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诗篇生命读经 · 第4篇

大卫关于敬虔生活的观念

David’s Concepts Concerning A Godly Life In Comparison
1与他受感赞美基督之佳美的比较（一）读经：诗篇三至七篇。到目前为止，我们说过诗篇第一篇关于人所珍赏的律法，以及第二篇关于神经纶中的基督。我们看见，诗篇这样的排列完全是由于圣灵。假定我们是排列这一百五十篇诗的人，我们会将那一篇放在第一？主的作法是上好1的。祂将第一篇放在第一，在其中我们看见人所珍赏的律法。然后第二篇给我们看见神经纶中的基督。接著的第三至七篇会是甚么？很有趣，就在第一、二篇之后，我们看见有五篇诗表明大卫关于敬虔生活的观念。
1With His Inspired Praise Of The Excellency Of Christ (1) Scripture Reading: Psa. 3—7 Thus far, we have covered Psalm 1 concerning the law in man’s appreciation and Psalm 2 concerning Christ in God’secon o my. We have seen that it was altogether by the Holy Spirit for the Psalms to be arranged this way. Suppose that we were the arrangers of the one hundred fifty psalms. Which psalm would we place as the first one? The Lord’s way is the best way. He put Psalm first, where we see the law in man’s appreciation. Then we see Christ in God’secon o my in Psalm 2. What would be next in Psalms 3—7? It is interesting to see that right after Psalms 1 and 2, there are five psalms which show us David’s concepts concerning a godly life.
2诗篇第三篇的篇题说，『大卫逃避他儿子押沙龙的时候作的诗。』押沙龙是背叛的儿子。诗篇这样的排列，给我们看见大卫需要受到改正并管教。在第一篇，大卫非常珍赏律法，但他遵守律法么？他像一棵树坚立在溪旁么？在第三篇，他不是栽在溪旁，乃是在逃避他背叛的儿子。我从年轻时就喜爱诗篇五十一篇。这是大卫犯了撒下十一章所记载的大罪之后所作的悔改诗。大卫利用他作王的权力和权柄，阴谋杀害他的一个战士乌利亚，犯了蓄意谋杀罪。谋杀之后，他又夺了乌利亚的妻子。大卫干犯了律法的后五条诫命︰不可杀人、奸淫、偷盗、说谎和贪婪。他杀了乌利亚、犯了奸淫、偷了乌利亚的妻子、向乌利亚说谎、并贪恋乌利亚的妻子。这得罪神到极点。（王上十五5。）神立刻差遣申言者拿单去责备大卫，2如撒下十二章所记载的。大卫被折服而悔改了，于是写了诗篇五十一篇。那是一篇美妙的诗。那篇诗的标准很高，满了生命，也满了灵，甚至顾到神的经纶。那篇诗的末了表明，大卫承认自己的罪以后，仍然记念锡安和耶路撒冷。在十八节大卫说，『求你随你的喜悦，善待锡安；建造耶路撒冷的城墙。』
2The title of Psalm 3 says, “A Psalm of David, when he fled from Absalom his son.” Absalom was a rebellious son. The Psalms were arranged in this way to show us that David needed to be corrected and disciplined. David appreciated the law so highly in Psalm 1, but did he keep the law? Did he as a tree stand by the streams steadfastly? He was not planted by the streams in Psalm 3. Instead, he was fleeing from his rebellious son. From my youth I have loved Psalm 51. This is a psalm of David’s repentance after his great sin recorded in 2 Samuel 11. David committed intentional murder, using his power and authority as a king to carry out his conspiracy to kill Uriah, one of his fighters. After that murder, he robbed Uriah of his wife. The last five commandments of the law prohibit killing, fornication, stealing, lying, and coveting. David broke the last five commandments. He killed Uriah, committed fornication, stole Uriah’s wife, lied to Uriah, and coveted Uriah’s wife. That of fended God to the uttermost (1 Kings 15:5). Right away God sent the prophet Nathan to reprove David, as recorded in Samuel 12. David became subdued, and he repented. Then he wrote Psalm 51. That is a wonderful psalm. The standard in this psalm is high; it is full of life and full of spirit. It even takes care of God’secon o my. The end of that psalm shows that after his confession of his own sin, he still remembered Zion and Jerusalem. In verse 18 David said, “Do good in Your good pleasure unto Zion: / Build the walls of Jerusalem.”
3那篇诗非常好，也非常高。但很难相信大约过了三年，他竟写出满了属人观念的三至七篇。大卫犯了杀人和奸淫罪以后，神管教他，让他的儿女中间有难处。（撒下十二11。）大卫的一个儿子与他的一个女儿犯了淫乱。然后淫乱者为大卫的另一个儿子押沙龙所杀。押沙龙杀了他的兄弟以后，逃到基述，在那里住了三年。（十三37～39。）三年后，他回到大卫那里，不久以后他背叛了；大卫就逃走。他在逃避背叛的儿子时，写了第三至七篇。我们必须知道这些诗篇的历史，为要在神新约经纶的光中来看这些诗。
3That psalm is very good and very high. But it is difficult to believe that about three years later, he wrote Psalms 3—7, which are full of the human concept. After David committed murder and fornication, God disciplined him by allowing there to be trouble among his children (2 Sam. 12:11). One of David’ss ons committed fornication with one of his daughters. Then the fornicator was killed by another son of David, Absalom (2 Sam. 13:1-36). After the killing of his brother, Absalom fled to Geshur and stayed there for three years (vv. 37-39). Then after three years, he came back to David, and a little later he rebelled. Then David fled. In his flight from his rebellious son, he wrote Psalms 3—7. We have to know the history of these psalms in order to see them in the light of God’s New Testament economy.
4曾有些中国基督徒说，你若要学习如何祷告，就该研读诗篇；但我要说，我们不该这样作。第三至七篇都是祷告的诗，但这些诗是祷告的错误例子，因为是照著大卫的属人观念，为著他个人的利益而发出的。中国基督徒也说，你若要学习如何传道，就该研读箴言。但我要说，你若要成为优秀的传道人，就该研读保罗的十四封书信。不仅如此，你若要学习祷告，也该到保罗那里去。保罗在以弗所这一卷书里给了我们两个祷告的示范。在以弗所一章他说，他要求父，我们主耶稣基督的神，赐给我们智慧和启示的灵，使我们知道祂的呼召有何等盼望，祂在圣徒中之基业的荣耀有何等丰富，以及祂的能力向著我们是何等超越的浩大。（17～19。）然后在三章他说，『我向父屈膝，…愿祂…藉著祂的灵，用大能使你们得以加强到里面的人里，使基督…安家在你们心里，…使你们被充满，成为神一切的丰满。』（14～19。）我们若将使徒保罗的这两个祷告与诗篇第三至七篇的祷告相比，就会领悟这些诗的祷告，不该是我们祷告的例子。在本篇信息中，我要讲解这五篇诗里的要点。我们需要在神新约经纶的光中一点一点的评估这些诗。第三至七篇的祷告都与苦难、善恶有关，甚至与报仇、自义、和控告别人有关。这些诗没有一点指明生命、悔改、定罪自己、或否认自己。不仅如此，也没有一点指明与神有多少的交通，摸著神或被神摸著，以及灵里谦卑痛悔。我们来看这些诗时，需要看见这些点。
4Some Chinese Christians have said that if you want to learn how to pray, you should study the Psalms, but I would say that we should not do this. Psalms 3—7 are all psalms of prayer, but they are the wrong example of how to pray because they are according to David’s human concept for his personal interest. The Chinese Christians also say that if you want to learn how to preach, you should study Proverbs. But I would say that if you want to be a good preacher, you should study Paul’s fourteen Epistles. Furthermore, if you want to learn to pray, you should go to Paul. Paul gave us two model prayers in one book, the book of Ephesians. In Ephesians 1 he said that he would ask the Father, the God of our Lord Jesus Christ, to give us a spirit of wisdom and revelation that we may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the surpassing greatness of His power toward us (vv. 17-19). Then in Ephesians 3, Paul said, “I bow my knees unto the Father...that He would grant you...to be strengthened with power through His Spirit into the inner man, that Christ may make His home in your hearts...that you may be filled unto all the fullness of God” (vv. 14-19). If we compare these two prayers of the apostle Paul with the prayers in Psalms 3—7, we will realize that the prayers in these psalms should not be the examples of how we should pray. In this message I would like to paraphrase the main points in these five psalms. We need to evaluate these psalms point by point in the light of God’s New Testament economy. The prayers in Psalms 3—7 are all involved in sufferings, in good and evil, and are even involved in avenging, self- righteousness, and accusing of others. There is no point in these psalms indicating life, repentance, self-condemnation, or self - denial. Furthermore, there is no point indicating much fellowship with God, touching God or being touched by God, and being humble and contrite in spirit. As we consider these psalms, we need to see these points.
壹 诗篇第三至七篇里
I. DAVID’S CONCEPTS CONCERNING
5我们已经指出，第三至七篇是给我们看见，大卫关于敬虔生活的观念。我用敬虔一辞，因为这是引自四篇三节。三至七篇里大卫关于这种敬虔生活的观念，与八篇他受感赞美基督的佳美形成对比。一这五篇诗是大卫逃避他儿子押沙龙的背叛时写的这五篇诗是大卫逃避他儿子押沙龙的背叛时写的；（诗篇第三篇篇题；）押沙龙的背叛是大卫犯了杀人并抢夺别人妻子之罪的结果。
5As we have pointed out, Psalms 3—7 show us David’s concepts concerning a godly life. I use the word godly because it is my quotation from Psalm 4:3. David’s concepts of such a godly life in Psalms 3—7 are in comparison with His inspired praise of the excellency of Christ in Psalm 8. A. These Five Psalms Being Written by David in His Flight from His Son Absalom’s Rebellion These five psalms were written by David in his flight from his son Absalom’s rebellion, which was the outcome of David’ss ins of murder and robbing another of his wife (Psa. 3 title
二 大卫在诗篇第一篇中珍赏律法及遵守律法的人，自己却谋杀乌利亚并抢夺他的妻子
B. David, Who Appreciated the Law with Its Keeper in Psalm 1, Murdering Uriah and Robbing Him of His Wife
6大卫在诗篇第一篇中珍赏律法及遵守律法的人，自己却谋杀了乌利亚，又抢夺他的妻子。（撒下十一14～27。）在第一篇，他非常高举、高抬律法及那些遵守律法的人。然而，因著他的大罪，他干犯了后五条诫命；这些诫命要求人有彰显神神圣属性的美德。写第一篇的大卫遵守律法么？我不信有多少读诗篇的人曾想到这点。他们赞同大卫在第一篇里高举律法，却从未想到第一篇的宝贵并高举律法是错误的。
6David, who appreciated the law with its keeper in Psalm 1, murdered Uriah and robbed him of his wife (2 Sam. 11:14-27). In Psalm 1 he highly uplifted and exalted the law with its keeper. In his great sin, however, he broke all the last five commandments, which require men to have virtues expressing God’s divine attributes. Did David, the one who wrote Psalm 1, keep the law? I do not believe that many readers of the Psalms ever thought about this. They agreed with David’s exaltation of the law in Psalm 1. They never thought that Psalm 1 was wrong in treasuring and uplifting the law
7新约里最大的教师保罗告诉我们，凡属肉体的人，都不能本于行律法得称义。（加二16，三11。）堕落的人不可能遵守律法。要求人遵守律法，就像要求8:3受伤的鸟从洛杉矶飞到纽约一样。罗马八章三节说，律法因肉体而软弱，有所不能的。律法在性质上是善的，（罗七，）但律法不能赐我们生命；（加三；）律法不能将大能的能力、生命的能力、生机的能力分赐到我们里面。大卫在第一篇珍赏律法，但他却违反律法，犯了杀人、奸淫、偷盗、说谎和贪婪的罪。至终，他要逃避他背叛的儿子。因为大卫犯了杀人和奸淫的罪，神就藉著他儿子的背叛惩治他。他的儿女变得一团糟，在他们中间，也有杀人和奸淫的事。我们若看见这幅图画，就会确信不该宝贵并高举律法。我们不该珍赏律法；我们越珍赏律法，就越会干犯律法。三大卫悔改而蒙神赦免耶和华藉著申言者拿单责备大卫以后，（撒下十二1～12，）他就悔改而蒙神赦免。（撒下十二13，诗五一1～17。）
7The greatest teacher in the New Testament, Paul, told us that no flesh can be justified by keeping the law (Gal. 2:16; 3:11). It is impossible for fallen man to keep the law. Asking man to keep the law is like asking a crippled bird to fly from Los Angeles to New York. Romans says that the law cannot do what God requires because it is weak through the flesh. The law is good in its nature (Rom. 7:12), but the law cannot give us life (Gal. 3:21); 12 it cannot impart the very dynamic power, life power, 21 organic power, into us. David appreciated the law in Psalm 1, but he committed murder, fornication, stealing, lying, and coveting against the law. Eventually, he was fleeing from his rebellious son. Because David committed murder and fornication, God chastised him through his son’s rebellion. His children became a mess. Among them, there were also murder and fornication. If we see this picture, we will be convinced not to treasure and uplift the law. We should not appreciate the law. The more we appreciate the law, the more we will commit something against the law. C. David Repenting and Being Forgiven by God After Jehovah reproved him through the prophet Nathan (2 Sam. 12:1-12), David repented and was forgiven by God (2 Sam. 12:13; Psa. 51:1-17).
四 这五篇诗是根据大卫对敬虔生活的观念写的
D. The Five Psalms Being Composed according to David’s Concepts of a Godly Life
1 求神对付他的敌人，并作他四围的盾牌，他的荣耀，和使他抬起头来的一位
1. Asking God to Deal with His Adversaries and Be a Shield around Him, His Glory and the One Who Lifted Up His Head
8诗篇三至七篇是根据大卫对敬虔生活的观念写的。在这几篇诗里，大卫求神对付他的敌人，并作他四围的盾牌，3:1-他的荣耀，和使他抬起头来的一位。（三1～3，6～8。）求神对付他的敌人符合新约的教训么？当然这违反新约的教训。新约教导我们要爱我们的仇敌，为那逼迫我们的祷告。（太五44，路六27，35，罗十二20。）我在主的恢复里六十年了。在这六十年里，我遭遇过反对，甚至背叛。对这样的反对，我们如何反应？身为亚当的子孙，我们会求主为我们对付这一切反对者。但我们若在新约的实际里，就不敢这样祷告。我们不能这样向主祷告，因为祂告诉我们要爱我们的仇敌。大卫也求主作他四围保护的盾牌。这好不好？求神保护我们有甚么错？我要说这既不坏也不好。大卫是在逃避他儿子的时候这样祷告。为甚么他不祷告说，『主，你知道我犯了那使我儿子背叛的罪。主，不要定罪他。主，定罪我。我悔改。我愿意有机会对我儿子说，「儿阿，赦免我。今天的难处原因不是你，乃是我。」主，对付我的心。』这才是属灵的祷告。但大卫却求主作他四围的盾牌。大卫这杀人者、奸淫者，配受保护么？他也求神作他的荣耀，和使他抬起头来的一位。大卫因著杀人和奸淫受神惩治，逃避他儿子的时候，这样求神，难道不觉得羞愧么？
8Psalms 3 — 7 were composed according to David’s concepts of a godly life. In these psalms David asked God to deal with his adversaries and be a shield around him, his glory and the One who lifted up his head (Psa. 3, 6-8). Does asking God to deal with his adversaries correspond with the New Testament teaching? Surely, it is against the New Testament teaching. The New Testament teaches us to love our enemies and pray for those who persecute us (Matt. 5:44; Luke 6:27, 35; Rom. 12:20). I have been in the Lord’s recovery for sixty years. In these sixty years, I have encountered opposition and even rebellion. How do we react to such opposition? As descendants of Ad am, we would ask the Lord to deal with all these opposers for us. But if we are in the reality of the New Testament, we dare not pray this way. We cannot pray this way to the Lord because He told us to love our enemies. David also asked the Lord to be a shield of protection around him. Is this good or bad? What is wrong with asking God to protect us? I would say that this is neither bad nor good. At that juncture when he was fleeing from his son, David prayed such a prayer. Why did he not pray, “Lord, You know I committed that sin which caused my son to be rebellious. Lord, don’t condemn him. Lord, condemn me. Ire pent. I would like to have a time to say to my son, ‘Son, forgive me. The cause of today’s trouble is not you, but me.’ Lord, deal with my heart.” This is a spiritual prayer. Instead, David was asking the Lord to be a shield around him. As a murderer and a fornicator, was David worthy to be protected? He also asked God to be his glory and the One who lifted up his head. Should David not have felt ashamed to ask this of God when he was fleeing from his son, being chastised by God because of his murder and fornication?
2 呼求耶和华，相信耶和华必从祂的圣山应允他
2. Calling Out to Jehovah and Believing That He Would Answer Him from His Holy Mountain
9大卫也呼求耶和华，相信耶和华必从祂的圣山应允他。（诗三4。）
9David also called out to Jehovah and believed that He would answer him from His holy mountain (Psa. 3:4
3 在夜晚祷告，求耶和华扶持
3. Praying in the Night for Jehovah’s Sustaining
10大卫也在夜晚祷告，求耶和华扶持。（三5。）几乎所有研读圣经的人和教师都称诗篇第三篇为晚祷的诗篇。晚祷好不好？这全在于我们如何祷告。大卫若真在灵里，就会想到他当时的处境。他正在逃避他背叛的儿子。他该想到是甚么原因造成他儿子的背叛。那会使他在夜晚祷告：『神，赦免我。是我使我的儿子背叛。是我杀了乌利亚，利用我作王的权力和地位施行阴谋和谋杀。何等羞耻，我甚至夺了乌利亚的妻子。』大卫在逃避他儿子时，该觉得羞愧，而在神面前悔改。
10David was also praying in the night for Jehovah’s sustaining (Psa. 3:5). Nearly all the Bible students and teachers call Psalm 3 a psalm of night prayer. Is praying nightly good or bad? It all depends upon how we pray. If David were really in the spirit, he would have considered the situation he was in at that time. He was fleeing from his rebellious son. He should have considered what caused his son to rebel. Then he would pray at night, “God, forgive me. It was I who caused my son to rebel. It was I who murdered Uriah, using my power and position as king to carry out conspiracy and murder. What a shame that even I robbed Uriah of his wife.” As he was fleeing from his son, David should have felt shameful and repentant before God
4 求神表白他的公义
4. Asking God to Vindicate His Righteousness
11大卫基于已往祷告的经历，求神表白他的公义。他使别人确信他是神所分别归祂自己的敬虔人；他呼吁耶和华，耶和华就听他。他也劝戒别人不要在怒中犯罪，乃要在床上心里思想，并要肃静。（四1～4。）他逃避他儿子的时候，仍求神表白他的公义，但他的公义在那里？大卫不该这样祷告。他反而该求神光照他，使他看见自己是何等邪恶、有罪。他是王，却用阴谋杀害他的一个战士，接著还抢夺他战士的妻子。他的公义在那里？
11David asked God to vindicate his righteousness based upon the past experience of his prayer. He convinced others that he was a godly man whom God set apart for Himself and who called out to Jehovah and whom Jehovah heard when he called out to him. He also admonished others not to sin in anger but to consider in their heart upon their bed and be silent (Psa. 4:1-4). When he was fleeing from his son, he still asked God to vindicate him of his righteousness, but where was his righteousness? David should not have prayed this way. Instead, he should have asked God to enlighten him so that he could see how evil and sinful he was. As a king, he killed one of his fighters by his conspiracy. Then after killing him, he robbed him of his wife. Where was his righteousness
12他也使别人确信他是神所分别归祂自己的敬虔人。他在逃难，但他认为他是神所分别的；这表明他在黑暗里。我们思想第四篇时，需要记得这是大卫在逃难时写的诗。那时，他指明他是神所分别归祂自己的敬虔人。那时他能这样祷告么？
12He also was convincing others that he was a godly man whom God set apart for Himself. He was fleeing, yet he considered that he was set apart by God. This shows that he was in darkness. In considering Psalm 4, we need to remember that this was a psalm written by David at the time when he was fleeing. At that time, he indicated that he was a godly man whom God had set apart for Himself. Was that the time for him to pray in this way
13这表明我们人总是不容易被折服或征服，承认自己有罪。即使我们因著抢夺杀了人或犯了奸淫，我们也不被折服；我们仍会以为自己是良善的。我们可能为自己表白说，『是的，也许我在某些事上错了，但我是神所分别归祂自己的敬虔人。』我在主的恢复里接触人六十年了，我几乎没有接触到一个完全被神折服，而承认自己失败的人。在法院里，原告和被告都以为自己没有错。他们无法被折服，承认自己是错的。我们都需要神的怜悯，看见我们的失败、罪恶和污秽，甚至在地上打滚，承认我们的罪。那说出我们在神面前蒙了怜悯，得了恩典。一旦我们不愿被折服或承认自己有罪，我们就是错的，并且在黑暗里。
13This shows that we human beings always are not easily convinced of or subdued in our sinfulness. Even if we murdered someone and committed fornication by robbing, we would not be convinced. We still would think we are good. We might vindicate ourselves by saying, “Yes, maybe I was wrong in certain matters, but I am a godly person whom God has set apart for Himself.” I have been touching people for sixty years in the Lord’s recovery, but I have nearly never had a time with one who was thoroughly convinced by God of his failures. In the law court, neither the plaintiff nor the defendant think that they are wrong. They cannot be convinced that they are wrong. We all need God’s mercy to see our failures, our sinfulness, and our filthiness, to even roll on the floor in confession of our sins. This means that we have received mercy and found grace in the presence of God. As long as we would not be convinced of our sinfulness, we are wrong and in darkness
14在第四篇里，大卫甚至劝戒别人不要在怒中犯罪，乃要在床上心里思想，并要肃静。这是很好的教训，但为甚么大卫不教导自己？他是合式这样祷告的人么？你若知道他的背景，就看见他不是合式的人。
14In Psalm 4 David even admonished others not to sin in anger but to consider in their heart upon their bed and be silent. This is a good teaching, but why did David not teach himself? Was he the right person to pray this way? If you know his background, you can see that he was not the right person
5 劝别人当献上公义的祭，又当信靠耶和华
5. Advising Others to Offer Sacrifices of Righteousness and Trust in Jehovah
15大卫也劝别人当献上公义的祭，又当信靠耶和华。（四5。）这话非常好，但他在当时那种特别的情况中写这样的话并不适当。
15David also advised others to offer sacrifices of righteousness and trust in Jehovah (Psa. 4:5). This word is very good, but for him to write such a thing at that time in his particular situation was not fitting
6 求神仰起祂的脸光照他
6. Asking God to Lift Up upon Him the Light of His Countenance
16大卫求神仰起祂的脸光照他，感谢神使他心里快乐，胜过那丰收五谷新酒的人，并信靠神使他安然躺下睡觉，且安然居住。（四6～8。）藉此我们能看见，大卫对于他的处境和重大失败的光景没有感觉。他变得麻木了。这样一个有罪的人，在逃避由他的罪恶所引起背叛的处境时，怎能这样向神祷告？在这样的时候，他说他必安然躺下睡觉，且安然居住。
16David asked God to lift up upon him the light of His countenance, thanking God for putting joy in his heart more than others’ rejoicing in the abounding of grain and new wine, and trusting in God to lie down and sleep in peace and dwell in safety (Psa. 4:6-8). By this we can see that David had no feeling concerning his situation and condition of a great failure. He had become numb. How could such a sinful person pray this way to God at the time when he was fleeing from a situation of rebellion caused by his sinfulness? At such a time, he said that he would lie down and sleep in peace and dwell in safety
7 在早晨祷告并儆醒
7. Praying in the Morning and Watching
17大卫是在早晨祷告并儆醒的人。（五～3。）许多圣经教师称诗篇第五篇为晨祷。诗篇第三篇是晚祷，第五篇是晨祷。
17David was one who was praying in the morning and watching (Psa. 5:1-3). Many teachers of the Bible call1 Psalm 5 a morning prayer. Psalm 3 is a night prayer, and Psalm 5 is a morning prayer.
8 知道神不喜悦恶事，乃恨恶罪孽
8. Knowing That God Does Not Delight in Wickedness but Hates Iniquity
18大卫知道神不喜悦恶事，乃恨恶罪孽。（五4～6。）他既然知道这点，为甚么还犯这样的大罪？仅仅知道律法，不能成就甚么。律法和大卫对律法的知识，没有为他效力。
18David knew that God does not delight in wickedness but hates iniquity (Psa. 5:4-6). If David knew this, why did he commit such a great sin? Merely knowing the law does not work out anything. The law and David’s knowledge of it did not work for him
9 凭神丰盛的慈爱进入祂的家
9. Coming into God’sHo use in the Abundance of His Lovingkindness
19大卫说他凭神丰盛的慈爱进入祂的家，并存敬畏神的心，向祂的圣殿下拜。那时，大卫不是在神的殿中敬拜，乃是向圣殿下拜。（五7。）他求神因那埋伏守候他的人，凭神的公义引领他，使神的道路在他面前正直。（五8。）他说这些人的口中没有公正，他们的里面败坏了，他们的喉咙是敞开的坟墓，他们用舌头谄媚人。（9。）这句子甚至为保罗在传福音时所引用。（罗三13。）大卫求神定他们有罪，使他们因自己的计谋跌倒，因他们众多的过犯和对神的背叛，把他们赶逐出去。（诗五10。）大卫的这个祷告满了对别人的定罪，却没有定罪自己。似乎除了他，人人都是错误、有罪的。这里我们找不出任何暗示，他在神面前承认他的罪。10求神使凡避难在祂里面的人喜乐，
19David said that he came into God’sho use in the abundance of His lovingkindness and worshipped toward God’sho ly temple in fear of Him. At that time, David was not worshipping in God’stem ple, but toward it (Psa. 5:7). He asked God to lead him in His righteousness and make his ways straight on account of those who lay in wait for him (v. 8). He said that these ones had nothing right in their mouth, whose inward part was corruption and whose throat was an open grave, and who flattered with their tongue (v. 9). This clause was even quoted by Paul in his gospel preaching (Rom. 3:13). David asked God to hold them guilty, letting them fall by their own counsels and thrusting them out because of their multiplied transgressions and their rebellion against God (v. 10). This prayer is full of condemnation of others, but there is no condemnation of David himself. It seems that everybody was wrong and sinful except him. We cannot find any hint here that he confessed his sin before God. 10. Asking God to Let All Who Take Refuge in Him
欢呼快乐直到永远
Rejoice and Shout for Joy Forever
20大卫求神使凡避难在祂里面的人喜乐，欢呼快乐直到永远；愿神覆庇、遮盖他们，使那爱神之名的人，因祂欢腾。他也求神赐福与义人，用恩惠如同盾牌环绕他。（五11～。）我不知道为甚么大卫在这里祷告这些事。他该祷告：『主，赦免我。我罪恶的行为使我的儿子背叛。主，怜悯他。感动我们都向你悔改。』在这些诗篇里，没有暗示大卫知罪自责。
20David asked God to let all who take refuge in Him rejoice and shout for joy forever that God might spread a cover, a canopy, over them to cause those who love God’s name to exult in God. He also asked God to bless the righteous man, surrounding him with favor as with a shield (Psa. 5:11-12). I do not know why David prayed 12 all these things here. Instead, he should have prayed, “Lord, forgive me. My sinful conduct caused my son to rebel. Lord, have mercy upon him. Move us all to repent to You.” There is no hint in these psalms of David being convicted of his sinfulness.
11 在神惩治时，求神恩待他
11. In God’s Chastisement Asking God to Be Gracious to Him
21大卫受神惩治时，求神恩待他，医治他，转向他，因祂慈爱的缘故拯救他。（六1～5。）大卫领悟他受神惩治，但仍然没有为他的失败有多少认罪。他说他因唉哼而疲倦，整夜流泪，把床漂起，把褥子湿透。他因忧伤，眼睛损坏，又因仇敌，眼睛昏花。（6～。）我认为这是大卫的夸大之辞。有人能因流泪，把床漂起么？我们赞同这样的祷告么？倘若一位弟兄在祷告聚会中这样祷告，我们会劝他停止这样的祷告。
21In God’s chastisement, David asked God to be gracious to him, to heal him, return to him, and save him for the sake of His lovingkindness (Psa. 6:1-5). David realized that he was in God’s chastisement, but there was still not much confession about his failure. He said that he was wearied with his groaning, causing his bed to swim all night long, dissolving his couch with his tears. His eye had wasted because of grief and had aged because of his enemies (vv. 7 6-7). I think that this is David’s exaggeration. Can anyone cause his bed to swim by his tears? Do we agree with this kind of prayer? If a brother prayed this way in a prayer meeting, we might admonish him to stop this kind of prayer.
12 信耶和华听了他哭泣的声音，他一切的仇敌都必羞愧，大大惊惶
12. Believing That Jehovah Had Heard the Sound of His Weeping and That All His Enemies Would Be Ashamed and Greatly Dismayed
22大卫信耶和华听了他哭泣的声音，他一切的仇敌都必羞愧，大大惊惶。（六～10。）大卫无法忘记他的仇敌。这与主在新约里的教训不同。
22David believed that Jehovah had heard the sound of his weeping and that all his enemies would be ashamed and greatly dismayed (Psa. 6:8-10). David could not forget his enemies. 8 This is different from the Lord’ste aching in the New Testament.
13 避难在神里面，并求神救他脱离一切追赶他的人，因他没有犯罪
13. Taking Refuge in God and Asking God to Deliver Him from All Who Pursued Him, for He Had Done No Wrong
23大卫避难在神里面，并求神救他脱离一切追赶他的人。仇敌，包括他的儿子在内，正在追赶他。大卫觉得他没有犯罪。（七1～5。）人怎能告诉神，自己没有犯罪？
23David took refuge in God and asked God to deliver him from all who pursued him. The enemies, including his son, were chasing after him. David felt that he had done no wrong (Psa. 7:1-5). How can anyone tell God that they have done no wrong
14 求耶和华在怒中起来，抵挡他仇敌的暴怒
14. Asking Jehovah to Arise in His Anger against the Overflowing Wrath of His Enemies
24大卫求耶和华在怒中起来，抵挡他仇敌的暴怒，并求耶和华按他的公义和纯正判断他。（七6～8。）我们很难想像，像大卫这样一个敬虔的人会如此祷告。他求神按他的公义和纯正判断他。他的纯正在那里？他犯了奸淫和杀人的罪，带进他儿子的背叛。我们在这光中来看第三至七篇，就会发觉我们已过是何等盲目的珍赏诗篇。
24David asked Jehovah to arise in His anger against the overflowing wrath of his enemies, and asked Jehovah to judge him according to his righteousness and integrity (Psa. 7:6-8). It is hard to imagine that such a godly man as David would pray such a prayer. He asked God to judge him according to his righteousness and integrity. Where was his integrity? He had committed fornication and murder, issuing in the rebellion of his son. As we consider Psalms 3—7 in this light, we can see how blind we have been in our appreciation of the Psalms
15 求神坚立义人
15. Asking God to Establish the Righteous Man
25大卫求神坚立义人，并且信神是他的盾牌；神是公义的审判者，拯救心中正直的人。（七9～13。）
25David asked God to establish the righteous man and believed that his shield was with God, who, as a righteous Judge, saves the upright in heart (Psa. 7:9-13).
16 信恶人必在罪孽中劬劳，且挖了坑
16. Believing That the Evil Man Travails in Iniquity and Digs a Pit
26大卫信恶人必在罪孽中劬劳，且挖了坑，又挖深了，竟掉进他所挖的洞里，他的祸害必回到自己的头上。（七14～。）我再说，假定一位弟兄在祷告聚会中这样祷告，圣徒们可能请他停止。17照著耶和华的公义称谢祂，并歌颂耶和华至高者的名
26David believed that the evil man travails in iniquity and digs a pit, hollowing it out and falling into the hole, his mischief returning upon his own head (Psa. 7:14-16). I say again, suppose that a brother prayed this way in a 16 prayer meeting. The saints might ask him to stop. 17. Giving Thanks to Jehovah according to His Righteousness and Singing Praise to the Name of Jehovah the Most High
27大卫照著耶和华的公义称谢祂，并歌颂耶和华至高者的名。（七17。）这是第三至七篇少数美好的点之一。感谢主，这些诗篇有个美好的结束。然而，第三至七篇没有关于神的经纶、神的国、和神权益的事；没有关于基督的事；没有真正代求的灵，没有在灵里为别人代求；对读者也没有多少生命的供应。这些诗篇反而鼓励、加强、并坚定读者，求神顾到他们和他们的权益。许多读诗篇的人，没有正确的鉴别属人的观念和神圣的观念，就受到鼓励，顾到他们的好处和利益。我们在神新约经纶的光中看过第三至七篇以后，就能看见我们不该拿这些诗篇作祷告的范本。在其中我们看见大卫的苦难，他渴望向他的敌人报仇，以及他的自义。我们没有看见悔改、承认过错、或定罪自己。然而，第八篇启示基督的成为肉体、祂的死与复活、祂的升天、和祂的国。第三至七篇启示大卫关于敬虔生活的观念，而第八篇是他受感赞美基督的佳美。
27David gave thanks to Jehovah according to His righteousness and sang praise to the name of Jehovah the Most High (Psa. 7:17). This is one of the few good points in Psalms 3—7. Thank the Lord that these psalms have a good ending. However, we can see that there is nothing in Psalms 3—7 concerning God’secon o my, God’skin gdom, and God’sin te rest. There is nothing concerning Christ. There is no real interceding spirit, that is, no intercession for others in the spirit. Also, there is very little life supply to the readers. Instead, these psalms encourage, strengthen, and confirm the readers in asking God to take care of them and their interest. Many readers of the Psalms, who read without the proper discernment of the human concept and the divine concept, have been encouraged to take care of their benefit and their interest. After considering Psalms 3—7 in the light of God’s New Testament economy, we can see that these psalms should not be taken as models for our prayer. In them we see David’s sufferings, his desire to be avenged of his adversaries, and his self-righteousness. We do not see any repentance, confession of his fault, or self-condemnation. Psalm 8, however, reveals Christ’sin carnation, His death and resurrection, His ascension, and His kingdom. Psalms 3—7 reveal David’s concepts concerning a godly life, whereas Psalm 8 is his inspired praise of the excellency of Christ