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繁體中文
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
繁體中文
勸勉讚美神
可拉後裔的詩，交與伶長。
¹ 萬民哪，你們都要拍掌！要用誇勝的聲音向神呼喊！ ² 因為耶和華至高者是可畏的；他是治理全地的大君王。 ³ 他叫萬民服在我們以下，又叫萬邦服在我們腳下。 ⁴ 他為我們選擇產業，就是他所愛之雅各的榮耀。（細拉）
詩人自己心中既滿了關乎神又大又善的思想，便竭力吸引周圍所有的人一同投入讚美這有福的事工——他深信神配得一切稱頌和讚美，也因自己與別人在此事上的退縮和荒涼而憂傷。在這些經文中請留意，
一、誰被呼召來讚美神：「萬民哪」——以色列的萬民；那些是他自己的百姓，在他照管之下，因此他要吸引他們來讚美神，因為他能影響他們。無論別人作甚麼，他和他的家、他和他的百姓必讚美耶和華。或者說：「萬民哪」——地上萬民萬邦；如此便可視為預言外邦人歸主、並被帶入教會之中（參羅 15:11）。
二、他們被呼召來作甚麼：「拍掌」——表明你們自己因神為你們所作的而喜樂滿足，表明你們對神一般所作的讚同，不，更表明欽佩，並表明你們對一切虧缺神榮耀之仇敵的憤慨（伯 27:23）。「拍掌」——如同被喜樂所提攜、不能自禁的人；「向神呼喊」——不是為要使他聽見（他的耳並不發沉），而是為要使你周圍的人都聽見、並注意你們何等受感動、何等充滿神的工作。要用誇勝的聲音向他呼喊——在他裏麵、在他的大能和良善中誇勝，好使別人與你們一同誇勝。請注意：對某些人似乎不端莊、不謹慎的敬虔情感的表達，不當貿然批評定罪，更不可嘲笑，因為若是出於正直的心，神必悅納那情感的力量，並寬恕其表達的軟弱。
三、向我們所提示當作為讚美緣由的事。1. 我們所交往的神，是位可敬可畏的神（詩 47:2）：「耶和華至高者是可畏的。」他無限地超越最尊貴的受造之物——比至高的更高；他裏麵有當為眾人所敬畏的完全，尤其是當為一切與他相爭之人所懼怕的能力、聖潔和公義。2. 他是位有主權和普世治權的神。他是獨自掌權、以絕對權能治理的王，是「治理全地的大君王」；一切受造之物既為他所造，便都服在他以下，因此他是*「大君王」——萬王之王。3. 他特別看顧他的百姓和他們的事——向來如此，永遠如此；1. 賜他們得勝和成功（詩 47:3），使列邦萬民服在他們以下——無論是那些擋住他們去路的（詩 44:2），還是那些企圖攻擊他們的。這是神已為他們作的——他們之被栽種於迦南、並存留至今，便是明證。他們毫不懷疑，神仍要藉他僕人大衛為他們如此行——大衛無論向何方揮動得勝的兵器，都盡都亨通。但這話更是前瞻彌賽亞的國度——這國度要設立在全地之上，不局限於猶太民族。耶穌基督必製服外邦人；他必「將他們如羊招入羊圈」（原文如此）——不是為宰殺，而是為保全。他必製服他們的情感，使他們在他發怒的日子成為「甘心犧牲自己」的百姓，使他們的心思順服他，並使那些走迷了路的人歸回——在那「靈魂的大牧人和監督」之下（彼前 2:25）。2. 賜他們安息和定居（詩 47:4）：「他為我們選擇產業。」他曾揀選迦南地作為以色列的產業；那是耶和華他們神為他們窺探之地（參申 32:8）。這證明他們對那地的擁有是合理的，賜給他們好的所有權；這也使他們對它的享受甘甜，使之成為舒適的；他們有理由認為這是一個幸福的份，並在其中知足，因為那是無限的智慧為他們所揀選的。神在他其中設立聖所，使之成為雅各的「榮耀」、尊榮（摩 6:8）；他為雅各揀選如此好的產業，是因為他愛他（申 7:8）。將此屬靈地應用，便說明：1. 聖徒的幸福——神自己為他們揀選了產業，這是美好的產業：揀選它的那位認識靈魂，知道甚麼能使它有福；他揀選得如此美好，甚至自己親自承擔作「他百姓的產業」（詩 16:5），又在另一個世界為他們存留了「不能朽壞」（彼前 1:4）*的產業。這才真是雅各的榮耀——他因愛他們，為他們所預備的幸福，是眼睛未曾看見的。2. 聖徒對神的信心和順服。這是每個蒙恩之人的話語：「神必為我選擇產業；任憑他派定我的份，我必甘心順服他的安排。他比我更知道甚麼對我是好的，因此我不要有自己的意思，除了那歸入他旨意的之外。」
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
繁體中文
勸勉讚美神
⁵ 神上升，有喊聲相送；耶和華上升，有角聲相送。 ⁶ 你們要向神歌頌，歌頌；向我們的王歌頌，歌頌。 ⁷ 因為神是全地的王；你們要用悟性歌頌。 ⁸ 神作王治理列國；神坐在他的聖寶座上。 ⁹ 列民的君王聚集攏來，作為亞伯拉罕之神的民；因為地上的盾牌是屬神的；他為至高。
我們在此被極其懇切地勸勉要讚美神，歌頌他；我們對這本分何等退縮，以致需要被命令上加命令、律上加律地勸勉；我們在此正是如此（詩47:6）：你們要向神歌頌，又歌頌，你們要向我們的王歌頌，又歌頌。這表明這是一項非常必要、非常優秀的本分，是我們當常常行的、當豐豐富富地行的本分；我們可以用同樣的字句一次又一次地歌頌，只要是用新的情感來唱，便不是虛空的重複。百姓豈不當讚美他們的神嗎（但5:4）？臣民豈不當讚美他們的王嗎？神是我們的神、我們的王，所以我們必須讚美他；我們必須歌頌他——作為那些以他的讚美為樂、並不以他的讚美為恥的人。但此處附有一條必要的法則（詩47:7）：你們要用悟性歌頌——要用Maschil（訓誨詩）歌頌。 1. 「明智地；作為自己明白為何讚美神、因著甚麼緣故讚美神、以及這事奉的意義何在的人。」這正是福音的法則（林前14:15）：要用靈歌唱，也要用悟性歌唱；唯有用心才能向主歌唱〔口唱心和——弗5:19〕。若不是合理的侍奉，便不是蒙悅納的侍奉。 2. 「教導人地；作為那些願意使別人明白神榮耀的完全、並教導他們讚美他的人。」在這些經文裏提到三件事作為我們讚美的正當題材，而每一件都可容納雙重的含義：
I. 我們必須讚美上升的神（詩47:5）：神上升，有喊聲相送——這可能指： 1. 約櫃被運上錫安山——這是在極大的莊嚴中進行的，大衛親自在它面前跳舞，祭司們大概在吹角，百姓則隨著高聲歡呼。約櫃是神與他們特別同在的設立記號；當約櫃奉他的命令被運上之時，便可說他是上升了。神的典章從隱晦之中顯露出來，為要更公開、更莊嚴地施行，這對任何百姓都是極大的恩惠，他們有理由為此歡喜感恩。 2. 我們主耶穌在地上了結了他的工之後升天（徒1:9）。那時神上升，有喊聲相送——君王的喊聲，得勝者的喊聲，如同一位既擄掠了執政的、掌權的，便擄掠了仇敵（詩68:18）。他作為中保上升——為約櫃和其上的施恩座所預表——並如約櫃被帶入至聖所一般，被帶進入天堂本身（見來9:24）。我們未讀到基督升天之時有喊聲或角的聲音，但那是上面世界的居民——那些神的眾子——在那時歡呼（伯38:7）。他怎樣去，還要怎樣來（徒1:11）；我們確知他再來之時，必有喊聲和神的號角相送。
II. 我們必須讚美作王的神（詩47:7-8）。神不僅是我們的王——所以我們當向他盡忠——他更是全地的王（詩47:7），在世上一切君王之上；所以在每一處地方都當向他獻上讚美的馨香。這話可以理解為： 1. 論到護理的國度。神作為創造主和自然界的神，作王治理列邦——隨己意支配他們和他們一切的事務，雖然他們不認識他、也不理會他：他坐在他的聖寶座上——就是他在天上所預備的；他在那裏統管萬有，甚至統管列邦，藉著他們並在他們身上成就自己的旨意。請看神政權的範圍；一切人都生在他的效忠之內；連那事奉別神的列邦，也受真神、我們的神所統治，無論他們願意與否。請看神政權的公正；這是他所坐的聖潔的寶座，他從那裏頒發諭令、命令和判斷，其中我們確知毫無不義。 2. 論到彌賽亞的國度。耶穌基督——他就是神，他的寶座永永遠遠——作王治理列邦；他不僅受託掌管護理的國度，更要在列邦之中設立他恩典的國度，並治理那許多在異教中長大之人的心（弗2:12-13）。使徒論到這事，說它是一個極大的奧秘——外邦人在基督耶穌裏，藉著福音，得以同為後嗣（弗3:6）。基督坐在他聖潔的寶座上——他在天上的寶座；他政權的一切施行，都是為要彰顯神的聖潔，並在人子之間推進聖潔。
III. 我們必須讚美那位受列民的君王簇擁和尊崇的神（詩47:9）。這可以理解為： 1. 論到以色列各支派首領和官長的集會或會議——他們或在嚴肅的節期聚集，或為辦理國家的公務。以色列的尊榮在於他們是亞伯拉罕之神的民——他們既是亞伯拉罕的後裔，便被納入他的約；感謝神，亞伯拉罕的福氣如今已臨到列國的海島（加3:14）。他們的福樂在於他們有穩固的政權——有百姓的君王，作他們地土的盾牌。政權是一國的盾牌；任何百姓若有這盾牌，都是極大的憐憫，尤其是當他們的君王——他們的盾牌——是屬主的、獻身歸他的尊榮、其權柄用來事奉他之時，那時他便為至高。在另一個意義上，地上的盾牌是屬乎神的，這也是神的榮耀；政權是他所設立的制度，他在統管世界之事上藉以成就自己的旨意，隨己意轉動君王的心，如隨意轉動水流一般。當以色列百姓的君王為公眾福祉聚集商議之時，以色列的景況便是好的。一國的偉人們在關乎其平安的事上同心合意，這是一個極吉祥的預兆，預示豐盛的福分。 2. 這也可以應用於外邦人蒙召歸入基督的教會，被理解為一個預言：在彌賽亞的日子，地上的君王和他們的百姓必聯合於教會，將他們的榮耀和權柄帶入新耶路撒冷；他們都必成為亞伯拉罕之神的民——神曾應許亞伯拉罕要作多國的父。百姓的志願軍（也可如此讀）；這與詩110:3所用的字相同：你的民要自願；因為歸向基督的人不是被勉強的，而是被感動得甘心樂意歸屬他的。當地上的盾牌——就是皇家尊嚴的標記（王上14:27-28）——向主耶穌投降，如同把一城的鑰匙呈獻給征服者或君主；當君王運用他們的權柄推進信仰的權益之時，那時基督便為至高。
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.
本篇的宗旨是要激發我們讚美神，激發萬民都來讚美祂。一、我們受指示當如何行：當公開地、歡欣地、並明達地讚美（詩 47:1,6,7）；二、我們也得著讚美的內容：1. 神的威嚴（詩 47:2）；2. 祂至高而普遍的統治（詩 47:2,7-9）；3. 祂為自己百姓已作、並將要作的大事（詩 47:3-5）。許多人認為本篇是因約櫃遷上錫安山而作——詩 47:5 似乎正是指此（「神上升，有喊聲相送」）；但這詩更望向遠處：望向基督在地上完成祂的使命之後升天進入屬天的錫安，並望向祂在世上設立祂的國度——外邦人必甘心歸順這國。我們唱這詩時，當向那被高升的救贖主致敬，當因祂的高升而歡喜，當頌讚祂，承認祂為主，使榮耀歸與父神。