สดุดี 115:18 วิจารณ์

Many ancient translations join this psalm to that which goes next before it, the Septuagint particularly, and the vulgar Latin; but it is, in the Hebrew, a distinct psalm. In it we are taught to give glory, I. To God, and not to ourselves (Psa 115:1). II. To God, and not to idols (Psa 115:2-8). We must give glory to God, 1. By trusting in him, and in his promise and blessing (Psa 115:9-15). 2. By blessing him (Psa 115:16-18). Some think this psalm was penned upon occasion of some great distress and trouble that the church of God was in, when the enemies were in insolent and threatening, in which case the church does not so much pour out her complaint to God as place her confidence in God, and triumph in doing so; and with such a holy triumph we ought to sing this psalm.

INTRODUCTION TO PSALM 115 This psalm is by the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, joined to the former, and makes one psalm with it: and Kimchi says, that in some books the psalm does not begin here; but in the best and correct copies of the Hebrew, and in the Targum, it stands a distinct psalm; and the different subject matter or argument shows it to be so. It is ascribed to various persons; by some to Moses and the Israelites, when pursued by Pharaoh: by others to the three companions of Daniel, cast into the fiery furnace: by others to Mordecai and Esther, when Haman distressed the Jews: by others to the heroes at the times of Antiochus and the Maccabees; so Theodoret: by some to Jehoshaphat, when a numerous army came against him; and by others to David, which is more probable; though on what occasion is not easy to say: some have thought it was written by him, when insulted by the Jebusites, Sa2 5:6. The occasion of it seems to be some distress the church of God was in from the Heathens; and the design of it is to encourage trust and confidence in the Lord; and to excite the saints to give him the glory of all their mercies, and to expose the vanity of idols.

But we will bless the Lord from this time forth and for evermore,.... The Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, "we who are alive"; both in a corporeal and in a spiritual sense who, as long as we live, and while we have a being, will bless the Lord; being made spiritually alive, quickened by the Spirit and grace of God, and so capable of ascribing blessing, praise, and glory to him, for all the great and good things he has done; and especially when in lively frames, or in the lively exercise of grace: and that from this time; under a sense of present favours, and outward mercies being renewed every day; yea, throughout the whole of life, and so to all eternity in the world above; see Isa 38:19. Praise the Lord; let others do the same as we; let us join together in this work, now and hereafter. Next: Psalms Chapter 116

The festival of Easter does not consist in pleasant conversation at meals, or splendor of clothing or days of leisure but in the acknowledgment of God and the offering of thanksgiving and of praise to him. Now this belongs to the saints alone, who live in Christ; for it is written, “The dead shall not praise you, O Lord, neither all those who go down into silence; but we who live will bless the Lord, from henceforth even forever.” So it was with Hezekiah, who was delivered from death and therefore praised God, saying, “Those who are in hades cannot praise you; the dead cannot bless you; but the living shall bless you, as I also do.” For to praise and bless God belongs to those only who live in Christ, and by means of this they go up to the feast; for the Passover is not of the Gentiles or of those who are yet Jews in the flesh but of those who acknowledge the truth in Christ, as he declares who was sent to proclaim such a feast: “Our Passover, Christ, is sacrificed.”

...But nevertheless since they derive the truth and richness of wisdom, not from man nor through man, but through God Himself, they have received little ones who shall be heaven, that they may know that they are heaven of heaven; as yet however earth, unto which they say, "I have planted, Apollos watered, but God gave the increase." [1 Corinthians 3:6] For to those very sons of men whom He made heaven, He who knows how to provide for the earth through heaven, has given earth upon which they work. May they therefore abide, heaven and earth, in their God, who made them, and let them live from Him, confessing unto Him, and praising Him; for if they choose to live from themselves, they shall die, as it is written, "From the dead, as though he were not, confession ceases." [Sirach 17:26] But, "The dead praise not You, O Lord, neither all they that go down into silence" [Psalm 115:17]. For the Scripture in another passage proclaims, "The sinner, when he comes into the abyss of wickednesses, scorns." "But we, who live, will praise the Lord, from this time forth for evermore" [Psalm 115:18].

This may be regarded as a doxology, suitable to be appended to any Psalm of similar character, and prophetical of the prevalence of God's grace in the world, in which aspect Paul quotes it (Rom 15:11; compare Psa 47:2; Psa 66:8). (Psa 117:1-2) is great toward us--literally, "prevailed over" or "protected us." Next: Psalms Chapter 118

Hence let us fulfil the purpose of our creation, and evermore show forth His praise. Next: Psalms Chapter 116