诗篇 第46章

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加尔文 / John Calvin

This psalm seems to be an expression of thanksgiving rather for some particular deliverance, than for the constant aid by which God has always protected and preserved his Church. It may be inferred from it that the city of Jerusalem. when stricken with great terror, and placed in extreme danger, was preserved, contrary to all expectation, by the unlooked for and miraculous power of God. The prophet, therefore, whoever composed the psalm, commending a deliverance so singularly vouchsafed by God, exhorts the faithful to commit themselves confidently to his protection, and not to doubt that, relying fearlessly upon him as their guardian and the protector of their welfare, they shall be continually preserved in safety from all the assaults of their enemies, because it is his peculiar office to quell all commotions.

这首诗篇似乎更多是为了某次特定的拯救而表达感恩，而非为了上帝时常保护保全教会的恒久扶持。从诗篇中可以推断：耶路撒冷城在被大恐惧袭击、陷入极度危险时，出乎意料地被上帝不期而至、奇妙的能力所保全。因此，无论这首诗篇是谁所作，先知称颂上帝如此奇特地施恩拯救，劝诫信徒满有信心地将自己托付于他的保护，不要怀疑：倚靠他作他们的守卫者和福祉的保护者，他们将不断从一切仇敌的攻击中得到保全，因为平息一切扰动正是他的特别职分。

To the chief musician of the sons of Korah, a song upon Alamoth.

献给可拉子孙的乐队长，用阿拉末调。

Interpreters are not agreed as to the meaning of the word , alamoth; but without noticing all the different opinions, I shall mention only two of them, namely, that it was either an instrument of music, or else the commencement of some common and well known song. The latter conjecture appears to me the most probable. As to the time when this psalm was written it is also uncertain, unless, perhaps, we might suppose that it was written when the siege of the city was suddenly raised by the terrible and sore destruction which God brought upon the army of Sennacherib, 174 (2 Kings 19:35.) This opinion I readily admit, because it accords most with the whole scope of the psalm. It is abundantly manifest that some favor of God, worthy of being held in remembrance, such as that was, is here commended.

注释家对”阿拉末”这个词的意义没有取得一致；不列举所有不同的意见，我只提其中两种：一是某种乐器，二是某首通用的知名歌曲的开头。后一种猜测在我看来最为可能。至于这首诗篇写作的时间，也不确定，除非也许可以推想，它是在上帝降临可怕的祸患于西拿基立的军营，围城之围突然解除之后所写的（列王记下19:35）。这个看法我乐意接受，因为它最符合诗篇的整体旨意。某种值得记念的上帝恩典——诸如上述那件事——在此被颂扬，这是极为明显的。

46:1-2

1. God is our refuge and strength: he is found an exceeding [or superlative] help in tribulations. 2. Therefore we will not fear, though the earth be moved, and the mountains fall into the midst of the sea.

1. 上帝是我们的避难所，是我们的力量，是我们在患难中随时的帮助。2. 所以，地虽改变，山虽摇动到海心，我们也不怕。

1. God is our refuge and strength Here the Psalmist begins with a general expression or sentiment, before he comes to speak of the more particular deliverance. He begins by premising that God is sufficiently able to protect his own people, and that he gives them sufficient ground to expect it; for this the word , machaseh, properly signifies. In the second clause of the verse the verb he is found, which we translate in the present, is in the past tense, he has been found; and, indeed, there would be no impropriety in limiting the language to some particular deliverance which had already been experienced, just as others also have rendered it in the past tense. But as the prophet adds the term tribulations in the plural number, I prefer explaining it of a continued act, That God comes seasonably to our aid, and is never wanting in the time of need, as often as any afflictions press upon his people. If the prophet were speaking of the experience of God’s favor, it would answer much better to render the verb in the past tense. It is, however, obvious that his design is to extol the power of God and his goodness towards his people, and to show how ready God is to afford them assistance, that they may not in the time of their adversities gaze around them on every side, but rest satisfied with his protection alone. He therefore says expressly that God acts in such a manner towards them, to let the Church know that he exercises a special care in preserving and defending her. There can be no doubt that by this expression he means to draw a distinction between the chosen people of God and other heathen nations, and in this way to commend the privilege of adoption which God of his goodness had vouchsafed to the posterity of Abraham. Accordingly, when I said before that it was a general expression, my intention was not to extend it to all manner of persons, but only to all times; for the object of the prophet is to teach us after what manner God is wont to act towards those who are his people. He next concludes, by way of inference, that the faithful nave no reason to be afraid, since God is always ready to deliver them, nay, is also armed with invincible power. He shows in this that the true and proper proof of our hope consists in this, that, when things are so confused, that the heavens seem as it were to fall with great violence, the earth to remove out of its place, and the mountains to be torn up from their very foundations, we nevertheless continue to preserve and maintain calmness and tranquillity of heart. It is an easy matter to manifest the appearance of great confidence, so long as we are not placed in imminent danger: but if, in the midst of a general crash of the whole world, our minds continue undisturbed and free of trouble, this is an evident proof that we attribute to the power of God the honor which belongs to him. When, however, the sacred poet says, We will not fear, he is not to be understood as meaning that the minds of the godly are exempt from all solicitude or fear, as if they were destitute of feeling, for there is a great difference between insensibility and the confidence of faith. He only shows that whatever may happen they are never overwhelmed with terror, but rather gather strength and courage sufficient to allay all fear. Though the earth be moved, and the mountains fall into the midst of the sea, are hyperbolical modes of expression, but they nevertheless denote a revolution, and turning upside down of the whole world. Some have explained the expression, the midst of the sea, as referring to the earth. I do not, however, approve of it. But in order more fully to understand the doctrine of the psalm, let us proceed to consider what follows.

2. 上帝是我们的避难所。 诗人以一个普遍的表达或思想作为开头，然后才转而论述更具体的拯救。他先说上帝完全有能力保护自己的子民，也给了他们充分的理由来期待这一点；因为”玛哈赛”（machaseh）一词的本义正是如此。本节第二句的动词”被找到”，我们译作现在时，在希伯来文中是过去时”他曾被找到”；的确，将此局限于某次已经经历过的特定拯救也并无不妥，如同他人也将其译成过去时那样。但由于先知在后面用复数”患难”，我宁可将其解释为一个持续的行为：上帝及时地扶助我们，凡有苦难压迫他子民之时，他从不缺席。若先知说的是经历上帝恩宠的事，将动词译成过去时会更合适。然而，明显地，他的用意是要颂扬上帝的能力和他对子民的良善，并表明上帝是何等乐意给他们援助，好使他们在逆境中不四处张望，单单以他的保护为满足。他因此明言上帝如此待他们，让教会知道他对保护和捍卫她施行特别的看顾。毫无疑问，他借这个表达意在区分上帝所拣选的子民与其他外邦人，并以此称颂上帝以良善赐给亚伯拉罕后裔的收纳之特权。因此，当我前面说这是普遍的表达时，我的意思不是要将其延伸到所有人，而只是到所有时代；因为先知的目的是教导我们，上帝通常以何种方式对待他的子民。他接着以推论的方式断定：信徒没有恐惧的理由，因为上帝随时准备拯救他们，而且以无敌的能力武装着。他在此表明：我们盼望的真正适切的证明，在于：当一切如此混乱，仿佛诸天要猛烈倒塌，地要从其所在挪移，山岳要被连根拔起时，我们仍然保持内心的平静安定。只要我们尚未置身于紧迫的危险中，表现出极大信心的样子是容易的；但若在整个世界的一片崩塌之中，我们的心思仍不受搅扰、不被烦乱，这是我们将当属乎上帝的荣耀归于他的明显证明。然而，神圣的诗人说”我们不怕”，不应理解为虔诚之人的心完全免于任何忧虑或恐惧，仿佛他们毫无感觉；因为麻木与信心的确信之间有极大的分别。他只是表明：无论发生什么，他们从未被恐惧所压倒，反而聚集起足以平息一切恐惧的力量与勇气。”地虽改变，山虽摇动到海心”，是夸张性的表达方式，但它们仍表示整个世界的革命和颠覆。有人将”海心”理解为指地；但我不赞同这种解释。为了更完整地理解这首诗篇的教义，让我们继续考察后面的内容。

46:3-5

3. Though the waters thereof roar and rage 175 tempestuously: though the mountains be shaken with the swelling thereof. Selah. 4. The streams of her river shall make glad the city of God, the sanctuary of the tabernacles of the Most High. 5. God is in the midst of her; she shall not be moved: God will help her at the dawn of the morning.

3. 其中的水虽砰訇翻腾，山虽因海涨摇动，我们也不怕。（细拉）4. 有一条河，这河的支流使上帝的城欢喜；这城就是至高者居所的圣所。5. 上帝在其中，城必不动摇；到了天一亮，上帝必帮助这城。

3 Though the waters thereof roar, etc This verse ought to be read in connection with the verse which follows, because it is necessary to complete the sense, as if it had been said: Though the waters of the sea roar and swell, and by their fierce impetuosity shake the very mountains — even in the midst of these dreadful tumults, the holy city of God will continue to enjoy comfort and peace, satisfied with her small streams. The relative pronoun her, according to the common usage of the Hebrew language, is superfluous in this place. The prophet intended simply to say, that the small streams of a river would afford to the holy city abundant cause of rejoicing, though the whole world should be moved and destroyed. I have already mentioned shortly before how profitable is the doctrine taught us in this place, that our faith is really and truly tested only when we are brought into very severe conflicts, and when even hell itself seems opened to swallow us up. In like manner, we have portrayed to us the victory of faith over the whole world, when, in the midst of the utmost confusion, it unfolds itself, and begins to raise its head in such a manner as that although the whole creation seem to be banded together, and to have conspired for the destruction of the faithful, it nevertheless triumphs over all fear. Not that the children of God, when placed in peril, indulge in jesting or make a sport of death, but the help which God has promised them more than overbalances, in their estimation, all the evils which inspire them with fear. The sentiment of Horace is very beautiful, when, speaking of the righteous man and the man who feels conscious of no guilt, he says, (Car., Lib. iii., Od. 3,)

1. 其中的水虽砰訇翻腾。 这节话应与下面那节连读，因为必须完成其含义，仿佛说：虽然海水砰訇翻腾，以其猛烈的气势震撼山岳——即便在这些可怕的骚乱之中，上帝的圣城仍将满足于她那涓涓细流，继续享有安慰与和平。希伯来文中的相关代词，按照希伯来文的惯用法，在此处是多余的。先知只是想说，即使整个世界被搅动毁灭，那条河的细流也将给圣城提供充足的喜乐理由。我不久前已简短地提到，此处所教导的教义是何等有益：我们的信心只在被带入极严峻的冲突之中，甚至连地狱也仿佛被打开要吞吃我们时，才得到真正真实的试验。同样，信心对全世界的得胜也在此被描绘出来：在最大的混乱之中，信心展开自己、开始昂首，尽管整个受造物仿佛联合密谋要毁灭信徒，它却胜过了一切恐惧。不是说上帝的儿女在危险中嬉笑戏耍、将死亡视为儿戏，而是上帝所应许的帮助在他们心中，超过了激起他们恐惧的一切恶所带来的重压。贺拉斯的话极为美好，他在谈到义人和自认无罪之人时说：

“Dux inquieti turbidus Adriae,

“在阿得里亚的波涛与骚扰中，

Nec fulminantis magna Jovis manus,

在主神朱庇特雷霆般的手中，

Si fractus illabitur orbis,

若世界破碎倾覆，

Impavidum ferient ruinae.”

他将无惧地承受那倾颓。”

“Let the wild winds that rule the seas,

“纵狂风怒涛，汹涌横流，

Tempestuous, all their horrors raise;

纵主神手举，雷霆震欧； 穹天破裂，万象轰然， 勇者临之，屹立不迁。”

Let Jove’s dread arm with thunders rend the spheres;

但由于他所描绘的那种人从来不曾有过，他不过是在侃侃而谈。所以，信徒的刚强唯有以对神圣保护之确信为根基；那些倚靠上帝、信靠他的人，可以真正夸口：不仅他们将无所畏惧，而且在一个倾颓世界的废墟之中，他们将被保全安稳。先知明言说，上帝的城将感到喜乐，虽然它没有汹涌的大海，只有一道缓缓流淌的小溪，用以防御他所提到的那些波涛。他用这种表达方式隐喻那条从西罗亚流出、穿越耶路撒冷的溪流。此外，先知在此无疑是含蓄地谴责那些依靠世俗援助的人的虚妄信心——他们以为靠着这些帮助就有了充分的保护，危险奈何不了他们。那些焦虑地从各方以世界无敌的帮助武装自己的人，仿佛以为他们能阻止仇敌靠近，如同他们被大海所环绕一样；但常常发生的是，他们所建起的那些防御转而成为他们自己的祸害，就如风暴以洪水淹没一个岛屿而将其摧毁。但那些将自己托付于上帝保护的人，虽然在世人看来容易受到各种伤害，且不足以抵挡对他们的攻击，却仍然安然安息。因此，以赛亚（以赛亚书8:6）谴责犹太人，因为他们藐视西罗亚缓缓流动的水，却渴望深急的大河。

Beneath the crush of worlds undaunted he appears.” 176

在那一处，缓流的小溪西罗亚与尼罗河、幼发拉底河之间有一个精致的对比；仿佛他说：他们以不配的反思剥夺上帝的荣耀，认为他选择耶路撒冷城时，在力量和防御工事上为其保护并未作出必要的准备。当然，若这首诗篇是在西拿基立军队遭杀戮溃逃之后所写的，则受感动的作者很可能是有意使用同一个隐喻，以教导历世历代的信徒：上帝的恩典单独就足够是他们的保护，无需世界的帮助。同样地，圣灵仍然劝勉和鼓励我们怀有同样的信心，好使我们藐视那些傲然对抗我们之人的一切资源，在扰动和患难中保持平静，不因自己毫无防卫而感到悲痛或羞耻，只要上帝的手伸展来拯救我们。因此，虽然上帝的帮助以秘密温和的方式临到我们援助，如同那平静流淌的溪流，它赐给我们的心灵安宁，却超过世界一切能力聚集来帮助我们所能给予的。先知在称耶路撒冷为”至高者居所的圣所”时，对那时的情形作了美丽的暗示；因为虽然上帝对全体百姓各支派行使权威，他却拣选那座城作为王座之地，从那里他统治以色列全国。至高者的幔幕分散于犹大各地，但它们必须被聚集合一在一个圣所中，好在上帝的主权之下。5. **上帝在其中，城必不动摇。 诗人在此表明：教会的极大安全在于上帝居住在她中间；因为我们译作”动摇”的动词，是阴性的，不能归于上帝，仿佛是要教导上帝是不动的。这句话必须这样解释：圣城必不动摇，因为上帝住在其中，随时准备帮助她。”天一亮”这个表达，表示每日，太阳一升起照耀大地。总而言之：若我们渴望被上帝的手所保护，我们首要关注的必须是他可以住在我们中间；因为一切得救的盼望唯独依赖他的同在。他住在我们中间，除了保守我们平安之外没有其他目的。此外，虽然上帝并非总是立即按着我们的迫切愿望前来援助，他总会及时来到，使在别处所说的成为真实：”保护以色列的，也不打盹也不睡觉”（诗篇121:4）。**

But as no such person as he imagines could ever be found, he only trifles in speaking as he does. Their fortitude, therefore, has its foundation in the assurance of the divine protection alone, so that they who rely upon God, and put their trust in him, may truly boast, not only that they shall be undismayed, but also that they shall be preserved in security and safety amidst the ruins of a falling world. The prophet says expressly, that the city of God shall be glad, although it had no raging sea, but only a gently flowing stream, to set for its defense against those waves of which he has made mention. By this mode of expression he alludes to the stream which flowed from Shiloah, and passed through the city of Jerusalem. Further, the prophet, I have no doubt, here indirectly rebukes the vain confidence of those who, fortified by earthly assistance, imagine that they are well protected, and beyond the reach of all danger. Those who anxiously seek to strengthen themselves on all sides with the invincible helps of the world, seem, indeed, to imagine that they are able to prevent their enemies from approaching them, just as if they were environed on all sides with the sea; but it often happens that the very defenses which they had reared turn to their own destruction, even as when a tempest lays waste and destroys an island by overflowing it. But they who commit themselves to the protection of God, although in the estimation of the world they are exposed to every kind of injury, and are not sufficiently able to repel the assaults made upon them, nevertheless repose in security. On this account, Isaiah (Isaiah 8:6) reproves the Jews because they despised the gently flowing waters of Shiloah, and longed for deep and rapid rivers.

1. 外邦人哄嚷，列国动摇；他发出声音，大地便消化了。7. 万军之耶和华与我们同在；雅各的上帝是我们的避难所。（细拉）8. 你们来看耶和华的作为，他在地上所行的荒凉事。9. 他使战事止息，直到地极；他折断弓箭，把战车用火焚烧。10. 你们要休息，要知道我是上帝！我必在外邦中被尊崇，在遍地上也被尊崇。11. 万军之耶和华与我们同在；雅各的上帝是我们的避难所。（细拉）

In that passage, there is an elegant antithesis between the little brook Shiloah on the one hand, and the Nile and Euphrates on the other; as if he had said, They defraud God of his honor by the unworthy reflection, that when he made choice of the city of Jerusalem, he had not made the necessary provision in respect of strength and fortifications for its defense and preservation. And certainly, if this psalm was written after the slaughter and flight of the army of Sennacherib, it is probable that the inspired writer purposely made use of the same metaphor, to teach the faithful in all ages, that the grace of God alone would be to them a sufficient protection, independent of the assistance of the world. In like manner, the Holy Spirit still exhorts and encourages us to cherish the same confidence, that, despising all the resources of those who proudly magnify themselves against us, we may preserve our tranquillity in the midst of disquietude and trouble, and not be grieved or ashamed on account of our defenseless condition, so long as the hand of God is stretched out to save us. Thus, although the help of God comes to our aid in a secret and gentle manner, like the still flowing streams, yet it imparts to us more tranquillity of mind than if the whole power of the world were gathered together for our help. In speaking of Jerusalem as the sanctuary of the tabernacles of the Most High, the prophet makes a beautiful allusion to the circumstances or condition of that time: for although God exercised authority over all the tribes of the people, yet he made choice of that city as the seat of royalty, from which he might govern the whole nation of Israel. The tabernacles of the Most High were scattered throughout all Judea, but still it was necessary that they should be gathered together and united in one sanctuary, that they might be under the dominion of God. 5. God is in the midst of her; she shall not be moved. The Psalmist now shows that the great security of the Church consists in this, that God dwells in the midst of her; for the verb which we translate, shall be moved, is of the feminine gender, nor can it be referred to God, as if it were designed to teach that God is immovable. The sentence must be explained in this way, The holy city shall not be moved or shaken, because God dwells there, and is always ready to help her. The expression, the dawn of the morning 177 denotes daily, as soon as the sun rises upon the earth. The sum of the whole is, If we desire to be protected by the hand of God, we must be concerned above all things that he may dwell amongst us; for all hope of safety depends upon his presence alone. And he dwells amongst us for no other purpose than to preserve us uninjured. Moreover, although God does not always hasten immediately to our aid, according to the importunity of our desires, yet he will always come to us seasonably, so as to make apparent the truth of what is elsewhere said, “Behold, he that keepeth Israel shall neither slumber nor sleep,” (Psalm 121:4.)

1. 外邦人哄嚷。 由于上帝的教会从来不缺仇敌，且他们极为强盛，因此以残忍、无拘无束的狂怒攻击她，先知如今从经历来确认他在论述神圣保护的铜墙铁壁时所提出的教义。他然后从中引申出普遍的安慰根据：上帝的职分就是持续地约束和平息一切扰动，他的臂膀有足够的力量破除仇敌的一切努力。我承认，这段话或可以更普遍的意义来理解，意即上帝的城容易受到许多风暴和骚扰的侵袭，但借着上帝的恩宠，她却总是被保全平安。然而更可能的是，如我在开头已说的，诗人在此说的是某次特别的拯救，在其中上帝给出了明显的证明，表明他是教会持续的保护者，以其有效且信实的方式守护着她。因此，他陈述所发生的事：教会的仇敌以可怕的大军前来摧毁她，但立时，因上帝的声音，他们仿佛融化消散了。我们从此获得无价的安慰根据：虽然全世界起来对抗我们，以增加的疯狂搅乱一切，他们也能在一瞬间归于虚无，只要上帝向我们显明是恩宠的。上帝的声音无疑表示他的意志或命令；但先知用这个表达，仿佛着眼于上帝的应许，他已宣告将作教会的守护者和保卫者。与此同时，让我们注意这里所陈述的对比：上帝的声音与世界各国诸王国的汹涌骚动之间。7. 万军之耶和华与我们同在。 这节话教导我们，如何将圣经各处所记关于上帝无限能力的事应用于自己。当我们相信自己是上帝以父慈之爱所拥抱的那些人之一，是他愿意看顾的人，就能做到这一点。诗人再次以称颂的语气暗指那拣选，借着这拣选，以色列与地上所有其他民族的普通处境区别开来。诚然，除此之外，对上帝能力的描述只会给我们带来恐惧。因此，确信的夸口来自于这一点：上帝已拣选我们为他的特别子民，要在保护和捍卫我们时彰显他的能力。为此，先知在以”万军之上帝”称呼来颂扬上帝的能力之后，立即加上另一个称号”雅各的上帝”，借此他确认了自古以来与亚伯拉罕所立的圣约，让他的后裔——应许恩典的继承人——不怀疑上帝也对他们是恩宠的。为使我们的信心真正稳固地建立在上帝里，我们必须同时考虑他性情的这两个部分：他无量的能力，借着这能力他能使全世界顺服于他；以及他在话语中所彰显的父爱。这两者一旦联合起来，没有任何事能妨碍我们的信心蔑视一切可能兴起对抗我们的仇敌，我们也不必怀疑上帝将扶持我们，因为他已应许如此；至于能力，他也完全能够成就他的应许，因为他是万军之上帝。由此我们得知：那些在解释圣经中将一切关于上帝能力的话语完全悬置不定的人，犯了严重的错误——他们没有得到确信：上帝将作他们的父，因为他们是他的羊群，是被收纳之民中的分享者。8. 你们来看耶和华的作为。 诗人在此似乎仍在继续上帝所给出的某次特别拯救的叙述，上帝借其充分地表明，他是教会最有效、最信实的保护者，好使虔诚之人从中获取力量和勇气，以克服此后可能兴起的一切试探。上帝在保守我们上已给我们的恩宠彰显，应当始终放在我们眼前，作为在我们心中建立对他应许之稳定性的说服力的手段。这个劝诫含蓄地谴责了那些对上帝的能力不按当有程度看重的人的冷漠和迟钝；或者毋宁说，全世界都被指控为忘恩负义，因为百人中几乎没有一人承认他在上帝那里有充足的帮助和安全，以至他们都对上帝的作为视而不见，或者说是故意对本来最足以坚固他们信心的事闭上眼睛。我们看见有多少人将本该归因于上帝护理的事归于时运。另一些人以为他们靠自己的勤劳得到了上帝所赐给他们的一切，或将来自上帝独自的事归于第二因；还有人完全对此毫无感觉。因此，诗人有理由呼召所有人，劝诫他们思考上帝的作为；仿佛他说：人不将自身福祉的盼望寄托在上帝那里的原因，是他们对上帝作为的考量漫不经心，或如此忘恩，以至对这些作为的评价远不如应有的高。他向所有人普遍说话，由此我们得知，就连虔诚之人本身在这方面也是昏睡迟钝的，直到被唤醒。他高度颂扬上帝保全他所拣选子民的能力——当它以寻常的方式施行时，通常遭到藐视或得不到应有的评价。因此，他在他们面前摆出了国度的废墟、奇妙的破坏，以及其他更有力地触动人心的神迹。若有人宁可将下面所说的”他使战事止息”理解为某次特别的上帝帮助，仍必须认为这是为了引导信徒期望从他那里得到与已经经历的同样多的帮助。先知从一个具体的实例，显然是要普遍地表明：上帝通常以何等大能来捍卫他的教会。与此同时，上帝曾不止一次，在整个犹大地平息了使其动荡不安的一切危险骚乱，将战事驱离于远处，使仇敌丧胆，折断他们的弓，焚烧他们的战车；先知从一个具体的实例借机提醒犹太人，上帝曾多少次使他们最强大的仇敌徒劳而返。然而有一件事是十分肯定的：上帝在此被以这些称号来颂扬，是为使我们仰望从他而来的和平，即便整个世界都在动荡、以可怕的方式被搅动。10. 你们要休息，要知道我是上帝。 诗人在此似乎将他的言论转向上帝子民的仇敌，他们在他们身上放纵他们作恶和报仇的欲望；因为在伤害圣徒时，他们不考虑自己是在向上帝宣战。以为他们只是在与人打交道，他们傲慢地攻击他们，因此先知在此约束他们的放肆；为使他的话更有力量，他引入上帝亲自向他们说话。首先，他命令他们安静，好知道他是上帝；因为我们看见，当人不经思考而被冲动带走时，他们越过了一切界限和尺度。因此，先知有理由要求教会的仇敌安静、保持沉默，好使他们的怒气平息时，能察觉他们是在与上帝争战。在第四篇第四节有相近的思想：”你们应当战兢，不可犯罪，在床上心里思想，并要肃静。”总而言之，诗人劝诫世界制约和约束他们汹涌的情感，将以色列上帝所当得的荣耀归给他；并警告他们，若他们继续像疯狂之人那样行事，他的能力并未被限制在犹大狭小的范围之内，他向外邦和异族伸出手臂并不困难，好使他自己在每片土地上得到荣耀。末了，他重复了他已说过的：上帝拥有足够的武器和力量，来保护和捍卫他所收纳的教会。

46:6-11

6. The peoples raged, the kingdoms were moved: he uttered his voice 178 the earth melted. 7. Jehovah of armies is with us: the God of Jacob is our fortress. Selah. 8. Come ye, consider the works of Jehovah, what desolations 179 he hath made in the earth. 9. He maketh battles to cease even to the end of the earth; he breaketh the bow, he cutteth in pieces the spear; he burneth the chariots with fire. 180 10. Be still 181 and know that I am God: I will be exalted among the heathen, I will be exalted in the earth 182 11. Jehovah of armies is with us: the God of Jacob is our fortress. Selah.

6 The peoples raged Since the Church of God is never without enemies, and these very powerful, and such as consequently fight against her with cruel and unbridled fury, the prophet now confirms from experience the doctrine which he had advanced concerning the impregnable character of the divine protection. He then deduces from it this general ground of consolation, That it belongs continually to God to restrain and quell all commotions, and that his arm is strong enough to break all the efforts of the enemy. This passage, I admit, might be understood in a more general sense, as meaning that the city of God is liable to be assailed by many storms and tempests; but that by the favor of God she is, nevertheless, always preserved in safety. It is, however, more probable, as I have already said at the beginning, that the Psalmist is here speaking of some notable deliverance, in which God had given a striking proof of the power and favor which he exercises in the constant preservation of the Church. Accordingly, he relates what had taken place, namely, that the enemies of the Church came with a dreadful host to waste and destroy it; but that immediately, by the voice of God, they, as it were, melted and vanished away. From this we derive an invaluable ground of consolation, when it is said, That although the whole world rise up against us, and confound all things by their increased madness, they can be brought to nought in a moment, as soon as God shows himself favorable towards us. The voice of God, no doubt, signifies his will or command; but the prophet, by this expression, seems to have an eye to the promises of God, by which he has declared, that he will be the guardian and defender of the Church. At the same time, let us observe the contrast which is here stated between the voice of God and the turbulent commotions of the kingdoms of this world. 7. Jehovah of armies is with us. In this verse we are taught how we shall be able to apply to our own use the things which the Scriptures everywhere record concerning the infinite power of God. We shall be able to do this when we believe ourselves to be of the number of those whom God has embraced with his fatherly love, and whom he will cherish. The Psalmist again alludes, in terms of commendation, to the adoption by which Israel was separated from the common condition of all the other nations of the earth. And, indeed, apart from this, the description of the power of God would only inspire us with dread. Confident boasting, then, arises from this, that God has chosen us for his peculiar people, to show forth his power in preserving and defending us. On this account, the prophet, after having celebrated the power of God by calling him the God of armies, immediately adds another epithet, the God of Jacob, by which he confirms the covenant made of old time with Abraham, that his posterity, to whom the inheritance of the promised grace belongs, should not doubt that God was favorable to them also. That our faith may rest truly and firmly in God, we must take into consideration at the same time these two parts of his character — his immeasurable power, by which he is able to subdue the whole world under him; and his fatherly love which he has manifested in his word. When these two things are joined together, there is nothing which can hinder our faith from defying all the enemies which may rise up against us, nor must we doubt that God will succor us, since he has promised to do it; and as to power, he is sufficiently able also to fulfill his promise, for he is the God of armies. From this we learn, that those persons err egregiously in the interpretation of Scripture, who leave in entire suspense the application of all that is said concerning the power of God, and do not rest assured that he will be a Father to them, inasmuch as they are of his flock, and partakers of the adoption. 8 Come ye, consider the works of Jehovah The Psalmist seems still to continue in this verse the history of a deliverance by which God had given abundant evidence that he is the most efficient and faithful protector of his Church, that the godly might derive from it both courage and strength to enable them to overcome whatever temptations might afterwards arise. The manifestations which God has given of his favor towards us in preserving us, ought to be kept continually before our eyes as a means of establishing in our hearts a persuasion of the stability of his promises. By this exhortation we have tacitly rebuked the indifference and stupidity of those who do not make so great account of the power of God as they ought to do; or rather, the whole world is charged with ingratitude, because there is scarcely one in a hundred who acknowledges that he has abundant help and security in God, so that they are all blinded to the works of God, or rather wilfully shut their eyes at that which would, nevertheless, prove the best means of strengthening their faith. We see how many ascribe to fortune that which ought to be traced to the providence of God. Others imagine that they obtain, by their own industry, whatever God has bestowed upon them, or ascribe to second causes what proceeds from him alone; while others are utterly lost to all sense. The Psalmist, therefore, justly calls upon all men, and exhorts them to consider the works of God; as if he had said, The reason why men repose not the hope of their welfare in God is, that they are indifferent to the consideration of his works, or so ungrateful, that they make not half the account of them which they ought to do. As he addresses himself in general to all men, we learn, that even the godly themselves are drowsy and unconcerned in this respect until they are awakened. He extols very highly the power of God in preserving his chosen people, which is commonly despised or not estimated as it ought to be, when it is exercised after an ordinary manner. He therefore sets before them the desolations of countries, and marvellous devastations, and other miraculous things, which more powerfully move the minds of men. If any one would prefer to understand what follows — He maketh battles to cease — of some special help vouchsafed by God, yet still it must be considered as intended to lead the faithful to expect as much help from him in future as they had already experienced. The prophet, it appears, from one particular instance, designs to show in general how mightily God is wont to defend his Church. At the same time, it happened more than once, that God quelled throughout the land of Judea all the dangerous tumults by which it was distracted, and drove away wars far from it, by depriving the enemies of their courage, breaking their bows, and burning their chariots; and it is very probable that the prophet, froth a particular instance, here takes occasion to remind the Jews how often God had disappointed the greatest efforts of their enemies. One thing, however, is quite certain, that God is here set forth as adorned with these titles, that we should look for peace from him, even when the whole world is in uproar, and agitated in a dreadful manner. 10 Be still, and know that I am God The Psalmist seems now to turn his discourse to the enemies of the people of God, who indulge their lust of mischief and revenge upon them: for in doing injury to the saints they do not consider that they are making war against God. Imagining that they have only to do with men, they presumptuously assail them, and therefore the prophet here represses their insolence; and that his address may have the more weight, he introduces God himself as speaking to them. In the first place, he bids them be still, that they may know that he is God; for we see that when men are carried away without consideration, they go beyond all bounds and measure. Accordingly, the prophet justly requires the enemies of the Church to be still and hold their peace, so that when their anger is appeased they may perceive that they are fighting against God. We have in the fourth Psalm, at the fourth verse, a sentiment somewhat similar, “Stand in awe, and sin not: commune with your own heart upon your bed, and be still.” In short, the Psalmist exhorts the world to subdue and restrain their turbulent affections, and to yield to the God of Israel the glory which he deserves; and he warns them, that if they proceed to act like madmen, his power is not enclosed within the narrow limits of Judea, and that it will be no difficult matter for him to stretch forth his arm afar to the Gentiles and heathen nations, that he may glorify himself in every land. In conclusion, he repeats what he had already said, that God has more than enough, both of weapons and of strength, to preserve and defend his Church which he has adopted.

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发布于 2026年4月28日 00:00