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诗篇生命读经 · 第29篇

受苦的基督和作王的基督

The Suffering Christ and the Reigning Christ
1读经：诗篇六十九至七十二篇。在本篇信息中，我们要来看诗篇六十九至七十二篇。六十九、七十二篇是讲到基督，而七十、七十一篇是从诗人混杂情绪发出的虔诚发表而有的典型诗篇。
1Scripture Reading: Psa. 69—72 In this message we will consider Psalms 69 through 72. Whereas Psalms 69 and 72 are on Christ, Psalms 70 and 71 are typical examples of psalms that are the pious expressions uttered out of the complex sentiments of the psalmists
2诗篇六十九篇讲到受苦的基督，由受苦的大卫所豫表；七十二篇讲到作王的基督，由作王的所罗门所豫表。大卫是赢得胜利，并为神的国得著领土的战士，但他的生活却是受苦的生72活；在他的受苦上，他是受苦之基督的豫表。七十二篇实际上是讲到所罗门王的诗篇；他豫表基督是作王的一位。因此，父亲大卫豫表基督的一面，儿子所罗门豫表基督的另一面。基督在地上经过受苦的生活（由大卫的苦难所豫表）之后，就升到诸天之上，如今在那里作王掌权(由所罗门所豫表)。由此我们看见，受苦的基督成了作王的基督。所以本篇信息的题目是『受苦的基督和作王的基督』。现在我们要逐篇来看六十九至七十二篇。
2Psalm 6 9 i son the suffering Christ typified by the suffering David, and Psalm 72 is on the reigning Christ typified by the reigning Solomon. David was a warrior who won victories and gained territories for God’s kingdom, yet his life was a life of suffering, and in his suffering he was a type of the suffering Christ. Psalm is actually a psalm on King Solomon, a type of Christ as the reigning One. Thus, David, the father, typified one aspect of Christ, and Solomon, the son, typified another aspect of Christ. After His life of suffering on earth, typified by the sufferings of David, Christ ascended to the heavens where He is now reigning as the King, typified by Solomon. From this we see that the suffering Christ has become the reigning Christ. The subject of this message, therefore, is “The Suffering Christ and the Reigning Christ.” Let us now go on to consider Psalms 69—72 one by one.
壹 受苦的基督
I. THE SUFFERING CHRIST
3六十九篇详细的说到基督的苦难，这69与以赛亚五十三章笼统的说到基督的苦难，称祂为忧患之子不同。
3Unlike Isaiah 53, which speaks of Christ’s sufferings in a general way, calling Him the Man of sorrows, Psalm speaks of Christ’s sufferings in a detailed way.
一 由受苦的大卫所豫表
A. Typified by the Suffering David
4在六十九篇，基督由受苦的大卫所豫表。（1～3，19～20，26。）
4In Psalm 69 Christ is typified by the suffering David (vv. 1-3, 19-20, 26
二 基督的苦难
B. The Sufferings of Christ
1 无故的为许多人所恨
1. Hated by Many without Cause
5『无故恨我的，比我头发还多。』（4上。）这段指明基督无故的为许多人所恨的经文，主耶稣自己曾在约翰十五章二十五节所引用过。
5More numerous than the hairs of my head / Are those who hate me without cause” (v. 4a). This verse, which indicates that Christ was hated by many without cause, was quoted by the Lord Jesus Himself in John 15:25
2 为神的缘故遭人辱骂
2. Bearing Reproaches for God’sS ake
6诗篇六十九篇七节说，『因我为你的缘故受了辱骂，满面羞愧。』九节下半为保罗在罗马十五章三节所引用，说，『辱骂你之人的辱骂，都落在我身上。』基督为神的缘故遭人辱骂。
6Psalm 69:7 says, “Because for Your sake I have borne reproach; / Humiliation has covered my face.” Verse 9b, quoted by Paul in Romans 15:3, says, “The reproaches of those who reproach You have fallen on me.” Christ suffered in bearing reproaches for the sake of God.
3 为神的殿，心里焦急，如同火烧
3. Devoured by the Zeal of God’sHo use
7『我为你的殿，心里焦急，如同火烧。』（诗六九9上。）这节在约翰二章十七节被引用，与基督洁净圣殿有关。
7For the zeal of Your house has devoured me” (Psa. 69:9a). This verse is quoted in John 2:17 in relation to Christ’s cleansing of the temple
4 多受苦难，无人体恤
4. Suffering Much and No One Taking Pity upon Him
8在本诗里，我们也看见基督多受苦难，无人体恤。（诗六九29上，19～20，约十六32。）
8In this psalm we see also that Christ suffered much and that no one took pity upon Him (vv. 29a, 19-20; John 16:32
5 哭泣求神救祂脱离死水
5. Weeping and Entreating God to Deliver Him out of the Waters of Death
9基督哭泣求神救祂脱离死水。（诗六九10，13～17，1～2。）希伯来五章七节论到基督说，祂『强烈的哭号，流泪向那能救祂出死的，献上祈祷和恳求』。
9Christ suffered in His weeping and entreating God to deliver Him out of the waters of death (Psa. 69:10, 13-17, 1-2). Speaking of Christ, Hebrews 5:7 says that He “offered up both petitions and supplications with strong crying and tears to Him who was able to save Him out of death
6 祂在十字架上受苦时，人给祂苦胆作食物
6. Being Given Gall as His Food While Suffering on the Cross
10诗篇六十九篇二十一节上半说，『他们拿苦胆给我当食物。』马太二十七章三十四节告诉我们，基督在十字架上受苦时，人给祂苦胆作食物。
10Psalm 69:21a says, “They gave me gall for my food.” In Matthew 27:34 we are told that Christ was given gall as His food while suffering on the cross
7 祂在十字架上干渴时，人给祂醋喝
7. Being Given Vinegar to Drink in His Thirst on the Cross
11『我渴了，他们拿醋给我喝。』（诗六九21下。）主耶稣在十字架上受苦时，祂说，『我渴了，』他们就戏弄祂，给祂醋喝。（约十九28～30。）
11In my thirst they gave me vinegar to drink” (Psa. 69:21b). While the Lord Jesus was suffering on the cross, He said, “I thirst,” and mockingly they gave Him vinegar to drink (John 19:28-30
8 为神所击打并击伤
8. Stricken and Wounded by God
12『你所击打的，他们就逼迫；你所击伤的，他们就数说他的痛苦。』（诗六九26。）这指明基督为神所击打并击伤。（赛五三10上。）
12They persecute him whom You have stricken, / And they recount the pain of those whom You have wounded” (Psa. 69:26). This indicates that Christ was stricken and wounded by God (Isa. 53:10a
9 为祂的一个门徒所出卖
9. Betrayed by One of His Disciples
13基督为祂的一个门徒所出卖。（诗六九25，徒一16～20上。）
13Christ was betrayed by one of His disciples (Psa. 69:25; Acts 1:16-20a).
三 诗人从他对仇敌混杂情绪中的发表
C. The Psalmist’sEx press i on from His Complex Sentiments concerning His Enemies
14即使在关于基督这样美好的诗篇里，也有搆不上神圣启示的一段。诗篇六十九篇二十二至二十四节和二十七至二十八节，这二段经文是诗人从他对仇敌混杂情绪中的发表。
14Even in such a good psalm concerning Christ, there is a portion that falls short of the divine revelation. I am referring to Psalm 69:22-24, 27-28, verses which are the psalmist’sex press i on from his complex sentiments concerning his enemies
贰 诗人的祷告
II. A prayer of the psalmist
15七十篇是诗人的祷告。
15Psalm 70 is a prayer of the psalmist
一 诗人寻求神的搭救
A. The Psalmist’sS eeking for God’s Deliverance
16在一、四、五节，诗人寻求神的搭救。这当然没有错。这是寻求神的搭救、神的救恩的好例子。在一节诗人祷告：『神阿，求你快快搭救我；耶和华阿，求你速速帮助我。』这祷告5相当好。在四至五节诗人继续他的祷告，说，『愿一切寻求你的，因你高兴欢喜；愿那些爱你救恩的常说，当尊神为大！但我是困苦穷乏的；神阿，求你速速到我这里来。你是帮助我的，搭救我的；耶和华阿，求你不要耽延。』
16In verses 1, 4, and 5 the psalmist seeks for God’s deliverance. There is surely nothing wrong with this. On the contrary, here we have a good example of seeking God’s deliverance, His salvation. In verse 1 the psalmist prays, “O God, hasten to deliver me; / O Jehovah, hasten to help me.” This prayer is quite good. In verses 4 and the psalmist continues his prayer, saying, “May all those who seek You / Be glad and rejoice in You; / And may those who love Your salvation / Say continually, / May God be magnified! / But I am poor and needy; / O God, hasten to me. / You are my help and my Deliverer; / O Jehovah, do not delay.”
二 诗人对仇敌混杂情绪中的发表
B. The Psalmist’sEx press i on from His Complex Sentiments concerning His Enemies
17『愿那些寻索我命的，抱愧蒙羞；愿那些喜悦我遭害的，退后受辱。愿那些对我说，阿哈，阿哈的，因羞愧退后。』（2～3。）这些经文的确比一、四、五节里寻求搭救的祷告低，是诗人从他对仇敌混杂情绪中之发表的另一个例子。大卫很难忘记他的仇敌。
17May those who seek my life / Be put to shame and confounded; / May those who take delight in my misfortune / Be turned back and humiliated; / May those who say, Aha! Aha! / Turn away because of their shame” (vv. 2-3). These verses, which surely are inferior to the prayer for deliverance in verses 1, 4, and 5, are another instance of the psalmist’sex press i on from his complex sentiments concerning his enemies. David found it very difficult to forget his enemies
参 诗人对神的信靠和他向神的赞美
III. The psalmist’st rust in God and his praise to God
18七十一篇说到诗人对神的信靠和他向神的赞美。
18Psalm 71 is about the psalmist’st rust in God and his praise to God
一 诗人对神的信靠
A. The Psalmist’sT rust in God
19一至十二节说到诗人对神的信靠。在五节他说，『主耶和华阿，你是我所盼望的，从我年幼你是我所信靠的。』
19Verses 1 through 12 are about the psalmist’st rust in God. In verse 5 he says, “You are my hope, O Lord Jehovah, / My trust from my youth
二 诗人向神的赞美
B. The Psalmist’sP raise to God
20六节下半、八节、十四至二十四节是诗人向神的赞美。在六节下半他说，『我必常常赞美你。』在八节他宣告：『你的赞美，你的荣耀，终日必满了我的口。』
20Verses 6b, 8, and 14 through 24 are the psalmist’sp raise to God. In verse 6b he says, “My praise is continually of You,” and in verse 8 he declares, “My mouth is full of Your praise, / With Your glory, all day long.”
三 诗人对仇敌混杂情绪中的发表
C. The Psalmist’sEx press i on from His Complex Sentiments concerning His Enemies
21甚至在这篇关于信靠神和赞美祂美好的诗里，诗人也不忘记他的仇敌。在十三节他说，『愿那与我性命为敌的，羞愧被灭；愿那谋求害我的，受辱蒙羞。』这话是七十篇二节的重复。这又是诗人从他对仇敌混杂情绪中的发表。
21Even in this good psalm about trusting in God and praising Him, the psalmist does not forget his enemies. In verse 13 he says, “May those who are the adversaries to my soul / Be put to shame and consumed; / May those who seek my misfortune / Wrap themselves in reproach and humiliation.” This word is a repetition of 70:2. Once again, this is the psalmist’sex press i on from his complex sentiments concerning his enemies
肆 作王的基督
IV. The Reigning Christ
一 由作王的所罗门，大卫的儿子，在他亨通昌盛时所豫表
A. Typified by the Reigning Solomon, the Son of David, in His Prosperous and Flourishing Time
22在七十二篇，作王的基督由作王的所罗门，大卫的儿子，（太一1，二二42，）在他亨通昌盛时所豫表。这篇诗的题目：『所罗门的诗』，以及第一节：『神阿，求你将判断的智慧赐给王，将公义赐给王的儿子，』指明这点。
22The reigning Christ is typified in Psalm 72 by the reigning Solomon, the son of David (Matt. 1:1; 22:42), in his prosperous and flourishing time. This is indicated by the title of this psalm, “Of Solomon,” and by the first verse: “O God, give Your judgments to the king, / And Your righteousness to the son of the king
二 基督的作王
B. The Reigning of Christ
1 在复兴时代的千年国里
1. In the Millennium in the Age of Restoration
23由所罗门所豫表作王的基督，将在复兴时代的千年国里作王。（启二十4，6，太十九28。）
23The reign of Christ typified by Solomon will be in the millennium in the age of restoration (Rev. 20:4, 6; Matt. 19:28
2 按公义和公平得平安
2. In Righteousness and in Justice for Peace
24『祂要按公义审判你的民，按公平审判你的困苦人。大山小山，都要72:2-因公义使民得享平安。』（诗七二～3。）这指明基督的作王将按公义和公平得平安。太阳还存，月亮还在，人要敬畏祂，直到万代。（4～5。）
24“He will judge Your people in righteousness, / And Your poor with justice. / The mountains will bear peace to the people, / And the hills, in righteousness” (Psa. 3). This indicates that the reigning of Christ will be in 2 righteousness and in justice for peace. He will be feared by the people throughout the generations as long as the sun and the moon endure (vv. 4-5).
3 降临像雨降在已割的草地上，如沛雨洒落地上
3. Dropping Like Rain upon Mown Grass and Like Showers Dripping on the Earth
25基督作王时，必降临像雨降在已割的草地上，如沛雨洒落地上，使义人发旺，大有平安，直到月亮消逝。（6～7。）
25As Christ reigns, He will drop like rain upon mown grass and like abundant showers dripping on the earth for the flourishing of the righteous and for abundance of peace on earth as long as the moon lasts (vv. 6-7
4 执掌权柄，从这海直到那海，从大河直到地极
4. Having Dominion from Sea to Sea and from the River unto the Ends of the Earth
26八节说，『祂要执掌权柄，从这海直到那海，从大河直到地极。』从『这海直到那海』，意思是从地中海直到死海。这里所题的大河是幼发拉底河。基督执掌权柄时，万国都要事奉祂。（9～11。）
26Verse 8 says, “He will have dominion from sea to sea / And from the River unto the ends of the earth.” From “sea to sea” means from the Mediterranean Sea to the Dead Sea. The river mentioned here is the Euphrates. As Christ exercises His dominion, all the nations will serve Him (vv. 9-11).
5 祂向穷乏人所施的恩惠，以及他们向祂的回应
5. His Favor to the Needy and Their Response to Him
27十二至十五节说到基督向穷乏人所施的恩惠，以及他们向祂的回应。穷乏人呼求的时候，祂要搭救；没有人帮助的困苦人，祂也要搭救。祂要怜惜软弱和穷乏的人，拯救穷苦人的性命，救赎他们脱离欺压。十五节告诉我们穷乏人向基督作王的回应；『愿祂长远活著，示巴的金子要奉给祂；人要常常为祂祷告，终日称颂祂。』
27Verses 12 through 15 speak of Christ’s favor to the needy and their response to Him. He will deliver the needy when he cries, and the poor when there is no one to help him. He will have pity on the weak and needy and will save the souls of the needy, redeeming their soul from oppression. Verse 15 tells us of the response of the needy to the reigning of Christ. “He shall live and to Him shall be given / The gold of Sheba; / And prayer shall be made continually for Him; / He shall be blessed all the day long
6 赐福给全地，使地亨通，以及他们向祂的回应
6. A Blessing to All the Earth in Prosperity and Their Response to Him
28在十六节我们看见，基督的作王将是全地的祝福，使地亨通。『在地上，甚至在山顶上，五谷必然茂盛。所结的谷实，摇摆如利巴嫩的树林。城里的人，要发旺如地上的草。』然后十七节有蒙福之人向祂的回应：『祂的名要存到永远，要留传如日之久；人要因祂蒙福。万国要称祂为有福。』
28In verse 16 we see that the reigning of Christ will be a blessing to all the earth in prosperity. “There will be an abundance of grain on the earth, / Even at the tops of the mountains. / Its fruit will wave like the forests of Lebanon, / And those of the city will blossom like the foliage of the earth.” Then in verse 17 we have the response of the blessed ones to Him. “His name will be forever; / As long as the sun endures, His name will spread; / And men will be blessed in Him; / All the nations will call Him blessed
三 诗人对神的称颂，作为诗篇卷二的结语
C. The Psalmist’s Blessing to God as the Closing Word of Book 2
29『独行奇事的耶和华神，以色列的神，是应当称颂的；祂荣耀的名当受称颂，直到永远；愿祂的荣耀，充满全地。阿们，阿们。』（18～19。）这是诗人对神的称颂，作为诗篇卷二的结语。因此，二十节下结论说，『耶西的儿子大卫的祈祷完毕。』在本篇信息其余的部分，我有负担说到诗篇与约伯记的关系。表面看来这两卷书无关，事实上却关系密切。
29Blessed be Jehovah God, the God of Israel, / Who alone does wondrous deeds; / And blessed be His glorious name forever; / And may His glory fill the whole earth. / Amen and Amen” (vv. 18-19). This is the psalmist’s blessing to God as the closing word of Book 2 of the Psalms. Thus, verse 20 concludes, “The prayers of David the son of Jesse are ended.” In the remainder of this message, I have the burden to say a word concerning the relation of the Psalms to the book of Job. Apparently these books are not related, but actually they are closely related
30读约伯记的人很容易能领会，这卷书是说到约伯的苦难。读了这卷书以后，许多基督徒也许以为约伯是我们的好榜样。虽然他受了那么多的苦，但他没有责怪神，仍然赞美祂。这些人会赞同雅各书以下的话：『你们听见过约伯的忍耐，也看见过主给他的结局。』（五11。）当然，以约伯为忍受苦难的榜样并没有错；然而，这样领会约伯记乃是肤浅的。
30Readers of the book of Job can easily understand that this book is about Job’s sufferings. After reading this book, many Christians might think that Job is a good pattern for us today. Although he suffered so much, he did not blame God but still praised Him. These readers would agree with the following word from the book of James: “You have heard of the endurance of Job, and you have seen his end from the Lord” (5:11). It is, of course, not wrong to use Job as a pattern of suffering with endurance; however, this understanding of Job is shallow
31约伯为甚么受苦？我们由约伯记前二章知道，神允许撒但伤害约伯，取去他的产业和他的儿女，甚至摸著他的身体。这卷书大部分是记载几个人的长篇辩论：约伯、他的妻子、他的三个朋友和以利户。至终神进来说话，问约伯一个又一个的问题，好让他相信自己是愚昧的，甚么都不知道，并且该停止说话。约伯不认识神允许他受苦的目的；而在整卷书里，对于约伯为甚么受这么多苦，也没有答案。约伯记与诗篇是很好的一对。诗篇一百五十篇诗中，可能将近一半是诗人混杂情绪的虔诚发表，主要是向神抱怨，并求神毁灭他们的仇敌。我们都需要对诗篇消极的这一面有清楚的眼光。在积极一面，许多诗篇给我们关于基督的启示。这些启示主要是关于基督的身位、工作、高举和地位。
31Why did Job suffer? We know from the first two chapters of Job that God allowed Satan to damage Job, taking away his possessions and his children and even touching his body. Much of this book is the record of a long debate involving several parties: Job, his wife, his three friends, and Elihu. Eventually God came in to speak, asking Job one question after another in order to convince him that he was foolish and did not know anything and that he should stop his speaking. Job did not know God’s purpose in allowing him to suffer, and in the entire book no answer is given to the question of why Job suffered so much. The book of Job is a good match to the Psalms. Perhaps nearly half of the one hundred fifty psalms are the pious expressions of the complex sentiments of the psalmists, mainly complaining to God and asking Him to destroy the psalmists’ enemies. We all need a clear view of this negative side of the Psalms. On the positive side, many of the Psalms give us a revelation concerning Christ. This revelation is mainly on Christ’s person, work, exaltation, and position
32然而，诗篇里没有多少启示（即使有的话），论到基督作我们的生命，住在我们里面，安家在我们里面，并论到我们活基督以显大祂。诗篇里没有这样的思想。反之，诗篇给我们一个印象，我们必须敬虔，敬畏神，信靠祂，遵守律法，维持纯全，并且公义、正直、公平、完全。表面上，这一切是正确的；事实上，我们对于要敬畏神、遵守神的律法、并公平公义的观念乃是错误的，因为这不是照著神圣的启示。我们研读诗篇时，该珍赏基督而不该珍赏其他如信靠神的事。表面看来，信靠神是正确的，但我们信靠神的方式可能是错误的，信靠神的目的也可能是错误的。
32However, in the Psalms there is not much revelation, if any, on Christ’s being life to us, Christ’s dwelling in us and making His home in us, and on our living Christ in order to magnify Him. There is not such a thought in the Psalms. Instead, the Psalms give us the impression that we have to be godly, to fear God and to trust in Him, to keep the law, to maintain our integrity, and to be righteous, upright, just, and perfect. Seemingly, all this is right. Actually, the concept that we need to fear God, keep the law of God, and be just and righteous is wrong, for it is not according to the divine revelation. It is worthwhile for us to study the Psalms to appreciate Christ but not to appreciate other matters such as trusting in God. Apparently, the matter of trusting in God is right, but the way we trust in God may be wrong and the purpose of our trusting in God may also be wrong
33我这样评论诗篇，乃是依据新约二十七卷书，因为新约告诉我们，我们已经被钉十字架。（罗六6，加二20。）我们既已被钉十字架，甚至已被埋葬，（罗六4，）就不需要惧怕神。然而，一天又一天，我们许多人活著，好像还没有钉十字架并埋葬。若是如此，我们就是今天的诗人，持守关于信靠神、遵守律法、公义等事的错误观念。
33The basis for my speaking about the Psalms in this way is the New Testament with its twenty-seven books. The New Testament tells us that we have been crucified (Rom. 6:6; Gal. 2:20). Since we have been crucified and even buried (Rom. 6:4), there is no need for us to fear God. However, many of us live day by day as if we have not been crucified and buried. If this is our situation, then we are today’s psalmists holding mistaken concepts about such matters as trusting in God, keeping the law, and being righteous.
34我们需要看见加拉太二章二十节的异象：『我已经与基督同钉十字架；现在活著的，不再是我，乃是基督在我里面活著。』我们既己钉十字架，并且基督如今活在我们里面，就不再是『我』来敬畏神或信靠祂。耶稣基督之灵全备的供应，（腓一19，）不是叫我们敬畏神或遵守律法，乃是叫我们活基督，以显大基督。（20～21。）基督必须是我们的敬畏、我们的信靠、我们的公义、我们的纯全、我们的完全。在基督以外的完全是错误的，神定罪这样的完全，正如祂定罪不完全一样。惟有基督这活的人位是蒙神悦纳、被神称义、并得神称许的。我盼望有一天你们的眼睛能得开启，看见这点。那么你就会说，『神阿，现在我知道你不要出于我的任何东西。你只要基督，不要别的。你要我领悟，我已经被钉十字架、被了结、被结束，使我能活基督，并显大祂。』
34We need to see the vision in Galatians 2:20: “I am crucified with Christ; and it is no longer I who live, but it is Christ who lives in me.” Since we have been crucified and Christ now lives in us, it is no longer a matter of “I” fearing God or trusting in Him. The bountiful supply of the Spirit of Jesus Christ (Phil. 1:19) is not for us to fear God or to keep the law but for us to live Christ in order that Christ might be magnified (vv. 20-21). Christ must be our fear, our trust, our righteousness, our integrity, our perfection. To be perfect outside of Christ is wrong, and God condemns this kind of perfection just as He condemns imperfection. Only the living person of Christ is acceptable to God, justified by God, and approved by God. I hope that one day your eyes will be open to see this. Then you will say, “God, now I know that You do not want anything of me. You want nothing but Christ. You want me to realize that I have been crucified, terminated, finished, so that I can live Christ and magnify Him
35他的妻子、他的朋友、和以利户所说的话里，有许多是沿著善恶的路线。这就是说，他们的说话是照著善恶知识树的路线。包括约伯在内，他们没有一人是沿著生命树的路线。在圣经末了，我们看见生命树。（启二二2，。）生命树乃基督，而不是纯全或完全的问题。愿我们都仰望主的怜悯，使我们正确的研读诗篇。诗篇向我们陈明一幅图画，给我们看见，人类持守一个观念，以为神要我们敬畏祂，遵守律法，并且公义、公平、正直、满了纯全；这是错误的。这观念是错误的，完全是在旧约律法之下，照著善恶知识的观念。新约里的观念非常不同。新约启示基督来接受包罗万有的死。当祂死时，我们也死了；祂埋葬时，我们也埋葬了。这就是为甚么我们相信基督，接著就需要浸入基督和祂的死。（罗六3。）浸池是我们的坟墓，我们该留在这坟墓里。我们既然死了也埋葬了，怎能仍然敬畏神并遵守律法？死了并埋葬的人，不可能作这样的事。死释放我们脱离了律法。（七1～6。）
35much of what was spoken by Job, his wife, his friends, and Elihu was along the line of good and evil. This means that their speaking was according to the line of the tree of the knowledge of good and evil. None of them, including Job, was along the line of the tree of life. At the end of the Bible, we see the tree of life (Rev. 22:2, 14). The tree of life is a matter of Christ, not of 14 integrity or perfection. May we all look to the Lord for His mercy that we may study the Psalms in the proper way. The Psalms present us a picture showing us that the human race is wrong in holding to the concept that God wants us to fear Him, to keep the law, and to be righteous, just, upright, and full of integrity. This concept is wrong; it is altogether the concept of the Old Testament under the law according to the knowledge of good and evil. The concept in the New Testament is very different. The New Testament reveals that Christ came to die an all- inclusive death. When He died, we died; and when He was buried, we were buried. This is the reason that our believing in Christ needs to be followed by our being baptized into Christ and into His death (Rom. 6:3). The baptistry is our tomb, and we should remain in this tomb. Since we are dead and buried, how can we still fear God and keep the law? It is impossible for one who is dead and buried to do such things. Death has liberated us from the law (Rom. 7:1-6).
36新约也启示基督死了，就结束了旧造。祂第三天复活了；藉著祂的复活，祂将我们重生（彼前一3）为新人，不再是属亚当、在亚当里的的人，乃是属基督、在基督里的人。然而，许多人缺少这样的启示。你若缺少这启示，就可能从坟墓出来，回到亚当那里，想要改正亚当，建立亚当，将亚当由坏变好。这正是你想要遵守律法以完全、公义、公平，并持有纯全时所作的。事实上，你是想要改良堕落、败坏的亚当。今天许多基督徒正在作这件事。你也可能在召会聚会，却不认识召会的目的。你可能以为召会在帮助你行善。不，召会乃是帮助你留在坟墓里，好使活著的不再是你，乃是基督在你里面活著。我们在召会里得帮助，与保罗一同领悟，我们已经被钉十字架，现在活著的，不再是我们，乃是基督在我们里面活著；如今我们只该顾到一件事－活基督，使我们显大基督。
36The New Testament also reveals that when Christ died, He ended the old creation. On the third day He was resurrected, and through His resurrection He regenerated us (1 Pet. 1:3) to be a new man, not a man of Adam and in Adam but a man of Christ and in Christ. Many, however, are devoid of such a revelation. Lacking this revelation, you may come out of your tomb and go back to Adam and try to correct Adam, to build up Adam, to change Adam from bad to good. This is what you are doing when you try to keep the law in order to be perfect, righteous, and just and to have integrity. You are actually trying to improve fallen and degraded Adam. Many of today’s Christians are doing this very thing. Also, you may meet with the church without knowing the purpose of the church. You may think that the church is helping you to be good. No, the church is helping you to remain in your tomb so that you will no longer be the one living but that Christ will be the One living in you. In the church we are being helped to realize, with Paul, that we have been crucified, that it is no longer we who live, that Christ lives in us, and that now we should care only for one thing—to live Christ that we may magnify Christ
37我们许多人留在约伯记或诗篇里，但我们需要藉著这两卷书被带到新约的经纶里。你若将约伯记和诗篇与保罗的十四封书信相比，，就会领悟保罗的书信比约伯记和诗篇优越得太多了。保罗得救以前，夸耀律法的义，但他得救以后，认为那样的义乃是粪土，废物。（腓三8～9。）你能这样说到自己的良善、公义、公平和纯全么？你恨这些事，将其视为粪土么？你反而可能宝贵这些人性美德。但这些是死人的美德，神并不要，因牠们是属亚当、在亚当里的东西。神只要那些在基督里、属基督的美德，就是凭著活基督、显大基督而来的美德。
37Whereas many of us are remaining in Job or in the Psalms, we need to be brought by these two books into the New Testament economy. I would ask you to compare Job and the Psalms with the fourteen Epistles of Paul. If you make such a comparison, you will realize that Paul’s Epistles are vastly superior to Job and the Psalms. Before Paul was saved, he boasted in the righteousness of the law, but after he was saved he considered that kind of righteousness as dung, as refuse (Phil. 3:8-9). Can you say this about your own goodness, righteousness, justice, and integrity? Do you hate these things and count them as dung? On the contrary, you may treasure these human virtues. But these are the virtues of a dead person, and God does not want them, for they are something of Adam and in Adam. God wants only those virtues that are in Christ and of Christ, the virtues that come by living Christ and magnifying Christ.
38你若看见这点，就不仅会为著恶悔改，也会为著善悔改。二者都属于同一棵树就是善恶知识树，并且都为神所弃绝。当我们一篇一篇读诗篇的信息时，我盼望你们对这点更加清楚。我在这一切信息中所关切的，乃是神圣的启示。我盼望你们接受这启示，因而认识甚么是神永远的经纶。神的经纶是要了结我们，将我们放在坟墓里，使我们接受基督这三一神的具体化身。我们接受祂到我们里面以后，就该让祂活在我们里面，不再顾到我们的公义、公平或纯全，只该顾到基督这活的一位。看见我们已经钉十字架，活著的不再是我们，乃是基督活在我们里面，这乃是一件大事。我们若领悟这点，就会只顾到基督，并且切望接受保罗书信中关于基督的启示。
38If you see this, you will repent not only for being bad but also for being good. Both are of the same tree—the tree of the knowledge of good and evil—and both are rejected by God. As we go through the Psalms message by message, I hope that this will become increasingly clear to you. My concern in all these messages is for the divine revelation. I hope that you will receive this revelation and thereby come to know what God’s eternal economy is. God’secon o my is to terminate us and to put us into the tomb so that we may receive Christ, the embodiment of the Triune God. Having received Him into us, we should let Him live in us, no longer caring for our righteousness, justice, or integrity but caring only for Christ, the living One. It is a great thing to see that we have been crucified and that it is no longer we who live but that it is Christ who lives in us. If we realize this, we will care only for Christ, and we will eagerly receive the revelation in Paul’s Epistles concerning Christ.