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英文原文
The foregoing psalm was a hymn of praise to the Creator; this is a hymn of praise to the Redeemer. It is a psalm of triumph in the God of Israel, and over the enemies of Israel. Probably it was penned upon occasion of some victory which Israel was blessed and honoured with. Some conjecture that it was penned when David had taken the strong-hold of Zion, and settled his government there. But it looks further, to the kingdom of the Messiah, who, in the chariot of the everlasting gospel, goes forth conquering and to conquer. To him, and his graces and glories, we must have an eye, in singing this psalm, which proclaims, I. Abundance of joy to all the people of God, Ps 149:1-5. II. Abundance of terror to the proudest of their enemies, Ps 149:6-9.
1-5
Saints Admonished to Praise God
勸勉聖徒讚美神
¹ 你們要讚美耶和華！向耶和華唱新歌，在聖民的會中讚美他！ ² 願以色列因造他的主歡喜！願錫安的民因他們的王快樂！ ³ 願他們跳舞讚美他的名！擊鼓彈琴歌頌他！ ⁴ 因為耶和華喜愛他的百姓；他要用救恩當作謙卑人的妝飾。 ⁵ 願聖民因所得的榮耀高興！願他們在床上歡呼！
我們在此可以看到，
一、對神的以色列發出讚美的呼召。在前一篇詩中，「他一切所造的」都被激動來「讚美他」；但此處他的聖徒被特別要求來稱頌他。那麼請注意：1. 誰被呼召來讚美神。整體的*「以色列」——教會的全體（詩 149:2），特別是「錫安的民」——那聖山的居民，他們比別的以色列人更親近神；那些有神的話語和典章在他們附近、不必長途跋涉去尋求的人，理所當然被期望比別人作更多讚美神的事。一切真基督徒都可以稱自己為「錫安的民」，因為我們在信心和盼望中「已經來到錫安山」（來 12:22）。聖徒必須讚美神——在名義上是聖徒的、在實際上有能力的聖徒，因為這正是他們成聖的目的；他們是獻給神榮耀的、被神的恩典更新的，為要「使他得名聲、得讚美」。2. 這讚美當以甚麼為原則——就是在神裏麵的聖潔喜樂：「願以色列歡喜」、「願錫安的民快樂」、「願聖民因所得的榮耀高興」。我們對神的讚美，當從因神的屬性以及我們與他的關係而充滿喜樂和誇勝的心湧流出來。心中敬虔之能力的大部份，在於以神為我們至大的喜樂、在他裏麵得著安慰；我們對基督的信心，被描述為在他裏麵喜樂。我們以他為樂之時，便是將尊榮歸給他。我們必須「因所得的榮耀高興」——就是以他為我們的榮耀，以我們在他裏麵所得的份為樂；我們也當看為那以神為樂的人之一為我們的榮耀。3. 這讚美當有怎樣的表達。我們當用一切正當的方式表明對神的讚美：「向耶和華唱」。我們當以「唱歌頌讚他」（詩 149:3）、「歡呼」（詩 149:5）來自娛並傳揚他的名，因為我們當全心唱詩篇，如同那些不僅不以之為恥、反在其中得著釋放的人。我們當唱「新歌」——每逢特殊場合新作的歌，以新的情感來唱——這情感使歌成為新的，即使字句已經用過；並使它們不致陳舊。願神*「擊鼓彈琴跳舞」受讚美——按照舊約教會極早的用法（出 15:20），在那裏我們看到神被以「鼓和跳舞」讚美。那些據此主張在宗教敬拜中使用樂器的人，按同樣的原則也必須引入跳舞，因為兩者原是並行的，正如大衛在約櫃前跳舞，以及士 21:21 所記。然而，新約聖經中許多經文維持唱詩作為福音的典章，卻沒有任何一處為維持音樂和跳舞作出安排；福音對唱詩的準則乃是「用心靈」和「用悟性」歌唱。4. 當抓住甚麼機會讚美神——任何機會都不可錯過，但特別是：1. 我們當在公眾中讚美神，在「大會」（詩 149:1）、「在聖民的會中」。人越多越好；越發像天堂。如此神的名才當在世人麵前被承認；如此事奉才當被加上莊嚴，我們也當彼此激發來作此事。我們在宗教聚會中聚集的原則、目的和設計，乃是要我們一同讚美神。事奉的其他部分，都是為此而設的。2. 我們當在私下讚美他。「願聖民」因在神裏麵的喜樂如此被提攜，以至「在床上歡呼」——當他們夜間醒來之時，滿了對神的讚美，如大衛一般（詩 119:62）。當神的以色列被帶到平靖安居之時，就當以感謝神的心享受那平安；何況那些已經進入神的安息、在耶穌基督裏尋得安息的真信徒，更當為此歡呼。在他們的病榻上、在臨終的床上，他們也當唱他們神的讚美。
二、對神的以色列發出讚美的緣由。請思想：1. 神為他們所作的。他們有理由在神裏麵喜樂、將自己獻給他的尊榮並從事他的事奉；因為造他們的就是他。他賜我們作人的存在，我們有理由為此讚美他——因為這是崇高而卓越的存在。他賜以色列作百姓、作教會的存在，使他們成為他們所是的，與別國如此不同。所以那百姓當讚美他；因為他為自己創造了他們，正是為要他們*「述說他的美德」（賽 43:21）。願以色列「因造他的主歡喜」（原文作「造他的主們」，因為神說「我們要造人」；有人以為其中含有三位一體的奧秘）。2. 神對他們的掌權。這是緊接著前麵的：他既造了他們，就是他們的王；那賜存在的主，無疑可以設定律法；我們乃在這樣一位智慧而有能力的王引導和保護之下，這本當成為我們喜樂和讚美的緣由。「錫安的民哪，應當大大喜樂！看哪，你的王來到」——就是神所*「立在他聖錫安山上」的彌賽亞君王；願錫安的一切兒女在他裏麵快樂*，出去以和散那迎接他（亞 9:9）。3. 神在他們裏麵的喜悅。他是一位以愛治理的王，因此當受讚美；因為*「耶和華喜愛他的百姓」——在他們的事奉中、在他們的興盛中、在與他們的相交中、以及在向他們施恩中，都喜悅他們。那在自己享受之中無限有福、其福樂不能再加增的神，卻恩慈地俯首「喜愛他的百姓」（詩 147:11）。4. 神對他們的旨意。除了現今在他們身上所存的喜悅之外，他還為他們將來的榮耀作了預備：「他要用救恩當作謙卑人的妝飾」——那些謙卑、卑微、心靈痛悔、因他的話戰兢而順服的人、在患難中忍耐並「向眾人大顯溫柔的人」。這些人被人藐視、被人毀謗，神卻要稱他們為義，擦去他們的羞辱；不但如此，他更要以妝飾妝扮他們；他們不僅要顯為清白，更要在全世麵前顯為秀美——以他所加給他們的秀美。他要以救恩妝飾他們——用暫時的拯救（當神為他的百姓行奇妙的拯救之時，那些「雖在荊棘內」的人便「如鴿子的翅膀鍍白銀一般」，詩 68:13），更是用永遠的救恩。義人在他們「發出光來，如同太陽」的那日，必被妝飾。因著這盼望，他們如今即使在最幽暗的日子，也當「唱新歌」*。
英文原文
Saints Admonished to Praise God
¹ Praise ye the LORD. Sing unto the LORD a new song, and his praise in the congregation of saints.
² Let Israel rejoice in him that made him: let the children of Zion be joyful in their King.
³ Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp.
⁴ For the LORD taketh pleasure in his people: he will beautify the meek with salvation.
⁵ Let the saints be joyful in glory: let them sing aloud upon their beds.
We have here,
I. The calls given to God's Israel to praise. All his works were, in the foregoing psalm, excited to praise him; but here his saints in a particular manner are required to bless him. Observe then, 1. Who are called upon to praise God. Israel in general, the body of the church (Ps 149:2), the children of Zion particularly, the inhabitants of that holy hill, who are nearer to God than other Israelites; those that have the word and ordinances of God near to them, that are not required to travel far to them, are justly expected to do more in praising God than others. All true Christians may call themselves the children of Zion, for in faith and hope we have come unto Mount Zion, Heb 12:22. The saints must praise God, saints in profession, saints in power, for this is the intention of their sanctification; they are devoted to the glory of God, and renewed by the grace of God, that they may be unto him for a name and a praise. 2. What must be the principle of this praise, and that is holy joy in God: Let Israel rejoice, and the children of Zion be joyful, and the saints be joyful in glory. Our praises of God should flow from a heart filled with delight and triumph in God's attributes, and our relation to him. Much of the power of godliness in the heart consists in making God our chief joy and solacing ourselves in him; and our faith in Christ is described by our rejoicing in him. We then give honour to God when we take pleasure in him. We must be joyful in glory, that is, in him as our glory, and in the interest we have in him; and let us look upon it as our glory to be of those that rejoice in God. 3. What must be the expressions of this praise. We must by all proper ways show forth the praises of God: Sing to the Lord. We must entertain ourselves, and proclaim his name, by singing praises to him (Ps 149:3), singing aloud (Ps 149:5), for we should sing psalms with all our heart, as those that are not only not ashamed of it, but are enlarged in it. We must sing a new song, newly composed upon every special occasion, sing with new affections, which make the song new, though the words have been used before, and keep them from growing threadbare. Let God be praised in the dance with timbrel and harp, according to the usage of the Old-Testament church very early (Ex 15:20), where we find God praised with timbrels and dances. Those who from this urge the use of music in religious worship must by the same rule introduce dancing, for they went together, as in David's dancing before the ark, and Jdg 21:21. But, whereas many scriptures in the New Testament keep up singing as a gospel-ordinance, none provide for the keeping up of music and dancing; the gospel-canon for psalmody is to sing with the spirit and with the understanding. 4. What opportunities must be taken for praising God, none must be let slip, but particularly, (1.) We must praise God in public, in the solemn assembly (Ps 149:1), in the congregation of saints. The more the better; it is the more like heaven. Thus God's name must be owned before the world; thus the service must have a solemnity put upon it, and we must mutually excite one another to it. The principle, end, and design of our coming together in religious assemblies is that we may join together in praising God. Other parts of the service must be in order to this. (2.) We must praise him in private. Let the saints be so transported with their joy in God as to sing aloud upon their beds, when they awake in the night, full of the praises of God, as David, Ps 119:62. When God's Israel are brought to a quiet settlement, let them enjoy that, with thankfulness to God; much more may true believers, that have entered into God's rest, and find repose in Jesus Christ, sing aloud for joy of that. Upon their sick-beds, their death-beds, let them sing the praises of their God.
II. The cause given to God's Israel for praise. Consider, 1. God's doings for them. They have reason to rejoice in God, to devote themselves to his honour and employ themselves in his service; for it is he that made them. He gave us our being as men, and we have reason to praise him for that, for it is a noble and excellent being. He gave Israel their being as a people, as a church, made them what they were, so very different from other nations. Let that people therefore praise him, for he formed them for himself, on purpose that they might show forth his praise, Isa 43:21. Let Israel rejoice in his Makers (so it is in the original); for God said, Let us make man; and in this, some think, is the mystery of the Trinity. 2. God's dominion over them. This follows upon the former: if he made them, he is their King; he that gave being no doubt may give law; and this ought to be the matter of our joy and praise that we are under the conduct and protection of such a wise and powerful King. Rejoice greatly, O daughter of Zion! for behold thy king comes, the king Messiah, whom God has set upon his holy hill of Zion; let all the children of Zion be joyful in him, and go forth to meet him with their hosannas, Zec 9:9. 3. God's delight in them. He is a king that rules by love, and therefore to be praised; for the Lord takes pleasure in his people, in their services, in their prosperity, in communion with them, and in the communications of his favour to them. He that is infinitely happy in the enjoyment of himself, and to whose felicity no accession can be made, yet graciously condescends to take pleasure in his people, Ps 147:11. 4. God's designs concerning them. Besides the present complacency he has in them, he has prepared for their future glory: He will beautify the meek, the humble, and lowly, and contrite in heart, that tremble at his word and submit to it, that are patient under their afflictions and show all meekness towards all men. These men vilify and asperse, but God will justify them, and wipe off their reproach; nay, he will beautify them; they shall appear not only clear, but comely, before all the world, with the comeliness that he puts upon them. He will beautify them with salvation, with temporal salvations (when God works remarkable deliverances for his people those that had been among the pots become as the wings of a dove covered with silver, Ps 68:13), but especially with eternal salvation. The righteous shall be beautified in that day when they shine forth as the sun. In the hopes of this, let them now, in the darkest day, sing a new song.
6-9
Israel Admonished to Praise God
勸勉以色列讚美神
⁶ 願神的高舉之讚美在他們口中，又有一把兩刃的劍在他們手裏； ⁷ 為要報復列邦，刑罰萬民； ⁸ 要用鍊子捆綁他們的君王，用鐵鐐鎖住他們的貴族； ⁹ 要在他們身上施行所記錄的審判。他聖民都有這榮耀。你們要讚美耶和華。
神的以色列在此被描繪為勝過仇敵的凱旋之民，這既是他們讚美的內容（當將這些勝利的榮耀歸給神），也是他們讚美的賞賜；凡誠心為安靖感謝神的人，必蒙賜勝利。這話也可視作他們讚美的進一步表達（詩 149:6）：願神的高舉之讚美在他們口中，然後為神的榮耀發出聖潔的熱忱，手執兩刃的劍，為神國度的緣故與其仇敵爭戰。這話可應用於：1. 神賜福祂百姓以色列勝過迦南列邦以及其他當滅之族的許多勝利。這些勝利始於摩西和約書亞，他們教導以色列高舉耶和華之讚美的同時，也把兩刃的劍交在他們手中；大衛也是如此，因他不僅是以色列的美歌者，更是他們軍隊的元帥，又教導猶大人使用弓（撒下 1:18），教導他們的手能爭戰，正如神親自教導他一樣。於是他與他們靠著主爭戰，為受欺壓的以色列報仇，屢戰屢勝；那時他們便向列邦施行報復（非利士人、摩押人、亞捫人等，撒下 8:1 等），並刑罰萬民，因他們苦待神的百姓，詩 149:7。他們的君王和貴族被擄（詩 149:8），其中有些人按所記錄的審判被處決，正如約書亞之於迦南諸王、基甸之於米甸首領、撒母耳之於亞甲。這尊榮歸於神全體以色列；而將這榮耀加在他們身上的那一位，他們就在哈利路亞中將之完全歸還給祂。約沙法的軍隊同時口中有神的高舉之讚美，手中有兩刃的劍，因為他們唱着神的讚美出去爭戰，他們的劍便大行殺戮，代下 20:23。有人將此應用於馬加比時代，那時猶太人有時也對欺壓他們的人取得極大優勢。倘若謙和之人既有此特質卻仍如此嚴厲，甚至對君王和貴族也是如此，似覺費解，那麼這裏有一個字可以為他們辯護：那就是所記錄的審判。他們這樣行並非出於個人的惡意與報復，也不是憑着血腥的政治手腕，而是奉神的差遣，照着祂的指示，順服祂的命令而行；掃羅正因違背了這一類命令而失去國位。照樣，將來在新約巴比倫的毀滅中被使用的地上君王，也只不過是執行所記錄的審判，啟 17:16,17。然而，如今既不能再拿出這類特殊委任，便絕不能以此為藉口，為臣民對君王、君王對臣民、或兩者對鄰舍的暴力辯護——以宗教之名為遮掩；因為基督從未定意要藉火與劍傳揚祂的福音，或以人的忿怒成就祂的義。當我們口中有神的高舉之讚美時，手中也當握着和平的橄欖枝。2. 基督藉着祂福音與恩典的能力勝過屬靈仇敵，在其中一切信徒都是得勝有餘的。神的道就是那兩刃的劍（來 4:12），是聖靈的劍（弗 6:17）；我們不能僅僅把它收在軍械庫裏，更當握在手中，正如我們的主當日所說：經上記着說。 如今：（1）使徒時代福音最初的傳道者，正是用這兩刃的劍勝過了黑暗的權勢，得了榮耀的勝利；他們藉着那些久為外邦神明敬拜者的知罪與歸主，以及那些不肯悔改者的驚惶混亂，向列邦的諸神施行了報復（啟 6:15）；撒但的營壘被攻破（代下 10:4,5）；顯貴之人因神的話而戰慄，如腓力斯；這世界的神撒但被趕出，正如對他所宣告的審判。這便是所有基督徒的尊榮——他們神聖的信仰如此得勝。（2）信徒用這兩刃的劍與自己裏面的敗壞爭戰，靠着神的恩典將其制服治死；那轄制他們的罪已被釘十字架；那曾坐為王的「己」被鍊子捆綁，服在基督的軛下；那試探者被擊敗，被踏在腳下。這尊榮是眾聖徒都有的。（3）這話將在大日的審判中完全應驗，那時主要帶着祂的千萬聖者降臨，對所有人施行審判，猶 1:14,15。那時必向列邦施行報復（詩 9:17），並向萬民施行刑罰——永遠的刑罰。那些曾丟棄基督治理之捆綁與繩索的君王和貴族（詩 2:3），將無法丟棄祂忿怒與公義的鎖鍊與鐐銬。那時所記錄的審判必被執行，因為神必照着福音審判人隱秘的事。 這尊榮要歸給眾聖徒——他們要作基督的陪審員，審判世界，林前 6:2。在這盼望之中，他們當讚美主，並一生作基督忠心的僕人與精兵到底。
英文原文
Israel Admonished to Praise God
⁶ Let the high praises of God be in their mouth, and a twoedged sword in their hand;
⁷ To execute vengeance upon the heathen, and punishments upon the people;
⁸ To bind their kings with chains, and their nobles with fetters of iron;
⁹ To execute upon them the judgment written: this honour have all his saints. Praise ye the LORD.
The Israel of God are here represented triumphing over their enemies, which is both the matter of their praise (let them give to God the glory of those triumphs) and the recompence of their praise; those that are truly thankful to God for their tranquillity shall be blessed with victory. Or it may be taken as a further expression of their praise (Ps 149:6): let the high praises of God be in their mouth, and then, in a holy zeal for his honour, let them take a two-edged sword in their hand, to fight his battles against the enemies of his kingdom. Now this may be applied, 1. To the many victories which God blessed his people Israel with over the nations of Canaan and other nations that were devoted to destruction. These began in Moses and Joshua, who, when they taught Israel the high praises of the Lord, did withal put a two-edged sword in their hand; David did so too, for, as he was the sweet singer of Israel, so he was the captain of their hosts, and taught the children of Judah the use of the bow (2Sa 1:18), taught their hands to war, as God had taught his. Thus he and they went on victoriously, fighting the Lord's battles, and avenging Israel's quarrels on those that had oppressed them; then they executed vengeance upon the heathen (the Philistines, Moabites, Ammonites, and others, 2Sa 8:1, etc.) and punishments upon the people, for all the wrong they had done to God's people, Ps 149:7. Their kings and nobles were taken prisoners (Ps 149:8) and on some of them the judgment written was executed, as by Joshua on the kings of Canaan, by Gideon on the princes of Midian, by Samuel on Agag. The honour of this redounded to all the Israel of God; and to him who put it upon them they return it entirely in their hallelujahs. Jehoshaphat's army had at the same time the high praises of God in their mouth and a two-edged sword in their hand, for they went forth to war singing the praises of God, and then their sword did execution, 2Ch 20:23. Some apply it to the time of the Maccabees, when the Jews sometimes gained great advantages against their oppressors. And if it seem strange that the meek should, notwithstanding that character, be thus severe, and upon kings and nobles too, here is one word that justifies them in it; it is the judgment written. They do not do it from any personal malice and revenge, or any bloody politics that they govern themselves by, but by commission from God, according to his direction, and in obedience to his command; and Saul lost his kingdom for disobeying a command of this nature. Thus the kings of the earth that shall be employed in the destruction of the New-Testament Babylon will but execute the judgment written, Re 17:16,17. But, since now no such special commissions can be produced, this will by no means justify the violence either of subjects against their princes or of princes against their subjects, or both against their neighbours, under pretence of religion; for Christ never intended that his gospel should be propagated by fire and sword or his righteousness wrought by the wrath of man. When the high praises of God are in our mouth with them we should have an olive-branch of peace in our hands. 2. To Christ's victories by the power of his gospel and grace over spiritual enemies, in which all believers are more than conquerors. The word of God is the two-edged sword (Heb 4:12), the sword of the Spirit (Eph 6:17), which it is not enough to have in our armoury, we must have it in our hand also, as our Master had, when he said, It is written. Now, (1.) With this two-edged sword the first preachers of the gospel obtained a glorious victory over the powers of darkness; vengeance was executed upon the gods of the heathen, by the conviction and conversion of those that had been long their worshippers, and by the consternation and confusion of those that would not repent (Re 6:15); the strongholds of Satan were cast down (2Ch 10:4,5); great men were made to tremble at the word, as Felix; Satan, the god of this world, was cast out, according to the judgment given against him. This is the honour of all Christians, that their holy religion has been so victorious. (2.) With this two-edged sword believers fight against their own corruptions, and, through the grace of God, subdue and mortify them; the sin that had dominion over them is crucified; self, that once sat king, is bound with chains and brought into subjection to the yoke of Christ; the tempter is foiled and bruised under their feet. This honour have all the saints. (3.) The complete accomplishment of this will be in the judgment of the great day, when the Lord shall come with ten thousands of his saints, to execute judgment upon all, Jude 1:14,15. Vengeance shall then be executed upon the heathen (Ps 9:17), and punishments, everlasting punishments, upon the people. Kings and nobles, that cast away the bands and cords of Christ's government (Ps 2:3), shall not be able to cast away the chains and fetters of his wrath and justice. Then shall be executed the judgment written, for the secrets of men shall be judged according to the gospel. This honour shall all the saints have, that, as assessors with Christ, they shall judge the world, 1Co 6:2. In the prospect of that let them praise the Lord, and continue Christ's faithful servants and soldiers to the end of their lives.
前一詩篇是向創造主獻上的讚美詩；本詩則是向救贖主獻上的讚美詩。這是一首為以色列的神誇勝、並勝過以色列仇敵的詩。它大概是在以色列蒙福、得尊榮而得著某次勝利之時寫成的。有人猜測它寫於大衛攻取錫安堅固城、在那裏建立政權之時。
但本詩看得更遠，乃是看到彌賽亞的國度——祂乘著永遠福音的車輦，出去勝了又要勝。我們唱這詩時，當注目於祂，並祂的恩典與榮耀。本詩宣告：一、神的一切百姓必有豐盛的喜樂（詩一四九1-5）。二、他們最驕傲的仇敵必有豐盛的驚恐（詩一四九6-9）。