서론
Psalm 67 Introduction
英文原文
On the phrases in the title, "To the chief Musician" and "on Neginoth," see the notes at the Introduction to Psalm 4:1-8. On the words "psalm" and "song," see the notes at the title to Psalm 48:1-14.
Four of the psalms Psa 4:1-8; Psalm 6:1-10; Psalm 54:1-7; 55, where the phrase "on Neginoth" occurs, are ascribed to David; one Psalm 77 is ascribed to Asaph; but there is no intimation in the title of this psalm (or in the psalm itself), which would enable us to determine by whom it was composed. It cannot be demonstrated that it was not written by David, but there is no certain evidence that it was. Nor is it possible to ascertain the occasion on which it was composed. Venema supposes that it was written in the time of Hezekiah, after the land was delivered from the Assyrian invasion, and was at peace; and, especially, in reference to the prediction in Isaiah 37:30, "Ye shall eat this year such as groweth of itself; and the second year such as groweth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit there-of." This was to be a "sign" to the people of Israel that the land would not be subjugated to the foreigners (see my noteat that passage); and the psalm, according to this supposition, was written in view of the fact that God had, at the time of its composition, mercifully interposed in the destruction of the Assyrian army. The psalm contains, according to this idea, an expression of praise for the merciful interposition which God had thus vouchsafed, and a prayer that the promise might be fully accomplished; that the land might be free from any future invasion; and that, according to the prediction, it might produce abundantly, or that it might be cultivated in peace, and with no fear of foreign conquest. Thus, Psalm 67:6 : "Then shall the earth yield her increase; and God, even our own God, shall bless us." There is much plausibility in this supposition, though it is not possible with certainty to determine its correctness.
Thus understood, the psalm is designed to express the feelings - the desires - the hopes of the Hebrew people in those circumstances. It contains,
I. A prayer that God would still be merciful to them and bless them, as if there were still some danger to be apprehended, Psalm 67:1.
II. A desire that his ways - the principles of his administration - might be made known to all people, Psalm 67:2.
III. A call on the people to praise God for what he had done, with the expression of a wish that all nations might be glad and rejoice; that they might put their trust in God as a righteous God; that they might understand the great principles on which he governs the world, Psalm 67:3-5.
IV. A statement of the fact that then - in connection with this universal recognition of God - the prophecy would be fulfilled in its most complete sense; that the earth would yield her increase as it was made to do; that there would be universal prosperity: in other words, that the proper acknowledgment of God, and the prevalence of true religion, would be an incalculable benefit to man's temporal interests; or, that under such a state of things, the true fertility and productiveness of the earth would be developed, Psalm 67:6-7. The psalm thus illustrates the influence of true religion in securing the proper cultivation of the earth (accomplishing so far the purpose for which man was made, Genesis 1:28; Genesis 2:15), and consequently in promoting the happiness of mankind.
1
Psalm 67:1
「願神憐憫我們，賜福與我們」——這裏所用的言語（正如 Alexander 教授所提示的），或許暗指 Numbers 6:24-26 的祭司祝福：「願耶和華賜福給你，保護你。願耶和華使他的臉光照你，賜恩給你。願耶和華向你仰臉，賜你平安。」這禱告所求的，是神把祂吩咐其宗教之執事所用祝福形式中所蘊含的福，賜給祂的子民。第一個呼求自然是為憐憫或恩寵。人類一切福分的開端，在於神的恩寵或憐憫。沒有比祂的恩寵更高的福分；凡從祂而來的，沒有一樣不當視為憐憫。
「用臉光照我們」——旁註作「與我們同在」，即在我們中間。這是對祂的同在與恩寵的祈求。關於「用臉光照」一語，參見 Psalm 4:6 的註釋。
英文原文
God be merciful unto us, and bless us - There is, perhaps (as Prof. Alexander suggests), an allusion, in the language used here, to the sacerdotal benediction in Numbers 6:24-26 : "The Lord bless thee, and keep thee; the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee peace." The prayer is that God would bestow upon his people the blessing implied in the form of benediction which he had directed the ministers of his religion to use. The first cry is, of course, for mercy or favor. The beginning of all blessings to mankind is the favor or mercy of God. There is no higher blessing than his favor; there is none that comes from him which should not be regarded as mercy.
And cause his face to shine upon us - Margin, With us. That is, among us. It is an invocation of his presence and favor. On the phrase "cause his face to shine," see the notes at Psalm 4:6.
2
Psalm 67:2
「好叫世界得知你的道路」——神的律法；神治理的原則與方法；神統治人類、向人賜福的方式。這禱告是：願全地都認識神對待祂百姓、向人施恩的方式。人的幸福，繫於認識神施恩所依據的原則；因為人在一切事上都是倚靠祂的。農夫的收成，繫於他明白並遵行神賜豐收所依的規律與原則；健康的保持、患病時健康的恢復，繫於認識神為維持身體正常運作所定的大法則，並使用祂為功能失調時恢復健康所預備的方法；照樣，靈魂的得救，繫於正確明白神為使人蒙祂恩惠所定的方法。在這些事上——在任何事上——人都不能自創法則；不能為耕種土地、保持健康或拯救靈魂自立法律。人的本分，是找出神施恩所依循的法則，然後順服而行。詩人在此假定：神賜福人類，是依據某些法則或原則；他禱告願這些法則和原則傳遍全地，人人皆知。
「萬國得知你的救恩」——這裏譯作「救恩」（英文作 saving health）的原文，本是「救恩」一詞。譯本大體上一貫如此翻譯。它確曾在 Job 30:15 譯作「福樂」；在 Psalm 3:2；Psalm 42:5 譯作「幫助」；在 Psalm 18:50；Psalm 44:4；Isaiah 26:18 譯作「拯救」；在 Psalm 22:1 譯作「救助」；在 Psalm 42:11 譯作「健康」；但在其他地方，它一概譯作「救恩」。「救恩」的字眼是沿自更早譯本的英文用語，但不應根據它們建立任何論點。「救恩」一詞已表達了原文的全部含義；這禱告是：願神賜救恩與人的方法傳遍各地，人人皆知。確實，再沒有比這更合宜的禱告了——願全人類都認識神拯救罪人的道路。
英文原文
That thy way may be known upon earth - The law of God; the principles and methods of the divine administration; the way in which God rules mankind and in which he bestows his blessings on people. The prayer is, that all the earth might be made acquainted with the methods in which God deals with his people, or confers favors on people. The happiness of man depends on a knowledge of the principles on which God bestows his favors; for all people are, in all things, dependent on him. The success of a farmer depends on his understanding, and complying with, the laws and principles on which God bestows a harvest; the preservation of health, the restoration of health when we are sick, depends on a knowledge of the great laws which God has ordained for the continuance of the healthy functions of our bodies, and on the use of the means which he has provided for restoring health when those functions are disordered; and, in like manner, the salvation of the soul depends on the right understanding of the method which God has appointed to secure his favor. In neither of these cases - in no case - is it the business of people to originate laws of their own; laws for the cultivation of the earth, or for the preservation of health, or for the saving of the soul. The business of man is to find out the rules in accordance with which God bestows his favors, and then to act in obedience to them. The psalmist here supposes that there are certain rules or principles, in accordance with which God bestows blessings on mankind; and he prays that those rules and principles may be everywhere made known upon the earth.
Thy saving health among all nations - The original word here rendered "saving health," is "salvation." It is with great uniformity so rendered. It is indeed translated "welfare," in Job 30:15; help, in Psalm 3:2; Psalm 42:5; deliverance, in Psalm 18:50; Psalm 44:4; Isaiah 26:18; helping, Psalm 22:1; and health, in Psalm 42:11; but elsewhere it is in all cases rendered "salvation." The words "saving health" were adopted from an older version, but no argument should be founded on, them. The word "salvation" expresses all that there is in the original; and the prayer is, that the method by which God confers salvation on people may be made known throughout all lands. Assuredly no more appropriate prayer could be offered than that all the race may be made acquainted with the way in which God saves sinners.
3
Psalm 67:3
「神啊，願列邦稱讚你」——求你使他們傾心稱讚你：這是祈求萬民都能如此認識神的性情與作為，並對神在他們身上的主權有如此的體認，以致引導他們稱讚祂。
「願萬民都稱讚你」——就是萬國之民。見 Psalm 22:27 的註釋；比較 Psalm 66:4。
英文原文
Let the people praise thee, O God - Do thou incline them to praise thee: a prayer that all people might so understand the character and ways of God, and might have such a sense of his claims upon them, as to lead them to praise him.
Let all the people praise thee - The people of all lands. See the notes at Psalm 22:27. Compare Psalm 66:4.
4
Psalm 67:4
「願萬國都快樂歡呼」——指地上萬國。願他們都得以認識你；認識你的性情；認識你治理的原則；認識你施恩的方式，使他們都能快樂。這些事關乎他們全體。認識這些事，必把無法估量的福分帶給他們全體，並使他們眾人的心充滿喜樂。事實上，沒有甚麼能把這麼多的幸福散布在悲慘而有罪的世上——也沒有甚麼能提供這樣一個普世喜樂、感恩、讚美的機會——如同認識神治理世界、賜福世人的偉大原則一樣。
「因為你必按公正審判萬民」——即你施政的偉大原則是正確的、公義的，萬國必因這些原則而歡喜。
「引導世上的萬國」——邊註作「引領」。希伯來文也是如此。意思是：神要教訓他們當行的事；要引導他們走繁榮、幸福、救恩之路。個人與國家，唯有隨從神的訓誨，才得安全與幸福；別無他途。
英文原文
O let the nations be qlad, and sing for joy - All the nations of the earth. Let them all be made acquainted with thee; with thy character; with the principles of thy govermnent; with the methods by which thou dost bestow thy favors, that they all may be made glad. These things pertain to them all. The knowledge of these things would convey inestimable blessings to them all, and fill all their hearts with joy. Nothing would, in fact, diffuse so much happiness over a miserable and guilty world - nothing would furnish such an occasion for universal joy, gratitude, and praise - as the possession of the knowledge of the great principles on which God rules the world, and on which he blesses people.
For thou shalt judge the people righteously - That is, The great principles of thy administration are right, or righteous. and the nations will have occasion to rejoice in them.
And, govern the nations upon earth - Margin, lead. So the Hebrew. That is, God would instruct them what to do; he would guide them in paths of prosperity, happiness, salvation. Individuals and nations, as they follow the counsels of God, are safe and happy; and in no other way.
5
Psalm 67:5
「神啊，願列邦稱讚你……」——參 Psalm 67:5。這重複表明，這是詩篇作者心中主要的思想。它表達一個懇切——強烈——的願望，願萬國都承認神為真神，並因祂的憐憫稱讚祂。
英文原文
Let the people praise thee ... - See Psalm 67:5. The repetition shows that this was the principal thought in the mind of the author of the psalm. It expresses an earnest - an intense - desire, that all nations should acknowledge God as the true God, and praise him for his mercies.
6
Psalm 67:6
那時，地要出土產——譯作「土產」的詞——יבול yebûl——本義是出產，或土地經適當耕作時所產出的。它在本節及 Leviticus 26:4、Leviticus 26:20；Deuteronomy 32:22；Judges 6:4；Job 20:28；Psalm 78:46；Psalm 85:12；Ezekiel 34:27；Zechariah 8:12 譯作「出產」，在 Deuteronomy 11:17；Habakkuk 3:17；Haggai 1:10 譯作「果實」。它不在別處出現。這裏的希伯來文動詞是過去時態——「已經出了土產」——但按上下文，似乎當以未來時態翻譯，因為全詩都關乎將來——關乎神之道之知識的廣傳（Psalm 67:2）；關乎願萬民讚美他的心願（Psalm 67:3-5）；關乎神必賜福給他百姓的事實（Psalm 67:6-7）。這樣理解，其意念便是：真宗教在世上的興盛，必與繁盛相連，或說必大大增進大地的出產。這事將如此成就：
（a）這樣承認神，必使耕種的人蒙神的恩寵與賜福，免得因審判之故，收成被枯萎、乾旱、黴爛、霜寒、暴風，以及毀壞性的蟲害、毛蟲與蝗蟲所剪除；
（b）它必引致土壤更廣泛、更普遍的開墾，使如今閒懶、放縱、或因惡行被剷除而早歸墳墓的許多人，作為勞動者進入田間，開墾荒蕪之地。
若一切如今閒懶的人都變為勤勞——真宗教的影響必使他們如此；若一切因縱酒而變為無用、無遠見、浪費的人，都成為節制而作工的人；若一切因戰爭而離開耕作——被留在常備軍中、只消費不生產——或陣亡沙場的人，都從事耕作、或以任何方式成為生產者；若一切如今為奴、其勞動價值不及自由人一半的人，都恢復他們平等的權利——那麼，大地的出產必立時比現在增加許多倍。真宗教在世上的興盛，既攔阻閒懶與無遠見生活的根由，又存留那如今因惡行、犯罪與戰禍而被剪除的人，必快使全世界呈現不同的面貌，並成就先知的預言（Isaiah 35:1）：「曠野和乾旱之地必然歡喜；沙漠也必快樂，又像玫瑰開花。」大地至今從未被開墾到一半。大片土地仍全然荒廢、無人居住。地上沒有一處已被開發到它所能出產的極限；也無人能估量，這豐饒的大地若置於適當的耕作之下，能出產多少。真宗教傳到哪裏，那裏的地就必被開墾；在千禧年的日子，當真宗教傳遍各大洲與眾島嶼時，大地必成為廣大的沃土，伊甸的美麗與肥沃必在各處重新顯現。
神，就是我們的神，要賜福與我們——指真神；我們所敬拜的神。即是說：他必以這豐厚的肥沃賜福我們；他必以一切所需的恩惠賜福我們。
英文原文
Then shall the earth yield her increase - The word rendered "increase" - יבול yebûl - means properly produce, or that which the earth produces when properly cultivated. It is rendered "increase," as here, in Leviticus 26:4, Leviticus 26:20; Deuteronomy 32:22; Judges 6:4; Job 20:28; Psalm 78:46; Psalm 85:12; Ezekiel 34:27; Zechariah 8:12; and fruit, in Deuteronomy 11:17; Habakkuk 3:17; Haggai 1:10. It does not elsewhere cccur. The Hebrew verb here is in the past tense - "has yielded her increase," but the connection seems to demand that it shall be rendered in the future, as the entire psalm pertains to the future - to the diffusion of the knowledge of the way of God, Psalm 67:2; to the desire that the nations might praise him, Psalm 67:3-5; and to the fact that God would bless the people, Psalm 67:6-7. Thus understood, the idea is, that the prevalence of true religion in the world would be connected with prosperity, or that it would tend greatly to increase the productions of the earth. This, it would do,
(a) as such an acknowledgment of God would tend to secure the divine favor and blessing on those who cultivate the earth, preventing the necessity, by way of judgment, of cutting off its harvests by blight, and drought, and mildew, by frost, and storm, and destructive insects, caterpillars, and locusts;
(b) as it would lead to a much more extensive and general cultivation of the soil, bringing into the field multitudes, as laborers, to occupy its waste places, who are now idle, or intemperate, or who are cut down by vice and consigned to an early grave.
If all who are now idle were made industrious - as they would be by the influence of true religion; if all who by intemperance are rendered worthless, improvident, and wasteful, were made sober and working people; if all who are withdrawn from cultivating the earth by wars - who are kept in standing armies, consumers and not producers - or who are cut down in battle, should be occupied in tilling the soil, or should become producers in any way; and if all who are now slaves, and whose labor is not worth half as much as that of freemen, should be restored to their equal rights, - the productions of the earth would at once be increased many times beyond the present amount. The prevalence of true religion in the world, arresting the cause of idleness and improvidence, and keeping alive those who are now cut off by vice, by crime, and by the ravages of war, would soon make the whole world assume a different aspect, and would accomplish the prediction of the prophet Isaiah 35:1 that the "wilderness and the solitary place shall be glad, and that the desert shall rejoice and blossom as the rose." The earth has never yet been half cultivated. Vast tracts of land are still wholly unsubdued and uninhabited. No part of the earth has yet been made to produce all that it could be made to yield; and no one can estimate what the teeming earth might be made to produce if it were brought under the influence of proper cultivation. As far as the true religion spreads, it will be cultivated; and in the days of the millenium, when the true religion shall be diffused over all continents and islands, the earth will be a vast fruitful field, and much of the beauty and the fertility of Eden be reproduced in every land.
And God, even our own God, shall bless us - The true God; the God whom we adore. That is, He will bless us with this abundant fertility; he will bless us with every needed favor.
7
Psalm 67:7
「上帝要賜福與我們」——就是以興盛、平安、救恩賜福。使祂的名傳遍各地,將成為賜福世界的憑藉;將是能賜給人類的最高恩惠。
「地的四極都要敬畏他」——指地的各處。見 Psalm 22:27 的註釋。因此,這裏所期待的時刻,乃是認識耶和華的知識充滿萬國之時;是古時眾先知不斷前瞻、視之為他們一切願望的總和、並成為他們一切傳講之重擔的時刻;凡愛同胞、並切望世界福祉的人,都當為這時刻的來到懇切禱告。這事終必實現的盼望,是關乎這世界前途的唯一光明之事;那最懇切渴望這事、並藉着禱告和努力為這榮耀的成全貢獻最多的人,就是最照着人受造之崇高目的而活的人。
英文原文
God shall bless us - That is, with prosperity, peace, salvation. The making of his name known abroad will be the means of blessing the world; will be the highest favor that can be conferred on mankind.
And all the ends of the earth shall fear him - All parts of the earth. See the notes at Psalm 22:27. The time, therefore, looked for is that when the knowledge of the Lord shall pervade all lands; the time to which the ancient prophets were constantly looking forward as the sum of all their wishes, and the burden of all their communications; that time, for the coming of which all who love their fellow-men, and who earnestly desire the welfare of the world, should most earnestly pray. The hope that this may occur, is the only bright thing in the future respecting this world; and he lives most in accordance with the high ends for which man was made who most earnestly desires this, and who, by his prayers and efforts, contributes most to this glorious consummation.
關於標題中「交與伶長」與「用絲弦樂器」這兩個語詞，參見 Psalm 4:1-8 引言的註釋。關於「詩」與「歌」二詞，參見 Psalm 48:1-14 標題的註釋。
在出現「用絲弦樂器」一語的四篇詩——Psa 4:1-8；Psalm 6:1-10；Psalm 54:1-7；55——中，都歸於大衛名下；有一篇（Psalm 77）歸於亞薩；但本詩的標題中（或詩的本身），沒有任何暗示，能使我們判定它是誰所寫。不能證明它不是大衛所寫，但也沒有確定的證據表明是他所寫。其寫作場合也無法查明。Venema 以為它寫於希西家的時代，在那地脫離亞述的入侵、得享太平之後；並且特別是針對 Isaiah 37:30 的預言：「以色列人哪，我賜你們一個證據：你們今年要吃自生的，明年也要吃自長的；至於後年，你們要耕種收割，栽植葡萄園，吃其中的果子。」這對以色列人是一個「證據」，表明那地必不致服於外邦人之手（見我對該段經文的註釋）；而按這假設，本詩是鑒於寫作之時神已憐憫地施行干預、毀滅了亞述大軍的事實而寫的。照這觀念，本詩包含為神如此施憐憫干預而獻上的頌讚，並求那應許得以完全成就；求那地得免將來的任何入侵；並求照那預言，那地出產豐盛，或在太平中耕種，無外邦征服之懼。因此，Psalm 67:6：「地已經出了土產；神，就是我們的神，要賜福與我們。」這假設大有可信之處，只是無法確定其正確性。
這樣理解，本詩的用意是表達希伯來人在那些境況中的感受——他們的願望與盼望。它包含：
一、禱告，求神仍然施憐憫賜福給他們，彷彿仍有一些可慮的危險，Psalm 67:1。
二、渴望他的道路——他施政的原則——得以萬民知曉，Psalm 67:2。
三、呼召百姓因他所行的讚美他，並表達一個心願：願萬國都快樂歡呼；願他們以神為公義的神而信靠他；願他們明白他治理世界的大原則，Psalm 67:3-5。
四、陳明一個事實：那時——隨著這普世對神的承認——那預言必在最完全的意義上應驗；地必出土產，正如受造所本當行的；必有普世的興盛：換言之，人若恰當地承認神，真宗教若盛行，對人今生的利益必有不可估量的益處；或者說，在那樣的狀態之下，土地真實的肥沃與出產才得顯明，Psalm 67:6-7。因此，本詩說明了真宗教在保障土地恰當耕種上的影響（在一定程度上成全了人受造的目的，Genesis 1:28；Genesis 2:15），因而也促進人類的幸福。