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诗篇生命读经 · 第23篇

在基督里享受神的三类人

Three Categories of Persons
1读经：诗篇四十九至五十一篇。
1Regarding the Enjoyment of God in Christ Scripture Reading: Psa. 49—51
2我们研读诗篇，需要留意诗篇的顺序，也需要留意诗篇如何排列成组。我们看过四十五篇是与王有关的诗，四十六至四十八篇是与王的城耶路撒冷有关的一组诗。在本篇信息中，我们要来看另一组的三篇诗－四十九至五十一篇。
2In studying the Psalms, we need to pay attention to the sequence of the psalms and also to how the psalms are arranged in groups. We have seen that Psalm 45 is a psalm concerning the king and that Psalms 46—48 are a group of psalms concerning the city of the king, Jerusalem. In this message we will consider another group of three psalms—Psalms 49—51
3四十九至五十一篇说到在基督里享受神的三类人。第一类（四十九篇）是倚仗财富（代表在基督以外的一切事物）的人。第二类（五十篇）是按照主的约呼求祂的人。第三类（五十一）是单个人，就是大卫王，向神悔改，认罪，并求神洁净。第一类的人无分于在基督里对神的享受；第二类的人有分于对神的享受；第三类的人在基督里对神有完全享受的分。我们需要自问：我们在那里，我们是在四十九篇、五十篇、或五十一篇？我们若要在基督里对神有完全的享受，就必须像五十一篇里那个向神彻底悔改并认罪的人。
3Psalms 49—51 cover three categories of persons regarding the enjoyment of God in Christ. The first category (Psa. 49) consists of those who trust in their wealth (that is, in anything other than Christ). In the second category (Psa. 50) are those who call upon the Lord according to His covenant. The third category (Psa. 51) is a single person, King David, repenting, confessing his sins to God, and asking God for His purging. Those in the first category have no share in the enjoyment of God in Christ; those in the second category participate in the enjoyment of God; and the one in the third category has a full portion of the enjoyment of God in Christ. We need to ask ourselves where we are. Are we in Psalm 49, Psalm 50, or Psalm 51? If we want to have the full enjoyment of God in Christ, we must be like the one in Psalm 51, the one who thoroughly repented and confessed his sins to God
壹 倚仗财富的人
I. Those Trusting In Their Wealth
4四十九篇说到倚仗财富（代表在基督以外的一切事物）的人。按照主的话，今世的财富，就是玛门，代表整个世界。（太六24。）有些人以为钱财能作任何事；他们相信只要他们有钱，就不需要别的。他们不倚仗神，却倚仗钱财。他们是诗篇四十九篇的人。四十九篇的话对我们该是个警告。倚仗钱财－倚仗基督以外的任何事物－就是在四十九篇。我们的教育或轿车等等的东西，对我们也许是一种财富或财宝；我们若倚仗这样的东西，就无分于在基督里对神的享受。
4Psalm 49 is about those who trust in their wealth (anything other than Christ). According to the Lord’sword, in this age wealth, which is mammon, represents the entire world (Matt. 6:24). Some people think that money can do anything; they believe that as long as they have money, they do not need anything else. Instead of trusting in God, they trust in money. They are the ones in Psalm 49. The word in Psalm 49 should be a warning to us. To trust in money—to trust in anything other than Christ—is to be in Psalm 49. Things such as our education or car may be a kind of wealth, or treasure, to us. If we trust in such things, we have no share in the enjoyment of God in Christ
一 智慧的话
A. A Word of Wisdom
5四十九篇是智慧的话，通达之事的默想。（1～5。）在三节诗人说，『我口要讲说智慧，我心所默想的，是通达的事。』『默想』原文也可译为『发表』。贪爱钱财是愚顽的。缺少钱财的人会非常清明、清楚、满了悟性。然而拥有许多钱财的人可能是愚顽的，并用他的钱财作愚顽的事。同样，贪心、贪婪的人也是愚顽的。这样的人没有四十九篇里所看到的智慧和通达。
5Psalm 4 9 is a word of wisdom, the meditation of understanding (vv. 1-5). In verse 3 the psalmist says, “My mouth will speak wisdom, / And the meditation of my heart will be that of understanding.” The Hebrew word translated “meditation” may also be rendered “utterance.” To love money is to be foolish. A person who is lacking in money may be very sober, clear, and full of understanding. However, a person who has a great deal of money is likely to be foolish and use his money to do foolish things. Likewise, those who are greedy and covetous also are foolish. Such persons do not have the wisdom and understanding found in Psalm 49.
二 无法赎自己的弟兄
B. Unable to Redeem Their Brothers
6倚仗财富的人，无法赎自己的弟兄，更不用说他们自己了。（6～9。）
6Those who trust in their wealth are unable to redeem their brothers, needless to say themselves (vv. 6-9
三 派定要死并要灭亡
C. Appointed to Die and Perish
7倚仗财富的人，是派定要死并要灭亡的。（10～14。）他们要将他们的财货留给别人。（16～20。）反之，诗人确信神必救赎他的魂，脱离阴间的能力，因神必收纳他。（15。）
7The ones who trust in their wealth are appointed to die and perish (vv. 10-14). They will leave their wealth to others (vv. 16-20). The psalmist, on the contrary, has the assurance that God will redeem his soul from the power of Sheol, for God will receive him (v. 15
8倚仗财富的人，不仅是愚顽、麻木的，（10，）也好比动物，甚至好比畜类。十二节说，『但人不能长居尊贵；他如同死亡的畜类一样。』二十节，这篇诗的末了一节，下结论说，『人在尊贵中而不明达，就如死亡的畜类一样。』倚仗财富的愚顽人和畜类一样，派定要死并要灭亡。四不倚仗基督作他们的救赎倚仗财富的人，不倚仗基督作他们的救赎。人所能作最坏的事，就是不倚仗基督。倚仗基督，意思就是相信祂。不相信基督是最愚顽的。
8Those who trust in their wealth are not only foolish and senseless (v. 10) but are also likened to animals, even to beasts. Verse 12 says, “But man in honor does not remain; / He is like the beasts that perish.” Verse 20, the last verse of the psalm, concludes, “ A man in honor but without understanding / Is like the beasts that perish.” Like the beasts, the foolish ones who trust in their wealth are appointed to die and to perish. D. Not Trusting in Christ for Their Redemption Those who trust in their wealth do not trust in Christ for their redemption. The worst thing a person can do is not to trust in Christ. To trust in Christ simply means to believe in Him. It is most foolish not to believe in Christ
五 无分于在神殿和神城中对神的享受
E. Having No Share in the Enjoyment of God in His House and in His City
9最终，倚仗财富的人无分于在神殿和神城中对神的享受。因为他们在基督之外，他们就从神殿（召会）和神城（国度）中对神的享受被排除。
9Finally, the ones who trust in their wealth have no share in the enjoyment of God in His house and in His city. Because they are outside of Christ, they are excluded from the enjoyment of God in His house, the church, and in His city, the kingdom
10贰按照主的约呼求祂的人五十篇有在基督里享受神的第二类人－按照主的约呼求祂的人。呼求『哦，主耶稣』，的确使我们的情况变得不一样。
10II. Those calling upon the Lord according to His Covenant In Psalm 50 we have the second category of persons regarding the enjoyment of God in Christ—those who call upon the Lord according to His covenant. To call upon the Lord, saying, “O Lord Jesus,” makes a very real difference in our situation.
11照著这篇诗，我们需要按照主的约呼求祂。圣经是一本约书，遗命的书。约可比房屋的权状。将房屋的权状给某人，实际上就是立约将房屋给那人。在圣经这本约书里，神已立约将自己给了我们，如今我们需要照著这约呼求主。我们该说，『主阿，你已立约将自己给我。照著你的约，你如今是我的产业、我的分、和我的享受。』这是照著主的约呼求祂。
11According to this psalm, we need to call upon the Lord according to His covenant. The Bible is the book of a covenant, the book of a testament. A covenant may be compared to the title deed to a house. To give someone the title deed to a house is actually to “covenant” the house to that person. In the Bible, a book of covenant, God has covenanted Himself to us, and now we need to call upon the Lord according to this covenant. We should say, “O Lord, You have covenanted Yourself to me. According to Your covenant, You are now my possession, my portion, and my enjoyment.” This is to call upon the Lord according to His covenant
一 神的圣民，就是用祭物与神立约的人
A. As the Saints of God, Who Have Made a Covenant with God by Sacrifice
12在这篇诗里，按照主的约呼求主的人，是神的圣民，就是用祭物与神立约的人。他们受公义之神，就是审判者的嘱咐，向神献上感谢祭，并要在患难之日求告祂，使他们有分于祂的搭救，祂的拯救。（1～15，23。）用祭物与神立约，就是凭基督作我们的中保，作我们与神之间的『中间人』而立约。我们在主耶稣的名里向神祷告，就是凭著基督作我们的祭物向神祷告。
12In this psalm, those who call upon the Lord according to His covenant are the saints of God who have made a covenant with God by sacrifice. They have been charged by the righteous God, who is Judge, to offer Him a sacrifice of thanksgiving and to call upon Him in the day of trouble that they may participate in His deliverance, His salvation (vv. 1-15, 23). To make a covenant with God by sacrifice is to make a covenant by Christ as our Mediator, as the “middleman” between us and God. If we pray to God in the name of the Lord Jesus, this means that we pray to God by Christ as our sacrifice
13古时以色列人向神献上种种不同的祭，如燔祭、素祭、赎罪祭、赎愆祭和平安祭。在这一切的祭中，最摸著人心的是平安祭。当平安祭摸著献祭者的心，这就成了感谢祭。人能向神献上燔祭、素祭、赎罪祭或赎愆祭，而没有多少情爱。这就是说，人能献上这些祭，而他的心不被摸著。然而，每当人向神满了感谢，向神献上感谢祭的时候，他的心就被摸著。五十篇告诉我们，有些神的圣民在献燔祭和别种的祭时，（8～，）因为他们缺少情爱，就不献上感谢祭。因此为神说话的诗人指明，神所要的不是燔祭，乃是感谢祭。在十四节上半诗人说，『你们要向神献上感谢祭。』这里诗人似乎说，『神不要你的燔祭。神要你献上你的感谢祭，就是摸著你和神的祭，满了情爱的祭。』
13In ancient times the people of Israel offered different kinds of offerings to God, such as the burnt offering, the meal offering, the sin offering, the trespass offering, and the peace offering. Of all these offerings, the one that was the most touching to the hearts of the people was the peace offering. Because the peace offering touched the heart of the one who offered it, it became a thanksgiving offering. One could offer to God a burnt offering, a meal offering, a sin offering, or a trespass offering without much affection. This means that one could offer such an offering without his heart being touched. However, whenever a person, being thankful to God, offered a thanksgiving offering to God, that person’she art was touched. Psalm 50 tells us that some of the saints of God were offering burnt offerings and other kinds of offerings (v v. 8-13), but, because they were lacking in affection, 13 they would not offer the thanksgiving offering. Thus the psalmist, speaking for God, indicated that what God wants is not the burnt offering but the thanksgiving offering. In verse 14a the psalmist says, “Offer to God a sacrifice of thanksgiving.” Here the psalmist seemed to be saying, “God does not want your burnt offering. God wants you to offer Him your thanksgiving offering, an offering that is touching to both you and God, an offering full of affection.”
14我们需要在我们对主经历的光中来看这点。我们许多人都曾这样祷告：『父神阿，我是个罪人。主耶稣基督是我的燔祭、赎罪祭和赎愆祭。』这是没有情爱、没有柔细感觉的祷告。这指明我们能献上某些祭，而心里不被摸著。然而，假定经过一段困扰的时间，你祷告：『父神阿，我要向你献上感谢祭。』这样的祷告就摸著你的心，使你充满情爱，并使你和神成为亲密的。那一个经历更好－献上燔祭、素祭、赎罪祭和赎愆祭，还是献上感谢祭？当然献上感谢祭的经历更好。我们也许献上基督作别种的祭，而没有深深被摸著；但当我们向主满了感谢，并向祂献上感谢的祷告时，我们就会深深被摸著；这是神所要的。我们不该接触祂，而心里不被摸著。反之，我们与神的接触需要满了情爱和柔细的感觉。十六至二十二节是神对恶人的警告；这些恶人不包括在按照主的约呼求祂者的一类。
14We need to consider this in the light of our experience with the Lord. Many of us have prayed in this way: “O God the Father, I am a sinner. The Lord Jesus Christ is my burnt offering, sin offering, and trespass offering.” This is a prayer without affection, without tender feeling. This indicates that we can offer certain offerings without being touched in our heart. Suppose, however, that after passing through a time of trouble, you pray, “O God the Father, I would like to offer to You my thanksgiving.” Such a prayer touches your heart, fills you with affection, and causes you and God to become intimate. Which experience is better—to offer the burnt offering, the meal offering, the sin offering, and the trespass offering, or to offer the thanksgiving offering? Surely the experience of offering the thanksgiving offering is better. We may offer Christ as the other kinds of offerings without being deeply touched. But when we are thankful to God and offer to Him a prayer of thanksgiving, we may be deeply touched. This is what God wants. We should not contact Him without being touched in our heart. Rather, our contact with God needs to be full of affection and tender feeling. In verses 16 through 22 we have God’s warning to the wicked, who are not included in the category of those who call upon the Lord according to His covenant
二 在基督里蒙神救赎
B. Redeemed by God in Christ
15按照主的约呼求祂的人，就是在祭物所豫表的基督里蒙神救赎的人。
15Those who call upon the Lord according to His covenant are those who have been redeemed by God in Christ, typified by the sacrifices
三 享受那从全美之锡安，祂殿中发光的神
C. Enjoying God in His Shining Forth out of His House in Zion, the Perfection of Beauty
16二节说，『从全美的锡安中，神已经发光了。』太阳的照耀如何是太阳美善的分赐，照样，神从祂殿的照耀也是祂美善的分赐。在这样的照耀、分赐之下，我们在基督里享受神。这是在基督里享受神之人的第二类。我信我们多半属这一类。
16Verse 2 says, “Out of Zion, the perfection of beauty, / God shines forth.” Just as the shining of the sun is a dispensing of the sun’s goodness, so the shining forth of God out of His house is a dispensing of His goodness. Under such a shining, such a dispensing, we enjoy God in Christ. This is the second category of persons regarding the enjoyment of God in Christ. I believe that most of us are in this category
参 向神悔改，认罪，并求神洁净的人
III. A person repenting, confessing his sins to God, and asking God for His Purging
17五十一篇有第三类－向神悔改，认罪，并求神洁净的人。在我们各人的生活中，需要有一段时间，可能持续好几天，我们向神彻底悔改，认罪，并恳求祂对付我们的罪和我们罪恶的性情。不仅如此，我们需要天天悔改并认罪。
17In Psalm 5 1 we have the third category — a person repenting, confessing his sins to God, and asking God for His purging. In the life of each one of us, there needs to be a period of time, perhaps lasting for several days, in which we thoroughly repent, confess our sins to God, and plead with Him to deal with our sins and with our sinful nature. Furthermore, day by day we need to repent and confess.
一 大卫在犯了大罪，且受申言者拿单的责备之后
A. David, after Committing His Great Sin and Being Rebuked by the Prophet Nathan
18五十一篇的题目很有意义：『大卫与拔示巴同室以后，申言者拿单来见他，他作这诗。』（撒下十一1～十二。）这指明这篇诗是大卫在犯了谋杀乌利亚，并夺取他妻子拔示巴的大罪，且受申言者拿单的责备之后作的。二向神悔改并认罪在诗篇五十一篇三至五节和十七节，大卫向神悔改并认罪。
18The title of Psalm 51 is significant: “A Psalm of David, when Nathan the prophet came to him, after he had gone in to Bath-sheba” (2 Sam. 11:1—12:14). This indicates that this psalm was composed after David’s great sin in 14 murdering Uriah and robbing him of his wife Bath-sheba and then being rebuked by the prophet Nathan. B. Repenting and Confessing His Sins to God In verses 3 through 5 and 1 7 David repented and confessed his sins to God.
三 乞求神
C. Begging God
1 涂抹他的过犯，将他的罪孽洗除净尽，洁除他的罪，并用牛膝草洁净他的罪
1. To Blot Out His Transgressions, Wash Him Thoroughly from His Iniquity, Cleanse Him from His Sin, and Purge His Sin with Hyssop
19大卫乞求神涂抹他的过犯，将他的罪孽洗除净尽，洁除他的罪，并用牛膝草洁净他的罪。（1～2，7，9。）大卫所用的动词－涂抹、洗净、洁除、和洁净－指明他的悔改和认罪是彻底的，并且他的求赦免是真实的。
19David begged God to blot out his transgressions, wash him thoroughly from his iniquity, cleanse him from his sin, and purge his sin with hyssop (vv. 1-2, 7, 9). The verbs used by David—“blot out,” “wash,” “cleanse,” and “purge”—indicate that his repentance and confession were thorough and that his asking for forgiveness was genuine
20假定有人祷告说，『神，我知道你是怜悯的。无论我犯了多少罪，我知道你都会赦免我。』这样的认罪并不算数。我们和大卫一样，需要停留在神面前，承认我们生在罪中，并恳求祂洗净我们，洁净我们，涂抹我们的过犯，并洁净我们的罪。这样祷告，指明我们不信靠自己。我们领悟自己是罪恶的，神是圣别的，我们只信靠祂。我们也领悟，我们需要基督作我们的中保和我们的祭物。在七节上半大卫祷告：『求你用牛膝草洁净我的罪，我就干净。』牛膝草豫表在谦卑和卑微人性里的基督。（王上四33上，出十二22上。）在诗篇五十一篇七节上半，牛膝草含示基督是中保和祭物。
20In contrast, suppose someone would pray, saying, “God, I know that You are merciful. No matter how many sins I have committed, I know that You will forgive me.” This kind of confession does not mean anything. Like David, we need to stay in the presence of God, confessing that we were born in sin and pleading with Him to wash us and cleanse us, to blot out our transgressions, and to purge our sin. To pray in this way indicates that we have no trust in ourselves. Realizing that we are sinful and that God is holy, we trust only in Him. Also, we realize that we need Christ to be our Mediator and our sacrifice. In verse 7a David prayed, “Purge my sin with hyssop, and I will be clean.” Hyssop typifies Christ in His humble and humiliated human nature (1 Kings 4:33a; Exo. 12:22a). In Psalm 51:7a hyssop implies Christ as the Mediator and the sacrifice.
2 为他造清洁的心，使他里面重新有坚定的灵
2. To Create in Him a Clean Heart and Renew a Steadfast Spirit within Him
21在十节大卫祷告：『神阿，求你为我造清洁的心，使我里面重新有坚定的灵。』这里的『清洁』原文也可译为『纯净』。大卫乞求神不仅赦免他，洁净他，也更新他。
21In verse 10 David prayed, “Create in me a clean heart, O God, / And renew a steadfast spirit within me.” The Hebrew word for “clean” here may also be translated pure.” David begged God not only to forgive him and purge him but also to renew him
22我们因著犯罪而老旧，但我们蒙神赦免以后，就可得更新。因此，我们享受神的赦免以后，需要求祂更新。我们需要向祂祷告，赐我们纯净的心和坚定的灵。
22By sinning we become old, but after we are forgiven by God we may be renewed. Thus, after we enjoy God’s forgiveness, we need to ask Him for His renewing. We need to pray that He will give us a pure heart and a steadfast spirit
3 不要丢弃他，使他离开神的面，不要从他收回祂圣别的灵
3. To Not Cast Him from His Presence and Not Take the Spirit of His Holiness Away from Him
23十一节大卫继续说，『不要丢弃我，使我离开你的面，不要从我收回你圣别的灵。』我们需要新心和坚定的灵，我们也需要神的面。我们若失去神的面，就失去一切。神的面实际上就是那灵。那灵离开，神的面也就消失。4使他复得神救恩之乐，
23In verse 11 David continued, “Do not cast me from Your presence, / And do not take the Spirit of Your holiness away from me.” We need a new heart and a steadfast spirit, and we also need God’s presence. If we lose God’s presence, we lose everything. God’s presence is actually the Spirit. When the Spirit is away, God’s presence also is gone. 4. To Restore to Him the Gladness of His Salvation
赐他乐意的灵扶持他
and Sustain Him with a Willing Spirit
24在八节上半大卫祷告，『求你使我得听欢欣喜乐的声音，』在十二节他祈求：『求你使我复得你救恩之乐，赐我乐意的灵扶持我。』这里我们看见欢欣和乐意的灵的关联。我们喜乐的时候，就有乐意的灵，这是得胜的生命。反之，失败的人不喜乐，也没有乐意的灵。倘若这样一个失败的人承认他的罪，并求神赦免，他必得神救恩之乐，也必有乐意的灵。藉著神救恩之乐，我们里面就得以维持乐意的灵。
24In verse 8a David prayed, “Let me hear gladness and joy,” and in verse 12 he asked, “Restore to me the gladness of Your salvation, / And sustain me with a willing spirit.” Here we see a connection between gladness and willingness of spirit. When we are happy, we also have a willing spirit. This is the overcoming life. A defeated person, on the contrary, is unhappy and does not have a willing spirit. If such a defeated one confesses his sin and asks God for His forgiveness, he will have the gladness of God’ss alvation and will also have a willing spirit. It is by the gladness of God’ss alvation that a willing spirit is sustained within us
5 救他脱离流人血的罪
5. To Deliver Him from the Guilt of Bloodshed
25最终，在十四至十五节，大卫乞求神救他脱离流人血的罪，使他的舌头高声歌唱祂的公义，他的口传扬赞美祂的话。
25Finally, in verses 14 and 15 David begged God to deliver him from the guilt of bloodshed that his tongue may ring forth His righteousness and his mouth may declare His praise
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26D. Participating in the Enjoyment of God in His House
四藉著在祭坛上的供物，在神殿和神城中有分于对神的享受
and in His City through the Offerings on the Altar
27『求你随你的喜悦，善待锡安；建造耶路撒冷的城墙。那时，你必喜爱公义的祭、和燔祭、并全燔祭；那时，人必将公牛献在你的祭坛上。』（18～19。）这表征藉著包罗万有的基督作供物，在作神殿的地方召会里，并作神城的召会里，有分于对神的享受。我们若是悔改、认罪、并求神洁净的人，就会在神的殿（地方召会）和神的城（宇宙召会）中，在基督里享受神。这与神恩待众地方召会，并建造宇宙召会有关。愿这成为我们天天实际的经历。
27“Do good in Your good pleasure unto Zion; / Build the walls of Jerusalem. / Then You will delight in the sacrifices of righteousness, / In burnt offerings and whole burnt offerings; / Then they will offer sacrifices of bullocks upon Your altar” (vv. 18-19). This signifies the participation in the enjoyment of God in the local church as God’sho use and in the church as God’s city through the all-inclusive Christ as the offerings. If we are those who repent, confess our sins, and ask God for His purging, we will have the enjoyment of God in Christ in His house, the local church, and in His city, the universal church. This is related to God’s favoring of the local churches and the building up of the universal church. May this be our practical experience day by day.