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诗篇生命读经 · 第16篇

在神的殿中享受神时，诗人情绪混杂的发表（四）

The mixed expressions of the psalmist’s sentiment in his enjoyment of Godin God’s house (4)
1读经：诗篇三十四至三十六篇。
1Scripture Reading: Psa. 34—36
2在本篇信息中，我们要继续交通到诗人在神的殿中享受神时，他们情绪混杂的发表。我们若没有深切饥渴的寻求主同祂的话，这些信息将会使我们失望，因为我们照著天然观念所喜欢的将要被暴露出来。我们在圣经里看见甚么，以及圣经对我们是甚么，在于我们是怎样的人。我们对圣经的领会，总是照著我们的所是。所以，我们需要被调整，并被带进神圣的观念里。
2In this message we want to continue our fellowship on the mixed expressions of the psalmist’s sentiment in his enjoyment of God in God’sho use. If we do not have a deep hunger to seek after the Lord with His Word, these messages may disappoint us. This is because what we may like according to our natural concept is exposed. What we see in the Bible and what the Bible is to us depend upon what kind of person we are. Our understanding of the Bible is always according to what we are. This is why we need to be adjusted and brought into the divine concept
3在本篇信息中，我们要来看三十四至三十六篇里诗人情绪混杂的发表。三十四篇的标题说，这是大卫『在亚比米勒面前装疯，被他赶出去，离开时作的』诗。由此可见，写三十四篇的情况不是尊贵的。大卫不是在正常的情况下；他假装疯癫，因为他在有能力杀他的王面前。假装的结果，大卫得拯救脱离亚比米勒。（撒上二一10～二二1上。）后来，他写了诗篇三十四篇。在这篇诗里，他将一切的功劳归给神，但事实上，他藉著装疯拯救自己。假装乃是一种虚伪。在三十五篇，大卫求神用兵器与他的仇敌相战。（1～8。）然后在三十六篇，他求神对付恶人，（1～4，）甚至指示神如何对付他们。（11～12。）
3In this message we want to see the mixed expressions of the psalmist’s sentiment in Psalms 34—36. The title of Psalm 34 says that this was a psalm of David “when he disguised his sanity before Abimelech, who drove him out, and he departed.” We can see from this that the situation in which Psalm 34 was written was not an honorable one. David was not normal; he disguised himself as being insane because he was before a king who had the power to kill him. As a result of disguising himself, David was delivered from Abimelech (1 Sam. 21:10—22:1a). Afterward, he wrote Psalm 34. In this psalm he gave all the credit to God, but actually he delivered himself by disguising himself. To disguise oneself is a kind of falsehood. In Psalm 35 David asked God to fight against his enemies with weapons (vv. 1-8). Then in Psalm 36 he asked God to deal with the wicked (vv. 1-4) and even gave God instructions as to how to deal with them (vv. 11-12
4我们要记得，诗篇需要照著全本圣经里神圣启示的神圣观念来解释。诗篇是圣经中最长的一卷，但不是惟一的一卷。牠必须在神神圣观念的光中来解释，这光就是关于神在基督里，以基督为中心与普及之永远经纶的启示。我们需要从属人的观念调整到神圣的观念。在我基督徒生活的初期，我带著许多自己的思想来读圣经。历年来，我一直被调整；这些在研读圣经上所接受的调整，除去了我层层属人的观念。
4We need to remember that the book of Psalms needs to be interpreted according to the divine concept of the divine revelation in the entire Bible. The Psalms is the longest book of the Bible, but it is not the only book. It must be interpreted in the light of the divine concept of God as the divine revelation concerning His eternal economy in Christ, taking Christ as its centrality and universality. We need to be adjusted from our human concept to the divine concept. At the beginning of my Christian life, I came to the Bible with much of my own thought. Throughout the years I have been adjusted, and the adjustment which I have received in studying the Bible has taken away layer upon layer of my human concept.
5我们对圣经的领会，在于我们属灵生命长大的度量。甚至今天在我们属人的生命里，我们的认识也在于我们属人生命长大的度量。我们不能期望一个孩子领会太多；当孩子长大时，所能领会的自然越来越多。至终，他成了长成的人，就能正确的领会事情。我们很难照著神圣的观念，正确的领会诗篇。我们看过，有时候大卫在诗篇里讲说非常美妙的事，然后接著又讲说一些全然照著属人、天然观念的事。要领会圣经，我们必须运用一个原则，就是神在祂的经纶里计画使自己与人成为一。基督出生的基本原则，主要原则，就是神来使自己与人联合，成为人，而与人是一。这是圣经的基本原则。我们读圣经时，需要遵守神与人是一的原则。我们该遵守一个原则：神的话是神圣的启示，给我们看见，神主要的目的是使自己与人成为一，并使人与祂成为一。在约翰十五章主说，『我是葡萄树，你们是枝子；』『你们要住在我里面，我也住在你们里面。』（5，4。）这给我们看见，神与在基督里的信徒是一。从前我们与神是分开的，但有一天，我们这些野枝子在基督里得接枝到祂里面。（罗十一24。）我们已接枝到基督这树上，这接枝已使我们与祂成为一。如今我们所需要的就是住在祂里面，使祂住在我们里面。这样，祂与我们就是一，同有一个生命，一个性情，和一个生活。
5Our understanding of the Bible depends upon the measure of our growth in the spiritual life. Even today in our human life, our knowledge depends upon the measure of our growth in the human life. When someone is a child, we cannot expect him to understand that much. As this child grows, he is able to understand more and more. Eventually, when he becomes a full-grown man, he can understand things properly. It is difficult to understand the book of Psalms properly according to the divine concept. We have seen that at times David spoke things in the Psalms which were very wonderful. Then he spoke something which was altogether according to the human, natural concept. In order to understand the Bible, we must exercise one principle. This principle is that God planned in His economy to make Himself one with man. The basic principle, the main principle, of Christ’s birth is that God came to join Himself to man, to be a man, and to be one with man. This is the basic principle of the Bible. When we read the Bible, we need to keep the principle of God’s being one with man. We should keep the principle that the Word of God as the divine revelation shows us that God’s main purpose is to make Himself one with man and to make man one with Him. In John 15 the Lord said, “I am the vine; you are the branches....abide in Me and I in you” (vv. 5, 4). This shows us that God and the believers in Christ are one. We and God were once separate, but one day we, the wild branches, were grafted into Him in Christ (Rom. 11:24). We have been grafted into Christ as the tree, and this grafting has made us one with Him. What is needed now is for us to abide in Him that He may abide in us. Then He and we will be one, having one life, one nature, and one living
6我们若看见这点，就会完全调整对圣经的领会。我们需要持守约翰十五章里神圣的观念；那里主说，祂是葡萄树，我们是祂的枝子，并且我们该住在祂里面，使祂住在我们里面。在诗篇三十四至三十六篇，我们能看见，大卫的行动不像与神是一的枝子。在领会圣经的事上，我们必须采取正确的原则。主要的原则就是神渴望与祂所拣选的人是一；至终，神与人之间的一要得著完全，得著完成。凡神所拣选的人都要得著完成，与神完全是一，成为圣城新耶路撒冷的构成成分。每当我们读诗篇的时候，我们需要持守这个观念；否则，我们就会受误导。
6If we see this, we will be fully adjusted in our understanding of the Bible. We need to hold the divine concept in John 15 where the Lord said that He is the vine, that we are His branches, and that we should abide in Him that He may abide in us. In Psalms 34— 36, we can see that David was not acting as a branch who was one with God. In our understanding of the Bible, we have to pick up the proper principles. The main principle is that God desires to be one with His chosen people. Eventually, the oneness between God and man will be completed, consummated. All of God’s chosen people will be consummated to be fully one with God to become the constituents of the holy city, the New Jerusalem. Whenever we come to the Psalms, we need to hold this concept; otherwise, we can be misled.
7拾在称颂并赞美神上诗篇三十四篇给我们看见，诗人在神殿中享受神时，在称颂并赞美神上情绪混杂的发表。称颂神就是说神的好话，美善的说到神。赞美神就是将尊贵和荣耀归与神。
7X. IN BLESSING AND PRAISING GOD Psalm 34 shows us the mixed expressions of the psalmist’s sentiment in his enjoyment of God in God’sho use in blessing and praising God. To bless God is to speak well about God, to talk about God in a good way. To praise God is to give the honor and the glory to God
一 写于大卫在亚比米勒面前装疯之后
A. Written After David Disguised Himself as Being Insane before Abimelech
8称颂并赞美神虽然很好，但我们不该忘记，这样美妙的诗是写于大卫戴上『面具』之后。他在亚比米勒面前装疯之后，写了这篇诗。这个故事记载在撒上二十一章十至十五节。那里大卫在这非利士王面前装疯，以逃避被杀害。二因著神的应允和拯救大卫因著神的应允和拯救，称颂并赞美神。（诗三四1～6。）他在一节说，『我要时时称颂耶和华；赞美祂的话必常在我口中。』这很好，但我们必须记得大卫当时说这话的情况。当他在亚比米勒面前装疯的时候，他必定不是在称颂神。撒上二十一章十三节说，大卫在城门的门扇上胡写乱画，使唾沫流在胡子上，使亚比米勒以为他疯了。诗篇三十四篇二至六节说，『我的心必因耶和华夸耀，谦卑人听见，就要喜乐。你们和我应当显大耶和华，一同高举祂的名。我寻求耶和华，祂就应允我；祂拯救我脱离一切使我恐惧的。凡仰望祂的，便有光彩；他们的脸，永不蒙羞。这穷苦人呼吁，耶和华便垂听，救他脱离一切苦恼。』
8It is good to bless and praise God, but we should not forget that such a wonderful psalm was written after David put on a “mask.” He wrote this psalm after he disguised himself as being insane before Abimelech. This story is recorded in 1 Samuel 21:10-15. There David disguised himself before this Philistine king in order to escape from being killed. B. Because of God’s Answer and Deliverance David blessed and praised God because of God’s answer and deliverance (vv. 1-6). In verse 1 he said, “I will bless Jehovah at all times; / His praise will continually be in my mouth.” This is good, but we have to remember the situation in which David said this. When he disguised himself before Abimelech, he surely was not blessing God at that time. Instead, 1 Samuel 21:13 says that David scrabbled on the doors of the gate and let his spittle fall down upon his beard to make Abimelech think that he was insane. Verses 2-6 say, “My soul makes its boast in Jehovah; / The lowly hear and they rejoice. / Magnify Jehovah with me, / And let us exalt His name together. / I sought Jehovah, and He answered me; / And He delivered me from all that terrified me. / They looked to Him and were radiant; / And their faces will never be abashed. / This poor man called out, and Jehovah heard; / And He saved him out of all his troubles
9大卫说，耶和华拯救他。但我要问，他是蒙耶和华拯救脱离亚比米勒的手呢，还是他自己拯救自己？人会为好些事情祷告，等事情成就时，便将一切的功劳归与神。事实上，神甚么也没有作。他们是照自己的愿望祷告，并且是凭自己而作。有时候他们甚至作一些事来欺骗人。神当然不会为他们欺骗人。我们会为某事祷告，得著我们所祷告的，然后归功与神；这对神乃是侮辱。在这事例中，功劳不该归神，乃该归我们。三劝告并教导别人敬畏神，
9David said that Jehovah delivered him. But I would like to ask whether he was delivered out of the hand of Abimelech by Jehovah or whether he delivered himself. People may pray for a number of things, and then give all the credit to God when they are done. Actually, however, God did not do any one of them. Instead, they prayed according to their own desire, and they did it on their own. Sometimes they might have even done something in a way to cheat people, but God surely did not cheat people for them. We may pray for something, get what we prayed for, and then give the credit to God. This is an insult to God. In this case the credit should not go to God but to us to become a debit. C. Advising and Teaching Others to Fear God
并避难在祂里面
and Take Refuge in Him
10七至二十二节给我们看见，大卫劝告并教导别人敬畏神，并避难在祂里面。在八节大卫说，『避难在祂里面的人有福了。』然而，大卫在那王面前装疯时，并没有避难在耶和华里面，而是避难在他的『面具』里，在他的假装里。在十一节大卫说，『孩子们哪，当来听我的话。我要将敬畏耶和华的道教训你们。』我们难道要大卫教导我们装假，戴上面具么？这表明我们也许一面信靠主，另一面却戴上面具拯救自己。至终，是谁拯救了我们－主或我们的面具？1敬畏神与避难在祂里面的好处在三十四篇，大卫说到敬畏神与避难在祂里面的好处。（7～10，17～。）十节说，『少壮狮子还饥饿缺食；但那寻求耶和华的，甚么好处都不缺。』也许有人为著个人的益处引用这些经文，但结果他们仍然缺乏所渴望的物质事物。哥林多后书告诉我们，保罗遭受许多苦难和剥夺，甚至到衣食缺乏的地步。（十一27。）
10Verses 7-22 show us David’sad vi sing and teaching others to fear God and take refuge in Him. In verse 8 David said, “Blessed is the man who takes refuge in Him.” However, when David disguised himself in front of that king, he did not take refuge in Jehovah but in his “mask,” in his disguising himself. In verse 11 David said, “Come, children; hear me. / I will teach you the fear of Jehovah.” Do we want David to teach us to disguise ourselves, to put on a mask? This shows that on the one hand, we may trust in the Lord; on the other hand, we may put on a mask to deliver ourselves. Eventually, who saved us—the Lord or our mask? 1. The Goodness of fearing God and taking refuge in Him In Psalm 34 David spoke of the goodness of fearing God and taking refuge in Him (v v. 7-10, 17-22). Verse 10 says, “The young lions hunger and starve, / But those 22 who seek Jehovah will not lack any good thing.” People may quote these verses for their personal benefit but eventually end up lacking the material things they desire. Second Corinthians tells us that Paul passed through much suffering and deprivation, even to the extent that he was lacking food and clothing (11:27).
2 敬畏神的路
2. The Way to Fear God
11在诗篇三十四篇，大卫说到敬畏神的路。（诗三四11～16，彼前三10～。）诗篇三十四篇十二至十六节说，『有何人渴望生命，爱慕长寿，而享美福？就要守住舌头不出恶言，嘴唇不说诡诈的话。要离恶行善，寻求和睦，一心追赶。耶和华的眼目，向著义人，祂的耳朵，听他们的呼求。耶和华向行恶的人变脸，要从世上剪除对他们的记念。』彼得在彼前三章十至十二节引用这些经文，但保罗没有引用这样的话。保罗对新约经纶的异象比所有其他的使徒更清楚。当大卫问『有何人渴望生命，爱慕长寿，而享美福』时，他所谈论的，不是永远的生命，而是物质的生命。大卫是旧约里伟大的圣徒，彼得是新约里伟大的使徒，但我不信大卫在这里所说的是属灵的。我们中间，谁敢求主赐他长寿，使他得享许多美物？
11In Psalm 34 David spoke of the way to fear God (vv. 11-16; 1 Pet. 3:10-12). Verses 12-16 say, “Who is the man who desires life, / Who loves having days in order to 12 see good? / Guard your tongue from evil, / And your lips from speaking deceit. / Turn away from evil and do good; / Seek peace and pursue it. / The eyes of Jehovah are set toward the righteous, / And His ears, toward their cry. / The face of Jehovah is against those who do evil, / To cut off the memory of them from the earth.” These verses were quoted by Peter in 1 Peter 3:10-12, but Paul did not quote such a word. Paul’s vision of the New Testament economy was clearer than that of all the other apostles. When David asked, “Who is the man who desires life, / Who loves having days in order to see good?” he was not talking about the eternal life but about the physical life. David was a great saint in the Old Testament, and Peter was one of the great apostles in the New Testament, but I do not believe that what David said here is spiritual. Even among us, who dares ask the Lord to give him long days that he may enjoy many good things?
12大卫说，我们若爱慕长寿，而享美福，就要守住舌头不出恶言，嘴唇不说诡诈的话。但有谁成功的守住舌头不出恶言？大卫在这里所说的，乃是照著善恶知识树。诗篇三十四篇十五节说，『耶和华的眼目，向著义人，祂的耳朵，听他们的呼求。』但谁是这地上的义人？保罗说，没有义人；（罗三10；）以赛亚说，我们的义像污秽的衣服。（赛六四6。）我们若倚靠我们的义，想要使神的眼目和耳朵向著我们，我们将会毫无得著，因为我们没有自己的义。关于义人，大卫说，『又保全他一身的骨头，连一根也不折断。』（诗三四20。）这是关于基督的经文，因为大卫是受苦之基督的豫表。基督在十字架上时，兵丁见祂已经死了，就不打断祂的腿。（约十九33。）约翰说，『这些事发生，为要应验经书：「祂的骨头，一根也不可折断。」』（36。）有时候在描述大卫的苦难上，大卫乃是豫表基督。
12David said that if we love having days in order to see good, we should guard our tongue from evil and our lips from speaking deceit. But who has ever succeeded in guarding his tongue from evil? What David spoke here was according to the tree of the knowledge of good and evil. Verse 15 says, “The eyes of Jehovah are set toward the righteous, / And His ears, toward their cry.” But who is righteous on this earth? Paul said that not one is righteous (Rom. 3:10), and Isaiah said that our righteousnesses are like filthy rags (Isa. 64:6). If we depend upon our righteousness to enjoy God’se yes and ears being set toward us, we will enjoy nothing, because we have no righteousness of our own. Concerning the righteous man, David said, “He keeps all his bones; / Not one of them is broken” (v. 20). This is a verse concerning Christ because David was a type of the suffering Christ. When Christ was on the cross, the soldiers did not break His legs when they saw that He had already died (John 19:33). John said, “These things happened that the Scripture might be fulfilled: ‘No bone of His shall be broken’” (v. 36). There were times in describing his sufferings that David typified Christ
13我们看诗篇三十四篇时，能看见大卫情绪混杂的发表。二十节指基督，但这篇诗大部分不是照著生命树。我们的观念需要照著生命树改为神圣的观念。当我们在基督里长大时，我们的观念就会改变。
13When we look at Psalm 34, we can see the mixed expressions of David’s sentiment. Verse 20 refers to Christ, but most of this psalm is not according to the tree of life. Our concept needs to be changed to the divine concept according to the tree of life. As we grow in Christ, our concept will be changed
拾 壹在求神对付他的仇敌上
XI. In asking God to deal with his enemies
14在三十五篇，大卫求神对付他的仇敌。一乞求神用兵器与他的仇敌相战首先，他乞求神用兵器与他的仇敌相战。（1～8。）一节说，『耶和华阿，与我相争的，求你与他们相争；与我相战的，求你与他们相战。』你信神喜欢这样的祷告么？这不是照著主在新约里的教训；主告诉我们，要爱我们的仇敌，为那逼迫我们的祷告。（太五44。）
14In Psalm 35 David asked God to deal with his enemies. A. Begging God to Fight His Enemies with Weapons First, he begged God to fight his enemies with weapons (vv. 1-8). Verse 1 says, “Strive, O Jehovah, with those who strive with me; / Battle against those who battle against me.” Do you believe that God desires such a prayer? This is not according to the Lord’ste aching in the New Testament, which tells us to love our enemies and pray for those who persecute us (Matt. 5:44
15诗篇三十五篇二至三节说，『求你拿著大小的盾牌，起来作我的帮助。也求你抽出枪来，挡住那追赶我的；求你对我的魂说，我是你的救恩。』大卫在这里不是向神求甚么，乃是教导神，如何用兵器与他的仇敌相战，藉此拯救他。四至八节说，『愿那寻索我命的，蒙羞受辱；愿那谋害我的，退后羞愧。愿他们像风前的糠秕，有耶和华的使者赶逐他们。愿他们的道路又暗又滑，有耶和华的使者追赶他们。因他们无故的在坑中为我暗设网罗；无故的挖坑害我。愿毁灭不知不觉间临到他们身上，愿他所藏的网缠住自己；愿他落在其中，遭遇毁灭。』这是属灵的祷告么？这祷告必然是出于一个完全在自己里面的人。在新约的经纶里，属灵的人绝不会求神带著大小的盾牌，也带著枪，来与他的仇敌相战。
15Verses 2-3 say, “Take hold of shield and buckler, / And rise up as my help. / Draw out also the spear, and close up the way / Against those who pursue me; Say to my soul, / I am your salvation.” Instead of asking God for something, David here is teaching God how to deliver him by fighting against his enemies with weapons. Verses 4-8 say, “Let those who seek my life / Be put to shame and humiliated; / Let those who devise evil for me Be turned back and confounded. / Let them be like chaff before the wind, / With the angel of Jehovah driving them on. / Let their way be darkness and slipperiness itself, / With the angel of Jehovah pursuing them. / For without cause they hid their net for me in a pit; / Without cause they dug a hole for me. / Let destruction come upon them unawares, / And let his net, which he hid, catch him; / Let him fall into it, into destruction.” Is this a spiritual prayer? Surely this prayer comes out of a man who is fully in himself. In the New Testament economy, a spiritual person could never ask God to come with a shield, with a buckler, and with a spear to fight against his enemies
二 夸耀他信靠神，并善待那些恶待他的人
B. Boasting in his trusting in God and in His Well-dealing with those who mistreated him
16在九至十六节，大卫夸耀他信靠神，并善待那些恶待他的人。这段经文说，『那时我的魂必因耶和华欢腾，因祂的救恩喜乐。我的骨头都要说，耶和华阿，谁能像你搭救困苦人，脱离那比他强的，搭救困苦穷乏人，脱离那抢夺他的？凶恶的见证人起来，盘问我所不知道的事。他们向我以恶报善；我的魂孤苦。然而我，当他们有病的时候，我便穿麻衣，禁食刻苦己心；我的祷告，都归到我自己怀中。我这样行，好像他是我的朋友，我的弟兄；我屈身悲哀，如同人为母亲哀痛。但我跌了跤，他们却欢喜，大家聚集；我所不认识的那些下流人，聚集攻击我；他们不住的把我撕裂。他们如同席上俗污的嘲笑者，向我咬牙。』以上的经文表明，大卫认为他的仇敌非常坏，而他非常好。他在这些经文里的发表，展现太多的自义。
16In verses 9-16 David boasted in his trusting in God and in his well-dealing with those who mistreated him. These verses say, “Then my soul will exult in Jehovah; / It will rejoice in His salvation. / All my bones will say, / Jehovah, who is like You, / Who delivers an afflicted one from him who is too strong for him, / And an afflicted and needy one from him who robs him? / Malicious witnesses rise up; / They ask me about things I know nothing of. / They repay me evil for good; / I am bereaved in soul. / But I, when they were sick, / Had sackcloth as my clothing; / I afflicted my soul with fasting, / And my prayer returned to my own bosom. / I conducted myself as if it had been my friend or my brother; / Like one mourning for his mother, I bowed down gloomily. / But at my stumbling they rejoice and gather together; / The dregs whom I had not known / Gather together against me; / They tear at me and do not cease. / As profane mocking parasites, / They gnash their teeth at me.” The above verses show that in David’s consideration his enemies were very bad, whereas he was very good. His expressions in these verses display too much self-righteousness
三 照著他天然的善恶知识指导神，催促神拯救他
C. Urging God to Deliver Him by Instructing God according to His Natural Knowledge of Good and Evil
17在十七至二十八节，大卫照著他天然的善恶知识指导神，催促神拯救他。
17In verses 1 7-2 8 David urged God to deliver him by instructing God according to his natural knowledge of good and evil.
拾 贰在求神对付恶人上
XII. In asking God to deal with the wicked
18在三十五篇，大卫求神对付他的仇敌；在三十六篇，他求神对付恶人。
18In Psalm 35 David asked God to deal with his enemies, and in Psalm 36 he asked God to deal with the wicked
一 他对恶人的控告
A. His Accusation of the Wicked
19三十六篇一至四节是他对恶人的控告：『恶人的罪过在他心里对他说话；他眼中不怕神。他在自己眼中自夸自媚，直到他的罪孽被查出，被恨恶。他口中的言语，尽是奸恶诡诈；他与智慧善行，已经断绝。他在床上图谋罪孽，定意行不善的路，并不弃绝恶事。』在这里大卫无心也无意求神怜悯恶人。反之，他控告他们。
19Verses 1-4 are his accusation of the wicked: “Transgression speaks to the wicked / Within his heart; / There is no dread of God / Before his eyes. / For he flatters himself in his own eyes, / Until his iniquity is found out and hated. / The words of his mouth are wickedness and deceit; / He has ceased being wise and doing good. / He plans iniquity on his bed; / He sets himself on a path that is not good; / He does not reject evil.” Here David did not have the heart or the intention to ask God to be merciful to the wicked. Instead, he accused them
二 他对神慈爱、信实、和公义的赞美，
B. His Praising of God’s Lovingkindness, Faithfulness, and Righteousness
20夹杂著在神殿中对神的享受五至十节是他对神慈爱、信实、和公义的赞美，夹杂著在神殿中对神的享受。七至九节是诗篇关于在神殿中享受神拔尖的一段，但这样的一段却是在大卫求神对付恶人的诗篇里。这又给我们看见大卫情绪混杂的发表。
20Mixed with the Enjoyment of God in His House Verses 5-10 are his praising of God’s lovingkindness, faithfulness, and righteousness mixed with the enjoyment of God in His house. Verses 7-9 are a top portion of the Psalms concerning the enjoyment of God in His house, but such a portion is in a psalm in which David asked God to deal with the wicked. This again shows us the mixed expressions of David’s sentiment
三 恳求神照著他的方式对付恶人
C. Entreating God to Deal with the Wicked according to His Way
21十一至十二节说，『不容狂傲人的脚践踏我，不容恶人的手赶逐我。在那里作孽的人，已经仆倒；他们被推倒，不能再起来。』在这些经文里，大卫恳求神对付恶人，但不是照著神的方式，乃是照著他的方式。
21Verses 11-12 say, “Do not let the foot of the arrogant come upon me, / Nor let the hand of the wicked drive me away. / There those who do iniquity are fallen; / They are cast down and unable to rise.” In these verses David entreated God to deal with the wicked not according to God’sway but according to his way
我们需要得释放脱离属人的观念，并被带进神经纶的中心线
Our Need To Be Released From Our Human Concept And To Be Brought Into The Central Line Of God’sEcon o my
22我们读诗篇时，应该看见属人观念和神圣观念的对比。大多数圣徒没有看见这样的对比，反而高估诗篇里的一切。就某种意义说，他们似乎从诗篇得著帮助，但事实上他们并没有得著真实的帮助，反而受到误导。
22In reading the Psalms, we should see the contrast between the human concept and the divine concept. Most of the saints do not see such a contrast. Instead, they highly appraise everything in the Psalms. In a sense, it seems that they received the help from reading the Psalms, but actually they did not receive the real help. Instead, they were misled
23我有负担叫大家看见，诗篇里属人观念与新约里神圣观念的对比。照著我们的观念，我们也许觉得，圣经在旧约和新约里，主要都是告诉我们，必须敬畏神，避难在祂里面，信靠祂，等候祂，仰望祂，赞美祂，称谢祂，并敬拜祂。然而，这不是新约里神圣的观念。新约所给我们看见的，乃是神的经纶。
23I am burdened for us to see the contrast between the human concept in the Psalms and the divine concept in the New Testament. According to our concept, we may feel that the Bible, in both the Old and New Testaments, tells us mainly that we have to fear God, to take refuge in Him, to trust in Him, to wait on Him, to hope in Him, to praise Him, to thank Him, and to worship Him. This concept, however, is not the divine concept in the New Testament. What the New Testament shows us is God’secon o my.
24在神的经纶里，神只有一个心意－为祂自己得著一个生机体。在已过的永远里，神在祂的经纶里定意作一件事－为祂自己创造一个生机体，就是基督的身体。为著这目的，祂创造宇宙和人。然后人堕落了，但神应许人，祂要藉著女人来成为人，使自己与人联合，而与人成为一。（创三15。）至终，祂成了人，并在这地上过生活，给人看见神人的生活。然后，祂到十字架上受死，不仅为我们的罪，也为对付宇宙中每一个难处。然后祂复活了。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，使神与人能成为一。虽然这是新约的启示，但很少人看见这启示。反而大多数的基督徒仍持守想要行善的天然、宗教观念。大多数的基督徒会说，他们需要改良行为。因为他们知道自己软弱而试诱强烈，他们就求神帮助他们，并想要信靠神。但他们没有看见神经纶的中心线，乃是使神与人，人与神，成为一个实体，二者因著同有一个生命，同有一个性情，而有同一个生活。这样的启示，在今天的基督徒中间已经失去了。许多人没有耳朵来听神的经纶这中心的教导。保罗在神并基督面前，凭著祂的显现和祂的国度，郑重的嘱咐提摩太，务要传道。（提后四～2。）保罗将要被浇奠为奠祭，（6，）所以他嘱咐提摩太要忠信，传健康的话。然后他说，『因为时候要到，那时人必容不下健康的教训，反而耳朵发痒，随著自己的情欲，给自己堆积起教师来。』（3。）耳朵发痒的人，为了自己的乐趣，寻求悦耳的话。照著保罗对提摩太说的话，发痒且转离的耳朵，是召会更为败落的主因。我们必须忠信，说神经纶健康的话，不说满足人发痒耳朵的话。
24In God’secon o my, God has only one intention—to gain an organism for Himself. In eternity past God decided to do one thing in His economy—to create for Himself an organism, the Body of Christ. He created the universe and man for this purpose. Then man became fallen, but God promised man that He would come through a woman to be a man, to join Himself with man, and to become one with man (Gen. 3:15). Eventually, He became a man and lived a life on this earth to show people the life of a God-man. Afterward, He went to the cross and died not only for our sins but also to deal with every problem in the universe. Then He was resurrected. In His incarnation He brought God into man, and in His resurrection He brought man into God so that God and man could be one. Although this is the reve lation of the New Testament, not many see this revelation. Instead, most Christians still hold a natural and religious concept of trying to do good. Most Christians would say that they need to improve their conduct. Because they know that they are weak and the temptations are strong, they ask God to help them and try to trust in God. But they do not see the central line of God’secon o my to make God and man, man and God, one entity, with the two having one living by one life with one nature. Such a revelation is missing among Christians today. Many do not have a near to heart his central teaching of God’s economy. Paul solemnly charged Timothy before God and before Christ by His appearing and His kingdom to proclaim the word (2 Tim. 4:1-2). Paul was being poured out as a drink offering (v. 6), so he1 charged Timothy to be faithful to proclaim the healthy word. Then he said, “For the time will come when they will not tolerate the healthy teaching; but according to their own lusts they will heap up to themselves teachers, having itching ears” (v. 3). People who have itching ears are those who seek pleasant speaking for their own pleasure. According to Paul’sword to Timothy, the itching and turned - away ear is the main factor in the worsening decline in the churches. We have to be faithful to speak the healthy words of God’secon o my, not the words that satisfy people’sit ching ears.
25在主的恢复里，我们已蒙光照，看见神所要的。神要我们与祂是一。神活在我们里面，祂要我们活祂。使徒保罗的著作在这点上明亮如水晶，不模棱两可。保罗十四封书信的主要项目，记述在加拉太二章二十节：『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；并且我如今在肉身里所活的生命，是我在神儿子的信里，与祂联结所活的，祂是爱我，为我舍了自己。』这些话是神圣的，与任何天然、宗教、或迷信的事无关。约在六千年前神造了亚当。从亚当到亚伯拉罕是二千年，从亚伯拉罕到基督是二千年，从基督的时候直到如今大约也是二千年。在第一个二千年，神眷临人，帮助人领悟，人需要祂。在第二个二千年，神告诉亚伯拉罕，万国都必因他的后裔得福。（创二二18，二六4。）他们必因著神与他们是一，并因著他们与神是一而得福。这全然是奥秘且神圣的。
25In the Lord’s recovery, we have been enlightened to see what God wants. God wants us to be one with Him. God lives in us, and He wants us to live Him. The writings of the apostle Paul are crystal clear on this point, with no ambiguity. The main item in Paul’s fourteen Epistles is stated in Galatians 2:20: “I am crucified with Christ; and it is no longer I who live, but it is Christ who lives in me; and the life which I now live in the flesh I live in faith, the faith in the Son of God, who loved me and gave Himself up for me.” These words are divine. They have nothing to do with anything natural, religious, or superstitious. God created Adam almost six thousand years ago. From Adam to Abraham was two thousand years, from Abraham to Christ was two thousand years, and from the time of Christ until now has been also almost two thousand years. In the first two thousand years, God visited people to help them to realize that they needed Him. In the second two thousand years, God told Abraham that in his seed all of the nations would be blessed (Gen. 22:18; 26:4). They would be blessed by God’s being one with them and by their being one with God. This is altogether mysterious and divine.
26基督是亚伯拉罕的后裔，来实现神的应许。基督来时，犹太人照著他们的思想，有他们敬拜神的宗教方式。后来，使徒遭遇到两个难处－犹太宗教和希腊哲学。今天这地上满了由不同的文化和宗教所产生的哲学。除此以外，还有今天基督教里的哲学和逻辑。今天许多基督徒领会圣经，是照著他们天然的观念，而不是照著神圣的观念。在主的职事里，我们曾说到神的经纶，神的分赐，和赐生命的灵，就是经过过程、终极完成的灵。我们看过这灵是复合的灵，是经过过程之三一神的终极完成。这些事在今天的基督教神学里是无法听见的。因著反对，一九七七年我发表了一篇文章，题目是『何等的异端－两位圣父，两位赐生命的灵，三位神』。许多反对我们的人教导有三位神；这是三神论的教训。他们也教导有两位圣父：一位是在神格里的父，另一位是在以赛亚九章六节的父，就是他们所说永远的父。他们也错误的说，有两位赐生命的灵：一位是神圣三一里的圣灵，另一位是林前十五章四十五节下半所说的赐生命之灵。当然，这一切教训都是异端。
26Christ as the seed of Abraham came to fulfill God’s promise. When Christ came, the Jews had their religious way of worshipping God according to their kind of thought. Later, the apostles had to encounter two problems—the Jewish religion and Greek philosophy. This earth today is full of different philosophies from different cultures and religions. In addition to all of these philosophies, there is the philosophy and the logic in today’s Christianity. Many Christians today understand the Bible according to their natural concept, not the divine concept. In the Lord’s ministry we have spoken concerning God’s economy, God’s dispensing, and the life - giving Spirit, the processed, consummated Spirit. We have seen that this Spirit is the compound Spirit, and this compound Spirit is the consummation of the processed Triune God. These things cannot be heard in the theology of today’s Christianity. Because of the opposition, I published an article in 1977 entitled What a Heresy—Two Divine Fathers, Two Life-giving Spirits, and Three Gods! Many of those opposing us teach that there are three Gods. This is the teaching of tritheism. They also teach that there are two divine Fathers. One is the Father in the Godhead and the other is the Father in Isaiah 9:6, whom they say is the Father of eternity. They also mistakenly say that there are two life-giving Spirits. One is the Holy Spirit in the Trinity, and the other is the life - giving Spirit mentioned in 1 Corinthians 15:45b. All of these teachings, of course, are heretical.
27我在美国讲道三十年，负担是要照著神的经纶释放神圣启示的中心线。但照著我的领悟，很少人珍赏这中心线。在我到美国以前，我还没有看见那灵是三一神的终极完成。主要是一九五四年夏季在香港，我开始说，基督的死与复活是在那灵里。从那一年起，关于包罗万有之灵的亮光进来了，并且照耀得越过越明亮。至终，我们看见在出埃及三十章二十三至二十五节里复合之膏的豫表。复合的膏是以橄榄油为基础，而与四种香料复合－没药、肉桂、菖蒲和桂皮。这五种元素复合在一起，成为一种膏。一欣橄榄油指神是那灵，这神圣的灵与基督的死、基督死的功效、基督的复活、并基督复活的大能复合。这复合的灵是三一神的终极完成。父具体化身在子里，子实化为那灵。换句话说，那灵是子的实化，子是父的具体化身。因此，神格的三者不是三位神，三者只是一位神圣者。
27I have been speaking in the United States for thirty years with the burden to release the central line of the divine revelation according to God’secon o my. But according to my realization, not many of us appreciate this central line. Before I came to the United States, I had not seen that the Spirit was the consummation of the Triune God. I began to say mainly in Hong Kong in the summer of 1954 that the death and resurrection of Christ are in the Spirit. From that year the light concerning the all-inclusive Spirit came in and has been shining brighter and brighter. Eventually, we saw the type of the compound ointment in Exodus 30:23-25. The compound ointment takes olive oil as a base compounded with four kinds of spices— myrrh, cinnamon, calamus, and cassia. These five elements compounded together become one ointment. The one hin of olive oil refers to God as the Spirit, and this divine Spirit is compounded with Christ’s death, with the effectiveness of Christ’s death, with Christ’s resurrection, and with the power of Christ’s resurrection. This compound Spirit is the consummation of the Triune God. The Father is embodied in the Son, and the Son is realized as the Spirit. In other words, the Spirit is the realization of the Son, and the Son is the embodiment of the Father. Thus, the Three of the Godhead are not three Gods; they are just one divine being
28圣经启示这一切事，让我们知道神如何能与人成为一，人又如何能与神成为一。至终，我们基督徒该过一种神与人的生活，就是神人的生活。今天我们生活为人，但我们也在神的生命和性情上（但不是在祂的神格上）生活为神。祂的神格是独一的。我们有祂的生命和祂的性情，就如儿女有父亲的生命和性情一样；但没有一个儿女有父亲的身分。惟有家中的父亲，有父亲的身分。同样，神是独一的，祂的神格也是独一的。我们无法有分于祂的神格，但我们的确有神圣的生命和神圣的性情。我们有分于这神圣的生命和神圣的性情，使我们能活神，活基督。我们若看见这点，我们关于诗篇的看法就会改变。
28The Bible reveals all of these things to let us know how God can be one with man and how man can be one with God. Eventually, we Christians should live a life of God and man, the life of a God-man. Today we live as a man, yet we also live as God in His life and in His nature but not in His Godhead. His Godhead is unique. We have His life and His nature, just as the children of a father have their father’s life and nature. But none of the children have the fatherhood. Only the father of a family has the fatherhood. In the same way, God is unique and His Godhead is unique. We cannot share in His Godhead, but we do have the divine life and the divine nature. We are participating in this divine life and divine nature so that we can live God, live Christ. If we see this, our view concerning the Psalms will be changed
29我的负担是要尽所能帮助在主恢复里的圣徒，从关于诗篇受误导的观念出来。我们需要得释放，不受误导，并被带进神经纶的中心线，就是藉著那灵的实化，活基督这位神的具体化身。今天我们在这里是人，但我们是在人的身分里活三一神。然而，今天许多人反对我们说我们活神。但保罗说，『因为在我，活著就是基督。』（腓一21上。）保罗是人，但他告诉我们，他活基督，而基督就是神。活基督就是活神。我们都必须看见这点。基督徒的生命不是一种属人生命的改良；基督徒的生命乃是变化的生命，将我们变化为神人的生命。我盼望这个交通帮助我们照著圣言里正确的启示寻求神。
29My burden is to try the best to help the saints in the Lord’s recovery come out of the misled concept concerning the Psalms. We need to be released from being misled and be brought into the central line of God’s economy, which is to live Christ as the embodiment of God by the realization of the Spirit. Today we are here as a man, but we are living the Triune God in our manhood. Many today, however, would oppose us for saying that we live God. But Paul said, “For to me, to live is Christ” (Phil. 1:21a). Paul was a man, but he told us that he lived Christ, and Christ is God. To live Christ is to live God. We all have to see this. The Christian life is not a kind of improvement of our human life. The Christian life is a transformed life, a life that transforms us into a God-man. I hope that this fellowship helps us to seek after God according to the proper revelation in the holy Word.