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诗篇生命读经 · 第20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（二）－
1the suffering, exalted, and reigning Christ (2
赞美基督作王（一）
Praising Christ as the King (1
2读经：诗篇四十五篇一至八节。
2Scripture Reading: Psa. 45:1-8
3在本篇信息中，我们要来看诗篇四十五篇，这是一百五十篇诗中最高、最大的一篇。要进入这样一篇诗的意义，并不容易。四十五篇的十七节经文都相当普通，但这篇诗陈明基督的方式却非常特别。这篇诗的题目告诉我们，这是一首爱慕歌。题目中的『爱慕』一辞不是指父亲对儿子的爱，乃是指男女之间的爱。这由希伯来原文这里的『爱慕』是阴性的辞所指明。因此，四十五篇里的爱，乃是女性的爱。要领会这篇诗，我们需要来看圣经中特别与爱有关的书－雅歌。四十五篇是爱的诗篇，雅歌是爱的书。那卷书里所用的爱字有阳性的，也有阴性的。照著雅歌的中文繙译，主耶稣被称为『我心所爱的』；然而，原文只是阳性的爱字。同样，主称祂的寻求者为『我所亲爱的』，原文的爱字是阴性的。不仅如此，诗篇四十五篇二节上半说，『你比世人更美。』这与雅歌五章十节类似，那里寻求者说到她心所爱的是『超乎万人之上』。这进一步指明，雅歌帮助我们领会诗篇四十五篇。
3In this message we will begin to consider Psalm 45, the highest and the greatest of the one hundred fifty psalms. To enter into the significance of such a psalm is not easy. All seventeen verses of Psalm 45 are quite common, but the way this psalm presents Christ is very peculiar. The title of this psalm tells us that it is a song of love. The word love in the title refers not to a father’s love for his son but to the love between a male and a female. This is indicated by the fact that the Hebrew word for love here is in the feminine gender. Thus, the love in Psalm 45 is a feminine love. In order to understand this psalm, we need to turn to the particular book in the Bible which is concerned with love—the Song of Songs. Psalm 45 is a psalm of love, and Song of Songs is a book of love. In that book the word love is used in both the masculine and the feminine gender. According to the English translation of Song of Songs, the Lord Jesus is called “the Beloved”; however, the Hebrew word is simply the word for love in the masculine gender. Likewise, when the Lord calls His seeker “My love,” the Hebrew word for love is in the feminine gender. Moreover, Psalm 45:2a says, “You are fairer than the sons of men.” This is similar to Song of Songs 5:10, where the seeker speaks of her beloved as “the chiefest among ten thousand.” This is a further indication that Song of Songs helps us to understand Psalm 45
4在关于何西阿十一至十四章的一篇生命读经信息中，我们曾指出，在全卷何西阿书里，以色列被描述为耶和华的妻子。然而，论到神永远的爱时，以色列就称为神的儿子，（十一1，）指明以色列有父的生命。神永远的爱不是在情爱上的爱，像丈夫对妻子的爱，乃是在生命里的爱，像父亲对儿子的爱。情爱上的爱并不变化人，生命里的爱却变化人。以色列在父的爱，生命的爱里被变化。在情爱上爱妻子的丈夫，也许会宠坏妻子；但在生命里爱儿子的父亲，绝不会宠坏儿子。反之，父亲在生命里的爱成全儿子。
4In one of the life-study messages on Hosea 11—14, we pointed out that throughout Hosea Israel is depicted as the wife of Jehovah. However, when God’s ever lasting love is touched, Israel is called God’ss on (Hosea 11:1), indicating that Israel has the Father’s life. God’sever lasting love is not a love in affection, like the love of a husband toward a wife, but a love in life, like the love of a father toward a son. Love in affection does not transform, but love in life transforms people. It is in the Father’s love, the love in life, that Israel is transformed. A husband who loves his wife in affection may spoil her, but a father who loves his son in life never spoils his son. Rather, a father’s love in life perfects his son.
5我的意思不是说基督对我们这些童女（我们在与祂的关系上都是女子－林后十一2）的爱，会宠坏我们。照著圣经的真理，基督的爱不会宠坏祂的信徒。挂名的基督徒，假基督徒，不认识基督的爱。真基督徒，那些有心为著主的人，享受基督的爱，但他们可能照著自己的观念或感觉享受这爱。结果，他们不是被基督的爱本身所宠坏，乃是被他们对基督之爱的错误应用所宠坏。例如，你对他们说到国度的真理、时代的惩罚、以及有些信徒被扔在外面黑暗里，（太二二13，二五30，）他们会说，『你在教导异端。耶稣爱我。祂不是残忍的，祂也不会把我丢在外面黑暗里。只要耶稣爱我，一切就都好了。』这指明甚至真信徒也被他们对基督之爱的错误应用宠坏了。这样的信徒需要去看希伯来书。希伯来书不是说到基督的爱，乃是说到国度。关于国度，希伯来书给我们五个警告，每一个警告都与赏赐或惩罚有关。不仅如此，希伯来书里有两种话。第一种是神美善的话，（六5，）基督开端的话，（1，）就是信徒相信主时所尝的奶。（五。）第二种话是公义的话，（13，）就是干粮，（14，）这话具体的说出神在向祂子民时代并行政的对付上所显公正、公义的思想。十二章五至七节有这样公义的话：『你们竟全然忘了那劝勉的话，就是对你们如同对儿子所讲论的，说，「我儿，你不可轻看主的管教，被祂责备的时候，也不可灰心；因为主所爱的，祂必管教，又鞭打凡所收纳的儿子。」为了受管教，你们要忍受。神待你们如同待儿子。』今天许多信徒不要听这样公义的话，他们喜欢裹著糖衣的信息。诗篇四十五篇不是说到父的爱，生命里的爱，乃是说到情爱上的爱。这就是这篇诗称为爱慕歌的原因。
5I am not suggesting that Christ’s love for us as virgins, as those who are females in relation to Him (2 Cor. 11:2), is a love that can spoil us. According to the biblical truth, Christ’s love does not spoil His believers. Nominal Christians, false Christians, do not know Christ’s love. Genuine Christians, those who have a heart for the Lord, enjoy Christ’s love, but they may enjoy it according to their own concept or feeling. As a result they are spoiled not by Christ’s love itself but by their wrong application of Christ’s love. For instance, if you speak to them concerning the kingdom truth, dispensational punishment, and the casting of certain believers into the outer darkness (Matt. 22:13; 25:30), they may say, “You are teaching heresy. Jesus loves me. He is not cruel, and He would not put me into outer darkness. As long as Jesus loves me, everything is all right.” This indicates that even genuine believers have been spoiled by their mistaken application of the love of Christ. Such believers need to consider the book of Hebrews. Hebrews is a book not on Christ’s love but on the kingdom. Regarding the kingdom, Hebrews gives us five warnings, and each of these warnings concerns either reward or punishment. Furthermore, in Hebrews we have two kinds of words. The first is the good word of God (6:5), the word of the beginning of Christ (v. 1), which is the milk the believers taste when they believe in the Lord (5:13). The second kind of word is 13 the word of righteousness (v. 13), which is solid food (v. 14), embodying the thought of God’s justice and righteousness in His dispensational and governmental dealings with His people. In Hebrews 12:5 through 7 we have such a word of righteousness. “You have completely forgotten the exhortation which reasons with you as with sons, ‘My son, do not regard lightly the discipline of the Lord, nor faint when reproved by Him; for whom the Lord loves He disciplines, and He scourges every son whom He receives.’ It is for discipline that you endure; God deals with you as with sons.” Today many believers do not want to hear such a word of righteousness. Instead, they prefer sugar-coated messages. Psalm 45 is not on the Father’s love; that is, it is not on love in life but on love in affection. This is why this psalm is called a song of love.
6在本篇信息中，我们要说到这篇诗的头八节。这些经节从四个方向赞美作王的基督：祂的荣美、祂的得胜、祂的国、和祂的美德。首先，诗人因王的荣美、王的俊美而赞美王。（2上。）基督的确是荣美的，祂实在是俊美的。
6In this message we will cover the first eight verses of this psalm. These verses are on the praise of Christ as the King from four directions: His fairness, His victory, His kingdom, and His virtues. First, the psalmist praises the King in His fairness (v. 2a), in His handsomeness. Christ is truly fair; He is really handsome.
7然而，基督的荣美由祂的得胜来平衡。（3～5。）许多爱妻子的丈夫很俊美，但没有得胜；反之，他们失败又失败。因此，他们是不平衡的。但有荣美和得胜的基督，乃是平衡的。是的，祂爱我们，但如四福音所启示的，祂也运用祂带著要求的得胜。因著祂的得胜，祂有很高的要求。我们不仅在马太福音，甚至也在约翰福音里，看见基督的得胜和祂的要求。例如，在约翰十五章，说到住在基督里的一章，主耶稣告诉我们，我们若不结果子，就要被剪去，而失去对基督的享受。（2，6。）所有的信徒都喜爱马太一章二十一和二十三节，却不珍赏五章二十节，这节说，我们的义，若不超过经学家和法利赛人的义，绝不能进诸天的国。同样，今天的信徒可能没有留意二十五章十四至三十节里忠信的比喻。三十节说，『把这无用的奴仆，扔在外面黑暗里，在那里必要哀哭切齿了。』这里的点乃是，基督的荣美由祂带著要求的得胜来平衡。因此，在诗篇四十五篇里，荣美和得胜是成对的。这篇诗里的第二对是基督的国（6～7）和祂的美德。（8。）国比得胜更高。基督的国是祂得胜的结果。若没有得胜，就没有国，得胜产生国。因为基督赢得了胜利，国就属于祂。然而，祂的国是由祂美德的甜美来平衡。所以，在四十五篇对作王之基督的赞美里，有平衡的两对：荣美和得胜，国和美德。
7Christ’s fairness, however, is balanced by His victory (vv. 3-5). Many husbands who love their wives have fairness, but they do not have victory. Instead, they have defeat after defeat. Thus, they are not balanced. But Christ, having both fairness and victory, is balanced. Yes, He loves us, but, as the four Gospels reveal, He also exercises His victory with its requirements. Because of His victory, He has high requirements. We see Christ’s victory and His requirements not only in the Gospel of Matthew but even in the Gospel of John. For example, in John 15, a chapter which speaks about abiding in Christ, the Lord Jesus tells us that if we do not bear fruit, we will be cut off and lose the enjoyment of Christ (vv. 2, 6). Whereas all believers love Matthew 1:21 and 23, they may not appreciate 5:20, a verse which says that unless our righteousness surpasses that of the scribes and Pharisees, we will by no means enter into the kingdom of the heavens. Likewise, today’s believers may not pay attention to the parable for faithfulness in Matthew 25:14-30. Verse 30 says, “Cast out the useless slave into the outer darkness. In that place there will be the weeping and the gnashing of teeth.” The point here is that Christ’s fairness is balanced by His victory with its requirements. Hence, in Psalm 45 fairness and victory are a pair. A second pair in this psalm involves Christ’skin gdom (vv. 6-7) and His virtues (v. 8). The kingdom is higher than the victory. Christ’skin gdom is the issue of His victory. If there were no victory, there would be no kingdom. Victory produces the kingdom. Because Christ has won the victory, the kingdom belongs to Him. The matter of His kingdom, however, is balanced by the sweetness of His virtues. Therefore, in the praise of Christ as the King in Psalm 45, there are two balanced pairs: fairness and victory, kingdom and virtues
8现在让我们继续更详细的来看这篇诗。壹调用百合花的爱慕歌这篇诗的标题称之为『爱慕歌』，而这爱是阴性的，是我们与主之间的爱。这爱使我们成为祂所爱的。这就是说，我们若是爱主的人，至终就会成为祂所爱的，祂的至爱。祂怎样是我们所爱的，我们也照样成为祂所爱的。
8Let us now go on to consider this psalm in more detail. I. A song of love according to the melody of lilies The superscription of this psalm calls it “a Song of Love,” and this love is feminine. It is the love between us and the Lord. This love makes us His love. This means that if we are those who love the Lord, we eventually become His love, His favorite. Just as He is our love, so we become His love.
9这篇诗的主题是爱，而曲调称为『百合花』。这里的爱和百合花都是指圣徒。每个爱主耶稣的人都是女性，也是百合花。百合花表明纯洁、简单、单一、信靠神的生活。我们对主耶稣的爱，该是满了深情的爱。我们不仅该有纯洁、简单的生活，如百合花所表征的，也该一直对主有情爱的感觉。照著四十五篇，我们都需要有纯洁的生活，带著对主深挚的爱。达秘（JohnNelsonDarby）活到八十四岁，没有结婚，他对主满了这样深情的爱。在他老年的时候，一天晚上，他独自宿于旅店，就寝前他说，『主，我仍然爱你。』我读到这里，深深被摸著，渴望对主耶稣有这样深挚的爱。现在我能见证，身为年老的人，我爱祂远胜于年轻的时候。最近我为某件事向主有亲密、深挚的祷告，在我的祷告中，我对祂说，『主耶稣，我爱你。』我祷告的时候，再一次爱上了主耶稣。
9The subject of this psalm is love, and the tune, the melody, is called “lilies.” Here both love and lilies refer to the saints. Every lover of the Lord Jesus is feminine and is also a lily. A lily denotes a pure, simple, single life of trusting in God. Our love for the Lord Jesus should be a love full of affection. We should not only have a life of purity and simplicity as signified by the lily, but we should always have an affectionate feeling toward the Lord. According to Psalm 45, we all need to have a pure life with an affectionate love for the Lord. JohnNelsonDarby, who lived to be eighty - four and never married, had such a love full of affection. One night in his old age, he was staying alone in a hotel, and at bedtime he said, “Lord, I still love You.” When I read about this, I was deeply touched, desiring to have such an affectionate love for the Lord Jesus. Now I can testify that, as an elderly person, I love Him much more than I did when I was young. Recently I had a time of intimate, affectionate prayer to the Lord regarding a certain matter, and in my prayer I told Him, “Lord Jesus, I love You.” As I was praying, I fell in love with the Lord Jesus once again.
贰 这篇诗以如同快手笔的舌，涌出王的美事
II. A psalm overflowing with a good matter concerning the King by the tongue as the pen of a ready writer
10四十五篇一节说，『我心里涌出美事；我讲说论到王的作品。我的舌头是快手笔。』这节说诗人的心在涌流，我们也可以说这篇诗在涌流；二者实际上是同样的事。
10Verse 1 says, “My heart overflows with a good matter; / I speak what I have composed concerning the King. / My tongue is the pen of a ready writer.” This verse says that the psalmist’she art overflows; we may also say the psalm overflows. The two are actually the same thing
11诗人的舌头是快手笔，意思是诗人对所要论到王的事，不需要写草稿。对王真实的爱，使诗人不需要草稿。论到许多事，我们也许需要写草稿，但论到我们对自己所爱的人要说的话，如果要写草稿，就全然是机械的，而不真实了。我们若对主耶稣有深挚的爱，我们的舌头就会是快手笔。我们不需要写草稿，就豫备好写我们的爱和我们的赞美。
11For the psalmist’s tongue to be the pen of a ready writer means that the psalmist does not need to write a draft of what will be spoken concerning the King. Real love for the King makes a draft unnecessary. Regarding many things we may need to write a draft, but to write a draft of what we want to say to someone we love would be altogether mechanical; it would not be real. If we have an affectionate love for the Lord Jesus, we will have the tongue of a ready writer. Instead of needing to write a draft, we will be ready to write our love and our praise
参 因王的荣美而赞美王
III. Praising the King in His Fairness
12在二节诗人因王（表征基督）的荣美而赞美王。主耶稣首先是在祂的荣美里临到我们。这就是为甚么我们传扬福音的时候，主要是要传扬基督的荣美，告诉别人基督是何等美善、慈爱。我们可以说，这样的福音传扬是『钩』，带著好吃的『饵』。每个相信主耶稣并爱祂的人，都被祂『钩』住了。被基督钩住的人是有福的！我是已被主钩住的人，我常常对祂说，『主耶稣，你抓住了我。你俘掳了我。我若没有被你俘掳，我将是不同的人，过不同的生活。』
12In verse 2 the psalmist praises the King (signifying Christ) in His fairness. When the Lord Jesus comes to us, He comes first in the aspect of His fairness. This is why, when we preach the gospel, we need to preach mainly Christ’s fairness, telling others how good and loving Christ is. We may say that this kind of gospel preaching is a “hook” with a tasty “bait.” Everyone who believes in the Lord Jesus and loves Him has been “hooked” by Him. Blessed are they who have been hooked by Christ! As one who has been hooked by the Lord, I often say to Him, “Lord Jesus, You have caught me. You have captured me. If I had not been captured by You, I would be a different person living a different life.”
13如今那在祂的荣美里临到我们的一位，那抓住了我们并爱我们的一位，要我们以爱回报祂。我们需要爱祂，甚至成为祂所爱的。这是基督给我们看见祂的荣美，以及我们在基督的荣美里享受祂的结果。我们要完满的说到基督的荣美，乃是不可能的。
13Now the One who has come to us in His fairness, the One who has caught us and who loves us, wants us to love Him in return. We need to love Him and even become His love. This is the issue of Christ’ss how in gusH is fairness and of our enjoyment of Christ in His fairness. It is impossible for us to speak in full concerning Christ’s fairness
一 祂比世人更美
A. Fairer than the Sons of Men
14照著二节上半，作王的基督比世人更美。
14According to verse 2a, as the King Christ is fairer than the sons of men
二 在祂嘴里满有恩惠
B. Grace Being Poured upon His Lips
15二节中说，『在你嘴里满有恩惠。』这指明恩惠不断的出自祂的口。关于这点，路加四章二十二节告诉我们，人希奇主耶稣口中所出的恩言。
15Verse 2b says, “Grace is poured upon Your lips.” This indicates that grace continually proceeds out of His mouth. Concerning this, Luke 4:22 tells us that the people marveled at the words of grace proceeding out of the mouth of the Lord Jesus
三 神赐福给祂，直到永远
C. God Having Blessed Him Forever
16在二节下半，诗人继续赞美王，说，『所以神赐福给你，直到永远。』因为那人耶稣是荣美、甜美的且满有恩惠，神就受感，赐福给祂，直到永远。因此，罗马九章五节说到基督是『永远受颂赞的神。』肆因王的得胜而赞美王
16In Psalm 45:2c the psalmist continues the praise of the King, saying, “Therefore God has blessed You forever.” Because the man Jesus is fair, sweet, and full of grace, God has been moved to bless Him forever. Thus, Romans 9:5 speaks of Christ as “God blessed forever.” IV. Praising the King in His victory
17在三至五节，诗人因王的得胜而赞美王。亚当和他所有的子孙，包括我们，都失败了；惟有基督是得胜者。福音书启示祂胜过了一切，并得著了胜利。
17In Psalm 45:3-5 we have the psalmist’sp raising the King in His victory. Adam and all his descendants, including us, have been defeated. Only Christ is the Victor. The Gospels reveal that He has overcome everything and has gained the victory
一 是大能者，腰间配刀，大有威严尊荣
A. As the Mighty One Girding His Sword upon His Thigh in His Majesty and Splendor
18三节说，『大能者阿，愿你腰间配刀，大有威严尊荣。』在撒但和所有堕落天使的眼中，基督是腰间配刀的大能者，大有威严尊荣的一位。祂的威严和祂的尊荣，都是祂得胜的标记。
18Verse 3 says, “Gird Your sword upon Your thigh, O mighty One, / In Your majesty and Your splendor.” In the eyes of Satan and of all the fallen angels, Christ is the mighty One who has girded His sword upon His thigh, the One with majesty and splendor. Both His majesty and His splendor are signs of His victory
二 为真理温柔公义，赫然坐车前往，无不得胜
B. In His Splendor Riding On Victoriously Because of Truth, Meekness, and Righteousness
19四节上半继续说，『为真理温柔公义，赫然坐车前往，无不得胜。』赫然（尊荣）是荣耀的彰显。基督在地上时，祂惟一显示尊荣的时候，是在山上变化形像的时候。（太十七1～2。）但祂复活、升天以后，在祂的尊荣和威严里，祂将自己显给保罗和约翰看。（徒二六13～15，启一9～20。）三祂的右手施行可畏的事诗篇四十五篇四节下半说，『让你右手向你指明可畏的事。』这里我们领会『指明』一辞是施行的意思。基督行了许多可畏的事，包括祂的钉十字架、复活和升天。基督所行最可畏的事，是祂的钉十字架。基督的钉十字架是一件大事，威吓了撒但、鬼、以及堕落的天使，就是空中黑暗的权势。基督的十字架是宇宙中最可畏的事。我们珍赏十字架，撒但却从十字架逃跑。主耶稣在地上生活尽职的期间，作了许多可畏的事。事实上，祂所作的每件事都是可畏的。例如，祂弃绝与母亲天然的关系，祂的胆量是可畏的。（太十二46～50。）同样，在马太十七章二十四至二十七节，祂对付彼得的方式是可畏的。彼得擅自说基督要纳殿税；这殿税等于半舍客勒。（24～25上。）彼得这样作以后，主改正他，对他说，『你要到海边去钓鱼，拿起先钓上来的鱼，开牠的口，就必找到一块钱，可以拿去给他们，作你我的殿税。』（27。）因为基督是创造者，祂能作这样一件可畏的事。主耶稣所作的每一件事，无论大或小，都是可畏的。
19Verse 4a continues, “And in Your splendor ride on victoriously / Because of truth and meekness and righteousness.” Splendor is the expression of glory. While Christ was on earth, the only time He showed His splendor was when He was transfigured on the mountain (Matt. 17:1-2). But after His resurrection and ascension, He showed Himself in His splendor and majesty to Paul (Acts 26:13-15) and to John (Rev. 1:9-20). C. His Right Hand Performing Awesome Deeds Psalm 45:4b says, “Let Your right hand teach You awesome deeds.” Here we understand the word teach to mean perform. Christ has performed many awesome deeds, including His crucifixion, resurrection, and ascension. The most awesome deed performed by Christ was His crucifixion. Christ’s crucifixion was a great event that threatened Satan, the demons, and the fallen angels, the powers of darkness in the air. The cross of Christ is the most awesome thing in the universe. Whereas we appreciate the cross, Satan flees from it. The Lord Jesus did many awesome things during His life and ministry on earth. Actually, everything He did was awesome. For example, His boldness in rejecting His natural relationship with His mother was awesome Matt. 12:46-50). Likewise, His way of dealing with Peter in Matthew 17:24-27 was awesome. Peter spoke presumptuously concerning Christ’sp a ying the temple tax, which was equal to a half-shekel (vv. 24-25a). After Peter did this, the Lord corrected him. Eventually, as part of His correction of Peter, He said to him, “Go to the sea and cast a hook, and take the first fish that comes up. And when you open its mouth, you will find a stater equal to one shekel]; take that and give it to them for Me and you” (v. 27). Because Christ is the Creator, He could do such an awesome thing. Everything the Lord Jesus does, whether great or small, is awesome
四 祂的箭锋快，射中祂仇敌的心
D. His Arrows Being Sharp in the Heart of His Enemies
20诗篇四十五篇五节说，王的箭锋快；万民仆倒在祂以下。祂的箭射中祂仇敌的心。
20Psalm 45:5 goes on to say that the King’s arrows are sharp and that the peoples fall under Him. His arrows are in the heart of His enemies
伍 因王的国而赞美王
V. Praising the King in His Kingdom
21在六至七节，诗人因王的国而赞美王。我们已经指出，国是得胜的结果。因此，在人能作王以前，他必须先作得胜者。照著古代的风俗，胜过仇敌的人，就成了王。一祂是神，祂的宝座是永永远远的基督是神，祂的宝座是永永远远的。（诗四五6上，来一8上。）二祂国的权杖是正直的祂『国的权杖是正直的权杖』。（诗四五6下。）权杖表征权柄。今天许多高官的权柄不是正直的，但基督的权柄完全是正直的。三喜爱公义，恨恶邪恶基督是王，喜爱公义，恨恶邪恶。（诗四五7上，来一9上。）我们越公义，就越有权柄。然而，我们越涉及邪恶，就越失去权柄。
21In verses 6 and 7 the psalmist praises the King in His kingdom. We have pointed out that the kingdom is the issue of the victory. Hence, before one can be a king, he must first be a victor. According to the ancient custom, the person who was victorious over the enemies became the king. A. As God His Throne Being Forever and Ever As God Christ’s throne is forever and ever (v. 6a; Heb. 1:8a). B. The Scepter of His Kingdom Being Upright “The scepter of uprightness is the scepter of Your kingdom” (Psa. 45:6b). The scepter signifies authority. The authority of many of today’s high officials is not upright, but Christ’s authority is altogether upright. C. Loving Righteousness and Hating Wickedness As the King Christ has loved righteousness and hated wickedness (v. 7a; Heb. 1:9a). The more righteous we are, the more authority we have. However, the more we are involved with wickedness, the more we lose our authority.
四 神，就是祂的神，
D. God, His God, Having Anointed Him
22用欢乐的油膏祂，胜过膏祂的同伴诗篇四十五篇七节下半继续说，『所以神，就是你的神，用欢乐的油膏你，胜过膏你的同伴。』欢乐的油表征神的灵，同伴表征基督的信徒。父神用圣灵膏了基督，胜过膏祂的同伴，就是所有的信徒。这指明基督的权柄和国完全是属灵的事。祂为著国的目的受了膏。基督的权柄、宝座、权杖、以及与国有关的一切，都在那灵的施膏之下，所以都是属灵的。陆因王美德的甜美而赞美王在八节，诗人因王美德的甜美而赞美王。关于基督的美德，彼前二章九节说到宣扬『那召你们出黑暗、入祂奇妙之光者的美德。』我们传扬福音，告诉别人基督为我们所作的，以及祂今天正为我们所作的。传扬福音实际上就是宣扬基督的许多美德，包括祂的爱、恩慈和赦免。
22with the Oil of Gladness above His Companions Psalm 45:7b continues, “Therefore God, Your God, has anointed You / With the oil of gladness above Your companions.” The oil of gladness signifies the Spirit of God, and the companions signify the believers of Christ. God the Father has anointed Christ with the Holy Spirit above all His companions, above all His believers. This indicates that Christ’s authority and kingdom are altogether a spiritual matter. He has been anointed for the purpose of the kingdom. Christ’s authority, throne, scepter, and everything related to the kingdom are under the anointing of the Spirit and therefore are spiritual. VI. Praising the King In the sweetness of His virtues In verse 8 the psalmist praises the King in the sweetness of His virtues. Regarding Christ’s virtues, 1 Peter 2:9 speaks of telling out “the virtues of Him who has called you out of darkness into His marvelous light.” When we preach the gospel, we tell others what Christ has done for us and what He is doing for us today. To preach the gospel is actually to tell forth the many virtues of Christ, including His love, kindness, and forgiveness
23基督的美德乃是神圣属性的彰显。例如，在父神身上，神圣的爱是神格的属性，这属性是在神圣的生命里。基督活出神圣的生命时，就活出爱的神圣属性。在基督的生活里，有爱的美德，这美德是爱之神圣属性的彰显。我们传扬福音时，应当告诉别人那彰显在基督美德里之神的属性。
23Christ’s virtues are the expression of the divine attributes. For instance, with God the Father the divine love is an attribute of the Godhead. This attribute is in the divine life. As Christ lives out the divine life, He lives out the divine attribute of love. In Christ’s living there is the virtue of love, and this virtue is the expression of the divine attribute of love. As we preach the gospel, we should tell others about the attributes of God expressed in the virtues of Christ.
一 祂的衣服，都有没药、沉香、桂皮的香气
A. All His Garments Smelling of Myrrh and Aloes and of Cassia
24诗篇四十五篇八节上半说到基督这王：『你的衣服，都有没药、沉香、桂皮的香气。』人的衣服表征那人的美德，因为我们的穿著，彰显我们是怎样的人，并指明我们的态度和风度。因此，我们能藉著人穿著的方式，略略认识他。事实上，我们人在两种遮盖之下－我们的衣著和居所，二者都彰显我们是怎样的人。在四十五篇这里，衣服表征基督的美德；没药、沉香表征基督之死的甜美；桂皮表征基督复活的馨香。
24Psalm 45:8a says of Christ the King, “ All Your garments smell of myrrh and aloes, of cassia.” A person’s garments signify the virtues of that person, because the way we dress is an expression of the kind of person we are and indicates our attitude and demeanor. For this reason, we can know something about a person by the way he dresses. Actually, as human beings we are under two kinds of covering—our clothing and dwelling place, both of which express what kind of person we are. Here in Psalm 45 garments signify Christ’s virtues; myrrh and aloes signify the sweetness of Christ’s death; and cassia signifies the fragrance of Christ’s resurrection
二 象牙宫中有丝弦乐器的声音，使祂欢喜
B. From Palaces of Ivory Harpstrings Having Made Him Glad
25八节下半说，『象牙宫中有丝弦乐器的声音，使你欢喜。』在这节里，象牙表征基督复活的生命；（约十九；）宫表征地方召会；丝弦乐器表征赞美。地方召会，在主眼中是美丽的，并且是祂的彰显，乃是用基督复活的生命建造的；并且地方召会中有赞美的声音，使祂喜乐。我们赞美主时，需要珍赏祂在美德上的所是，以及祂的所作，以产生召会作祂的彰显。实在说来，基督的衣服，祂的美德，产生了召会作祂的彰显；祂的衣服和召会都满了甜美。愿我们都学习更多赞美祂，尤其是在擘饼聚会的时候。
25Verse 8 b says, “From palaces of ivory harpstrings have made You glad.” In this verse palaces signify local churches; ivory signifies the resurrection life of Christ (John 19:36); and harpstrings signify praises. The local 36 churches, which are beautiful in the eyes of the Lord and which are His expression, are built with the resurrection life of Christ, and from the local churches are the praises that make Him glad. As we praise the Lord, we need to appreciate what He is in His virtues and what He has done to produce the church to be His expression. In a very real sense, Christ’s garments, His virtues, have produced the church as His expression, and both His garments and the church are full of sweetness. May we all learn to praise Him more, especially at the Lord’stable.