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诗篇生命读经 · 第17篇

在神的殿中享受神时，诗人情绪混杂的发表（五）

The mixed expressions of the psalmist’s sentiment in his enjoyment of Godin God’s house (5)
1读经：诗篇三十七至三十九篇。在本篇信息中，我们要来看诗篇37三十七至三十九篇里诗人情绪混杂的发表。三十七篇启示诗人基于遵守律法的原则，在他关于神对付义人与恶人的逻辑上所发表的情绪。大卫无法离开遵守律法的原则。三十七篇基本上是第一篇的延长和重复。可以说，这是得著扩大、延长、并解释的第一篇。三十八篇启示诗人受神对付时的情绪，三十九篇给我们看见，诗人领悟他生命的虚空。
1Scripture Reading: Psa. 37—39 In this message we want to see the mixed expressions of the psalmist’s sentiment in Psalms 37—39. Psalm reveals the psalmist’s sentiment in his logic concerning God’s dealing with the righteous and with the wicked based upon the principle of law- keeping. David could not stay away from the principle of keeping the law. Psalm 37 is essentially a lengthened repetition of Psalm 1. We may say that it is the enlarged, lengthened, and expounded Psalm 1. Psalm 38 reveals the psalmist’s sentiment in his suffering of God’s dealing, and Psalm 39 shows us that the psalmist realized the vanity of his life.
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2XIII. In His logic concerning God’s dealing with the righteous
拾参在他基于遵守律法的原则，关于神对付义人与恶人的逻辑上
and with the wicked based upon the principle of law-keeping
一 不要因作恶的，心怀不平，因为他们如草快要枯萎，又如青菜快要凋残
A. Not Being Incensed because of Evildoers, for They Soon Wither like Grass and Fade Away like Green Herbage
3在三十七篇一至二节大卫说，『不要因作恶的，心怀不平，...因为他们如草快要枯萎，又如青菜快要凋残。』七至八节说，『你当在耶和华前静默，并且等候祂；不要因那道路亨通的，和那施行恶谋的，心怀不平。当止住怒气，离弃忿怒；不要心怀不平，以致作恶。』
3In Psalm 37:1-2 David said, “Do not be incensed because of evildoers....For they soon wither like grass / And fade away like green herbage.” Verses 7 and 8 say, “Be still before Jehovah, and wait on Him; / Do not be incensed because of him who enjoys prosperity on his way, / Because of the man who performs his evil schemes. / Cease from anger and forsake wrath; / Do not be incensed; it only leads to evil
二 信靠耶和华而行善，以祂的信实为粮，以耶和华为乐，并将你的道路交托耶和华
B. Trusting in Jehovah, Doing Good, Feeding on His Faithfulness, Delighting Yourself in Jehovah, and Committing Your Way to Jehovah
4大卫也说，你当信靠耶和华而行善；住在地上，以祂的信实为粮，你要以耶和华为乐，并将你的道路交托耶和华。祂就将你心里所求的赐给你，并使你的公义如光发出，使你的公平明如正午。（3～6。）
4David also said that you should trust in Jehovah, do good, feed on His faithfulness, delight yourself in Jehovah, and commit your way to Jehovah. Then He will give you the requests of your heart and cause your righteousness to go forth like light and your justness like noonday (vv. 3-6
三 作恶的被剪除，
C. The Evildoers Being Cut Off but
5惟有等候耶和华的承受地土九至四十节指出，照著大卫的观念，作恶的必被剪除；惟有等候耶和华的，必承受地土。大卫说，『因为作恶的，必被剪除；惟有等候耶和华的，必承受地土。还有片时，恶人要归于无有；你就是细察他的地方，也是无有。』（9～10。）照著大卫的逻辑，还有片时，恶人要归于无有。若没有恶人，我们就不需要警察、法院、或政府。但今天在这地上没有这样的事。
5Those Who Wait on Jehovah Possessing the Land Verses 9-40 point out that according to David’s concept, the evildoers will be cut off, but those who wait on Jehovah will possess the land. David said, “For the evildoers will be cut off; / But those who wait on Jehovah, / They will possess the land. / And in a little while longer there will be no wicked man; / Indeed, you will look diligently for his place, and he will not be there” (vv. 9-10). According to David’s logic, in a little while there would be no wicked man. If there were no wicked man, we would not need the police, the law courts, or the government. But there is not such a thing on this earth today.
6在三十七篇里，大卫一再说，义人必承受地土，恶人必被剪除。这是大卫照著遵守律法的原则而有的逻辑，所立定的原则。然而，这逻辑全然错误。这样好的逻辑是属于善恶知识树。在以下的信息中，我们要说到四十、四十一篇。四十篇说，基督要来行神的旨意；（6～8；）神的旨意就是基督必须顶替一切的人事物。在全宇宙中，神除了基督别无所要。神只要一个人－基督。祂要基督顶替一切的供物，顶替一切的物件，顶替一切的事，并顶替一切的人。保罗在加拉太二章二十节上半说，『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。』保罗说，他已被了结，且有另一位顶替了他，就是基督。他已经钉了十字架，而为基督所顶替；基督活在他里面。保罗写加拉太二章二十节，其上下文乃是说到基督顶替律法。（11～21。）他告诉加拉太人，他们想要遵守律法是无知的。（三1～3。）大卫鼓励人遵守律法，但基督钉死、了结每个遵守律法的人。基督不要看见任何人竭力遵守律法，祂要看见每个遵守律法的人被十字架了结。
6Again and again throughout Psalm 37, David said that the righteous would inherit the land and the wicked would be cut off. This is a principle set up by David’s logic according to the principle of law-keeping. This logic, however, is altogether wrong. Such good logic belongs to the tree of the knowledge of good and evil. In the following message we will be on Psalms 40 and 41. Psalm 40 says that Christ will come to do the will of God (vv. 6-8), and the will of God is that Christ has to replace everyone, everything, and every matter. In the whole universe, God does not want anything except Christ. God wants only one person—Christ. He wants Christ to replace all the offerings, to replace all things, to replace all matters, and to replace all men. Paul said in Galatians 2:20a, “I am crucified with Christ; and it is no longer I who live, but it is Christ who lives in me.” Paul said that he had been terminated and that there was someone else to replace him—Christ. He had been crucified and replaced by Christ. Christ lived in him. Paul spoke Galatians 2:20 in the context of his speaking concerning Christ replacing the law (vv. 11-21). He told the Galatians that they were foolish for trying to keep the law (3:1-3). David encouraged people to keep the law, but Christ crucifies, terminates, every law-keeper. Christ does not want to see anyone endeavoring to keep the law. He wants to see every law-keeper terminated by the cross
拾 肆在他受神的对付上
XIV. IN HIS SUFFERING OF GOD’S DEALING
一 大卫在这篇诗里的观念，与他在三十七篇里的逻辑牴触
A. David’s Concept in This Psalm Contradicting His Logic in Psalm 37
7诗篇三十七篇里的观念在一个极端，三十八篇里的观念在另一个极端。大卫在三十八篇里的观念，与他在三十七篇里的逻辑牴触。
7The concept in Psalm 37 is on one pole, and the concept in Psalm 38 is on the other pole. David’s concept in Psalm 38 contradicts his logic in Psalm 37
二 神的惩治迫使他承认他的罪恶和罪孽
B. God’s Chastening Forcing Him to Confess His Sins and Iniquities
8在三十八篇一至八节我们看见，神的惩治迫使大卫承认他的罪恶和罪孽。大卫说，因神的恼怒，他的肉无一健全；因他的罪恶，他的骨头也无一完好。（3。）在神一面有恼怒，在大卫一面有罪恶。
8In Psalm 38:1-8 we see that God’s chastening forced David to confess his sins and iniquities. David said that in his flesh there was no soundness because of God’s in dig nation, and there was no wholeness in his bones due to his sin (v. 3). There was indignation on God’ss i de, and sin on David’ss i de.
9四节说，『我的罪孽高过我的头，如同重担叫我担当不起。』我们若不喜欢这节，我们就错了。我们必须喜爱这节到极点。五至八节说，『因我的愚昧，我的伤发臭流脓。我弯腰屈身，终日蹒跚哀痛。我满腰火烧；我的肉无一健全。我心麻木，全然被压伤；因心里叹息，我就呼喊。』叹息指明你有负担祷告，却不知道要说甚么。在三十七篇，大卫似乎对一切都很清楚，也有发表的话，为一切祷告。但在三十八篇，他所能作的，就是因心里叹息而呼喊。有时候我们有某种负担和感觉，但我们不知道如何发表。我们不知道如何发表我们的祷告，因此，我们所能作的就是叹息，并且说，『哦，主耶稣。哦，主耶稣。』在罗马八章二十六节保罗说，『况且，那灵也照样帮同担负我们的软弱；我们本不晓得当怎样祷告，只是那灵亲自用说不出来的叹息，为我们代求。』这里的软弱，指我们不晓得当怎样祷告。我们并不知道神所渴望的祷告是甚么，也不清楚如何照著所感觉的负担，为著模成神儿子的形像祈求，所以我们就叹息。（23。）在我们的叹息里，那灵也叹息，为我们代求。祂的代求，主要的是要我们在生命里变化，好长大达到儿子名分的成熟，完全模成神儿子的形像。（29。）三他的环境逼他在神面前叹息，
9Verse 4 says, “For my iniquities have passed over my head; / Like a heavy burden, they are too heavy for me.” If we do not like this verse, we are wrong. We have to love this verse to the uttermost. Verses 5-8 say, “My wounds are odious and festering / Due to my foolishness. / I am bent down and bowed utterly; / I go about all day long mourning. / For my loins are filled with burning, / And there is no soundness in my flesh. / I am benumbed and crushed utterly; / I cry out due to the groaning of my heart.” Groaning indicates that you have a burden to pray, yet you do not know what to say. In Psalm 37 it seems that David was so clear about everything and had the utterance to pray for everything. But in Psalm 38 all he could do was cry out due to the groaning of his heart. At times we may have some burden and some feeling, but we do not know how to utter them. We have no knowledge about how to utter our prayer. Thus, all we can do is groan and say, “O Lord Jesus. O Lord Jesus.” In Romans 8:26 Paul said, “Moreover, in like manner the Spirit also joins in to help us in our weakness, for we do not know for what we should pray as is fitting, but the Spirit Himself intercedes for us with groanings which cannot be uttered.” The weakness here is our ignorance of how we should pray. We do not know the kind of prayer God desires, and we are not clear how to pray, according to the burden we feel, for our being conformed to the image of God’sS on; hence, we groan (v. 23). In our groaning the Spirit groans also, interceding for us. His interceding is mainly that we may experience the transformation in life for growth into the maturity of sonship that we may be fully conformed to the image of God’sS on (v. 29). C. His Environment Compelling Him to Groan
并述说他的罪孽和罪恶
before God and Declare His Iniquity and Sin
10诗篇三十八篇九至二十节表明，大卫的环境逼他在神面前叹息，并述说他的罪孽和罪恶。在十八节大卫说，『我述说我的罪孽；我因我的罪恶忧愁。』这是很好的经文，我们都该喜爱。我们必须常常说，『我述说我的罪孽；我因我的罪恶忧愁。』这思想全然与大卫在三十七篇里的逻辑相对。三十七篇说，只要你是义的，不是恶的，就好了。但在三十八篇大卫说，他在受苦，并且他述说他的罪孽。三十八篇比三十七篇高得多。我们最好用祷告的方式一再读三十八篇，甚至跪下来读。
10Psalm 3 8:9-2 0 shows that David’s environment compelled him to groan before God and declare his iniquity and sin. In verse 18 David said, “For I declare my iniquity; / I am anxious because of my sin.” This is a good verse, which we all should love. We always have to say, “I declare my iniquity; / I am anxious because of my sin.” This thought is altogether in contrast with David’s logic in Psalm 37. Psalm 37 says that as long as you are righteous, not wicked, you will be all right. But in Psalm 38 David said that he was suffering, and he declared his iniquity. Psalm 38 is much higher than Psalm 37. It would be good to read Psalm 38 in a prayerful way again and again, even on our knees.
四 乞求神不要撇弃他，却要快快帮助并拯救他
D. Begging God Not to Abandon Him but to Hasten to Help and Save Him
11在三十八篇二十一至二十二节大卫说，『耶和华阿，求你不要撇弃我；我的神阿，求你不要远离我。拯救我的主阿，求你快快帮助我。』在三十七篇，大卫似乎不需要神来拯救38他。他以为他是义的，因此他没有事。但在三十八篇，他所能作的，只是因心里叹息而呼喊。最终，他呼求主的帮助作他的救恩。他乞求神不要撇弃他，却要快快帮助并拯救他。我要问，神怎么会答应大卫求神帮助的呼喊。使徒保罗求主从他的肉体除去刺，主的回应是：『我的恩典彀你用的。』（林后十二9。）主也许告诉大卫：『我不会答应你以你的方式求帮助的祷告。反之，我会让你受苦，因为你越受苦，就越认识你的罪恶。你越在受苦之下，就越述说你的罪孽，而不是述说你的义，如你在诗篇三十七篇所作的。』你要以那一篇诗作你的祷告－三十七篇或三十八篇？我们都必须学习不以我们天然的方式祷告。大卫在三十七篇里的逻辑是非常天然的。我们应该放弃天然的逻辑，而学习在神的启示里祷告。当我们在神的对付之下，在神的强逼之下，在一种发臭的情况里，就必须学习祷告。（三八5。）这样我们就会蒙福，也会成为祝福。
11In Psalm 38:21-22 David said, “Do not abandon me, O Jehovah; / O my God, do not be far from me. / Hasten to help me, / O Lord, my salvation.” In Psalm 37 it seems that David did not need God to come to save him. He thought that he was righteous and that because of this he would be all right. But in Psalm all he could do was cry out due to the groaning of his heart. At the end he cried out for the Lord’s help as his salvation. He begged God not to abandon him but to hasten to help and save him. I would like to ask how God would answer David’s cry to help him. When the apostle Paul asked the Lord to remove the thorn from his flesh, the Lord’s response was, “My grace is sufficient for you” (2 Cor. 12:9). The Lord might tell David, “I will not answer your prayer for help in your way. Instead, I will allow you to suffer because the more you suffer, the more you know your sin. The more you are under suffering, the more you will declare your iniquity, not your righteousness as you did in Psalm 37.” Which psalm would you take for your prayer — Psalm 37 or Psalm 38? We all have to learn not to pray in our natural way. David’s logic in Psalm 37 is very natural. We should abandon our natural logic. Instead, we must learn to pray in the revelation of God. We must learn to pray when we are under God’s dealing, under God’s compelling, in a kind of odious situation (Psa. 38:5). Then we will be blessed, and we will become a blessing.
拾 伍在他领悟他生命的虚空上
XV. In His Realizing The Vanity Of His Life
12我们可以说，三十八的篇题可作『罪恶和罪孽』，三十九篇的篇题可作『无有和虚空』。三十九篇启示诗人在领悟他生命虚空上的情绪。这篇诗给我们看见，我们是无有和虚空。
12We may say that the title of Psalm 38 could be “Sin and Iniquity,” and the title of Psalm 39 could be “Nothing and Vanity.” Psalm 39 reveals the psalmist’s sentiment in his realizing the vanity of his life. This psalm shows us that we are nothing and vanity
一 谨慎他的言行，笼住他的口
A. Keeping His Ways by Muzzling His Mouth
13在一至三节大卫说，他谨慎他的言行，笼住他的口。二领悟他生命的无有和虚空大卫领悟他生命的无有和虚空，并求神从他挪去（因他过犯而有的）神的惩治，转眼不看他这客旅和寄居的。（4～13。）我们总以为自己是甚么，以为自己是重要人物，但大卫被主带到一个地步，领悟他实际上是无有和虚空。大卫说，各人最稳妥的时候，真是全然虚幻。（5。）他说，他的年日窄如手掌。手掌非常窄，大约只有四吋。大卫说，世人行动实系幻影；他们忙乱，真是枉然。他们积蓄财宝，却不知有谁收取。（6。）
13In verses 1-3 David said that he kept his ways by muzzling his mouth. B. Realizing the Nothingness and Vanity of His Life David realized the nothingness and vanity of his life and asked God to remove His chastening (for his transgressions) from him and look away from him as a stranger and sojourner (vv. 4-13). We always think that we are something and somebody, but David was brought by the Lord into a situation to realize that actually he was nothing and vanity. David said that every man at his best is altogether vanity (v. 5). He said that his days were as handbreadths. A handbreadth is very short, that is, only about four inches. David said that man goes about as a semblance, an empty show, and that people are bustling about in vain. They heap up riches, but they do not know who will come to gather them (v. 6).
14在三十九篇末了，大卫求耶和华听他的呼求。（12。）但我不信神会立刻答应他。神要使大卫留在他的情形里一阵子，使大卫被逼领悟他真实的情形和真实的光景。我们需要领悟我们的光景是罪恶的，我们的情形是虚空的。在三十七篇，大卫有许多可说的。在这篇诗里，他似乎知道一切，并且能说一切。但在三十八篇，他领悟他的光景是罪恶的；在三十九篇，他领悟他的情形满了虚空。我们许多人仍留在三十七篇。在某次聚会中，一位弟兄祷告得很长。似乎在他的祷告中，他知道一切，领会一切，能说一切。然而，这样长的祷告，杀死每个人。反之，我们该祷告：『主阿，我不知道要说甚么，我也不知道要作甚么。我甚至不知道我是甚么。我的一生在你面前如同无有。主，怜悯我。』大卫至终说，他在神面前是客旅，是寄居的，像他列祖一般。（三九12。）客旅是对他所在之地一无所知的人。在新约里，所有的信徒都该是属天的客旅和寄居的，（彼前一1，二11，）在这地上寄居如外人。这就是说，我们都已经被基督顶替。我们都已经与祂同钉十字架。然后就有一个事实；现在活著的，不再是我们，乃是基督在我们里面活著。我们需要看见诗篇里属人的观念，使我们能从这观念跳进保罗书信里神圣的观念。
14At the end of Psalm 39, David asked Jehovah to hearken to his cry (v. 12). But I do not believe that God would answer him right away. God would keep David in his situation for a while so that David would be compelled to realize his real situation and his real condition. We need to realize that our condition is sinful, and our situation is one of vanity. In Psalm 37 David had much to say. It seems that in this psalm he knew everything and could say everything. But in Psalm 38 he realized that his condition was sinful, and in Psalm 39 he realized that his situation was full of vanity. Many of us are still remaining in Psalm 37. In one meeting a brother prayed a long prayer. It seemed that in his prayer he knew everything, understood everything, and could say everything. Such a long prayer, however, kills everyone. Instead, we should be those who pray, “O Lord, I don’t know what to say, and I don’t know what to do. I even don’t know what I am. My lifetime is as nothing before You. Lord, have mercy upon me.” David eventually said that he was a stranger with God, a sojourner, just as all of his fathers were (Psa. 39:12). A stranger is one who does not know anything about the place where he is. In the New Testament, all the believers should be heavenly strangers and sojourners (1 Pet. 1:1; 2:11), sojourning as foreigners on this earth. This means that we all have been replaced by Christ. We all have been crucified with Him. Then it is a fact that it is no longer we who live, but it is Christ who lives in us. We need to see the human concept in the Psalms so that we can jump out of this concept into the divine concept in Paul’s Epistles
15圣经告诉我们，主的话就是真理，实际，（约十七17，）也是亮光。（诗一一九105。）藉著这些信息中所释放的真理和亮光，我盼望我们能看见神要我们成为甚么。神要我们成为无有。神要我们被基督顶替。所以，保罗说，『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。）这表达出神所要的。基督已将我钉十字架，基督已进入我里面顶替我。如今，我与祂有生机的联结。祂生活、工作，我也与祂一同生活、工作。基督顶替我，藉著我活祂自己。这是神的神圣观念，是照著新约神圣的启示。
15The Bible tells us that the word of the Lord is the truth, the reality (John 17:17), and also the light Psa. 119:105). Through the truth and light released in these messages, I hope that we can see what God wants us to be. God wants us to be nothing. God wants us to be replaced by Christ. Therefore, what God wants was expressed by Paul when he said, “I am crucified with Christ; and it is no longer I who live, but it is Christ who lives in me” (Gal. 2:20a). Christ has crucified me, and Christ has come into me to replace me. Now I have an organic union with Him. He lives and works, and I live and work with Him. Christ replaces me to live Himself through me. This is the divine concept of God according to the divine revelation of the New Testament