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诗篇生命读经 · 第26篇

在神殿中享受神时，诗人从他们混杂情绪

The pious expressions of the psalmists uttered out of their complex sentiments
发出的虔诚发表
while enjoying God in His House
诗篇五十二至六十七篇（三）
PSALMS 52—67 (3)
1读经：诗篇六十三至六十七篇。
1Scripture Reading: Psa. 63—67
2我们对圣经的珍赏，尤其对诗篇的珍赏，在于我们有何种的分辨力。正如成熟之人的分辨力与珍赏，和小孩子是不同的，照样，我们对圣经的珍赏，也按著我们属灵的经历、领会、和成熟的程度而有所不同。年老的祖父所宝贵、珍赏的，与两岁的孩子所宝贵、珍赏的，其间有很大的差距。假定好些东西放在他们面前，在这些东西当中，孩子也许珍赏微小、美丽、圆形的空盒子，但对祖父而言，他眼前所见的这盒子和所有的东西，都是没有价值的。他所珍赏、渴望的是大钻石。这表明我们珍赏东西，乃是照著我们的成熟和我们分辨有真正价值之事物的性能。有些人会珍赏以弗所三章，这章讲到神永远的经纶，以及照著神的计画，将基督追测不尽的丰富传给外邦人，以产生召会。但另有的人也许珍赏诗篇六十五篇十一至十三节的一段话，那里说到神以祂的美善为年岁的冠冕，祂的路径都满溢脂油，小山以欢乐束腰，谷中也欢呼歌唱。在本篇信息中，我们要来看六十三至六十七篇。我们读这些诗篇时，需要运用充分的分辨力，以领悟这些诗篇如何与新约教训的标准相比。
2Our appreciation of the Bible, in particular of the Psalms, depends upon the kind of discernment we have. Just as the discernment and appreciation of a mature person differs from that of a child, so our appreciation of the Bible differs according to our degree of spiritual experience, understanding, and maturity. There is a vast difference between what an aged grandfather would value and appreciate and what a two-year-old child would value and appreciate. Let us suppose that a number of items are placed before them. Among these items the child may appreciate a small, beautiful, empty, round box, but to the grandfather this box and all the items he sees before him are worthless. What he appreciates and desires is a great diamond. This shows that we appreciate things according to our maturity and our capacity to discern what is of real value. Whereas some will appreciate Ephesians 3, a chapter on God’s eternal economy and the preaching of the unsearchable riches of Christ to the Gentiles according to God’s plan to produce the church, others may appreciate a portion such as Psalm 65:11-13, which speaks of God’s crowning the year with His goodness, His paths overflowing with fatness, the hills girding themselves with exultation, and the valleys shouting for joy and singing. In this message we will consider Psalms 63—67. As we read these psalms, we need to exercise adequate discernment so that we may realize how these psalms compare to the standard of the teaching of the New Testament
拾 贰诗人将他在神殿中对神的享受，与他仇敌的受惩相比
XII. The Psalmist Comparing his Enjoyment of God in His House with the Punishment of his Enemies
3在六十三篇，诗人将他在神殿中对神的享受，与他仇敌的受惩相比。一面，诗人宝贵对神的享受；另一面，他也因神对他仇敌的惩罚而欢乐。
3In Psalm 63 the psalmist compares his enjoyment of God in His house with the punishment of his enemies. On the one hand, the psalmist treasures the enjoyment of God; on the other hand, he also rejoices in God’s punishment of his enemies
一 诗人的寻求神
A. The Psalmist’sS eeking After God
4在一至四节诗人说，『神阿，你是我的神；我要切切的寻求你。在干旱疲乏无水之地，我的心渴想你，我的肉体因切慕你而昏厥。我在圣所中曾如此瞻仰你，见到你的能力，和你的荣耀。因你的慈爱比生命更好，我的嘴唇要颂赞你。我还活的时候，要这样称颂你；我要奉你的名举手。』寻求神并渴想神是美好的。然而，我们需要问：我们为甚么寻求神？我们为甚么渴想神？在我们的寻求和渴想中，我们是在寻找具有伟大属灵价值的东西么？诗人为甚么寻求神？为著基督么？为著神圣的三一或赐生命的灵么？似乎诗人主要是寻求神的慈爱。（3。）这里诗意的写作很美妙，内容却非常有限。然而，有人读到这些经文也许非常珍赏。
4In verses 1 through 4 the psalmist says, “O God, You are my God; I seek You diligently. / My soul thirsts for You, / My flesh faints in longing for You, / In a dry and weary land without water. / So I have looked upon You in the sanctuary, / Seeing Your power and Your glory. / Because Your lovingkindness is better than life, / My lips praise You. / Thus I bless You while I live; / I lift up my hands in Your name.” To seek God and thirst for Him are very good. However, we need to ask these questions: For what do we seek after God? For what do we thirst for God? In our seeking and thirsting, are we looking for something that is of great spiritual value? For what was the psalmist seeking God? For Christ? For the Divine Trinity or the life-giving Spirit? It seems that the psalmist was seeking mainly for God’s lovingkindness (v. 3). The poetic writing here is marvelous, but the contents are very limited. Nevertheless, some readers of these verses may highly appreciate them.
二 诗人对神的享受
B. The Psalmist’s Enjoyment of God
5五至八节有诗人对神的享受。他宣告他在床上记念神，在夜更的时候思想神，他的心就像饱足了骨髓肥油；他也要以欢乐呼喊的嘴唇赞美神。（5～6。）在七至八节诗人说，『因为你曾帮助我，我也要在你翅膀的荫下欢呼。我的心追求你；你的右手扶持我。』这里最宝贵的是在神翅膀的荫下。三诗人仇敌的受惩在九至十一节，诗人在结论说到神对他仇敌的惩罚。你在这篇诗里找著甚么贵重的东西么？你可能指出寻求神的事。是的，我们该有心寻求神，但你对这满意么？按我的见解，这篇诗的内容相当贫乏。
5In verses 5 through 8 we have the psalmist’s enjoyment of God. He declares that his soul is satisfied with the rich fatness and that when he remembers God while on his bed and considers Him in the night watches, his mouth praises God with lips of joyous shouting (vv. 5-6). In verses 7 and 8 the psalmist says, “For You have been my help, / And in the shadow of Your wings I will shout joyously. / My soul pursues after You; / Your right hand upholds me.” Here the most precious thing is the shadow of God’swings. C. The Punishment of the Psalmist’s Enemies In verses 9 through 11 the psalmist concludes by speaking concerning God’s punishment of his enemies. What do you find in this psalm that is of value? Perhaps you will point out the matter of seeking after God. Yes, we should have a heart to seek after God, but are you satisfied with this? In my opinion, this psalm is quite lacking in content
拾 参诗人因仇敌的恶谋而哀叹，以及神对作恶之人的审判
XIII. The Psalmist’s Complaint of His Enemy’s Evil Plan and God’s Judgment on The evildoers
6六十四篇是诗人因仇敌的恶谋而哀叹，以及神对作恶之人的审判。一诗人因仇敌的恶谋而哀叹在一至二节，诗人求神听他哀叹的声音，保护他的性命不受仇敌的惊恐，并把他隐藏，使他脱离作恶的人。作恶之人磨舌如刀，发出苦毒的言语，好像比准了的箭，要在暗地射完全人。（3～4。）诗人用『完全人』一辞指明，他认为自己是完全的，不该为任何人所恨恶。然后诗人继续讲到他的仇敌，说，『他们设定恶事，筹画暗设网罗，说，谁能看见？他们图谋不义，说，我们是极力筹画的。他们各人的意念心思是深的。』（5～6。）
6In Psalm 64 we have the psalmist’s complaint of his enemy’s evil plan and God’s judgment on the evildoers. A. The Psalmist’s Complaint of His Enemy’s Evil Plan In verses 1 and 2 the psalmist asks God to hear the voice of his complaint, to preserve his life from the enemy’s dread, and to hide him from the throng of evildoers. The evildoers have sharpened their tongue like as word and have aimed their arrow, their bitter word, to shoot in secret places at the perfect man (v v. 3-4). The psalmist’su se of the words “perfect man” indicates that he considers himself perfect, one who should not be hated by anyone. Then the psalmist goes on to speak of his enemies, saying, “They firm up an evil matter; / They plan to lay snares secretly; / They say, Who will see them? / They devise injustices, saying: / We have completed a carefully sought out plan. / Indeed each man’sin ward thought / And heart is deep” (vv. 5-6).
二 神对作恶之人的审判
B. God’s Judgment on the Evildoers
7在下两节，诗人宣告神对作恶之人的审判：『但神要射他们；他们忽然被箭射伤。他们必然绊跌，被自己的舌头所害。凡看见他们的，必都摇头。』诗人对此必然感到喜乐。
7In the next two verses, the psalmist proclaims God’s judgment on the evildoers. “But God will shoot an arrow at them; / Suddenly they are wounded. / They are made to stumble over each other by their own tongue; / All who see them shake their heads.” The psalmist was surely happy about this
三 义人因耶和华欢乐，并避难在祂里面
C. The Righteous Man’s Rejoicing in Jehovah and Taking Refuge in Him
8『众人都要害怕，要传扬神的工作，并且思想祂的作为。义人必因耶和华欢乐，并要避难在祂里面；凡心里正直的人，都要夸口。』（9～10。）这指明诗人认为自己不仅是完全的，也是公义、心里正直的。本诗和前面的诗一样缺少内容。从其中很难找著甚么较有属灵价值的东西。
8All men will fear / And declare God’s doing, / And they will ponder what He has done. / The righteous man will rejoice in Jehovah and take refuge in Him, / And all the upright in heart will boast” (vv. 9-10). This indicates that the psalmist considered himself not only perfect but also righteous and upright in heart. Like the previous psalm, this psalm is lacking in content. It is hard to find anything here that is of some greater spiritual value
拾 肆诗人因他在神殿中对神的享受，并因神为人恩待地，而赞美神
XIV. The psalmist’sP raise to god for his enjoyment of God in His House and for God’s Goodness to the Earth for Man
9在六十五篇，首先诗人因他在神殿中对神的享受而赞美神，（1～4，）然后诗人因神为人恩待地而赞美神。（5～13。）
9In Psalm 65 we first have the psalmist’sp raise to God for his enjoyment of God in His house (vv. 1-4), and then the psalmist’sp raise to God for His goodness to the earth for man (vv. 5-13
一 诗人因他在神殿中对神的享受而赞美神
A. The Psalmist’sP raise to God for His Enjoyment of God in His House
10诗人在他向神的赞美中说，『罪孽胜了我；至于我们的过犯，你都要遮除。你所拣选，使他亲近你，住在你院中的，这人便为有福。我们必因你居所，你圣殿的美福满足了。』（3～4。）罪孽，直译为罪孽的事。大卫在这里说，神该记念大卫仇敌的罪孽，却该遮除他的过犯。住在神院中，因神殿的美福知足，这话很好，但我们又要问：『我们为甚么住在神的院中？』
10In his praise to God, the psalmist says, “Iniquities prevail against me; / As for our transgressions, You make propitiation for them. / Blessed is he whom You have chosen and bring near / To dwell in Your courts. / We will be satisfied with the goodness of Your house, / Of Your holy temple” (vv. 3-4). Literally, the Hebrew word translated “iniquities” means “instances of iniquities” or “matters of iniquities.” Here David is saying that God should remember the iniquities of David’s enemies but should propitiate his transgressions. The word about dwelling in God’s courts and being satisfied with the goodness of His house is good, but once again we need to ask the question, “For what do we dwell in God’s courts?”
二 诗人因神为人恩待地，而赞美神
B. The Psalmist’sP raise to God for His Goodness to the Earth for Man
11诗人因神为人恩待地，而赞美神说，『你眷顾地，使地得浇灌；你使地大得肥美：神的河满了水。你这样豫备了地，好为人豫备五谷。你浇透地的犁沟，润平犁脊；你降甘霖，使地松软；其中发长的，蒙你赐福。』（9～10。）『神的河』这诗意的发表是甚么意思？这也许指空气中的水，降在地上雨水的源头，使地为著人的益处产生五谷。你从六十五篇得著甚么？有些人也许珍赏美好的诗篇，但你从诗人所说的五谷、犁脊、犁沟得著甚么？这篇诗的内容无法与以弗所四章相比，那里说到保守那灵的一，并且启示身体是与三一神调和的实体。
11In his praise to God for His goodness to the earth for man, the psalmist says, “You visit the earth and water it; / You enrich it greatly: / The river of God is full of water. / You provide men grain, for so You have prepared the earth. / Saturating its furrows, settling its ridges, / You soften it with showers; / You bless its sprouting out” (vv. 9-10). What is meant by the poetic expression “the river of God”? This may refer to the water in the air, to the source of the rain that falls upon the earth so that it may produce grain for the benefit of man. What do you get from Psalm 65? Some may appreciate the good poetry, but what do you receive from the psalmist’sword about grain, ridges, and furrows? The content of this psalm cannot compare with chapter four of Ephesians, which speaks of keeping the oneness of the Spirit and which reveals that the Body is an entity mingled with the Triune God
拾 伍诗人劝全地赞美神，他为已过向神感激，并述说神恩待他的事
XV. The psalmist’sad vice to all the earth for praising God, his gratitude to God for the past, and his recounting of God’s gracious doings to him
12六十六篇说到三件事：诗人劝全地赞美神；（1～4；）诗人为已过向神感激；（5～15；）并且诗人述说神恩待他的事。（16～20。）
12Psalm 66 covers three matters: the psalmist’sad vice to all the earth for praising God (vv. 1-4); the psalmist’s gratitude to God for the past (vv. 5-15); and the psalmist’s recounting of God’s gracious doings to him (vv. 16-20
一 诗人劝全地赞美神
A. The Psalmist’sAd vice to All the Earth for Praising God
13诗人在开头劝全地向神欢呼，歌颂祂名的荣耀，使赞美祂的言语，显为荣耀，并对神说，『你的作为何等可畏！』（1～3。）然后诗人告诉神，全地要敬拜祂，歌颂祂和祂的名。（4。）二诗人为已过向神感激诗人为已过向神表达他的感激说，祂将海变成干地，（6，）祂用权能治理万民，直到永远，（7，）祂使他们的性命存活，（9，）并且祂使他们进入丰富。（12。）然后诗人说，『我要用燔祭进你的殿，向你还我的愿，就是在急难时我嘴唇所发的，口中所说的。我要把肥牛作燔祭，将公羊的熏香献给你；又把公牛和山羊献上。』（13～15。）这些经文指明，诗人在从事商业交易。他的供物是他为著神的恩待向神所付的款。首先，诗人接受神的恩待，然后他为此用他的供物偿付。
13The psalmist begins by advising the earth to shout joyfully to God, to sing forth the glory of His name, to make glorious His praise, and to say to God, “How awesome are Your deeds!” (vv. 1-3). Then the psalmist tells God that all the earth will worship Him and sing psalms to Him and to His name (v. 4). B. The Psalmist’s Gratitude to God for the Past In expressing his gratitude to God for the past, the psalmist says that He turned these a into dry land (v. 6), that He rules by His might forever (v. 7), that He has kept their soul in life (v. 9), and that He has brought them forth into abundance (v. 12). Then the psalmist says, “I will come into Your house with burnt offerings; / I will repay my vows to You, / Which my lips uttered / And my mouth spoke when I was in distress. / I will offer to You burnt offerings of fatlings / With the smoke of rams; / I will offer bullocks with goats” (vv. 13-15). These verses indicate that the psalmist is engaged in a business transaction. His offerings are his repayment to God for His goodness. First, the psalmist receives God’s goodness, and then he pays for it with his offerings.
三 诗人述说神恩待他的事
C. The Psalmist’s Recounting of God’s Gracious Doings to Him
14『凡敬畏神的人，你们都来听。我要述说祂为我性命所行的事。』（16。）于是诗人述说神恩待他的事，藉此总结这篇诗。他这样作时，又说到神的慈爱。（20。）
14Come, hear, all you who fear God, / And I will recount what He has done for my soul” (v. 16). The psalmist then concludes this psalm by recounting God’s gracious doings to him. As he does this, he again speaks of God’s lovingkindness (v. 20
拾 陆诗人恳求神更多恩待他，赐福与他，并劝列国称赞神
XVI. The psalmist entreating God for more grace and blessing and advising all the nations to praise God
15在六十七篇，诗人恳求神更多恩待他，赐福与他，（1～2，6～7，）并劝列国称赞神。（3～5。）
15In Psalm 67 the psalmist entreats God for more grace and blessing (vv. 1-2, 6-7) and advises all the nations to praise God (vv. 3-5
一 诗人恳求神更多恩待他们，赐福与他们
A. The Psalmist Entreating God for More Grace and Blessing
16在一至二节，诗人求神恩待他们，赐福与他们，用脸光照他们；好叫地上得知祂的道路，万国得知祂的救恩。在六至七节他宣告：『地已经出了土产；神，就是我们的神，要赐福与我们。神赐福与我们；地的四极都要敬畏祂。』
16In verses 1 and 2 the psalmist asks God to be gracious to them, to bless them, and to make His face to shine upon them, that His way may be known on earth and His salvation among all the nations. In verses 6 and 7 he declares, “The earth has yielded its increase; / God, our God, blesses us. / God blesses us; / And all the ends of the earth will fear Him
二 诗人劝列国因神公正的审判和慈爱的引导，
B. The Psalmist Advising the Nations to Praise God
17而称赞神在三至五节，诗人劝列国因神公正的审判和慈爱的引导，而称赞神。在四节他说，『愿列国都快乐欢呼，因为你必按公正审判万民，引导地上的列国。』圣经既有六十六卷，我们读圣经时，就需要学习运用分辨力。为了领会诗篇，我们需要其他各卷书。这就是说，为了正确的评量诗篇，我们需要看创世记、利未记、马太福音、约翰福音、和保罗十四封书信。我们若在保罗书信所启示的光中来读诗篇，就会领悟诗篇的内容在新约教训的标准之下。
17for His Equitable Judgment and Kind Guidance In verses 3 through 5 the psalmist advises the nations to praise God for His equitable judgment and kind guidance. In verse 4 he says, “Let the nations rejoice and shout for joy, / For You will judge the peoples equitably / And will guide the nations on the earth.” Since the Bible has sixty-six books, we all need to learn to exercise discernment in reading the Bible. In order to understand the Psalms, we need all the other books. This means that in order to evaluate the Psalms properly, we need to consider such books as Genesis, Leviticus, Matthew, John, and the fourteen Epistles of Paul. If we read the Psalms in the light of what is revealed in Paul’s Epistles, we will realize that the content of the Psalms is below the standard of the teaching of the New Testament
18在这点上，我要强调我常题的事，就是圣经里神圣的启示是渐进的。诗篇是在这进展的过程中，因此是在新约的标准之下。然而，若没有早先的各卷书，我们就无法领悟以后各卷书的价值。你读了全本旧约，然后再研读保罗的书信。你就会领悟保罗的书信是满了金子和珍宝的深矿。你若长时期研读保罗的著作以后，再回到诗篇，就会领悟相形之下，诗篇没有包含多少珍宝。然而，这并不表示诗篇里没有甚么可宝贵的。某些诗篇里有关于基督是神经纶的中心和普及的美妙启示。虽然新约里基督的启示超过诗篇，但这启示的一些方面，却以特别的方式在诗篇里揭示出来。例如，二篇七节启示基督在复活里生为神的儿子，行传十三章三十三节引用了这节。这指明没有行传十三章，我们就无法领会诗篇二篇﹔而没有诗篇二篇，我们就没有理由像新约那样宣告，作神独生子的基督，在祂的复活里生为神的长子。由此我们看见，我们需要旧约和新约。要学习任何事物，我们都需要学习的性能，以及帮助我们学习的正确指导。大学里的学生也许研读同样的书，但他们学习多少，乃是根据他们的性能，并照著他们从教授所得的教导，而有所不同。性能较小的人会比性能较大的人学习得少。希伯来五章给我们看见，我们学习属灵之事的性能，是凭著操练而增加的。藉著操练，我们领会圣经的性能就会增长并发展。尤其能照著圣经控制的路线和管治的原则来领会圣经。我信我们若有心留在今天主恢复的职事里，至终在我们的观点上、性能上、对主话的领会上、以及对属灵事物的分辨上，我们都会有相当的长进。
18At this point, I would like to emphasize a matter that I have often mentioned—that the divine revelation in the Bible is progressive. The Psalms are in the middle of this progression, and thus they are below the standard of the New Testament. However, without the earlier books we cannot realize the value of the later books. Suppose you read the entire Old Testament and then study the Epistles of Paul. If you do this, you will realize that the Epistles of Paul are a deep mine full of gold and precious gems. If after studying the writings of Paul for a long period of time you return to the Psalms, you will realize that by comparison the Psalms do not contain many treasures. This does not mean, however, that there is nothing to treasure in the Psalms. In certain of the psalms we have a wonderful revelation concerning Christ as the centrality and universality of God’secon o my. Although the revelation of Christ in the New Testament surpasses that in the Psalms, some aspects of this revelation are unveiled in a particular way in the Psalms. For instance, Psalm 2:7 reveals that Christ was born in His resurrection to be the Son of God, and this verse is quoted in Acts 13:33. This indicates that without Acts 13 we cannot understand Psalm 2 and that without Psalm 2 we do not have the ground to declare, as the New Testament does, that Christ as the only begotten Son of God was born in His resurrection to be the firstborn Son of God. From this we see that we need both the Old Testament and the New Testament. In order to learn anything, we need both the capacity to learn and the proper instruction to help us learn. Students in a university may study the same book, but how much they learn will differ according to their capacity and according to the kind of teaching they receive from their professors. Those with a lesser capacity will learn less than those with a greater capacity. Hebrews 5 shows us that our capacity to learn spiritual things increases with exercise. Through exercise, our capacity to understand the Bible will grow and develop. In particular, we will become more able to understand the Bible according to its controlling lines and governing principles. I believe that if we have the heart to stay with the Lord’s ministry in His recovery today, we will eventually become different in our view, in our capacity, in our understanding of the Word, and in our discernment of spiritual things.
19为了对诗篇六十三至六十七篇有正确的珍赏，我们需要看见神经纶的启示。神永远的经纶是要将祂自己分授到人里面，并将祂的丰富分赐到人里面的人里，（弗三8～9，）使祂成为人的生命和生命的供应。藉著祂的生命和祂赐生命之灵全备的供应，（腓一19下，）人就能活祂并显大祂，（20～21上，）使祂得以显现。（提前三16上。）这样，凡祂所拣选的人就能成为祂团体的彰显，作祂的丰满，祂的生机体，召会。（弗三19～21。）
19In order to have the proper appreciation of Psalms 6 3 — 6 7, we need to see the revelation of God’s economy. God’s eternal economy is to impart Himself into man and dispense His riches into man’sinner being (Eph. 3:8-9) that He may be man’s life and life supply. By His life and the bountiful supply of His life - giving Spirit (Phil. 1:19b), man can live Him and magnify Him (Phil. 1:20-21a) for His manifestation (1 Tim. 3:16a). In this way, all His chosen people can corporately be His expression as His fullness, His organism, the church (Eph. 3:19-21).
20然而，在本篇信息所说到的五篇诗里，我们看不见任何这样属灵的事。反之，这几篇诗只说到诗人因神恩待他而赞美神，他对个人安全和诸事亨通的关切，神对诗人的眷顾，以及诗人对神的信靠。这一切都是好事。但好事常成为上好之事的顶替，上好之事的反对，甚至上好之事的仇敌。许多寻求主的人被这样的好事扣住，不愿为著主的上好进一步寻求主，使他们有分于赐生命之灵全备的供应，叫他们活基督并显大基督，以建造基督的身体，（弗四12，16，）而成就神永远的定旨。因此，在研读诗篇时，一面我们该接受关于基督是神经纶的中心和普及这一切美妙的启示，但另一面我们该分辨诗篇是诗人从他们天然观念发出的虔诚发表，并且有些是基于善恶的原则，不是基于神圣生命的原则。这些发表都远低于神的新造（加六15。）所要求的标准。我们研读诗篇的结果，该使我们对保罗的书信更加珍赏。保罗书信里神圣启示的标准不仅比诗篇高，也比四福音和使徒行传高。例如，保罗所用『基督的身体』这辞，在福音书或使徒行传里都找不著。基督的身体不仅仅是祂信徒的组成，实际上也是三一神将祂自己分赐到信徒里面所产生的生机体，使他们成为祂的配偶。这分赐的结果，使基督不仅成为身体的头，甚至也是整个身体，（林前十二12，）新人。关于召会是新人这一点，歌罗3:10西三章十一节启示：『基督是一切，又在一切之内。』在新人里只有基督有地位。祂是新人一切的肢体，也在一切的肢体之内。在新人里祂是一切。并且实际上祂就是新人。我们若不信基督是我们，又在我们里面，我们就尚未看见关于新约里新人的启示。我们需要认识基督到一个地步，领悟祂是我们，又在我们里面。祂在我们里面，使我们与祂是一。
20However, in the five psalms covered in this message, we cannot see anything of such a kind of spirituality. Instead, these psalms only cover the psalmist’sp raises to God for God’s goodness to him, his concern for the safety of his person and for prosperity in his affairs, God’s care for the psalmist, and the psalmist’st rust in God. All these are good things. But good things often become the replacement of the best, the opposition against the best, and even the enemy to the best. Many seekers of the Lord are held back by these kinds of good things and would not seek the Lord further for His best that they might participate in the life - giving Spirit’s bountiful supply for them to live and magnify Christ for the building up of the Body of Christ (Eph. 4:12, 16) and for the accomplishing of God’s eternal purpose. Hence, in studying the Psalms, on the one hand, we should receive all the marvelous revelations concerning Christ as the centrality and universality of God’secon o my, but, on the other hand, we should discern that the Psalms are pious expressions of the psalmists uttered out of their natural concepts, and some are based on the principle of good and evil, not on the principle of the divine life. All of these expressions are far below the standard of the requirements of God’s new creation (Gal. 6:15). As a result of studying the Psalms, we should have an increased appreciation of the Epistles of Paul. The standard of the divine revelation in Paul’s Epistles is high compared not only to the Psalms but also to the four Gospels and Acts. For example, the expression the Body of Christ, used by Paul, is not found in the Gospels or in Acts. The Body of Christ is not simply a composition of His believers, but is actually an organism produced by the Triune God’s dispensing of Himself into the believers to make them His counterpart. As a result of this dispensing, Christ is not only the Head of the Body but even all the Body (1 Cor. 12:12), the new man. Concerning the church as the new man, Colossians and 11 reveal that “Christ is all and in all.” In the new man there is room only for Christ. He is all the members of the new man and in all the members. He is everything in the new man and actually is the new man. If we do not believe that Christ is us and is in us, then we have not yet seen the revelation concerning the new man in the New Test ament. We need to know Christ to such an extent that we realize that He is us and that He is in us. He is within us to make us one with Him.
21赞美主，我们有旧约和新约。我们有诗篇，也有圣经其他六十五卷书，可用来与诗篇作比较。我们越比较，就越领悟圣经里神圣的启示是渐进的，也越珍赏新约里所启示的属灵标准。
21We praise the Lord that we have both the Old Testament and the New Testament. We have the Psalms, and we have the other sixty-five books of the Bible with which we may compare the Psalms. The more we make a comparison, the more we will realize that the divine revelation in the Bible is progressive, and the more we will appreciate the standard of spirituality revealed in the New Testament