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诗篇生命读经 · 第15篇

在神的殿中享受神时，诗人情绪混杂的发表（三）

The mixed expressions of the psalmist’s sentiment in his enjoyment of Godin God’s house (3)
1读经：诗篇三十一至三十三篇。
1Scripture Reading: Psa. 31—33
2我们带著关于全本圣经及其原则的清楚眼光来读诗篇，就能领悟诗篇具有两个负担，顾到两个责任。第一，诗篇给我们看见基督。第二，诗篇给我们看见基督与律法的比较。从创世记开始，基督就被启示为生命树。一位圣经教师曾说，今天生命树过去了；但生命树是创世记二章的中心项目，若将生命树从创世记二章除去，创世记二章就毫无意义，成为无有。说今天生命树过去了，乃是错误的。在启示录二章七节主耶稣说，祂必将生命树的果子赐给得胜者吃。耶稣来了，以祂自己为生命树𫗪养我们。神写出来的话所担负的第一个责任，就是给我们看见基督。神在已过永远里的愿望与律法无关。律法是在西乃山那里进来。保罗在加拉太四章题到西乃山，不是在积极的意义上，乃是在消极的意义上。（24～。）在神和使徒保罗眼中，西乃山是非常消极的辞。西乃山，由亚伯拉罕的妾夏甲所表征，产生奴仆。正确的妻子是撒拉，妾是夏甲。凡出于这妾的，都是奴仆。所有宝贵、高举、想要顺从律法的犹太人，都是律法之下的奴仆。
2When we come to the Psalms with a clear view concerning the entire Bible with its principles, we can realize that the book of Psalms bears two burdens. It takes care of two responsibilities. First, it shows us Christ. Second, it shows us Christ in comparison with the law. Beginning in the book of Genesis, Christ is revealed as the tree of life. One Bible teacher has said that the tree of life is over today, but the tree of life in Genesis 2 is a central item. If the tree of life is taken away from Genesis 2, Genesis 2 means nothing and becomes nothing. It is wrong to say that the tree of life is over today. In Revelation 2:7 the Lord Jesus said that to the overcomer He would give to eat of the tree of life. Jesus came to feed us with Himself as the tree of life. The first responsibility the written word of God bears is to show us Christ. God’s desire in eternity past was not concerning the law. The law came in at Mount Sinai. Mount Sinai is mentioned by Paul in Galatians 4, not in a positive sense but in a negative sense (vv. 24-25). In the eyes of both God and the apostle Paul, Mount Sinai is a 25 very negative term. Sinai produces slaves, and is signified by a concubine, Hagar. The proper wife was Sarah. The concubine was Hagar. Whatever comes out of this concubine is a slave. All the Jews who treasure, uplift, and try to obey the law are slaves under the law.
3除了西乃山之外，还有另一座山，就是锡安山。希伯来十二章说，在新约里，我们不是来要西乃山，而是来到锡安山。（22。）在这里我们不是奴仆，而是自主妇人的儿子。那就是说，我们是恩典之子。神的恩典由自主妇人撒拉所表征；律法由妾所表征。我们不是为著律法；作为自主妇人的儿子，我们是高举基督。诗篇的第一个责任是给我们看见基督。
3Besides Mount Sinai there is another mount, Mount Zion. Hebrews 12 says that in the New Testament we have come, not to Mount Sinai but to Mount Zion (v. 22). Here we are not slaves, but we are sons of the free woman. That means we are sons of grace. The grace of God is signified by the free woman, Sarah. The law is signified by a concubine. We are not for the law, but as the sons of the free woman, we are exalting Christ. The first responsibility of the Psalms is to show us Christ
4诗篇的第二个责任是给我们看见基督与律法的比较。在第八篇信息里，我们看见圣经的路线、原则和灵。在圣经里，神只给我们看见两条路线：一条是正确的路线，另一条是消极的路线。正确的路线属于基督，来自神；消极的路线属于撒但。这是创世记二章里有两棵树的原因，那两棵树表征两个源头。生命树表征神是生命的源头；善恶知识树表征撒但是死亡的源头。然后出于这两个源头，有两条路线：一条是白昼的线，另一条是黑夜的线。消极黑暗的线是撒但混乱的线；积极白昼的线是神圣经纶的线。
4The second responsibility of the Psalms is to give us a comparison between Christ and the law. In message eight we saw the lines, the principles, and the spirit of the Bible. In the Bible God shows us only two lines. One is the proper line and the other is the negative line. The proper line is of Christ from God, and the negative line is of Satan. This is why there are two trees in Genesis 2, and those two trees signify two sources. The tree of life signifies God as the source of life. The tree of the knowledge of good and evil signifies Satan as the source of death. Then out of these two sources there are two lines. One line is the line of the day, and the other line is the line of the night. The negative line of darkness is the line of satanic chaos. The positive line of the day is the line of the divine economy.
5除了这两条线，还有律法的线。基督是主线，律法是支线。你若没有正确的对待支线，支线就会成为消极路线的一部分；消极的路线就是混乱的线，死亡的线，善恶知识的线。从颁赐律法那天起，神的百姓很难得有人能正确的对待律法。我信摩西对于律法的地位有点认识，因为他年老时写了诗篇九十篇。在一节他说，『主阿，你世世代代是我们的居所。』照摩西的领悟，神是我们的居所，我们住在神里面。这完全不是照著律法。诗篇第二个责任是给我们看见基督与律法的不同。大多数诗篇的读者并不领会这点，他们以为诗篇里的一切都是积极的。但我们看过，诗篇里的许多发表是照著高举律法的属人观念，不是照著高举基督的神圣观念。我们在前篇信息看见，在二十八至三十篇很难找著甚么东西，能搆得上神新约经纶的神圣标准。在本篇信息中，我们要来看在三十一至三十三篇里，诗人情绪混杂的发表。大卫在这些诗篇里所说的，许多都是照著天然的观念。很遗憾，大多数圣经的读者读诗篇时，没有看见多少基督；他们也许看见诗篇里照著属人观念一些很好的点。诗篇劝导、劝勉我们要敬畏神，然后告诉我们要避难在神里面。我们这些在各种攻击之下的人，需要避难所，藏身处；我们能避难在神里面。诗篇也说到信靠神，等候神，仰望神。然后诗篇也说到赞美神，称谢神，敬拜神。诗篇就是根据这些点所组成的：敬畏神、避难在神里面、信靠神、等候神、仰望神、赞美神、称谢神、并敬拜神。这些是许多篇诗里面的要点，尤其是三十一至三十三篇。
5In addition to these two lines, there is also the line of the law. Christ is the main line, and the law is a side line. If you do not handle the side line properly, the side line becomes apart of the negative line, which is the line of chaos, the line of death, the line of the knowledge of good and evil. Since the day the law was given, God’s people have very rarely handled the law properly. I believe that Moses knew something about the position of the law because when he became old he wrote Psalm 90. In verse 1 he said, “Lord, thou hast been our dwelling place in all generations.” According to Moses’ realization, God is our dwelling place, and we are living in God. This is absolutely not according to the law. The Psalms’ second responsibility is to show us the difference between Christ and the law. However, most of the readers of the Psalms do not understand this. They think that everything in the Psalms is positive. But we have seen that many expressions in the Psalms are according to the human concept of uplifting the law, not according to the divine concept of exalting Christ. We saw in the previous message that it is difficult to find anything in Psalms 28—30 that is up to the divine standard of God’s New Testament economy. In this message we want to see the mixed expressions of the psalmist’s sentiment in Psalms 31—33. Much of David’s speaking in these psalms is according to the natural concept. Regretfully, when most readers of the Bible come to the Psalms, they do not see much of Christ. They may see the good points in the Psalms which are according to the human concept. The Psalms exhort and advise us to fear God. Then they tell us to take refuge in God. As persons under all kinds of attack, we need a refuge, a place to hide. We can take refuge in our God. The Psalms also speak of trusting in God, waiting on God, and hoping in God. Then the Psalms speak of praising God, thanking God, and worshipping God. These are the points based upon which all the psalms are composed: to fear God, to take refuge in God, to trust in God, to wait on God, to hope in God, to praise God, to thank God, and to worship God. These are the main points in many of the psalms, especially in Psalms 31—33.
柒 在经历并享受神使他脱离艰难的救恩上
VII. In experiencing and enjoying God’ss alvation from His distress
6三十一篇给我们看见，在经历并享受神使他脱离艰难的救恩上，诗人情绪混杂的发表。在三十一篇，大卫不是说到神救他脱离永远的沉沦，脱离永远的审判，乃是救他脱离艰难。在三十一篇，他列了一些艰难的项目。
6Psalm 31 shows us the mixed expressions of the psalmist’s sentiment in experiencing and enjoying God’ss alvation from his distress. In Psalm 31 David does not speak of God’ss alvation from eternal perdition and from God’s judgment but of salvation from his distress. In Psalm 31 he lists the items of his distress
一 避难在神里面，以神作他保护的磐石和保障，救他脱离仇敌为他暗设的网罗
A. Taking Refuge in God as a Rock of Protection and a Fortress to Save Him out of the Net Secretly Laid for Him by His Enemies
7大卫说，他避难在神里面，以神作他保护的磐石和保障，救他脱离仇敌为他暗设的网罗。（1～4。）主耶稣说，祂作磐石是为著建造召会，（太十六18，）但大卫说神作磐石是为著保护他，救他脱离艰难。神的愿望主要是救人脱离永远的沉沦和审判，不是脱离艰难。我们一旦得救脱离永远的沉沦，神就要继续作我们的救恩，使我们能活基督，并显大基督。（腓一19～21上。）可能妻子想要得救脱离丈夫的坏脾气，而丈夫想要得救脱离妻子的非难。也就是说，他们想要得救脱离艰难。但神给新约信徒的救恩，乃是叫他们得著扶持并加强，以活基督并显大基督。大卫也因神的慈仁未曾把他交在仇敌手里，却使他的脚站在宽阔之处，而欢腾喜乐。（诗三一5～8。）这些发表指明，大卫甚至在寻求神的救恩上，也太自我中心了。二对神陈述他的困苦艰难在九至十三节，大卫对神陈述他的困苦艰难：『耶和华阿，求你恩待我，因为我在艰难之中。我的眼睛因忧伤而损坏，连我的魂与身子也是这样。』（9。）大卫求神恩待他，就是施恩给他，这非常好。这听起来有点像新约。大卫也说，他的眼睛因忧伤而损坏，甚至他的魂与身子也是这样。损坏意思就是枯干。大卫说，他因忧伤，就是因他的艰难，成了枯干的人。
7David said that he took refuge in God as a rock of protection and a fortress to save him out of the net secretly laid for him by his enemies (vv. 1-4). The Lord Jesus said that He as the rock is for building the church (Matt. 16:18), but David said that God as the rock was for his protection to save him from his distress. God’s desire is to save people mainly from eternal perdition and judgment, not from their distress. Once we are saved from eternal perdition, God wants to continue to be our salvation so that we can live and magnify Christ (Phil. 1:19-21a). Perhaps the wife wants to be saved from her husband’s bad temper, and the husband wants to be saved from his wife’s disapproval. In other words, they want to be saved from their distress. But God’ss alvation for the New Testament believers is for them to be sustained and strengthened to live and magnify Christ. David also exulted in God’s kindness that He had not delivered him into the hand of his enemies but had made his feet stand in a place broad and free (vv. 5-8). These expressions indicate that David was too self-centered even in seeking God’ss alvation. B. Enumerating to God His Afflictions and Distresses In verses 9-13 David enumerated to God his afflictions and distresses: “Be gracious to me, O Jehovah, for I am in distress. / My eye is wasted with grief, / Indeed my soul and body” (v. 9). It is very good for David to ask God to be gracious to him, that is, to have grace upon him. This sounds somewhat like the New Testament. David also said that his eye was wasted with grief, even his soul and his body. To be wasted means to be dried up. David said that he had become a dried up person through his grief, which to him was distress.
8在十至十三节他说，『我的一生耗尽在愁苦中，我的年岁旷废在叹息里。我的力量因我的罪孽衰败，我的骨头也损耗净尽。我因一切的敌人成了凌辱，在我的邻舍跟前更甚，那认识我的都惧怕我；在街上看见我的，都逃避我。我被人忘记，如同死人，无人思念；我好像毁坏了的器皿。我听见许多人的谗谤；四围都是惊吓。他们在一起商议攻击我的时候，就图谋要害我的命。』大卫认为这些经文里的一切项目，都是艰难。大卫说到别人商议攻击他，图谋害他的命；实际上这些乃是主耶稣的经历。（太二七1。）在这点上，大卫担负了一个责任：给我们看见耶稣。大卫的艰难包括他的忧伤、愁苦、和反对者的凌辱。今天我们这些跟从主的基督徒，也遭受许多艰难，包括逼迫。然而，新约给我们看见，使徒保罗从来没有抱怨。在罗马书里，保罗说，万有都互相效力，叫他得益处，使他身为神的一个儿子，能被变化为神长子的形像。（八28～29。）保罗非但没有抱怨艰难，反之领悟万有都互相效力，叫他得益处，使他被变化，模成基督的形像。三信靠神的拯救和光照大卫说，『耶和华阿，但我仍旧信靠你；我说，你是我的神。我的一生在你手中。』（诗三一14～15上。）这是非常美好的话，但新约的启示比这更高。大卫的一生在神手中，但我们的全人在耶稣里面。大卫的一生在神手中，但我们如今在神的具体化身基督里面。（林前一30上，林后五17。）我们在基督里，这是更高的。诗篇三十一篇十六节上半说，『求你使你的脸光照仆人。』大卫寻求神的脸光照他。他要自己对神是可悦的，要神对他觉得欢喜。这节的上下文乃是他渴望得救脱离仇敌，使仇敌蒙羞。（15下，17。）因此，三十一篇里大卫所寻求的光照，不是我们寻求的那种光照。我们需要寻求的，是暴露我们的光照。当我们在神的光照之下，就看见自己是丑陋的，不是可悦的。我们进入神的光照中，就会俯伏在地认罪。四颂赞神，劝祂的敬虔者爱祂，得以刚强、心受鼓励在二十一至二十四节，大卫颂赞神，劝祂的敬虔者爱祂，得以刚强、心受鼓励。
8In verses 10-13 he said, “For my life has been consumed in sorrow, / And my years, in sighing. / My strength fails because of my iniquity, / And my bones have wasted away. / Because of all my adversaries, / I have become a reproach, / And especially so to my neighbors, / And something dreaded to my acquaintances; / Those who see me on the street flee from me. / I am forgotten, like a dead man out of mind; / I am like a destroyed vessel. / For I hear the slander of many; / Terror is on every side. / When they take counsel together against me, / They scheme to take my life.” All of these items in these verses were considered by David as his distresses. David’s word concerning others’ taking counsel against him and scheming to take his life was actually the experience of the Lord Jesus (Matt. 27:1). In this point, David bore the responsibility to show Jesus to us. David’s distresses included his grief, sorrow, and the reproach of his opposers. We Christians today who follow the Lord also suffer much distress, including persecution. The New Testament, however, shows us that the apostle Paul did not complain about this. In the book of Romans, Paul said that all things worked together for his good that he could be transformed as one of God’s many sons into the image of the firstborn Son of God (8:28-29). Paul did not complain about his distress. Instead, he realized that all things worked together for his good that he could be transformed and conformed to the image of Christ. C. Trusting in God for His saving and shining upon him David said, “But I trust in You, O Jehovah; / I say, You are my God. / My times are in Your hand” (v v. 1 4-15a). This is a very good word, but the New Testament revelation is higher than this. David’st i mes were in the hand of God, but our entire being is in Jesus. David’st i mes were in God’s hand, but we are now in Christ, the embodiment of God (1 Cor. 1:30a; 2 Cor. 5:17). It is much higher to be in Christ. Verse 16a says, “Cause Your face to shine upon Your servant.” David was seeking God’s face to shine upon him. He wanted to be pleasant to God, and he wanted God to be happy with him. This verse is in the context of his desire to be delivered from his enemies and for them to be put to shame (vv. 15b, 17). Thus, the shining which David sought in Psalm 31 is not the kind of shining for which we are seeking. The kind of shining which we need to seek is the shining that exposes us. When we are under God’s shining, we will see that we are ugly, not pleasant. When we get into the shining of God, we will prostrate ourselves on the ground to confess. D. Blessing God and Exhorting His Godly Ones to Love Him and to Be Strong and Encouraged In verses 21-24 David blessed God and exhorted His godly ones to love God and to be strong and encouraged.
捌 在经历神的赦免上
VIII. In Experiencing God’s Forgiveness
9在三十二篇，大卫在经历神的赦免上，发表他的情绪。
9In Psalm 32 David expressed his sentiment in his experience of God’s forgiveness
一 经历他的认罪和神的赦罪
A. Experiencing His Confession and God’s Forgiveness of Sin
10一节至二节说，『过犯得赦免，罪恶得遮盖的，这人是有福的。耶和华不算为有罪...的，这人是有福的。』这里的含意很多。若没有救赎主，公义的神怎能不算我们为有罪的？若没有救赎主，神这样作就是不义的。神不算我们为有罪的，乃是基于基督的救赎。大卫说，耶和华不算为有罪的，以及『灵里没有诡诈』的，这人是有福的。（2下。）一面，大卫指明他的罪已得赦免，但另一面，他指明他灵里没有诡诈。这完全是不合圣经。人里面若没有诡诈，就不是个需要神赦免的罪人。你既需要神的赦免，就必须领悟，你满了诡诈。谁是灵里没有诡诈，而该认罪的人？这是不合逻辑的。三节至四节上半说，『我静默不言的时候，因终日呻吟，而骨头损耗。白日黑夜，你的手在我身上沉重。』大卫在这里的发表很好，给我们看见神就著他的罪对付他。他继续说，『我的精力耗尽，如同夏天的干旱。细拉我向你承认我的罪，不遮瞒我的罪孽；我说，我要向耶和华承认我的过犯，你就赦免我的罪孽。细拉』（4下～5。）他的罪孽指罪的结果。神不仅赦免我们的罪，也赦免我们该受祂惩罚之罪的结果。
10Verses 1-2a say, “Blessed is he whose transgression is forgiven; / Whose sin is covered. / Blessed is the man to whom / Jehovah does not impute iniquity.” This implies a lot. If there were no Redeemer, how could the righteous God not impute our iniquity to us? If God did this without a Redeemer, God would be unrighteous. God’s not imputing our iniquity to us is based upon Christ’s redemption. David said that the blessed man is the one to whom Jehovah does not impute iniquity and “in whose spirit there is no deceit” (v. 2b). On the one hand, David indicated that he had been forgiven of his sins, yet on the other hand, he indicated that in his spirit there was no deceit. This is altogether unscriptural. If there were no deceit within man, he would not be a sinner in need of God’s forgiveness. Since you need God’s forgiveness, you must realize that you are full of deceit. Who is the one that does not have any deceit in his spirit yet should confess his sins? This is not logical. Verses 3-4a say, “When I kept silent, my bones wasted away / Through my groaning all day long. / For day and night Your hand / Was heavy upon me.” David’sex press i on here is good in showing us that God was dealing with him concerning his sins. He continued by saying, “My life sap was dried up / As in the drought of summer. Selah. / I acknowledged my sin to You, / And I did not cover my iniquity. / I said, I will confess my transgressions to Jehovah. / Then You forgave the iniquity of my sin. Selah” (vv. 4b-5). The iniquity of his sin refers to the effectiveness of sin. God forgave not only our sin but also the effectiveness of our sin which was deserving of His punishment
二 劝敬虔人当趁神可寻见时向神祷告认罪
B. Exhorting the Godly Ones to Pray with Confession at a Time When God May Be Found
11六节说，『为此，凡敬虔人，都当趁你可寻见时向你祷告；大水泛滥的时候，必不能到他那里。』这表明虽然大卫承认他的罪，并领悟他的罪孽，但他认为自己是敬虔的人。他是罪恶的还是敬虔的？这是一篇关于认罪的诗篇，但在这认罪里有自义。他承认他的罪，但他也指明，他灵里没有诡诈，他是敬虔人，他趁神可寻见时寻求神。在七节大卫说，『你是我藏身之处；你保守我脱离苦恼；你以得救的欢呼，四面环绕我。细拉』
11Verse 6 says, “Because of this let everyone who is godly Pray to You at a time when You may be found; / Surely when great waters overflow, / They will not reach him.” This shows that although David confessed his sin and realized the iniquity of his sin, he considered himself as a godly one. Is he sinful or is he godly? This is a psalm on confession, but in this confession there is self- justification. He confessed his sin, but he also indicated that he did not have any deceit in his spirit, that he was a godly one, and that he was seeking God at the time when God might be found. In verse 7 David said, “You are my hiding place; / You preserve me from trouble; / You surround me with the ringing shouts of deliverance. Selah
三 神的指教和教导
C. God’s Instruction and Teaching
12然后神进来指教并教导大卫。八至十节说，『我必指教你，教导你当行的路；我必劝戒你，定睛在你身上。你不可像那无知的骡马，必用嚼环辔头为装饰勒住牠，不然牠就不走近你。恶人必有许多愁苦；惟独信靠耶和华的，必有慈爱四面环绕他。』大卫说，恶人必有许多愁苦，惟独信靠耶和华的，必有慈爱四面环绕他。大卫到底是有许多愁苦的人，还是信靠耶和华的人？很难说大卫属那一类。这表明他在这里所说的，是照著天然的观念。十一节说，『义人哪，你们应当因耶和华喜乐欢腾；你们心里正直的人，都当欢呼。』谁是义人，谁是心里正直的人？我们没有胆量说，我们是这样的人。因此，这篇诗起头很好，结束却很差。起头是认罪，结束却是自义。基本上说，三十一和三十二篇给我们看见一个没有基督而想要遵守律法的人。
12Then God came into instruct and teach David. Verses 8-10 say, “I will instruct you and teach you concerning the way you should go; / I will counsel you; My eye is upon you. / Do not be like a horse or like a mule, without understanding; / Whose trappings consist of bit and bridle to constrain them, / Else they do not come near you. / Many are the sorrows that the wicked have; / But he who trusts in Jehovah is encompassed by lovingkindness.” David said that the wicked have many sorrows, but that the one who trusts in Jehovah is encompassed by lovingkindness. Was David a person with many sorrows, or was he the one trusting in Jehovah? It is difficult to say which category David was in. This shows that his speaking here is according to the natural concept. Verse 11 says, “Rejoice in Jehovah and exult, O righteous ones; / And give a ringing shout, all you who are upright in heart.” Who are the righteous ones and who is upright in heart? We do not have the boldness to say that we are such ones. Thus, this is a psalm with a good beginning but a poor ending. The beginning is confessing, and the ending is self-justification. Basically speaking, Psalms 31 and 32 show us a person trying to keep the law without Christ.
玖 在向神赞美并称谢上
IX. In praising and giving thanks to God
13三十三篇是在向神赞美并称谢上，诗人情绪混杂的发表。
13Psalm 33 is the mixed expressions of the psalmist’s sentiment in praising and giving thanks to God
一 鼓励义人赞美神，称谢神
A. Encouraging the Righteous to Praise God and Give Thanks to God
14诗人鼓励义人赞美神并称谢神。（1～5。）
14The psalmist encouraged the righteous to praise God and give thanks to God (vv. 1-5).
二 就著神恢复诸天和地赞美神
B. Praising God in His Restoring of the Heavens and the Earth
15在六至九节，诗人就著神恢复诸天和地赞美神。九节说，『因为祂说有，就有；命立，就立。』神说，『要有光，』就有了光。（创一3。）神吩咐，东西就出来，并且立定。这很好，但我们需要看见，保罗的教导不是关于混乱宇宙的恢复，乃是基督从死人中复活。我们从前死了，但有一天，主使我们活过来，并使我们从死人中复活。（弗二1，5～6。）今天我们乃是活在复活里。我们不是被恢复的人，乃是得复活的人！我们也许对神恢复诸天和地印象深刻，但新约乃是论到在复活里的新造。保罗在以弗所一章的祷告是指复活。（20。）不管诸天和地经过多少的恢复，牠们仍是旧造，但我们乃是新造。我们不仅仅被恢复；我们更是复活了。新约里没有叫我们为著诸天和地的恢复赞美神；反之，保罗乃是说到他渴望认识基督、并祂复活的大能。（腓三10。）
15In verses 6-9 the psalmist praised God in His restoring of the heavens and the earth. Verse 9 says, “For He spoke, and it was; / He commanded, and it stood.” When God said, “Let there be light,” there was light (Gen. 1:3). When God commanded, something came out and stood. This is good, but we need to see that Paul’ste aching is not concerning the restoration of the chaotic universe, but of the resurrection of Christ from the dead. We were once dead, but one day the Lord made us alive and raised us from the dead (Eph. 2:1, 5-6). Today we are living in resurrection. We are not restored people but resurrected people! We may be impressed with God’s restoring of the heavens and of the earth, but the New Testament is concerning the new creation in resurrection. Paul’spray er in Ephesians 1 refers to the resurrection (v. 20). Regardless of how much restoration the heavens and the earth undergo, they are still the old creation, but we are the new creation. We are not merely restored; we are resurrected. There is nothing in the New Testament which asks us to praise God for the restoration of the heavens and the earth. Instead, Paul spoke of his desire to know Christ and the power of His resurrection (Phil. 3:10
16我要再指出，诗篇给我们看见律法的低劣和基督的优越。为著神恢复诸天和地赞美神，这很好，但不如为著基督的复活赞美祂那样高。基督在祂的复活里，使我们从死人中复活。（弗二6。）这比诸天和地的恢复高得多。
16I want to point out again that the Psalms show us the inferiority of the law and the superiority of Christ. It is good to praise God for His restoration of the heavens and the earth, but this is not as high as praising Him for the resurrection of Christ. In His resurrection, Christ raised us from the dead (Eph. 2:6). This is much higher than the restoration of the heavens and the earth
三 就著神与地上世人的关系赞美神
C. Praising God in His Relationship with the Sons of Men on Earth
17在诗篇三十三篇十至十五节，诗人就著神与地上世人的关系赞美神。
17In verses 10-15 the psalmist praised God in His relationship with the sons of men on earth
四 就著神的搭救和保守赞美神
D. Praising God in His Deliverance and Preservation
18诗人就著神的搭救和保守强过大军、大力勇士、和大力马匹赞美神。（16～19。）他将神拯救的大能和保守的力量与大军、大能的勇士、和马匹相比。当我是个年轻的基督徒时，我觉得这很美妙，但今天我不觉得这样。新约没有将我们的神与马匹相比。这再次表明我们读诗篇时，不该信靠天然的领会；我们需要从天然的观念改为神圣的观念。五等候那作他帮助和盾牌的神，
18The psalmist praised God in His deliverance and preservation, which are stronger than those by a great army, by a mighty man of great strength, and by a horse with its great power (vv. 16-19). He compared God’ss aving power and God’s preserving strength to a great army, a mighty man, and a horse. When I was a young Christian, I felt that this was wonderful, but today I do not feel the same. The New Testament does not compare our God with a horse. This shows again that we should not trust in our natural understanding when we read the Psalms. We need to have a change from our natural concept to the divine concept. E. Waiting on God as His Help and His Shield,
信靠祂的圣名，并仰望祂
Trusting in His Holy Name, and Having Hoped in Him
19在三十三篇结束时，诗人说，他等候那作他帮助和盾牌的神，信靠祂的圣名，并仰望祂。（20～22。）
19At the conclusion of Psalm 33, the psalmist said that he was waiting on God as his help and his shield and trusting in His holy name, having hoped in Him (vv. 20-22
基督与律法的不同
the difference between Christ and the law
20现在我要说到基督与律法的不同。基督与律法的不同，就是旧约经纶与新约经纶的不同。在旧约的律法之下，人总是努力著要达到律法的标准。人领悟自己是软弱且有罪的，所以求神的怜悯、神的慈爱，并且信靠神。他也避难在神里面，等候神，仰望神，赞美神，称谢神，并敬拜神。这都是人的作为；因为在旧约里，神在人之外，人也在神之外－人与神是分开的。然后在新约的经纶里，神进到人里面，成为肉体，生为神人。基督活在这地上，就是神在人里活在这地上。藉著祂的救赎，祂为人解决一切的问题，并且将路铺好，使祂能进入人里面。在祂成为肉体时，祂进入童女腹中，但藉著祂的死与复活，祂进入无数的人里面。为了进入人里面，祂复活了。在复活里，祂成了赐生命的灵，（林前十五45下，）和神的长子，（罗八，）将人带进神里面。在祂成为肉体时，祂将神带进人里面；在祂的复活里，祂将人带进神里面。藉此，祂成就了神与人的调和，祂将神与人调和为一。如今我们信徒在祂里面，祂也在我们里面。祂与我们成了一个人。祂有神圣的生命和神圣的性情，我们也有。我们有属人的生命和属人的性情，祂也有。祂成了我们，我们也成了祂。我们需要承认，我们已经与祂同钉十字架，现在活著的，不再是我们，乃是基督在我们里面活著。（加二20。）
20Now I would like to speak a word concerning the difference between Christ and the law. The difference between Christ and the law is the difference between the Old Testament economy and the New Testament economy. Under the law in the Old Testament, man was always striving to arrive at the standard of the law. Man realized that he was weak and sinful, so he asked for God’s mercy, God’s lovingkindness, and he put his trust in God. Heal so took refuge in God, waited on God, hoped in God, praised God, thanked God, and worshipped God. This was all man’s doing because in the Old Testament God was apart from man, and man was apart from God. Man and God were separate. Then in the New Testament economy, God came into man to become incarnated and be born as a God-man. When Christ lived on this earth, that was God living on this earth in man. Through His redemption, He solved all the problems for man and paved the way so that He could enter into man. In His incarnation He entered into the womb of a virgin, but through His death and resurrection He entered into thousands of men. In order to enter into man, He was resurrected. In resurrection He became the life-giving Spirit (1 Cor. 15:45b) and the firstborn Son of God (Rom. 8:29) who brought men into 29 God. In His incarnation He brought God into man; in His resurrection He brought man into God. By this He accomplished the mingling of God and man. He mingled God and man into one. Now we believers are in Him and He is in us. He and we have become one person. He has the divine life and the divine nature, and so do we. We have the human life and the human nature, and so does He. He has become us, and we have become Him. We need to recognize that we have been crucified with Him. Now it is no more we who live, but it is Christ who lives in us (Gal. 2:20).
21在新约的经纶里，我们必须作些事，但不是旧约圣徒所作的。在新约的经纶里，我们必须信入基督，（约三，36，）然后我们必须爱祂。（约十四21，23。）我们也必须活祂，使我们显大祂。（腓一19～21上。）在新约里，我们不是出于自己、用天然的力量作甚么，我们是在享受祂。信入祂就是接受祂，爱祂就是享受祂，活祂就是显大祂。这都不是我们在自己里面的作为。凡我们在新约里所作的，都是享受。
21In the New Testament economy, we have to do something, but not the things done by the Old Testament saints. In the New Testament economy, we have to believe into Christ (John 3:16, 36). Then we have to 16 love Him (John 14:21, 23). We also have to live Him that we may magnify Him (Phil. 1:19-21a). In the New Testament, we are not doing something out of ourselves in our natural strength. We are enjoying Him. To believe into Him is to receive Him; to love Him is to enjoy Him; and to live Him is to magnify Him. This is not our doing in ourselves. Whatever we are doing in the New Testament is an enjoyment.
22神不要我们行善。祂只要我们活基督。活基督含示许多事。活基督含示圣别、得胜；活基督含示不发脾气、忍耐、且满有耐心。我们只需要活基督，这生活含示基督徒生活里的一切。牠含示我们的忠信、我们的诚实。活基督就是一切。这就是为甚么新约嘱咐我们要活基督，使我们显大基督。我们需要凭著灵生活、行动、并行事为人，使我们全人都照著调和的灵。（罗八4。）这是新约的经纶。旧约诗篇的许多发表虽然很好，却是在天然的范围里，与那灵无关。新约完全是在另一个范围，另一个世界里。新约完全是在那灵里，那灵就是三一神的终极完成。因此，新约里的一切，全然是在三一神里的事。我们的诚实、忠信、耐心、忍耐、恩慈，凡我们所是并所作的一切，都与三一神有关。我们一切的美德，该是三一神的彰显，不是我们自己的彰显。新约里的基督徒生活不是我们的作为，全然是我们活基督的事。活祂以显大祂，就是享受祂。因此，我们每天不该作别的，只该享受基督。基督是我们的享受。诗歌第三百七十八、三百八十二、三百八十一首含示了这思想。这三首诗歌完全是照著新约的经纶写的。诗歌第三百八十一首是关于召会的建造。但是，许多基督徒仍高举律法，留在旧约的经纶里。
22God does not want us to do good. He wants us only to live Christ. To live Christ implies many things. To live Christ implies being holy and overcoming. To live Christ implies not losing our temper and being enduring and full of patience. We just need to live Christ, and this living implies everything in the Christian life. It implies our faithfulness and our honesty. To live Christ means everything. This is why the New Testament charges us to live Christ that we may magnify Christ. We need to live, move, and walk by the spirit, having our entire being according to the mingled spirit (Rom. 8:4). This is the New Testament economy. Much of the terminology in the Old Testament psalms is good, but it is good in a natural realm. It has nothing to do with the Spirit. The New Testament is altogether in another field, in another world. It is altogether in the Spirit, who is the consummation of the Triune God. Thus, everything in the New Testament is altogether a matter in the Triune God. Our honesty, faithfulness, patience, endurance, kindness, and everything we are and do involves the Triune God. All of our virtues should be the expression of the Triune God, not of ourselves. The Christian life in the New Testament is not our doing, but is altogether a matter of our living Christ. To live Him in order to magnify Him is to enjoy Him. Thus, every day we should not do anything but enjoy Christ. Christ is our enjoyment. This thought is in Hymns, #499, #501, and #841. These three songs were written absolutely according to the New Testament economy. Hymn #841 is concerning the building up of the church. Many Christians, however, still exalt the law, remaining in the Old Testament economy
23我们需要有正确的分辨力，看见旧约经纶与新约经纶的不同。一面，诗篇是可爱的，因为诗篇是寻求神者情绪的发表。另一面，诗篇的许多内容不是照著新约的经纶。新约的经纶包括第一，成为肉体；第二，复活；第三，调和。神进到我们里面，并且将我们带到祂里面。祂成就了神性与人性的调和。我们与祂在同一个生命里，同有一个性情，活著如同一人。我们不该努力遵守律法，我们只活一个人位－基督。我们活基督，使祂得以显大。
23We need to have the proper discernment to see the difference between the Old Testament economy and the New Testament economy. On the one hand, the psalms are lovely because they are the aspiration of the sentiment of the ones who were seeking after God. On the other hand, many portions of the Psalms are not according to the New Testament economy. The New Testament economy includes first, incarnation; second, resurrection; and third, mingling. God came into us and He brought us into Him. He has accomplished a mingling of divinity and humanity. We and He are living as one person in the same one life and with the same one nature. We should not endeavor to keep the law. Instead, we live only one person—Christ. We live Christ that He may be magnified.
24我盼望我们能看见这启示。我们读任何诗篇，都必须用神新约的经纶这尺度来衡量。然后我们就能领悟，甚么是属于西乃山，甚么是属于锡安山。我们在锡安山这里，有召会，基督的身体，以及为著神的见证之神的经纶。
24I hope we can see this revelation. When we come to any psalm, we have to weigh it with this scale of God’s New Testament economy. Then we can realize what belongs to Mount Sinai and what belongs to Mount Zion. We are here on Mount Zion where we have the church, the Body of Christ, and God’secon o my for God’s testimony