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Psalm 133 Introduction
英文原文
This psalm is entitled "A Song of Degrees of David." It is one of the four in this collection ascribed to him, and there is no reason to doubt the correctness of the inscription. As to the occasion on which the psalm was composed, however, we have no information. Perhaps there was nothing special in the occasion which called it forth, since it may have been written at any time to set forth the beauty and the power of brotherly love. It may have been composed either for the service of the people when gathered in their annual festivals, or in view of the harmony - the beauty and order - evinced when they were thus gathered together.
The psalm is an illustration, in most beautiful language, of brotherly love, particularly in regard to its calm, and gentle, and sweet influence - like the ointment which flowed down from the head of the anointed priest, or like the gentle dew on Hermon or Zion. It is a psalm applicable alike to a church; to family; to a gathering of friends.
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Psalm 133:1
「看哪」——彷彿他觀看這樣的聚集，並在其中看見彼此相愛的表露。這話可能是在實際注視這樣一次集會時所發；也可能只是想像中的一幅圖畫。
「何等地善」——其本身何等美好；何等合宜；何等適於促進幸福，並把美好的影響散播四方。
「何等地美」——這裏所用的字意思是可愛、怡人、動人；是使心中充滿喜悅的。這字曾用以形容佳偶（Sol 7:6）、朋友（2 Samuel 1:26）、地方（Genesis 49:15）、言語（Proverbs 15:26）、以及美麗或榮耀——如耶和華的榮美（Psalm 27:4）。它描繪我們從一幅圖畫、一片風景、悅耳的聲音與柔和的言語、或從愛中所領受的愉悅。
「弟兄和睦同居」——旁註作「一同」。原文作「弟兄們也一同居住」。「也」字的含意或許是：弟兄們分散各處、在各自居所時的合一固然美善，而當他們實際聚集、實際一同前來敬拜神時，也同樣令人愉快。
就教會的應用而言，可以留意以下幾點：
（1）神的一切子民——救贖主的一切跟隨者——都是弟兄，是同一家庭的成員，同一基業的共同承受者（Matthew 23:8）。
（2）他們理當合而為一、和睦同居，這有其特殊的合宜性。
（3）他們的合一與和諧中有許多美好可愛之處。他們由同一位救主所救贖；事奉同一位主；懷抱同一盼望；期待同一個天堂；經受同樣的試煉、試探與憂患；得著同樣寶貴的安慰。因此，他們和睦同居，其中就有明顯合宜得體的「善」與「美」。
（4）他們的合一適於對世界產生重要的影響（John 17:21）。宗教在世上進展所受的阻礙，有相當大部分是神那些掛名之友的紛爭傾軋所造成的。若主耶穌的一切跟隨者和諧行事；若每個基督徒都合宜地承認其他每一個基督徒為弟兄；若每間真教會都承認其他每一間教會為教會；若福音的眾傳道人都承認其他一切傳道人為傳道人；若一切基督徒——一切行事與基督徒之名相稱的人——都自由蒙接納，與其他所有人一同領受那紀念救主捨命之愛的莊嚴聖禮——那麼宗教的事業必立刻得到新的推動。在此事成就之前，教會中一切論到基督徒合一的話，在世人看來都不過是理當被譏誚的題目——因為當一群傳道人拒絕承認主耶穌其他傳道人的基督徒身分與其職事的效力，當基督教會的一部分鄭重拒絕接納另一部分分享主餐桌的特權，當救贖主為數眾多的掛名跟隨者以行動看待並對待別人，視他們為無權被承認屬於神的教會、只配被撇下倚靠祂「聖約以外的憐憫」得救——在這樣的情況下，還談得上什麼合一呢？
英文原文
Behold - As if he looked upon such a gathering, and saw there the expressions of mutual love. This may have been uttered in the actual contemplation of such an assemblage; or it may have been a picture of the imagination.
How good - How good in itself; how proper; how suited to promote happiness, and to diffuse good influences abroad.
And how pleasant - The word used here means lovely, charming, attractive; that which fills the mind with delight, spoken of one beloved, Sol 7:6; of a friend, 2 Samuel 1:26; of a place, Genesis 49:15; of words, Proverbs 15:26; of beauty or glory, as of Yahweh, Psalm 27:4. It is descriptive of the pleasure which we derive from a picture, from a landscape, from sweet sounds and gentle voices, or from love.
For brethren to dwell together in unity - Margin, even together. Hebrew, "The dwelling of brethren also together." Perhaps the idea in the word "also" may be, that while the unity of brethren when separate, or as they were seen when scattered in their habitations, was beautiful, it was also pleasant to see them when actually assembled, or when they actually came together to worship God. As applicable to the church, it may be remarked
(1) that all the people of God - all the followers of the Redeemer - are brethren, members of the same family, fellow-heirs of the same inheritance, Matthew 23:8.
(2) There is a special fitness that they should be united, or dwell in unity.
(3) There is much that is beautiful and lovely in their unity and harmony. They are redeemed by the same Saviour; they serve the same Master; they cherish the same hope; they are looking forward to the same heaven; they are subject to the same trials, temptations, and sorrows; they have the same precious consolations. There is, therefore, the beauty, the "goodness," the "pleasantness" of obvious fitness and propriety in their dwelling together in unity.
(4) Their unity is adapted to produce an important influence on the world, John 17:21. No small part of the obstructions to the progress of religion in the world has been caused by the strifes and contentions of the professed friends of God. A new impulse would be given at once to the cause of religion if all the followers of the Lord Jesus acted in harmony: if every Christian would properly recognize every other Christian as his brother; if every true church would recognize every other church as a church; if all ministers of the Gospel would recognize all other ministers as such; and if all who are Christians, and who walk worthy of the Christian name, were admitted freely to partake with all others in the solemn ordinance which commemorates the Saviour's dying love. Until this is done, all that is said about Christian union in the church is a subject of just derision to the world - for how can there be union when one class of ministers refuse to recognize the Christian standing, and the validity of the acts, of other ministers of the Lord Jesus - when one part of the Christian church solemnly refuses to admit another portion to the privileges of the Lord's table - when by their actions large portions of the professed followers of the Redeemer regard and treat others as having no claims to a recognition as belonging to the church of God, and as left for salvation to his "uncovenanted mercies."
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Psalm 133:2
「這好比那貴重的油澆在頭上」——即大祭司就任聖職、受膏立之時，澆在他頭上的油。希伯來文作「上好的油」。關於膏立大祭司和聖所聖物所用之油的描述，見 Exodus 30:22-30。試比較 Isaiah 61:3 中「喜樂油」一語的註釋。在節期和喜樂的場合用油膏抹是常見的事（試參 Psalm 23:5 的註釋），因此它成了一切歡樂、喜慶、美好之事的表徵；而當這觀念與大祭司受膏承接聖職相連時，似乎達到最高的程度。以油膏抹的觀念與弟兄之間的和睦，除了從這種膏抹所伴隨的喜樂——歡愉——而來的相似之處外，別無其他相似。詩人想要對這種和睦的甜美給予最高的意念；因此，他把它與敬虔之心眼中最美的事相比——就是莊嚴地奉獻給宗教最高聖職的意念。這樣的比較，在猶太人看來是會自然而然浮現的。
「流到鬍鬚」——從頭上流下，落在長而飄垂的鬍鬚上。這裏的觀念是豐沛、豐富——彷彿澆出的油多到流下遍布全身，膏立了整個人。
「亞倫的鬍鬚」——「就是」一詞是我們的譯者所加，削弱了這比較的力量與美感。詩人心目中只有亞倫的單純形象，並無意把他與別人比較。
「又流到他的衣襟」——直譯為「到他衣裳的口」。其意思是，膏油豐沛有餘，足以流下落在他的整件袍子上，向四周散發馨香之氣。雖然這或許看似一種巧思，但詩人可能在此也含著合一的意念：彷彿在膏立大祭司時，整個人都奉獻了，或在這奉獻中「合而為一」。不僅是頭，連鬍鬚、衣裳、整個人，都分享了膏油的馨香。照樣，在基督徒群體中，愛是如此豐盛——如此洋溢——以致遍及整個屬靈的身體，就是教會；由膏油所代表的同一種甜美而聖潔的感化力，彌漫一切，使眾人合而為一。
英文原文
It is like the precious ointment upon the head - That is, which was poured upon the head of the high priest, when consecrated to the holy office. The Hebrew is, "the good ointment." For a description of the ointment which was used in the consecration of the high priest, and the holy things of the sanctuary, see Exodus 30:22-30. Compare the notes at Isaiah 61:3, on the phrase "oil of joy." Anointing with oil was common on festivals and joyous occasions (see the notes at Psalm 23:5), and hence, it became an emblem of anything joyous, happy, beautiful; and the idea seemed to be carried to the highest degree when it was connected with the anointing of a high priest to the sacred duties of his office. There is no other resemblance between the idea of anointing with oil and that of harmony among brethren than this which is derived from the gladness - the joyousness - connected with such an anointing. The psalmist wished to give the highest idea of the pleasantness of such harmony; and he, therefore, compared it with that which was most beautiful to a pious mind - the idea of a solemn consecration to the highest office of religion. The comparison is one which would not unnaturally occur to a Jew.
That ran down upon the beard - Descending from the head upon the long, flowing beard. The idea here is that of copiousness, or abundance - as if so much ointment was poured forth as to descend on the whole person, consecrating the entire man.
Even Aaron's beard - The word "even" here, introduced by our translators, weakens the force and beauty of the comparison. The psalmist had the simple image of Aaron before his mind, without intending to compare him with any other.
That went down to the skirts of his garments - literally, "to the mouth of his garment." The idea is that the anointing oil was abundant enough to flow down so as to fall on his entire robe, diffusing a sweet fragrance all around. It is possible, though it may seem like a conceit, that the psalmist may have had an idea of unity in this, as if in the anointing of the high priest the whole man was consecrated, or was "united" in the consecration. It was not merely the head, but the beard, the raiment, the entire person, that partook of the fragrance of the anointing oil. Thus love in a Christian community is so abundant - so overflowing - that it spreads over all the spiritual body, the church; the same sweet and holy influence, represented by the oil of anointing, pervades all, and combines all in one.
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Psalm 133:3
「又好比黑門的甘露降在錫安山」——關於黑門山的位置，見 Psalm 89:12 的註釋。這節若按字面翻譯，便是「如黑門的甘露降在錫安的眾山上」。按我們的譯本，這裏提到兩樣東西：黑門的甘露，和降在錫安眾山上的甘露。但原文並非如此。原文所說的甘露，只是黑門的甘露。當然，黑門既是遠處的山，它的甘露怎能說降在錫安的眾山上，一向是個疑問；我們的譯者便插入「又好比」等字眼來解決這難處。有人認為，本節的正確解釋乃是把比喻指向黑門的甘露，其後的一切話都是這思想的應用：「如黑門甘露一般的影響力，降在錫安的眾山上」等。
然而，在我看來，最可信、最合理的解釋似乎是：詩人的心思轉向黑門的甘露——那甘露溫柔、豐沛、賦予生機，把美麗與豐饒散布四方——他想到那甘露、或與之相似的甘露降在錫安的眾山上。這不是說黑門的甘露真的降在那裏；而是說，當他為說明弟兄之愛而把比喻從膏油換為甘露時，他很自然地（也許是因從前的觀察）想到黑門的甘露，隨即想到錫安，彷彿那甘露降在那裏一般；意思是：那裏的愛、聯合與和諧，將如黑門的甘露降在錫安或耶路撒冷貧瘠的山岡上、在那裏散布美麗、豐饒與肥沃一般。把弟兄之愛或聯合的影響比作甘露，並非牽強或不自然。甘露對幼嫩的穀物、幼小的植物、花朵，是那樣安靜、溫柔、令人舒暢，實在是描繪那產生弟兄之愛與和睦之影響力的鮮明意象。
「因為在那裏有耶和華所命定的福」——神指定那裏為敬拜之地，為祂居住之處，為一切神聖影響力的源頭。見 Psalm 78:67-69 的註釋；Psalm 87:2 的註釋。
「就是永遠的生命」——字面是「生命直到永遠」。意思是：從那裏發出的影響力，能引人得永生，或能確保永生。正是在錫安，在祂的教會裏，神啟示了通往永生的道路，以及得永生的方法。直到世界末了，這篇美妙的詩仍要在教會中被歌唱，既表達弟兄之間、教會之中合一所有的魅力，也促進它所要頌讚之美的合一。教會若能如此聯合，使這詩篇到處被人歌唱，所表達的不是應當如此的事，而是實際如此的事，那日子便是有福的。
英文原文
As the dew of Hermon ... - On the situation of Mount Hermon, see the notes at Psalm 89:12. The literal rendering of this passage would be, "Like the dew of Hermon which descends on the mountains of Zion." According to our version two things are referred to: the dew of Hermon, and the dew on the mountains of Zion, But this is not in the original. There no dew is referred to but that which belongs to Hermon. It has, of course, been made a question how the dew of Hermon, a remote mountain, could be said to descend on the mountains of Zion, and our translators have sought to solve the difficulty by inserting the words "and as the dew." Some have supposed that the proper interpretation is to refer the comparison in the passage to the dew of Hermon, and that all which follows is an application of the thought: "Like the dew of Hermon is the influence which comes down upon the mountains of Zion," etc.
The most probable and plausible interpretation, however, it seems to me, is, that the mind of the poet was turned to the dew of Hermon - to the gentleness, and the copiousness, and the vivifying nature of that dew - diffusing beauty and abundance all around - and that he thought of that dew, or dew like that, as descending on the mountains of Zion. Not that the dew of Hermon actually descended there; but when changing the comparison, in illustration of brotherly love, from oil to dew, he most naturally thought (perhaps from some former observation) of the dew of Hermon, and immediately thought of Zion as if that dew descended there: that is, love, unity, and concord there would be as if the dew of Hermon should descend on the barren hills of Zion or Jerusalem, there diffusing beauty, abundance, fertility. The comparison of the influence of brotherly love, or unity, with dew is not a forced or unnatural one. So calm, so gentle, so refreshing on the tender grain, on the young plants, on the flowers, is dew, that it is a striking image of the influences which produce brotherly love and harmony.
For there the Lord commanded the blessing - He appointed that as the place of worship; as the seat of his residence; the source of all holy influences. See Psalm 78:67-69, note; Psalm 87:2, note.
Even life for evermore - literally, "Life to eternity." That is, such influences go from that place as to lead to eternal life, or as to secure eternal life. It is in Zion, in his church, that he has made known the way to eternal life, and the means by which it may be obtained. To the end of the world this beautiful psalm will be sung in the church alike as expressing the charm which there is in unity among brethren and in the church; and as tending to promote that unity whose beauty it is designed to commend. Happy will be that day when the church shall be so united that it may be sung everywhere, as expressing what is, and not merely what should be.
本篇標題為「大衛的上行之詩」。在這詩集中，歸於大衛名下的上行之詩共四篇，這是其中之一；這標記正確無誤，沒有理由懷疑。至於本篇寫作的場合，我們則一無所知。催生本篇的場合或許並無特別之處，因為它可以在任何時候寫成，用以陳明弟兄之愛的美善與力量。它或是為百姓聚集守年度節期時的敬拜而作，或是因他們如此聚集時所顯出的和諧——那美好與秩序——而作。
本篇以極美的言語描畫弟兄之愛，特別論及它那平靜、溫柔、甘甜的影響——如同膏油從受膏祭司的頭上流下，又如同黑門或錫安山上柔和的甘露。無論對教會、對家庭、對朋友的聚集，本篇都同樣適用。