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诗篇生命读经 · 第30篇

神殿的荒凉与基督作为解决诗篇七十三至七十六篇

The Desolation of God’s House and Christ as the Solution PSALMS 73—76
1读经：诗篇73:1-3，12-17，25-26，，7-8，75:2，4-7，76:2-4。圣经里神圣的启示是渐进的。创世记一章有神创造的历史，但在那一章我们看不到多少神圣的启示。当然，那里仍有一些启示。譬如，一节说:『起初神创造...』这里的『神』，原文是『以罗欣』（Elohim），意思是『信实的大能者』。由这辞我们能领悟，神是信实的，也是大能的。不仅如此，这辞是专有名词，不是单数的，乃是复数的；然而，述词『创造』却是单数的。这指明神是三一的，是三而一的。这的确是全本圣经从开始直到启示录末章渐进的神圣启示。在歌罗西一章二十五节，保罗告诉我们，神所赐给他的管家职分，是『要完成神的话。』神的话就是神圣的启示，在新约以前尚未完成。完成神的话，乃是新约的使徒们，特别是保罗在他的十四封书信中所成就的。所以很清楚，在约伯、大卫、或玛拉基的时候，甚至在使徒行传的末了，神的话还没有完成。有些人错误的以为，正统的道理只包含主耶稣对十二使徒的教导。持守这观念的人，需要思想主在约翰十六章十二至十五节的话：『我还有好些事要告诉你们，但你们现在担当不了。只等实际的灵来了，祂要引导你们进入一切的实际；因为祂不是从自己说的，乃是把祂所听见的都说出来，并要把要来的事宣示与你们。祂要荣耀我，因为祂要从我有所领受而宣示与你们。』门徒必须等候圣灵作实际的灵，向他们启示更多的事。由此可见，甚至当主耶稣在地上的时候，神的话也还没有完成，仍需要藉著实际之灵的说话来完成。当然，保罗是圣灵向他启示许多事的人，他在他的书信中写到这些事，就如我们所看见的，指明他已受神托付，要完成神的话。
1Scripture Reading: Psa. 73:1-3, 12-17, 25-26; 74:2-3, 7-8; 75:2, 4-7; 76:2-4 74:;2-3 The divine revelation in the Bible is progressive. In Genesis 1 we have a history of God’s creation, but in that chapter we cannot see much of the divine revelation. Of course, there is some revelation there. For instance, verse 1 says, “In the beginning God created....” The Hebrew word for “God” here is Elohim, which means the “fa ithful, mighty One.” From this word we can realize that God is faithful and also mighty. Furthermore, this word, a proper noun, is not singular but plural; however, the predicate “created” is singular. This is an indication that God is triune, three-one. This surely is something of the divine revelation that progresses throughout the Bible until the last chapter of Revelation. In Colossians 1:25 Paul tells us that the stewardship of God was given to him “to complete the word of God.” The word of God is the divine revelation, which had not been completed before the New Testament was written. In the New Testament the apostles, especially Paul in his fourteen Epistles, completed the word of God. It is clear, therefore, that the word of God had not been completed at the time of Job or David or Malachi or even at the end of the book of Acts. Some mistakenly think that orthodox doctrine consists only of what the Lord Jesus taught the twelve apostles. Those who hold this concept need to consider the Lord’sword in John 16:12-15: “I have yet many things to say to you, but you cannot bear them now. But when He, the Spirit of reality, comes, He will guide you into all the reality; for He will not speak from Himself, but what He hears He will speak; and He will declare to you the things that are coming. He will glorify Me, for He will receive of Mine and will declare it to you. All that the Father has is Mine; for this reason I have said that He receives of Mine and will declare it to you.” The disciples had to wait for the Holy Spirit as the Spirit of reality to reveal more things to them. From this we see that the word of God had not been completed even when the Lord Jesus was on earth, but still needed to be completed through the speaking of the Spirit of reality. Surely Paul was a person to whom the Holy Spirit revealed many things, and he wrote concerning these things in his Epistles, indicating, as we have seen, that he had been commissioned by God to complete the word of God.
2保罗尤其在基督－神的奥秘，（西二，）以及召会－基督的奥秘（弗三4）这两点上，完成了神的话。在歌罗西一章二十七节他说，『神愿意叫他们知道，这奥秘的荣耀在外邦人中是何等的丰富，就是基督在你们里面成了荣耀的盼望。』在创世记、诗篇或全部四福音书里，都没有这样的话。这例子说明圣经里神圣的启示乃是渐进的，直到启示录的末了才完成。启示录二十二章十八至十九节告诉我们，神圣的启示既已完成，就没有人可以加添或删减。换句话说，圣经本身指明整个启示已经完成且结束了，没有人可以像摩门教徒样宣称，有附加的启示赐给了他们。新约整体的教训称为使徒的教训。（徒二42。）使徒的教训开始于主耶稣的教训，继以彼得、约翰、保罗、和其他的使徒。我们赞美主，我们手中有完整的神圣启示。
2In particular, Paul completed the word of God in regard to the mystery of God, which is Christ (Col. 2:2), and2 the mystery of Christ, which is the church (Eph. 3:4). In Colossians 1:27 he says, “To whom God willed to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.” There is not such a word in Genesis or in the Psalms or fully in the four Gospels. This is an example of the fact that the divine revelation in the Bible is progressive and that it is not completed until the end of Revelation. Reve lation 22:18 and 19 tell us that, since the divine revelation has been completed, no one is allowed to add to it or take away from it. In other words, the Bible itself makes it clear that the entire revelation has been completed and closed, and no one is permitted to claim, as the Mormons do, that additional revelation has been given to them. The teaching of the New Testament as a whole is called the apostles’ teaching (Acts 2:42). The apostles’ teaching began with the teaching of the Lord Jesus and continued with Peter, John, Paul, and the other apostles. We praise the Lord that we have in our hand the complete divine revelation.
3我们读圣经时，需要学习圣经的原则。我们尤其需要记住基本的原则，就是圣经里神圣的启示是渐进的。我们若清楚这点，就会领悟，约伯三位朋友的说话不是神的启示，乃是人的意见。既是如此，我们怎能将他们的意见当作神的启示？我们读诗篇时，也面临类似的情况。我很欣赏达秘的解说：诗篇是诗人从他们混杂情绪发出的发表。我们不该将诗人情绪的每一面都当作神圣的启示，那样作是非常不明智的。一面，诗人接受一些神圣的启示；另一面，他们因著接受这些启示而产生不同的情绪，包括恨仇敌、行善、遵守律法的情绪。许多基督徒对诗篇的评价非常高，甚至高举诗篇。但是，我从达秘得著帮助，看见诗篇里有些发表不是直接的神圣启示，乃是诗人混杂情绪的发表。发出这些发表的诗人是虔诚的；他们爱神，敬畏神，并且尽所能的讨神喜悦，信靠神，并遵守律法。除了尽力遵守律法以外，这些事都是好的。尽力遵守律法与圣经的原则相对。律法赐下不是给神的子民遵守的；律法赐下乃是要试炼他们，试验他们，劝服他们，使他们知道自己无法遵守律法。
3As were ad the Bible, we need to learn the principles of the Bible. Especially we need to keep in mind the basic principle that the divine revelation in the Bible is progressive. If we are clear concerning this, we will realize that the speaking of Job’st hree friends is a matter not of divine revelation but of human opinion. How, then, can we regard their opinion as divine revelation? We face a similar situation when we come to the Psalms. I appreciate the comment of JohnNelsonDarby that the Psalms are the expressions of the psalmists uttered out of their complex sentiments. We should not regard every aspect of the psalmists’ sentiments as the divine revelation. It would be very unwise for us to do this. On the one hand, the psalmists received a certain amount of the divine revelation; on the other hand, their receiving of this reve lation caused them to have various sentiments, including sentiments related to hating their enemies, to doing good, and to keeping the law. Many Christians appraise the Psalms very highly and even exalt them. On the contrary, I have been helped by Darby to see that some of the expressions in the Psalms are not the direct expression of the divine revelation but the expression of the complex sentiments of the psalmists. The psalmists who uttered these expressions were pious; they loved God, feared God, and tried their best to please God, trust God, and keep the law. With the exception of trying to keep the law, all these things are good. Trying to keep the law is contrary to one of the principles of the Bible. The law was not given for God’s people to keep; rather, the law was given to try them, to prove them, and to convince them that they were unable to keep the law.
4今天的基督徒普遍认为，圣经从创世记一章一节至启示录二十二章二十一节，每个字都是神的话。我信圣经全然是神所默示的，但并非3圣经里每个字都是神的话。创世记三章蛇对夏娃说的话，当然不是神的话，说那是神的话乃是大错。在圣经里，有许多话是神的仇敌所说的，如祭司长和经学家戏弄主耶稣时所说的话。（可十五31。）这里我的点是，我们需要区别神所说的话和别人所说的话。毫无疑问，出自主耶稣口中的每句话，都是出自神口中的话，这样的话是直接赐下的神圣启示。虽然圣经里有许多话不是神的话，但若没有那些话，我们就没有表明神圣启示的正确背景。在创世记的五十章里，有从亚当到约瑟好些人物的历史，却少有教训或道理，甚至可说是没有。没有教训或道理，怎能有许多启示？在这事上，罗马书与创世记非常不同。罗马一至十五章满了保罗的教训。诗篇里有甚么？历史和道理么？没有﹔诗篇里有的是情绪的发表。某一段发表里揭示出多少神圣的启示，在于其中所传达的情绪。大卫恨仇敌之情绪的发表，当然不该视为神圣的启示。我盼望这段开头的话会帮助你们，尤其是年轻的一代，领会圣经的正确根基。我尤其盼望这段话会帮助你们领会我在关于诗篇的这些信息中竭力所作的。我们读诗篇时，需要领悟，有些发表不属神圣的启示，乃属诗人混杂的情绪。
4Today’s Christians commonly say that every word of the Bible from Genesis 1:1 through Reve lation 22:21 is the word of God. I believe that the Bible is wholly inspired by God but not that every word in the Bible is a word by God. Surely, the word of the serpent to Eve in Genesis is not a word by God, and it would be a great mistake to say that it is. In the Bible there are many words uttered by God’s enemies, for instance, the words uttered by the chief priests and the scribes in their mocking of the Lord Jesus (Mark 15:31). My point here is that we need to differentiate between the word spoken by God and the word spoken by others. No doubt, every word out of the mouth of the Lord Jesus is a word out of the mouth of God, and such a word is the divine revelation directly given. However, in the Bible there are many words that are not the words of God. Without those words we would not have the proper background for the showing of the divine revelation. In the fifty chapters of Genesis we have a history of a number of people from Adam to Joseph, but in this book there is very little teaching or doctrine, if any. Without teaching or doctrine how can there be much revelation? In this matter, Romans is very different from Genesis. Chapters one through fifteen of Romans are filled with Paul’s teaching. What do we have in the Psalms? Do we have history and doctrine? No, in the Psalms we have the expressions of sentiments. How much of the divine revelation is unveiled in a particular expression depends on the kind of sentiment conveyed by that expression. Certainly David’sex press i on of his sentiment of hatred for his enemies should not be considered something of the divine revelation. I hope that this opening word will help to give you, especially the young generation, a proper foundation for understanding the Bible. In particular, I hope that this word will help you to understand what I am endeavoring to do in these messages on the Psalms. In our reading of the Psalms, we need to realize that certain expressions are not of the divine revelation but of the psalmists’ complex sentiments.
5现在我们继续来看七十三至七十六篇，这几篇论到神殿的荒凉与基督作为解决。
5Let us now go on to consider Psalms 73 through 76, which are concerned with the desolation of God’sho use and Christ as the solution.
壹 荒凉的问题
I. THE PROBLEM OF DESOLATION
6有些人也许很难相信圣殿，神的殿会荒凉，但牠的确荒凉到被焚烧的地步，甚至周围的城也被毁灭。
6It may be hard for some to believe that the temple, God’sho use, was desolated, but it was desolated to such an extent that it was burned, and the city surrounding it was ruined
一 由于神的子民忽略对基督的经历
A. Due to God’sP eople’s Negligence of the Experience of Christ
7神殿荒凉的原因是甚么？表面看来是因为以色列人邪恶、有罪。然而，荒凉的内在原因，乃是基督不被神的子民高举；他们没有在凡事上让祂居首位。事实上，他们没有让基督居首位，没有尊荣并高举祂，这是他们成为有罪、邪恶的原因。今天我们在召会生活中的原则也是一样。我们若没有以起初的爱爱基督，让祂在凡事上居第一，使祂在我们中间居首位，召会就会荒凉。作为神殿的召会之所以荒凉，总是由于神的子民忽略了对基督的经历。
7What was the cause of the desolation of God’sho use? Apparently it was because the children of Israel were evil and sinful. However, the intrinsic reason for the desolation was that Christ was not exalted by God’sp eople; they did not give Him the preeminence, the first place, in everything. Actually their failure to give Christ the preeminence, their failure to honor and exalt Him, was the cause of their becoming sinful and evil. The principle is the same with us in the church life today. If we do not love Christ with our first love, giving Him the first place in everything that He may have the preeminence among us, the church will become desolate. The desolation of the church as the house of God always issues from the negligence of the experience of Christ
二 由神的子民对基督正确的珍赏并高举而得解决
B. Solved by Christ Properly Appreciated and Exalted by God’sP eople
8荒凉的问题乃是由神的子民对基督有正确的珍赏并高举而得解决。最近在安那翰的召会一直祷告求复兴。倘若安那翰的众圣徒都愿意让基督居首位，高举祂到极点，并且以起初的爱爱祂，就会有真实的复兴。召会里真实的复兴，在于召会生活中的每个人，都在凡事上让基督居首位。我们若清楚荒凉的问题及其解73决，就可继续逐篇来看七十三至七十六篇。
8The problem of desolation is solved by Christ being properly appreciated and exalted by God’s people. Recently the church in Anaheim has been praying for revival. If all the saints in Anaheim would give Christ the preeminence, exalting Him to the uttermost and loving Him with the first love, there would be a genuine revival. The real revival in the church depends upon everyone in the church life giving Christ the first place in everything. If we are clear concerning the problem of desolation and its solution, we may now go on to consider Psalms through 76 one by one.
贰 寻求之圣民的苦难
II. THE SUFFERINGS OF THE SEEKING SAINTS
9七十三篇说到寻求之圣民的苦难。
9Psalm 73 is on the sufferings of the seeking saints
一 神善待那些清心的人
A. God Being Good to Those Who Are Pure in Heart
10七十三篇一节告诉我们，神善待那些清心的人。清心就是以神作惟一的目标和目的。毫无疑问，这里的诗人就是这样的人。
10Psalm 73:1 tells us that God is good to those who are pure in heart. To be pure in heart is to have God as our one goal and aim. No doubt the psalmist here was this kind of person
二 寻求神之诗人的苦难和迷惑
B. The Sufferings and the Puzzles of the God-seeking Psalmist
11二至十六节记载寻求神之诗人的苦难和迷惑。二节说，『至于我，我的脚几乎走岔；我的脚险些滑跌。』这指明诗人因著恶人亨通而几乎绊跌。（3～12。）诗篇第一篇说，恶人不亨通，但这里诗人因看见安逸、财宝加增之恶人（12）的亨通而迷惑。诗人继续说，他徒然洁净了他的心，徒然洗手表明无辜，他终日遭灾难，每早晨受惩治。（13～。）第一篇说，遵守律法的便为有福﹔但在七十三篇，我们看见遵守律法的却遭灾难。在十五节诗人继续说，『我若说，我要这样讲；这就是我辜负你的子孙。』这虔诚寻求神的人在受苦，但他若告诉别人关于他的情况，别人就会绊跌，并且会说，『凡遵守律法的必亨通。』然而这里有一个人遵守律法，却一点也不亨通。因此在下一节诗人告诉我们，他很迷惑:『我思索要明白这事，眼看实系为难。』这是一句很重的话。诗人越思想这情况，就越困扰、迷惑。三在神的圣所里得著解决在十七至二十八节，我们看见诗人在神的圣所里得著了解决。『等我进了神的圣所，我才觉察他们的结局。』今天神的圣所在那里？首先，神的圣所，祂的住处，是在我们的灵里。第二，神的圣所是在召会里。因此，要进入神的圣所，我们需要转向我们的灵，然后到召会的聚会中。我们一在圣所里，就是在灵里和召会里，我们对恶人的情况，就会有另外的观点，特别的觉察。
11Verses 2 through 16 are are cord of the sufferings and puzzles of the God-seeking psalmist. Verse 2 says, “As for me, my feet were nearly turned aside; / My steps had almost slipped.” This indicates that the psalmist was nearly stumbled by the situation concerning the prosperity of the wicked (vv. 3-12). Whereas Psalm 1 says that the wicked do not prosper, here the psalmist is puzzled by the prosperity of the wicked, who are at ease and heap up riches (v. 12). The psalmist goes on to say that he has purified his heart in vain, that he has been plagued all day long, and that he was chastened every morning (v v. 13-14). Psalm 1 says 14 that the one who keeps the law will be blessed, but in Psalm 73 we see a law-keeper who was plagued. In verse 15 the psalmist continues, “If I had said, I will speak thus; / Behold, I would have betrayed the generation of Your children.” This pious seeker of God was suffering, but if he had told others about his situation, they would have been stumbled and would have said, “Whoever keeps the law will be prosperous.” However, here is one who kept the law, yet was not at all prosperous. In the next verse the psalmist tells us that he was puzzled. “When I considered this in order to understand it, / It was troublesome in my sight.” This is a heavy word. The more the psalmist considered the situation, the more he was troubled and puzzled. C. The Solution Obtained in the Sanctuary of God In verses 1 7 through 2 8 we see that the psalmist obtained the solution in the sanctuary of God. “Until I went in to the sanctuary of God; / Then I perceived their end.” Where is God’s sanctuary today? First, God’s sanctuary, His habitation, is in our spirit. Second, God’s sanctuary is the church. Thus, to go into the sanctuary of God, we need to turn to our spirit and then go to the meetings of the church. Once we are in the sanctuary— in the spirit and in the church—we will have another view, a particular perception, of the situation concerning the wicked.
1 恶人被安在滑地，掉在荒废之中
1. The Wicked Being Set in Slippery Places to Be Cast Down into Ruins
12诗人进了神的圣所，就能觉察恶人被安在滑地，掉在荒废之中。（18。）这使诗人说，『他们转眼之间，成了何等的荒凉！他们被惊恐灭尽了。就像人梦醒了，主阿，你起来也必照样轻看他们的影像。』（19～20。）
12Having gone into the sanctuary of God, the psalmist could perceive that the wicked were set in slippery places to be cast down into ruins (v. 18). This caused the psalmist to say, “How they are made desolate in a moment! / They are utterly consumed by terrors. / Like a dream from which someone awakes, You, O Lord, / Upon arising, will despise their image” (vv. 19-20
132神是单纯寻求祂之人
132. God to Be His Pure Seeker’sOn ly Possession in Heaven
在天上惟一的产业，在地上独一的爱慕
and His Unique Desire on Earth
14『除你以外，在天上我有谁呢？除你以外，在地上我也没有所爱慕的。』（25。）这节启示，单纯寻求神的人以神作他在天上惟一的产业，在地上独一的爱慕。神是诗人独一的目标;诗人除了神并得著神以外，不在意任3:8何事物。在这事上，保罗也是这样。保罗在腓立比三章八节说，他将万事看作粪土，为要赢得基督。诗篇七十三篇结束于这些话：『我的肉体，和我的心肠衰残，但神是我心里的磐石，又是我的业分，直到永远。』（26。）这里诗人得到关于他受苦和恶人亨通之问题的解答。不在意神的人也许赢得许多事物，并且似乎亨通。然而，在意神的人会受神限制，甚至被神剥夺许多事物。在约伯约伯所遭遇的。
14“Whom do I have in heaven but You? / And besides You there is nothing I desire on earth” (v. 25). This verse reveals that God’sp ure seeker would have God as his only possession in heaven and his unique desire on earth. God was the psalmist’s unique goal. The psalmist did not care for anything except God and gaining Him. In this matter, Paul was the same. In Philippians Paul said that he counted all things as refuse in order to gain Christ. Psalm 73 ends with these words: “My flesh and my heart fails, / But God is the rock of my heart and my portion forever” (v. 26). Here we have the answer to the psalmist’s question concerning his suffering and the prosperity of the wicked. The one who does not care for God may gain many things and seem to prosper. However, the one who cares for God will be restricted by God and even stripped by God of many things. As we will what happened to Job.
参 神殿的荒凉
III. THE DESOLATION OF THE HOUSE OF GOD
15诗篇七十三篇说到寻求之圣民的受苦，而七十四篇说到神殿的荒凉。一对神的圣所遭受永久毁坏
15Whereas Psalm 73 is on the sufferings of the seeking saints, Psalm 74 is on the desolation of the house of God. A. A Painful Presentation of the Perpetual Ruins
和破坏的痛苦陈述
and Damages in the Sanctuary of God
16一至十一节是诗人对神的圣所遭受永久毁坏和破坏的痛苦陈述。『神阿，你为何永远丢弃我们呢？你为何向你草场的羊发怒冒烟呢？求你记念你古时所得来的会众，就是你所赎作你产业支派的；并记念你向来所居住的锡安山。』（1～2。）这些经文指明诗人关切两件事：神的子民和神的居所。神的子民和祂的居所受了破坏，诗人因而深感失望。
16Verses 1 through 11 are the psalmist’spain ful presentation of the perpetual ruins and damages in the sanctuary of God. “Why, O God, have You cast us off forever? / Why does Your anger smoke against the sheep of Your pasture? / Remember Your assembly, which You have purchased of old, Which You have redeemed as the tribe of Your inheritance, And this Mount Zion, on which You dwell” (vv. 1-2). These verses indicate that the psalmist was concerned about two things—God’sp eople and God’s dwelling place. Both God’sp eople and His dwelling place had been damaged. Regarding this, the psalmist was deeply disappointed
二 照著神的能力并基于神的约，为著神的权益迫切呼吁
B. A Desperate Cry for God’sIn te rest according to His Power and Based on His Covenant
17十二至二十三节说到诗人照著神的能力并基于神的约，为著神的权益迫切呼吁。诗人没有为著自己的权益祷告，乃是为著神的权益祷告。他照著神的能力，为著神的权益向神呼吁，如十三至十七节所描述的。然后在二十节，诗人对神说，『求你顾念所立的约。』这里他似乎在说，『神阿，你必须顾念你与我们列祖亚伯拉罕、以撒、雅各所立的约。你不能忘记这约。你可以不顾我们，因我们是邪恶的，但你不能不顾你所立的约。』
17Verses 1 2 through 2 3 are a desperate cry for God’s interest according to His power and based on His covenant. The psalmist did not pray for his own interest — he prayed for God’s interest. He cried out to God for God’s interest according to His power as described in verses 13 through 17. Then in verse 20 the psalmist said to God, “Regard the covenant.” Here he seemed to be saying, “O God, You must regard the covenant which You made with our fathers Abraham, Isaac, and Jacob. You cannot forget it. You may disregard us, for we are evil, but You cannot disregard the covenant which You made.”
18这里诗人的祷告是最好的祷告榜样，就是照著神的能力，并基于神对祂约的信实，为著神的权益祷告。我们都需要学习这样祷告。我信神垂听诗人这祷告，并答应这祷告，因为至终祂进来恢复被毁坏的圣所。肆基督对使殿荒凉者的审判七十五篇是关于基督对使殿荒凉者的审判。有些人也许希奇，就这篇诗而论，我怎能说到基督的审判，因为这篇诗没有题到基督或弥赛亚。我这样说的根据是，照著约翰五章二十二节，神已将审判的事全交与子基督。因此诗篇七十五篇里审判的神该是基督。基督这神圣三一的第二者，乃是要在所有罪人身上执行审判的一位。这里基督的审判是施行在使殿荒凉者的身上。
18The psalmist’spray er here is an example of the best kind of prayer—the prayer that is for God’sin te rest, that is according to God’s power, and that is based upon God’s faithfulness to His covenant. We all need to learn to pray in this way. I believe that God heard this prayer of the psalmist and answered it, for eventually He came in to restore the ruined sanctuary. IV. THE JUDGMENT OF CHRIST UPON THE DESOLATORS Psalm 75 is concerned with the judgment of Christ upon the desolators. Some may wonder how with respect to this psalm I can speak of the judgment of Christ, since this psalm does not mention Christ or the Messiah. The basis for my speaking here is the fact that, according to John 5:22, God has given all judgment to Christ the Son. Thus, the very God who judges in Psalm 75 should be Christ. Christ, as the second person of the Divine Trinity, is the One who will execute judgment upon all sinners. Here Christ’s judgment is upon the desolators
一 在祂所定的日期
A. At the Time Appointed by Him
19基督要在祂所定的日期审判使殿荒凉者。（1～3。）『我选取所定的日期，必按正直施行审判。』（2。）『我』必是指基督那公义的审判者。二砍断恶人高举的角，以表白高举是从北方的神而来在四至十节，诗人说到砍断恶人高举的角，以表白高举是从北方的神而来。六至七节说，『高举非从东，非从西，也非从南而来。惟有神断定：祂使这人降卑，使那人升高。』这里我们看见，高举来自神所居住的北方。（参赛十四13～14。）高举来自北方，意思是来自住在北方的神。不仅如此，这指明基督乃是独一的。高举不该来自神所居住之地以外的任何方向。所以，首位应当归给祂。
19Christ’s judgment upon the desolators will be at the time appointed by Him (vv. 1-3). “When I choose the appointed time, / It is I who judge with equity” (v. 2). The “I” must refer to Christ, the just Judge. B. Cutting Off the Uplifted Horns of the Wicked to Vindicate That Exaltation Comes from Him in the North In verses 4 through 10 the psalmist speaks of the cutting off of the uplifted horns of the wicked to vindicate that exaltation comes from Him in the north. Verses 6 and 7 say, “Neither from the east nor from the west, / And neither from the south, does exaltation come; / For God is the Judge: / He puts this one down and exalts that one.” Here we see that exaltation comes from the north, where God dwells (cf. Isa. 14:13-14). For exaltation to come from the north means that it comes from God, who dwells in the north. Furthermore, this indicates that Christ is unique. Exaltation should not come from any direction other than where He dwells. Therefore, preeminence should be given to Him
伍 神在祂居所里的得胜
V. THE VICTORY OF GOD IN HIS DWELLING PLACE
20诗篇七十六篇讲到神在祂居所里的得胜。
20Psalm 76 is on the victory of God in His dwelling place
一 神这荣耀、华美者在祂帐幕里的得胜
A. The Victory of God, as the Glorious and Excellent One, in His Tabernacle
21一至五节宣告神这荣耀、华美者在祂帐幕里的得胜。二节说，『在撒冷有祂的帐幕，在锡安有祂的居所。』四节说到神的荣耀和华美：『你比扑食之山，更有荣耀和华美。』
21Verses 1 through 5 are a declaration concerning the victory of God, as the glorious and excellent One, in His tabernacle. Verse 2 says, “In Salem is His tabernacle, / And His dwelling place, in Zion.” Verse 4 speaks of God’s excellence and glory: “More glorious are You, / More excellent than the mountains of prey.”
二 诗人称赞神的忿怒和可畏
B. The Praise of the Psalmist concerning the Wrath and Fearfulness of God
22六至十二节是诗人对神的忿怒和可畏的称赞。关于神的忿怒，十节说，祂要『以人的余怒束腰』。关于神的可畏，七节宣告：『惟独你是可畏的』，十一节说，『在祂四围的人，都当拿贡物献给那可畏的主。』
22Verses 6 through 12 are the praise of the psalmist concerning the wrath and fearfulness of God. Concerning God’s wrath, verse 10 says that He will gird Himself “with the remainder of wrath.” Concerning God’s fearfulness, verse 7 declares, “You, indeed You, are to be feared,” and verse 11 says, “Let all who are around Him bring gifts to Him who is to be feared
23七十三至七十六篇说到四件事：圣民的苦难，神殿的荒凉，基督的审判，和神的得胜。这四篇诗既是诗人混杂情绪的发表，我们就需要分辨那些情绪是神圣的，那些仅仅是属人的。这就是说，我们需要照著正确的原则分辨圣言。要领会旧约，我们需要保罗的著作。我们研读诗篇时，若站在保罗的肩头上，就会对全部一百五十篇诗有清楚的眼光。
23Psalms 73 through 76 cover four matters: the sufferings of the saints, the desolation of God’sho use, the judgment of Christ, and the victory of God. Since these four psalms are the expressions of the psalmists’ complex sentiments, we need to discern those sentiments that are divine from those that are merely human. This means that we need to discern the Holy Word according to the proper principles. To understand the Old Testament, we need the writings of Paul. If as we study the Psalms we stand on the shoulders of Paul, we will have a clear view of all one hundred and fifty psalms