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诗篇生命读经 · 第5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（二）读经：诗篇八篇。本篇信息我们来到诗篇第八篇。我们越读这篇诗，越要承认这完全是属天的语言。仅仅人的话无法表达这篇诗的神圣观念，其中属天的语言必是来自神圣的启示。
1With His Inspired Praise Of The Excellency Of Christ (2) Scripture Reading: Psa.8 In this message we come to Psalm 8. The more we read this psalm, the more we have to admit that it is altogether heavenly language. No mere human word could express the divine concept in this psalm. The heavenly language in it must come from the divine revelation
2在前篇信息中，我们看见诗篇三至七篇大卫关于敬虔生活的观念。在本篇信息中，我们要看见他在第八篇受感赞美基督的佳美。我们若带著许多祷告来读三至七篇，就能领悟牠们都在同样的水平上，同属一类。牠们描述许多不好的事，表明地是紊乱的。但我们读到第八篇，就觉得我们不是在这紊乱的地上。我们来到第八篇，语调就改变了。在一节大卫说，『耶和华我们的主阿，你的名在全地何等佳美，你将你的荣美立于诸天之上！』这一节说到地与诸天。在三至七篇，地是紊乱的，但在八篇，地上有个佳美的东西，就是主耶稣佳美的名。今天祂的肉身不在这里，但祂的名在这里。这地今天是一片紊乱，但感谢主，至少在这地上有个佳美的东西－耶稣的名！祂的名是被高举的名，得荣耀的名。一节题到地与诸天。我们需要领悟，这篇诗尽所能的将地联于诸天，并将诸天带到地上。我们能在一节看见这个联结。耶和华的名在全地是佳美的，祂将祂的荣美立于诸天之上。事实上，佳美不是起始于地，乃是起始于诸天；诸天是佳美的源头。二节说，『你因敌人的缘故，从婴孩和吃奶者的口中，建立了力量，使仇敌和报仇的闭口不言。』这节给我们看见三类反面的人：敌人、仇敌、报仇的。神的荣美在诸天之上，而耶稣的名在地上是佳美的。但在这宇宙中，仍有许多敌人、仇敌和报仇的。敌人是里面的人，仇敌是外面的人，报仇的是来去往返的人。（参伯一7。）撒但可由这三类人表征。首先，撒但在神的国里；然后撒但在神的国之外，成了外面的仇敌；他也是来去往返报仇的人。在诸天之上有荣美，在地上有佳美的名。但在诸天与地之间，里面有敌人，外面有仇敌，还有来去往返报仇的人。
2In the previous message, we saw David’s concepts concerning a godly life in Psalms 3 — 7. In this message we want to see his inspired praise of the excellency of Christ in Psalm 8. If were ad Psalms 3—7 with much prayer, we can realize that they all are on the same level and in the same category. They describe many bad things, showing that the earth is a messy earth. But when we read Psalm 8, we feel that we are not on this messy earth. When we come to Psalm 8, the tone changes. I would like to read this psalm so that we can consider it verse by verse. In verse 1 David said, “O Jehovah our Lord, / How excellent is Your name / In all the earth, / You who have set Your splendor above the heavens!” This one verse covers both the earth and the heavens. In Psalms 3—7 the earth is a mess, but in Psalm 8 there is something excellent on the earth. This excellent item is the excellent name of the Lord Jesus. He is not here today physically, but His name is here. This earth today is nothing but a mess. But, thank the Lord, at least on this earth there is something excellent — the name of Jesus! His name is the exalted name, the glorified name. Verse 1 mentions both the earth and the heavens. We need to realize that this psalm tries the best to link the earth to the heavens and to bring down the heavens to the earth. In verse 1 we can see this linking. Jehovah’s name is excellent in all the earth, and He has set His splendor above the heavens. Actually, the heavens are the source of the excellency. The excellency does not initiate from the earth, but from the heavens. Verse 2 says, “Out of the mouths of babes and sucklings / You have established strength / Because of Your adversaries, / To stop the enemy and the avenger.” This verse shows us three negative categories of persons: the adversaries, the enemy, and the avenger. Above the heavens is God’s splendor, and on the earth Jesus’ name is excellent. But in this universe, there are still many adversaries, enemies, and avengers. Adversaries are those who are within, enemies are those who are without, and the avengers are those who run back and forth (cf. Job 1:7). Satan can be signified by these three categories. First, Satan was within God’skin gdom. Then Satan became an enemy without, outside the kingdom of God. He is also the avenger, running back and forth. Above the heavens there is splendor, and on the earth there is the excellent name. But in between the heavens and the earth, there are the adversaries within, the enemy without, and the avenger running back and forth.
3对这点神要作甚么？神以至高的方式行事。祂从婴孩和吃奶者（最年幼的、最微小的、最软弱的人）的口中，建立了力量（或，赞美）。婴孩比吃奶者刚强一点，吃奶者比婴孩小一些，但二者都属最微小、最软弱的一类。在本篇信息中，我要问大家是否认为自己是婴孩和吃奶者？也许我们有些人有博士学位，有些人是中学毕业生。我们是毕业生，或是吃奶者？你若问我，我要说我是最微小的吃奶者。在神的国里，没有老人。主耶稣告诉人：『我实在告诉你们，你们若不回转，变成像小孩子一样，绝不能进诸天的国。』（太十八3。）祂也说，『让小孩子到我这里来，不要禁止他们，因为诸天之国正是这等人的。』（十九14。）主强调我们若要有分于诸天的国，就必须像小孩子一样。所有在诸天之国里的人都像婴孩。一位弟兄也许六十多岁了，但他在神的国里是吃奶者。诗篇第八篇乃是诗，诗的作品不该仅仅按物质和字面领会；我们必须照著诗意领会其中的辞。婴孩不是真正的婴孩，吃奶者也不是真正的吃奶者；这些是诸天之国的儿女。所有在诸天之国里的人都是婴孩，或是吃奶者。我们若认为自己是有高学位或身分的人，认为自己有博士学位，自己是毕业生，我们就不在国度里。有些弟兄姊妹在学校里是学长，但在召会生活中不该取这地位；我们不该是学长，而该是吃奶者。诗人的意思是，我们神的儿女都是婴孩和吃奶者，但神能使我们赞美祂。
3What would God do about this? God does something in a consummate way. He establishes His praises out of the mouths of babes and sucklings, the youngest, smallest, and weakest ones. Babes are a little stronger than sucklings, and sucklings are somewhat smaller than the babes, but both of them are in the category of the smallest and weakest. In this message I would like to ask if we consider ourselves as babes and sucklings? Perhaps some of us have a doctor’s degree, or others are high school seniors. Are we seniors, or are we sucklings? If you would ask me, I would say that I am the smallest suckling. In the kingdom of God, there is no old person. The Lord Jesus told people, “Truly I say to you, Unless you turn and become like little children, you shall by no means enter into the kingdom of the heavens” (Matt. 18:3). He also said, “Allow the little children and do not prevent them from coming to Me, for of such is the kingdom of the heavens” (19:14). The Lord stressed that to participate in the kingdom of the heavens, we must be like little children. All the people who are in the kingdom of the heavens are as babes. A brother may be over sixty years old, but in God’skin gdom, he is a suckling. Psalm 8 is poetry. Poetic writing should not be understood in a mere physical and literal way. We have to understand the terms according to a poetic way. Babes are not the real babes, and sucklings are not the real sucklings. These are the children of the kingdom of the heavens. All the people who are in the kingdom of the heavens are either babes or sucklings. If we consider that we are people with a high degree or status, that we have a doctor’s degree, that we are seniors, we are not in the kingdom. The brothers and sisters who are seniors in high school should not take this standing in the church life. We should not be seniors, but sucklings. The psalmist means that we, the children of God, all are babes and sucklings, yet God could cause us to praise Him.
4八篇二节说，主从婴孩和吃奶者的口中，建立了力量。表面看来，力量不是指从口中出来的东西。主在马太二十一章十六节引用这节时，用赞美代替力量。本身较软弱的人无法赞美；呼喊或哭泣不需要力量，赞美却需要力量。我们与人闲谈、争辩或理论，都不需要力量。然而，若没有力量，我们就无法赞美主。有些赞美也许从我们口中出来，但不能视为完全的赞美，因为那些赞美不是那么满了力量。赞美该满了力量。许多时候当圣徒们在赞美主时，我们就能看见力量。七十士译本的诗篇将八篇二节的力量译为赞美。这个繙译为主在马太二十一章十六节所引用。这就是说，主承认这繙译是正确的。将旧约译为七十士希腊文译本的学者们，的确有某种属灵的认识；赞美就是口中有力量。神在祂的救赎里能作工到一个地步，使最软弱、最微小的人能有力量赞美祂。神建立了这事。希伯来文的『建立』是一个很难繙译的字。主在马太二十一章十六节里引用的话是说，从婴孩和吃奶的口中，祂使赞美得以完全。诗篇第八篇说，祂从婴孩和吃奶者的口中，建立了力量，但主耶稣引用这话说，祂使赞美得以完全。我们的赞美完全么？我们必须承认，我们的赞美根本不完全。第八篇不是很长的诗篇，却是完整、完全、并完美的诗篇。我们若缺少力量，就无法赞美。我们若没有额外的力量，就无法有完整、完全、并完美的赞美。
4Psalm 8:2 says that the Lord has established strength out of the mouths of babes and sucklings. Seemingly, strength does not refer to something that comes out of the mouth. When the Lord quoted this verse in Matthew 21:16, He used the word praise instead of strength. Weaker ones in themselves cannot praise. To cry or weep does not require strength, but to praise requires strength. When we gossip, argue, or reason with people, that does not require strength. But without strength, we cannot praise the Lord. Some praises may come out of our mouth, but they cannot be considered as perfected praises, because they are not so full of strength. Praises should be full of strength. Many times when the saints are praising the Lord, we can see the strength. The Septuagint version of the Psalms translated the Hebrew word for strength into praise in Psalm 8:2. This translation was quoted by the Lord in Matthew 21:16. This means that the Lord admitted that this translation was right. The scholars who translated the Old Testament into Greek for the Septuagint did have some kind of spiritual knowledge. To praise is to have the strength in our mouth. God can work in His redemption to such an extent that the weakest ones and the smallest ones can have the strength to praise Him. God has established this. The Hebrew word for established is a hard word to translate. In the Lord’s quotation in Matthew 21:16, it says that He has “perfected” praise out of the mouths of the babes and sucklings. Psalm 8 says that He established strength out of the mouths of babes and sucklings, but the Lord Jesus quoted it by saying that He perfected praise. Is our praise perfect? We have to admit that our praise is altogether imperfect. Psalm 8 is not a long psalm, but it is a completed, perfected, and perfect psalm. If we are short of strength, we cannot praise. If we do not have the extra strength, we cannot have a completed, perfected, and perfect praise.
5在地上有主佳美的名；在诸天之上有主的荣美，祂的荣耀。其间则有敌人、仇敌、和报仇的；从最微小者、最软弱者的口中所出满有力量的赞美，要使他们闭口不言。这是神奇妙的成就。主在祂救赎工作里最高的成就，就是从最微小、最软弱者的口中，使对祂的赞美得以完全。
5On earth the Lord’s name is excellent; above the heavens is the Lord’s splendor, His glory. In between there are the adversaries, the enemy, and the avenger, who are stopped by the praise of strength that comes out of the mouths of the smallest ones and the weakest ones. This is God’s marvelous consummation. The highest consummation of the Lord’s work in His redemption is to perfect the praise to Him out of the mouths of the smallest and the weakest
6主因敌人的缘故作这事，目的是使仇敌和报仇的闭口不言，意思就是封住他们的口。今天在主和神面前，撒但的口被封住了。在全宇宙中，有许多声音，敌人有他们的声音，仇敌有他的声音，报仇的也有他的声音。但这一切声音都被得胜的基督制止了。祂胜过了神在全宇宙中一切的仇敌，所以祂能从最微小、最软弱之人的口中，使对祂的赞美得以完全，为要制止祂的仇敌和报仇者的声音。
6The Lord does this because of His adversaries, with the purpose of stopping the enemy and the avenger. The Chinese translation shows that to stop the enemy and the avenger means to shut up their mouths. Today before the Lord and God, Satan’s mouth has been shut up. In the whole universe, there are many voices. The adversaries have their voices, the enemy has his voice, and the avenger has his voice. But all these voices have been stopped by the overcoming Christ. He has overcome all of God’s enemies in the entire universe, so He can perfect the praise to Him out of the mouths of the smallest and weakest persons, in order to stop the voices of His enemy and His avenger.
7三节说，『当我观看你指头所造的天，并你所设立的月亮星宿。』大卫不是说他看见天，乃是说他看见『你…的天』。在我们的诗歌本里，有一首关于这篇诗的诗歌。（补充本诗歌第三首。）在那首诗歌第二节，作者说到日头、月亮、并众星宿。作者加上日头一辞，这是错误的。在八篇大卫只看见月亮、星宿，没有看见日头。我们无法同时看见日头、月亮、星宿。我们看见月亮、星宿的时候，看不见日头。第八篇的月亮星宿，指明那是夜晚。在夜间，一切都是黑暗的。但诗人举目观看我们父的天。他在夜晚观看神所设立的月亮星宿。科学家能见证这个设立。月亮星宿的神圣设立的确是奇迹。诗人将他的眼光从紊乱的地转向明亮的天，然后就说，『人算甚么，你竟顾念他？世人算甚么，你竟眷顾他？』（4。）他将他的眼光从天上的月亮星宿转回到地上的人。首先，神顾念人。然后，祂眷顾人。我们必须以诗的形式领会这事。天上的神在成为肉体以前是顾念人。然后，祂藉著成为肉体来作人而眷顾人。三一神来眷临我们。祂临到我们以前，就顾念我们。三一神非常忙碌，但祂顾念我们；然后祂照著对我们的顾念，成为肉体来眷顾我们。
7Verse 3 says, “When I see Your heavens, the works of Your fingers, / The moon and the stars, which You have ordained.” David did not say that he saw the heavens, but he saw “Your heavens.” We have a hymn on this psalm in our hymnal (Hymns, #1097). In the second stanza of that hymn, the writer referred to the sun, the moon, and the stars. The writer added the word sun, but this is wrong. In Psalm 8 David saw only the moon and the stars, not the sun. We cannot see the sun, the moon, and the stars at the same time. When we see the moon and the stars, we cannot see the sun. The moon and the stars in Psalm 8 indicate that it was in the night. In the nighttime, everything is dark. But the psalmist lifted up his eyes to look at our Father’s heavens. In the night he saw the moon and the stars which God had ordained. The scientific experts can bear witness to this ordination. The divine ordination of the moon and the stars is truly a wonder. After the psalmist turned his view from the messy earth to the bright heavens, he said, “What is man, that You remember him, / And the son of man, that You visit him?” (v. 4). He turned his view from the moon and the stars in the heavens back to man on this earth. First, God remembers man. Second, He visits man. We have to understand this in a poetic way. God in the heavens remembered man before He became incarnated. Then He came to visit man by becoming a man through His incarnation. The Triune God came to visit us. Before coming to us, He remembered us. The Triune God was very busy, yet He remembered us. Then according to His remembrance of us, He became incarnated to visit us
8我们是耶稣的信徒，当然已为祂所眷顾。我每天祷告的时候，都经历主的眷顾。祂以成为肉体的方式、为人生活的方式、钉十字架的方式、复活的方式、升天的方式、以及降临的方式临到我。我在祷告中花时间与主同在的时候，祂就在我的书房那里。我们都需要天天享受主的眷顾。主耶稣若从未经过以上一切的过程，今天祂怎能与我们同在？如今，祂与我们同在。为了眷顾我们，主不仅仅从天而降；祂走了漫长的路程。主已顾念我们，并且还眷顾我们；祂一直与我们同在。我们若没有主的眷顾，就是可怜的。
8As believers of Jesus, we surely have been visited by Him. Each day when I pray, I experience the Lord’s visitation. He comes to me in the way of incarnation; in the way of His human living; in the way of His crucifixion; in the way of His resurrection; in the way of His ascension; and in the way of His descension. The Lord is there in my study room as I spend time with Him in prayer. We all need to enjoy the Lord’s visitation day by day. If the Lord Jesus had never gone through all the above processes, how could He be with us today? He is now with us. In order to visit us, the Lord did not simply drop down from the heavens. He took a long journey. The Lord has remembered us and also visited us. He is with us all the time. If we did not have the visitation of the Lord, we would be pitiful.
9八篇五节说，『你使他比天使微小一点，赐他荣耀尊贵为冠冕。』这里的天使在希伯来文是Elohim，以罗欣，一般译为神。（创一1。）七十士译本将这里的以罗欣译为天使。在希伯来二章七节保罗引用这节，不是照著希伯来译本，乃是照著七十士译本。神使他比天使微小一点。这节的『他』是谁？『他』实际上是指那人耶稣。神使那人耶稣比天使微小一点。使耶稣比天使微小一点，指祂的成为肉体同人性生活。就著在肉体里的意义说，祂比天使微小一点。在祂的人性生活之后，祂复活了；在祂的复活里，祂得了荣耀。然后祂升到诸天之上；在祂的升天里，祂得了尊贵。『赐他荣耀尊贵为冠冕，』指明或含示两个步骤：基督的复活和升天。在祂的复活和升天之前，有基督的死。若没有死，就没有复活；若没有复活，就没有升天。不仅如此，没有祂的成为肉体和人性生活，祂就没有资格受死。祂必须成为人，并且生活三十三年半。因此，在诗篇八篇五节，我们能看见三一神所经过的一切步骤：成为肉体、三十三年半的人性生活、死、复活和升天。六至八节说，『因为你使他管理你手所造的，叫万有，就是一切的牛羊、田野的兽、空中的鸟、海里的鱼、以及凡经行海道的，都服在他的脚下。』凡经行海道的，就是海里除了鱼以外的动物。这几节指基督要在千年国里管理一切受造之物的国，以及在这一千年的国（千年国）里的复兴。
9Psalm 8:5 says, “You have made him somewhat lower than angels / And have crowned him with glory and honor.” The word angels in Hebrew is Elohim, which is normally translated God (Gen. 1:1). The Septuagint translated Elohim here into angels. In Hebrews 2:7 Paul quoted this verse, not according to the Hebrew version but according to the Septuagint version. God made him somewhat lower than the angels. Who is “him” in this verse? “Him” actually refers to the man Jesus. God has made the man Jesus somewhat lower than the angels. To make Jesus lower than the angels refers to His incarnation with His human living. In the sense of being in the flesh, He was somewhat lower than the angels. After His human living, He was resurrected, and in His resurrection, He was glorified. Then He ascended to the heavens, and in His ascension, He was honored. “Crowned...with glory and honor” indicates or implies two steps: Christ’s resurrection and His ascension. Before His resurrection and ascension, there was the death of Christ. If there is no death, there is no resurrection, and if there is no resurrection, there is no ascension. Furthermore, without His incarnation and human living, He was not qualified to die. He had to become a man and live for thirty-three and a half years. Thus, in Psalm 8:5 we can see all the steps of the Triune God’s process: incarnation, human living for thirty-three and a half years, death, resurrection, and ascension. Verses 6-8 say, “For You have caused him to rule over the works of Your hands; / You have put all things under his feet: / All sheep and oxen, / As well as the beasts of the field, / The birds of heaven and the fish of the sea, / Whatever passes through the paths of the seas.” Whatever passes through the paths of the seas are the sea animals other than the fish. These verses refer to the kingdom in which Christ will rule over all the created things and to the restoration in this one-thousand-year kingdom, the millennium
10第八篇是一篇短诗，却含示基督的成为肉体、人性生活、死、复活、升天、以及得著冠冕，成为主、基督、万王之王，就是全宇宙独一的管理者。日子将到，祂要在国度里一千年，管理一切受造之物。这是第八篇的启示。
10Psalm 8 is a short psalm, but it comprises and implies Christ’sin carnation, human living, death, resurrection, ascension, and His being crowned to be the Lord and Christ and the King of kings, the unique Ruler of the entire universe. The day will come when He will be in the kingdom for a thousand years to rule over all the creatures. This is the revelation in Psalm 8
11这篇诗的末了一节重复第一节上半说，『耶和华我们的主阿，你的名在全地何等佳美！』在这篇诗的末了，大卫没有进一步说到诸天，因为至终地要和诸天一样佳美。我们既以解经的方式读过第八篇，现在我们要更详细的来看这篇诗的要点。
11The last verse of this psalm repeats the first part of the first verse by saying, “O Jehovah our Lord, / How excellent is Your name / In all the earth!” At the end of the psalm, David does not say anything further about the heavens, because eventually the earth will be as excellent as the heavens. Now that we have read through Psalm 8 in an interpretive way, let us consider in more detail the major points in this psalm
贰 大卫受感
II. DAVID’SIN SPIRED PRAISE
赞美基督的佳美
Of The Excellency Of Christ
12第八篇是大卫的灵感，他受感赞美基督的佳美。一主的名在全地是佳美（威严）的，
12Psalm 8 is David’sin spiration, his inspired praise of the excellency of Christ. A. The Lord’s Name Being Excellent (Majestic
祂的荣美（荣耀）立于诸天之上
in All the Earth, and His Splendor (Glory) Having Been Set above the Heavens
13主的名在全地是佳美的，祂的荣美立于诸天之上。我要再说，这篇诗尽所能的将地联于诸天，并将诸天带到地上，使地与诸天成为一。在三至七篇，照著大卫的属人观念，地上是一片紊乱。在第八篇，照著神圣的启示，有个东西，就是主的名，在地上是佳美（威严）的，并且在大卫看来，主的荣美（荣耀）在诸天之上。今天属地的人没有看见这启示。他们没有这样的眼光，但我们对耶稣有这样属天的眼光。在大卫之上，诸天之上有荣耀；在大卫眼中，在这地上有佳美的名。因此，他的眼光，他的异象，带他离开紊乱之地。新闻媒体每天都报导这地上所发生的一切坏事。若没有召会生活，住在地上任何地方都很可怕。
13The Lord’s name is excellent in all the earth, and His splendor has been set above the heavens. I want to say again that this psalm tries the best to join the earth to the heavens and to bring the heavens down to the earth, making the earth and the heavens one. In Psalms 3—7 it was a mess on the earth according to David’s human concept. Here in Psalm 8, something, that is, the Lord’s name, is excellent (majestic) in the earth according to the divine revelation, and the Lord’s splendor (glory) is above the heavens in the sight of David. Today the earthly people do not see this revelation. They do not have such a view, but we have such a heavenly view about Jesus. Above David in the heavens was the glory, and with David on this earth was an excellent name. Thus, his view, his vision, brought him away from the view of the messy earth. The news media reports all the bad things that happen on this earth every day. To live anywhere on earth without the church life would be terrible
二 主因敌人的缘故，从婴孩和吃奶者的口中，建立了力量（赞美），
B. Out of the Mouths of Babes and Sucklings the Lord Having Established Strength (Praise) Because of His Adversaries
使仇敌和报仇的闭口不言
To stop the enemy and the avenger
14主因敌人的缘故，从婴孩和吃奶者的口中，建立了力量（赞美－太二一16），使仇敌和报仇的闭口不言。（诗八2。）我们看过，婴孩和吃奶者在人中间是最年幼、最微小、最软弱的人，这指明主在祂救赎工作里的最高成就。在神的救恩里，拔尖的成就乃是成全最微小、最软弱的人赞美神。我们享受基督的救赎到极点，就会放胆赞美主。我们灰心失望的时候，会叹息呻吟。但我们赞美主的时候，就是享受基督最高的经历。享受基督会使我们刚强，能向主发出完整且完全的赞美。我们都必须学习如何赞美。这是神藉著基督，在祂的救赎里所完成的最高成就。
14Out of the mouths of babes and sucklings the Lord has established strength (praise—Matt. 21:16) because of His adversaries, to stop the enemy and the avenger (Psa. 8:2). We have seen that babes and sucklings are the youngest, smallest, and weakest among men, indicating the highest consummation of the Lord’s work in His redemption. In God’ss alvation, the top consummation is to perfect the smallest and the weakest to praise God. When we enjoy Christ’s redemption to the uttermost, we will be bold to praise the Lord. When we are discouraged and disappointed, we may sigh and groan. But when we praise the Lord, this is the highest experience of our enjoyment of Christ. The enjoyment of Christ will make us so strong to utter a complete and a perfected praise to the Lord. We all have to learn how to praise. This is the highest consummation that God has completed in His redemption through Christ.
15我们在召会生活中都需要作婴孩和吃奶者。我们肉身的年龄也许不老，但在我们基督徒的经历中，我们也许像疲乏困倦的老人一样。我们在主里若仍是年轻的，就会在往聚会的路上赞美主。我们在洛杉矶艾尔登会所的时候，一位弟兄在开车去聚会的途中，一路上向主高声赞美。警察看见他，就跟著他，叫他把车停在路边。警察问这位弟兄发生了甚么事。这位弟兄就说，『我在赞美耶稣！』于是警察让他走了。这是来聚会正确的路。我们开车去聚会的时候，应当歌唱、赞美并呼喊：『阿们！阿利路亚！阿们！主耶稣！阿们！』我们许多人不会这样作，因为我们太老了。老的意思就是软弱。我们需要更多呼喊，更多说『阿利路亚』，更多说『阿们』，更多赞美。我们的聚会该满了欢乐的声音。我们中间好些姊妹才二十出头，但她们疲倦的态度使她们看来好像一百多岁了。在她们没有新鲜，也没有力量。在她们没有一件事在早晨；反之，一切都在黄昏。她们需要学习赞美主。在人中间最软弱的被成全来赞美主，这指明主在祂救赎工作里的最高成就。主因敌人的缘故，成就这样的工作，祂这样作是要羞辱撒但。神似乎说，『撒但，你作了那么多，让我给你看看我能作多少。我能作许多，比你所能作的多得多。现在看看我所有的儿女。他们都是赞美我的婴孩和吃奶者。』这赞美封住撒但的口。仇敌的说话被我们的赞美制止了。主因（里面）敌人的缘故，从我们口中建立力量，使赞美得以完全，使（外面）仇敌和报仇的闭口不言。三大卫观看主指头所造的天，并主所设立的月亮星宿大卫观看主指头所造的天，并主所设立的月亮星宿。（3。）这指明在夜间大卫的眼光从注视地转而默想天。在夜间，你若注视地，因著黑暗，你甚么都看不见；但你若仰望、默想天，就会看见月亮星宿。在这眼光里，大卫有纯净的异象，看见在神所创造和设立的纯净工作。宇宙中不仅有神的创造，也有神的设立。大卫看见宇宙中神圣的次序。
15We all need to be the babes and sucklings in the church life. We may not be old in our physical age, but in our Christian experience we may be like tired and fatigued old folks. If we are still young in the Lord, we will praise the Lord on the way to the meetings. When we were in Elden Hall in Los Angeles, a certain brother was shouting praises to the Lord while he was driving to a meeting. A policeman saw him, followed him, and told him to pull over. The policeman asked the brother what happened to him. Then the brother said, “I was praising Jesus!” Then the policeman let him go. This is the right way to come to the meeting. When we drive to the meeting, we should sing, praise, and shout, “Amen! Hallelujah! Amen! Lord Jesus! Amen!” Many of us will not do this because we have become too old. To be old means to be weak. We need to shout more, say “Hallelujah” more, say “Amen” more, praise more. Our meetings should be full of joyful noise. A number of the sisters among us are still in their early twenties, but their fatigued attitude makes them seem like they are over one hundred years old. With them there is no freshness and no strength. With them nothing is in the morning; instead, everything is in the sunset. They need to learn to praise the Lord. The weakest among men being perfected to praise the Lord indicates the highest consummation of the Lord’s work in His redemption. The Lord does such a consummate work because of His adversaries. He does this to insult Satan. It is as if God says, “Satan, you have done that much. Let me show you how much I can do. I can do much, much more than what you can do. Look at all My children now. They are all babes and sucklings praising Me.” This praising shuts Satan’s mouth. The enemy’s speaking is stopped by our praising. The Lord establishes strength, perfects praise, out of our mouths because of His adversaries (within), for the stopping of the enemy and the avenger (without). C. David Seeing the Heavens, the Works of the Lord’s Fingers, the Moon and the Stars, Which the Lord Has Ordained David saw the heavens, the works of the Lord’s fingers, the moon and the stars, which the Lord has ordained (Psa. 8:3). This indicates that David had a view turned from looking at the earth to contemplating the heavens, in the night. In the night, if you look at the earth, you will see nothing because of the darkness. But if you look up to contemplate the heavens, you will see the moon and the stars. In this view David had a pure vision to see the pure work in God’s creation and ordination. In the universe there is not only God’s creation but also God’so rd i nation. David saw the divine order in the universe.
16这是主救赎的目标－将我们从紊乱的地转向明亮的天。我们得救以前，是在紊乱的情况里。但得救以后，我们紊乱的地成了明亮的天。我们的眼光从注视紊乱的地，转而观看明亮的天。坏消息来到的时候，我必须操练将眼光转向观看明亮的天。当我将眼光从坏消息转而仰望天，我就能赞美。我们必须学习转我们的眼光。主救赎的目标就是要将我们的眼光从地转向天。地是紊乱的，天却是明亮的。四人算甚么，主竟顾念他？
16This is the aim in the Lord’s redemption—to turn us from the messy earth to the bright heaven. Before we were saved, we were in a messy situation. But after we were saved, our messy earth became a bright heaven. Our view was turned from looking at this messy earth to looking at the bright heaven. When bad news comes to me, I have to exercise to turn my view to look at the bright heaven. When I turn my view from the bad news and look up to the heavens, I can praise. We must learn to turn our view. The aim in the Lord’s redemption is to turn our view from the earth to the heavens. The earth is messy, but the heavens are bright. D. What is Man, That the Lord Remembers Him
世人算甚么，主竟眷顾他？
and the Son of Man, That He Visits Him
17四节大卫问说，『人算甚么，你竟顾念他？世人算甚么，你竟眷顾他？』大卫看天时，转而想到地上的人。月亮星宿的设立是奇妙的；那么这地上的人如何？我们不该忘记，诗人在这篇诗里尽所能的要将诸天带下，并将地联于诸天。他注视诸天同月亮星宿。那是美妙的，但人如何？我们也许以为人是可怜的，但照著这篇诗的神圣观点，我们错了。人在亚当里、在堕落的光景里是可怜的，但今天人在基督里不是可怜的—在基督里的人是美妙的。
17In Psalm 8:4 David asked, “What is man, that You remember him, / And the son of man, that You visit him?” In his view in the heavens, David turned his consideration to man on the earth. The ordination of the moon and the stars is marvelous. Then how about man on this earth? We should not forget that the psalmist in this psalm is trying the best to bring the heavens down and to bring the earth up to join with the heavens. He looked at the heavens with the moon and the stars. That is wonderful, but what about man? We may think that man is pitiful, but according to the divine view in this psalm, we are wrong. Man was pitiful in Adam and in the fallen situation, but today man in Christ is not pitiful. The man in Christ is wonderful
18有三段话说到关于人同样的事－创世记一章，诗篇八篇，和希伯来二章。诗篇八篇所启示的，首先在创世记一章已经说到。创世记一章说，人被授予权柄，管理一切受造之物。（26，。）诗篇八篇重复这事。然后在希伯来二章六至八节，保罗引用诗篇八篇。这三段话给我们看见人在三个阶段里：在创世记一章人受造，在诗篇八篇人堕落，在希伯来二章人蒙救赎。
18Three portions of the Word speak of the same thing concerning man—Genesis 1, Psalm 8, and Hebrews 2. What is revealed in Psalm 8 was first spoken of in Genesis 1. Genesis 1 says that man was commissioned with the authority to rule over all the created things (vv. 26, 28). Psalm 8 repeats this. Then in Hebrews 28 2:6-8 Paul quotes Psalm 8. These three portions of the Words how us that man has been in three stages: created in Genesis 1, fallen in Psalm 8, and redeemed in Hebrews 2.
19这蒙救赎的人不再处于可怜的光景里，他已联于耶稣。事实上，耶稣这成为肉体的神，首先使自己与我们联结。如今在祂的救赎里，我们得以联于祂。在祂与我们之间有生机的联结。基督经过了人性生活，祂也受死解决我们的难处。然后祂复活并升天，且登宝座，得著荣耀尊贵为冠冕。祂将自己吹到我们里面，并浇灌在我们身上。今天祂在诸天之上，也在我们里面，又在我们外面。我们是怎样的人？我们是已经与基督调和的人。在神的创造里，人是神的中心目标，以成就祂的经纶，完成祂的心愿。诗篇八篇四节的第一个『人』，原文是以挪士。以挪士的意思是脆弱、软弱的人。四节的第二个『人』，原文是亚当。这节的以挪士和亚当都是指创世记一章二十六节，在神的创造里，神所创造的人；又是指诗篇八篇四节，在人的堕落里，撒但所掳掠的人；也是指希伯来二章六节，为要完成神的救赎，成为肉体的那人基督。我们不该忘记创世记一章，诗篇八篇，和希伯来二章；这三段包括人的三个阶段。这样的人是神在祂的经纶里所顾念，在祂成为肉体时所眷顾的。（约一14，腓二7。）你要为著神的顾念感谢祂，也要为著神的成为肉体感谢祂。神在祂的经纶里顾念我们，也在祂成为肉体时眷顾我们。
19This redeemed man is no longer in a pitiful situation. He is joined to Jesus. Actually, Jesus, the incarnated God, first joined Himself with us. Now in His redemption we are joined to Him. There is an organic union between Him and us. Christ has passed through human living, and He died to solve our problems. Then He resurrected and ascended to be crowned and enthroned with glory and honor. He was breathed into us and poured out upon us. Today He is both in the heavens and also within us and outside of us. What kind of men are we? We are men who have been mingled with Christ. Man is the central object of God in His creation for the accomplishment of His economy to fulfill His heart’s desire. The first “man” in Psalm 8:4 is enosh in Hebrew. Enosh means a fragile, weak man. The second “man” in 8:4 is adam in Hebrew. Both enosh and adam in this verse refer to the God-created man in God’s creation in Genesis 1:26; the Satan-captured man in man’s fall in Psalm 8:4; and Christ as a man in His incarnation for the accomplishment of God’s redemption in Hebrews 2:6. We should not forget Genesis 1, Psalm 8, and Hebrews 2. These three portions cover the three stages of man. Such a man God remembers in His economy and visits in His incarnation (John 1:14; Phil. 2:7). Thank God for His remembrance, and thank God for His incarnation. He remembered us in His economy, and He visited us in His incarnation
五 主使人比天使微小一点
E. The Lord Having Made Man Somewhat Lower Than the Angels
20主使人比天使微小一点。（诗八5上，来二7上。）这指基督的成为肉体。（约一14。）基督在成为肉体时，就著在肉体里的意义说，成为比天使微小一点。在肉体里，基督比天使微小。
20The Lord has made man somewhat lower than the angels (Psa. 8:5a; Heb. 2:7a). This refers to Christ’sin carnation (John 1:14). In His incarnation Christ was made somewhat lower than angels in the sense of being in the flesh. In the flesh Christ was lower than the angels
六 神使人（基督）得著荣耀尊贵为冠冕
F. God Having Crowned Man (Christ) with Glory and Honor
21神使人（基督）得著荣耀尊贵为冠冕，（诗八5下，来二7下，）这指基督在祂荣耀里的复活。藉著复活，祂进入荣耀；祂在祂的复活里得著荣耀。（约七39下，路二四26。）这也指基督在祂尊贵里的升天。（徒二33～，五31上。）基督的复活主要在祂的荣耀里，祂的升天主要在祂的尊贵里。荣耀指光景，尊贵指地位。就光景说，基督在荣耀里；就地位说，基督在尊贵里。祂兼有在光景上的荣耀，和在地位上的尊贵。这乃是藉著祂包罗万有的死。（来二9。）没有死，祂绝不能进入复活，也绝不能达到祂的升天。
21God has crowned man (Christ) with glory and honor (Psa. 8:5b; Heb. 2:7b). This refers to Christ’s resurrection in His glory. Through resurrection He entered into glory; He was glorified in His resurrection (John 7:39b; Luke 24:26). This also refers to Christ’s ascension in His honor (Acts 2:33-36; 5:31a). Christ’s resurrection is mainly 36 in His glory, and His ascension is mainly in His honor. Glory refers to the condition. Honor refers to the position. Condition-wise, Christ is in glory. Position-wise, Christ is in honor. He has both glory in condition and honor in position. This was through His all-inclusive death (Heb. 2:9). Without death He could have never entered into resurrection, and He could have never reached His ascension.
七 神使人（基督）管理神手所造的，并叫万有都服在祂的脚下
G. God Having Caused Man (Christ) to Rule over the Works of God’s Hands and Having Put All Things under His Feet
22神使人（基督）管理神手所造的，叫万有，就是一切的牛羊、田野的兽、空中的鸟、海里的鱼、以及凡经行海道的，都服在祂的脚下。（诗八6～8，来二7下～8上。）这话首先应验于亚当，（创一26～28，）但因著人的堕落被破坏了。今天没有甚么服我们，甚至蚊子也来击败我们。今天没有甚么在我们之下，因为秩序已被人的堕落完全破坏了。但时候将到，就是在复兴的时候，一切都要有秩有序。这话要在千年国，就是复兴的时代，在基督里得著完全的应验。（启二十4～6，太十九28。）以赛亚十一章六至九节和六十五章二十五节说到在复兴的时候美妙的神圣次序。这是因著基督的救赎。
22God has caused man (Christ) to rule over the works of God’s hands and has put all things under His feet: all sheep and oxen, the beasts of the field, the birds of heaven, the fish of the sea, and whatever passes through the paths of the seas (Psa. 8:6-8; Heb. 2:7b-8a). This word was fulfilled first in Adam (Gen. 1:26-28). But this word was broken by man’s fall. Today nothing is subject to us. Even the mosquitoes still come to defeat us. Nothing today is under us because the order has been fully destroyed by man’s fall. But there will be a time, the time of restoration, when everything will be in a good order. This word will be fulfilled in full in Christ in the millennium, the age of restoration (Rev. 20:4-6; Matt. 19:28). Isaiah 11:6-9 and 65:25 speak of the wonderful divine order in the time of restoration. This is because of Christ’s redemption
八 耶和华我们的主阿，你的名在全地何等佳美（威严）
H. O Jehovah Our Lord, How Excellent (Majestic) Is Your Name in All the Earth
23诗篇八篇九节重复一节上半说，『耶和华我们的主阿，你的名在全地何等佳美（威严）！』这加强关于主的名在全地佳美的思想。地如今满了基督的佳美。如今地不是紊乱的地，乃是佳美的地，因为基督之名的佳美充满全地。在这节里，诗人认为地和天一样佳美，如主祷文前半段所指明的：『我们在诸天之上的父，愿你的名被尊为圣，愿你的国来临，愿你的旨意行在地上，如同行在天上。』（太六9～10。）
23Psalm 8:9 repeats the first part of verse 1 by saying, “O Jehovah our Lord, / How excellent is Your name / In all the earth.” This strengthens the thought concerning the excellency of the Lord’s name in all the earth. The earth now is full of the excellency of Christ. Now the earth is not a messy earth but an excellent earth because the excellency of the name of Christ fills all the earth. In this verse the psalmist considers that the earth is as excellent as the heavens, as indicated in the first part of the Lord’spray er: “Our Father who is in the heavens, Your name be sanctified; Your kingdom come; Your will be done, as in heaven, so also on earth” (Matt. 6:9-10).
24我要再次重复这篇诗的目标，就是将地联于诸天，并将诸天带到地上，使二者成为一。我们若日日得胜，这就是我们的实际。今天对我们而言，地联于诸天，诸天也被带到地上，二者乃是一。但对不信的人和失败的基督徒，诸天是远离的，地也是黑暗、紊乱的。这就是为甚么不信的人需要各种属世的消遣和罪恶的享乐，但我们不需要这些，我们只需要基督和召会生活。我们活基督并活在召会生活里的时候，诸天与地就是一。对我们而言，我们的地实在是联于诸天。对我们而言，诸天总是在这里；在地上这里有耶稣佳美的名。今天在这地上惟一的佳美是随著基督的名。阿利路亚！有这样的名！我们在地上有这宝贵的名，在诸天之上也有我们的荣美和我们的荣耀。
24I would like to repeat the goal of this psalm once more. The goal is to join the earth to the heavens and to bring down the heavens to the earth, making these two one. If we are victorious and overcoming every day, this is our reality. Today with us, the earth is joined to the heavens, the heavens are brought down to the earth, and the two are one. But with the unbelieving ones and with the defeated Christians, the heavens are far away and the earth is dark and messy. This is why the unbelievers need all kinds of worldly amusements and sinful pleasures. But we do not need them. We need only Christ and the church life. When we live Christ and live in the church life, the heavens and the earth are one. With us, our earth is really joined to the heavens. With us, the heavens are always here. Here on earth we have the excellent name of Jesus. On this earth today the only excellency is with the name of Christ. Hallelujah! There is such a name! We have this precious name on earth, and we also have our splendor, our glory, above the heavens
25至终，对我们而言，地与诸天将完全是一。在来世，千年国的复兴时代，天下来了，地也往上了；在那里我们要享受神的救恩到极点。在千年国里，我们众人都是婴孩和吃奶者。没有年老的人，没有困倦的人。人人都是新鲜、年轻、活泼、且满了力量。今天许多基督徒喜欢能力，但圣经在诗篇八篇说到力量。我们需要满了力量赞美主，彰显神在祂救赎里完成的工作。
25Eventually, with us, the earth and the heavens will be one in a complete way. In the coming age, in the millennium, in the age of restoration, the heaven is down and the earth is up. There we will enjoy God’ss alvation to the uttermost. In the millennium all of us will be babes and sucklings. There will be no older ones, no fatigued ones. Everyone will be fresh, young, living, and full of strength. Today many Christians like power, but the Bible in Psalm 8 speaks of strength. We need to be full of strength to praise the Lord, to express God’s consummated work in His redemption
九 关于诗篇八篇二至五节附加的话
I. An Additional Word on Psalm 8:2-5
26诗篇八篇有九节。一节、六至九节多少比较容易领会。然而，二至五节却非常令人费解，不易领会。为甚么诗人说到地有耶和华之名的佳美，诸天有荣耀之后，转而说到婴孩和吃奶者？我们需要看见，二至五节向我们显示，婴孩和吃奶者如何产生。大卫在三至七篇以为地是紊乱的且满了难处，但在主看来，祂的名在这地上是佳美的。不仅如此，主将祂的荣美，祂的荣耀，立于诸天之上。地是佳美的，诸天是荣耀的，但主有三类反对者。第一是敌人，第二是仇敌，第三是报仇的。在地上，没有难处；在诸天之上，没有难处；但在空中如何？在空中有敌人、仇敌和报仇的。神如何对付他们？
26Psalm 8 has nine verses. Verse 1 and verses 6-9 are somewhat easy to understand. Verses 2-5, however, are very puzzling and not easy to understand. Why did the psalmist, after talking about the earth with the excellency of Jehovah’s name and the heavens with the glory, turn to the babes and sucklings? We need to see that verses 2-5 show us how the babes and sucklings are produced. In Psalms 3—7 David thought the earth was messy and full of problems, but in the Lord’s view, His name is excellent on this earth. Furthermore, the Lord has set His splendor, His glory, above the heavens. The earth is excellent, and the heavens are glorious, but the Lord has three categories of opposers. The first is the adversaries, the second is the enemy, and the third is the avenger. On the earth, there is no problem; in the heavens, there is no problem; but what about in the air? In the air there are the adversaries, the enemy, and the avenger. How does God deal with them?
27第八篇是包罗万有的，说到地、诸天、人、和要来的国。但除了地、诸天、人、和要来的国以外，还有敌人、仇敌和报仇的。二节说，主因敌人的缘故，建立了力量，或使赞美得以完全。主从婴孩和吃奶者的口中建立了力量，或使赞美得以完全，目的在使敌人、仇敌、和报仇的闭口不言。神这样乃是『一石三鸟』。因著敌人、仇敌、和报仇的，神使婴孩和吃奶者完全的赞美祂。现在我们需要来看婴孩和吃奶者是谁。吃奶者比婴更年幼，因为他们仍靠母奶得𫗪养，他们是最年幼的。小婴孩和吃奶者不作甚么，但他们长大以后就作许多事。使人不作事几乎是不可能的，因为所有的人都是作事的人，全地满了人的作为。谁能停止这事？惟有主能。没有一个未重生的人是婴孩或吃奶者；我们成为婴孩和吃奶者，乃是藉著重生。我重生以前非常活跃；我十九岁的时候得救，从那时起我成为安静的人。重生减少了我天然的活动，我开始恨恶我的作为、我的说话、和我的思想。我因著主的重生被重造，再造。每位真正得重生的信徒，都经历过同样的事。人得了重生，就变得安静，不想凭自己行动或说话。我得重生的时候，只想读圣经，跪下祷告，默想神，并思想主的事。我成为真正的婴孩，真正的吃奶者。主藉著重生使我变成这样的人。我们天然的人总是忙碌的，作许多的工作。正确、真实的救恩停止我们人的作为，并使我们成为赞美主的婴孩和吃奶者。
27Psalm 8 is all-inclusive. It talks about the earth, the heavens, man, and the coming kingdom. But in addition to the earth, the heavens, man, and the coming kingdom, there are the adversaries, the enemy, and the avenger. Verse 2 says that because of the Lord’s adversaries, He has established strength, or perfected praise. The Lord has established strength or perfected praise out of the mouths of babes and sucklings for the purpose of stopping His adversaries, the enemy, and the avenger. In this way God kills “three birds with one stone.” Because of the adversaries, the enemy, and the avenger, God makes the babes and sucklings to praise Him in a complete way. Now we need to consider who the babes and sucklings are. The sucklings are even younger than the babes, the infants, because they are still feeding on their mother’s milk. They are the youngest. The little babes and sucklings do not do anything. But after growing up, they do many things. To stop a person from doing things is nearly impossible, because all human beings are doers. The whole earth is filled with man’s doings. Who can stop this? Only the Lord can. No unregenerated man is a babe or a suckling. We become babes and sucklings by regeneration. Before I was regenerated, I was very active. One day when I was nineteen years old, I was saved. That made me a quiet person. Regeneration reduced my natural activity. I began to hate my doings, my speaking, and my thinking. I was remade, re-created, by the Lord’s regeneration. Every believer who has been genuinely regenerated has experienced the same thing. When a person becomes regenerated, he becomes quiet, not wanting to act or speak in himself. When I was regenerated, I just wanted to read the Bible, to kneel down to pray, to muse on God, and to consider the things of the Lord. I became a real babe and a real suckling. The Lord made me such through regeneration. We natural beings are always busy, doing a lot of work. The proper, genuine salvation stops our human doing and makes us the babes and sucklings to praise the Lord
28我们也必须领悟，主重生我们必须经历许多手续或过程。祂必须成为人，生活在这地上，受死，进入阴间三日三夜，也必须复活成为赐生命的灵。祂是灵，进入我们里面重生我们。因此，重生出自主一切的手续。
28We also have to realize that for the Lord to regenerate us, He had to undergo a number of procedures, or processes. He had to become a man, to live on this earth, to die, to enter into Hades for three days and three nights, and He had to rise up to become the life - giving Spirit. As the Spirit, He comes into us to regenerate us. Thus, regeneration comes out of all the procedures of the Lord.
29这就是为甚么诗人说过婴孩和吃奶者以后，就继续说，『当我观看你指头所造的天，并你所设立的月亮星宿，便说，人算甚么…？』（3～上。）在这节里，你指头所造的天，和月亮星宿，都是同位语。严格的说，三至四节上半这里的写法在文法上并不完全。在这句子里，从『当』到『星宿』是很长的附属子句，但主要子句在那里？在这句子里，没有主要子句。在附属子句之后应当跟著一个主要子句。但在附属子句之后，大卫却问：『人算甚么？』这写法是不完整的。大卫以诗的方式说，『当我观看你指头所造的天，并你所设立的月亮星宿，人算甚么？』（直译。）这不是完整的句子。诗人也许在文法上错了，但那灵绝不会错。那灵感动大卫这样写，留下空缺给我们填入主要子句。他说，『当我观看你指头所造的天，并你所设立的月亮星宿，』以后该说甚么？这里可填入主要子句。我题议四种方式。可以说，『当我观看你指头所造的天，并你所设立的月亮星宿，便说，人算甚么…？』『便说』是主要子句。或者能作：『当我观看你指头所造的天…我便希奇，』或『我便思想』。也可作：『当我观看你指头所造的天…我便呼喊。』诗人也可说，『当我观看你指头所造的天…我便哭泣。』这是非常有意义的。
29This is why right after speaking about the babes and sucklings, the psalmist continues by saying, “When I see Your heavens, the works of Your fingers, / The moon and the stars, which You have ordained, / What is man...?” (v v. 3-4a). In this verse Your heavens, the4 works, and the moon and the stars are all in apposition. Strictly speaking, the writing here in verses 3-4a is not grammatically complete. From the word When to the word ordained is along subordinate clause, but where is the main clause? In this sentence, there is no main clause. There should be a main clause following the subordinate clause. Instead, after the subordinate clause, David asks, “What is man?” This writing is incomplete. David said in a poetic way, “When I see Your heavens, the works of Your fingers, / The moon and the stars, which You have ordained, / What is man?” This is not a complete sentence. The psalmist may have been wrong grammatically, but the Spirit could never be wrong. The Spirit inspired David to compose it this way, leaving an opening for us to fill in the main clause. After he says, “When I see Your heavens, the works of Your fingers, / The moon and the stars, which You have ordained,” what should be said? The main clause can be filled in. I would propose four ways. It could read, “When I see Your heavens, the works of Your fingers, / The moon and the stars, which You have ordained, I say, What is man...?” I say is the main clause. Or it can read, “When I see Your heavens...I wonder,” or “I consider.” It could also read, “When I see Your heavens...I shout.” The psalmist also could have said, “When I see Your heavens...I weep.” This is very meaningful.
30大卫说，『当我观看你指头所造的天，并你所设立的月亮星宿』以后，需要有『细拉』，就是休止符。我们必须停在这里休息，思想要说甚么。当我观看神指头所造的天和月亮星宿，我必须说，我必须问，我也必须找出－『人算甚么？』我必须这样说，我必须这样问。我必须找出人算甚么，神竟顾念他，并眷顾他。
30After David said, “When I see Your heavens, the works of Your fingers, / The moon and the stars, which You have ordained,” there is the need of a “selah,” a pause. We have to stop here for a rest to consider what to say. When I see the heavens, the works of God’s fingers, the moon and the stars, I have to say and I have to ask and I have to find out—“what is man?” I have to say this; I have to ask this. I have to find out what man is that God remembers him and visits him
31神怎样眷顾人？答案是在五节上半－『你使他比天使微小一点。』今天我们领会这是成为肉体。神如何眷顾我们？祂藉著成为肉体来眷顾我们。祂穿上人性，成了比天使微小一点的人。这是神眷顾我们的方式。
31By what way did God visit man? The answer follows in verse 5a — “You have made him somewhat lower than angels.” Today we understand that this is incarnation. How did God visit us? He visited us by becoming incarnated. He put on humanity and became a man to be a little lower than the angels. This is the way God visited us.
32祂也得著荣耀尊贵为冠冕。（5下。）荣耀指祂的复活，含示祂的死。没有死，祂就无法进入复活。得著荣耀为冠冕，就是得荣耀。得著尊贵为冠冕，含示升天。所以在五节这一节经文里，我们看见基督的成为肉体、所含示祂包罗万有的死、祂的复活以得著荣耀、以及祂的升天叫祂得著尊贵。神眷顾人是藉著成为肉体，生活在这地上，受死，从死人中复活，并升到诸天之上，得著荣耀尊贵为冠冕。因此，神眷顾人是藉著祂所经过的漫长过程，成为赐生命的灵临到我们，并进入我们里面。最终，祂成为赐生命的灵。那成为肉体的一位，如今是赐生命的灵。这一位能产生婴孩和吃奶者。婴孩和吃奶者藉著重生得以产生，是在起初的阶段。然后他们继续藉著圣别、更新和变化，得以完满的产生。藉著变化，他们在赞美主上得以完全。这是主的恢复和主的得胜。神藉著这些婴孩和吃奶者，胜过祂的仇敌。基督教的工作是产生活跃的人，他们竭力产生『伟人』；我们的工作是要产生婴孩和吃奶者。
32He was also crowned with glory and honor (v. 5b). Glory refers to His resurrection, implying His death. Without death He could not have entered into resurrection. To be crowned with glory is to be glorified. To be crowned with honor implies the ascension. Therefore in one verse, verse 5, we see Christ’sin carnation, His all-inclusive death implied, His resurrection for His glorification, and His ascension for Him to be honored. God visited man by being incarnated, living on this earth, dying, rising up from the dead, and ascending to the heavens to be crowned with glory and honor. Thus, God visited man through the long journey of His process to become the life-giving Spirit to reach us and to enter into us. Ultimately, He was consummated as the life-giving Spirit. The incarnated One is now the life-giving Spirit. It is this One that can produce the babes and the sucklings. The babes and sucklings are produced through regeneration in the initial stage. Then they continue to be produced in full through their sanctification, renewing, and transformation. Through transformation they are perfected in praising the Lord. This is the Lord’s recovery and the Lord’s victory. God overcomes His enemy through these babes and sucklings. The work of Christianity is to produce active ones; they endeavor to produce “giants.” Our work is to produce babes and sucklings
33六至八节说，『你使他管理你手所造的，叫万有，就是一切的牛羊、田野的兽、空中的鸟、海里的鱼、以及凡经行海道的，都服在他的脚下。』这几节是指国度。万有要由基督同祂的身体所管理，万有也要服在祂的脚下。这的确使本篇诗里的赞美得以完全，得以完整。这篇简短的诗启示了这么多，其中说到诸天、地、婴孩和吃奶者、人、三类仇敌，也说到主的成为肉体、人性生活、死、复活、升天、再来和国度。我们基督徒也许赞美主，但我们的赞美需要得以完全。我们需要为著祂在诸天之上的荣美，和祂在地上的佳美赞美祂。然后我们能为著祂成为肉体来眷顾我们而赞美祂。接著我们该为著祂的人性生活、祂的死、祂的复活、祂的升天、并祂的国，而赞美祂。我们必须以这一切事赞美祂。然后我们的赞美就会得以完全，完整。这赞美是出自婴孩和吃奶者口中的力量。这样完全的赞美，乃是主成为肉体、人性生活、死、复活、升天、并再来管治这地之工作的终极完成。
33Verses 6-8 say, “You have caused him to rule over the works of Your hands; / You have put all things under his feet: All sheep and oxen, / As well as the beasts of the field, / The birds of heaven and the fish of the sea, / Whatever passes through the paths of the seas.” These verses refer to the kingdom. All things will be ruled over by Christ with His Body, and all things will be subjected under His feet. This really perfects the praise, completes the praise, in this psalm. This short psalm reveals so much. It speaks of the heavens, the earth, babes and sucklings, man, three categories of enemies, and the Lord’s in carnation, human living, death, resurrection, ascension, coming back, and kingdom. We Christians may praise the Lord, but our praise needs to be perfected. We need to praise Him for His splendor above the heavens and His excellency on earth. Then we can praise Him for His incarnation for Him to come to visit us. Then we should go on to praise Him for His human living, for His death, for His resurrection, for His ascension, and for His kingdom. We have to praise Him with all these matters. Then our praises will be perfected, completed. This praise is the strength out of the mouths of babes and sucklings. Such perfected praise is the ultimate consummation of the Lord’s work of incarnation, human living, death, resurrection, ascension, and coming back to rule on this earth.
34我们来到主的桌子前，就停下了各种人的说话和人的作为。我们停下我们的工作，我们在桌子这里只作一件事－赞美祂。为了赞美，我们必须停下我们的工作。因此，在主的桌子前，我们都是真正的婴孩和吃奶者。我们在这里停下一切的作为而赞美主时，敌人、仇敌、和报仇的就都要被击败；这对神的仇敌乃是羞辱。我们需要留在擘饼的光景和灵里。我们的基督徒生活该像擘饼一样；我们擘饼后回家，该继续赞美主。我们必须学习不要作得太多；另一面，我们不该懒惰。要点乃是我们该停下我们人的作为，并作单单赞美主的人。
34When we come to the Lord’stable, we stop every kind of human speaking and human doing. We stop our work. We are here at the table to do only one thing—to praise Him. In order to praise, we must stop our work. Thus, at the Lord’stable, we all are the real babes and sucklings. While we are here being stopped from all of our doings to praise the Lord, the adversaries, the enemy, and the avenger are all defeated. This is a shame to God’se ne my. We need to remain in the condition and spirit of the Lord’stable. Our Christian life should be like the Lord’stable. When we go home after the Lord’stable, we should continue to praise the Lord. We have to learn not to do too much. On the other hand, we should not be lazy. The point is that we should stop our human doings and be those who simply praise the Lord