诗篇生命读经 · 第34篇

基督与神子民得复兴、个人蒙拯救、并从受苦中得释放相对

Christ Versus Restoration of God’s People, Personal Salvation, and Release from Sufferings

1读经：诗篇八十五至八十九篇。在本篇信息中，我们要说到诗篇八十五至八十九篇。要进入这五篇诗的内在意义，我们需要领悟，整卷诗篇的目的，乃是要将神的子民从他们认为是正面的许多事物转向基督。例如，诗篇一至二篇指明，我们需要从我们看来非常正面的事物转向基督。我们在本篇信息中所要看的五篇诗，其中三篇（八五、八六、八八）给我们看见特别的背景，另二篇（八七、八九）给我们看见从这背景往前的路。

1Scripture Reading: Psa. 85—89 In this message we will cover Psalms 85 through 89. In order to enter into the intrinsic significance of these five psalms, we need to realize that the aim of the entire book of Psalms is to turn God’sp eople from so many things which they regard as positive to Christ. For example, Psalms 1 and 2 indicate that we need to be turned to Christ from certain things that in our eyes are very positive. Of the five psalms which we will consider in this message, three psalms (Psa. 85, 86, 88) show us a particular background, and the other two (Psa. 87, 89) show us the way to go on from this background

2八十五、八十六、八十八篇的背景与三件事有关：神子民得复兴、个人蒙拯救、以及从受苦中得释放。历世纪以来，神的子民一直祷告求复兴，求团体的恢复。神的子民也关切个人蒙拯救，不仅脱离永远的沉沦，也脱离日常生活中各种搅扰和缠累的事。不仅如此，所有的基督徒都为他们的苦难祷告，求神释放他们脱离苦难。这三件事在我们眼中是正面的，但在神眼中却不是。八十七、八十九篇陈明了基督，同著神的众圣徒、神的殿、神的城和神的地。这些诗篇所揭示的基督，与八十五、八十六、八十八篇所说的神子民得复兴、个人蒙拯救、并从受苦中得释放相对。为这缘故，我称本篇信息作『基督与神子民得复兴、个人蒙拯救、并从受苦中得释放相对』。今天许多基督徒不在意任何与神有关的事物；即使他们真在意神，他们的关切主要也是与复兴、个人蒙拯救、并从受苦中得释放有关。现在我们逐篇来看八十五至八十九篇。

2The background in Psalms 85, 86, and 88 involves three things: the restoration of God’sp eople, personal salvation, and release from sufferings. Throughout the centuries, God’sp eople have been praying for revival, for corporate restoration. God’sp eople have also been concerned about personal salvation, not only from eternal perdition but also from various bothering and entangling things in their daily life. Furthermore, all Christians pray about their sufferings, asking God to release them from their sufferings. In our eyes these three matters are positive, but in God’se yes they are not positive. Psalms 87 and 89 present Christ with God’ss aints, God’sho use, God’s city, and God’s earth. The Christ unveiled in these psalms is versus the restoration of God’sp eople, personal salvation, and the release from sufferings spoken of in Psalms 85, 86, and 88. For this reason, I have entitled this message “Christ versus Restoration of God’sP eople, Personal Salvation, and Release from Sufferings.” Today many Christians do not care for anything concerning God. If they do care for God, their concern is related mainly to restoration, personal salvation, and release from sufferings. Let us now go on to consider Psalms 85 through 89 one by one

壹可拉后裔寻求以色列的复兴

I. The seeking of the sons of Korah for the restoration of Israel

3八十五篇的主题是可拉后裔寻求以色列的复兴。在四节诗人祷告：『拯救我们的神阿，求你复兴我们，叫你的恼恨向我们止息。』在六节他接著问：『你不再使我们复苏，好叫你的百姓因你喜乐么？』在八至十一节诗人记述耶和华向祂的百姓说平安的话，祂的救恩诚然与敬畏祂的人相近，也说到荣耀、慈爱、信实和公义。十二至十三节下结论说：『耶和华必将好处赐给我们，我们的地也要多出土产。公义要行在祂面前，叫祂的脚踪，成为可走的路。』

3The subject of Psalm 85 is the seeking of the sons of Korah for the restoration of Israel. In verse 4 the psalmist prays, “Restore us, O God of our salvation, / And cause Your indignation toward us to cease.” In verse 6 he goes on to ask, “Will You not again revive us, / That Your people may rejoice in You?” In verses 8 through 11 the psalmist writes about Jehovah’s speaking peace to His people, about His salvation being near to those who fear Him, and about glory, lovingkindness, truth, and righteousness. Verses 12 and 13 conclude, “Indeed Jehovah will give what is good, / And our land will give its increase. / Righteousness will go before Him / And make His footsteps a way to walk in.”

4这样寻求以色列的复兴，乃是基于神应许以色列的先祖，要将地土、平安、和许多别的美物赐给他们的后裔。然而，后来可拉后裔却经历到神的惩罚以及神子民的荒凉和堕落。因此，这篇诗记载他们在寻求中，为复兴祷告。这当然很好，也很重要，但我们需要看见神怎么说。贰大卫寻求他个人的拯救八十六篇与大卫寻求他个人蒙拯救有关。我们读这篇诗时，需要特别留意二、十一至十三、和十五至十六节。在二节大卫祷告：『求你保存我的性命，因我是敬虔人；我的神阿，求你拯救这倚靠你的仆人。』在十六节他说，『求你转向我，恩待我；求你将力量赐给你的仆人，拯救你婢女的儿子。』大卫寻求他个人蒙拯救很重要；然而，重要的不在这事本身，乃在别的事。我们可用吃为例。吃所以重要，不是为著吃的缘故，乃是为著别的事。同样，蒙拯救很重要，但拯救乃是为著别的事，不是为著拯救本身。

4This seeking for the restoration of Israel was based upon God’s promise to Israel’s forefathers to give land, peace, and many other good things to their descendants. Eventually, however, the sons of Korah experienced God’s punishment and the desolation and degradation of God’sp eople. Hence, in their seeking as recorded in this psalm they prayed for restoration. Surely this was good and also important, but we need to see what God would say about it. II. The seeking of david for his personal salvation Psalm 86 is concerned with the seeking of David for his personal salvation. As we read this psalm we need to pay special attention to verses 2, 11-13, and 15-16. In verse 2 David prayed, “Keep my soul; for I am godly; / Save Your servant who trusts in You, O You who are my God.” In verse 16 he said, “Turn to me and be gracious to me; / Give Your strength to Your servant, / And save the son of Yourmaidservant.” David’ss eeking for his personal salvation was important; however, it was important not for itself but for something else. We may use eating as an illustration. Eating is important not for its own sake but for something else. Likewise, it is important to be saved, but salvation is for something else, not for itself

参神对锡安及基督的愿望

III. The Desire of God for Zion with Christ

5八十五篇是关于可拉后裔寻求以色列的复兴，八十六篇是关于大卫寻求蒙拯救，而八十七篇是关于神对锡安及基督的愿望。在旧约和新约里，锡安总是含示神的殿与神的城。『锡安』是在宇宙的意义上，也是在地方的意义上，对召会诗意的称呼。（来十二22，加四。）所以，锡安在宇宙一面和地方一面都表征召会。属天的锡安是得胜者最终安息的地方。（启十四1。）

5Whereas Psalm 85 is on the seeking of the sons of Korah for restoration and Psalm 86 is on the seeking of David for salvation, Psalm 87 is on the desire of God for Zion with Christ. In both the Old Testament and the New Testament, Zion always implies God’sho use and God’s city. “Zion” is a poetic title of the church in the universal sense and also in the local sense (Heb. 12:22; Gal. 4:26). Therefore, Zion signifies the church universally and 26 locally. The heavenly Zion is the final resting place of the overcomers (Rev. 14:1).

6诗篇八十七篇首先说到锡安的根基，称为『耶和华（神）所立的根基』。（1。）这神圣的根基（豫表基督是神独一的根基，以建造祂的殿，就是召会－林前三11），建造在『圣山』（豫表众地方召会）上。耶路撒冷建造在这些圣山上，在这些山中，最高峰是建造锡安的山峰，这豫表召会。

6Psalm 8 7 firstly refers to Zion’s foundation, which is called “His [God’s] foundation” (v. 1). This divine foundation, typifying Christ as God’s unique foundation for the building up of His house, the church (1 Cor. 3:11), is built in the “holy mountains,” which typify the local churches. Jerusalem was built on these holy mountains, and among these mountains the highest peak is the one on which Zion was built, which typifies the church.

7诗篇八十七篇二节说，『祂爱锡安的门，胜于爱雅各一切的住处。』门是为著进出，表征交通。新耶路撒有十二个门，这指明神的圣城将满了交通。最近，为著众召会中间交通的缘故，主引导我们实行集调。然而，有些圣徒只在意他们地方召会的辖区，不要任何人到他们那里，摸与他们地方召会有关的事情。这就是说，他们把门关了。用倪弟兄的话说，他们把他们的地方召会弄成『土召会』和『小王国』。这不是锡安，因锡安有许多门可交通。八十七篇揭示基督连同众圣徒是神的殿，要为著神的城并为著神来得著全地。五至六节说，『论到锡安必说，这一个那一个都生在其中，而且至高者必亲自坚立这城。当耶和华记录万民的时候，祂要算这一个乃是生在那里的。』说到『这一个』『那一个』生在锡安，是指明锡安满了圣徒。六节告诉我们，『这一个』－基督－独一的一位－生在那里。基督自己和众圣徒都生在锡安。除了那些生在锡安的人以外，八十七篇也说到生在其他五个地方的人：拉哈伯、巴比伦、非利士、推罗和古实。『拉哈伯』是埃及的诗意名称。在圣经里，埃及代表资源丰富的地方，人容易谋生、人可以致富而享受的地方。当迦南有饥荒，人们缺少粮食的时候，他们就下埃及，所以埃及是一个表征今日世界富庶之地。巴比伦在属人的成功和荣耀的范围里是有名的。牠是巴别的继续，人在巴别竭力建造通天的塔来荣耀自己。巴比伦王尼布甲尼撒所建造有权能的大帝国，乃是人类成功和荣耀的纪念碑。

7Psalm 87:2 says, “Jehovah loves the gates of Zion / More than all the dwellings of Jacob.” The gates are for coming in and going out, signifying fellowship. The fact that the New Jerusalem will have twelve gates indicates that God’sho ly city will be full of fellowship. Recently, for the sake of fellowship among the churches, the Lord has led us to practice the clustering and the blending. However, some saints care only for the jurisdiction of their local church, and they do not want anyone to come to them and touch anything related to their local church. This means that they close the gate. In Brother Nee’swords, they make their local church a “native church” and a “small empire.” This is not Zion, for Zion has many gates for fellowship. Psalm 87 unveils Christ with all the saints to be God’sho use for God’s city and for God to gain the whole earth. Verses 5 and 6 say, “Of Zion it will be said, / This one and that one were born in her, / And the Most High Himself will establish her. / Jehovah will count / When He records the peoples: / This One was born there.” The word about “this one” and “that one” being born in Zion indicates that Zion is full of saints. Verse 6 tells us that “this One”—Christ, the unique One— was born there. Christ Himself and all the saints were born in Zion. In addition to those born in Zion, Psalm 87 speaks of people born in five other places: Rahab, Babylon, Philistia, Tyre, and Cush. “Rahab” is a poetic title given to Egypt. In the Bible Egypt stands for a place rich in resources, a place where it is easy for one to make a living and where it is possible for one to make a fortune for his enjoyment. When there was a famine in Canaan and people were short of food, they went down to Egypt, a land of riches signifying today’s world. Babylon was famous in the realm of human success and glory. It was the continuation of Babel, where man endeavored to glorify himself by building a tower to heaven. Nebuchadnezzar, king of Babylon, built a great and powerful empire, a monument to man’s success and glory

8非利士非常接近圣地。照著圣经，非利士人精于用人的作法处理圣事。神的约柜被掳到他们的国家时，他们想出处理的方法。非利士人接触过圣地并从圣地学习了圣事，就成为擅于照著人的智慧处理圣事的人。今天有许多人不在圣事里，却非常接近这些事，并用他们属人的作法处理这些事。

8Philistia was very close to the holy land. According to the Bible, the Philistines were clever in handling the holy things in a human way. When the ark of God was captured and brought into their country, they devised a way to deal with it. Having contacted the holy land and having learned about the holy things from the holy land, the Philistines became adept in handling holy things according to human wisdom. Today there are many people who are not in the holy things but are very close to these things and have their human way to handle them.

9照著圣经和历史的记载，推罗是个商业国家，是贸易和高度文明的国家。他们在商业上的交易是他们的荣耀。今天地上有许多『推罗』。最后一个地方是古实（衣索匹亚）。古实这地方的人从那里来向圣地学习。例如，示巴女王从衣索匹亚来向所罗门学习。在行传八章里，埃提阿伯（衣索匹亚）太监也来圣地学习。因此，古实或埃提阿伯，在历史上也享有名声和荣誉。

9According to the Bible and to history, Tyre was a commercial country, a country of merchandise and of high civilization. Their traffic in commerce was their glory. There are many “Tyres” on earth today. The last place was Cush (Ethiopia). Cush was a place from which people came to learn of the holy land. The queen of Sheba, for example, came from Ethiopia to learn of Solomon. The Ethiopian eunuch in Acts 8 also came to the holy land to learn. Hence, in history, Cush, or Ethiopia, also had a name and a reputation

10来自这五个地方的人代表地上所有的人。在这些地方的人夸耀他们的『伟人』，说，『这一个乃是生在那里的。』（4下。）埃及能说法老生在那里，巴比伦能说尼布甲尼撒生在那里。但神怎么说到锡安？祂宣告说，『这一个那一个都生在其中。』摩西、约书亚、大卫、以利亚、彼得、保罗、路德、喀尔文、卫斯理、新生铎夫、达秘、倪柝声、和许多其他的人都生在锡安。至终，甚至这独一的一位基督，就是众圣徒的总和，祂是众圣徒，又在众圣徒里面，（西三11，）也生在那里。关于锡安，这是神的算法，神的记录。

10The people from these five places represent all the people on earth. The people in these places boasted of their “giants,” saying, “This one was born there” (v. 4b). Egypt could say that the Pharaohs were born there, and Babylon could say that Nebuchadnezzar was born there. But what does God say concerning Zion? He declares, “This one and that one were born in her.” Moses, Joshua, David, Elijah, Peter, Paul, Luther, Calvin, Wesley, Zinzendorf, Darby, Watchman Nee, and so many others were born in Zion. Eventually, even the unique One, Christ, who is the totality of all the saints as the One who is all the saints and in all the saints (Col. 3:11), was born there. This is God’s counting, God’s record, regarding Zion

11并非所有生在锡安的圣徒都是有名的人。反而，在歌唱的和跳舞的中间，（诗八七7，）有许多不为人所知的人。我们今天也许不为人所知，但我们能歌唱并赞美主，说到神的城锡安：『我的泉源都在你里面。』让埃及夸耀尼罗河，让巴比伦夸耀伯拉大河罢！他们没有泉源，但我们在锡安有泉源。

11Not all the saints born in Zion are famous ones. Rather, among the singers and the dancers (v. 7), there are many unknown ones. We today may be the unknown ones, but we can sing and praise the Lord, saying of Zion, the city of God, “ All my springs are in you.” Let Egypt boast of the Nile and let Babylon boast of the Euphrates. They do not have the springs, but we in Zion have them

肆可拉后裔希幔寻求从受苦中得释放

IV. The seeking of heman, a son of Korah for his release from sufferings

12在八十八篇，可拉后裔希幔寻求从受苦中得释放。在十四至十七节诗人说，『耶和华阿，你为何丢弃我？为何掩面不顾我？我自幼受苦，几乎死亡；我受你的惊恐，使我慌张。你的烈怒漫过我；你的惊吓，把我剪除。这些终日如水环绕我，一齐都来围困我。』像希幔一样，今天许多基督徒都在受苦；对他们而言，没有甚么比从受苦中得释放更重要。

12In Psalm 88 we have the seeking of He man, a son of Korah, for his release from sufferings. In verses 1 4 through 17 the psalmist says, “Why, O Jehovah, have You rejected my soul? / Why do You hide Your face from me? / I have been afflicted and about to die since my youth; / I bear Your terrors; I am overwhelmed. / Your fierce wrath has gone over me; / Your terrors have cut me off. / They surrounded me like water all day long; / They altogether encompassed me.” Like Heman, many Christians today are suffering ones, and to them nothing is more important than release from their suffering.

伍神的心意是要祂的受膏者基督得著全地

V. The intention of God for Christ, His anointed, to possess the entire earth

13八十九篇，尤其是三至四节，十九至二十九节、和三十四至三十七节，揭示神的心意是要祂的受膏者基督得著全地。像八十八篇一样，这篇诗是圣徒的祷告，但不同于八十八篇为著从受苦中得释放的祷告，诗篇八十九篇的祷告与基督这位独一者有关。神在意这一位，就是生在锡安的一位，而不在意我们的受苦。

13Psalm 89, especially verses 3-4, 19-29, and 34-37, unveils the intention of God for Christ, His Anointed, to possess the entire earth. Like Psalm 88, this psalm is the prayer of a saint, but in contrast to the prayer in Psalm 88 for release from suffering, the prayer in Psalm 89 is concerned with Christ, the unique One. God cares for this One, the One who was born in Zion, not for our sufferings

14在八十七篇神记录中独一的一位，在八十九篇成了神的受膏者，神的圣者，神的大能者。祂成了长子和『地上君王的至高者』。（27。）祂的宝座在神面前要如日之恒久，又如月亮永远坚立。（36～37。）神要使祂的后裔坚立，存到永远，『使祂的宝座，如天之久。』（29。）神要延伸这独一者的领域，以致得著全地，『使祂的左手伸到海上，右手伸到河上。』（25。）我信海指地中海，就是居人之地的中心。『河』字指明全地要属于基督。地的各部分都由河表征，就如埃及由尼罗河表征，巴比伦由伯拉大河表征。基督的领域要延伸到所有的河上，指明基督要占有地的各部分，以占有全地。八十九篇是长诗，启示神不在意别的，只在意基督这全地独一的占有者。我们承认，一些属灵的事－复兴、个人蒙拯救、从受苦中得释放－是非常正面的。但我们若忽略基督，就会受极大的亏损。我们的寻求和祷告不会摸著神的心，因为神的心是为著基督和锡安；锡安有许多圣徒，并且锡安是为著神的殿与神的城，叫基督占有全地。

14The unique One in God’s record in Psalm 87 has become God’san o in ted One, God’sHo ly One, God’s mighty One, in Psalm 89. He has become the Firstborn and “the highest of the kings of the earth” (v. 27). His throne will be like the sun before God; it will be established forever like the moon (vv. 36-37). God will establish His seed forever and “His throne as the days of heaven” (v. 29). God will extend the territory of this unique One so that He will possess the entire earth, setting “His hand on the sea / And His right hand on the rivers” (v. 25). I believe that the sea refers to the Mediterranean Sea, the center of the populated earth. The word “rivers” indicates that all the earth will belong to Christ. All the parts of the earth are signified by their rivers, such as Egypt by the Nile and Babylon by the Euphrates. That Christ’s territory will be extended to all the rivers indicates that Christ will possess all the parts of the earth and that He will therefore possess the whole earth. Psalm 89 is a lengthy psalm revealing that God cares for nothing other than Christ as the unique Possessor of the whole earth. We, however, regard certain spiritual things—restoration, personal salvation, release from suffering—as very positive. But if we neglect Christ, we will suffer a great loss. Our seeking and our praying will not touch God’she art because God’she art is for Christ with Zion, in which are many saints and which is for the house of God and the city of God for Christ to possess the whole earth

15神的愿望是叫这位生在锡安的基督，同许多的圣徒，来为著神的殿与神的城，使基督能得著全地。这是神的经纶。神不像我们那样在意复兴、蒙拯救、以及从受苦中得释放。神不在意我们的那种复兴，或我们为自己寻求的那种蒙拯救。神乃是为著祂的经纶来拯救人。神是为著祂的基督，为著祂的锡安，并为著祂的殿与祂的城来拯救人，好使祂有一天能藉著基督同祂的得胜者得著全地。神的心意乃是为著这个。

15God’s desire is for this Christ who was born in Zion with so many saints for God’sho use and God’s city so that Christ might gain the whole earth. This is God’secon o my. God does not care for restoration, salvation, and release from suffering as we do. God does not care for our kind of restoration or for the kind of salvation that we seek for ourselves. God saves people for His economy. God saves people for His Christ, for His Zion, and for His house and His city in order that one day He might gain the entire earth through Christ with His overcomers. God is for this

陆诗篇卷三之十七篇中显著的五篇

VI. Five outstanding Psalms out of the seventeen in Psalms Book 3

16诗篇卷三中有显著的五篇。一七十三篇揭示神是我们独一的分七十三篇揭示神是我们独一的分。这里诗人宣告：『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。）

16In Psalms Book 3 there are five outstanding psalms. A. Psalm 73 Unveiling God as Our Unique Portion Psalm 73 unveils God as our unique portion. Here the psalmist declares, “Whom do I have in heaven but You? / And besides You there is nothing I desire on earth” (v. 25

二八十篇揭示基督是居首位者

B. Psalm 80 Unveiling Christ as the One in the Place of Preeminence

17八十篇揭示基督是居首位者。在十七节诗人祷告说，『愿你的手护庇你右边的人，就是你为自己所坚固的人子。』这篇诗启示基督在全宇宙中居首位。

17Psalm 80 unveils Christ as the One in the place of preeminence. In verse 17 the psalmist prays, saying, “Let Your hand be upon the man of Your right hand, / Upon the son of man whom You have strengthened for Yourself.” This psalm reveals that in the entire universe Christ has the place of preeminence

三八十四篇揭示基督是神的殿，有两座坛为著『麻雀』和『燕子』

C. Psalm 84 Unveiling Christ as the House of God with the Two Altars for the “Sparrows” and the “Swallows

18八十四篇揭示基督是神的殿，有为著『麻雀』和『燕子』，就是为著软弱者的两座坛。我们也许是软弱的『麻雀』和『燕子』，但我们享受成为肉体的三一神，连同两座坛作为祂的两大完成。

18Psalm 84 unveils Christ as the house of God with the two altars for the “sparrows” and the “swallows,” that is, for the weak ones. We may be weak “sparrows” and swallows,” but we enjoy the incarnated Triune God with the two altars as His two great consummations

四八十七篇揭示为神所爱的锡安同基督

D. Psalm 87 Unveiling Zion with Christ Loved by God

19八十七篇揭示为神所爱的锡安同基督。这表征召会同基督以及许多的圣徒都为神所爱，因为锡安将是神的殿，也是神的城作为国度，为神得著全地。

19Psalm 87 unveils Zion with Christ loved by God. This signifies the church with Christ and with so many saints loved by God, for Zion will be God’sho use and also God’s city as the kingdom for God to gain the entire earth

五八十九篇揭示基督

E. Psalm 89 Unveiling Christ

20是神的受膏者，占有全地八十九篇揭示基督是神的受膏者，占有全地，祂的领域从海延伸到各河。

20as God’sAn o in ted to Possess the Entire Earth Psalm 89 unveils Christ as God’sAn o in ted to possess the entire earth, with His territory extending from the sea to all the rivers.

21在诗篇卷三的十七篇中，这五篇是显著的，给我们看见神是我们独一的分，然后给我们看见基督、圣徒、殿与城，就是满了门，满了交通的地方和宇宙召会，使神得以往前，成就祂永远的经纶。这是卷三的内在意义。六指明经过过程并终极完成的三一神，是祂选民在成为肉体、钉十字架、

21Of the seventeen psalms in Psalms Book 3, these five are outstanding, showing us that God is our unique portion and then showing us Christ, the saints, the house and the city, the local and universal church full of gates, full of fellowship, for God to move on to accomplish His eternal economy. This is the intrinsic significance of Book 3. F. Indicating the Processed and Consummated Triune God to Be the All-inclusive Enjoyment

复活、并被高举之基督里，包罗万有的享受

of His Chosen People in the Incarnated, Crucified, Resurrected, and Exalted Christ

22最终，卷三这五篇显著的诗，指明经过过程并终极完成的三一神，是祂选民在成为肉体、钉十字架、复活、并被高举之基督里，包罗万有的享受。经过过程并终极完成的三一神启示在诗篇里，神选民的享受也启示在这里。他们的享受乃是在成为肉体、钉十字架、复活、并被高举的基督里。关于基督的这四件事－祂的成为肉体、祂的钉十字架、祂的复活、祂的被高举－在诗篇里一再揭示出来。这位基督乃是为著成就神的经纶，使我们完全享受三一神作经过过程并终极完成的一位。

22Finally, these five outstanding psalms in Book 3 indicate the processed and consummated Triune God to be the all- inclusive enjoyment of His chosen people in the incarnated, crucified, resurrected, and exalted Christ. The processed and consummated Triune God is revealed in the Psalms, and the enjoyment of God’s chosen people is also revealed here. Their enjoyment is in the incarnated, crucified, resurrected, and exalted Christ. These four matters concerning Christ—His incarnation, His crucifixion, His resurrection, and His exaltation—are repeatedly unveiled in the Psalms. This Christ is for the accomplishment of God’secon o my that we may enjoy in full the Triune God as the processed and consummated One