加尔文 / John Calvin
There have always been hypocrites in the Church, men who have placed religion in a mere observance of outward ceremonies, and among the Jews there were many who turned their attention entirely to the figures of the Law, without regarding the truth which was represented under them. They conceived that nothing more was demanded of them but their sacrifices and other rites. The following psalm is occupied with the reprehension of this gross error, and the prophet exposes in severe terms the dishonor which is cast upon the name of God by confounding ceremony with religion, showing that the worship of God is spiritual, and consists of two parts, prayer and thanksgiving.
教会中历来都有假冒为善的人，他们将宗教归结为单纯遵守外在礼仪；在犹太人中，有许多人把注意力完全放在律法的影像上，却不顾其背后所代表的真理。他们以为上帝所要求于他们的，不过是献祭与其他礼仪而已。以下这篇诗篇专门责备这种严重的错误。先知用严厉的措辞揭露将仪式与宗教混为一谈所带给上帝名声的羞辱，指明上帝的敬拜是属灵的，由两部分组成：祷告与感恩。
A Song of Asaph. 238
亚萨的诗。
The prophet holds up the ingratitude of such persons to our reprobation, as proving themselves unworthy of the honor which has been placed upon them, and debasing themselves by a degenerate use of this world. From this let us learn, that if we are miserable here, it must be by our own fault; for could we discern and properly improve the many mercies which God has bestowed upon us, we would not want, even on earth, a foretaste of eternal blessedness. Of this, however we fall short through our corruption. The wicked, even while on earth, have a pre-eminency over the beasts of the field in reason and intelligence, which form a part of the image of God; but in reference to the end which awaits them the prophet puts both upon a level, and declares, that being divested of all their vain-glory, they will eventually perish like the beasts. Their souls will indeed survive, but it is not the less true that death will consign them to everlasting disgrace.
先知将此类人的忘恩负义陈列出来，供我们加以谴责，因为他们证明自己不配承受所赐予的尊荣，以败坏的方式使用这个世界的恩赐，从而自我贬低。由此，让我们知道：若我们在这里是悲惨的，这必定是我们自己的过错；因为若我们能辨认并妥善善用上帝赐给我们的众多恩惠，即使在地上，我们也不缺乏永恒福乐的预尝。然而，我们因自己的败坏而在这一点上有所欠缺。恶人即使在世上，在理性与智力上也有超越田野禽兽的优越，因为这些构成了上帝形象的一部分；但关于他们所等待的结局，先知将两者置于同等地位，宣告他们在一切虚荣剥去之后，终将如牲畜一般灭亡。他们的灵魂固然存续，然而死亡仍将他们归入永恒的羞辱，这同样千真万确。
50:1-5
1. The God of gods, even Jehovah, hath spoken, and called the earth 239 from the rising of the sun unto the going down thereof. 2. Out of Zion, the perfection of beauty, God hath shined. 3. Our God shall come, and shall not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him. 4. He shall call to the heavens from above, and to the earth to judge his people. 5. Gather my meek ones (will he say 240 ) together unto me, those who strike a covenant with me over sacrifices.
1全能的上帝耶和华已经发言，从日出之地到日落之处，召唤全地。2上帝从锡安——那全美的地方——发出光辉。3我们的上帝要来，决不闭口；有烈火在他面前吞灭，有暴风在他四围大刮。4他招呼上天下地，为要审判自己的民，说：5”招聚我的圣民到我这里；他们曾用祭物与我立约。”
1．全能的上帝耶和华已经发言。本诗篇的题记署有亚萨之名，但他究竟是本诗的作者，还是仅从大卫手中作为诗班长长官接受了这首诗，则无从得知。然而，这一点关系不大。普遍流行的观点认为，本诗所指向的是教会更新的时期，先知的用意是要预先告知犹太人，他们在律法之下的影象性敬拜即将被废除。犹太人被置于世俗的蒙学之下，直到教会成熟，即使徒所说”日期满足”（加四4）之时，这一点是无可争议的；唯一的问题是：先知此处是否当被视为向他同时代的人发言，单纯谴责律法崇拜的滥用与腐化，还是在预言基督未来的国度？从本诗的主旨来看，先知实际上是在向他的同时代人解释律法，意在表明：礼仪在存续之时，本身毫无价值，不过是与更高意义相联系时方有价值。若有人反驳说：上帝从未召聚全世界，除非是在福音颁布之时，而律法的教导只面向一个特别的子民，那么回答是显然的：先知在此所描述的是全世界被召聚，不是为了接受一套共同的信仰体系，而是为了见证上帝与犹太人辩明祂自己的案由。这种呼告与圣经中其他相似的呼告如出一辙：”诸天哪，侧耳听！地啊，留神听！因为耶和华说话了”（申三十二1）；或如另一处：”我今日呼天唤地向你们作见证：我将生死祸福陈明在你们面前”（申三十19）；又如以赛亚：” 诸天哪，当听！地啊，侧耳而听！因为耶和华说话了”（赛一2）。对假冒为善的人讲话，必须采用这种激烈的方式，使他们从自满的安全感中振作，并对上帝的信息严肃留意。犹太人在此处所涉及的要点上，尤其需要被唤醒。人天性上倾向于宗教上的表面形式，以自己衡量上帝，以为注重礼仪便构成了他们义务的全部。犹太人有很强的倾向安居于律法影像的遵守，众先知以何等严厉的态度一再斥责这种迷信，这是众所周知的——最坏最放荡的人藉此以为自己有虔诚的资格，将他们的可憎之事遮掩在虔诚外表那看似华美的外衣之下。
One.” If we read , El Elohim, together, and translate “The God of gods,” this is a Hebrewism for “Most mighty God;” the word , Elohim, being placed after the name of any thing to express its excellency, greatness, or might. See p. 7, note 1, of this volume. Comp. Deuteronomy 10:17; Joshua 22:22; and Daniel 11:36. Horsley reads, “The omnipotent God Jehovah hath spoken.” The reading of the Chaldee is, “The mighty One, the God Jehovah.” The prophet has here joined together these three names of God, to give to the Israelites a more impressive idea of the greatness of Him who, now seated on his throne, and surrounded with awful majesty, was about to plead his controversy with them.
若将 El Elohim 合在一起读，译作”众神之神”，这是一种希伯来文的表达方式，意为”至大全能的上帝”；Elohim 一词置于任何名词之后，表示其卓越、伟大或大能。参申命记十17；约书亚记二十二22；但以理书十一36。何斯利读作：”全能的上帝耶和华已经发言。”迦勒底译本读作：”全能者，上帝耶和华。”先知在此将上帝的三个名字并列，为要给以色列人一个更加深刻的印象，使他们认识到坐于宝座、以可畏威严自我环绕、即将与他们辩明的那位的伟大。
severity the prophets all along reprehended this superstition, by which the worst and most abandoned characters were led to arrogate a claim to piety, and hide their abominations under the specious garb of godliness. The prophet, therefore, required to do more than simply expose the defective nature of that worship which withdraws the attention of men from faith and holiness of heart to outward ceremonies; it was necessary that, in order to check false confidence and banish insensibility, he should adopt the style of severe reproof. God is here represented as citing all the nations of the earth to his tribunal, not with the view of prescribing the rule of piety to an assembled world, or collecting a church for his service, but with the design of alarming the hypocrite, and terrifying him out of his self-complacency. It would serve as a spur to conviction, thus to be made aware that the whole world was summoned as a witness to their dissimulation, and that they would be stripped of that pretended piety of which they were disposed to boast. It is with a similar object that he addresses Jehovah as the God of gods, to possess their minds with a salutary terror, and dissuade them from their vain attempts to elude his knowledge. That this is his design will be made still more apparent from the remaining context, where we are presented with a formidable description of the majesty of God, intended to convince the hypocrite of the vanity of those childish trifles with which he would evade the scrutiny of so great and so strict a judge. To obviate an objection which might be raised against his doctrine in this psalm, that it was subversive of the worship prescribed by Moses, the prophet intimates that this judgment which he announced would be in harmony with the Law. When God speaks out of Zion he necessarily sanctions the authority of the Law; and the Prophets, when at any time they make use of this form of speech, declare themselves to be interpreters of the Law. That holy mountain was not chosen of man’s caprice, and therefore stands identified with the Law. The prophet thus cuts off any pretext which the Jews might allege to evade his doctrine, by announcing that such as concealed their wickedness, under the specious covert of ceremonies, would not be condemned of God by any new code of religion, but by that which was ministered originally by Moses. He gives Zion the honorable name of the perfection of beauty, because God had chosen it for his sanctuary, the place where his name should be invoked, and where his glory should be manifested in the doctrine of the Law. 3. Our God shall come, and shall not keep silence 243 He repeats that God would come, in order to confirm his doctrine, and more effectually arouse them. He would come, and should not always keep silence, lest they should be encouraged to presume upon his forbearance. Two reasons may be assigned why the prophet calls God our God He may be considered as setting himself, and the comparatively small number of the true fearers of the Lord, in opposition to the hypocrites whom he abhors, claiming God to be his God, and not theirs, as they were disposed to boast; or rather, he speaks as one of the people, and declares that the God who was coming to avenge the corruptions of his worship was the same God whom all the children of Abraham professed to serve. He who shall come, as if he had said, is our God, the same in whom we glory, who established his covenant with Abraham, and gave us his Law by the hand of Moses. He adds, that God would come with fire and tempest, in order to awaken a salutary fear in the secure hearts of the Jews, that they might learn to tremble at the judgments of God, which they had hitherto regarded with indifference and despised, and in allusion to the awful manifestation which God made of himself from Sinai, (Exodus 19:16; see also Hebrews 12:18.) The air upon that occasion resounded with thunders and the noise of trumpets, the heavens were illuminated with lightnings, and the mountain was in flames, it being the design of God to procure a reverential submission to the Law which he announced. And it is here intimated, that God would make a similarly terrific display of his power, in coming to avenge the gross abuses of his holy religion. 4. He shall call to the heavens from above It is plain from this verse for what purpose God, as he had already announced, would call upon the earth. This was to witness the settlement of his controversy with his own people the Jews, against whom judgment was to be pronounced, not in the ordinary manner as by his prophets, but with great solemnity before the whole world. The prophet warns the hypocritical that they must prepare to be driven from their hiding-place, that their cause would be decided in the presence of men and angels, and that they would he dragged without excuse before that dreadful assembly. It may be asked, why the prophet represents the true fearers of the Lord as cited to his bar, when it is evident that the remonstrance which follows in the psalm is addressed to the hypocritical and degenerate portion of the Jews? To this I answer, that God here speaks of the whole Church, for though a great part of the race of Abraham had declined from the piety of their ancestors, yet he has a respect to the Jewish Church, as being his own institution. He speaks of them as his meek ones, to remind them of what they ought to be in consistency with their calling, and not as if they were all without exception patterns of godliness. The form of the address conveys a rebuke to those amongst them whose real character was far from corresponding with their profession. Others have suggested a more refined interpretation, as if the meaning were, Separate the small number of my sincere worshippers from the promiscuous multitude by whom my name is profaned, lest they too should afterwards be seduced to a vain religion of outward form. I do not deny that this agrees with the scope of the prophet. But I see no reason why a church, however universally corrupted, provided it contain a few godly members, should not be denominated, in honor of this remnant, the holy people of God. Interpreters have differed upon the last clause of the verse: Those who strike a covenant with me over sacrifices, Some think over is put for besides, or beyond, and that God commends his true servants for this, that they acknowledged something more to be required in his covenant than an observance of outward ceremonies, and were not chargeable with resting in the carnal figures of the Law. 244 Others think that the spiritual and true worship of God is here directly opposed to sacrifices; as if it had been said, Those who, instead of sacrifices, keep my covenant in the right and appointed manner, by yielding to me the sincere homage of their heart. But in my opinion, the prophet is here to be viewed as pointing out with commendation the true and genuine use of the legal worship; for it was of the utmost consequence that it should be known what was the real end for which God appointed sacrifices under the Law. The prophet here declares that sacrifices were of no value whatever except as seals of God’s covenant, an interpretative handwriting of submission to it, or in general as means employed for ratifying it. There is an allusion to the custom then universally prevalent of interposing sacrifices, that covenants might be made more solemn, and be more religiously observed. 245 In like manner,
因此，先知需要做的不止是单纯揭露那种将人的注意力从信心与内心圣洁转移到外在礼仪的敬拜之缺陷；为了遏制虚假的自信、驱除麻木不仁，他必须采用严厉责备的语气。上帝在此被描绘为将地上万国传到祂的审判台前，目的不在于为召聚的全世界规定虔诚的准则，或为自己的事奉召集教会，而在于惊吓假冒为善的人，使他们惧怕，从自我满足中逃脱出来。如此使他们认识到，全世界被召来见证他们的虚伪，使他们剥去那假冒虔诚的外表——而他们是那样乐于夸耀的——这将成为催使他们认罪的刺激。基于同样的目的，他以众神之神来称呼耶和华，要使他们的心存有一种有益的敬畏，劝阻他们妄想逃脱祂知晓的愚蠢尝试。从其余的上下文可以更清楚地看出这是他的意图——在那里，我们看到对上帝威严令人生畏的描述，意在使假冒为善的人确信：那些他们用以逃避如此伟大严格的审判者审查的幼稚把戏，不过是虚空无物。为了预防可能有人反对他在本诗中的教导，说这是破坏摩西所吩咐的敬拜，先知暗示，他所宣告的这个审判将与律法和谐一致。当上帝从锡安发言，祂必然认可律法的权威；诸先知每当使用这种表达形式，便宣告自己是律法的解释者。那座圣山不是出于人的意志而被拣选的，因此与律法等同相连。先知藉此切断犹太人可能援用来逃脱他的教导的任何借口，宣告：那些用礼仪华丽外衣掩盖自己罪恶的人，不是被任何新的宗教法典所定罪，而是被摩西最初所颁布的律法所定罪。他给锡安以”全美的地方”这一荣耀的名称，因为上帝拣选它作为祂的圣所，在那里呼求祂的名，在律法的教义中彰显祂的荣耀。3．我们的上帝要来，决不闭口。他重述上帝将要来临，为了坚固他的教导，更有效地唤醒他们。祂将来到，且不会永远沉默，免得他们放纵自己倚赖祂的宽忍。先知称上帝为”我们的上帝”，可能有两层原因：他或许是将自己和少数真正敬畏主的人与他所厌恶的假冒为善者对立，声称上帝是他的上帝，而非他们所自诩的；或者，他是作为百姓中的一员发言，宣告即将来临要为崇拜之腐化复仇的那位上帝，正是亚伯拉罕后裔所宣称敬拜的同一位上帝。他仿佛是说：将要来的，是我们的上帝，是我们所颂扬的那一位，祂与亚伯拉罕立了约，藉摩西的手将律法赐给了我们。他接着说上帝将在烈火与暴风中来临，为的是在犹太人安于现状的心中激起一种有益的恐惧，使他们学习对上帝的审判肃然而惧——这些审判是他们一直漠然对待、轻视的——并暗指上帝在西奈山上向人所作的那可畏的彰显（出十九16；来十二18）。那时，空气中回响着雷声与号角的轰鸣，天空被闪电照亮，山岭在火焰中燃烧，上帝的目的是为了使所宣布的律法得到虔敬顺服的接纳。此处暗示，上帝也将作出类似可怕的大能彰显，来为祂圣洁宗教遭受的严重滥用复仇。4．他招呼上天下地。从这节经文可以清楚看出，上帝如前所宣告，呼召天地，目的为何。这是要见证祂与祂自己的犹太民族辩明的解决，对他们的审判将要宣判，不是以通常藉先知的方式，而是以极大的庄严在全世界面前。先知警告假冒为善的人，他们必须准备好被驱逐出他们的藏身之所，他们的案件将在人与天使面前裁决，他们将被毫无借口地拉到那可畏的集会面前。或有人问：先知为何将真正敬畏主的人描绘为被传到上帝的审判台前，而本诗随后的质问显然是向虚伪堕落的犹太人部分发出的？我的回答是：上帝在此谈论整个教会，因为尽管亚伯拉罕大部分的后裔已从祖先的虔诚偏离，祂仍然顾念犹太教会，因为这是祂自己所设立的机构。祂称他们为”圣民”，是要提醒他们，与他们的呼召相称，他们当是怎样的人，而非好像他们无一例外地都是虔诚的典范。这种称呼方式，对那些真实品格与其信仰宣告相去甚远的人，含有一种责备。另有人提出更为深刻的解释，认为意思是：将我真诚的敬拜者这小数人从那混杂的人群中分别出来，以免他们之后也被引诱走向外在形式的虚空宗教。我不否认这与先知的主旨相符。但我看不出有何理由，认为一个教会，无论已普遍腐化，只要其中还有少数虔敬的成员，就不能以这个余民的荣誉被称为上帝的圣民。注释家们对本节末句意见不一：那些”用祭物与我立约”的人。有人认为”over”意为”besides”或”beyond”，认为上帝在此称颂祂真实的仆人，因他们承认上帝的约所要求的，不止是遵守外在礼仪，他们不沉溺于律法肉身的影像。另有人认为这里是直接将上帝真实属灵的敬拜与祭物对立；仿佛是说：那些以正当合宜的方式守我的约、以内心真诚的敬拜代替祭物来归于我的人。但依我之见，先知在此是以称许的语气指出律法性敬拜的真正正当的使用；因为知道上帝在律法之下设立祭物的真正目的，是最重要不过的事。先知在此宣告：祭物除了作为上帝之约的印证、一种顺服之约的诠释性书面确认，或总体上作为坚定确认之约的手段之外，毫无价值。这里暗指当时普遍盛行的习俗——以祭物作为中介，使盟约更加庄严，被更诚信地遵守。
“Gather me mine holy ones,
“招聚我的圣民到我这里，
That regard the covenant more than offering.”
那些以献祭为轻、以遵守约为重的人。”
the design with which sacrifices were instituted by God was to bind his people more closely to himself, and to ratify and confirm his covenant. The passage is well worthy of our particular notice, as defining those who are to be considered the true members of the Church. They are such, on the one hand, as are characterised by the spirit of meekness, practising righteousness in their intercourse with the world; and such, on the other, as close in the exercise of a genuine faith with the covenant of adoption which God has proposed to them. This forms the true worship of God, as he has himself delivered it to us from heaven; and those who decline from it, whatever pretensions they may make to be considered a church of God, are excommunicated from it by the Holy Spirit. As to sacrifices or other ceremonies, they are of no value, except in so far as they seal to us the pure truth of God. All such rites, consequently, as have no foundation in the word of God, are unauthorised, and that worship which has not a distinct reference to the word is but a corruption of things sacred.
上帝设立祭物的目的，是要将祂的子民更紧密地与祂自己相联，坚定并确认祂的约。这段话非常值得我们特别留意，因为它界定了谁是教会的真正成员。一方面，这些人的特征是温柔的灵，在与世界的交往中行出公义；另一方面，他们以真实的信心与上帝向他们所提出的收纳之约合而为一。这构成了上帝的真正敬拜，正如祂自己从天上传授给我们的；那些偏离这敬拜的人，无论他们如何自称为上帝的教会，都被圣灵逐出其外。至于祭物或其他礼仪，除非在确认上帝纯全的真理这一点上有所助益，否则毫无价值。因此，凡不以上帝话语为根基的礼仪，都是未经授权的；凡与话语没有明确关联的敬拜，不过是对圣物的败坏。
50:6-13
6. And the heavens shall declare his righteousness, for God is judge himself. Selah. 7. Hear, O my people! and I will speak; O Israel! and I will announce to thee: I am God, even thy God. 8. I will not reprove thee for thy sacrifices, and thy burnt offerings are continually before me. 9. I will take no calf out of thy house, nor he-goats out of thy folds. 10. For every beast of the forest is mine, and the cattle upon a thousand hills. 11. I know all the fowls of the mountains; and the wild beasts of the field are at my command. 12. If I am hungry, I will not tell thee: for the world is mine, and the fulness thereof. 13. Will I eat the flesh of bulls, 246 and drink the blood of goats?
6诸天必表明他的公义，因为上帝是施行审判的。（细拉）7”我的民哪，你们当听，我要说话；以色列啊，我要指证你；我是上帝，就是你的上帝。8我并不因你的祭物责备你；你的燔祭常在我面前。9我不从你家中取公牛，也不从你圈内取公山羊；10因为树林中的百兽是我的，千山上的牲畜也是我的。11我认识山中的飞鸟；野地的走兽也属我。12我若是饥饿，我不用告诉你，因为世界和其中所充满的都是我的。13我岂吃公牛的肉呢？我岂喝公山羊的血呢？”
6．诸天必表明他的公义。犹太人自以为他们那懒散奇异的事奉乃是公义的至善，但先知在此警告他们：上帝虽然似乎对他们的愚妄睁眼闭眼，却即将从天上彰显祂自己的公义，揭穿他们那可怜的把戏。他仿佛是说：”你们以为上帝能以你们那迷乱的事奉的嘲弄为乐？尽管你们向天上飘送祭烟，上帝终将在适当的时机从上彰显祂的公义，从你们恶意发明所加给它的羞辱中将其洗清。诸天本身将见证你们在藐视真正的圣洁、败坏上帝纯洁的敬拜上的背信。祂不会再容忍你们对祂性情无端的污蔑——仿佛祂不留意那藏在你们假装友好之下的敌意。”因此，先知处理主题的方式自有其力量。人们惯于承认上帝是审判者，却同时捏造借口以逃脱祂的审判；因此，有必要使上帝即将宣告的判决免于那些可能被提出的空洞的诡辩。
have cut a covenant with me by sacrifice,” the verb being from , carath, he cut The same mode of ratifying covenants prevailed among some of the heathen nations, as appears from the allusions made to it by Homer and Virgil, Iliad, lib. 19, 50, 260; Æneid, lib. 12, 50, 292.
“他们曾与我用祭物立约”，动词来自 carath（他切）。同样的缔结盟约方式也盛行于部分异教民族，这可从荷马和维吉尔的引用中见到，《伊利亚特》第19卷第50、260页；《埃涅阿斯纪》第12卷第50、292页。
7．我的民哪，你们当听，我要说话。迄今为止，先知一直以上帝的先驱身份发言，抛出一些旨在惊动所言对象的话语。但从此到本诗结束，上帝本身出现为发言者；为了表明主题的重要性，祂使用更多的话来唤起注意，称他们为祂自己的民，藉此要求更高的权威来支持祂的话，并暗示以下的讲话不是一种普通的讲述，乃是对他们破坏祂之约的质问。有人读作”我要指证你”；但从圣经的惯常用法来看，这里所指似乎更像是对相互主张的一种讨论。上帝要提醒他们祂的约，郑重地作为祂所拣选的子民，向他们索取按约所当行的。祂宣告自己是以色列的上帝，为要召唤他们回归顺服与臣服；祂名字的重复是有强调意义的：仿佛祂是说，当你们要我顺从你们的发明时，这种胆大妄为离那属于我的尊荣与敬畏何其远！我是上帝，因此我的威严应当压制狂妄自大，使一切血肉在我发言时保持沉默；而在你们中间，我以你们的上帝的身份向你们显明自己，我有更强的理由得到敬拜。8．我并不因你的祭物责备你，等等。上帝现在陈明祂对他们所提出的指控。祂宣告，祂对祭物本身所赋予的价值分毫皆无。并非说祂断言这犹太人的礼仪是虚空无用的，因为若是如此，上帝绝不会设立它；然而，宗教性的操练与其他操练之间有这样的区别：它们只有在真正的精神与意义中被执行时，才能获得上帝的认可，否则理所当然地被拒绝。类似的语言我们将在先知书中一再看到，正如我在其他地方所指出的，尤其在第四十篇的注释中。既然单纯的外在礼仪毫无价值，上帝便否认祂曾经将其作为宗教中的主要事物加以坚持，或将其视为属灵敬拜的帮助之外的任何事物。因此，在耶利米七章22节，祂否认曾就祭物发出任何命令；先知弥迦说：”耶和华岂喜悦千千的公羊，或是万万的油河呢？……耶和华所要求于你的是什么呢？只要你行公义，好怜悯，存谦卑的心”（弥六7）；又在另一处（何六6）：”我喜爱怜悯，不喜爱祭祀。”同样的真道在诸先知书中到处宣告。我可以特别援引以赛亚的预言，第一章12节；五十八章1、2节；六十六章3节。不虔之人的祭物不仅被描述为毫无价值、被主所拒绝，更被描述为尤其能激起祂愤怒的。凡曾正确使用这制度，将其单纯作为坚固并增进信心之礼仪来遵守的，便被描述为与真正的宗教密不可分；但当它们是在没有信心的情况下献上，或者更糟的是在这样的印象下献上——以为能为仍在罪中继续的人赢得上帝的恩惠——便被谴责为对神圣敬拜的一种亵渎。那么，上帝说”我并不因你的祭物责备你”是什么意思，就清楚了：祂所看的是超越这些之外的东西。本节末句可以理解为：他们的燔祭在上帝眼前，甚至已到了令祂厌腻生厌的程度，正如祂所说（赛一13），”那是我所憎恶的”。然而，有些人认为本节开头的否定词同时适用于两句，认为上帝在此宣告：祂无意追究他们在遵守祭物方面的任何不规则之处。有人颇有见地地指出，关系代词可以理解为隐含，读作”你的燔祭，那些常在我面前的”，仿佛祂说：照律法，这些是强制性的，但此时我不就你们省略祭物而提出任何指控。9．我不从你家中取公牛。在这节及随后的几节中，给出了两个理由，证明祂不可能对祭物赋予任何价值。第一个理由是：即便祂要依赖这些，也无需向人借取，因为全地的丰满都在祂的掌管之下；第二个理由是：祂不像我们那样需要食物与饮料来维持我们软弱的本性。第一点在第九节及随后三节中加以申述，在那里祂提到自己无边无际的拥有，以显明祂绝对地不依赖于人的祭物。然后，祂指出祂与人之间的巨大区别：后者依赖于肉食与饮料来维持脆弱的生存，而祂是自有永有的，将生命赐给一切其他存在。诗人在此所陈述的真理或许并非新颖；但鉴于我们天性上强烈倾向于以自己来衡量上帝、退化为肉身性的敬拜，它所传递的功课绝非不必要，其中包含深刻的智慧：人凭自己的任何事奉，都无法使上帝得益，正如我们在诗篇十六篇2节所看到的：”我的好处不在你之上。”其次，上帝说祂并不需要任何东西为祂自己所用，因祂在自己的完全中是充足的，祂在一切所吩咐的事上都是为了人的益处。我们在以赛亚书中有一段类似的话：”天是我的宝座，地是我的脚凳；你们要为我造何等的殿宇呢？哪里是我安息的地方呢？这一切都是我手所造的”（赛六十六1、2）。在这些话中，上帝宣告祂的绝对独立；因为当世界有了起始，祂自己却是从永恒既存的。由此可得出结论：因祂在没有任何外在事物能增添祂丰满的情况下存在，祂在自己里面必然具有荣耀的全充足。
50:14-15
14. Sacrifice unto God praise, 248 and pay thy vows 249 unto the Most High. 15. And call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me.
14你要以感谢为祭献给上帝，又要向至高者还你的愿。15并要在患难之日呼求我；我必搭救你，你也要荣耀我。
These verses cast light upon the preceding context. Had it been stated in unqualified terms that sacrifices were of no value, we might have been perplexed to know why in that case they were instituted by God; but the difficulty disappears when we perceive that they are spoken of only in comparison with the true worship of God. From this we infer, that when properly observed, they were far from incurring divine condemnation. There is in all men by nature a strong and ineffaceable conviction that they ought to worship God. Indisposed to worship him in a pure and spiritual manner, it becomes necessary that they should invent some specious appearance as a substitute; and however clearly they may be persuaded of the vanity of such conduct, they persist in it to the last, because they shrink from a total renunciation of the service of God. Men have always, accordingly, been found addicted to ceremonies until they have been brought to the knowledge of that which constitutes true and acceptable religion. Praise and prayer are here to be considered as representing the whole of the worship of God, according to the figure synecdoche. The Psalmist specifies only one part of divine worship, when he enjoins us to acknowledge God as the Author of all our mercies, and to ascribe to him the praise which is justly due unto his name: and adds, that we should betake ourselves to his goodness, cast all our cares into his bosom, and seek by prayer that deliverance which he alone can give, and thanks for which must afterwards be rendered to him. Faith, self-denial, a holy life, and patient endurance of the cross, are all sacrifices which please God. But as prayer is the offspring of faith, and uniformly accompanied with patience and mortification of sin, while praise, where it is genuine, indicates holiness of heart, we need not wonder that these two points of worship should here be employed to represent the whole. Praise and prayer are set in opposition to ceremonies and mere external observances of religion, to teach us, that the worship of God is spiritual. Praise is first mentioned, and this might seem an inversion of natural order. But in reality it may be ranked first without any violation of propriety. An ascription to God of the honor due unto his name lies at the foundation of all prayer, and application to him as the fountain of goodness is the most elementary exercise of faith. Testimonies of his goodness await us ere yet we are born into the world, and we may therefore be said to owe the debt of gratitude before we are called to the necessity of supplication. Could we suppose men to come into the world in the full exercise of reason and judgment, their first act of spiritual sacrifice should be that of thanksgiving. There is no necessity, however, for exercising our ingenuity in defense of the order here adopted by the Psalmist, it being quite sufficient to hold that he here, in a general and popular manner, describes the spiritual worship of God as consisting in praise, prayer, and thanksgiving. In the injunction here given, to pay our vows, there is an allusion to what was in use under the ancient dispensation, “What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation, and call upon the name of the Lord.” Psalm 116:12, 13 What the words inculcate upon the Lord’s people is, in short, gratitude, which they were then in the habit of testifying by solemn sacrifices. But we shall now direct our attention more particularly to the important point of the doctrine which is set before us in this passage. And the first thing deserving our notice is, that the Jews, as well as ourselves, were enjoined to yield a spiritual worship to God. Our Lord, when he taught that this was the only acceptable species of worship, rested his proof upon the one argument, that “God is a spirit,” (John 4:24.) He was no less a spirit, however, under the period of the legal ceremonies than after they were abolished; and must, therefore, have demanded then the same mode of worship which he now enjoins. It is true that he subjected the Jews to the ceremonial yoke, but in this he had a respect to the age of the Church; as afterwards, in the abrogation of it, he had an eye to our advantage. In every essential respect the worship was the same. The distinction was one entirely of outward form, God accommodating himself to their weaker and unripe apprehensions by the rudiments of ceremony, while he has extended a simple form of worship to us who have attained a maturer age since the coming of Christ. In himself there is no alteration. The idea entertained by the Manicheans, that the change of dispensation necessarily inferred a change in God himself, was as absurd as it would be to arrive at a similar conclusion from the periodical alterations of the seasons. These outward rites are, therefore, in themselves of no importance, and acquire it only in so far as they are useful in confirming our faith, so that we may call upon the name of the Lord with a pure heart. The Psalmist, therefore, justly denounces the hypocrites who gloried in their ostentatious services, and declares that they observed them in vain. It may occur to some, that as sacrifices sustained a necessary place under the Law, they could not be warrantably neglected by the Jewish worshipper; but by attending to the scope of the Psalmist, we may easily discover that he does not propose to abrogate them so far as they were helps to piety, but to correct that erroneous view of them, which was fraught with the deepest injury to religion. In the fifteenth verse we have first an injunction to prayer, then a promise of its being answered, and afterwards a call to thanksgiving. We are enjoined to pray in the day of trouble, but not with the understanding that we are to pray only then, for prayer is a duty incumbent upon us every day, and every moment of our lives. Be our situation ever so comfortable and exempt from disquietude, we must never cease to engage in the exercise of supplication, remembering that, if God should withdraw his favor for a moment, we would be undone. In affliction, however our faith is more severely tried, and there is a propriety in specifying it as the season of prayer; the prophet pointing us to God as the only resort and means of safety in the day of our urgent necessity. A promise is subjoined to animate us in the duty, disposed as we are to be overwhelmed by a sense of the majesty of God, or of our own unworthiness. Gratitude is next enjoined, in consideration of God’s answer to our prayers. Invocation of the name of God being represented in this passage as constituting a principal part of divine worship, all who make pretensions to piety will feel how necessary it is to preserve the pure and uncorrupted form of it. We are forcibly taught the detestable nature of the error upon this point entertained by the Papists, who transfer to angels and to men an honor which belongs exclusively to God. They may pretend to view these in no other light than as patrons, who pray for them to God. But it is evident that these patrons are impiously substituted by them in the room of Christ, whose mediation they reject. It is apparent, besides, from the form of their prayers, that they recognize no distinction between God and the very least of their saints. They ask the same things from Saint Claudius which they ask from the Almighty, and offer the prayer of our Lord to the image of Catherine. I am aware that the Papists justify their invocation of the dead, by denying that their prayers to them amount to divine worship. They talk so much about the kind of worship which they call latria, that is, the worship which they give to God alone, as to make it appear, that in the invocation of angels and saints they give none of it to them. 250 But it is impossible to read the words of the Psalmist, now under our consideration, without perceiving that all true religion is gone unless God alone is called upon. Were the Papists asked whether it were lawful to offer sacrifices to the dead, they would immediately reply in the negative. They grant to this day that sacrifice could not lawfully be offered to Peter or to Paul, for the common sense of mankind would dictate the profanity of such an act. And when we here see God preferring the invocation of his name to all sacrifices, is it not plain to demonstration, that those who call upon the dead are chargeable with the grossest impiety? From this it follows, that the Papists, let them abound as they may in their genuflections before God, rob him of the chief part of his glory when they direct their supplications to the saints. 251 The express mention which is made in these verses of affliction is fitted to comfort the weak and the fearful believer. When God has withdrawn the outward marks of his favor, a doubt is apt to steal into our minds whether he really cares for our salvation. So far is this from being well founded, that adversity is sent to us by God, just to stir us up to seek him and to call upon his name. Nor should we overlook the fact, that our prayers are only acceptable when we offer them in compliance with the commandment of God, and are animated to them by a consideration of the promise which he has extended. The argument which the Papists have drawn from the passage, in support of their multiplied vows, is idle and unwarrantable. The Psalmist, as we have already hinted, when he enjoins the payment of their vows, refers only to solemn thanksgiving, whereas they trust in their vows as meriting salvation. They contract vows, beside, which have no divine warrant, but, on the contrary, are explicitly condemned by the word of God.
这两节经文为前面的上下文带来了光明。倘若不加区分地断言祭物毫无价值，我们或许会困惑：既然如此，为何上帝当初要设立它们？但当我们认识到，那些话仅仅是在与上帝真实的敬拜相比较时才有这样的意思，困难便迎刃而解。由此我们可以推断：祭物若被正当遵守，绝不会招致神的谴责。在所有人心中，本性上都有一种坚固而不可磨灭的信念：他们应当敬拜上帝。由于不愿以纯洁属灵的方式敬拜祂，他们便必须发明某种表面的替代品；无论他们对此行为的虚空多么清楚地深信不疑，他们仍坚持到最后，因为他们畏惧完全放弃对上帝的事奉。因此，历来人们都沉溺于礼仪，直到他们被带入对构成真实可悦敬拜之物的认识。赞美与祷告在此当被视为以提喻法代表上帝全部的敬拜。诗人只指定神性敬拜的一部分——吩咐我们承认上帝是我们一切恩惠的源头，将理当归祂之名的赞美归给祂——并加上：我们当投靠祂的良善，将一切忧虑投入祂的怀中，以祷告寻求只有祂才能赐予的拯救，此后必须将感谢归还给祂。信心、自我舍弃、圣洁的生活，以及忍耐地担负十字架，都是上帝所喜悦的祭物。但既然祷告是信心的产物，必定伴随着忍耐与制伏罪，而赞美，若是真诚的，则表明心灵的圣洁，我们就不必奇怪，这两项敬拜之点在此被用来代表全部。赞美与祷告被置于礼仪与单纯外在宗教遵守的对立面，教导我们：上帝的敬拜是属灵的。赞美被首先提及，这或许看似颠倒了自然的顺序。但实际上，它居于首位并无任何不妥之处。将当归上帝之名的尊荣归给祂，乃是一切祷告的根基；而作为良善源头来投奔祂，则是信心最基本的操练。在我们出生之前，上帝良善的见证便已等候着我们，因此我们可以说：在被呼召到祈求的必要之前，我们便已欠下了感恩的债。即便我们可以设想人是带着完全的理性与判断力来到这世界的，他们属灵祭祀的第一个行动也应当是感恩。然而，我们无需在辩护诗人此处所采用的顺序上绞尽脑汁，只需持守他在此以一种总括而通俗的方式描述上帝属灵的敬拜，认为它由赞美、祷告与感恩三部分组成，便已足够。在此处还愿的吩咐中，隐含着对旧约时代惯例的暗指：”我拿什么报答耶和华向我所赐的一切厚恩？我要举起救恩的杯，称扬耶和华的名”（诗一一六12、13）。这些话简而言之所要求于主之子民的是感恩，彼时他们惯用庄严的祭物来表达这一点。然而，现在让我们把注意力更特别地转向这段话所陈列的教义中那重要的要点。首先值得我们留意的是：犹太人和我们同样被吩咐向上帝献上属灵的敬拜。我们的主教导说，这是唯一可悦的敬拜，祂将其论据建立在一个论点上：”上帝是个灵”（约四24）。然而，祂在律法礼仪时期并不亚于废除之后同样是个灵；因此，祂当时所要求的敬拜方式，必定与祂现今所吩咐的相同。诚然，祂将犹太人置于礼仪的轭下，但在此祂顾念到了教会的年龄；正如后来在废除礼仪时，祂着眼于我们的益处。在一切本质方面，敬拜是相同的。区别完全在于外在形式——上帝以礼仪的初级形式来迁就他们那较为软弱、尚未成熟的理解力，同时自基督降临以来，向已达成熟年龄的我们延伸了一种简单的敬拜形式。在祂自身，并无任何改变。摩尼教徒所持的观念——认为圣约dispensation的改变必然涉及上帝自身的改变——与因四季的定期更替而得出类似结论一样荒谬。因此，这些外在礼仪本身毫无价值，只有在坚固我们信心方面有所助益时，方才获得价值，以便我们能以纯洁的心呼求主的名。因此，诗人理所当然地谴责那些以其炫耀的事奉自夸的假冒为善之人，宣告他们的遵守是徒然的。或有人想到：既然祭物在律法之下处于必要的地位，犹太敬拜者便不能理所当然地忽视它们；但通过留意诗人的主旨，我们可以容易地发现，他并无意废除祭物在作为虔诚帮助这一点上的地位，而是纠正那对祭物的错误观念——这种观念对宗教造成了最深的伤害。在第十五节，我们首先看到祷告的吩咐，然后是应允的应许，之后是对感恩的呼召。我们被吩咐在患难之日祷告，但并非意味着我们只在那时才祷告，因为祷告是我们每日、我们生命每一时刻的本分。无论我们的处境多么舒适、免于不安，我们都决不可停止恳求的操练，记住：若上帝将祂的恩惠哪怕撤去片刻，我们便一无所有。然而，在苦难中，我们的信心经历更严峻的试炼，将其指定为祷告的时机是恰当的；先知向我们指出上帝，在我们迫切需要的日子里，祂是唯一的依靠与安全的手段。紧随其后，加上一个应许，鼓励我们尽这本分，因为我们容易被上帝威严之感或我们自身不配之感所压倒。感恩被进一步吩咐，考虑到上帝回应我们祷告的事实。既然在这段话中，呼求上帝的名被描绘为构成神性敬拜的主要部分，所有自称有虔诚的人都会感到，保持其纯洁未受腐化的形式是何等必要。我们被有力地教导认识教皇徒在这一点上所持错误的可憎本质——他们将专属于上帝的尊荣转移给天使与人。他们或许假装将这些人视为不过是为他们向上帝代祷的主保；但很明显，这些主保被他们不虔地取代了基督的地位，他们拒绝了基督的中保之职。此外，从他们祷文的形式也清楚可见，他们并不区分上帝与他们最小的圣徒之间的差别。他们向圣克劳狄斯祈求与向全能者祈求的是同样的事，将主祷文献给加大莲的像。我知道教皇徒以否认他们对已死之人的祷告构成神性敬拜来为此辩护。他们大谈所谓 latria 这种敬拜，即他们只给上帝的那种敬拜，以至于在对天使与圣徒的祈求中，他们似乎没有将其中任何一种给予他们。但若不阅读诗人在这里思量的这些话，便无法认识到：除非单单呼求上帝，否则真正的宗教已荡然无存。若教皇徒被问到，将祭物献给已死之人是否合法，他们会立即否认。他们至今仍承认，不可将祭物合法地献给彼得或保罗，因为人类的常识会提示这种行为的亵渎。而当我们在这里看到上帝将呼求祂的名置于一切祭物之上，岂不明显可证：那些呼求已死之人的，是在犯最严重的不虔吗？由此可得出结论：教皇徒，无论他们在上帝面前多么频繁地下跪，当他们将祈求方向转向圣徒时，便剥夺了上帝祂荣耀的主要部分。这两节经文中对患难的明确提及，是为了安慰软弱与惧怕的信徒。当上帝收回祂恩惠的外在记号时，一种疑虑往往会悄然进入我们心中：祂是否真的在乎我们的救恩。这疑虑毫无根据，苦难是上帝赐给我们的，恰恰是为了激励我们寻求祂、呼求祂的名。我们也不应忽视这事实：只有当我们出于遵从上帝命令而献上祷告，并受祂所赐应许的激励时，我们的祷告才是蒙悦纳的。教皇徒从这段话中为其繁多的誓愿所引出的论据，是空洞而无根据的。诗人，正如我们已暗示的，当他吩咐还愿时，所指的仅仅是庄严的感恩，而他们却倚靠誓愿，以为可以赢得救恩。此外，他们所立的誓愿没有任何神圣的根据，反而被上帝的话语明确谴责。
50:16-20
16. But unto the wicked God hath said, What hast thou to do to declare my statutes, or that thou shouldest take my covenant into thy lips? 17. Also thou hatest correction, and castest my words behind thee. 18. If thou seest a thief, thou wilt run with him, and thou hast been partaker with adulterers. 19. Thou puttest forth thy mouth to evil, and thy tongue frameth deceit. 20. Thou sittest and speakest against thy brother; thou slanderest thine own mother’s sons.
16但上帝对恶人说：你有什么权利宣扬我的律例，口中谈到我的约呢？17其实你恨恶管教，将我的言语丢在背后。18你见了盗贼就与他同跑，与行淫的人有分。19你口说恶事，你舌捏造诡计。20你坐着毁谤你的兄弟，谗毁你同母的兄弟。
16 But unto the wicked, etc. He now proceeds to direct his censures more openly against those whose whole religion lies in an observance of ceremonies, with which they attempt to blind the eyes of God. An exposure is made of the vanity of seeking to shelter impurity of heart and life under a veil of outward services, a lesson which ought to have been received by all with true consent, but which was peculiarly ungrateful to Jewish ears. It has been universally confessed, that the worship of God is pure and acceptable only when it proceeds from a sincere heart. The acknowledgement has been extorted from the poets of the heathen, and it is known that the profligate were wont to be excluded from their temples and from participation in their sacrifices. And yet such is the influence of hypocrisy in choking and obliterating even a sentiment so universally felt as this, that men of the most abandoned character will obtrude themselves into the presence of God, in the confidence of deceiving him with their vain inventions. This may explain the frequency of the warnings which we find in the prophets upon this subject, declaring to the ungodly again and again, that they only aggravate their guilt by assuming the semblance of piety. Loudly as the Spirit of God has asserted, that a form of godliness, unaccompanied by the grace of faith and repentance, is but a sacrilegious abuse of the name of God; it is yet impossible to drive the Papists out of the devilish delusion, that their idlest services are sanctified by what they call their final intention. They grant that none but such as are in a state of grace can possess the meritum de condigno; 252 but they maintain that the mere outward acts of devotion, without any accompanying sentiments of the heart, may prepare a person at least for the reception of grace. And thus, if a monk rise from the bed of his adultery to chant a few psalms without one spark of godliness in his breast, or if a whore-monger, a thief, or any foresworn villain, seeks to make reparation for his crimes by mass or pilgrimage, they would be loath to consider this lost labor. By God, on the other hand, such a disjunction of the form from the inward sentiment of devotion is branded as sacrilege. In the passage before us, the Psalmist sets aside and refutes a very common objection which might be urged. Must not, it might be said, those sacrifices be in some respect acceptable to God which are offered up in his honor? He shows that, on the contrary, they entail guilt upon the parties who present them, inasmuch as they lie to God, and profane his holy name. He checks their presumption with the words, What hast thou to do to declare my statutes? that is, to pretend that you are one of my people, and that you have a part in my covenant. Now, if God in this manner rejects the whole of that profession of godliness, which is unaccompanied by purity of heart, how shall we expect him to treat the observance of mere ceremonies, which hold quite an inferior place to the declaration of the statutes of God? 17. Also thou hatest correction Here hypocrites are challenged with treacherous duplicity in denying, by their life and their works, that godliness which they have professed with the lip. Their contempt of God he proves from their want of reverential deference to his Word; subjection to the Word of God, and cordial submission to his precepts and instructions, being the surest test of religious principle. One way in which hypocrisy usually displays itself is, by the ingenious excuses it invents for evading the duty of obedience. The Psalmist points to this as the mainspring of their ungodliness, that they had cast the Word of God behind their back, while he insinuates that the principle from which all true worship flows is the obedience of faith. He adverts also to the cause of their perversity, which lies in the unwillingness of their corrupt heart to suffer the yoke of God. They have no hesitation in granting that whatever proceeds from the mouth of God is both true and right; this honor they are willing to concede to his Word; but in so far as it proposes to regulate their conduct, and restrain their sinful affections, they dislike and detest it. Our corruption, indisposing us to receive correction, exasperates us against the Word of God; nor is it possible that we can ever listen to it with true docility and meekness of mind, till we have been brought to give ourselves up to be ruled and disciplined by its precepts. The Psalmist next proceeds to specify some of those works of ungodliness, informing us that hypocrites, who were addicted to theft and adultery, mixed up and polluted the holy name of God with their wickedness. By adverting only to some species of vices, he would intimate, in general, that those who have despised correction, and hardened themselves against instruction, are prepared to launch into every excess which corrupt desire or evil example may suggests. He makes mention, first, of thefts; then of adulteries; and, thirdly, of calumnies or false reproaches. Most interpreters render , tirets, to run, although others derive it from , ratsah, rendering it to consent. Either translation agrees sufficiently with the scope of the Psalmist, and the preference may be left to the reader’s own choice. The charge here brought against hypocrites, that they put forth their mouth to evil, may include not merely slander, but all the different kinds of speaking which injure their neighbors, for it immediately follows, my tongue frameth deceit It is well known in what a variety of ways the lying and deceitful tongue may inflict injury and pain. When it is added, Thou sittest, etc., the allusion may be to one who sits for the passing of a formal judgment; as if it had been said, Thou defamest thy brethren under pretext of issuing a just sentence. 253 Or there may be a reference to petty calumny; such as men maliciously indulge in, and in which they pass their time as they sit at ease in their houses. 254 It seems more probable, however, that he refers to the higher crime of accusing the innocent and righteous in open court, and bringing false charges against them. Brethren, and the children of their mother, 255 are mentioned, the more emphatically to express the cruelty of their calumnies, when they are represented as violating the ties of nature, and not even sparing the nearest relations.
16．但上帝对恶人说，等等。他现在更公开地将他的谴责指向那些整个宗教仅在于遵守礼仪、妄图以此蒙蔽上帝的人。揭露以外在事奉的面纱掩盖内心与生活的不洁之虚空，这是一个应被所有人真心接受的功课，却在犹太人耳中尤为难以接受。人们普遍承认，上帝的敬拜只有出于真诚的心才是纯洁而蒙悦纳的。就连异教诗人也被迫作出这种承认，众所周知，品行不端的人惯常被排除在其神庙之外，不得参与其祭物。然而，虚伪在阻塞并抹去哪怕这种被普遍感知的情感方面有多大的力量——以至于最堕落放荡的人物竟会闯入上帝的面前，满怀信心地以其虚空的发明欺骗祂。这或许可以解释为何我们在先知书中如此频繁地看到关于此主题的警告，一再向不虔之人宣告：他们只不过是以沉溺于虔诚的外表来加重自己的罪咎。上帝的灵如此大声地宣告：一种没有信心与悔改之恩典相随的虔诚形式，不过是对上帝名字的亵渎侵犯；然而，仍然不可能驱逐教皇徒离开那魔鬼般的妄念——他们最无聊的事奉因他们所谓的最终意向而被圣化。他们承认，只有处于恩典状态中的人才能具有 meritum de condigno（当得的功德）；但他们坚持认为，单纯外在的虔诚行为，没有任何内心感情的伴随，至少可以使一个人为恩典的领受做好准备。如此，若有一个修士从淫行的床上起来，口唱几篇诗篇，胸中却毫无虔诚的火花；或者若有一个嫖娼者、盗贼或任何违背誓言的恶棍，试图以弥撒或朝圣来补偿自己的罪行，他们不愿意将此视为白费力气。而上帝，另一方面，将这种将形式与内心虔诚情感相分离的做法，谴责为亵渎圣物。在我们面前的这段话中，诗人提出并驳斥了一个常见的异议。有人可能会说，那些以荣耀上帝为名而献上的祭物，难道不会在某种程度上蒙上帝悦纳？他表明，恰恰相反，这些祭物在献上这些祭物的人身上招来罪孽，因为他们向上帝撒谎，亵渎祂的圣名。他以这样的话遏制他们的狂妄：你有什么权利宣扬我的律例？即：佯称你是我的子民之一，你与我的约有分。若上帝以这样的方式拒绝整个没有内心纯洁相随的虔诚信仰，我们又当如何期望祂对待单纯礼仪的遵守——这在宣扬上帝律例方面居于相当次要的地位？17．其实你恨恶管教。假冒为善的人在此被控以在其生活与行为中，以背信弃义的方式否认了他们口头上所宣告的虔诚。他以他们对上帝话语缺乏虔敬顺服来证明他们对上帝的藐视——顺服上帝的话语，并衷心服从祂的吩咐与训诲，乃是宗教原则最可靠的试验。虚伪通常表现出来的一种方式，是它为逃避顺服义务所发明的巧妙借口。诗人将此指为他们不虔的根源：他们将上帝的话语丢在背后，同时暗示：一切真实敬拜所出的原则，乃是信心的顺服。他还提到他们乖僻的原因，在于他们败坏之心不愿意接受上帝的轭。他们毫不犹豫地承认：凡出于上帝口中的，既是真实的，也是正当的；他们愿意将这种尊荣给予祂的话语；但就其要规范他们的行为、约束他们罪恶的情欲而言，他们厌恶并痛恨它。我们的败坏使我们不愿接受管教，使我们对上帝的话语怒火中烧；若我们没有被带到将自己交出来，受其规范并被其训诫管束，便不可能以真正的谦卑顺服地聆听它。诗人接着列举一些不虔行为的具体事例，告诉我们：沉溺于盗窃与奸淫的假冒为善者，将上帝圣名与他们的恶行混杂污秽。他只提及某些类别的罪，意在总括地表明：那些藐视管教、硬心对抗训诲的人，随时准备在败坏的私欲或恶劣的榜样所暗示的一切过分行为中放纵自己。他首先提到盗窃，然后是奸淫，第三是诽谤或假控告。大多数注释家将 tirets 译作”奔跑”，尽管另有人从 ratsah 取义，译作”同意”。两种译法都与诗人的主旨颇为吻合，选取权可留给读者自行决定。此处对假冒为善者的指控——他们”口说恶事”——不仅可以包括诽谤，也包括一切伤害邻舍的言语方式，因为紧接着说”你舌捏造诡计”。谎言与诡诈之舌能以多少种方式施加伤害与痛苦，这是众所周知的。当接下来说”你坐着”等等，这或许暗指正式宣判时坐着的人；仿佛是说：你以发出公正判决为借口，诽谤你的弟兄。或者也可能是指小小的中伤——人们在家中闲坐时恶意沉溺于此、消磨时间的那种。然而，更可能的是，他所指的是在公开法庭上控告无辜公义者、对他们提出假控告这一更严重的罪行。提到”弟兄”与”同母的儿女”，是为了更有力地表达其诽谤的残忍——当他们被描绘为违背自然的纽带，甚至连最亲近的至亲也不放过时。
50:21-23
21. These things hast thou done, and I kept silence; thou thoughtest that I would be like thyself; I will reprove thee, and set them in order before thine eyes. 22. Now consider this, ye that forget
21这些事你所行的，我一直静默不言；你想我恰好和你一样；其实我要责备你，将这些事摆在你眼前。22你们忘记上帝的人，要思想这事，
God: lest I seize upon you, and there be none to deliver. 23. Whoso offereth praise will glorify me: and to him that ordereth his way aright will I show the salvation of God.
免得我把你们撕碎，无人搭救。23凡以感谢为祭献给我的，是尊荣我；那行为端正的，我必使他得着上帝的救恩。
“These things thou hast done, and I was still;
“你所行的这些事，我一直静默；
Thou hast thought that I AM is such an one as thyself.
你想到永恒的我与你相同。
He thinks that the words , heyoth ehyeh, which Calvin renders, “I would be,” have been misunderstood by all interpreters, and maintains that they should be rendered, “I AM is.” “All interpreters,” says he, “seem to have forgotten that , ehyeh, is the name which God takes to himself in the third chapter of Exodus; and he observes, that it is with particular propriety, that God, in expostulating with his people for their breach of covenant, calls himself by the name by which he was pleased to describe himself to that same people, when he first called them by his servant Moses.” The LXX. render , heyoth, as a noun substantive, and , ehyeh, as the first person future of the substantive verb. “‘Ψπελαθες ἀνομιαν, ὁτι ἐσομαι σοι ὁμοιος:” “Thou thoughtest wickedly that I should be like thee.”
他认为 heyoth ehyeh 这两个词，加尔文译作”我要是”，已被所有注释家误解，并坚持认为应译作”永恒的我是”。”所有注释家，”他说，”似乎都忘记了 ehyeh 是上帝在出埃及记第三章中赋予自己的名字；”他指出，上帝在就祂子民违约与他们争辩时，以祂第一次藉仆人摩西召唤那同一子民时所用以描述自己的名字自称，是特别恰当的。七十士译本将 heyoth 视为名词实体，将 ehyeh 作为实体动词的第一人称将来时：”‘Ψπελαθες ἀνομιαν, ὁτι ἐσομαι σοι ὁμοιος”：”你以为恶，以为我将与你相同。”
21 These things hast thou done Hypocrites, until they feel the hand of God against them, are ever ready to surrender themselves to a state of security, and nothing is more difficult than to awaken their apprehensions. By this alarming language the Psalmist aims at convincing them of the certainty of destruction should they longer presume upon the forbearance of God, and thus provoke his anger the more, by imagining that he can favor the practice of sin. The greatest dishonor which any can cast upon his name is that of impeaching his justice. This hypocrites may not venture to do in an open manner, but in their secret and corrupt imagination they figure God to be different from what he is, that they may take occasion from his conceived forbearance to indulge a false peace of mind, and escape the disquietude which they could not fail to feel were they seriously persuaded that God was the avenger of sin. We have a sufficient proof in the supine security which hypocrites display, that they must have formed such false conceptions of God. They not only exclude from their thoughts his judicial character, but think of him as the patron and approver of their sins. The Psalmist reprehends them for abusing the goodness and clemency of God, in the way of cherishing a vain hope that they may transgress with impunity. He warns them, that ere long they will be dragged into the light, and that those sins which they would have hidden from the eyes of God would be set in all their enormity before their view. He will set the whole list of their sins in distinct order, for so I understand the expression, to set in order, before their view, and force them upon their observation. 22 Now consider this, ye that forget God Here we have more of that severe expostulation which is absolutely necessary in dealing with hardened hypocrites, who otherwise will only deride all instruction. While, however, the Psalmist threatens and intends to alarm them, he would, at the same time, hold out to them the hope of pardon, upon their hastening to avail themselves of it. But to prevent them from giving way to delay, he warns them of the severity, as well as the suddenness, of the divine judgments. He also charges them with base ingratitude, in having forgotten God. And here what a remarkable proof have we of the grace of God in extending the hope of mercy to those corrupt men, who had so impiously profaned his worship, who had so audaciously and sacrilegiously mocked at his forbearance, and who had abandoned themselves to such scandalous crimes! In calling them to repentance, without all doubt he extends to them the hope of God being reconciled to them, that they may venture to appear in the presence of his majesty. And can we conceive of greater clemency than this, thus to invite to himself, and into the bosom of the Church, such perfidious apostates and violators of his covenant, who had departed from the doctrine of godliness in which they had been brought up? Great as it is, we would do well to reflect that it is no greater than what we have ourselves experienced. We, too, had apostatized from the Lord, and in his singular mercy has he brought us again into his fold. It should not escape our notice, that the Psalmist urges them to hasten their return, as the door of mercy will not always stand open for their admission — a needful lesson to us all! lest we allow the day of our merciful visitation to pass by, and be left, like Esau, to indulge in unavailing lamentations, (Genesis 27:34.) So much is implied when it is said, God shall seize upon you, and there shall be none to deliver 257
21．你所行的这些事。假冒为善的人，直到他们感受到上帝的手对抗他们之前，随时准备好进入一种安于现状的安全状态，没有什么比唤醒他们的忧惧更为困难。诗人以这种令人生畏的语言，意在使他们确信：若他们继续倚赖上帝的宽忍，终必走向毁灭，如此只会激起祂更大的愤怒，因为他们想象祂能恩待罪的行为。任何人能加给祂名声的最大羞辱，就是质疑祂的公义。假冒为善的人或许不敢以公开的方式这样做，但在他们隐秘败坏的想象中，他们将上帝描绘成与祂实际所是的不同，以便从祂所设想的宽忍中得到借口，沉溺于虚假的内心平安，从而逃脱那若他们认真相信上帝是惩罚罪恶者便无法回避的不安。假冒为善者所显示的漫不经心的安全感，为我们提供了充分的证明：他们必然已对上帝形成了如此错误的概念。他们不仅将祂的审判性格排除在思想之外，还将祂视为罪恶的赞助者与认可者。诗人责备他们滥用上帝的良善与仁慈，以一种空洞的希望来滋养自己，以为他们可以无惩罚地犯罪。他警告他们，不久他们将被带到光天化日之下，那些他们本想从上帝眼中隐藏的罪，将以其全部的罪恶摆在他们的面前。祂将以明确的顺序将他们全部罪孽的清单摆出——我就是这样理解”摆在眼前”这个表达的，强迫他们观看。22．你们忘记上帝的人，要思想这事。在这里，我们看到更多那种对待硬心的假冒为善者所绝对必需的严厉质问——否则他们只会嘲弄一切训诲。然而，诗人在威胁并意图使他们警惧的同时，也会向他们展示赦免的盼望，邀请他们赶紧去利用它。但为了防止他们拖延，他警告他们神圣审判的严厉性，以及其突然性。他也指控他们忘记了上帝，这是卑鄙的忘恩负义。而在这里，上帝的恩典何等明显——竟将怜悯的盼望延伸给那些败坏的人！那些如此不虔地亵渎祂敬拜的人，如此厚颜无耻地嘲弄祂宽忍的人，那些放弃自己于如此可耻罪行中的人！在呼召他们悔改时，无疑祂向他们延伸了上帝被和解的盼望，使他们得以斗胆在祂威严的面前出现。我们能设想比这更大的仁慈吗——就这样邀请那些背信弃义的叛教者和破坏祂约的人归向祂、归向教会的怀抱，这些人已偏离他们所受教育中的虔诚之道？这虽然伟大，我们最好反思，这并不比我们自己所经历的更伟大。我们也曾背离主，在祂奇异的怜悯中，祂将我们带回祂的羊圈。我们不应忽视诗人催促他们赶快悔改——怜悯的门不会永远为他们敞开——这对我们所有人都是必要的功课！免得我们错过上帝慈爱眷顾的日子，像以扫一样，只剩下空洞的叹息（创二十七34）。当说到”上帝必把你们撕碎，无人搭救”时，这其中就已包含了如此多的内容。
23 Whoso offereth praise will glorify me This is the third time that the Psalmist has inculcated the truth, that the most acceptable sacrifice in God’s sight is praise, by which we express to him the gratitude of our hearts for his blessings. The repetition is not a needless one, and that on two accounts. In the first place, there is nothing with which we are more frequently chargeable than forgetfulness of the benefits of the Lord. Scarcely one out of a thousand attracts our notice; and if it does, it is only slightly, and, as it were, in passing. And, secondly, we do not assign that importance to the duty of praise which it deserves. We are apt to neglect it as something trivial, and altogether commonplace; whereas it constitutes the chief exercise of godliness, in which God would have us to be engaged during the whole of our life. In the words before us, the sacrifice of praise is asserted to form the true and proper worship of God. The words, will glorify me, imply that God is then truly and properly worshipped, and the glory which he requires yielded to him, when his goodness is celebrated with a sincere and grateful heart; but that all the other sacrifices to which hypocrites attach such importance are worthless in his estimation, and no part whatsoever of his worship. Under the word praise, however, is comprehended, as I have already noticed, both faith and prayer. There must be an experience of the goodness of the Lord before our mouths can be opened to praise him for it, and this goodness can only be experienced by faith. Hence it follows, that the whole of spiritual worship is comprehended under what is either presupposed in the exercise of praise, or flows from it. Accordingly, in the words which immediately follow, the Psalmist calls upon those who desired that their services should be approved of God, to order their way aright By the expression here used of ordering one’s way, some understand repentance or confession of sin to be meant; others, the taking out of the way such things as may prove grounds of offense, or obstacles in the way of others. It seems more probable that the Psalmist enjoins them to walk in the right way as opposed to that in which hypocrites are found, and intimates that God is only to be approached by those who seek him with a sincere heart and in an upright manner. By the salvation of God, I do not, with some, understand a great or signal salvation. God speaks of himself in the third person, the more clearly to satisfy them of the fact, that he would eventually prove to all his genuine worshippers how truly he sustained the character of their Savior.
23．凡以感谢为祭献给我的，是尊荣我。这是诗人第三次灌输这一真理：在上帝眼中，最蒙悦纳的祭物是赞美，我们藉此向祂表达对祂恩惠的感激之心。这种重复并非多余的，有两方面的原因。首先，我们最常犯的过失，莫过于忘记主的恩惠。一千件中恐怕难得留意到一件；即便留意到，也只是浅浅一掠，仿佛不过路过而已。其次，我们对赞美之本分并不赋予它应有的重要性。我们容易忽视它，视之为某种微不足道、极为寻常的事；但它构成虔诚操练中最主要的部分，上帝要我们在整个生命过程中都投身于其中。在我们面前的这些话中，赞美的祭被断言为构成上帝真实正当的敬拜。”是尊荣我”这几字暗示：当一个人以真诚感恩的心颂扬祂的良善时，便是真实而正当地敬拜上帝，将祂所要求的荣耀归给祂；而假冒为善者如此重视的一切其他祭物，在祂的估量中都是毫无价值的，与祂的敬拜毫无关联。然而，”赞美”一词之下，正如我已指出的，还涵盖了信心与祷告。在我们的口能因祂而赞美祂之前，必须先有对主良善的经历，而这种良善只能藉信心来经历。因此可以得出结论：属灵敬拜的全部，被涵盖在赞美的操练所预设的，或从中流出的一切之中。因此，在紧随其后的话中，诗人呼召那些渴望自己的事奉蒙上帝认可的人，端正自己所行的道。对于此处所用”端正所行的道”这一表达，有人理解为悔改或认罪；另有人理解为除去可能成为冒犯的根源，或成为他人道路上障碍的事物。诗人所吩咐的，更可能是：要行在正道上，与假冒为善者所在的道路相对立，并暗示：只有那些以真诚的心、正直的方式寻求上帝的人，才能亲近祂。至于”上帝的救恩”，我不像某些人那样理解为一种伟大或显著的救恩。上帝以第三人称提到自己，是为了更清楚地使他们确信这一事实：祂终将向一切真实的敬拜者证明，祂确实承担了他们救主的性格，是何等真实。
conviction of the tremendous character of the judgments of God, and the fearful condition of those who fall under his penal wrath.
在上帝审判的可畏性格，以及落在祂刑罚烈怒之下的人那可怕处境上所具有的信念。
发布于 2026年4月28日 00:00
