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诗篇生命读经 · 第2篇

神经纶中的基督

CHRIST IN GOD’S ECONOMY
1与人所珍赏中的律法相对（一）读经：诗篇1:1-6，罗马书五5:20，加拉太书，罗马书7:12，14上，诗篇119:103，105，，提摩太后书3:16上，出埃及记20:3-17，诗篇78:5，119:88下，罗马书3:20下，4:15下，5:20下，7:7下，加拉太书3:23-24，罗马书3:19，加拉73:1-太书3:21下，罗马书8:3上，3:20上，加拉太书3:11上，12下，诗篇36:8，哥林多前书3:6，约翰福音4:10，14节，启示录21:6，22:1，17下，约翰福
1VERSUS THE LAW IN MAN’S APPRECIATION (1) Scripture Reading: Psa. 1:1-6; Rom. 5:20; Gal. 4:24-25; Rom. 7:12, 14a; Psa. 119:103, 105, 130; 2 Tim. 3:16a; 4:24-25 Exo. 20:3-17; Ps a. 78:5; 119:88b; Rom. 3:20b; 4:15b; 130 5:20b; 7:7b; Gal. 3:23-24; Rom. 3:19; Gal. 3:21b; Rom. 8:3a; 3:20a; Gal. 3:11a, 12b; Psa. 36:8; 1 Cor. 3:6; John 4:10, 14; Rev. 21:6; 22:1, 17b; John 7:38-39; Psa. 7, 13-17, 23-26; Matt. 5:10; Psa. 1:5-6; Rom. 2:12; Rom. 10:4a; 6:14b
音7:38-39，诗篇73:1-7，13-17，23-26，马太福音
25:10，诗篇1:5-6，罗马书2:12，10:4上，6:14下。在前篇信息中，我们说到关于诗篇的介言。在本篇信息中，我们要来看关于神经纶中的基督与人所珍赏的律法相对的真理。
2In the previous message, we gave an introductory word concerning the Psalms. In this message we want to see the truth concerning Christ in God’secon o my versus the law in man’s appreciation
壹 人所珍赏的律法
I. THE LAW IN MAN’S APPRECIATION
3诗篇第一篇是关于人所珍赏的律法。（2。）盼望我们有清楚的眼光来看这篇诗。我们需要看见律法地位、性质、内容、功用、及其软弱。我们需要争战，抵挡那些不在神新约经纶的光中关于律法的错误教训。关于律法，基督徒中间有两派：一派是积极的，另一派是非常消极的。使徒保罗是消极一派里拔尖的人物。关于律法，他消极到了极点。我要指出他在关于律法的教训上所强调的一些点。
3Psalm 1 is concerning the law in man’s appreciation (v. 2). I hope that we will receive a clear view to see this Psalm. We need to see the truth concerning the law in its position, its nature, its content, its function, and its weakness. We need to fight the battle against the wrong teachings concerning the law which are not in the light of God’s New Testament economy. Among Christians there are two schools concerning the law. One school is positive and the other school is very negative. The top person in the negative school related to the law is the apostle Paul. Concerning the law, he was negative to the uttermost. I want to point out some of the points he stressed in his teaching concerning the law
4在罗马书和加拉太书，保罗强调凡属肉体的人，堕落的人，都不能本于行律法在神面前得称义。（罗三20上，加二16，三11上。）努力要本于行律法得称义，是徒然劳苦的。在罗马七章保罗告诉我们，律法并没有赐给我们生命，反而成为罪的工具来诱骗并杀死我们。（11。）我们喜欢杀死我们的东西么？大卫高举并珍赏那能把我们杀死的东西，乃是错误的。这给我们看见，保罗对律法的观点是何等消极。我要提出保罗的辩论作为我对律法的辩论。有些人也许说，保罗在罗马七章告诉我们，律法是圣的、义的、善的、（12、）甚至属灵的。（14上。）但这只是在其性质上。律法在性质上是圣的、义的、善的、并属灵的；但我们也需要看见，保罗就著律法的地位、功用、和软弱所说的话。
4InRo mans and in Galatians, Paul stressed that no flesh, no fallen human being, can be justified before God by the works of the law (Rom. 3:20a; Gal. 2:16; 3:11a). To work to be justified by the law is to labor in vain. In Romans 7 Paul told us that the law, instead of giving us life, becomes the killing instrument by which sin deceives and kills us (v. 11). Do we like something that kills us? David was wrong to exalt and appreciate something by which we can be killed. This shows us how negative Paul was in his view concerning the law. I want to raise up Paul’s argument as my argument against the law. Some may say that Paul told us in Romans 7 that the law is holy, righteous, good (v. 12), and even spiritual (v. 14a). But this is only in its nature. In nature the law is holy, righteous, good, and spiritual, but we also need to see what Paul says concerning its position, its function, and its weakness.
一 律法的地位
A. Its Position
5我们需要来看律法的地位是甚么。要看见律法的地位，我们必须接受保罗的教训。1从神经纶的主要路线旁边插进来关于律法的地位，我们需要看见的第一件事乃是，律法是从神经纶的主要路线旁边插进来的。（罗五20上。）因此，律法没有正统的地位。律法不是正统的，牠是从神经纶的主要路线旁边插进来的。今天许多人没有看见主要的路线；他们按著天然的方式教导圣经，没有任何管制的原则。六十多年前，我初次听见必须用正确的原则解释圣经，我就问自己：『我们领会圣经所根据的原则是甚么？』那时我不明白，但渐渐的，我开始正确的体认到领会并解释圣经的管治原则。在本篇信息中，我就是照著这些原则来解释圣言。
5We need to consider what the position of the law is. In order to see the law’s position, we have to take Paul’ste aching. 1. Entering In alongside the Main Line of God’sEcon o my The first thing we need to see concerning the position of the law is that the law entered in alongside the main line of God’secon o my (Rom. 5:20a). Because of this, the law does not have an orthodox position. It was not orthodox because it entered in alongside the main line of God’secon o my. Many today do not see this main line. Instead, they teach the Bible according to the natural way, without any governing principles. Over sixty years ago, I first heard that we have to interpret the Bible with the proper principles. When I heard that, I was asking myself, “What are the principles for us to understand the Bible?” At that time, I did not understand, but gradually I came into the proper realization of the governing principles of understanding and interpreting the Bible. In this message I am interpreting the Word according to these principles
6关于律法，我们需要看见的原则是－保罗在罗马五章二十节上半告诉我们，律法是从旁边插进来的。这里原文的意思是：『在旁边进来』。律法不是独自进来的，乃是在一样东西旁边进来的。这就是说，神经纶的主线已经在那里了。然而，人受造以后，有件事情发生了。撒但进来了，罪跟著进来，人也成了堕落的。因此，人成了堕落的人，由罪构成为罪人。神照著自己的形像，按著自己的样式造人，（创一，）目的是使人能接受神、活神、并彰显神。神经纶的主线开始于人，但在途中的时候，发生了一场『车祸』。所以，律法需要在神经纶的主线旁边进来。这点应当帮助我们领会保罗在罗马五章二十节上半的话。
6The principle we need to see concerning the law is this — Paul inRo mans 5:20a told us that the law entered in alongside. The Greek word here also means to “come in alongside.” The law did not come in by itself. It came in alongside of something. This means that the main line of God’secon o my was there already. After the creation of man, however, something happened. Satan came in, sin followed Satan, and man became fallen. Thus, man became a fallen man constituted with sin to be a sinner. God created man in His own image and after His own likeness (Gen. 1:26) with the intention that man could take in God, live God, and express God. 26 The main line of God’s economy began with man and was on the way when something happened. A “car accident” occurred. Therefore, the law needed to come in alongside the main line of God’secon o my. This should help us to understand Paul’sword in Romans 5:20a.
7律法不是神原初命定并安排的。在神原初的经纶里，没有这样的东西。神在祂的经纶里，计画要照著祂的形像，按著祂的样式创造并得著人，使人有一天能接受祂作生命，活祂并彰显祂，这样，祂就能得著一个彰显祂神圣三一的生机体。然而撒但进来诱骗人，使人与他成为一。神照著自己形像所造的人，被撒但用他的性情所构成，成为有罪的人。如今神必须整顿这个情况。神会使人离开祂的计画，将人忘记么？当然，神绝不会那样作，因为祂是阿拉法，也是俄梅戛；（启二二13；）祂不能开始一件事而不将其完成。
7The law was not originally ordained and arranged by God. In God’s original economy, there was not such a thing. God in His economy planned to create and to have a man in His image and after His likeness that man one day could receive Him as life to live Him and to manifest Him so that He might have an organism to express His Divine Trinity. But Satan came in to deceive man, and Satan and man became one. The man created by God in His own image was constituted by Satan with Satan’s nature to be a sinful man. Now God had to fix the situation. Would God keep man out of His plan, forgetting about man? Of course, God would never do that because He is the Alpha and also the Omega (Rev. 22:13). He cannot start any thing without completing it.
8人堕落以后，神为了继续祂对人的目的，就将一样东西加到祂经纶的主线里。国语和合本圣经在罗马五章二十节说，律法本是外添的。律法是在恩典以外添上去的东西。律法是在神经纶之恩典的正统路线以外。
8In order to continue His purpose with man after man’s fall, God added something to the main line of His economy. The Chinese version of the Bible says in Romans 5:20 that the law was added. It was something in addition to grace. The law was in addition to the orthodox line of grace in God’secon o my
2 如同妾，由夏甲所象征
2. As a Concubine, Symbolized by Hagar
9第二，律法的地位是妾的地位，由夏甲所象征。（加四24～25。）保罗在加拉太四章告诉我们，亚伯拉罕有两个妻子：一个是正室，撒拉；另一个是妾，夏甲。（22～31。）我们都知道，妾没有正统的地位。保罗指明撒拉象征恩典的新约，而夏甲象征律法的旧约。因此，律法的地位是妾的地位。
9Second, the position of the law is that of a concubine, symbolized by Hagar (Gal. 4:24-25). Paul told us in Galatians 4 that Abraham had two wives. One was the orthodox wife, Sarah, and the other was the concubine, Hagar (vv. 22-31). We all know that a man’s concubine does not have an orthodox position. Paul indicated that Sarah signifies the new covenant of grace, and he pointed out that Hagar symbolizes the old covenant of the law. Thus, the law’s position is that of a concubine
10在神的创造里，祂没有命定人有妾。祂命定男人该有一个妻子。（太十九3～9。）任何人有一个以上的妻子，就进到败坏里。我们不该想要把妾带到神的经纶里。我们若珍赏并高举律法，就是把妾带到神的经纶里；这完全违反神的命定。律法如同妾，是在神经纶的主线旁边插进来的。凡属律法的，就是妾的儿女，不是自主妇人的儿女。律法没有正统的地位。律法的跟从者不是正室的儿女。妾（夏甲）的儿子以实玛利，受轻看并被赶出去。他从神经纶的主线，就是恩典的线被赶出去。我们解释诗篇第一篇时，必须记住这点。诗篇第一篇的作者照著人的观念高举律法，这与神经纶的主线相对。
10In God’s creation, He did not ordain man to have a concubine. He ordained that man should have one wife (Matt. 1 9:3-9). Anyone that has more than one wife enters into corruption. We should not try to bring a concubine into God’secon o my. If we are appreciating and uplifting the law, we are bringing a concubine into God’secon o my. This is absolutely against God’so rd i nation. The law as a concubine entered in alongside the main line of God’secon o my. Whoever is of the law is a child of the concubine, not a son of the free woman. The law does not have an orthodox position. The followers of the law are not the children of the orthodox wife. Ishmael, the son of the concubine, Hagar, was looked down on and was chased away. He was chased away from the main line of God’secon o my, the line of grace. We must remember this point in our interpretation of Psalm 1. The writer of Psalm 1 uplifted the law according to the human concept, which is contradicting to the main line of God’secon o my.
二 其性质
B. Its Nature
1 圣的、义的并善的
1. Holy, Righteous, and Good
11现在我们要来看律法的性质。在性质上，律法是圣的、义的并善的。（罗七12。）
11Now we need to see the nature of the law. In its nature, the law is holy, righteous, and good (Rom. 7:12
2 属灵的
2. Spiritual
12律法也是属灵的，（罗七14上，）因为律法乃是神的说话。十条诫命既是神的说话，就是神的呼出。圣经都是神的呼出。（提后三16上。）全部摩西五经，就是圣经头五卷书，都被视为律法，乃是神的呼出。神的呼出当然完全是属灵的。因此，在这意义上，律法是属灵的。
12The law is also spiritual (7:14a). This is because the law was God’s speaking . Since the Ten Commandments are God’s speaking, they are God’s breathing. All Scripture is God-breathed (2 Tim. 3:16a). The entire Pentateuch, the first five books of the Bible considered as the law, is God’s breathing. God’s breathing, of course, is altogether spiritual. Thus, in this sense, the law is spiritual
13律法的地位虽然不正确，其性质却是善的。这一点在我们的领会中常会产生难处。积极的一派站在律法的性质上，他们指出：保罗说律法是圣的、义的、善的、甚至属灵的，然后他们问：『你怎能说律法是消极的？』不错，律法的性质是善的、属灵的，但其地位是错的。一位女子可能在性质上是善的、属灵的，但她仍是个妾。这女子也许是『金』的女子，属灵的女子，但她没有正统的地位。律法的性质是善的，因为律法是属灵的，是神的话，（诗一一九103，，130，）和神的呼出。（提后三16上。）这就是我们读到诗篇一百一十九篇时，会对律法的领会有问题的原因。我们需要领悟，一百一十九篇一再题到话。没有别的诗篇这么多的说到律法是神的话。在一百四十七至一百四十八节，作诗的人说，他期待天亮，为要思想主的话语。诗人这里是说思想主的话语，不是思想律法。在一百零三节诗人不是说律法十分甘美，乃是宣告主的言语在他上膛何等甘美。因为律法是神的话，所以其性质是善的、属灵的。
13Although the position of the law is not right, the nature of the law is good. This is the point where troubles can arise in our understanding. The positive school stands on the nature of the law. They point out that Paul said that the law is holy, righteous, good, and even spiritual. Then they ask, “How could you say the law is negative?” It is true that the nature of the law is good and spiritual, but its position is wrong. A lady may be good and spiritual in her nature, yet still be a concubine. This lady may be a “golden” lady, a spiritual lady, but she does not have an orthodox position. The nature of the law is good because the law is spiritual, being the word of God (Psa. 119:103, 105, 130) and the breath of God (2 Tim. 3:16a). This is 105 why we may have a problem in our understanding of the law when we come to Psalm 119. We need to realize that Psalm 119 refers to the word again and again. No other psalm refers to the law as God’sword so much. In verses 147-148, the psalmist said that he anticipated the morning dawn that he might meditate in the Lord’sword. The psalmist said here that he meditated, not in the law but in the word. Psalm 119:103 does not say that the law is so sweet. Instead, the psalmist declares here how sweet the Lord’s word is to his taste. Because the law is the word of God, it is good and spiritual in its nature.
三 其内容
C. Its Content
1 十条诫命
1. The Ten Commandments
14现在我们要来看律法的内容。律法的主要内容是十条诫命。我们需要正确的分析十条诫命。头三条诫命要求人只有神，不可有任何偶像。（出二十3～7。）第一条诫命说我们不该有别的神，第二条是我们不该制造偶像，第三条是我们不该敬拜偶像。
14Now we need to see the content of the law. The content of the law mainly is the Ten Commandments. We need to analyze the Ten Commandments in a proper way. The first three commandments require man to have only God and not have any idols (Exo. 20:3-7). The first commandment says that we should not have another god, the second is that we should not make idols, and the third is that we should not worship idols.
15第四条诫命是关于守安息日。（出二十8～11。）守安息日是以神和祂为我们所创造的一切，作我们的满足和安息。第四条诫命要求人只在神和神为人所成就的一切里面，得著满足和安息。神为我们创造诸天和地连同万物。在第六日，神创造之工的最后一日，神创造了人。人从神创造的手中出来时，一切都豫备好了。宇宙就像新房，新郎来到以前，新房就豫备齐全了。人从神创造的手中出来时，一切都为人豫备好了。神作工六日，第七日是安息的日子，就是安息日，给人享受神和神的工作，作他的安息和满足。第五条诫命要求人孝敬父母，使人追溯人的源头－创造人的神。（出二十12。）我们若追溯我们的家谱至创造之初，就看到头一对父母，亚当和夏娃。亚当和夏娃来自神；我们孝敬父母，就追溯到神。我们应当有孝敬父母的心，但我们堕落的人常常没有照著所该作的孝敬父母。在今天这邪恶的世代，许多人在父母年老的时候，就想遗弃父母。但失去父母是很大的亏损。我们若孝敬父母，就能稍微领悟神是我们的源头。关于孝敬父母的第五条诫命，与前面的四条诫命并行。十条诫命写在两块版上。第一块版包括前五条诫命，从只有一位神到孝敬父母。
15The fourth commandment is concerning keeping the Sabbath (vv. 8-11). To keep the Sabbath is to take God and all He has created for us as our satisfaction and rest. The fourth commandment requires man to have satisfaction and rest only in God and all that God has accomplished for man. God created the heavens and the earth with billions of items for us. On the sixth day, the last day of God’s creating work, God created man. Man came out of the creating hand of God with everything ready. The universe was just like a wedding room. Before the bride comes, the wedding room is fully prepared. Man came out of God’s creating hand, and everything was ready for man. God worked for six days, and the seventh day was the day of rest, the Sabbath, for man to enjoy God and God’s work as his rest and satisfaction. The fifth commandment requires man to honor his parents that man might trace back to man’ss our ce— God who created man (v. 12). If we trace our genealogy back to the beginning of creation, we come to the first pair of parents, Adam and Eve. Adam and Eve came from God. When we honor our parents, we trace back to God. We should have a heart to honor our parents, but quite often, we fallen people do not honor our parents as we should. Today in this evil age many people want to put away their parents when their parents become old. To lose our parents, though, is a big loss. If we honor our parents, we realize something of God as our source. The fifth commandment concerning honoring our parents goes with the foregoing commandments. The Ten Commandments were written on two tablets. The first tablet covers the first five commandments, from having only God to honoring our parents
16后五条诫命是一组，在另一块版上，说到禁止杀人、奸淫、偷盗、说谎、和贪婪。（出二十13～。）这五条诫命似乎不是很甜美，对人类却非常有益。第六至第十条诫命要求人照著神的属性，活出彰显神的美德。今天大多数国家的法律是基于罗马法，而罗马法基本上是根据摩西的律法，就是十条诫命写成的。十条诫命虽然简短，却很完全且包罗一切。包括我们与神的关系，我们与父母的关系，以及我们与别人的关系。人若不杀人、不奸淫、不偷盗、不说谎、不贪婪，就是道德高尚的人。
16The last five commandments were on another tablet as a group. These commandments are concerning the prohibition of murder, fornication, stealing, lying, and covetousness (v v. 1 3-1 7). These five commandments may not seem 17 so sweet, but they are very good for mankind. The sixth through the tenth commandments require man to live out the virtues that express God according to God’s attributes. The law of most major countries today is based on Roman law, and Roman law was based upon and written according to the Mosaic law, the Ten Commandments. The Ten Commandments are so brief, yet they are so complete and all-embracing. They cover our relationship with God, our relationship with our parents, and our relationship with others. If a man did not kill people, did not commit fornication, did not steal and rob, did not tell lies, and did not covet, he would be the top ethical person.
17然而，我们需要问自己，我们曾否成功的遵守过这些诫命。事实上，照著主在马太福音的话，我们都干犯了这些诫命。主说，凡向弟兄动怒的，难逃审判。（五21～22。）主耶稣解释十条诫命，不仅对付杀人的行为，也对付怒气，就是杀人的动机。动怒和恨人，在主诸天之国更高的律法中就等于杀人。这是合逻辑的；你若不动怒，不恼恨，绝不会杀任何人。杀人来自怒气和恼恨。主耶稣在关于奸淫这外在行为的教训上说得更深，祂也对付心里内在的动机。（五27～28。）保罗在犹太宗教里的时候，曾竭力遵守十条诫命的每一项，但后来他见证无法遵守最后一条诫命－『不可起贪心』。（罗七7～8。）这条诫命与外面的行为无关，却与人里面的罪性有关。为了说明这点，我要叙述一位传教士向他的厨子说到人有罪的故事。这位中国厨子是个骄傲、有道德的人。他的态度是，到中国来的外国人作错了许多事，但他没有作错任何事。传教士知道这点。有一天就问厨子有没有罪。然后传教士说，『当然，我知道你会说你没有罪。但我想知道你目前在想甚么。现在，告诉我事实。你里面在想甚么？』于是这厨子向传教士承认，他妒忌传教士有匹大马，他在想如何能得到这匹马。传教士就回答说，『这就是贪心。你没有罪么？』厨子必须承认他是有罪的。甚至在你读本篇信息的时候，可能心里就有违反律法的东西。倘若一位姊妹告诉我她现在心里的事，她也许说，『今天早晨一位姊妹得罪我，我无法赦免她。我仍在想她如何得罪我！』这是邪恶的。律法暴露我们的罪性与恶行。律法在其性质上是圣的、义的、善的、并属灵的；但律法的功用却是另一回事。2神的描绘，因此是神的见证律法在其内容上也是神的描绘，因此是神的见证。（诗七八5，一一九88下。）律法－十条诫命，乃是神的照片。因为律法是神的照片，牠就是见证。这就像我们的照片是我们的见证一样。诗人说到律法是神的见证。
17However, we need to ask ourselves whether or not we have been successful in keeping these commandments. Actually, according to the Lord’s word in Matthew, we have broken these commandments. The Lord said that everyone who is angry with his brother shall be liable to the judgment (5:21-22). Eventually, the Lord Jesus, in interpreting the Ten Commandments, did not deal merely with the act of murder, but with anger, the motive of murder. To be angry and to hate others is equal to killing in the Lord’s higher law of the kingdom of the heavens. This is logical. If you are not angry and do not hate, you could never kill anyone. Killing comes out of anger and hating. The Lord Jesus also went deeper in His teaching concerning the outward act of adultery. Again, He dealt with the inward motive of the heart (Matt. 5:27-28). When Paul was in the Jewish religion, he endeavored to keep every item of the Ten Commandments, but later he testified that he had no way to keep the last commandment — “You shall not covet” (Rom. 7:7-8). This commandment is not related to outward conduct, but rather to the sin within man. In order to illustrate this, I would like to relate a story about a missionary speaking to his cook about man’s sinfulness. This Chinese cook was a proud, ethical person. He had the attitude that the foreigners who came to China did many things wrong, but he did not do anything wrong. The missionary knew this. One day he asked the cook if he was sinful. Then the missionary said, “Of course, I know you would say that you are not sinful. But, let me know what you are thinking about right now. Right now, tell me the truth. What are you thinking within?” This cook then confessed to the missionary that he was jealous of the missionary’shaving a big horse and that he was thinking about how he could get this horse. Then the missionary replied, “This is coveting. Are you not sinful?” The cook had to admit that he was sinful. Even as you are reading this message, perhaps there is something in your heart right now which is violating the law. If a certain sister were to tell me right now what is in her heart, she might say, “This morning a sister offended me, and I cannot forgive her. I am still thinking about how she offended me!” This is evil. The law exposes our sinful nature and evil deeds. The law is holy, righteous, good, and spiritual in its nature, but the function of the law is another matter. 2. A Portrait of God, Hence, the Testimony of God In its content the law is also a portrait of God, hence, the testimony of God (Psa. 78:5; 119:88b). The law, the Ten Commandments, is a photo of God. Because it is a photo of God, it is a testimony. This is like saying that our picture is a testimony of ourselves. The psalmists referred to the law as the testimony of God.
四 其功用
D. Its Function
1 暴露人的罪性与恶行
1. To Expose Men in Their Sinful Nature and Evil Deeds
18律法的功用是暴露人的罪性与恶行。（罗三20下，四15下，五20下，七下。）在这意义上，律法的作用像镜子。我们若不照镜子，就看不见自己的脸有多脏。但我们若照镜子，我们脸脏的情形就暴露出来了。律法的作用像镜子，暴露我们的罪性与恶行。
18The function of the law is to expose men in their sinful nature and evil deeds (Rom. 3:20b; 4:15b; 5:20b; 7:7b). In this sense, the law works as a mirror. If we do not7 look in a mirror, we cannot see how dirty our face is. But when we look at the mirror, the dirty condition of our face is exposed. The law works like a mirror to expose our sinful nature and evil deeds.
2 看守神的选民，并护送他们到基督那里
2. To Guard the Chosen People of God and Escort Them to Christ
19不仅如此，律法在功用上也被神用来看守祂的选民，并护送他们到基督那里。（加三23～24。）保罗在加拉太书里告诉我们，基督还未来到以前，神将律法赐给祂的选民，作看守者看守他们。然后基督来了，这看守者就被神用来护送并带他们归于基督。因著被律法暴露，被律法征服，被律法折服，神的选民就要从律法归于基督。3征服人，叫他们成为在神审判之下的罪人律法的功用也是征服人，叫他们成为在神审判之下的罪人。（罗三。）我们需要在这光中来看律法。神颁赐律法的目的是要暴露人、征服人，并为基督看守或保守神的选民，将他们引到基督那里。我们若只停留在诗篇，就无法接受这种光。这光完全来自保罗的教训。
19Furthermore, in its function the law was used by God to guard His chosen people and escort them to Christ (Gal. 3:23-24). Paul told us in Galatians that be fore Christ came, God gave His chosen people the law as a guardian to guard them. Then when Christ came, this guardian was used by God to escort and bring them to Christ. By being exposed by the law, subdued by the law, and convinced by the law, God’s chosen people would go through the law to Christ. 3. To Subdue Men as Sinners under God’s Judgment The law also functions to subdue men as sinners under God’s judgment (Rom. 3:19). We need to see the law in this light. God’s purpose in giving the law was to 19 expose man, to subdue man, and to guard or keep God’s chosen ones for Christ that they may be led to Christ. If we stayed only in the book of Psalms, we could not receive this kind of light. This light comes altogether from Paul’ste aching.
五 其软弱
E. Its Weakness
1 不能赐生命
1. Not Able to Give Life
20律法是善的、属灵的，却是软弱的。律法因著软弱而不能赐生命。（加三21下。）律法无论多善、多圣、多义、多属灵，都不能分赐生命给我们。我们罪人不仅是恶的，也是死的。（弗二1。）我们所需要的基本东西乃是生命。善的律法，义的律法，圣的律法，属灵的律法，虽然是好的，却不能将生命分赐到我们里面。
20The law is good and spiritual, but it is weak. In its weakness, it is not able to give life (Gal. 3:2 1 b). Regardless of how good, how holy, how righteous, and how spiritual the law is, the law cannot impart life to us. We sinners were not only evil but also dead (Eph. 2:1). The basic thing we need is life. The good law, the righteous law, the holy law, the spiritual law, is good, but it cannot impart life into us.
2 因肉体而软弱，不能行神所要的
2. Not Able to Do That Which God Wants Because It Is Weak through the Flesh
21不仅如此，律法因肉体而软弱，不能行神所要的。（罗八3上。）律法本身也许不是那么软弱，但律法是赐给肉体的，肉体是律法的同伴。律法不是那么软弱，但其同伴，肉体，却软弱到极点。我们需要想想自己是何等软弱。许多姊妹很容易被得罪；你若得罪她们，她们不会忘记。记得别人的过错并不好。圣经告诉我们，赦免的意思就是忘记。（来八12。）只要我们仍记得别人的过错，这就指明我们没有赦免他。正确的赦免就是忘记。赦免和忘记似乎是小事，但我们在这事上无法完全得胜。这表明我们是软弱的。因我们软弱，我们是律法的工具，所以律法成为软弱的。
21Furthermore, the law is not able to do that which God wants because it is weak through the flesh (Rom. 8:3a). The law itself may not be that weak, but the law is given to the flesh, and the flesh is the law’s companion. The law is not that weak, but its companion, the flesh, is weak to the uttermost. We need to consider how weak we are. Many of the sisters are easily offended. If you offend them, they will not forget it. To remember another person’s faults is not good. The Bible tells us that forgiving means forgetting (Heb. 8:12). As long as we still remember another’s fault, this indicates that we have not forgiven him. The proper forgiving is to forget. Forgiving and forgetting seem to be a small thing, but we cannot fully overcome in this matter. This shows that we are weak. Because we are weak, we are the instrument to the law, so the law becomes weak
22凡属肉体的人，都不能本于行律法在神面前得称义。（罗三20上，加三11上。）这是保罗在罗马书和加
22Out of the works of the law no flesh will be justified before God (Rom. 3:20a; Gal. 3:11a). This is repeated by Paul in both Romans and Galatians
23拉太书里所重复题到的。
23
24六是旧约的中心和要求律法是旧约的中心和要求。律法是为著神经纶中的旧约。
24F. Being the Center and Requirement of the Old Covenant The law was the center and requirement of the old covenant. The law was for the old covenant in God’secon o my
七 靠人的行为作出来
G. To Be Performed by Men’s Work
25律法作为旧约的要求，是靠人的行为作出来的。（加三12下。）律法必须行出来。没有人行出来，律法就毫无意义。八关于圣徒个人的利益，
25The law, as the requirement of the old covenant, is to be performed by men’s work (Gal. 3:12b). The law has to be performed. Without man’s performance, the law means nothing. H. Concerning the Personal Benefit of the Saints
就如蒙祝福得亨通
Such as Being Blessed in Prosperity
26诗篇第一篇，说到人所珍赏的律法，乃是为著圣徒个人的利益，就如蒙祝福得亨通。（1～3。）我们需要比较这点与诗篇第二篇里，基督为成就神的经纶所达到的。第一篇是为著圣徒个人的利益，第二篇是为著神经纶的成就。比起第二篇的启示，第一篇的观念非常低。
26Psalm 1, which is concerning the law in man’s appreciation, is for the personal benefit of the saints, such as being blessed in prosperity (vv. 1-3). We need to compare this to Christ’s attainments concerning the accomplishment of the economy of God in Psalm 2. Psalm 1 is for the personal benefit of the saints, and Psalm 2 is for the accomplishment of the economy of God. The concept in Psalm 1 is very low compared with the revelation in Psalm 2.
九 为敬虔之人照著他们属人、道德的观念所珍赏并高举
I. Appreciated and Uplifted by Godly Men according to Their Human, Ethical Concept
27在第一篇，律法为敬虔之人照著他们属人、道德的观念所珍赏并高举。（2～3。）第一篇以及好些其他的诗篇都表明了这些敬虔之人在高举律法上的属人、道德观念。第一篇二至三节说，『惟喜爱耶和华的律法，昼夜思想，这人便为有福。他要像一棵树移植在溪水旁，按时令结果子，叶子也不枯干；凡他所作的尽都亨通。』在第一篇，人的观念是珍赏并高举律法。
27In Psalm 1 the law was appreciated and uplifted by godly men according to their human, ethical concept (vv. 2-3). Psalm 1 and a number of other psalms show the human, ethical concept of these godly men in uplifting the law. Psalm 1:2-3 says, “His delight is in the law of Jehovah, / And in His law he meditates by day and by night. / And he will be like a tree / Transplanted beside streams of water, / Which yields its fruit in its season, / And whose foliage does not wither; / And everything he does prospers.” The human concept in Psalm 1 is one of appreciating and uplifting the law
1 一棵树吸取溪水的观念，没有三十六篇八节饮于神乐河的观念那样高
1. The Concept of a Tree Absorbing the Water of the Streams Not Being as High as the Concept of Drinking of the River of God’s Pleasures in Psalm 36:8
28第一篇二至三节的观念，是一棵树吸取附近的溪水；三十六篇八节的观念，是在神的殿里饮于神的乐河。饮的观念是最高的。五卷书里的一百五十篇诗，都以美好的顺序排列。这些诗一步一步循序向上，达到启示的最高水平。每卷书的结束也比开始更高。卷一包含四十一篇诗。三十六篇比第一篇高得多。在三十六篇诗人说，『他们必因你殿里的肥甘，得以饱足；你必使他们喝你乐河的水。』（8。）这里诗人没有谈论律法。他已从一层楼登上三十六层楼。我们比较第一篇与三十六篇，就能看见不同。
28One concept in Psalm 1:2-3 is that of a tree absorbing the nearby water, and the other concept in Psalm 36:8 is that of drinking of the river of God’s pleasures in God’sho use. The concept of drinking is the highest. All of the one hundred fifty psalms, composed in five books, were arranged in a good sequence. They go progressively up and up, step by step, to the highest level of revelation. Also, the end of each book is higher than its beginning. Book One contains forty-one psalms. Psalm 36 is much higher than Psalm 1. In Psalm 36 the psalmist says, “Now I can enjoy the abundance of Your house, Your temple, and I can drink in Your temple the river of Your pleasures” (v. 8). The psalmist here does not talk about the law. He has come up from the first floor to the thirty-sixth floor. When we compare Psalm 1 with Psalm 36, we can see the difference
292新约有植物吸取水的观念，也有饮于神圣之河的活水，而流出活水江河的观念新约有植物吸取水的观念，也有饮于神圣之河的活水，而流出活水江河的观念。（林前三6，约四10，14，启7:38-二一6，二二1，17下，约七38～。）在林前三章六节保罗说，他栽种了，亚波罗浇灌了。那里我们能看见植物吸取水的观念。在约翰福音和启示录里，我们看见我们饮于活水的江河，就从我们里面流出江河来。
292. The New Testament Having Both the Concept of Plants Absorbing Water and the Concept of Drinking the Living Water of the Divine River to Flow Rivers of Living Water The New Testament has both the concept of plants absorbing water and the concept of drinking the living water of the divine river to flow rivers of living water (1 Cor. 3:6; John 4:10, 14; Rev. 21:6; 22:1, 17b; John 39). In 1 Corinthians 3:6 Paul said that he planted and 39 Apollos watered. There we can see the concept of plants absorbing water. In John and Reve lation, we see that when we drink the river of living water, we flow rivers from within us.
30我们要从附近吸取一点点溪水，还是要『疯狂的』饮于活水，而从我们里面流出江河来？我们满意于停留在诗篇第一篇么？我们该到那里去？我们该到启示录二十二章！启示录二十二章是最后的『诗篇』。在诗篇第一篇我们一点一点的吸取一些水。有时河流也许枯干了，没有水供树吸取。但在最后的『诗篇』，启示录最后一章，生命水的河一直涌流出来给我们喝。这比一棵树吸取水高得多。
30Do we want to absorb a little bit of water from a nearby stream, or will we be “crazy” to drink of the living water and flow rivers out from within us? Are we satisfied to stay in Psalm 1? Where should we go? We should go to Revelation 22! Revelation 22 is the last “psalm.” In Psalm 1 we absorb a little water bit by bit. Sometimes a river may be dry, with no water for the tree to absorb. But in the last “psalm,” in the last chapter of Revelation, a river of water of life is flowing for us to drink. This is much higher than absorbing water as a tree
3 将圣徒比作一棵树的观念，不及约翰十五章揭示新约信徒是真葡萄树－基督－之枝子的观念那样高
3. The Concept of Likening the Saints to a Tree Not Being as High as the Concept of Unveiling the New Testament Believers as Branches of the True Vine—Christ—in John 15
31将圣徒比作一棵树的观念，不及约翰十五章揭示新约信徒是真葡萄树－基督－之枝子的观念那样高。今天我们仅仅是树，或者是枝子？我们若是树，就是凭自己站立，那是可怜的，因为基督与我们分开，并且就某一面意义说，我们在与祂竞争，因为祂是树，我们也是树。但新约的启示至终给我们看见，我们实际上不是凭自己作神的植物；我们是凭著接枝到基督里，成为基督这伟大的真葡萄树的枝子。作真葡萄树的枝子，比作个别的树更高。众地方召会不是许多棵树；众召会实际上是一棵有无数枝子的树。这一棵树乃是基督，那伟大的葡萄树，而我们是这树的枝子。我们是基督的肢体。（林前六15上，罗十二5。）所有的召会是一个身体，一棵树。所有的信徒是这身体的肢体，并这独一之树的枝子。
31Moreover, the concept of likening the saints to a tree is not as high as the concept of unveiling the New Testament believers as branches of the true vine— Christ—in John 15. Today are we merely trees or are we branches? If we are trees, we stand by ourselves. That is poor because Christ is separated from us, and, in a sense, we are competing with Him, since He is a tree and we also are a tree. But the New Testament revelation eventually shows us that we are not actually God’s plants by ourselves. We are God’s plants by being grafted into Christ to be made branches of Christ as the great true vine. It is higher to be the branches of the true vine than it is to be an individual tree. The local churches are not many trees. The churches are actually one tree with millions of branches. This one tree is Christ, the great vine tree, and we are the branches of this tree. We are the members of Christ (1 Cor. 6:15a; Rom. 12:5). All the churches are one Body, one tree. All the believers are members of this Body and the branches of this unique tree
4 诗篇第一篇的属人观念是：喜爱神律法的人，在凡事上尽都亨通；但诗人在七十三篇的经历却相反
4. The Human Concept in Psalm 1 Being That the Man Who Delights in the Law of God Prospers in Everything, but the Experience of the Psalmist in Psalm 73 Being the Opposite
32诗篇第一篇的属人观念是：喜爱神律法的人，在凡事上尽都亨通；但诗人在七十三篇一至七节，十三至十七节，二十三至二十六节的经历却相反。他是敬虔的，毫无疑问，他喜爱神的律法；但他受了很多苦，而不敬虔的人却亨通。至终，他在神的圣所里受教导，单单以神自己，而不以神之外的任何事物，作他的分。
32The human concept in Psalm 1 is that the man who delights in the law of God prospers in everything. But the experience of the psalmist in Psalm 73:1-7, 13-17, and 23-26 is the opposite. He was godly and, no doubt, he delighted in the law of God; yet he suffered a lot and the ungodly prospered. Eventually, he was instructed, in the sanctuary of God, to take only God Himself as his portion, not anything other than God.
33在七十三篇，敬虔的诗人感到困扰。他喜爱律法，但他非常受苦，而恶人却亨通。他感到困扰，直到他进了神的圣所，就是神的殿。他清楚了。他在神的启示之下受教导，只要得著神自己作他的分。至终他宣告，除了神，他的永分以外，他在天上没有人，在这地上也没有任何人。（25～26。）主若愿意，我们在今年一九九二年要来的夏季训练里，将要研读小申言者书，然后在冬季研读约伯记。在约伯记里，有很大的争论。约伯非常受苦，他的家人、他的产业、和他的健康，都被毁坏了。（一13～二8。）后来约伯的三个朋友来和他说话。他们所说的是无稽之谈。他们告诉约伯，他必是在某件事上错了，否则，神不会这样惩罚他。约伯与他们争辩说，他甚么都没有错。在整卷约伯记里，这三位朋友一位一位的，一再对约伯说话。然而，约伯不被他们折服。至终，神进来了，使每个人住口。神对约伯所说的话开启了他的眼睛。约伯说，『我从前风闻有你，现在亲眼看见你。』（四二5。）约伯听过神，却从未看见神；他经过苦难之后，就看见神。倘若一个爱主的人在受苦，他的苦难基本上不是对或错的问题。神所关切的是，我们有更多神的成分在我们里面的人里。大约三、四年前，我到我的眼科医师那里作检查。他从一九七五年起一直照顾我，并且为我的眼睛动过手术，摘除白内障。我告诉他，我的眼睛困扰我，并向他询问原因。他回答说，『这些是约伯的苦难。』藉此他向我指明，我的苦难是没有原因的，他也无法再帮助我。约伯的苦难总是来自神的派定。每个作父母的都期望有好儿女，他们有的人希奇为甚么他们的儿女不好。一位弟兄也许希奇为甚么他的妻子不像别人的妻子那样温柔，一位姊妹也许希奇为甚么她的丈夫不是这么能干。这些是约伯的苦难。今天我仍在经历约伯的苦难。
33The godly psalmist in Psalm 73 was bothered. He was delighting in the law, but he suffered greatly while the evil ones prospered. He was bothered until he entered into the sanctuary of God, that is, into God’sho use. Then he became clear. There under God’sr evelation, he was instructed just to have God Himself as his portion. Eventually he declared that he had no one in the heavens nor anyone on this earth except God, his eternal portion (vv. 25-26). If the Lord wills, we will study the minor prophets in this upcoming summer training of 1992. Then in the winter we hope to study Job. In the book of Job, there is a big controversy. Job suffered greatly. His family, his property, and his health were destroyed (Job 1:13—2:8). Then Job’st hree friends came to speak with him. What they spoke was nonsense. They told Job that he must have been wrong in something. Otherwise, God would not punish him in this way. Job contended with them by saying that he was wrong in nothing. These three friends spoke to Job one by one again and again throughout the book of Job. Job, however, would not be subdued by them. Eventually, God came in and stopped everyone’s mouth. God’s speaking to Job opened his eyes. Job said, “I have heard of thee by the hearing of the ear; but now mine eye seeth thee” (Job 42:5). Job heard about God, but he never saw God. After passing through his sufferings, he saw God. If someone who loves the Lord is suffering, his suffering is not basically a matter of his being right or wrong. What God is concerned with is our having more of God in our inward being. About three or four years ago, I went to see my eye doctor for a check- up. He has been taking care of me since 1975, and he performed surgery on my eyes to remove cataracts. I told him that my eyes were bothering me, and I asked him why. He responded by saying, “These are Job’s sufferings.” By this he indicated to me that my suffering was without any reason and that he could not help me anymore. Job’s sufferings always come from God’s assignment. Every parent expects to have good children, and they may wonder why their children are bad. A brother may wonder why his wife is not as nice as other wives, and a sister may wonder why her husband is so incapable. These are Job’s sufferings. Today I am still experiencing Job’s sufferings.
5 主在新约里的教导是『为义受逼迫（不是亨通）的人有福了』
5. The Lord’sTe aching in the New Testament Being “Blessed Are Those Who Are Persecuted [Not Prosperous] for the Sake of Righteousness”
34主在新约里的教导是『为义受逼迫（不是亨通）的人有福了』。（太五10。）一位弟兄也许是饥渴慕义的人，（6，）却受到逼迫。我不说这逼迫是约伯的苦难，但我要说这是照著神的经纶。
34The Lord’ste aching in the New Testament says, “Blessed are those who are persecuted [not prosperous] for the sake of righteousness” (Matt. 5:10). A brother may be one who hungers and thirsts for righteousness (v. 6), yet he is persecuted. I would not say that this persecution is Job’s sufferings, but I would say that it is according to God’secon o my
十 得律法颁赐的子民，必按律法受审判
J. People to Whom the Law Was Given Will Be Judged according to the Law
35得律法颁赐的子民，必按律法受审判。（诗一5～6，罗二12。）保罗在罗马二章十二节告诉我们，有一天所有的人都要站在神面前受审判。但那些已接受律法的人，必按律法受神审判。那些从未接受律法的人，必按他们的良心受神审判。（15～16。）
35People to whom the law was given will be judged according to the law (Psa. 1:5-6; Rom. 2:12). Paul tells us in Romans 2:12 that all human beings will stand before God to be judged one day. But those who have received the law will be judged by God according to the law. Those who never received the law will be judged by God according to their conscience (vv. 15-16
十一 由基督所总结
K. Ended by Christ
36律法由基督所总结。（罗十4上。）基督是律法的总结，律法的结束，律法的顶替。基督来成全律法，（太五，）使祂能了结律法，并顶替律法。（罗八3～4。）因此，凡相信祂的人，都要得著神的义，就是基督自己。
36The law has been ended by Christ (Rom. 10:4a). Christ is the end of the law, the close of the law, the replacement of the law. Christ came to fulfill the law (Matt. 5:17) that He might terminate the law and replace it (Rom. 8:3-17 4). Thus, everyone who believes in Him receives God’s righteousness, which is Christ Himself.
十二 新约信徒不在律法之下
L. The New Testament Believers Not Being under the Law
37新约信徒不在律法之下。（罗六14下。）阿利路亚！我们不再在律法之下，我们如今乃在恩典之下。
37The New Testament believers are not under the law (Rom. 6:14b). Hallelujah! We are no longer under the law, but we are now under grace