서론
Psalm 76 Introduction
英文原文
This psalm is one of those which in the title are ascribed to Asaph (see Introduction to Psalm 73), and there is no reason to call in question that statement. On the phrase "To the chief Musician on Neginoth," see Introduction to Psalm 4:1-8.
The occasion on which the psalm was composed is not stated, and cannot now be ascertained. The Septuagint regards it as having had reference to the Assyrians - ᾠδὴ προς τὸν Ἀσσύριον hōdē pros ton Assurion - "An ode to the Assyrian." So the Latin Vulgate; Canticum ad Assyrios. This is the opinion adopted also by Jarchi. The title in the Syriac version is, "When Rabbah of the Ammonites was laid waste; and further it describes the judment of the Messiah against the wicked. Grotius supposes that it was intended to describe the victory over the Ammonites. Rudinger ascribes its composition to the time of the Maccabees. DeWette supposes that it refers to some late period of the Jewish history, but that the particular time is unknown. It would be vain to attempt to ascertain with any certainty the particular occasion on which the psalm was composed. It was evidently on some occasion when an attack had been made on "Salem," that is, on Jerusalem Psalm 76:2-3, and when that attack had been repelled, and the enemy had been driven back. Many of the circumstances in the psalm. would agree well with the account of the invasion of the Assyrians under Sennacherib, but there were many other occasions in the Jewish history to which it would, in like manner, be applicable.
The psalm is a song of praise for deliverance from an enemy. The contents are as follows:
I. The fact that God had made himself known "in Judah," or to the Jewish people - or, that he had manifested himself to them in a remarkable manner, Psalm 76:1.
II. The fact that he had showed this in a special manner in "Salem," the capital of the nation - referring to some particular time in which this was done, Psalm 76:2.
III. The manner in which he had done this - by breaking the arrows of the bow, and the shield; by showing that his power was superior to all the defenses which men had set up; and by overcoming entirely the invading foe, Psalm 76:3-6.
IV. The fact that, on this account, God was to be feared and reverenced, Psalm 76:7-9.
V. The statement of a great truth, and a most important principle, which had been particularly illustrated by the occurrence; to wit, that the wrath of man would be made to praise God, and that the remainder of wrath he would restrain, Psalm 76:10.
VI. A call on all people to acknowledge God in a suitable manner, by bringing presents, and by standing in awe of him, Psalm 76:11-12.
1
Psalm 76:1
「在猶大，神為人所認識」——意即：祂在那裏以特殊的方式使自己被人認識；祂顯明了祂對那城的看顧，足以要求人應有的承認；祂在那裏的顯現，是祂在別處未曾有過的。誠然，神無論何處都被人認識，或說使自己到處被人認識；但同樣真實的是：祂在某些地方、某些時候如此行的方式，比在別的地方、別的時候更為顯著、更為觸目。祂的性情最清晰、最深刻的彰顯，是在祂自己的子民中間——在教會中。「在以色列，他的名為大。」即在以色列民中間；或說，在祂自己的子民中間。這裏的意義是：藉著詩篇中所指的某個作為，祂已如此向那民顯明祂的能力與憐憫，以致祂的名理當被高舉、受頌讚。
英文原文
In Judah is God known - That is, he has made himself known there in a special manner; he has evinced his watchful care over the city so as to demand a proper acknowledgment; he has manifested himself there as he has not elsewhere. It is true that God is known, or makes himself known everywhere; but it is also true that he does this in some places, and at some times, in a more marked and striking manner than he does in other places and at other times. The most clear and impressive displays of his character are among his own people - in the church. "His name is great in Israel." Among the people of Israel; or, among his own people. The meaning here is, that, by some act referred to in the psalm, he had so displayed his power and his mercy in favor of that people, as to make it proper that his name should be exalted or praised.
2
Psalm 76:2
「在撒冷」——這是耶路撒冷的古名，此處顯然正是此義。這名稱一直沿用到大衛時代，其後才稱為「耶路撒冷」。參見 Isaiah 1:1 的註釋。這字的本義是「平安」，七十士譯本在此也是這樣翻譯：ἐν εἰρήνῃ ὁ τόπος αύτοῦ en eirēnē ho topos autou——「他的所在就是在平安中」。此處或許暗指這名稱的古老含義，因其更富詩意，也使人想起神在城與國遭受侵犯時，已將平安賜回給他們。
「有他的帳幕」——即帳棚，或敬拜祂的聖所。撒冷即耶路撒冷被立為公共崇拜之地，約櫃也由大衛運到那裏（2 Samuel 6:17）。
「在錫安有他的居所」——即在錫安山——耶路撒冷的一部分，大衛在那裏建了自己的宮殿，並立之為公共崇拜之所。這情形一直持續到聖殿在摩利亞山上建成為止；參見 Psalm 2:6 的註釋；可比較 Psalm 9:11；Psalm 48:12；Psalm 65:1。
英文原文
In Salem also - This was the ancient name for Jerusalem, and is evidently so used here. It continued to be given to the town until the time of David, when it was called "Jerusalem." See the notes at Isaiah 1:1. The word properly means "peace," and is so rendered here by the Septuagint, ἐν εἰρήνῃ ὁ τόπος αύτοῦ en eirēnē ho topos autou - "his place is in peace." There may have been an allusion here to that ancient signification of the name, as being more poetical, and as suggesting the fact that God had restored peace to the city and nation when invaded.
Is his tabernacle - The tent, or sacred place where he is worshipped. Salem or Jerusalem was made the place of public worship, and the ark removed there by David, 2 Samuel 6:17.
And his dwelling-place in Zion - That is, on Mount Zion - the portion of Jerusalem in which David built his own palace, and which he made the place of public worship. This remained so until the temple was built on Mount Moriah; see the notes at Psalm 2:6; compare Psalm 9:11; Psalm 48:12; Psalm 65:1.
3
Psalm 76:3
「他在那裏折斷弓上的火箭」——即在撒冷，或在撒冷附近。這話是用於指入侵者、或前來攻城的軍隊的措辭。場合不詳；但其意是：神擊退了入侵的軍隊，並在保衛這城的事上彰顯了他的大能。「弓上的火箭」直譯為「弓上的閃電」；譯作「火箭」的詞本義為「火焰」；繼而指「閃電」。其意是：箭從弓上射出，迅疾如閃電。
「盾牌」——戰爭中用於防禦。見 Psalm 5:12；Psalm 33:20；並比較 Ephesians 6:16 的註釋。
「刀劍」——即他解除了仇敵的武裝，或使他們無能為力，如同刀劍已被折斷一般。
「爭戰的兵器」——他折斷了爭戰的勢力；折斷了列陣待戰之軍隊的力量。
英文原文
There brake he the arrows of the bow - That is, in Salem, or near Salem. The language is such as would be used in reference to invaders, or to armies that came up to storm the city. The occasion is unknown; but the meaning is, that God drove the invading army back, and showed his power in defending the city. The phrase "the arrows of the bow," is literally, "the lightnings of the bow," the word rendered "arrows" meaning properly "flame;" and then, "lightning." The idea is, that the arrows sped from the bow with the rapidity of lightning.
The shield - Used for defense in war. See Psalm 5:12; Psalm 33:20; compare the notes at Ephesians 6:16.
And the sword - That is, he disarmed his enemies, or made them as powerless as if their swords were broken.
And the battle - He broke the force of the battle; the strength of the armies drawn up for conflict.
4
Psalm 76:4
「你是光華榮美」——譯作「光華」的字——נאור na'ôr——出自意為「發光」、發出亮光的動詞；這字本指發光的物體——如太陽，光的源頭。因此它意為「光輝的」、燦爛的、榮美的；它這樣用於神，是着眼於祂的完全，因為祂如同光。參 1 John 1:5。譯作「榮美」（欽定本作 excellent）的字，意為被高舉的、尊貴的、偉大的。這些話在此用於神，是因為在所述的事上顯明了祂的完全。
「有野食之山」——譯作「野食」的字——טרף ṭereph——指藉捕獵而得之物；繼而指掠物。它通常指野獸——猛獸——的食物。此處指那些被視為強盜土匪的巢穴或堡壘的「眾山」，他們從那裏出動擄掠。這些山，以其高峻、巖石、要塞，為強盜提供了安全的藏身之處，因此成了權勢的表徵。本詩所指的羣衆，很可能就以這樣的山為巢穴；因此詩人說，造了那些山岡的神，在力量與權能上都勝過它們。
英文原文
Thou art more glorious and excellent - The word rendered glorious - נאור na'ôr - is from the verb which means "to shine," to give light, and the word would properly refer to a luminous or "shining" object - as the sun, the source of light. Hence, it means "shining," splendid, glorious; and it is thus applied to the Divine Being with reference to his perfections, being like light. Compare 1 John 1:5. The word rendered "excellent," means exalted, noble, great. These words are applied here to God from the manifestation of his perfections in the case referred to.
Than the mountains of prey - The word "prey" as employed here - טרף ṭereph - means that which is obtained by hunting; and then, plunder. It is usually applied to the food of wild beasts, beasts of prey. Here it refers to the "mountains" considered as the abode or stronghold of robbers and banditti, from where they sally forth in search of plunder. These mountains, in their heights, their rocks, their fastnesses, furnished safe places of retreat for robbers, and hence, they became emblems of power. It is not improbable that the hordes referred to in the psalm had their abodes in such mountains, and hence, the psalmist says that God who made those mountains and hills was superior to them in strength and power.
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Psalm 76:5
「心中勇敢的人都被搶奪」——指那些勇士，就是那些如此自信地前來侵掠的人。這裏的「搶奪」一詞，正如聖經別處一樣，意思是「被劫掠」，而不是（如這字今日的用法）「敗壞」。見 Colossians 2:8 的註釋。
「他們睡了長覺」——他們死了；他們睡了最後的覺。在聖經中，正如在一切其他著作中一樣，死常被比作睡。
「沒有一個英雄」——指那些為戰爭與征服的目的而出動的人。
「能措手」——七十士譯本譯作「在他們手中一無所獲」；即他們得不到任何掠物。路德（Luther）譯作「一切戰士只得垂下他們的手」。DeWette 譯作「他們喪了他們的手？」其意似乎是：他們失去了用手的效力；即他們用不著手，或發現手毫無用處。他們無法將手用於原定的目的，便突然被擊倒了。
英文原文
The stout-hearted are spoiled - The valiant men, the men who came so confidently to the invasion. The word "spoiled" here, as elsewhere in the Scriptures, means "plundered," not (as the word is now used) "corrupted." See the notes at Colossians 2:8.
They have slept their sleep - They are dead; they have slept their last sleep. Death, in the Scriptures, as in all other writings, is often compared with sleep.
And none of the men of might - The men who came forth for purposes of war and conquest.
Have found their hands - The Septuagint renders this, "Have found nothing in their hands;" that is, they have obtained no plunder. Luther renders it, "And all warriors must suffer their hands to fall." De Wette, "Have lost their hands?" The idea seems to be, that they had lost the use of their hands; that is, that they had no use for them, or did not find them of any use. They could not employ them for the purpose for which they were intended, but were suddenly stricken down.
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Psalm 76:6
雅各的神啊，你的斥責一發——指憑你的話；你的吩咐；或說，當神因他們企圖攻擊那城而斥責他們之時。其意念是：他們被神所說的一句話擊潰。
坐車的、騎馬的……——七十士譯本把這話譯作：「那些騎馬的」。這裏譯作「坐車的」的詞——רכב rekeb——可以指「騎兵、馬隊」，也可以指戰車。參閱 Isaiah 21:7 的註釋。因此，希伯來文的表達不像我們的譯本那樣不協調——我們的譯本說「戰車」沉入了酣睡。其意義可以是：騎兵與馬匹都沉入酣睡；或說，戰車輪的轟隆聲止息了，出現如沉睡般的全然寂靜。
英文原文
At thy rebuke, O God of Jacob - At thy word; thy bidding; or, when God rebuked them for their attempt to attack the city. The idea is, that they were discomfited by a word spoken by God.
Both the chariot and horse ... - The Septuagint renders this, "They who are mounted on horses." The word rendered "chariot" here - רכב rekeb - may mean "riders, cavalry," as well as chariot. See the notes at Isaiah 21:7. Hence, there would be less incongruity in the Hebrew than in our translation, where it is said that the "chariots" have fallen into a deep sleep. The idea may be either that horsemen and horses had fallen into a deep slumber, or that the rumbling of the chariot-wheels had ceased, and that there was a profound silence, like a deep sleep.
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Psalm 76:7
「惟獨你是可畏的」——即當受敬畏、當受尊崇的。「你」一詞的重複是強調的，彷彿心靈在提到神時停頓下來，停留在敬畏的狀態中，把這思想反覆思想。這裏提出神當受敬畏的特別「理由」，是祂以一句話傾覆那前來攻擊聖城之大軍所顯明的大能。
「你怒氣一發，誰能在你面前站得住呢」——誰能在你面前站立呢？暗示沒有人有能力這樣行。「你一旦發怒。」這樣的大軍既已被你的大能忽然擊敗，那麼還有甚麼權勢能成功地抵擋你呢？
英文原文
Thou, even thou, art to be feared - To be had in reverence or veneration. The repetition of the word "thou" is emphatic, as if the mind paused at the mention of God, and remained in a state of reverence, repeating the thought. The particular "reason" suggested here why God should be had in reverence, was the display of his power in overthrowing by a word the mighty hosts that had come against the holy city.
And who may stand in thy sight - Who can stand before thee? implying that no one had the power to do it. "When once thou art angry." If such armies have been overcome suddenly by thy might, then what power is there which could successfully resist thee?
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Psalm 76:8
「你從天上使人聽判斷」 — 這判斷似乎是從天而來；顯然是出於你。你子民的這些仇敵遭傾覆，明顯是你所施行的審判，也當如此看待。
「地就懼怕」 — 這世界本身似乎聽見了神的聲音，因而肅然生畏。
「而靜默」 — 它似乎專心致志地留意神所說的話，彷彿恭敬地側耳傾聽他的聲音。聖經中並不罕見將大地（山岡、高山、溪流、江河、平原）描繪為知曉神的同在，在他的聲音面前或喜樂、或戰兢。參 Psalm 65:12-13；Psalm 114:3-7；Habakkuk 3:8-11。
英文原文
Thou didst cause judgment to be heard from heavens - It seemed to come from heaven; it was manifestly from thee. The overthrow of these enemies of thy people was a manifest judgment from thee, and should be so regarded.
The earth feared - The world itself seemed to hear the voice of God, and to stand in awe.
And was still - It seemed to be profoundly attentive to what God said, and as if it reverently listened to his voice. It is not uncommon in the Scriptures to represent the earth - the hills, the mountains, the streams, the rivers, the plains - as conscious of the presence of God; as either rejoicing or trembling at his voice. Compare Psalm 65:12-13; Psalm 114:3-7; Habakkuk 3:8-11.
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Psalm 76:9
「神起來施行審判」——意即：當他前來推翻並除滅他百姓的仇敵時，如本詩前半所述。
「要救地上一切謙卑的人」——即那地的——就是猶大地；或說：在他的百姓受苦時拯救他們。「謙卑」一詞，在我們通常的用法中指忍受傷害而克制的人，在這裡卻指卑微的、受苦的、被壓碎的、受欺壓的人。
英文原文
When God arose to judgment - That is, when he came to overthrow and destroy the enemies of his people, as referred to in the former part of the psalm.
To save all the meek of the earth - Of the land - to wit, the land of Judea; or, to save his people when in affliction. The word "meek," which with us usually means those who are forbearing under injuries, means here the humble, the afflicted, the crushed, the oppressed.
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Psalm 76:10
「人的忿怒要成全你的榮美」——它要成為讚美的緣由；或者說，榮耀要從它歸與你，「彷彿」它是用來讚美你的，「彷彿」它自願致力於促進你的榮耀。在本詩所述的事件中，神親自干預拯救了他的子民，以他的大能突然且徹底地傾覆了入侵的軍隊，這就引出以下的反省。神統管萬有的權能得以彰顯。入侵大軍的「忿怒」為這神聖屬性的彰顯提供了機會；換言之，若不是因為人這些邪惡的圖謀，他的屬性便不會以這種方式彰顯出來。這並非說忿怒本身、或他們的計謀意圖中有甚麼本身「適於」榮耀神的地方；而是說它被他統管，以致他藉此得着「機會」彰顯他自己的屬性。
孩子的惡行是彰顯父親公義的品格與智慧管教的「機會」；海盜、叛徒、兇手的行徑，為彰顯法律的正義原則、政府的穩固與權能提供了「機會」。同樣，惡人的罪惡也被用作彰顯神聖屬性的機會——在維護律法上、在施行公義上、在維持秩序上。但人的忿怒被用作榮耀神的機會，還有另一層意義。那就是：既然有這樣的忿怒，既然有這樣邪惡的圖謀，神就使用那忿怒、那些邪惡的圖謀，如同他使用自然界的大能——瘟疫、疾病與風暴——作為成就他自己旨意的工具，或成就重大結果的手段。因此，他利用了猶大的背叛圖謀，以及猶太人狂亂的激情與憤怒的情緒，藉着他兒子的死成就救贖之工；他利用西拿基立的圖謀來懲罰他自己的子民（見 Isaiah 10:5-7 的註釋）；他使用古列來「成就他的籌算」（Isaiah 46:10）；他又利用逼迫教會時所顯出的忿怒，使教會得以在地上永久建立。這些事能否「沒有」那忿怒而成就，是一個過於高深、人無法斷定的問題。同樣可以確定的是：神統管人的忿怒這一事實，並不能使那忿怒成為正當。人的圖謀正如瘟疫與風暴，其本質就是它們本身那樣；他們行為的性質，不因神對它的任何使用而改變。人必按自己的行為受審判，而不是因神藉着他們的邪惡所行的事受審判。
「人的餘怒」——「餘」字——שׁארית she'êrı̂yth——本義是「部分」；即所存留的，特別是在挫敗或殺戮之後——即戰役的「倖存者」（Jeremiah 11:23；Jeremiah 44:14；Micah 7:18；Zephaniah 2:7）。Gesenius 在此（詞典）譯作「極度的忿怒」，即在極端之中仍被保留的忿怒。七十士譯本作 ἐγκατάλειμμα engkataleimma——「所留下之物」。武加大譯本亦然（"reliquice"）。路德譯作：「當人向你發怒時，你使它變為尊榮；當他們愈加發怒時，你仍有所備。」Venema 認為其意思是全部的忿怒。在阿拉伯文中，這裡所用的字意為「全」，即一物的全部；照此理解，其觀念便是：不僅籠統意義上的忿怒會被使用，忿怒中所有的一切都會被使用；這一切都會被用於推進神聖的旨意。這暗喻似乎是指存放在庫房中的東西——如士兵出征時備下的糧食或兵器——必要時便可取用，好使「一切」至終都被耗盡或用上。神所掌管的，不僅是實際用上的部分，也包括這存留的部分；他能統管那被使用的，也能攔阻人去動用這存留備用的。這裡的意思似乎是：人中間所「顯出」的一切「忿怒」，都必被用來讚美神，或被統管以成全他的榮耀——而凡「不」能促成這目的的，他都必扣住、遏止，攔阻它發出——好使「一切」都在他的掌管之下，「一切」都照他的旨意處置。人的心或圖謀中，沒有一樣超出他的管轄或掌控；人在其忿怒的計謀中所行的，沒有一樣是神不能按自己的方式、為自己的尊榮予以處置的。
「你要禁止」——這裡所用的字——חגר châgar——字義是捆綁環繞；束上；束緊，如束上的衣服或佩上的刀劍（1 Samuel 17:39；1 Samuel 25:13；Psalm 45:3），或束上麻布（Isaiah 15:3；Jeremiah 49:3）。七十士譯本把這裡譯作「餘怒要為你擺設筵席」，ἐορτάσει σοί heortasei soi——意即：它要如節期中那樣讚美你、尊榮你。武加大譯本亦然。Alexander 教授譯作「你要束在身上」；意即：神要把它如刀劍般佩上，用它作為成就他自己旨意的武器。DeWette 也如此：「你要以末後的忿怒束腰。」其他人則譯作：「你約束你餘下的忿怒」——即刑罰——「當人的忿怒不能促進人對你的認識時」。然而在我看來，我們的譯者已把詩中的準確意思表達出來了；其意思是：人的忿怒全部都在神的掌管之下；凡在這忿怒的顯露中、或在心中圖謀的施行中，在當時處境下不能用來促進他的榮耀、或會造成傷害的，他都必加以遏止和約束。他只容許它進行到他所定的地步，並確保人所顯出的一切忿怒情緒，沒有一樣不會以某種方式被用來促進他的尊榮、推進他自己的宏大旨意。他對人的種種激情擁有絕對的掌控，正如他掌管瘟疫、地震與風暴一樣，並能使這一切都向他的榮耀進貢，作他旨意的執行者。
英文原文
Surely the wrath of man shall praise thee - It shall be the occasion of praise; or, honor shall accrue to thee from it, "as if" it were employed in thy praise, and "as if" it were voluntarily engaged in promoting thy glory. The deliverance of the people by the direct interposition of God in the case referred to in the psalm, the sudden and entire overthrow of the invading forces by his power, led to this reflection. The overruling power of God was displayed. The "wrath" of the invading host had given occasion for this manifestation of the divine perfections; or, in other words, his character would not have been displayed in this manner if it had not been for these wicked purposes of people. It is not that there was anything in the wrath itself, or in their plans or intentions, that was in itself "adapted" to honor God; but that it was overruled by him, so that he took "occasion" from it to display his own character.
The wicked conduct of a child is an "occasion" for the display of the just character and the wise administration of a parent; the act of a pirate, a rebel, a murderer, furnishes an "occasion" for the display of the just principles of law, and the stability and power of a government. In like manner, the sins of the wicked are made an occasion for the display of the divine perfections in maintaining law; in the administering of justice; in preserving order. But there is another sense, also, in which the wrath of man is made the occasion for glorifying God. It is, that since there is such wrath, or since there are such wicked purposes, God makes use of that wrath, or of those wicked purposes, as he does of the powers of nature - of pestilence, disease, and storms, as instruments to accomplish his own designs, or to bring about great results. Thus he made use of the treasonable purpose of Judas, and the mad passions and the angry feelings of the Jews, in bringing about the work of redemption by the death of his Son; thus be made use of the purposes of Sennacherib in order to punish his own people (see the notes at Isaiah 10:5-7); thus he employed Cyrus to "execute his counsel" Isaiah 46:10; and thus he made use of the wrath evinced in persecuting the church to secure its permanent establishment in the world. Whether these things could be accomplished "without" that wrath, is a question which is too high for man to determine. It is certain, also, that the fact that God overrules the wrath of people does not justify that wrath. The purposes of people are, like the pestilence and the storm, what they are in themselves; and the nature of their conduct is not affected by any use that God may make of it. People must be judged according to their own deeds, not for what God does through their wickedness.
The remainder of wrath - The word "remainder" here - שׁארית she'êrı̂yth - means properly "part;" what remains, especially after a defeat or slaughter - the "survivors" of a battle, Jeremiah 11:23; Jeremiah 44:14; Micah 7:18; Zephaniah 2:7. Gesenius renders it here (Lexicon) "extreme wrath," retained even in extremity. The Septuagint, ἐγκατάλειμμα engkataleimma - "the things which are left." So the Vulgate, "reliquice." Luther, "When men rage against thee, thou turnest it to honor; and when they rage yet more, thou art yet prepared." Venema supposes that the meaning is the whole wrath. As in Arabic the word used here means "wholeness," or the whole of anything; and according to this, the idea would be that it was not merely wrath in general, or in a general sense, that would be made use of, but all that there was in wrath; it would all be made use of in advancing the divine purposes. The allusion seems to be to something that had been laid up in a magazine - as provision or arms, when the soldier went forth to war - which he would make use of if necessary, so that "all" might be ultimately consumed or employed. The control of God was over "this" as well as over that which was actually employed; he could overrule that which was employed. He could restrain people from at all using this that was kept in reserve. The idea seems to be that all the "wrath" which is "manifested" among people would be made to praise God, or would be overruled for his glory - and "all" which would "not" contribute to this end he would keep back, he would check; he would prevent its being put forth - so that "all" should be under his control, and "all" disposed of as he should will. There was nothing in the heart or the purposes of man that was beyond his jurisdiction or control; man could do nothing in his wrathful plans that God could not dispose of in his own way, and for his own honor.
Shalt thou restrain - The word used here - חגר châgar - means literally to bind around; to gird; to gird up, as of a garment or sword that is girded on, 1 Samuel 17:39; 1 Samuel 25:13; Psalm 45:3; or sackcloth, Isaiah 15:3; Jeremiah 49:3. The Septuagint renders this, "and the remainder of wrath shall make a feast to thee," ἐορτάσει σοί heortasei soi - that is, it shall praise or honor thee as in a festival. So the Vulgate. Prof. Alexander renders it, "Shalt thou gird about thee;" that is, God would gird it on as a sword, and would make use of it as a weapon for executing his own purposes. So DeWette, "And with the last wrath thou shalt gird thyself." Others render it, "Thou restrainest the remainder of thy wrath" - that is, punishment - "when the wrath of man will not promote the knowledge of thyself" It seems to me, however, that our translators have expressed the exact idea in the psalm; and the meaning is, that the whole of the wrath of man is under the control of God, and that whatever there is, or would be, in the manifestation of that wrath, or in carrying out the purposes of the heart, which could not, in the circumstances, be made to promote his glory, or which would do injury, he would check and restrain. He would suffer it to proceed no further than he chose, and would make it certain that there should be no exhibition of wrathful feelings on the part of man which would not, in some way, be made to promote his honor, and to advance his own great purposes. He has absolute control over the passions of people, as he has over the pestilence, over earthquakes, and over storms, and can make all tributary to his glory, and executioners of his will.
11
Psalm 76:11
「你們許願，當向耶和華－你們的神還願」——就是說，要還你們的願，或鄭重地謹守它們。關於「許願」一詞，見 Psalm 22:25 的註解。參 Psalm 50:14；Psalm 56:12；Psalm 66:13。這詞指人向神甘心許下的諾言。
「在他四圍的人」——一切敬拜他的，或一切宣認尊榮他的。
「當拿貢物」——拿禮物或供物來；表達感謝與臣服之物。見 Psalm 45:12 的註解。參 Isaiah 16:1 註；Isaiah 18:7 註；Isaiah 60:5 註。
「給那可畏的主」——邊註作 to fear。這意思用「畏懼」一詞可以很好地表達——「給那當受畏懼者」。帶貢物來不是為了激起恐懼；而是要帶給那已顯明自己是當受敬畏或崇敬之對象的一位。
英文原文
vow, and pay unto the Lord your God - That is, Pay your vows, or sacredly observe them. On the word "vow," see the notes at Psalm 22:25. Compare Psalm 50:14; Psalm 56:12; Psalm 66:13. The word refers to a voluntary promise made to God.
Let all that be round about him - All that worship him, or that profess to honor him.
Bring presents - Bring gifts or offerings; things expressive of gratitude and homage. See the notes at Psalm 45:12. Compare Isaiah 16:1, note; Isaiah 18:7, note; Isaiah 60:5, note.
Unto him that ought to be feared - Margin, "to fear." The meaning would be well expressed by the word dread; "to the Dread One." It was not to inspire fear that the presents were to be brought; but they were to be brought to One who had shown that he was the proper object of dread or reverence.
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Psalm 76:12
他要挫折王子的驕氣——就是說，他必挫折他們的驕傲；他必使他們降卑。路德譯作「他必除去君王的怒氣」。這裡暗指他在本詩中所頌讚的作為。他已顯明他能斥責君王的驕傲與自信，能使他們降卑在他腳前。
他向地上的君王顯明可畏——當他們列陣與他為敵之時。
（1）他們全然在他的掌管之下。
（2）他能挫敗他們的計謀。
（3）他何時願意，何時便能攔阻他們。
（4）他能、也必使他們的計謀——甚至他們的怒氣——成為促成或成就他自己旨意的工具。
（5）他只容許他們的惡謀進行到能用以促成他自己旨意的地步，不再容讓。
（6）他能隨意砍倒他們中最強大的，永遠毀滅他們。
英文原文
He shall cut off the spirit of princes - That is, He will cut down their pride; he will break them down. Luther renders it, "He shall take away the wrath of princes." The allusion is to what he had done as celebrated in this psalm. He had shown that he could rebuke the pride and self-confidence of kings, and could bring them low at his feet.
He is terrible to the kings of the earth - When they are arrayed against him.
(1) they are wholly under his control.
(2) he can defeat their plans.
(3) he can check them when he pleases.
(4) he can, and will, make their plans - even their wrath - the means of promoting or carrying out his own purposes.
(5) he will allow them to proceed no further in their plans of evil than he can make subservient to the furtherance of his own.
(6) he can cut down the most mighty of them at his pleasure, and destroy them forever.
這篇詩是標題中歸於亞薩的詩篇之一（參見 Psalm 73 的導論），而且沒有理由質疑這一說法。關於「交與伶長，用絲弦樂器」一語，參見 Psalm 4:1-8 的導論。
這篇詩寫作的場合沒有說明，如今也無法查明。七十士譯本認為它與亞述人有關——ᾠδὴ προς τὸν Ἀσσύριον hōdē pros ton Assurion——「一首關於亞述人的頌歌」。拉丁文武加大譯本亦然：Canticum ad Assyrios。Jarchi 也採納這意見。敘利亞譯本的標題是：「當亞捫人的拉巴被毀滅之時；此外它還描述彌賽亞對惡人的審判。」Grotius 認為它是要描述對亞捫人的勝利。Rudinger 把它的寫作歸於馬加比時代。DeWette 認為它指猶太歷史中某個較晚的時期，但確切時間不詳。企圖以任何把握確定這篇詩寫作的特定場合，將屬徒然。它顯然是在「撒冷」——即耶路撒冷（Psalm 76:2-3）——遭受攻擊、而那攻擊已被擊退、仇敵已被逐回的某個場合寫的。詩中的許多情節都與西拿基立治下亞述人入侵的記載十分吻合，但猶太歷史中還有許多別的場合，它也同樣適用。
這篇詩是為蒙拯救脫離仇敵而作的讚美詩。其內容如下：
一、神已在「猶大」使自己為人所知——即向猶太民——的事實；或說，祂以奇妙的方式向他們顯明了自己（Psalm 76:1）。
二、祂曾在「撒冷」——這國的首都——以特別的方式顯明這事的事實；指某個這事得以成就的特定時刻（Psalm 76:2）。
三、祂成就這事的方式——折斷弓上的箭和盾牌；顯明祂的能力勝過人所設立的一切防衛；並全然擊潰入侵之敵（Psalm 76:3-6）。
四、因這緣故，神是當受敬畏與崇敬的（Psalm 76:7-9）。
五、陳述一個偉大的真理、一個極重要的原則，這原則已特別由這事件闡明：即人的忿怒將成為對神的頌讚，其餘的忿怒祂必約束（Psalm 76:10）。
六、呼召萬民以合宜的方式承認神——藉著獻上貢物，藉著敬畏祂（Psalm 76:11-12）。