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诗篇生命读经 · 第28篇

基督是神在地上行动的中心（二）

Christ As The Center Of God’s Move On The Earth (2
1读经：诗篇六十八篇十八至三十五节。诗篇六十八篇有两大段。一至十八节是第一段，十九至三十五节是第二段。我们将会看见，每段都有一个中心。在我们解释第一段的中心以前，让我们再看神在地上行动。
1Scripture Reading: Psa. 68:18-35 Psalm 68 has two main sections. Verses 1 through 18 are the first section, and verses 19 through 35 are the second section. As we will see, each section has a center. Before we explain what is the center of the first section, let us consider once again the matter of God’s move on the earth
2在整个宇宙中，神只有一个行动。旧约时代实际上不是神在地上行动的时候，乃是神为著祂的行动豫备的时候。神从创世记到玛拉基书的活动，都是这豫备的一部分。我们可以用商店开幕所需要的豫备为例。商店也许盖好并装修好，但还没有开幕。一切都豫备好了，但商店老板还没有开始营业。同样，旧约时代乃是神为著开始神圣经纶的『业务』而豫备的时候。神的经纶主要是将祂自己作到祂所拣选并救赎的人里面，好使自己与他们成为一，并使他们与祂成为一。神在祂的经纶里，甚至将自己与祂的子民调和，与他们成为一个实体。关于这点，圣经说，与主联合的，便是与主成为一灵。（林前六17。）祂是那灵；祂在我们里面造了一个灵；如今神圣的灵与人重生的灵已调和在一起，成为一灵。何等奇妙！这样的调和没有发生在旧约里，因为旧约时代是神豫备的时候。祂豫备诸天为著地，地为著人，而有灵的人为著神。（亚十二。）这样，人就被神豫备好，以完成神经纶的业务。神从亚伯拉罕到基督来临，花了大约二千年的时间来豫备以色列人。想想整个旧约时代神对以色列所作的一切工作。从创世记的亚伯拉罕开始，到玛拉基书的结束，神有许多活动，豫备好一切，以完成祂的经纶。
2In the entire universe, God has only one move. The Old Testament time was actually not a time for God to move on the earth but rather a time of preparation for His move. God’s activities from Genesis to Malachi were all apart of this preparation. As an illust ration, we may consider the preparation that is necessary for opening a store. The store may be built and furnished and yet not be open for business. All the preparations have been made, but the owner of the store has not yet started his business. In a similar way, the Old Testament time was a time of God’s preparation for opening the “business” of the divine economy. God’s economy is mainly to work Himself into His chosen and redeemed people in order to make Himself one with them and to make them one with Him. In His economy God even mingles Himself with His people to be one entity with them. Concerning this, the Bible says that we who are joined to the Lord are one spirit (1 Cor. 6:17). He is the Spirit; He has made a spirit within us; and now the divine Spirit and the regenerated human spirit have been mingled together to be one spirit. How marvelous! Such a mingling did not take place in the Old Testament, for the Old Testament time was the time of God’s preparation. He prepared the heavens for the earth, the earth for man, and man with a spirit for God (Zech. 12:1). In this way, man was prepared by God for 1 the carrying out of the business of God’secon o my. God took about two thousand years — the period of time from Abraham to the coming of Christ—to prepare the people of Israel. Consider all the work God did with Israel throughout the Old Testament. Beginning with Abraham in Genesis and continuing to the end of Malachi, God engaged in many activities to make everything ready for Him to carry out His economy.
3神的经纶实际上开始于基督的成为肉体。约翰一章十四节说，话成了肉体，支搭帐幕在我们中间。这指明成为肉体带进又真又活的帐幕，就是基督自己这三一神的具体化身。摩西所立物质的帐幕乃是豫表，影儿，不是真帐幕。帐幕和约柜都是基督的豫表。然而，若没有帐幕和约柜，神就无法同以色列人得著祂在地上，在基督里行动的豫表。神在帐幕同约柜里从西乃山到锡安山的行动，豫表祂在基督里从成为肉体到升天的行动。
3The carrying out of God’secon o my actually began with the incarnation of Christ. John 1:14 says that the Word became flesh and tabernacled among us. This indicates that the incarnation brought in the real and living tabernacle, which was Christ Himself as the embodiment of the Triune God. The physical tabernacle erected by Moses was a type, a shadow; it was not the real tabernacle. Both the tabernacle and the ark were types of Christ. However, without that type, God could not have had, with the children of Israel, a type of His move on the earth in Christ. God’s move in the tabernacle with the ark from Mount Sinai to Mount Zion was a type of His move in Christ from the incarnation to the ascension.
4神在西乃山为著祂在帐幕同约柜里的行动，豫备以色列人。神差遣摩西到埃及，将以色列人从埃及带到西乃；在西乃那里，神给他们相当长一段时间的训练。首先，神颁布律法以试验他们，暴露他们，劝服他们，使他们知罪自责，并征服他们。至终，他们被征服以后，就受训练成为圣别的子民，就是圣别归神的人，使祂能住在他们中间，并与他们一同行动。帐幕立起来的时候，百姓已为著神的行动受了训练，并且已豫备好了，甚至像军队一样。因此以色列的代表摩西祷告说，『愿神兴起，使祂的仇敌四散，叫那恨祂的人，从祂面前逃跑。』（诗六八1，民十35。）立刻，神就开始与祂的百姓一同行动，经过旷野。至终，约柜升到锡安山，并且被安置在那建造好以顶替帐幕的圣殿里。这是神在旧约里的行动，这豫表指明有一天神要在地上，在基督这真帐幕里行动。基督在地上三十三年半以后，被钉十字架，复活，并升到诸天之上。基督这升天者，仍在我们这些神的子民身上作工，使我们成为新造，就是从旧造作出新造。这不是简单的事，无法在短时间里作成。我们许多人能见证，即使我们已在主里多年，我们还不是那么属灵，我们仍是在更新、圣别、并变化的过程中。我们仍需要基督藉著祂天上的职事在我们身上作工。甚至保罗也必须等到他生命快结束时才能说，『那美好的仗我已经打过了，当跑的赛程我已经跑尽了，当守的信仰我已经守住了。』（提后四7。）盼望有一天我们都能这样说。现今主仍在诸天之上行动，为使我们完全成为新造，而将我们从地上带到诸天之上。
4At Sinai God prepared the children of Israel for His move in the tabernacle with the ark. God had sent Moses to Egypt to bring them out of Egypt to Sinai, and there at Sinai God gave them a training which lasted quite a long time. First, God decreed the law in order to test them, expose them, convince them, convict them, and subdue them. Eventually, after they were subdued, they were trained to be a holy people, a people sanctified to God so that He could dwell among them and move with them. By the time the tabernacle was set up, the people had been trained and prepared, even as an army, for God’s move. Thus Moses, the representative of Israel, prayed, saying, “Let God arise; let His enemies be scattered; / And let those who hate Him flee before Him” (Psa. 68:1; Num. 10:35). Immediately, God began to move with His people through the wilderness. Eventually, the ark ascended Mount Zion and was placed in the temple, which had been built to replace the tabernacle. This was God’s move in the Old Testament, a type indicating that one day God would move on the earth in Christ as the real tabernacle. After being on earth for thirty- three and a half years, Christ was crucified, was resurrected, and ascended to the heavens. As the ascended One, Christ is still working on us, the people of God, to make us a new creation, that is, to work the new creation out of the old creation. This is not a simple matter, and it cannot be done in a short time. Many of us can testify that, even though we have been in the Lord for many years, we are not that spiritual and are still being renewed, sanctified, and transformed. We still need Christ to work on us by His heavenly ministry. Even Paul had to wait until the end of his life before he could say, “I have fought the good fight; I have finished the course; I have kept the faith” (2 Tim. 4:7). I hope that one day we all will be able to say this. At present, the Lord is still moving on in the heavens to make us the new creation in full and to bring us from the earth to the heavens.
5诗篇六十八篇第一段的中心是镀白银的鸽子翅膀，和镀绿黄色金的翎毛。（13。）鸽子的翅膀表征那灵行动的能力；银表征基督的救赎使我们得称义；绿黄色的金表征神的性情闪耀在祂的生命和荣耀里。这里有三一神同祂一切的成就，作我们的享受。镀白银的鸽子翅膀和镀绿黄色金的翎毛，是十二节所题的掠物。有些人也许希奇，三一神怎能成为这样的掠物。要领会这点，我们需要领悟，掠物的意思是争战胜利之结果所得著或获得的东西。基督在祂的死、复活、和升天里争战，的确得著了某种掠物为结果。祂藉著祂的得胜获得了甚么？祂为我们获得了三一神的丰富。在我们认罪并相信基督的时候，我们接受了那灵同神、基督和神圣的生命，这些乃是基督藉著祂的得胜所得著的丰富，掠物。我们这些相信主耶稣的人，已得著祂所得著的。我们得著神，我们得著那灵；我们得著神圣的生命，我们也得著包罗万有的基督这三一神的具体化身。这就是说，我们在基督里得著经过过程并终极完成的三一神为掠物，作我们的享受。如今，我们天天享受鸽子、银和金。这是六十八篇第一段的中心。
5Let us now endeavor to explain what is the center of the first section of Psalm 68. The center of this section is the dove wings gilded with silver and the dove pinions gilded with greenish yellow gold (v. 13). The dove wings signify the moving power of the Spirit; the silver signifies Christ in His redemption for our justification; and the greenish yellow gold signifies God in His nature glittering in His life and glory. Here we have the Triune God with all His accomplishments for our enjoyment. The dove wings gilded with silver and the pinions gilded with greenish yellow gold are the spoil mentioned in verse 12. Some may wonder how the Triune God could be such spoil. To understand this we need to realize that by spoil we mean something gained, or reaped, as the result of fighting and winning a battle. Christ fought the battle in His death, resurrection, and ascension, and surely He has gained some spoil as a result. What has He reaped through His victory? He has reaped the riches of the Triune God for us. At the very time we confessed our sins and believed in Christ, we received the Spirit with God, Christ, and the divine life — the riches, the spoil, gained by Christ through His victory. As those who have believed in the Lord Jesus, we gain what He has gained. We gain God; we gain the Spirit; we gain the divine life; and we gain the all-inclusive Christ as the embodiment of the Triune God. This means that in Christ we gain the processed and consummated Triune God as the spoil for our enjoyment. Now day by day we are enjoying the dove, the silver, and the gold. This is the center of the first section of Psalm 68.
6现在我们继续来看这篇诗的第二段。
6Let us now go on to consider the second section of this psalm
陆 在神的殿中享受神
VI. The Enjoyment of God in His House
7第一段说到五件事：神在地上的行动、神在基督里的得胜、基督的升天、基督领受恩赐、以及基督建造神的殿。这将我们带到第二段的第一项－在神的殿中享受神。（19～23。）一在建造神的居所之后在神的殿里享受神，乃是在建造神的居所（召会）之后。（18下。）
7In the first section five matters are covered: God’s move on the earth, God’s victory in Christ, Christ’s ascension, Christ’s receiving the gifts, and Christ’s building up the house of God. This brings us to the first item in the second section—the enjoyment of God in His house (vv. 19-23). A. After the Building Up of God’s Dwelling Place The enjoyment of God in His house comes after the building up of His dwelling place, the church (v. 18b
二 享受神加给我们福乐
B. Enjoying God Loading Us with Good
8十九节上半说，『天天加给我们福乐的主。』神天天加给我们的『福乐』是甚么？这福乐就是罗马八章二十八节的『益处』；不是指物质的事物，如华屋或新车，乃是指三一神－镀银的鸽子翅膀，和镀金的翎毛。这就是说，神天天都把祂自己加给我们。三享受神作我们的救恩和拯救『拯救我们的神，是应当称颂的。神是为我们施行救恩的神；人能脱离死亡，是在乎主耶和华。』（诗六八19下～20。）这启示在神的殿中，我们享受神作我们的救恩和拯救；在祂甚至有脱离死亡的出路，逃路。惟有神能给我们逃离、逃脱死亡的路，因为惟有神是生命。我们享受祂作我们的生命，就脱离死亡。事实上，离开死亡的路就是神自己。
8Verse 19a says, “Blessed be the Lord, who day by day loads us with good.” What is this “good” with which God is loading us every day? This good, as the “good” mentioned in Romans 8:28, does not refer to material things such as a nice home or a new car; rather, it refers to the Triune God—to the dove wings gilded with silver and the pinions gilded with gold. This means that daily God is loading us with Himself. C. Enjoying God as Our Salvation and Deliverance “God is our salvation. / God is to us / A God of deliverance, / And to Jehovah the Lord / Belongs escape even from death” (vv. 19b-20). This reveals that in God’sho use we enjoy God as our salvation and deliverance; with Him are the goings forth, the way to escape, even from death. Only God can give us a way to flee death and to escape it because only God is life. When we enjoy Him as our life, we escape death. Actually, the way to go forth from death is God Himself.
四 享受神胜过仇敌
D. Enjoying God’s Victory over the Enemies
9二十一至二十三节启示，我们在神的殿中也享受祂胜过仇敌。例如，二十一节说，『神必要打破祂仇敌的头，就是那在罪过中往来之人的发顶。』
9Verses 21 through 23 reveal that in God’sho use we also enjoy His victory over the enemies. For example, verse 21 says, “Indeed God will smash / The head of His enemies, / The hairy crown / Of him who goes about in his guiltiness
柒 赞美神
VII. PRAISING GOD
10二十四至二十八节是向神的赞美。
10In verses 24 through 28 we have the matter of praising God
一 赞美神，因仇敌已经看见祂行走在圣所里
A. Praising God That His Enemies Have Seen His Goings in the Sanctuary
11『神阿，你是我的神，我的王；人已经看见你行走，进入圣所。』（24。）这里『人』指仇敌，指不信者；『行走』指神的活动；『圣所』表征召会。要珍赏六十八篇的这部分，我们需要熟悉其背景。神在西乃山颁布律法，并嘱咐摩西建造帐幕同约柜和各种的器具。竖立帐幕是一项典礼。所有的以色列人都聚集，一切安排好以后，就把约柜抬进去。我信就如二十五节所指明的，约柜被抬进帐幕时，有一列童女和歌唱的行在约柜前面。后面也许有另一班人，不是由童女组成的，乃是由来自便雅悯、犹大、西布伦、和拿弗他利支派的男丁组成的。（27。）这约柜的行动是神的活动，因神与约柜同在。因此，约柜的活动就是神的活动。不仅如此，以色列既长久在西乃，周围各族必已听见发生了重要的事，并且可能前来观看。所以，这典礼可能不仅为以色列人所观看，也为好些外邦人所目睹。
11“They have seen Your goings, O God, / The goings of my God, my King, in the sanctuary” (v. 24). Here “they” refers to the enemies, to the unbelievers; “goings” refers to God’s activities; and the “sanctuary” signifies the church. In order to appreciate this part of Psalm 68, we need to be familiar with the background. At Mount Sinai God decreed the law and charged Moses to build the tabernacle with the ark and all the various furnishings. The erecting of the tabernacle was a kind of ceremony. All the children of Israel were assembled and, after everything had been arranged, the ark was brought in. I believe that, as verse 25 indicates, while the ark was being carried into the tabernacle, there was a procession of virgins and singers who went before the ark. At the rear there might have been another group composed not of virgins but of males from the tribes of Benjamin, Judah, Zebulun, and Naphtali (v. 27). This move of the ark was an activity of God, for God was with the ark. Hence, the ark’s activity was God’s activity. Furthermore, since Israel had been at Sinai for along time, the people sin the surrounding regions must have heard that something important was taking place and might have come to see what was happening. Therefore, this ceremony might have been observed not only by the children of Israel but also by a number of Gentiles who had come to witness the ceremony.
二 赞美的是击著铃鼓的童女
B. By the Virgins Sounding the Tambourines
12『歌唱的行在前，作乐的随在后，都在击著铃鼓的童女中间。』（25。）这里赞美的是女子，是童女，就是行在前的歌唱者，随在后的作乐者。在这节里，『童女』表征信徒。
12Singers go before; players after; / In the midst of virgins sounding the tambourines” (v. 25). Here the praise is by the females, by the virgins as singers going before and players after. In this verse “virgins” signifies the believers
三 从以色列源头而来的人在各会中称颂神
C. Blessing God in the Congregations by Men Who Are of the Fountain of Israel
13『从以色列源头而来的，当在各会中称颂耶和华神。在那里有统管他们的小便雅悯，有成群的犹大首领，有西布伦的首领，有拿弗他利的首领。你的神支配你的能力；神阿，求你坚固你为我们所成全的事。』（26～28。）这里有表征刚强者的人对神的称颂。
13Bless God in the congregations, / Even Jehovah, O you who are of the fountain of Israel. / There are little Benjamin, who rules them, / And the princes of Judah in their company, / The princes of Zebulun, the princes of Naphtali. / Your God has commanded your strength; / Strengthen, O God, that which You have done for us” (vv. 26-28). Here we have the blessing of God by the men, signifying the strong ones
四 描绘关于神新约经纶之豫表的景象
D. Portraying a Scenery in Typology concerning God’s New Testament Economy
14在神的选民向神的赞美中，描绘出关于神新约经纶之豫表的景象，就是神为著祂的救恩，藉著基督完成神的救赎，以及用福音美善的话，传遍基督所成就的佳音。
14In the praise rendered to God by His elect, there is portrayed a scenery in typology concerning God’s New Testament economy in the accomplishment of God’s redemption for His salvation by Christ and in the spreading of the glad tidings of Christ’s accomplishment with the goodly words of the gospel
1 小便雅悯
1. Little Benjamin
15二十七节上半说到『小便雅悯』。
15Verse 27a speaks of “little Benjamin
是忧患之子便俄尼
a. As the Son of Sorrows, Benoni
16便雅悯有两个名字，第一个是便俄尼。这是他母亲拉结生产将近于死时给他起的名，意思是『忧患之子』。（创三五18上。）作为忧患之子－便俄尼，便雅悯豫表基督，在祂的成为肉体和地上的人性生活中是忧患的人，为著神全备的救恩，成就神永远的救赎。
16Benjamin had two names, the first of which was Benoni. This name, given to him by his mother Rachel as she was dying in childbirth, means “son of my sorrow” (Gen. 35:18a). As the son of sorrows, Benoni, Benjamin typifies Christ who, as the Man of sorrows in His incarnation and human life on earth, accomplished God’s eternal redemption for His full salvation
是右手之子便雅悯
b. As the Son of the Right Hand, Benjamin
17拉结给她儿子起名叫便俄尼，而雅各立刻将孩子的名改为便雅悯，意思是『右手之子』。（18下。）在右边就是在荣耀、尊贵的地位上。作为右手之子，便雅悯豫表基督，在祂的复活、得胜、和升天里是神的右手之子，在诸天里尽职，以完成神为著祂救恩之救赎的应用。基督成为肉体作便俄尼，忧患的人，但在复活里祂成了便雅悯，是在荣耀和尊贵里神的右手之子。
17Whereas Rachel named her son Benoni, Jacob immediately changed the child’s name to Benjamin, which means “son of the right hand” (v. 18b). To be at the right hand is to be in a position of glory and honor. As the son of the right hand, Benjamin typifies Christ who, as the Son of the right hand of God in His resurrection, victory, and ascension, ministers in the heavens to carry out the application of God’s redemption for His salvation. Christ was incarnated to be Benoni, the Man of sorrows, but in resurrection He became Benjamin, the Son of the right hand of God in glory and honor
2 犹大的首领
2. The Princes of Judah
18诗篇六十八篇二十七节也说到犹大的首领。犹大是有能力和王权的狮子，也是神子民的平安（细罗）。（启五5上，创四九8～10。）豫表基督是为著神子民的得胜者，
18Psalm 68:27 speaks also of the princes of Judah. Judah is the lion with the power and the scepter, and he is the peace (Shiloh) to God’s people (Rev. 5:5a; Gen. 49:8-10). a. Typifying Christ as the Victory for God’sP eople a
也是神子民的平安
and the Peace to God’sP eople
19便雅悯主要豫表在祂人性里的基督，而犹大主要豫表在祂神性里的基督。基督在祂的神性里不是忧患的人，乃是有能力和权柄（由圭所表征）的狮子。尤其犹大豫表基督是为著神子民的得胜者，也是神子民的平安。在对救赎的应用里，基督是我们的平安。
19Whereas Benjamin typifies Christ mainly in His humanity, Judah typifies Christ mainly in His divinity. In His divinity, Christ is not a Man of sorrows but a lion with power and authority (signified by the scepter). In particular, Judah typifies Christ as the victory for God’sp eople and the peace to God’sp eople. In the application of redemption, Christ is our peace
是君王支派，始终由便雅悯这争战的支派陪同著
b. As the Kingly Tribe, Accompanied Always b by Benjamin, as a Warrior Tribe
20犹大是君王支派，始终由便雅悯这争战的支派陪同著，（创四九，）为著神在地上的国。在豫表里，地理上相连的犹大和便雅悯，在基督为著神救恩之救赎的完成和应用上，形成一组。对便雅悯而言，所强调的是救赎的成就；对犹大而言，所强调的是（在基督的升天里）救赎的应用。
20Judah, as the kingly tribe, was accompanied always by Benjamin, as a warrior tribe (Gen. 4 9:2 7), for God’s kingdom on the earth. In typology Judah and 27 Benjamin, who were joined geographically, form a group concerning the accomplishment and application of Christ’s redemption for God’ss alvation. With Benjamin the emphasis is on the accomplishment of redemption; with Judah the emphasis is on the application (in Christ’s ascension) of redemption.
3 西布伦的首领
3. The Princes of Zebulun
21诗篇六十八篇二十七节继续题到西布伦的首领。西布伦住在海口（加利利），作为停船的海口，（创四九13，）豫表基督是传福音者的『海口』，为著神福音之传扬上的运输和扩展。福音得了成就，但需要藉著『船』扩展福音。五旬节那天，至少一百二十艘福音『船』（他们全是加利利人），出发扩展福音。
21Psalm 68:27 goes on to mention the princes of Zebulun. Dwelling at the haven of the sea (Galilee) for a haven of ships (Gen. 49:13), Zebulun typifies Christ as the “haven” of the evangelists for the transportation and spreading in the preaching of God’s gospel. The gospel has been accomplished, but there is the need of the spreading of the gospel by means of “ships.” On the day of Pentecost, at least one hundred and twenty gospel “ships,” all of whom were Galileans, set out to spread the gospel.
4 拿弗他利的首领
4. The Princes of Naphtali
22最终，诗篇六十八篇二十七节说到拿弗他利的首领。创世记四十九章二十一节告诉我们，拿弗他利是被释
22Finally, Psalm 68:27 speaks of the princes of Naphtali. Genesis 49:21 tells us that Naphtali is a hind let loose and that he gives goodly words.
23放的母鹿，他出嘉美的言语。
23
豫表基督是在复活里从死里得释放的一位，祂出嘉美的言语，传扬祂的福音
a. Typifying Christ as the One a Who Is Released from Death in Resurrection and Gives Goodly Words for the Preaching of His Gospel
24拿弗他利豫表基督是在复活里从死里得释放的一位（由『被释放的母鹿』所表征－诗二二篇题，歌二8～9），祂出嘉美的言语，传扬祂的福音。在复活里，基督来到祂的门徒那里，嘱咐他们使万民作祂的门徒。（太二八18～20。）
24Naphtali typifies Christ as the One who is released from death in resurrection, signified by the “hind let loose” (Psa. 22, title; S.S. 2:8-9), and gives goodly words for the preaching of His gospel (Matt. 28:18-20). In resurrection Christ came to His disciples and charged them to disciple the nations
西布伦和拿弗他利的百姓都是加利利人
b. People of Both Zebulun and Naphtali b Being Men of Galilee
25西布伦和拿弗他利的百姓都是加利利人，（太四12～17，徒一11，）基督的福音从他们得了扩展、传扬并繁增。
25People of both Zebulun and Naphtali were men of Galilee (Matt. 4:12-17; Acts 1:11), from whom the gospel of Christ has been spread, preached, and propagated
西布伦和拿弗他利在豫表里形成一组
c. Zebulun and Naphtali c Forming a Group in Typology
26在豫表里，西布伦和拿弗他利形成一组，以扩展并繁增基督为著神救恩之救赎的佳音。可能你会希奇，为甚么诗篇六十八篇二十七节只题以色列十二支派中的四个支派。原因乃是这里的豫表，只需要四个支派，而这四个支派是最适合的。
26In typology Zebulun and Naphtali form a group for the spreading and the propagating of the glad tidings of Christ’s redemption for God’ss alvation. Perhaps you are wondering why only four of the twelve tribes of Israel are mentioned in Psalm 68:27. The reason is that in the typology here only four are required, and these four are the most suitable
27正如本诗第一段的中心是由鸽子、银、金所表征的三一神，照样，第二段的中心乃是便雅悯、犹大、西布伦、拿弗他利四个支派。前两个－便雅悯和犹大－是关于救赎之完成和应用的一组；后两个－西布伦和拿弗他利－是关于福音之传扬、扩展、和繁增的一组。我们思考六十八篇这两段的中心时，就能看见作基督掠物的三一神，成了我们的享受；我们也能看见，基督为著神救恩的救赎得了完成，这完成的救赎已应用到我们身上，并且关于神救恩的话如今已传遍各处。
27Just as the center of the first section of this psalm is the Triune God typified by the dove, the silver, and the gold, so the center of the second section is the four tribes of Benjamin, Judah, Zebulun, and Naphtali. The first two—Benjamin and Judah — are a group concerning the accomplishment and application of redemption; the other two —Zebulun and Naphtali—are a group concerning the preaching, spreading, and propagation of the gospel. As we consider the centers of the two sections of Psalm 68, we can see that the Triune God as Christ’s spoil has become our enjoyment, and we can see also that Christ’s redemption has been accomplished for God’ss alvation, that this accomplished redemption has been applied to us, and that the word concerning God’ss alvation is now spreading everywhere.
捌 扩展到神的城
VIII. The spreading into the City of God
28六十八篇接著说到从殿扩展到神的城。
28The next matter in Psalm 68 is the spreading from the temple into the city of God
一 在神坚固祂为选民所成全的事以后
A. Following God’s Strengthening of What He Has Done for His Elect
29『神阿，求你坚固你为我们所成全的事。因你耶路撒冷的殿．．．』（28下～29上。）这话指明在神坚固祂为选民所成全的事以后，因著神的殿在耶路撒冷，在神殿中享受神的影响就遍及耶路撒冷全城。
29Strengthen, O God, that which You have done for us. / Because of Your temple at Jerusalem” (vv. 28b-29a). This word indicates that following God’s strengthening of what He has done for His elect, the influence of the enjoyment of God in His house would spread to the entire city of Jerusalem because of the house of God, which was at Jerusalem
二 神的殿表征地方召会，耶路撒冷城表征国度
B. The House of God Signifying the Local Church and the City of Jerusalem Signifying the Kingdom
30神的殿表征地方召会，耶路撒冷城表征国度，就是召会的坚固和保护。
30The house of God signifies the local church, and the city of Jerusalem signifies the kingdom, the strengthening and the safeguard of the church
玖 为神得著地
IX. The Gaining of the Earth for God
31六十八篇结束于为神得著地的话。（29下～35。）
31Psalm 68 concludes with a word about the gaining of the earth for God (vv. 29b-35
一 享受神的影响要为神得著全地
A. The Influence of the Enjoyment of God Gaining the Whole Earth for God
32享受神的影响要为神得著全地。
32The influence of the enjoyment of God will gain the whole earth for God
1 列国的王带贡物献给神
1. Kings of the Nations Bringing a Gift to God
33照著二十九节下半，列国的王必带贡物献给神。
33According to verse 29b, kings of the nations will bring a gift to God
2 神对付埃及人
2. God Dealing with the Egyptians
34神要对付埃及人；他们被比喻为尼罗河旁芦苇中的野兽。（30上。）
34God will deal with the Egyptians, who are likened to animals in the reeds by the Nile (v. 30a
3 神对付列国
3. God Dealing with the Nations
35神也要对付列国；他们被比喻为牛犊中的公牛群；他们贪爱银子，喜好争战。（30下。）4贵胄从埃及出来朝见神，来到耶路撒冷；古实人急忙向神举手祷告
35God will also deal with the nations, who are likened to herds of the bulls among the calves and who lust for silver and delight in war (v. 30b). 4. Nobles Coming Out of Egypt to Visit Jerusalem and Cush Quickly Stretching Out Its Hand to God
36三十一节指明，贵胄要从埃及出来朝见神，来到神的城耶路撒冷；古实（今天的衣索匹亚）人要急忙向神举手祷告。
36Verse 31 indicates that nobles will come out of Egypt to visit Jerusalem, the city of God, and that Cush (today’s Ethiopia) will quickly stretch out its hand to God.
5 这景观要完成于要来的复兴时代
5. This Scenery Consummating in the Coming Age of Restoration
37以上所描述的景观要完成于要来的复兴时代，（太十九28，）那时全地要来到耶路撒冷敬拜神，并得著训诲和光照。（亚十四16～17，赛二2～3。）
37The scenery portrayed above will consummate in the coming age of restoration (Matt. 19:28), in which all the earth will come to Jerusalem to worship God and to receive instruction and enlightenment (Isa. 2:2-3; Zech. 14:16-17
二 地上的列国受嘱咐要赞美神
B. The Kingdoms of the Earth Being Charged to Praise God
38在诗篇六十八篇三十二至三十四节，地上的列国受嘱咐要在复兴时向神歌唱，祂是那乘驾诸天，就是万古之诸天的，并且发出声音，是极大的声音（雷声）。他们也受嘱咐要将能力归给神；祂的威荣（荣耀）在以色列之上，祂的能力是在穹苍之中。
38In verses 32 through 34 the kingdoms of the earth are charged to sings psalms in the restoration to God, who rides upon the heavens, the ancient heavens, and utters His voice, a mighty voice (thunder). They are charged also to ascribe strength to God, whose excellence (glory) is over Israel and whose strength is in the skies
三 诗人赞美并称颂神
C. The Psalmist Praising and Blessing God
39『神阿，你从圣所显为可畏；以色列的神，是那将力量权能赐给百姓的。神是应当称颂的。』（35。）在这一句结束的经文里，诗人赞美神并称颂祂
39You are awesome, O God, from Your sanctuaries. / The God of Israel, He gives strength and power to the people. / Blessed be God!” (v. 35). In this concluding verse the psalmist praises God and blesses Him