诗篇生命读经 · 第37篇

藉著锡安，地转向主

The Earth Turning to the Lord Through Zion

1读经：诗篇一百○二至一百○六篇。我们在开始研读诗篇的时候就曾指出，诗篇是敬虔的圣民写的。这些圣民与神非常亲近，他们也常常思想并顾到神和神的权益。许多篇诗是在受苦的时候写的;诗人在受苦时，抒发了一些情感和混杂的情绪，其中也有些高超的思想，主要是关于基督、神的殿、神的城、以及神恢复祂对地的主权。在旧约里，这恢复称为复兴，指千年国。神的殿表明神的家，也表明祂的家庭，祂的家人；神的城指祂的国；要来的复兴指千年国。基督、神的殿、神的城、要来的复兴这四件事，乃是圣经的基本元素，内里素质。

1Scripture Reading: Psa. 102—106 At the beginning of our study of the Psalms, we pointed out that the Psalms were written by godly saints. These saints were very close to God, and they had much thought and consideration concerning God and God’sin te rest. Many of the psalms were written during times of suffering. When, as they were suffering, the psalmists were expressing certain of their feelings and complex sentiments, some high thoughts came forth mainly related to Christ, God’sho use, God’s city, and God’s recovery of His title over the earth. In the Old Testament this recovery is called the restoration, referring to the millennium. God’sho use denotes God’sho me and also His family, His household; God’s city refers to His kingdom; and the coming restoration refers to the millennium. These four matters—Christ, God’sho use, God’s city, and the coming restoration—are the essential elements, the inner essences, of the Bible

2我们可以说，诗篇是全本圣经的精粹。圣经开始于神的存在，然后说到神的创造，其中有些指明基督的事。从基督产生召会，就是神的殿。作神殿的召会得加强并扩大，就成为城，也就是神的国。至终，神的国要在千年国期间带进地的复兴，并要完成于新天新地，以新耶路撒冷－神殿与神国的完成－为中心。在诗篇里这圣经的精粹，乃是开启全本圣经的钥匙。在本篇信息中，我们来到诗篇的另一组，包含一百○二至一百○六篇，这组诗篇有点难以领会。在这组里，我们首先看见基督。一百○二篇是关于基督的诗篇，有力的证据就是希伯来一章十至十二节引用了二十五至二十七节。诗篇一百○二篇的诗题告诉我们，这是困苦之人，就是受苦之人的祷告。诗人，敬虔的人，因著锡安连同圣殿与圣城的毁灭和破坏而受苦。他受苦到发昏的地步。在这事上他有点像耶利米；耶利米在耶路撒冷和圣殿毁灭以后，坐在城外的山上，看著殿与城的破坏，写了耶利米哀歌，他写的时候也可能是发昏的。写一百○二篇的敬虔人，也因著殿与城的毁灭受困苦。他因著受苦而发昏，就向神祷告，并吐露苦情。在这篇诗的诗题中，『苦情』一辞的意思不是诗人向神抱怨；乃是指一种困苦的景况，就是因圣殿和耶路撒冷的毁灭所引起的受苦。

2We may say that the Psalms are an extract of the entire Bible. The Bible begins with God’s existence and then goes on to speak of God’s creation, which has certain indications concerning Christ. Out of Christ there issues the church, which is God’sho use. When the church as God’sho use is strengthened and enlarged, it becomes the city, that is, the kingdom of God. Eventually, the kingdom of God will bring in the restoration of the earth during the millennium, which will consummate in the new heaven and the new earth with the New Jerusalem—the consummation of God’sho use and God’skin gdom—as the center. This extract of the Bible in the Psalms is a key that opens the whole Bible. In this message we come to another group of psalms, consisting of Psalms 1 0 2 through 1 0 6, which is somewhat hard to understand. In this group we first see Christ. Psalm 102 is a psalm on Christ. Strong evidence of this is the quotation of verses 2 5 through 2 7 in Hebrews 1:10-12. The title of Psalm 102 tells us that it is a prayer of an afflicted one, one who was suffering. The psalmist, a godly one, was suffering because of the destruction and devastation of Zion with the temple and the holy city. He suffered to such an extent that he was fainting. In this matter he was somewhat like Jeremiah who, after the destruction of Jerusalem and the temple, sat on a mountain outside the city, looked at the devastation of the temple and the city, and wrote the book of Lamentations, probably fainting as he did so. The godly one who wrote Psalm 102 was also afflicted by the destruction of the temple and the city. Fainting because of his suffering, he prayed to God and poured out his complaint. The word “complaint” in the title of this psalm does not mean that the psalmist was complaining to God; rather, here this word denotes a miserable situation—the suffering caused by the destruction of the temple and the city of Jerusalem.

3一百○二篇有三段。一至十一节是第一段，与受苦和困苦有关；十二至二十二节是第二段，与锡安的重建，被毁灭的圣殿与圣城的复兴有关；二十三至二十八节是第三段，揭示主在祂的复活里是永远的一位。在启示录一章十八节，基督那永活者说，『我曾死过，看哪，现在又活了，直活到永永远远。』复活是主的日子的延长；祂在祂的复活里要存到永永远远。照著诗篇一百○二篇，锡安和耶路撒冷的复兴将列国转向神。为这缘故，我给本篇信息的标题是『藉著锡安，地转向主』。这里的锡安是在破坏以后得重建的锡安。因此，本诗的第二段向我们陈明一幅图画，就是被毁灭并破坏之圣殿和耶路撒冷城的复兴。这个重建将全地及万国的万民都转向主。在豫表里，一百○二篇首先指基督的受苦，尤其指祂的死。基督的受苦完成于祂的死;藉著祂的死，召会-神的家，得以产生出来。至终，召会作神的家，成为神的城，神的国。所以，以弗所二章十九节说到神家里的亲人和神的国。

3Psalm 102 has three sections. Verses 1 through 11 are the first section, concerned with suffering and affliction; verses 12 through 22 are the second section, concerned with the rebuilding of Zion, the restoration of the destroyed temple and holy city; and verses 23 through 28 are the third section, unveiling the Lord as the One who is everlasting in His resurrection. In Revelation 1:18 Christ, the living One, says, “I became dead, and behold, I am living forever and ever.” Resurrection is the lengthening of the Lord’s days; He will exist forever and ever in His resurrection. According to Psalm 102, the restoration of Zion and Jerusalem turns the nations to God. For this reason, I have entitled this message “The Earth Turning to the Lord through Zion.” Zion here is the Zion that has been rebuilt after its devastation. Thus, the second section of this psalm presents us a picture of the restoration of the destroyed and devastated temple and city of Jerusalem. This rebuilding turns the entire earth with the peoples of all the nations to the Lord. In typology, Psalm 102 first refers to Christ’s suffering, especially to His death. Christ’s suffering consummated in His death, and through His death the church, God’sho use, came into existence. Eventually, the church as God’sho use becomes God’s city, God’skin gdom. Ephesians 2:19, therefore, refers both to the household of God and to the kingdom of God

4以色列的历史是召会历史的图画。以色列经历毁灭和破坏，以色列人被掳掠，且被掳到巴比伦。同样，在启示录里我们看见大巴比伦与召会相对。至终，大巴比伦要倾倒，召会要完全被建立。召会的重建要将万国转向主，世上的国要成为神和基督的国。（启十一15。）诗篇一百○二篇揭示基督的死以及在祂复活里的存在。基督的死与复活的产品，乃是锡安同神的殿与神的城。所以，一百○二篇有基督的死、基督的复活和锡安。

4The history of Israel is a picture of the history of the church. Israel passed through a time of destruction and devastation, and the people of Israel were captured and carried away to captivity in Babylon. Likewise, in the book of Revelation we see that Babylon the Great is versus the church. Eventually, Babylon the Great will fall, and the church will be fully established. That rebuilding of the church will turn all the nations to the Lord, and the kingdom of the world will become the kingdom of God and of Christ (Rev. 11:15). Psalm 102 unveils Christ’s death and His existence in His resurrection. The product of Christ’s death and resurrection is Zion with God’s house and God’s city. Therefore, in Psalm 102 we have Christ’s death, Christ’s resurrection, and Zion.

5锡安是召会的总称。加拉太四章二十六节说，那『在上的耶路撒冷』是我们的母，并且希伯来十二章二十二节告诉我们：我们乃是来到『锡安山，来到活神的城，属天的耶路撒冷。』不仅如此，我们研读诗篇八十四篇时，看见那篇诗里所题的『锡安大道』，（5，）就是召会生活的大道。启示录十四章给我们看见，十四万四千人要被提到锡安山。今天我们正迈向锡安，就是神的山的最高峰。这锡安就是召会。一百○二篇非常深，包含一些隐藏的秘密。我们若透视这篇诗，就会看见基督的受苦和受死不仅是为著救赎，也是为著复兴。一至十一节说到受苦；十二至二十二节说到复兴；二十三至二十八节说到基督在祂复活里继续的存在。基督的受苦是为著救赎，祂的救赎是要产生召会作神的殿与神的城，这要完成于复兴。在基督的复活里，凭著基督的复活，并藉著基督的复活，召会要完成于复兴。基督的死产生召会，祂的复活延长召会的存在。召会既藉著基督的死得以产生，就在基督的复活里继续存在。这是一百○二篇里的启示。我们不该肤浅、天然的研读一百○二至一百○六篇，或只留意白纸黑字；我们需要用许多的祷告，并对圣言许多的思考，来研读这些诗篇和所有的诗篇。这样，我们就会领悟，一百○二至一百○六篇是一组。一百○二篇中困苦圣徒的祷告，是这组的根基。我们强调过一个事实：这篇诗给我们看见基督的苦难，藉著祂的苦难所产生的召会，以及召会由于基督在祂复活里不变的存在，在基督的复活里继续的存在。我们将会看见，这组其他四篇的诗，是神历史的叙述；这四篇中的三篇－一百○四、一百○五、一百○六篇－是『阿利路亚诗篇』。诗篇中的『阿利路亚』由这三篇诗开始。

5Zion is a total title of the church. Galatians 4:2 6 says that the “Jerusalem above” is our mother, and Hebrews 12:22 tells us that we have come to “Mount Zion and to the city of the living God, the heavenly Jerusalem.” Furthermore, in our study of Psalm 84 we saw that the “highways to Zion” mentioned in this psalm (v. 5) are the highways of the church life. Reve lation 14 shows us that the one hundred and forty-four thousand will be raptured to Mount Zion. Today we are heading to Zion, the highest peak of God’s mountains. This Zion is the church. Psalm 102 is very deep, containing some hidden secrets. If we have insight into this psalm, we will see that Christ’s suffering and death are not only for redemption but also for restoration. Verses 1 through 11 speak of suffering; verses 12 through 22, of restoration; and verses 23 through 28, of Christ’s continued existence in His resurrection. Christ’s suffering is for redemption, and His redemption is to produce the church as the house of God and the city of God, which will consummate in the restoration. It is in Christ’s resurrection, by Christ’s resurrection, and through Christ’s resurrection that the church will consummate in the restoration. Christ’s death produced the church, and His resurrection prolongs the existence of the church. Having been produced through Christ’s death, the church has its continued existence in Christ’s resurrection. This is the revelation in Psalm 102. We should not study Psalms 1 0 2 through 1 0 6 in a superficial way, in a natural way, or in the way of paying attention only to the letters in black and white. We need to study these psalms, as well as all the psalms, with much prayer and with much consideration of the Holy Word. If we study the Psalms in this way, we will realize that Psalms 102 through 106 are a group. Psalm 102, the prayer of an afflicted saint, is the foundation of this group. We have emphasized the fact that this psalm shows us Christ’s sufferings, the church produced by His sufferings, and the continued existence of the church in Christ’s resurrection due to Christ’sun changing existence in His resurrection. As we will see, the four other psalms in this group are a narration of God’s history and that three of these four psalms—Psalms 104, 105, and 106— are “hallelujah psalms.” With these three psalms we have the beginning of the “hallelujahs” in the Psalms.

6现在我们更详细的来看诗篇一百○二篇，然后继续看一百○三至一百○六篇对神历史的叙述。

6Let us now consider Psalm 1 0 2 in more detail and then go on to consider the narration of God’s history in Psalms 103 through 106.

壹一百○二篇是困苦人的祷告

I. Psalm 102 being a prayer of an afflicted one

7一百○二篇的诗题是『困苦人发昏的时候，在耶和华面前吐露苦情的祷告。』所以这篇诗是诗人情绪的发表，他的困苦（1～5，9～11）指基督的困苦。（6～8。）

7The title of Psalm 102 is “A Prayer of an afflicted one, when he is fainting and he pours out his complaint before Jehovah.” This psalm is therefore an expression of the psalmist’s sentiment, with his affliction (vv. 1-5, 9-11) referring to the affliction of Christ (vv. 6-8).

贰基督是将地转向主的关键

II. Christ being the key that turns the earth to the Lord

8六至八节和十二至二十七节启示基督是关键，祂将地转向主，并恢复神对全地的主权与权利。没有基督，这事就无法成就。

8Verses 6 through 8 and 12 through 27 reveal that Christ is the key that turns the earth to the Lord and that recovers God’st it le and right over the whole earth. Without Christ this cannot be accomplished

一基于祂的受苦

A. Based upon His Suffering

9基督是将地转向主的关键，这是基于祂的受苦。（6～8。）七节说，『我儆醒不睡，我像房顶上孤单的麻雀。』这里的『房顶』指犹太房屋的平顶，当时人常上房顶去祷告。彼得在行传十章九节就这样作。既然诗篇一百○二篇七节指基督，这节就指明主耶稣在地上时，可能有时候也像房顶上孤单的麻雀，在夜间儆醒祷告，顾到神的权益。这也是这篇诗作者的景况。因著锡安的破坏，他无法睡觉，也无法躺在床上。他上房顶去，在那里向神吐露苦情，求祂垂顾锡安、城与殿。一百○二篇七节是关于基督的受苦和祂的困苦特别的经文。祂的困苦与祂为神殿的焦急有关。（约二17，诗六九9。）基督在祂的受苦里是儆醒者，不顾自己的权益，只顾神殿的权益。因此，祂将自己比喻为房顶上孤单的麻雀。祂为著神的权益儆醒时，好像房顶上孤单的麻雀。这是基督受苦的一方面。

9Christ’s being the key that turns the earth to the Lord is based upon His suffering (vv. 6-8). Verse 7 says, “I lie awake, and I am like / A lone sparrow on a housetop.” The “housetop” here refers to the flat roof of a Jewish house. People would often go to the housetop to pray. Peter did this in Acts 10:9. Since Psalm 102:7 refers to Christ, this verse indicates that when the Lord Jesus was on earth, probably there were times when in the night He, like a lone sparrow on a housetop, would watch and pray, caring for God’sin te rest. This was also the situation of the writer of this psalm. Because of the devastation of Zion, he could not sleep nor stay in bed. Instead, he went to the housetop where he poured out his complaint to God, asking Him to look upon Zion, the city, and the temple. Psalm 102:7 is a particular verse concerning Christ’s suffering, His affliction. His affliction was related to His zeal for God’sho use (John 2:17; Psa. 69:9). In His suffering Christ was a watcher, caring not for His own interest but for the interest of God’sho use. Thus, He likened Himself to a lone sparrow on the roof of a house. As He was watching for God’sin te rest, He was like a lone sparrow on a housetop. This was an aspect of Christ’s suffering

10我们已指出，基督的受苦是为著产生召会。今天的基督徒领悟，基督那完成于祂受死的苦难，是为著救赎；但很少人领悟，祂的受苦也是为著产生召会。我们需要看见，基督的死是为著救赎，以产生召会。

10As we have pointed out, Christ’s suffering was for the producing of the church. Today’s Christians realize that Christ’s suffering, which consummated in His death, was for redemption, but very few realize that His suffering was also for the producing of the church. We need to see that Christ’s death was for redemption to produce the church

二藉著锡安

B. Through Zion

11我们看过，地转向主是基于基督产生召会的受苦。现在我们需要看见，地这样转向主是藉著锡安，也就是藉著召会。今天召会就是锡安。我们不该以为，我们在主的恢复里所作的是小事。在神看来，祂恢复里的工作是非常有意义的。

11We have seen that the turning of the earth to the Lord is based upon Christ’s church-producing suffering. Now we need to see that this turning of the earth to the Lord is through Zion, that is, through the church. The church today is Zion. We should not think that what we are doing in the Lord’s recovery is a small thing. In the sight of God, the work in His recovery is very significant.

12召会是藉著基督的死产生的，但召会存在地上一段时间之后。就受了破坏、毁灭。今天我必须是因著召会堕落而受困苦的人。我们该受困苦到发昏的地步。我们这些受困苦的人，该向神吐露苦情，说，『主，你的锡安在那里？你的圣城在那里？我们到处都看见大巴比伦，但召会在那里？』以色列是召会的豫表。约书亚记、士师记、路得记这几卷书是神选民历史的记载。从我们的观点看，那些记载是令人不快的，甚至是悲剧。然而，从神的观点看，这些记载却是令人愉快的，因为甚至在受破坏的神选民当中，地上仍有为著神的事；神只要在地上有为著祂的事，祂就满足了。今天召会的原则也是一样。正当的召会生活已完全受到破坏，我们到处都看见大巴比伦。但神在地上仍有为著祂自己的事。这就是主的恢复。即使在约书亚记、士师记、路得记里，以色列历史的记载虽是令人失望的，却仍有一条为著神的线。神仍有一条线。在士师的时候，这条线一时只有两个人－犹太人波阿斯，和摩押女子路得。他们结婚以后，成了带进基督惟一的线。照著马太一章的家谱，波阿斯从路得生了大卫的祖父。因此，虽然神的选民以色列已被击败，但仍有一条能生出基督的线。今天，尽管召会堕落，受了破坏，神仍有一条为著基督的线，为此我们该敬拜祂。

12The church was produced through Christ’s death, and then the church existed on earth for a while. However, the church has been devastated, destroyed. We today must be those who are afflicted because of the church’s degradation. We should be afflicted to such an extent that we are fainting. As such afflicted ones, we should present our complaint to God, saying, “Lord, where is Your Zion? Where is Your holy city? We can see the great Babylon everywhere, but where is the church?” Israel is a type of the church. In the upcoming messages on Joshua, Judges, and Ruth, we will see that these books are a record of the history of God’select. From our point of view this record is unpleasant, even a tragedy. From God’s point of view, however, this record is pleasant because even among the devastated elect of God, there was still something on earth for God, and as long as God can have something for Himself on earth, He is satisfied. The principle is the same with the church today. The proper church life has been fully devastated, and everywhere we can see Babylon the Great. But God still has something on earth for Himself. This is the Lord’s recovery. Even though the record of the history of Israel in Joshua, Judges, and Ruth is disappointing, there was nevertheless a line that was for God. God still had a line. For a while, at the time of the judges, this line consisted of only two persons—Boaz, a Jew, and Ruth, a Moabitess. After they were married, they became the unique line to bring in Christ. According to the genealogy in Matthew 1, Boaz begot David’s grandfather of Ruth. Thus, although Israel, God’select, had been defeated, there was still a line that could bring forth Christ. Today, in spite of the degradation and devastation of the church, God still has a line that is for Christ, and for this we should worship Him

1 锡安是耶路撒冷城的中心

1. Zion as the Center of the City Jerusalem

13锡安是耶路撒冷城的中心，（诗一百二16，21，）豫表召会是神国的中心。（太十六18～19。）在马太十六章十八、十九节，『召会』与『国』二辞交互使用。这指明召会就是国，国就是召会。锡安的石头是主的仆人所喜悦的，

13Zion is the center of the city Jerusalem (Ps a. 102:16, 21), typifying the church as the center of God’skin gdom ○ (Matt. 16:18-19). In Matthew 16:18 and 19 the words church and kingdom are used interchangeably. This indicates that the church is the kingdom and that the kingdom is the church. 2. Zion’sS tones as the Pleasure of the Lord’s 2

她的尘土是他们所怜惜的

Servants and Her Dust in Which Is Their Favor

14诗篇一百○二篇十四节说，『你的仆人喜悦她的石头，怜惜她的尘土。』在这节里，石头豫表作召会建造材料的信徒，（彼前二5，）尘土豫表召会的立场。你喜悦召会所有的肢体么？你怜惜召会的立场么？我们该喜悦召会所有的肢体，也该顾到召会的立场。

14Psalm 102:14 says, “Your servants take pleasure in her stones, / And show favor to her soil.” The Hebrew word translated “soil” can also be rendered “dust.” In this verse the stones typify the believers as the building materials of the church (1 Pet. 2:5), and the dust, the soil, typifies the ground of the church. Do you take pleasure in all the members of the church? Do you favor the ground of the church? We should be happy with all the members of the church, and we should care for the ground of the church

3 使地上万民和列国赞美敬拜耶和华

3. Bringing the Peoples and the Kingdoms of the Earth into the Praise and Worship of Jehovah

15诗篇一百○二篇二十一至二十二节说，『使人在锡安传扬耶和华的名，在耶路撒冷传扬赞美祂的话；就是在万民和列国聚会事奉耶和华的时候。』这些经文指明，藉著被建立、得复兴的锡安－召会，万民和列国都要赞美敬拜耶和华。这就是说，召会使世界转向主。三因著祂永远、不变的存在基督因著祂永远、不变的存在，（诗一百○二24～27，来一10～12，）是使地转向主的关键。基督死而复活，如今祂在复活里活到永远。因著基督的复活，祂的存在是历世历代永远不变的。基督的死产生召会。召会受了破坏，但要得著复兴。基督的复活使召会得以继续存在。

15Psalm 102:21 and 22 say, “That the name of Jehovah may be declared in Zion, / And His praise, in Jerusalem; When the peoples are gathered together, / And the kingdoms, to serve Jehovah.” These verses indicate that it is through the established, restored Zion—the church— that all the nations and kingdoms will be brought into the praise and worship of Jehovah. This means that the church turns the world to the Lord. C. Because of His Eternal and Unchanging Existence Christ is the key that turns the earth to the Lord because of His eternal and unchanging existence (vv. 24-27; Heb. 1:10-12). Christ died and resurrected, and now He lives forever in His resurrection. Christ’s existence is unchanging throughout all the generations because of His resurrection. Christ’s death produced the church. The church has been devastated and will be restored. Christ’s resurrection then will enable the church to continue its existence

参赞美那藉著基督作王，恢复对全地之主权与权利的耶和华

III. Praising Jehovah who has recovered the title and the right over the whole earth through the reign of Christ

16诗篇一百○二篇是关于基督、召会和复兴的诗篇。一百○三至一百○六篇是赞美那藉著基督作王，恢复对全地之主权与权利的耶和华。

16Psalm 102 is a psalm on Christ, the church, and therestoration. In Psalms 103 through 106 we have the praising of Jehovah who has recovered the title and the right over the whole earth through the reign of Christ

一对神历史的叙述

A. A Narration of God’s History

17我们若将这四篇诗放在一起，就会看见这些是对神历史的叙述。

17If we put these four psalms together, we will see that they are a narration of God’s history

1 祂的慈爱和怜恤，祂赦免祂子民的罪，医治、救赎并顾念他们

1. In His Lovingkindness and Compassions in His Forgiving of Sins, Healing, Redeeming, and Caring of His People

18一百○三篇说到神的历史，祂的慈爱和怜恤，祂赦免祂子民的罪，医治、救赎并顾念他们。这是神历史的第一部分。

18Psalm 103 speaks of God’s history in His lovingkindness and compassions in His forgiving of sins, healing, redeeming, and caring of His people. This is the first part of God’s history.

19『我的心哪，你要称颂耶和华；凡在我里面的，也要称颂祂的圣名。我的心哪，你要称颂耶和华，不可忘记祂的一切好处。』（1～2。）这些好处包括赦免、医治、救赎、以及慈爱和怜恤的冠冕。（3～4。）在五节诗人继续说，『祂用美物使你壮年得以满足，以致你如鹰恢复年轻。』『你壮年』原文的意义不明确；有人译为『你的年日』。七十士译本用『心愿』。我们的壮年就是我们生命最刚强的部分，也就是我们年轻的日子。因为神用美物使我们生命最刚强的部分得以满足，我们就恢复年轻。身为年长的人，我能见证，我感觉我天天得更新。这更新使我能站起来为主说话。在七节诗人说，『祂使摩西知道祂的法则，叫以色列人晓得祂的作为。』这是奇妙的。神使有经历的人知道祂的法则，而叫年幼的，作儿女的，晓得祂的作为。今天我们中间有些人知道神的法则，但有些人只晓得祂的作为。祂的法则和祂的作为对我们都是益处。

19Bless Jehovah, O my soul; / And all that is within me, bless His holy name. / Bless Jehovah, O my soul; / And do not forget all His benefits” (vv. 1-2). These benefits include forgiveness, healing, redemption, and the crown of lovingkindness and compassions (vv. 3-4). In verse 5 the psalmist continues, “He satisfies the prime of your life with good, / So that your youth is renewed like the eagle.” The meaning of the Hebrew for “the prime of your life” is uncertain; others translate it as, “your years.” The Septuagint uses the word “desire.” The prime of our life is the strongest part of our life, which is our youth. Because God satisfies the strongest part of our life with good, our youth is renewed. I can testify that, as an elderly person, day by day I have the feeling that I am being renewed. This renewing enables me to stand up and speak for the Lord. In verse 7 the psalmist says, “He made His ways known to Moses; / His acts, to the children of Israel.” This is marvelous. To the experienced ones God makes His ways known, and to the younger ones, to the children, He makes His acts known. Today some among us know God’sways, whereas others know only God’s acts. Both His ways and His acts are benefits to us

20十二至十四节宣告：『东离西有多远，祂叫我们的过犯，离我们也有多远。父亲怎样怜恤他的儿女，耶和华也怎样怜恤敬畏祂的人。因为祂知道我们的本体，记得我们不过是尘土。』东和西没有止境。东离西有多远，祂叫我们的过犯，离我们也有多远，这是何等美好！不仅如此，如十四节所指明的，祂知道我们的本体，我们的身体，远过于任何外科医生所能知道的。

20Verses 12 through 14 declare, “ As far as the east is from the west, / So far has He removed our transgressions from us. / As compassionate as a father is toward his children, / So compassionate is Jehovah toward those who fear Him. / For He knows our frame; / He remembers that we are dust.” The east and the west have no end. How good it is that as far as the east is from the west, so far has God removed our transgressions from us! Furthermore, as verse 14 indicates, He knows our frame, our body, much better than any medical doctor can know it

2 在祂创造宇宙及其丰满上的伟大

2. In His Greatness in the Creation of the Universe and Its Fullness

21一百○四篇讲到在祂创造宇宙及其丰满上的伟大。这里所使用的丰满，包括宇宙中的万有。关于神创造的伟大，二十四节说，『耶和华阿，你所造的何其多！都是你用智慧造成的；遍地满了你的造物。』

21Psalm 104 is on God’s greatness in the creation of the universe and its fullness. As used here, the fullness includes all things in the universe. Concerning God’s greatness in creation, verse 24 says, “How many are Your works, O Jehovah! / In wisdom You have made all of them; / The earth is full of Your creatures.”

3 照著祂的约，对待亚伯拉罕和他的后裔

3. In His Dealing with Abraham and His Descendants according to His Covenant

22一百○五篇叙述神历史的另一部分。这篇诗说到神照著祂的约，对待亚伯拉罕和他的后裔。

22Another part of God’s history is narrated in Psalm 105. This psalm speaks of God in His dealing with Abraham and his descendants according to His covenant

4 在旷野和应许之地，照著祂的约，以恩惠对待以色列

4. In His Dealing with Israel in the Wilderness and in the Promised Land with His Favor according to His Covenant

23一百○六篇，就是这组的最后一篇，讲到神在旷野和应许之地，照著祂的约，以恩惠对待以色列。

23Psalm 106, the last psalm in this group, is on God in His dealing with Israel in the wilderness and in the promised land with His favor according to His covenant

二结果乃是阿利路亚

B. Issuing in Hallelujahs

24一百○三至一百○六篇对耶和华的赞美，结果乃是阿利路亚。这些阿利路亚开始于一百○四篇三十五节，继续

24The praise of Jehovah in Psalms 103 through 106 issues in hallelujahs. These hallelujahs begin in 104:35 and continue in 105:45 and 106:1, 48

25到一百○五篇四十五节，和一百○六篇一节、四十八节。