서론
Psalm 15 Introduction
繁體中文
英文原文
This psalm refers to a single subject, but that the most important which can come before the human mind. It is the question. Who is truly religious? who will enter heaven? who will be saved? The psalm contains a statement of what real religion is; one of the most explicit and formal of the statements which we have in the Old Testament on that subject. The form in which the matter is presented is that of a question in the first verse, and of the answer to that question in the other verses of the psalm.
I. The question. Psalm 15:1. The question is, who shall be permitted to reside with God in his tabernacle? who shall be entitled to the privilege of dwelling on his holy hill (that is, Zion, regarded as the dwelling-place of God, and the emblem of heaven)? In other words, who has such a character as to be entitled to hope for the favor and friendship of God?
II. The answer, Psalm 15:2-5. The answer embraces the following particulars:
(1) The man who is upright, just, honest, truthful, Psalm 15:2.
(2) The man who treats his neighbor properly; who does not slander or reproach him; who does not readily listen to calumnious reports in regard to him, Psalm 15:3.
(3) The man who regards the righteous and the wicked as they should be regarded; who looks with proper disapprobation on all who are "vile" in their character, and with true respect on all who fear the Lord, Psalm 15:4.
(4) The man who is faithful to an engagement, though it proves to be against his own interest, Psalm 15:4.
(5) The man who does not take advantage of the necessities of others, who does not put out his money "to usury," and who, if a magistrate, does not take a bribe to induce him to condemn the innocent, Psalm 15:5.
These are characteristics of true religion everywhere, and it is as true now as it was when this psalm was composed that it is only those who possess this character who have a right to regard themselves as the friends of God, or who have a well-founded hope of dwelling with him in heaven.
The psalm purports, in the title, to be "A Psalm of David." It is not known on what occasion it was written, nor is it material to know this in order to understand the psalm. It has been supposed by some that it was composed on the occasion when the ark was carried up from the house of Obed-edom (2 Samuel 6:12 ff), but there is nothing in the psalm itself which should lead us to refer it to that occasion, or to any other special occasion. It seems rather - like Psalm 1:1-6 - to be adapted to all times and all places. It contains a general illustration of the nature of true religion, and there has been no state of things in the world in which such a psalm might not be appropriately composed; there is none in which it may not be appropriately read and pondered.
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Psalm 15:1
繁體中文
「耶和華啊，誰能寄居你的帳幕」——欽定本旁註作「寄居」。這希伯來字本義是「寄居」；即：如客旅或外人般住在一處；不是永久居住，只是暫住。這裏的觀念取自「帳幕」或「帳棚」一詞——人們自然由此聯想到寄居，而非永久居所。試參 Hebrews 11:9。然而不當由此推論：這裏的意思是與神同住乃是「暫時的」。永久居住的觀念已在句子的另一半充分表達；這裏的語言只是論到義人時慣用的說法——這種語言源自早期的人住在帳棚裏、而非永久居所這一事實。
「誰能住在你的聖山」——錫安，被視為神的居所，也是天國的預表——至高者永恆的住處。參見 Psalm 2:6 的註釋。這問題等於問：誰配與神同住？誰可正當地被視為祂的朋友？誰有蒙祂恩惠的資格？誰是真正敬虔的人？在我們，同樣的問題會以另一形式提出，儘管含義相同：誰配成為教會的一員？誰有真歸正與真敬虔的證據？誰是那預備好進天國的人？
英文原文
Lord, who shall abide in thy tabernacle? - Margin, "sojourn." The Hebrew word means properly to "sojourn;" that is, to abide in a place as a sojourner or stranger; not permanently, but only for a while. The idea in this place is taken from the word "tabernacle" or "tent," with which one naturally associates the thought of sojourning, rather than that of a permanent abode. Compare Hebrews 11:9. It should not be inferred, however, that it is meant here that the residence with God would be "temporary." The idea of permanency is fully expressed in the other member of the sentence, and the language here is only such as was customary in speaking of the righteous - language derived from the fact that in early times men dwelt in tents rather than in permanent habitations.
Who shall dwell in thy holy hill? - Zion, regarded as the dwelling-place of God, and the type of heaven - the eternal abode of the Most High. See the note at Psalm 2:6. The question is equivalent to asking, who is qualified to dwell with God? who may properly be regarded as his friend? who has a title to his favor? who is truly pious? By us the same question would be put in another form, though implying the same thing: Who is qualified to become a member of the church; who has evidence of true conversion and real piety? who is he who is prepared for heaven?
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Psalm 15:2
繁體中文
「就是行為正直」——希伯來文作「行事完全」；就是說，一個「完全」行事或生活的人。「行」字在聖經中常用來指生活方式；人生被描繪為一段旅程。試參 Psalm 1:1 的註釋。這裏譯作「正直」、希伯來文中作「完全」的字，意思是各部分都齊全的；沒有一部分缺失或殘缺。這字的解釋見 Job 1:1 的註釋。這字不是取它如今常被使用的意思——指絕對無罪——而是指品格在各部分上都完全；或指所論的人在對神和對人上同樣正直。這裏所表達的意思，見 Isaiah 33:15 註釋中的解釋。
「作事公義」——行正直的事。就是說，他行對神對人當行的事。試比較 Micah 6:8。聖經處處教導：人若不恆常行正直的事，就不能作神的朋友。試參 1 John 3:6-10。
「心裏說實話」——他使用真誠的言語，與他真實的信念相符。這與一切徒具外表的表白和一切假冒為善的做作相反。他的宗教以心為本，不是形式的宗教；他的行為出於正直的存心和目的，不是為自私和虛偽的目的而行的。這正是真宗教一貫的本性。
英文原文
He that walketh uprightly - Hebrew, "walking perfectly;" that is, one who walks or lives "perfectly." The word "walk" in the Scriptures is often used to denote the manner of life; life being represented as a journey. See the note at Psalm 1:1. The word here rendered "uprightly," or, in the Hebrew, "perfectly," means that which is complete in all its parts; where no part is missing or is defective. See the word explained in the notes at Job 1:1. The Word is not used in the sense in which it is often employed now, as denoting absolute freedom from sin, but as meaning that the character was complete in all its parts; or that the person referred to was upright alike in regard to God and to man. See the sentiment here expressed explained in the notes at Isaiah 33:15.
And worketh righteousness - Does right. That is, he does what is proper to be done in relation to God and to man. Compare Micah 6:8. The doctrine is everywhere laid down in the Scriptures that no man can be a friend of God who does not do habitually what is right. See 1 John 3:6-10.
And speaketh the truth in his heart - He uses language that is sincere, and that is in accordance with his real belief. This is opposed to all mere outward professions, and all hypocritical pretences. His religion has its seat in the heart, and is not the religion of forms; his acts are the expressions of upright intentions and purposes, and are not performed for selfish and hypocritical ends. This is everywhere the nature of true religion.
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Psalm 15:3
繁體中文
「他不以舌頭讒謗人」——「讒謗」一詞意為非難、誹謗、辱罵、說人的壞話。希伯來文——רגל râgal——是由「腳」一字構成的動詞，本義為「以足行走」，繼而指「四處走動」；再進而指如同搬弄是非者或誹謗者一般四處奔走，散布有損他人的傳聞。此處譯作「讒謗」並非不恰當；其意乃是：人「不」作誹謗者、「不」散布有關他人的惡言，這對真敬虔而言是不可或缺的。關於「舌頭」的運用，見 James 3:2-11 的註釋。
「不惡待朋友」——即不加害於他的鄰舍。這包括任何形式的傷害，無論是藉言語或行為。其意乃是：那蒙准許住於錫安聖山上的，那真正敬虔的人，是不加害於任何人的人；是常常以正直待他人的人。「鄰舍」一詞通常指住在我們附近的人；繼而也指一切與我們相近、有事務往來的人；即一切與我們有任何來往的人。此處正是在這個意義上使用，指我們與他人的交往。
「也不隨夥毀謗鄰里」——頁邊註作「或不領受」，或作「忍受」。其意乃是「拿起」，或信以為真，或輕易加以置信。他遲於相信他人的惡。他不貪婪地抓住它，彷彿以此為樂。他不自己發起這樣的毀謗，當別人述說時，也不輕易而欣然地加以置信。他若不得不信，也只是因為證據強烈到無法抗拒；而他之相信，是違背他心中一切意願的。這在何處都是真正的信仰；但這與世上不小部分人的行事恰恰相反。有許多階層的人，對他們而言，沒有什麼比毀謗他人的指控更受歡迎；也沒有什麼傳聞比那些將惡行或惡念歸於他人的傳聞，更被他們欣然接受。在真實的歸正中，往往沒有什麼比這方面所產生的改變更為顯著。那曾以閒言閒語和誹謗他人的傳聞為樂的人；那在傳聞鄰舍的過失與錯誤中尋得樂趣的人；那樂於傾聽這類最初風聲的人；那欣然以自己的影響力助長這類事情流傳、在這類傳聞經手時加以擴大的人——如今聽見人人受到好評，便由衷喜樂，並在合乎真理的範圍內竭盡所能遏制這類傳聞，使每一個人都能保全美名。
英文原文
He that backbiteth not with his tongue - The word "backbite" means to censure; slander; reproach; speak evil of. The Hebrew word - רגל râgal - a verb formed from the word foot, means properly "to foot it," and then "to go about." Then it means to go about as a tale-bearer or slanderer; to circulate reports unfavorable to others. It is not improperly rendered here "backbite;" and the idea is, that it is essential to true piety that one should "not" be a slanderer, or should "not" circulate evil reports in regard to others. On the use of the "tongue," see the note at James 3:2-11.
Nor doeth evil to his neighbor - That does his neighbor no harm. This refers to injury in any way, whether by word or deed. The idea is, that the man who will be admitted to dwell on the holy hill of Zion, the man who is truly religious, is one who does no injury to anyone; who always does that which is right to others. The word "neighbor" usually refers to one who resides near us; and their it denotes all persons who are near to us in the sense that we have business relations with them; all persons with whom we have anything to do. It is used in this sense here as referring to our dealings with other persons.
Nor taketh up a reproach - Margin, "or receiveth," or, "endureth." The idea is that of "taking up," or receiving as true, or readily giving credit to it. He is slow to believe evil of another. He does not grasp at it greedily as if he had pleasure in it. He does not himself originate such a reproach, nor does he readily and cheerfully credit it when it is stated by others. If he is constrained to believe it, it is only because the evidence becomes so strong that he cannot resist it, and his believing it is contrary to all the desires of is heart. This is true religion every where; but this is contrary to the conduct of no small part of the world. There are large classes of persons to whom nothing is more acceptable than reproachful accusations of others, and who embrace no reports more readily than they do those which impute bad conduct or bad motives to them. Often there is nothing more marked in true conversion than the change which is produced in this respect. He who delighted in gossip and in slanderous reports of others; who found pleasure in the alleged failings and errors of his neighbors; who gladly lent a listening ear to the first intimations of this kind, and who cheerfully contributed his influence in giving circulation to such things, augmenting such reports as they passed through his hands - now sincerely rejoices on hearing everybody well spoken of, and does all that can be done consistently with truth to check such reports, and to secure to every man a good name.
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Psalm 15:4
繁體中文
「他眼中藐視匪類」——意思是：他不因人的財富、地位或身分而尊重一個品性卑劣敗壞的人。他按品格本身來估量它，而不是按門第、親屬或地位所加給它的。一方面，如前一節所說，他不輕信有關別人的虛假或惡毒的傳聞；另一方面，他也公平待人，不尊榮那些不配受尊榮的人，也不因卑劣的行為出自位高勢重之人而為之辯護。他既因德行與敬虔本身的緣故而愛它們，就恨惡一切與之相反的東西；行為若當受譴責，無論出現在哪裏，他都毫不遲疑地表明自己的定見。這裏的意思實質上與 Psalm 1:1 相同。見該節的註釋。
「卻尊重那敬畏耶和華的人」——無論他們身處何等階層或境況。哪裏有真敬虔，他就尊榮它。他樂意讓人知道自己是尊榮敬虔的人，也甘願承受因這樣深藏心中的敬重、並這樣的承認而可能招致的一切毀謗。參 Psalm 1:1。
「他發了誓，雖然自己吃虧也不更改」——指那作了應許、或立了契約、而這應許或契約可能結果與他的期望相反、對自己不利，卻仍持守他所承諾的人。若事情本身是錯的；若他應許了、或保證要去行一件惡事——他就沒有履行的義務；他當立即放棄（參 Matthew 14:9 的註釋）；但他無權單因協議於自己有損、或因發現它並不如所想的那樣對自己有利，就違背協議。這裏所立的原則適用於一切契約或協議——無論是否涉及金錢——並且應當成為規範我們與人一切交易的一般原則。這法則唯一的限制，就是上文所述：當應許或契約涉及道德上錯誤的事。
英文原文
In whose eyes a vile person is contemned - That is, who does not show respect to a man of base or bad character on account of his wealth, his position, or his rank in life. He estimates character as it is in itself, and not as derived from rank, relationship, or station. While, as stated in the previous verse, he is not disposed to take up a false or evil report against another, he is at the same time disposed to do justice to all, and does not honor those who do not deserve to be honored, or apologise for base conduct because it is committed by one of exalted station or rank. Loving virtue and piety for their own sake, he hates all that is opposite; and where conduct deserves reprobation, no matter where found, he does not hesitate to avow his conviction in regard to it. The sentiment here is substantially the same as in Psalm 1:1. See the notes at that verse.
But he honoreth them that fear the Lord - No matter in what rank or condition of life they may be found. Where there is true piety he honors it. He is willing to be known as one that honors it, and is willing to bear all the reproach that may be connected with such a deeply cherished respect, and with such an avowal. Compare Psalm 1:1.
He that sweareth to his own hurt, and changeth not - Who has made a promise, or entered into a contract, that is likely to turn out contrary to his expectations, to his own disadvantage; but who still adheres to his engagement. If the thing itself is wrong; if he has made a promise, or pledged himself to do a wicked thing, he cannot be under obligation to execute it; he should at once abandon it (compare the notes at Matthew 14:9); but he is not at liberty to violate an agreement simply because it will be a loss to him, or because he ascertains that it will not be, as he supposed, to his advantage. The principles here laid down will extend to all contracts or agreements, pecuniary or otherwise, and should be a general principle regulating all our transactions with our fellow-men. The only limitation in the rule is that above stated, when the promise or the contract would involve that which is morally wrong.
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Psalm 15:5
繁體中文
「他不放債取利」——「利」（欽定本作 "usury"，即「重利」）一詞，從前指合法的利息，即使用金錢的代價。在我們的語言中，這詞已不再用於此義，如今總是指非法的利息；「為使用所借或所存之金錢，而支付或約定支付超過法定利率的溢價或報酬」（Webster）。這裏所用的希伯來文字——נשׁך neshek——意為「利息」，即以任何方式、任何程度使用金錢的溢價或報酬。這裏是指希伯來人的律法，它禁止向窮人、特別是貧窮的以色列人這樣放債（Exodus 22:25；Leviticus 25:35-37）。這雖在以色列人身上被禁止，但向外人，即向他國之民放債取利——合法意義上的「重利」——卻是允許的。
參 Deuteronomy 23:19-20。這分別的根據，在於希伯來人被視為弟兄之邦；他們既如此，就當樂意互相通融、彼此相助；凡可視為不合弟兄之道的，都不可行。至於別國之人，所以允許，不是因為利用他們的匱乏、壓迫他們是正當的，而是因為對他們並不存在這特殊的原因。在「一家之內」、在弟兄姊妹之間不當行的事，對沒有這種特殊關係的人，卻可能完全正當；我們可以設想這樣的情形——事實上也常有——向弟兄或摯友索取利息是極度的無情，而在業務往來中，向與我們沒有這種特殊關係的人，收取使用金錢的通常代價（即通常的利率），卻完全正當。
希伯來人蒙准向他國之民收取利息這一事實，表明這事本身並無道德上的錯謬；事實上，人若因借用金錢而得便利，就沒有理由不為使用金錢付代價，正如為使用任何別的財物付代價一樣。因此，這裏所禁止的，不是在任何情形下收取利息，而是以欺壓苛刻的方式取利——如希伯來人向貧窮匱乏的弟兄索取；由此推之，索取異常而非法的高利、利用他人的急需——規避法律條文、把他人境況當作勒索之機——也都在禁止之列。一言以蔽之，這裏所禁止的，是嚴苛、貪得、吝嗇的性情；一種利用他人的窘迫來增添自己利益的性情。這詩篇寫成之時如此，在禁止向貧窮匱乏之弟兄取利的律法之下如此，如今宗教的原則同樣要求人在業務往來中存仁厚與通融之心。
「不受賄賂以害無辜」——指不受賄賂；即不接受金錢的報酬，也不接受任何別的報酬，來誘使他作出違背正義的裁決。他決不可容許任何這樣的考量以任何方式影響他、搖動他的判斷。聖經屢次明文禁止受賄。參 Exodus 23:8；Deuteronomy 16:19；Deuteronomy 27:25；Proverbs 17:23。
「行這些事的人必永不動搖」——即就 Psalm 15:1 的問題而言，他必蒙准「住在神的帳幕」裏，「住在他的聖山」上。他必有堅實的盼望根基；他是神的朋友，必永享祂的恩寵。換言之，這些事構成真實的信仰；有這樣品格的人必得永生。他的根基穩固；在人生一切風暴中他必安全，當死亡的冷浪四面拍擊時，他也必安全。比較 Matthew 7:24-25。
英文原文
He that putteth not out his money to usury - The word "usury" formerly denoted legal interest, or a premium for the use of money. In this sense the word is no longer used in our language, but it always now denotes unlawful interest; "a premium or compensation paid, or stipulated to be paid, for the use of money borrowed or retained, beyond the rate of interest established by law." "Webster." The Hebrew word used here - נשׁך neshek - means "interest," that is, a premium or compensation for the use of money in any manner, or to any extent. The reference is to the law of the Hebrews, which forbade such a loaning of money to the poor, and especially to poor Israelites, Exodus 22:25; Leviticus 25:35-37. Although this was forbidden in respect to the Israelites, yet the lending of money on interest, or "usury" in a lawful sense, was allowed toward "strangers," or toward the people of other nations.
See Deuteronomy 23:19-20. The ground of the distinction was, that the Hebrews were regarded as a nation of brethren; that, as such, they should be willing to accommodate and aid each other; that they should not do anything that could be regarded as unbrotherly. In respect to other people it was allowed, not because it was proper to take advantage of their wants, and to oppress them, but because this special reason did not exist in regard to them. That might be improper "in a family," among brothers and sisters, which would be entirely proper toward those who did not sustain this special relation; and we may conceive of cases - such cases in fact often occur - when it would be unkind in the highest degree to exact interest of a brother, or an intimate friend, while it is perfectly proper to receive the ordinary allowance for the use of money in our business transactions (that is, the ordinary rate of interest) of those who do not sustain to us this special relation.
The fact that it was allowed to the Hebrews to take interest of the people of other nations, shows that there was nothing morally wrong in the thing itself; and, in fact, there can be no reason why a man, to whom it is an accommodation, should not pay for the use of money as well as for the use of any other property. The thing forbidden here, therefore, is not the taking of interest in any case, but the taking of interest in such a way as would be oppressive and hard - as of a Hebrew demanding it from his poor and needy brother; and, by consequence, it would forbid the exacting of unusual and unlawful rates of interest, or taking advantage of the necessities of others - by evading the provisions of law, and making their circumstances an occasion of extortion. In one word, the thing forbidden is a harsh, grasping, griping disposition; a disposition to take advantage of the embarrassments of others to increase our own gains. Kindness, and an accommodating spirit in business transactions, are as much demanded now by the principles of religion as they were when this psalm was written, or as they were under the law which forbade the taking of interest from a poor and needy brother.
Nor taketh reward against the innocent - Who does not take a bribe; that is, does not accept a pecuniary consideration, or any other consideration, to induce him to decide a cause against justice. He is not, in any way, to allow any such considerations to influence him, or to sway his judgment. The taking of bribes is often expressly forbidden in the Scriptures. See Exodus 23:8; Deuteronomy 16:19; Deuteronomy 27:25; Proverbs 17:23.
He that doeth these things shall never be moved - That is, in answer to the question in Psalm 15:1, he shall be permitted to "abide in the tabernacle" of God, and to "dwell in his holy hill." He shall have a solid foundation of hope; he is a friend of God, and shall enjoy his favor forever. In other words, these things constitute true religion; and he who has such a character will obtain eternal life. His foundation is sure; he will be safe in all the storms of life, and safe when the cold waves of death beat around him. Compare Matthew 7:24-25.
本篇詩論及單一的主題，而且是人心所能面對的最重要主題。這就是問題：誰是真正敬虔的人？誰能進天國？誰能得救？本篇詩陳明真宗教是什麼；這是舊約中關於該主題最明確、最正式的陳述之一。其呈現的方式是：第一節提出問題，其餘各節是對那問題的回答。
一、問題（Psalm 15:1）。問題是：誰蒙准與神同住他的帳幕？誰配得居他聖山（即錫安，被視為神的居所、天國的預表）的特權？換言之，誰有這樣的品格，配得盼望神的恩寵與友誼？
二、回答（Psalm 15:2-5）。回答包括以下幾項：
（1）正直、公義、誠實、真實無妄的人（Psalm 15:2）。
（2）善待鄰舍的人；不毀謗他、不辱罵他；不輕易聽信關乎他的誹謗之言（Psalm 15:3）。
（3）按當有的態度看待義人與惡人的人；以正當的不以為然看待一切品格「卑鄙」的人，以真誠的尊重看待一切敬畏耶和華的人（Psalm 15:4）。
（4）信守承諾的人，即使履行承諾證明於己不利（Psalm 15:4）。
（5）不乘人之危牟利的人；不放債取「利」；若作官長，不受賄賂而冤枉無辜之人（Psalm 15:5）。
這些是真宗教在任何地方都有的特徵；而且如今與本篇詩寫成之時同樣真實的是：惟有具有這品格的人，才有權自視為神的朋友，才有充分根據盼望在天上與他同住。
本篇詩的標題標明是「大衛的詩」。它寫於什麼場合，並不清楚；而且為理解本篇詩，知道這一點也並非必要。有人推想，它是約櫃從俄別以東家運上來之時（2 Samuel 6:12 及以下）寫成的，但詩中沒有任何內容能使我們把它聯於那場合、或任何別的特殊場合。它倒似乎——像 Psalm 1:1-6 一樣——適用於一切時代、一切地方。它對真宗教的性質作了一般的說明；世上從未有過一種局面，使這樣的詩篇不能恰當地寫成；也沒有一種局面，使它不能恰當地被誦讀和默想。