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诗篇生命读经 · 第7篇

怎样的人能与神同住，

What Kind Of Man May Dwell With God
1成全祂的心愿和喜悦？读经：诗篇十五至十六篇。在本篇信息中，我们来到另一组诗篇，就是十五、十六篇。我们看过第一、二篇由神主宰的排列成一对。第一篇说，喜爱耶和华律法的人便为有福。（1～2。）第二篇说，避难在子里面的人是有福的。（12。）因此，我们看见因著遵守律法而蒙福的属人观念，相对于因著避难在子里面而蒙福的神圣观念。一、二篇的对比是在律法与基督之间。
1For His Heart’s Desire And Good Pleasure? Scripture Reading: Psa. 15—16 In this message we come to another pair of psalms, Psalms 15 and 16. We have seen that Psalms 1 and 2 were sovereignly arranged as a pair. Psalm 1 says that the man whose delight is in the law of Jehovah is blessed (vv. 1-2). Psalm 2 says that the man who takes refuge in the Son is blessed (v. 12). Thus, we see the human concept of being blessed by the keeping of the law versus the divine concept of being blessed by taking refuge in the Son. The comparison in Psalms 1 and 2 is between the law and Christ
2十五、十六篇也陈明一个对比。十五篇末了说，『行这些事的人，必永不动摇。』这些事指照著前面经文的律法而有的善事。另一面，十六篇八节下半说，『因祂在我右边，我便不至摇动。』十五篇说，你若照著律法行一切善事，必永不动摇。然后十六篇说到基督，因为神在祂右边，祂便不至摇动。毫无疑问，十五、十六篇排列在一起，给我们看见遵守律法和有分于子之间的对比。我们遵守律法，还是有分于基督？我们遵守律法，还是享受基督作我们的分？在这点上，我愿意大家一同来读十五、十六篇，使我们能看见这两篇诗的不同观念。然后，我们要更详细的说到其中的内容。在十五篇的开始，诗人问：『耶和华阿，谁能寄居你的帐幕？谁能住在你的圣山？』帐幕指神的家，就是殿。大卫说，这人『就是行为纯正，作事公义，从心里说真实话的人。他不以舌头谗谤人，不恶待朋友，也不叱责邻舍。他眼中藐视无赖，却尊重那敬畏耶和华的人。他发了誓，虽然自己吃亏，也不更改。他不放债取利，不受贿赂以害无辜。行这些事的人，必永不动摇』。（2～5。）这似乎是佳美的诗篇，实际上却是在善恶知识树线上的诗篇。
2Psalms 15 and 16 also present a comparison. The end of Psalm 15 says, “He who does these things will not be shaken forever.” These things refer to the good things according to the law in the fore going verses. On the other hand, Psalm 16:8b says, “Because He is at My right hand, I shall not be shaken.” Psalm 15 says that if you do all the good things according to the law, you will never be shaken. Then Psalm 16 says concerning Christ that because God is at His right hand, He will not be shaken. No doubt, Psalms 15 and 16 were arranged together to show us a comparison between the keeping of the law and the participating in the Son. Do we keep the law or do we partake of Christ? Do we keep the law or do we enjoy Christ as our portion? At this point I would like us to read Psalms 15 and 16 together so that we can see the different concepts in these psalms. Afterward, we will cover them in more detail. At the beginning of Psalm 1 5, the psalmist asks, “O Jehovah, who may sojourn in Your tent? / Who may dwell on Your holy mountain?” The tent refers to God’sho use, the temple. David says that this one is “He who walk sin integrity / And does righteousness / And speaks truth from his heart. / He does not slander with his tongue; / He does not do evil to his friend, / Nor does he take up reproach upon his neighbor. / In his eyes a reprobate is despised, / But he honors those who fear Jehovah. / Should he swear to his harm, / He does not change. / He does not lend his money on interest, / Nor accept a bribe against the innocent. / He who does these things will not be shaken forever” (vv. 2-5). This may seem like an excellent psalm, but actually it is a psalm in the line of the tree of the knowledge of good and evil.
3另一面，十六篇是启示神人基督的诗篇。一节不是说，『神阿，求你保佑我，因为我遵守律法，我昼夜思想律法。』这完全是错的。一节乃是说，『神阿，求你保佑我，因为我避难在你里面。』诗人好像说，『我不在意16:2律法；我在意你，并享受你。』然后二节继续说，『我的魂哪，你对耶和华说，你是我的主；我的好处不在你以外。』主耶稣作为人在地上的时候，始终持守这样一个态度，承认父神是祂的主。祂对父的态度能藉著祂所说的表达出来：『我的好处不在你以外。在你以外，我没有福分，没有享乐，也没有享受。』三节说，『论到地上的圣民，他们又佳又美，他们是我最喜悦的。』主耶稣爱父神，祂也喜悦圣徒，信徒，祂身体的肢体。祂不喜悦律法的诫命，乃喜悦祂身体的肢体，神国里的圣徒。
3Psalm 16, on the other hand, is a psalm revealing the God-man, Christ. Psalm 16:1 does not say, “Preserve Me, O God, for I keep the law, and I meditate in the law day and night.” This is absolutely wrong. Psalm 16:1 says, “Preserve Me, O God, for I take refuge in You.” It was as if the psalmist said, “I don’t care for the law; I care for You and I enjoy You.” Then Psalm continues, “O My soul, you say to Jehovah, You are My Lord; / No good have I beyond You.” When the Lord Jesus was a man on this earth, He always held such an attitude of recognizing God the Father as His Lord. His attitude toward the Father could have been expressed by His saying, “I do not have anything beyond You which is good. I have no blessing, no pleasure, and no enjoyment other than You.” Verse 3 says, “To the saints who are on the earth and to the excellent, / All My delight is in them.” The Lord Jesus loved God the Father. He also had His delight in the saints, in the believers, in the members of His Body. He did not delight in the commandments of the law, but in the members of His Body, the saints in God’skin gdom.
4四节说，『以别神代替耶和华的，他们的愁苦必加增；他们所浇奠的血我不献上，我嘴唇也不题他们的名。』他们的名指偶像的名，别神的名。五节说，『耶和华是我产业并我杯中的分；我所得的业分你为我持守。』神是产业的分和杯中的分。产业指业分的本质，杯是指对神作我们福分的享受。在主的桌子前，我们喝福杯。（林前十16上。）诗歌一百七十六首第三节指出，在这杯里神是我们的分。因此，我们有神作我们产业和享受的分。对于在地上为人的基督，父神是产业和享受的分。五节下半说，『我所得的业分你为我持守。』所得的业分就是产业的分。六节上半说，『用准绳量给我的，是在可喜悦之处。』要领会这节，我们必须读二篇八节，那里说，神将列国赐基督为基业，将地极赐祂为产业。地极是神在祂神圣的经纶里用准绳所量的。神已经量过了地，凡神量过的，都将是基督的产业。用准绳量给基督的地，是在可喜悦之处。
4Verse 4 says, “Sorrows will be multiplied to them who bartered for some other god; / Their drink offerings of blood I will not offer, / Nor will I take up their names upon My lips.” Their names refers to the names of the idols, the names of the other gods. Verse 5 says, “Jehovah is the portion of My inheritance and of My cup; / You maintain My lot.” God is the portion of two things: of the inheritance and of the cup. The inheritance refers to the substance of the lot, and the cup refers to the enjoyment of God as our blessing. At the Lord’s table, we drink the cup of blessing (1 Cor. 10:16a). Stanza 3 of Hymns, #223 points out that in this cup God is our portion. Thus, we have God as the portion for our inheritance and for our enjoyment. God the Father was the very portion of these two things to Christ as a man on this earth. Verse 5b says, “You maintain My lot.” The lot is the portion of the inheritance. Verse 6 a says, “The measuring lines have fallen on pleasant places for Me.” To understand this verse, we have to read Psalm 2:8, which says that God will give to Christ the nations as His inheritance and the limits of the earth as His possession. The limits are the measuring lines of God in His divine economy. God has measured the earth. Whatever God has measured will be Christ’s possession. The measuring lines have fallen on pleasant places for Christ.
5今天全地都不是可喜悦的地方。即使人想要消遣，那也不是真正的享乐。今天地是紊乱的，不是可喜悦的。在创世记二章，地是可喜悦的园子，但人堕落以后，这可喜悦的园子就成了紊乱的地。然而地要被测量并赐给基督，那时地就要成为可喜悦的。六节下半说，『我的产业实在美好。』列国同地对基督这承受神产业的人，不仅是可喜悦的，也是美好的。七节上半说，『我必称颂那指导我的耶和华。』你喜欢有人指导你么？接受别人的指导，含示谦卑。谦卑的人愿意接受别人的指导。主耶稣称颂耶和华，就是指导祂的那位。以赛亚五十章四节告诉我们基督作耶和华奴仆的态度：『主耶和华赐我受教者的舌头，使我知道怎样用言语扶助疲乏的人；主每早晨题醒，题醒我的耳朵，使我能听，像受教者一样。』基督在祂的人性生活里，有受教者的舌头，并且祂像受教者那样的听；祂以父神为祂的策士。诗篇十六篇七节下半说，『我的心肠在夜间也指教我。』这给我们看见，神指导为人的基督时，基督的心肠也指教祂自己，基督的心肠与神是一。神指导，心肠也指教。这是我们今天正确的经历。一面，指导我们的是神；另一面，我们的心肠也指教我们。我们的心肠多半在夜深人静的时候指教我们。在夜间，在早晨四至六时，我从主得著许多东西和指教。这些信息的纲要里所写的，其中的亮光多半是在这些时刻临到我的。这是经历我们的心肠在夜间指教我们。
5Today the whole earth is not a pleasant place, not a place of pleasure. Even though people are trying to have their amusements, that is not the real pleasure. The earth today is a messy earth, not a pleasant earth. In Genesis 2 the earth was a pleasant garden, but after the fall of man, this pleasant garden became a messy earth. But when the earth will be measured and given to Christ, it will become a pleasant earth. Verse 6b says, “Indeed the inheritance is beautiful to Me.” All the nations with the earth will be not only pleasant but also beautiful to Christ as the man who inherited God’s inheritance. Verse 7a says, “I will bless Jehovah, who counsels Me.” Do you like to have someone as your counselor? To take others’ counsel implies humility. A person is humble who wants to receive counsel from others. The Lord Jesus blessed Jehovah, the One who counseled Him. Isaiah 50:4 tells us the attitude of Christ as the Servant of Jehovah: “The Lord Jehovah has given me / The tongue of the instructed, / That I should know how to sustain the weary with a word. / He awakens me morning by morning; / He awakens my ear / To hear as an instructed one.” Christ, in His human living, had the tongue of an instructed One, and He heard as an instructed One. He took God the Father as His counselor. Psalm 16:7b says, “Indeed in the nights My inward parts instruct Me.” This shows us that when God counseled Christ as a man, Christ’sin ward parts instructed Him. The inward parts of Christ were one with God. God counsels, and the inward parts instruct. This is our proper experience today. On the one hand, it is God who counsels us. On the other hand, it is our inward parts which instruct us. Our inward parts instruct us mostly in the nights while we are quiet. In the night, from four to six in the morning, I receive many things and many instructions from the Lord. Most of the light I have written down in the outlines for these messages has come during these hours. This is an experience of our inward parts instructing us in the nights
6八节上半说，『我将耶和华常摆在我面前。』照著大卫天然的观念，他也许说，『我将律法常摆在我面前。』我们也许会说，『我将圣经常摆在我面前。』但连这个也不如说，『我将耶和华这人位常摆在我面前。』
6Verse 8a says, “I have set Jehovah before Me continually.” According to David’s natural concept, he might have said, “I have set the law before me continually.” We may want to say, “I have set the Bible before me continually.” But even this is not as good as saying, “I have set Jehovah, the person, before me continually
7八节下半说，『因祂在我右边，我便不至摇动。』因父在基督右边，基督便不至摇动。我们的稳妥不是遵守律法，乃是有耶和华这人位在我们右边。我们不至摇动，因为我们有祂作我们的稳妥。
7Verse 8b says, “Because He is at My right hand, I shall not be shaken.” Because the Father was at Christ’sr ight hand, He would not be shaken. Our security is not to keep the law, but to have Jehovah, the person, at our right hand. We shall not be shaken because we have Him as our security.
8九节说，『因此我的心喜乐，我的灵欢腾；我的肉体也安然居住。』这里的灵，直译，荣耀。这节说到我们心里所包括的魂；我们的灵，就是荣耀；以及我们的体，就是肉体。这节所说的事，发生在基督受死的时候。当祂在阴间里，祂说，『我的心喜乐，我的灵欢腾；我的肉体也安然居住。』祂的身体居住在稳妥的坟墓里。十节说，『因为你必不将我的魂撇在阴间；也不叫你的圣者见朽坏。』基督在阴间里并不受困扰。基督的身体不会见朽坏，不会腐坏。这是因为在三天内，祂的身体从坟墓里复活，祂的魂也从阴间里复起。
8Verse 9 says, “Therefore My heart rejoices and My glory exults; / Even My flesh dwells securely.” Glory here refers to our spirit. This verse covers our soul, which is included in our heart; our spirit, which is the glory; and our body, which is the flesh. What is in this verse transpired in the death of Christ. When He was in Hades He said, “My heart rejoices, My spirit exults, and even My body dwells securely.” His body dwelt in a secured tomb. Verse 10 says, “For You will not abandon My soul to Sheol, / Nor let Your Holy One see the pit.” Christ was not bothered to be in Hades, in Sheol. Hades is from the Greek, and Sheol is from the Hebrew. They both refer to the same thing. The Septuagint translates pit as corruption. This means that Christ’s body would not see corruption. It would not be decayed. This is because within three days, His body was resurrected from the tomb, and His soul was raised up from Hades
9十一节说，『你必使我得知生命的路径。』生命的路径就是复活的道路。父神使基督得知复活的道路。十一节继续说，『在你面前有满足的喜乐。』这是在基督的升天里。在诸天之上，在神面前有满足的喜乐。最终，十一节下半说，『在你右手中有永远的福乐。』基督在升天里，在神右边享受永远的福乐。我们需要留意，在十六篇这整篇诗里，没有题到关于善恶的事。十六篇的启示远超过我们天然的领会。从我们出生那天，我们一直受教导要分辨善恶。我们受教导要为善去恶。在各大洲的一切文化里，都教导同样的事。我们也许肤色不同，但关于善恶的思想，我们完全相同。在对善恶的天然、属人观念里，我们是『一丘之貉』。十五篇满了善恶的观念；然而，十六篇没有善恶。主自己这人位顶替了善恶。
9Verse 11 says, “You will make known to Me the path of life.” The path of life is the way of resurrection. God the Father made known to Christ the way of resurrection. Verse 11 continues, “In Your presence is fullness of joy.” This was in Christ’s ascension. In God’s presence in the heavens is fullness of joy. Finally, verse 11 says, “In Your right hand there are pleasures forever.” In God’sr ight hand in ascension, Christ is enjoying pleasures forever. We need to notice that in this whole psalm, Psalm 16, nothing concerning good and evil is mentioned. The revelation in Psalm 16 is far beyond our natural understanding. From the day we were born, we were always taught to take care of good and evil. We were taught that we need to do good and abandon evil. In every culture on all the continents, this same thing is taught. We may be people of different colors, but in our thought concerning good and evil, we are absolutely the same. We are “birds of the same feather” in our natural, human concept of good and evil. Psalm 15 is full of the concept of good and evil. In Psalm 16, however, there is no good and evil. Instead what replaces good and evil is the Lord Himself, the very person
10在下一篇信息中，我要交通到圣经的路线、原则和灵。我们要正确的研读、查考圣经，就必须认识圣经的两条路线、圣经的原则、和圣经的灵。
10In the following message, I will fellowship concerning the lines, the principles, and the spirit of the Bible. For us to read and study the Bible properly, we have to know the two lines in the Bible, the principles in the Bible, and the spirit of the Bible.
11圣经里有两条路线。神创造人以后，将人带到园子里，把他安置在两棵树面前。这两棵树不是善树与恶树；善恶属于同一棵树。我们不该忘记这点。在神眼中，善与恶相同，乃是一个单位，一棵树。另一棵树是生命树。因此，有善恶知识树与生命树。（创二8～9。）善恶知识树有善、恶、知识和死亡。因此，善、恶、知识和死亡，都是一个家族。你若在善的家族里，也就是在恶的家族里。善在那里，恶就在那里；善恶在那里，知识就在那里；知识在那里，死亡也在那里。这家族非常复杂可怕，牠包括孔子美好的教训，和银行劫匪邪恶的行为。这是甚么家族？这是善恶的家族。但在生命树的家族里只有一样东西：生命、生命、生命、生命！没有善，却有生命；没有恶，却有生命；没有知识，却有生命；没有死亡，却有生命。这就是生命树。
11In the Bible there are two lines. Right after God created man, God brought man into the garden and put him in front of two trees. These two trees were not a tree of good and a tree of evil. Good and evil are of one tree. We should not forget this. In the eyes of God, good is the same as evil. They are considered as one unit, as one tree. The other tree is the tree of life. Thus, there are the tree of the knowledge of good and evil and the tree of life (Gen. 2:8-9). With the tree of the knowledge of good and evil, there are knowledge, good, evil, and death. Thus, knowledge, good, evil, and death are all one family. If you are in the family of good, you are in the family of evil. Where good is, evil is there; where good and evil are, knowledge is there; and where knowledge is, death is there. This family is very complicated and terrible. It includes the good teachings of Confucius and the evil deeds of bank robbers. What family is this? It is the family of good and evil. But in the family of the tree of life, there is only one thing: life, life, life, life! There is no good, but life; no evil, but life; no knowledge, but life; and no death, but life. This is the tree of life
12善恶知识树与生命树是两个源头，产生两条路线。这两条路线开始于创世记二章，贯穿全本旧约和新约，达到两个结局。善恶知识树的结局是火湖，生命树的结局是新耶路撒冷。火湖满了焚烧的火，圣城却满了涌流、解渴、滋润、并浇灌的水。你若属于善恶的源头，一直沿著善恶的路线走，就会到达火湖。全宇宙中只有两个结局：火湖和水城。圣经的神圣启示给我们看见两个起头、两个源头、两条路线、以及两个结局、结果。我们若能看见这两条路线，这会成为我们领会圣经的管治原则；我们会受到管治，并且免于犯错。历年来，在我们所释放的一切信息中，我们一直受这两个原则，就是圣经里两条主要路线所管治。我们需要在这两条路线的光中来看诗篇。我们若是珍赏律法者，如大卫在第一篇那样，我们就在善恶的路线上。人也许不觉得善恶有甚么不对，但这条线追踪到圣经的末了，就到达火湖。你在这条路线上『开车』，到达神圣启示的末了，就知道你错了。善恶的路线引到火湖。
12The tree of the knowledge of good and evil and the tree of life are two sources, which produce two lines. These two lines start from Genesis 2 and go through the entire Old and New Testaments to reach two ends. The one end for the tree of the knowledge of good and evil is the lake of fire, and the other end for the tree of life is the New Jerusalem. The lake is full of burning fire, but the holy city is full of water, flowing and quenching and watering and saturating. If you are of the source of good and evil and are always going along in the line of good and evil, you will arrive at the lake of fire. There are only two ends in the entire universe: the lake of fire and the city of water. The divine revelation of the Bible shows us two starts, two sources, two lines, and two ends, two results. If we can see these two lines, they will become governing principles to us in our understanding of the Bible. We will be governed and kept from making any mistakes. Throughout the years, in all the messages we have given, we have been governed by these two principles as the two main lines in the holy Scriptures. We need to consider the book of Psalms in the light of these two lines. If we are the appreciators of the law, as David was in Psalm 1, we are on the line of good and evil. People may wonder what is wrong with good and evil. But if we trace this line to the end of the Bible, we arrive at the lake of fire. When you “drive” to and arrive at the end of the divine revelation on this line, you know you are wrong. The line of good and evil leads to the lake of fire
13第二篇的人避难在子里面，并以嘴亲子，爱子。（12。）这人当然是在引到新耶路撒冷的生命线上。我们需要作在生命线上的人。十五篇的人在善恶线上。然而，十六篇启示基督是神人。祂一直是、仍然是、始终是在生命线上。我们在生命线上的人，至终要在新耶路撒冷这活水的城里。圣经告诉我们，亚当堕落以后生了两个儿子。事实上，我相信亚当还有儿子，但只有两个儿子记载在圣经里，因为这两个儿子代表两条路线。长子是该隐，次子是亚伯。该隐是善恶的代表，他起初是善的，他将自己手中劳苦的供物献给神。照著该隐的路这是善的，但他被神弃绝了。神弃绝人的恶，也弃绝人的善，如弃绝恶一样。及至该隐被神弃绝，他就立刻转而杀了他的兄弟，这就是恶。（创四1～8。）一面，他行善事；另一面，他行恶事。善恶都在同一条线上。该隐在善恶知识树的线上。然而，亚伯不在这条线上。他享受基督作他的燔祭，接触神并以神作他的分。亚伯是在生命线上。本篇信息的篇题是一个问句。这是大卫在诗篇十五篇所发的问题－『怎样的人能与神同住，成全祂的心愿和喜悦？』我们也许以为善人能与神同住，恶人却不能；善与恶是我们的两条线。哲学教师以及许多宗教人士都持守同样的观念，认为有一位神，只有善人能与祂同住，恶人不能。但感谢主，在圣经，就是祂神圣的启示里，有一组诗篇，就是十五、十六篇，给我们看见神所要的是怎样的人。神不要恶人或善人；神弃绝善人，如同弃绝恶人一样。他们属于同样的源头；在同样的性质、同样的实体里；也在同样的路线上达到同样的结局。惟有神人能满足神的愿望，并成全祂的喜悦。
13The person in Psalm 2 takes refuge in the Son and kisses the Son, loves the Son (v. 12). This one surely is on the line of life leading to the New Jerusalem. We need to be those who are on the line of life. The person in Psalm 15 is on the line of good and evil. Psalm 16, however, reveals Christ as the God-man. He has been, still is, and always will be on the line of life. Those of us on the line of life will eventually be in the New Jerusalem, the city of living water. After the fall of man, the Bible tells us that Adam had two sons. Actually, I believe Adam had more sons, but only two sons are recorded in the Bible because these two sons represent two lines. The first son was Cain, and the second son was Abel. Cain was a representative of good and evil. At first, he was good. He presented the offerings of the labor of his own hands to God. This was good according to Cain’sway, but he was rejected. God rejects man’s evil. God also rejects man’s good as evil. Then when Cain was rejected by God, he immediately turned to kill his brother. This was evil (Gen. 4:1-8). On the one hand, he did something good. On the other hand, he did something evil. Both good and evil are in the same line. Cain was in the line of the tree of the knowledge of good and evil. Abel, however, was not in this line. He enjoyed Christ as his burnt offering to contact God and to take God as his portion. Abel was in the line of life. The title of this message is a question. This is the question David asks in Psalm 15—“What kind of man may dwell with God for His heart’s desire and good pleasure?” We may think that the man of good can dwell with God, but not the man of evil. Good and evil are our two lines. Teachers of philosophy and those of many religions would all say that if there is a God, only a good man, not an evil man, could dwell with Him. All of them would hold the same concept. But thank the Lord, in the Bible, which is His divine revelation, we have a pair of psalms, Psalms 15 and 16, to show us what kind of man God wants. God does not want an evil man or a good man. God rejects the good man as the evil man. They are of the same source, in the same nature, and in the same entity. They are in the same line and will arrive at the same end. Only a God- man can satisfy God’s desire and fulfill His good pleasure.
壹 大卫的观念－十五篇
I. DAVID’S CONCEPT—PSALM 15
14一照著神在祂经纶中心线旁，在西乃山所颁赐的律法大卫在十五篇的观念是照著神在祂经纶中心线旁，在西乃山所颁赐的律法。他的观念不是在神经纶中心线上的锡安，乃是在西乃山。你爱西乃这名么？根据加拉太四章，西乃山象征产生奴仆的源头，这些奴仆乃是神的恩典所弃绝的。（24～。）神在西乃山所颁赐的律法，是在神经纶的中心线旁。这条支线始终与中心线平行。
14A. According to the Law Given by God at Sinai alongside the Central Line of God’sEcon o my In Psalm 15, David’s concept was according to the law given by God at Sinai alongside the central line of God’secon o my. His concept in this psalm was not at Zion in the central line of God’s economy. It was at Sinai. Do you love the name Sinai? According to Galatians 4, Sinai symbolizes a source that produced slaves, who are rejected by the grace of God (vv. 24-31). The law given by God at Sinai goes alongside the central line of God’s 31 economy. This side line always goes in parallel with the central line.
15撒但总是在神所在的地方。约伯记表明，撒但甚至到诸天之上神所在的圣所里。（伯一6～7。）在我们聚会前，我都迫切祷告，求主驱逐一切黑暗、一切鬼魔、和一切邪灵。这是因为神在那里，撒但就在那里。中心线在那里，支线就会前来干扰、打岔你。
15Satan is always where God is. The book of Job shows that Satan even went to the sanctuary in the heavens where God was (1:6-7). Before we are going to have a meeting, I pray desperately, asking the Lord to chase away all the darkness, all the demons, and all the evil spirits. This is because where God is, Satan is. Where the central line goes, the side line will come along to bother and distract you
二 照著律法的完全人
B. The Perfect Man according to the Law
16诗篇十五篇二至五节表明，大卫在这篇诗里的观念是，照著律法的完全人能与神同住，成全祂的心愿和喜悦。因此，五节说，行这些善事的人，必永不动摇。
16Psalm 15:2-5 shows that David’s concept in this psalm was that the perfect man according to the law could dwell with God for His heart’s desire and good pleasure. Thus, verse 5 says that he who does these good things will not be shaken forever
贰 神圣的启示－十六篇
II. THE DIVINE REVELATION—PSALM 16
17接著十五篇，我们看见十六篇的神圣启示。
17Following Psalm 15, we see the divine revelation in Psalm 16
一 照著神的经纶
A. According to the Economy of God
18十六篇的神圣启示是照著神在永远里所命定，以基督为其中心和普及之神的经纶。（弗三9，11。）
18The divine revelation in Psalm 16 is according to the economy of God with Christ as its centrality and universality, ordained by God in eternity (Eph. 3:9, 11
二 神人基督
B. The God-man, Christ
19诗篇十六篇启示神人基督，而非善人。神不要善人（goodman），乃要神人（God-man）。十六篇给我们看见基督在祂的四个阶段里：人性生活、死、复活和升天。惟有神同祂的灵能写出这样的诗篇，人的心思绝不能写出这样的作品。
19Psalm 16 reveals the God-man, Christ, not the good man. God does not desire a good man, but a God-man. He does not desire a man with two “o’s” as in the word good, but a man with one “o” as in the word God. Psalm 16 shows us Christ in His four stages: the stages of human living, death, resurrection, and ascension. Only God with His Spirit could write such a psalm. The human mind could never compose such a writing
1 在祂的人性生活里
1. In His Human Living
20十六篇一至八节启示在人性生活里的神人基督。祂不仅仅是善人，更是神人。神成了人，在地上生活了三十三年半。祂住在拿撒勒直到三十岁。然后祂尽职三年半。祂是神在一个小小的地区过人性的生活。巴勒斯坦地在耶稣的时代是非常窄小狭长之地。祂生长在被藐视的加利利地，小小的拿撒勒村庄，达三十年之久。祂有何等的忍耐！然后祂出来尽职。当然，那时没有我们今天所享受的现代化交通工具，耶稣在巴勒斯坦地旅行主要是靠步行。
20Psalm 16:1-8 reveals the God-man, Christ, in His human living. He is not me rely a good man, but a God - man. God became a man and lived on this earth for thirty- three and a half years. He lived in Nazareth until the age of thirty. Then He ministered for three and a half years. He was the very God living a human life in a small geographical area. The land of Palestine in the time of Jesus was a very small and narrow strip of land. He grew up in the small village of Nazareth in the despised place of Galilee for thirty years. What patience He had! Then He came out to travel in His ministry. Of course, there was not the modern means of transportation which we enjoy today. Jesus had to travel mostly by foot within the land of Palestine.
21四福音给我们看见这位神人奇妙的人性生活。没有一本传记能与耶稣的生平相比。无数读过四福音的人，为耶稣基督在地上的生活方式所感动。在人性生活之后，祂进入死里三日三夜。然后祂从死里出来，进入复活。最终，祂升到诸天之上父神所在之处。今天祂在升天里，在父神的右边。十六篇是短诗，却说到这美妙人位的四个阶段：祂的人性生活、祂的死、祂的复活、和祂的升天。
21The four Gospels show us the marvelous human living of this God-man. No biography can compare with Jesus’ life. Millions of readers of these four Gospels have been inspired by the way in which Jesus Christ lived on earth. After His human living, He entered into death for three days and three nights. Then He came out of death and entered into resurrection. Finally, He ascended to the heavens where God the Father is. Today He is in ascension at the right hand of God the Father. Psalm 16 is a short psalm, but it covers such a wonderful Person in His four stages: His human living, His death, His resurrection, and His ascension
含示祂的成为肉体
a. Implying His Incarnation
22祂的人性生活自然而然含示祂的成为肉体。祂若没有成为肉体，没有人的性情同人的身体，祂就不可能在地上生活。因为祂完全在人性里，所以祂没有威吓任何人，甚至小孩子也能来到祂面前。（路十八15～16。）祂是如此奇妙－因为祂是神出生为人。神在这人里，在人性里生活在地上。祂的人性生活含示祂的成为肉体，在成为肉体里祂成为人，并将神性带到人性里。（约一14上。）起先，在成为肉体以前，神性与人性是分开的。但当耶稣出生的时候，神性被带到人性里，神性与人性调和在一起，产生一个神人。
22His human living spontaneously implies His incarnation. If He had not been incarnated and did not have the human nature with a human body, He could not have lived on earth. Because He was altogether in humanity, He did not threaten anyone. Even the small children could come to Him (Luke 18:15-16). He was so wonderful—because He was God born to be a man. God, in this man, in this humanity, lived on earth. His human living implies His incarnation in which He became a man and brought divinity into humanity (John 1:14a). Formerly, before the incarnation, divinity was separate from humanity. But when Jesus was born, divinity was brought into humanity, and divinity and humanity were mingled together to produce a God-man
避难在神里面，信靠神的保佑
b. Taking Refuge in God band Trusting in God’sP reservation
23基督避难在神里面，信靠神的保佑。（诗十六1。）我们也许祷告:『主耶稣，保护我们，保佑我们。』基督在这地上为人的时候，祂所信靠的神，也是祂的保佑。
23Christ took refuge in God and trusted in God’s preservation (Ps a. 16:1). We may pray, “Lo rd Jesus, protect us; preserve us.” When Christ was a man on this earth, the very God in whom He trusted was also His preservation.
以神为祂的主；祂的好处不在神以外
c. Taking God as His Lord cand Having No Good beyond God
24基督以神为祂的主；祂的好处不在神以外。（2。）今天在地上，每个人，甚至罪大恶极的人，都要求他的权利。但主耶稣在地上为人的时候，从不为自己要求任何权利，祂以神为祂的主。每个人都需要神作他的主；没有主，我们就不知道我们的主人是谁。我们的父母或妻子不是我们的主人；主基督才是拥有我们的一位，祂是我们的主人。基督在祂的人性生活里，好处不在神以外，祂的好处单单是神自己作祂的分。
24Christ took God as His Lord and had no good beyond God (Psa. 16:2). Today on earth everyone, even the most sinful person, is claiming his rights. But the Lord Jesus, while He was a man on this earth, did not claim any right for Himself. He took God as His Lord. Every man needs God as his Lord. Without the Lord, we do not know who our Possessor is. Our parents or our wives are not our possessors. Christ the Lord is the One who owns us. He is our Possessor. Christ in His human living had no good beyond God. His good was uniquely God Himself as His portion
喜悦圣民，就是地上又佳又美的人
d. Having Delight in the Saints, d the Excellent on the Earth
25基督喜悦圣民，就是地上又佳又美的人。（3。）圣民含示召会，基督的身体。为甚么基督喜悦圣民？因为圣民是构成祂身体—召会—的肢体。我们在聚会中一同聚集，其他许多人也一同聚集，从事属世的娱乐和罪恶的享乐。在神眼中，谁是又佳又美的一班人？靠著主的怜悯，我们是又佳又美的一班人。在基督看来，我们是特殊又佳美的人。基督喜悦神的子民，并且使我们成为佳美的。
25Christ has delight in the saints, the excellent people on the earth (Psa. 16:3). The saints implies the church, the Body of Christ. Why does Christ delight in the saints? It is because the saints are the members that constitute His Body, the church. While we are gathered together in the meetings, many other people are gathered together to engage in worldly entertainment and sinful pleasures. Who is the excellent group in God’se yes? By the Lord’s mercy, we are the excellent group. In Christ’s view, we are a particular and excellent people. Christ delights in God’sp eople, and He has made us excellent
与别神并他们的祭物无分无关，祂嘴唇也不题他们的名
e. Having Nothing to Do with Other God se and Their Offerings, nor Taking Up Their Names upon His Lips
26基督在人性生活里与别神并他们的祭物无分无关，祂嘴唇也不题他们的名。（4。）祂不愿题任何偶像的名。祂甚至不愿题敬拜偶像者的名，那会玷污祂的嘴唇。
26Christ in His human living had nothing to do with other gods and their offerings, nor did He take up their names upon His lips (Psa. 16:4). He would not mention the names of any idols. He even would not mention the names of the idol worshippers. That would contaminate His lips
以神为祂产业并祂杯中的分，且信靠神为祂持守祂所得的业分
f. Taking God as the Portion f of His Inheritance and of His Cup, and Trusting in God to Maintain His Lot
27基督以神为祂产业并祂杯中的分。（5。）产业指财富，杯指享受。在基督的人性生活里，神成了祂的财富，也成了祂的享受。神是祂的产业和祂的杯。有了产业，就有了分；有了杯，也就有了分。今天我们产业和杯的分，就是基督。不仅如此，基督信靠神为祂持守祂所得的业分。（5。）今天全地是紊乱的，似乎没有盼望。我们也许以为地是无望的，但神仍为基督持守这地。至终，基督要承受地作祂的产业。珍赏神用准绳在可喜悦之处
27Christ took God as the portion of His inheritance and of His cup (Psa. 16:5). Inheritance refers to a possession, and cup refers to enjoyment. In Christ’s human living, God became His possession and also His enjoyment. God was His inheritance and His cup. With the inheritance, there is a portion, and with the cup, there is also a portion. The portion of our inheritance and of our cup today is Christ. Furthermore, Christ trusted in God to maintain His lot (v. 5). Today the whole earth is a mess. Seemingly there is no hope for this earth. We may think the earth is hopeless, but God still maintains it for Christ. Eventually, Christ will inherit the earth as His possession. g. Appreciating the Possession Given by God to Him g
所量给祂的产业，
under the Measuring Lines on Pleasant Places
28并神所给祂的美好产业
28and the Beautiful Inheritance Given to Him by God
29基督珍赏神用准绳在可喜悦之处所量给祂的产业，并神所给祂的美好产业。（诗十六6，二8，启十一。）基督回来承受地的时候，这紊乱的地对祂将会成为可喜悦的。
29Christ appreciated the possession given by God to Him under the measuring lines on pleasant places and the beautiful inheritance given to Him by God (Psa. 16:6; 2:8; Rev. 11:15). This messy earth will become a pleasant 15 globe to Christ when He comes back to inherit it.
称颂那指导祂的神；
h. Blessing God Who Counsels Him,and
30（藉著与神接触）
30Being Instructed by His Inward Parts in the Nights
祂的心肠在夜间也指教祂
through His Contact with God
31基督称颂那指导祂的神；藉著与神接触，祂的心肠在夜间也指教祂。（诗十六7，路六12。）
31Christ blessed God who counseled Him and was instructed by His inward parts in the nights through His contact with God (Psa. 16:7; Luke 6:12
将神常摆在祂面前；因神在祂右边，祂便不至摇动
I. Setting God before Him Continually i and Not Being Shaken Because God Is at His Right Hand
32基督将神常摆在祂面前；因神在祂右边，（诗十六8，徒二25，）祂便不至摇动。（参诗十五5下。）在约翰八章二十九节主说，祂在这地上的时候，绝不是独自一人，因为父神始终与祂同在。在耶稣的人性生活里，父神与祂同在。
32Christ set God before Him continually and was not shaken (cf. Psa. 15:5b) because God was at His right hand (Psa. 16:8; Acts 2:25). In John 8:29 the Lord said that while He was on this earth, He was never alone, because God the Father was always with Him. In Jesus’ human living, God the Father was with Him
2 在祂的死里
2. In His Death
33诗篇十六篇九至十节启示了神人基督的死。（徒二26～27。）
33In Psalm 16:9-10 we see the revelation of the God-man, Christ, in His death (Acts 2:26-27
祂的心喜乐，祂的灵同祂的舌欢腾
a. His Heart Rejoicing and a His Spirit with His Tongue Exulting
34诗篇十六篇九节上半说，基督的心喜乐，祂的灵欢腾。这是指祂的心在阴间里喜乐。九节的灵，原文直译为荣耀，也可译为舌。希伯来文的意思是荣耀，但七十士希腊文译本将荣耀译为舌。彼得在行传二章引用七十士希腊文译本说，『我的舌欢腾。』（徒二26。）有些别的译本将荣耀译为口。因此，荣耀一辞指三件事：我们的灵、我们的舌、和我们的口。在基督的死里，祂的心喜乐，祂的灵同祂的舌欢腾。
34Psalm 1 6:9 a says that Christ’s he art was rejoicing and His glory was exulting. This means His heart was rejoicing in Hades. The Hebrew word for glory in verse 9 can be interpreted as spirit or tongue. The Hebrew word means glory, but the Greek Septuagint translated the Hebrew word for glory into tongue. When Peter quoted Psalm 16:9 from the Septuagint in Acts 2, he said, “My tongue exulted” (v. 26). Some other versions translate the Hebrew word for glory as mouth. Thus, three things are referred to by the word glory: our spirit, our tongue, and our mouth. In Christ’s death His heart was rejoicing, and His spirit with His tongue was exulting.
35我们在聚会中必须运用我们的灵、我们的口、和我们的舌；这就是申言的路。许多圣徒来到聚会中，就安静的坐著。他们好像那些天主教堂外面大理石的马利亚雕像。我要问他们：『你们的灵在那里？你们的口在那里？你们的舌在那里？』在聚会中他们没有运用灵，没有运用他们的口，也没有运用他们的舌。我们在聚会中，应当运用我们的灵、我们的口、和我们的舌，来为主说话。然后我们就会是荣耀的；我们就会在荣耀里。我们若没有这样操练，就在低的光景里。我们在聚会中需要运用我们的灵、我们的口、和我们的舌，彼此对说基督。然后我们就是荣耀的，因为我们在运用我们荣耀的三部分：灵、口、舌。基督的心喜乐，祂的荣耀，祂的灵同祂的舌欢腾，这指明基督顺从神至死，且死在十字架上。（腓二8。）祂顺从至死，不是平常的死，乃是特别的死，十字架的死。这也指明基督甘心乐意受死，以成就神的经纶。祂在约翰十章十七至十八节告诉我们，没有人夺祂的命去，是祂自己舍的；祂也有权柄把祂的命取回来。祂是为著成就神的经纶而死。
35We have to exercise our spirit, our mouth, and our tongue in the meetings. This is the way to prophesy. Many saints come to the meetings and sit quietly. They are like the “marble Mary” outside some Catholic cathedrals. I would like to ask them, “Where is your spirit? Where is your mouth? Where is your tongue?” In the meetings their spirit is not exercised, their mouth is not exercised, and their tongue is not exercised. When we are in the meetings, we should exercise our spirit, our mouth, and our tongue to speak for the Lord. Then we will be glorious; we will be in glory. When we do not exercise in such a way, we are in a low condition. We need to exercise our spirit, our mouth, and our tongue to speak Christ to one another in the meetings. Then we are glorious because we are exercising the three parts of our glory: the spirit, the mouth, and the tongue. Christ’she art rejoicing and His glory, His spirit with His tongue, exulting indicate that Christ was obedient to God even unto death, and that the death of a cross (Phil. 2:8). He was obedient unto death, not an ordinary death but a particular death, the death of the cross. This also indicates that Christ was willing and happy to die for the accomplishment of God’secon o my. He told us in John 10:17-18 that no one took His life away, but He laid it down. He also had the authority to take His life back. He died for the accomplishment of God’secon o my
祂的肉体（祂的肉身）也安然居住
b. His Flesh (His Physical Body) b Dwelling Securely
36在基督的死里，祂的肉体（祂的肉身）也安然居住。（诗十六9下。）这指明基督的身体埋在稳妥的坟墓里。（太二七59～60。）这也指明基督在埋葬时肉身安息，等候复活。
36In His death, Christ’s flesh (His physical body) dwelt securely (Psa. 16:9b). This indicates that Christ’s body was buried in a secured tomb (Matt. 27:59-60). This also indicates that Christ was resting physically in His burial waiting to be resurrected
祂的魂到了阴间，并且留在那里三天
c. His Soul Having Gone to Sheol (Hades) cand Remaining There for Three Days
37祂的魂到了阴间，并且留在那里三天。（诗十六10上，弗四9。）
37His soul went to Sheol (Hades) and remained there for three days (Psa. 16:10a; Eph. 4:9).
祂的肉身不见朽坏（腐坏）
d. Not to See Corruption (Decay) in His Physical Body
38祂的肉身不见朽坏（腐坏）。（诗十六10下。）这指明祂的死与埋葬。
38He did not see corruption (decay) in His physical body (Psa. 16:10b). This indicates His death and burial
3 在祂的复活里
3. In His Resurrection
39现在我们来到十六篇里基督的第三个阶段－祂的复活。（诗十六10～11上，徒二27～28上。）
39Now we come to the third stage of Christ in Psalm 16—His resurrection (Psa. 16:10-11a; Acts 2:27-28a
神不将基督的魂撇在阴间
a. God Not to Abandon Christ’s Soul to Sheol
40神不将基督的魂撇在阴间，也不叫祂这位神的圣者见朽坏，腐坏。（诗十六10，徒二31。）这指明基督的魂要从阴间里复起，也指明基督的肉身要从坟墓里复活。（太二八6，约二十5～9。）
40God would not abandon Christ’s soul to Sheol, nor let Him as God’sHo ly One see corruption, decay (Psa. 16:10; Acts 2:31). This indicates that Christ’s soul would be raised up from Hades and also that Christ’s physical body would be resurrected from the tomb (Matt. 28:6; John 20:5-9
神必使基督得知生命的路径－复活
b. God to Make Known to Christ b the Path of Life—Resurrection
41神必使基督得知生命的路径－复活。（诗十六11上，太二八6。）在成为肉体时，基督将神性带到人性里；在复活里，祂将人性带到神性里。在成为肉体时，基督使神圣的部分成为属人的；在复活里，祂使属人的部分成为神圣的。在复活里，基督也由神生为神的长子。（诗二7，徒十三33，罗八29。）藉著成为肉体，基督穿上人性。在复活里，祂将祂属人的部分带到神性里，由神而生，使祂能成为神的长子。祂在已过的永远里，在复活以前，是神的独生子。（约三16。）但在复活里，独生子因著祂的人性由神而生，成了神的长子。在基督的复活里，信徒重生成为神的众子，基督的众弟兄。（彼前一，来二10，罗八29。）彼前一章三节说，神藉基督复活，重生了我们所有的信徒。事实上，我们不是在相信的时候得著重生的，那是我们的算法。照著神圣的事实，我们众人大约在二千年前一同蒙了重生。基督在祂的人性里由神生为神的长子，祂一切的信徒也由神生为神的众子。因此，如今藉著基督的复活，神有一班儿子，就是团体的儿子名分。作为神的众子，我们需要领悟，神性已被带到我们的人性里，如今我们的人性正被带到基督的神性里。基督是神而人者，我们是人而神者。因此，我们在生命和性情上与祂一样，只是无分于祂的神格。
41God would make known to Christ the path of life—resurrection (Psa. 16:11a; Matt. 28:6). In His incarnation Christ brought divinity into humanity; in His resurrection He brought humanity into divinity. In His incarnation Christ made something divine, human; in His resurrection He made something human, divine. In resurrection Christ was also begotten of God to be the firstborn Son of God (Psa. 2:7; Acts 13:33; Rom. 8:29). Through His incarnation Christ put on humanity. In His resurrection He brought His human part into divinity to be begotten of God that He could be the firstborn Son of God. In eternity past and before His resurrection, He was the only begotten Son of God (John 3:16). But in resurrection the only begotten Son became the firstborn Son of God by having His humanity begotten of God. In Christ’s resurrection the believers were regenerated to be the many sons of God and the many brothers of Christ (1 Pet. 1:3; Heb. 2:10; Rom. 8:29). First Peter3 1:3 says that through the resurrection of Christ, God regenerated us, all the believers. Actually, we were not regenerated at the time when we believed. That is me rely according to our estimation. According to the divine fact, we all were regenerated together nearly two thousand years ago. When Christ in His humanity was begotten of God to be God’s firstborn Son, all His believers were also begotten of God to be God’s many sons. Thus, now through the resurrection of Christ, God has a group of sons, a corporate sonship. As sons of God, we need to realize that divinity was brought into our humanity and now our humanity is being brought into Christ’s divinity. Christ was divinely human, and we are humanly divine. Thus, we are the same as He is in life and in nature, but not in the Godhead.
4 在祂的升天里
4. In His Ascension
42诗篇十六篇最终启示在升天里的神人基督。（诗十六11下，徒二28下。）在神面前有满足的喜乐
42Psalm 16 finally reveals the God - man, Christ, in His ascension (v. 11b & c; Acts 2:28b). a. In God’s Presence Participating in Fullness of Joy a
43基督在神面前有满足的喜乐，指明基督为著祂所达到、所得著的，已升到诸天之上。（诗十六11下，徒一11，腓二9～11。）祂在升天里，在许多其他的事物中，达到了君王职分、为主的身分、和管治的元首地位，并且彀资格作救主拯救别人。（徒五31。）祂在升天里也得著许多事物。享受神右手中永远的福乐基督在升天里，享受神右手中永远的福乐，指明基督在升天里，也在神的右边，远超过一切，以成就神关于召会（基督的身体）的永远经纶。（诗十六11下，弗一20下～23。）这是诗篇十六篇所描绘奇妙的神人。我们需要看见诗篇里这奇妙人位的神圣启示。我们也许像马可八章里主所医治的瞎子。主按手在他身上以后，就问他看见甚么没有。瞎子回答说，他看见人像树行走。主必须再按手在这人身上，使他能看得清楚。（22～25。）我们也许就像这人，因为我们的眼睛还没有完全得开启。但我们一篇又一篇的进入诗篇的信息，我们的眼睛就更得开启，我们看见的也就越过越多。我们的眼睛需要得开，直到我们对这奇妙的人位有完全的异象和完全的启示。祂是神的话，甚至就是神自己。在已过的永远里，祂满了神性，没有人性。但有一天，祂在时间里来成为肉体，并穿上人性。祂成了带著属人身体的神人，并在这地上生活了三十三年半。然后祂照著神永远的计画和神的经纶，进入死以完成神的救赎。
43Christ is in God’s presence participating in fullness of joy, indicating that Christ has ascended to the heavens for His attainments and His obtainments (Psa. 16:11b; Acts 1:11; Phil. 2:9-11). In His ascension, among many other things, He attained to the kingship, to the lordship, and to the ruling leadership and the qualification of being a Savior to save others (Acts 5:31). He also obtained many things in His ascension. b. In God’sR ight Hand Enjoying Pleasures Fore verb In His ascension Christ is enjoying pleasures forever in God’sr ight hand, indicating that Christ is also at the right hand of God in His ascension to surpass all for the accomplishment of God’s eternal economy concerning the church, the Body of Christ (Psa. 16:11c; Eph. 1:20b-23). This is the wonderful God-man portrayed in Psalm 16. We need to see the divine revelation of this wonderful person in the Psalms. We may be like the blind man who was healed by the Lord in Mark 8. After the Lord laid His hands on him, He asked this man if he saw anything. The blind man responded that he saw men as trees, walking. The Lord had to lay His hands upon this man again so that he could see clearly (vv. 22-25). We may be like this man because our eyes are not fully open yet. But as we get into the Psalms week by week, our eyes are becoming more open, and we are seeing more and more. Our eyes need to be opened until we have a full vision, a full revelation, concerning this wonderful person. He is the Word of God, even God Himself. In eternity past, He was full of divinity without any humanity. But one day in time He came to be incarnated and put on humanity. He became a God-man with a human body and lived on this earth for thirty-three and a half years. Then He entered into death to accomplish God’s redemption according to God’s eternal plan, God’secon o my.
44基督从死里出来，并进入复活。在这复活里，祂将祂的人性带到神性里，由神而生，成为神的长子，并且神使祂一切的信徒得重生成为神的众子。不仅如此，祂在复活里成了赐生命的灵。（林前十五45下。）祂是赐生命的灵，如今在祂的信徒里面，作他们的生命和生命的供应。祂升到诸天之上，达到了许多地位，并得著许多资格。祂在升天里成了主、君王、元首、救主、甚至基督，以成就神的经纶，使神能产生一个生机体，就是在复活里基督的身体—召会。
44Christ came out of death and entered into resurrection. In this resurrection He brought His humanity into divinity to be begotten of God to become God’s firstborn Son, and God regenerated all His believers to be God’s many sons. Furthermore, in resurrection, He became a life-giving Spirit (1 Cor. 15:45b). As the life- giving Spirit, He is now within His believers as their life and their life supply. He ascended to the heavens to attain many positions and to obtain many qualifications. In His ascension He became the Lord, the King, the Ruler, the Savior, and even the Christ for the accomplishment of God’secon o my that God could produce an organism, that is, the Body of Christ in resurrection as the church
45这是诗篇十六篇里所启示的基督。这位乃是能寄居在神的帐幕，住在神的圣山的人。这样的人不是照著律法的善人，乃是照著神自己，以神作生命和生命供应的神人。
45This is the Christ revealed in Psalm 16. This is the man that can sojourn in God’stem ple and dwell on God’sho ly mountain. Such a man is not a good man according to the law, but a God-man according to God Himself as the life and life supply
参 一至十六篇的历史
III. THE HISTORY OF PSALMS 1—16
46从一篇至十六篇，有一段历史是我们需要看见的。这段历史开始于第一篇那个珍赏律法、宝贵守律法、也非常称赞守律法者的人。然后在第二篇，神进来宣告基督是祂的受膏者。神膏祂，并且立祂为王。神也在人性里将祂生为神的长子。因此，我们都必须避难在祂里面，信入祂；我们也必须亲祂、爱祂。这是历史的第二步。
46From Psalm 1 to Psalm 16, there is a history which we need to see. The history begins in Psalm 1 with a man appreciating the law, treasuring the keeping of the law, and highly appraising the keeper of the law. Then in Psalm 2, God came in to declare that Christ was His Anointed. God anointed Him and installed Him to be the King. God also begot Him in His humanity to be the firstborn Son of God. Thus, we all have to take refuge in Him, to believe into Him. We also have to kiss Him, to love Him. This is the second step of the history
47大卫，律法的珍赏者，在写了第二篇以后，犯了最『粗鄙的』罪。他与乌利亚的妻子犯了奸淫，并杀了乌利亚。（撒下十一。）我们先前看过，他因著那可怕的罪干犯了后五条诫命。（出二十13～17。）他杀了乌利亚，犯了奸淫，夺了乌利亚的妻子，向乌利亚说谎，并贪恋乌利亚的妻子。诗篇第三篇的题目说，这篇诗是大卫逃避他儿子押沙龙的时候写的。大卫逃避他的儿子，因为他的儿子背叛他；这背叛是大卫奸淫和杀人之罪的结果。因著这罪，神允许奸淫和杀人发生在大卫家，他的儿女中间。大卫的一个儿子与大卫的女儿犯淫乱，然后押沙龙杀了作这事的儿子。（撒下十三。）后来，押沙龙又背叛大卫。（十五。）
47After Psalm 2 was written, David, the appreciator of the law, committed the most “rough and tough” sin. He committed adultery with Uriah’s wife and murdered Uriah (2 Sam. 11). We have seen previously that by that terrible sin, he broke the last five commandments (Exo. 2 0:1 3-1 7). He murdered Uriah, committed fornication, robbed Uriah of his wife, lied to Uriah, and coveted Uriah’s wife. The title of Psalm 3 says that this psalm was written when David was fleeing from his son Absalom. David fled from his son because his son rebelled against him. This rebellion was the issue of David’ss in of fornication and murder. Because of this sin, God allowed fornication and murder to occur in David’s family among his children. One of David’s sons committed fornication with his daughter, and then Absalom killed the son who did this (2 Sam. 13). Eventually, Absalom rebelled against David (2 Sam. 15).
48在这里我愿意再说一些话，给我们有所看见。大卫犯可怕的罪时，神从大卫移开祂扶持的手。神若愿意，祂能安排环境，使大卫从未看见乌利亚的妻子。但那时有一种给大卫机会去犯罪的环境，神允许这事发生在大卫身上。我们需要思想为甚么神允许这事发生。大卫珍赏律法，甚至非常称赞自己。所以，神从大卫移开祂扶持的手，使大卫能完全被暴露，不仅给他自己看见，也向历代以来直到今天所有主的儿女看见。大卫被暴露到极点。我不信我们任何人已完全被暴露，或知罪自责。这是因为神在祂的怜悯里，没有暴露我们到像祂暴露大卫的地步。很难相信像大卫这样一个敬虔的神的仆人，竟犯这样可怕的罪。他用阴谋杀了他的一个战士，然后夺了这人的妻子！谁能相信像大卫这样敬虔的王竟能作出这事？神允许那事发生。神使祂那保守、保护、并扶持的手离开大卫一段时间。大卫以为他能遵守律法，但神安排环境，好给他看见他无法遵守律法。一个符合大卫罪恶肉体的环境在那里，容让他的肉体出来，并完全的暴露他。大卫约在基督以前一千年犯了这大罪。许多年后，新约仍说到这罪。甚至在基督的家谱里，马太一章六节说，『大卫从作过乌利亚妻子的生所罗门。』何等丑陋的记载！一个人怎能从别人的妻子生儿子？大卫甚至被暴露直到今天。
48I would like to add something here for us to see. At the time that David committed his terrible sin, God took away His sustaining hand from David. If God had so desired, He could have arranged the situation so that David would have never seen Uriah’s wife. There was a kind of circumstance that gave David the opportunity to sin. God allowed this to happen to David. We need to consider why God allowed this. David appreciated the law and even appraised himself so highly. Therefore, God took His sustaining hand away from David so that David could be fully exposed, not only to himself but also to all the Lord’s children throughout the generations until today. David was exposed to the uttermost. I do not believe that any of us have been fully exposed or convicted of our sinfulness. This is because God in His mercy has not exposed us to the extent that He exposed David. It is hard to believe that such a godly servant of God as David could commit such a terrible sin. He conspired to murder one of his soldiers, and then he robbed this one of his wife! Who could believe that such a godly king like David could do this? God allowed that to happen. God kept His preserving, protecting, and sustaining hand away from David for a time. David thought he kept the law, but God arranged an environment to show him that he could not keep the law. An environment was there that fit David’ss in ful flesh, allowing his flesh to come out and fully expose him. David committed this great sin about one thousand years before Christ. Many years later the New Testament still refers to this sin. Even in the genealogy of Christ, Matthew 1:6 says, “David begot Solomon of her who had been the wife of Uriah.” What an ugly record! How could someone beget a son of another’s wife? David is exposed even today
49他被暴露之后不久，就因押沙龙的背叛受试验。押沙龙追索他的时候，大卫发出诗篇三至七篇所记载的祷告。我们在神新约经纶的光中思想三至七篇以后，就看见我们不该用这些诗篇作为祷告的范例。我们在其中看见大卫的苦难、他向敌人报仇的渴望、以及他的自义。我们没有看见他悔改、承认过错、或定罪自己。这是珍赏律法且被暴露之人的历史。没有暗示或明示他谦卑、否认自己、或定罪自己。他在押沙龙背叛的时期受试验，但这试验没有在这些诗篇里产生任何积极的事。
49He was exposed, and later he was on the test with Absalom’s rebellion. When Absalom was pursuing him, David prayed the prayers recorded in Psalms 3—7. After considering Psalms 3—7 in the light of God’s New Testament economy, we have seen that these psalms should not be taken as models for our prayer. In them we see David’s sufferings, his desire to be avenged of his adversaries, and his self- righteousness. We do not see any repentance, confession of his fault, or self-condemnation. This is the history of the one who appreciated the law and who was exposed. There is no hint or indication that he was humbled, that he was full of self-denial, or that he was self-condemned. He was on the test during Absalom’s rebellion, and the testing did not bring out anything positive in these psalms
50然后在第八篇，神进来感动大卫。这篇诗是大卫受感赞美基督的佳美。在第八篇以后，历史继续随著九至十四篇，给我们看见大卫对神在他仇敌身上的审判，以及人在神面前之光景的属人观念。然后十五篇说到大卫的观念乃是认为照著律法的完全人，能与神同住，成全神的心愿。但在十六篇有神圣的启示：惟一能与神同住，成全神心愿的人，乃是神人基督。神人基督在祂的人性生活、死、复活和升天里，是神经纶的中心和普及，祂是那能与神同住，成全神的心愿和喜悦的人。我盼望我们能记住这十六篇的历史，这样我们就能领会这些诗的真正意义。
50Then in Psalm 8, God came in to inspire David. This psalm is David’sin spired praise of the excellency of Christ. After Psalm 8, the history goes on with Psalms 9—14, which show us David’s human concept concerning God’s judgment on his enemies and his concept concerning man’s condition before God. Then Psalm 15 speaks of David’s concept of a perfect man according to the law being able to dwell with God for God’she art’s desire. But in Psalm 16, there is the divine revelation that the only one who can dwell with God for God’she art’s desire is the God-man, Christ. The God-man Christ in His human living, His death, His resurrection, and His ascension is the centrality and universality of the economy of God, the man who may dwell with God for His heart’s desire and good pleasure. I hope that we can keep in mind the history of these sixteen psalms. Then we can understand their real significance