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诗篇生命读经 · 第3篇

神经纶中的基督

CHRIST IN GOD’S ECONOMY
1与人所珍赏中的律法相对（二）
1VERSUS THE LAW IN MAN’S APPRECIATION (2
2读经：诗篇2:1-12，约翰福音1:41，马太福音3:16-17，路加福音4:18-19，希伯来书1:9，使徒行传10:38，但以理书9:26上，使徒行传13:33，希伯来书1:5-6，使徒行传2:36，5:31，启示录1:5上，2:26-27，使徒行传4:25-29
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3上，启示录6:15-17，使徒行传17:30，约翰福音3:16，21:15上。
3Scripture Reading: Psa. 2:1-12; John 1:41; Matt. 3:16- 17; Luke 4:18-19; Heb. 1:9; Acts 10:38; Dan. 9:26a; Acts 13:33; Heb. 1:5-6; Acts 2:36; 5:31; Rev. 1:5a; 2:26-27; Acts 4:25-29a; Rev. 6:15-17; Acts 17:30; John 3:16; 21:15a
4在前一篇信息中，我们看见关于律法的地位、性质、内容、功用、和软弱的真理。诗篇第一篇是照著高举并宝贵律法的属人观念，而第二篇是照著高举基督为神中心重点的神圣观念。我们来看诗歌四百零二首第三节，也许能得著进一步的帮助：
4In the previous message, we saw the truth concerning the law in its position, its nature, its content, its function, and its weakness. Psalm 1 is according to the human concept of uplifting and treasuring the law, whereas Psalm 2 is according to the divine concept of exalting Christ as God’s central stress. Perhaps we can receive further help by considering stanza 3 of Hymns, #541
5不是任何哲学，任何的伦理，能照基督模出祂的众肢体；乃是基督自己，在我人性里，藉祂复活大能，作成祂身体。
5Not philosophy nor Any element Can to Christ conform us As His complement; But ‘tis Christ Himself who All our nature takes And in resurrection Us His members makes
6没有一种哲学、伦理或宗教，能将我们模成基督。摩西的律法不能将我们模成基督，惟有基督能将我们模成祂自己。有些人对于我们贬低宗教感到困扰。他们说，『我们是基督徒；难道不该爱基督教么？』我们需要的是爱基督，而不是爱任何『教』。没有甚么能彀或应当顶替基督。基督将我们模成祂自己，为要使我们成为祂的补足。成为基督的补足，意思就是我们成为祂的一部分。这就像夏娃是亚当的补足。惟有基督能使我们成为祂的一部分，作祂的补足。律法不能使我们成为基督的肢体。惟有基督能在复活里使我们成为祂的肢体。我们需要在神经纶的光中来看诗篇第一篇。这篇诗说，思想律法的人要像一棵吸取溪水的树，照著新约的启示，这并不高。新约乃是告诉我们，活水的江河要进入我们里面。（约七38，四14。）我们要作河边的树，还是要有江河在我们里面涌流？那一个更好？那一个更高？江河在我们里面涌流的思想，乃是圣经终极的观念。（启二二1。）作一棵栽在河边的树，吸取水的供应是好的，但不是最好。保罗说，他栽种了，亚波罗浇灌了。（林前三。）这里的思想与一棵树吸取水的思想相同，但不如生命水的河在我们里面涌流的思想那样高；那是神终极的思想。
6No philosophy, element, or religion can conform us to Christ. The law of Moses cannot conform us to Christ. Only Christ can conform us to Himself, and nothing else. Some may be bothered that we are belittling religion. They may say, “We are Christians; shouldn’t we love Christianity?” But we need to be those who love Christ, not any “anity.” Nothing can or should replace Christ. Christ conforms us to Himself so that we can be His complement. To be Christ’s complement means that we are apart of Him. This is like Eve being a complement to Adam. Only Christ can make us apart of Him as His complement. The law cannot make us members of Christ. Only Christ can make us His members in resurrection. We need to see Psalm 1 in the light of the economy of God. This psalm says that those who meditate in the law will be like a tree absorbing the water from the streams, but according to the New Testament revelation this is not very high. Eventually, the New Testament tells us that the river of living water gets into us (John 7:38; 4:14). Do we want to be a tree by the side of a river or do we want to have the river flowing within us? Which is better and which is higher? The thought of a river flowing within us is the ultimate concept of the Bible (Rev. 22:1). To be a tree planted by the river to absorb its supply of water is good, but it is not the best. Paul said that he planted and Apollos watered (1 Cor. 3:6). The thought here is the same as 6 that of a tree absorbing water, but this is not as high as the thought of the river of water of life flowing within us. This is God’s ultimate thought.
7我年轻时受教导，研读圣经必须有秘诀。后来，倪弟兄告诉我们，我们必须认识圣经的灵。圣经这写出来的话有灵。主耶稣说，『我对你们所说的话，就是灵，就是生命。』（约六63。）这给我们看见，话就是灵。（弗六17。）不仅灵在话1:1里，并且话本身就是灵。再者，约翰一章一节说，『太初有话…话就是神。』话就是神，话也就是灵。因此，神、话、灵乃是一。我们读圣经，不该以为我们是读普通的书。我们读圣经，不该像读报章杂志一样。我们必须领悟圣经是神的话，而话是神的具体化身－基督。基督是神的话；并且凡祂作神的话所发表的，凡从祂口中所说出的，就是灵。诗篇第一篇是神的话。保罗告诉我们，圣经都是神的呼出。（提后三上。）我们读诗篇第一篇时，若站住这个地位，就会得著那灵，我们会看见秘诀，也会看见圣经的灵。圣经的灵向我们启示摩西的律法，高举在西乃山上所颁赐的律法么？在变化山上，彼得将摩西和以利亚放在与基督同样的水平上。（太十七1～。）当摩西和以利亚与基督一同显现时，彼得很兴奋。他说，『主阿，我们在这里真好；你若愿意，我就在这里搭三座帐棚，一座为你，一座为摩西，一座为以利亚。』但是神说，『这是我的爱子，我所喜悦的，你们要听祂。』在神新约的经纶里，我们不该再听摩西（律法）或以利亚（申言者）。圣经没有高举律法或申言者。圣经的灵只高举一个人－基督。
7In my youth I was taught that when we study the Bible, we have to get the secret of the Bible. Later, Brother Nee told us that we have to know the spirit of the Bible. The Bible, the written Word, has a spirit. The Lord Jesus said, “The words which I have spoken to you are spirit and are life” (John 6:63). This shows us that the Word is the Spirit (Eph. 6:17). Not only is the Spirit in the Word, but also the Word itself is the Spirit. Furthermore, John says, “In the beginning was the Word...and the Word was God.” The Word is God, and the Word is the Spirit. Thus, God, the Word, and the Spirit are one. When we come to the Bible, we should not think that we are coming to an ordinary book. We should not read it as we would a magazine or a newspaper. We have to realize that the Bible is God’s Word, and the Word is God’s embodiment, Christ. Christ is the Word of God. Also, whatever He as the Word of God utters, whatever is spoken out of His mouth, is the Spirit. Psalm 1 is the Word of God. Paul told us that all Scripture is God- breathed (2 Tim. 3:16a). If we take this position when 16 we read Psalm 1, we will receive the Spirit, we will see the secret, and we will also see the spirit of the Bible. Does the spirit of the Bible reveal to us the law of Moses, exalting the law given at Mount Sinai? On the mount of transfiguration, Peter put Moses and Elijah on the same level as Christ (Matt. 17:1-13). When Moses and Elijah appeared with Christ, Peter became excited. 13 He said, “Lo rd, it is good for us to be here; if You are willing, I will make three tents here, one for You and one for Moses and one for Elijah” (v. 4). Then God said, “This is My Son, the Beloved, in whom I have found My delight. Hear Him!” (v. 5). In God’s New Testament economy, we should no longer hear Moses (the law) or Elijah (the prophets). The Bible does not exalt the law or the prophets. The spirit of the Bible exalts only one person—Christ.
8我们必须领会神为甚么这样主宰的排列诗篇第一、二篇。诗篇第一篇是关于遵守律法。紧接著第一篇之后，基督在第二篇是那被高举的一位。从创世记一章至启示录二十二章，圣经的灵启示惟独基督是那居首位者，是第一位，是神的中心和普及。至终，圣经总结于一座新城。这座新城－新耶路撒冷，乃是基督的补足，也是对基督的补足。圣经的灵没有在基督以外高举任何人事物。
8We must understand why Psalms 1 and 2 were sovereignly arranged in this way. Psalm 1 is concerning the keeping of the law. Immediately after Psalm 1, Christ is in Psalm 2 as the exalted One. The spirit of the Bible, from Genesis 1 through Reve lation 22, reveals only Christ as the prominent One, as the first One, as God’s centrality and universality. Eventually, the Bible concludes with a new city. The new city, the New Jerusalem, will be a complement of Christ and a complement to Christ. The spirit of the Bible does not exalt anything or anyone other than Christ.
9保罗在他的十四封书信里争战，要贬低基督以外的一切。在加拉太书里，保罗贬低律法、割礼、传统和宗教。基督以外的万事对他都是粪土，（腓三8，）他只高举基督。保罗末次访问耶路撒冷时，去见众长老，那时领头的长老乃是雅各。雅各告诉他：『弟兄，你看犹太人中信主的有多少万，并且都为律法热心。』（徒二一20。）雅各高举律法。我信他比诗篇第一篇里的大卫更高举律法。雅各宣称有数万为律法热心的犹太基督徒。『多少万』原文意无数，千千万万。千千万万的犹太弟兄们都为律法热心。雅各担心这些人会与保罗争辩，因为他们听说保罗贬低律法。历史告诉我们，雅各是个祷告、虔诚、敬虔、热诚的人。他在书信里教导基督徒之完全的实行美德。但我们要看见，雅各、耶路撒冷的众长老、和多少万的犹太信徒，仍在基督徒信仰和摩西律法的混杂里。在本篇信息中，我们要核对自己，我们的灵是为著律法呢，还是为著基督？我们也许说我们是为著基督，但我们也为著律法。我们为著基督多半是在理论上，但我们为著律法却是在非常实际的一面。我们的行动多半是照著律法，照著是非、对错，而不照著基督。我们甚至照著对错来教育并教导我们的儿女。作父母的会对儿女说，『那是不对的；你不该那样作。』但我们曾否说，『那不是基督；你不该那样作』？谁曾告诉人不要作某事，因为那不是基督？这该帮助我们领悟，我们在理论上为著基督，实际上却实行律法。我们究竟是实行基督呢，还是实行律法？实行基督就是脱离是非、对错、善恶的范围，也就是脱离善恶知识树的范围。我们也许说我们的灵是为著基督，但在实行上我们却是照著律法，照著对错、善恶而活。
9Paul, in his fourteen Epistles, fought a battle to put down everything other than Christ. In his Epistle to the Galatians, Paul put down the law, circumcision, tradition, and religion. To him all things other than Christ were refuse (Phil. 3:8). He exalted only Christ. In Paul’s last visit to Jerusalem, he went to the elders, and the leading elder at that time was James. James told him, “You observe, brother, how many thousands there are among the Jews who have believed; and all are zealous for the law” (Acts 21:20). James exalted the law. I believe that he exalted the law higher than David did in Psalm 1. James declared that there were thousands of Jewish Christians who were enthusiastic for the law. The Greek word for thousands means myriads or tens of thousands. Tens of thousands of Jewish brothers were all burning for the law. James was concerned that these ones would dispute with Paul, since they had heard that Paul put down the law. History tells us that James was a man of prayer, a pious, godly, and devoted man. In his Epistle he taught the practical virtues of Christian perfection. But we need to see that James, the elders in Jerusalem, and many thousands of Jewish believers were still in a mixture of the Christian faith and the Mosaic law. In this message, I want us to check with ourselves. Is our spirit for the law or for Christ? We may say that we are for Christ, but we are also for the law. Our being for Christ is mostly in theory, but our being for the law is very practical. We act mostly according to the law, according to yes and no, right and wrong, and not according to Christ. We even educate and teach our children according to right and wrong. A parent may say to his child, “That is not right; you shouldn’t do it.” But have we ever said, “That is not Christ; you shouldn’t do it”? Whoever tells someone not to do something because that is not Christ? This should help us to realize that we are for Christ in theory, but actually we practice the law. Do we practice Christ or the law? To practice Christ is to get out of the realm of yes and no, right and wrong, good and evil. This means that we get out of the realm of the tree of the knowledge of good and evil. We may say that our spirit is for Christ, but in practice we live according to the law, according to what is right and wrong, good and evil.
10诗篇给我们看见律法与基督的对比。第一篇诗是关于遵守律法，第二篇诗告诉我们要亲基督。那一个更高？我不是问那一个对，或那一个错，乃是问那一个更高。无疑的，以嘴亲子比遵守律法更高。我想大卫在诗篇第一篇对律法的热诚，比我们对基督的热诚更高。因为他说，他昼夜思想律法。我们昼夜思想基督么？我们若思想基督片时，就认为是很好了，但大卫是昼夜思想律法。我分享这事，是要给你们看见，我们来读圣经时，还隐密的、不知不觉的、在潜意识里持守天然的观念。这就是我们没有将圣经的启示接受到里面的原因。反之，我们将自己的观念加入圣经里。我们不该高举守律法，因为诗篇本身并不赞同这事。我们若高举诗篇第一篇的守律法，就要面对第二篇。第二篇是神的说话，神的宣告，说到基督是祂经纶的中心。祂宣告说，『我已经立我的王在锡安我的圣山上了。』（6。）这不是普通的说话，乃是宣告和宣布。
10The book of Psalms shows us the contrast between the law and Christ. The first psalm is concerning keeping the law, and the second psalm tells us to kiss Christ. Which is higher? I am not asking which one is right or wrong, but which one is higher. Surely, kissing the Son is higher than keeping the law. I think that David’s devotion to the law in Psalm 1 was higher than our devotion to Christ. This is because he said that he meditated in the law day and night. Do we meditate on Christ day and night? If we meditate on Christ for a short time, we think this is wonderful, but David meditated in the law day and night. I am sharing this to show us that we secretly, unconsciously, and subconsciously hold our natural concept in coming to the Bible. This is why we do not receive the revelation from the Bible into us. Instead, we insert our concept into the Bible. We should not exalt the keeping of the law, because the book of Psalms itself does not go along with this. If we are exalting the keeping of the law in Psalm 1, we are then confronted with Psalm 2. Psalm 2 is God’s speaking, God’s declaration, concerning Christ as the center of His economy. He declares, “I have installed My King / Upon Zion, My holy mountain” (v. 6). This is not ordinary speaking, but a declaration and a proclamation
11神向祂所有的子民宣告，祂已经立祂的王在锡安山上，不是在西乃山上。这两座山－锡安山和西乃山，是非常有意义的。希伯来十二章说，我们不是来到西乃山，乃是来到锡安山。（18～22。）西乃山是颁赐律法的地方；锡安山是今天基督在升天里，在诸天之上所在的地方。保罗在加拉太四章说到这两座山。西乃山产生为奴的儿女，但我们的母，那在上的耶路撒冷，是在诸天之上，在锡安山。（加四25～26。）启示录十四章一节告诉我们，有十四万四千人同羔羊站在锡安山上。这十四万四千人不是为著在西乃山所颁赐的律法赞美神。锡安山不是给我们看见律法和诫命的地方，乃是给我们看见基督－惟有基督－的地方。圣经里有西乃山，但圣经的灵不高举牠。反之，圣经将西乃山贬到较低之处。圣经的灵只高举基督。
11God proclaimed to all His people that He had installed His King upon Mount Zion, not Mount Sinai. These two mountains—Mount Zion and Mount Sinai—are very significant. Hebrews 12 says that we have not come to Mount Sinai but to Mount Zion (vv. 18-22). Mount Sinai was the place where the law was given, and Mount Zion is the place where Christ is today in the heavens in His ascension. Paul speaks of these mountains in Galatians 4. Mount Sinai produces children of slavery, but our mother, the Jerusalem above, is in the heavens, at Mount Zion (vv. 25-26). Revelation 14:1 tells us that there are a hundred and forty - four thousand standing with the Lamb on Mount Zion. These hundred and forty- four thousand are not praising God for the law given at Mount Sinai. Mount Zion is not a place to show us the law, the commandments. It is a place to show us Christ — only Christ. Mount Sinai is in the Bible, but the spirit of the Bible does not exalt it. Instead, the Bible puts Mount Sinai down to a lower place. The spirit of the Bible exalts only Christ.
12可悲的是许多神所拣选的人竟忘了基督。他们相信基督，但他们不认识基督，也不在意基督。反之，他们在意律法。保罗说，『在我，活著就是基督。』（腓一21上。）我们也许说，『在我，活著就是是非、善恶、对错。』今天我们在那一座山上？我们众人几乎都在西乃山上。我们不是摩西的门徒，乃是基督的门徒。然而，我们却在错误的山上。基督在锡安山上，祂不在西乃山上，但我们仍在那里逗留。我们许多人不敢告别律法，反而要与律法在一起，作大卫的跟从者，昼夜思想律法。我们需要看见，圣经的全部启示是渐进的。圣言的启示从创世记往前，越过越高，直到启示录的高峰。创世记一章说到神的创造，而启示录二十二章说到新耶路撒冷。神的创造多少容易领会些，但新耶路撒冷的表号是极大的奥秘。新耶路撒冷的启示是高深、奥妙到极点的。诗篇的五卷和全本圣经一样，是以渐进的方式排列的。从诗篇卷一至卷五，启示越过越高。卷五满了作诗之人对神的赞美。神具体化身在基督里，基督在祂的身体里，而祂的身体就是神的殿和神的城，为著神的国。这都是为著神的经纶。诗篇的中心思想是基督与召会，作神的殿和神的城，为著祂的国。
12The sad thing is that many of God’s chosen people forget about Christ. They believe in Christ, but they do not know Christ or care for Christ. Instead, they care for the law. Paul said, “For to me, to live is Christ” (Phil. 1:21a). We might say, “For to me to live is yes and no, good and evil, right and wrong.” What mountain are we on today? Nearly all of us are on Mount Sinai. We are not disciples of Moses but disciples of Christ. However, we are on the wrong mountain. Christ is on Mount Zion. He is not on Mount Sinai, but we still linger there. Many of us dare not say good-bye to the law. Instead, we want to stay with the law as a follower of David, meditating in the law day and night. We need to see that the entire revelation of the Bible is progressive. The revelation in the holy Word proceeds higher and higher from Genesis to its peak in Revelation. Genesis 1 speaks of God’s creation, but Revelation 22 speaks of the New Jerusalem. God’s creation is somewhat easy to understand, but the sign of the New Jerusalem is a great mystery. The revelation of the New Jerusalem is high and profound to the uttermost. The five books of the Psalms were arranged in the same progressive way as the entire Bible was arranged. From the first book of the Psalms to the fifth book, the revelation proceeds higher and higher. The fifth book is full of the psalmists’ praising of God. God is embodied in Christ, Christ is in His Body, and His Body is God’sho use and God’s city for God’skin gdom. This is all for God’secon o my. The central thought of the book of Psalms is Christ and the church as the house of God and the city of God for His kingdom
贰 神经纶中的基督
II. CHRIST IN GOD’SECON O MY
13我们需要看见诗篇里关于神经纶中之基督与人所珍赏之律法相对的启示。在前篇信息中，我们看见关于人所珍赏之律法的真理。现在我们要来看诗篇第二篇关于神经纶中之基督的神圣启示。（2，6～9，12。）
13We need to see the revelation concerning Christ in God’secon o my versus the law in man’s appreciation in the Psalms. In the previous message, we saw the truth concerning the law in man’s appreciation. Now we need to see the divine revelation of Christ in God’secon o my in Psalm 2 (vv. 2, 6-9, 12
一 神照著祂神圣观念的宣告
A. A Declaration of God according to His Divine Concept
14第二篇是照著神圣观念的宣告；第一却篇是照著天然、属人的观念。大卫以为昼夜思想律法的人在凡事上尽都亨通。这是照著为个人的好处和利益作事的属人观念。第一篇没有顾到神的经纶。
14Psalm 2 is a declaration of God according to His divine concept. Psalm 1, however, is according to the natural, human concept. David thought that the one who meditated in the law day and night would prosper in everything. This is according to the human concept of doing something for one’s personal benefit and gain. There is no consideration in Psalm 1 for God’secon o my
二 高举基督为神经纶的中心
B. Exalting Christ as the Center of the Economy of God
15第二篇高举基督为神经纶的中心。虽然在第二篇里没有经纶一辞，却有神经纶的启示和实际。在这篇诗里，神宣告祂已经立了祂的王。（6。）神得著王是为著完成神的经纶。然后神说，『我就将列国赐你为基业，将地极赐你为产业。』（8。）这是为著国度。王当然需要国度，这国度不是小的，乃是列国的大国度，包括全地直到地极。这将是人类历史上最大的国度。基督要得著各大洲。祂的国度将包括每个地方和每个人。第二篇的王与国度给我们看见神的经纶。
15Psalm 2 exalts Christ as the center of the economy of God. Although the word economy is not in Psalm 2, the revelation and reality of God’secon o my are there. In this psalm God declared that He had installed His King (v. 6). For God to have a King is for the fulfilling of His economy. Then God said, “I will give the nations as Your inheritance / And the limits of the earth as Your possession” (v. 8). This is for a kingdom. Of course, the King needs a kingdom, and this kingdom is not small. It is a great kingdom of all the nations, cove ring the limits of the entire earth. This will be the biggest kingdom in human history. Christ will possess all the continents. His kingdom will be everywhere to include everyone. The King and the kingdom in Psalm 2 show us the economy of God.
1 在永远里，在祂的神性里，被神膏为弥赛亚－基督－受膏者
1. Anointed in His Divinity in Eternity by God to Be the Messiah—Christ—the Anointed One
16第二篇启示基督，受膏者。（2。）在弟兄会中间，有关于基督何时受膏的争论。但以理九章二十六节说，弥赛亚必被剪除，被钉十字架。弥赛亚是希伯来文，相当于希腊文的基督。二者的意思都是受膏者。但以理九章二十六节表明，基督在成为肉体并钉十字架以前，就已经是受膏者了。所以，基督是在永远里，在祂的神性里，就被神膏为弥赛亚－基督－受膏者。这也是基于约翰一章四十一节，那里主的门徒安得烈告诉他的哥哥西门，他遇见了弥赛亚，受膏者。这指明基督成为肉体以前，就在永远里，在祂的神性里受膏。
16Psalm 2 reveals Christ, the Anointed One (v. 2). Among the Brethren, there was a debate concerning when Christ was anointed. Daniel 9:26 says that Messiah would be cut off, crucified. Messiah is a Hebrew word, and the Greek equivalent is Christ. They both mean the Anointed One. Daniel 9:26 shows that before Christ was incarnated and crucified, He was already the Anointed One. Therefore, Christ was anointed in His divinity in eternity by God to be the Messiah—Christ—the Anointed One. This is also based upon John 1:41, where the Lord’s disciple Andrew told Simon, his brother, that he had found the Messiah, the Anointed One. This indicates that Christ was anointed in eternity in His divinity before His incarnation
2 在时间里，在祂的人性里，在受浸时受膏
2. Anointed in His Humanity in Time at His Baptism
17祂作受膏者是来成就神永远的计画。祂在时间里成为人，并在祂的人性里，在受浸时再次受膏。（太三16～17，路四18～19，来一9，徒十38。）
17He came as the Anointed One to accomplish God’s eternal plan. He became a man and He was anointed again in His humanity in time at the time of His baptism Matt. 3:16-17; Luke 4:18-19; Heb. 1:9; Acts 10:38
3 被剪除－钉十字架
3. Cut Off—Crucified
18基督经过了三十三年半的为人生活，然后被剪除。（但九26。）那就是说，祂被钉十字架。
18After passing through thirty- three and a half years of human living, Christ was cut off (Dan. 9:26). That means He was crucified.
4 复活生为神的长子
4. Resurrected to Be Begotten as the Firstborn Son of God
19基督被剪除，钉十字架之后，复活生为神的长子。（诗二7，徒十三33，来一5～6。）诗篇第二篇给我们看见基督的复活。虽然没有复活一辞，但事实在那里。七节说，『我要重述耶和华的颁令：祂对我说，你是我的儿子；我今日生了你。』『今日』是基督复活的日子。在行传十三章三十三节保罗引用诗篇二篇七节，告诉我们这是指基督的复活。基督在祂的复活里出生。既然祂已经是神的儿子，为甚么需要在复活里生为神的儿子？基督在祂的神性里是神的独生子，（约三16，）但祂成为肉体时，穿上了人性。这人性与神的儿子名分无关，但藉著祂的死与复活，祂的人性被『子化』，也成为神的儿子。基督藉著复活，将祂的人性带到神圣的儿子名分里，带著祂的人性被标明为神的儿子。（罗一4。）如今神的儿子有神圣的性情同属人的性情。当基督仅仅是神的独生子时，祂只在神圣的性情里是神的儿子。如今祂是神的长子，兼有神圣的性情与属人的性情。基督是神的长子，我们是神的众子。我们在基督里的信徒是神重生的儿子，有神的生命和神的性情，但我们也有我们人的性情。我们人的性情仍在『出生』的过程中。我们已在灵里得重生，但我们的身体还没有改变形状。当我们的身体改变形状、蒙救赎、得荣耀的时候，我们的身体也要『子化』。那时我们的儿子名分就要完成了。（罗八23。）儿子的名分，开始于我们灵的重生，继续于我们魂的变化，而完成于我们身体的得赎。我们儿子名分的过程经过我们的重生和变化，直到我们的得荣。
19After being cut off, crucified, Christ was resurrected to be begotten as the firstborn Son of God (Psa. 2:7; Acts 13:33; Heb. 1:5-6). Psalm 2 shows us Christ’s resurrection. The word resurrection is not there, but the fact is there. Verse 7 says, “I will recount the decree of Jehovah; / He said to Me: You are My Son; / Today I have begotten You.” “Today” is the day of Christ’s resurrection. In Acts 13:33 Paul quoted Psalm 2:7, telling us that this refers to Christ’s resurrection. In His resurrection, Christ was begotten. Since He was already the Son of God, why did He need to be begotten as the Son of God in resurrection? Christ was the only begotten Son of God in His divinity (John 3:16), but when He became incarnated, He put humanity upon Him. This humanity had nothing to do with the sonship of God, but through His death and resurrection, His humanity was “sonized” to also be the Son of God. By resurrection Christ brought His humanity into the divine sonship and was designated the Son of God with His humanity (Rom. 1:4). Now the Son of God has the divine nature with the human nature. When Christ was merely the only begotten Son of God, He was God’s Son only in the divine nature. Now as the firstborn Son of God, He possesses both the divine nature and the human nature. Christ is the firstborn Son of God, and we are the many sons of God. We believers in Christ are regenerated sons of God, having God’s life and God’s nature, but we also have our human nature. Our human nature is still in the process of being begotten. We have been regenerated in our spirit, but we still have not been transfigured in our body. When our body is transfigured, redeemed, glorified, our body will also be “sonized.” Our sonship will be completed by that time (Rom. 8:23). The sonship began with there gene ration of our spirit, is continuing with the transformation of our soul, and will be consummated with the redemption of our body. The process of our sonship passes through our regeneration and transformation to our glorification.
20在诗篇第二篇我们能看见神的经纶同神的国度，以及基督的复活；在其中祂出生为神的长子。复活的日子是很大的日子。不仅基督在那日出生，我们也在那日出生。彼前一章三节说，藉著基督的复活，神重生了我们。基督生为神的长子时，我们都与祂一同生为祂的许多弟兄，就是神的许多儿子。（罗八29。）基督的复活是祂自己这神的长子，同祂的许多弟兄，就是神的许多儿子，一次很大的生产，很大的出生。
20In Psalm 2 we can see God’s economy with God’s kingdom and the resurrection of Christ, in which He was begotten to be God’s firstborn Son. The day of resurrection was a great day. Not only was Christ born on that day, but we also were born on that day. First Peter 1:3 says that through Christ’s resurrection, God regenerated us. When Christ was born as the firstborn Son of God, we were all born with Him to be His many brothers, the many sons of God (Rom. 8:29). Christ’s resurrection was a big delivery, a big birth, of Himself as the firstborn Son of God with His many brothers, the many sons of God.
5 在祂的升天里，在诸天之上被立为神的王
5. Installed as God’s King in the Heavens in His Ascension
21诗篇第二篇也启示基督在祂的升天里，在诸天之上被立为神的王。（诗二6，徒二，五31，启一5上。）在六节，神宣告说，『我已经立我的王在锡安我的圣山上了。』这是在基督的升天里。在祂的升天里，祂为著神的国在诸天之上被立为王。
21Psalm 2 also reveals that Christ was installed as God’s King in the heavens in His ascension (v. 6; Acts 2:36; 5:31; Rev. 1:5a). In verse 6, God declared, “I have installed 36 My King / Upon Zion, My holy mountain.” This was in Christ’s ascension. In His ascension He was made the King in the heavens for God’skin gdom.
6 为著祂的国，得了列国为基业，地极为产业
6. Having Been Given the Nations as His Inheritance and the Limits of the Earth as His Possession for His Kingdom
22照著诗篇二篇八节，基督为著祂的国，得了列国为基业，地极为产业。主在复活里回到门徒那里，告诉他们说，『天上地上所有的权柄，都赐给我了。』（太二八18。）主这里的话涵括了二篇八节所题的。神已将地上的列国赐给基督为基业。不仅如此，神也已将地极赐给基督为产业。今天你若在台湾拥有一小块地，你就是财主。但全地要为基督所占有，这是祂的地。祂是何等富有！我们在第一篇无法看见关于基督这样美妙的事。第一篇照著属人的观念，说思想律法的人在凡事上尽都亨通，但第二篇照著神圣的观念，启示神已将地极赐给基督。7在祂的国里用铁杖辖管列国至终，基督要在祂的国里用铁杖辖管列国。（诗二9，启二26～。）诗篇第二篇按著奇妙的顺序，启示基督在神经纶里的步骤，始于祂在永远里，在祂的神性里受膏。我们也许不解，第二篇在那里说到基督的死，但我们需要领悟，基督的复活含示祂的死。没有死，怎能有复活？因此，在第二篇我们看见祂在神性和人性里受膏、祂的死、祂的复活、以及祂的升天连同祂的登宝座。神立祂为王，使祂登宝座，将万国同地极都赐给祂；这就是为基督建立宇宙的国。然后基督要用铁杖辖管列国。
22According to Psalm 2:8, Christ has been given the nations as His inheritance and the limits of the earth as His possession for His kingdom. When the Lord came back to the disciples in His resurrection, He told them, “All authority has been given to Me in heaven and on earth” (Matt. 28:18). The Lord’sword here covers what is mentioned in Psalm 2:8. God has given all the nations on this earth to Christ as His inheritance. Furthermore, God has given the limits of the earth to Christ as His possession. Today if you own even a small portion of land in Taiwan, you are a rich man. But the entire earth will be possessed by Christ. This is His land. How rich He is! We cannot see such wonderful things about Christ in Psalm 1. Psalm 1 says, according to the human concept, that the man who meditates in the law will prosper in everything, but Psalm 2 reveals, according to the divine concept, that God has given the limits of the earth to Christ. 7. To Rule the Nations in His Kingdom with an Iron Rod Eventually, Christ will rule the nations in His kingdom with an iron rod (Psa. 2:9; Rev. 2:26-27). There is a marvelous sequence in Psalm 2 revealing the steps 27 of Christ in God’s economy beginning from His being anointed in eternity in His divinity. We may wonder where Christ’s death is spoken of in Psalm 2, but we need to realize that Christ’s resurrection implies His death. Without death, how could there be resurrection? Thus, in Psalm 2 we see His being anointed in His divinity and humanity, His death, His resurrection, and His ascension with His enthronement. God installed Him as King, enthroning Him to give Him all the nations with the limits of the earth. This is to set up a universal kingdom for Christ. Then Christ will rule the nations with an iron rod.
8 为世上的君王所抵挡
8. Opposed by the Rulers of the World
23第二篇说，基督为世上的君王所抵挡。一至三节说，『外邦为甚么吼闹，万民为甚么谋算虚妄的事？地上的君王一齐起来，臣宰一同商议，要抵挡耶和华并祂的受膏者，说，我们要挣开他们的捆绑，脱去他们的绳索。』基督升天之后不久，当时在地上，在彼得的时代，希律和彼拉多就抵挡基督。行传四章二十五至二十九节上半记载早期召会的祷告，他们引用诗篇第二篇。行传四章二十七节说，『希律和本丢彼拉多，同外邦人和以色列民，果真在这城里聚集，要抵挡你所膏的圣仆耶稣。』他们都在抵挡基督。
23Psalm 2 says that Christ is opposed by the rulers of the world. Verses 1-3 say, “Why are the nations in an uproar, / And why do the peoples contemplate a vain thing? / The kings of the earth take their stand, / And the rulers take counsel together, / Against Jehovah and against His Anointed: / Let us break apart their bonds / And cast their ropes away from us.” Soon after Christ’s ascension, on the earth at Peter’st i me, Herod and Pilate took their stand against Christ. Acts 4:25-29a records the prayer of the early church, in which they quote from Psalm 2. Acts 4:27 says, “For truly in this city there were gathered together against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel.” They all were opposing Christ
三 对世人的警告
C. A Warning to the World
24诗篇第二篇也给世人警告。（10～12。）1神与祂的基督要向世人发怒
24Psalm 2 also gives a warning to the world (vv. 10-12). 1. God and His Christ Being in Wrath to the World
25首先，神与祂的基督要向世人发怒。（诗二12中，启六15～17。）人不该以为宇宙中没有神，或基督只是宗教里的名字。圣经清楚告诉我们，基督在等待机会，要在怒气中，在忿怒中来执行祂的审判。约珥书说到这审判。约珥书的主题是主的日子，（一15，二11，31，三14，）但很少基督徒领会主的日子是甚3么。保罗在林前四章三至五节给我们定义。他在三节说，『我被你们察验，或被人审判的日子察验，对我都是极小的事。』在主来以前，是人的日子，人在其中审判。今天是人的日子；在人的日子里，一切由人审判。但在人的日子以后，将有一个日子，称为主的日子。这日子要持续约一千零三年半。大灾难开始的日子，将是主的日子的开始。从那日起，主的忿怒就要发作。主的日子就是祂审判的日子。今天主似乎不关心世界局势。人若要解决难处，必须到警察局去。然后警察局要将他们移送法院，在那里他们要照著人的法律受审判并管辖。今天人有争执和苦情，不是到基督面前。但大灾难开始时，主的日子就开始了。基督要来干豫世界的局势。
25First, God and His Christ will be in wrath to the world (v. 12b; Rev. 6:15-17). Men should not think that there is no God in this universe or that Christ is just a name in religion. The Bible tells us clearly that Christ is waiting for the opportunity to come to execute His judgment in His anger, in His wrath. The book of Joel speaks of this judgment. The subject of Joel is the day of the Lord (1:15; 2:11, 31; 3:14), but few Christians understand what the day of the Lord is. Paul gave us the definition in 1 Corinthians 4:3-5. In verse he said, “It is a very small thing that I should be examined by you or by man’s day.” Be fore the Lord comes, it is man’s day, in which man judges. Today is man’s day. In man’s day, everything is judged by man. But after man’s day, there will be a day which will be called the day of the Lord. This day will last about one thousand three and a half years. The day on which the great tribulation begins will be the beginning of the day of the Lord. From that day, the Lord’s wrath will be expressed. The day of the Lord is the day of His judgment. It may seem today that the Lord does not care for the world situation. If people want to settle their problems, they have to go to the police station. Then the police station will transfer them to the law court, where they will be judged and ruled according to the law of man. When people have disputes and grievances today, they do not go to Christ. But when the great tribulation begins, that will be the beginning of the day of the Lord. Christ will come to interfere with the world situation.
26约珥书启示三年半的大灾难以后，主要来审判活著的外邦人。（三。）马太二十五章告诉我们，祂要在祂的审判中把他们分开，就是把绵羊从山羊分开。（32～46。）以后，祂要建立千年国。在千年国里，祂要审判、治理、并管治全地。在一千年末了，会有背叛；祂也要审判这背叛。（启二十8～9。）然后祂要在白色大宝座上施行最后的审判，审判不信的死人。（11～。）那将是主的日子的结束。因此，主的日子要持续一千零三年半。在这日子以后，诸天和地要被焚烧，成为新天新地。然后新耶路撒冷要进来，有义充满新天新地。（彼后三13。）那时一切都是对的了，不再需要任何审判。
26Joel reveals that after the three and a half years of the great tribulation, the Lord will judge the living Gentiles (3:12). Matthew 25 tells us that He will separate them, 12 the sheep from the goats, in His judgment (vv. 32-46). Afterward, He will set up the thousand-year kingdom. In the thousand-year kingdom, He will judge, rule, and control the entire earth. At the end of that thousand years, there will be a rebellion, which He will also judge (Rev. 20:8-9). Then He will have the final judgment on the great white throne to judge the dead unbelievers (vv. 11-15). That will be the end of the day of the Lord. Thus, the day of the Lord will last one thousand three and a 15 half years. After this day, the heavens and the earth will be burned to become the new heavens and new earth. Then the New Jerusalem will come in, and righteousness will fill the new heavens and new earth (2 Pet. 3:13). Everything will be right. There will be no more need for any kind of judgment.
2 当悔改
2. Repent
27神与祂的基督既要向世人发怒，人就必须悔改。（诗二11，徒十七30。）这是新约的福音。3当避难在子里面－信入子基督诗篇二篇十二节下半说，『凡避难在祂里面的，都是有福的。』避难在子里面，等于信入子基督。（约三16。）我们许多人也许从未想到，信入基督就是避难在祂里面。我们由挪亚方舟的豫表能看见这点。所有信靠或相信方舟的人，都进入方舟，以方舟为他们的避难所、保护、和藏身之处。今天我们的基督是我们的避难所、我们的保护。我们乃是将自己隐藏在祂里面。我通常上床后就祷告说，『主，用你得胜的宝血遮盖我们、我们的建筑、和我们的庭院，抵挡仇敌一切的攻击。』次日早晨我就感谢主作我们的安全。我每次旅行都求主作我的保护，求主遮盖我到机场所要搭的汽车，并遮盖我所要搭的飞机。当然，甚至我在神永远的审判之下，也要以主为我的避难所。这些是对避难在基督里面的经历。
27Since God and His Christ will be in wrath to the world, man must repent (Psa. 2:11; Acts 17:30). This is the New Testament gospel. 3. Take Refuge in the Son—Believe into the Son, Christ Psalm 2:12b says, “Blessed are all those who take refuge in Him.” To take refuge in the Son equals to believe into the Son, Christ (John 3:16). Many of us probably have never considered that to believe into Christ is to take refuge in Him. We can see this with the type of Noah’s ark. When all the people trusted, or believed in, that ark, they all entered into that ark, to take the ark as their refuge, protection, and hiding place. Today our Christ is our refuge, our protection. We are hiding ourselves in Him. After getting into bed, I usually pray, “Lord, cover us, our building, and our yard with Your prevailing blood against all the enemy’s attack.” The next morning I thank the Lord for being our security. Every time I take a trip, I ask the Lord to be my protection. I ask the Lord to cover the car which I will take to the airport and to cover the plane in which I will fly. Even, of course, I take the Lord as my refuge under God’s eternal judgment. These are experiences of taking refuge in Christ
4 当以嘴亲子－当爱神的儿子基督
4. Kiss the Son—Love Christ, the Son of God
28诗篇二篇十二节上半说，我们当以嘴亲子。新约告诉我们，我们需要信和爱。保罗在提前一章十四节说，『并且我们主的恩是格外增多，使我在基督耶稣里有信，又有爱。』主的恩眷临保罗，并且在他身上格外增多，使他在基督耶稣里有信，又有爱。有一天，保罗从主得著怜悯和恩典，不仅相信祂，也爱祂。我们得著了信以信入基督，以祂为我们的避难所。我们也得著了神的爱以爱主耶稣。约翰福音教导我们，我们需要信入子基督，（一12，）并且爱祂。（十四23。）在约翰最后一章，就是二十一章，那作我们避难所的基督，回到彼得那里，恢复彼得对祂的爱。主三次问彼得：『你爱我么？』（15～17。）彼得曾三次否认主，彻底的失败了，（十八17，25，27，）所以主回来三次问他：『你爱我么？』我想这三重的询问，题醒彼得曾三次失败。这就是为甚么彼得回答说，『主阿，你知道。』彼得说，『主阿，…你知道我爱你。』（二一15中，16中。）青年信徒也许很刚强，放胆对主说他爱主，绝不会否认主。但他失败时，他对主的爱的天然自信就受到了对付。这叫他学习不信靠天然的力量来跟从主并爱主。
28Psalm 2:12a says that we need to kiss the Son. The New Testament tells us that we need faith and love. Paul said in 1 Timothy 1:14, “And the grace of our Lord superabounded with faith and love in Christ Jesus.” The Lord’s grace visited Paul and superabounded in him with faith and love in Christ. One day he received mercy and grace from the Lord, not only to believe in Him but also to love Him. We have been given faith to believe into Christ, taking Him as our refuge. Also, we have been given God’s love to love the Lord Jesus. In the Gospel of John, we are taught that we need to believe into Christ, the Son (1:12), and to love Him (14:23). In the last chapter of John, chapter twenty-one, the very Christ who is our refuge came back to Peter to restore Peter’s love toward Him. The Lord asked Peter three times, “Do you love Me?” (vv. 15-17). Peter failed utterly in denying the Lord three times (18:17, 25, 27), so the Lord came back to ask him three times — “Do you love Me?” I think that this threefold asking reminded Peter of his being defeated three times. This is why Peter responded by saying, “Lo rd, You know.” Peter said, “Lord, You know that I love You” (21:15b, 16b). A young believer may be strong to boldly tell the Lord that he loves Him and will never deny Him. But when he is defeated, his natural confidence in his love toward the Lord will be dealt with. Then he will learn to follow the Lord and to love the Lord without any confidence in his natural strength.
29信主是接受祂，爱主是享受祂。约翰福音陈明这两个使我们有分于主的条件。主在我们里面作我们的信和爱。照著诗篇二篇十二节上半，爱祂就是亲祂。我们不该高举律法，宝贵律法，反而该天天亲基督，爱基督。我读过达秘（JohnNelsonDarby）的著作，其中有一段很激励我爱主。他八十多岁的时候，有一天外出夜宿旅店。睡觉前，他对主说，『主耶稣，我仍然爱你。』那非常的激励我。经过许多年，他仍然能对主说这样的话。我们需要求主保守我们一直爱祂。四关于神经纶的成就
29To believe in the Lord is to receive Him; to love the Lord is to enjoy Him. The Gospel of John presents these as the two requirements for us to participate in the Lord. The Lord is within us to be our faith and to be our love. To love Him, according to Psalm 2:12a, is to kiss Him. We should not uplift and treasure the law. Instead, we should kiss Christ, love Christ, day by day. I read a portion of John Nelson Darby’s writings which inspired me to love the Lord. One day when he was over eighty years old, he was traveling and he stayed overnight in a hotel. Before going to sleep, he said to the Lord, “Lord Jesus, I still love You.” That inspired me to the uttermost. After many years, he could still speak such a word to the Lord. We need to ask the Lord to keep us loving Him all the time. D. Concerning the Accomplishment of the Economy of God
30第二篇是关于神经纶的成就，而第一篇是关于圣徒个人的利益。（1～。）第一篇的属人观念乃是：喜爱律法的人，在凡事上尽都亨通。但照著新约的启示，律法过去了，基督就在这里。（罗十4上。）基督是神经纶的中心和普及。全卷诗篇采取这两条线：律法与基督。至终，到了诗篇末了，律法过去了，我们看见基督同祂的补足，就是祂的身体，祂的召会，也就是神经纶中之神的殿和国，能以完成神永远的定旨。
30Psalm 2 is concerning the accomplishment of the economy of God, whereas Psalm 1 is concerning the personal benefit of the saints (vv. 1-3). The human concept of Psalm 1 is 3 that the man who delights in the law of God prospers in everything. But according to the New Testament revelation, the law is over and Christ is here (Rom. 10:4a). Christ is the centrality and universality of God’secon o my. The entire book of Psalms takes these two lines: the law and Christ. Eventually, by the end of the Psalms, the law is over, and we see Christ with His complement, which is His Body, His church, the house and the kingdom of God in God’secon o my to fulfill God’s eternal purpose.
31因此，我们必须看见，第一、二篇有属人观念与神圣启示的对比；前者高举律法，说到遵守律法的人在人的利益上蒙神赐福，后者宣布基督在神的经纶中是神的受膏者。
31Thus, we have to see that Psalms 1 and 2 show us a comparison of the human concept in exalting the law with its keeper as the one blessed by God in man’sin te rest and the divine revelation in proclaiming Christ as the One anointed of God in God’secon o my