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英文原文
This psalm is part of that which was delivered into the hand of Asaph and his brethren (1Ch 16:7), by which it appears both that David was the penman of it and that it has reference to the bringing up of the ark to the city of David; whether that long psalm was made first, and this afterwards taken out of it, or this made first and afterwards borrowed to make up that, is not certain. But this is certain, that, though it was sung at the translation of the ark, it looks further, to the kingdom of Christ, and is designed to celebrate the glories of that kingdom, especially the accession of the Gentiles to it. Here is, I. A call given to all people to praise God, to worship him, and give glory to him, as a great and glorious God, Ps 96:1-9. II. Notice given to all people of God's universal government and judgment, which ought to be the matter of universal joy, Ps 10-13. In singing this psalm we ought to have our hearts filed with great and high thoughts of the glory of God and the grace of the gospel, and with an entire satisfaction in Christ's sovereign dominion and in the expectation of the judgment to come.
1-9
An Invitation to Praise and Honour God; A Call to Glorify God
繁體中文
讚美尊崇神的邀請；榮耀神的呼召
¹ 你們要向耶和華唱新歌！全地都要向耶和華歌唱！ ² 要向耶和華歌唱，稱頌他的名！天天傳揚他的救恩！ ³ 在列邦中述說他的榮耀！在萬民中述說他的奇事！ ⁴ 因耶和華為大，當受極大的讚美；他在萬神之上，當受敬畏。 ⁵ 外邦的神都屬虛無；惟獨耶和華創造諸天。 ⁶ 有尊榮和威嚴在他麵前；有能力與華美在他聖所。 ⁷ 民中的萬族啊，你們要將榮耀能力歸給耶和華，都歸給耶和華！ ⁸ 要將耶和華的名所當得的榮耀歸給他，拿供物來進入他的院宇。 ⁹ 當以聖潔的妝飾敬拜耶和華！全地要在他麵前戰抖！
這些經文最好以我們靈魂中對神所發出的敬虔情感，並對他的威嚴和超越之卓越的崇高敬畏來解明。此處給我們的讚美神的呼召十分活潑，其表達被提高、被重複，而感恩之心的回音對這一切都當作出相稱的回應。
一、我們在此受命要尊崇神，
1. 以詩歌（詩 96:1、2）。我們在此三次被呼召*「向耶和華歌唱」——向父、向子、向聖靈歌唱——如「太初」之時，「晨星一同歌唱」；如「現在」在爭戰的教會中；又如「永永遠遠」在得勝的教會中。我們有理由常常如此行，也需要常常被提醒、被激發如此行。「向耶和華歌唱」——就是「稱頌他的名，說他的好話，好使你們能帶領別人也對他有好的看法」。(1) 「唱新歌」——一首卓越的歌，是新情感的產物，穿上了新的表達。我們論到「老歌」之可鄙，莫過於此；但歌的新正是它的推薦；因為在其中我們期待有所驚喜。新歌乃是為新恩惠而唱的歌，為那些每早晨都是新的憐憫而唱的歌。新歌乃是新約之歌——為新約和其中寶貴特權而唱的讚美之歌。新歌乃是那永遠常新、永不陳舊、永不消逝的歌；它是永遠的歌，永不過時、永不廢止。(2) 願全地都唱這歌——不僅是猶太人，他們至今仍專有事奉神的特權，不能「在外邦唱耶和華的歌」（不肯在外邦唱）；更要讓「全地」——一切「從地上買贖回來的」——都來學並唱這新歌*（啟 14:3）。這是呼召外邦人的預言；全地都要有這新歌放在口中，既要有因由、也要有蒙召來唱它。(3) 願這歌的主題是*「他的救恩」——就是主耶穌所要成就的大救恩；那必作為這喜樂與讚美的因由而被傳揚。(4) 願這歌不斷地被唱——不僅在所指定為嚴肅節期的時候，更是「天天」*傳揚；這是一個永不能窮盡的主題。願日復一日發出這言語，好使我們在福音敬拜的影響之下，每日彰顯福音的行事為人。
2. 以講道（詩 96:3）：「在列邦中述說他的榮耀，在萬民中述說他的奇事。」(1) 藉著基督得救在此被稱為一件奇妙的作為，其中神的榮耀十分明亮地照耀；在傳揚那救恩之時，我們便是述說神在基督麵上所照耀的榮耀。(2) 這救恩在舊約時代，正如天堂的福樂如今一樣，是*「將來要顯示的榮耀」；但在時候滿足之時，它便被宣告瞭，並向嬰孩也完全啟示瞭那先知和君王所渴望要看見卻不能看見的。(3) 當時所啟示的隻在猶太人中間傳講，但如今卻在「列邦中、在萬民中」傳講；那久坐在黑暗中的萬國如今看見了這大光。使徒們傳福音給萬民聽的使命，正是從這話抄錄而來：「在列邦中述說他的榮耀。」*
3. 以宗教的事奉（詩 96:7-9）。至今為止，雖然在每一國中那些敬畏神、行義的人都蒙他悅納，但所設立的典章仍是猶太宗教的特有之物；但在福音時代，萬族的宗族必被邀請並接入神的事奉，並如猶太人從前一樣受歡迎。外邦人的院必不再是外院，必與以色列人的院一同開放。全地在此受召在耶和華麵前敬畏、敬拜他——按他所指定的方式。「在各處，人必奉他的名燒香」（瑪 1:11、亞 14:17、賽 66:23）。這誠然對猶太人是一種治死，但同時也給了那將大大歸與神的榮耀、並人類的福樂的盼望。如今請留意此處如何描述向神所發的敬拜行動。(1) 我們必須*「歸給耶和華」——這不是說神需要甚麼，或能從我們或任何受造之物領受任何先前不是他自己的東西，更不能因此得益；而是我們必須以我們最好的情感、敬拜和事奉，將我們從他所領受的歸還給他，並甘心而作，如同我們所獻的禮物；因為「神喜愛樂意施捨的人」。這是債，是租，是貢，是當付的，若不付必被追討；然而它若出於聖潔的愛，神便樂於悅納它為禮物。(2) 我們必須承認神是至高的主，並相應地向他獻上敬意（詩 96:7）：「將榮耀能力歸給耶和華」——或作「將榮耀和國權、或統治歸給他」。作為君王，他披著榮耀的衣袍，束著能力的帶子，我們必須承認這兩者。「國度是你的」，所以「權柄、榮耀也是你的」。「將榮耀歸給神；不要歸與自己，也不要歸給任何受造之物。」(3) 我們必須「將耶和華的名所當得的榮耀歸給他」——就是他樂意向世人啟示自己的那個名。在宗教敬拜的一切行動中，這就是我們當以為目標的——尊崇神，向他獻上我們因他為至善之本體和我們存在的源頭而欠他的某些敬畏。(4) 我們必須「拿供物進入他的院宇」。我們必須首先獻上自己——「獻上外邦人」（羅 15:16）。我們必須「常常獻上讚美的祭」（來 13:15），必須常常在公眾敬拜中出現在神麵前，並永不空手朝見他。(5) 我們必須「以聖潔的妝飾敬拜他」——在神聖設立之條例被敬虔遵守的嚴肅聚會中，其中之美即在於聖潔——就是與法則相符。我們必須以聖潔的心敬拜他——被神的恩典所聖化、獻與神的榮耀、並從罪的汙穢中得潔淨的心。(6) 我們必須「在他麵前戰抖」*——一切敬拜的行動都必須出於敬畏神的原則，並帶著聖潔的敬畏與敬重而行。
二、在這些呼召人讚美神、將榮耀歸給他的呼聲之中，此處也說到關乎他的榮耀之事，既作為讚美的動機，也作為讚美的材料：「耶和華為大」，所以*「當受極大的讚美」（詩 96:4），又「當受敬畏」——對他的侍從者偉大而尊貴，對他的對頭偉大而可畏。連新歌也宣告神既為大、又為善；因為他的良善就是他的榮耀；當永遠的福音被傳開之時，它就是這個：「敬畏神，將榮耀歸給他」（啟 14:6、7）。1. 他在統治一切自稱為神明者之上是大的；無人敢與他爭雄：「他在萬神之上當受敬畏」——指一切君王（他們死後常被神格化，甚至活著時也被當作小神敬拜），或更恰當地說指一切偶像——「外邦的神」（詩 96:5）。全地既被召唱新歌，便必須被說服：他們當向之歌唱的那位主耶和華，乃是獨一又活又真的神，無限地超越一切競爭者和自稱者；他是大的，他們是小的；他是一切，他們「虛無」——偶像一詞的原文正是這個意思，因為我們知道「偶像在世上算不得甚麼」（林前 8:4）。2. 他在對受造之物最尊貴部分的權利上是大的；因為那是他自己的作為，其存在從他而出：「耶和華造諸天」和其中一切萬象；它們「是他指頭所造的」（詩 8:3）——造得如此精巧、如此奇妙。外邦的神都是被造的——是人幻想所造的神明；但我們的神是日頭、月亮、星宿的創造主——那些天上的光體，他們想像為神、並當作神來敬拜的。3. 他在上麵和下麵世界榮耀的彰顯上是大的——在他天上的天使和他地上的聖徒之中（詩 96:6）：「有尊榮和威嚴在他麵前」——在他上麵直接的同在中，在那裏天使掩麵，不能承當他榮耀那耀目的光輝。「有能力與華美在他聖所」——上麵的和下麵的都如此。在神裏麵既有令人敬畏的一切，又有令人愛慕的一切。我們若在他的聖所中事奉他，便必得見他的華美，因為「神就是愛」；又經歷他的能力，因為「他是我們的磐石」*。所以讓我們靠他的能力前行，並因他的華美而傾慕。
英文原文
An Invitation to Praise and Honour God; A Call to Glorify God
¹ O sing unto the LORD a new song: sing unto the LORD, all the earth.
² Sing unto the LORD, bless his name; show forth his salvation from day to day.
³ Declare his glory among the heathen, his wonders among all people.
⁴ For the LORD is great, and greatly to be praised: he is to be feared above all gods.
⁵ For all the gods of the nations are idols: but the LORD made the heavens.
⁶ Honour and majesty are before him: strength and beauty are in his sanctuary.
⁷ Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength.
⁸ Give unto the LORD the glory due unto his name: bring an offering, and come into his courts.
⁹ O worship the LORD in the beauty of holiness: fear before him, all the earth.
These verses will be best expounded by pious and devout affections working in our souls towards God, with a high veneration for his majesty and transcendent excellency. The call here given us to praise God is very lively, the expressions are raised and repeated, to all which the echo of a thankful heart should make agreeable returns.
I. We are here required to honour God,
1. With songs, Ps 96:1,2. Three times we are here called to sing unto the Lord; sing to the Father, to the Son, to the Holy Ghost, as it was in the beginning, when the morning stars sang together, is now, in the church militant, and ever shall be, in the church triumphant. We have reason to do it often, and we have need to be often reminded of it, and stirred up to it. Sing unto the Lord, that is, "Bless his name, speak well of him, that you may bring others to think well of him." (1.) Sing a new song, an excellent song, the product of new affections, clothed with new expressions. We speak of nothing more despicable than "an old song," but the newness of a song recommends it; for there we expect something surprising. A new song is a song for new favours, for those compassions which are new every morning. A new song is New-Testament song, a song of praise for the new covenant and the precious privileges of that covenant. A new song is a song that shall be ever new, and shall never wax old nor vanish away; it is an everlasting song, that shall never be antiquated or out of date. (2.) Let all the earth sing this song, not the Jews only, to whom hitherto the service of God had been appropriated, who could not sing the Lord's song in (would not sing it to) a strange land; but let all the earth, all that are redeemed from the earth, learn and sing this new song, Re 14:3. This is a prophecy of the calling of the Gentiles; all the earth shall have this new song put into their mouths, shall have both cause and call to sing it. (3.) Let the subject-matter of this song be his salvation, the great salvation which was to be wrought out by the Lord Jesus; that must be shown forth as the cause of this joy and praise. (4.) Let this song be sung constantly, not only in the times appointed for the solemn feasts, but from day to day; it is a subject that can never be exhausted. Let day unto day utter this speech, that, under the influence of gospel devotions, we may daily exemplify a gospel conversation.
2. With sermons (Ps 96:3): Declare his glory among the heathen, even his wonders among all people. (1.) Salvation by Christ is here spoken of as a work of wonder, and that in which the glory of God shines very brightly; in showing forth that salvation we declare God's glory as it shines in the face of Christ. (2.) This salvation was, in the Old-Testament times, as heaven's happiness is now, a glory to be revealed; but in the fulness of time it was declared, and a full discovery made of that, even to babes, which prophets and kings desired and wished to see and might not. (3.) What was then discovered was declared only among the Jews, but it is now declared among the heathen, among all people; the nations which long sat in darkness now see this great light. The apostles' commission to preach the gospel to every creature is copied from this: Declare his glory among the heathen.
3. With religious services, Ps 96:7-9. Hitherto, though in every nation those that feared God and wrought righteousness were accepted of him, yet instituted ordinances were the peculiarities of the Jewish religion; but, in gospel-times, the kindreds of the people shall be invited and admitted into the service of God and be as welcome as ever the Jews were. The court of the Gentiles shall no longer be an outward court, but shall be laid in common with the court of Israel. All the earth is here summoned to fear before the Lord, to worship him according to his appointment. In every place incense shall be offered to his name, Mal 1:11, Zec 14:17, Isa 66:23. This indeed spoke mortification to the Jews, but, withal, it gave a prospect of that which would redound very much to the glory of God and to the happiness of mankind. Now observe how the acts of devotion to God are here described. (1.) We must give unto the Lord; not as if God needed any thing, or could receive any thing, from us or any creature, which was not his own before, much less be benefited by it; but we must in our best affections, adorations, and services, return to him what we have received from him, and do it freely, as what we give; for God loves a cheerful giver. It is debt, it is rent, it is tribute, it is what must be paid, and, if not, will be recovered, and yet, if it come from holy love, God is pleased to accept it as a gift. (2.) We must acknowledge God to be the sovereign Lord and pay homage to him accordingly (Ps 96:7): Give unto the Lord glory and strength, glory and empire, or dominion, so some. As a king, he is clothed with robes of glory and girt with the girdle of power, and we must subscribe to both. Thine is the kingdom, and therefore thine is the power and the glory. "Give the glory to God; do not take it to yourselves, nor give it to any creature." (3.) We must give unto the Lord the glory due unto his name, that is, to the discovery he has been pleased to make of himself to the children of men. In all the acts of religious worship this is that which we must aim at, to honour God, to pay him some of that reverence which we owe him as the best of beings and the fountain of our being. (4.) We must bring an offering in to his courts. We must bring ourselves, in the first place, the offering up of the Gentiles, Ro 15:16. We must offer up the sacrifices of praise continually (Heb 13:15), must often appear before God in public worship and never appear before him empty. (5.) We must worship him in the beauty of holiness, in the solemn assembly where divine institutions are religiously observed, the beauty of which is their holiness, that is, their conformity to the rule. We must worship him with holy hearts, sanctified by the grace of God, devoted to the glory of God, and purified from the pollutions of sin. (6.) We must fear before him; all the acts of worship must be performed from a principle of the fear of God and with a holy awe and reverence.
II. In the midst of these calls to praise God and give glory to him glorious things are here said of him, both as motives to praise and matter of praise: The Lord is great, and therefore greatly to be praised (Ps 96:4) and to be feared, great and honourable to his attendants, great and terrible to his adversaries. Even the new song proclaims God great as well as good; for his goodness is his glory; and, when the everlasting gospel is preached, it is this, Fear God, and give glory to him, Re 14:6,7. 1. He is great in his sovereignty over all that pretend to be deities; none dare vie with him: He is to be feared above all gods—all princes, who were often deified after their deaths, and even while they lived were adored as petty gods—or rather all idols, the gods of the nations Ps 96:5. All the earth being called to sing the new song, they must be convinced that the Lord Jehovah, to whose honour they must sing it, is the one only living and true God, infinitely above all rivals and pretenders; he is great, and they are little; he is all, and they are nothing; so the word used for idols signifies, for we know that an idol is nothing in the world, 1Co 8:4. 2. He is great in his right, even to the noblest part of the creation; for it is his own work and derives its being from him: The Lord made the heavens and all their hosts; they are the work of his fingers (Ps 8:3), so nicely, so curiously, are they made. The gods of the nations were all made—gods, the creatures of men's fancies; but our God is the Creator of the sun, moon, and stars, those lights of heaven, which they imagined to be gods and worshipped as such. 3. He is great in the manifestation of his glory both in the upper and lower world, among his angels in heaven and his saints on earth (Ps 96:6): Splendour and majesty are before him, in his immediate presence above, where the angels cover their faces, as unable to bear the dazzling lustre of his glory. Strength and beauty are in his sanctuary, both that above and this below. In God there is every thing that is awful and yet every thing that is amiable. If we attend him in his sanctuary, we shall behold his beauty, for God is love, and experience his strength, for he is our rock. Let us therefore go forth in his strength, enamoured with his beauty.
10-13
The Kingdom of Christ
繁體中文
基督的國度
此處有指示賜給那些要向萬國傳福音的人，告訴他們當傳甚麼；或賜給那些自己已接受福音的人，告訴他們當如何向鄰舍講述這福音，當在列邦中說甚麼；這是一個榮耀的預言，論到基督的國度要在魔鬼國度的廢墟上建立起來——這事在祂升天之後立即開始，並將繼續進行，直到神的奧秘成全。
一、當述說耶和華作王——基督耶和華作王，就是神所定意設立在祂聖錫安山上的那位君王。請看這話當初是怎樣在列邦中由彼得先說出來的（徒 10:42）。有些古教父在此加了一個註解，這註解漸漸混入正文中：主從木頭上作王（游斯丁、奧古斯丁等人如此引用），意思是指十字架——那時祂頭上有這名號寫着：猶太人的王。 正因祂順服至死，且死在十字架上，神才將祂升為至高，賜給祂那超乎萬名之上的名，超乎一切寶座的寶座。有些外邦人及早來尋找那生下來作猶太人之王的（太 2:2）。如今當讓他們知道，祂已經來了，祂的國已經設立。
二、當述說基督的治理將是世界的福祉與安定。世界就堅定，不得動搖。 自然界的世界必被堅立。世界的存立和穩固，乃是由於基督的中保之工。罪曾搖撼世界，如今仍威脅它；但基督作為救贖主，萬有靠祂而立，並保全自然秩序的運行。人類的世界必被堅立、蒙保全，直到蒙恩的選民都被召齊，縱然這是一個有罪又惹動神的世界。基督教信仰，凡被接受之處，必堅立邦國和列國，並在人中間維持良好的秩序。教會在世界中也必被堅立（有人如此解），以致不能動搖；因為它建造在磐石上，陰間的權柄不能勝過它；它是不能震動的國。
三、當述說基督的治理必無可置疑地公義正直：祂要按公義審判萬民（詩 96:10），按公義審判世界，按祂的信實審判萬民（詩 96:13）。審判在此代表治理；雖然這話可延伸到末日對世界的一般審判——那審判必按公義進行（徒 17:31），然而它更直接指着基督的初次降臨，以及藉着福音在世上設立祂的國度。祂自己說：我為審判到這世上來（約 9:39、12:31），又宣告審判的全權都交給了祂（約 5:22、27）。祂以公義和信實治理、審判，意思是：1。 祂國度的一切律法和典章，必與永恆真理和公平的原則相符——即與神本性與旨意的正直和純潔相符。2。 祂一切施政必公義信實，並照祂所說過的話而行。3。 祂必藉着真理的命令之權和公義與成聖的靈，在人的心和良心中治理。當彼拉多問我們的救主：你是王嗎？ 祂回答說：我為此而生，也為此來到世間，特為給真理作見證（約 18:37）；因為祂以真理治理，藉着正確地啟明人的判斷來管轄人的意志。
四、當述說祂的來臨已近，這位君王、這位審判者已經站在門前了；因為祂來，因為祂來。 亞當的七世孫以諾也曾如此說。看哪，主帶着祂的千萬聖者降臨（猶 14）。在這話與祂的初次降臨之間，雖相隔許多世代的變遷，然而祂仍按所定的時候來了；照樣，祂的第二次降臨也必確定無疑；雖然看哪，祂駕雲降臨（啟 1:7）這話說了已久，祂尚未來到。見彼後 3:4 等。
五、當呼召他們因這歸於彌賽亞的尊榮、又因這要交託在祂手中的大信託而歡喜（詩 96:11-12）：願天歡喜，願地快樂；願海和其中所充滿的澎湃；願田和其中所有的都歡樂；那時林中的樹木都要在耶和華面前歡呼。 此處用的是詩意的筆法；意思是：1。 彌賽亞的日子將是歡樂的日子，而且凡祂的恩典和治理被順服之處，便隨之帶來喜樂。我們有理由使基督被接納的那地方、那心靈充滿喜樂。試看兩個實例（徒 8:4-25、26-40）：當撒瑪利亞領受福音之時，那城裏就大有歡喜（徒 8:8）；當太監受洗之後，他歡歡喜喜地走路（徒 8:39）。2。 我們每一個人都有本分歡迎基督和祂的國度；因為祂雖然來要征服並要得勝，卻是和平地來。和散那！奉主名來的是應當稱頌的；又說：和散那！我們祖宗大衛的國是應當稱頌的（可 11:9-10）；不僅錫安的民哪，當大大喜樂；你的王來到你這裏（亞 9:9），更當人人都喜樂。3。 整個受造之物都將有理由因基督國度的設立而歡喜，連海和田也是如此；因為，正如因着首先的亞當的罪，整個受造之物被服在虛空之下，照樣因着末後亞當的恩典，受造之物也必以某種方式、或遲或早，脫離敗壞的轄制，得享神兒女榮耀的自由（羅 8:20-21）。4。 首先在天上必有喜樂，在神使者面前歡喜；因為當長子被帶到世上時，他們曾唱出讚美祂的聖詩（路 2:14）。5。 神必悅納一切對基督國度真心善意之人的聖潔喜樂和讚美，無論他們的能力多麼微小。海不過能澎湃，林中的樹木怎能表示它們歡樂，我不知道；但那察看人心的，曉得聖靈的意思，也明白最軟弱之人那語言——那破碎的語言。
英文原文
The Kingdom of Christ
¹⁰ Say among the heathen that the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously.
¹¹ Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof.
¹² Let the field be joyful, and all that is therein: then shall all the trees of the wood rejoice
¹³ Before the LORD: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth.
We have here instructions given to those who were to preach the gospel to the nations what to preach, or to those who had themselves received the gospel what account to give of it to their neighbours, what to say among the heathen; and it is an illustrious prophecy of the setting up of the kingdom of Christ upon the ruins of the devil's kingdom, which began immediately after his ascension and will continue in the doing till the mystery of God be finished.
I. Let it be told that the Lord reigns, the Lord Christ reigns, that King whom God determined to set upon his holy hill of Zion. See how this was first said among the heathen by Peter, Ac 10:42. Some of the ancients added a gloss to this, which by degrees crept into the text, The Lord reigneth from the tree (so Justin Martyr, Austin, and others, quote it), meaning the cross, when he had this title written over him, The King of the Jews. It was because he became obedient to death, even the death of the cross, that God exalted him, and gave him a name above every name, a throne above every throne. Some of the heathen came betimes to enquire after him that was born King of the Jews, Mt 2:2. Now let them know that he has come and his kingdom is set up.
II. Let it be told that Christ's government will be the world's happy settlement. The world also shall be established, that it shall not be moved. The natural world shall be established. The standing of the world, and its stability, are owing to the mediation of Christ. Sin had given it a shock, and still threatens it; but Christ, as Redeemer, upholds all things, and preserves the course of nature. The world of mankind shall be established, shall be preserved, till all that belong to the election of grace are called in, though a guilty provoking world. The Christian religion, as far as it is embraced, shall establish states and kingdoms, and preserve good order among men. The church in the world shall be established (so some), that it cannot be moved; for it is built upon a rock, and the gates of hell shall never prevail against it; it is a kingdom that cannot be shaken.
III. Let them be told that Christ's government will be incontestably just and righteous: He shall judge the people righteously (Ps 96:10), judge the world with righteousness, and with his truth, Ps 96:13. Judging is here put for ruling; and though this may be extended to the general judgment of the world at the last day, which will be in righteousness (Ac 17:31), yet it refers more immediately to Christ's first coming, and the setting up of his kingdom in the world by the gospel. He says himself, For judgment have I come into this world (Joh 9:39,12:31), and declares that all judgment was committed to him, Joh 5:22,27. His ruling and judging with righteousness and truth signify, 1. That all the laws and ordinances of his kingdom shall be consonant to the rules and principles of eternal truth and equity, that is, to the rectitude and purity of the divine nature and will. 2. That all his administrations of government shall be just and faithful, and according to what he has said. 3. That he shall rule in the hearts and consciences of men by the commanding power of truth and the Spirit of righteousness and sanctification. When Pilate asked our Saviour, Art thou a king? he answered, For this cause came I into the world, that I should bear witness unto the truth (Joh 18:37); for he rules by truth, commands men's wills by informing their judgments aright.
IV. Let them be told that his coming draws nigh, that this King, this Judge, standeth before the door; for he cometh, for he cometh. Enoch, the seventh from Adam, said so. Behold, the Lord cometh, Jude 1:14. Between this and his first coming the revolutions of many ages intervened, and yet he came at the set time, and so sure will his second coming be; though it is now long since it was said, Behold, he comes in the clouds (Re 1:7) and he has not yet come. See 2Pe 3:4, etc.
V. Let them be called upon to rejoice in this honour that is put upon the Messiah, and this great trust that is to be lodged in his hand (Ps 96:11,12): Let heaven and earth rejoice, the sea, the field, and all the trees of the wood. The dialect here is poetical; the meaning is, 1. That the days of the Messiah will be joyful days, and, as far as his grace and government are submitted to, will bring joy along with them. We have reason to give that place, that soul, joy into which Christ is admitted. See an instance of both, Ac 8:4-25,26-40 When Samaria received the gospel there was great joy in that city (Ac 8:8), and, when the eunuch was baptized, he went on his way rejoicing, Ac 8:39. 2. That it is the duty of every one of us to bid Christ and his kingdom welcome; for, though he comes conquering and to conquer, yet he comes peaceably. Hosanna, Blessed is he that cometh; and again, Hosanna, Blessed be the kingdom of our father David (Mk 11:9,10); not only let the daughter of Zion rejoice that her King comes (Zec 9:9), but let all rejoice. 3. That the whole creation will have reason to rejoice in the setting up of Christ's kingdom, even the sea and the field; for, as by the sin of the first Adam the whole creation was made subject to vanity, so by the grace of the second Adam it shall, some way or other, first or last, be delivered from the bondage of corruption into the glorious liberty of the children of God, Ro 8:20,21. 4. That there will, in the first place, be joy in heaven, joy in the presence of the angels of God; for, when the First-begotten was brought into the world, they sang their anthems to his praise, Lu 2:14. 5. That God will graciously accept the holy joy and praises of all the hearty well-wishers to the kingdom of Christ, be their capacity ever so mean. The sea can but roar, and how the trees of the wood can show that they rejoice I know not; but he that searches the heart knows what is the mind of the Spirit, and understands the language, the broken language, of the weakest.
本篇是當日交在亞薩和他弟兄手中的那首詩的一部分（代上 16:7）；由此可知大衛是其作者，且此詩與約櫃遷上大衛之城一事有關。究竟是那一首長詩先成、其後才從中摘出本篇，還是本篇先成、其後被借用來補成那首長詩，則不能確定。但有一點是確定的：這詩雖在約櫃遷移之時歌唱，卻展望更遠之處——望向基督的國度，其目的乃是頌讚那國度的榮耀，尤其是外邦人的歸入。在此有：一、對萬民的呼召，要他們讚美神、敬拜祂、將榮耀歸給祂——因祂為至大至榮的神（詩 96:1-9）；二、向萬民宣告神普遍的統治與審判，這當成為普世喜樂的緣由（詩 96:10-13）。我們唱這詩時，當使自己的心充滿對神榮耀與福音恩典偉大高超的意念，並對基督的主權統治、以及對將來審判的期盼，有完全的滿足。