This short psalm consists entirely of prayer and praise. It opens with an echo of the Aaronic blessing, interceding that God’s face would shine upon his people — not for their own sake alone, but that his saving way might be known among all nations. Calvin sees in this a clear prophecy of the Gentile mission, the extension of God’s covenant grace beyond Israel to every tribe and tongue. The repeated refrain calling all peoples to praise God underscores the universal scope of the gospel, while the final verses ground universal blessing in God’s sovereign rule and the fruitfulness he gives to those who fear him.
这篇短诗通篇由祈祷与赞美构成。开篇回应亚伦式的祝福，祈求神的脸光照他的子民——然而这并非仅为他们自己，而是为使他拯救的道路在万国中得知。加尔文在其中看到了明确的外邦人宣教预言：神的圣约恩典将越过以色列，扩展到万族万民。反复出现的副歌呼召万民赞美神，彰显出福音的普世范围；末尾几节则将普世的祝福扎根于神的主权统治，以及他赐给敬畏他之人的丰盛恩惠之中。
To the chief musician. A Psalm of David. A Song.
交与伶长。大卫的诗歌。用丝弦的乐器。
1. God be merciful to us, and bless us, and make his face to shine upon us. Selah. 2. That thy way may be known upon earth, thy saving health among all nations.
1. 愿神怜悯我们，赐福与我们，用脸光照我们。（细拉）2. 好叫世界得知你的道路，万国得知你的救恩。
God be merciful to us, and bless us. The psalm opens with words evidently borrowed from the priestly benediction in Numbers 6:24-26, and this is not accidental. The Psalmist would remind us that all the blessings for which we pray come to us through God’s appointed means of grace — the word, the priesthood, and the sacrificial system — which all pointed forward to Christ. To ask God to make his face shine upon us is to ask for the sense of his favor and approval, that we might walk in the light of his countenance. It is, above all else, a request for communion with God himself. Calvin observes that this is the beginning and foundation of all true blessing: not earthly prosperity in itself, but the reconciliation and friendship of God, from which all good things flow. 2. That thy way may be known upon earth. Here the key to the whole psalm is given. The Psalmist is not petitioning for the blessing of Israel in isolation. He prays that the blessing of God upon his people might be the means of commending God’s way to the nations. The word rendered “way” (derek) encompasses both God’s moral path — the revelation of his will in the law — and his redemptive way — the gospel of salvation. Calvin notes that this purpose of spreading the knowledge of God among the nations was always part of Israel’s divine calling, even if many in Israel failed to perceive it. The blessing upon Israel was to be a testimony; it was to make the nations say, “Truly God is with them,” and so come to inquire after that God.
愿神怜悯我们，赐福与我们。 这篇诗篇以明显借用自民数记6:24-26亚伦祝祷的话语开篇，这并非偶然。诗人意在提醒我们，我们所祈求的一切祝福，都藉着神所设立的恩典途径临到我们——话语、祭司制度和献祭体系——而这一切都预指着基督。祈求神用脸光照我们，就是祈求感受到他的恩慈与悦纳，使我们得以行走在他面光之中。这首先是对与神相交本身的祈求。加尔文指出，这是一切真实祝福的起点与基础：不是地上的繁荣本身，而是与神的和好与友谊，一切美好之事皆由此流出。2. 好叫世界得知你的道路。 这里给出了整篇诗篇的钥匙。诗人祈求的并非孤立的以色列的祝福。他祈祷神降在他子民身上的祝福，能成为将神的道路传达给万国的途径。”道路”（derek）一词既涵括神的道德路径——他在律法中所启示的旨意，也包含他的救赎之道——拯救的福音。加尔文指出，将神的认识传扬于万国，始终是以色列神圣呼召的一部分，尽管以色列中许多人未能察觉。降在以色列身上的祝福本应成为见证，使万国说：”神真是与他们同在”，从而来寻求那位神。
3. Let the people praise thee, O God! let all the people praise thee. 4. O let the nations be glad and sing for joy! for thou shalt judge the people righteously, and govern the nations upon earth. Selah. 5. Let the people praise thee, O God! let all the people praise thee.
3. 神啊，愿列邦称赞你！愿万民都称赞你！4. 愿万国都快乐欢呼；因为你必按公正审判万民，引导世上的万国。（细拉）5. 神啊，愿列邦称赞你！愿万民都称赞你！
Let the people praise thee, O God! The Psalmist now turns from petition to prophecy and prayer for the fulfillment of the grand purpose just stated. The repetition of this refrain — at verse three and again at verse five — has a liturgical character, designed to imprint the petition deeply upon the worshipping assembly. That all peoples should praise God is both a prayer and a prediction. Calvin observes that the Psalmist, moved by the Spirit of God, here looks beyond the narrow boundaries of Judaism and anticipates the day when the church shall be gathered from all nations. This is not merely a pious wish; it is a declaration of what must and shall come to pass. 4. O let the nations be glad and sing for joy! The ground of gladness here presented is twofold: first, that God shall judge the peoples righteously; and second, that he shall govern the nations upon earth. To a superficial reading, divine judgment might seem a cause for trembling rather than joy. But Calvin explains that the nations may rejoice in God’s government because that government is perfectly just — unlike the government of earthly rulers, which is so often corrupted by self-interest, partiality, and cruelty. Under God’s rule, every wrong is ultimately righted. Moreover, Calvin sees in this verse a prediction of the reign of Christ, who came to judge the world in righteousness and to draw all peoples to himself. The righteous government of the nations through the gospel, the Word, and the Spirit is the fulfillment of this promise. The repetition of the refrain in verse five reinforces the central theme with redoubled emphasis.
神啊，愿列邦称赞你！ 诗人如今从祈求转向预言，并为上文所述宏大目的的成就而祷告。这一副歌在第三节与第五节重复出现，具有礼拜性质，旨在将这祈求深深印刻于敬拜的会众心中。万民都称赞神，既是祷告，也是预言。加尔文指出，诗人因受圣灵感动，在此越过犹太教的狭窄边界，预见到教会将从万国中被聚集的那一天。这不仅是虔诚的愿望，更是对必将成就之事的宣告。4. 愿万国都快乐欢呼！ 此处所呈现的喜乐之根基有两重：其一，神必按公正审判万民；其二，他必引导世上的万国。粗略读来，神的审判似乎令人战兢，而非令人欢喜。但加尔文解释，万国之所以可以为神的治理而欢欣，是因为这治理是完全公正的——与地上君王的治理截然不同，后者极易被私利、偏袒与残暴所腐化。在神的治理下，一切冤屈终将得到申雪。此外，加尔文在这节经文中看到了基督之国度的预言——他来按公义审判世界，将万民吸引到自己面前。藉着福音、话语与圣灵对万国的公义治理，正是这应许的成全。第五节副歌的重复，以加倍的力度强化了这一核心主题。
6. Then shall the earth yield her increase; and God, even our own God, shall bless us. 7. God shall bless us; and all the ends of the earth shall fear him.
6. 地已经出了土产；神—就是我们的神要赐福与我们。7. 神要赐福与我们；地的四极都要敬畏他。
Then shall the earth yield her increase. Calvin interprets the fruitfulness of the earth here both literally and spiritually. In the literal sense, the goodness of the harvest is a token of God’s providential blessing and his pleasure in his people. But in the deeper sense, the earth’s fruitfulness is a sign and accompaniment of spiritual blessing: where the gospel is received, where God is worshipped, there also material and social wellbeing tends to follow in God’s good ordering of things. The construction of this verse is somewhat debated — whether it looks backward (the earth has yielded) or forward (the earth shall yield). Calvin regards it as a prophetic perfect, looking at the future blessing as so certain that it can be spoken of as already accomplished. And God, even our own God. This personal possessive — “our God” — is charged with covenantal warmth. It is the language of intimate belonging, echoing the foundational covenant formula: “I will be your God, and you shall be my people.” Calvin notes that those who have God as their God can confidently expect his blessing, because the covenant relationship itself is the guarantee. 7. God shall bless us; and all the ends of the earth shall fear him. The psalm closes with a vision of universal dominion and worship. The blessing upon the covenant people flows outward until it reaches the uttermost parts of the earth. This is the missionary logic of the whole psalm: Israel blessed, in order that Israel might be a blessing; the nations witnessing the blessing, coming to fear the Lord themselves. Calvin sees here a prediction of the gospel age, when through the preaching of the apostles and the ongoing mission of the church, the knowledge and fear of God would spread to every corner of the earth. The fear of God intended here is not the terror of the condemned, but the reverential awe and worshipful love of those who have come to know him.
地已经出了土产。 加尔文在此对大地的丰产既作字面解释，也作属灵解释。就字面而言，丰收是神护理恩典的标记，也是他对其子民恩悦的表征。但在更深的意义上，大地的丰产是属灵祝福的记号与伴随：福音在哪里被接受，神在哪里被敬拜，物质与社会的繁荣也往往在神美好的秩序安排中随之而来。这节经文的语法结构颇有争议——究竟是回顾过去（”地已经出了土产”）还是展望将来（”地必出土产”）。加尔文将其视为预言性的完成时态，将未来的祝福视为如此确定，以至于可以当作已经成就来谈论。神—就是我们的神。 “我们的神”这一属人的领有格，充满了圣约的温情。这是亲密归属的语言，回响着圣约基本公式：”我要作你们的神，你们要作我的子民。”加尔文指出，以神为自己之神的人，可以满有信心地期待他的祝福，因为圣约关系本身就是保证。7. 神要赐福与我们；地的四极都要敬畏他。 诗篇以普世主权与敬拜的异象作结。降在圣约子民身上的祝福向外流溢，直达地极。这是整篇诗篇的宣教逻辑：以色列蒙福，是为了成为别人的祝福；万国目睹这祝福，自己也来敬畏耶和华。加尔文在此看到了福音时代的预言——藉着使徒的传道与教会持续的宣教，对神的认识与敬畏将传遍地极。这里所说的敬畏，并非被定罪者的恐惧，而是那些已来认识神之人的敬畏与爱慕。
发布于 2026年4月29日 17:30
