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诗篇生命读经 · 第13篇

在神的殿中享受神时，诗人情绪混杂的发表（一）

The mixed expressions of the psalmist’s sentiment in his enjoyment of Godin God’s house (1)
1读经：诗篇二十五至二十七篇。到目前为止，我们看过诗篇里关于基督的四个站口。这四个站口是二篇，八篇，十六篇，和二十二至二十四篇。现在我们来到了诗篇卷一的最后一部分，二十五至四十一篇。二十五至四十一篇的总题是︰『在神的殿中享受神时，诗人情绪混杂的发表。』我们需要考量情绪一辞的意义。人的情绪是他内里情况的光景。大卫在写这些诗篇时，有一种内里的情况。他照著『内里的景象』写这些诗篇。
1Scripture Reading: Psa. 25—27 Thus far, we have seen four stations concerning Christ in the Psalms. These four stations are Psalm 2, Psalm 8, Psalm 16, and Psalms 22—24. Now we have come to the final part of Book One of the Psalms, Psalms 25—41. The general title of Psalms 25—41 is “The Mixed Expressions of the Psalmist’s Sentiment in His Enjoyment of God in God’sHo use.” We need to consider the meaning of the word sentiment. A person’s sentiment is the condition of his inward situation. When David was writing these psalms, there was a certain inward situation with him. He wrote these psalms according to an “inward scenery
2大卫不是肤浅、浅薄的人，他非常有思想。他写这些诗篇时，里面有许多感觉、思想和考虑。二十五至四十一篇是大卫在神的殿中享受神时，内里的情绪、内里的情况、内里的景象混杂的发表。发表是外面的，情绪是内里的。大卫在神的殿中享受神时，有许多内里的感觉和思想，所以就将其发表出来。这十七篇诗包含许多混杂的发表︰有些是属灵的，有些是神圣的，有些是非常天然的，也有些是该被定罪的。他有些发表应当置于我们脚下，有些发表却应当被高举到极点。这些诗里的发表或是神圣、美好的，或是不好的。我们需要正确的分辨这些发表，是属于生命树还是属于善恶知识树。
2David was not a superficial, shallow person. He was extremely thoughtful. When he was writing these psalms, there was much feeling, thought, and consideration within him. Psalms 25—41 are David’s mixed expressions of his inward sentiment, his inward situation, his inward scenery, in his enjoyment of God in God’sho use. Expressions are outward; sentiment is inward. In David’s enjoyment of God in God’sho use, he had many inward feelings and thoughts, so he expressed them. These seventeen psalms contain many mixed expressions. Some are spiritual, some are divine, some are very natural, and some should be condemned. Some of his expressions should be put under our feet, whereas others should be uplifted to the uttermost. The expressions in these psalms are either divine, good, or bad. We need the proper discernment concerning whether these expressions belong to the tree of life or to the tree of the knowledge of good and evil
壹 在对于神道路和途径之指引与教导的寻求上
I. In Seeking God’s Guidance and Teaching in His Ways and Paths
3在二十五篇，大卫发表他在对于神道路和途径之指引与教导的寻求上的情绪。道路是大路，途径是小巷、小径、小路。在神神圣的事上，在祂神圣的启示上，有道路（大路），也有途径。我们需要在神的道路及途径上寻求祂的指引与教导。
3In Psalm 25, David expressed his sentiment in seeking God’s guidance and teaching in His ways and paths. A way is a main road, and a path is a lane or a trail, a small road. In the divine things of God, in His divine revelation, there are ways, main roads, and there are paths. We need to seek God’s guidance and teaching in His ways and in His paths
一 求神不要叫他蒙羞，不要叫他的仇敌向他夸胜，却要叫那行奸诈的蒙羞，因为他的心仰望神，信靠神，并等候神
A. Begging God Not to Let Him Be Put to Shame and Not to Let His Enemies Exult over Him, but to Let the Treacherous Ones Be Ashamed because of His Lifting Up His Soul to God, His Trusting (Confiding) in God, and His Waiting on God
4大卫求神不要叫他蒙羞，不要叫他的仇敌向他夸胜。夸胜就是大大的喜乐欢呼。大卫也求神叫那行奸诈的蒙羞，因为他的心仰望神，信靠神，并等候神。（1～3。）大卫的心下沉，所以他的心仰望神；那就是说，他仰赖神。大卫求神不要叫他蒙羞，不要叫他的仇敌向他夸胜，这是属于善恶知识树，不是属于生命树。他求神叫那行奸诈的蒙羞，也是属于善恶知识树。现在我们需要照著二十五篇的内文，来看大卫的心仰望神，信靠神，并等候神。这是属于生命树，还是属于善恶知识树？我们无法确定的答覆这问题，因为大卫是照著旧约，在旧约时代，在律法之下寻求神。今天我们是在新约里，在恩典之下。在旧约时代，大卫的心仰望神，信靠神，并等候神，这非常好，但这搆不上新约的标准。新约的标准比旧约的标准高得多。
4David begged God not to let him be put to shame and not to let his enemies exult over him. To exult is to rejoice greatly in a jubilant way. David also wanted the treacherous ones to be ashamed because of his lifting up his soul to God, his trusting (confiding) in God, and his waiting on God (vv. 1-3). David’s soul was down, so he lifted his soul upward to God. That means he looked to God. David’s begging God not to let him be put to shame and not to let his enemies exult over him belongs to the tree of the knowledge of good and evil, not to the tree of life. His asking God to let the treacherous ones be ashamed also belongs to the tree of the knowledge of good and evil. Now we need to consider David’s lifting up his soul to God, his trusting in God, and his waiting on God according to the context of Psalm 25. Does this belong to the tree of life or to the tree of the knowledge of good and evil? We cannot answer this question in a definite way because David sought God according to and in the age of the old covenant under the law. Today we are in the new covenant under grace. In the old covenant age, David’s lifting up his soul to God, trusting in God, and waiting on God were very good, but they are not up to the standard of the new covenant. The standard of the new covenant is much higher than that of the old covenant
二 求神，就是救他的神，藉著祂的怜恤和慈爱的作为，教导并指引他
B. Asking God, as the God of His Salvation, to Teach and Guide Him through His Compassions and Acts of Kindness
5大卫也求神，就是救他的神，藉著祂的怜恤和慈爱的作为，教导并指引他。（4～6。）三求神不要记念，却要赦免
5David also asked God, as the God of his salvation, to teach and guide him through His compassions and acts of kindness (vv. 4-6). C. Asking God Not to Remember but to Forgive
他的罪、过犯、和重大的罪孽
His Sins, Transgressions, and Great Iniquity
6大卫求神不要记念，却要赦免他的罪、过犯、和重大的罪孽。（7，11，18下。）这必是属于生命树，因为在新约的起头，有一个人吩咐人要悔改。（太三1～2。）我们进入新约时代的路，是藉著承认自己的罪，加上神赦免我们的罪。这是新约时代的门槛。我们认罪，神赦免，这样我们就进入新约时代。
6David asked God not to remember but to forgive his sins, transgressions, and great iniquity (vv. 7, 11, 18b). This surely belongs to the tree of life because at the beginning of the New Testament there was a man telling people to repent (Matt. 3:1-2). The way for us to enter into the New Testament age is by our confession of sins plus God’s forgiveness of our sins. This is the threshold of the New Testament age. We confessed and God forgave; then we entered into the New Testament age
7四确信神是良善正直的，指示罪人走道路
7D. Being Assured That God, Being Good and Upright,
instructs sinners concerning the way
8大卫确信神是良善正直的，祂必指示罪人走道路。（诗二五8。）大卫没有说『道路』是甚么。我信这是指神指示罪人认罪的道路，以及神赦免的道路。要确信神是良善正直的，祂指示我们罪人如何认罪，以及如何得著祂的赦免。大卫也说，神按公平将祂的道路指引、教导卑微人，以诚信真实对待遵守祂的约和法度（见证）的人。（9～10。）诗篇里的法度（见证）乃指律法连同十诫、律例和典章。除了十诫以外，摩西的律法还有许多律例。律例伴随判决，就成为典章。典章是带著判决的律例。这些是律法的三类－十诫、律例和典章。总之，律法是神的法度（见证）。在大卫的发表里，我们能看见他是在律法的范围、气氛、甚至元素里，因为他生于并活在律法时代。在新约里，主耶稣从未教导人遵守旧约的律法。照著马太五至七章里主耶稣的教导，祂内里的律法－诸天之国的律法，比十诫高得多、深得多。旧约的律法对付杀人的行为，（太五21，）但国度的新律法却对付怒气，就是杀人的动机。（22。）怒气导致杀人，所以在新约里，怒气等于杀人。
8David was assured that God, being good and upright, instructs sinners concerning the way (Ps a. 2 5:8). David does not say what “the way” is. I believe that this refers to God’s instructing sinners concerning the way of confessing their sins and concerning the way of God’s forgiveness. Be assured that God, being good and upright, instructs us sinners concerning how to confess and how to receive His forgiveness. David also said that God guides and teaches the lowly His way in justice and treats those who observe His covenant and testimonies in lovingkindness and truth (vv. 9-10). The word testimonies in the Psalms refers to the law with the Ten Commandments, the statutes, and the ordinances. In addition to the Ten Commandments, the law of Moses has many statutes. Then when the statutes are accompanied by judgments, they become ordinances. Ordinances are statutes with judgments. These are the three categories of the law—the Ten Commandments, the statutes, and the ordinances. In total, the law is God’s testimony. In David’s expressions we can see that he was in the sphere, the atmosphere, and even the element of the law, because he was born and living in the age of the law. In the New Testament, the Lord Jesus did not teach people to keep the Old Testament law. According to the teaching of the Lord Jesus in Matthew 5—7, His inner law, the law of the kingdom of the heavens, is much higher and much deeper than the Ten Commandments. The law of the old covenant deals with the act of murder (Matt. 5:21), but the new law of the kingdom deals with anger, the motive of murder (v. 22). Anger produces murder, so in the New Testament, anger is equal to murder.
9大卫继续说，神指示敬畏祂的人当选择的道路。（诗二五12。）你若是这样的人，大卫说，你的魂必安享亨通；你的后裔必拥有地土。（13。）这是善恶知识树的观念。在新约里，我们必须撇下一切跟从主。使徒保罗享受过任何外面的亨通么？他甚至没有家。他为了追求基督撇下所有的，并失丧一切。大卫也说，神亲密的指教那些敬畏祂的人，使他们得知祂的约。十四节说，『耶和华亲密的指教那些敬畏祂的人，祂必使他们得知祂的约。』大卫将约、律法与神亲密的指教相题并论。这是混杂的发表。
9David goes on to say that God instructs the man who fears Him concerning the way that he should choose (Psa. 25:12). If you are such a person, David says that you will be one whose soul will dwell in prosperity and whose seed will possess the land (v. 13). This concept is according to the tree of the knowledge of good and evil. To follow the Lord in the New Testament, we must forsake everything. Did the apostle Paul enjoy any kind of outward prosperity? He did not even have a family. He forsook all and lost everything in his pursuit of Christ. David also said that God makes known to those who fear Him His intimate counsel and His covenant. Verse 14 says, “The intimate counsel of Jehovah belongs to those who fear Him, / And His covenant will He make known to them.” David put the covenant, the law, together with God’sin tim ate counsel. This is a mixed expression.
10我愿大家来思想，我们有没有经历过神亲密的指教？许多基督徒喜爱诗篇，因为诗篇满了亲密的指教这样甜美的措辞。大约五十多年前，我在中国大陆被日本入侵的军队监禁时，曾非常实际的经历神亲密的指教。日本宪兵将我下监两次，第二次达三十天之久。那段期间我受了许多苦，但神保守了我。不仅如此，神藉著一个梦给我保证，我的性命会蒙保守。直到今天这梦仍在应验。在那段监禁的期间，主也给我其他的梦。这些梦都是神在我受苦的时候，对我亲密的指教。就一面说，我在狱中受苦；但主亲密的在我里面，将祂亲密的指教给我。我能见证，在我多年的基督徒生活中，我享受了神亲密的指教。虽然大卫说到神亲密的指教，但他将这点与旧约、律法搀杂一起。在大卫混杂的发表中，可以看见照著生命树的神圣观念，也可以看见照著善恶知识树的属人观念。
10I would like us to consider whether we have ever experienced God’sin tim ate counsel. Many Christians love the Psalms because it is filled with sweet terms such as intimate counsel. I experienced God’s intimate counsel in a very real way when I was imprisoned by the Japanese invading army about fifty years ago in mainland China. The Japanese military police put me into prison twice, the second time for thirty days. I passed through many sufferings during that time, but God preserved me. Furthermore, through a dream God gave me the assurance that my life would be preserved. Even today this dream is still being fulfilled. The Lord also gave me other dreams during this period of imprisonment. All of these dreams were the very intimate counsel of God to me in my time of suffering. In one sense, I was suffering in prison, but the Lord was within me in an intimate way to give me His intimate counsel. I can also testify that I have enjoyed God’sin tim ate counsel throughout the many years of my Christian life. David speaks of God’sin tim ate counsel, but he mixes this up with the old covenant, the law. The divine concept according to the tree of life and the human concept according to the tree of the knowledge of good and evil are seen in David’s mixed expressions.
五 他的眼目时常转向神
E. Turning His Eyes Continually to God
11大卫说，他的眼目时常转向神，使神将他的脚从网里拉出来，并使神转向他，恩待他，解除他心里的苦恼，带他脱离他的困窘，看顾他的困苦、艰难。（15～18上。）这里照著生命树的神圣观念，也与照著善恶知识树的属人观念搀杂在一起。六求神察看那许多
11David said that he turned his eyes continually to God that God might bring his feet out of the net and would turn toward him, be gracious to him, relieve the troubles of his heart, bring him out of his distresses, and look on his affliction and suffering (vv. 15-18a). There is also a mixture here of the divine concept according to the tree of life and the human concept according to the tree of the knowledge of good and evil. F. Asking God to Look on His Many Enemies
痛痛的恨他的仇敌
Who Hate Him with a Violent Hatred
12大卫求神察看那许多痛痛的恨他的仇敌，（19，）这属于善恶知识树。大卫当然也恨他的仇敌。但这完全违反新约的原则；新约告诉我们要爱我们的仇敌，并为他们祷告。（太五43～44。）大卫也求神保守他的性命，搭救他；使他不至蒙羞，因为他避难在神里面。（诗二五20。）然后他求神保守他，不是因著神的救赎和怜恤，乃是因著他的纯全正直，因为他等候神。（21。）他说他按纯全而行，按正直而行，并等候神。这也是混杂的发表。在大卫的时代，等候神并没有错，但他求神因著他的纯全保守他，乃是照著属人的观念。纯全的意思是绝对的纯洁，加上绝对的完全。大卫当然不是绝对纯洁、完全、或正直的。他不该求神因著他的纯全正直保守他。这样的思想属于善恶知识树。
12David asked God to look on his many enemies, who hated him with a violent hatred (v. 19). This belongs to the tree of the knowledge of good and evil. Surely David returned hatred to his enemies. This is completely against the principle of the New Testament, which tells us to love our enemies and pray for them (Matt. 5:43-44). David also asked God to deliver him by keeping his soul and not letting him be put to shame, for he took refuge in God (Psa. 25:20). Then he asked God to preserve him, not because of God’s redemption and compassions but because of his integrity and uprightness, for he waited on God (v. 21). He said that he walked in integrity, walked in uprightness, and waited on God. This is also a mixed expression. During his age, there was nothing wrong with waiting on God, but for him to ask God to preserve him because of his integrity is according to the human concept. Integrity means absolute purity plus absolute perfection. David surely was not absolutely pure, perfect, or upright. He should not have asked God to preserve him because of his integrity and uprightness. This kind of thought belongs with the tree of the knowledge of good and evil.
七 求神救赎以色列脱离他一切的苦恼
G. Asking God to Redeem Israel out of All His Troubles
13在二十二节，大卫求神救赎以色列脱离他一切的苦恼。
13In verse 22 David asked God to redeem Israel out of all his troubles
贰 在求神判断他，察验他，试炼他，并熬炼他的事上
II. In asking God to judge him, examine him, try him, and test him
14二十六篇启示大卫在求神判断他，察验他，试炼他，并熬炼他的事上，情绪混杂的发表。求神察验我们，就像求人来验尸一样。我们里面有甚么值得神察验的？我们就像满了腐朽、败坏、和污秽的尸体。但许多诗篇的读者喜爱大卫在这里求神判断他，察验他，试炼他，并熬炼他的发表。新约的说法乃是这样－『我已经与基督同钉十字架；现在活著的，不再是我，乃是基督在我里面活著。』（加二20上。）这就是说，我们已经被了结。在这意义上，我们是尸体，不值得任何察验。谁有胆量求神来察验他？我不敢这样作。
14Psalm 26 reveals the mixed expressions of David’s sentiment in his asking God to judge him, examine him, try him, and test him. Asking God to examine us, is like asking someone to come and examine a corpse. What is within us worthwhile for God to examine? We are like a corpse full of rottenness, corruption, and filthiness. But many readers of the Psalms love David’sex press i on sin asking God to judge him, examine him, try him, and test him. The New Testament term is this—“I am crucified with Christ; and it is no longer I who live, but it is Christ who lives in me” (Gal. 2:20a). This means that we have been terminated. In this sense we are a corpse, unworthy of any kind of examination. Who has the boldness to ask God to come and examine him? I dare not do this
15当我被入侵的日本军队监禁时，没有像大卫一样求神判断我，看我按纯全而行，或察验我，因为我按祂的真理行事。（诗二六1～3。）反之，我每天向祂承认我的罪、缺点、错误和短处。我们该告诉主：『主，我只配死。但感谢你，你已将我钉在十字架上，在受浸时我已埋葬。现在活著的不该是我，乃是你在我里面活著。』这种照著新约启示的发表，和大卫在诗篇二十六篇的发表，二者有何等大的不同！有谁敢祷告：『神，来判断我，察验我，试炼我，并熬炼我』？我们配给神判断么？我们里面有短处、缺点、错误、亏欠、过犯、罪愆、邪恶、罪孽、罪、罪行和玷污。许多时候，我们里面对别人的态度不正确；为这缘故，我每天都必须向主认罪。甚至我在聚会中说话以前，也经常祷告：『主，赦免我们，用你的宝血洁净我们。』我若没有承认我的罪和玷污，我就无法以清洁的良心，带著刚强的灵，为主说话。一基于他按纯全并真理而行，
15When I was imprisoned by the invading Japanese army, I did not ask God, as David did, to judge me to see that I had walked in integrity or to examine me because I conducted myself in His truth (Psa. 26:1-3). Instead, I confessed my sins, shortcomings, wrongdoings, and defects to Him every day. We should tell the Lord, “Lord, I am good for nothing but death. But thank You that You have crucified me on the cross, and in baptism I have been buried. Now it should not be I who live, but You who live in me.” What a great difference there is between this expression according to the revelation of the New Testament and David’sex press i on sin Psalm 26! Who dares to pray, “God, come and judge me, examine me, try me, and test me”? Are we worthy for God to try us? Within us are defects, shortcomings, wrongdoings, offenses, transgressions, trespasses, evils, iniquity, sin, sins, and defilement. Many times we are not right in our inward attitude toward others. For this reason, each day I have to make confession to the Lord. Even before I speak in the meeting, I frequently pray, “Lord, forgive us and cleanse us with Your precious blood.” If I do not confess my sins and my defilement, I cannot have a pure conscience with a strong spirit to speak for the Lord. A. Standing on His Walk in Integrity and in Truth
求得神的慈爱
to Be in the Favor of God’s Lovingkindness
16大卫基于他按纯全并真理而行，并得神的慈爱。（二六1，3，11上。）这观念属于善恶知识树。二基于他不与恶人同伙大卫是基于他不与恶人同伙。（4～5，～10。）在二十六篇大卫说到他里面的敌人，和他外面的仇敌。他觉得他是圣别、分别的，而他们是邪恶的。然而，在神眼中，他与他的敌人和仇敌是一样的。我们比别人有何长处？所有的人都是有罪的。我们需要蒙拯救脱离属人的观念，并被新约神圣的观念所充满。照著神圣的观念，我们已经与基督一同钉死并埋葬。（加二20上，罗六4。）现在活著的不该是我们，乃是基督在我们里面活著。这是照著生命树。
16David was standing on his walk in integrity and in truth to be in the favor of God’s lovingkindness (Psa. 26:1, 3, 11a). This concept belongs to the tree of the knowledge of good and evil. B. Standing on His Not Being in Company with the Wicked David stood on his not being in company with the wicked (vv. 4-5, 9-10). In Psalm 26 David spoke of his 9 adversaries within and his enemies without. He felt that he was holy, separated, and that they were wicked. In the eyes of God, however, he and his adversaries and enemies were the same. What is better about us than others? All men are sinful. We need to be delivered from our human concept and be filled with the divine concept of the New Testament. According to the divine concept, we have been crucified and buried with Christ (Gal. 2:20a; Rom. 6:4). Now it should not be we who live but Christ who lives in us. This is according to the tree of life.
三 他洗手表明无辜，才绕行神的祭坛，称谢神，述说神奇妙的作为
C. Washing His Hands in Innocence to Go around God’sAlt ar, Giving Thanks to God and Telling Out His Wonderful Deeds
17大卫说，他洗手表明无辜，才绕行神的祭坛。（诗二六6。）他绕行祭坛时，发出称谢的声音，述说神一切奇妙的作为。（7。）大卫觉得自己是无辜、清洁的；这是错误的观念。我非常尊敬大卫，我也信他是神手中的伟人。就一面说他非常属灵，但他并非全然属灵。我们能看见，许多时候他不是那么搆得上神经纶的标准。律法的标准不是神经纶的标准；神经纶的标准是新约的标准。神的经纶不是要使我们成为善人，乃是要我们成为神人。无论人多善良，只要他不是神人，他就搆不上神经纶的标准。然而，遗憾的是，几乎所有读诗篇的基督徒，都遵守作善人的标准。他们没有看见作神人的标准。神要我们作神人（God-man），而不是仅仅作善人（goodman）。我们该只有一个o—神（God），不该有两个o—善（good）。
17David said that he washed his hands in innocence to go around God’s altar (Ps a. 26:6). As he went around the altar, he made himself heard with the voice of thanksgiving and the telling out of God’s wonderful deeds (v. 7). David felt that he was innocent and clean. This is a wrong concept. I respect David very much, and I believe that he was a great man in the hand of God. He was very spiritual in a sense, but not in all senses. We can see that many times he was not that much up to the standard of God’secon o my. The standard of the law is not the standard of God’s economy. The standard of God’secon o my is the standard of the New Testament. God’secon o my is not for making us a good man but a God-man. Regardless of how good a person is, as long as he is not a God-man, he is not up to the standard of God’secon o my. Regretfully, however, nearly all the Christian readers of the Psalms keep the standard of being a good man. They have not seen the standard of being a God-man. God wants us to be a God- man, not merely a good man. We should have only one o as in God, not two o ‘sa sin good.
四 按纯全而行，并求神救赎他，恩待他
D. Walking in His Integrity and Asking God to Redeem Him and Be Gracious to Him
18大卫指明，因著他按纯全而行，神就该救赎他，恩待他。（11。）这对神乃是侮辱。我们若按纯全而行，绝对纯洁并完全，就不需要救赎了。神救赎我们，必然不是因著我们的纯全。反之，人该祷告：『神阿，救赎我，因为我是大罪人。』保罗说，基督降世，为要拯救罪人，在所有的罪人中他是个罪魁。（提前一15。）正确的祷告是：『主耶稣，我需要你的救赎，因为我是有罪的人。』这是正确的态度，这是照著生命树。在诗篇二十六篇十二节大卫说，『我的脚站在平坦地方；在聚会中我要称颂耶和华。』说我们按纯全而行，我们的脚站在平坦地方，是太夸口、骄傲了。
18David indicated that God should redeem him and be gracious to him because of his integrity (v. 11). This is an insult to God. If we are walking in integrity, being absolutely pure and absolutely perfect, we do not need redemption. God would surely not redeem us because of our integrity. Instead, a man should pray, “O God, redeem me because I am a great sinner.” Paul said that Christ came into the world to save sinners and that he was the foremost sinner among all the sinners (1 Tim. 1:15). The proper prayer is: “Lord Jesus, I need Your redemption because I am a sinful person.” This is the right attitude. Surely this is according to the tree of life. In verse 12 David said, “My foot stands on level ground; / In the assemblies I will bless Jehovah.” To say that we walk in our integrity and that our foot stands on level ground is being too boastful and proud
参 在信靠神保护他，并救他脱离仇敌的事上
III. In trusting in God for his protection and deliverance from his enemies
19二十七篇是大卫在信靠神保护他，并救他脱离仇敌的事上，情绪混杂的发表。他在这篇诗里说了很多关于他仇敌的话，他信他会蒙拯救，因为他信靠神。
19Psalm 27 is the mixed expressions of David’s sentiment in his trusting in God for His protection and deliverance from his enemies. He spoke much in this psalm about his enemies, and he believed that he would be delivered because he trusted in God
一 以神为他的亮光，他的拯救，他生命的力量和保障，使他不惧怕他的敌人和仇敌
A. Taking God as His Light, His Salvation, and the Strength and Stronghold of His Life, So That He Does Not Dread His Adversaries and Enemies
20大卫以神为他的亮光，他的拯救，他生命的力量和保障，使他不惧怕他的敌人和仇敌。（1～3。）这些经文里的思想属于善恶知识树，在其中我们又看见大卫的骄傲。
20David took God as his light, as his salvation, and the strength and stronghold of his life, so that he would not dread his adversaries and enemies (vv. 1-3). The thought in these verses belongs to the tree of the knowledge of good and evil. In them we again see David’sp ride
二 寻求神的面，求神不要丢弃或离弃他
B. Seeking the Face of God and Asking God Not to Abandon or Forsake Him
21大卫也说，他寻求神的面，并求神，就是救他的神，不要丢弃或离弃他，却要收留他，过于他的父母。（7～10。）
21David also said that he sought the face of God and asked God, the God of his salvation, not to abandon or forsake him, but to take him up more than his father and his mother (vv. 7-10).
三 求神将祂的道路指教他，因他的仇敌，就是窥探他者的缘故，引导他走平坦的途径
C. Asking God to Teach Him His Way and Lead Him on a Level Path because of His Enemies Who Lie in Wait for Him
22大卫求神将祂的道路指教他，因他的仇敌，就是窥探他者的缘故，引导他走平坦的途径：他信他必在活人之地，得见耶和华的恩惠。（11～13。）我们需要看见，神不是因著大卫的纯全而保守并拯救他；神乃是为著祂的定旨保守并拯救大卫。在旧约的经纶里，神需要像大卫这样的人，但大卫并不是纯全的伟人；他不是那么纯洁。在王上十五章五节神说，大卫除了赫人乌利亚的事以外，都是行主眼中看为正的事。大卫谋杀乌利亚，并抢夺他的妻子拔示巴。甚至马太一章里基督的家谱也记载，大卫从作过乌利亚妻子的生所罗门。（6。）这不是美好的说法。说一个人从作过别人妻子的生了儿子，这乃是他记录上的污点。这表明大卫不是绝对纯洁，绝对完全的。他不彀资格，我们中间也没有人彀资格。除了主耶稣以外，没有人行得绝对纯洁并完全。至终，由于大卫的失败，他的家变得败坏且混乱。他的儿女中间也发生淫乱与谋杀的事。（撒下十三。）
22David asked God to teach him His way and lead him on a level path because of his enemies who lay in wait for him, having believed that he would see the goodness of God in the land of the living (vv. 11-13). We need to see that God did not preserve and deliver David because of his integrity. Instead, God preserved David and delivered him for God’s purpose. In the Old Testament economy, God needed a man like David, but David was not a great man of integrity. He was not that pure. God said in 1 Kings 15:5 that David did what was right in the eyes of the Lord except in the matter of Uriah the Hittite. David murdered Uriah and robbed him of his wife, Bathsheba. Even the genealogy of Christ in Matthew 1 records that David begot a son of the wife of Uriah (v. 6). This is not a nice expression. To say that a man begot a son of someone else’s wife is a black spot on his record. This shows that David was not absolutely pure and absolutely perfect. He did not have this qualification, and none among us has this qualification. No one except the Lord Jesus has ever walked in an absolutely pure and perfect way. Eventually, due to David’s failure, his family became a corrupted mess. Among his children there was also fornication and murder (2 Sam. 13
四 劝勉并鼓励人要等候神，并且当刚强，心受鼓励
D. Advising and Encouraging Others to Wait on God and to Be Strong and Encouraged in Their Heart
23在诗篇二十七篇末了，大卫劝勉并鼓励人要等候神，并且当刚强，心受鼓励。（14。）这很好，但这完全是不照著神经纶之标准的属人活动。照著加拉太二章二十节和腓立比一章二十一节上半保罗的话，每位神的选民都该承认：『我已经与基督同钉十字架；现在活著的，不再是我，乃是基督在我里面活著。甚至我如今活著，也不是因我的信，乃是因耶稣基督的信。我因祂作我的信活著。我完全了了。我不过是一具死了且葬了的尸体。我不知道受鼓励并刚强是甚么；我只知道我已经钉了十字架，现在基督在我里面活著。在我，活著就是基督。』我们基督徒若将这样的眼光，这样的启示，持守在我们里面，我们对诗篇的态度，以及我们对诗篇的珍赏，就会完全不同。
23At the end of Psalm 27, David advised and encouraged others to wait on God and to be strong and encouraged in their heart (v. 14). This is good, but it is altogether human activity which is not according to the standard of God’secon o my. According to Paul’sword in Galatians 2:20 and Philippians 1:21a, every one of God’select should confess, “I have been crucified with Christ. It is no more I who live but Christ lives within me. Even now I live not by my faith but by the faith of Jesus Christ. I live by Him as my faith. I am altogether finished. I am nothing but a dead and buried corpse. I do not know what it is to be encouraged and strong. I only know that I have been crucified and that Christ now lives in me. For me to live is Christ.” If we Christians had such a view, such a revelation, held within us, our attitude toward and our appreciation of the Psalms would be absolutely different
24诗歌四百首副歌说，『哦主，你是生命之灵，对我何亲何近！亲切、便利，令人赞赏，又是甜美、常新。』今天主不仅是可亲近的，也是便利的。食物对我们若只是可亲近的，这并不彀。食物必须是便利的，给我们食用，使我们能与食物成为一。相近不如便利好。今天在神新约的经纶里，神对我们不仅是可亲近的，也是便利的。主说，『我就是生命的粮，…那吃我的人，也要因我活著。』（约六35，。）吃就是接受祂这位便利者，作我们的食物。祂也说，我们需要喝祂作活水。（四10，14。）在约翰福音里，关于基督的一切项目不只是近的，且都是便利的－适合给我们享受，就是适合给我们吃喝。
24The chorus of #539 in Hymns says: “O Lord, Thou art the Spirit! / How dear and near to me! / How I admire Thy marvelous / Availability!” The Lord today is not only approachable but also available. If food is only approachable to us, this is not sufficient. The food has to be available for us to eat so that we can become one with the food. Approachability is not so good as availability. Today in God’s New Testament economy, God is not only approachable but also available to us. The Lord said, “I am the bread of life.... he who eats Me, he also shall live because of Me” (John 6:35, 57). To eat is to take Him, the available One, as our food. 57 He also said that we need to drink of Him as the living water (John 4:10, 14). In the book of John, all the items concerning Christ are not just approachable. All of them are available—good for us to enjoy, that is, good for us to eat and drink.
关于在神的殿中享受神进一步的话
A further word on the enjoyment of God In the House of God
25现在我要进一步说到在神的殿中享受神，就是诗篇卷一（包含一至四十一篇）里所看见的。大卫所享受的好些项目是好的，但其中许多是客观的，不是便利的。大卫说，他向至圣所举手。（二八2。）这完全是客观的。大卫也说，凡在神殿中的都称说，『荣耀！』神若仅仅是我们外面的荣耀，祂就与我们无关。客观的荣耀并不帮助我们，我们主观的与三一神调和才管用。（英文诗歌一千一百九十九首副歌说，『调和，调和，阿利路亚…是的，调和才是路！』）在神新约的经纶里，主观的调和才是路。
25Now I would like to say a further word on the enjoyment of God in the house of God as seen in Book One of the Psalms, comprising Psalms 1—41. A number of items of David’s enjoyment are good, but many of them are objective and not available. David said that he lifted up his hands unto the innermost sanctuary (Psa. 28:2). This is altogether objective. David also said that those in God’stem ple all said, “Glory!” (29:9). If God is merely the glory outside of us, He has nothing to do with us. Objective glory does not help us, but our being subjectively mingled with the Triune God works. The chorus of Hymns, #1199 says, “Mingle, mingle, hallelujah...Yes, mingling is the way !” In God’s New Testament economy, subjective mingling is the way
26在三十六篇七至九节，大卫在神殿里对神的享受是非常主观的。这几节给我们看见，对神殿里便利的丰富主观的享受。诗人说，我们能因神殿里的肥甘、丰盛、丰富，得以饱足。（8上。）我们藉著吃祂，就能被神殿里神一切的丰满所浸透。我要再说，我们该留意约翰福音里的启示。在这卷福音书里，『吃』与『喝』是两个重要的字。耶稣是从天上降下来的粮，是可吃的；祂也是活水，是可喝的。我们若饮于活水，这水就要在我们里面成为泉源，直涌入永远的生命。吃喝主以享受祂作我们属灵生命的供应，是十分重要的，但这在今天的基督教里却失去了。
26In Psalm 36:7-9, David’s enjoyment of God in God’sho use is very subjective. These verses show us the subjective enjoyment of the available riches in God’s house. The psalmist said that we could be saturated with the fatness, the abundance, the riches, of God’sho use (v. 8a). We can be saturated with all the fullness of God within God’sho use by eating Him. I want to say again that we should pay attention to the revelation in the Gospel of John. In this Gospel, the two crucial words are eat and drink. As the bread from heaven, Jesus is eatable. He is also drinkable as the living water. If we drink of the living water, it will become in us a spring of water, gushing up into eternal life. Eating and drinking the Lord to enjoy Him as our spiritual life supply is so crucial, but this is missed in today’s Christianity.
27在神的殿里我们能喝神乐河的水。（诗三六8下。）这不仅是一种喜乐，乃是多种喜乐。我们基督徒不需要属世的消遣、娱乐、宴会或俱乐部。我们的『俱乐部』是召会生活，召会是地上最好的俱乐部。我们在召会这里有喜乐。我们的消遣是神乐河的水。我们可以在创世记二章看见这涌流之河的图画，并且这河，就是启示录二十二章里生命水的河，要涌流到永远。诗篇三十六篇九节上半说，我们能成为有分于神生命泉源的人。在耶利米书里，神定罪以色列，因为以色列离弃祂这活水的泉源。（二13。）但在神的殿里，我们能有分于神生命的泉源。至终，我们在神的光中，得以见光。（诗三六9下。）在神的殿里，我们有食物、河、生命的泉源和光。这四件事全然不是客观的。食物是为著吃，河是为著喝，泉源是为著有分，光是叫我们因著看见而有分。这是何等的享受！三十六篇的享受，比二十七篇神殿的享受深得多，高得多，也深奥得多。在三十六篇，一切都是便利的。食物是便利的，河是便利的，生命的泉源是便利的，光也是便利的。我们有神殿里便利的丰富，作我们的享受。
27In God’s house we can drink of the river of God’s pleasures (Ps a. 36:8b). This is not just one pleasure but many pleasures. We Christians do not need worldly amusements, entertainment, parties, or clubs. Our “club” is the church life. The church is the best club on this earth. We have our pleasures here in the church. Our amusement is the river of God’s pleasures. We can see a picture of this flowing river in Genesis 2, and this river, the river of water of life in Revelation 22, will be flowing forever. Psalm 36:9a says that we can be those sharing of the fountain of the life of God. In the book of Jeremiah, God condemned Israel because Israel forsook Him as the fountain of living waters (2:13). But in God’sho use we can share of the fountain of the life of God. Eventually, we can see light in God’slight (Psa. 36:9b). In God’sho use we have the food, the river, the fountain of life, and the light. These four things are altogether not objective. Food is for eating, the river is for drinking, the fountain is for sharing of, and the light is for us to participate in by seeing. What an enjoyment this is! This enjoyment in Psalm 36 is much deeper, much higher, and much more profound than the enjoyment of God’s house in Psalm 27. In Psalm 36 everything is available. The food is available, the river is available, the fountain of life is available, and the light is available. We have the availability of the riches in God’sho use for our enjoyment.
28这享受至终要引导我们到新耶路撒冷。在新耶路撒冷里，我们要因生命树的果子而饱足；我们要饮于生命水的河；我们要有分于神生命的泉源；我们也要在神神圣的光中得以见光。（启二二1～2，5。）这是在神的殿中对神终极的享受。
28This enjoyment will eventually lead us to the New Jerusalem. In the New Jerusalem, we will be saturated with the fruit of the tree of life; we will drink of the river of the water of life; we will share of the fountain of God’s life; and we will also see light in God’s divine light (Rev. 22:1-2, 5). This is the consummate enjoyment of God in the house of God