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诗篇生命读经 · 第10篇

经过救赎之死而进入产生召会之复活的基督

The Christ who has passed through the redeeming death And entered into the church-producing resurrection
1读经：诗篇二十二篇。在诗篇这卷书里，有一些显著的诗。到目前为止，我们看过三篇拔尖的诗，就是二篇、八篇和十六篇。现在我们来到第四篇拔尖的诗，就是二十二篇。
1Scripture Reading: Psa. 22 In the book of Psalms, there are certain highlight psalms. The top psalms we have seen thus far are Psalm 2, Psalm 8, and Psalm 16. Now we come to the fourth top psalm, Psalm 22
2一般说来，每篇诗我们都喜爱，因为每篇诗都满了寻求神、向祂祷告、接触祂、并从祂接受属灵帮助的渴慕，甚至第一篇诗也是如此。我们看过第一篇诗高举律法，不高举基督；但我们若定罪第一篇以致将牠放弃，那就错了。我们必须珍爱每篇诗，因为每篇诗都是神的话，是可吃的。（耶十五16，太四4。）你若软弱或下沉，你可以带著一些祷告，把任何一篇诗读几次，就会得著滋养。每篇诗对我们都能成为属灵的供应。但我们常常用错误的方法来接受这属灵的供应。吃不是那么简单。我们需要正确的食品，以及烹煮食品的正确方法。这就是我们需要进到正确的路上，逐一领会所有诗篇的原因。我的负担主要是让大家看见，在正确的领会里，诗篇是以基督为中心。诗篇完全是以基督为中心。基督不仅是诗篇的中心，也是诗篇的普及。我相信主已给我们正确、特别的路，来研读、认识、并解释诗篇。在本篇信息中我们要来看，特别启示在二十二篇里的基督。
2Generally speaking, we love every psalm because every psalm is full of an aspiration to seek after God, to pray to Him, to contact Him, and to receive the spiritual help from Him. Even Psalm 1 does this. We have seen that Psalm 1 uplifts the law instead of Christ, but we should not condemn Psalm 1 to the extent that we give it up. That is wrong. We have to love every psalm because every psalm as the Word of God is eatable (Jer. 15:16; Matt. 4:4). If you are weak or down, you can read one psalm a number of times with some amount of prayer. Then you will be nourished. Every psalm can be a spiritual supply to us. But often we receive this spiritual supply in a wrong way. Eating is not that simple. We need the proper groceries and the proper way to cook them. This is why we need to enter into the right way to understand all of the psalms one by one. My burden is mainly to show us that the book of Psalms, in the proper understanding, is centered on Christ. The Psalms are fully Christ-centered. Christ is not only the centrality but also the universality of the Psalms. I believe that the Lord has given us the proper and particular way to study, to know, and to interpret the Psalms. In this message we want to see that Christ is particularly revealed in Psalm 22
壹 朝鹿豫表在复活里的基督
I. The hind of the dawn Being a type of Christ in resurrection
3二十二篇的标题说，『交与歌咏指挥：调用朝鹿。』这篇诗之曲调的标题非常有意义。这里的朝鹿乃指在复活里的基督。已往在召会里，在基督的身体里，有这样的教导；我就是藉著倪柝声弟兄得著这亮光。二十二篇的标题表明，这是关于在复活里之基督的诗篇。基督是鹿。祂是蹿越、跳跃、活跃、活泼的鹿。鹿是快跑的动物。鹿跑的时候，就蹿越、跳跃。在复活里的基督乃是蹿越的一位。（歌二8～9。）
3The title of Psalm 2 2 says, “To the choir director: according to the hind of the dawn.” This title of the melody of this psalm is very meaningful. The hind of the dawn here refers to the Christ in resurrection. There was such a teaching in the church, in the Body of Christ, in the past. I received this light through Brother Watchman Nee. This title of Psalm 22 shows that it is a psalm concerning Christ in resurrection. Christ is a hind. He is a leaping, jumping, active, living deer. A hind is a fast animal. When a hind runs, it leaps; it jumps. Christ in resurrection is the leaping One (S.S. 2:8-9).
4我们为著主的恢复开展到俄国去，就是『蹿越』的行动。甚至一年以前，我们还没有去俄国的想法。我们定意为著主在俄国的行动，跟随祂『蹿越』，是在去年（一九九一年）的国殇节。这行动的确是基督在复活里的行动。诗篇二十二篇是论到基督这朝鹿，就是清晨复活的基督。没有死当然就没有复活。复活总是随著钉十字架。所以二十二篇头二十一节说到基督的死，基督的钉十字架，后十节说到祂的复活。以赛亚五十三章是详细论到基督的死特别的一章圣经。诗篇二十二篇是旧约里详细论到基督之死的另一章。我们需要这两章，好看见基督之死透彻、详细的图画。二十二篇的主题是经过救赎之死而进入产生召会之复活的基督。祂的死是为著救赎，祂的复活是为著产生召会。
4Our going to Russia for the spread of the Lord’s recovery has been a “leaping” move. Even a year ago, we did not have the idea to go to Russia. The decision to follow the Lord to “leap” for His move in Russia was on Memorial Day of last year, 1991. This move is surely the move of the Christ in resurrection. Psalm 22 is on Christ as the hind of the dawn, the resurrected Christ in the early morning. Of course, without death, there is no resurrection. The resurrection follows the crucifixion. The first twenty- one verses of Psalm 22 cover the death of Christ, the crucifixion of Christ, and the last ten verses cover His resurrection. Isaiah 53 is a particular chapter on Christ’s death in detail. Psalm 22 is another chapter of the Bible in the Old Testament on the death of Christ which is full of details. We need these two chapters in order to see a thorough, detailed picture of Christ’s death. The subject of Psalm 22 is the Christ who has passed through the redeeming death and entered into the church- producing resurrection. His death is for redeeming, and His resurrection is for producing the church.
5贰经过救赎之死的基督一至二十一节给我们看见经过救赎之死的基督。
5II. Christ Passing Through The Redeeming Death Verses 1-21 show us Christ passing through the redeeming death
一 大卫向神的唉哼呼求
A. David’s Groaning Cry to God
6一节下半至五节是大卫向神的唉哼呼求。大卫抱怨神，问神为甚么离弃他；他向神呼求，但神不应允他。我们的神对我们是慈爱的，也是满了忍耐的。大卫在神面前唉哼；我们曾在神面前唉哼过么？我们也许都曾祷告过，但很少人曾在神面前唉哼过。
6Verses 1b-5 are David’s groaning cry to God. David was complaining to God. He asked God why He had forsaken him, saying that he called out to God, but God did not answer him. Our God is loving and is also very patient with us. David was groaning before God. Have we ever groaned before God? We all may have prayed, but not many of us have groaned before God
7我们的神的确是慈爱的神，但有时候祂似乎不是那么慈爱。一位弟兄没有升迁，反而被解雇。另一位弟兄的病也许祷告了三个月，仍然没有得医治。神的确听我们的祷告，但许多时候我们不照著祂的愿望、祂的经纶、祂的计画祷告，祂就不应允。当我们的祷告没有果效时，我们必须学习到神面前去向祂抱怨。我们不该仅仅是向神赞美或祷告的人。我们需要领悟神喜欢听我们的抱怨。一节说，『我的神，我的神，你为甚么离弃我？』这是大卫在他受苦时所说的话。事实上，这成了豫言，说到基督在受救赎之死的苦。主耶稣在受钉十字架之苦时引用了这话。（太二七46。）
7Our God is surely a loving God, but sometimes it seems that He is not so loving. Instead of being promoted, a brother may be laid off. Another brother may not be healed of his illness, even though he has prayed for three months. God surely hears our prayers, but many times He does not answer our prayers which are not according to His desire, His economy, His plan. When our prayer does not work, we have to learn to come to God to complain to Him. We should not be those who merely praise or pray to God. We need to realize that God likes to hear our complaints. Verse 1 says, “My God, my God, why have You forsaken me?” This word was spoken by David in his suffering. Actually, it became a prophecy concerning Christ in His suffering of His redeeming death. It was quoted by the Lord Jesus while He was suffering the crucifixion (Matt. 27:46).
8诗篇二十二篇二至五节是大卫唉哼祷告的继续，他从唉哼转到赞美。此后，从六节开始，声音转为另一人，就是基督，基督继续说话。这是诗篇的写法。正当大卫说话的时候，基督进来在他的说话中说话。
8Verses 2-5 are the continuation of David’s groaning prayer, which turned from groaning to praising. After this, Christ continued to speak. Beginning from verse six, the voice changes to another person, to Christ. This is the way the Psalms were written. While David was speaking, eventually Christ came in to speak in his speaking
二 受苦的大卫豫表经过死的基督
B. The Suffering David Typifying Christ Passing through His Death
9在二十二篇我们看见，受苦的大卫豫表经过死的基督。（1上，6～21。）大卫和所罗门都是基督的豫表：大卫豫表受苦的基督，所罗门豫表在君王职分里作王并治理的基督。
9In Psalm 22 we see the suffering David typifying Christ passing through His death (vv. 1a, 6-21). David and Solomon were both types of Christ. David typifies the suffering Christ, and Solomon typifies the reigning and ruling Christ in His kingship
1 遭受人的羞辱、藐视、嗤笑、撇嘴、摇头、讥诮
1. Through Men’s Reproach, Despising, Deriding, Sneering, Head Shaking, and Mocking
10基督那至死的苦难，遭受了人的羞辱、藐视、嗤笑、撇嘴、摇头、讥诮。（诗二二6～8，来十三13下，赛五三3，路二三11，可十五29～32，太二七～44。）我盼望有些人，尤其是青年人，能记住这些描述主受苦的辞。其中每个辞都有特别的意思，描述主在十字架上所受的苦。我们也许从未想过每个辞的意义。这表明我们读圣经的时候有个倾向，就是将一切都视为理所当然。羞辱（凌辱）一辞也用于希伯来十三章十三节，那里说，『这样，我们也当出到营外就了祂去，忍受祂所受的凌辱。』这指明我们需要出到宗教的营外，跟随受苦的耶稣。忍受主所受的凌辱，就是忍受祂所受的羞耻和羞辱。藐视是轻蔑、讥嘲的鄙视。嗤笑是轻蔑的戏弄或讥笑。撇嘴是面部扭曲的微笑或大笑，以表达讥嘲或轻蔑。基督在十字架上的时候，嘲弄的人也摇头，（诗二二7下，太二七39，可十五29，）说，『他把自己交托耶和华；让耶和华解救他罢。』（诗二二8上。）讥诮是不停的讥嘲或轻蔑，以及嘲弄的倣效或模倣。主耶稣基督被钉在十字架上的时候，遭受了这一切的事。成群的人羞辱祂，藐视祂，嗤笑祂，向祂撇嘴，向祂摇头，并讥诮祂。
10The suffering of Christ unto death was through men’s reproach, despising, deriding, sneering, head shaking, and mocking (vv. 6-8; Heb. 13:13b; Isa. 53:3; Luke 23:11; Mark 15:29-32; Matt. 27:39-44). I hope that some, especially the young people, would remember these 39 words which describe the Lord’s suffering. Each of them has a particular meaning to describe what the Lord suffered on the cross. We may have never considered the significance of each of these words. This shows that when were ad the Bible, we have a tendency to take everything for granted. The word reproach is also used in Hebrews 1 3:1 3, which says, “Let us therefore go forth unto Him outside the camp, bearing His reproach.” This indicates that we need to come outside the camp of religion to follow the suffering Jesus. To bear the Lord’s reproach is to bear His disgrace or shame. To despise is to look down on with contempt and scorn. To deride is to make fun of or laugh at in contempt. To sneer is to smile or laugh with facial contortions that express scorn or contempt. When Christ was on the cross, the ridiculers also shook, or wagged, their heads (Psa. 22:7b; Matt. 27:39; Mark 15:29), saying, “He committed himself to Jehovah; let Him rescue him” (Psa. 22:8a). To mock is to hold up to scorn or contempt and to imitate or mimic in derision. All these things were suffered by the Lord Jesus Christ while He was nailed on the cross. Groups of people reproached Him, despised Him, derided Him, sneered at Him, shook their heads at Him, and mocked Him.
2 信靠神必拯救
2. Trusting in God for Deliverance
11二十二篇九至十一节表明，基督信靠神必拯救。当人讥诮祂，嗤笑祂的时候，祂信靠神。这里的拯救就是复活；祂定意受死，期盼从死亡中得拯救，就是从死人中复活。
11Psalm 22:9-11 shows that Christ trusted in God for deliverance. While people were mocking Him and deriding Him, He was trusting in God. Deliverance here is resurrection. He intended definitely to die and expected to be delivered from death, that is, to be resurrected from the dead
3 经过钉十字架的苦
3. Through the Suffering of Crucifixion
12二十二篇十二至十八节表明，基督如何经过钉十字架的苦。犹太人没有将罪犯钉十字架的作法，这是外邦人的作法，（拉六11，）是罗马人用来处决奴隶和重罪的犯人。基督是神的羔羊，为著救赎我们被钉十字架。（约一29，来九12。）多年前，我读到一篇文章，描述以色列人如何在逾越节时宰杀羊羔。他们拿两根木棒作成十字架。他们将羊羔的两腿绑在十字架底部，将另外两只伸开的腿系在横木上。然后他们宰羊羔，使羊羔所有的血都流出来，因他们需要所有的血来洒在门楣上。（出十二7。）逾越节羊羔被杀的方式，就是基督作神的羔羊钉在十字架上的图画。基督被钉在十字架上的时候，由巴珊大力的公牛所表征的许多凶恶之人，四面困住祂。（诗二二12。）他们向祂张口，好像抓撕吼叫的狮子。（13。）由犬类所表征的恶人围著祂，恶党环绕祂。（16上。）
12Psalm 22:12-18 shows how Christ passed through the suffering of crucifixion. The Jewish people did not have the practice of crucifying criminals. This was a practice of the heathen (Ezra 6:11) adopted by the Romans for the execution of slaves and heinous criminals. As the Lamb of God, Christ was crucified for our redemption (John 1:29; Heb. 9:12). Years ago, I read an article describing how the children of Israel slew the lamb during the Passover. They took two wooden bars and formed a cross. They tied two legs of the lamb at the foot of the cross and fastened the other outstretched legs to the crossbar. Then they slew the lamb so that all its blood was shed, for they needed all of the blood to sprinkle on their doorframes (Exo. 12:7). The way the Passover lamb was killed is a picture of Christ’s crucifixion on the cross as the Lamb of God. While Christ was being crucified on the cross, many fierce men, signified by mighty bulls, encompassed Him (Psa. 22:12). They opened their mouth at Him like a ravening and roaring lion (v. 13). Evil men, signified by dogs, surrounded Him, and a congregation of evildoers enclosed Him (v. 16a-b
13十六节下半说，他们扎了祂的手，祂的脚。（亚十二10，约十九37，启一7。）卫斯理查理在他的一首诗歌中，说到基督在加略所受『五处流血的伤』。（英文诗歌三百首，第三节。）祂的两手、两脚和肋旁（约十九34）都为处决祂的罗马兵丁所扎。他们分祂的外衣，又为祂的衣服拈阄。（诗二二18，约十九23～24。）主被钉十字架时，祂穿衣的权利，随同祂的性命，一并被剥夺了。他们使主耶稣完全赤身，以公然羞辱祂。
13Psalm 22:16c says that they pierced His hands and feet (Zech. 12:10; John 19:37; Rev. 1:7). Charles Wesley in one of his hymns spoke of the “five bleeding wounds” which Christ received on Calvary (Hymns, #300). His two hands, His two feet, and His side (John 19:34) were pierced by the Roman soldiers who executed Him. They divided His garments to themselves, and for His clothing they cast lots (Psa. 22:18; John 19:23-24). In His crucifixion, the Lord’sr ight to be clothed was stripped from Him, along with His life. They made the Lord Jesus altogether naked in order to have a public, shameful display
14诗篇二十二篇十七节下半说，他们瞪著眼看祂。主耶稣在十字架上的时候，作恶的人轻蔑、恼恨的看著祂。
14Psalm 2 2:1 7 b says that they looked, they stared at Him. The evildoers were staring at the Lord Jesus with contempt and hatred while He was on the cross.
15祂在十字架上如水被倒出来。（14上。）以赛亚五十三章十二节说，祂将命倾倒。我们无法充分领悟，主耶稣在十字架上所经历的重大苦难。诗篇二十二篇十四节下半说，祂的骨头都脱了节。这是因为祂无法支撑挂在十字架上之身体的重量。祂的骨头脱了节，造成祂极大的痛苦和煎熬。并且，祂的骨头，祂都能数过。（17上。）祂心如蜡，在祂里面镕化。（14下。）祂的精力枯干，如同瓦片，（诗二二15上，约十九28，）就是陶器的碎片。祂的舌头贴在牙床上。（诗二二15中。）神将祂安置在死地的尘土中。（诗二二15下，腓二8下。）祂被神置于死地。一面，是人将祂钉十字架，杀了祂，但至终是神将祂置于死地。事实上，是神杀了耶稣。耶稣若只是为人所杀，祂就仅仅是殉道者，绝不能作我们的救赎主。但神为著救赎我们而审判祂，将祂置于死地。（赛五三4，10。）
15On the cross, He was poured out like water (v. 14a). Isaiah 53:12 says that He poured out His soul. We cannot fully realize the tremendous amount of suffering which the Lord experienced on the cross. Psalm 22:14b says that all His bones were out of joint. This was because He could not hold up the weight of His body hanging on the cross. His bones being out of joint caused Him great agony and pain. Also, He counted all His bones (v. 17a). His heart was like wax melted within Him (v. 14c-d). His strength was dried up like a shard (v. 15a; John 19:28), a piece of broken pottery. His tongue was stuck to His jaws (Psa. 22:15b). God had put Him in the dust of death (v. 15c; Phil. 2:8b). He was put to death by God. On the one hand, it was man crucifying Him, killing Him, but eventually it was God who put Him into death. Actually, God killed Jesus. If Jesus had been killed only by man, He could never have been our Redeemer. He would have been merely a martyr. But God judged Him and put Him into death for our redemption (Isa. 53:4, 10
4 求神救祂脱离死
4. Asking God to Deliver Him from Death
16基督求神救祂脱离死。（诗二二19～21。）希伯来五章七节说，基督向神哭号，求神拯救，就是求神叫祂从死人中复活。
16Christ asked God to deliver Him from death (Psa. 22:19-21). Hebrews 5:7 says that Christ cried to God for God’s deliverance, that is, for God to raise Him up from the dead
5 被神离弃
5. Forsaken by God
17诗篇二十二篇一节表明，基督在十字架上被神离弃。（诗二二1上，太二七45～46。）诗篇二十二篇的开头说到这点，但按十字架上事件的顺序，基督约在第九时，或下午三时呼喊：『我的神，我的神，你为甚么弃绝我？』（太二七46。）这是在祂钉十字架的末了。基督挂在十字架上共六小时，是从第三时，就是上午九时，（可十五25，）到第九时，就是下午三时。前三小时，祂是为著遵行神的旨意，被人迫害；后三小时，祂是为我们完成救赎，受神审判。在后三小时内，神算祂为我们的罪，替我们受苦。（赛五三10。）
17Psalm 22:1 shows that on the cross Christ was forsaken by God (v. 1a; Matt. 27:45-46). The beginning of Psalm 22 speaks of this, but in the sequence of events on the cross, Christ cried out “My God, My God, why have You forsaken Me?” at about the ninth hour, or 3:00 P .M. (Matt. 27:46). This was at the end of His crucifixion. Christ was hanging on the cross for six hours, from the third hour, 9:00 A.M. (Mark 15:25), to the ninth hour, 3:00 P.M. In the first three hours, He was persecuted by men for doing God’s will; in the last three hours, He was judged by God to accomplish our redemption. It was during the last three hours that God counted Him as our Substitute who suffered for our sin (Isa. 53:10
18遍地都黑暗了，（太二七45，）因为我们的罪性、罪行、和一切消极的事物，都在十字架上受了对付。以赛亚五十三章六节说，神将我们众人的罪孽都归在基督身上。祂为我们的罪被神离弃，（林前十五3，）替我们成为罪，（林后五21，）代替我们受神审判。
18Darkness fell over all the land (Matt. 27:45) because our sin and sins and all negative things were being dealt with on the cross. Isaiah 53:6 says that God laid all of our sins upon Christ. He was forsaken by God for our sins (1 Cor. 15:3), becoming sin on our behalf (2 Cor. 5:21) to be judged by God as our Substitute
19祂在地上时，父神一直与祂同在，（约八29，）但在祂钉十字架的一个时候，神离开了祂。神是在经纶上，不是在素质上离开祂。就素质说，神绝不能离开祂；但就经纶说，神的确离开祂一个时候。因此，祂呼喊：『我的神，我的神，你为甚么弃绝我？』彼前三章十八节启示，祂在代死的时候被神弃绝。这节说，基督那义的代替不义的受死。摩登派说，基督受死不是为著救赎，仅仅是为著人的益处而殉道；这是异端。约翰一章二十九节说，『看哪，神的羔羊，除去世人之罪的！』在十字架上，世人一切的罪都归在基督身上。祂代替我们死，救赎我们脱离我们的罪，脱离神的审判，并脱离永远的沉沦。
19While He was on the earth, God the Father was with Him all the time (John 8:29), but at a certain point in His crucifixion, God left Him. God’s leaving Him was economical, not essential. Essentially speaking, God could never leave Christ. But economically speaking, God did leave Him for a while. Thus, He cried out, “My God, My God, why have You forsaken Me?” First Peter 3:18 reveals that He was forsaken by God in a vicarious death. This verse says that as the Righteous One, Christ died on behalf of the unrighteous. The modernists say that Christ’s death was not for redemption but was merely a martyrdom for the good of the people. This is heresy. John 1:29 says, “Behold, the Lamb of God, who takes away the sin of the world.” All the sin of the world was laid upon Christ on the cross. He died a vicarious death for us to redeem us from our sins, from God’s judgment, and from eternal perdition
20参进入产生召会之复活的基督基督经过祂救赎的死以后，就进入产生召会的复活。（诗二二22～31。）
20III. Christ entering into The church-producing resurrection After passing through His redeeming death, Christ entered into the church - producing resurrection (Ps a. 22:22-31).
一 在复活里，基督称祂的门徒为弟兄
A. In Resurrection, Christ Calling His Disciples His Brothers
21基督乃是在祂的复活里，称祂的门徒为弟兄。诗篇二十二篇二十二节说，『我要向我的弟兄宣告你的名；在会中我要赞美你。』这节的『我』，就是复活的基督，向祂的弟兄宣告父的名。祂若留在死里，就无法向祂的弟兄宣告父神的名。基督在祂地上的职事中，有三年半同祂的门徒在地上，但祂从未称他们为弟兄，直到祂复活的那天早晨。那天主告诉马利亚：『你往我弟兄那里去，告诉他们说，我要升到我的父，也是你们的父那里，到我的神，也是你们的神那里。』（约二十17。）这就是说，门徒在基督的复活里成了神的众子。在祂复活以前，门徒不是祂的弟兄，因为他们还未重生。但基督复活的时候，所有的信徒，包括你和我，都在祂里面与祂一同复活。（弗二6。）藉著祂的复活，我们蒙了重生。（彼前一3。）复活是一次大的生产，大的出生。行传十三章三十三节说，复活对基督是出生。基督原是神的独生子，（约三16，）但在复活里，祂生为神的长子，带著许多弟兄，（罗八29，）就是神的许多儿子。
21It was in His resurrection that Christ called His disciples His brothers. Psalm 22:22 says, “I will declare Your name to my brothers; / In the midst of the assembly I will praise You.” In this verse “I” is the resurrected Christ who declares the Father’s name to His brothers. If He had remained in death, He could not have declared God the Father’s name to His brothers. Christ was on the earth with His disciples for the three and a half years of His earthly ministry, but He never called them His brothers until the morning of the day He resurrected. On that day, the Lord told Mary, “Go to My brothers and say to them, I ascend to My Father and your Father, and My God and your God” (John 20:17). This means that the disciples became God’ss on sin Christ’s resurrection. Before His resurrection the disciples were not His brothers because they had not been regenerated. But when Christ was resurrected, all the believers, including you and me, were resurrected with Him and in Him (Eph. 2:6). Through His resurrection, we were regenerated (1 Pet. 1:3). Resurrection was a big delivery, a big birth. Acts 13:33 says that resurrection was a birth to Christ. Christ was the only begotten Son of God (John 3:16), but in resurrection He was begotten as the firstborn Son of God with many brothers (Rom. 8:29), many sons of God.
22彼前一章三节说，神藉基督的复活，重生了我们所有的信徒。有些人也许以为，他们在数年前的某个时候蒙了重生。但事实上，我们都是在出生前就同时蒙了重生。我曾读到一位妇女一次生出七个孩子，但这无法与藉著基督复活而有的大生产相比。基督的复活是同时生出数以百万计的儿女。祂在复活里是神的长子，我们跟随祂作神的众子。在祂复活那天，祂能说祂的父是我们的父，因为祂与我们都由同一位父所生。我们，就是祂的信徒，祂的门徒，成了祂的众弟兄。
22First Peter 1:3 says that through Christ’s resurrection, God regenerated all of us believers. Some may think that they were regenerated at a certain point in time a few years ago. But actually we all were regenerated at the same time before we were born. I once read of a certain woman who brought forth seven children in one delivery, but this cannot compare with the great delivery of children through Christ’s resurrection. The resurrection of Christ was a delivery of millions of sons of God at the same time. He was the firstborn Son of God in resurrection, and we followed Him to be the many sons of God. On the day of His resurrection, He could say that His Father is our Father because He and we were all born of the same Father. We, His believers, His disciples, became His brothers
二 祂的弟兄构成召会
B. His Brothers Constituting the Church
23诗篇二十二篇二十二节下半非常有意义。那里说，『在会中我要赞美你。』『会』是召会，『你』是父神。在主的桌子前，我们跟随主的样式赞美父。我们藉著吃饼喝杯记念主以后，就跟随主赞美父，敬拜父。照著逻辑，二十二节下半该说，『在他们中间我要赞美你。』但主将代名词『他们』改为『会』。『我的弟兄』成了召会，就是会。主的弟兄构成了召会。（来二11～12。）三向祂的弟兄宣告父的名，
23The second half of Psalm 22:22 is very meaningful. It says, “In the midst of the assembly I will praise You.” “The assembly” is the church, and “You” is the Father God. At the Lord’stable we follow the Lord’s pattern in praising the Father. After we remember the Lord by taking the bread and the wine, we follow the Lord to praise the Father, to worship the Father. According to logic, verse 22b should say, “In the midst of them I will praise You.” But the Lord changed the pronoun them to the assembly. “My brothers” became the church, the assembly. The Lord’s brothers constitute the church (Heb. 2:11-12). C. Declaring the Father’s Name to His Brothers
并在召会中赞美父
and Praising the Father in the Church
24基督在复活里向祂的弟兄宣告父的名，并在召会中赞美父。祂的复活是产生召会的复活。希伯来二章十一至十二节说，『因那圣别人的，和那些被圣别的，都是出于一；因这缘故，祂称他们为弟兄，并不以为耻，说，「我要向我的弟兄宣告你的名，在召会中我要歌颂你。」』那圣别人的是基督，那些被圣别的是我们信徒。我们都是出于一，就是出于一位父。希伯来二章十二节是引用诗篇二十二篇二十二节。
24In resurrection Christ declared the Father’s name to His brothers and praised the Father in the church. His resurrection is the church - producing resurrection. Hebrews 2:11-12 says, “For both He who sanctifies and those who are being sanctified are all of One, for which cause He is not ashamed to call them brothers, saying, ‘I will declare Your name to My brothers; in the midst of the church I will sing hymns of praise to You.’” He who sanctifies is Christ, and those who are being sanctified are we believers. We are both of One, that is, out of one Father. Hebrews 2:12 is a quotation of Psalm 22:22.
四 祂的召会引进祂的国度，使祂掌管列国
D. His Church Ushering In His Kingdom for Him to Rule over the Nations
25基督的召会引进祂的国度，使祂掌管列国。诗篇二十二篇二十七至二十八节说，『地的四极，都要想念耶和华，并且归向祂。列国的万族，都要在你面前敬拜。因为国度是耶和华的，祂在列国中掌权。』基督有国度，祂要在列国中掌权。召会引进国度。事实上，召会是国度的实际，也是国度实现的前身，今天召会就是国度。罗马十四章十七节说，召会生活是国度生活，是神的国度。但这是要来国度的前身，正如帐幕是殿的前身一样。今天的召会生活，是那要来一千年国度的小影，前身。召会藉著基督的复活产生，而国度要藉著召会引进。五接著基督在召会中向神的赞美，大卫劝神的子民要赞美耶和华，
25Christ’s church ushers in His kingdom for Him to rule over the nations. Psalm 22:27-28 says, “ All the ends of the earth / Will remember and return to Jehovah, / And all families of the nations / Will worship before You; / For the kingdom is Jehovah’s, / And He rules among the nations.” Christ has the kingdom, and He will rule among the nations. The church ushers in the kingdom. Actually, the church is the reality of the kingdom and a precursor of the manifestation of the kingdom. Today the church is the kingdom. Romans 14:17 says the church life is the kingdom life, the kingdom of God. But this is a precursor of the coming kingdom, just as the tabernacle was a precursor of the temple. Today’s church life is a miniature, a precursor, of the coming kingdom of one thousand years. The church is produced by the resurrection of Christ, and the kingdom will be ushered in by the church. E. Following Christ’sP raise to God in the Church, David Advising God’sP eople to Praise Jehovah
全地要敬拜祂
and All the Earth to Worship Him
26接著基督在召会中向神的赞美，大卫劝神的子民要赞美耶和华，全地29-要敬拜祂。（诗二二23～26，29～。）二十二篇二十三节说，『你们敬畏耶和华的人，要赞美祂！你们雅各的后裔，都要荣耀祂！你们以色列的后裔，都要畏惧祂！』这就是说，基督劝犹太人向召会学习。基督在召会中领头赞美神，而召会跟随祂赞美神。如今雅各的后裔要跟随基督与召会。到目前为止，以色列人还未跟随，但耶稣再来时，所有的以色列人都要悔改并得救。（罗十一26～27，亚十二10。）那时他们要加入我们来赞美神。在诗篇二十二篇末了大卫的劝勉中，我们看见作为国度的召会，以及所有敬拜神并赞美父的人。
26Following Christ’s praise to God in the church, David advised God’sp eople to praise Jehovah and all the earth to worship Him (Psa. 22:23-26, 3 1). Psalm 2 2:2 3 says, “You who fear Jehovah, 31 praise Him! / All you seed of Jacob, glorify Him! / And stand in awe of Him, all you seed of Israel!” This means that Christ advised the Jews to learn of the church. Christ took the lead in praising God in the church, and the church follows Him to praise God. Now the seed of Jacob should follow Christ and the church. Thus far, Israel has not followed, but when Jesus comes back, all Israel will repent and be saved (Rom. 11:26-27; Zech. 12:10). Then they will join us to praise God. In David’sad vice at the end of Psalm 22, we see the church as the kingdom and all the people worshipping God and praising the Father.