서론
無標題
英文原文
This psalm is to the same purport with the Ps 96:1-13, Ps 97:1-12; it is a prophecy of the kingdom of the Messiah, the settling of it up in the world, and the bringing of the Gentiles into it. The Chaldee entitles it a prophetic psalm. It sets forth, I. The glory of the Redeemer, Ps 98:1-3. II. The joy of the redeemed, Ps 98:4-9. If we in a right manner give to Christ this glory, and upon right grounds take to ourselves this joy, in singing this psalm, we sing it with understanding. If those who saw Christ's triumph thus, much more reason have we to do so who see these things accomplished and share in the better things provided for us, Heb 11:40.
1-3
An Invitation to Praise
讚美的邀請
詩篇。
¹ 你們要向耶和華唱新歌！因為他行過奇妙的事；他的右手和聖臂，已為他得了勝利。 ² 耶和華發明了他的救恩，在列邦人眼前顯出他的公義。 ³ 記念他向以色列家所發的慈愛和信實；地的四極，都看見了我們神的救恩。
我們在此再次被呼召*「向耶和華唱新歌」——如同先前（詩 96:1）。「唱你們所能唱的最卓越的歌——最美好的歌。」願基督之愛的歌如同所羅門論這主題的歌一般，成為「歌中的雅歌」。為救贖之愛而唱的讚美詩乃是新歌——是前所未曾唱過的歌；因為這是歷世歷代所隱藏的奧秘。歸信者唱新歌*，與他們從前所唱的十分不同；他們改變了所驚歎的，也改變了所喜樂的，因此也改變了調子。若神的恩典將新心放在我們胸中，它也必將新歌放在我們口中。在新耶路撒冷必有新歌被唱，那新歌要新到永遠，永不陳舊。這新歌當為著以下四件事歸榮耀給神而唱：
一、他所行的奇事：「他行過奇妙的事」（詩 98:1）。請注意：我們藉著基督得救的工作，乃是奇妙的工作。我們若觀看其中的每一步——從其設計、並神在時間以前關乎它的旨意，直到其完成、以及時間不復存在之後其永遠的後果——我們便要說：神在其中「行了奇妙的事」；這全是他的作為，在我們眼中*「為奇妙」*。越認識它，就越要驚歎。
二、他所贏得的勝利：「他的右手和聖臂已為他得了勝利。」我們的救贖主已經勝過了我們救贖路上的一切困難，已經突破了一切，並沒有因所派定他的事奉或受苦而灰心。他已經製服了一切反對的仇敵，已經勝過了撒但，解除了他的武裝，把他從他的堅壘中趕出來，已經「擄來了執政的、掌權的」（西 2:15），已經*「從壯士手中奪取了擄物」（賽 49:24），並給了死亡致命的一擊。他得了一個清楚而完全的勝利，不僅是為他自己，更是為我們——因為我們靠著他，已經得勝有餘了。他是以自己的大能得這勝利；「無人幫助、無人扶持」，無人敢投身於這事奉；但他的右手和他的聖臂*——這膀臂總是伸出便得成功，因為從未在不義之事上伸出——已經為他得了勝利——已經為他帶來了救拔或解救。神的大能與信實——此處稱為*「他的右手和他的聖臂」*——為主耶穌帶來了救拔，使他從死裏復活，並親自將他高舉到神的右邊；Hammond 博士如此解。
三、他向世界所作關乎救贖之工的啟示。他為我們所成全的，他也向我們啟示了，並且兩者都是藉著他的兒子；福音的啟示正是福音國度所建立的根基——「神所傳來的言語」（徒 10:36）。「揭開那封嚴的書」，正是當以讚美的歌來慶賀的（啟 5:8），因為藉著它，那久藏在神裏的奧秘得以顯明。請留意：1. 這啟示的主題——他的救恩和他的公義（詩 98:3）。公義與救恩常常並提；如賽 61:10、賽 46:13、51:5、6、8。救恩指救贖本身，公義指其成就的方法——藉著基督的義。或作：救恩包括我們一切福音的特權，而公義包括我們一切福音的本分；兩者都被顯明，因為神已將它們相連，我們不可將它們分開。或作：公義在此指我們藉基督稱義的方法，這方法在福音中被啟示為因信稱義（羅 1:17）。2. 這啟示的明瞭。他*「公開地顯出」了它——不像在律法之下用影像和預表，而是如同以陽光寫成，使跑著的人也能讀。傳道人受派以極其明瞭的言語傳講它。3. 這啟示的範圍。它是「在列邦人眼前」顯明的，不僅是在猶太人眼前：「地的四極，都看見了我們神的救恩」*；因為救恩之道被傳給了外邦人。
四、舊約預言與應許在這事上的應驗（詩 98:3）：「他記念他向以色列家所發的慈愛和信實。」神為亞伯拉罕的後裔預備了憐憫，並多次多方、極大地向他們保證，要在末後的日子向他們施恩；為了履行這一切，他興起他的兒子耶穌，不僅要作「照亮外邦人的光」，更要作*「他民以色列的榮耀」；因為他差遣他，首先是為要賜福給他們*。經上論到神差遣基督，說他*「向我們列祖施憐憫，記念他的聖約」*（路 1:72）。這是因著那約，而不是因著他們的功勞。
英文原文
An Invitation to Praise
A psalm.
¹ O sing unto the LORD a new song; for he hath done marvellous things: his right hand, and his holy arm, hath gotten him the victory.
² The LORD hath made known his salvation: his righteousness hath he openly showed in the sight of the heathen.
³ He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God.
We are here called upon again to sing unto the Lord a new song, as before, Ps 96:1. "Sing a most excellent song, the best song you have." Let the song of Christ's love be like Solomon's on that subject, a song of songs. A song of praise for redeeming love is a new song, such a song as had not been sung before; for this is a mystery which was hidden from ages and generations. Converts sing a new song, very different from what they had sung; they change their wonder and change their joy, and therefore change their note. If the grace of God put a new heart into our breasts, it will therewith put a new song into our mouths. In the new Jerusalem there will be new songs sung, that will be new to eternity, and never wax old. Let this new song be sung to the praise of God, in consideration of these four things:—
I. The wonders he has wrought: He has done marvellous things, Ps 98:1. Note, The work of our salvation by Christ is a work of wonder. If we take a view of all the steps of it from the contrivance of it, and the counsels of God concerning it before all time, to the consummation of it, and its everlasting consequences when time shall be no more, we shall say, God has in it done marvellous things; it is all his doing and it is marvellous in our eyes. The more it is known the more it will be admired.
II. The conquests he has won: His right hand and his holy arm have gotten him the victory. Our Redeemer has surmounted all the difficulties that lay in the way of our redemption, has broken through them all, and was not discouraged by the services or sufferings appointed him. He has subdued all the enemies that opposed it, has gotten the victory over Satan, disarmed him, and cast him out of his strong-holds, has spoiled principalities and powers (Col 2:15), has taken the prey from the mighty (Isa 49:24), and given death his death's wound. He has gotten a clear and complete victory, not only for himself, but for us also, for we through him are more than conquerors. He got this victory by his own power; there was none to help, none to uphold, none that durst venture into the service; but his right hand and his holy arm, which are always stretched out with good success, because they are never stretched out but in a good cause, these have gotten him the victory, have brought him relief or deliverance. God's power and faithfulness, called here his right hand and his holy arm, brought relief to the Lord Jesus, in raising him from the dead, and exalting him personally to the right hand of God; so Dr. Hammond.
III. The discoveries he has made to the world of the work of redemption. What he has wrought for us he has revealed to us, and both by his Son; the gospel-revelation is that on which the gospel-kingdom is founded—the word which God sent, Ac 10:36. The opening of the sealed book is that which is to be celebrated with songs of praise (Re 5:8), because by it was brought to light the mystery which had long been hid in God. Observe, 1. The subject of this discovery—his salvation and his righteousness, Ps 98:3. Righteousness and salvation are often put together; as Isa 61:10, Isa 46:13,51:5,6,8. Salvation denotes the redemption itself, and righteousness the way in which it was wrought, by the righteousness of Christ. Or the salvation includes all our gospel-privileges and the righteousness all our gospel-duties; both are made known, for God has joined them together, and we must not separate them. Or righteousness is here put for the way of our justification by Christ, which is revealed in the gospel to be by faith, Ro 1:17. 2. The plainness of this discovery. He has openly shown it, not in types and figures as under the law, but it is written as with a sunbeam, that he that runs may read it. Ministers are appointed to preach it with all plainness of speech. 3. The extent of this discovery. It is made in the sight of the heathen, and not of the Jews only: All the ends of the earth have seen the salvation of our God; for to the Gentiles was the word of salvation sent.
IV. The accomplishment of the prophecies and promises of the Old Testament, in this (Ps 98:3): He has remembered his mercy and his truth towards the house of Israel. God had mercy in store for the seed of Abraham, and had given them many and great assurances of the kindness he designed them in the latter days; and it was in pursuance of all those that he raised up his Son Jesus to be not only a light to lighten the Gentiles, but the glory of his people Israel; for he sent him, in the first place, to bless them. God is said, in sending Christ, to perform the mercy promised to our fathers, and to remember the holy covenant, Lu 1:72. It was in consideration of that, and not of their merit.
4-9
An Invitation to Praise
讚美的邀請
基督國度的設立，此處被描繪為一件喜樂和讚美的事。
一、願一切世人都在其中喜樂，因為他們都從中得了、或可以得着益處。此處一而再地以各樣可能的方式呼召我們，要我們在其中表達喜樂，並為此讚美神：當發起大聲歡呼——如先前一樣（詩 95:1-2）。當大聲呼喊，如同那些被這大喜信息感動、又渴望感動別人的人。當歡喜快樂，唱詩讚美——唱和散那（太 21:9），唱哈利路亞（啟 19:6）。當以喜樂的歡呼和響亮的呼喊迎接祂登上寶座，如同迎接新王一般，直到地都回響，如同所羅門被宣告之時（王上 1:40）。又當讓群眾的呼喊伴隨着歌唱的和彈琴奏樂的（詩 87:7，詩 68:25），正如這類慶典中所常見的。1。 當以聖潔的詩歌伴隨這位新王：「當唱詩讚美，用詩篇的聲音歌唱。」 要表達你的喜樂；如此宣揚它，如此更加激發它，又如此將它傳遞給別人。2。 當以聖潔的音樂輔助這些詩歌，不僅用琴那柔和優美的旋律，更因為所要慶賀的是一位得勝的君王——祂出來征服並要得勝——所以當以號筒和角聲的雄壯響聲來宣告祂（詩 98:6）。當讓這一切喜樂都指向神，並以莊嚴的宗教方式表達：當向耶和華發起大聲歡呼（詩 98:4）。當向耶和華歌唱（詩 98:5）；當在耶和華王面前如此行（詩 98:6）。屬肉體的歡笑乃是這聖潔喜樂的仇敵。當大衛在約櫃前跳舞時，他自辯說這是在耶和華面前；他敬虔的目的不僅為他所行的事辯護，更推薦了這事。每逢我們親近神之時，我們都當在耶和華面前歡喜（申 12:12）——在主耶穌面前，在祂面前不僅是作救主，更是作王、作萬王之王、作教會的王、作我們的王。
二、願低等的受造之物也在其中喜樂（詩 98:7-9）。這與先前的話（詩 96:11-13）大意相同：願海澎湃——當稱那聲音，不再像往常那樣稱之為可畏的響聲，而是稱之為喜樂的聲音；因為基督的來臨和祂所成就的救恩，已完全改變了這世上患難和恐懼的性質，以致當洪濤揚起聲音、揚起波浪之時，我們不當將之解讀為海向我們咆哮，而當看作海與我們一同歡喜。願大水如人拍掌一般表達它們的喜樂；願那些從前神在西奈山頒佈律法時因懼怕而戰兢的山嶺，在祂福音被傳開、主的話以微小的聲音從錫安發出之時，在祂面前踴躍跳舞：願諸山在耶和華面前一同歡呼。 這表明基督的國度將是整個受造之物的福分；而且，正如低等受造之物宣揚創造主的榮耀（詩 19:1），它們也宣揚救贖主的榮耀，因為萬有不僅藉着祂得以存在，也藉着祂維持其秩序。這也表明世人對救贖主當盡的敬意會有所虧欠，所以祂必須向海和大水尋求祂的尊榮，以此顯出人類的愚頑和忘恩之可恥。此處或許也暗指我們照着祂的應許所等候的新天新地（彼後 3:13）；而祂降臨第二次的提及（如先前的詩 96:1-13），可能主要指着祂的第二次降臨——那時這一切事物都必如此被熔化，以致得着煉淨；那時祂必按公義審判世界。 在那日的指望中，一切成聖的人都歡喜；連海、大水、諸山若能，也必歡喜。有人會以為維吉爾寫他的第四首牧歌時，眼中看到的正是這些詩篇，也包括庫邁女巫的神諭；在那首詩裏，他或出於無知、或出於卑鄙，把古人所期待那時將要應驗的預言，歸到阿西尼烏斯·波利奧身上；因為他生活在奧古斯都·凱撒年間，正是我們救主降生之前不久。他自己承認他們等候一位從天而生的嬰孩，要成為世人的大福，並恢復黃金時代——並要除掉罪惡——這位久所期盼的嬰孩，他還說了許多別的話；路易斯·維維斯在他對那首牧歌的註釋中，認為這些話可應用於基督；他又如這裏的詩人一樣，以整個受造之物在其中歡喜的景象作結。
既然一切都歡喜，我們為何不歡喜呢？
英文原文
An Invitation to Praise
⁴ Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing praise.
⁵ Sing unto the LORD with the harp; with the harp, and the voice of a psalm.
⁶ With trumpets and sound of cornet make a joyful noise before the LORD, the King.
⁷ Let the sea roar, and the fulness thereof; the world, and they that dwell therein.
⁸ Let the floods clap their hands: let the hills be joyful together
⁹ Before the LORD; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity.
The setting up of the kingdom of Christ is here represented as a matter of joy and praise.
I. Let all the children of men rejoice in it, for they all have, or may have, benefit by it. Again and again we are here called upon by all ways and means possible to express our joy in it and give God praise for it: Make a joyful noise, as before, Ps 95:1,2. Make a loud noise, as those that are affected with those glad tidings and are desirous to affect others with them. Rejoice and sing praise, sing Hosannas (Mt 21:9), sing Hallelujahs, Re 19:6. Let him be welcomed to the throne, as new kings are, with acclamations of joy and loud shouts, till the earth ring again, as when Solomon was proclaimed, 1Ki 1:40. And let the shouts of the crowd be accompanied with the singers and players on instruments (Ps 87:7, Ps 68:25), as is usual in such solemnities. 1. Let sacred songs attend the new King: "Sing praise, sing with the voice of a psalm. Express your joy; thus proclaim it, thus excite it yet more, and thus propagate it among others." 2. Let these be assisted with sacred music, not only with the soft and gentle melody of the harp, but since it is a victorious King whose glory is to be celebrated, who goes forth conquering and to conquer, let him be proclaimed with the martial sound of the trumpet and cornet, Ps 98:6. Let all this joy be directed to God, and expressed in a solemn religious manner: Make a joyful noise to the Lord, Ps 98:4. Sing to the Lord, (Ps 98:5); do it before the Lord, the King, Ps 98:6. Carnal mirth is an enemy to this holy joy. When David danced before the ark he pleaded that it was before the Lord; and the piety and devotion of the intention not only vindicated what he did, but commended it. We must rejoice before the Lord whenever we draw near to him (De 12:12), before the Lord Jesus, and before him, not only as the Saviour, but as the King, the King of kings, the church's King, and our King.
II. Let the inferior creatures rejoice in it, Ps 98:7-9. This is to the same purport with what we had before (Ps 96:11-13): Let the sea roar, and let that be called, not as it used to be, a dreadful noise, but a joyful noise; for the coming of Christ, and the salvation wrought out by him, have quite altered the property of the troubles and terrors of this world, so that when the floods lift up their voice, lift up their waves, we must not construe that to be the sea roaring against us, but rather rejoicing with us. Let the floods express their joy, as men do when they clap their hands; and let the hills, that trembled for fear before God when he came down to give the law at Mount Sinai, dance for joy before him when his gospel is preached and that word of the Lord goes forth from Zion in a still small voice: Let the hills be joyful together before the Lord. This intimates that the kingdom of Christ would be a blessing to the whole creation; but that, as the inferior creatures declare the glory of the Creator (Ps 19:1), so they declare the glory of the Redeemer, for by him all things not only subsist in their being, but consist in their order. It intimates likewise that the children of men would be wanting in paying their due respects to the Redeemer, and therefore that he must look for his honour from the sea and the floods, which would shame the stupidity and ingratitude of mankind. And perhaps respect is here had to the new heavens and the new earth, which we yet, according to his promise, look for (2Pe 3:13), and this second mention of his coming (after the like, Ps 96:1-13) may principally refer to his second coming, when all these things shall be so dissolved as to be refined; then shall he come to judge the world with righteousness. In the prospect of that day all that are sanctified do rejoice, and even the sea, and the floods, and the hills, would rejoice if they could. One would think that Virgil had these psalms in his eye, as well as the oracles of the Cumean Sibyl, in his fourth eclogue, where he either ignorantly or basely applies to Asinius Pollio the ancient prophecies, which at that time were expected to be fulfilled; for he lived in the reign of Augustus Cæsar, a little before our Saviour's birth. He owns they looked for the birth of a child from heaven that should be a great blessing to the world, and restore the golden age:—
and that should take away sin:—
Many other things he says of this long-looked-for child, which Ludovicus Vives, in his notes on that eclogue, thinks applicable to Christ; and he concludes, as the psalmist here, with a prospect of the rejoicing of the whole creation herein:—
And, if all rejoice, why should not we?
本篇與詩 96:1-13、詩 97:1-12 的要旨相同；它是關乎彌賽亞國度的預言——論及這國度在世上設立、並外邦人歸入其中。迦勒底譯本稱之為預言詩。本篇陳明：一、救贖主的榮耀（詩 98:1-3）；二、蒙救贖者的喜樂（詩 98:4-9）。我們若以正當的方式將這榮耀歸給基督，又憑正當的緣由將這喜樂歸與自己，便是以悟性歌唱本篇了。當日親眼看見基督如此得勝的人尚且這樣唱，何況我們——這些親眼看見這些事已成就、並且有分於那為我們所預備更美之事的人——豈不更當如此嗎（來 11:40）？