此，它具有普世的適用性；可用於任何國家、任何時代、任何民族。這是一篇可以譯成世界一切語言的詩篇；無論人說什麼語言，它都能以他們的母語，表達他們在所居住的各地當為之感恩的事。