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诗篇生命读经 · 第19篇

诗人在神殿和神城中，藉著受苦、被高举、并作王的基督，

The psalmists’ intensified enjoyment of God in His House and City through
1对神加强的享受（一）－
1the suffering, exalted, and reigning Christ (1
诗人切慕神
the psalmists panting after God
2读经：诗篇四十二至四十四篇。
2Scripture Reading: Psa. 42—44
3诗篇由五卷所组成。我们已经交通过由前四十一篇诗所组成的诗篇卷一，现在开始交通诗篇卷二。在本篇信息中，我们来看诗人在神殿和神城中，藉著受苦、被高举、并作王的基督，对神加强的享受。
3The Psalms are composed of five books. Thus far in our fellowship, we have covered Book One of the Psalms, composed of the first forty-one psalms. In this message we will begin our fellowship on Book Two of the Psalms. In this book we see the psalmists’ intensified enjoyment of God in His house and city through the suffering, exalted, and reigning Christ
4卷一里的诗，主要是大卫写的；但卷二包含由可拉后裔所写的八篇诗，就是四十二至四十九篇。大卫在以色列国中间是荣耀的名字，但可拉是羞耻的名字，因为可拉背叛了摩西和神。（民十六1～3。）尽管如此，有些可拉的后裔却成了诗篇的作者。这指明在诗篇的五卷中，启示是渐进的。诗篇的五卷不是在同样的水平上。诗篇就像有五个阶级的阶梯，以渐进的方式把我们带到更高的启示中。四十二篇一节以非常美好的方式来开始诗篇卷二。诗人说，『神阿，我的心切慕你，如鹿切慕溪水。』在诗人的愿望和渴慕中，我们能感觉主的新鲜。这与诗人1在第一篇所表达的非常不同。第一篇的属人观念是，喜爱耶和华律法的人，在凡事上尽都亨通。喜爱并思想律法的人，要像一棵树移植在溪水旁。（2～3。）然而，在四十二篇诗人说，他的心切慕神，如鹿切慕溪水。然后他说，『我的心渴想神，就是活神。我几时才得朝见神？』（2。）第一篇是卷一开头的话，开始于律法。但卷二开始于神。我们比较喜欢甚么－律法或神？我们要喜爱律法而像移植在溪水旁的树呢，还是像切慕神的鹿？当然，神与律法是无法比较的。这给我们看见，诗篇卷二比卷一高。
4The psalms in Book One were written mainly by David. Book Two, however, contains eight psalms that were composed by the sons of Korah, Psalms 42—49. David is a glorious name among the nation of Israel, but Korah is an infamous name because Korah rebelled against Moses and God (Num. 16:1-3). In spite of this, some of the descendants of Korah became composers of the Psalms. This indicates that among the five books of the Psalms, the revelation is progressive. The five books of the Psalms are not on the same level. The Psalms is like a stairway with five steps, that takes us higher in its revelation in a progressive way. Book Two of the Psalms begins in Psalm 42:1 in a very good way. The psalmist said, “As the hart pants / After the streams of water, / So my soul pants / For You, O God.” We can sense the Lord’s freshness in the desire and aspiration of the psalmist here. This is much different from what is expressed by the psalmist in Psalm 1. The human concept of Psalm is that the man who delights in the law of God prospers in everything. The psalmist said that the one who delighted and meditated in the law would be like a tree transplanted beside streams of water (vv. 2-3). A tree drinks water by absorbing it. In Psalm 42, however, the psalmist said that his soul panted for God, just as the hart pants after the streams of water. Then he said, “My soul thirsts for God, / For the living God. / When will I come and appear / Before God?” (v. 2). Psalm 1, the opening word of Book One, begins with the law. But Book Two begins with God. What do we prefer—the law or God? Do we want to be like a tree transplanted by the streams of water by delighting in the law or like a hart panting after God? Surely there is no comparison between God and the law. This shows us that Book Two of the Psalms is higher than Book One.
5因此，我们必须领悟，诗篇从卷一至卷五的启示，是逐渐提高的。卷五是诗篇的高峰。这卷的高峰表达在阿利路亚一辞。阿利路亚的意思是赞美耶和华，赞美神。因此，卷二开始于神，卷五结束于『赞美神』。我们进入新耶路撒冷时，都要说，『阿利路亚！阿利路亚！』有人曾问我，在新耶路撒冷我们要用甚么语言。我不知道我们要说甚么语言，但我们可能会一直说－『阿利路亚！阿利路亚！』那时我们还需要谈论甚么别的事？我们研读诗篇，应当会达到一些点，叫我们自然的唱『阿利路亚』。甚至我们读第一篇也能说，『阿利路亚！阿利路亚！我再也不需要喜爱律法了。』卷二开始于切慕神，是非常值得注意的。切慕神与以正式、宗教的方式敬拜神不同。神是我们的活水，给我们喝。我们需要低头敬拜水么？我们需要切慕这水，然后喝这水。一节使用『切慕』一辞，二节使用『渴想』。我的心切慕神，渴想神。我喜爱这些句子。我们需要花时间与主同在，在其中切慕祂并渴想祂。
5Thus, we have to realize that the psalms progressively become higher in their revelation from Book One through Book Five. Book Five is the high peak of the Psalms. The high peak of this book is expressed in the word Hallelujah! Hallelujah means praise Jehovah, praise God. Thus, Book Two begins with God, and Book Five ends with “Praise God.” When we get into the New Jerusalem, we will all say, “Hallelujah! Hallelujah!” Some have asked me what language we will use in the New Jerusalem. I do not know what language we will speak, but we will probably say—“Hallelujah! Hallelujah!”—all the time. What other things will we need to talk about by that time? When we study the book of Psalms, we should reach some points where we sing “hallelujah” spontaneously. Even when we read Psalm 1 we can say, “Hallelujah! Hallelujah! I don’t need to love the law anymore.” It is very striking that Book Two begins with the psalmist’s panting after God. Panting after God is different from worshipping God in a formal, religious way. God is our living water for us to drink. Do we need to bow down to worship the water? We need to pant after this water and then drink it. In verse 1 the word pants is used. In verse 2 the word thirsts is used. My soul pants for God and thirsts for God. I love these predicates. We need to have times with the Lord in which we pant after Him and thirst for Him
壹 诗篇卷二揭示更是在神城中，藉著受苦、被高举、并作王的基督，对神加强的享受
I. Book two of the psalms unveiling of God in His House, and even the more in His City, through the suffering, exalted, and reigning Christ
6诗篇卷一将诗人从律法转向基督，基督又将他们带到神城和神殿中享受神。我们该藉著基督来到神前；基督是通往神的真正楼梯。基督告诉我们，祂是道路。多马说，『主阿，我们不知道你往那里去，怎能知道那条路？』（约十四5。）耶稣就说，『我就是道路。』（6。）祂是通往神的真正楼梯。
6Book One of the Psalms has turned the psalmists from the law to Christ, and Christ has brought them to the enjoyment of God in His house and in His city. We should come to God through Christ. Christ is the real stairway to God. Christ told us that He is the way. Thomas said, “Lord, we do not know where You are going; how can we know the way?” (John 14:5). Then Jesus said, “I am the way” (v. 6). He is the real stairway to God
7因此，诗篇卷一将诗人转到正确的方向，转到基督。然后基督将他们带到神城和神殿中享受神。我说这话，乃是因著卷二头两节，那里说，『神阿，我的心切慕你，如鹿切慕溪水。我的心渴想神，就是活神。我几时才得朝见神？』（四二1～2。）这就是享受神。卷二开始于直接享受神。
7Thus, Book One of the Psalms turned the psalmists to the right direction, to Christ. Then Christ brought them to the enjoyment of God in His house and in His city. I say this because of the first two verses of Book Two, which say, “As the hart pants / After the streams of water, / So my soul pants / For You, O God. / My soul thirsts for God, / For the living God” (42:1-2). This is the enjoyment of God. Book Two begins with the direct enjoyment of God.
8卷二揭示诗人在神殿中，更是在神城中，藉著受苦、被高举、并作王的基督，对神加强的享受。卷一不像卷二那样有力的说到在神殿和神城中享受神。我们可以说，在某种意义上，神在卷一的开头是无家可归的；律法不是神的家。谁是神的家？我们看过，神的家首先是基督作帐幕和殿。（约一14，二。）新约的第一部分，福音书，清楚告诉我们，神的家就是基督，祂是神的帐幕。事实上，这帐幕是可移动的家。基督是神的帐幕，神的帐棚，也是神的殿。然后，基督与祂的信徒调和，祂的信徒就成为祂的延伸，祂的扩大。因此，召会是神第二阶段的家。（弗二22。）在诗篇卷一很难找到一节说到神的城；神的城表征神的国。基督作神的帐幕，至终成了国。基督不能作没有国的王。当帐幕扩大了，就成为殿，而殿就是召会。（林前三16。）16:18-召会也是国，（太十六18～19，罗十四17，）国在诗篇里由城所表征。锡安是耶路撒冷城建造在其上的一座山峰。耶路撒冷建造在山上，那座山有一个峰，在那峰上有殿。那峰称为锡安。殿建造在锡安上，这殿就是神的家，殿的周围是耶路撒冷城。耶路撒冷这城表征神的国。在诗篇卷二诗人开始说到城；因此，我们是在神殿和神城中享受神。宇宙的神安居在祂的家，祂的居所里。神的家是基督作为神的帐幕和殿，也是召会作为基督的扩大，作为扩大的殿。一面，神在基督里是我们的家，我们的居所；（九十1；）另一面，我们召会是祂的家，祂的居所。所有不信的罪人都需要领悟，由于他们无家可归，神也无家可归。我们相信主耶稣时，就回家了。我们进入这家，进入基督，神也在我们里面安家。我年轻的时候，传福音告诉不信的人，他们无家可归，没有安息。由于他们没有安息，无家可归，神也无家可归。但我们相信主耶稣时，就回家了。于是我们在家里，神也在家里。我们不再没有安息，神也不再没有安息。
8Book Two unveils the psalmists’ intensified enjoyment of God in His house, and even the more in His city, through the suffering, exalted, and reigning Christ. Book One does not speak of the enjoyment of God in the house of God and the city of God as strongly as Book Two does. We may say, in a sense, that God was homeless at the beginning of Book One. The law is not God’sho me. Who is God’sho me? We have seen that God’sho me is firstly Christ as the tabernacle and the temple (John 1:14; 2:21). The first part of the New Testament, the Gospels, 21 tells us clearly that God’s home was Christ. He was the tabernacle of God. Actually, this tabernacle was a portable home. Christ was God’s tabernacle, God’st ent, and also God’stem ple. Later, Christ became mingled with His believers, and His believers became His extension, His enlargement. Thus, the church is God’sho me in the second step (Eph. 2:22). It is difficult to find a verse in Book One of the Psalms which speaks of the city of God. The city of God signifies God’skin gdom. Christ as the tabernacle of God eventually became a kingdom. Christ cannot be a king without a “dom.” When the tabernacle becomes enlarged it becomes the temple, and the temple is the church (1 Cor. 3:16). The church is also the kingdom (Matt. 19; Rom. 14:17), the King with the “dom.” The kingdom is signified in the Psalms by the city. Zion was a peak of the mountain range on which the city of Jerusalem was built. Jerusalem was built on a mountain range, that mountain range had a high peak, and on top of that high peak was the temple. That high peak was called Zion. On Zion a temple was built, and the temple was God’sho use. Around that temple was the city of Jerusalem. Jerusalem as the city signifies God’skin gdom. In Book Two the psalmist begins to speak about the city. Thus, we have the enjoyment of God in His house and in His city. The universal God is located in His house, His dwelling place. God’sho use is both Christ as God’s tabernacle and temple and the church as the enlargement of Christ, the enlarged temple. On the one hand, God in Christ is our home, our dwelling place (Psa. 90:1), and on the other hand, we as the church are His home, His dwelling place. All the unbelieving sinners need to realize that because they are homeless, God is also homeless. When we believe in the Lord Jesus, we come back home. When we get into this home, into Christ, God is also home in us. When I was younger, we preached the gospel by telling the unbelievers that they were homeless, not having any rest. Because they are restless, homeless, God is also homeless. But when we believe in the Lord Jesus, we come back home. Then we are home, and God is also home. We are no longer restless and neither is God.
9许多人藉著这种传讲相信主。我们不该只告诉人，他们是罪人，耶稣为他们死；许多人听见这样的话，并不敞开接受。然而，当他们领悟到他们身为人，在神以外是无家可归的，他们就会敞开。在诗篇卷二，神在家里。我们在祂的家里享受神。这就是说，我们在基督并在召会里享受神。以弗所三章二十一节说，神在基督里并在召会中得著荣耀。神在祂的殿和祂的城中，在基督和召会里得著荣耀。诗人藉著受苦、被高举、并作王的基督享受神。这样一位基督是我们罪人进入神里面的路。如今我们享受神，祂乃是在基督这家中，并在召会这城中我们的神。我们享受神是藉著一个阶梯，这阶梯就是基督－受苦者、被高举者和作王者。诗篇卷二强调基督的受苦、基督的被高举、和基督的作王。
9Many believed in the Lord through this kind of preaching. We should not just tell people that they are sinners and that Jesus died for them. Many people have heard this kind of word, and they are not open to receive it. They would be open, however, to realize that as human beings they are homeless apart from God. In Book Two of the Psalms, God is home. We enjoy God in His home. This means that we enjoy God in Christ and in the church. Ephesians 3:21 says that God is glorified in Christ and in the church. God is glorified in His house and in His city, in Christ and in the church. The psalmists enjoyed God through the suffering, exalted, and reigning Christ. Such a Christ is the way for us sinners to enter into God. Now we enjoy God as our God in Christ as the home and in the church as the city. Our enjoyment of God is through a stairway, and this stairway is Christ—the suffering One, the exalted One, and the reigning One. In Book Two of the Psalms, Christ’s suffering, Christ’s being exalted, and Christ’s reigning are stressed
贰 四十二至四十九、八十四、
II. Psalms 42—49, 84, 85, 87, and 88
八十五、八十七、和八十八篇，是可拉后裔的圣别著作
Being the holy writings of the sons of Korah
10四十二至四十九、八十四、八十五、八十七和八十八篇，是可拉后裔的圣别著作。可拉是带头背叛摩西和神的人。（民十六1～3。）大约四百七十年以后，在大卫的时候，从背叛者可拉的后裔中，出了申言者撒母耳、歌唱者希幔、和其他一些诗人。（代上六31～39。）甚至领头背叛者的后裔，也成了敬虔的诗篇作者，在他们圣别的著作中赞美神，作为存到世世代代的记载。这是何等的恩典！
10Psalms 42—49, 84, 85, 87, and 88 are the holy writings of the sons of Korah. Korah was the leader of the rebellion against Moses and God (Num. 16:1-3). After about four hundred seventy years, Samuel the prophet, Heman the singer, and some other psalmists came out of Korah the rebel’s descendants at the time of David (1 Chron. 6:31-39). Even the descendants of a leading rebel became the godly writers of psalms, praising God in their holy writings as a record existing for generations. What a grace this was
11很奇妙，可拉的后裔写了一些东西，成为圣经的一部分。他们的圣别著作成了存到世世代代的记载。他们也忠信的告诉人，他们是背叛神者可拉的后裔。这给我们看见，所有的诗篇都是基于神无限的恩典写成的。可拉的后裔是那大罪人和背叛者可拉的后裔，子孙，但他们成了写诗篇赞美神的圣民。今天我们和可拉的后裔一样，就一面说，我们仍是可怜的罪人和背叛者，但我们这些可怜的罪人竟能成为讲说圣言的人！
11It is marvelous that the descendants of Korah wrote something that became apart of the Holy Bible. Their holy writings have become a record existing for generations. They were also faithful to tell people that they were the sons of Korah, the one who rebelled against God. This shows us that all the psalms were written based upon the infinite grace of God. The sons of Korah were the descendants, the sons, of that great sinner and rebel, Korah, yet they became holy people writing psalms to praise God. Today we are like the sons of Korah. In a sense, we are still poor sinners and rebels, yet we poor sinners can be those who are speakers of the holy Word!
参 切慕神
III. Panting after God
12四十二至四十四篇的要点是诗人切慕神。
12The crucial point of Psalms 42—44 is the psalmist’s panting after God
一 在被神剥夺以后
A. After Being Stripped by God
13诗人和他的子民在被邻国剥夺并打败时，诗人切慕神。二如鹿切慕溪水他切慕神，如鹿切慕溪水。（四二1～2。）
13The psalmist was panting after God at a time when he and his people had been stripped and defeated by the neighboring nations. B. As the Hart Panting after the Streams of Water He panted after God as the hart pants after the streams of water (Psa. 42:1-2
三 在敌人的辱骂和欺压之下
C. Under the Adversaries’ Reproaching and Oppression
14诗人也在敌人的辱骂和欺压之下。42:3（3，9下～10。）三节说，『我昼夜以眼泪当饮食，人终日对我说，你的神在那里？』
14The psalmist was also under the adversaries’ reproaching and oppression (42:3, 9b-10). Psalm says, “My tears have been my food / Day and night, / While they say to me all day long, / Where is your God?”
四 追想荣耀欢乐的往事，曾领著守节的众人在神的殿里，与神的子民一同享受神
D. Recalling the Glorious and Pleasant Past in the Leading of the Festal Multitude to Enjoy God in His House with His People
15一面，诗人在切慕神。另一面，他在追想荣耀欢乐的往事，他曾领著守节的众人在神的殿里，与神的子民一同享受神。四节说，『我从前与众人同往，用欢呼赞美的声音，领他们到神的殿里，大家守节；我追想这些事，便倾倒我的心意。』
15On the one hand, the psalmist was panting after God. On the other hand, he was recalling the glorious and pleasant past in the leading of the festal multitude to enjoy God in His house with His people. Psalm 42:4 says, “These things I remember, / And I pour out my soul within me: / That I passed through with the throng; / I led them to the house of God / With the voice of a joyous shout and praise, / The festal multitude
16这是对往事非常欢乐的述说。但我愿意我们想想看这是否作得对。在诗人被掳时，他切慕神。但至少在他的思想中，在他的思虑中，他离开对神的切慕，去作别的事－述说往事。那是何等美好，何等荣耀，何等欢乐！他追想那是何等美妙－他领著众人登上锡安山顶，与神一同坐席，藉此与神的子民一同享受神。
16This is a very pleasant recounting of the past. But I would like us to consider whether or not this was the right thing to do. In the psalmist’s captivity, he was panting after God. But at least in his thought, in his consideration, he left the panting after God and went to something else—the recounting of his past. How good that was, how glorious that was, and how pleasant that was! He remembered how wonderful it was when he was leading a multitude to ascend to the peak of Zion to enjoy God with God’sp eople by feasting together with God
17这是一幅往事欢乐的图画，但当他切慕神的时候，该这样述说往事么？事实上，这是离开对神的切慕。他该留在切慕神的境地。我们也许有与主同在的时候，那时我们切慕神，但我们里面有某些思想，引我们离开对神的切慕。我们也许追想许多年前，召会生活是何等美妙、欢乐；这种对往事的思想和追想，会打岔我们享受主。四十二篇四节是一段美好的经文，但也表明了这篇诗的作者里面情绪的搀杂。搀杂是不该有的；反之，只该有切慕神，并歌唱『阿利路亚！赞美主！』我们的思虑和思想不该使我们离开对神的切慕。我们不该从神岔到宝贵已往。因为诗人离开对神的切慕，那些构成他情绪的思想就彰显出来。
17This was a pleasant picture from the past, but should he have recounted his past in this way while he was panting after God? Actually, this was a departure from his panting after God. He should have remained in the state of panting after God. We may behaving a time with the Lord in which we are panting after God, but then some consideration within us will take us away from our panting after God. We might remember how wonderful and pleasant the church life was many years ago. This consideration and remembrance of our past distracts us from enjoying the Lord. Psalm 42:4 is a good verse, but it shows that there is a mixture within the sentiment of the writer of this psalm. There should be no mixture. Instead, there should be only panting after God and singing “Hallelujah! Praise the Lord!” Our considerations and thinking should not take us away from the panting after God. We should not be distracted from God to the treasuring of our past. Because the psalmist departed from his panting after God, the thoughts constituting his sentiment were expressed
五 因仰望神，因神脸面的救恩，而得鼓励
E. Encouraged by the Hope in God for the Salvation of His Countenance
18五节说，『我的心哪，你为何忧闷？为何在我里面悲叹？应当仰望神，因祂脸面的救恩，我还要赞美祂。』诗人因仰望神，因神脸面的救恩，而得鼓励。诗人鼓励他的心，就是他自己。他告诉他的心不要颓丧，乃要仰望神。他说，他因神脸面的救恩，还要赞美祂。那时诗人几乎被剥夺了一切。他失去了他的家，并且被掳。他还能享受甚么？他能享受神的脸面。他失去他的家、他的国，他属地的享受被剥夺了。如今他被掳，但他能享受神的同在、神的脸面。神的脸面成了他在被掳时的享受。然而，正当他藉著切慕神而享受神的同在时，他却被不同的思想所打岔。我们也是这样；我们与主同在的时候，也许切慕祂，然后我们却因著打岔的思想而离开神。
18Verse 5 says, “Why are you bowed down, O my soul? And why are you disquieted within me? / Hope in God, for I will yet praise Him / For the salvation of His countenance.” The psalmist was encouraged by the hope in God for the salvation of His countenance. The psalmist encouraged his soul, himself. He told his soul not to be cast down but to hope in God. He said that he would still praise God for the salvation of His countenance. At that time the psalmist had been stripped of almost everything. He had lost his home and was in captivity. What could he enjoy? He could enjoy the countenance of God. He lost his home, his country, and he had been stripped of his earthly enjoyment. Now he was in captivity, but he could enjoy God’s presence, God’s countenance. God’s countenance became his enjoyment in his captivity. However, while he was enjoying God’s presence by panting after God, he became distracted by different thoughts. We are also like this. In our time with the Lord, we may be panting after Him, but then we are taken away from God by distracting thoughts
六 从远处记念神
F. Remembering God from a Distance
19诗人从远处－从约但地，从黑门岭，从米萨山（远离神殿和神城所在的锡安和耶路撒冷）记念神。六节说，『我的神阿，我的心在我里面忧闷；所以我从约但地，从黑门岭，从米萨山，记念你。』这指明诗人远离他的家、他的故土、故国。他不是从殿门或从耶路撒冷的城门记念主，乃是从远处记念主；这是因为他被掳了。这发生在以色列人，包括那些在殿里事奉的人，被入侵的仇敌打败并掳掠的期间；诗人就是这样一个事奉的人。可拉的后裔是利未人，可拉是事奉殿之利未人的首领。（民十六8～10。）侵略者打败以色列，并掳掠百姓。因此，这里诗人是在遥远的异邦。
19The psalmist remembered God from a distance—from the land of the Jordan and the Hermons, from Mount Mizar, quite far from Zion and Jerusalem, where God’sho use and city were. Psalm 42:6 says, “O my God, my soul is bowed down within me; / Therefore I remember You / From the land of the Jordan and the Hermons, / From Mount Mizar.” This indicates that the psalmist was away from his home, from his country, from his nation. He remembered the Lord not from the door of the temple or from the gate of Jerusalem but from faraway. This is because he was in captivity. This was during the time when the people of Israel, including those serving in the temple, had been defeated and captured by their invading enemies. This psalmist was such a serving one. The sons of Korah were Levites. Korah was a leader of the Levites who served the temple (Num. 16:8-10). The invaders defeated Israel and captured the people. Thus, the psalmist here was in a far away country.
七 承认神在他们环境中的主宰
G. Recognizing God’s Sovereignty in Their Environment
20诗篇四十二篇七节至九节上半表明，诗人承认神在他们环境中的主宰。七节说，『你的瀑布发声，深渊就与深渊响应；你的波浪洪涛，都漫过我身。』这诗意的发表描述诗人所经过的苦难。
20Psalm 42:7-9a shows that the psalmist recognized God’s sovereignty in his environment. Verse 7 says, “Deep calls unto deep / At the sound of Your water spouts; / All Your waves and Your billows / Pass over me.” Some versions render “water spouts” as “waterfalls.” This poetic expression describes the sufferings through which the psalmist passed
21八节说，『白昼耶和华必施慈爱，黑夜我要歌颂祷告那是我生命的神。』当然，诗人经过如此深的苦难时，他所能作的就是祷告。白昼他享受神的慈爱；黑夜他歌颂祷告那是他生命的神。九至十节说，『我要对神我的磐石说，你为何忘记我？我为何因仇敌的欺压时常哀痛？我的敌人辱骂我，好像打碎我的骨头；他们终日对我说，你的神在那里？』他的敌人问他，他的神在那里，因为他被掳了。这一切思想进来打岔诗人对神的切慕。这里我们看见作者情绪混杂的发表。他在写这样一篇诗时，各种打岔的思想来到他心思里，打岔他切慕神和神脸面的救恩。他在十一节说，『我的心哪，你为何忧闷？为何在我里面悲叹？应当仰望神，因我还要赞美祂，祂是我脸面的救恩，是我的神。』
21Verse 8 says, “By day Jehovah commands / His lovingkindness, / And by night His song is with me, / A prayer to the God of my life.” Of course, while he was passing through such a deep suffering, all the psalmist could do was to pray. In the day he enjoyed God’s lovingkindness; in the night he enjoyed Jehovah’ss ong being with him, a prayer to the God of his life. Verses 9 and 10 say, “I say to God my rock, / Why have You forgotten me? / Why do I go mourning / Because of the oppression of the enemy? / As with a shattering in my bones, / My adversaries reproach me, / While they say to me all day long, / Where is your God?” His adversaries asked him where his God was since he was in captivity. All of these thoughts came in to distract the psalmist from panting after God. Here we see the mixed expressions of the sentiment of the writer. When he was writing such a psalm, all kinds of distracting thoughts came to his mind, distracting him from panting after God and from the salvation of God’s countenance. In verse 11 he said, “Why are you bowed down, O my soul? / And why are you disquieted within me? / Hope in God; for I will yet praise Him, / The salvation of my countenance and my God
22八在神殿和神城中享受神时，诗人情绪混杂的发表
22H. The Mixed Expressions of the Psalmists’ Sentiment
in Their Enjoyment of God in His House and City
23诗人在神殿和神城中享受神时，许多事进入他的思想打岔他。那构成了一种情绪，在他的发表中倾倒出来。四十三篇一至二节给我们看见，在神殿和神城中享受神时，诗人情绪混杂的发表。切慕神，渴想神，是奇妙、美妙、美好的。我们该停留在此，但我们缺少节制。思想如同箭进来打岔我们。这些思想构成我们的情绪，使我们在发表中说出来。许多诗篇的内容，都是这些混杂的发表。
23While the psalmist was enjoying God in His house and His city, a lot of things came into his thoughts to distract him. That constituted a kind of sentiment, which he poured out in his expressions. Psalm 43:1-2 shows us the mixed expressions of the psalmist’s sentiment in his enjoyment of God in His house and city. To pant after God and to thirst for God are marvelous, wonderful, and good. In this we should remain, but we lack control. Thoughts come in as darts to distract us. These thoughts constitute our sentiment, which we utter in expressions. Mixed expressions such as these are the contents of many of the psalms.
九 求神赐给他们亮光和真实，好引导他们，带他们到神的圣山
I. Asking God to Give Them Light and Truth That Will Lead Them and Bring Them to God’sHo ly Mountain
24诗人求神赐给他亮光和真实，好引导他，带他到神的圣山，到神的帐幕，使他可以走到神的祭坛，到他最喜乐的神那里。（四三3～。）这就是说，他远离了圣山和殿；他求神发出亮光和真实。当我们有亮光和真实，我们就有路，但那时以色列人没有路脱离被掳的光景。他们没有路引导他们回到锡安山，就是圣山，使他们回到神的殿。
24The psalmist asked God to give him light and truth that would lead him and bring him to God’sho ly mountain and to His tabernacles that he might go to the altar of God, to the God of his exultation’s rejoicing (43:3-4). This means that he was away from the holy mountain and4 from the temple. He asked God to send forth light and truth. When we have light and truth, we have the way, but at that time the people of Israel did not have a way to get out of their captivity. They did not have the way, the leading, to get back to Mount Zion, the holy mountain, so that they could return to God’sho use.
25写四十二至四十四篇的诗人，实在是爱神的人。他们切慕神，渴想神，并渴望回到耶路撒冷，上锡安山，达到祭坛。他们渴慕能进到殿里，朝见他们最喜乐的神。这就是为甚么他们祷告神赐给他们亮光和真实，使他们知道如何脱离被掳的光景，并回到神的居所。十在神殿和神城中享受神时，
25The psalmists who wrote Psalms 42—44 were really lovers of God. They were panting after God, thirsting for God, and desiring to go back to Jerusalem, to get to Mount Zion to reach the altar. Then they could enter into the temple to meet the God of their exultation’s rejoicing. This is why they prayed that God would give them the light and the truth that they might know how to get out of their captivity and get back to God’s dwelling place. J. The Mixed Expressions of the Psalmists’ Sentiment
诗人情绪混杂的发表
in Their Enjoyment of God in His House and City
26四十四篇给我们看见，在神殿和神城中享受神时，诗人情绪混杂的发表。
26Psalm 44 shows us the mixed expressions of the psalmists’ sentiment in their enjoyment of God in His house and city
1 宝贵已往
1. Treasuring the Past
27在一至八节，诗人宝贵他们列祖已往的历史。一节说，『神阿，在古时我们列祖的日子，你所行的事，我们亲耳听见了，我们的列祖，也给我们述说过。』他们宝贵已往，乃是一种打岔，是他们混杂情绪的一部分。
27In verses 1-8 the psalmists were treasuring their forefathers’ past history. Verse 1 says, “O God, we have heard with our ears; / Our fathers have recounted it to us, / The work You did in their days, / In the days of old.” Their treasuring the past was a distraction as a part of their mixed sentiment.
2 叹息今日
2. Sighing for the Present
28除了宝贵已往，诗人也叹息今日。（9～26。）九节说，『然而你却丢弃了我们，使我们受辱，不和我们的军兵同去。』这节开始于『然而』一辞。诗人说，虽然神对他们的列祖这样善良、恩慈，如今祂却丢弃了他们。因此，他们责怪神。十七节说，『这都临到我们身上；我们却没有忘记你，也没有违背你的约。』诗人坚持，即使像失败和被掳这一切不好的事都临到他们，他们却没有忘记神，也没有违背祂的约。这是真的么？在旧约里，尤其在众申言者书里，神经常告诉祂的子民，他们离弃了祂，（耶二13，）并且违背了祂的约。（耶十一10，何六7。）所以诗人说，他们没有忘记神或违背祂的约，乃是虚假的。
28In addition to treasuring the past, the psalmists were sighing for the present (Psa. 44:9-26). Psalm 44:9 says, “Nevertheless You have rejected us and humiliated us, / And You have not gone forth with our armies.” This verse begins with the word nevertheless. The psalmists were saying that even though God was so good and kind to their forefathers, He had rejected them now. Thus, they blamed God. Verse 17 says, “ All this has come upon us; but we have not forgotten You, / Nor have we been false to Your covenant.” The psalmists maintained that even though all these bad things such as their defeat and captivity had come upon them, they had not forgotten God nor had they been false to His covenant. Was this true? In the Old Testament, especially in the Prophets, God told His people frequently that they had forsaken Him (Jer. 2:13) and had broken His covenant (Jer. 11:10; Hosea 6:7). Thus, it was false for the psalmists to say that they had not forgotten God or been false to His covenant
29诗篇四十四篇十八节说，『我们的心没有退后，我们的脚步也没有偏离你的道路。』神在申言者书里说，以色列人的心偏离祂。谁的话正确－神的话还是诗人的话？在申言者书里神也清楚的说，以色列人离开了祂的道路。尽管如此，寻求的诗人仍这样与神争辩。这给我们看见，我们不该以为每篇诗都很美妙。我们需要再次领悟，诗篇里有属人的观念和神圣的观念。我们可以再次看见，因著这一切不同的思想，诗人对神的切慕受到打岔，他们对神的渴想也被除去。诗人说到神如何恩待他们的列祖，却恶待他们。他们告诉神，即使神弃绝了他们，他们却没有弃绝神。他们在表白自己，但他们对神的切慕和对神的渴想在那里？都消失了。我们都有类似的经历。常常我们在切慕神，而后却被许多思想打岔了。我们常常受打岔，不能切慕神，不能享受神。我盼望我们得帮助，领会如何研读诗篇。四十二篇一至二节、五节非常美好，因为牠们是照著神圣的观念。一至二节说到切慕神，渴想神，五节说到神脸面的救恩。我们和诗人一样，也许失去了一切，被剥夺了一切，但我们没有失去神。即使我们可能弃绝了祂，我们却没有失去祂。祂的同在随著我们，那同在就是祂的脸面，而祂的脸面乃是我们的救恩。
29Psalm 44:18 says, “Our heart has not turned back, / Nor have our steps slipped from Your way.” God said in the Prophets that the people of Israel turned their hearts away from Him. Whose word is right — God’s word or the psalmists’? In the Prophets God also said clearly that the people of Israel had left His way. In spite of this, the seeking psalmists argued with God in this way. This shows us that we should not think that every psalm is so wonderful. Again we need to realize that in the Psalms there are both the human concept and the divine concept. We can see again that the psalmists’ panting after God was disturbed, and their thirsting for God was taken away by all these different thoughts. The psalmists spoke of how good God was to their forefathers, but of how bad He was to them. They told God that even though He had rejected them, they had not rejected Him. They were vindicating themselves, but where was their panting after God and their thirsting for God? They were gone. All of us have had similar experiences. Often we may have been panting after God, but then we became distracted by many thoughts. Often we are distracted from panting after God, from enjoying God. I hope that we are being helped to understand how to study the book of Psalms. Verses 1-2 and 5 of Psalm 42 are very good because they are according to the divine concept. Verses 1 and 2 speak of panting after God and thirsting for God, and verse 5 speaks of the salvation of God’s countenance. Like the psalmists, we may have lost everything, having been stripped of everything, yet we have not lost God. Even though we may have rejected Him, we have not lost Him. His presence is with us, and that presence is His countenance. His countenance is our salvation.