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简体中文
英文原文
The scope of this psalm is to stir us up to praise God, to stir up all people to do so; and, I. We are directed in what manner to do it, publicly, cheerfully, and intelligently, Ps 47:1,6,7. II. We are furnished with matter for praise. 1. God's majesty, Ps 47:2. 2. His sovereign and universal dominion, Ps 47:2,7-9. 3. The great things he had done, and will do, for his people, Ps 47:3-5. Many suppose that this psalm was penned upon occasion of the bringing up of the ark to Mount Zion which Ps 47:5 seems to refer to ("God has gone up with a shout");—but it looks further, to the ascension of Christ into the heavenly Zion, after he had finished his undertaking on earth, and to the setting up of his kingdom in the world, to which the heathen should become willing subjects. In singing this psalm we are to give honour to the exalted Redeemer, to rejoice in his exaltation, and to celebrate his praises, confessing that he is Lord, to the glory of God the Father.
1-4
Exhortation to Praise God
简体中文
劝勉赞美神
交与伶长。可拉后裔的诗。
¹ 万民哪，你们都要拍掌，呼喊神，用夸胜的声音呼喊。
² 因为耶和华至高者是可畏的，他是治理全地的大君王。
³ 他叫万民服在我们以下，叫列邦服在我们脚下。
⁴ 他为我们选择产业，就是他所爱之雅各的荣耀。（细拉）
诗人自己心中对神满了又大又善的意念，便竭力使周围的人都参与这赞美之福的事工——他深信神配得一切颂赞和赞美，又因自己与别人在此事工上的迟慢与贫瘠而伤痛。请观察，在这些经节中，
一、谁受召来赞美神：「万民哪」——以色列的众民；他们是他自己的臣民，在他照料之下，因此他要激发他们赞美神，因他对他们有影响力。无论别人如何，他和他的家、他和他的百姓，必赞美耶和华。或者，「地上的万民、列国」；如此可看作为预言外邦人归正、被带入教会之中（见罗15:11）。
二、他们受召作什么：「拍掌」——表示你们对神为你们所行之事自己的喜乐与满足，表示你们对神一般所行之事的称许，不，是钦慕，并表示你们对一切仇敌神荣耀之人的义愤（伯27:23）。「拍掌」，如同人因喜乐忘形不能自持；「向神呼喊」——不是要使他听见（他的耳朵并不发沉），而是要使你周围的人都听见，并注意到你深受感动、充满神的作为。要「用夸胜的声音」向他呼喊——在他、在他的大能与良善中夸胜，使别人也与你同夸胜。注意，敬虔热诚情感这类表达，在某些人看来似乎失礼、似乎不智，但不可轻易责难定罪，更不可嘲弄；因为若出于正直的心，神必悦纳其情感的力度，而宽免其表达的软弱。
三、向我们提议作赞美之题的，是什么。1. 我们所交往的神，乃是可畏威严的神（诗47:2）：「耶和华至高者是可畏的」。他无限地高于最高贵的受造之物，高于至高者；他里面有些完全当受众敬畏，特别是他的权能、圣洁和公义——这些是凡与他相争之人都当畏惧的。2. 他是具有主权、普世统治的神。他独自为王，并以绝对的权柄治理，「治理全地的大君王」；一切受造之物既由他所造，都服在他以下，因此他是「大君王」，万王之王。3. 他特别看顾他的百姓和他们的事——素来如此，永远如此；（1）赐他们胜利和亨通（诗47:3），使列国列邦服在他们以下——既服那些挡在他们路上的（诗44:2），也服那些攻击他们的。神已经为他们行了这事，他们栽于迦南并持续到今日便是明证。他们不疑惑，神必借他仆人大卫的手继续为他们如此行——大卫无论将得胜的兵器转向何方都亨通。但这话也是指着弥赛亚的国说的——这国要设立在全地之上，并不限于犹太一族。耶稣基督必制服列国；他必「把他们如羊引入羊圈」（原文之意），不是为宰杀，而是为保守。他必制伏他们的心，使他们「在你掌权的日子，成为甘心的人民」，使他们心思顺服他，使那些迷走的人归回，归在「灵魂的大牧人监督」之下（彼前2:25）。（2）赐他们安息安居（诗47:4）：「他必为我们选择产业」。他曾拣选迦南地为以色列的产业；那是「耶和华他神为他所窥探之地」（见申32:8）。这使他们占有那地名正言顺，给他们良好的权柄；又使他们享受其中得着甘甜，使之成为可慰的——他们有理由以之为乐事，并满足于其中，因这是无限智慧为他们所择的。神的圣所设立其中，使之成为「雅各的荣耀」所蒙之尊荣（摩6:8）；他选择如此美好的产业给雅各，因为他爱他（申7:8）。属灵上应用这话，便指明，[1] 圣徒的福乐：神亲自为他们拣选了产业，且是美好的产业——他是那认识灵魂、知道何物能使它蒙福的「那位」所选的；他选得如此之好，以致亲自承担「作他百姓的产业」（诗16:5），又为他们「在天上」存留了「不能朽坏」的基业（彼前1:4）。这确是雅各的荣耀——他因爱他们，为他们预备了「眼睛未曾看见」的福乐。[2] 圣徒对神的信心和顺服：每个蒙恩之人的话都是如此——「神必为我选择产业；愿他为我定我的分，我必顺服。他比我更知道何事于我为美，因此我愿除了归入他旨意之中的以外，别无己意。」
英文原文
Exhortation to Praise God
To the chief musician. A psalm for the sons of Korah.
¹ O clap your hands, all ye people; shout unto God with the voice of triumph.
² For the LORD most high is terrible; he is a great King over all the earth.
³ He shall subdue the people under us, and the nations under our feet.
⁴ He shall choose our inheritance for us, the excellency of Jacob whom he loved. Selah.
The psalmist, having his own heart filled with great and good thoughts of God, endeavours to engage all about him in the blessed work of praise, as one convinced that God is worthy of all blessing and praise, and as one grieved at his own and others' backwardness to and barrenness in this work. Observe, in these verses,
I. Who are called upon to praise God: "All you people, all you people of Israel;" those were his own subjects, and under his charge, and therefore he will engage them to praise God, for on them he has an influence. Whatever others do, he and his house, he and his people, shall praise the Lord. Or, "All you people and nations of the earth;" and so it may be taken as a prophecy of the conversion of the Gentiles and the bringing of them into the church; see Ro 15:11.
II. What they are called upon to do: "O clap your hands, in token of your own joy and satisfaction in what God has done for you, of your approbation, nay, your admiration, of what God has done in general, and of your indignation against all the enemies of God's glory, Job 27:23. Clap your hands, as men transported with pleasure, that cannot contain themselves; shout unto God, not to make him hear (his ear is not heavy), but to make all about you hear, and take notice how much you are affected and filled with the works of God. Shout with the voice of triumph in him, and in his power and goodness, that others may join with you in the triumph." Note, Such expressions of pious and devout affections as to some may seem indecent and imprudent ought not to be hastily censured and condemned, much less ridiculed, because, if they come from an upright heart, God will accept the strength of the affection and excuse the weakness of the expressions of it.
III. What is suggested to us as matter for our praise. 1. That the God with whom we have to do is a God of awful majesty (Ps 47:2): The Lord most high is terrible. He is infinitely above the noblest creatures, higher than the highest; there are those perfections in him that are to be reverenced by all, and particularly that power, holiness, and justice, that are to be dreaded by all those that contend with him. 2. That he is a God of sovereign and universal dominion. He is a King that reigns alone, and with an absolute power, a King over all the earth; all the creatures, being made by him, are subject to him, and therefore he is a great King, the King of kings. 3. That he takes a particular care of his people and their concerns, has done so and ever will; (1.) In giving them victory and success (Ps 47:3), subduing the people and nations under them, both those that stood in their way (Ps 44:2) and those that made attempts upon them. This God had done for them, witness the planting of them in Canaan, and their continuance there unto this day. This they doubted not but he would still do for them by his servant David, who prospered which way soever he turned his victorious arms. But this looks forward to the kingdom of the Messiah, which was to be set over all the earth, and not confined to the Jewish nation. Jesus Christ shall subdue the Gentiles; he shall bring them in as sheep into the fold (so the word signifies), not for slaughter, but for preservation. He shall subdue their affections, and make them a willing people in the day of his power, shall bring their thoughts into obedience to him, and reduce those who had gone astray, under the guidance of the great shepherd and bishop of souls, 1Pe 2:25. (2.) In giving them rest and settlement (Ps 47:4): He shall choose our inheritance for us. He had chosen the land of Canaan to be an inheritance for Israel; it was the land which the Lord their God spied out for them; see De 32:8. This justified their possession of that land, and gave them a good title; and this sweetened their enjoyment of it, and made it comfortable; they had reason to think it a happy lot, and to be satisfied in it, when it was that which Infinite Wisdom chose for them. And the setting up of God's sanctuary in it made it the excellency, the honour, of Jacob (Am 6:8); and he chose so good an inheritance for Jacob because he loved him, De 7:8. Apply this spiritually, and it bespeaks, [1.] The happiness of the saints, that God himself has chosen their inheritance for them, and it is a goodly heritage: he has chosen it who knows the soul, and what will serve to make it happy; and he has chosen so well that he himself has undertaken to be the inheritance of his people (Ps 16:5), and he has laid up for them in the other world an inheritance incorruptible, 1Pe 1:4. This will be indeed the excellency of Jacob, for whom, because he loved them, he prepared such a happiness as eye has not seen. [2.] The faith and submission of the saints to God. This is the language of every gracious soul, "God shall choose my inheritance for me; let him appoint me my lot, and I will acquiesce in the appointment. He knows what is good for me better than I do for myself, and therefore I will have no will of my own but what is resolved into his."
5-9
Exhortation to Praise God
简体中文
劝勉赞美神
⁵ 神上升，有喊声相随；耶和华上升，有角声相随。
⁶ 你们要向神歌颂，歌颂；向我们王歌颂，歌颂。
⁷ 因为神是全地的王；你们要用悟性歌颂。
⁸ 神作王治理列国；神坐在他的圣宝座上。
⁹ 列邦的君王聚集，要作亚伯拉罕之神的民；因为地的盾牌是属神的；他为至高。
我们在此受最恳切的劝勉要赞美神，歌颂他的名；我们对这本分如此退后，需要借命上加命、律上加律来勉励；此处便是如此（诗 47:6）：向神歌颂，又歌颂；向我们王歌颂，又歌颂。这表明这本分是极需要、极优秀的本分，是我们当常常在其中、丰丰满满去作的本分；我们可以用同样的话重复歌颂，若是出于新的情感，便不是虚空的重复。百姓岂不当赞美他们的神吗？（但 5:4〔和合：诗 22:23〕）。臣民岂不当赞美他们的君王吗？神是我们的神，我们的王，所以我们必当赞美他；我们必当歌颂他——作为以赞美为乐的人，并不以赞美为耻的人。然而这里附上了一条必要的规则（诗 47:7）：你们要用悟性歌颂——以训诲（Maschil）。1. 「明智地；如同你们自己明白为何、并因何理由赞美神，并这事的服事有什么意义的人。」这是福音的规则（林前 14:15）：用灵歌唱，也要用悟性歌唱；唯有用心才能向主奏乐（弗 5:19）。若非合理的服事，便不是蒙悦纳的服事。2. 「教导人地；如同你们愿意叫别人明白神荣耀的完全，又愿意教导他们赞美他的人。」这段经文提出三件事，作为我们赞美的正当之材，每件都可有双重意义：
一、我们必须赞美上升的神（诗 47:5）：神上升，有喊声相随——这话可指：1. 约柜被抬上锡安山；这事极为庄严，大卫自己在它前面跳舞，祭司大概吹角，百姓随以高声欢呼。约柜既是神与他们特别同在的设立记号，那约柜既奉他的命被抬上来，便可以说他是上升了。神的典章从隐晦之中显现出来，得以更公开、更庄严地施行，对任何百姓都是大恩惠，他们当以此为喜乐，为此感谢。2. 我们的主耶稣升入天上——他在地上作完了他的工之时（徒 1:9）。那时神上升，有喊声相随——君王的喊声，得胜者的喊声——如那既将一切执政的、掌权的掳来，便掳掠了仇敌的主（诗 68:18）。他上升作中保，由约柜和其上的施恩座所预表，并被带入至圣所——带入天上本身（参来 9:24）。我们未曾读到基督升天之时有喊声或角声，但那是上头的居民——那些神的众子——当时欢呼（伯 38:7）。他还要以他去时的同样方式再来（徒 1:11），我们确知他再来之时必有喊声和角声相随。
二、我们必须赞美作王的神（诗 47:7-8）。神不仅是我们的王，所以我们当向他尽忠，他更是全地的王（诗 47:7）——在一切地上的君王之上，所以当在每一处向他所献赞美的香被献上。这话可理解为：1. 指护理的国度。神作为创造者、自然之神，作王治理列国——随他的心意调度他们和他们一切的事，虽然他们不认识他，也不顾念他：他坐在他的圣宝座上——他在天上所预备的宝座；在那里他治理一切，甚至治理外邦人，借他们和在他们身上成就他自己的旨意。请看神治理的范围：一切人都生在他的效忠之内；连那事奉别神的外邦人，也被真神——我们的神——所治理，无论他们愿意与否。请看神治理的公平：这是他所坐的圣洁之宝座，他从那里颁发令状、命令与判决，其中我们确信全无不义。2. 指弥赛亚的国度。耶稣基督——他是神，他的宝座永永远远——作王治理列国；他不仅受托治理护理之国，更要在 Gentile 世界设立他恩典的国，并在许多生在异教之中的人心里治理（弗 2:12-13）。使徒说这是极大的奥秘——外邦人在基督耶稣里……同为后嗣（弗 3:6）。基督坐在他的圣宝座上——他在天上的宝座上；他在那里施政的一切安排，都是为要彰显神的圣洁，并在人子之中推进圣洁。
三、我们必须赞美那为列邦的君王所跟从、所尊崇的神（诗 47:9）。这话可理解为：1. 指以色列各支派的首领与官长，在严肃的节期聚集，或为办理国家公务。以色列的尊荣在于他们是亚伯拉罕之神的民——他们是亚伯拉罕的后裔，被接入他的约；感谢神，亚伯拉罕的福已经临到 Gentile 海岛（加 3:14）。他们的福分在于有一个固定的政府，有民中的君王，作他们国土的盾牌。地方官治是一国的盾牌；一个百姓有这盾牌便是大怜悯，尤其当他们的君王——他们的盾牌——是属耶和华的——献于他的尊荣，他们的权能用于服事他——那时他便为至高。照样，在另一个意义上，地的盾牌是属神的——这也是神的尊荣：地方官治是他所设立的制度，他在治理世界之中借它成全自己的旨意，随意转动君王的心，如随意转动江河之水。以色列的君王聚集，为公众的福祉一同商议之时，以色列便处在好光景中。一国的大人物们在关乎平安的事上同心合意，是极好的兆头，预示丰富的祝福。2. 这话也可应用于外邦人蒙召归入基督的教会，被视作预言——预言在弥赛亚的日子，地上的君王和他们的人民要联于教会，将他们的荣耀和权能带进新耶路撒冷；他们都要成为亚伯拉罕之神的民——曾应许他作多国的父。民的甘心献身（这话也可这样读）；这是诗 110:3 所用的同一个字：你的民要甘心献身；因为归服基督的人不是被勉强，而是被 made 自愿甘心作他的民。当地的盾牌——皇家尊严的徽号（王上 14:27-28）——向主耶稣交出，如同城门的钥匙献给征服者或君王，当君王以他们的权能推进宗教的利益，那时基督便为至高。
英文原文
Exhortation to Praise God
⁵ God is gone up with a shout, the LORD with the sound of a trumpet.
⁶ Sing praises to God, sing praises: sing praises unto our King, sing praises.
⁷ For God is the King of all the earth: sing ye praises with understanding.
⁸ God reigneth over the heathen: God sitteth upon the throne of his holiness.
⁹ The princes of the people are gathered together, even the people of the God of Abraham: for the shields of the earth belong unto God: he is greatly exalted.
We are here most earnestly pressed to praise God, and to sing his praises; so backward are we to this duty that we have need to be urged to it by precept upon precept, and line upon line; so we are here (Ps 47:6): Sing praises to God, and again, Sing praises, Sing praises to our King, and again, Sing praises. This intimates that it is a very necessary and excellent duty, that it is a duty we ought to be frequent and abundant in; we may sing praises again and again in the same words, and it is no vain repetition if it be done with new affections. Should not a people praise their God? Da 5:4. Should not subjects praise their king? God is our God, our King, and therefore we must praise him; we must sing his praises, as those that are pleased with them and that are not ashamed of them. But here is a needful rule subjoined (Ps 47:7): Sing you praises with understanding, with Maschil. 1. "Intelligently; as those that do yourselves understand why and for what reasons you praise God and what is the meaning of the service." This is the gospel-rule (1Co 14:15), to sing with the spirit and with the understanding also; it is only with the heart that we make melody to the Lord, Eph 5:19. It is not an acceptable service if it be not a reasonable service. 2. "Instructively, as those that desire to make others understand God's glorious perfections, and to teach them to praise him." Three things are mentioned in these verses as just matter for our praises, and each of them will admit of a double sense:—
I. We must praise God going up (Ps 47:5): God has gone up with a shout, which may refer, 1. To the carrying up of the ark to the hill of Zion, which was done with great solemnity, David himself dancing before it, the priests, it is likely, blowing the trumpets, and the people following with their loud huzzas. The ark being the instituted token of God's special presence with them, when that was brought up by warrant from him he might be said to go up. The emerging of God's ordinances out of obscurity, in order to the more public and solemn administration of them, is a great favour to any people, which they have reason to rejoice in and give thanks for. 2. To the ascension of our Lord Jesus into heaven, when he had finished his work on earth, Ac 1:9. Then God went up with a shout, the shout of a King, of a conqueror, as one who, having spoiled principalities and powers, then led captivity captive, Ps 68:18. He went up as a Mediator, typified by the ark and the mercy-seat over it, and was brought as the ark was into the most holy place, into heaven itself; see Heb 9:24. We read not of a shout, or of the sound of a trumpet, at the ascension of Christ, but they were the inhabitants of the upper world, those sons of God, that then shouted for joy, Job 38:7. He shall come again in the same manner as he went (Ac 1:11) and we are sure that he shall come again with a shout and the sound of a trumpet.
II. We must praise God reigning, Ps 47:7,8. God is not only our King, and therefore we owe our homage to him, but he is King of all the earth (Ps 47:7), over all the kings of the earth, and therefore in every place the incense of praise is to be offered up to him. Now this may be understood, 1. Of the kingdom of providence. God, as Creator, and the God of nature, reigns over the heathen, disposes of them and all their affairs, as he pleases, though they know him not, nor have any regard to him: He sits upon the throne of his holiness, which he has prepared in the heavens, and there he rules over all, even over the heathen, serving his own purposes by them and upon them. See here the extent of God's government; all are born within his allegiance; even the heathen that serve other gods are ruled by the true God, our God, whether they will or no. See the equity of his government; it is a throne of holiness, on which he sits, whence he gives warrants, orders, and judgment, in which we are sure there is no iniquity. 2. Of the kingdom of the Messiah. Jesus Christ, who is God, and whose throne is for ever and ever reigns over the heathen; not only he is entrusted with the administration of the providential kingdom, but he shall set up the kingdom of his grace in the Gentile world, and rule in the hearts of multitudes that were bred up in heathenism, Eph 2:12,13. This the apostle speaks of as a great mystery that the Gentiles should be fellow-heirs, Eph 3:6. Christ sits upon the throne of his holiness, his throne in the heavens, where all the administrations of his government are intended to show forth God's holiness and to advance holiness among the children of men.
III. We must praise God as attended and honoured by the princes of the people, Ps 47:9. This may be understood, 1. Of the congress or convention of the states of Israel, the heads and rulers of the several tribes, at the solemn feasts, or to despatch the public business of the nation. It was the honour of Israel that they were the people of the God of Abraham, as they were Abraham's seed and taken into his covenant; and, thanks be to God, this blessing of Abraham has come upon the isles of the Gentiles, Ga 3:14. It was their happiness that they had a settled government, princes of their people, who were the shields of their land. Magistracy is the shield of a nation, and it is a great mercy to any people to have this shield, especially when their princes, their shields, belong unto the Lord, are devoted to his honour, and their power is employed in his service, for then he is greatly exalted. It is likewise the honour of God that, in another sense, the shields of the earth do belong to him; magistracy is his institution, and he serves his own purposes by it in the government of the world, turning the hearts of kings as the rivers of water, which way soever he pleases. It was well with Israel when the princes of their people were gathered together to consult for the public welfare. The unanimous agreement of the great ones of a nation in the things that belong to its peace is a very happy omen, which promises abundance of blessings. 2. It may be applied to the calling of the Gentiles into the church of Christ, and taken as a prophecy that in the days of the Messiah the kings of the earth and their people should join themselves to the church, and bring their glory and power into the New Jerusalem, that they should all become the people of the God of Abraham, to whom it was promised that he should be the father of many nations. The volunteers of the people (so it may be read); it is the same word that is used in Ps 110:3, Thy people shall be willing; for those that are gathered to Christ are not forced, but made freely willing, to be his. When the shields of the earth, the ensigns of royal dignity (1Ki 14:27,28), are surrendered to the Lord Jesus, as the keys of a city are presented to the conqueror or sovereign, when princes use their power for the advancement of the interests of religion, then Christ is greatly exalted.
本篇宗旨在激发我们赞美神,激发万民如此行;且:一、我们受指教当如何行——公开、喜乐、并有悟性地(诗47:1,6,7);二、我们获赐赞美之内容:1. 神的威严(诗47:2);2. 他的主权与普遍统治(诗47:2,7-9);3. 他为他百姓已行、将行的大事(诗47:3-5)。许多人以为本篇因约柜迁至锡安山而作,(诗47:5)似乎指向此事(「神上升,有喊声相送」);但它目光更远,直指基督在成就地上之工后,升上属天的锡安,并在世上设立其国度——外邦人要甘心作其子民。我们唱这首诗时,当向高举的救赎主致敬,因他的升高喜乐,并颂赞他,认他为主——归于父神的荣耀。