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诗篇生命读经 · 第41篇

在圣民的经历和赞美里，锡安和耶路撒冷的宝贵（一）

The Preciousness of Zion and Jerusalem in the Experiences and Praises of the Saints (1)
1读经：诗篇一百二十至一百二十七篇。在本篇信息中，我们要来看一组特别的诗篇－一百二十至一百三十四篇，就是人所熟悉的上行诗。
1Scripture Reading: Psa. 120—127 In this message we will begin to consider a particular group of psalms, Psalms 120 through 134, which are known as the Psalms of Ascents
2一百一十九篇说到律法，但这十五篇里没有题起律法。这些诗不但没有说到律法，反而说到被掳的事。以色列人喜爱律法，但他们没有照律法而活。他们领受律法以后，他们的罪、过犯、罪愆反而增加，甚至到偏离神、拜偶像的地步。例如，士师记十七章告诉我们，有一个人在他家里设立偶像；他分派他的一个儿子作祭司，后来又雇了一个利未人在家里作祭司。因著以色列人拜偶像，神就使他们被掳到偶像之地。百姓在被掳中受苦时，他们忘记许多事物，却无法忘记锡安和耶路撒冷。那时，锡安山和建造在锡安之上的耶路撒冷，是神留在地上惟一的标记。锡安是亚伯拉罕献上他儿子以撒的地方，也是大卫所拣选的地方。神是看不见、奥秘且非常深奥的，没有人见过祂。然而，锡安和耶路120撒冷是神存在的地上标记。如诗篇一百二十至一百三十四篇所指明的，作中心的锡安和作圆周的耶路撒冷，深深留在以色列人的思想中。为这缘故，我将这些诗篇的两篇信息题目定为：『在圣民的经历和赞美里，锡安和耶路撒冷的宝贵』。因著圣民的经历，他们无法忘记锡安和耶路撒冷，在他们的赞美里也没有忽略。圣民不再关切敬虔或安慰，乃关切锡安和耶路撒冷的命运。以色列首先被亚述人侵略，然后被巴比伦人侵略。亚述人不像巴比伦人，他们没有毁灭耶路撒冷城或破坏殿。写上行诗的时候，城和殿都还在，被掳的圣民记念城和殿是他们所敬拜之神的标记、象征。
2Whereas Psalm 119 talks about the law, in these fifteen psalms the law is not mentioned. Instead of speaking concerning the law, these psalms refer to the matter of captivity. The people of Israel loved the law, but they did not live according to the law. After they received the law, their sins, offenses, and transgressions increased. They even went so far as to turn from God and worship idols. For instance, Judges 17 tells us of a man who set up idols in his home, who appointed one of his sons to be his priest, and who later hired a Levite to be a priest in his house. Since the people of Israel wanted to worship idols, God caused them to go into captivity in a land of idols. As the people were suffering in captivity, they forgot many things, but they could not forget Zion and Jerusalem. At that time, Mount Zion and Jerusalem, which was built on Zion, were the only signs left on earth of God. Zion was the place where Abraham offered his son Isaac; it was also the place chosen by David. God is invisible, mysterious, and very deep. No one has seen Him. Nevertheless, Zion and Jerusalem were earthly signs of God’s existence. As indicated by Psalms through 1 3 4, Zion, the center, and Jerusalem, the circumference, remained deeply in the consideration of the people of Israel. For this reason, I have entitled the two messages on these psalms “The Preciousness of Zion and Jerusalem in the Experiences and Praises of the Saints.” Because of their experiences, the saints could not forget Zion and Jerusalem, and in their praises they did not neglect them. The saints were concerned not for godliness or comfort but for the fate of Zion and Jerusalem. Israel was first invaded by the Assyrians and later by the Babylonians. Unlike the Babylonians, the Assyrians did not destroy the city of Jerusalem or devastate the temple. When the Psalms of Ascents were written, both the city and the temple remained, and the saints in captivity remembered them as signs, as symbols, of the very God whom they worshipped.
3为甚么这十五篇诗称为上行歌？要答覆这问题，我们需要看见以色列人在被掳时，乃是在走下坡的光景里；回到耶路撒冷和锡安，是在走上坡的光景里。不仅如此，他们必须登锡安山，他们在登山的时候，就唱著上行歌，登阶歌。
3Why are these fifteen psalms called Songs of Ascents? To answer this question we need to see that when the people of Israel were captured, they were in a downward situation. To return to Jerusalem and to Zion was to be in an upward situation. Furthermore, they had to climb, to ascend, the hill of Zion, and as they were ascending they sang a song of ascents, a song of degrees.
4我们得救的时候，是在走上坡的光景，因此不必唱上行歌。然而，我们后来也许『下沉』或『低落』了一段时期。这时我们就是在一种被掳中。但主再得著我们，并且复苏我们的时候，我们就要唱上行歌。我们这些上上下下经历的结果，是我们不再以天然的方式高举律法，珍赏律法。我们会领悟，律法没有帮助我们；真正帮助我们的，乃是锡安和耶路撒冷。现在我们逐篇来看这十五篇诗。
4When we were saved, we were in an upward situation and thus could not sing a song of ascent. However, we may eventually become “down” or “low” for a period of time. At such a time we are in a kind of captivity. But when the Lord gains us again and we are revived, we will sing a song of ascent. As a result of our experiences of the ups and the downs, we will no longer uplift the law, appreciating it in a natural way. We will realize that the law does not help us. Rather, the things that truly help us are Zion and Jerusalem. Let us now consider these fifteen psalms one by one
壹 圣民上锡安时，为著耶和华拯救他脱离困苦而有的赞美
I. The praise of a saint In his going up to Zion concerning Jehovah’s deliverance of him from his distress
5一百二十篇是圣民上锡安时，为著耶和华拯救他脱离困苦而有的赞美。
5Psalm 120 is the praise of a saint in his going up to Zion concerning Jehovah’s deliverance of him from his distress
一十五 篇上行诗是希西家最喜爱唱的
A. The Fifteen Psalms of Ascents Being the Favorites of Hezekiah’s Singing
6照著历史，一百二十至一百三十四篇这十五篇上行诗，是希西家最喜爱唱的。（参赛三八20。）他惯常在耶路撒冷的殿内，用丝弦的乐器唱这些诗篇。二米设是在亚述极北之地，
6According to history, Psalms 120 to 134, fifteen Psalms of Ascents, were the favorites of Hezekiah’s singing (cf. Isa. 38:20). He used to sing these psalms with stringed instruments in the temple at Jerusalem. B. Meshech, a Place Far to the North in Assyria
基达是在亚拉伯以南之地
and Kedar, a Place to the South in Arabia
7诗篇一百二十篇五节说，『我有祸了，因我寄居在米设，住在基达帐棚中。』这里有两个专有名词－米设和基达－指两个地方。米设是在亚述极北之地，基达是在亚拉伯以南之地。（赛二一，16，结二七21。）二者也许都指诗人在亚述人入侵时被掳去的地方。（王下十八11，代下三二1。）这指明诗篇一百二十篇与亚述人入侵有关。亚述人入侵以色列，夺了以色列的京城撒玛利亚。这篇诗的作者就是在被掳到米设和基达的人当中。三诗人在被掳时受困苦一个敬虔的以色列人怎能在极北之地米设，和南方之地基达？答案必是因诗人在那些被亚述人掳去的敬虔犹太人当中。一节的『困苦』，也许是指诗人在被掳时受的困苦。这里诗人说，『我在困苦中呼求耶和华，祂就应允我。』六节也许指明他的被掳是一段很长的时间。『我与那恨恶和平的人，许久同住。』那些恨恶和平的人，首先是亚述人，后来是巴比伦人和波斯人，他们都入侵以色列。入侵的亚述人不是为著和平，乃是为著争战。因此，在七节诗人继续说，『我愿和平；但我发言，他们就要争战。』因为这些入侵者也是说谎者，诗人就祷告：『耶和华阿，求你救我脱离说谎的嘴唇，和诡诈的舌头。』（2。）所以上行诗的第一篇，描述诗人在被掳时如何受苦。
7Psalm 120:5 says, “Woe is me, for I sojourn in Meshech, / I dwell among the tents of Kedar.” Here we have two proper nouns—Meshech and Kedar—referring to two places. Meshech was a place far to the north in Assyria, and Kedar was a place to the south in Arabia (Isa. 21:13, 16; Ezek. 27:21). Both may refer to the places in which 13 the psalmist was captured in the Assyrian invasion (2 Kings 18:11; 2 Chron. 32:1). This indicates that Psalm 120 is related to the Assyrian invasion. The Assyrians invaded Israel and took the capital of Israel, Samaria. The writer of this psalm was among the captives in Meshech and Kedar. C. The Psalmist’s Suffering of Afflictions in Captivity How could a godly Israelite have been in Meshech, a place far to the north, and in Kedar, a place to the south? The answer must be that the psalmist was among the godly Jews who had been taken into captivity by the Assyrians. The “dist re ss” in verse 1 may refer to the suffering of afflictions in the psalmist’s captivity. Here the psalmist said, “In my distress I called out to Jehovah, / And He answered me.” Verse 6 may indicate that his captivity was for along time: “Long has my soul had its dwelling / With him who hates peace.” Those who hated peace were first the Assyrians and later the Babylonians and the Persians, both of whom invaded Israel. The invading Assyrians were not for peace but for war. Thus, in verse 7 the psalmist went on to say, “I am for peace; but when I speak, / They are for war.” Because these invaders also were liars, the psalmist prayed, “O Jehovah, deliver my soul from lying lips, / From a tongue of deceit” (v. 2). The first of the Psalms of Ascents, therefore, describes the suffering of the psalmist in his captivity.
贰 圣民上锡安时，因耶和华保护他免受一切灾祸而有的赞美
II. The praise of the saint in his going up to Zion concerning Jehovah’s keeping of him from evil
8一百二十一篇是圣民上锡安时，因耶和华保护他免受一切灾祸、灾难而有的赞美。
8Psalm 121 is the praise of the saint in his going up to Zion concerning Jehovah’s keeping of him from all evil, disasters
一 耶和华是保护希西家的
A. Jehovah as the Keeper of Hezekiah
9五节说，『保护你的是耶和华；耶和华在你右边荫庇你。』照著历史，这里『保护你的』指耶和华是保护希西家的。（王下十九14～19。）没有耶和华的保护，希西家必为亚述人所杀。
9Verse 5 says, “Jehovah is your Keeper; / Jehovah is your shade at your right hand.” According to history, the “Keeper” here refers to Jehovah as the Keeper of Hezekiah (2 Kings 19:14-19). Apart from Jehovah’s protection, Hezekiah surely would have been slain by the Assyrians
二 『向山』指造天地的耶和华
B. “To the Hills” Referring to Jehovah, Who Created the Heaven and Earth
10一百二十一篇一至二节说，『我要向山举目。我的帮助从何而来？我的帮助从造天地的耶和华而来。』一节的『向山』指向造天地（包括山）的耶和华。（王下十九15。）
10Psalm 121:1 and 2 say, “I will lift up my eyes to the hills. / From where will my help come? / My help comes from Jehovah, / Who made heaven and earth.” “To the hills” in verse 1 refers to Jehovah, who created the heaven and earth, including the hills (2 Kings 19:15
三 太阳和月亮成为神保护的凭藉
C. The Sun and the Moon Becoming the Instruments of God’s Keeping
11在诗篇一百二十一篇六节诗人说，『白日太阳必不伤你，夜间月亮必不害你。』这里『太阳』和『月亮』指神的创造，二者都成为神保护的凭藉。
11In Psalm 121:6 the psalmist says, “The sun will not strike you by day, / Nor the moon by night.” Here “sun” and “moon” refer to God’s creation, and both became the instruments of God’s keeping
12一九三七年日本入侵中国期间，我特别经历了这节的应验。同工们请我从华中的汉口回到山东半岛尖端，我的家乡烟台。这是一段搭乘火车漫长、复杂的旅程。国家在混乱状态，因著日本飞机攻击的威胁，乘火车旅行是件可怕的事。天空晴朗时，飞机日夜都可能攻击。每当警报响起时，我们就必须离开火车，藏在田野里。白日若天空阴霾，乘客就安心。然而，夜里天空晴朗，月亮皎洁时，人就惧怕。那时，我刚好读到一百二十一篇，我为著主在六节的话赞美祂。然后我向别的乘客见证说，『我是基督徒，我刚读到圣经，就是神的话，说，白日太阳必不伤你，夜间月亮必不害你。我相信神必保守我安全。凡与我一同旅行的人也必安全。请放心。』他们有些人嘲笑我。但我们在长途旅行中没有任何警报，在安全抵达山东省省会以后，我问他们我所说过的，他们承认我是对的。在那光景里，我和希西家一样，经历神是我的保护者。
12I experienced a particular fulfillment of this verse during the Japanese invasion of China in 1937. I had been asked by the co-workers to return from Hangkow in central China to my home town of Chefoo, on the tip of the Shantung Peninsula. This involved a long, complicated trip by train. The country was in confusion, and because of the threat of attack by Japanese airplanes, it was a fearful thing to travel by train. When the sky was clear, the airplanes could attack either during the day or at night. Whenever the alarm sounded, we had to leave the train and hide in the field. The passengers were relieved that the sky was cloudy during the day. However, at night the sky was clear, the moon was bright, and the people were afraid. At that very time, I happened to be reading Psalm 121, and I praised the Lord for His word in verse 6. Then I testified to the other passengers, saying, “I am a Christian and I have just read in the Bible, the Word of God, that the sun will not strike you by day nor the moon by night. I believe that God will keep me safe. All those who are traveling with me will also be safe. Be at peace.” Some of them laughed at me. But after we safely made the long trip to the capital of Shantung Province without any alarms, I asked them about what I had said, and they admitted that it was true. In that situation I, like Hezekiah, experienced God as my Keeper.
参 圣民上锡安时，因他喜爱之耶路撒冷神的殿而有的赞美
III. The praise of the saint in his going up to Zion concerning his love of the House of God in Jerusalem
13一百二十二篇是圣民上锡安时，因他喜爱之耶路撒冷神的殿而有的赞美。这是关于诗人喜爱神殿的甜美诗篇。诗人不关切律法，乃关切锡安和耶路撒冷。
13Psalm 122 is the praise of the saint in his going up to Zion concerning his love of the house of God in Jerusalem. This is a sweet psalm concerning the psalmist’s love of the house of God. This psalmist cared not for the law but for Zion and Jerusalem
一 诗人的欢喜
A. The Psalmist’s Rejoicing
14人对诗人说，『我们往耶和华的殿去』，他就欢喜。（1。）今天有人说，『我们去聚会，』我们这些爱召会的人也该欢喜。
14The psalmist rejoiced when others said to him, “Let us go to the house of Jehovah” (v. 1). Today we who love the church should rejoice when someone says, “Let us go to the meeting
二 他对耶路撒冷的赞美
B. His Praise of Jerusalem
15二至四节是诗人对耶路撒冷的赞美；耶和华的众支派上那里去。
15In verses 2 through 4 we have the psalmist’sp raise of Jerusalem, to which the tribes of Jehovah go up
三 大卫家的宝座为著审判设立在那里
C. The Thrones of the House of David Being Set There for Judgment
16『因为在那里设立审判的宝座，就是大卫家的宝座。』（5。）这里大卫豫表基督。
16For there thrones are set for judgment, / Thrones of the house of David” (v. 5). David here typifies Christ
四 他为耶路撒冷的平安和兴旺祷告
D. His Prayer and Blessing for Jerusalem’s Peace and Prosperity
17六至九节是诗人为耶路撒冷的平安和兴旺祷告并祝福。在六节他说，『你们要为耶路撒冷求平安。爱耶路撒冷的人必然兴旺。』这节表达诗人对耶路撒冷亲密的感觉。七节指明诗人不关切自己得安慰，只关切耶路撒冷的平安和兴旺。因此，在八至九节他继续说，『因我弟兄和同伴的缘故，我要说，愿平安在你中间。因耶和华我们神殿的缘故，我要为你求福。』
17Verses 6 through 9 are the psalmist’s prayer and blessing for Jerusalem’s peace and prosperity. In verse 6 he says, “Pray for the peace of Jerusalem. / Those who love you will prosper.” The “you” refers to Jerusalem. This verse expresses the intimate feeling of the psalmist concerning Jerusalem. Verse 7 indicates that the psalmist is concerned not for his own comfort but for the peace and prosperity of Jerusalem. Thus, in verses 8 and 9 he goes on to say, “For my brothers’ and companions’ sake I will now say, / Peace be within you. / For the sake of the house of Jehovah our God / I will seek your good.”
肆 圣民上锡安时，因神怜恤被掳归回的人而有的赞美
IV. The praise of the saint in his going up to Zion concerning God’s compassion on the returned captives
18一百二十三篇是圣民上锡安时，因神怜恤被掳归回的人而有的赞美。这篇诗虽短，却非常有意义。
18Psalm 123 is the praise of the saint in his going up to Zion concerning God’s compassion on the returned captives. This psalm is short, but it is very meaningful
一 向耶和华举目
A. Lifting Up His Eyes to Jehovah
19诗人说，他向坐在天上的耶和华举目。（1。）然后他说，仆人的眼睛怎样望主人的手，使女的眼睛怎样望主母的手，圣民的眼睛也照样望耶和华他们的神，直到祂怜恤他们。（2。）三节上半说，『耶和华阿，求你怜恤我们，怜恤我们。』在这篇诗里，最显著的辞是『怜恤』。不是我们爱神的律法，乃是祂怜恤我们。怜恤比怜悯更深，因怜悯是外在的，而怜恤是内在的。
19The psalmist said that he lifted up his eyes to Jehovah, who sits enthroned in heaven (v. 1). Then he continued by saying that as the eyes of servants look to the hand of their masters and as the eyes of a maidservant look to the hand of her mistress, so do the eyes of the saints look to Jehovah until He has compassion on them (v. 2). Verse 3a says, “Have compassion on us, O Jehovah, have compassion on us.” In this psalm the most striking word is “compassion.” It is not a matter of our loving God’s law but of His having compassion on us. Compassion is deeper than mercy, for mercy is outward whereas compassion is inward
二 因著掳掠他们者的藐视和讥诮
B. Because of the Contempt and Scorn of Their Captors
20耶和华因著掳掠他们者的藐视和讥诮，怜恤被掳归回的人。关于这点，三节下半和四节说，『因为我们被藐视，已到极处。我们的心饱受那些安逸人的讥诮，和骄傲人的藐视。』这指明他们仍记得在被掳时的遭遇。他们记得他们天天被讥诮，受轻视，受到藐视的对待。他们在这样的经历中，无法忘记锡安和耶路撒冷；因此他们归回时，就登锡安山。
20Jehovah had compassion on the returned captives because of the contempt and scorn of their captors. Concerning this, verses 3band 4 say, “For we are greatly filled with contempt. / Our soul is greatly filled / With the scorn of those who are at ease, / With the contempt of the proud.” This indicates that they still remembered what happened to them in their captivity. They remembered that day by day they were scorned, despised, and treated with contempt. While they were undergoing such an experience, they could not forget Zion and Jerusalem, and when they returned, they ascended the hill of Zion
伍 以色列人上锡安时，因耶和华在他们仇敌入侵时帮助他们而有的赞美
V. The praise of Israel in their going up to Zion concerning Jehovah’s help in the invasions of their enemies
21一百二十四篇是以色列人上锡安时，因耶和华在他们仇敌入侵时帮助他们而有的赞美。
21Psalm 124 is the praise of Israel in their going up to Zion concerning Jehovah’s help in the invasions of their enemies
一 耶和华没有把他们当抓食交给人
A. Jehovah Not Giving Them as a Prey
22他们的仇敌起来，向他们发烈怒，好像狂傲的水将他们淹没，把他们吞灭时，耶和华没有把他们当抓食交给仇敌的牙齿。（1～6。）诗人说，若不是耶和华在他们一边，狂傲的水必将他们淹没。然后诗人为著耶和华的帮助赞美祂。『耶和华是应当称颂的，祂没有把我们当抓食交给他们的牙齿。』（6。）
22When their enemies rose up in anger against them like the insolent waters flowing over them to swallow them up, Jehovah did not give them as a prey to their teeth vv. 1-6). The psalmist said that if Jehovah had not been on their side, the proud waters would have passed over their soul. The psalmist then praised Jehovah for His help. “Blessed be Jehovah, who has not given us / As prey to their teeth” (v. 6
二 他们得帮助是在乎耶和华的名
B. Their Help Being in the Name of Jehovah
23诗人继续富有诗意的说，『我们好像雀鸟从捕鸟人的网罗里逃脱；网罗破裂，我们逃脱了。』（7。）他们好像受捕鸟人威胁的雀鸟，但由于耶和华的帮助，他们逃脱了网罗。因此，诗人在结束时宣告：『我们得帮助，是在乎造天地之耶和华的名。』（8。）
23Speaking in a poetic way, the psalmist continued, “Our soul has escaped like a bird, / Out of the snare of the fowlers; / The snare is broken, / And we have escaped” v. 7). They were like birds threatened by fowlers, but due to Jehovah’s help, they escaped the snare. Thus, the psalmist concluded by declaring, “Our help is in the name of Jehovah, / Who made heaven and earth” (v. 8
陆 圣民上锡安时，因耶和华围绕祂的百姓而有的赞美
VI. The praise of the saints in their going up to Zion concerning Jehovah’s surrounding of His people
24一百二十五篇是圣民上锡安时，因耶和华围绕祂的百姓而有的赞美。
24Psalm 125 is the praise of the saints in their going up to Zion concerning Jehovah’s surrounding of His people
一 信靠耶和华的人好像锡安山
A. Those Who Trust in Jehovah Being like Mount Zion
25在一节诗人说，信靠耶和华的人好像锡安山，永不动摇。他们爱锡安山，并且将自己比喻为锡安山。
25In verse 1 the psalmist says that those who trust in Jehovah are like Mount Zion, which cannot be moved but abides forever. They loved Mount Zion and they likened themselves to Mount Zion
二 耶和华围绕祂的百姓，从今时直到永远
B. Jehovah Surrounding His People from Now to Eternity
26二节告诉我们，众山怎样围绕耶路撒冷，耶和华也照样围绕祂的百姓，从今时直到永远。
26Verse 2 tells us that as the mountains surround Jerusalem, so Jehovah surrounds His people from now to eternity
三 耶和华以公义审判
C. Jehovah Judging Righteously
27诗人继续说，耶和华以公义审判那些心里正直的人，和那偏行弯曲道路的人。（3～5上。）在四节诗人祷告：『耶和华阿，求你善待那些为善…的人。』『为善的人』指明诗人的观念仍照著善恶的原则。除了神以外，没有人是良善的。（可十18。）那么，诗人怎能求神善待那些为善的人？这祷告表明老旧的传统对诗人的影响。
27The psalmist continues by saying that Jehovah judges righteously those upright in their hearts and those turning aside to their crooked ways (v v. 3-5a). In verse 4a the psalmist prays, “Do good, O Jehovah, to the good.” The expression “the good” indicates that the psalmist’s concept was still according to the principle of good and evil. No one is good except God (Mark 10:18). How, then, could the psalmist ask God to do good to the good? This prayer shows the influence of the old tradition upon the psalmist.
四 以平安祝福以色列
D. Blessing Israel with Peace
28这篇诗结束于诗人祝福以色列，说，愿平安归与以色列。』（5下。）
28This psalm ends with the psalmist’s blessing Israel, saying, “Peace be upon Israel” (v. 5b
柒 被掳归回的人上锡安时，因耶和华为他们行了大事而有的赞美
VII. The praise of the returned captives in their going up to Zion concerning the great things which Jehovah had done for them
29一百二十六篇是被掳归回的人上锡安时，因耶和华为他们行了大事而有的赞美。
29Psalm 126 is the praise of the returned captives in their going up to Zion concerning the great things which Jehovah had done for them
一 他们好像作梦的人，满口喜笑，满舌欢呼
A. They Being like Dreamers Filled Joyfully with Laughter in Their Mouth and with a Ringing Shout in Their Tongue
30诗人说，当耶和华将那些被掳的带回锡安的时候，他们好像作梦的人。那时他们满口喜笑，满舌欢呼。（1～2上。）『那时外邦中有人说，耶和华为他们行了大事。耶和华果然为我们行了大事，我们就欢喜。』（2下～3。）二求耶和华使他们被掳的人归回『耶和华阿，求你使我们被掳的人归回，好像南地的河水复流。』（4。）虽然有些人回来了，但仍有许多人被掳，因此诗人在这里为他们祷告。诗人在祷告中求耶和华使他们被掳的人归回，好像南地的河水复流。不同于北地冻结的河水，南地的河水是流动的。『流泪撒种的，必欢呼收割。那流泪出去，带著种子撒播的，必要欢欢乐乐的带禾捆回来。』（5～6。）我信这是指被掳的人。按人说，他们被掳到异国是苦难。然而，按神说，藉著他们向外邦人传扬神，那是撒种。表面看来，神的子民是被掳的；事实上，他们是传扬者。许多被掳的人是绝佳的传扬者，如但以理和他的同伴。他们的传扬就是撒种。结果，好些外邦人藉著这些被掳的人被带给神。例如，尼布甲尼撒必须向但以理和他的同伴承认，他们的神是真神。（但二47，三28～29，四34～35。）这指明被掳的将认识神的种子撒在异教徒中间。
30The psalmist said that when Jehovah turned the captivity of Zion, they were like those who dream. Their mouth was filled with laughter and their tongue with a ringing shout (vv. 1-2a). “At that time they said among the nations, / Jehovah has done great things for them. / Jehovah has done great things for us; / We are joyful” (vv. 2b-3). B. Asking Jehovah to Turn Again Their Captivity “Turn again, O Jehovah, our captivity / Like the streams in the south” (v. 4). Although some of the people had returned, many remained in captivity, and here the psalmist prayed for them. In his prayer the psalmist asked Jehovah to turn again their captivity like the streams in the south. In contrast to the streams in the north, which may be frozen, the streams in the south are flowing. “Those who sow in tears / Will reap with a ringing shout. / He who goes forth and weeps, / Bearing seed for scattering, / Will no doubt come in with a ringing shout, / Bearing his sheaves with him” (vv. 5-6). I believe that this refers to the captives. In a human sense, their captivity in foreign countries was a suffering. In a divine sense, however, it was a sowing through their preaching to the Gentiles concerning God. Apparently, God’sp eople were captives; actually, they were preachers. Many of the captives, such as Daniel and his companions, were excellent preachers. Their preaching was a sowing. As a result, a number of Gentiles were brought to God through these captives. For example, Nebuchadnezzar had to admit to Daniel and his companions that their God was the true God (Dan. 2:47; 3:28-29; 4:34-35). This indicates that the captives sowed the seed of the knowledge of God among the heathen.
31诗篇一百二十六篇五节说到欢呼收割，六节说到欢欢乐乐的回来。（欢呼是欢乐的呼喊，喜乐的喧嚷。）被掳的流泪撒种，却要欢欢乐乐的带『禾捆』回来。
31Verse 5 of Psalm 126 speaks of reaping with a ringing shout, and verse 6, of coming in with a ringing shout. A ringing shout is a shout of joy, a joyful noise. Whereas the captives sowed in tears, they returned with a ringing shout, bearing their “sheaves” with them
捌 圣民上锡安时，因耶和华顾念并赐福给祂的百姓而有的赞美
VIII. The praise of the saints in their going up to Zion concerning Jehovah’s care for and blessing to His people
32一百二十七篇是圣民上锡安时，因耶和华顾念并赐福给祂的百姓而有的赞美。这首上行歌是所罗门写的。
32Psalm 127 is the praise of the saints in their going up to Zion concerning Jehovah’s care for and blessing to His people. This Song of Ascents was written by Solomon
一 耶和华顾念祂的百姓
A. Jehovah’s Care for His People
33在一、二节我们看见，耶和华顾念祂
33In verses 1 and 2 we see Jehovah’s care for His people
34的百姓。
34
351耶和华建造房屋，保护城池『若不是耶和华建造房屋，建造的人就枉然劳力。若不是耶和华保护城池，看守的人就枉然儆醒。』（1。）这是安慰的话，尤其是对长老和那些认为自己是保护召会的看守者。若不是主建造召会，建造的人就枉然劳力。若不是主保护城池，就是保护作国度的召会－看守召会的人就枉然儆醒。
351. Jehovah Building the House and Keeping the City “Unless Jehovah builds the house, / Those who build it labor in vain. / Unless Jehovah keeps the city, / The guard watches in vain” (v. 1). This is a comforting word, especially for the elders and for those who consider themselves guards protecting the church. Unless the Lord builds the church, those who build it labor in vain. Unless the Lord keeps the city—that is, keeps the church as the kingdom—those who guard the church watch in vain
2 吃劳碌得来的饭，本是枉然
2. It Being Vain to Toil for Bread
36『你们清晨早起，深夜安歇，吃劳碌得来的饭，本是枉然；这一切惟有耶和华在祂所亲爱的睡觉时，赐给了他们。』（2。）这指明主若不为我们作甚么，凡我们所作的，全是枉然。我们不该在自己里面劳碌奋斗，乃该信靠祂，因为祂甚至在祂所亲爱的睡觉时，就将这一切赐给了他们。你相信你所作的算得甚么么？我们需要领悟，我们所作的，若不是信靠主而作的，就都算不得甚么。我们若领悟这点，就会安息在主里面。
36It is vain for you to rise up early, / To lie down late, / To eat the bread of toil; / All the same, He gives to His beloved while they sleep” (v. 2). This indicates that if the Lord does not do anything for us, whatever we do will be in vain. Instead of toiling and striving in ourselves, we need to trust in Him, for He gives to His beloved even while they sleep. Do you believe that what you do means something? We need to realize that whatever we do without trusting in the Lord means nothing. If we realize this, we will rest in the Lord
二 耶和华赐福给祂的百姓
B. Jehovah’s Blessing to His People
37三至五节是耶和华赐福给祂的百姓。
37Verses 3 through 5 are Jehovah’s blessing to His people.
1 儿女是耶和华的产业
1. Children Being the Heritage of Jehovah
38在三节诗人说，儿女是耶和华的产业，腹中的果子乃是赏赐。
38In verse 3 the psalmist says that children are the heritage of Jehovah and that the fruit of the womb is a reward
2 箭袋充满儿女像箭的人，便为有福
2. Blessed Being the Man Who Fills His Quiver with Children as Arrows
39『少年时所生的儿女，好像勇士手中的箭。箭袋充满的人，便为有福。他们在城门口，和仇敌说话的时侯，必不至于羞愧。』（4～5。）这指明我们不该没有信靠主而奋斗，只该作生育儿女的好父亲。我们凭著劳苦得不著甚么，但我们能生育儿女。有些人很聪明，也非常殷勤劳苦，却没有儿女。他们的『箭袋』里没有『箭』，这是羞耻。我们需要思想我们要拣选甚么－劳苦，还是安息并生育儿女。一百二十七篇是释放的诗篇，释放我们脱离劳苦。这篇诗教导我们，神眷顾我们，并赐福给我们。我们劳苦与否，情形都是一样的。『这一切』是祂在我们睡觉时，就赐给了我们。除了顾念我们以外，祂还以扩增、以儿女赐福给我们。我们都需要相信这点。即使我是劳苦的人，我也相信结果不在于我的劳苦，乃在于神的顾念和赐福。所罗门在本诗里的话，是针对那些劳苦、竭力作事，却不信靠神的人。你不该在自己里面劳苦，乃该信靠神。祂要眷顾你，也要赐福给你。
39Like arrows in the hand of a mighty man, / So are the children of one’s youth. / Blessed is the man / Who fills his quiver with them. / He will not be put to shame / When he speaks with enemies in the gate” (vv. 4-5). This indicates that instead of striving without trusting in the Lord, we should simply be a good father producing children. We cannot gain much by our toil, but we can produce children. Certain people are intelligent and very diligent in their labor, but they do not have any children. They do not have any “arrows” in their “quiver.” This is a shame. We need to consider what we will choose—to toil or to rest and produce children. Psalm 127 is a psalm of release, a psalm that releases us from labor. This psalm teaches us that God takes care of us and blesses us. Whether we labor or do not labor, the situation is the same. “ All the same,” He gives to us while we sleep. In addition to caring for us, He blesses us with increase, with children. We all need to believe this. Even though I am a laboring person, I believe that the result depends not on my labor but on God’s care and blessing. Solomon’sword in this psalm is directed at those who labor and endeavor to do things but do not trust in God. Instead of laboring in yourself, you should trust in God. He will take care of you, and He will bless you
40这首上行歌所描述的，需要成为我们的经历。今天我们在谈论扩增﹔然而，我们越谈论，就越失望。我们越期望得著扩增，扩增就越少。结果，我们没有平安和安息，我们也没有上行歌。所以，我们的观念需要改变：扩增不在于我们所作的，乃在于神赐给多少。顾念和祝福都从祂而来。让我们学习作今日的所罗门，知道我们无论作甚么，不信靠主就是枉然的；但只要我们信靠祂，就会有美好的结果。我们若学会作这样的所罗门，那么我们就会祷告说，『主，我不信靠自己。我信靠你的怜悯、你的赐福、你的同在、和你的灵。』这就是对一百二十七篇的经历。
40What is described in this Song of Ascents needs to become our experience. Today we are talking about the increase. However, the more we talk, the more we are disappointed. The more we expect to have increase, the less increase we have. As a result, we do not have peace and rest, and we do not have this Song of Ascents. Our concept, therefore, needs to be changed. Increase does not depend on what we do—it depends on how much God gives. Both the care and the blessing come from Him. Let us learn to be today’s Solomon, knowing that whatever we do without trusting in the Lord is in vain, but that as long as we trust in Him, there will be a good result. If we have learned to be such a Solomon, then we will pray, saying, “Lord, I don’th ave any trust in myself. I trust in Your mercy, in Your blessing, in Your presence, and in Your Spirit.” This is the experience of Psalm 127.