서론
Psalm 81 Introduction
英文原文
This psalm purports also to be a psalm of Asaph. See Introduction to Psalm 73. In the absence of any evidence to the contrary, it may be assumed to have been composed by or for the Asaph who was the contemporary of David, and who was, appointed by him to preside over the music of the sanctuary. Venema, indeed, supposes that the psalm was composed in the time of Josiah, at the observance of the great Passover celebrated by him 2 Chronicles 35; but there is no positive evidence of this, though there is nothing in the psalm that is inconsistent with such a supposition. On the phrase in the title, upon Gittith, see the notes at the title to Psalm 8:1-9.
The occasion on which the psalm was composed seems to have been a festal occasion, and the circumstances in the psalm will probably best accord with the supposition that it was the Feast of the Passover. Rosenmuller has indeed endeavored to show (see his notes at Psalm 81:4) that it was composed on occasion of the Feast of Trumpets (Leviticus 23:24, following); but there is nothing in the psalm which would necessarily restrict it to that, and, as we shall see, all the circumstances in the psalm harmonize with the supposition that it was at the Feast of the Passover, the principal and the most important festival of the Hebrews. It is well remarked by DeWette (Introduction to the psalm), that as the Hebrews were required to make known to their children the design of the ordinance of the Passover (see Exodus 12:26-27), nothing would be more natural than that the sacred poets should take occasion from the return of that festival to enforce the truths pertaining to it in songs composed for the celebration. Such seems to have been the design of this psalm - reminding the people of the goodness of God in the past, and recalling them from their sins by a remembrance of his mercies, and by a view of what would be the consequences of fully obeying his law.
It would seem from the psalm not improbable that it was composed in a time of national declension in religion, and when there was a tendency to idolatry, and that the object of the author was to rouse the nation from that state, and to endeavor by a reference to the past to bring them back to a more entire devotedness to God.
The contents of the psalm are as follows:
I. The duty of praise, particularly on such occasions as that on which the psalm was composed; a duty enjoined even in Egypt, in the time of Joseph, when God delivered his people out of that strange land, Psalm 81:1-7.
II. The main command which was then ordained to be the guide of the people - the fixed law of the nation - the fundamental idea in their polity - that there was to be no strange god among them, but that they were to worship the true God, and him alone, Psalm 81:8-10.
III. The fact that the nation had refused to hear; that there had been such a proneness to worship other gods, and to fall into the habits of idolaters, that God had given them up to their own desires, and suffered them to walk in their own ways, Psalm 81:11-12.
IV. A statement of what God would have done for them if they had been obedient; of what would have been the effect on their national prosperity if they had hearkened to the commands of God; and consequently of what would still be the result if the people should be obedient, and submit themselves wholly to the law of God, Psalm 81:13-16. Particularly:
(1) Their enemies would have been subdued, Psalm 81:14.
(2) those who hated the Lord would have yielded themselves to him, Psalm 81:15.
(3) God would have given them abundant prosperity; he would have fed them with the finest of the wheat, and would have satisfied them with honey out of the rock, Psalm 81:16.
The psalm is of special importance to the church now, as reminding it of its obligation from the past mercies of God, and as showing what would be the consequences if it should be wholly devoted to the service of God.
1
Psalm 81:1
「你們當向神我們的力量大聲歡呼」——即全民的力量與支援；全民一切能力所自出的那位。譯作「大聲歡呼」的字，意思是喜樂；繼而指使人喜樂、帶來歡樂。它適用於隆重的節期場合，那時音樂構成公眾崇拜重要的一部分。用這字來指希伯來人的任何大節期，也是合宜的。
「發聲歡樂」——表達喜樂之聲，有別於哀哭或悲嘆之聲。
「向雅各的神」——這裏不是特別指那位先祖本人的神，而是指那承受他名號之民——他後裔——的神。
英文原文
Sing aloud unto God our strength - The strength and support of the nation; he from whom the nation has derived all its power. The word rendered sing aloud means to rejoice; and then, to make or cause to rejoice. It would be appropriate to a high festal occasion, where music constituted an important part of the public service. And it would be a proper word to employ in reference to any of the great feasts of the Hebrews.
Make a joyful noise - A noise indicating joy, as distinguished from a noise of mourning or lamentation.
Unto the God of Jacob - Not here particularly the God of the patriarch himself, but of the people who bore his name - his descendants.
2
Psalm 81:2
「唱起詩歌」——直譯為「舉起一篇詩篇」；也許正如我們今日所說的「奏起曲調」。或者，它的意思可以是：取一篇為該場合而作的頌歌、聖歌或詩篇，並以下文所列的樂器伴奏。
「拿鼓」——為著讚美的目的。關於譯作「鼓」的這個詞——תף tôph——參閱 Isaiah 5:12 的註釋。
「優美的琴」——關於此處譯作「琴」的詞——כנור kinnôr——亦參閱 Isaiah 5:12 的註釋。譯作「優美」的詞——נעים nâ‛ı̂ym——本義為愉悅的、合宜的、悅耳的，見 Psalm 133:1；Psalm 147:1。此處它與「琴」相連，意指這樂器以聲音甜美悅耳而著稱。
「瑟」——關於此處所用之詞——נבל nebel——的含義，參閱 Isaiah 5:12 的註釋。這些是希伯來人常用的樂器。它們既用於神聖的場合，也用於宴樂的場面。見 Isaiah 5:12。
英文原文
Take a psalm - literally, "Lift up a psalm; perhaps, as we should say, "Raise the tune." Or, it may mean, Take an ode, a hymn, a psalm, composed for the occasion, and accompany it with the instruments of music which are specified.
And bring hither the timbrel - For the purpose of praise. On the meaning of this word rendered "timbrel" - תף tôph - see the notes at Isaiah 5:12.
The pleasant harp - On the word here rendered "harp" - כנור kinnôr - see also the notes at Isaiah 5:12. The word translated "pleasant" - נעים nâ‛ı̂ym - means properly pleasant, agreeable, sweet, Psalm 133:1; Psalm 147:1. It is connected here with the word harp, as meaning that that instrument was distinguished particularly for a sweet or pleasant sound.
With the psaltery - On the meaning of the word used here - נבל nebel - see the notes at Isaiah 5:12. These were the common instruments of music among the Hebrews. They were employed alike on sacred occasions, and in scenes of revelry. See Isaiah 5:12.
3
Psalm 81:3
「當吹角」——譯作「吹」的字，意思是發出如吹角般的響聲或喧聲。號角與鈴鼓、琴、瑟一樣，是常見的樂器，用於他們一切節慶的場合。它最初用獸角製成，後來也製成角的形狀。比較 Joshua 6:5；Leviticus 25:9；Job 39:25。
「在月朔」——指新月時分所守的節期。提斯利月（Tisri），即十月，新月出現時有盛大的節期，那是他們民事年的開始；而且每個新月的重現，大概都以特別的禮儀慶祝，這並非沒有可能。見 Isaiah 1:13 的註釋；比較 2 Kings 4:23；Amos 8:5；1 Chronicles 23:31；2 Chronicles 2:4。然而，此處所用的字是否指新月，並不能確定。亞歷山大教授（Prof. Alexander）把它譯作「在月」，就是說，在那超特的月份，即慶祝逾越節的月份。所用的字——חדשׁ chôdesh——誠然通常指新月、新月之日、陰曆月份的初一日（Numbers 29:6；1 Samuel 20:5、1 Samuel 20:18、1 Samuel 20:24）；但它也指一個月份，即從新月開始算起的陰曆月（Genesis 8:5；Exodus 13:4；等處）。如下文將要看到的，與它對應或平行的字——我們的譯本譯作「在所定的日期」——意思是滿月；因此，正如亞歷山大教授所推測的，大概在本節開頭籠統地提到月份，而在本節的另一部分提到該月的特定時日——滿月。這樣，這話就可適用於逾越節。若按另一種假設——即新月與滿月兩者都被提及——時間上便顯然混亂了。
「並月望」——此處所用的字——כסה keseh——本義是滿月；滿月的時分。在敘利亞文裏，這字或指「滿月的第一日」，或指「滿月的整段時期」（伊薩·巴爾·阿里〔Isa Bar Ali〕語，轉引於 Gesenius 詞典）。因此，這字的意思不是像我們譯本所譯的「在所定的日期」，而是「在滿月之時」，指逾越節的時期；逾越節是在陰曆月份的第十四日慶祝的，那正是月亮圓滿之時。Exodus 12:6。
「我們過節的日期」——希伯來文作「在我們節期的日子」。「嚴肅」一詞並非必然在原文中，儘管那日確是極為莊嚴的日子。這裏所指的無疑是逾越節。
英文原文
Blow up the trumpet - The word rendered blow means to make a clangor or noise as on a trumpet. The trumpet was, like the timbrel, the harp, and the psaltery, a common instrument of music, and was employed on all their festive occasions. It was at first made of horn, and then was made similar in shape to a horn. Compare Joshua 6:5; Leviticus 25:9; Job 39:25.
In the new moon - On the festival held at the time of the new moon. There was a high festival on the appearance of the new moon in the month of Tisri, or October, which was the beginning of their civil year, and it is not improbable that the return of each new moon was celebrated with special services. See the notes at Isaiah 1:13; compare 2 Kings 4:23; Amos 8:5; 1 Chronicles 23:31; 2 Chronicles 2:4. It is not certain, however, that the word used here means new moon. Prof. Alexander renders it in the month; that is, in the month, by way of eminence, in which the passover was celebrated. The word used - חדשׁ chôdesh - means, indeed, commonly the new moon; the day of the new moon; the first day of the lunar month Numbers 29:6; 1 Samuel 20:5, 1 Samuel 20:18, 1 Samuel 20:24; but it also means a month; that is, a lunar month, beginning at the new moon, Genesis 8:5; Exodus 13:4; et al. The corresponding or parallel word, as we shall see, which is rendered in our version, in the time appointed, means full moon; and the probability is, as Professor Alexander suggests, that in the beginning of the verse the month is mentioned in general, and the particular time of the month - the full moon - in the other part of the verse. Thus the language is applicable to the passover. On the other supposition - the supposition that the new moon and the full moon are both mentioned - there would be manifest confusion as to the time.
In the time appointed - The word used here - כסה keseh - means properly the full moon; the time of the full moon. In Syriac the word means either "the first day of the full moon," or "the whole time of the full moon." (Isa Bar Ali, as quoted by Gesenius, Lexicon) Thus, the word means, not as in our translation, in the time appointed, but at the full moon, and would refer to the time of the Passover, which was celebrated on the fourteenth day of the lunar month; that is, when the moon was at the full. Exodus 12:6.
On our solemn feast day - Hebrew, In the day of our feast. The word solemn is not necessarily in the original, though the day was one of great solemnity. The Passover is doubtless referred to.
4
Psalm 81:4
「因這是以色列的律例」……——見出埃及記 12:3。意即這是全體猶太民族的律法，是凡有以色列之名的人、凡雅各一切後裔的律法。原文中沒有「曾」字（was），彷彿這是一條如今可能已經廢止的舊命令；相反，其觀念乃是永久性：這是希伯來民族的一條永久律法。
「是雅各神的典章」——希伯來文作「判斷」（a judgment），或作「權利」（right）。其意是：這是當歸給神的，是祂的權利。這是一項莊嚴的主張，即祂應當這樣被承認。這不是一項慣例性的安排，也不是關乎他們便利的問題；更不是只因為發現它有益於國家的福祉、因而才去遵行。這乃是神一方面權利與主張的問題，國民也當如此看待。今日論到安息日，以及神為在世上維持信仰所設立的一切定例，也是如此。這一切安排固然確實有益而合宜，能促進公共的福祉與人的幸福；但遵守它們還有一個更高的理由，就是神要求人遵守，祂宣告這樣分別出來的時間是屬於祂自己的。照樣，祂宣告安息日——整個安息日——是屬於祂自己的；祂要求這日被用於事奉祂，被視為祂的日子；祂要求這日成為在世上維持對祂的認識並增進祂榮耀的工具（出埃及記 20:10）。因此，當人把這時間用於不必要的世俗目的，或將其奉獻於其他的目標和用途時，他們便是「奪取神的物」（參瑪拉基書 3:8）。這不可能是無罪的。人所能犯的最大罪責，莫過於從他的創造主那裏「奪取」那屬於祂、又是祂所要求的東西。
英文原文
For this was a statute for Israel ... - See Exodus 12:3. That is, it was a law for the whole Jewish people, for all who had the name Israel, for all the descendants of Jacob. The word was is not in the original, as if this had been an old commandment which might now be obsolete, but the idea is one of perpetuity: it is a perpetual law for the Hebrew people.
A law of the God of Jacob - Hebrew, a judgment; or, right. The idea is, that it was what was due to God; what was his right. It was a solemn claim that he should be thus acknowledged. It was not a matter of conventional arrangement, or a matter of convenience to them; nor was it to be observed merely because it was found to be expedient and conducive to the welfare of the nation. It was a matter of right and of claim on the part of God, and was so to be regarded by the nation. The same is true now of the Sabbath, and of all the appointments which God has made for keeping up religion in the world. All these arrangements are indeed expedient and proper; they conduce to the public welfare and to the happiness of man; but there is a higher reason for their observance than this. It is that God demands their observance; that he claims as his own the time so appropriated. Thus he claims the Sabbath, the entire Sabbath, as his own; he requires that it shall be employed in his service, that it shall be regarded as his day; that it shall be made instrumental in keeping up the knowledge of himself in the world, and in promoting his glory. Exodus 20:10. People, therefore, "rob God" (compare Malachi 3:8) when they take this time for needless secular purposes, or devote it to other ends and uses. Nor can this be sinless. The highest guilt which man can commit is to "rob" his Maker of what belongs to Him, and of what He claims.
5
Psalm 81:5
「在約瑟中間立此為證」——直譯是「他放置這事」；即他設立了它。「約瑟」在此代表全體希伯來民，如 Psalm 80:1。見該節的註釋。其意是：遵守這節期——逾越節——的條例，可以追溯到他們還在埃及的時候。遵守它的義務，因這遵行的古老本身、並因它是神在那陌生異邦中直接的任命之一，而愈發加重。
「他去攻擊埃及地的時候」——邊註作「攻擊」。或更確切地說：「在他出埃及地之時」。直譯是「在行經埃及地之上時」。這無疑是指希伯來人出埃及地的時候——出埃及的事件；確切的意思是：他們在這樣行時，越過了埃及地相當大的部分；或說他們行過了那地。邊註所含「攻擊埃及地」的觀念，並非必然在原文之中。
「我在那裏聽見我所不明白的言語」——直譯是「那我所不認識之人的嘴唇，即語言，我聽見了」。這無疑不是指神，而是指百姓。本詩作者在此使自己與百姓——整個民族——認同，彷彿自己是其中一員，彷彿如今仍記得當時的境況——那陌生的語言——那外邦的習俗——百姓所擔當的壓迫與重擔。他彷彿把自己拋回那個時代（比較 1 Thessalonians 4:17 的註釋）——自覺置身於一個說陌生語言的民族之中——一種他聽不懂的語言——一個外邦的語言。猶太人在埃及那漫長的被奴役歲月中——共四百年（見 Acts 7:6 的註釋）——顯然保全了自己的語言不受玷染。就所能知道的而言，他們出埃及時所說的，仍舊是亞伯拉罕、以撒、雅各所用的同一語言，沒有改變。埃及語對他們完全是外來的語言，與希伯來語沒有任何親緣關係。
英文原文
This he ordained in Joseph for a testimony - literally, he placed this; that is, he appointed it. The word Joseph here stands for the whole Hebrew people, as in Psalm 80:1. See the notes at that verse. The meaning is, that the ordinance for observing this festival - the Passover - was to be traced back to the time when they were in Egypt. The obligation to observe it was thus enhanced by the very antiquity of the observance, and by the fact that it was one of the direct appointments of God in that strange and foreign land.
When he went out through the land of Egypt - Margin, against. Or rather, In his going out of the land of Egypt. Literally, In going upon the land of Egypt. The allusion is, undoubtedly, to the time when the Hebrews went out of the land of Egypt - to the Exodus; and the exact idea is, that, in doing this, they passed over a considerable portion of the land of Egypt; or, that they passed over the land. The idea in the margin, of its being against the land of Egypt, is not necessarily in the original.
Where I heard a language that I understood not - literally, "The lip, that is, the language, of one that I did not know, I heard." This refers, undoubtedly, not to God, but to the people. The author of this psalm identifies himself here with the people - the whole nation - and speaks as if he were one of them, and as if he now recollected the circumstances at the time - the strange language - the foreign customs - the oppressions and burdens borne by the people. Throwing himself back, as it were, to that time (compare the notes at 1 Thessalonians 4:17) - he seems to himself to be in the midst of a people speaking a strange tongue - a language unintelligible to him - the language of a foreign nation. The Jews, in all their long captivity in Egypt - a period of four hundred years (see the notes at Acts 7:6) - preserved their own language apparently incorrupt. So far as appears, they spoke the same language, without change, when they came out of Egypt, that Abraham, Isaac, and Jacob had used. The Egyptian was entirely a foreign language to them, and had no affinity with the Hebrew.
6
Psalm 81:6
我使他的肩脫離重擔——指以色列人在埃及所要擔負的重擔。這無疑是指他們造磚、並把磚運送到使用之處的勞役；或許也包括他們被要求為埃及人搬運石頭、建造房屋城邑的事。參閱 Exodus 1:11-14；Exodus 5:4-17 的註釋。其意義是：他已拯救他們脫離這些重擔，即藉著救他們脫離苦役而成就。這裏說話的顯然是神。在前一節說話的是百姓。這種人稱的轉換在聖經中並不罕見。
他的手放下筐子——邊註（如希伯來文）作：「離開了」。即它們與這些器皿分開了，或得了自由。譯作「筐子」的詞，通常有那個意義（Job 41:20；1 Samuel 2:14；2 Chronicles 35:13）；但它也可以指籃子（Jeremiah 24:2；2 Kings 10:7）。後者在此大概是正確的意思。這是暗指那些可用以搬運泥土、或運送製成之磚的籃子；也許是一種搭在肩上、兩側各盛泥土或磚的籃架——與今日中國人運茶所用的器具頗為相似——或像製楓糖之處運楓汁、或乳牛場運牛乳所用的頸軛。埃及的雕刻有許多足以說明這事的圖像。這裏的意念是重擔或苦工；所暗指的，是藉著把他們遷到另一地而成就的拯救。
英文原文
I removed his shoulder from the burden - The burden which the people of Israel were called to hear in Egypt. The reference is undoubtedly to their burdens in making bricks, and conveying them to the place where they were to be used; and perhaps also to the fact that they were required to carry stone in building houses and towns for the Egyptians. Compare Exodus 1:11-14; Exodus 5:4-17. The meaning is, that he had saved them from these burdens, to wit, by delivering them from their hard bondage. The speaker here evidently is God. In the previous verse it is the people. Such a change of person is not uncommon in the Scriptures.
His hands were delivered from the pots - Margin, as in Hebrew, passed away. That is, they were separated from them, or made free. The word rendered pots usually has that signification. Job 41:20; 1 Samuel 2:14; 2 Chronicles 35:13; but it may also mean a basket. Jeremiah 24:2; 2 Kings 10:7. The latter is probably the meaning here. The allusion is to baskets which might have been used in carrying clay, or conveying the bricks after they were made: perhaps a kind of hamper that was swung over the shoulders, with clay or bricks in each - somewhat like the instrument used now by the Chinese in carrying tea - or like the neck-yoke which is employed in carrying sap where maple sugar is manufactured, or milk on dairy farms. There are many representations on Egyptian sculptures which would illustrate this. The idea is that of a burden, or task, and the allusion is to the deliverance that was accomplished by removing them to another land.
7
Psalm 81:7
「你在急難中呼求」——指以色列民。見 Exodus 2:23; Exodus 3:9; Exodus 14:10。
「我搭救了你」——就是我曾把這民從埃及領出來。
「我在雷的隱密處應允你」——就是在那孤寂、幽靜、莊嚴、雷聲滾滾之處;在那除了雷聲別無人聲的荒野,那雷聲彷彿從山間峽谷的深處發出。這裏所暗示的無疑是西奈山。比較 Exodus 19:17-19。其意義是:神在西奈山莊嚴的景象中給了他們回應——一個真實的答覆——那時祂賜下律法,承認他們為自己的子民,並與他們立約。
「我試驗了你」——就是我試煉了你們,考驗了你們的忠誠。
「在米利巴水那裏」——頁邊註如希伯來文作「爭鬧」。這事發生在何烈山。見 Exodus 17:5-7。這試驗——這證明——在於神使水從磐石中流出,表明祂是神,是他們的神。
英文原文
Thou calledst in trouble - The people of Israel. Exodus 2:23; Exodus 3:9; Exodus 14:10.
And I delivered thee - I brought the people out of Egypt.
I answered thee in the secret place of thunder - That is, in the lonely, retired, solemn place where the thunder rolled; the solitudes where there was no voice but the voice of thunder, and where that seemed to come from the deep recesses of the mountain gorges. The allusion is doubtless to Sinai. Compare Exodus 19:17-19. The meaning is, that he gave a response - a real reply - to their prayer - amid the solemn scenes of Sinai, when he gave them his law; when he recognized them as his people; when he entered into covenant with them.
I proved thee - I tried you; I tested your fidelity.
At the waters of Meribah - Margin, as in Hebrew, strife. This was at Mount Horeb. Exodus 17:5-7. The trial - the proof - consisted in his bringing water from the rock, showing that he was God - that he was their God.
8
Psalm 81:8
我的民哪，你當聽，我要勸戒你——見 Psalm 50:7 類似經文的註釋。神使他們留意他對他們的要求、他的律法所要求的，以及他們作他子民並蒙他恩寵的條件。他所要求的，乃是他們應當承認他、順服他、事奉他；他們中間不可有外族的神，也不可敬拜任何假神（Psalm 81:9）。
英文原文
Hear, O my people, and I will testify unto thee ... - See the notes at the similar passage in Psalm 50:7. God calls their attention to what he required of them; to what his law demanded; to what was the condition of their being his people and of securing his favor. What the demanded was, that they should acknowledge him; obey him; serve him; that there should be no strange god among them, and that they should worship no false god, Psalm 81:9.
9
Psalm 81:9
「在你當中，不可有別的神」——即不受你的敬拜，或被你承認和視為神。這是他施恩賜友的條件。參Deuteronomy 32:12；Isaiah 43:12。這裡譯作「別」的字——זר zār——是指外族之人；其意思是，他們不可敬拜或崇奉外邦人所拜的神。這是希伯來共和國的根本法律。
「外邦的神，你也不可下拜」——這裡的希伯來字不同——נכר nêkâr——但意思實質相同。所指的乃是外邦人所敬拜的神。
英文原文
There shall no strange god be in thee - Worshipped by thee; or recognized and regarded as a god. This was a condition of his favor and friendship. Compare Deuteronomy 32:12; Isaiah 43:12. The word here rendered "strange" - זר zār - has reference to one of a foreign nation; and the meaning is, that they were not to worship or adore the gods that were worshipped by foreigners. This was a fundamental law of the Hebrew commonwealth.
Neither shalt thou worship any strange god - The Hebrew word here is different - נכר nêkâr - but means substantially the same thing. The allusion is to gods worshipped by foreign nations.
10
Psalm 81:10
「我是耶和華－你的神……」——見 Exodus 20:2。這裡的意義是：「我是耶和華，就是那位神，是當受你敬拜與尊崇的神；惟有我是你的神，除我以外，你不可承認或接受任何別的神。」他要求惟獨事奉與效忠的根據，就在於他曾將他們從埃及地領出來這一事實。按字面說，是使他們上升，即從那地上來。如此提出的要求看來有兩方面：
(a) 他藉此顯明自己是神，或說他行了惟有神才能行的工作，從而顯明了自己的存在與大能；以及
(b) 他藉此使他們對自己負上特別的義務，因為他們所擁有的一切——國家的存立與自由——都完全來自他。
「你要大大張口，我就給你充滿」——這或許是暗指雛鳥受親鳥餵養的情景。這裡的意義是：「我能豐豐富富地供應你們一切的需要。你們不必轉向別的神——別地的神明——彷彿我的能力或資源有什麼缺乏，彷彿我不能滿足你們的必需。你們一切的需要我都能滿足。求你們所需要的——隨你們所願；到我這裡來，無論是為你們個人還是為國家，為今生還是為來生，提出任何請求——你們都必發現，我這裡有滿足你們一切需要的豐富供應，並有與我資源相稱的、樂意賜福你們的心。」這裡對希伯來人所說的話，對任何時代的神的子民都可以說。我們本性中沒有一種缺乏——無論是身體的或心靈的；無論關乎今生或來生——關乎我們自己、我們的家庭、我們的朋友、教會或國家的——是神不能供應的；在這一切方面，也沒有一樣真實的必需是神不願滿足的。那麼，神的子民為何還要轉向「世俗的懦弱無用的小學」（參 Galatians 4:9 的註釋）去尋求快樂，彷彿神不能使他們滿足呢？為何還要在虛妄的娛樂或感官的享樂中尋求快樂，彷彿神不能、或不願供應他們心靈真正的需要呢？
英文原文
I am the Lord thy God ... - See Exodus 20:2. The meaning is, "I am Yahweh, that God; the God to be worshipped and honored by thee; I only am thy God, and no other god is to be recognized or acknowledged by thee." The foundation of the claim to exclusive service and devotion is here laid in the fact that he had brought them out of the land of Egypt. Literally, had caused them to ascend, or go up from that land. The claim thus asserted seems to be twofold:
(a) that in doing this, he had shown that he was God, or that he had performed a work which none but God could perform, and had thus shown his existence and power; and
(b) that by this he had brought them under special obligations to himself, inasmuch as they owed all that they had - their national existence and liberty - entirely to him.
Open thy mouth wide, and I will fill it - Possibly an allusion to young birds, when fed by the parent-bird. The meaning here is, "I can amply supply all your needs. You need not go to other gods - the gods of other lands - as if there were any deficiency in my power or resources; as if I were not able to meet your necessities. All your needs I can meet. Ask what you need - what you will; come to me and make any request with reference to yourselves as individuals or as a nation - to this life or the life to come - and you will find in me all abundant supply for all your needs, and a willingness to bless you commensurate with my resources." What is here said of the Hebrews may be said of the people of God at all times. There is not a want of our nature - of our bodies or our souls; a want pertaining to this life or the life to come - to ourselves, to our families, to our friends, to the church, or to our country - which God is not able to meet; and there is not a real necessity in any of these respects which he is not willing to meet. Why, then, should his people ever turn for happiness to the "weak and beggarly elements of the world" (compare the notes at Galatians 4:9), as if God could not satisfy them? Why should they seek for happiness in vain amusements, or in sensual pleasures, as if God could not, or would not, supply the real needs of their souls?
11
Psalm 81:11
「無奈，我的民不聽我的聲音」——見 Psalm 78:10-11、Psalm 78:17-19。「以色列全不理我」，直譯作「不願意我」；即「不傾向我；不親附我；不願敬拜我，也不願在我裡面得著快樂」。參 Isaiah 1:19；Job 39:9；Proverbs 1:25。他們拒絕了他，棄絕了他。見 Exodus 32:1；Deuteronomy 32:15、Deuteronomy 32:18。
英文原文
But my people ... - See Psalm 78:10-11, Psalm 78:17-19. "And Israel would none of me." Literally, "Did not will me;" that is, "did not incline to me; were not attached to me; were not disposed to worship me, and to find happiness in me." Compare Isaiah 1:19; Job 39:9; Proverbs 1:25. They refused or rejected him. See Exodus 32:1; Deuteronomy 32:15, Deuteronomy 32:18.
12
Psalm 81:12
我便任憑他們心裡剛硬——頁邊註照希伯來文作「任憑他們心裡的剛硬」。按字面是「我打發他們去，或我撇下他們，隨他們心的剛硬」。我容讓他們得著他們在心裡剛硬中所渴想的，即他們剛硬悖逆之心所慫恿他們渴想的；我放縱他們的心願。我把他們所求的賜給他們，任由他們自己、照自己的方式去解決成功與幸福的問題——讓他們看見離棄真神的結局究竟是什麼。世界——教會也一樣——常被容許作這樣的實驗。
隨自己的計謀而行——就是照他們自以為智慧、自以為上算的而行。參 Acts 7:42；Acts 14:16；Romans 1:24；Psalm 78:26-37。
英文原文
So I gave them up unto their own hearts' lust - Margin, as in Hebrew, to the hardness of their own hearts. Literally, "I sent them, or I dismissed them, to the hardness of their hearts." I suffered them to have what, in the hardness of their hearts they desired, or what their hard and rebellious hearts prompted them to desire: I indulged them in their wishes. I gave them what they asked, and left them to themselves to work out the problem about success and happiness in their own way - to let them see what must be the result of forsaking the true God. The world - and the church too - has been often suffered to make this experiment.
And they walked in their own counsels - As they thought wise and best. Compare Acts 7:42; Acts 14:16; Romans 1:24; Psalm 78:26-37.
13
Psalm 81:13
「甚願我的民肯聽從我」——這段經文的主要目的，是要顯明希伯來民若順從神的命令，將會有怎樣的後果（Psalm 81:14-16）。然而同時，它也表達了神懇切的意願——他的心願——他的喜好，那就是：他們本當順從，本當享受他的恩惠。這與聖經中一切的陳述、一切的命令、一切的邀請、一切的警告相合。在整卷默示的書中，沒有一條命令吩咐人行罪惡之路；沒有一句話說神願意他們這樣行；也沒有一處暗示他喜悅罪人死亡。在神所作的一切宣告——他一切的命令、警告與邀請——在他為人的救恩所作的一切安排中，所暗示的都正相反。見 Deuteronomy 5:29；Deuteronomy 32:29-30；Isaiah 48:18；Ezekiel 18:23；Ezekiel 18:32；Ezekiel 33:11；2 Peter 3:9；Luke 19:42。
「以色列肯行我的道！」——即遵守我的誡命；順從我的律法。因此，當人不行神的道時，決不能以「神願意如此」、「神命令如此」、「神喜悅如此」、「神認可如此」為藉口來推諉。無論從哪一種意義說，這都不可能為真；從每一種意義、每一個角度說，他都喜歡人順從而非不順從；喜歡人為善而非為惡；喜歡人快樂而非痛苦；喜歡人得救而非沉淪。神學的一切教義，都當以這一點為根本真理，並照著與它相符的方式持守和解釋。必須承認，若假定這是真的，確有一些事難以解釋；然而，有哪一項真理是全然沒有難解之處的呢？況且，這真理或聖經中任何真理，難道比神治理之下實際正在發生的事實更需要解釋嗎？——罪與苦難竟被容許進入宇宙；神本可立刻解救的眾人，竟不斷受苦——還有什麼比這些事實更難解釋的呢？
英文原文
Oh that my people had hearkened unto me - This passage is designed mainly to show what would have been the consequences if the Hebrew people had been obedient to the commands of God, Psalm 81:14-16. At the same time, however, it expresses what was the earnest desire - the wish - the preference of God, namely, that they had been obedient, and had enjoyed his favor. This is in accordance with all the statements, all the commands, all the invitations, all the warnings, in the Bible. In the entire volume of inspiration there is not one command addressed to people to walk in the ways of sin; there is not one statement that God desires they should do it; there is not one intimation that he wishes the death of the sinner. The contrary is implied in all the declarations which God has made - in all his commands, warnings, and invitations - in all his arrangements for the salvation of people. See Deuteronomy 5:29; Deuteronomy 32:29-30; Isaiah 48:18; Ezekiel 18:23, Ezekiel 18:32; Ezekiel 33:11; 2 Peter 3:9; Luke 19:42.
And Israel had walked in my ways! - Had kept my commandments; had been obedient to my laws. When people, therefore, do not walk in the ways of God it is impossible that they should take refuge, as an excuse for it, in the plea that God desires this, or that he commands it, or that he is pleased with it, or that he approves it. There is no possible sense in which this can be true; in every sense, and on every account, he prefers that people should be obedient, and not disobedient; good, and not bad; happy, and not miserable; saved, and not lost. Every doctrine of theology should be held and interpreted in consistency with this as a fundamental truth. That there are things which are difficult to be explained on the supposition that this is true, must be admitted; but what truth is there in reference to which there are not difficulties to be explained? And is there anything in this, or in any of the truths of the Bible, which more demands explanation than the facts which are actually occurring under the government of God: the fact that sin and misery have been allowed to come into the universe; the fact that multitudes constantly suffer whom God could at once relieve?
14
Psalm 81:14
「我便速速治服他們的仇敵」——這是據說他們若順從神的律法便會隨之而來的後果之一。譯作「速速」的短語，按字面是「如一點兒」；即如我們所說，「片刻之內」，指短短的時間之內。譯作「治服」的字，意為使下拜、使彎曲；其意是：祂必叫他們屈身下拜，即在他們面前降服。比較 Deuteronomy 32:29-30。
「反手攻擊他們的敵人」——攻擊那些欺壓冤屈他們的人。向人翻手攻擊，象徵把他驅逐——排斥他——不認他——如同我們厭惡地把人從自己面前推開一般。
英文原文
I should soon have subdued their enemies - This is one of the consequences which, it is said, would have followed if they had been obedient to the laws of God. The phrase rendered soon means literally like a little; that is, as we might say, in a little, to wit, in a little time. The word rendered subdued means to bow down; to be curved or bent; and the idea is, that he would have caused them to bow down, to wit, by submission before them. Compare Deuteronomy 32:29-30.
And turned my hand against their adversaries - Against those who oppressed and wronged them. The act of turning the hand against one is significant of putting him away - repelling him - disowning him - as when we would thrust one away from us with aversion.
15
Psalm 81:15
「恨耶和華的人」——指耶和華的仇敵，常被描繪為恨惡祂的人——因為恨惡總是在實際上或形式上與不願順服神相連。這是恨惡祂的律法，恨惡祂的治理，恨惡祂的計劃，恨惡祂的性情。見 Romans 1:30；John 7:7；John 15:18；John 15:23-25。比較 Exodus 20:5。
「必來投降」——邊註作「假意順服」。希伯來文作「說謊」。這話的解釋見 Psalm 18:44 的註釋。其意是：他們必如此被制服，以致承認祂的權柄或至上；同時也暗示，這順服必是被迫的，不是出於衷心。外在的能力雖能征服人、使人外表順服，卻不能影響意志，也不能制服意志。惟有神的恩典能作成這事；而恩典能作成這事，正是恩典特殊的誇勝。
「他的百姓」——指祂百姓的時日。他們本必繼續成為一個快樂昌盛的國。
「必永久長存」——長久——只要他們繼續順服。一個國家若順服神的旨意；若全然遵守祂的律法；若不用法令縱容任何形式的罪惡；若不庇護任何不義；若節制、公義、有德、誠實，其制度就沒有理由不能永存，沒有理由被傾覆。罪在一切情形中都是國家敗亡的原因，正如它是個人敗亡的原因一樣。
英文原文
The haters of the Lord - The enemies of the Lord, often represented as those who hate him - hatred being always in fact or in form connected with an unwillingness to submit to God. It is hatred of his law; hatred of his government; hatred of his plans; hatred of his character. See Romans 1:30; John 7:7, John 15:18, John 15:23-25. Compare Exodus 20:5.
Should have submitted themselves unto him - Margin, yielded retained obedience. Hebrew, lied. See the phrase explained in the notes at Psalm 18:44. The meaning is, that they would have been so subdued as to acknowledge his authority or supremacy, while it is, at the same time, implied that this would have been forced and not cordial. No external power, though it may so conquer as to make people outwardly obedient, can affect the will, or subdue that. The grace of God alone can do that, and it is the special triumph of grace that it can do it.
But their time - The time of his people. They would have continued to be a happy and a flourishing nation.
Should have endured for ever - Perpetually - as long as they continued to be obedient. If a nation were obedient to the will of God; if it wholly obeyed his laws; if it countenanced by statute no form of sin; if it protected no iniquity; if it were temperate, just, virtuous, honest, there is no reason why its institutions should not be perpetual, or why it should ever be overthrown. Sin is, in all cases, the cause of the ruin of nations, as it is of individuals.
16
Psalm 81:16
「他也必拿上好的麥子給他們吃」——祂就必賜他們興盛,他們的地也必豐產人生所需——甚至奢侈——之物。這與聖經慣常的應許相符:順從神必隨着國族今世的興盛。見 Deuteronomy 32:13-14;1 Timothy 4:8;Psalm 37:11。比較 Matthew 5:5 的註釋。「上好的麥子」——邊註照希伯來文作「麥子的肥甘」。其意是最好的麥子——因為「肥」與「肥甘」常用以指卓越與豐盛:見 Genesis 27:28;Genesis 27:39;Job 36:16;Psalm 36:8;Psalm 63:5;Psalm 65:11。
「又拿從磐石出的蜂蜜叫他們飽足」——巴勒斯坦多蜂,蜂蜜是受人喜愛的食物:見 Genesis 43:11;Deuteronomy 8:8;Deuteronomy 32:13;1 Samuel 14:25-26;Isaiah 7:15;Ezekiel 16:13;Matthew 3:4。所得的蜂蜜許多是野蜜,是蜂藏在樹洞裏、似乎也在巖洞中所釀的。也有許多採自多石之地,這被視為最精美貴重。我不明其故,也不知為何高寒多石之地的蜜比別處的更純更白;但我所見過最白、最純、最美的蜜,是在瑞士霞慕尼所得的。湯姆森博士在《The Land and the Book》第二卷頁362論到亭拿附近多石之地說:「距此不遠的樹林中蜂羣極多,蜜竟從樹上滴落到地上」;又說他曾「探察黑門山與南黎巴嫩林木茂密的峽谷,至今仍可在樹上與巖石裂縫中找到野蜂」。
這裏的意思很清楚:以色列若順從神,祂就必以豐盛賜福他們——以田間最豐美、最令人羨慕的出產。純正的宗教——順從神——道德——節制、純潔、誠實與勤勞,正如宗教所要求的——始終極有利於個人與國族的興盛;人若想最蒙興盛、在個人或國族生存合宜正當的目標上最為成功、最為快樂,再沒有比敬虔所吩咐並培養的這些德行更能促成的了。個人和國族即便單就今世興盛而論,輕忽神的律法、背離宗教的訓誨與精神,也是至愚,也是至惡。國族與個人一樣:「敬虔凡事都有益處,因有今生和來生的應許」(1 Timothy 4:8)。
英文原文
He should have fed them also - He would have given them prosperity, and their land would have produced abundantly of the necessities - even of the luxuries - of life. This is in accordance with the usual promises of the Scriptures, that obedience to God will be followed by national temporal prosperity. See Deuteronomy 32:13-14; 1 Timothy 4:8; Psalm 37:11. Compare the notes at Matthew 5:5.
With the finest of the wheat - Margin, as in Hebrew, with the fat of wheat. The meaning is, the best of the wheat - as the words fat and fatness are often used to denote excellence and abundance. Genesis 27:28, Genesis 27:39; Job 36:16; Psalm 36:8; Psalm 63:5; Psalm 65:11.
And with honey out of the rock should I have satisfied thee - Palestine abounded with bees, and honey was a favorite article of food. Genesis 43:11; Deuteronomy 8:8; Deuteronomy 32:13; 1 Samuel 14:25-26; Isaiah 7:15; Ezekiel 16:13; Matthew 3:4. Much of that which was obtained was wild honey, deposited by the bees in the hollows of trees, and as it would seem in the caverns of the rocks. Much of it was gathered also from rocky regions, and this was regarded as the most delicate and valuable. I do not know the cause of this, nor why honey in high and rocky countries should be more pure and white than that obtained from other places; but the whitest and the most pure and delicate honey that I have ever seen I found at Chamouni in Switzerland. Dr. Thomson (land and the Book, vol. ii. p. 362) says of the rocky region in the vicinity of Timnath, that "bees were so abundant in a wood at no great distance from this spot that the honey dropped down from the trees on the ground;" and that "he explored densely-wooded gorges in Hermon and in Southern Lebanon where wild bees are still found, both in trees and in the clefts of the rocks."
The meaning here is plain, that, if Israel had been obedient to God, he would have blessed them with abundance - with the richest and most coveted productions of the field. Pure religion - obedience to God - morality - temperance, purity, honesty, and industry, such as religion requires - are always eminently favorable to individual and national prosperity; and if a man or a nation desired to be most prospered, most successful in the lawful and proper objects of individual or national existence, and most happy, nothing would tend more to conduce to it than those virtues which piety enjoins and cultivates. Individuals and nations, even in respect to temporal prosperity, are most unwise, as well as most wicked, when they disregard the laws of God, and turn away from the precepts and the spirit of religion. It is true of nations, as it is of individuals, that "Godliness is profitable unto all things, having promise of the life that now is," 1 Timothy 4:8.
本詩也自稱為亞薩的詩。參見 Psalm 73 的導言。在沒有相反證據的情形下，可以假定它是大衛同時代的那位亞薩所寫、或為他而寫；那亞薩被大衛派定主持聖所的音樂。Venema 誠然以為本詩寫於約西亞的時代，在他守那盛大逾越節的時候（2 Chronicles 35）；但這沒有確實的證據，雖然詩中沒有什麼與這假設不相合。關於標題中「用迦特樂器」（upon Gittith）一語，參見 Psalm 8:1-9 標題的註釋。
本詩的寫作場合，看來是一個節期的場合；詩中的情節，大概最符合它是逾越節的假設。Rosenmuller 誠然力圖表明（見他對 Psalm 81:4 的註釋），它是為吹角節的場合而寫（Leviticus 23:24 以下）；但詩中沒有什麼必然把它限於那節，而且如我們將看見的，詩中一切情節都與它是逾越節——希伯來人首要、最重要的節期——的假設相合。DeWette 說得好（見他為本詩所作的導言）：希伯來人既受命把逾越節條例的宗旨向他們的兒女講明（見 Exodus 12:26-27），聖潔的詩人在那節期循環再來之時，藉著為慶祝而作的詩歌強調與之相關的真理，就再自然不過了。這似乎正是本詩的目的——提醒百姓記念神往昔的恩慈，藉著記念他的憐憫、並瞻望完全遵行他律法將有的後果，把他們從罪中召回。
從本詩看來，它很可能寫於全國宗教衰頹、又有傾向偶像崇拜之勢的時候；作者的目的，是要喚醒那國脫離那種光景，並藉著回顧往昔，竭力把他們帶回對神更完全的奉獻。
本詩的內容如下：
一、讚美的本分，特別是在本詩寫成的那種場合；這本分早在埃及地、在約瑟的時候就已頒令——那時神把他的百姓從那異地拯救出來，Psalm 81:1-7。
二、那時設立、作百姓之引導的主要誡命——那國固定的律法——他們政體的根本觀念——他們中間不可有別的神，惟要敬拜真神、單單敬拜他，Psalm 81:8-10。
三、這國不肯聽的事實；他們如此傾向敬拜別神、陷入拜偶像之民的習慣，以致神任憑他們隨自己的私慾，任憑他們行自己的道路，Psalm 81:11-12。
四、陳明他們若肯聽從，神本要為他們成就什麼；他們若聽從神的誡命，對他們全國的興盛本會有什麼效果；因而百姓若肯順從、完全服在神的律法之下，仍會有什麼結果，Psalm 81:13-16。特別是：
(1) 他們的仇敵本早已被制伏，Psalm 81:14。
(2) 恨耶和華的人本早已投降他，Psalm 81:15。
(3) 神本要賜給他們豐盛的興盛；本要拿上好的麥子給他們吃，又拿從磐石出的蜂蜜叫他們飽足，Psalm 81:16。
本詩對今日的教會特別重要，因它提醒教會因神往昔的憐憫所負的本分，並表明教會若完全奉獻於事奉神，將有什麼後果。