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诗篇生命读经 · 第33篇

第三十二篇信息的补充 -诗篇八十四篇

A Supplement to Message Thirty-two on Psalm 84
1读经：诗篇八十四篇。在本篇信息中，我有负担释放关于诗篇八十四篇进一步的话，作为前面信息的补充。最近，主开启了这篇短诗的内在内容。八十四篇的内在内容，是关于享受成为肉体之三一神的隐密启示。
1Scripture Reading: Psa. 84 In this message I have the burden to give a further word on Psalm 84 as a supplement to the foregoing message. Recently, the Lord has opened up the intrinsic content of this short psalm. The intrinsic content of Psalm 84 is the secret revelation concerning the enjoyment of the incarnated Triune God
2旧约指明神是三一的，（创一1，，赛六1～3，8，）但旧约里所揭示的神，不是成为肉体的三一神。在旧约里，三一神的成为肉体是隐藏的奥秘。然而，新约第一章的基督家谱，说到神生到童女里面，成为在肉体里的人。（太一20。）这是三一神进到人里面，使自己与人成为一，在神性里带著人性，就是名叫耶稣的神人。（21，23。）主耶稣以神圣又属人的方式，在地上生活为人三十三年半，然后祂死在十字架上，完成包罗万有的代死，解决了神与人之间一切的问题。祂在十字架上的死，由诗篇八十四篇所题两座坛的第一座所表征。这坛是为著献祭牲的铜祭坛。
2The Old Testament indicates that God is triune (Gen. 1:1, 26; Isa. 6:1-3, 8), but the God unveiled in the Old 26 Testament is not the incarnated Triune God. In the Old Testament the incarnation of the Triune God was a hidden mystery. However, the very first chapter of the New Testament, a chapter on the genealogy of Christ, speaks of God being born into a virgin to become a man in the flesh (Matt. 1:20). This is the Triune God coming into man to make Himself one with man, to make Himself humanly divine as the God-man named Jesus (vv. 21, 23). The Lord Jesus lived and walked on earth in a divine- human way for thirty-three and a half years, and then He died on the cross to consummate an all - inclusive, vicarious death, a death that solved all the problems between God and man. His death on the cross is signified by the first of the two altars mentioned in Psalm 84. This altar is the bronze altar for the offering of the sacrifices.
3基督经过死以后，进入复活，在复活里生为神的长子。（徒十三33，罗一3～4，八29。）在那之前，祂是神的独生子。（约一18，三16。）就著独生子说，基督有神性，但没有人性。然而，就著在复活里所生神的长子说，祂有神性，也有人性；有神圣的性情，也有属人的性情。不仅如此，在祂奇妙的复活里，基督成了赐生命的灵。（林前十五45。）神的灵在旧约时就有了，但那时神的灵没有将神圣的生命赐给人性的性能。因此，有些亚当的后裔得著神的能力，但没有得著神的生命。参孙是典型的例子，他从神的灵得著神的能力，却没有得著任何与神的生命有关的东西。旧约里许多其他的人，就如约伯，是相当的敬虔、虔诚；但我们不能说他们是属灵的，或他们是被属灵、神圣的生命所充满的。直到成为肉体之三一神的基督复活以后，神的灵才开始有性能将神圣的生命赐给人，因为在复活里，基督自己成了赐生命的灵。在基督的复活里，凡神所拣选的人也蒙了重生、再生。（彼前一3。）复活的基督是神的长子和赐生命的灵，在祂里面，我们这些神所拣选的人都蒙了重生，成为新造、新人。
3After Christ passed through death, He entered into resurrection. In resurrection He was born to be the firstborn Son of God (Acts 13:33; Rom. 1:3-4; 8:29). Prior to that time He was the only begotten Son of God (John 1:18; 3:16). As the only begotten Son, Christ had divinity, but He did not have humanity. However, as the firstborn Son of God, begotten in resurrection, He has humanity as well as divinity, the human nature as well as the divine nature. Furthermore, in His wonderful resurrection Christ became the life-giving Spirit (1 Cor. 15:45). The Spirit of God was there in the Old Testament, but at that time the Spirit of God did not have the capacity to give the divine life to humanity. For this reason, certain ones of the descendants of Adam received the power of God but not the life of God. Samson is a typical example of one who received the power of God from the Spirit of God but did not have anything related to God’s life. Many others in the Old Testament, such as Job, were quite godly and pious, but we cannot say that they were spiritual, that they were filled with the spiritual, divine life. It was only since the resurrection of Christ, who is the incarnated Triune God, that the Spirit of God began to have the capacity to give the divine life to human beings, for it was in resurrection that Christ Himself became the life-giving Spirit. Also, in the resurrection of Christ all of God’s chosen people were regenerated, born again (1 Pet. 1:3). In the resurrected Christ, who is the firstborn Son of God and the life-giving Spirit, we, God’s chosen people, were regenerated to become the new creation, the new man.
4基督在祂复活以后升天。祂升到诸天之上时，另一座坛得以设立，就是金香坛，使神悦纳基督所带给祂的人。这两座坛－为著祭牲的铜祭坛和金香坛－是成为肉体之三一神，就是基督这神的具体化身，为著祂的扩增所完成的主要工作。这是八十四篇的内在内容。诗篇八十四篇有四方面。第一方面是神殿的可爱。（1。）第二方面是诗人羡慕进入神的殿。（2。）第三方面是往神殿的大道。（5。）第四方面包含住在神殿里的福，享受神作日头、盾牌、恩惠和荣耀。在这样的殿里，我们享受成为肉体和终极完成的三一神，作我们的日头供应我们生命，作我们的盾牌保护我们脱离神的仇敌，作恩惠给我们享受，并作荣耀以彰显神。现在让我们更详细的来看这篇诗。
4Following His resurrection, Christ ascended. When He ascended to the heavens, another altar was established, the golden altar of incense for God to accept what Christ has brought to Him. The two altars—the bronze altar for the sacrifices and the golden altar of incense—are the leading consummations of the work of the incarnated Triune God, who is Christ as the embodiment of God for His increase. This is the intrinsic content of Psalm 84. Psalm 84 bears four aspects. The first aspect is the loveliness of the house of God (v. 1). The second aspect is the longing of the psalmist to enter into God’sho use (v. 2). Third, there is the aspect of the highways to the house of God (v. 5b). The fourth aspect consists of the blessings of dwelling in the house of God to enjoy God as the sun, the shield, the grace, and the glory. In such a house we enjoy the incarnated and consummated Triune God as our sun to supply us with life, as our shield to protect us from God’se ne my, as grace for our enjoyment, and as glory for the manifestation of God. Let us now consider this psalm in more detail
壹 关于享受成为肉体之三一神的隐密启示
I. A Secret Revelation Concerning the Enjoyment of the Incarnated Triune God
5我们已指出，八十四篇里有关于享受成为肉体之三一神的隐密启示。虽然许多基督徒谈论，甚至辩论关于神圣的三一，但很少人享受成为肉体的三一神。我们感谢主，在主的恢复里，在召会生活中，我们所享受的基督，就是成为肉体的三一神。
5We have pointed out that in Psalm 84 there is a secret revelation concerning our enjoyment of the incarnated Triune God. Although many Christians talk about and even debate regarding the Trinity, not many enjoy the incarnated Triune God. We thank the Lord that in the recovery, in the church life, the Christ we enjoy is the incarnated Triune God
6我们需要看见，基督不仅是神的具体化身，基督也是成为肉体的三一神。在这位基督里有父神、子神、灵神。父、子、灵同时并存，也互相内在，就是三者住在彼此里面。父在子里面，子也在父里面。父与子在那灵里面，那灵也在父与子里面。就这样，三一神的三者互相内在。不仅如此，三一神在基督里还经过了漫长的过程，成为经过过程并终极完成的三一神。这位基督乃是我们的享受，也是神所分给我们的分。（西一12。）
6We need to see that Christ is not only the embodiment of God but also that Christ is the incarnated Triune God. In this Christ we have God the Father, God the Son, and God the Spirit. The Father, the Son, and the Spirit coexist and also coinhere, that is, they dwell in one another. The Father is in the Son, and the Son is in the Father. The Father and the Son are in the Spirit, and the Spirit is in the Father and in the Son. In this way the three of the Triune God coinhere. Furthermore, in Christ the Triune God has passed through along process to become the processed and consummated Triune God. This is Christ as our enjoyment and as our portion allotted to us by God (Col. 1:12).
一 这隐密启示的中心－神的殿
A. The Center of This Secret Revelation— the House of God
7这隐密启示的中心是神的殿，（诗八四4，10上，）由帐幕（出四十2～8）和圣殿所豫表。（王上六1～3，八3～11。）这些豫表都在基督里得了应验。二神殿布置图在这点上，我要请你们看下页所印的神殿布置图。在这图里，我们看见享受基督作成为肉体之三一神的主要项目。
7The center of this secret revelation is the house of God (Psa. 84:4, 10a), typified by the tabernacle (Exo. 40:2-8) and by the temple (1 Kings 6:1-3; 8:3-11). Both of these types have been fulfilled in Christ. B. A Diagram of the Layout of the House of God At this point, I would ask you to consider the diagram of the layout of the house of God printed on the next page. In this diagram we see the main items of our enjoyment of Christ as the incarnated Triune God
8这图给我们看见，外院子里有两项：为著献祭牲的第一坛－铜祭坛，以及洗濯盆，就是盛水供洗濯的大盆。在第一坛，我们在神面前一切的问题藉著祭牲得以解决，我们就得救了。那为甚么我们还需要洗濯盆？要答覆这问题，我们需要看见神的目标不是解决我们的问题；神的目标乃是使我们这旧造成为新造。要成为新造，我们需要洗濯。我们的旧造是用地上的尘土造的，这尘土需要在洗濯盆里洗净。因此，提多书三章五节说，神藉著『重生的洗涤，和圣灵的更新』救了我们。我们经历了祭坛和洗濯盆以后，就有资格进入帐幕所表征成为肉体的神里面。在旧约里，没有人能进入神里面。但神成为肉体，就成为可进入的。然而，今天许多基督徒不领悟神是可进入的，他们没有从第一坛往前到洗濯盆，也没有进入神里面。他们也许说到敬畏神、高举神和爱神，却没有说到进入神里面。你进入神里面了么？我们都需要经过第一坛，来到洗濯盆，然后进入神里面。
8The diagram shows us that in the outer court there are two items: the first altar, the bronze altar, for the offering of the sacrifices, and the laver, a large basin containing water for washing. At the first altar, all of our problems before God are solved through the sacrifices, and we are saved. Why, then, do we still need the laver? To answer this question we need to see that God’s goal is not to solve our problems; God’s goal is to make us, the old creation, the new creation. In order to become the new creation, we need to be washed. Our old creation was made of the dust of the earth, and this dust needs to be washed away in the laver. Thus, Titus 3:5 says that God has saved us “through the washing of regeneration and the renewing of the Holy Spirit.” After we have experienced the altar and the laver, we are qualified to enter into the incarnated God, signified by the tabernacle. In the Old Testament no one could enter into God. But in His incarnation God has become enterable. However, many of today’s Christians, not realizing that God is enterable, do not proceed from the first altar to the laver, and they do not enter into God. They may speak of fearing God, of exalting God, and of loving God but not of entering into God. Have you entered into God? We all need to pass through the first altar, come to the laver, and then enter into God.
9你认识可进入的神是谁么？我们可进入的神就是基督，那神人，成为肉体的三一神，和三一神的具体化身。我们进入祂里面，就有陈设饼桌子作生命的供应，并有灯台作生命的光。这使我们能在成为肉体的三一神里面生活为人。我能见证在这些日子里，我一直在成为肉体的三一神里面生活为人。在成为肉体的三一神里面，我们不仅有陈设饼桌子和灯台，也有为著献香的第二坛－香坛。香表征基督作我们的悦纳。在第一坛，我们在神面前的问题藉著基督作祭物得以解决；在第二坛，基督乃是使我们蒙神悦纳的香。神殿布置图指明，照著旧约，香坛在见证的柜前面。但有一层幔子将圣所里的香坛和至圣所里见证的约柜隔开。（出二六31～35。）然而，藉著基督的死，这幔子裂开了。（太二七51，来十。）如今香坛与见证的柜之间不再有间隔，牠们乃是一。这指明我们在作我们悦纳的基督里蒙神悦纳时，我们就成为神的见证以彰显、显大神。三基督作三一神的具体化身，
9Do you know who the enterable God is? Our enterable God is Christ, the God-man, the incarnated Triune God and the embodiment of the Triune God. When we enter into Him, we have the showbread table for the life supply and the lampstand for the light of life. This enables us to live and walk in the incarnated Triune God. I can testify that in these days I have been living and walking in the incarnated Triune God. In the incarnated Triune God we have not only the showbread table and the lampstand but also the second altar, the incense altar, for the offering of the incense. The incense signifies Christ as our acceptance. At the first altar our problems before God a resolved through Christ as the sacrifices. At the second altar Christ is the incense for us to be accepted by God. The diagram of the layout of the house of God indicates that, according to the Old Testament, the incense altar was in front of the ark of the testimony. But there was a veil separating the incense altar in the Holy Place from the ark of the testimony in the Holy of Holies (Exo. 26:31-35). However, through the death of Christ this veil has been rent (Matt. 27:51; Heb. 10:20). Now there is no 20 longer a separation between the incense altar and the ark of the testimony. They are one. This indicates that when we are accepted by God in Christ as our acceptance, we become God’s testimony to express, to manifest, God. C. Christ as the Embodiment of the Triune God
乃是帐幕和圣殿之豫表的应验
Being the Fulfillment of the Types of the Tabernacle and the Temple
10基督作三一神的具体化身，（西二，）乃是帐幕和圣殿之豫表的应验。这应验开始于祂的成为肉体，（约一，二21，）要完成于新耶路撒冷。（启二一2～3。）新约从马太一章到启示录二十二章，包括三一神成为肉体的整个期间。这开始于马太一章的成为肉体，要继续直到完成于启示录二十一、二十二章的新耶路撒冷。所以，新约乃是记载神圣的成为肉体，开始于基督的出生，要完成于新耶路撒冷。新约第一章有个人的基督，但末了一章有团体的基督。这就是说，个人的基督是三一神成为肉体的开始，而团体的基督，就是新耶路撒冷，将是总结和完成。赞美主，我们已蒙福，藉著成为团体基督的一部分，我们联于三一神的成为肉体。我们需要看见这点，在这点里面，并将这点供应给圣徒。
10Christ as the embodiment of the Triune God (Col. 2:9) is the fulfillment of the types of the tabernacle and the 9 temple. This fulfillment commenced in His incarnation (John 1:1 4; 2:2 1) and will consummate in the New 14 Jerusalem (Rev. 2 1:2-3). The New Testament, from Matthew 1 through Revelation 22, covers the entire span of the incarnation of the Triune God. This incarnation, which commenced in Matthew 1, will continue until it consummates in the New Jerusalem in Revelation 21 and 22. The New Testament, therefore, is simply a record of the divine incarnation, which commenced at the birth of Christ and which will consummate in the New Jerusalem. In the first chapter of the New Testament we have the individual Christ, but in the last chapter we have the corporate Christ. This means that the individual Christ is the beginning of the incarnation of the Triune God and that the corporate Christ, the New Jerusalem, will be the conclusion and consummation. We praise the Lord that we have been blessed to be involved with the incarnation of the Triune God by being made a part of the corporate Christ. We need to see this, to be in this, and to minister this to the saints.
贰 成为肉体之三一神主要的完成
II. The main consummations of the Incarnated Triune God
11关于成为肉体的三一神，有两个主要的完成。
11Regarding the incarnated Triune God, there are two main consummations
一 第一坛
A. The First Altar
12第一个完成是第一坛－铜祭坛，为著献各种祭物（钉十字架的基督），以解决人在神面前一切的问题。关于这点，诗篇八十四篇三节说，『万军之耶和华，我的王，我的神阿，在你的两座坛，麻雀找到了家；燕子为自己找到了菢雏之窝。』今天我们都是『燕子』，受暴风、雨雪、烈日之苦，我们需要窝，就是避难所。我们的避难所乃是表征基督十字架的第一坛。在基督的十字架那里我们得救，我们也有自己的窝。事实上，我们的窝就是基督的十字架本身。在这窝里我们可以菢雏，就是产生初信者。
12The first consummation is the first altar—the bronze altar for the offering of all the sacrifices (Christ in His crucifixion) to solve all the problems of man before God. Concerning this, Psalm 84:3 says, “Even the sparrow has found a home; / And the swallow, a nest for herself, / Where she may lay her young: / Your altars, O Jehovah of hosts, my King and my God.” Today we all are “swallows” who have suffered from storms, wind, rain, snow, and the burning sun and who need a nest, a refuge. Our refuge is the first altar, which signifies the cross of Christ. At the cross of Christ we are saved, and here we have our nest. Actually, our nest is the cross of Christ itself. In this nest we may lay our young, that is, produce new believers
二 第二坛
B. The Second Altar
13第二坛是金香（升天的基督）坛，使神悦纳蒙救赎的罪人。（3。）我们经历升天的基督时，就有安息的地方，也觉得我们是在家里。在第一坛我们有窝，在第二坛我们在神殿里有安息的地方。
13The second altar is the golden altar of incense (Christ in His ascension) for God’s acceptance of the redeemed sinners (v. 3). When we experience Christ in His ascension, we have a place of rest, and we sense that we are at home. At the first altar we have a nest, and at the second altar we have a resting place in the house of God
14参有福大道－往锡安的大道五节告诉我们，心中想往锡安大道的，这人便为有福。往锡安的大道是有福的大道，藉此寻求成为肉体、完成的三一神（包括洗濯盆、陈设饼桌子、灯台和见证的柜）。从属灵的经历中我们得知，一面，我们已进入神里面，但另一面，我们仍在进入神里面的路上。我们没有人能说，我们已完全进入神里面；对我们许多人而言，进入神里面才刚开始。我们在神里面，但我们仍在进入神里面的大道上。
14III. The blessed highways—the highways to Zion Psalm 84:5 tells us that the one is blessed in whose heart are the highways to Zion. The highways to Zion are the blessed highways for seeking the incarnated Triune God in His consummations (comprising the washing laver, the showbread table, the lampstand, and the ark of the testimony). From our spiritual experiences we have learned that, on the one hand, we have entered into God, but, on the other hand, we are still on the way to enter into God. None of us can say that our entering into God has been completed. For many of us, the entering into God has only begun. We are in God, yet we are still on the highways to enter into God
一 在神里面有力量
A. Having Strength in God
15五节说，『在你里面有力量…，这人便为有福。』这指明正往锡安大道上的人，在神里面有力量。
15Verse 5a says, “Blessed is the man whose strength is in You.” This indicates that one who is on the highways to Zion has his strength in God
二 经过流泪谷
B. Passing through the Valley of Baca
16六节上半说到经过流泪谷。在这大道上我们有流泪的时候。
16Verse 6a speaks of passing through the valley of Baca weeping). On this highway we have times of weeping
三 叫流泪谷变为泉源之地
C. Making the Valley of Weeping a Spring
17那些正往锡安大道上的人，叫流泪谷变为泉源之地。（6中。）这泉源就是那灵。何等美妙！
17Those on the highways to Zion make the valley of weeping a spring (v. 6b). This spring is just the Spirit. How wonderful
四 秋雨之福
D. The Early Rain
18盖满全谷『并有秋雨之福，盖满了全谷。』（6下。）秋雨表征那灵。这指明我们在往锡安的大道上流泪越多，所得著的那灵就越多。我们在流泪的时候，就被那灵所充满，那灵也成为我们的泉源。
18Covering the Valley of Weeping with Blessings Indeed the early rain covers it with blessings” (v. 6c). The early rain signifies the Spirit. This indicates that the more we weep on the highways to Zion, the more of the Spirit we receive. While we are weeping, we are being filled with the Spirit, and the Spirit becomes our spring
五 行走力上加力
E. Going from Strength to Strength
19『他们行走，力上加力。』（7上。）这指明我们行走在有福的大道上，寻求成为肉体的三一神时，我们便行走力上加力。结果，没有人能使我们偏离。
19They go from strength to strength” (v. 7a). This indicates that as we are walking on the blessed highways to seek the incarnated Triune God, we go from strength to strength. As a result, no one can turn us aside
肆 几件进一步的事
IV. SOME FURTHER MATTERS
一 我们的盾牌和神的受膏者
A. Our Shield and God’sAn o in ted
20九节说，『神阿，垂顾我们的盾牌，看你受膏者的面。』这里的『盾牌』和『受膏者』，指豫表基督的大卫王。二在神殿的门槛十节说到在神殿的门槛，胜于住在恶人的帐棚里。然而，我们不该满意于停留在神殿的门槛，乃该进入祂的殿。
20Psalm 84:9 says, “Behold, our shield, O God, / And look upon the face of Your anointed.” Here the “shield” and the anointed” refer to David the king, who typifies Christ. B. Standing at the Threshold of the House of God Verse 10 speaks of standing at the threshold of the house of God. It is better to stand at this threshold than to dwell in the tents of the wicked. However, we should not be satisfied to stay at the threshold of the house of God but should enter into His house
三 那些行动正直的人以及信靠耶和华的人
C. Those Who Walk Uprightly and the Man Who Trusts in Jehovah
21十一节说到那些行动正直的人，十二节总结说，『万军之耶和华阿，信靠你的人，便为有福。』这里『那些行动正直的人』，在诗人的情绪中，可能指那些遵守律法的人。『信靠你的人』，在诗人的情绪中，可能指住在神殿里的人。
21Verse 11 speaks of those who walk uprightly, and verse 12 concludes, “O Jehovah of hosts, blessed is the man / Who trusts in You.” Here “those who walk uprightly” refers probably, in the sentiments of the psalmist, to those who keep the law. The “man who trusts in You” refers probably, in the sentiments of the psalmist, to the man who dwells in the house of God.