Books
诗篇生命读经 · 第1篇

第一篇、介言

An introductory word
1读经：诗篇一篇二节，六节，二篇六至七
1Scripture Reading: Psa. 1:2, 6; 2:6-7, 12; Luke 24:44
2节，十二节，路加福音二十四章四十四节。
2
3在这篇关于诗篇的介言里，我愿意大家留意四个要点，就是我们最近一次特会中所说到的。
3In a recent conference, there were four main points which I would like us to take note of in this introductory word to the Psalms
4一)神的经纶是要为祂神圣的三一作出一个生机体。二)神经纶中的律法是为神所用，以暴露罪人的罪性与恶行。三)神经纶中的恩典乃是神的化身，来给人接受，作人的享受和供应。
41) The economy of God is to bring forth an organism for His Divine Trinity. 2) The law in the economy of God is to be used by God for exposing the sinful nature and evil deeds of the sinners. 3) The grace in the economy of God is God’s embodiment for man to receive to be his enjoyment and supply
5四)经历神经纶中之恩典的结果，乃是基督生机的身体，这身体要终极完成于新耶路撒冷。赞美主主宰的安排，让我们在诗篇生命读经以前，有一次特会，说到这四个要点。在诗篇里，我们要看见这四个要点。
54) The issue of the experience of grace in the economy of God is the organic Body of Christ, consummating in the New Jerusalem. I praise the Lord for His sovereign arrangement in allowing us to have this conference with these four main points before we begin our life-study of the Psalms. In the Psalms we will see these four main points
6第一篇诗与律法有关。大卫不知道律法真正的功用。他将自己这喜爱律法的人，比作一棵树，生长在溪水旁，一直结果繁茂。（3。）但在诗篇第一篇之后，有关于基督的诗篇第二篇，然后有诗篇第三篇。第三篇的标题说，『大卫逃避他儿子押沙龙的时候作的诗。』这一个享受律法作溪水，在溪水旁生长的人，由于他儿子的背叛成了一个流亡者。这事发生在大卫身上，是因为他谋杀了乌利亚，又抢夺乌利亚的妻子。（撒下十二10～12。）在诗篇第一篇中这样享受律法的人，竟成了蓄意谋杀者。这表明律法管用么？律法的确管用，但不是按大卫的方式。律法的作用是来暴露我们。律法暴露大卫到了极点：他乃是阴谋杀害乌利亚并抢夺他妻子的人。所以我们必须说，律法管用，但不是照著大卫在诗篇第一篇里的观念，而是照著使徒保罗在新约里的教训。保罗指出律法是在神圣启示中心线上外加的东西，用来暴露人的罪性与恶行。（罗三20下，五20上。）我们对律法需要有这种眼光，为要照著新约里神圣的观念来领会诗篇。我们不像大卫在旧约里，我们乃是在新约里。
6The first psalm is concerning the law. David did not know the real function of the law. He likened himself, as one who delighted in the law, to a tree growing beside streams of water and flourishing all the time (v. 3). But after Psalm 1, there is Psalm 2 concerning Christ. Then there is Psalm 3. The heading of Psalm 3 says, “A Psalm of David, when he fled from Absalom his son.” The one who enjoyed the law as the streams of water by which he grew became a kind of exile due to the rebellion of his son. This happened to David because of his murder of Uriah and his taking of Uriah’s wife (2 Sam. 12:10-12). The one who enjoyed the law so much in Psalm 1 became an intentional murderer. Does this show that the law works? The law does work, but not in David’sway. The law works to expose us. The law exposed David to the uttermost as one who conspired to kill Uriah and rob Uriah of his wife. Does the law work or not? We have to say that the law works, not according to David’s concept in Psalm 1, but according to the apostle Paul’ste aching in the New Testament. Paul pointed out that the law was something added to the central line of the divine revelation to expose man’ss in ful nature and wicked deeds (Rom. 3:20b; 5:20a). We need this view of the law in order to understand the Psalms according to the divine concept in the New Testament. We are not in the Old Testament as David was, but we are in the New Testament.
壹 、诗篇：
I. THE PSALMS BEING
一 、不是道理或教训的书
A. Not a Book of Doctrines or Any Kind of Teachings
7诗篇不是一卷道理或教训的书。诗篇是用赞美的形式写成的；而这些赞美的撰写，并不是出于道理，或对教训的领会。
7The book of Psalms is not of doctrines or of any kind of teachings. The writings of the Psalms are in the form of praises. These praises were not composed by doctrine or understanding of teachings
二 、乃是表达敬虔之人的情绪、感觉、感想和经历的书
B. But a Book of the Expressions of the Sentiments, Feelings, Impressions, and Experiences of Godly Men
8诗篇乃是表达敬虔之人的情绪、感觉、感想和经历的书。这是我们领会诗篇的关键；我们若不把握这关键，就无法领会这卷书。没有看见这关键，乃是许多基督徒所犯的大错。诗篇不是故事书，乃是神圣启示的书，藉著表达敬虔之人关于八件事的情绪、感觉、感想、和经历而发表出来。我们需要看见这八件事是甚么；否则，我们就无法领会诗篇。这八件事乃是：
8The book of Psalms is composed of the expressions of the sentiments, feelings, impressions, and experiences of godly men. This is the very crucial key for us to understand the Psalms. If we do not pick up this key, we have no way to understand this book. Not seeing this key is a big mistake many Christians have made. The book of Psalms is not a book of stories, but a book of divine revelation through the expressions of the sentiments, feelings, impressions, and experiences of godly men concerning eight things. We need to see what these eight things are; otherwise, we will not be able to understand the Psalms. These eight things are
9一)神，以及神对付人的方式。二)神的律法，就是带著神圣启示的圣言。三)神的家，殿，以及殿坐落在其上的锡安山，是神在地上居所的中心。、
91) God and the way He is in His dealing with them. 2) The law of God as the holy Word with the divine revelation. 3) The house of God, the temple, and Mount Zion on which the temple was seated, as the center of God’s dwelling place on the earth
10四)神的圣城耶路撒冷，是围绕神家的保护。五)神的圣民以色列，是神在列国中所爱的选民。六)他们对神的爱、他们与神的交通、他们从神所领受的福分、他们在神对付之下的苦难、以及他们的环境。
104) The holy city of God, Jerusalem, as the encompassing protection of the house of God. 5) The holy people of God, Israel, as God’s beloved elect among the nations. 6) Their love toward God, their fellowship with God, their blessings received of God, their sufferings under God’s dealing, and their environment
11七)他们的被掳。
117) Their captivity. (
12八)他们对所品尝、所享受之耶和华他们神的感谢和赞美。作诗的人是敬虔的人，他们喜爱律法，爱神，爱殿，爱圣城，也爱圣民，但至终他们被放逐了，被掳了。律法颁赐以后，其结果却是被掳。耶利米书描述以色列民所经历被掳和放逐可怜的光景。他们经历一次又一次的被掳，一次又一次的放逐。他们许多人为巴比伦人所杀。只有少数遗民留下，但他们却不愿接受神的话而留在圣地。反之，他们要到埃及去。他们到那里去，就作了流亡者。（耶四二1～四三7。）神藉著摩西所颁赐的旧约律法，其结果就是被掳。被掳是由于第一约的不能执行。因为旧约完全失败了，耶利米就说神要另立新约。（耶三一31～34。）新约信徒虽然已被放在新约里，但甚至在早期使徒时代的末了，由于有些信徒留在旧约里，他们也被掳了。今天的天主教是旧约与新约的混杂。他们的仪式、形式、甚至神职人员的衣著，都混杂了旧约。今天的灵恩派也是旧约与新约的混杂。这些都证明甚至今天新约的信徒，也因著遵守旧约、实行律法而被掳了。至终，作诗的人从享受他们所喜爱的律法，转而享受他们所爱、所寻求的神。
128) Their thanksgivings and praises to Jehovah their God, (whom they tasted and enjoyed. The psalmists, as godly men, loved the law, loved God, loved the temple, loved the holy city, and loved the holy people, but eventually, they were exiled. They were brought into captivity. The law, after being given, results in captivity. Jeremiah shows the pitiful captivity and exile which the people of Israel experienced. They experienced captivity upon captivity and exile upon exile. Many of them were killed by the Babylonians. A small remnant of them remained, but they would not take the word of God to remain in their holy land. Instead, they wanted to go to Egypt. They went there to be exiles (Jer. 42:1—43:7). The Old Testament law given by God through Moses resulted altogether in captivity. Captivity came because of the failure of the carrying out of the first covenant. Because the old covenant was altogether a failure, Jeremiah said that God would make a new covenant (31:31-34). Even by the end of the time of the early apostles, the New Testament believers had entered into captivity due to the fact that they remained in the old covenant although they had been put into the new covenant. Today’s Catholic Church is a mixture of the Old Testament and the New Testament. Their rituals, formalities, and even the clothing of their clergy are an Old Testament mixture. Today’s Pentecostalism is also a mixture of the Old Testament with the New Testament. These are proofs that even today’s New Testament believers have entered into captivity as a result of keeping the Old Testament practices with the law. Eventually, the psalmists turned from enjoying the law in which they delighted to enjoying their God whom they loved and sought after.
贰 、诗篇是照著两种观念写的
II. THE PSALMS WERE WRITTEN ACCORDING TO TWO KINDS OF CONCEPTS
13诗篇是照著两种观念写的。我们也必须记得这点，否则就无法正确的领会诗篇。
13The Psalms were written according to two kinds of concepts. We also have to pick up this point. Otherwise, we cannot properly understand the Psalms
一 、圣别作者的属人观念
A. The Human Concept of the Holy Writers
14诗篇写作所依据的第一个观念，是圣别作者的属人观念。他们的属人观念是从他们那由神创造的善良天性所产生，由他们圣别族类的传统所形成，由他们圣别经书的教训所构成，藉他们圣别生活的实行得促进，从他们圣别的情绪和感想所发表出来的。这些成分构成了诗篇圣别作者的属人观念。他们来自圣别的族类，有摩西五经，就是摩西所著的头五卷书。他们是文化很高的人。他们圣别族类的传统形成了他们的属人观念，许多诗篇就是照著这观念写成的。
14The first concept, according to which the Psalms were written, is the human concept of the holy writers. Their human concept was produced out of their good nature created by God, formed with the traditions of their holy race, constituted with the teachings of their holy Scriptures, promoted by their practice of a holy life, and uttered out of their holy sentiments and impressions. These are the constituents of the human concept of the holy writers of the Psalms. They were from a holy race, possessing the Pentateuch, the first five books of Moses. They were a greatly cultured people. The traditions of their holy race formed their human concept according to which many of the psalms were written.
二 、神的神圣观念
B. The Divine Concept of God
15诗篇也是照著神的神圣观念，就是神圣的启示写成的。神这作为神圣启示的神圣观念，就是关于祂在基督里永远的经纶，以基督为其中心与普及；也是关于基督的神性、人性、人性生活、包罗万有的死、分赐生命并产生后裔的复活、得荣、升天、在荣耀里显现、以及在永远里作王。这些点都清楚、甚至详细的启示在诗篇里。诗篇里的神圣观念也与神的心愿，就是祂的喜悦有关：要使基督作祂的中心与普及；使召会作祂的丰满以彰显祂；使国度为著祂永远的行政；并恢复地，为著祂在永世里永远的国。神这神圣的观念是从诗篇的敬虔作者发表出来，而成为他们圣别著作中的部分发表。相同的作者发表了两种观念－属人的观念和神圣的观念。
15The Psalms were also written according to the divine concept of God as the divine revelation. This divine concept of God as the divine revelation is concerning His eternal economy in Christ, taking Christ as its centrality and universality. It is also concerning Christ in His divinity, humanity, human living, all-inclusive death, life- imparting and seed-producing resurrection, glorification, ascension, appearing in glory, and reigning forever. All these points are clearly, and even in detail, revealed in the Psalms. The divine concept in the Psalms is also concerning God’she art’s desire, His good pleasure in Christ as His centrality and universality, in the church as His fullness for His expression, in the kingdom for His eternal administration, and in the recovery of the earth for His eternal kingdom in eternity. This divine concept of God was uttered from the godly writers of the Psalms as a part of the utterance in their holy writings. The same writers uttered two kinds of concepts—the human concept and the divine concept
16我们需要将这两种观念应用在诗篇一篇和第二篇。第一篇说，
16We need to apply these two kinds of concepts to Psalm 1 and Psalm 2. Psalm 1 says
17『不从恶人的计谋，不站罪人的路径，不坐讥诮人的座位；惟喜爱耶和华的律法，昼夜思想，这人便为有福。他要像一棵树移植在溪水旁，按时令结果子，叶子也不枯干；凡他所作的尽都亨通。恶人并不是这样，乃像糠秕被风吹散。因此当审判的时候，恶人必站立不住；罪人在义人的会中，也是如此。因为耶和华知道义人的道路；恶人的道路，却必灭亡。』(1～6。)
17Blessed is the man Who does not walk In the counsel of the wicked, Nor stand on the path of sinners, Nor sit in the company of mockers; Rather his delight is in the law of Jehovah, And in His law he meditates by day and by night. And he will be like a tree Transplanted beside streams of water, Which yields its fruit in its season, And whose foliage does not wither; And everything he does prospers. The wicked are not so, But are like chaff, Which the wind drives away. Therefore the wicked will not stand in the judgment; Nor the sinners, in the assembly of the righteous. For Jehovah knows the way of the righteous, But the way of the wicked will perish. (1-6
18诗篇第一篇是根据甚么观念写的？第一篇好不好？当然这是一篇好诗，但牠是照著属人的观念写的。诗人在第一篇说，喜爱耶和华律法的人，凡他所作的尽都亨通，但至终诗人并不亨通。乃在受苦。在七十三篇，诗人感到困扰。他觉得徒然洁净了他的心，因为他遭灾难，受惩治。（13～14。）另一面，他看见恶人兴旺，（3，）就感到困扰，直到他进了神的圣所，就是神的殿。（17。）然后他得著启示，受引导看见除神以外，在诸天之上一无所有，在地上也没有任何东西。（25。）所以，他宣告神是他永活的业分；（26；）律法不是他的分，神自己才是他的分。
18According to what concept was Psalm 1 written? Is Psalm 1 good or not? Surely it is a good psalm, yet it was written according to the human concept. In Psalm 1 the psalmist said that the one who delighted in the law of Jehovah would prosper in everything that he does, but eventually the psalmists were not prospering. They were suffering. In Psalm 73, the psalmist was bothered. He thought that he had cleansed his heart in vain because he was being plagued and chastened (vv. 13-14). On the other hand, he saw all the evil ones prospering (v. 3). He was bothered until he went into the sanctuary of God, the temple of God (v. 17). Then he received the revelation, and he was led to have nothing in the heavens nor anything on the earth but God (v. 25). So, he declared that God was his living portion (v. 26); not the law, but the very God Himself was his portion.
19这给我们看见第一篇很好，但牠是根据错误的观念写的。律法不是赐给我们遵守，而使我们享通的；律法的颁赐乃是要暴露我们。诗篇第一篇的作者大卫，被律法暴露为谋杀和抢夺人妻的人。因著他所作的，他全家的情况变得一团糟。淫乱和谋杀相继发生在他儿女中间，（撒下十三1～29，）背叛来自他的儿子押沙龙。（十五7～12。）第三篇诗是大卫在逃避他背叛的儿子时所作的诗。因此，我们不该太称赞诗篇第一篇－牠是根据错误的观念，属人的观念，错误写成的。现在让我们读第二篇：『外邦为甚么吼闹，万民为甚么谋算虚妄的事？地上的君王一齐起来，臣宰一同商议，要抵挡耶和华并祂的受膏者，说，我们要挣开他们的捆绑，脱去他们的绳索。那坐在诸天之上的必发笑；主必嗤笑他们。那时祂要在怒中对他们说话，在烈怒中惊吓他们：我已经立我的王在锡安我的圣山上了。我要重述耶和华的颁令：祂对我说，你是我的儿子；我今日生了你。你求我，我就将列国赐你为基业，将地极赐你为产业。你必用铁杖打破他们；你必将他们如同窑匠的器皿摔碎。所以你们君王应当谨慎；你们地上的审判官该受警戒。当存畏惧事奉耶和华，又当存战兢而喜乐。当以嘴亲子，免得祂发怒，你便在路中灭亡；因为祂的怒气快要发作。凡避难在祂里面的，都是有福的。』
19This shows us that Psalm 1 is good, but it was written with a wrong concept. The law was not given for us to keep for our prosperity. Instead, the law was given to expose us. The writer of Psalm 1, David, was exposed by the law as being a murderer and a robber of someone’s wife. Because of what he had done, the situation with his entire family became a mess. Fornication and murder were among his children (2 Sam. 13:1-29), and rebellion came from his son, Absalom (15:7-12). The third psalm was a psalm of David when he was fleeing from his rebellious son. Thus, we should not highly appraise Psalm 1. It was written wrongly with a wrong concept, a human concept. Now let us read Psalm 2: Why are the nations in an uproar, And why do the peoples contemplate a vain thing? The kings of the earth take their stand, And the rulers take counsel together, Against Jehovah and against His Anointed: Let us break apart their bonds And cast their ropes away from us. He who sits in the heavens laughs; The Lord has them in derision. Then He will speak to them in His anger, And by His burning wrath He will terrify them: But I have installed My King Upon Zion, My holy mountain. I will recount the decree of Jehovah; He said to Me: You are My Son; Today I have begotten You. Ask of Me, And I will give the nations as Your inheritance And the limits of the earth as Your possession. You will break them with an iron rod; You will shatter them like a potter’s vessel. Now therefore, O kings, be prudent; Take the admonition, O judges of the earth. Serve Jehovah with fear, And rejoice with trembling. Kiss the Son Lest He be angry and you perish from the way; For His anger may suddenly be kindled. Blessed are all those who take refuge in Him
20二节里耶和华的受膏者和六节里的王都是基督。七节里的子也是指复活的基督。祂从永远里是神的独生子，（约一18，三16，）但祂需要在复活里再生为神的长子。（徒十三33，罗八29。）诗篇二篇八节说，列国和地要赐给基督。列国将成为祂的基业，地也要成为祂的产业。
20Jehovah’sAn o in ted in verse 2 and the King in verse 6 are Christ. The Son in verse 7 is also Christ as the resurrected One. He was the only begotten Son of God from eternity (John 1:18; 3:16), but He needed to be begotten again in His resurrection to be the firstborn Son of God (Acts 13:33; Rom. 8:29). Psalm 2:8 says that the nations and the earth will be given to Christ. The nations will be His inheritance, and the earth will be His possession
21我们需要思想诗篇的排列，为甚么先是第一篇，后是第二篇；第一篇与第二篇完全无关。大卫说，喜爱律法，思想律法的人便为有福，凡他所作的尽都亨通。他宣告这事以后，神却在第二篇进来宣告关于基督的事，说，『我膏了祂，并且立祂为王了。祂必亨通，因为祂要得著全地为产业，并要得著列国为基业。避难在祂里面的人是有福的。你们必须亲祂。』这两篇诗就是两种宣告：一种是照著诗人的属人观念；另一种是照著神的神圣观念，关于基督是神的中心与普及。我们必须对第二篇里神的神圣观念说阿们。在神眼中，不是我们要如何遵守律法，祂乃是要我们避难在基督里面，并且亲祂。避难在基督里面，意思就是相信祂；亲祂，意思就是爱祂。这是照著新约的神圣观念。我们需要相信基督，并且爱基督。我们这样作，就是有福的。你看见诗篇里这两个观念的不同么？藉著同一位作者大卫，在第一、二篇里出来了两个不同的宣告。第1一篇的宣告是照著他属人的观念，而第二篇乃是照著神圣的观念。属人的观念是出自这一位说话者。但当他照著人说话的时候，语调却改变了！出来了另一种照著神圣观念的说话。
21We need to consider why the Psalms are arranged with Psalm 1 as the first one and Psalm 2 as the second one. Psalm 1 is altogether not related to Psalm 2. David was saying that the one who delights in the law and meditates in the law will be blessed and will prosper in everything he does. While he was declaring this, God came into make a declaration concerning Christ in Psalm 2, saying, “I have anointed Him and set Him up as the King. He will prosper because He will gain the whole earth as His possession, and He will gain all the nations as His inheritance. Blessed are those who take refuge in Him. You have to kiss Him.” These two psalms are two kinds of declarations. One is made by the psalmist according to his human concept, and the other declaration is made by God according to His divine concept, concerning Christ as His centrality and universality. We have to say amen to God’s divine concept in Psalm 2. In God’se yes, it is not a matter of our keeping the law. In God’s e yes, it is a matter of taking refuge in Christ and kissing Him. To take refuge in Christ means to believe in Him, and to kiss Him means to love Him. This is according to the divine concept of the New Testament. We need to believe in Christ and to love Christ. By doing this, we are blessed. Have you seen the difference between the two concepts in the Psalms? Through one writer, David, two different declarations came out in Psalms 1 and 2. Psalm 1 was a declaration by David, and Psalm 2 was also a declaration by David. Psalm was declared according to his human concept. Psalm 2 was also his declaration, but according to the divine concept. First, the human concept came out of this one speaker. But while he was speaking humanly, the tone changed! Another speaking came out according to the divine concept.
22许多传道人说到第一篇，高举这篇诗，但很难找到正确论说第二篇的人；很少人领会第二篇。已往我们读诗篇，也可能非常珍赏第一篇。第一篇对我们是何等美好！但第二篇可能被我们列为无法领会的经文类。但现在我们都需要看见诗篇里属人和神圣的这两种观念，如我们在第一、二篇所看见的。
22Many preachers have spoken on Psalm 1, exalting this psalm. But it is hard to find anyone who has spoken properly on Psalm 2. It seems that not many understand Psalm 2. When we read Psalms 1 and 2 in the past, we may have greatly appreciated Psalm 1. How good Psalm 1 was to us! But Psalm 2 may have been placed into the category of portions of Scripture which we did not understand. We all need to see the two kinds of concepts, human and divine, in the Psalms, as seen in Psalms 1 and 2.
三 、圣别作者的属人观念，高举律法为他们中心的重点
C. The Human Concept of the Holy Writers Uplifting the Law as Their Central Emphasis
23我盼望我们能记得诗篇里关于属人和神圣观念的这些点。圣别作者的属人观念，高举律法为中心的重点，他们宝贵律法，一生留在其中。
23I hope that we would remember these points concerning the human and divine concepts in the book of Psalms. The human concept of the holy writers uplifts the law as their central emphasis to treasure the law and remain in it for their whole life.
四 、启示之神的神圣观念，高举基督为神中心的重点
D. The Divine Concept of the Unveiling God Exalting Christ as His Central Stress
24但启示之神的神圣观念，高举基督为神中心的重点，为要按照神圣启示的神圣观念，将圣别作者的属人观念从律法转向基督。
24The divine concept of the unveiling God exalts Christ as His central stress to turn the holy writers’ human concept from the law to Christ according to the divine concept of the divine revelation
参 、本书的内容
III. THE CONTENTS OF THIS BOOK
一 、诗篇由一百五十篇诗组成，分为五卷
A. The Book of Psalms, Composed of One Hundred Fifty Psalms, Being Divided into Five Books
25诗篇由一百五十篇诗组成，分为五卷：一至四十一篇是第一卷，四十二至七十二篇是第二卷，七十三至八十九篇是第三卷，九十至一○六篇是第四卷，一○七至一五○篇是第五卷。这五卷好比建筑物的五层楼：第一卷是一楼，第五卷是最高的一层。第五卷是赞美同感谢的一卷。
25The book of Psalms, composed of one hundred fifty psalms, is divided into five books. Psalms 1—41 are the first book; Psalms 42—72 are the second book; Psalms 73—89 are the third book; Psalms 90—106 are the fourth book; and Psalms 107—150 are the fifth book. These five books can be likened to the five floors of a building. The first book is the ground floor, whereas the fifth book is the highest floor. Book Five is a book of praises with thanksgivings
二 、诗篇照著属人观念的内容
B. The Contents of the Psalms according to the Human Concept
26表面上，照著属人的观念，所有的诗篇都是发表那些与神密切亲近的敬虔之人的情绪、感觉和感想。
26Apparently, according to the human concept, all the Psalms are the expressions of the sentiments, feelings, and impressions of godly men who were intimately close to God
三 、诗篇照著神圣观念的内容
C. The Contents of the Psalms according to the Divine Concept
27事实上，照著神圣的观念，诗篇这卷书的中心思想乃是基督，（如明言所启示的－路二四44）与召会，就是为著神国的神家和神城（如圣殿和耶路撒冷城所豫表的）。
27Actually, according to the divine concept, the central thought of the book of Psalms is Christ, as revealed in plain words (Luke 24:44), and the church as the house of God and the city of God for His kingdom, as typified by the temple and the city of Jerusalem
28因此，诗篇虽是一卷书，却有两种语调：一种语调是根据属人的观念发表的，另一种语调是根据神圣的观念发表的。怎能这样？毫无疑问，这些圣别作者在他们属人观念的领会上是错误的，但他们仍是敬虔的人，他们与神非常亲近。所以，在他们说错话的时候，神却透过他们来说话。因为他们与神十分亲密、亲近，甚至与神是一，所以他们说话的时候，神就进来在他们的说话中说话。我们不该将第一篇与第二篇分开。这两篇诗都是大卫的说话。第一篇是大卫照著属人的观念发表，直接说出来的，第二篇也是大卫的说话，实际上却是神所发表的。
28Thus, the book of Psalms is one book, but in two kind soft ones. One tone is uttered according to the human concept, and the other tone is uttered according to the divine concept. How could this be? No doubt, these holy writers were wrong in their understanding according to their human concept, but they were still godly men. They were very close to God. Therefore, while they were speaking wrongly, God came to speak through them. Because they were so intimate, so close, and even so one with God, while they were speaking, God came in to speak in their speaking. We should not separate Psalm 1 from Psalm 2. These two psalms were one speaking by David. The first psalm was uttered according to the human concept spoken by David directly. The second psalm was also David’s speaking, but it was actually uttered by God.
29然后在第三至七篇，又是大卫的语7调，但在第八篇，神的语调来了。第三至七篇给我们看见，地上的情况是何等可怜，满了难处。但第八篇开头说，『耶和华我们的主阿，你的名在全地何等佳美。』（1。）祂的名不在的时候，地是紊乱的；祂的名在地上的时候，地是佳美的。这是那成了比天使微小一点之人的名，是那经过人性生活、受死、复活、并升到诸天之上，得著荣耀尊贵者的名。（5～6。）当这一位的名在这地上，地就成为佳美的。今天报纸上常常报导凶杀的事。我们必须警告姊妹们，晚上聚会后不该单独走路回家。我们能说今天地上是佳美的么？我们若要使地成为佳美的，就需要传福音，使罪人成为基督徒。日子将到，全地将是佳美的，因为主的名至终在全地将是佳美的。这是神圣的观念。照著神的神圣观念，诗篇五卷的中心思想乃是基督与召会。
29Then in Psalms 3 through 7, there is David’stone again, but in Psalm 8 God’s tone came. Psalms 3 through show us how poor and full of trouble the situation on earth is. But Psalm 8 begins by saying, “O Jehovah our Lord, / How excellent is Your name / In all the earth” (v. 1). When His name is absent, the earth is a mess. When His name is here on the earth, the earth is excellent. This is the name of the One who became a human being, a little lower than the angels, and the name of the One who passed through human life and died, resurrected, and ascended to the heavens to be glorified and honored (vv. 5-6). When this One’s name i son this earth, the earth becomes excellent. Today in the newspapers murders are reported all the time. We have to warn the sisters that they should not walk home alone after the meetings in the evening. Can we say that it is excellent on the earth today? If we want to make the earth excellent, we need to preach the gospel and turn sinners into Christians. The day will come when the entire earth will be excellent because the Lord’s name will eventually be excellent in all the earth. This is the divine concept. According to God’s divine concept, the central thought in the five books of the Psalms is Christ and the church.
1 、卷一
1. Book One
30卷一指明神的心意是要将寻求的圣徒从律法转向基督，使他们能享受神的家－召会。卷一有四十一篇诗。在第一篇，诗人珍赏律法到极点，但在第二十七篇，他不再珍赏律法，他乃是珍赏住在神的殿中，瞻仰祂的荣美。他渴望一生的年日住在耶和华的殿中。（4。）这就是在神的殿中享受神，不是享受律法。然后在第三十六篇诗人宣告，他们必因神殿里的肥甘，得以饱足。在神的殿里，他们能喝祂乐河的水。诗人也说，在神那里有生命的源泉；在祂的光中，我们得以见光。（8～9。）我们由此看见第一篇和第二十七、三十六篇是何等的不同。第一篇开始于底层一楼。但在第二十七、三十六篇，诗人已从底层上来，升到了『五楼』。我们若仍非常珍赏第一篇，就是留在底层。我们需要从底层出来，珍赏更高水平的神圣观念。
30Book One indicates that God’sin tent i on is to turn the seeking saints from the law to Christ that they may enjoy the house of God — the church. In Book One there are forty- one psalms. In Psalm 1 the psalmist appreciated the law to the uttermost, but in Psalm 27 he no longer appreciated the law. Instead, he appreciated dwelling in the house of God to behold God’s loveliness. He desired to dwell in the house of Jehovah all the days of his life (v. 4). This is to enjoy God, not the law, in God’s house. Then in Psalm 36 the psalmist declared that they would be abundantly satisfied with the fatness of God’sho use. In God’sho use they could drink the river of His pleasures. The psalmist also said that with God is the fountain of life and in His light we can see light (vv. 8-9). What a difference we can see between Psalm 1 and Psalms 27 and 36. Psalm 1 begins from the ground floor, the basement. But in Psalms 27 and 36 the psalmists have gone up to the “fifth floor.” They came up from the basement. If we still highly appreciate Psalm 1, we are remaining in the basement. We need to come out of the basement in our appreciation to the higher level of the divine concept.
2 、卷二
2. Book Two
31卷二指明圣徒藉著受苦、被高举、并掌权的基督，经历神与祂的家和城。
31Book Two indicates that the saints experience God and His house and city through the suffering, exalted, and reigning Christ
3 、卷三
3. Book Three
32卷三指明圣徒在他们的经历中领悟，神的家和城连同其一切的享受，惟有藉著神子民正确的珍赏并高举基督，才得蒙保守并维持。
32Book Three indicates that the saints, in their experiences, realize that the house and the city of God with all the enjoyments thereof can be preserved and maintained only with Christ properly appreciated and exalted by God’sp eople
4 、卷四
4. Book Four
33卷四指明圣徒既联于基督，就与神是一，使神藉著在祂的家和城里的基督，能恢复祂在地上的权利。第九十篇是卷四的第一篇，标题是神人摩西的祷告。摩西在一节说，『主阿，你世世代代是我们的居所。』写律法的人宣告神是他永远的居所。我初次读这篇诗，看见那是摩西写的，就感到震惊。照著我们的想法，摩西只知道如何颁赐律法，就是十条诫命。我们读十条诫命的时候，觉得这些诫命带我们亲近神么？好些基督徒读了这些诫命以后都说，他们办不到，因为他们一直干犯诫命。人经常且自然的说谎。有人打电话问：『你父亲在家么？』对方却说，『他不在家。』而他父亲正在那里看报纸。人常常彼此说谎；孩子向父母说谎，丈夫和妻子彼此说谎。人也一再干犯不可贪婪的诫命。我们看见别人的产业比我们好，就贪恋他们所有的。有的人贪恋别人昂贵的车。学校里的年轻男孩贪恋同学昂贵的笔。堕落的人不可能遵守律法的诫命。律法没有带人亲近神。然而，律法的确将人护送到基督那里。神的律法是神选民的监护人和儿童导师，将他们带到基督那里。（加三23～24。）
33Book Four indicates that the saints, being joined to Christ, are one with God so that He can recover His title over the earth through Christ in His house and city. Psalm 90 is the first psalm of Book Four. The title of Psalm 90 says that it is a prayer of Moses, the man of God. In the first verse, Moses says, “Lord, You have been our dwelling place / In all generations.” The one who wrote the law declared that God was his eternal dwelling place. I was shocked when I read this psalm for the first time and saw that it was written by Moses. According to our thought, Moses only knew how to give the law, the Ten Commandments. When we read the Ten Commandments, do we feel that they bring us close to God? After reading these commandments, a number of Christians would say that they cannot make it since they break the commandments all the time. People lie frequently and spontaneously. Someone may call on the telephone and ask, “Is your father home?” Then the person would say that he is not home, even though his father is there reading the newspaper. People lie to one another all the time. The children lie to their parents. The husbands lie to their wives and vice versa. People also break the commandment concerning not coveting again and again. When we see others with possessions better than ours, we covet what they have. A person covets another person’sex pensive car. A young boy in school covets another boy’sex pensive pen. The commandments of the law are impossible for fallen man to keep. The law does not bring people close to God. However, the law does escort people to Christ. The law of God is the custodian and child-conductor of God’s chosen people to bring them to Christ (Gal. 3:23-24
34写十条诫命的摩西在年老的时候宣告说，『神阿，你世世代代作我们的居所。我实际上不是活在这地上。我是活在你里面。我居住在你里面。你是我的居所。』这是诗篇卷四的介言。
34When Moses, the one who wrote the Ten Commandments, became old, he declared, “O God, You are our dwelling place for eternity. I am not actually living on this earth. I am living in You. I am dwelling in You. You are my dwelling.” This is the introductory word to Book Four of the Psalms.
5 、卷五
5. Book Five
35卷五指明神的家和城成为圣徒的赞美、安全和愿望，并且基督藉著神的家和城－召会，来作全地的王。这是诗篇五卷的内容。我们需要掌握这篇介言里一切的要点。这样我们才豫备好并有资格研读诗篇。我们才能得著全部一百五十篇诗真正、实在的解释。
35Book Five indicates that the house and the city of God become the praise, safety, and desire of the saints, and that Christ comes to reign over the whole earth through the house and the city of God—the church. This is the content of the five books of the Psalms. We need to pick up all of these crucial points in this introductory word. Then we will be prepared and qualified to study the book of Psalms. We will be able to receive the real and genuine interpretation of all one hundred fifty psalms
36我们需要看见，一面，诗篇是照著属人的观念写的，另一面，诗篇是照著神圣的观念写的。我们若没有看见这点，我们的领会就会是天然的，我们就会照著属人的观念来领会诗篇，而得不著任何出于神圣观念的东西。我们都需要被带到启示之神的神圣观念里。我们需要照著神圣的观念，从律法转向基督。
36We need to see that, on the one hand, the book of Psalms was written according to the human concept, and on the other hand, it was written according to the divine concept. If we do not see this, our understanding will be natural, and the Psalms will be understood by us according to the human concept. In our understanding of the Psalms, we will not have anything of the divine concept. We all need to be brought into the divine concept of the unveiling God. We need to be turned from the law to Christ according to the divine concept