詩篇九十二：安息日的詩歌Psalm 92: A Song for theSabbath
作者: W. Robert
Godfrey 翻譯:
Maria Marta
詩篇九十二篇的標題為「安息日的詩歌」。安息日是舊約重要的習俗。上帝嚴格命令以色列人守安息日為聖日。上帝宣佈祂在祂的創造（創二3；出廿8–11）和祂的救贖工作（申五12–15）的基礎上設立安息日。當先知就以色列人的罪向他們發出警告時，褻瀆安息日被列為一個非常嚴重的問題（參閱，例如，賽五十六與五十八章）。鑒於安息日對以色列的重要，這首詩篇是唯一一首提到安息日聖日的詩篇，著實令人詫異，也許更讓人詫異的是，詩篇的正文顯然沒有明確提及安息日。
這首詩篇的中心思想是置於中間的句子所表達的：「唯你耶和華是至高，直到永遠」（8節）。這首詩篇讚美主耶和華坐在高高的寶座上（賽六1）。確切說來百姓的讚美尊崇和榮耀了主耶和華。雖然我們的讚美實際上不能使上帝更偉大或更崇高，但祂喜悅我們在思想和內心讚美尊崇祂。
這首詩篇如何教導我們讚美主耶和華呢？首先和顯著的，它教導我們上帝在惡人的滅亡中得到尊崇。在我們這感性的時代，我們對「有可怕的審判等待著那些拒絕主耶和華的人」的說法感到惡心，但聖經從頭到尾都清楚表明這樣的審判將要到來。這場審判將是公義的，將證明上帝的聖潔。惡人似乎會興盛一時，并在這世上被高舉，但他們最後將永遠滅亡。當我們在安息日為將要到來的審判讚美上帝時，我們切記拒絕世界和追求真敬虔的重要：「畜類人不曉得，愚頑人也不明白：惡人茂盛如草，一切作孽之人發旺的時候，正是他們要滅亡，直到永遠…… 耶和華啊，你的仇敵都要滅亡，一切作孽的也要離散。」（6 - 7, 9節）。
其次，主耶和華在義人的興盛中得到尊崇。詩篇將義人比作健康的樹：「義人要發旺如棕樹，生長如黎巴嫩的香柏樹。他們栽於耶和華的殿中，發旺在我們神的院裡」（12 - 13節）。義人不是瞬即消逝的草，而是生命力持久的樹。他們擁有棕櫚的美麗和雪松的力量。他們也靠近上帝，在殿裏成長。上帝應許他們甚至在年老的時候仍保持活力和生長力：「他們年老的時候仍要結果子，要滿了汁漿而常發青」（14節）。
上帝子民的形象如樹一般，用來形容安息日中的上帝子民尤其恰當。樹非因其聰明、勤奮工作、自由意志而繁茂。它繁茂是因為園丁的工作：種植、澆灌、培育、與保護。的確，上帝在祂賜給祂百姓的恩福中得到尊崇。
第三，上帝在其性情的啟示中得到尊崇。詩人藉著「早晨傳揚你的慈愛，每夜傳揚你的信實」（2節）的宣告高舉主耶和華。上帝從永恒起就愛自己的子民，並將繼續愛和關心他們。因為上帝愛他們，所以祂總是信守祂的應許。上帝完全可靠，配得所有的讚美。在上帝所作的一切事上，祂也是完全聖潔的，「好顯明耶和華是正直的，他是我的磐石，在他毫無不義」（15節）。對身處在每一種環境和生活試煉的上帝的子民來說，上帝的性情是他們莫大的安慰。
最後，上帝在安息日的歌聲中得到尊崇。上帝以以色列的讚美為寶座（詩廿二3），所以上帝藉著祂子民的稱頌得到尊崇。「稱謝耶和華，歌頌你至高者的名；……我要因你手的工作歡呼」（1，4b節）。這首詩歌是上帝默示而寫成，用作安息日敬拜祂的詩歌。我們牢記，上帝設立安息日是為了敬拜，也是為了休息：「你要告訴以色列人，對他們說：我指定的節日，就是耶和華指定的節日，你們應當召集聖會。六日要工作，但第七日是完全休歇的安息日」（利廿三1–3a）。
詩篇九十二篇好像以色列國王口中的說話：「你卻高舉了我的角，如野牛的角；我是被新油膏了的。我眼睛看見仇敵遭報，我耳朵聽見那些起來攻擊我的惡人受罰」（10 – 11節）。雖然提及的膏油可能指向一位祭司，但提及的油與力量之角的結合，和敵人的失敗無疑意味著國王正在說話。當我們將這些句子和詩篇八十九篇大衛所說的話作比較，這一點就更清楚了：「你是他們力量的榮耀，因為你喜悅我們，我們的角必被高舉……我尋得我的僕人大衛，用我的聖膏膏他……我要在他面前打碎他的敵人，擊殺那恨他的人。只是我的信實和我的慈愛要與他同在，因我的名他的角必被高舉」(詩八十九17, 20, 23–24).
在此時，藉著对我們的提醒：上帝信實於創造時的應許；和信實於西乃山賜下的盟約，安息日詩歌不僅回應了詩篇八十九篇的信心危機，同時也使我們想起在安息日帶領以色列讚美的國王。上帝不會拋棄祂的國王，正如也不會放棄祂的創造、祂的盟約、與祂的子民一樣。那麽這個國王是誰？重申，這個問題唯一的答案是耶穌。祂是大衛的兒子和以色列真正的君王。唯獨祂口中發出獻給上帝的完美的讚美。祂是安息日的主（可二28）。
許多基督徒開始相信耶穌作為安息日的主廢除了安息日，因為安息日純粹是摩西條例。但我們看到舊約視安息日為造物的命令，被摩西重申，而非由摩西設立。即使在耶穌自己的說話中，我們也看到這一點：安息日不是為猶太人設立的，而是為「人」設立的，也就是說安息日是為全人類設立的（可二27）。
安息日從一開始就是上帝的道德命令，到現在仍然是上帝的道德命令。我們經常引用作為教導「新約所有的日子都是一樣」的經文，事實並不拒絕安息日，而只是拒絕精致猶太日歷上的聖日而已。啟示錄一10清楚表明，新約實際上有一個聖日：「有一個主日，我在靈裡……」，主日是屬於主的特別的日子。在新約聖經中，唯一備受特別關注的日子是星期日，即一周的第一天，主耶穌復活的日子。耶穌作為安息日的主，為自己設立第一天，而非第七天為聖日。從創世之初到耶穌的再來，我們期待着最後將要到來的安息。隨著耶穌的第一次到來，祂的復活贏得了安息，因此，身為基督徒，我們以在基督𥚃安息，和敬拜基督作為一周的開始。
安息日的詩歌並不慶祝安息日本身。它知道安息日從一開始就不是目的，而是達到目的的途徑。 如耶穌所說：「安息日是為人設立的，人不是為安息日設立的」（可二27）。安息日是為休息設立的，以便人能夠敬拜上帝，與上帝相交。這不是一種負擔，乃是一種祝福。在安息日，人在恩典和讚美上帝中成長。過去、現在的每一個星期，安息日都在提醒我們，我們服事一位可靠的上帝，祂將摧毀祂的敵人，並使祂的子民繁榮昌盛，盡管他們必須等待很長時間才能看到。詩篇九十二92篇是一首完美的安息日詩歌，因為它幫助我們敬拜和讚美我們的上帝。
本文摘錄自W. Robert Godfrey所著的《Learning to Love the Psalms》一書。
Psalm 92: A Song for the
Sabbath
FROM W. Robert Godfrey
Psalm 92 is titled “A Psalm.
A Song for the Sabbath.” The Sabbath was a central institution in the Old
Testament. God had strictly charged Israel to keep the Sabbath day holy. God
declared that He had grounded the sanctity of the Sabbath in His creation (Gen.
2:3; Ex. 20:8–11) and in His redemptive work (Deut. 5:12–15). When the prophets
warned Israel about her sins, desecration of the Sabbath was listed as a very
serious issue (see, for example, Isa. 56; 58). Because of the importance of the
Sabbath for Israel, it is surprising that this psalm is the only one in the
Psalter that refers to that holy day. Even more surprising, perhaps, is the
apparent absence of any clear reference to the Sabbath in the body of the
psalm.
We find the key to the
meaning of this psalm in its central verse: “You, O Lord, are on high forever”
(v. 8). This psalm exalts the Lord who is high and lifted up (Isa. 6:1). The
praise of His people does indeed exalt and glorify the Lord. Even though our
praise cannot actually make God greater or higher than He is, the Lord is
pleased for our praise to exalt Him in our minds and hearts.
How does this psalm exalt the
Lord for us? First, and remarkably, this psalm teaches us that God is exalted
in the destruction of the wicked. In our sentimental age, we have become
squeamish about the terrible judgment that awaits those who reject the Lord,
but the Bible is clear from beginning to end that such a judgment is coming.
That judgment will be just and will vindicate the holiness of God. The wicked
may seem to flourish for a time and be exalted in this world, but in the end
they will perish everlastingly. When we praise God on the Sabbath for the
coming judgment, we remember the importance of rejecting worldliness to pursue
true godliness: “The stupid man cannot know; the fool cannot understand this:
that though the wicked sprout like grass and all evildoers flourish, they are
doomed to destruction forever… . For behold, your enemies, O LORD, for behold
your enemies shall perish; all evildoers shall be scattered” (vv. 6–7, 9).
Second, the Lord is exalted
in the flourishing of the righteous. The psalm compares the righteous to
healthy trees: “The righteous flourish like the palm tree and grow like a cedar
in Lebanon. They are planted in the house of the LORD; they flourish in the
courts of our God” (vv. 12–13). The righteous are not fleeting grass, but
long-lasting trees. They have the beauty of the palm and the strength of the
cedar. They are also near to God, growing in the very courts of the temple. God
promises that they will stay vital and productive even into old age: “They
still bear fruit in old age; they are ever full of sap and green” (v. 14).
The image of the people of
God as a tree is particularly appropriate for the Sabbath day. The tree does
not flourish because of its cleverness or hard work or free will. It flourishes
because of the work of the gardener who plants it, waters it, nurtures it, and
protects it. Surely, God is exalted in the blessings He gives to His people.
Third, the Lord is exalted in
the revelation of God’s character. The psalm exalts the Lord by proclaiming
“your steadfast love in the morning, and your faithfulness by night” (v. 2).
God has loved His own from eternity and will ever continue to love and care for
them. Because He loves them, He is always faithful to His promises. He is
completely reliable and worthy of all praise. He is also perfectly holy in all
His doings: the righteous will proclaim, “The LORD is upright; he is my rock,
and there is no unrighteousness in him” (v. 15). God’s character is a great
comfort for His people in all circumstances and trials of life.
Finally, God is exalted in
the song of the Sabbath itself. As God is enthroned on the praises of Israel
(Ps. 22:3), so He is exalted by the singing of His people. “It is good to give
thanks to the LORD, to sing praises to your name, O Most High; … at the works
of your hands I sing for joy” (vv. 1, 4b). Here is a song that God inspired to
be used in worshiping Him on the Sabbath. We must remember that God made the
Sabbath for worship as well as rest: “The LORD spoke to Moses, saying, ‘Speak
to the people of Israel and say to them, “These are the appointed feasts of the
LORD that you shall proclaim as holy convocations; they are my appointed
feasts. Six days shall work be done, but on the seventh day is a Sabbath of
solemn rest, a holy convocation”’” (Lev. 23:1–3a).
Psalm 92 seems to be set in
the mouth of Israel’s king: “You have exalted my horn like that of the wild ox;
you have poured over me fresh oil. My eyes have seen the downfall of my
enemies; my ears have heard the doom of my evil assailants” (vv. 10–11). While
the reference to anointing oil could point to a priest, the combination of oil
with the horn of strength and the defeat of enemies surely means the king is
speaking. This point is even more clear when we compare these verses with the
words about David that we read in Psalm 89: “For you are the glory of their
strength; by your favor our horn is exalted… . I have found David, my servant;
with my holy oil I have anointed him… . I will crush his foes before him and
strike down those who hate him. My faithfulness and my steadfast love shall be
with him, and in my name shall his horn be exalted” (Ps. 89:17, 20, 23–24).
At this point, we see that
the Sabbath psalm not only answers the crisis of faith of Psalm 89 by reminding
us of God’s faithfulness in creation and in the covenant given at Sinai, it
also reminds us that it is the king who leads Israel’s praise on the Sabbath
day. God will not abandon His king any more than He will abandon His creation,
His covenant, or His people. So who is this king? Once again, the only answer
to that question is Jesus. He is the son of David and the true King of Israel.
On His lips alone is perfect praise offered to God. He is the Lord of the
Sabbath (Mark 2:28).
Many Christians have come to
believe that Jesus as the Lord of the Sabbath abolished the Sabbath because it
was a purely Mosaic institution. We have already seen that the Old Testament
saw the Sabbath as a command of creation that was reiterated, not instituted,
by Moses. Even in the words of Jesus Himself we see this: the Sabbath was made
not for the Jews, but for “man,” that is, for all mankind (Mark 2:27).
As the Sabbath was a moral
command of God from the beginning, so it remains a moral command of God. The
New Testament passages that are often cited as teaching that all days are alike
in the new covenant actually do not reject the Sabbath, but only the elaborate
Jewish calendar of holy days. Revelation 1:10 makes clear that in fact there is
a holy day in the new covenant: “I was in the Spirit on the Lord’s day.” The
Lord’s Day is a special day belonging to the Lord. In the New Testament, the
only day given any special attention is Sunday, the first day of the week, the
day of the resurrection of the Lord Jesus. Jesus as Lord of the Sabbath has
made the first day rather than the seventh day a holy day for His own. From the
beginning of creation to Jesus, we looked forward to the rest that would come
in the end. With the coming of Jesus, rest has been won in His resurrection,
and so, we as Christians begin our week with rest in Christ and worship of
Christ.
The Sabbath psalm does not
celebrate the Sabbath itself. It knows that from the beginning the Sabbath was
not an end in itself but a means to an end. As Jesus said, “The Sabbath was
made for man, not man for the Sabbath” (Mark 2:27). The Sabbath was made for a
day of rest so that man could worship and fellowship with his God. It was not a
burden, but a blessing. On the Sabbath, man grows in grace and praises his God.
The Sabbath was and is a weekly reminder that we serve a reliable God who will destroy
His enemies and will prosper His people even if they have to wait a long time
to see it happen. Psalm 92 is a perfect Sabbath psalm because it helps us to
worship and praise our God.
This excerpt is adapted from
Learning to Love the Psalms by W. Robert Godfrey.
