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诗篇生命读经 · 第38篇

对基督最高的启示

The Highest Revelation of Christ
1读经：诗篇一百○七至一百一十篇。诗篇是一卷非常难读的书，因为我们读诗篇时，很容易受引诱，顾到敬虔和安慰这样的事。基督徒读诗篇主要是为著敬虔和安慰。他们珍赏这卷书，因为在他们看来，诗篇教导他们如何敬虔，并且提供他们关于为人生活中苦难的安慰。我们都需要安慰，而诗篇里有许多经文正是神圣安慰的话。这也许是圣经公会常将新约与诗篇同印的原因。我们读诗篇时，很难离开这卷书中的敬虔和安慰。这是我年轻时的光景。我要敬虔，但我不知道如何敬虔。我要得安慰，但我不知道在那里寻得安慰。因此，我经历过将诗篇当作一本敬虔和安慰的书。
1Scripture Reading: Psa. 107—110 The Psalms is a very hard book for us to read because in our reading of it we can easily be seduced to care for things such as godliness and comfort. Christians read the Psalms mainly for godliness and comfort. They appreciate this book because, in their view, it teaches them how to be godly and it offers them comfort concerning the sufferings in human life. We all need comfort, and in the Psalms there are many verses that are words of divine comfort. This may be the reason that Bible societies often print the New Testament together with the Psalms. In our reading of the Psalms, it is difficult for us to stay away from the godliness and the comfort that we see in this book. This was my situation when I was young. I wanted to be godly, but I did not know how to be godly. I wanted to be comforted, but I did know where to find comfort. Thus, I passed through the experience of regarding the Psalms as a book concerned with godliness and comfort
2我们若为寻求敬虔和安慰来读诗篇，我们读这卷书就不会终结于喊阿利路亚。你能告诉我，有甚么人为著敬虔和安慰读诗篇，是终结于喊阿利路亚么？我怀疑曾有这样的人。诗篇终结于阿利路亚，因为这是一卷关于基督最高启示的书。在路加二十四章四十四节主耶稣说，『这就是我从前还与你们同在的时候，对你们所说的话：摩西的律法、申言者的书、和诗篇上所记关于我的一切事，都必须应验。』我们不该以为诗篇是敬虔的书或安慰的书。在诗篇里虽然有许多经文与敬虔有关，也有许多使我们得著安慰的经文，但我们不该在基督以外寻求敬虔和安慰。没有基督，我们就无法有真正的敬虔；没有基督，就没有真实的安慰。我们若只关切敬虔和安慰，而不关切基督，我们就一无所有。但我们若有基督，即使我们没有想到敬虔和安慰，我们也要享受敬虔，并且有分于许多安慰。我能见证，每当我关切基督的时候，我就被敬虔、圣别、安慰、和喜乐所充满。
2If we read the Psalms in the way of seeking godliness and comfort , our reading of this book will not consummate in hallelujahs. Can you tell me of anyone who read the Psalms for godliness and comfort whose reading consummated in hallelujahs? I doubt that there has ever been such a person. The Psalms consummates in hallelujahs because this is a book with the highest revelation concerning Christ. In Luke 24:44 the Lord Jesus said, “These are My words which I spoke to you while I was still with you, that all the things written in the Law of Moses and the Prophets and Psalms concerning Me must be fulfilled.” We should not think that the Psalms is a book of godliness or a book of comfort. Yes, there are many verses in the Psalms concerning godliness, and there are many verses through which we may find comfort. But we should not seek godliness and comfort apart from Christ. Without Christ we cannot have genuine godliness, and without Christ there is no real comfort. If we care only for godliness and comfort but not for Christ, we will have nothing. But if we have Christ, even though we do not think about godliness and comfort, we will enjoy godliness and we will participate in much comfort. I can testify that whenever I care for Christ, I am filled with godliness, holiness, comfort, and happiness
3研读圣经有两种方式：天然属人的方式，和神圣属灵的方式。以天然的方式研读诗篇，是要得著敬虔和安慰。以属灵的方式研读诗篇，是要得著基督同著殿，就是召会，并同著城，就是国，以带进全地的复兴。
3There are two ways to study the Bible: the natural, human way and the divine, spiritual way. To study the Psalms in the natural way is to gain godliness and comfort. To study the Psalms in the spiritual way is to gain Christ with the house, that is, the church, and with the city, that is, the kingdom, to bring in the restoration to the whole earth.
4圣经主要不是为著敬虔或安慰。圣经乃是教导我们，基督是神永远经纶的中心，为要产生召会，首先是神的殿，然后是神的国，而带进千年国连同为著一切受造之物的完全复兴，这要终极完成于新天新地同新耶路撒冷。你曾想过诗篇这卷书主要不是讲到敬虔和安慰，而是讲到基督同神的殿与神的城，带进千年国时期宇宙的复兴，并将我们引进新天新地同新耶路撒冷么？我们读诗篇时，该以基督来顶替对敬虔和安慰的关注。诗篇的作者不是只有大卫，还有好些不同的人，包括摩西和可拉的后裔等。至终，一百五十篇诗以现有的次序排列完成。我信这是在玛拉基时代（约在主前四百年）以后排列的。这排列的顺序非常有意义。例如，紧接著讲到律法的诗篇第一篇以后，就是讲到神儿子并祂受膏者基督的诗篇二篇，这必然是很有意义的。看见诗篇如何分组，不是简单的事。在前面的信息中，我们看过由一百○二至一百○六篇组成的一组。我们看见，一百○二篇揭示基督是使地转向主的关键，一百○三至一百○六篇是对神历史的叙述：祂赦免我们的罪；祂在创造宇宙及其丰满上的伟大；祂照著祂的约，对待亚伯拉罕和他的后裔；以及祂在旷野和应许之地，照著祂的约，对待以色列。在本篇信息中，我们要来看另一组诗篇－一百○七至一百一十篇。一百○七篇在语调上有了改变，一百一十篇对基督有最高的启示。基督的启示在这一篇达到高峰。我信那是路德马丁所说的一句话：诗篇一百一十篇是所有诗篇当中最高的。
4The Bible is not mainly for godliness or comfort. Rather, the Bible teaches us that Christ is the centrality of God’s eternal economy to produce the church, first as God’sho use and then as God’skin gdom, issuing in the millennial kingdom with full restoration for all the creation, which will consummate in the new heaven and the new earth with the New Jerusalem. Have you ever thought that the Psalms is a book not mainly on godliness and comfort but on Christ with the house of God and the city of God leading to the restoration of the universe during the millennium and ushering us into the new heaven and the new earth with the New Jerusalem? In our reading of the Psalms, our preoccupation with godliness and comfort should be replaced with Christ. The Psalms were composed not only by David but by a number of different writers, including Moses and some of the sons of Korah. Eventually, the one hundred fifty psalms were arranged in their present order. I believe that this arrangement was made after the time of Malachi, approximately 400 B.C. The sequence of this arrangement is very meaningful. For example, it surely is significant that immediately after Psalm 1, which is on the Law, we have Psalm 2, which is on Christ, the Son of God and His anointed One. It is not a simple matter to see how the psalms may be put into groups. In the foregoing message we considered the group consisting of Psalms 102 through 106. We have seen that Psalm 102 unveils Christ as the key that turns the earth to the Lord and that Psalms 103 through 106 are a narration of God’s history in His forgiving our sins, in His greatness in the creation of the universe and its fullness, in His dealing with Abraham and his descendants according to His covenant, and in His dealing with Israel in the wilderness and in the promised land. In this message we will consider another group of psalms—Psalms 107 through 110. In Psalm 107 there is a change of tone, and in Psalm 110 there is the highest revelation of Christ. Here the revelation of Christ reaches the peak. I believe that it was Martin Luther who said that Psalm 110 is the highest among all the psalms
5在前面的诗篇里，启示出基督的许多方面。在要来的信息中，我们要看见，一百一十八篇对基督有进一步的启示，揭示基督是为著神建造的房角石。（22。）基督是房角石，联结两堵墙，一堵是犹太信徒，另一堵是外邦信徒。所以基督是为著神殿的建造，联结犹太人和外邦人的一位。基督是为著神建造的房角石，而神的建造就是今天的召会，作神的殿与神的国，最终神的建造乃是新耶路撒冷城。
5In the preceding psalms Christ is revealed in many different aspects. In a forthcoming message we will see that in Psalm 118 we have a further revelation of Christ, an unveiling of Christ as the cornerstone (v. 22) for the building of God. As the cornerstone, Christ joins the two walls, one wall being the Jewish believers and the other, the Gentile believers. Christ is therefore the One who joins the Jews and the Gentiles for the building of God’sho use. Christ is the cornerstone for God’s building, and God’s building is the church today as God’sho use and God’skin gdom, and ultimately God’s building is a new city, the New Jerusalem.
6我们将看见，一百一十九篇也揭示基督。我们也许以为，这篇诗是讲到律法，但实际上这篇诗是讲到神的见证和神的话。照著全本圣经，神的见证就是基督，神的话也是基督。基督是神的见证，在于祂先是房角石。祂若不是房角石，祂就无法是神充分、合格的见证或见证人。我们若将一百一十八和一百一十九篇放在一起，就会看见基督是房角石，也是神的见证。我们来看一百○七至一百一十篇时，需要领悟这组的末了一篇，一百一十篇，是以最高的方式讲到基督。然而，要有一百一十篇里对基督最高的启示，我们需要有紧接在这一篇之前的三篇诗。现在我们逐篇来看一百○七至一百一十篇。
6As we will see, Christ is unveiled also in Psalm 119. We may think that this psalm is on the law, but it is actually on the testimony of God and the word of God. According to the Bible as a whole, the testimony of God is Christ, and the word of God is also Christ. Christ’s being the testimony of God depends on His first being the cornerstone. If He were not the cornerstone, He could not be the adequate, qualified testimony, or witness, of God. If we consider Psalms 118 and 119 together, we will see that Christ is both the cornerstone and the testimony of God. As we come to Psalms 107 through 110, we need to realize that the last psalm in this group, Psalm 110, is on Christ in the highest way. However, in order to have the highest revelation of Christ in Psalm 110, we need the three psalms that come immediately before it. Let us now go on to consider Psalms 107 through 110 one by one
壹 神在基督里顾念并拯救祂所救赎的人
I. God’s care and deliverance of His redeemed in Christ
7一百○七篇讲到神在基督里顾念并拯救祂所救赎的人。毫无疑问，神每天眷顾我们，一直拯救我们，搭救我们，救援我们。有些人听见这话，也许说这是安慰。是的，这是安慰，但这是在基督里神圣的安慰。我们说到这篇诗里的安慰，必须说这是在基督里的安慰。然后我们会说，『阿利路亚！』我们若说到神圣的安慰，却没有看见这安慰是在基督里，我们就不会说，『阿利路亚』。基督是使我们说阿利路亚并赞美主的一位；我们不是为著安慰、顾念或拯救而赞美，乃是为著我们在其中的基督而赞美。
7Psalm 107 is on God’s care and deliverance of His redeemed in Christ. No doubt, God takes care of us every day, always delivering us, rescuing us, and saving us. When some hear this, they may say that this is comfort. Yes, it is comfort, but it is the divine comfort in Christ. When we speak of the comfort in this psalm, we have to say that this is the comfort in Christ. Then we will say, “Hallelujah!” However, if we speak of divine comfort without seeing that this comfort is in Christ, we will not say, “Hallelujah.” Christ is the One who induces us to speak hallelujahs and to praise the Lord not for comfort, care, or deliverance but for Christ, in whom we are
一 神所救赎之人的称谢，
A. The Thanks of God’s Redeemed
他们是从东西南北所招聚来的
Gathered from the East, West, North, and South
8『你们要称谢耶和华，因祂本为善；祂的慈爱，永远长存。愿耶和华的赎民说这话，这民是祂从敌人手中所救赎，从东西南北各地所招聚来的。』（1～3。）二节的『救赎』一辞含示基督，因祂是我们的救赎主，甚至是我们的救赎。这给我们立场说，这篇诗里的安慰是在基督里。我们在基督里享受神的顾念和拯救，这含示祂每天的搭救和救援。不仅如此，二节所题东西南北各地所招聚的，相当于启示录五章九节所说，用基督的血『从各支派、各方言、各民族、各邦国中』为神所买的人。在这事上，我们再次使用新约来说明旧约。二神顾念并拯救飘流的人诗篇一百○七篇四至九节说到神顾念并拯救飘流的人。这样的人『在旷野荒地飘流，寻不见可住的城邑。又饥又渴，心里发昏』。（4～5。）这是我们得救以前的光景。那时我们无家可归，又挨饿；我们没有住处，也没有食物。然后，神来眷顾我们并拯救我们，供给我们食物和住所。阿利路亚，在召会中，我们就是在家里，并且我们每天都得著𫗪养！我们的见证乃是：『祂使心里干渴的人得以满足，使心里饥饿的人得饱美物。』（9。）三神顾念并拯救
8“Give thanks to Jehovah, for He is good, / For His lovingkindness is forever. / Let the redeemed of Jehovah says o, / Whom He redeemed from the hand of the adversary, / And gathered out of the lands, / From the east and from the west, / From the north and from the south” (vv. 1-3). The word “redeemed” in verse 2 implies Christ, for He is our Redeemer and even our redemption. This gives us the ground to say that the comfort in this psalm is in Christ. In Christ we enjoy God’s care and deliverance, which imply His rescue and saving every day. Furthermore, the gathering out of the lands, from the east, west, north, and south, mentioned in verse 2 corresponds to Revelation 5:9, which speaks of those purchased for God by Christ’s blood “out of every tribe and tongue and people and nation.” In this matter we once again use the New Testament to interpret the Old Testament. B. God’s Care and Deliverance of the Wanderers Psalm 107:4-9 speaks of God’s care and deliverance of the wanderers. Such ones “wandered in the wilderness, on the desert way; / They found no city of habitation. / Hungry and thirsty, / Their soul fainted within them” (vv. 4-5). This was our situation before we were saved. We were homeless and famished; we were without a habitation and without food. Then God took care of us and delivered us, providing us food and a lodging place. Hallelujah, in the church we are at home, and we are fed every day! Our testimony is that “He satisfies the thirsty soul, / And the famished soul He fills with good” (v. 9). C. God’s Care and Deliverance of the Prisoners
在黑暗中死荫里被囚的人
in Darkness and the Shadow of Death
9十至十六节告诉我们，神顾念并拯救在黑暗中死荫里被囚的人。我们在得救以前，不仅是飘流的人，也是被囚的人。照著行传二十六章十八节，主耶稣差保罗使外邦人『从黑暗转入光中，从撒但权下转向神。』这就是带人出囚牢。因著神在基督里顾念我们，我们就从被囚中得拯救。我们已得了释放。四神顾念并拯救
9Verses 10 through 16 tell us of God’s care and deliverance of the prisoners in darkness and the shadow of death. Before we were saved we not only were wanderers—we were also prisoners. According to Acts 26:18, the Lord Jesus sent Paul to turn the Gentiles “from darkness to light and from the authority of Satan to God.” This is to bring people out of their imprisonment. Because of God’s care for us in Christ, we have been delivered from our imprisonment. We have been set free. D. God’s Care and Deliverance of the Ones Sick
因自己的过犯而生病的人
because of Their Way of Transgression
10在诗篇一百○七篇十七至二十二节我们看见，神顾念并拯救因自己的过犯而生病的人。十七节说，『有人愚妄，乃因自己的过犯；他们因自己的罪孽，便受苦难。』但耶和华『发命医治他们』。（20上。）这使我们想起马太福音里那个百夫长的事例；他对主耶稣说，『只要你说一句话，我的仆人就必得医治。』（八8。）他的仆人因主的话便得了医治。五神顾念并拯救在海上航行的人诗篇一百○七篇二十三至三十二节说到神顾念并拯救在海上航行的人。我们都是在海上航行的人，在满了波涛和风暴的人生海上航行，但在这里我们也经历神的顾念和拯救。
10In Psalm 1 0 7:1 7-2 2 we see God’s care and deliverance of the ones sick because of their way of transgression. Verse 17 says, “Some were fools, because of their way of transgression; / And because of their iniquities, they were afflicted.” But Jehovah “sent forth His word and healed them” (v. 20a). This reminds us of the case of the centurion who said to the Lord Jesus, “On ly speak a word, and my servant will be healed” (Matt. 8:8). His servant was healed at the word of the Lord. E. God’s Care and Deliverance of the Seafarers Psalm 1 0 7:2 3-3 2 covers the matter of God’s care and deliverance of the seafarers. We all are seafarers traveling on a human sea that is full of waves and storms, but here also we experience God’s care and deliverance.
六 神调整环境，以对付恶人和高傲之辈，并眷顾穷乏人
F. God’sAd justing of the Environment to Deal with the Wicked and Haughty Ones and to Take Care of the Needy Ones
11这篇诗的末段，三十三至四十三节，说到神调整环境，以对付恶人和高傲之辈，并眷顾穷乏人。三十三至三十四节告诉我们，神使江河变为旷野，叫水泉变为干渴之地，使肥地变为碱地。这是神来对付恶人。然而，三十五至三十六节说，『祂使旷野变为水潭，叫旱地变为水泉。祂使饥饿的人住在那里，好建造可住的城邑。』这是神眷顾穷乏人。一百○七篇给我们看见，我们这些在基督里蒙救赎的人，是在神的顾念和拯救之下。现在我们需要看见，神的顾念和拯救，都需要基督在祂的升天里坐在神的右边，如一百一十篇所启示的。今天我们能享受神的顾念，能从许多事物中蒙祂拯救，是因为基督坐在神的右边。事实上，因为基督是我们的大祭司，在诸天之上为我们祷告，所以这顾念就是祂对我们的顾念，这拯救就是祂对我们的拯救。祂为我们祷告，意思是祂眷顾我们，拯救我们，并搭救我们。我们若没有一百一十篇，一百○七篇就是虚空的。你要一百○七篇所描述的顾念和拯救么？惟有在基督里、凭著基督、并同著基督，你才能得著这个。今天基督在那里？基督不再是在马槽里或十字架上，祂乃是在天上神的右边。祂照著麦基洗德的等次为大祭司，在那里为我们祷告。希伯来五至七章有关于这事的话。因此，因著诗篇一百一十篇，就有一百○七篇。
11The last section of this psalm, verses 33 through 43, is concerned with God’sad justing of the environment to deal with the wicked and haughty ones and to take care of the needy ones. Verses 33 and 34 tell us that God turns rivers into a wilderness, springs of water into thirsty ground, and fruitful land into a salt flat. This is God’s dealing with the wicked. However, verses 35 and 36 say, “He turns a wilderness into a pool of water, / And a dry land into springs of water. / And He makes the hungry dwell there, / That they may prepare a city of habitation.” This is God’st a king care of the needy ones. Psalm 107 shows us that we, the redeemed in Christ, are under God’s care and deliverance. Now we need to see that God’s care and deliverance both require that Christ be sitting in His ascension at the right hand of God, as revealed in Psalm 110. Today we can enjoy God’s care, and we can be delivered by Him from so many things because Christ is sitting there at God’sr ight hand. Actually, because Christ is our High Priest in the heavens praying for us, this care is His care for us and this deliverance is His deliverance of us. His praying for us means that He is taking care of us, delivering us, and rescuing us. If we did not have Psalm 110, Psalm 107 would be empty. Do you want the care and deliverance described in Psalm 107? You can have this only in Christ, by Christ, and with Christ. Where is Christ today? Christ is no longer in the manger or on the cross—He is at the right hand of God in heaven. As the High Priest according to the order of Melchizedec, He is praying for us there. We have a word regarding this in Hebrews 5 through 7. Thus, because of Psalm 110, we have Psalm 107
贰 神在基督里胜过众仇敌
II. God’s Victory in Christ over the Enemies
12在一百○八篇我们看见，神在基督里胜过众仇敌。
12In Psalm 108 we see God’s victory in Christ over the enemies
一 神的慈爱和祂的真实
A. God’s Lovingkindness and His Truth
13一至五节是引自五十七篇七至十一节。一百○八篇四节揭示神的慈爱和真实：『你的慈爱，大过诸天；你的真实，达到穹苍。』
13Verses 1 through 5 are a quotation from 57:7-11. Verse 4 unveils God’s lovingkindness and truth: “Your lovingkindness is higher than the heavens, / And Your truth reaches to the sky
二 神在基督里胜过众仇敌
B. God’s Victory in Christ over the Enemies
14六至十三节引自六十篇五至十二节，描绘神在基督里胜过众仇敌。这些经文描绘这得胜说，神要分开示剑，丈量疏割谷，基列和玛拿西是祂的，以法莲是祂的头盔，犹大是祂的权杖，摩押是祂的沐浴盆，祂要向以东抛鞋，祂必向非利士夸胜呼喊。这一切都给我们看见神在基督里的得胜。
14Verses 6 through 13, a quotation from Psalm 60:5-12, portray God’s victory in Christ over the enemies. In describing this victory, these verses say that God will divide Shechem, that He will measure out the Valley of Succoth, that Gilead and Manasseh are His, that Ephraim is the helmet for His head, that Judah is His scepter, that Moab is His washbowl, that upon Edom He will cast His sandal, and that over Philistia He will shout. All this shows us God’s victory in Christ
参 豫表基督的大卫，在他苦难中的祷告
III. A Prayer of David, Typifying Christ,in His Sufferings
15一百○九篇是美妙的诗篇。因为这是关于基督的诗篇，人以天然的方式来读就觉得很难领会。一百○九篇描述大卫的苦难，乃是大卫所献关于他苦难的祷告。大卫在这里是基督的豫表，大卫的苦难豫表基督的苦难。
15Psalm 109 is a wonderful psalm. Because it is a psalm on Christ, those who read the Psalms in a natural way find it hard to understand. Written to describe the sufferings of David, Psalm 109 is a prayer offered by David about his sufferings. David here is a type of Christ, and David’s sufferings typify Christ’s sufferings
一 指出卖基督的犹大
A. Referring to Judas, Who Betrayed Christ
16八节说，『愿他的年日短少；愿别人得他的职分。』行传一章二十节引用这节，应用在出卖基督的犹大身上。这样引用诗篇一百○九篇八节指明，本篇是讲到基督，并且这篇诗所描述的苦难，是表征基督在祂肉体里的苦难。
16Verse 8 says, “May his days be few; / May another take his office.” In Acts 1:20 this verse is quoted and applied to Judas, who betrayed Christ. This quotation of verse 8 indicates that Psalm 109 is on Christ and that the sufferings described in this psalm signify the sufferings of Christ in His flesh.
二 在下一篇，就是一百一十篇里得著答应
B. Answered in the Next Psalm, Psalm 110
17大卫关于他苦难的祷告，豫表基督的祷告。一百○九篇的祷告是在下一篇，一百一十篇里得著答应。既然一百一十篇是一百○九篇里豫表基督之大卫祷告的答应，一百一十篇就该视为基督祷告的答应。希伯来五章七节说，『基督在肉身的日子，强烈的哭号，流泪向那能救祂出死的，献上祈祷和恳求。』神不仅藉著复活，也在升天里答应这祷110告。一百一十篇揭示在升天里的基督。所以，一百○七至一百○九篇引我们进入一百一十篇。
17David’spray er concerning his sufferings typifies Christ’spray er. The prayer in Psalm 109 is answered in the next psalm, Psalm 110. Since Psalm 110 is the answer to the prayer of David as a type of Christ in Psalm 109, Psalm 110 should be considered an answer to Christ’spray er. Hebrews 5:7 says that Christ, in the days of His flesh, “offered up both petitions and supplications with strong crying and tears to Him who was able to save Him out of death.” God answered this prayer not only through resurrection but also in ascension. Psalm unveils Christ in His ascension. Psalms 107 through 109, therefore, usher us into Psalm 110.
肆 对基督最高的启示
IV. The Highest Revelation of Christ
18一百一十篇虽是其中一篇最短的诗篇，却是对基督最高的启示。
18Although Psalm 110 is one of the shortest of the psalms, it is the highest revelation of Christ
一 神使基督坐在祂的右边
A. God Making Christ Sit at His Right Hand
1 在祂的升天里
1. In His Ascension
19『耶和华对我主说，你坐在我的右边。』（1上。）这关于基督在祂升天里的话，（来一3下，）在新约里直接引用过二十多次，又间接引用了约二十次。新约一再说到这关于基督在升天里的话。宇宙中的至高处是神的右边。我们可用孩子渴望在母亲的膀臂、胸怀里为例来说明。你也许给孩子王宫里上好的座位，但他母亲若不在那里，他就不愿在那地方。孩子也许说，『我不要在那地方－我要在我母亲的膀臂中。』对孩子而言，上好之处，至高之处，是在他母亲的膀臂中，在她的怀里。同样，基督的升天不仅仅是祂在一个地方的事，乃是祂在一个人位（父）里的事。基督在祂的升天里，进入父的所是并在那里坐下来。这关于基督坐在神右边的话，含示基督的君王职分。新约告诉我们，基督在祂的升天里已被神立为主，为基督，为全宇宙的元首，和救主。（徒二，五31，十36。）这与基督的君王职分有关。
19“Jehovah declares to My Lord, / Sit at My right hand” (v. 1a). This word, which concerns Christ in His ascension (Heb. 1:3b), has been quoted directly more than twenty times in the New Testament and has been quoted indirectly approximately another twenty times. Again and again the New Testament refers to this word concerning Christ in His ascension. The highest place in the universe is the right hand of God. Let us use as an illustration the desire of a child to be in his mother’s arms, at her bosom. You may offer a child the best seat in a palace, but he will not care to be in that place if his mother is not there. The child might say, “I don’t want to be in that place — I want to be in the arms of my mother.” To the child, the best place, the highest place, is in his mother’s arms, at her bosom. In like manner, Christ’s ascension is not merely a matter of His being in a place but of His being in a person, the Father. In His ascension Christ entered into the Father’s being and sat down there. This word about Christ’s sitting at the right hand of God implies Christ’s kingship. In the New Testament we are told that in His ascension Christ has been made by God the Lord, the Christ, the Leader of the entire universe, and the Savior (Acts 2:36; 5:31; 10:36). This concerns 36 Christ’s kingship.
2 等神使祂仇敌作祂的脚凳
2. Until God Makes His Enemies His Footstool
20照著诗篇一百一十篇一节，基督坐在神的右边，等神使基督的仇敌作祂的脚凳。你在家里也许有绝佳的座位，但你可能没有脚凳。同样，基督在宝座上，但祂仍需要脚凳。因此，神在竭力征服基督所有的仇敌，使他们作祂的脚凳。今天我们的争战乃是为著征服基督的仇敌。
20According to Psalm 110:1, Christ is sitting at God’sr ight hand until God makes Christ’s enemies His footstool. At home you may have an excellent seat, but you may not have a footstool. Likewise, Christ is on the throne, but He is still in need of a footstool. Thus, God is endeavoring to subdue all of Christ’s enemies and to make them His footstool. Our fighting today is for the subduing of Christ’s enemies
3 神从锡安伸出基督能力的杖来，掌管列国
3. God Sending Forth from Zion the Scepter of Christ’s Power to Rule overAll the Nations
21『耶和华必从锡安伸出你能力的杖来：你必在你仇敌中掌权。』（2。）这里的锡安不是地上的锡安，乃是诸天之上的锡安，如希伯来十二章和启示录
21Jehovah will send forth / The scepter of Your strength from Zion: / Rule in the midst of Your enemies” (v. 2). Zion here is not the Zion on earth but the Zion in the heavens, as mentioned in Hebrews 12 and Revelation
22十四 章所题的。希伯来十二章二十二节说，我们『来到锡安山，来到活神
2214. Hebrews 12:22 says that we have “come forward to Mount Zion and to the city of the living God, the
23的城，属天的耶路撒冷。』启示录十四章一至五节给我们看见，活著的得胜者要被提到诸天之上的锡安。从这属天的锡安，神要伸出基督能力的杖来，掌管列国。诗篇一百一十篇二节的『仇敌』指列国。今天列国是祂的仇敌。例如，阿拉伯诸国在对付以色列的事上，就是基督的仇敌。
23heavenly Jerusalem.” Revelation 14:1-5 shows us that the living overcomers will be raptured to Zion in the heavens. From this heavenly Zion God will send out the scepter of Christ’s power to rule overall the nations. The word “enemies” in Psalm 110:2 refers to the nations. Today the nations are His enemies. For example, in their way of dealing with Israel, the Arab nations are the enemies of Christ
4 当基督争战的日子，祂民以奉献为彩饰，甘心献上自己
4. Christ’sP eople Offering Themselves Willingly in the Days of His Forces (Army) in the Splendor of Their Consecration
24『当你争战的日子，你民要以奉献为彩饰，甘心献上自己。』（3上。）『甘心献上自己』，原文意『作甘心祭』。有些译本将『争战』译作『军队』。这些不同的译法都指明，某种争战正在激烈的进行。今天仍是争战的时候，因为基督还没有得著脚凳。因此，这职事在不断的争战。我们抵挡并废掉每一种关于召会的错误立场，无论是天主教或更正教，这就引起反对和争战。三节告诉我们，当基督争战的日子，祂民要『以奉献为彩饰』，甘心献上自己。你领悟在主眼中，我们甘心的奉献，将自己献给祂，是一种彩饰么？虽然召会堕落了，历世纪以来仍有一条线，就是以奉献为彩饰，荣美，甘心将自己献给主的人。千万人放弃地上的一切，甘心将自己献给基督，这种献上有奉献的彩饰。达秘就是这样的人。达秘活到八十四岁，因著他对基督的爱，他没有结婚。在他老年时，有一天他独自住在旅店里，他对主说，『主耶稣，我仍然爱你。』毫无疑问，达秘以奉献为彩饰，对主乃是甘心祭。
24“Your people will offer themselves willingly / In the days of Your forces / In the splendor of their consecration” (v. 3 a). Literally, the Hebrew words translated “offer themselves willingly” mean “be freewill offerings.” Instead of the word “forces,” some translations render the Hebrew word as “army” or “war.” These different renderings all indicate that some kind of fighting is raging on. Today is still a time of fighting because Christ still does not have a footstool. Hence, this ministry is engaged in a constant struggle. We stand against and annul every kind of improper ground concerning the church, whether Catholic or Protestant, and this causes opposition and fighting. In verse 3 we are told that in the day of His forces, or army, Christ’s people will offer themselves willingly “in the splendor of their consecration.” Do you realize that in the eyes of the Lord our willing consecration, our offering ourselves to Him, is a kind of splendor? Although the church has become degraded, throughout the centuries there has been a line of those who have offered themselves willingly to the Lord in the splendor, the beauty, of their consecration. Giving up everything on earth, thousands have offered themselves freely to Christ, and with this offering there was the splendor of consecration. John Nelson Darby was such a person. Darby lived to be eighty-four years of age and, because of his love for Christ, he never married. One day, in his old age, he was staying alone in a hotel and he said, “Lord Jesus, I still love You.” No doubt, Darby was a freewill offering to the Lord in the splendor of consecration.
25有些译本不用『彩饰』(splendor)一辞，而用『装饰』(adorment)一辞。奉献的彩饰乃是装饰。我们需要甘心将自己献给主，藉此得著装饰。我们若这样作，就会以神圣、属天的彩饰得著美化。
25Instead of the word “splendor” some versions use the word “adornment.” The splendor of consecration is an adornment. We need to be adorned by offering ourselves willingly to the Lord. If we do this, we will be beautified with a divine, heavenly splendor.
5 基督的少年人对祂如清晨所产的甘露
5. Christ’s Young Men Being to Him like the Dew from the Womb of the Morning
26『你的少年人对你必如清晨所产的甘露。』（3下。）这指明一面，基督喜欢看见我们奉献的彩饰；另一面，祂渴望清晨所产的甘露。基督喜欢看见那些将自己献给祂为甘心祭的人，但更重要的是，祂仍需要一些甘露滋润祂。甚至基督也需要滋润﹔祂需要我们作滋润祂的甘露。照著本诗，这甘露来自『清晨』。我们需要在清晨被孕育为滋润基督的甘露。我信这与晨兴有关。我们早晨若不早起，就会失去机会成为清晨所产的甘露，用以滋润基督。基督若没有得著滋润，就会枯干，我们也会枯干。我盼望我们众人，尤其是青年人，要看见基督这里将自己比喻为需要温和、柔软、柔和甘露的植物。愿我们回应祂说，『主耶稣，我要作清晨所孕育并产生的甘露，使你得著滋润。』
26Your young men will be to You / Like the dew from the womb of the morning” (v. 3b). This indicates that, on the one hand, Christ likes to see the splendor of our consecration; on the other hand, He desires the dew that comes from the womb of the morning. Christ enjoys seeing the splendor of those who offer themselves to Him as freewill offerings, but, even more important, He still needs some dew to water Him. Even Christ needs the watering. He needs us to be the dew that waters Him. According to the poetry here, this dew comes from “the womb of the morning.” We need to enter into this womb to be conceived as the dew with which to water Christ. I believe that this involves the morning watch. If we do not rise up early in the morning, we will miss the opportunity to enter into the womb of the morning to be made dew for Christ’s watering. Instead of being watered, He will be dry and we also will be dry. I hope that we all, especially the young people, will see that here Christ likens Himself to a plant that needs the mild, soft, gentle dew. May we respond to Him by saying, “Lord Jesus, I want to be the dew conceived and produced by the womb of the morning for You to be watered
二 神起了誓，决不后悔，照著麦基洗德的等次，立基督永远为祭司
B. God Swearing without Repenting to Ordain Christ a Priest Forever according to the Order of Melchizedec
27『耶和华起了誓，决不改变，说，你是照著麦基洗德的等次，永远为祭司。』（诗一百一十4，来五6，10。）这里的『改变』也可译为『后悔』。基督不仅是有能力和权柄的君王，如二节所指明的；祂也是大祭司，如四节所启示的。今天我们不仅需要基督作我们的君王，也需要基督作我们的祭司，为我们祷告，并在神前顾到我们的案件。
27Jehovah has sworn / And He will not change: / You are a Priest forever / According to the order of Melchizedek” (v. 4; Heb. 5:6, 10). The Hebrew word translated “change” here may also be rendered “repent.” Christ is not only the King with power and authority, as indicated in verse 2; He is also the High Priest, as revealed in verse 4. Today we need Christ not only as our King but also as our Priest to pray for us and to take care of our case before God
28基督的职事分两段。第一段是祂在地上的职事，第二段是祂在诸天之上的职事。祂在地上的职事里作了许多事。如今，基督既完成了祂职事的第一段，就在祂的升天里，执行祂职事属天的第二段，包括祂的祭司职分和君王职分。祂是君王，有表征能力和权柄的杖，在地上掌权，并处理我们的事务；祂也是大祭司，为我们祷告，并顾到我们的案件。
28Christ’s ministry is of two sections. The first section was His ministry on earth, and the second section is His ministry in the heavens. In His earthly ministry He did many things. Now, having completed the first section of His ministry, Christ in His ascension is carrying out the second, the heavenly, section of His ministry. This includes both His kingship and His priesthood. As the King He has the scepter signifying power and authority to rule over the earth and to manage our affairs, and as the High Priest He is praying for us and taking care of our case.
三 基督是主（阿多乃Adonai），在神的右边，在祂回来时发怒的日子，必打伤列王，并要在列邦中施审判
C. Christ, Who Is the Lord (Adonai) and Who Is at God’sR ight Hand, to Shatter Kings in the Day of His Anger at His Coming Back and to Execute Judgment among the Nations
29『主在你右边；祂发怒的日子，必打伤列王。祂要在列邦中施审判，使尸首遍满各处；祂要在大地上打破仇敌110:5-的头。』（一百一十5～6。）『大地』指全地，全球。这里我们看见，基督是主，主人（阿多乃，Adonai），在神的右边，在祂回来时发怒的日子，必打伤列王，并要在列邦中施审判。（诗二9，12，但二44，启二26～27。）这指明基督将是最大的得胜者，胜过列国，打伤列王，粉碎仇敌的头，并在所有反对祂的人身上施审判。基督除了是君王和祭司以外，还是战士，要作最大的得胜者。照著启示录十九章，在祂回来时，祂将是争战的一位。然而，祂不会单独与敌基督并列国的军队争战﹔祂乃要同著作祂军队的新妇－祂所有的得胜者－而来，并且祂要同著作祂军队的新妇，与敌基督和他的军队争战。
29“The Lord is at Your right hand; / He will shatter kings in the day of His anger. / He will execute judgment among thenations; / He will fill the place with corpses; / He will shatter the head / Over a great land” (Psa. 6). The words “great land” refer to the entire earth, the whole globe. Here we see that Christ, who is the Lord, the Master (Adonai), and who is at God’sr ight hand, will shatter kings in the day of His anger at His coming back and will execute judgment among the nations (2:9, 12; Dan. 2:44; Rev. 2:26-27). This indicates that Christ will be the greatest Victor, overcoming all the nations, shattering the kings and the head of the enemies, and executing judgment upon all who oppose Him. In addition to being the King and the Priest, Christ is the Warrior to be the greatest Victor. According to Reve lation 19, in His coming back He will be the fighting One. However, He will not fight alone against Antichrist and his armies from the nations. Rather, He will come with His bride, a composition of all His overcomers, as His army, and with her He will fight against Antichrist and his armies.
四 基督喝路旁的河水，并得胜的抬起头来
D. Christ to Drink from the Brook by the Way and to Lift Up His Head Triumphantly
30『祂要喝路旁的河水；因此必抬起头来。』（诗一百一十7。）基督争战的时候是干渴的。祂需要一些水喝，祂要『喝路旁的河水』。这河水就是得胜者。那些以奉献为彩饰，献上自己的人，是清晨的甘露，滋润基督；得胜者是河水，解祂的干渴。基督领头争战到路终时，祂需要水喝，这水就是得胜者。我信这解释是正确的，因为这符合新约的教训。基督喝河水时，『必抬起头来』。这就是说，祂将是得胜的。低下头来是失败的标记，但抬起来是胜利、得胜的标记。那些抬起头来的人，就是胜过所有仇敌的人。
30“He will drink from the brook by the way; / Therefore He will lift up His head” (Psa. 110:7). While Christ is fighting, He will be thirsty. Needing some water to drink, He will drink from “the brook by the way.” This brook is the overcomers. Those who offer themselves in the splendor of consecration are the dew of the morning to water Christ, and the overcomers are the brook to quench His thirst. As Christ is taking the lead to fight through to the end, He will need water to drink, and this water will be the overcomers. I believe that this interpretation is correct because it fits in with the New Testament teaching. When Christ drinks from the brook, “He will lift up His head.” This means that He will be victorious. To lower our head is a sign of defeat, but to lift up our head is a sign of victory, of triumph. Those who lift up their head are the ones who overcome all the enemies.
31基督对仇敌是胜利者，但对我们祂是喝水的人。我们会对祂说，『阿利路亚！主耶稣，你是胜利者。』但祂可能对我们说，『是的，我是胜利者，但对你而言我愿作喝水的人。』在本诗里，我们看见基督是君王、祭司、战士、胜利者、以及喝水的人。基督胜过了仇敌，祂也要饮于得胜者，就是路旁的河水。
31To the enemies Christ is the Victor, but to us He is a Drinker. We may say to Him, “Hallelujah! Lord Jesus, You are the Victor.” But He may say to us, “Yes, I am the Victor, but to you I would like to be the Drinker.” In this psalm we see Christ as the King, the Priest, the Warrior, the Victor, and the Drinker. Christ overcomes the enemies, and He drinks from the overcomers, from the brook by the way