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诗篇生命读经 · 第6篇

大卫关于神对他在列国中

David’s Concept Concerning God’s Judgment
仇敌之审判，以及关于人在神面前之光景的观念
On David’s Enemies Among The Nations And Concerning Man’s Condition Before God
1读经：诗篇九至十四篇。
1Scripture Reading: Psa. 9—14
2我们看过，诗篇的排列是在神的主宰之下。诗篇一篇表面上是佳美的开始，实际上却非常消极。然后二篇进来废掉一篇里所高举的。在三至七篇，我们又看见大卫属人的观念。然后八篇宣告：『耶和华我们的主阿，你的名在全地何等佳美！』（1。）大卫在这篇诗受感赞美基督的佳美。在八篇以后，九至十五篇又降到属人的观念。然后启示往上到十六篇，那里我们看见神人基督的人性生活、钉十字架、复活和升天。十七至二十一篇从十六篇的水平降下，但不像诗篇三至七篇和九至十五篇那样低。
2We have seen that the arrangement of the Psalms was under God’s sovereignty. Psalm 1 is apparently an excellent initiation, but actually it is a very negative initiation. Then Psalm 2 comes in to annul what was exalted in Psalm 1. In Psalms 3 through 7, we again see David’s human concept. Then Psalm 8 declares, “O Jehovah our Lord, / How excellent is Your name / In all the earth!” This psalm is David’sin spired praise of the excellency of Christ. After Psalm 8, Psalms 9—15 go down again to the human concept. Then the revelation goes up to Psalm 16, where we see Christ as the God-man in His human living, crucifixion, resurrection, and ascension. Psalms 17—21 are down from the level of Psalm 16, but they are not as far down as Psalms 3—7 and 9—15
3二十二至二十四篇升起，再次给我们看见基督。二十二篇一节说，『我的神，我的神，你为甚么离弃我？』这是基督在十字架上呼喊出来的话。（太二七46。）然后在二十三篇，复活的基督成为我们的牧者，（1，）在二十四篇，这位牧者成为我们的王。（8～10。）一九六九年，我们有一次关于诗篇的特会，这些信息收集在『诗篇中所启示并豫表的基督与召会』一书中。书中有一至二十一篇的属灵水平图。（第四二页。）以下重印的这图给我们看见诗篇的写法。
3Psalms 22—24 rise up to show us Christ once again. Psalm 22:1 says, “My God, my God, why have You forsaken me?” This was what Christ cried out on the cross (Matt. 27:46). Then in Psalm 23 the resurrected Christ becomes our Shepherd (v. 1), and this shepherding One in Psalm 24 becomes our King (vv. 8-10). In 1969 we had a conference on the Psalms, and these messages are in the book entitled Christ and the Church Revealed and Typified in the Psalms. In this book there is a diagram of the spiritual level of Psalms 1—21 (p. 40). This diagram, reprinted on the following page, gives us a view of the way the Psalms were written
4在下一篇信息中，我们要说到诗篇十五、十六篇。
4In the following message, we will cover Psalms 15 and 16
5十五篇一节问我们：『耶和华阿，谁能寄居你的帐幕？谁能住在你的圣山？』大卫的答覆是－那照著律法是完全的人。（十五2～5。）但在全宇宙中，只有一个人照著律法是完全的－耶稣基督；没有其他的人。其他的人都干犯了律法。我们看过，大卫非常高举律法，但他在乌利亚之事上的失败，干犯了后五条诫命。（出二十13～17。）他杀人、犯奸淫、因著抢夺别人的妻子而偷盗、向乌利亚说谎、并且贪恋乌利亚的妻子。（撒下十一。）
5Psalm 15:1 asks us, “O Jehovah, who may sojourn in Your tent? / Who may dwell on Your holy mountain?” David’s answer is—the one who is perfect according to the law (vv. 2-5). But in the whole universe there is only one person who is perfect according to the law— Jesus Christ. There is no one else. Everyone else has broken the law. We have seen that David exalted the law so highly, but by his failure regarding Uriah, he broke the last five commandments (Exo. 20:13-17). He murdered, he committed adultery, he stole by robbing another of his wife, he lied to Uriah, and he coveted Uriah’s wife (2 Sam. 11).
6禁止杀人、奸淫、偷盗、说谎、和贪婪的这后五条诫命，是神所颁赐的，要求人有人性的美德，以彰显神圣的属性。人类中若没有杀人、奸淫、偷盗、说谎或贪婪，诸天的国就真在这地上了。然而，现今报纸报导地上天天所发生的一切恶事。地上满了杀人、奸淫、偷盗、说谎和贪婪。没有人照著律法是完全的。保罗在新约里说，凡属肉体的人，都不能基于遵守律法得神称义。（罗三20，加二16。）那惟一能彀并确实遵守律法的，就是诗篇十六篇里所揭示的一位。这一位就是成了人并过人性生活的神。（1～8。）在祂的人性生活中，祂完全遵守了律法。祂过著满了人性美德以彰显神圣属性的生活。然后祂死（9～10）而复活。（10～11上。）如今祂在升天里，在神右边。（11下。）这位就是那能寄居在神的帐幕，并与神同住在神的圣山上的一位。在下一篇信息中，我们要看见更多关于十五、十六篇的细节。在本篇信息中，我们要说到九至十四篇。在九篇，我们看见大卫关于神对他在列国中仇敌之审判的观念。大卫清楚题到他在列国中有许多仇敌。今天所有的亚拉伯国家，都是以色列的仇敌。可惜以色列还没有转向神，但圣经告诉我们，以色列虽已复国，但他们直到基督回来的时候才会转向神。（亚十二10。）今天以色列被仇敌围绕，就像大卫一样。大卫除了围绕的仇敌以外，还有里面的敌人，甚至来自他的家，来自他的家人。他的儿子押沙龙成了领头的敌人。在诗篇十至十四篇，大卫说到人在神面前的光景。圣经里很难找到另一段，像这些诗篇呈现给我们一幅人光景的完整图画。保罗在罗马书里传福音时，就引用这段话。（三10～12，14。）
6The last five commandments prohibiting killing, fornication, stealing, lying, and coveting were given by God with the requirement that man would have the human virtues to express the divine attributes. If there were no killing, fornication, stealing, lying, or coveting in the human race, the kingdom of the heavens would really be on this earth. Today the newspapers, however, report all the evil things that take place on earth day by day. The earth is filled with murder, fornication, stealing, lying, and coveting. No one is perfect according to the law. Paul said in the New Testament that no flesh can be justified by God based upon man’s keeping of the law (Rom. 3:20; Gal. 2:16). The only One who can and did keep the law is the One unveiled in Psalm 16. This One is the very God who became a man and lived a human life (vv. 1-8). In His human life, He kept the law perfectly. He lived a life full of human virtues expressing the divine attributes. Then He died (vv. 9-10) and was resurrected (vv. 10-11a). Now He is in ascension at the right hand of God (v. 11b & c). This is the One who can sojourn in God’s tabernacle and dwell with God on His holy mountain. We will see more concerning Psalms 15 and 16 in the following message. In this message we want to cover Psalms 9 — 1 4. In Psalm 9 we see David’s concept concerning God’s judgment on David’s enemies among the nations. David mentioned clearly that he had many enemies among the nations. Today all of the Arab countries are enemies of Israel. It is regrettable that Israel has not yet turned to God, but the Bible tells us that although Israel has been re - formed as a nation, they will not turn to God until Christ returns (Zech. 12:10). Today Israel, just like David, is surrounded by enemies. In addition to the enemies surrounding David, he had the adversaries from within, even from his house, from his family. His son Absalom became the leading adversary. In Psalms 1 0 — 1 4 David speaks of man’s condition before God. It is hard to find another portion in the Bible which presents us a complete picture of man’s condition as in these psalms. When Paul preached the gospel in Romans, he quoted from this portion of the Word (Rom. 3:10-12, 14).
壹 照著神在祂经纶
I. ACCORDING TO THE LAW GIVEN BY GOD
7中心线旁所赐的律法大卫在这些诗篇里的观念，是照著神在祂经纶中心线旁所赐的律法。神有一个经纶，在神经纶的中心线乃是基督要被扩大，好得著一个配偶，就是祂的召会。因此，基督与召会是神经纶的中心线。但大卫在诗篇九至十四篇的观念，不是沿著这条线，反而是照著律法这条与中心线并行的支线。律法不是中心线，而是与中心线并行的支线。
7ALONGSIDE THE CENTRAL LINE OF HIS ECONOMY David’s concept in these psalms is according to the law given by God alongside the central line of His economy. God has an economy, and in God’secon o my there is a central line. This central line is Christ to be enlarged to have a counterpart, that is, His church. Thus, Christ and the church are the central line of God’secon o my. But David’s concept in Psalms 9—14 was not along this line. David’s concept was according to the law, a subsidiary line that goes along with the central line. The law is not the central line. The law is a side line going along with the central line
贰 基于善恶的原则－善恶知识树的原则
II. Based on the principle of good and evil— The principle of the tree of the knowledge of good and evil
8大卫在这些诗篇里的观念，也是基于善恶的原则－善恶知识树的原则。（创二9。）这些诗篇表明大卫满了善恶的知识。我甚至要说，在这些诗篇里，大卫自己就是善恶知识树。现在我要大家想想，我们是那一种『树』？我们都应当能宣告，我们是生命树。我们不该是将善恶供应别人的人。反之，我们该一直供应基督作生命。我从一九六二年开始在美国尽职以来，我所有的信息都是在生命树的原则上。
8David’s concept in these psalms is also based upon the principle of good and evil—the principle of the tree of the knowledge of good and evil (Gen. 2:9). These psalms show that David was full of the knowledge of good and evil. I would even say that in these psalms David himself was the tree of the knowledge of good and evil. Now I would like us to consider what kind of “tree” we are. We all should be able to declare that we are the tree of life. We should not be those who minister good and evil to others. Instead we should always minister Christ as life. Since I began to minister in the United States in 1962, all of my messages have been in the principle of the tree of life
参 关于神对大卫
III. CONCERNING GOD’S JUDGMENT
在列国中之仇敌的审判
On David’s Enemies Among The Nations
9诗篇第九篇启示关于神对大卫在列国中之仇敌的审判。
9Psalm 9 reveals David’s concept concerning God’s judgment on David’s enemies among all the nations
一 神坐在宝座上为王，
A. God Sitting upon the Throne as the King
10按公义和公平审判世界大卫说，神坐在宝座上为王，按公义和公平审判世界。（4，7～8。）我们也许觉得这话很好，但我们需要在新约的光中思想这话。新约里告诉我们，基督是王，甚至是一切君王的元首，（启一5，十九16，）祂坐在宝座上不是要审判，乃是要拯救。今天我们有一位拯救的王。行传五章三十一节说，神将基督高举在自己的右边，使祂能作元首和救主。大卫的思想是，他的神乃是在宝座上审判的王－不是按怜悯和恩典拯救世界，乃是按公义和公平审判世界。按公平的意思就是按公正。全世界既不公义也不公正，所以大卫有很好的观念，那坐在宝座上的一位，按公义和公平审判。但这观念是照著律法，照著善恶知识树。
10to Judge the World in Righteousness and with Equity David said that God sits upon the throne as the King to judge the world in righteousness and with equity (Psa. 9:4, 7-8). We may feel that this word is good, but we need to consider it in the light of the New Testament. In the New Testament, we are told that Christ is the King, even the Ruler of all the kings (Rev. 1:5; 19:16), sitting on the throne not to judge but to save. Today we have a saving King. Acts 5:31 says that God uplifted Christ to His right hand that He may be the Leader and the Savior. David’s thought is that his God is the King on the throne to judge—not to save the world in mercy and grace but to judge the world in righteousness and with equity. With equity simply means with justice. The whole world is neither righteous nor just, so David had a good concept that the One who is sitting on the throne judges in righteousness and with justice. But this concept is according to the law and according to the tree of the knowledge of good and evil.
二 神斥责了列国，灭绝了恶人，拆毁了他们的城邑
B. God Having Rebuked the Nations, Destroyed the Wicked, and Uprooted Their Cities
11大卫说，神斥责了列国，灭绝了恶人，拆毁了他们的城邑。（诗九5～6。）三神已经为大卫伸冤，为大卫辨屈大卫也说，神已经为他伸冤，为他辨屈，灭绝他的仇敌。（3～5上。）这意思是，神不善待世界，却非常善待大卫。大卫的思想是，他有一位在诸天之上的审判者为他伸冤，为他辨屈，灭绝他的仇敌。这不是照著新约的神圣观念。
11David said that God has rebuked the nations, destroyed the wicked, and uprooted their cities (Psa. 9:5-6). C. God Having Upheld David’sR ight and His Cause David also said that God upheld his right and his cause and destroyed his enemies (Psa. 9:3-4a). This means that God was not good to the world, but God was very good to David. David’s thought was that his Judge in the heavens upheld his cause and destroyed his enemies. This is not according to the divine concept of the New Testament
四 为此，大卫称谢神，
D. For This, David Giving Thanks to God
12传说神一切奇妙的作为和美德为此，大卫称谢神，传说神一切奇妙的作为和美德。（1，14上。）奇妙的作为是奇迹，这里美德的意思是赞美。因著大卫认为神为他伸冤，为他辨屈，灭绝他一切的仇敌，他就必须称谢神，传说神一切奇妙的作为和美德。五神给受欺压的人作高台大卫说，神给受欺压的人作高台，没有离弃寻求祂的人，记念被杀的人，不忘记困苦人的哀求。（9，10下，。）神若记念被杀的人，大卫就不该忘了乌利亚，就是他阴谋所杀的人。六大卫劝别人信靠神大卫劝别人信靠神，歌颂祂，将祂的作为传扬在众民中，并因神的救恩欢腾。（10～11，14。）就一面说，大卫在九至十四篇所写的，既不是照著旧约，也不是照著新约。这是大卫的『约』。
12and Telling Out All God’s Wonders and Praises For this, David gave thanks to God and told out all God’s wonders and praises (Psa. 9:1, 14a). Wonders are wonderful doings, and praises here mean virtues. Because David thought that God upheld his right and his cause, destroying all his enemies, he had to thank God and tell out all of His wonderful doings and virtues. E. God Being a High Refuge for the Oppressed David said that God is a high refuge for the oppressed, not forsaking His seekers, remembering the slain, and not forgetting the cry of the afflicted (Psa. 9:9, 10b, 12). If God remembers the slain, David should not have forgotten 12 Uriah, the one slain by him according to his conspiracy. F. David Advising Others to Put Their Trust in God David advised others to put their trust in God, sing psalms to Him, declare His deeds among the peoples, and exult in God’s salvation (Psa. 9:10-11, 14). In a sense, what David wrote in Psalms 9 — 14 is neither according to the Old or the New Testament. This is David’s “testament.”
13七外邦人陷在自己所掘的坑中大卫说，外邦人陷在自己所掘的坑中；他们的脚在自己暗设的网罗里缠住了；恶人被自己手所作的陷住了；忘记神的外邦人，都必归到阴间。（15～17。）这些人似乎已经在阴间。如今大卫祷告神差遣他们回去，不让他们离开阴间。这是怎样的祷告？这是新约么？这又是大卫的『约』。
13G. The Nations Having Sunk in the Pit That They Made David said that the nations have sunk in the pit that they made; their own foot is caught in the net that they hid; the wicked have been snared in their own work; and all the nations who forget God will be turned back to Sheol (Psa. 9:15-17). It seems these ones were in Sheol, Hades, already. Now David prayed that God would send them back and not let them out of Sheol. What kind of prayer is this? Is this the New Testament? This is again David’s “testament.”
八 穷乏人必不永久被忘
H. The Needy Not Always Being Forgotten
14大卫也说，穷乏人必不永久被神忘记，困苦人的指望，也必不永远落空。（18。）
14David also said that the needy will not always be forgotten by God, nor will the hope of the afflicted perish forever (Psa. 9:18
九 大卫求神看他的苦难，不容必死的人得胜
I. David Asking God to Look on His Affliction and Not Let Mortal Man Prevail
15大卫求神看他的苦难，不容必死的人得胜，乃愿外邦人知道他们自己是必死的人。（13上，19，20下。）大卫似乎是说，『神，你必须告诉外邦人，他们是必死的人。他们既是必死的，就无法胜过我，因为我在你的眷顾之下；所以你要看我的苦难。』但大卫的罪如何？那时他的妻子实际上是他所杀之人的妻子。一千年后，马太写基督的家谱时说，『大卫从作过乌利亚妻子的生所罗门。』（太一6下。）大卫这合乎神心的人，（撒上十三，徒十三22，）除了这件恶事以外，一生都是行耶和华眼中看为正的事。（王上十五5。）
15David asked God to look on his affliction and not let mortal man prevail, but let the nations know that they are mortal (Psa. 9:13a, 19, 20b). It was as if David said, “God, You have to tell the nations that they are mortal men. Since they are mortal, they cannot prevail against me because I am under Your care; so look on my affliction.” But what about David’ss ins? His wife at that time was actually the wife of the one whom he murdered. One thousand years later, when Matthew wrote the genealogy of Christ, he said, “David begot Solomon of her who had been the wife of Uriah” (1:6). David, a man after the heart of God (1 Sam. 13:14; Acts 13:22), 14 did right in the eyes of the Lord all the days of his life except for this one evil (1 Kings 15:5).
肆 关于人在神面前的光景
Iv. Concerning Man’s Condition Before God
16诗篇十至十四篇给我们看见大卫关于人在神面前之光景的观念。
16Psalms 10—14 show us David’s concept concerning man’s condition before God
一 大卫向神挑战
A. David Challenging God
17大卫向神挑战说，『耶和华阿，你为甚么站在远处？在患难的时候为甚么隐藏起来？』（十1。）大卫祷告，但神没有完全照著他所祷告的应允，所以这使他困扰。大卫好像在求神：『在患难的时候我需要你，你为甚么隐藏起来？似乎我越向你呼喊，你就越消失。』
17David challenged God, saying, “Why, O Jehovah, do You stand far off? / Why do You hide Yourself in times of distress?” (10:1). David prayed, but God did not answer absolutely according to what he prayed, so that bothered him. It was as if David asked God, “Why do You hide Yourself when I need You in times of distress? It seems that the more I cry out to You, the more You disappear
二 恶人犯罪攻击人，并且对神狂傲
B. The Wicked Man’sS in against People and Arrogance toward God
18在十篇二至十一节，大卫描述恶人犯罪攻击人，并且对神狂傲。恶人以为没有神，所以他能为所欲为。（4。）二至十一节描述人的光景。事实上，大卫在这些经文里控告全人类。
18In Psalm 10:2-11 David describes the wicked man’ss in against people and arrogance toward God. The wicked man thinks there is no God, so he can do whatever he likes (v. 4). Verses 2-11 describe the condition of man. Actually, David is accusing all of mankind in these verses
三 大卫向神的恳求
C. David’s Request of God
19十篇十二至十五节是大卫向神的恳求。他陈明人的光景以后，求神来审判恶人。
19Psalm 10:12-15 is David’s request of God. After he presented the condition of man, he asked God to come to judge the wicked
四 大卫对神的赞美
D. David’sP raise to God
20十篇十四节下半和十六至十八节是大卫对神的赞美。然而，这赞美的内容完全是消极的。他说，『耶和华永永远远为王；外邦人从祂的地已经灭绝了。』（16。）他赞美神不是因著外邦人藉神的恩典得救，乃是因著外邦人灭绝。照著新约的启示，神不是这样。
20Psalm 10:14band 16-18 are David’sp raise to God. The contents of this praise, however, are altogether negative. He said, “Jehovah is King forever and ever; / The nations have perished from His land” (v. 16). He did not praise God for the nations being saved by God’s grace, but for the nations perishing. According to the revelation of the New Testament, God is not like this
五 神在祂的圣殿里，祂的宝座在天上，祂的眼睛察看义人和恶人
E. God Being in His Holy Temple, His Throne Being in Heaven, and His Eyes Discerning the Righteous Man and the Wicked Man
21大卫在十一篇说，神在祂的圣殿里，祂的宝座在天上，祂的眼睛察看义人和恶人。六节说，耶和华『要向恶人密布网罗；烈火、硫磺、热风，必作他们杯中的分。』情形若是这样，地就早已被毁灭了。亿万的人类就不可能生活在这地上。七节说，『因为耶和华是公义的；祂喜爱公义的行为。正直人必得见祂的面。』大卫这样说，但他自己并不公义。事实上，他在黑暗里，对自己毫无感觉。他没有资格这样说，因为他杀了人，并且夺了那人的妻子。六大卫的恳求，以及耶和华
21In Psalm 11 David said that God is in His holy temple, His throne is in heaven, and His eyes discern the righteous man and the wicked man. Verse 6 says that Jehovah “will rain down snares upon the wicked; / Fire and brimstone and a scorching wind will be the portion of their cup.” If this were the case, the earth would already have been destroyed. There would be no possibility for billions of human beings to live on this earth. Verse 7 says, For Jehovah is righteous; He loves righteous deeds. / The upright man will behold His face.” David said this, but he himself was not righteous. Actually, he was in darkness without any sensation about himself. He was not qualified to say this because he murdered a man and robbed that man of his wife. F. David’s Request and Jehovah’s Willingness
愿意对付恶人的舌头和嘴唇
to Deal with the Wicked in Their Tongue and Lips
22在十二篇，我们看见大卫的恳求，以及耶和华愿意对付恶人的舌头和嘴唇。在二节上半大卫说，『人人向邻舍说谎。』但大卫和他们没有两样，他也说谎。整体说来，他的观念完全基于律法和善恶，并且与律法和善恶纠缠在一起。
22In Psalm 12 we see David’s request and Jehovah’s willingness to deal with the wicked in their tongue and lips. In verse 2a David said, “Each man speaks falsehood with his neighbor.” But David was no different; he also spoke falsehood. As a whole, his concept was altogether based upon and entangled with the law and with good and evil
七 大卫与神商议，好叫他能胜过仇敌
G. David Taking Counsel with God That He Might Overcome His Enemy
23十三篇表明大卫与神商议，使他能胜过仇敌。在今天新约的时代，我们能到神面前，求祂压制我们的仇敌，就是恨我们的人么？我们不能这样作，因为新约告诉我们，要爱我们的仇敌，为那逼迫我们的祷告。（太五44，罗十二14，20。）在诗篇十三篇三节，大卫说，『耶和华我的神阿，求你顾念我，应允我；求你使我眼目光明，免得我沉睡至死。』大卫惧怕他睡著的时候会死去，他惧怕沉睡至死。
23Psalm 13 shows that David took counsel with God that he might overcome his enemy. In today’s New Testament age, could we go to God and ask Him to put down our enemies, the ones that hate us? We cannot do this because the New Testament tells us to love our enemies and pray for those who persecute us (Matt. 5:44; Rom. 12:14, 20). In Psalm 13:3, David said, “Consider and answer me, O Jehovah my God; / Brighten my eyes lest I sleep the sleep of death.” David was afraid that he would die while he was sleeping. He was afraid of sleeping a sleep of death.
八 神对败坏之愚顽人的对付，以及祂对祂百姓的救恩
H. God’s Dealing with the Corrupt Fool and His Salvation to His People
24在十四篇我们看见，大卫关于神对败坏之愚顽人的对付，以及祂对祂百姓的救恩的观念。三节说，『他们都偏离正路，一同变为邪恶；没有行善的，连一个也没有。』保罗在罗马三章十二节引用这话。诗篇十四篇末节是关于以色列人从被掳中归回的美好豫言－『但愿以色列的救恩从锡安而出！耶和华救回祂被掳的子民，那时雅各要欢腾，以色列要喜乐。』
24In Psalm 14 we see David’s concept concerning God’s dealing with the corrupt fool and His salvation to His people. Verse 3 says, “Everyone has turned aside; / They are together perverse. / There is none who does good; / There is not even one.” This word is quoted by Paul in Romans 3:12. The last verse of Psalm 14 is a good prophecy concerning the return of Israel from captivity—“O that the salvation of Israel might come forth from Zion! / When Jehovah turns the captivity of His people, / Jacob will exult, Israel will rejoice
25九至十四篇给我们看见一个自以为非常敬虔的人，但他的思想、观念，却完全与律法和善恶知识树牵连在一起。这些诗篇是大卫的福利思想。原则上，这六篇诗与三至七篇一样。其中没有一事与神的经纶、神的权益、神的国、或神的计画有关；每件事都是关于大卫个人的利益、个人的权益、个人的安全、和个人的平安。你认为这该是我们的模范么？当然不是。我们必须留在生命树的线上，就是二篇和八篇的线上。我信照著神圣启示的原则，这样来研读主的话，会帮助我们众人领会圣经。圣经是神的著作。我们读的时候，不该照著我们的方式或我们的观念来领会。人也许学识渊博，却没有从圣经得著神圣的启示；这是因为他照著天然的悟性来领会、解释、珍赏、并教导圣经。已过七十年，主的恢复在我们中间，从倪柝声弟兄的时代起，对圣经的解释就一直蒙保守在圣经的原则上。人也许批评我们，但没有人能控告我们说任何违反圣经原则的东西。这就是为甚么我很高兴有这篇和二篇之间的不同，以及三至七篇和八篇之间的不同。现在我们已看过九至十四篇。基于我们照著圣经原则所看见的，这六篇诗没有一点达到神圣启示的标准。
25Psalms 9 — 1 4 show us a man who was supposedly very godly, yet his thought, his concept, was altogether wrapped up with the law and with the tree of the knowledge of good and evil. These psalms are David’s thought regarding his welfare. In principle, these six psalms are the same as Psalms 3—7. Nothing in them is related to God’secon o my, to God’sin te rest, to God’skin gdom, or to God’s plan. But everything is concerning David’s personal benefit, personal interest, personal safety, and personal peace. Do you think this should be a model to us? Surely it should not. We have to stay in the line of the tree of life, the line covered in Psalms 2 and 8. I believe that such a study of the Word, according to the principles of the divine revelation, will help all of us to understand the Holy Bible. The Holy Bible is the writing of God. When we read it, we should not understand it according to our way or our concept. A person may be very scholarly and learned and yet receive nothing of the divine revelation from the Bible. This is because he understands the Bible, interprets it, appreciates it, and teaches it according to his natural understanding. In the Lord’s recovery among us in the past seventy years, since Brother Watchman Nee’st i me, the proper interpretation of the Bible has always been preserved in the principles of the Bible. People may criticize us, but no one can accuse us of saying anything against the principles of the Word. This is why I am happy to Psalm 1 and Psalm 2 and the difference between Psalms 3 — 7 and Psalm 8. Now we have considered Psalms 9—14. Based upon what we have seen according to the principles of the Bible, there is not any point in these six psalms that is up to the standard of the divine revelation.
26今天在新约的原则里，神的确有一个宝座，祂也确实坐在宝座上。但今天的宝座称为施恩的宝座。（来四16。）不仅如此，从已过的永远到将来的永远，神的心意就是爱世人。约翰三章十六节说，『神爱世人，甚至将祂的独生子赐给他们，叫一切信入祂的，不至灭亡，反得永远的生命。』世人，指堕落的人类。神爱堕落的人类，所以赐下祂的独生子来为我们死，使我们藉著信入祂不至灭亡，反得永远的生命。新约的基本原则是神爱堕落的人类。若非如此，我们没有人能得救。我们都基于神爱人类的原则得救了。即使我们人类堕落成为世界，神仍爱我们。所以，今天神的宝座不是权柄之王的宝座；今天祂的宝座乃是慈爱救主的宝座。这权柄的宝座今天成了施恩的宝座。每天甚至每时，我们都能来就近这施恩的宝座，为要受怜悯，得恩典，作应时的帮助。（来四16。）这是今天神所立的恩典时代。旧约是律法时代，但甚至旧约也说到神的怜悯。在何西阿六章六节神说，『因我喜爱怜悯，不喜爱祭祀。』（另译。）主耶稣在马太九章十三节引用这话。神喜爱怜悯，因为祂是怜悯的神，怜恤的神。神渴望看见人因祂的怜悯得恩宠，不因祂是公义的而受审判；这是圣经里的原则。我们解释或教导圣经，需要顾到管制的原则。
26Today in the New Testament principle, God does have a throne, and He is really sitting on the throne. But the throne today is called the throne of grace (Heb. 4:16). Furthermore, from eternity past to eternity future, God’sin tent i on is to love the world. John 3:16 says, “God so loved the world that He gave His only begotten Son, that every one who believes into Him would not perish, but would have eternal life.” The world in John 3:16 denotes the fallen human race. God loved the fallen human race, so He gave His only begotten Son to come to die for us that we should not perish but have eternal life through our believing into Him. The basic principle of the New Testament is that God loves fallen mankind. If this were not so, none of us could have been saved. We all have been saved based upon the principle that God loves the human race. Even though we, the human race, are fallen and have become the world, God loves us. Therefore, God’s throne today is not a throne of the King of authority. His throne today is the throne of a loving Savior. This throne of authority has become today the throne of grace. Every day and even every moment, we can come to approach this throne of grace that we may receive mercy and find grace for timely help (Heb. 4:16). This is today’s dispensation of grace established by God. The Old Testament is the dispensation of the law, but even the Old Testament speaks of God’s mercy. In Hosea 6:6 God said, “For I desired mercy, and not sacrifice.” The Lord Jesus quoted this word in Matthew 9:13. God loves mercy because He is a God of mercy, a God of compassions. God desires to see people favored with His mercy, not judged by His being righteous. This is a principle in the Bible. When we interpret or teach the Bible, we need to take care of the governing principles