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诗篇生命读经 · 第11篇

基督在祂的复活里作牧者，以及基督在神的国里作王

Christ as the shepherd in His resurrection and Christ as the king in God’skin gdom
1读经：诗篇二十三至二十四篇。诗篇二十二至二十四篇是启示基督的一组诗，启示祂从钉十字架到来世的君王职分。在二十二篇，我们看见基督的死，祂的复活，以及祂在复活里所产生的许多弟兄，形成祂的召会。二十三篇是关于基督作牧者。今天这牧者是在祂的复活里。二十四篇是关于基督在神的国里作要来的王。因此，在这三篇诗里，有钉十字架的基督，复活的基督，产生召会的基督，作牧者并牧养祂羊群（召会）的基督，以及回来作王的基督。
1Scripture Reading: Psa. 23—24 Psalms 22—24 are a group of psalms revealing Christ from His crucifixion to His kingship in the coming age. In Psalm 22 we see Christ’s death, His resurrection, and His many brothers produced in His resurrection to form His church. Psalm 23 is concerning Christ as the Shepherd. This Shepherd today is in His resurrection. Psalm 24 is concerning Christ as the coming King in God’skin gdom. Thus, in these three psalms, we have Christ crucified, Christ resurrected, Christ producing the church, Christ being the Shepherd and shepherding His flock, the church, and Christ coming back to be the King
壹 基督在祂的复活里作牧者
I. Christ As The Shepherd In His Resurrection
2二十三篇一节说，『耶和华是我的牧者。』基督是我们的牧者，我们是祂的羊群。在圣经里，召会称为羊群。主在约翰十章说，祂是好牧人，祂要从以色列人和外邦人中把羊聚集来，使他们成为一群，（14～16，）就是召会。（彼前五2，徒二十28。）
2Psalm 23:1 says, “Jehovah is my Shepherd.” Christ is our Shepherd and we are His flock. The church in the Bible is called a flock. In John 10 the Lord said that He was the good Shepherd who would collect the sheep from Israel and from the Gentiles to form them into one flock (vv. 14-16), which is the church (1 Pet. 5:2; Acts 20:28
3耶和华是神圣的神，我们不过是人。神这神圣者怎能临近我们人，作我们的牧者？神若直接临到我们，我们可能会吓坏了。圣经告诉我们，当神向各种人显现的时候，情形就是这样。（启一17，创十七3，但八17，太十七6。）圣经也告诉我们，没有人能看见神。（提前六16，约一18，出三三20。）神圣的三一神怎能对我们如此亲近，如同牧者对他的羊群一样？不仅如此，我们堕落的罪人，怎能成为神圣牧者的羊群？照著我们堕落的性情，我们乃是蛇（毒蛇）（太二三33）和『蝎子』。诗篇二十三篇含示，这牧者是成了人的一位，祂为我们死，救赎我们，洗去我们的罪，并且进入复活，成为赐生命的灵，（林前十五45下，）来重生我们。祂是这样的一位，因此就能改变我们的性情。祂既采取了这三个步骤－（一）成为肉体；（二）为著救赎而钉十字架；以及（三）为著重生而复活－祂就完全有资格、装备好、适合作我们的牧者。祂不仅是神，也是人。祂不仅是神圣的，也是属人的。祂为我们的罪而死，祂复活，并且在祂的复活里成了赐生命的灵。
3Jehovah, of course, is the divine God, and we are mere humans. How can God, the divine One, approach us human beings to be our Shepherd? If God would come to us in a direct way, that might frighten us to the uttermost. The Bible tells us that this happened when God appeared to various people (Rev. 1:17; Gen. 17:3; Dan. 8:17; Matt. 17:6). The Bible also tells us that no one can see God (1 Tim. 6:16; John 1:18; Exo. 33:20). How can the divine Triune God be so close to us, just as a shepherd is to his flock? Furthermore, how can we sinners, the fallen people, be the flock of the divine Shepherd? According to our fallen nature we are snakes, vipers (Matt. 23:33), and “scorpions.” Psalm 23 implies that this Shepherd is the One who became a man, who died for us to redeem us and wash away our sins, and who entered into resurrection to become a life-giving Spirit (1 Cor. 15:45b) tore gene rate us. As such a One, He can change our nature. Since He has taken these three steps — 1) incarnation; 2) crucifixion for redemption; and 3) resurrection for regenerating— He is altogether qualified, equipped, and suitable to be our Shepherd. He is not only God but also a man. He is not only divine but also human. He died for our sins, He was resurrected, and in His resurrection He became a life-giving Spirit.
4今天主耶稣就是那灵。（林后三。）祂这赐生命的灵，在我们里面作我们的牧者。祂不仅与我们同在，也在我们里面。我们原是蛇和蝎子，但我们蒙了救赎，在祂的血里被洗净，并且复活、（弗二6、）重生了。我们既蒙了救赎、洗净、复活、重生，就是神羊群（召会）的羊。耶和华这位三一神藉著成为肉体、钉十字架并复活，成为赐生命的灵，就有资格作我们的牧者。藉著祂救赎、洗净、复活、并重生我们，我们就有资格作祂的羊群。祂有资格作我们的牧者，我们也有资格作祂的羊群。诗篇二十三篇完全是论到基督在祂复活里作我们牧者的诗篇。我们在这篇诗里也能看见耶和华这位三一神。二节说，『祂使我躺卧在青草地上。』绿色表征生命的丰富。我们看见绿树和草地，就看见生命的丰富。倘若树是枯黄的，草是棕色的，这就指明死亡。青草地表征主耶稣。主耶稣在约翰十章说到这点。祂说祂的羊要听祂的声音，要跟著祂离开羊圈，成为羊群，来享受青草地。（9，16。）在约翰十章，基督是门、（9、）牧人（11）和草场。（9。）基督自己是我们的草场，我们的滋养。祂是所有的羊得𫗪养的地方。在约翰六章基督说，祂是生命的粮（35）滋养我们。（57。）对羊而言，『粮』就是青草地，所以青草地就是基督。基督藉著祂的成为肉体、死并复活，就能成为我们的青草地。在祂的成肉体、死并复活以后，祂就在这里生长为青草地，作我们的滋养。
4The Lord Jesus today is the Spirit (2 Cor. 3:17). As the life - giving Spirit, He is our Shepherd inwardly. 17 He is not only with us but also within us. We were snakes and scorpions, but we have been redeemed, we have been washed in His blood, and we have been resurrected (Eph. 2:6) andre gene rated. As those who have been redeemed, washed, resurrected, andre gene rated, we are the sheep of God’s flock, the church. By Jehovah, the Triune God, being incarnated, crucified, and resurrected to become the life-giving Spirit, He is qualified to be our Shepherd. By His redeeming, washing, resurrecting, and regenerating us, we are qualified to be His flock. He is qualified to be our Shepherd, and we are also qualified to be His flock. Psalm 23 is altogether a psalm on Christ as the Shepherd in His resurrection. We can also see Jehovah as the Triune God in this psalm. Verse 2 says, “He makes me lie down in green pastures.” The color green signifies the riches of life. When we see the green trees and pastures, we see the riches of life. If the trees are yellow and dried up and the grass is brown, this indicates death. The green pastures signify the Lord Jesus. The Lord Jesus spoke concerning this in John 10. He said that His sheep would hear His voice and follow Him out of the fold to enjoy the green pastures as the flock (vv. 9, 16). In John 10, Christ is the door (v. 9), the Shepherd (v. 11), and the pasture (v. 9). Christ Himself is our pasture, our nourishment. He is the feeding place for all the sheep. In John 6 Christ said that He is the bread of life (v. 35) to nourish us (v. 57). The “bread” for the sheep is the green pasture, so the green pasture is Christ. Christ can be our green pasture through His incarnation, death, and resurrection. After His incarnation, death, and resurrection, He is growing here as the green pasture for our nourishment.
5诗篇二十三篇二节下半说，基督作我们的牧者，领我们在可安歇的水边。可安歇的水就是那灵。那灵是水，基督是草地。五节说，『你用油膏了我的头。』希伯来一章九节说到欢乐的油。这油表征那灵。约翰七章三十九节说，在基督成为肉体以前，还没有那灵。这就是说，那灵还没有完成。神的灵已藉著基督的成为肉体、钉十字架、和复活得以完成。在基督的复活里，神的灵成了赐生命的灵。（林前十五45下。）如今祂对我们是便利的，因为祂已经得著完成。在诗篇二十三篇，由水和油豫表的那灵，表征在基督复活以后完成的灵。
5Psalm 2 3:2 b says that Christ as our Shepherd leads us to waters of rest. The waters of rest are the Spirit. The Spirit is the water, and Christ is the pasture. Verse 5 says, “You anoint my head with oil.” Hebrews 1:9 refers to the oil of exultant joy. This oil signifies the Spirit. John 7:39 says that before Christ’s resurrection, the Spirit was not yet. This means that the Spirit was not yet consummated. The Spirit of God has been consummated through Christ’sin carnation, crucifixion, and resurrection. In Christ’s resurrection, the Spirit of God became the life-giving Spirit (1 Cor. 15:45b). Now He is available to us because He has been consummated. In Psalm 23, the Spirit as typified by the waters and the oil signifies the consummated Spirit after Christ’s resurrection.
6这篇诗也告诉我们，基督分五个阶段牧养我们。第一阶段是青草地和可安歇的水边。（2。）草地和水是为著我们的滋养，包括顾惜和享受。第二阶段是义路。（3。）义路指明我们的行事为人。我们享受基督、被基督充满、且得基督滋养以后，就走在义路上。第三阶段是死荫的幽谷。（4。）死荫和幽谷，不是令人愉快的。基督的牧养带我们行过死荫的幽谷。第四阶段是战场，（5，）在那里我们与敌人争战。在战场上，基督为我们摆设了筵席。最后，末了的阶段是一生之久住在耶和华的殿中。（6。）我愿意大家来想想，在基督牧养的这五个阶段中，自己是在那一阶段。第一阶段是享受的初阶，就像小学。在我们的教育制度里，有五个阶段－小学、国中、高中、大学和研究所。这好比二十三篇里基督牧养的五个阶段。我们有许多人是在『小学』，也有一些人对基督的经历是在『高中』。但一位在主里更成熟，多年寻求基督的弟兄，也许经过了基督牧养的五个阶段；如今在他目前的经历中，他也许能说，他在不同的时候经历了这五个阶段。
6This psalm also tells us that Christ’s shepherding of us is in five stages. The first stage is of the pastures and the waters of rest (v. 2). Pasture and waters are for our nourishment, including cherishing and enjoyment. The second stage is the stage of the paths of righteousness (v. 3). The paths of righteousness indicate our walk. After we enjoy Christ, are filled up with Christ, and are nourished by Christ, we walk on the paths of righteousness. The third stage is the valley of the shadow of death (v. 4). The valley, the shadow, and death are not pleasant. Christ’s shepherding leads us through the valley of the shadow of death. The fourth stage is the battlefield (v. 5), where we are fighting against the adversaries. At the battlefield a table, a feast, is spread for us. Finally, the last stage is to dwell in the house of God all the days of our life (v. 6). I would like us to consider what stage we are in among these five stages of Christ’s shepherding. The first stage is the initial stage of enjoyment. This is just like elementary school. In our educational system there are five stages—elementary, junior high, high school, college, and graduate school. This is comparable to the five stages of Christ’s shepherding in Psalm 23. Many of us are in “elementary school” while others are in “high school” in their experience of Christ. A brother who is more mature in the Lord and who has been a seeking Christian for many years may have passed through all five stages of Christ’s shepherding. Now in his present experience, he may say that he experiences all five stages at various times
一 起初阶段在青草地上和可安歇水边的享受
A. The Initial Stage of the Enjoyment in Green Pastures and at Waters of Rest
7复活的基督牧养我们，首先是在起初阶段叫我们享受青草地和可安歇的水边。（诗二三1～2。）因为祂是我们的牧者，我们必不至缺乏。（腓一19下。）我们在得救以后，就进入这第一阶段的享受。在约翰二十一章，主耶稣问彼得爱不爱祂。彼得说他确实爱主，主就嘱咐他𫗪养祂的小羊。（15。）我们需要像乳母一样，顾惜、𫗪养在我们照顾之下的孩子。（帖前二7。）孩子出生以后，母亲就𫗪养孩子，使他能长大。
7The resurrected Christ shepherds us first in the initial stage of enjoyment in green pastures and at waters of rest (Psa. 23:1-2). Because He is our Shepherd, we will lack nothing (Phil. 1:19b). Right after we were saved, we entered into this first stage of enjoyment. In John 21 the Lord Jesus asked Peter if he loved Him. When Peter said that he did love the Lord, the Lord charged him to feed His lambs (v. 15). We need to be like nursing mothers to cherish and feed the little ones under our care (1 Thes. 2:7). Right after a child is delivered, a mother feeds the child so he can grow.
8在享受基督的起初阶段，小羊、婴孩都从基督这青草地得𫗪养。（约十9。）婴孩没有餐桌礼仪。所有的小羊都躺卧在草地上吃草，一点没有想到礼仪。基督使我们躺卧在青草地上，不是规规矩矩的坐著。这样不必顾到正确礼仪的吃，是更享受的。躺卧在草地上吃草的小羊，不必忧虑正确的餐桌礼仪，这就像躺卧在乳养母亲怀中的婴孩，不需要餐桌礼仪一样。我们多年𫗪养小羊，就是在主里的新人，他们对基督的享受没有任何『礼仪』。似乎凡事都能说。他们会说，『是的，我得救了，但我不怎么觉得主多美善。』这是不礼貌的。我们也许在𫗪养这新人，但他没有『礼仪』。因为他是『躺著』，不是『坐著』，享受主作青草地的羊。祂也领我们在可安歇的水边。（诗二三2下，林前十二13下。）青草地是基督，可安歇的水是那灵。那灵是可安歇的水。我们去照顾新人，不仅要用基督𫗪养他们，也要帮助他们喝那灵。我们必须帮助他们呼求主名并祷告，这就是帮助他们运用灵来喝那灵。
8In the initial stage of the enjoyment of Christ, the lambs, the infants, feed on Christ as the green pasture (John 10:9). Infants do not have table manners. All the little lambs lie down to eat the pasture without any thought of manners. Christ makes us to lie down, not sit down in a mannerly way, in green pastures. This kind of eating, without the thought for proper manners, is more enjoyable. The little lamb lying down in the pasture and eating the grass does not have to worry about proper table manners. This is just like an infant lying in the bosom of his nursing mother. No table manners are necessary. We have been feeding the little lambs, the new ones in the Lord, for many years. They do not have any “manners” in their enjoyment of Christ. It seems that they can say everything. A new one may say, “Yes, I have been saved, but I don’t feel much that the Lord is so good.” This is not polite. We may be feeding this new one, but he is without “manners.” This is because he is a lamb who is “lying down,” not “sitting,” to enjoy the Lord as the green pastures. He also leads us to waters of rest (Psa. 23:2b; 1 Cor. 12:13b). The green pastures are Christ, and the waters of rest are the Spirit. The Spirit is the restful waters. When we go to take care of the new ones, we must not only feed them with Christ but also help them to drink of the Spirit. We must help them to call on the name of the Lord and to pray. This is to help them to drink the Spirit by exercising their spirit
9进餐的时候，喝总该与吃并行。我吃一餐饭，通常要喝两杯水。这样，我就吃得很舒适、很安歇。我们喝的水是非常令人安歇的。倘若人给我们食物吃，却没有东西可喝，我们就不会那么愉快或舒适。这就是为甚么我们需要基督作草地，也需要那灵作可安歇的水。事实上，草地和水都指同一位。一面，祂是我们的草地，我们的食物，𫗪养我们；另一面，祂是作为水的赐生命之灵，带给我们适当的休息。草地和水都是那复活、是灵的基督这赐生命的灵。
9In partaking of a meal, drinking should always go along with eating. When I eat a meal I usually have two glasses of water. Then I have a comfortable and restful time of eating. The waters we drink are very restful. If someone served us food without anything to drink, this would not be so pleasant or restful. We would not have a comfortable feeling. This is why we need Christ as the pasture and the Spirit as the waters of rest. Actually, the pastures and the waters refer to the same person. In one aspect, He is our pasture, our food, to feed us. In another aspect, He is the life-giving Spirit as waters to bring us the proper rest. Both the pastures and the waters are the resurrected pneumatic Christ as the life-giving Spirit.
二 第二阶段
B. The Second Stage of Revival and
10在义路上的复兴与变化诗篇二十三篇三节说，『祂使我的魂苏醒，为自己的名引导我走义路。』这是第二阶段在义路上的复兴与变化。使我们的魂苏醒就是使我们复兴。苏醒也包括更新与变化。这符合新约罗马十二章二节的教训，这节说我们需要藉著心思的更新而变化；心思是我们魂的主要部分。基督在祂的牧养中使我们的魂苏醒，使我们的魂复兴并变化。祂复兴并变化我们的魂，使我们走祂的路，就是义路；义和路都是基督。今天复活的基督是我们的路。我们要作正确的姊妹、正确的弟兄，就需要基督作我们的路。举止行动不像女性的姊妹，没有以基督作她的路；行动愚昧的弟兄，也没有以基督作他的路。有些弟兄需要特别的路来作长老，有些人需要一条路来作同工。我们也需要一条路好有基督徒的行动，需要另一条路好在神的经纶里作工。在我们基督徒的生活和工作里，我们需要许多路，就是义路。
10Transformation on the Paths of Righteousness Psalm 23:3 says, “He restores my soul; / He guides me on the paths of righteousness / For His name’ss ake.” This is the second stage of revival and transformation on the paths of righteousness. To restore our soul is to revive us. Restoring also includes renewing and transforming. This corresponds with the New Testament teaching in Romans 12:2 which says that we need to be transformed by the renewing of the mind, which is the leading part of our soul. Christ in His shepherding restores—revives and transforms—our soul. He restores us — revives and transforms us — in our soul to make us take His way, to walk on the paths of righteousness. Both the paths and righteousness are Christ. The resurrected Christ today is our paths. In order to be a proper sister or a proper brother, we need Christ as our paths, as our way. A sister who does not behave and walk as a female does not have Christ as her paths. A brother who acts foolishly does not have Christ as his paths. Some brothers need a particular path to be an elder. Others need a path to be a co-worker. We also need a path to act as Christians and another path to work in God’secon o my. We need many paths, the paths of righteousness, in our Christian life and work.
11约翰七章说，我们喝赐生命的灵作活水，就不只要流出一道江河，乃要流出许多道江河。（38。）有一道正确人性的江河、一道恩慈的江河、一道爱的江河、一道忍耐的江河等等。我们需要许多道江河。同样，我们需要一条谦卑的路、一条爱的路、一条忍耐的路等等；这些乃是义路。义是照著神公义严格的要求，在神面前与人是对的。我们必须承认，我们缺少成为对的路。我们必须藉著我们的魂（包括我们的心思、情感和意志）得苏醒，也就是得复兴并变化，而走义路。我们的心思、情感、和意志必须是正确、平衡的，否则我们无法是义的；我们与人、与神无法是对的。基督在义路上牧养我们。牧者有一根杖来引导并教导羊。因为羊有迷路的倾向，牧者就用他的杖规正羊，并保守每一只羊同羊群走在正路上。我们的行事为人常常出岔错，所以我们需要基督的规正。
11John 7 says that when we drink of the life-giving Spirit as the living water, we will flow out, not just one river but many rivers (v. 38). There is a river of the proper humanity, a river of kindness, a river of love, a river of patience, etc. We need many rivers. In the same way, we need a path of humility, a path of loving, a path of patience, etc. These are the paths of righteousness. Righteousness is to be right with people before God according to His righteous and strict requirements. We must admit that we are short of the paths to be right. We have to take the paths of righteousness by being restored—revived and transformed—in our soul, which comprises our mind, our emotion, and our will. We must be proper and balanced in our mind, our emotion, and our will. Otherwise, we cannot be righteous; we cannot be right with man and with God. Christ shepherds us on the paths of righteousness. A shepherd has a staff to guide and instruct the sheep. Sheep have a tendency to go astray. The shepherd uses his staff to correct the sheep and keep them on the right way with the flock. Quite often our behavior goes astray, so we need Christ’s correction
12作淑女或绅士也许很难，但作基督徒更难。基督徒应该是最高品的人。有时候姊妹们的头发剪得不合式，所以她们的头发就不对。我们若不买正确、适合基督徒的鞋子，就表明我们的为人错了。我们需要在凡事上都是对的。弟兄们在理发的型式和所打领带的样式上，都需要是对的。我们不仅在伦常、道德上必须对，在物质上也必须对。六十年代末期，在洛杉矶有些进入召会生活的青年弟兄，穿著很野。然而，在召会生活中一段时间以后，他们穿著的方式就正确了，他们也把长发和胡须剪掉了。有一位弟兄来到聚会中，光著脚坐在前排。在短短的期间内，他开始穿鞋子，后来又穿上袜子；这是主在他里面变化工作的证据。没有人给那些青年人任何外面的规正或调整，他们就改变了。这给我们看见，我们不仅在伦理、道德上必须是对的，在身体、物质上也必须是对的；我们基督徒乃是高品的人。为了服事话语，内里生命的律要求我穿著正确；这样我才显得是非常正常、正确的人。凡我们所作的，都必须在主的牧养之下。祂的牧养是一种平衡、规正和调整。祂引导我们（照著灵而行）走义路（成就义的要求－罗八4）。惟有那些照著灵而行的人，才能成就义。我们有三部分－体、魂和灵。（帖前五23。）我们不该照著我们的体行事，因为体满了情欲。我们也不该照著我们的魂行事，因为魂满了意见。我们乃该照著我们的灵行事。我们照著灵而行，便成就律法义的要求。基督作我们的牧者，为自己的名－在那复活、是灵之基督的人位里－引导我们走义路。马太二十八章十九节说，我们要将人浸入父、子、圣灵的名里；名指明人位。为自己的名，就是为自己的人位。今天耶稣基督这活的人位，在祂的复活里乃是那是灵的基督。祂是赐生命的灵。祂在自己这人位里，在里面引导我们走义路。祂在我们里面乃是这样一位牧者。
12To be a lady or a gentleman may be difficult, but to be a Christian is much more difficult. Christians should be the highest class of people. Sometimes the sisters do not cut their hair properly, so their hair is not right. If we do not buy the proper pair of shoes befitting a Christian, this shows that we are wrong in our person. We need to be right in everything. The brothers need to be right in the way that they cut their hair and in the kind of necktie they wear. We have to be right not only ethically, morally, but also materially. Some young brothers who came into the church life in Los Angeles in the late sixties dressed in a wild way. After being in the church life for a period of time, however, the way in which they dressed became proper, and their long hair and beards were cut. One brother came to the meeting and sat on the front row with his bare feet. Within a short period of time, this brother began to wear shoes and later he wore shoes and socks. This was evidence of the Lord’s transforming work from within him. These young people changed without any outward correction or adjustment from others. This shows us that we have to be right not only ethically, morally, but also physically, materially. We Christians are high-class people. In order to minister the Word, the inner law of life requires me to dress in a proper way. Then I appear as a very ordinary, proper person. We all have to be under the Lord’s shepherding in all that we do. His shepherding is a kind of balancing, correcting, and adjusting. He guides us (to walk according to the spirit) on the paths of righteousness (to fulfill the requirement of righteousness—Rom. 8:4). Righteousness can be fulfilled only by those who walk according to their spirit. We have three parts — body, soul, and spirit (1 Thes. 5:23). We should not do things according to our body, because it is full of lusts. We should not do things according to our soul, because it is full of opinions. Instead, we should do things according to our spirit. When we walk according to the spirit, we fulfill the righteous requirement of the law. Christ as our Shepherd leads us in the paths of righteousness for His name’ss ake—in the person of the resurrected pneumatic Christ. Matthew 28:19 says that we are to baptize people into the name of the Father, of the Son, and of the Holy Spirit. The name indicates the person. For His name’s sake is for His person’s sake. Today Jesus Christ as a living Person is the pneumatic Christ in His resurrection. He is life - giving Spirit. He leads us inwardly to walk in the paths of righteousness in Himself as the Person. He is such a Shepherd in us.
三 第三阶段经过死荫幽谷而经历复活、是灵之基督的同在
C. The Third Stage of the Experience of the Presence of the Resurrected Pneumatic Christ through the Valley of the Shadow of Death
13第三阶段是经过死荫幽谷而经历复活、是灵之基督的同在。（诗二三。）我们虽然行过死荫的幽谷，也不怕遭害，因为那是灵的基督与我们同在。（提后四22。）这就是说，我们经历祂的同在。祂与我们同在，就是我们享受祂的同在。我们行在死荫的幽谷中，祂的同在对我们乃是安慰、拯救、和扶持的能力。我们人活在这地上，难处是无法避免的。一个照顾丈夫与孩子的妻子，也许忽然病重，无法行动。于是这位作丈夫的弟兄就落在荫影之下、满了死亡的谷中。有些圣徒也许有瘸腿的孩子，这就将这些圣徒带到谷中。一位弟兄在一地作长老，主忽然带进另一位长老，这位弟兄很难与他配搭。这另一位长老对第一位长老就成为死荫的幽谷。他不能与这位长老争吵，否则他会得罪他的灵；他必须与他同心合意。他的灵也不允许他退缩，他必须留在谷中受苦。这些都是死荫幽谷的例子。
13The third stage is the stage of the experience of the presence of the resurrected pneumatic Christ through the valley of the shadow of death (Ps a. 2 3:4). Even4 though we walk through the valley of the shadow of death, we do not fear evil, for the pneumatic Christ is with us (2 Tim. 4:22). This means that we experience His presence. For Him to be with us is for us to enjoy His presence. His presence is a comfort, a rescue, and a sustaining power to us when we are walking in the valley of the shadow of death. We human beings cannot avoid having troubles as we live on this earth. A husband’s wife who takes care of him and the children may suddenly become so ill that she is unable to walk. Then this brother gets into the valley, which is under a shadow and full of death. Some saints may have children who are crippled. This brings these saints into the valley. A brother may be an elder in a locality, and the Lord may suddenly bring in another elder, with whom it is difficult for this brother to coordinate. This other elder then becomes the valley of the shadow of death to the first elder. He cannot quarrel with this other elder, or he will offend his spirit. He has to keep the one accord with him. Also, his spirit will not allow him to withdraw. He has to stay in the valley to suffer. These are examples of the valley of the shadow of death.
14约在五年前，我被放在谷中。一九八七年，我在台北作工，为了中文新约圣经恢复本昼夜劳苦。然后在一九八七年底，我回到美国，察觉我们中间起了风波。在这背叛的风波中，我被放在谷中。我们在谷中的时候，最好的应付之路就是安息。谷中的试验总是试诱我们作些事，好叫我们能从谷中出来。但我们越作，谷就越延伸。我们只需要安静、安息。我们安息在主里，就会使谷缩短，使荫减少，并将死除去。我们不该说自己正在谷中。我们越说，谷就变得越宽。最好的路，就是忘记我们在谷中，因为有主与我们同在。我们不怕遭害，因为祂与我们同在。提后四章二十二节说，主与我们的灵同在。主不是仅仅笼统的在我们里面，祂乃是专一的在我们的灵里。我们若有了谷中正确的经历，就能见证谷是我们亲密享受主同在的地方。
14About five years ago, I was put into a valley. In 1987 I was working in Taipei, laboring day and night on the Chinese Recovery Version of the New Testament. Then at the end of 1987, I returned to the United States and realized that there was turmoil present among us. During this rebellious turmoil, I was put into a valley. When we are in the valley, the best way for us to deal with it is to rest. The tests in the valley always tempt us to do something so that we can come out of the valley. But the more we do, the more the valley extends. We just need to be quiet, to rest. Our resting in the Lord will shorten the valley, reduce the shadow, and remove the death. We should not talk about our being in the valley. The more we talk, the wider the valley becomes. The best way is for us to forget that we are in the valley, because we have the Lord with us. We do not fear evil, because He is with us. Second Timothy 4:22 says that the Lord is with our spirit. The Lord is not merely within us in a general way, but He is in our spirit in a particular way. If we have had the proper experience in the valley, we can testify that it was a place for us to enjoy the Lord’s presence in such a close way.
15一九四三年，在中国大陆我的家乡烟台的召会有一次大复兴。那时日本军队正入侵中国。他们希奇我怎能吸引那么多人，就暗中调查我几个月。然后在一九四三年五月，他们来捉我。他们把我带到宪兵总部，把我关在牢里三十天；那对我是真正的谷。日本入侵的军队在战争期间杀了无数的中国人，所以我随时都可能被他们杀死。我受到他们的威胁和折磨，每天受审两次，每次三小时。有一天，他们把一位年轻的希腊人和我关在一间牢房里。他和我都会说一点英语，所以我们能彼此沟通。日本人不知道这事。有一天，他们故意不给我任何食物。他们有一人到我这里来，他不会说中文，就指指天，表示我该求神给我食物。然而，那年轻的希腊人坚持与我分享他的食物，他和我成了亲密的朋友。数周以后，他被带走了，留下我独自被囚。有一天我独自一人，当我祷告的时候，我深深觉得主在那里特别、亲密的与我同在。我在谷中，主使我不怕遭害。至终，我蒙主保守、保护，不致受害。三十天后，日本人释放了我。那是真正经历并享受主在死荫幽谷中的同在。
15In 1943 there was a big revival in the church in Chefoo, my hometown in mainland China. At that time we were under the invasion of the Japanese army. They were wondering how I could draw so many people. They studied me secretly for a few months, and then in May of 1943, they came to get me. They brought me to their military police headquarters, and I was put into prison for thirty days. That was a real valley to me. The Japanese invading army killed thousands of Chinese during the war, so I could have been killed by them at any time. I was under their threatening and torture for two three-hour sessions a day. One day they put a young Greek man into the prison cell with me. He and I both spoke a little English, so we could communicate with each other. The Japanese did not know this. One day they purposely decided not to give me any food. One of them came to me and, not being able to speak Chinese, he pointed up to the heavens, indicating that I should ask my God to give me food. The young Greek man, however, insisted on sharing his food with me. He and I became intimate friends. After a few weeks, he was taken away, and I was left alone in my imprisonment. One day when I was alone, as I was praying, I had a deep sense that the Lord was there with me in a special, intimate way. I was in the valley, and the Lord caused me not to fear any evil. Eventually, I was preserved and protected by the Lord from being harmed. After thirty days, the Japanese released me. That was a real experience and enjoyment of the Lord’s presence in the deep valley of the shadow of death
16在死荫的幽谷中，主的杖，主的竿－祂的保护，祂的引导，和祂的扶持－都安慰我们。杖是为著保护；倘若狼来了，牧人就用他的杖保护羊群。竿是为著训练、指引、引导和扶持。主的杖保护我们，祂的竿训练我们，教导我们，引导我们，并扶持我们。我们在死荫的幽谷中，就经历到主的保护和引导。
16In the valley of the shadow of death, the Lord’sr od and His staff—His protection, His guidance, and His sustenance—comfort us. The rod is for protection. If a wolf comes, the shepherd uses his rod to protect the flock. The staff is for training, for direction, for guidance, and also for sustenance. The Lord has the rod to protect us, and He has the staff to train us, to instruct us, to guide us, and to sustain us. We experience the Lord’s protection and guiding in the valley of the shadow of death
四 第四阶段对复活之基督更深、更高的享受
D. The Fourth Stage of the Deeper and Higher Enjoyment of the Resurrected Christ
17现在我们来到第四阶段对复活之基督更深、更高的享受。（诗二三5。）在我们敌人面前，主为我们摆设筵席。主的桌子乃是一个筵席。（林前十。）每主日我们来到主的桌子前坐席，总是在我们敌人面前。每天对我们都是争战的日子。我们基督徒必须争战；否则，我们就会被击败。在我们的事业里，在我们的家里，甚至在召会里，到处都会有敌人。一面，我们享受主的筵席；另一面，我们该为著胜利而争战。我们若在周中被击败，我们就很难那么享受主的桌子。在来到主的桌子前以先，我们需要整周都在主里争战；然后我们就能在主的桌子前，丰富的享受祂作我们的筵席。
17Now we come to the fourth stage of the deeper and higher enjoyment of the resurrected Christ (Psa. 23:5). The Lord spreads a table — a feast — before us in the presence of our adversaries (1 Cor. 10:21). The Lord’stable is a feast. Every Lord’s Day when we come to His 21 table to take the feast, it is always in the presence of our adversaries. Every day is a fighting day to us. We Christians have to fight. Otherwise, we will be defeated. There may be adversaries in our business, in our home, and even in the church. On the one hand, we enjoy the feast of the Lord, and on the other hand, we should fight for the victory. If we are defeated during the week, it will be difficult for us to enjoy the Lord’stable that much. We need to fight the battle in the Lord all week long before we come to the Lord’stable. Then we will be able to have a rich enjoyment of the Lord as our feast at His table.
18在第四阶段对复活之基督更深、更高的享受中，主用欢乐的油（来一9）膏了我们的头；我们的福杯（林前十16上）满溢。膏头就是膏全身。诗篇一百三十三篇说到头上的膏油流到衣襟。毫无疑问，这是复合、赐生命的灵在基督复活里的膏抹。基督所是和所作的一切丰富，都复合在这复合的膏油里。圣经用杯这个字指明福—福杯满溢。二十三篇五节说到筵席，就是基督同祂的丰富作我们的享受；然后有膏油，就是那灵；又有福杯，指父。父是福，甚至是祝福的源头。因此，五节有三一神－子是筵席，灵是膏油，父是祝福的源头。
18In the fourth stage of the deeper and higher enjoyment of the resurrected Christ, the Lord anoints our head with oil (of exultant joy—Heb. 1:9); our cup (of blessing—1 Cor. 10:16a) runs over. To anoint the head is to anoint the whole body. Psalm 133 speaks of the ointment upon the head spreading down to the skirts of the garments. No doubt, this is the anointing of the compound, life- giving Spirit in Christ’s resurrection. All the riches of Christ’s being and doing are compounded together in this anointing compound ointment. The Bible uses the word cup to indicate blessing. The cup of blessing runs over. Psalm 23:5 speaks of the table, the feast, which is Christ with His riches for our enjoyment. Then there is the anointing oil, which is the Spirit. Then there is the cup of blessing, which refers to the Father. The Father is the blessing, even the source of blessing. Thus, in verse five there is the Triune God—the Son as the feast, the Spirit as the anointing oil, and the Father as the source of blessing
五 第五阶段在耶和华的殿中
E. The Fifth Stage of the Lifelong Enjoyment of the Divine Goodness and Kindness
一生享受神圣的恩惠和慈爱
in the House of Jehovah
19二十三篇六节说到第五阶段在耶和华的殿中一生享受神圣的恩惠和慈爱。我们一生之日（今世）必有恩惠、慈爱随著我们（基督的恩和神的爱与我们同在－林后十三14）。『恩惠』指基督的恩，『慈爱』指父的爱，『随著』指那灵的交通。林后十三章十四节启示三一神的行动，叫我们享受祂的一切丰富。子的恩、父的爱、那灵的交通，与我们同在。这是在诗篇二十三篇我们对三一神享受的第五阶段。
19Psalm 23:6 speaks of the fifth stage of the lifelong enjoyment of the divine goodness and kindness in the house of Jehovah. Surely goodness and kindness will follow us (the grace of Christ and the love of God will be with us—2 Cor. 13:14) all the days of our life (in the present age). Goodness refers to the grace of Christ, kindness refers to the love of the Father, and follow refers to the fellowship of the Spirit. Second Corinthians 13:14 reveals the move of the Triune God for us to enjoy all His riches. The grace of the Son, the love of the Father, and the fellowship of the Spirit are with us. This is the fifth stage of our enjoyment of the Triune God in Psalm 23
20至终，这享受将我们引到神的殿中。我们要住在耶和华的殿中（召会和新耶路撒冷－提前三15～16，启二一2～3，22），直到永世之久（在今世、来世和永世里）。诗篇二十三篇六节里的永世，直译，日子。我们的日子不仅在今世，也在来世和永世。我们要活到永远；我们的日子要那样长久。今天我们在召会中；我们若是得胜者，将来就要在新耶路撒冷一千年的国度里。至终，在永世里，我们要与所有蒙拣选并救赎的圣徒同在新耶路撒冷里。神的殿是我们的居所，在那里我们享受三一神－子的恩、父的爱、和那灵的交通。今天我们在召会中享受三一神，将来我们要在新耶路撒冷里享受祂。
20Eventually, this enjoyment will usher us into the house of God. We will dwell in the house of Jehovah (the church and the New Jerusalem — 1 Tim. 3:15-16; Rev. 21:2-3, 22) for the length of our days (in the present age and in the coming age and in eternity). Our days are not only in the present age but also in the coming age and in eternity. We will live for eternity; our days will be that long. Today we are in the church. If we are overcomers, we will be in the kingdom of one thousand years in the New Jerusalem. Eventually, in eternity we will be in the New Jerusalem with all of the chosen and redeemed saints. God’sho use is our dwelling place where we enjoy the Triune God— the Son’s grace, the Father’s love, and the Spirit’s fellowship. Today we enjoy the Triune God in the church, and in the future we will enjoy Him in the New Jerusalem.
21我们若不在召会中，就会失去基督的牧养。在召会之外，没有召会，基督就无法牧养我们。这是因为祂是羊群的牧者，羊群就是召会。离开召会就是离开羊群，而牧者总是与羊群同在。在召会中乃是一种享受。没有召会，我就不愿活在这地上。没有召会，我就不会有任何享受。许多人喜欢罪恶、属世的消遣，所以他们举办宴会，上俱乐部。我们不作这事，因为召会是我们的『俱乐部』，召会是我们的『宴会』，召会是我们的消遣。我们消遣的最佳场所就是召会生活。我们晚上若定意留在家里，而不到召会的聚会中，我们就会受亏损。要避免这亏损，我们需要到召会的聚会中。在召会的聚会中，在神的殿中，我们一生之日都能享受神圣的恩惠（基督的恩）与神圣的慈爱（神的爱）一直随著我们（在圣灵的交通中）。人必须有社交活动。我们若到错误的地方从事社交活动，就会有难处。我们从事社交活动的最佳场所乃是召会；召会是正确的社会。至终，召会要完成于新耶路撒冷，在那里我们要聚在一起，直到永远。
21If we are not in the church, we lose the shepherding of Christ. Outside of the church, without the church, there is no way for Christ to shepherd us. This is because He is the Shepherd of the flock, and the flock is the church. To get out of the church is to get out of the flock, and the Shepherd is always with the flock. To be in the church is an enjoyment. Without the church, I would not like to live on this earth. Without the church, I would not have any enjoyment. Many people like sinful and worldly amusements, so they have parties and go to clubs. We do not do this because the church is our “club,” the church is our “party,” the church is our amusement. The best place for our amusement is the church life. If we decide to stay home in the evening instead of coming to the church meeting, we will suffer loss. To avoid this suffering, we need to come to the church meetings. In the church meetings, in God’sho use, we can enjoy the divine goodness (the grace of Christ) and the divine kindness (the love of God) following us (in the fellowship of the Holy Spirit) all the days of our life. We human beings have to be social. If we are socializing in the wrong place, we will have trouble. The best place for us to be social is the church. The church is the proper society. Eventually, the church will consummate in the New Jerusalem where we will meet together for eternity
贰 基督在神的国里作王
II. Christ As The King In God’sKin gdom
22诗篇二十四篇启示基督在神的国里作王。那是在来世。
22Psalm 24 reveals Christ as the King in God’skin gdom. This will be in the coming age
一 领悟地和其中所充满的是神的国
A. The Realization of the Earth and the Fullness Thereof as God’sKin gdom
23在一至二节我们看见，大卫领悟地和其中所充满的，居人之地和住在其间的，就是神建立在海上，立定在江河之上的，乃是神的国。这两节里的思想非常美好。
23In Psalm 24:1-2 we see the realization of the earth and the fullness thereof, and the world and those who dwell in it, founded by God upon the seas and established by Him upon the streams, as God’skin gdom. The thought in these two verses is very good.
二 大卫观念的搀杂
B. The Mixtures of David’s Concept
24在三至六节我们又看见大卫观念的搀杂。在这几节里，他天然的观念又回来了。大卫说，『谁能登耶和华的山？谁能站在祂的圣所？就是那手洁心清，魂里不谋虚妄，不起假誓的人。他必从耶和华得福，从救他的神得公义。这是寻求耶和华的族类，是寻求你面的雅各。』这些经文与国度无关，完全像诗篇十五篇。我们不该过于责备大卫的天然观念，因为我们与他一样。我们必须记得，大卫仍活在肉体里。因此诗篇里有两种观念－属人的观念与神圣的观念。三得胜的基督在神永远的国里
24In verses 3-6 we again see the mixtures of David’s concept. In these verses, his natural concept returns again. David said, “Who may ascend the mountain of Jehovah, / And who may stand in His holy place? / He who has clean hands and a pure heart, / Who has not engaged his soul in falsehood / Or sworn deceitfully. / He will receive blessing from Jehovah, / And righteousness from the God of his salvation. / This is the generation of those who seek Him; / Those who seek Your face are Jacob.” These verses have nothing to do with the kingdom and are absolutely like Psalm 15. We should not blame David too much for his natural concept because we are the same as he was. We have to remember that David was still living in the flesh. This is why there are two kinds of concepts in the Psalms—the human concept and the divine concept. C. The Victorious Christ to Be the Coming King
作要来的王
in God’s Eternal Kingdom
25七至十节是二节正确的延续。这些经文给我们看见，得胜的基督在神永远的国里作要来的王。七节说，『众城门哪，你们要抬起头来；古久的门户阿，你们要被举起；荣耀的王将要进来。』众城门是列国的城门，门户是百姓的家门，古久的门户指明恒切的等候并期待。（腓三20，林前一7。）这指明地上的人一直等候并期待基督再来。哈该书二章七节告诉我们，基督是万国所羡慕的。笼统的说，万国在期待基督来临，但基督不会照著我们人的观念那么快就来；因此，我们需要恒切的等候并期待祂的来临。因著我们必须恒切的等候祂的来临，我们很容易就垂头丧气。所以诗人说，『你们要抬起头来。』我们若期待我们所亲爱的人来，而他却不来，我们就会垂头丧气。但我们若接到他的电话，告诉我们他要来，我们就会抬起头来；那就是说，我们会受鼓励，期待他的来临。
25Verses 7-10 are surely a proper continuation of verse 2. These verses show us the victorious Christ as the coming King in God’s eternal kingdom. Verse 7 says, “Lift up your heads, O gates; / And be lifted up, O long enduring doors; / And the King of glory will come in.” The gates are of the cities of the nations. The doors are of the houses of the people. The long enduring doors indicate waiting and expecting with long endurance (Phil. 3:20; 1 Cor. 1:7). This indicates that the people of the earth have been waiting and expecting Christ’s second coming. In Haggai 2:7 we are told that Christ is the desire of all the nations. All the nations, in a general way, are expecting Christ to come, but Christ would not come that quickly according to our human concept. Thus, we need to wait and expect His coming with long endurance. Because we must wait for His coming with long endurance, we have a tendency to drop our heads in discouragement. This is why the psalmist says, “Lift up your heads.” If we expected someone dear to us to come and he does not come, we would drop our heads. But if we received a phone call from him, telling us that he is coming, we would lift up our heads, that is, we would be encouraged to expect his coming.
26我们必须抬起头来，因为荣耀的王将要进来。（诗二四7，9，路二一27，太二五31。）我们必须豫备好欢迎祂。诗篇二十四篇八节问：『荣耀的王是谁？』荣耀的王就是『刚强有能的耶和华，在争战中有能的耶和华』。耶和华就是耶稣，耶稣就是三一神在复活里的具体化身。祂是在争战中刚强且得胜的一位。九节说，『众城门哪，你们要抬起头来；古久的门户阿，你们要把头抬起；荣耀的王将要进来。』七节说，『你们要抬起头来，』但九节说，『你们要把头抬起。』抬起头来（beliftedup），意思是我们仍软弱，需要人推动我们。但把头抬起（liftup），意思是我们比较刚强了，我们能自己把头抬起来。我们所欢迎的荣耀之王，就是万军之耶和华。万军的意思是众军；祂是万军之耶和华。耶和华是成为肉体、钉十字架、和复活的三一神。祂是在复活里的一位，要回来据有全地，以全地为祂的国。荣耀的王是万军之耶和华，是具体化身在得胜且要来之基督里终极完成的三一神。（10。）我们看过，诗篇二十三篇启示基督在祂的复活里作牧者；二十四篇启示基督在神的国里作王。阿利路亚，牧养的基督！阿利路亚，作王的基督！阿利路亚，我们的基督今天是我们的牧者，将来是我们的王！
26We have to liftup our heads, because the King of glory will come in (vv. 7, 9; Luke 21:27; Matt. 2 5:3 1). We must get ready to welcome Him. Psalm 24:8 asks, “Who is the King of glory?” The King of glory is “Jehovah strong and mighty! / Jehovah mighty in battle!” Jehovah is Jesus, and Jesus is the embodiment of the Triune God in resurrection. He is the One who is strong in fighting and victorious. Verse 9 says, “Lift up your heads, O gates; / And lift up, O long enduring doors; / And the King of glory will come in.” Verse 7 says, “Be lifted up,” but verse 9 says, “Lift up.” To beliftedup means that we are still weak, needing someone to move us. But to liftup means we have become stronger. We can act to liftup ourselves. The King of glory, whom we welcome, is Jehovah of hosts. Hosts means armies. He is Jehovah of the armies. Jehovah is the incarnated, crucified, and resurrected Triune God. He is the One in His resurrection coming back to possess the entire earth, to take it as His kingdom. The King of glory is Jehovah of hosts, the consummated Triune God embodied in the victorious and coming Christ (v. 10). We have seen that Psalm 2 3 reveals Christ as the Shepherd in His resurrection, and that Psalm 24 reveals Christ as the King in God’skin gdom. Hallelujah for the shepherding Christ, and hallelujah for the reigning Christ! Hallelujah for our Christ being our Shepherd today and our King in the future!