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诗篇生命读经 · 第43篇

圣民在耶和华面前从不同方向的发表

The Expressions Of The Saints Before Jehovah In Different Directions
1读经：诗篇一百三十五至一百三十九篇。在本篇信息中，我们要来看一百三十五至一百三十九篇。在我们来看这些诗以前，我要先说到这一百五十篇诗的排列。
1Scripture Reading: Psa. 135—139 In this message we will consider Psalms 135 through 139. Before we come to these psalms, I would first like to say a word concerning the arrangement of the one hundred fifty psalms
2前一百一十九篇诗是谈到律法。诗篇第一篇讲到律法，一百一十九篇也讲到律法。关于律法，诗篇第一篇是绝佳的开始，一百一十九篇是绝佳的结束。在说到律法时，一百一十九篇使用了七个律法的同义辞：法度、话、律例、典章、训辞、审判和诫命。这七个同义辞带进道路。一百一十九篇特别讲到律法是神的见证。照著圣经，这见证是神之所是的见证。律法是基督作神见证的豫表、象征。要领会这点，我们需要看基督的另一个豫表－见证的柜。（出二五～11，16，21～22。）见证的柜放在帐幕的至圣所里，这帐幕称为见证的帐幕。（三八21，原文。）圣经不是说，律法放在约柜里；圣经乃是告诉我们，见证放在约柜里。（四十20，法版，原文，见证。）律法包含或隐藏在那称为见证的约柜里。一百一十九篇之后有十五篇称为上行歌的诗。（一百二十～一百三十四篇。）其余十六篇可集结为三组－一百三十五至一百三十九篇，一百四十至一百四十五146篇，以及一百四十六至一百五十篇。一百三十五篇和一百四十六至一百五十篇是『阿利路亚』诗篇，因这些诗篇的每篇都开始并结束于『阿利路亚』。然而，一百三十五篇内容的性质与一百四十六至一百五十篇的不同。这六篇诗都是阿利路亚诗篇，但牠们的内容不同。
2The first one hundred nineteen psalms talk about the law. Psalm 1 is on the law, and Psalm 119 also is on the law. Regarding the law, Psalm 1 is an excellent beginning, and Psalm 1 1 9 is an excellent ending. In speaking about the law, Psalm 119 uses seven synonyms of the word law: testimony or testimonies, word, statutes, ordinances, precepts, judgments, and commandments. These seven synonyms issue in the way. In particular, Psalm 119 i son the law as the testimony of God. According to the Bible this testimony is the testimony of what God is. The law is a type, a symbol, of Christ as the testimony of God. In order to understand this, we need to consider another type of Christ — the ark of the testimony (Exo. 25:10-11, 16, 21-22). The 10 ark of the testimony was put into the Holy of Holies of the tabernacle, which is called the tabernacle of the testimony (Exo. 38:21). The Bible does not say that the law was put into the ark; rather, the Bible tells us that the testimony was put into the ark (Exo. 40:20). The law contained, or concealed, in the ark is called the testimony. Psalm 119 is followed by fifteen psalms called Songs of Ascents (Psa. 120—134). The remaining sixteen psalms may be clustered into three groups—Psalms 1 3 5 through 1 3 9, Psalms 1 4 0 through 1 4 5, and Psalms 146 through 150. Psalm 135 and Psalms through 150 are “hallelujah” psalms, for each of these psalms begins and ends with “Hallelujah.” However, as we will see, the nature of the content of Psalm 135 is different from that of Psalms 146 through 150. These six psalms are all hallelujah psalms, but their contents are different.
3在本篇信息中，我们要说到一百三十五至一百三十九篇。这些诗的每一篇都有显著的要点或意义。一百三十五篇显著的点是赞美耶和华的美德。一百三十六篇显著的点是耶和华永远长存的慈爱。这篇诗每节的下半都说，『因祂的慈爱永远长存。』一百三十七篇显著的点是追想锡安和不忘记耶路撒冷。诗人说，被掳的人在巴比伦的河边，一追想锡安就哭了。（1。）诗人继续说，他不能忘记耶路138撒冷。（5。）一百三十八篇显著的点是，在向圣殿下拜时称谢耶和华。一百三十九篇说到神的无所不知和无所不在。然而，这篇诗显著的点既不是神的无所不知，也不是祂的无所不在，乃是诗人求耶和华鉴察并试炼。这里诗人似乎说，『耶和华阿，鉴察我并试炼我，看在我里面有甚么。惟有你能这样鉴察我，因为惟有你是无所不知、无所不在的。惟有你有资格鉴察我并试炼我。』
3In this message we will cover Psalms 1 3 5 through 1 3 9. Each of these psalms has a striking point or significance. The striking point of Psalm 1 3 5 is the praise of Jehovah for His virtues. The striking point of Psalm 136 is Jehovah’sever lasting lovingkindness. The second part of every verse in this psalm says, “For His lovingkindness is forever.” The striking point of Psalm 137 is the remembrance of Zion and the non-forgetting of Jerusalem. The psalmist said that the captives wept by the rivers of Babylon when they remembered Zion (v. 1). The psalmist went on to say that he could not forget Jerusalem (v. 5). The striking point in Psalmist he thanking of Jehovah in the worship of His holy temple. Psalm 139 speaks of God’s omniscience and omnipresence. However, the striking point of this psalm is neither God’s omniscience nor His omnipresence but the psalmist’s asking Jehovah for His searching and trying. Here the psalmist seemed to be saying, “O Jehovah, search me and try me to see what is within me. Only You can search me in this way because only You are omniscient and omnipresent. Only You are qualified to search me and try me.”
4排列诗篇的人，乃是照著诗篇的内容排列。在这排列中有一至一百一十九篇说到律法；一百二十至一百三十四篇是关于登上锡安的诗篇；以及末了十六篇，即一百三十五至一百五十篇。一百三十五篇，阿利路亚诗篇，是单独的，而其他五篇阿利路亚诗篇，一百四十六至一百五十篇，成为一组。一百三十六至一百四十五篇没有要紧或特别重要的事。有些人听见这话也许怀疑说，一百三十七篇里的追想锡安以及不忘记锡安岂不要紧么？』就被掳说，这些也许很要紧。然而，就神的经纶说，这些事并不要紧。像哭和把琴挂在柳树上这样的事，与神的经纶无关。因此，我们说这些诗里没有要紧的事，乃是基于神经纶的原则。本篇信息说到一百三十五至一百三十九篇，题目是：『圣民在耶和华面前从不同方向的发表』。实际上，关于这些诗篇，特别的不是圣民的发表，乃是作者与神非常亲近的事实。因此，这些诗篇是与神非常亲近之作者情绪的发表，而这些情绪是从不同的方向发表的。例如，一百三十七篇是从坐在巴比伦河边之人的方向写的，139而一百三十九篇是从神鉴察和试炼的方向写的。在一百三十九篇二十三至二十四节大卫祷告：『神阿，求你鉴察我，知道我的心；试炼我，知道我罣虑的意念；看在我里面有甚么害人的行为没有，引导我走永远的道路。』惟有与神非常亲近的人，甚至与祂面对面的人，才能发出这样的祷告。
4Those who arranged the Psalms arranged them according to their contents. In this arrangement we have Psalms 1 through 119, which speak about the law; Psalms 120 through 134, which are psalms about the going up, the ascending, to Zion; and the last six teen psalms, Psalms 135 through 150. Psalm 135, a hallelujah psalm, stands alone, whereas Psalms 146 through 150, five other hallelujah psalms, are grouped together. In Psalms 136 through 145 there is nothing crucial, nothing of particular importance. When some hear this, they may wonder about Psalm 137 and ask, “Are not the remembrance of Zion and the non - forgetting of Zion crucial?” Concerning the captivity these may be crucial. However, concerning God’s economy these things are not crucial. Matters such as weeping and hanging harps on the willows have nothing to do with God’secon o my. Thus, our saying that there is nothing crucial in these psalms is based on the principle of God’secon o my. The title of this message on Psalms 135 through 139 is “The Expressions of the Saints before Jehovah in Different Directions.” What is particular about these psalms is actually not the saints’ expressions but the fact that the writers were people who were very close to God. Thus, these psalms are the expressions of the sentiments of writers who were very close to God. These sentiments are expressed from different directions. For example, Psalm 137 was written from the direction of one sitting by the rivers of Babylon, whereas Psalm was written from the direction of God’s searching and trying. In 139:23-24 David prayed, “Search me, O God, and know my heart; / Try me, and know my anxious thoughts; / And see if there is some harmful way in me, / And lead me on the eternal way.” Such a prayer can be uttered only by a person who is very close to God, even face to face with Him.
5一百三十五至一百三十九篇是诗人从不同的方向写的，在神面前发表他们的情绪。在这些诗篇里，没有关于神经纶要紧的事。然而，这些诗篇启示作者与神非常亲近。我们来看这五篇诗时，需要记住这点。
5Psalms 135 through 139 were written from different directions to express before God the sentiments of the psalmists. In these psalms there is nothing crucial related to God’secon o my. Nevertheless, these psalms reveal that the writers were very close to God. We need to keep this point in mind as we consider each of these five psalms
壹 嘱咐在耶和华殿中，在祂殿的院中，事奉祂的祭司要赞美祂
I. Charging the priests who serve Jehovah in His house, in the courts of His house, to praise Him
6一百三十五篇的主题是嘱咐在耶和华殿中，在祂殿的院中，事奉祂的祭司，要为祂的美德赞美祂。惟有与主亲近，以及关切主的权益并关切事奉之祭司的人，才能写这篇诗。我信这篇诗的作者不是祭司，乃是以色列人中间平常的人。因为他与主亲近，又因为他对敬拜神和祭司有亲密的关切，他就嘱咐祭司要敬拜神。今天在召会生活里原则也是一样。我们有同工、全时间者和全时间受训者；在召会里，我们中间有些与主非常亲近的人，会关切到这些人，为他们儆醒，并为他们祷告。譬如，一位同工全时间事奉主，但也许对主不是非常拚上；有些年长的圣徒，对这情况感到困扰，就会为这同工祷告。
6The subject of Psalm 135 is the charging of the priests who serve Jehovah in His house, in the courts of His house, to praise Him for His virtues. This psalm could have been written only by someone who was close to the Lord and concerned for the Lord’sin te rest and for the serving priests. I believe that the writer of this psalm was not a priest but a common citizen among the Israelites. Because he was close to the Lord and because he had an intimate concern for the worship of God and for the priests, he charged the priests to worship God. The principle is the same in the church life today. We have co-workers, full-timers, and full-time trainees. Certain of the saints among us in the church who are very close to the Lord may be concerned for all these ones, watch over them, and pray for them. For instance, a particular co-worker is serving the Lord full-time, but he may not be very desperate with the Lord. Some of the older saints, bothered about the situation, may then pray for this co-worker
一 因祂本为善
A. In His Goodness
7『你们要赞美耶和华的名。耶和华的仆人，站在耶和华殿中，站在我们神殿院中的，你们要赞美祂。你们要赞美耶和华，耶和华本为善；要歌颂祂的名，因为这是美好的。』（1～3。）这里祭司受嘱咐要赞美神本为善。
7Praise the name of Jehovah; / Praise Him, you servants of Jehovah, / Who stand in the house of Jehovah, / In the courts of the house of our God. / Praise Jehovah, for Jehovah is good; / Sing psalms to His name, for it is pleasant” (vv. 1-3). Here the priests are charged to praise God in His goodness
二 因祂拣选雅各归自己，拣选以色列作祂特有的产业
B. In Choosing Jacob for Himself, Israel for His Personal Treasure
8『耶和华拣选雅各归自己，拣选以色列作祂特有的产业。』（4。）以撒有两个儿子：循规蹈矩的以扫，和顽皮的雅各。以撒拣选那行事讨他喜悦的以扫，神却拣选雅各归自己。神的经纶需要这顽皮的人；没有他，神的经纶就无法得著成就。
8“For Jehovah has chosen Jacob for Himself, / Israel for His personal treasure” (v. 4). Isaac had two sons: Esau, the well - behaved one, and Jacob, the naughty one. Isaac chose Esau, who did things to please him, but God chose Jacob for Himself. God’secon o my needed this naughty one. Without him, God’secon o my could not be fulfilled.
9四节不仅说，神拣选雅各归自己，也说祂拣选以色列作祂特有的产业。雅各被变化为以色列－神的王子，他就成了神特有的产业。神拣选雅各归自己，但祂拣选以色列作祂的产业。
9Verse 4 says not only that God chose Jacob for Himself but also that He chose Israel for His personal treasure. When Jacob was transformed into Israel, the prince of God, he became God’s personal treasure. God chose Jacob for Himself, but He chose Israel for His treasure
三 因祂本为大，超乎万神之上
C. In His Greatness above All Gods
10在五节诗人说，『我知道耶和华为大，也知道我们的主超乎万神之上。』然后在十五至十八节他解释说，『外邦的偶像是金的银的，是人手所造的。有口却不能言；有眼却不能看。有耳却不能听；口中也没有气息。造牠们的，信靠牠们的，都和牠们一样。』这里有我们独一的神，与不能说、不能看、也不能听的万神(偶像)之间的比较。我们的神比万神有能力，并且超乎万神之上。
10In verse 5 the psalmist says, “I know that Jehovah is great / And that our Lord is above all gods.” Then in verses 15 through 18 he explains, “The idols of the nations are silver and gold, / The work of human hands. / They have mouths, but they do not speak; / They have eyes, but they do not see. / They have ears, but they do not give ear; / And there is no breath in their nostrils. / Those who make them, / All who trust in them, / Are like them.” Here we have a comparison between our God, who is particular, and the gods, the idols, who cannot speak, see, or hear. Our God is mightier than the gods and is above all gods
四 因祂在天上，在地上，在海中，都有能力随自己的喜悦而行
D. In His Being Mighty to Do as He Pleases in Heaven, on Earth, and in the Seas
11六至七节指明，祭司也受嘱咐要赞美神的创造：『耶和华在天上，在地上，在海中，在一切的深渊，都随自己的喜悦而行。祂使云雾从地极上腾，造电随雨而闪，从府库中带出风来。』祂规律整个地球的大气，叫一切活物－植物、动物和人－得益处，因为他们都需要云、风和雨。
11Verses 6 and 7 indicate that the priests were also charged to praise God in His creation. “Whatever Jehovah pleases He does / In heaven and on earth, / In the seas and all the depths. / He causes the vapors to ascend from the ends of the earth; / He makes lightning for the rain; / He brings forth wind from His treasuries.” He regulates the atmosphere around the globe for the benefit of all living things—plants, animals, and human beings—because they all need the clouds, the wind, and the rain
五 因祂在埃及所行的奇事，就是在埃及头生的，连人带牲畜，并法老和他一切臣仆身上所行的
E. In His Marvelous Deeds in Egypt, upon Its Firstborn, of Man and of Beast, and unto Pharaoh and All His Servants
12八至九节告诉我们，因神在埃及所行的奇事，就是在埃及头生的，连人带牲畜，并法老和他一切臣仆身上所行的，祭司要赞美神。
12Verses 8 and 9 tell us that the priests were to praise God in His marvelous deeds in Egypt, upon its firstborn, of man and of beast, and unto Pharaoh and all his servants
六 因祂击杀许多的民，又杀戮迦南一切的王，尤其是西宏王和噩王
F. In His Striking of Great Nations and His Slaying of All the Kings of Canaan, Especially King Sihon and King Og
13十至十二节说到耶和华击杀许多的民，又杀戮迦南一切的王，尤其是亚摩利王西宏和巴珊王噩。这两个王是属鬼魔和拜偶像之迦南的守门者。耶和华击杀列国和诸王，将他们的地，赐给祂的百姓以色列为业。因著神带以色列进入迦南，并击杀列王所作的一切，使祂的百姓能据有那地，诗人嘱咐祭司要赞美祂。七因祂为祂名的缘故，为祂的百姓施行审判，
13In verses 1 0 through 1 2 we have a word regarding Jehovah’ss tri king of great nations and His slaying of all the kings of Canaan, especially Sihon king of the Amorites and Og king of Bashan. These kings were the two gate- guards of the demonic and idolatrous Canaan. Jehovah smote the nations and the kings so that He might give their lands as an inheritance to Israel His people. The psalmist charged the priests to praise God for all that He did in bringing Israel into Canaan and killing the kings so that His people could possess the land. G. In His Executing of Judgment for His People and in His Repenting concerning His Servants
怜恤祂的仆人
for the Sake of His Name
14在十三至十四节，因耶和华为祂名的缘故，就是祂万代可记念的名，为祂的百姓施行审判，怜恤祂的仆人，诗人嘱咐祭司赞美祂。
14In verses 13 and 14 the psalmist charges the priests to praise Jehovah in His executing of judgment for His people and in His repenting concerning His servants for the sake of His name, which is His memorial throughout all generations
八 嘱咐以色列家、亚伦家、利未家要称颂耶和华
H. Charging the House of Israel, the House of Aaron, and the House of Levi to Bless Jehovah
15十九至二十节是嘱咐以色列家、亚伦家、利未家，就是一切敬畏耶和华的，要称颂耶和华。称颂神就是说祂的美言。每篇诗都是对神的称颂，因为每篇诗都是关于神的美言。
15Verses 19 and 20 are the charge to the house of Israel, the house of Aaron, and the house of Levi, all of whom feared Jehovah, to bless Jehovah. To bless God is to speak well of Him. Every psalm is a blessing to God because every psalm is a well-speaking concerning God
九 从锡安称颂住在耶路撒冷的耶和华
I. Blessing Jehovah from Zion, Who Dwells in Jerusalem
16二十一节说到从锡安称颂住在耶路撒冷的耶和华。这是与神亲近并关切祂权益的平常人嘱咐祭司的结语。
16Verse 21 is a word about blessing Jehovah from Zion, who dwells in Jerusalem. This is the conclusion of this charge given to the priests by a common person who was close to God and concerned for His interests
贰 嘱咐百姓要因耶和华永远长存的慈爱称谢祂
II. Charging the people to give thanks to Jehovah for His everlasting lovingkindness
17一百三十六篇的主题是嘱咐百姓要因耶和华永远长存的慈爱称谢祂。本诗里许多细节与一百三十五篇里的细节类似。
17The subject of Psalm 136 is the charging of the people to give thanks to Jehovah for His everlasting lovingkindness. Many of the details in this psalm are similar to the details in Psalm 135
一 因祂本为善
A. In Being Good
18一节说到称谢耶和华，因祂本为善。二因祂是万神之神，万主之主二至四节嘱咐人称谢万神之神，万主之主，那独行大奇事的。
18Verse 1 speaks of giving thanks to Jehovah for His being good. B. In Being the God of Gods and the Lord of Lords Verses 2 through 4 are a charge to give thanks to the God of gods and the Lord of lords, to Him who alone does great and wondrous deeds
三 因祂造天，造地在水以上，
C. In Creating the Heavens
19造大光接著，诗人嘱咐百姓称谢神，祂用智慧造天，铺地在水以上，并造大光，造日头管白昼，造月亮星宿管黑夜。（5～9。）
19the Earth over the Waters, and the Great Lights Next, the psalmist charges the people to give thanks to God who by understanding made the heavens, who spread forth the earth over the waters, and who made the great lights, the sun to rule the day and the moon and the stars to rule the night (vv. 5-9
四 因祂领以色列从埃及出来，引导他们行走旷野
D. In Bringing Forth Israel from Egypt and Marching Them through the Wilderness
20十至十六节说到要称谢神，祂击杀埃及人之长子；用施展大能的手，和伸出来的膀臂，领以色列从他们中间出来；分开红海，领以色列从其中经过，把法老和他的军兵抖落在红海里；并引导自己的民行走旷野。
20In verses 10 through 16 we have a word about giving thanks to God who struck Egypt through their firstborn, who brought forth Israel from their midst with a strong hand and an outstretched arm, who divided the Red Sea apart, brought Israel over through the midst of it, and shook off Pharaoh and his force into it, and who marched His people through the wilderness
五 因祂杀戮迦南大而威严的君王，将他们的地赐给以色列为产业
E. In Slaying Great and Majestic Kings of Canaan That He Might Give Their Land to Israel as an Inheritance
21十七至二十二节是嘱咐人因耶和华永远长存的慈爱而称谢祂，因祂击杀大君王，杀戮威严的君王，将他们的地赐给祂仆人以色列为产业。六因祂顾念以色列在卑微的地步，
21Verses 17 through 22 are a charge to give thanks to Jehovah for His everlasting lovingkindness in striking great kings and slaying majestic kings and then giving their land as an inheritance to Israel His servant. F. In Remembering Israel in Their Low Estate
并救他们脱离敌人
and Rescuing Them from Their Adversaries
22耶和华顾念以色列在卑微的地步，并救他们脱离敌人。（23～24。）有时候他们被周围的外邦人击败，使他们落在卑微的地步。因此他们需要神的怜悯记念他们，并拯救他们。为此诗人嘱咐他们要称谢耶和华。
22Jehovah remembered His people in their low estate and rescued them from their adversaries (vv. 23-24). Sometimes they were defeated by the surrounding Gentiles, who caused them to be in a low estate. Thus they needed God’s mercy to remember them and rescue them. For this they were charged by the psalmist to give thanks to Jehovah
七 赐粮食给一切属肉体的
G. In Giving Food to All Flesh
23二十五节指明，耶和华的慈爱见于祂赐粮食给一切属肉体的。
23Verse 25 indicates that Jehovah’s lovingkindness is seen in His giving food to all flesh
八 因祂是天上的神
H. In Being the God of Heaven
24最后，在二十六节诗人嘱咐百姓称谢祂是天上的神。
24Finally, in verse 26 the psalmist charges the people to give thanks to the God of heaven
25这篇诗没有任何要紧的点。然而，要写这样的诗，诗人必须是与神非常亲近，并顾到神权益的人。惟有这样的人才能写这样的诗。
25This psalm does not have any crucial points. Nevertheless, in order to write such a psalm, the psalmist had to be a person who was very close to God and who cared for God’sin te rests. Only such a person can write such a psalm
参 在被掳时追想锡安，不忘记耶路撒冷
III. The remembrance of Zion and the non-forgetting of Jerusalem in captivity
26一百三十七篇的主题是在被掳时追想锡安，不忘记耶路撒冷。
26The subject of Psalm 137 is the remembrance of Zion and the non-forgetting of Jerusalem in captivity.
一一 追想锡安就哭了
A. Weeping When They Remembered Zion
27他们在巴比伦的河边坐下，一追想锡安就哭了。（1。）
27When they sat down by the rivers of Babylon and remembered Zion, they wept (v. 1).
二 把琴挂在柳树上
B. Hanging Their Harps on the Willows
28他们把琴挂在那里的柳树上，因为掳掠他们的，要他们唱歌，抢夺他们的，要他们欢乐，说，『给我们唱一首锡安歌罢。』（2～3。）
28They hung their harps on the willows in the midst of it, for their captors required of them songs, and those who tormented them required of them mirth, saying, “Sing for us / One of the songs of Zion” (vv. 2-3
三 他们问，他们怎能在外邦唱耶和华的歌
C. They Asking How They Can Sing the Song of Jehovah in a Foreign Land
29他们说，『我们怎能在外邦唱耶和华的歌呢？』（4。）然后诗人说，『耶路撒冷阿，我若忘记你，情愿我的右手忘记技巧。我若不记念你，若不看耶路撒冷过于我所最喜乐的，情愿我的舌头贴于上膛。』（5～6。）这里我们看见，诗人无法忘记耶路撒冷，却看耶路撒冷过于他所最喜乐的。
29They said, “How can we sing the song of Jehovah / In a foreign land?” (v. 4). Then the psalmist continued, “If I forget you, O Jerusalem, / Let my right hand forget its skill. / Let my tongue cling to the roof of my mouth, / If I do not remember you, / If I do not prefer Jerusalem / Above my chief joy” (vv. 5-6). Here we see that the psalmist could not forget Jerusalem but preferred it above his chief joy
四 求耶和华记念以东对耶路撒冷的恶行，而惩治以东
D. Asking Jehovah to Remember the Evil of Edom against Jerusalem and Punish It
30『耶路撒冷遭难的日子，以东人说，拆毁！拆毁！直拆到根基。耶和华阿，求你记念这仇。』（7。）这里诗人求耶和华记念以东对耶路撒冷的恶行，而惩治以东。这恳求是照著善恶的原则。
30Remember, O Jehovah, / Against the children of Edom / The day of Jerusalem, / How they said, Lay it bare! Lay it bare, / Down to its foundation!” (v. 7). Here the psalmist asked Jehovah to remember the evil of Edom against Jerusalem and punish it. This request was according to the principle of good and evil
五 咒诅巴比伦
E. Cursing Babylon
31『将要被灭的巴比伦城阿，报复你，像你待我们的，那人便为快乐。拿你的婴孩摔在磐石上的，那人便为快乐。』（8～9。）这是诗人对巴比伦的咒诅。诗人没有求神咒诅巴比伦；他乃是自己直接咒诅巴比伦。他的咒诅也是照著善恶的原则。今天对那些反对主恢复的人，我们该作甚么？我们不该咒诅他们，或求神惩罚他们，因为约时代不允许我们这样作。新约告诉我们，我们不该咒诅别人，却该祝福他们。（罗十二14。）我们也受嘱咐要为那逼迫我们的祷告。（太五44。）我们的神是公义的，祂要表白祂自己、祂的恢复、和祂的真理。然而，诗人是律法时代的人，他们对待别人的路是照著善恶的原则。
31“O daughter of Babylon, who are to be deva stated, / Happy will he be who repays you / The recompense of what you have rendered to us. / Happy will he be who seizes your little ones / And dashes them a gainst the rock” (vv. 8-9). This is the psalmist’s cursing of Babylon. The psalmist did not ask God to curse Babylon; rather, he himself did this directly. His cursing was also according to the principle of good and evil. What should we do today concerning those who oppose the Lord’s recovery? We should not curse them or ask God to punish them, for in the New Testament dispensation we are not permitted to do such things. The New Testament tells us that instead of cursing others, we should bless them (Rom. 12:14). We are also charged to pray for those who persecute us (Matt. 5:44). Our God is righteous, and He will vindicate Himself, His recovery, and His truths. The psalmists, however, were in the dispensation of the law, and their way of dealing with others was according to the principle of good and evil.
肆 在向耶和华的圣殿下拜时，称谢耶和华
IV. Thanking Jehovah in the worship of His Holy Temple
32诗篇一百三十八篇的主题是在向耶和华的圣殿下拜时，称谢耶和华。
32The subject of Psalm 138 is the thanking of Jehovah in the worship of His holy temple
一 为祂的慈爱和真实称谢祂，因祂使祂应许的话显为大，超乎祂的大荣耀
A. For His Lovingkindness and Truth in Magnifying His Word of Promise above All in His Great Glory
33在一节诗人说，『我要全心称谢你；在诸神面前歌颂你。』然后诗人为耶和华的慈爱和真实称谢祂，因祂使祂应许的话显为大，超乎祂的大荣耀。（2～5。）
33In verse 1 the psalmist said, “I will give You thanks with all my heart; / Before the gods I will sing psalms to You.” The psalmist then thanked Jehovah for His lovingkindness and truth in magnifying His word of promise above all in His great glory (vv. 2-5
二 因祂看顾低微的人，在患难中保守他存活，并救他脱离他的仇敌
B. For His Regarding the Lowly, Preserving Him Alive in Trouble, and Saving Him from His Enemies
34在六节诗人宣告，耶和华虽高，仍看顾低微的人。他确信在患难中，耶和华必保守他，并救他脱离他的仇敌。（7。）
34In verse 6 the psalmist declared that though Jehovah is high, He regards the lowly. He was assured that in the midst of trouble Jehovah would preserve him and that He would save him from his enemies (v. 7
35表面看来，这篇诗不包含任何有意义的事，但却启示关于诗人与神亲密的宝贵之事。要写这短诗，诗人必须是被神浸润，并在神同在里的人。惟有如此，他才有资格，向祂所爱的那位，写这样亲密的诗。
35Seemingly this psalm does not contain anything significant, but it reveals something precious concerning the psalmist’s intimacy with God. In order to write this short psalm, the psalmist had to be a person who was soaked with God and who was in the divine presence. Only in this way could he be qualified to write such an intimate psalm to the One whom He loved
伍 求耶和华鉴察并试炼
V. Asking Jehovah For His searching and trying
36一百三十九篇的主题是求耶和华鉴察并试炼。
36The subject of Psalm 139 is the psalmist’s asking Jehovah for His searching and trying
一 神是无所不知的
A. God Being Omniscient
37一至六节说到神的无所不知。例如，诗人说，耶和华从远处知道他的意念，也深知他一切所行的。耶和华知道一切。
37Verses 1 through 6 speak of God’s omniscience. For example, the psalmist said that Jehovah understood his thoughts from afar and was acquainted with all his ways. Jehovah knows everything
二 神是无所不在的
B. God Being Omnipresent
38在七至十二节诗人继续说到神的无所不在。神不仅知道一切，祂也无所不在。
38In verses 7 through 12 the psalmist continued with a word regarding God’s omnipresence. God not only knows everything—He is also everywhere
三 珍赏为神所造
C. Appreciating Being Created by God
39十三至十八节指明诗人珍赏为神所造。诗人说到神的创造以后宣告：『神阿，你的意念向我何等宝贵！其数何等众多！我若数点，比海沙更多。我睡醒的时候，仍与你同在。』（17～18。）四照著善恶的原则，
39Verses 1 3 through 1 8 indicate that the psalmist appreciated being created by God. After speaking about God’s creation, the psalmist declared, “How precious are Your thoughts to me, O God! / How great is the sum of them! / If I should count them, they would be more than the sand. / When I awake, I am still with You” (vv. 17-18). D. Hating and Loathing the Wickedness of the Wicked
恨恶并憎嫌恶人的邪恶
according to the principle of good and evil
40十九至二十二节描述诗人照著善恶的原则，恨恶并憎嫌恶人的邪恶。
40Verses 19 through 22 describe the psalmist’s hating and loathing the wickedness of the wicked according to the principle of good and evil
五 寻求神的引导，走永远的道路
E. Seeking to Be Led by God on the Eternal Way
41最后，在二十三至二十四节，诗人求神鉴察祂，试炼祂，然后引导他走永远的道路。他能写这样亲密的话，因为他与神亲近，并与祂亲密。
41Finally, in verses 23 and 24 the psalmist asked God to search him and try him and then to lead him on the eternal way. He could write such an intimate word because he was close to God and intimate with Him
42我信排列诗篇的人将这些诗篇集结在一起，目的是要表明这些诗篇是与神非常亲密的人写的。我读这些诗篇时受到安慰，并在敬虔的事上得著帮助。我和这些诗篇的作者一样，渴望成为与神亲近，与神亲密的人，不仅在神的同在中，甚至在神自己里面生活且行事为人。
42I believe that the purpose of the arrangers in clustering these psalms together was to show that they were written by persons who were very intimate with God. When I read these psalms, I am comforted and I receive help in the matter of godliness. Like the writers of these psalms, I aspire to be one who is close to God, who is intimate with God, and who lives and walks not only in God’s presence but even in God Himself