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诗篇生命读经 · 第18篇

在神的殿中享受神时，诗人情绪混杂的发表（六）

The mixed expressions of the psalmist’s sentiment in his enjoyment of Godin God’s house (6)
1读经：诗篇四十至四十一篇。在本篇信息中，我们来看诗篇四十至四十一篇，就是诗篇卷一的最后两篇。在这两篇诗里，我们再次看见诗人在神的殿中享受神时，情绪混杂的发表。
1Scripture Reading: Psa. 40—41 In this message we have come to Psalms 40 and 41, the final two psalms in Book One of the Psalms. In these psalms we can again see the mixed expressions of the psalmist’s sentiment in his enjoyment of God in God’sho use
拾 陆在受仇敌的苦以及期望仇敌所受的报复上
XVI. In his suffering of his enemies and the recompense which he expected for them
2四十至四十一篇给我们看见，诗人在受仇敌的苦以及期望仇敌所受的报复上，情绪混杂的发表。毫无疑问，当大卫写这两篇诗时，他是在仇敌的逼迫和苦待之下。因著他的受苦，他就想要看见他的仇敌受报复。然而，在新约里，主耶稣告诉我们，我们应当爱我们的仇敌，为那逼迫我们的祷告。（太五44。）这表明大卫想要报复他仇敌的祷告，不是照著神圣的观念。
2Psalms 40 and 41 show us the mixed expressions of the psalmist’s sentiment in his suffering of his enemies and the recompense which he expected for them. No doubt, when David wrote these two psalms he was under the persecution and mistreatment of his enemies. Because of his suffering, he wanted to see his enemies recompensed. In the New Testament, however, the Lord Jesus told us that we should love our enemies and pray for those who persecute us (Matt. 5:44). This shows that David’spray er to recompense his enemies is not according to the divine concept
一 等候耶和华的拯救
A. Waiting on Jehovah for His Deliverance
340:1-大卫等候耶和华的拯救。（诗四十1～5，11，13，16～17，四一1～2，10～12。）在四十一篇十节大卫说，『耶和华阿，求你恩待我，使我起来，我好报复他们。』大卫为著神的拯救赞美神，并仰望神的救恩，这没有错。但求耶和华使他起来，好报复他的仇敌，这就错了。我盼望我们都能看见这点。你信神会高兴看见祂的儿女起来，好报复仇敌么？这绝对是错的。这就是为甚么我们说，许多诗篇里的记载都是混杂的。
3David waited on Jehovah for His deliverance (Psa. 5, 11, 13, 16-17; 41:1-2, 10-12). In 41:10 David said, “But You, O Jehovah, be gracious to me and raise me up / That I may recompense them.” David was praising God for God’s deliverance and looking to God for His salvation. This is not wrong, but it was wrong to ask Jehovah to raise him up that he might recompense his enemies. I hope that all of us can see this. Do you believe God is happy to see His children ask Him to raise them up that they might recompense their enemies? This is absolutely wrong. This is why we say that what is written in many of the psalms is a mixture.
4在十一至十二节大卫说，『因我的仇敌不得向我夸胜欢呼，我便知道你喜爱我。至于我，你因我纯正，就扶持我，使我永远站在你的面前。』大卫指明，耶和华若使他起来，好报复他的仇敌，他便知道耶和华喜爱他。他也求神不要让他的仇敌向他夸胜欢呼。在新约启示的光中，我们能看见这完全是照著肉体。大卫也说，神因他纯正，就扶持他。他应当说，他因神的怜悯，因神的怜恤得扶持。事实上，我们在神面前毫无纯正。
4In verses 11-12 David said, “By this I know that You delight in me, / That my enemy has not shouted in triumph over me. / And as for me, You uphold me in my integrity, / And You set me before Your face forever.” David indicated that he would know that Jehovah delighted in him if Jehovah raised him up so that he could recompense his enemies. He also asked God not to let his enemies shout over him triumphantly. In the light of the New Testament revelation, we can see that this is absolutely according to the flesh. David also said that God upheld him in his integrity. He should have said that he was upheld in God’s mercy, in God’s compassions. Actually, we do not have any integrity before God.
二 珍赏神对他的照顾－在他病床上扶持他，并在他病中为他铺床
B. Appreciating God’s Care for Him— Sustaining Him on His Sickbed and Making All His Bed in His Illness
5大卫也珍赏神对他的照顾－在他病床上扶持他，在他病中为他铺床。（四一3。）当然，这是诗的写法，但你信大卫患病时，神好像护士一样来照顾他，为他铺床么？神当然照顾我们，但使徒保罗没有在他的书信里写甚么，告诉我们神像护士一样照顾他，在病床上扶持他，为他铺床。大卫这样说，指明他太在自己里面。三再次说到他的公义和纯正在四十篇九至十节和四十一篇十二节，大卫再次说到他的公义和纯正。
5David also appreciated God’s care for him—sustaining him on his sickbed and making all his bed in his illness (41:3). Of course, this is poetic writing. But do you believe that when David was sick, God came to take care of him just like a nurse, making all his bed? Surely God takes care of us, but the apostle Paul did not write anything in his Epistles to tell us that God took care of him like a nurse to sustain him on his sickbed and to make his bed in every way. For David to speak in this way indicates that he was too much in the self. C. Referring to his righteousness and integrity again David referred to his righteousness and integrity again in 40:9-10 and 41:12
四 领悟并承认自己的罪孽和罪恶
D. Realizing and confessing his iniquities and sins
6大卫领悟并承认自己的罪孽和罪恶。四十篇十二节说，『因有祸患围困我，不可胜数；我的罪孽追上了我，使我不能看见；这罪孽比我的头发还多；41:4我就心寒。』四十一篇四节说，『我曾说，耶和华阿，求你恩待我；求你医治我的魂，因为我犯罪得罪了你。』承认我们的罪是非常好的。大卫写四十至四十一篇时，正被他的仇敌包围。他指明围困他的一切仇敌乃是祸患，多得不可胜数。不仅如此，他的罪孽多得使他不能看见。他被追上，被罪孽的重量所压，并且他罪孽的数目比他头发的数目还多。这给我们看见，他处于非常绝望的情况里；仇敌包围他，罪孽也压制他。五向神题到仇敌对他的苦待大卫向神题到仇敌对他的苦待。四十一篇五至九节说，『我的仇敌用恶言攻击我，说，他几时死，他的名才灭亡呢？他若来看我，就说假话。他心存罪孽，走到外边才说出来。一切恨我的，都交头接耳的议论我；他们设计要害我。他们说，有恶病贴在他身上；他既躺卧，必不能起来。连我知己的朋友，我所信靠，吃过我饭的，也用脚踢我。』大卫详细的告诉神，他的仇敌如何苦待他。
6David realized and confessed his iniquities and sins. Psalm 40:12 says, “For evils encompass me until they cannot be counted; / My iniquities have so overtaken me / That I cannot see; / They are more numerous than the hairs of my head; / Thus my heart fails me.” Psalm says, “I said, O Jehovah, be gracious to me; / Heal my soul, for I have sinned against You.” To make confession of our sins is very good. When David was writing Psalms 40 and 41, he was surrounded by his enemies. He indicated that all his enemies encompassing him were evils which had become so numerous that they could not be counted. Furthermore, his iniquities were so numero us that he could not see. He was overtaken and bent over by the weight of his iniquities, and the number of his iniquities surpassed the number of the hairs on his head. This shows us that he was altogether in a very desperate situation. Enemies were surrounding him, and iniquities were suppressing him. E. Referring to god the mistreatment of his enemies David referred to God the mistreatment of his enemies. Psalm 41:5-9 says, “My enemies speak evil against me: / When will he die and his name perish? / And if he comes to see me, he speaks falsehood. / His heart gathers iniquity to itself; / When he goes out, he speaks it. / All who hate me whisper together against me; / Against me they devise my misfortune. / Some evil illness, they say, is cast upon him; / And when he lies down, he will not rise again. / Even my familiar friend, in whom I trusted, / Who ate my bread, has lifted his heel against me.” David told God in detail concerning how his enemies had mistreated him.
7大卫的仇敌假装是他的朋友。所以他们能来看他并说假话。今天许多人都如此。他们与人同在时，假装对他很好，但离开他的面，才说出对他真正的感觉，这是虚假。大卫的仇敌甚至说，有恶病贴在他身上。在这些情绪混杂的发表里，大卫说了一句话，成了关于出卖主耶稣之加略人犹大的豫言。九节说，『连我知己的朋友，我所信靠，吃过我饭的，也用脚踢我。』主在约翰十三章十八节引用这话来指犹大。
7David’s enemies pretended that they were his friends. This is why they could come to see him and speak falsehood. Today many people are like this. They are so nice to a person in a way of pretense when they are with him, but when they leave his presence, they speak what they really feel about him. This is falsehood. David’s enemies even said that some evil illness was cast upon him. In the midst of these mixed expressions of David’s sentiment, David spoke a word which became a prophecy concerning Judas Iscariot, who betrayed the Lord Jesus. Verse 9 says, “Even my familiar friend, in whom I trusted, / Who ate my bread, has lifted his heel against me.” This word was quoted by the Lord in John 13:18 in reference to Judas
六 期望他的仇敌败亡蒙羞
F. Expecting That His Enemies Would Be Desolate and Put to Shame
8大卫期望他的仇敌败亡蒙羞。（诗四十14～15，四一10～11。）
8David expected his enemies to be desolate and put to shame (Psa. 40:14-15; 41:10-11
七 在他这样情绪混杂的发表中豫言到基督
G. Prophesying concerning Christ in Such Mixed Expressions of His Sentiment
9大卫在他这样情绪混杂的发表中豫言到基督。四十篇六至八节的豫言，是关于基督的大豫言，四十一篇九节的豫言，是关于出卖基督之犹大的小豫言。
9In such mixed expressions of his sentiment, David prophesied concerning Christ. The prophecy in Psalm 40:6-8 is a great prophecy concerning Christ, and the prophecy in Psalm 41:9 is a small prophecy concerning Judas betraying Christ
1 在四十篇六至八节
1. In Psalm 40:6-8
10表面看来，四十篇六至八节是大卫的话，事实上却是基督的话。基督对神说，『祭物和供物，你不喜悦；你已经开通我的耳朵；燔祭和赎罪祭，是你不要的。那时我说，看哪，我来了；我的事经卷上已经记载了。耶和华阿，我乐意行你的旨意；你的律法在我的心里。』使徒保罗在希伯来十章完全引用并说明这豫言。基督乐意行神的旨意，就是神要顶替旧约祭物和供物的旨意。（5～10。）许多基督徒将希伯来十章里行神的旨意，应用到他们日常的事务。然而，事实上，希伯来十章里行神的旨意，乃是指基督来顶替旧约的祭物和供物。在旧约的经纶里，神吩咐祂的百姓向祂献上祭物和供物。但耶稣来了，活在这地上，神就不再喜悦那些旧约的供物。神的旨意乃是用基督自己顶替牠们。基督来作真正的祭物，真正的供物，活的祭物，活的供物；祂在十字架上献上自己，来作一切供物的实际。祂是赎罪祭、赎愆祭、燔祭、素祭、和平安祭的实际。
10Seemingly Psalm 40:6-8 was the word of David, but actually it is the word of Christ. Christ said to God, “You do not delight in sacrifice and offering; / You have bored My ears; / You do not require burnt offering and sin offering. / Then I said, / Behold, I have come; / In the scroll of the book / It is written concerning Me. / I delight in doing Your will, O My God; / Indeed Your law is within My inward parts” (lit.). This prophecy was fully quoted and defined by the apostle Paul in Hebrews 10. Christ delighted in doing God’s will, which was the will of God to replace the Old Testament sacrifices and offerings (vv. 5-10). Many Christians apply the doing of God’s will in Hebrews 10 to their daily affairs. Actually, however, the doing of God’s will in Hebrews 10 refers to Christ coming to replace the Old Testament sacrifices and offerings. In the old dispensation, God commanded His people to offer to Him sacrifices and offerings. But when Jesus came and lived on this earth, God no longer delighted in those Old Testament offerings. Instead, it was God’s will to replace them with Christ Himself. Christ came to be the real sacrifice, the real offering, the living sacrifice, the living offering, who offered Himself on the cross as the reality of all the offerings. He is the reality of the sin offering, the trespass offering, the burnt offering, the meal offering, and the peace offering.
11事实上，基督来顶替一切旧约的豫表。换句话说，藉著基督第一次来，全部旧约已被了结并顶替，如今我们的供物和祭物乃是基督。我们日夜向神献上基督作各种的供物。每当我们犯罪的时候，我们就求神赦免我们，以神的儿子基督作我们的赎罪祭和赎愆祭。祂是为著我们的罪和罪愆的真正供物。我们需要向神有平安时，就能以基督为我们的平安祭。我们也能以祂为我们的燔祭和素祭。基督对我们乃是一切，因为祂应验了一切旧约的豫表，而将牠们除去了。今天祂是旧约里一切豫表的实际。诗篇四十篇六至八节的启示，是论到基督成为肉体的使命最大的启示之一。六节说，『祭物和供物，你不喜悦；』又说，『燔祭和赎罪祭，是你不要的。』这指明神要放弃祂旧约的经纶。单单读四十篇六至八节，我们无法领会这么多，但使徒保罗在希伯来十章引用并解释了这段经文。他指明停止旧约的祭物和供物，是要顶替旧约，以立定新约。
11Actually, Christ came to replace all the Old Testament types. In other words, by Christ’s first coming, the entire Old Testament has been terminated and replaced. Now our offering and sacrifice are Christ. Day and night we offer Christ to God as all kinds of offerings. Whenever we sin, we ask God to forgive us, taking Christ, God’sS on, as our sin offering and trespass offering. He is the real offering for our sin and transgressions. When we need peace toward God, we can take Christ as our peace offering. We can also take Him as our burnt offering and meal offering. Christ is everything to us because He fulfilled all the Old Testament types and has taken them away. Today He is the reality of all the types in the Old Testament. The revelation in Psalm 40:6-8 is one of the greatest revelations concerning Christ in His commission of His incarnation. Verse 6 says, “You do not delight in sacrifice and offering,” and again, “You do not require burnt offering and sin offering.” This indicates that God was intending to give up His Old Testament economy. Just by reading Psalm 40:6-8 alone, we cannot understand this much. But this portion was quoted and expounded by the apostle Paul in Hebrews 10. He indicated that to stop the sacrifices and offerings of the Old Testament is to replace the Old Testament for the establishment of the New Testament
12祭物（为著在神面前的罪和罪行）和供物（为著与神的交通）是旧遗命（约）据以立定的元素，而旧遗命（约）是旧约里神经纶的中心与普及。神不喜悦、也不要祭物和供物，意思就是要结束祂在旧约里的经纶。这是诗篇四十篇里这豫言的重要性和重大性。六节也说，『你已经开通我的耳朵。』使徒保罗在希伯来十章五节，从七十士译本（约在主前三百年所繙译的旧约希腊文译本），引用这话作『你却为我豫备了身体』。开通奴仆身上的耳朵，指明主人要求奴仆顺从。（出二一6。）这表征神对在其人性里作神奴仆的基督要求顺从。保罗在腓立比二章八节说到这顺从，说，基督『顺从至死，且死在十字架上』。这顺从是叫祂在肉体的身体里钉十字架，（西一22，）作祭物和供物，藉此行神的旨意。基于这点，七十士译本将开通耳朵译为豫备身体；基督在这身体里将自己献给神，作祭物和供物，以顶替旧约里动物的祭物和供物。
12Sacrifice (for sin and sins before God) and offering (for fellowship with God) were the elements based upon which the old testament (covenant) was established, and the old testament (covenant) was the centrality and universality of God’secon o my in the Old Testament. God not delighting in and not requiring the sacrifice and offering means to terminate His economy in the Old Testament. This is the importance and the greatness of this prophecy in Psalm 40. Verse 6 also says, “You have bored My ears.” This was quoted by the apostle Paul in Hebrews 10:5 as “a body You have prepared for Me,” from the Septuagint, a Greek version of the Old Testament translated about three hundred years before Christ. To bore the ears of a slave’s body indicates the master’s requirement of the slave’so be die nce (Exo. 21:6). This signifies that God required obedience of Christ as His Slave in Christ’s humanity. This obedience was spoken of by Paul in Philippians 2:8, which says that Christ became “obedient even unto death, and that the death of a cross.” This obedience was for Him to do the will of God by being the sacrifice and offering in His crucifixion in the flesh, the body (Col. 1:22). Based upon this the Septuagint interprets the boring of the ears into the preparing of a body, in which Christ offered Himself to God as the sacrifice and the offering to replace the sacrifice and the offering of the animals in the Old Testament.
13我信七十士译本的译者领悟到，开通耳朵就是要求基督顺从，而基督的顺从主要是叫祂死在十字架上；祂要死在十字架上，就需要属人的身体。希伯来二章十四节说，因为基督要废除撒但，祂就需要有分于血肉之体，就是祂需要一个身体。我信七十士译本的译者领悟到诗篇四十篇六节所说，『你已经开通我的耳朵，』可能不为大多数读者所领会，所以他们将此译为：『你却为我豫备了身体。』开通耳朵是叫基督顺从，死在十字架上，豫备身体也是叫祂死在十字架上。因此，两种繙译都有同样的目的。神为基督豫备了身体，来行神的旨意，在十字架上作神独一的祭物。四十篇七节说，『看哪，我来了，』指明基督藉著成为肉体第一次来，凭著祂自己作设立的祭物和供物，以立定新约。
13I believe that the translators of the Septuagint realized that to bore the ears was to require the obedience of Christ, and Christ’so be die nce was mainly for Him to die on the cross. For Him to die on the cross, He needed a human body. Hebrews 2:14 says that because Christ was going to destroy Satan, He needed to partake of blood and flesh, that is, He needed a body. I believe that the Septuagint translators may have realized that “You have bored My ears” in Psalm 40:6 would not be understood by most readers so they translated it as “a body You have prepared for Me.” To bore the ears was for Christ’so be die nce to die on the cross, and to prepare a body was also for His dying on the cross. Thus, both translations are with the same purpose. God prepared a body for Christ to come to do God’s will to be God’s unique sacrifice on the cross. Psalm 40:7 says, “Behold, I have come,” indicating Christ’s first coming through His incarnation for the establishment of the new testament by Himself as the enacting sacrifice and offering
14七节又说，『我的事经卷上已经记载了。』这指明在旧约的经书上豫言基督，并且基督要照著旧约关于祂的豫言，行神的旨意，以成就神新约的经纶。主在复活里向祂的门徒显现时，将经上所记关于祂的一切事告诉他们。（路二四27。）在路加二十四章四十四至四十五节，祂告诉门徒：『这就是我从前还与你们同在的时候，对你们所说的话：摩西的律法、申言者的书、和诗篇上所记关于我的一切事，都必须应验。于是耶稣开他们的心窍，使他们能明白圣经。』主这里的话揭示，全部旧约都启示祂，祂是旧约的中心于基督之豫表的解释和说明。
14Verse 7 also says, “In the scroll of the book / It is written concerning Me.” This indicates that Christ was prophesied in the Scriptures of the Old Testament and that Christ will do God’s will for the accomplishment of God’s New Testament economy according to the Old Testament prophecies concerning Him. When the Lord appeared to His disciples in resurrection, He told them all the things that were written concerning Him in the Scriptures (Luke 24:27). In Luke 24:44-45 He told the disciples, “These are My words which I spoke to you while I was still with you, that all the things written in the Law of Moses and the Prophets and Psalms concerning Me must be fulfilled. Then He opened their mind to understand the Scriptures.” The Lord’s word here unveils that the entire Old Testament is a revelation of Him and that He is its center and content. Our life- definitions of the types concerning Christ.
15诗篇四十篇八节说，『我乐意行你的旨意。』这指明基督在祂成为肉体的使命中，甘愿行神的旨意，应验并顶替旧约一切的祭物和供物，以结束神旧约的经纶，使祂能开始并立定神新约的经纶，（太二六26～28，）好产生并建造召会作祂生机的身体，终极完成于新耶路撒冷。主设立祂的桌子时，指明祂藉著死所流的血，乃是新约立定的因素。在希伯来十章五至九节，保罗引用诗篇四十篇六至八节里这关于基督的豫言以后，就解释基督来行神的旨意，是要除去那先有的，为要立定那后来的。（来十9。）那先有的，直译，第一的。那后来的，直译，第二的。在保罗的解释里，第一的指第一约（即旧约）里的祭物和供物；第二的指第二约（即新约）里的祭物和供物，就是基督。在基督藉著成为肉体第一次来时，神所托付祂的使命，是要除去旧约的祭牲，而在祂的身体里，立定祂自己作新约的祭物。这是要结束神旧约的经纶，并开始神新约的经纶，因而使诗篇四十篇六至八节里的豫言，成为关于包罗万有之基督最大的豫言之一。四十篇里关于基督的豫言，该被视为诗篇卷一里关于基督之豫言的第五站。二、八、十六、和二十二至二十四篇是前四站。在第五站，基督藉著成为肉体而来，顶替祭牲，并立定祂自己作新约惟一的祭物，藉此结束神旧的经纶，并开始神新的经纶，就是祂新约的经纶。基督作新约惟一的祭物，乃是新约经纶立定的因素，成为神新约经纶的中心与普及。因此，基督在四十篇六至八节的豫言里是大的。祂改变了时代，从神的旧造中完成神的新造。祂的改变时代，比创世记一章所说的创造宇宙更伟大。
15Psalm 4 0:8 says, “I delight in doing Your will.” This indicates that Christ was willing to do God’s will in His commission of His incarnation to fulfill and replace all the sacrifices and offerings of the Old Testament for the termination of God’sOld Testament economy, so that He could initiate and establish God’s New Testament economy (Matt. 26:26-28) for the producing and building of the church to be His organic Body, which will consummate in the New Jerusalem. When the Lord established His table, He indicated that His blood shed through His death was the enacting factor of the new covenant. In Hebrews 1 0:5-9, after quoting this prophecy concerning Christ in Psalm 40:6-8, Paul commented that Christ coming to do God’s will is to take away the first that He may establish the second (Heb. 10:9). “The first” in Paul’s comment refers to the sacrifices and offerings of the first covenant, the old covenant; and “the second” refers to the sacrifice of the second covenant, the new covenant, which sacrifice is Christ. The commission which God committed to Christ in His first coming through incarnation was to put away the animal sacrifices of the old covenant and to establish Himself, in His body, as the sacrifice of the new covenant. This is to terminate God’s Old Testament economy and to initiate God’s New Testament economy, thus making the prophecy in Psalm 40:6-8 one of the greatest prophecies concerning the all- inclusive Christ. The prophecy in Psalm 40 concerning Christ should be considered the fifth station of all the prophecies concerning Christ in Book One of the Psalms. Psalms 2, 8, 16, and 22— 24 are the first four stations. In the fifth station, Christ came through His incarnation to terminate God’sold economy and initiate God’s new economy, His New Testament economy, by replacing the animal sacrifices and establishing Himself as the unique sacrifice of the new covenant. As the unique sacrifice of the new covenant, Christ was the enacting factor of the New Testament economy to be the centrality and universality of God’s New Testament economy. Hence, Christ is great in the prophecy in Psalm 40:6-8. He has changed the age for the consummation of God’s new creation out of God’sold creation. His changing of the age is greater than the creation of the universe mentioned in Genesis 1.
16诗篇四十篇六至八节里关于基督的豫言，乃是二篇、八篇、十六篇、和二十二至二十四篇里，关于基督之启示的目标和目的地。所有的基督徒都知道，基督成为肉体而来，但我们若要知道来的是怎样的一位基督，我们就必须认识二篇、八篇、十六篇、和二十二至二十四篇。这些诗描述基督成为肉体而来，完成神的旨意，就是神的使命，以转移时代，结束旧的一切，并用自己作新的事物，顶替旧的事物。我们都包括在旧造里，但旧造已被基督了结并顶替。今天在基督里我们不再是旧的；我们乃是新的。（林后五17。）
16The prophecy concerning Christ in Psalm 40:6-8 is the goal and the destination of the revelation of Christ in Psalm 2, Psalm 8, Psalm 16, and Psalms 22—24. All Christians know that Christ came in His incarnation, but if we want to know what kind of Christ came, we have to know Psalm 2, Psalm 8, Psalm 16, and Psalms 22 — 24. These psalms are descriptions of the very Christ who came in His incarnation to carry out God’s will as God’s commission to turn the age, to terminate everything old and to replace the old things with Himself as everything new. We all were included in the old creation, but the old creation was terminated and replaced by Christ. Today in Christ we are no longer old; we are new (2 Cor. 5:17).
17诗篇四十篇六至八节里关于基督的豫言，是在大卫情绪混杂的发表这段上下文中说的。大卫在诗篇里的说话，多少使我想起彼得在福音书里的说话。彼得经常说错话，但有一天他告诉主，祂是基督，是活神的儿子。（太十六16。）然后主耶稣告诉彼得，他是有福的，因为不是血肉之人启示了他，乃是诸天之上的父启示了他。（17。）主进一步告诉门徒，祂要上十字架，（21，）但彼得开始责劝祂，告诉祂：『主阿，神眷怜你，这事绝不会临到你。』（22。）彼得说了这话，主就对他说，『撒但，退我后面去罢！』（23。）在前一刻彼得是有福的，从父得著基督属天的启示，但下一刻他却与撒但是一。前一刻他是彼得；下一刻他是撒但。彼得的情形可与大卫在诗篇里的情形相比。在诗篇里，大卫的说话是照著两种观念－属人的观念和神圣的观念。某个时候大卫在说话，但忽然他的口成为启示关于基督之神圣启示的口。彼得在福音书里的事例与此类似。马太十七章说，主耶稣带著彼得、雅各、和约翰一同到变化山。彼得看见变了形像、同摩西和以利亚说话的主，就非常兴奋。他愚昧的说，『主阿，我们在这里真好；你若愿意，我就在这里搭三座帐棚，一座为你，一座为摩西，一座为以利亚。』（4。）彼得荒谬的题议，将摩西和以利亚摆在与基督同等的地位上。虽然他在基督变化山上，但他却说胡话。大卫在诗篇里的说话是同样的原则，在他说的话里，我们能看见神圣的观念和属人的观念。在旧约里，有多话的大卫；在新约里，有多话的彼得。
17The prophecy concerning Christ in Psalm 40:6-8 was spoken in the context of the mixed expressions of David’s sentiment. David’s speaking in the Psalms reminds me to a certain extent of Peter’s speaking in the Gospels. Peter frequently said the wrong thing, but one day he told the Lord that He was the Christ, the Son of the living God (Matt. 16:16). Then the Lord Jesus told Peter that he was blessed because flesh and blood did not reveal this to him, but the Father in the heavens (v. 17). The Lord went further to tell the disciples that He was going to the cross (v. 21), but Peter began to rebuke Him, telling Him, “God be merciful to You, Lord! This shall by no means happen to You!” (v. 22). When Peter said this, the Lord said to him, “Get behind Me, Satan!” (v. 23). At one moment Peter was blessed to receive a heavenly revelation of Christ from the Father, but in the next moment he was one with Satan. At one moment he was Peter; in the next moment he was Satan. Peter’s situation may be compared to David’s situation in the Psalms. In the Psalms, David’s speaking is according to two concepts — the human concept and the divine concept. At one time David is speaking, but suddenly his mouth becomes the mouth which reveals the divine revelation concerning Christ. Peter’s case in the Gospels was similar to this. Matthew 1 7 says that the Lord Jesus brought Peter, James, and John with Him to the mount of His transfiguration. When Peter saw the Lord transfigured and speaking with Moses and Elijah, he became very excited. He spoke foolishly by saying, “Lord, it is good for us to be here; if You are willing, I will make three tents here, one for You and one for Moses and one for Elijah” (v. 4). In his absurd proposal, Peter put Moses and Elijah on the same level as Christ. He was on the mount of Christ’s transfiguration, but he spoke nonsense. David’s speaking in the Psalms was in the same principle. In his speaking we can see both the divine concept and the human concept. In the Old Testament, there is a talkative David. In the New Testament, there is a talkative Peter.
18大卫写了许多诗，在这些诗里，我们能看见他的天然观念，和照著神圣启示之神的神圣观念。在四十和四十一篇，惟一照著神圣观念的段落是四十篇六至八节和四十一篇九节，这些段落说到基督。然而，我们需要诗篇里所有的经文，使我们能有个比较，给我们看见神圣的启示和属人情绪的属人发表。
18David wrote many psalms, and in these psalms we can see both his natural concept and the divine concept of God according to the divine revelation. In Psalms 40 and 41, the only portions which are according to the divine concept are 40:6-8 and 41:9. These portions speak concerning Christ. However, we need all the verses in the psalms so that we can have a comparison to show us the divine revelation and the human expressions of the human sentiment
2 在四十一篇九节
2. In Psalm 41:9
19我们已经指出，四十一篇九节是论到出卖基督之加略人犹大的豫言。这节说，『连我知己的朋友，我所信靠，吃过我饭的，也用脚踢我。』这节里知己的朋友，是加略人犹大。（约六70～。）加略人犹大是与主一同吃饭，（约十三18，23～27，路二二21～，）并用脚踢基督，出卖基督的人。然而犹大无分于主的筵席。（可十四17～25，约十三26～30。）
19As we have pointed out, Psalm 41:9 is a prophecy concerning Judas Iscariot betraying Christ. This verse says, “Even my familiar friend, in whom I trusted, / Who ate my bread, has lifted his heel against me.” The familiar friend in this verse is Judas Iscariot (John 6:70-71). Judas Iscariot was 71 one who ate with the Lord (John 13:18, 23-27; Luke 2 2:2 1-2 2) and lifted up his heel against Christ, 22 betraying Christ. However, Judas did not partake of the Lord’stable (Mark 14:17-25; John 13:26-30).
八 称颂神直到永远
H. Blessing God for Eternity
20在诗篇四十一篇十三节，大卫称颂神直到永远－『耶和华以色列的神，是应当称颂的，从亘古直到永远，阿们，阿们！』
20In Psalm 41:13 David blessed God for eternity—“Blessed be Jehovah, the God of Israel, / From eternity to eternity! / Amen and Amen
拾 柒关于基督之豫言的另外三点
XVII. Another three points of the prophecies concerning Christ
21二十五至四十一篇这段诗给我们看见，在神的殿中享受神时，诗人情绪混杂的发表。在这很长的一段里，我们看过关于基督来顶替旧约祭物和供物这最大的豫言。在这段里，还有另外三点关于基督的豫言。
21Psalms 25—41 are a section of psalms showing us the mixed expressions of the psalmist’s sentiment in his enjoyment of God in God’sho use. In this long section, we have seen that there is one of the greatest prophecies concerning Christ in His coming to replace the Old Testament sacrifices and offerings. In this section there are another three points of the prophecies concerning Christ
一 在一起商议攻击他，图谋要害他的命
A. Taking Counsel Together against Him and Scheming to Take His Life
22三十一篇十三节下半说，『他们在一起商议攻击我的时候，就图谋要害我的命。』这豫言在新约里应验在主耶稣身上。马太二十六章四节说，祭司长和长老一同商议，要用诡计拿住耶稣，把祂杀了。
22Psalm 31:13b says, “When they take counsel together against me, / They scheme to take my life.” This prophecy was fulfilled in the New Testament with the Lord Jesus. Matthew 26:4 says that the chief priests and the elders took counsel together to seize Jesus by craftiness and kill Him.
二 将他的灵交在神手里
B. Committing His Spirit into God’s Hand
23诗篇三十一篇五节上半说，『我将我（基督）的灵交在你（神）手里。』基督被钉在十字架上的时候，引用了这话。祂在被钉十字架的末了说，『父阿，我将我的灵交在你手里。』（路二三46，参约十九30。）
23Psalm 31:5a says, “Into Your [God’s] hand I [Christ] commit my spirit.” This was quoted by Christ when He was crucified on the cross. At the end of His crucifixion, He said, “Father, into Your hands I commit My spirit” (Luke 23:46; cf. John 19:30).
三 神保全他一身的骨头，连一根也不折断
C. God Keeping All His Bones and Not One of Them Being Broken
24诗篇三十四篇二十节说，『（神）保全他（基督）一身的骨头，连一根也不折断。』这节应验于主死的时候。将耶稣钉十字架的罗马兵丁见祂已经死了，就不打断祂的腿。约翰十九章三十六节说，『这些事发生，为要应验经书：「祂的骨头，一根也不可折断。」』基督也在出埃及记里由逾越节的羊羔所豫表；羊羔的骨头不可折断。（十二46。）这些是诗篇二十五至四十一篇里所揭示，关于基督次要的豫言。
24Psalm 34:20 says, “He [God] keeps all his [Christ’s] bones; / Not one of them is broken.” This verse was fulfilled at the time of the Lord’s death. When the Roman soldiers who crucified Him saw that He had already died, they did not break His legs. John 19:36 says, “For these things happened that the Scripture might be fulfilled: ‘No bone of His shall be broken.’” Christ was also typified in Exodus by the Passover lamb, whose bones were not to be broken (12:46). These are the minor prophecies concerning Christ unveiled in Psalms 25—41
拾 捌诗篇卷一之神圣启示里关于基督的结语
XVIII. A concluding word concerning Christ In the divine revelation In the first book of the Psalms
25诗篇卷一包含一至四十一篇。我们不该忘记，在卷一里有七篇说到基督的诗：二篇、八篇、十六篇、二十二至二十四篇、和四十篇。
25The first book of the Psalms comprises Psalms 1—41. We should not forget that in this first book there are seven psalms which speak concerning Christ: Psalm 2, Psalm 8, Psalm 16, Psalms 22—24, and Psalm 40
一 在爱神并寻求神者情绪混杂的发表里，基督被启示为神经纶的中心与普及
A. In the mixed expressions of the sentiment of God’s lovers and seekers, Christ being revealed as the centrality and universality of God’secon o my
26在爱神并寻求神者情绪混杂的发表里，基督被启示为神经纶的中心与普及。大卫的确是爱神并寻求神的人，正如新约里的彼得一样。彼得犯错，但他爱主并寻求主。这就是为甚么主临到他并问他：『西门，你爱我么？』（约二一17。）人若不爱基督，基督就不会问他这问题。基督问彼得是否爱祂，这是宝贵的。大卫也是爱神并寻求神的人。在他情绪混杂的发表里，基督被启示为神经纶的中心与普及。
26In the mixed expressions of the sentiment of God’s lovers and seekers, Christ is revealed as the centrality and universality of God’secon o my. David was surely a lover of God and a seeker of God just as Peter was in the New Testament. Peter made mistakes, but he loved the Lord and sought after the Lord. This is why the Lord came to him and asked him, “Simon...do you love Me?” (John 21:17). Christ would not ask someone this question if he did not love Him. For Christ to ask Peter if he loved Him is precious. David was also a lover and a seeker of God. In the mixed expressions of his sentiment, Christ is revealed as the centrality and universality of God’secon o my
1 已受膏为神的弥赛亚
1. Having been anointed to be God’s Messiah
27诗篇二篇启示，基督已受膏为神的弥赛亚，复活为神的长子，并就任为神的王；祂也已得著列国为基业，得著地为产业，来建立祂的国。
27Psalm 2 reveals that Christ has been anointed to be God’s Messiah, resurrected to be the firstborn Son of God, and installed to be God’s King; He has also been given the nations as His inheritance and the earth as His possession for His kingdom.
2 在成为肉体时将神带进人里面，在复活时将人带进神里面
2. Bringing God into Man in His Incarnation and Man into God in His Resurrection
28第八篇启示基督是神的化身，在成为肉体时将神带进人里面，在复活时将人带进神里面，因而将天带到地上，并将地联于天，成为全地上最佳美的一位。3身为神而人者，调著神性与人性十六篇启示，基督身为神而人者，调和著神性与人性；祂以神作祂的分，顺从神以至于死，复活进入荣耀，升天成就了祂所要达到并得到的，并坐在神的右手边，以完成神对召会－基督身体－的永远经纶。
28Psalm 8 reveals that as the embodiment of God, Christ has brought God into man in His incarnation and man into God in His resurrection, thus bringing heaven to the earth and joining the earth to heaven to be the excellent One in all the earth. 3. As the God-man, mingled with divinity and humanity Psalm 16 reveals that as the God-man, mingled with divinity and humanity, Christ took God as His portion, being obedient to God unto death, resurrecting into glory, ascending to His heavenly attainments and obtainments, and sitting at the right hand of God for the accomplishment of God’s eternal economy concerning the church, the Body of Christ
4 受了包罗万有的代死，并进入产生召会的复活
4. Dying an All-inclusive Vicarious Death and Entering into the Church-producing Resurrection
29二十二至二十四篇启示，基督受了包罗万有的代死，并进入产生召会的复活。在复活里，祂成了神群羊的牧者，引领神的羊在今世有分于召会这神的殿，在来世并在永世完成于新耶路撒冷；并且祂将是神得胜的荣耀之王，在神永远的国里作王。
29Psalms 22—24 reveal that Christ died an all-inclusive vicarious death and entered into the church-producing resurrection. In resurrection He became the Shepherd of God’s flock, leading the sheep of God to participate in the church as the house of God in this age, consummating in the New Jerusalem in the coming age and in the eternal age; and He will be God’s triumphant King of glory to reign in God’s eternal kingdom
5 来行神的旨意，应验并顶替一切旧约的祭物和供物
5. Coming to do the will of God To fulfill and replace all the Old Testament sacrifices and offerings
30四十篇六至八节启示，基督照著旧约关于祂的记载，来行神的旨意，应验并顶替一切旧约的祭物和供物。
30Psalm 40:6-8 reveals that Christ came to do the will of God to fulfill and replace all the Old Testament sacrifices and offerings according to what is written in the Old Testament concerning Him
二 将神所拣选的人带进
B. Bringing God’s Chosen People into
31对神的享受中，首先在召会里，最终在新耶路撒冷里
31the Enjoyment of God Firstly in the Church and
Ultimately in the New Jerusalem
32这样一位基督，将神所拣选的人带进对神的享受中，首先在今世的召会里，最终在千年国和永世的新耶路撒冷里。（二七，三六。）
32Such a Christ brings God’s chosen people into the enjoyment of God firstly in the church in this age and ultimately in the New Jerusalem in the millennium and in eternity (Psa. 27; 36).