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诗篇生命读经 · 第40篇

基督－律法的实际，作神的见证和神的话

Christ—The Reality of the Law as the Testimony and the Word of God
1读经：诗篇一百一十九篇。在本篇信息中，我们来到诗篇一百一十九篇。这篇诗没有诗题告诉我们作者是谁，但圣经教师普遍领会是大卫写的。
1Scripture Reading: Psa. 119 In this message we come to Psalm 119. This psalm does not have a title telling us who wrote it, but it is commonly understood by Bible teachers that this psalm was written by David
2一百一十九篇是一首按字母次序写成的诗，或称离合诗。本篇诗以八节为一组，每组头一个字母系按希伯来字母次序排列。这篇诗有二十二段，因此符合希伯来字母的二十二个字母。不仅如此，每段的各节都开始于同样的希伯来字母。例如，在阿勒法（Aleph）段，（1～8，）每节都开始于希伯来字母阿勒法。本篇信息的题目是『基督－律法的实际，作神的见证和神的话』。旧约和新约里都有很强的依据，说出律法的实际是基督。我们要看见基督是律法的实际，就需要和一百一十九篇一样，将律法看作神的见证和神的话。本诗没有『基督』一辞，但的确包含一些基督的同义辞，如『法度』和『话』，这些也是『律法』的同义辞。我们不该仅仅将律法视为诫命、规条和典章，乃该将律法视为神的见证。律法是在西乃山上颁赐的，却被放在称为『见证的柜』这小小的约柜里，（出二五16，）而约柜被放在『见证的帐幕』里。（三八21，原文。）因此，律法在见证的柜里，见证的柜在见证的帐幕里。在这点上我们需要问一个非常特殊的问题：在豫表里，律法是谁？这问题不是问律法是『甚么』，乃是问律法是『谁』。我们不能说律法是十诫，来回答关于律法是谁的问题。十诫不是一个人位，却是一个人位的描绘。律法总是制定律法之人的图画。今天立法者所通过的律法，就是立法者的描绘。神律法的原则也是一样。神的律法－十诫连同许多律例、典章和判决，乃是神的描绘。
2Psalm 119 is one of the alphabetical, or acrostic, psalms. The first letters of each group of eight verses in this psalm follow the order of the Hebrew alphabet. The twenty - two sections of this psalm thus correspond to the twenty - two letters of the Hebrew alphabet. Furthermore, all the verses in a particular section begin with the same Hebrew letter. For example, in the Aleph section (v v. 1-8) every verse starts with the Hebrew letter Aleph. The title of this message is “Christ—the Reality of the Law as the Testimony and the Word of God.” In both the Old Testament and the New Testament there is a strong basis for saying that the law in its reality is Christ. If we would see that Christ is the reality of the law, we need to regard the law, as Psalm 119 does, as the testimony of God and as the word of God. This psalm does not contain the word “Christ,” but it does contain a number of synonyms of Christ, such as “te stimo ny” and “word,” which are also synonyms of “law.” We should not consider the law merely as commandments, regulations, and ordinances. Rather, we should consider the law as God’s testimony. The law was given on Mount Sinai, but it was put into a little ark called “the ark of the testimony” (Exo. 25:16). The ark was then placed into “the tabernacle of testimony” (38:21). Thus, the law was in the ark of the testimony, and the ark of the testimony was in the tabernacle of testimony. At this point we need to ask a very particular question: In typology, who is the law? This is a question not about what the law is but about who the law is. We cannot answer the question concerning who the law is by saying that the law is the Ten Commandments. The Ten Commandments are not a person, but they are a portrait of a person. A law is always a picture of the person who makes it. The laws passed by today’s legislators are pictures of the legislators. The principle is the same with the law of God. The law of God—the Ten Commandments with the many statutes, ordinances, and judgments—is a portrait of the person of God.
壹 基督是律法的实际，由以下二项所表征
I. Christ being the reality of the law, signified by
一 神的见证，表征基督是神之所是活的描绘
A. The Testimony of God, Signifying Christ as the Living Portrait of What God Is
3基督是律法的实际，作神的见证。神的见证表征基督是神之所是活的描绘。（西二9，一19。）十条诫命很简短，却把神向我们描绘出来。十条诫命给我们看见神是忌邪的神，祂不能容忍别的神。在这事上，祂就像妒忌自己妻子的丈夫一样。神也是爱、光、圣、义的神。这里有五个重要的辞－忌邪、爱、光、圣、义。
3Christ is the reality of the law as the testimony of God. The testimony of God signifies Christ as the living portrait of what God is (Col. 2:9; 1:19). The Ten Commandments are brief, but they give us a portrait of God. They show us that God is a jealous God, that He cannot tolerate other gods. In this matter, He is like a husband who is jealous concerning his wife. Also, God is a God of love, light, holiness, and righteousness. Here we have five crucial words—jealous, love, light, holiness, and righteousness
4十条诫命写在两块石版上，每块石版有五条诫命。这样，十条诫命分为两组，每组有五条诫命。头三条诫命与神有关。第一条诫命说，主是神，我们在祂面前不该有任何偶像。（出二十2～3。）第二条诫命说，我们不该制造偶像或敬拜偶像；（4～6；）第三条诫命说，我们不该妄称神的名。（7。）第四条诫命要求我们守安息日。（8～11。）这条诫命指明神是爱。因为祂爱我们，就要我们有安息的日子。第五条诫命是孝敬父母的诫命。（12。）这条诫命与前四条与神有关的诫命并列。这样排列的原因与我们人的源头有关。在路加三章，人的家谱一路回溯到亚当，最终回溯到神。这指明我们孝敬父母，就是尊重我们的源头，这源头最终乃是神自己。我们孝敬父母，就是承认藉著他们，我们才能回溯到神是我们的源头。那些不尊敬父母的人，就是不尊敬神。第二组的五条诫命都与人性有关，是关于不杀人、不犯奸淫、不偷盗、不说谎、不贪婪的诫命。我们可用五个辞概述这五条诫命：杀人、奸淫、偷盗、说谎和贪婪。任何不杀人、不犯淫乱、不偷盗、不说谎、或不贪婪的人，就是完全人。
4The Ten Commandments were written on two tablets, with each tablet containing five commandments. In this way, the Ten Commandments were divided into two groups of five. The first three commandments are concerned with God. The first commandment says that the Lord is God and that we should not have any gods before Him (Exo. 20:2-3); the second commandment, that we should not make idols or worship idols (vv. 4-6); and the third commandment, that we should not take the name of God in vain (v. 7). The fourth commandment requires that we keep the Sabbath (vv. 8-11). This commandment indicates that God is love. Because He loves us, He wants us to have a day of rest. The fifth commandment is the commandment to honor our parents (v. 12). This commandment is ranked with the first four commandments, which are related to God. The reason for this ranking involves our source as human beings. In Luke 3 the human generations are traced all the way back to Adam, and then to God. This indicates that when we honor our parents, we honor our source, which, ultimately, is God Himself. When we honor our parents, we recognize the fact that, through them, we can trace our source back to God. Those who do not respect their parents do not respect God. The five commandments in the second group are all related to humanity. These are the commandments about not killing, not committing adultery, not stealing, not lying, and not coveting. We may use five words to summarize these five commandments: murder, adultery, stealing, lying, and covetousness. Anyone who does not murder, commit fornication, steal, lie, or covet is a perfect person.
5我们已指出，十条诫命描绘神是忌邪、爱、光、圣、义的神。后五条诫命与神的圣和义有关。例如，偷盗或说谎的人是不义的。那忌邪的、是爱、光、圣、义的神，具体化身在基督里。为这缘故，基督是神的见证。基督是忌邪的、是爱的，且满了光。祂也是圣的、义的。祂是律法的实际，律法就是神的描绘。
5We have pointed out that the Ten Commandments portray God as the One who is a God of jealousy, love, light, holiness, and righteousness. The last five commandments are related to God’s ho lines sand righteousness. For example, a person who steals or lies is not righteous. The God who is jealous, who is love and light, and who is holy and righteous is embodied in Christ. For this reason, Christ is God’s testimony. Christ is jealous, loving, and full of light. He is also holy and righteous. He is the reality of the law, which is a portrait of God.
二 神的话，表征基督是神所呼出的活话
B. The Word of God, Signifying Christ as the Living Word of God Breathed Out by Him
6基督是律法的实际，不仅是神的见证，也是神的话；这表征基督乃是神所呼出的活话。（启十九13下，提后三16～17。）约翰一章一节说，太初有话（基督），话与神同在，话就是神。照著启示录十九章十三节下半，基督回来审判的时候，祂的名要称为『神的话』。十条诫命，同其一切律例、典章和判决，也称为神的话。出埃及三十四章二十八节的『十条诫』，直译是『十句话』。因此十条诫命是神所呼出的话。
6Christ is the reality of the law not only as the testimony of God but also as the word of God, signifying Christ as the living word of God breathed out by Him (Rev. 19:13b; 2 Tim. 3:16-17). John 1:1 says that in the beginning was the Word (Christ), that the Word was with God, and that the Word was God. According to Revelation 19:13b, when Christ comes back to judge, His name will be called “the Word of God.” The Ten Commandments, with all their statutes, ordinances, and judgments, are also called the word of God. A literal rendering of the Hebrew translated “ten commandments” in Exodus 34:28 would be “ten words.” The Ten Commandments are thus God’swords, breathed out by Him
7『律法』一辞在诗篇一百一十九篇用了二十五次。（1，18等。）『律法』好些不同的同义辞也用于这篇诗，包括『法度』，（单数，一次－88，）『法度』，（复数，二十二次－2，14等，）『话』，（单数，三十六次－9，11等，）『话（言语）』，（复数，六次－57，103等，）『诫命』，（单数，一次－96，）『诫命』（复数，二十一次－6，10等，）『律例』，（二十二次－5，8等，）『典章』，（十七次－7，13等，）『审判』，（三次－75，120，137，）和『训辞』。（二十一次－4，15等。）从『律法』到『训辞』这一切辞，总结于『路（道路）』（单数，四次－14，27，32，33，）或『道（道路）』（复数，三次－3，15，37，）表征基督是神子民的道路。
7The word “law” is used twenty-five times in Psalm 119 (vv. 1, 18, etc.). A number of different synonyms for “law” are also used in this psalm, including “testimony” (once, in v. 88), “testimonies” (twenty- two times, in vv. 2, 14, etc.), “word” (thirty-six times, in vv. 9, 11, etc.), “words” (six times, in vv. 57, 103, etc.), “commandment” (once, in v. 96), “commandments” (twenty-one times, in vv. 6, 10, etc.), “statutes” (twenty-two times, in vv. 5, 8, etc.), “ordinances” (seventeen times, in vv. 7, 13, etc.), “judgments” (three times, in vv. 75, 120, 137), and “precepts” (twenty-one times, in vv. 4, 15, etc.). All these terms from “law” to “precepts” consummate in the “way” (four times, in vv. 14, 27, 32, 33) or “ways” (three times, in vv. 3, 15, 37), signifying Christ as the way of God to His people
8一百一十九篇用了一百七十六节描述基督；祂是律法、诫命、典章、律例、训辞、判决的实际。总之，祂是神的话。一百一十九篇的话是神写出来的话，但基督是神活的话。写出来的话是字句，但活的话乃是那灵，就是字句的实际。
8Psalm 119 is a psalm of one hundred seventy- six verses describing Christ, who is the reality of the law, the commandments, the ordinances, the statutes, the precepts, and the judgments. In total, He is the Word of God. The words of Psalm 119 are the written words of God, but Christ is the living Word of God. The written words are the letters, but the living Word is the Spirit, who is the reality of the letters.
9现在我们不仅能看见律法是甚么，也能看见律法是谁。律法是谁？律法就是基督的人位，而基督的人位乃是那灵；那灵是神之所是的实际。因此，基督作为那灵，乃是律法的实际。至终，这律法，这人位，总结于道路。（约十四6。）我们有祂，就不仅有爱与光，也有道路。这就是基督是律法的实际，作神的见证和神的话。
9Now we can see not only what the law is but also who the law is. Who is the law? The law is the person of Christ, and the person of Christ is the Spirit. The Spirit is the reality of whatever God is. Hence, as the Spirit Christ is the reality of the law. Eventually, this law, this person, consummates in the way (John 14:6). When we have Him, we have not only love and light but also the way. This is Christ being the reality of the law as the testimony and the word of God.
贰 律法的两面
II. The two aspects of the law
10律法有两面－字句的一面和那灵的3:6一面。在林后三章六节保罗说，『那字句杀死人，那灵却叫人活。』你到底有杀死人的律法，还是有赐生命的律法，乃在于你的态度。你来就近律法的态度，若只是关切字句的诫命，并领悟你无法履行这些诫命，你就有字句一面的律法。然而，你若将律法的每一部分－所有的诫命、典章、律例、训辞和判决，当作你所爱之神呼出的话，你就会有那灵一面的律法。你不会在字句的律法面前战兢，却要喜乐的从作神的话、神的气之律法的每一部分得𫗪养。
10There are two aspects of the law — the aspect of the letter and the aspect of the Spirit. In 2 Corinthians Paul says that “the letter kills, but the Spirit gives life.” Whether you have a killing law or a life - giving law depends on your attitude. If your attitude in coming to the law is to care only for the commandments in letters and to realize that you cannot fulfill these commandments, then you have the law in the aspect of the letter. However, if you take every part of the law— all the commandments, ordinances, statutes, precepts, and judgments—as the word breathed out by the God whom you love, then you will have the law in the aspect of the Spirit. Then instead of trembling before the law of letters, you will be happy to be fed with every part of the law as the word, the breath, of God.
参 律法的两面功用
III. The two aspects of the function of the law
11正如律法本身有两面，照样，律法的功用也有两面。
11Just as the law itself has two aspects, so also the function of the law has two aspects
一 消极的一面
A. The Negative Aspect
121是神的诫命，暴露人的罪律法是神的诫命，暴露人的罪。（罗七7下，三20下，五20上，四15下。）律法同其律例和典章的每一项，都暴露我们的缺点、缺陷、不诚实和不忠信。例如，关于不可拜偶像的诫命，会暴露一个事实：许多事物对我们都是偶像。对有些人而言，笔或钻石乃是偶像。关于守安息日的诫命，也可能暴露我们没有照著神的命定规律的休息。因著没有规律的休息，我们就无法享受神在守安息日的诫命上所彰显的爱。
121. As God’s Commandments to Expose Man’sS in As God’s commandments, the law exposes man’ss in (Rom. 7:7b; 3:20b; 5:20a; 4:15b). Every item of the law with its statutes and ordinances exposes our shortcomings, defects, dishonesty, and unfaithfulness. For example , the commandment about not worshipping idols may expose the fact that many things are idols to us. For some people a pen or a diamond is an idol. Also, the commandment about keeping the Sabbath may expose our not resting regularly according to God’so rd i nation. By failing to rest properly we fail to enjoy God’s love expressed in the commandment to keep the Sabbath
13
132. As God’s Regulations with Statutes, Ordinances, and Rituals
2是神的规条，带著律例、典章和仪文，将神所拣选的人看守在其监管之下，使他们得以被带到基督面前
to guard God’s chosen people in its custody that they might be conducted to Christ
14律法是神的规条，带著律例、典章和仪文，其功用是将神所拣选的人看守在其监管之下，使他们得以被带到基督面前。（加三23～24。）律法正确的将神的选民看守在其监管、监护之下，直等基督来到。约翰十章的羊圈表征律法的监管。主耶稣是羊圈的门，（9，）藉著祂，凡在羊圈里的人都能出来。因此，律法在消极一面的功用是看守神的选民，直等基督来到。
14As God’s regulations with statutes, ordinances, and rituals, the law functioned to guard God’s chosen people in its custody that they might be conducted to Christ (Gal. 3:23-24). The law kept God’s chosen people in custody, in ward, in the proper way until Christ came. The sheepfold in John 10 signifies the custody of the law. The Lord Jesus is the door of the sheepfold (v. 9), and through Him all those who were in the sheepfold could come out. Thus, on the negative side the law functioned to guard God’s chosen people until Christ came
二 积极的一面
B. The Positive Aspect
1 是神活的见证，将活神供应给寻求祂的人
1. As God’s Living Testimony to Minister the Living God to His Seekers
15律法的功用是神活的见证，将活神供应给寻求祂的人。（诗一百一十九2，。）我们若只将律法看作字句，律法对我们就是非常消极的。然而，我们若将律法看作神的见证，神的描绘，视每个字为神的呼出，律法对我们就是神活而可爱的话。倘若这是我们今天面对圣经的态度，那么每当我们来到圣经跟前，里面就会深深的觉得，我们与神同在。这样，当我们读圣经时，就会摸著神，知道祂是可爱的，我们爱祂并寻求祂的确是值得的。这是律法作神见证的积极功用。
15As God’s living testimony the law functions to minister the living God to His seekers (Psa. 119:2, 88). If we regard the law only as letters, the law will be very negative to 88 us. However, if we regard the law as God’s testimony, as a portrait of God, and if we consider that every word of the law is something breathed out by God, then to us the law will be the living and loving word of God. If this is our attitude toward the Bible today, then whenever we come to the Bible we will have the sense deep within that we are with God. Then as we read the Bible we will touch God, knowing that He is loving and that it is surely worthwhile for us to love Him and to seek Him. This is the positive function of the law as the testimony of God.
2 是神活的话，将神的生命和光分赐给爱律法的人
2. As God’s Living Word to Dispense God’s Life and Light to Its Lovers
16律法的功用是神活的话，将神的生命和光分赐给爱律法的人。（25，116，。）我们都该将圣经看作神活的话，这话将神自己分赐到我们里面，作我们的生命和光。这能否成为我们的经历，在于我们是否寻求神并爱祂。这就是说，圣经对我们的所是，在于我们对圣经的态度。
16As God’s living word the law functions to dispense God’s life and light into those who love the law (vv. 25, 116, 130). We all should regard the Bible as the living word 130 of God which dispenses God Himself into us as our life and light. Whether or not this is our experience depends upon whether we seek God and love Him. This means that what the Bible is to us depends upon our attitude toward the Bible.
肆 与律法有关的两种人
IV. two kinds of people in relation to the law
17与律法有关的有两种人。
17There are two kinds of people in relation to the law
一 守字句的人，
A. The Letter-keepers
18由热中犹太教者和大数的扫罗为例第一种是守字句的人，由热中犹太教者和大数的扫罗为例。（腓三6下。）热中犹太教者，就是为犹太教热心的人，他们在福音书里对主耶稣、在使徒行传里对众使徒、并且在书信里对众信徒，都是破坏。保罗在得救前是很强的热中犹太教者。在腓立比三章二节，保罗说到热中犹太教者是『犬类』和『作恶的』，他说，『你们要提防犬类，提防作恶的，提防妄自行割的。』二寻求神的人，由诗人为例第二种是寻求神的人，由诗人，尤其是诗篇一百一十九篇的作者为例。
18Illustrated by the Judaizers and Saul of Tarsus The first kind is the letter-keepers, illustrated by the Judaizers and Saul of Tarsus (Phil. 3:6b). The Judaizers, who were zealous for Judaism, were a damage to the Lord Jesus in the Gospels, to the apostles in the Acts, and to the believers in the Epistles. Paul, before he was saved, was a strong Judaizer. In Philippians 3:2 Paul referred to the Judaizers as “dogs” and “evil workers,” saying, Beware of the dogs, beware of the evil workers, beware of the concision.” B. The God-seekers, Illustrated by the Psalmists The second kind is the God-seekers, illustrated by the psalmists, especially by the writer of Psalm 119
1 寻求神
1. Seeking God
19『遵守祂的法度，全心寻求祂的，他们便为有福。』（2。）本诗的作者是个全心寻求神的人。
19Blessed are those who keep His testimonies, / Who seek Him with all their heart” (v. 2). The writer of this psalm was one who sought God with his whole heart
2 爱祂的名并记念祂的名
2. Loving His Name and Remembering It
20一百三十二节说，『求你转向我，怜恤我，好像你素常待那些爱你名的人。』这节指明诗人爱神的名。五十五节说，『耶和华阿，我夜间记念你的名，遵守你的律法。』诗人夜间醒来，记念神的名。愿我们都爱神的名并记念神的名。
20Verse 132 says, “Turn to me, and have compassion on me, / As is Your custom with those who love Your name.” This verse indicates that the psalmist loved God’s name. Verse 55 says, “I have remembered Your name in the night, O Jehovah, / And have kept Your law.” When the psalmist awoke during the night, he remembered God’s name. May we all love God’s name and remember it
3 求祂的恩
3. Entreating His Countenance
21诗人也求神的恩(恩，直译，面)。（58。）求人的恩，人的面，实际上就是求他的恩惠。我们若寻求神的恩，就要得著恩惠。小孩子常常恳切的寻求母亲的面；对他们而言，没有甚么比看见母亲的面更宝贵。我们也该这样亲密的寻求神。我们若这样寻求神，就不会将律法看作字句，乃看为带著神恩之神的描绘。
21The psalmist also entreated God’s countenance (v. 58). To seek a person’s countenance, his face, is actually to seek his favor. If we seek God’s countenance, we will receive bounty. Often little children will earnestly seek the face of their mother. To them nothing is more precious than beholding the face of their mother. We also should seek God in such an intimate way. If we seek God in this way, we will not regard the law as letters but as a portrait of God which bears His countenance
4 求祂的脸光照他们
4. Asking for His Face to Shine upon Them
22『求你用脸光照仆人，将你的律例教训我。』（135。）这里我们看见，诗人以爱亲密的寻求神，甚至求神用祂的脸光照他。
22Cause Your face to shine on Your servant, / And teach me Your statutes” (v. 135). Here we see that the psalmist lovingly sought God in an intimate way, even asking Him to cause His face to shine upon him
5 行在祂面前
5. Walking in His Presence
23『我遵守了你的训辞和法度，因我一切所行的，都在你面前。』（168。）这指明诗人行在神面前。
23“I have kept Your precepts and Your testimonies, / For all my ways are before You” (v. 168). This indicates that the psalmist walked in God’s presence.
6 将神的律法视为神的话
6. Considering God’s Law to Be His Word
24十七至十八节说，『求你厚待你的仆人，使我存活，并遵守你的话。求你开我的眼睛，使我看出你律法中的奇事。』这指明诗人将神的律法视为神的话。这也藉著诗人在二十八至二十九节所说的得以指明：『我的心因愁苦而销化；求你照你的话，使我坚立。求你使我离开虚假的道路，开恩将你的律法赐给我。』这些经文证明，诗人认为神的律法，乃是从神口中所呼出活而可爱的话。7神的话在他们口中比蜜更甜对诗人而言，神的话在他们口中比蜜更甜。（103。）
24Verses 17 and 18 say, “Deal bountifully with Your servant that I may live / And keep Your word. / Open my eyes that I may behold / Wondrous things out of Your law.” This indicates that the psalmist considered God’s law to be His word. This is indicated also by what the psalmist says in verses 28 and 29: “My soul melts because of grief; / Strengthen me according to Your word. / Remove from me the way of falsehood, / And graciously grant me Your law.” These verses prove that the psalmist thought of God’s law as His living and loving word breathed out of God’s mouth. 7. God’sWord Being Sweeter than Honey to Their Mouth For the psalmists God’sword was sweeter than honey to their mouth (v. 103
8 神的话对他们而言，比精金更宝贵
8. God’sWord Being More Precious than Fine Gold to Them
25『所以我爱你的诫命，胜于金子，更胜于精金。』（127。）这指明神的话对诗人而言，比精金更宝贵。
25Therefore I love Your commandments / More than gold, indeed, more than fine gold” (v. 127). This indicates that to the psalmists God’sword was more precious than fine gold
9 神的话是他们脚前的灯，路上的光
9. God’sWord Being a Lamp to Their Feet and a Light to Their Path
26神的话是诗人脚前的灯，路上的光。（105。）
26God’sword was a lamp to the psalmists’ feet and a light to their path (v. 105
伍 寻求神的人对作神见证和神话语之神的律法态度
V. The God-Seekers’ Attitude toward God’s Law as God’s Testimony and God’sWord
27一百一十九篇用了许多不同的动词，来表达寻求神的人对作神见证和神话语之神的律法的态度。
27In Psalm 119 many different verbs are used to express the attitude of the God-seekers toward God’s law as God’s testimony and God’sword
一 拣选牠
A. Choosing It
28三十节说，『我拣选了忠信的道路；我将你的典章摆在我面前。』一百七十三节说，『愿你用手帮助我，因我拣选了你的训辞。』我们都该和诗人一样，拣选神的话，坚决定意赞同神的话。
28Psalm 1 1 9 : 3 0 says , “ I have chosen the way of faithfulness; / Your ordinances I have set before me.” Verse 173 says, “Let Your hand be ready to help me, / For I have chosen Your precepts.” Like the psalmists, we all should choose God’sword, making a strong decision in favor of the word of God
二 相信牠
B. Believing It
29诗人将神的律法视为祂的话，并相信这话。六十六节说，『求你将明辨力和知识赐给我，因我信了你的诫命。』我们都必须相信神话语的真实、正确、权柄和能力。
29Considering God’s law to be His word, the psalmist believed in the word. Verse 66 says, “Teach me proper discernment and knowledge, / For I believe in Your commandments.” We all must believe in the genuineness, accuracy, authority, and power of God’sword.
三 向牠举手
C. Lifting Up Their Hand unto It
30『我又要向你的诫命举手，这诫命是我所爱的。』（48上。）向神的话举手，就是欢迎牠。所以，向神的话举手，就指明我们热诚欢乐的接受牠，并对牠说『阿们』。
30I will lift up my hand to Your commandments, which I love” (v. 48a). To lift up our hand unto God’sword is to welcome it. Therefore, to lift up our hand unto the word of God is to indicate that we receive it warmly and gladly and that we say “amen” to it
四 爱牠
D. Loving It
31这篇诗的作者多次宣告他爱神的话。（47，48，97，113，119，127，140，，163，165，167。）我们都该能见证，我们爱神的话。
31Many times the writer of this psalm declared that he loves God’sword (vv. 47, 48, 97, 113, 119, 127, 140, 159, 163, 165, 167). We all should be able to testify that we 159 love the word of God.
五 喜悦牠
E. Delighting in It
32诗人也喜悦神的话。（16，24，35，47，70，77，92，174。）他享受神的话，并发觉神的话是喜悦的源头。我们每天都该有一段时间使自己在神的话中喜悦。
32The psalmist also delighted in God’sword (vv. 16, 24, 35, 47, 70, 77, 92, 174). He enjoyed the word of God and found it a source of delight. Every day we should have a time to delight ourselves in the Word
六 尝尝牠
F. Tasting It
33『你的言语何等甘美，合我口味！在我口中比蜜更甜。』（103。）对诗人而言，律法不仅仅是一系列的诫命，也是满了享受和生命供应的话。为这缘故，神的话是甘美的，合他口味。我们若只将律法看作神的诫命，牠对我们就不会是甘美的。但我们若将神的律法看作祂的话，作我们的滋养和生命的供应，就会享受到牠甘美的滋味。
33How sweet are Your words to my taste! / Sweeter than honey to my mouth!” (v. 103). To the psalmist the law was not merely a list of commandments; it was also a word full of enjoyment and life supply. For this reason, God’swords were sweet to his taste. If we regard the law as nothing more than the commandments of God, it will not be sweet to us. But if we regard God’s law as His word for our nourishment and life supply, we will enjoy its sweet taste
七 以牠为乐
G. Rejoicing in It
34我们尝到神的话，就以牠为乐。这是诗人的经历，他一再见证他以神的话为乐。（14，111，162。）
34When we taste the word of God, we rejoice in it. This was the experience of the psalmist, who testified again and again that he rejoiced in God’sword (vv. 14, 111, 162
八 歌唱牠
H. Singing of It
35『我在寄居于世的屋内，素来以你的律例为赞美的诗歌。』（54。）这指明诗人甚至歌唱神的话。
35Your statutes have become my songs of praise / In the house of my pilgrimage” (v. 54). This indicates that the psalmist even sang of God’sword
九 看重牠
I. Regarding It
36在六节诗人说，他看重神的诫命﹔在一百一十七节说，他看重神的律例。这就是说，他看重神的话。我们若要作真正寻求神的人，就必须看重祂的话。
36In verse 6 the psalmist said that he regarded God’s commandments, and in verse 117, that he regarded God’s statutes. This means that he respected God’sword. If we would be genuine seekers of God, we must respect His word.
十 对牠存完全的心
J. Having a Sound Heart in It
37诗人也对神的话存完全或健全的心。（80。）
37The psalmist also had a sound, or healthy, heart in God’sword (v. 80
十一 倾心于牠
K. Inclining Their Heart unto It
38在三十六节诗人祷告：『求你使我的心倾向你的法度，不倾向非义之财。』然后在一百一十二节他宣告：『我的心倾向你的律例，永远遵行，一直到底。』这些经文给我们看见，我们需要有倾向神话语的心。有时我们读圣经时，我们的心倾向于别的事物。因为我们的心倾向于离开神的话，我们就需要祷告，叫我们的心被神的话召回，并倾向牠。
38In verses 36 the psalmist prayed, “Incline my heart to Your testimonies / And not to unjust gain.” Then in verse 112 he declared, “I have inclined my heart to perform Your statutes / Forever, to the end.” These verses show us that we need a heart inclined to the word of God. Sometimes as we are reading the Bible, our heart is inclined to something else. Because our heart has the tendency to depart from God’sword, we need to pray that our heart will be called back to God’sword and be inclined to it
十二 带著祷告寻求牠，切慕牠，并仰望牠
L. Seeking It, Longing for It, and Hoping in It with Prayer
39诗人也带著祷告寻求神的话，（45，，）切慕牠，（20，40，131，）并仰望牠。（43，74，114，147。）
39The psalmist also sought God’sword (vv. 45, 94), longed for it (vv. 20, 40, 131), and hoped in it with prayer (vv. 94 43, 74, 114, 147).
十三 信靠牠
M. Trusting in It
40在四十二节诗人宣告，他信靠神的话。
40In verse 42 the psalmist declared that he trusted in God’sword
十四 沉思牠
N. Musing on It
41在好几节经文里，一百一十九篇的作者告诉我们，他沉思神的话。（15，，48，78，99，148。）沉思话，就是藉著仔细思想而品尝牠。因此，沉思是一种享受。我能见证，我所得著的光照，多半是藉著清晨沉思主的话来的。我沉思主的话时，是以许多的思想来详细思考。
41In several verses the writer of Psalm 119 tells us that he mused upon God’s word (v v. 1 5, 2 3, 4 8, 7 8, 9 9, 148). To muse on the word is to taste it through careful 23 considering. Thus, musing is a kind of enjoyment. I can testify that most of the enlightenment I receive comes by musing on the Word early in the morning. As I muse on the Word, I think about it with much consideration in a detailed way.
十五 揣摩牠
O. Considering It
42在九十五节下半诗人说，『我却要揣摩你的法度。』揣摩主的话，就是非常仔细的思想牠。关于这点，我们可用『深思』一辞。揣摩主话就是深思牠，甚至研读、研究牠。
42In verse 95b the psalmist said, “I consider Your testimonies.” To consider the Word is to think it over very carefully. Concerning this, we may use the word mull. To consider the Word is to mull it over, even to study it and research it
十六 在万事上都以牠为正直
P. Esteeming It Right concerning All Things
43『我对你一切训辞所论的万事，都以为正直。』（128上。）这里我们看见，诗人在万事上，都以神的话为正直－正确、公正、精确。
43I esteem all Your precepts concerning all things to be right” (v. 128a). Here we see that the psalmist esteemed God’sword to be right—to be upright, straight, strict— in all things
十七 学习牠
Q. Learning It
44『你的手制造我，建立我。求你赐我悟性，可以学习你的诫命。』（73。）这指明神这样创造我们，使我们对祂的话有悟性，并学习牠的话。在七十一节作者说，『我受苦是与我有益，为要使我学习你的律例。』这指明患难和受苦能帮助我们学习神的话。
44“Your hands have made me and fashioned me; / Give me understanding that I may learn Your commandments” (v. 73). This indicates that God has created us in such a way that we may have understanding of His word and learn it. In verse 71 the writer says, “It is good for me that I have been afflicted, / That I might learn Your statutes.” This indicates that suffering and affliction can help us to learn God’sword.
十八 宝贵牠
R. Treasuring It
45诗人也宝贵神的话。他宝贵神的话，如同一切的财物，（14，）好像许多的掳物，（162，）胜于金银，（72，127，）并且当作永远的产业。（111。）
45The psalmist also treasured the word of God. He treasured it as much as all riches (v. 14), as great spoil (v. 162), better than gold and silver (vv. 72, 127), and as a heritage forever (v. 111
十九 将牠珍藏在心里
S. Treasuring It Up in Their Heart
46十一节告诉我们，诗人将神的话珍藏在心里。保罗嘱咐我们，要让基督的话丰丰富富的住在我们里面。（西三。）我们不仅该背诵话，将牠存在我们里面，我们也该将牠珍藏在心里。
46In verse 11 we are told that the psalmist treasured up God’sword in his heart. Paul charged us to let the word of Christ dwell in us richly (Col. 3:1 6). We should not only memorize the word and keep it within us — we 16 should treasure it up in our heart.
二十 记念牠而不忘记
T. Remembering It and Not Forgetting It
47在诗篇一百一十九篇五十二节诗人指明，他记念神的话。我们若将话珍藏在心里，就会记念牠；我们会回想或回忆我们对牠的享受。作者在十六节宣告：『我不忘记你的话』，在九十三节他说，『我永不忘记你的训辞，因你用这些训辞使我活过来。』
47In Psalm 119:52 the psalmist indicates that he remembered God’sword. If we treasure up the word in our heart, we will remember it; we will call back, or recall, our enjoyment of it. In verse 16b the writer declared, “I will not forget Your word,” and in verse 93 he said, “I will never forget Your precepts, / For by them You have enlivened me
二一 畏惧牠
U. Standing in Awe of It
48在一百六十一节下半诗人说，『我的心畏惧你的言语。』诗人也说，他怕神的审判。（120。）我们也该和诗人一样，畏惧神的话。
48In verse 161b the psalmist said, “My heart stands in awe of Your words.” The psalmist also said that he was afraid of God’s judgments (v. 120). Like the psalmist, we also should stand in awe of the word of God
二二 持守牠
V. Clinging to It
49在三十一节诗人对神说，『我持守你的法度。』我们也需要持守神的话。
49In verse 31 the psalmist said to God, “I cling to Your testimonies.” We also need to cling to the word of God
二三 不离弃牠，不转离牠，不偏离牠，且不迷失牠
W. Not Forsaking It, Not Swerving from It, Not Turning Aside from It, and Not Going Astray from It
50不仅如此，诗人说，他不离弃神的话，不转离牠，不偏离牠，且不迷失牠。（87，102，51，157，110。）
50Furthermore, the psalmist said that he did not forsake God’sword, did not swerve from it, did not turn aside from it, and did not go astray from it (vv. 87, 51, 157, 102, 110
二四 转步归向牠
X. Turning Their Feet toward It
51『我思想我所行的道，就转步归向你的法度。』（59。）我们和作诗的人一样，不偏离神的话，反该转步归向牠。
51“I considered my ways / And turned my feet toward Your testimonies” (v. 59). Instead of turning aside from the law, we, like the psalmist, should turn our feet toward it.
二五 遵守牠，谨守牠，并实行牠
Y. Keeping, Observing, and Doing It
52诗人遵守、谨守、并实行神的话。（33，69。）这一切不同的辞表明他何等看重神的话。
52The psalmist kept, observed, and did the word of God (vv. 33, 69). All these different words show how he regarded the word of God
二六 行在其中，往牠的路上直奔
Z. Walking in It and Running the Way of It
53一节说，『道路完全，行在耶和华律法中的，他们便为有福。』三十二节上半说，『我往你诫命的路上直奔。』诗人行在神的话中，且往神话语的路上直奔。这指明他是照著神的话而活。
53Verse 1 says, “Blessed are those whose way is perfect, / Who walk in the law of Jehovah.” Verse 32a says, “I run the way of Your commandments.” The psalmist walked in the word of God and ran the way of the word of God. This indicates that he lived according to the word of God
54这二十六项启示了寻求神的人对作神见证和神话语之神的律法的态度。
54These twenty-six items reveal the attitude of the God-seekers toward God’s law as God’s testimony and as God’sword